INCYCLOPAIDIA

OilBUDDIIISM

edited bv

G. P. MALALASEKERA, o.B.E.
D. Lrm. (Lond.), HoN. D. Lrrr. (Vidyodaya Univ. of Ceylon),
HoN. D. Prrr,. (Moscow), M.A., pn D. (I-ond.), r
Membre d'honneur de lEtole Frangaised,Extrhme Orient,
Ambassadorof Ceylon in the US,SR.,0957-1961),
Formerly lrgfessor_of Pali and Buddhist civilizotion and DeaS of
the r.aculty of
Oriental Studies, University of Ceylon ; professor Emerrtus.

VOLUME 1

A - Aoki, Bunkyo

1961- 196s

PUBLISHED BY THE GOVERNMENT OF CEYLON

REPRINTED AT THE GOVER.NMENTPRESS CEYLON
 Fascimile Reprint

Reprinted in 1997
by
The Department of Buddhist Affairs
Ministrv of Buddhasasana

Copied and Printed at the State Printing Corporation'

 PREFACE
THE conapilation,oj.an Encyclofiaedia of Buddhism in the English language was one of
the several unclertakilgs of ttre iunt<d Bauddh* Murrdul"t"
*l*h,q.us set up aBr?fihirt CYoufcilof Ceylon)
!y -ttt; Government of Ceylon in t9'5'5in'connection with the oelebration
ot ljudrlha Jayanti, the 2500th Annive.p-.i of the Buddhist Era as traditionally accepted
in countries of South Asia where the Thbravida (often also called Hinay6ni; fo"fr of
ny$aniy prevails. The Mand.alaya appointed a Sub-Committee for the task of com-
qili"g the Enclclopaedia., This Cbmmitlee appointed me its Chairman antl Ertitor-in-
Chief of the Encyclople{ia.
-When in lg56^the Governm""i of-C"yl"" -was .*urtua a
Ministry -of Cultural Affairs, the administration of the E";t;l"paedia transfened \
to that Ministry while I continued to be Chairman of "the^
" Editorial Board and
Editor-in-Chief.
The editorial ofree wa,s at frrst set up in Colombo but soon afterw,ards was mo'red to
Peracleniya (near-KTgy) where jt is ndw accommodated in tire IJniversity Park ihrough
tlre.courtesy gf the Vice-Chancellor of the University of Ceylon. The tiansfer to per-a-
d:liyp rrot only keepg us in a-congenial academic environment but has uiro gi*'"r, us the
ad$e{ advantage of being able to- use the excellent University Librar;, whTch is parti-
cularly favourable fcr ouf purpose. The Librarian and, his stah have li""r, *o*t trilpfut
to us .
There have been several changes the personnel of our limited editorial staff, chiefly
in
as a result of its membe^rs left us tti join tlr.e teaching staff of the two llniversitie-s
-The
traving
rec-entlvestablished in Ceylou. vacancies so created har-e been fllled and, it is hoped
to have the staff further strengtheneclin tlie near future.
After the inception of the work,
!h" first couple of years were spent in tle essential
but exactiry dglf of.indexing, compiling subject-Iists, &c. Most of ihis work has already
b-eencompleted but it is a continuing and almost never-enclingtask, especially in view o'f
the numerous publications deaiing ivith Buddhism rv-hich u""" U"itrg iir.""*itrgly issued
-matters
il. manJ' parts of the rvorld, thus contributing to our knowledge 6f Bu.Idhi#
" -
all the time.
Buddhism eovers a
last expanse, both of tinre ancl space. llhe Encyciopaedia aims
at giving a-comprehensiveaccount of the origins of this iVorld-Religion ana bf the deve-
lgPp*ttt. that have,taken place during a periid of more than 2b centuries. To cleal with
Ruddhism is to deal u'ith a rvhole eivilizaiiotr, in fact, a whole seriesof civilizations which
have influenced the lir-es
-of m-;'riads of human beings, in many land.s. A satisfactory
treatment of the subject should, thus, include infbrmation on thl doctrines of Buddhism
ga- _t-tgi"^glu*_th,the story of ttrreir spread and expansion, accounts of the numerous
Buddhist Schoolsand Sects and of ttreir-origins and stibsequentramifications, d,escriptions
of Buddhist rites and ceremoniesas found in manv countriis, the history of the fine arts-
painting and sr:tilpture, music, dance anrl d.rama-under the influence of Bud.dhism in
various countries, details of Buddhist shrines and places of pilgrimage and of the vast
litcratures connected with Budcihism v'hich developed in many-languages, botir ancient
anrl modern, in o3igilal works as weil as in translations, and biographiei of persons who,
in the courseof Butldhist history, piayed important rirles in their orvn countries and made
contributions to the development of Buddhjst culture. Even so, the list of topics would
not be exhausted.
We have made it our aim that the EncycLopaediashould contain information both on
the Mahfr,yd,naand the Theravada and that such information be so presented as to make
it useful not only to the scholar and the expert but to the general reader as well.

iii
 infonnation on
It is also our endeavour to bring together io a-single-publi:ation -onlv
b5r consulting numerous
be obtained
various aspects or-ii"aauir- roui.rr "in at"present in rare or inaooepsible
reast, or *ni.n are not available except
scattered sources Bome, at
oollections.
eacb qlder a difreront title, e'g' '
The original plan was tc pqblis! a series of volumes,
Literat're a;O thu Fine Arts' But 1his was
the Buddba, the Dhamma, tbe S"nght,
."pJrtr. rt was fourrd that such a scheme would not be
siverf up after of
"orrrJiutiou'*itn
in tbe p.resentti"f" k";;[dgu
";;;;i*"?1";
uT+. *9gd 'we a great'deal
involve
aurly iri publicatlon-. have, therefore,
editoriar treatment resulting i"
"Y"t;'ii".it*ui" insta'nce, in East'ings'
adoptedthe alphabeti.ri meiirod oi t ""t-"nt of-totics'as
^it found,_for
;lnch hae, -*t-y weye.' gerved &s our model'
Erwyclopo,edia of Retigipn--d,nd,-EJii; 6e seenin dealingwith a eublect'
This method,too, ir;- il; aim."ftio ""a i**Uacks aswiil be presentedseparatelyunder
liko a,rt or architecture,where tnu"i"io"-utio" *iU n*"" t9
g! coPse' be to treat.it as a
The more t"titi*.toty-nefhod would,'
-Juoot"-;;p".i"i-;;i;;;1or
d,ifferentcountries.
singretopic .oa this purpose. we shall,bowever,endea'o*r
Liuto"ut"'r.6"-u of croes'referenees and by the
to overcomeeuch ehortcomi"g, by-"n
provision of a very comprebensiveIndex'
in g,eneraland to eachitem
.The quostionof tbo sPagtP bu allotted to various eubjects
in particular ha*-be"o hifr.olt toa;td;. 1'he principle'ultimatety adopted has been to
tbemselves,emphasi8
leave tbe matter very largely to th; d,iscretionor tn6 contributori be omitted and that all
being raid on the requirement th;; ;;it"r infoimaiiot rhoord
poryiUfu. Tho avoidance of repetition and
information should bo given as conciselgg-8 but it has to bb recognised
overlappingnrs feen ,[ua" tn" of ln"-"aitors
"Jrpo*i"Ugti
ii ,rp"iifr\i *a i"olepprg is unavoidable. As at preeent
that a certain ay! willinclude illuaffations
"-i"T
planned,the Encyciopaeaia *ftt .o-ptise abou-tfg,riOO"pages
dprd to^c6mplete the fuet edition within
both in coto*r #h"lfiil.t -ii"*nit".'iltr
ten years.
to write on a particular
Every effort ie beilg madeto eelectan acknowledgedauthority and-a-Buddhiet' if available'
topic, eepociagyi" tfi caseof the mo"o inpot-b"il-topics, of doctrine are involvetl
in preferenceto a non-Buddbist,more Partic-ularly wheie
-to matters
tl" caee of tho more specialized
or d,otaileof d,ifferentSchoot, urra-aid"r.ot Secis. responsibility
sign th;i" t*t articres ro in"t theirs will be the a difrertnt
subjects, contributorr wiu 'Where
it is nece'sery to iofo* the reader that
for the viewe erpressed. taken to indicate
point of view or a different interpreLtion exists, suitable stepsT-u.ltTg the seme topic
publisbed oD
ihat fact. In somoinstances,-or" tn*o oo" t"titit *iU t" will co-operate
from sepa,rate.Jt ifio"r, *nr" in others -or"-ihun one-cont'ributor
E;ty- ttt"-fii"^llli^btiog mado to mako tho
in rhe production of a singt"
""ii"t".
information given as compbte ald aBcomprebensive &s possrbte'
is'a work of inter-
As will be eeenfrom what hae already brrn said the Encyclopaedie t^u ablo to securefor tbie
national collaboration,an4 it has been o* g*Jf;fi -of i"
rgqyte from maDy lands' We
colossalundertaking the active ;ooi;il moet eminent schola'r' in
* ft;;"*y "1!..Utf*t
Eiii;;;;d of ihe
havo atso been able to enlist "For of the work soveral
the fierd of Buddhist and alried ,toai".- the f,"it"t ."-""oination
being 'Thi" Japanese committoe
resional committeeshavo beensot up, 4u lu"g99t;;;h*" tbe
c6mmittee. has aa
sriih its headquarters in tne toVO Univeisity:il 1."k;i' Mivamoto
its chairm* thf;;;'in"illl'i"'it['riilii'. ilitS't"lugut,*iF Dr' Shosdn and
Shinsho Eanayama
and Dr. Susumu yamaguchi ae'Vice-Chairmun, *nit frI"*to" and compilation
pU" *otl' of organising
tbe Rev. Riri \]a^kayama are reeponsible 1* cdmmittee has also
including.the translation of Japan'ese articles toii bfttitn'__iUe Encyclopaodia offico in
agreed to d,epute a Japanese -r.lofu,, for full-time- t"tE i" tlo -
Coylon to act ti"itoi and .l"o-n"[ io tt revision of the translations'
", " Committee
In Ghina, under the aegis of the PeopleJ Republic, & very 5epresentat've is hofessor
peki:rg. Tbe cb;t"-L; or [lis'committee
of echol.rs h's boen set up in

IV
Dr. Chao Pu-chu, Vice-President of the Buddhist Association of China. ,Smaller committeos
also function in Burma, Thailand, Gernany, X'r&nce,ftaly and the Netherlands. Some of
tho mombere of these committees and of the Board of Eono_"ary Editors have *treaay
vieited our offce in Ceylon a,nd have mad.e useful suggestions for organieing aad erpedii
ing- the York. rt is hoped to have 6ome of them woiFing in our offiie from"time to'ti-",
at least for short period-s.

^ In May, 1957, a specimen fascicule.of the Encyclopaedia_-of was published containing a

few articles representing a cross-section cf the kina information the Encyclopaedia
noPej to Provide and the rnethod.whieh it ie proposed to follow. The purpbie ^ol tne
specimen fascicule was to obtain criticisms and suggegtionsfo_rour guidanci iri tne prepa.
ration of the main_work. The_specilnenfaeoicule lar mo"" than afrply proved its ;seful-
nese and we are deepl.y Stf{ql to those who sent ue their criticiimrs'and srrggestions.
Criticisms and suggestions wilI be welcome at every stage of our work. fn order to
expedite publication, the Encyclopaedia is bein-g issued in fascicules of about 100
pages each ; it is hoped that we shall bo ablo to release these fascicules in quick succesgion.
I should like to take tbis opportunity of thanking most sincerely all those who have
helped in their various yayg fq-qake_tlir
fgllicati6n poseible. Ii would be too big a
task to give their na,mesin deta,il, but I should like to reiord here my special appreciation
o{.the personal interest ta}en}y the Government hinter of Cnylon utta nir sta* in getting
this publication througb the Govem^ment hess.

. f also !1t_a pleasure in acknowledging with deep gratitude the financial assistanco
g**o by UNESCO under the auspicei of the Intenutional Council of Philosophy and
Ilumanities.

G. P. MALALA,SEKERA,
Editor-in-Chief.
Embassy of Ceylon,
Moscow,
lSth April, 1961.
 IN MEMORIAM

IT is with great sorrow that we record the suddendeath of one of our colleagues
of the Editorial Staff{tTthe Encyclopaediaof Buddhism, Mrs. Lakshrni Ranjani
Goonesekere..
She was born in 1929and had her early education at Sri Sumangala Girls'
School, Panadura and Visakha Vidyalaya, Colombo. Shejoined the University
of Ceylon in 1947and graduated in 1950.

After her marriage to Mr. Raja K. W. Goonesekere,at present a Senior

Lecturer in Law at the University of Ceylon, she went abroad, and shortly
afterwards, in March, 1957, she joined the staff of the Encvclopaedia of
Buddhism as an Assistant Editor.

Her death on the l6th May, 1965,at the early age of 36, has deprived us of a
most devoted and conscientious worker. Her contributions to the Encyclo-
paedia, over the initiats L, R. G., have already won much praise. Further
fascicleswill continue to publish articleswritten by her becauseat the time of her
death she had completed rnore than 800 articles.

Her quiet efficiency and her sincerefriendship will be long rememberedby her
colleagues.

l6th May, I965. G. P. I\{ALALASEKERA.

vll
 NOTE
THE system of translitoration used in the case
generellyacceptedby scholarsand,t"$""qtph;;, of Pali and Sanskrit torms is that now
nomosand words,'wade'ssystemhasbeon"foflo;"d. rn tho il;;t chinesoand,Japenose
a system mrggested' whilSi;; wordsare conbrned,
by E. II. Prince Dhani Nivat n*r b*n i*g"-ry r,a"pt
a.--
rn csrtain c88ostho toxtual word (Pali, Sanskrit,-"
preforoncoto a Tibotan, &e.) has boen rstained
-Th,r*,
in
rendering ryrtn *nnotarion fopigri to Buddhism.
sanghs for the {bjous Flgu:n
9oilg" 9f }r6nks ; utwnir i". pri"-t, monk or almEman; arahantforsaint;
karma for actiori; bodhisattva for uofignt"nmont, &c. And such term will
be used in ths languago of the sourlo "spi"ant-ri,
e*ployud,'w;qir.t". i";ii_), tti"rneqra(sanskrit),
&c' But a comp"e[o*]".u of ;;"r;$];iJo*u,
not fa- iliar witfi guchtechnil"i
"yttum will snsrie iu*t rhe reador who is
tu.-r tr g,"a;qrio- an English term to the moro preciso
?nd classicalone ; thus, Appercoption,=.""-ioru"*; awr*a*o"r",,* sati;
Sflnya; &c. void, see
rn Ceylon the dates of events up- t9 tle l6th century
chronologicalList in the univergity ir c"ytoi,-itrtory have been taken from tbe
of cegl,on,vol. r, part rr.
rnstoad of A. D. the abbreviation A. c. hasbeenusod
throughout.

ix
 ADVISOR.YBOARD OF THE SANGHA
Tho Venerables:
Fhra Ariyanandamuni (Ttmitanil)
Frof. Dr. Polw-afte Buddhad,atta, MahA,N6,yaka Thora, Aggo
lIahd, pnndita (Ceyton)
Phra Nirantarafldnamun i (? hailarui)
hof. Dr. Dehigaspe Pafl-fldsf,,ra,N..;,aka There (Ceyton)
ShirobJakw (Chinaj
Roson fgfta,shina (Japnn)
U Thitthila, Mahi Thera, Agga Mah6 paqdita (Burma)
ffiduruvo UttarEnanda, NEyaka Thera (Ceylon)
U Visuddha, Mah6 Thora, fuga Mahd, paqfita (Burma)

BOARD OF HO}TORARYEDITORS
Phya Anuman Rajadhon Mr. Christmas Humphroys
Prof. P. V. Bapat Dr. B. C. Law
Prof. Dr. -E'.D. K. Bosch hof. l'. D. Inesing
Dr. Chao Pu-chu Dr. U Lu Pe Win
Dr. E. Conz6 Dr. SboeonMiyamoto
. Prof. Damdin-siiren hof. Dr" I{einz Mode
hof. Paul Demi6villo Dr. Makoto Nagai
Prof. Naiina,ksha Dutt Prof. S. Paranavitana
Prof. Jean I'illiozat hof. Nihar Ranjan Ray
Prof. E. X'rauwallner hof. Rahula Sankrityayana
Dr. Richard A. Gard Prof. Tau Yun-shan
Prof. Dr. H. von Glasonepp hof. Giu^soppeTucci
Lama Anagirika Govinda Prof. Dr. Enrst Waldschmidt
Prof. Ilobnut Eofuan Prof. Sried,rich Weiler
Miss I. B. Eorner Prof. O. If. de A. Wijeaokera

xi
 --r

ABBREVIATIONS
A. Ariguttara Nikdya, PTS. ASCAR. Archaeological Survey of Ceylon,
AA. Aiguttaranik6ya Atth akathi Annual Report
(Manorathaprirani), PTS. ASCI. Archaeological Survey of Ceylon,
AAWG. Abhandlungon dor A-kademie der Inscription
Wigaenschafton in Gtittingen ASClfem. Arehtr.eological Survey of Ceylon,
AbhK. Abhidharmako6a, ed. R. Sankrit. IIcYPsi.
Y&YAnA' Bonanes ASIAR. Archa.eologieal Surr-e1' uf fnclia,
abhKbh. Abhidharmako6abhd,eya, BB. XX Annua.l Report,
Abhllh. ASIMom. Arqbaeolcrrical Survey of India,
Abhidhenneko6akd,rikd,, ed. L. de
la Vallde Pouesin, Parig Mernoir

AbhKvy. Abhidharrna,ko6avydkhyd, ed. U.

AcP. As!,esfl,irasrikaprajiiapEramit6, ed.
Wogihara, Tokyo It" Mitra, Calcutta

Abhs. AbhidhammatthassfiBaha, JPTS.

A-ta. AtAnatiktr,sritra (Bruchstiieke tles
I884 Ajanagik,rsritra), Kl. Turf. V

Abhey. Abhidharrnasamucc&ya,,
Avk. Avadinakalpalatd,, BI. f 888-1896
VBS.f2
Av6. Avaddnadataka, BST. l9
Abhvt. Abhidhammdvat6ra, BM. I
BASR. Bulletin de I'Acad6mio des
ABIA. Annual Bibliography bf Indian
Sciences de Il,ussie
Archaeology
Bts. Bibliotheca Budrlhica
ABORI. Annels of the Bhandarkar Orion-
tal Researeh Institute Bbh. Bodhitsattvabhrimi, od. U. Wogi-
hara, Tokyo
AbsPu6. Abhisamaydlam kdrapraj fr &p6ra-
mitbupade6a66.stra, BB. XXIII Bc. Bodhicarydvatfi,ra, ed. L. do la
Vallee Pouesin, Culcutto, I914
AbsPvy. Abhieamayd,lam kdrd,lokapraj fr 6-
plramitd,vyikhy6,, ed. U. Wogi- B"P. Bodhicaryivat6rapaf,jika" ed. L.
hara, Tokyo de laVall6o Poussin, 19011
Ad6P. Adhyardhasatikdp raj fi dpdr*mit ir, BD. Buddhist Dictionary, by }Iydrlo-
ed. H. Leumann, Srrassburg tiloka (rovised edition lgs{i),
Colombo
Akanuma I Akanume, C. : Indo-Bukkyo Koyu-
moishi-Jiton (Dictionery of Bud- Beal Beul, S. 'The Burldhist Tripilaka,
dhist Indien Proper Names), I 876
Nagoya BEF'EO. Bulletin rlo l'6colo Frongaise
Akanuma 2 .. A.kanume, C. : Kem-pa Shibu d'Extr6me Orient
Agon Gosh6roku (Tho Com- Ilendall Bendall, O" . Catalogtre of Buddhist
p_araiive Cetalogue of Chineee Sanskrit }lanuscripts, Cam-
Agamas and Pali Nikd,yas), bridge
Nagoya
Bhkav. Bhadrakalpdvadd,rra, ed. S. d'
AKM. Abhandlungen f0r dis Kunde des Oldonburg, 1884
Morgonlandes, horausg. von der
Doutschen llloreodendischon BIIS. Buddhist Hybrid Sanskrit, Gram-
Gesollechaft m&r and Dictionary, od. F.
Edgerton, Yale
AM. Asia Maior
Bhsk. Bhavasar.nkrdntisdtra (a,nd com-
AMG. Annalos du Museo Guimet mentary), ecl. N. Aiyaswami
Andgv. Anigataver.nsa, JPTS. t 886 Sastri, Aci_var
Anesaki Anesaki, M. : The Four Buddhist BI. Bibliothoca Indica
Agamas in Chinose, 1908 BibIB. Bibliographie Bouddhique
AO. Archiv Orient6ln{ : Jour:ral of the
BIruITO. Bolletino doll' Instituo fndiano
Czechoslovek Oriental Institute per il trIedio od Estremo Oriente
Ap. Apad6na, PTS. BM. Buddhadatta's Manuals, PTS.
ApA. Apaddna Atthakethd (Visud-
BMFJ. Bulletin do la ll[aison Franco-
dhajanavilisini), PTS. Japonaiso
ArtA. Artibus Asis€' BniPrEt. Bhiksuniprdtimoksa (Bruch-
Arv6. Arthavini6caya, ed. A. Forrari, stiicke des Bhiksuniprdtirnoksa),
Romo' Kl. Turf. III
AS. Aluvihara Series BOH. Bibliotheca Orientalis Ilungarfca

xill
BPret. B odhisattvapritimok-.s*afi tra, Dhp. f)hammapada, PTS.
rliQ. 7 DhpA. I)hammapeda Agihakath6, PT$'
RS. Buddhistic Studies, ed. B. C. Dhpr. Dhannapradipikd(va), od. Dhar-
Law, Cslcutta makirti Sri Dharmara'ma (eirth
BSOArq. Bulletis of the School of Oriental edition l95l), Coylon
eud Afrieen Studies DhB. Dhammesaigar.ri, PTS.
BSS. Bomtray Sarrekrit Sories DhsA. Dhsmmsssngani A!|hakath6 (At'
thasilini), FTS.
BI]T. Buddhist Ssnekrii I'erte
I)hsc.v. Dha,masamuscaya' ed. Lin Li-
Buc. Buddhacarita, ed- E. H. Johns'
Kouarrg, Paris
ton. Calcutfa
Dhsr.Dg. Fdd. F. Mar
Dharmasar.ngraha, 'Wenzel,
B'p- BurtdheohceuppaLti, ed. J. GraY, Miiller and II. Oxfod
Lorrclon
Di..,y. DirryEvad6na, Edd. E. B. Cowell
Buv, Ruddheverpsa, PTS. a.nd R.. A. Noil, Cancbridge
BuvA. Burldheverysa Affl:'ahathn DPPN. Dictiona,ry of Pali Proper Names
( Madhuretthav ild.sini )' P1 g.
Dpv. Dipavamse, od, I{. Oldenberg,
Cabaton Cahotorr, A. : Ontaloguo Sornvns'ire London
dee Manuserits S*nskrite et FTS.
Dukap. Dukapaffh6na,
P6,lis,Paris
EB. The East€rn Buddhist
Catu 6. Catutrdataka, ed. V, tshattech-
EI. Epigrapiiia Indica
&ryya, Calcutta
ERE. Encyclopaedio of Religion a.nd
CI{J. The Coyion l{istorical Jour:nal
Ethics, ed. J. Hasting.r
CII. Corpus Inscriptionum Indicarum
EW. East and West
CJHS'I. The Ceylon Journal of Historical Zoylanica
E,7,. Epigraphie
and Social Studies
Gg. Ga.rr{.lstotragitb6, BB. XV
CJSc. Ceylou Journal of Scionce -
Section G GM. Gilgit Maouscripts, ed. Nalinakeha
Dutt and others
Ckv. Chakeesdhd,tuvarpsa, JPTS. I 885
GOS. Gaokwad'e Orientsl Seriee
Cordier Cordier, P. : Cetalogue du Fond
Tib6tain, 1009-fgf5 Gst. Guhyas*r"6jatantre, ed. B. Bhat-
tacharyya, Ba'rode
Cp. Cariy6.pifaka, PTS"
(Pnra- Gv. Gaardhavaqes, JPTS. 1886
cpA. Cariyfr.pigaka AflhakathB
matthadiparri), PTS. Gry6. Ga,r"rCavyuhesfitre, Edd. D.-T. Su'
suki and II. Iduumi (2nd edn.
CPD. A Cliiical PEli Dictionary
1949), Kyoto
Ovi6p. Cittavi6uddhiprakarar.ra, VBS. 8 I{att havanagallavihEravarp se,
Ilatthv.
D. Dighe Nikdya, PTS. PTS.

DA. Dlghaarkdya Atthakath& (Sumof, - IIbg. Ilob0girin, Dictionnaire EncY-

galevildsini), PTS. clopddique du Bouddhisme
PSS. 7 Ilotub. Eetubindutlk6 (witb sub-
IlBthv. D6fh6va4sa,
commontary), GOS. tl3
Dbhg. Deeablrrimikag6thE, EB, V
gJAS. I{argard Journal of Agietic
Dbhi6. Da.{*bhrlmi6vara, od. R. Kondo, Studies
Tokyo Soriee
EOS. Harva.rd Oriental
DCBT. Dictionary of Chinese Buddhiet
JRAS. I9 I I
Toltt e Hwp. Ilastavilaprakaraqra,
IA. Indian Antiquary
De S. do Silva, lV. A.: Catalogue of
Palm leaf Manueoritrts.
' MCM. IAL. Indiso Art end Letters
gorios A, No. 4
IBK. Indogaku Bukkyogeku I(enky6
De Z. de Zoyea, Louis: A Cataloguo of (Joumal of Indian aud
Psli, Siahaleso and Bans&dt Buddhist Studies)
Manuscripts in the Temple Indian
IC. Culture
Librarise-of Ceylon, Colomb6
IEQ. The Indian l{istoricel Quarterly
Dbk. DhEtukath6 (with commenta,r5r),
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xiv
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Thipavar.nsa, PTS. landischen Gesellschaft

XVlI

)1040
 E]TCYCLOPAEDIA
OF
BI]DDHISM
Firat let,kr ot'the Devau6cari aiobaber
ir J,antf.tra ocrtpt used 5y nutidnists
in India and ?ibet in the Bth century
A. C. {Csoma Kerirsi).
IRn sound represented by the first. letter of manv
alohabets, Sansli:rit, Rr_rilf&n, Greek, as rqeli us of
most modern languages of East and West, hae
sen'ed u,sa rnystic q,'mbol for the ultimato beginning
or creation, es weli as for the Absolute, e.gl I ad
Alpha arrd Omega.
It is the first of ali sounds aud, hence, tire beein-
ning of rr,ll knowledge whicrh used to be co*mirri_
cated ouly by woid of motith" It is the f.rgt sound
of tho sacrod syilable AIIM (OM), which is said to
be the essence of all the Ve<ias. ft ie from thie that
Indian rcyetrcism has deveiopod a cult, attributins
to this initiel s?gld a privilegeci positior. .r.3
function. This iradjtion was taken up ti.1,n"aCfris-,
-rhereby it spreati throughout
east ieia.
It ie i;he most eiomentary eorurd, produced by tho
mere opening of tho mour"h, and- forms in most
(Jrient_al languagee an essentiai part
of the funde_
mentaj svllables: ka, ga, ta, dd, pa, ba, me, &c.
These syllables are- not built up fiom p,are conso-
nants plus a vowel (k * a), but form a, concreto
unit in which the vowel is inherent in tire letterl
symbol- The pure corrsona.nte. k, g, &e., vzould ihon
be ablrtr.actrons (ks tninus a), makurg the eor.ind
inccurpl-ete. Tho vowel eound is, tf,erefor-e, arr
eseential coustitueut,
and the vowei A is th;
beginning cf such essenc6.
Mcrraover, A is irr Sarrskrit and pali, ae it is in
n egu,trit6 par t i c ie, i.uip htt pr..ir;ana ), wL.:ro by
9"TU, .a ',he orip-:inal
re svmbolrFed non_antity of exietenc-e tnF Ferdon,ugmg-."he monbo. Its power is truty
(an-dtmga, an-atta) and ite ,,on.porri,anent nature
(a-n-itgo, a-nicaa.). In tbrs deniil of permanence
it trecomes n eyurboi of perznanerrcd itsef, io"
" Whether a Tath-agata arise'B .,"t, ,U
thiugs,.are impormanent,'. ""
Thus, tho";*p;";;;tof.t"" e
svmbolrs€s, at the same tiro-e. the origination of the
v€ry- gsse-nce of thiugs, as weil as tlie negation cf
the fourrciation thercof. This tlpparent contindiction
is in faet an idontity,.for it ,s in the negetion of ttre
obsoluto nature of ihings - that their o"i!io"tio"
cessa,tion is postulated. ""J
Thue, tho lotter A is considered to be rhe mogt
perfect letter, which
-is imperishable 1akgaaora1, cr€atlve extgtenco and tho permanent,r i.o., noD_
even.thoug_h_in its combination with other l.itu"6,
e.g.,_in AUM (q.v"), the evolution, continuation and
rnvolution of thia worlci oI'events is symbolised.
Further developmonts which wsr6 ea.rried to
far-awa;' lande by Buddhiet neigsionariee lB"d ihoii
origrn in India, where ev€n to this day thoir equiva-
leats are found with hardly any dihorence ilr- tn"
T6ntric echools of Hinduism, which ffouriehsd
partic.u.larly- in Bengal and south India. Tibetan
.uuddnrsm ha€ givon mueh room to the devolop-
ment of,srrch typea of specuiation.
AccorCing.t-c tlie trIani bKah:hbum (fot. 3l b.)
.
tho sacred syllable symbolises the noumenal eource,
the
.absoiuto; and around this symbol is evolvod
the idea of croative sourod in the theory of vibretioh.
Well.known and far spread. as this coicupt iB in -W;;
tho
mystic East, it was- not unkaown in'tho
either. P;'thagoras, who hiursoU lyas a.n initiate
ot easteni wisdom, and who was the fuunder of one
of the rnoet influentiai schoois of mystic ptrilosophv
rr^ the--\ileet,, spoke of the trarmonf of tfiu-"pl"-*L
a,ccordrug to wtrich each coiestiat body ani each
and overy^atom, produced a particulai d;d;
accormt of its movomeut,, rhyihm and vibration.
AII i;hese eounds fomed a uiiversel trarmony in
whicb each olemont,._whilo having it* o*"-fr*Jtioi
gad charactor, contributod to the ilnity of the *1.i.
This idea of creativo eound, *", ooti.,"ua
in tiru
doctrine of i;he Logos (the Word), partly
by -eariy Christianity,
"U"""UoJ
which theretv hirked it"uff
with the phrlg.qophy of tho Gnoetics"and the trad.i-
tlcirs oi iho -t,iasD,-evou though the link wae not
matitained by the later Churci; .. In the beginrdnc
was _t-heWord, and the Word wa,s with G""d, anE
the \&ord wae God . And the Word *as
made flesh ancl dwelt &mong :ue,, (John, I, l, ff.).
Tho word. however sacred., b.iog a ropotition
of a mere eou.nd and an expreeeiori of a 'concept
will.rr<.rt produco the deeir€d effese, ;t"* ;;;;:
p".T;d perfgcf knowler-lge, p*
_b,y'coruplote attituds of
{urd responsivoness on the part of
pTi
sa,crateental, i.e., bostowing iatornal- graee thrcugt
4n,oucw&rd sigpa on tho initiatod, t-ho spirituafiy
cultured cne. Such worde, althougb eei'f-evideal
yet.. can bo, comprehJnaea only Uy
\a;1al,f!nthl,
the .wree _(pae;cattam aed;.hbbc- vifrfrStui). Thia is
adrrirted by all ecbootg of Eudilhism, not
tho Therav6<ia, wlio do not differentiete "*"t"aireg
otherwd
betv'oen erotoric and esoteric teachi:age of tle
Ifuddha, who is sald not to have the cloiod fist of
Eome teechere who retain certain toachirnge for
select pupils oniy.
The sound-let,ter .4 signified, therpfore, the void,
errtity,
.becoming and beifg, all of which a,r€
cleBcrrptrve terms of the e,etual and real nature of
everything, i mperrnanence itsel f being permanent.
L T c b h o , 1 7 9 6v, i i .
 ABABA
{-'irirreseas well as Tibetan a,uthors har'e made
frequenL trse of this syrnbol. In exoteric texts the
lettLr A stands for negation, for the uncreated
Folrrce (d.dyanutpdda), for tho I'eginning (adi), for
irnperruarreree (anitya). A trodlti-qar;tva(* I3uddha-
tn.-be),l:y listening to this st)und as u,rr,,$ul[of forrrrer
meritorious ir,etions. comprehends thc uncreated
Bource of all essencerJ.2 Essertccs, irowever, are not
thought of as eternal (as in Greek philosopliy)' but
as imperrnanerrb ; and thus tho same syml>ol can
signify negation and essence, for the Yoid is tire
essgnaeaf A1l.
'Just as tho sound A as basic vowel is found rvith
all puro consonants forming the root s;'llables of
oriei-rtal scripts, without which sound no langu'age
would be polsible, and for which re&son it is callod
the " *othu. of all sounds ",3 so it symbolises the
origin of, all essences' to knov' *'hich is the irighest
wisdom.
Esnociallv the Td,ntric masters of China and
Japa^n, beeiruline with tlie Indian Subhakarasinha
(Zimnrui)ivho 'Matt'dbiought the most important T6ntric
text, tho l'a'iroca,na-ubhisambodhi, ftom India
to China in tho beginning of the eighth cen-t'ury,
have laid great stress on this learning. ll'he letter
rd stands Tor the spirit of awakening' -By rye?18
of mental application in the contemplation of this
symbol one identifies oneself with the substance
of thu bod.y-essenceof Vairoc&na.{ According to t}'te
evstem of -{moghavajra,,tho letter A represonts tho
clntral Buclrlha, Vairocana, corresponding to the
earth element, because the Vajras&tt'v&' immanent
in all beings as tho creative spirit, is the substantial
nature wliich produces the Buddh&s' in the s&me
w&v os the egrth is the basis which sustains ir'nd
ma'inttitt" the subetance proper to all beilgs. In
the body it represents the spleen, tho seatofanger;
astronofoicailf tho Dog-star, and seasonally the
Dog-days" It is coloured Yollow.s
tho f;rst evidencs of the my9ii93!
Probably
imr:ortance accord.ed to the throe-Ietter syllable
eiU is found in the Aitareya Brdhmar.tn (u. 32),
where the celostial spirere is der:lared to be resolved
in the threo letters L-U-M, wirich are derived f:om
the three \';'aiiptis : Bhrih, Bhuvah and $var,
from the $gu-eda, tbe Yajurueda and t'lrc Etlmaueda.
from the glods Agni, Viyu and Adliyn, tgrl
the earth,- the atmosphere and the zrir. This
set, of speculations is largely doveloped in the
[pa,niqads.
Although the syllabie *'as primarily characteristic
of the Frahman, the force of its oopularity is
ehown by the fact that it becamo an integrai part of
rhe 'mantra of Avalokite3vara in }tahaydna
tsuddhism.6 Its linal deveiopment is found in l6th
century- Tdntric Buddhism in Orissa' ihe sacrect
scund (pra'r1,aaa) being derived lrom the Void
tiinya), bringittg it close to the principlo of no.n-
entiiy,- and ihe- original negative meaning of its
nrst lettet' A.
ti. G. A. ves Znvsr.
ABABA is the n&mo of a subdivision in one system
of hells (Niraya) in Buddhist'cosmology. It occurs
2 ibid. 2i9, lxxvi ; 293, x.ri.
3 ibid. 1796, xii.
{ i b i { 1 .1 7 9 6 .x .
ABANDONMENT
in a, recurretrt passage . in the SarSlyutta and
Afrguttara liikayas and t,he M^ahdvagga- of tho
S u t l a - n i p a t a ( S . f , 1 5 0 | A . . V , I 7 3 ; , 9 n .i i i ' l 0 ) .
In this p&ssa':'(r the Budclh& s&ys' in answer to a
question, lhat ',,'reterm of iifir in the Ababrt Niraya
ii tbur hundred timos that of tire Atrirucla lrTiraya
(q.r'.). The comrn$nt'ririee (e'g., Sn-4. ii. 477) state-
ihat'it is not a. Bepareto Niraya brrt a periocl of
suffering in Avit'i (q.v').
Ttre etvrrrologv tlf the term is uncertain- The
Suttu-nipirt,a co-rirmentary snvs that some- (ftecf)
contend-that q,babrtrt'presents the sounds of lamen-
tation of its inmates os also do ahuha 'and ala$a'
Its origin was thorefore onomatopoetic' The samtl
however, adds that some sav it is ono
of the o'ccld hells ".
"o*.oJ.ttarl',
Ths term aboha in the sense Qf a higtr numeral
is rnet with in tine Abhi'dltunaltpadi'pika {475), where
it meane a kot'ito the power of'eleven, i'e', ten to t'he
Dower of eiuvett millions, this usege probably
Leinc derived from the fact that the *'ord had boen
.rssoiiutecl with a high figure n-ith referenco to tho
term of lit'e in At'aba Niral;a. See also COSMOLOGY'
K.OKALrltA.
B. J.
AB AD D [fA-PRAt APA, frivolo us talk (sanlbh'inn a'
ntald,na\, Accorcling to F. Edgerton this term has
Leerr'used only ondo (Mhuu,' I, -IO7, 15) instead of
the bettor known sambhinnapra,ld'pa (BHS1' Thero
it occrrrs &s one of the ten aku$ala'korrn'apatha,
refraining from which a bodhisattva is firmly set on
tho roadlo enlightenmont.
It is interesting io not'e that in Pnli, which- prefers
the term sarrrlfihappaldpa, abaddha is ' declared
' incoherent'
to be well known as - speech
(.samudd,aattharahitam aba'd'dham iti' kit'titaqn :
Abhntlhanappa'clipikd',sec. 126) and tho co-rnpo^und 'foul-
iUoAan" iino i* usod in the sense of
' mukkharo d'ummulchd-
mouthod' or t scunilous
iad,tthomrtkho (cdptpiyauddini: sec' 735)' See also
K.4,R,MAPATHA.
ABADDHA-SIMi, boundary (s.v. SIIIA) v'ithout
marks especiaily staked out by- ihe Sanghrr, . but
ag.eed upon in- goneral. e.g.' & hillside" a, rorlr, &
rio-ro. for the p-urpose of one sinqie ceremon]'
( Virr" I, 106)'
iuposathu) of recital-of Vinaya ruies
ABAGARA VAHARA, a ehrine in Ceylon (now in
ruins), so named' in an inscriptio-n of the third
ru"t".y. Earlier it had been known by the Sinhalese
name Veigam Vehera (q.v.)'
ABANDONMEI{T, coI{TEMPLATION OF
tpiginissaggclnupassanri). - The term abandonment
anything
iboil,nissig-ga, pah'dna) does -not contain
Jf 't"tttt ijisualiy impliod in the concept of renuncr'
viz., abn-egation, self'denial, austorit-y and
"tiort,
self-mortification.-It is rather a rejection, a letting
go {ndssaijanai, tho opposite of hangrng. on to
Tstaiianol." Thus the term nissaggiya is used
"ittu Vinaya r for an unauthorised possession
ir.
5 Bukky&dtiiiirll,'pp. 27'29,Buddh,9qiY,'Kv0to' 19t{.
0 , c . .i i l r r a t i c t < e i,h a S . 1 9 1 5 p, p ' 3 9 7 ' { 0 r '
L Vin. l. 196,25'1,&c.
 ABANDONDIENT ABANDONMENT

b-v u nrorrk, rvlrich ouglrt t,,-r be a,bandoned. Sucir crontiitirrrrecl (surt,khata.-dosa-classuno), it gives &rI
ubanclonment is iln ilct of purirication. Iike b.rthing, inclination towards tlro unconditioned Nibbina.
rrot bascd on rnethoclicrr,l ar:cluisition : it is btiseti It is also counted. as a sbrength of insight (patinb-
on the irncierslandiiis of thu,t ll-hich has to be saggdnu,pasxt nct cipassundbalunt E), becauso, owing
relinqurshed. Arrd st.r Hu.Jrlhughosu, quoting the to tho c<.rnternplation of abandonment, insight does
I'atisatnbh,'idurttaqga, descrrbes vj.rttre as the abtr,n- not waver in the fu,oe of grasping. It is one of the
dorring \puhutr,u) of killing, of steaiilrg, sexual contemplations which shouid occupy tho mind and
rnisconduct, faise speech, malicious ll'orcls, harsh thoreby deliver and liberate it, whilst tho mcditator
Iangtrage, frivokrr.rs taik. of covotousnoss, of ill-ivill is ongaged in the oxercise of ruindfulnes's in broath-
arrd of \r'rong l'iews2. And again, .rbantloning is ing I (pnlzrr, issaggtt nupossi assosi.so-4r4a p4ssus jssariyi
r:<-runtcrl rrs virttre. 'ti
bhrough relirrquisliing sikklnti).
(trckklmrtntro) in tho cirsc of lust, through uon-rll-will
Though not irt tho sarne orderly classificatiot of
(ubuupudtt) in thr, crrso of irate, through Lire various types of conternplation a,s hsve been set
perceptiorr of iiglrt (dloku-.srt.,ir,itr-r)in the case of
r-rrrt in lriter compiltrtions and, comrnerttaries, tho
lrhysicai anrl rne'rrt,al sltregisirness (thirwnti,.ltlho),
livinq in <.:orrternplution which rcgarcls all condit,ions
t'irrouqlr ai[r-rntiou (uuil;l;lLeStul in l]ro crso of
trnd teelings dispassionately and as sornething to be
agiLtr,tiorr. (uddhat:ct), t,hror-rgh determinutron of
rerro urloed ( p ut itti s s ug g ortupas si, ui har anto) is an idea t
rrrental states (dlnttt.tttauu"*atthrinu) ip tho case of
held up by tire Buddha quito frequently. It is his
perple.xity (uicikiccltul, through insight (fidry,a1in tho
&nswer to }Itlha Moggallana's rluestion : ,, IIow
caso of ignornrrce (ouijjo), a,nd tirrough gladness of
doos a rnonk becor-no froe by tho destruction of
lreart (prirrrujja\ in tlrr: cuse of clisconte:nt (arati)2.
craving 7 " (tanha tarikhuyu uirtttttto l0). " Tho morrk
Iiven tho abundonrnent of u, lowor stato of mental
who obides viewing rll serrses, sense-obje.cto, their
irbsorptiorr (jluna\ fo,r tho iriglrer stabe is tire virbuo
coutacts and rcrsulbarrt feelirrgs, cra,vings, reflectionrr,
of' a,ba,rrrloning.
etc., as objecbs of ubandorunent, he is worthy clf
Tho Pofi,rantbhiddmuggo 3 clescribes in terms of - and be,:ornes for others tl field
citl'erings
*banrlonin{; 47 stages in the norrnal progress from of rnerit, unsurpassed in this rvorlcl " 1r. Ib is one of
ignora,nce to ti,nrltantship, thrclugh tlio abundoning the modols of contomplauive th<-rught, when the
i-rf cvil acLiorrs, of hindra,nces to conternpi&tion, ot' oxr:rcise of rnindfirlnoss on inhalation arrd oxhrrlation
graduaI a.ttainments in concen.tration, of su.cct-.ssive (Atui punasali) is rnent,ionecl 13.
sbages of irrsigiiu. and of steps on the pattr to saint-
On the ot,her hand, it will not bo possiblo for e
htiod. Allhot,gh these 47 stages are induced, euclr
rnonk to dwell in. t:onternplation on abandonment
in burn i-ly abaudoning the preceding one, therc is
(oblr,ubbo pa(iraissuggrirtn1tosli tsihari.tu.7n tt1, unless
one stage which requires further atfontion horer
he irrr,s tlro eleven qualities which enable a cowherd
under the hetr,ding of conternplation of aband.onment
to letrd his herci ancl mako it prosperoug: ho must
(pati,rr t s aag g d,nuptas s und) .
know of any object thai it is composed of the four
In tlre successivo stages of insigtrt luipussunti, great elernents and derived therefrom ; ho must
q.r'.) by lno&ns of u'hictr both knowiedge and vision knory that both tho fool and tho wiso man are
are purrfiecl in respect of what is the path a.nci what distinguished by their deeds; ho must abandon all
is rroc (rnaggd.mugga f,arutdat sena - uisuddli a), there are serrsuous thinking before it devolops into deeds, as
eighbeen principal ones (/n(rha uipassancZ). Irr tho the r:owherd must rernove the eggs of the flies ; he
seventh o1'these it is mentioned. : " he who deveiops must v-&tch his senses, as the cowherd dresses tho
con'uemplation of abandoirmenL, gives up craving " u"ourrds of his herd ; ho should iro able to expound
lytatinissaggd,n upassartam blxr,uento d,danaryu poja- tho tl,hamrna in debail to others; frequent the
hati,r). tr-or, bv the contemplatiorr of st.andonrrrent comprrny of other monks of greator knowledge, as
tlie formati<.rns (,sankhdru) of bodv, minti antl che herdsmar\ tdkes his flock to tho ford ; and take
volition are not, grasped riny more ; it is tlreir delight in the proclarnation of tbe ,J.hautnlLl; he
npprehensiorr as perrtranent which is relinquished 5. slrould know the Noble Eightfold Path, and be
.['tuther, ib is this contemplation of the ilissolubility skilled in resting his mind in the pa,sbures of mrnd-
of the formations (kha;ue.nupa.ssuna)'w-hich leads to fubnegs trnd meditation ; he should observe rnoder&-
tho a.bandoning of the pcrception or a.ssurnl"rtion of tion in accepting gifts from his supportors, &s a
r.rriity in continuiLy (gh,artu,ssafi,iia6), orr.e of the main good cowherd does rrot milk his cows dry ; and he
sturnbiing blocks on tiro road to insight and should pay due respect lo his seniors, the leuders
etrligirteninerr t. of the congrere.tion ancl the 1l'rck.
This contempla,lron of abaudonmorrt is called the But the pa,ramount importance of this contom-
abandonrnent of giving vp {pariccaga-,pa,tin'issa.gga,) plation of abandonment is shown by its inclusion in
urrd aiso trband.onment of enterins int,o (txtlckh.q,n.- ths advise given by tho Buddha as to how a monk
dunu-putini,ssaggui ). for, by r".t'U*-.;tr.Ji.,g tho .ghould meet tris end, his appointed tirno (kd,lam
opposites, it abundons karma formatious (khan- agomeyya), rvith mindfulness (solo) and solf-
ChrT.bltisanlclrira) a,ncl mental defilements (kileso, composure (sontpajano Lt) ; any feeling, whethor
q.v.), a,ntl by'seeinrr the sirortcomings in wiratever is pieasant, painful or neuir&I, should bo approachod

2 l'itnt,. i, p. ltJ. I l'irm. xxiii, p. 605.

3 J's. I, ,17. 9 ibid. viii, ti. 2.1{); /.. V, p. rl2.
I V f u m .x x , D . ; { r ) . 1'J i.. IV, p. 5S ; -11.I, p" 25r.
5 l'itmA, cp. Nananr..'ti,Palh oJ Purification, p. 706, n. 3. rl i. IY, p. 1.1ti.
6 I'ism. xx, Ir. 5+{). I'tA.Y, p. 112.
7 Ps. I, l9+. \ 13 /, V, p. 359.
r4 S. IY, p. 211, Gelalila SuUa.
 ABAYATURA-MAEA-SA
with understanding thst euch feeling has ansen rn
dependenee on hie body which itself is impermanent,
'on
eompounded and originatod in dependenco
certirn eonditions ; henee euch feeling too cannot
be pernanent. Contemplation of thie impermanonce
ahould make tho monk dwell on the traneionce
(twyo) theroof, with disintorest (uirdgaj, tient cn
cessation (nirod,ha\ and ebandonmsnt (poPinie'
aaggdnup assi uihar ati).
Tho prototype of this formule oecurs in $'hat is
probably tlre- iarliest reforence, t'he Andpd-na*atd
Sutta (M.III, 83) on tho cultivation of mindfuinese
in broathing and the development thoroof, in
order to make i.t very fmitful and profitable 16.
Its importonce is also ovidont from the lrequent
rapotition of the formula in which it has becomo
stireotyped. Throughout the AnApano Sar.nyutta t6
thie contomplation of abandonmont eppears &s
the culminating thought with eonecious &w&reness
of tho ontire process of broathirtg (patiniseaggdnu'
pas$, assa^sissdmEti ei,kkha'ti, patinissaggdnupassi
passasiscdm|,ti tikkhori). Thus it eonduces t,o the
abar'doning of the fettere (samyojana'pahdna), t'o
the looeoning of evil tenden cies (anusaoTamuggL,ita),
to thorough-knowledge of the way otfi (add'hd'rw"
parlrtfid\ and to the utter clestruction of mental
intoxicatiort (6sauakkhaya). r'
H. G. A. v. Z.
a namo for Abtraya-
ABAYATUni-ugXn-Sf,
giri Th'ipa, &n snsient shrine ir, Ceylon. See
ABEAYAGIRI.
ABBHiHATA SUTTA, a ehort sutta in verse
form sf four lines, occurring in the SaryEutta
Nikiyo (I, p. 40). The name is derived from the
opening questicn: " Through what is thie world
affiicted ? ", and tho answer thereto in the third
line: " The world is nffiicted by death " (maccu,'
n&bbhdluab lolco), inCicating the chief affiiction of
all existonco. Thon follow other affiictions : it is
eucompassod by docropitudo, affectod by thu
(poisoned) dart of craving, saturated alwayu n'ith
longug.
With s elight variation theso verses recirr in the
Thcra4dthd (222) lzherethoy are utt'ered by Siriman$a
who became an arahan+, durirrg the rocitat,ion of
the rules of diacipline (pdtdmokldw).
AEBHAXA, rohabili'r,ation of a bhikkhu on comple'
tion of e protrationary period, oubsoquent to an
o$ence, e.v. DISCfFIIN-& (!'irmyal.
ABBHAfr;AHADIYAKA TEERA, & monk
menticrred as an eratrant, who in ono ot'hie previous
Iives Cr:ring ihe diepeneation of Buddhtr Ko4dafrfia
some-ointment end made thereoi an
had preilaid
offering-to .hia {Ap. I, 236). Tho result of thig
ac',ion w&s his rebirth ae Cirappa
meitorious
f,fceen aeone (iporld c,velos) ago, when ho bocsmo a
.<ing tcakh"alxr$cii.
ABBAAHTARA, o linoar messura whioh ie defined
as consisti;cg of 28 hotthu (cubits), each of which
1 5 l r ' . I T T ,p . 8 3 ,e u t t s1 1 8 .
i 6 - . ' .V , r , p p . 3 l i - 3 4 1 .
1? -s.1-.x, tuttas 17-20.
ABBEANTARAJATAKA
reaehos " from the olbow ae far a,s the tip of tho
nail " of the ernail ffnger (Vin.A. 654). l'he total
length would bo in the noighbourhood of 38 feet'
The a.bblnntora is referrod to (o.g., in Vin. TII.
201), where a t-rhikkhu is not allowed to loa"'e his
robos in an unprotocted, open placo in the irurgle,
and bo eeparatod from thom by a dietanse of
moro than-one obblwrltLrra, In dcling no, his robes
are liabie to tbrfeiture (nisaaggfuia) and tho monk
has committed &n offence to be expiated. (For
comparative study, eee MEA" SUIf,ES.)
Ihe literal meaning of ttie word being " tcw&rd.l
the inside " labtoi-anta,ra), t}i,o term ie flequently
used in the general eanse of intorval, both in respoct
of tirne and of space.
ABBHANTARA JiTAKA. Once whcn tho Buddha
s'as in Jetavana he ovorhsard ihe monks relating
how Sd,riputta
- trad comforted Bimbidevi, formerly
princes: Yasodhard, by obtairring sweetene'l
rnsngo juice for har. lYhen she was indisposed one
day,-she had remarked to her son, li6hula, ho"w
she formerly usod to got over this foelin_g E,"
drinking gweetened mango juice, and added:
" But riow that we live on alms, how could rvo
procuro this ? ". Later in tho day SS,riputt* noticsd
Rdhrria looking sad and loarnt from him ttre reason.
On the next <ia1' Sd.riilut'ta wont' to Sivatthi to
tho palace of the king of Kosaia" At tfat mcrqont &
ga"dorre" brought, a- baskot ot' fully ripe- swoet
mengoes, which the king peelod with hie ov"r
hsnds, squeezed for the julce. _ adcied somo
Bugsr and'ofi'e,rsd to $&riputta. S6riputta tcnk
the juice. to Bimb6devl and when sho drank it her
pain subsided. From ttrat day the king eupplied
inango juice regulariy to Bimbddevi.
Tira Buddha rsmarked that this wes not ths
first timo stio had beerr comfortod by S6riputta
with mangoes. He then related the atory of how
Sakka in a spiteful mood, disturbod by tle virtue
of a gtoup of asce+,icsliving in a park noar B6r4?*ei,
made all the roa,ngoes in the park disapPoiir, &8
though they had boon eatsn by the aecoticc. Then
Sakks, etiioulated in the quoen a dosira for a
" midmoei mango " (abbhantwa'amhal, whioh,
altirough she did not know what it lues' was Eure
to resrilt in her p;rving l:irt'h to I male child' As no
m&ngoee wero to be fcund in tho park, t-he king
made hie pooplo givo the esootics a t'horo'.rgh
beating snd drivo 'uhem oui, of tho park. Thrie
SekkeL wieh rt&s ftrlfitled' But still tho quaea dr,i
not roceivo her roncridracst ltoaago "'
A brdtrruan gsve iome fancifui expl*neticn
whi,:h lre had hear'i from imraemoriai i;radition
acccrCing to which " inidmost - mango€e "
g;rew in the Gctden Cave in'ihe llimelay-as, whete
ii,r human beiog corrld 80, *s it, was in th9 "gode'
portion". Tho troe was ftrliy enciroled wi&h eol'en
iron nets and guarded by tl:oue*nds of goblins.
Bui the king had e strong snd clover parrot who
after meny advontures o'ntained ono fruit from a
her*rit, in tho l{imaiayas to whom king Yessavaqra
used to secd four m&ngoos doily" Tire parrot flew
back and gave the marrgo to tho qu€on of Bir5,nesi

ABBEANTARA.SIMA
who eatisfied her craving, but all the eame did not
get e eon,
No further reference ie mado to Sakka and his
ruee. But the caet of the storv ig identified as
followe : Ildhula's mother was the queen of BArirr,rasi
at that time ; Anande wes the clever parrot ;
$Eriputta was the hermit in the Himalayas ; and
the Buddha wa.s then the leador of the oscoticg
living in the park at Bdr6nasi (J. No. 281).
ABBHANTARA-SIMi, the _ninth of fiftesn types
of boundarioe (s. v.'SIUA) and enclosuros- for
ecclesiastical aets, as onumer&ted by Buddhaghosa
(i'in A. ll36).
ABBHANTARA VACGA, ths fourth division of
ths third book (tdka-nipdta) of the Jdtaka,t{ha,kathd
cornprising ten Jdtaka stories (Nos. 281"290). It
has dorived its name from tho first of these ten,
called tho Abbhantara Jdtaka (the storv of the
Middle Mango).
ABBHASA is the common namo of thirty-fivo
kings who lived eleven world cyclea a,go, sornotimea
also called Ambarar.nsa, All of them rvere links in
tho chain of existenco which cukninated in this
Buddha ago ab Sd,vatthi in the br6hrnan's son,
named Nita, who, seeing the care-freo life of tho
Buddhist monks, became s mernbEr of the Sangha
himself. Spending his time in idle talk, eai,ing and
aleeping, he paid little or no attention to his monastic
dutiee, till ho wa^s adslonished bv- the Buddha
himself. Concentrating his miud ho doveloped
insight, and attained arahantship not long thereafter.
IIis verses aro recorded (Thag.8+),
ABBHA SUTTA occurs ia Valdha,-Samyutta
(S. III, 256). The Buddha wlien questioned as to
why sornetimes thunder clor.rds appesr, explains
t,hat thero are devas called Abbhavalahaka iq.r'.).
Thunder cloudg &ppeB.r when, in accordance rsitir
their wish, ',hev desirrr to revel in tlie dolight of
their bodies (sakdya rotiyd, rarneyydmdli : literally,
revel in their own compa,ny, their own bodies or in
embodied deiight, Kindred, Soyittgs, III, p. 201.
Another interpretation is " wish to give joy to
their bodies ": OPP-I/. I, L25).
In the eommentary Buddhaghosa adds that
this would refer to a roally great thunder cloud
" that, iasts for seven weeks darkoning the entiro
place, concoaling tho sun and i,he moon ", or to
thoss rain clcuds appearing out of seB,son
(,s/.rr, 351).
ABBHAVAIIHRXA, e group of celesrial beings
belonging to tho ValEhakak6yika (cloud-errrbodied)
class of gods, according to a statement atirributed
to the lluddha in the Samyutta, Nikdyo (III, 254).
While discussing the four groups of gods which
belong to this class, the 'Buddha mentions the
Abbhavaldhaka group third in order. They are
dietinct from the other cloud gods by their assoeia-
tion with thunder or eumulus cloud. Seo also
ABBHA SU?TA, VALAHAKA.KAYIKA.DEVA
and COSMOLOGY.
--'
ABBHOKASA
ABBHOKASA (Skt. abhyauakd.ia) meane .,tho
open. arr, a,n.open spaeo ". Tho word ig ofien used,
purely rn tirrs sense. with no religious implications,
o.g,._,Terw kh,o pana santqyerLo,iycwmu .ilahdmoo_
galldno obbhokd.secaikar,ruti (^{t that timo iiat i-
moggalld,na was waiking
T the open : XI,I, BJ4,
or Tena khalu samnyend.yugrn'jiwnclc baiirxihi-
rasyd,hhyauakaie cahkrante cankrantuate (At thet
trme Ananda q'as u'alking in the open spa,ceoutsicle
t h e m o n a s r , e r y: A u i . I , t 2 8 ) .
But it acquired a spec,'al significanco -frequently when it
wa.c used in the farnoug and quoted
me_t€,phor,_ sa mb a dho g har u :a so r aj ap a t ho qUUno*,esi
p a b b a j j u ( D . I , 6 3 1 r l f . f , 1 7 9 , & c . 'urrhindered.
). Here, tho homo_
iees life is said to be as free ancl * it
open space in contrast to the housohold life, fuli"
of cares and like a dus+"y road. Tiris oxpre*rioo i,
put into the mouth of the person on the'threshold
of renuri.ciat,ion.
The Sanskrit parallel is also found : aambdd,ho
puywr ay (Lnx- { hau uso_ r aj asamaa aso abh,yaualcq,iam
praurajyd. (.t\[h,uu.lII, 50 ; also lI, ll7).
'Ihe
commentaries elucidate this metaphor and
give reasons lbr tho compurison of the'Iife of a
recluse, with.open sp{lcr.}..L'hisesplartrrtion in iden.
tical words is cr:ntained in soveral conunentaries.
The lifo of a rnonk is iike the open air in that it is
not attached to anybhing. Even if a recluee were
to live in a gabled house, a jelveUerlpalrr,ceor a divine
ma,nsion wiih doois ,:nd r{indows-closed, hs wouid
noi be distracted or hrndered by them. Again, ae
opposed to the encurnbrances of the life of i house-
holder, tho ascetic life is a,s free as tho open air
hecause of the abuadance of opport,unity 0o do
g < r o d ( D , 4 . I , 1 8 0 ;M A . I I , 2 0 4 , . & ; . 1 . _ L i k oi h e o p e r i
air it is also clear Irom ail obstruction. Evei if
bwo bhikhhus wer.e to bo seatecl in a cell made oi
the four kinds of precious t,hings, to them these
would me&n nothing, Lhero would be no hiadranco
because of them.
Of greater religious signifi.cance is whon ubbtwkcisa
figures even in tho oarlie*qt Ruddhist literature as
ono of the places suitable for meditation. A
bhikkhu iu pursuit, of nreditation goes in searclr
of a secluded lodging (uirittam send,.rananx)and
t he, . fitting Srlaces r:aentioned &re arufi,Fta7n,
rukl;ham&ktm, pa,bbatu'r7t, icandararyt, giriguham',
."*sd,na1h, uan ap uttItarp, ahbirclcdsam, pald,lapu fi.ia m
(a forcst, the fcot of a tree, a mount,li,. b
wilderness, a rnountain ca,ve, & cernetcry, "iop6, a iorest,
\ 1 u 1 t , _ t h o o g e q _ s p ? 9 ea, h e a p o f s t r a w : D . I , 7 I ;
- i u l I. , l 8 l ; , 1 . I I , 2 1 0 , & c . ) .
Even apart from this context dbbhekdsa is
recomrnc:nrled along i*-ith other places, jike the foot
cf a, tree, as &n a,ppropriats haulr for a bhikkhu.
Instances are found in both Pali and San.skrit
l i t e r a t u r e ( , 5 - ... 1l , ) 8 ; i - u n k , I , 3 0 8 ) .
The variant form ajlhol;r7so (from s.d,lti -r okdso\
which has tho satno meaning is also rnet, rvit,h, often
in the locati.ve ctljl"ookase
(5'. I, 212; Yin.I, Ib) and
sometimes in other case endinge (a;ilhokasa: Vin.
III, 2U0 ; IV. 210 ; ujjhakasa : Llin. II, l4ti ; ajjho-
kdsagoto: S. 1I, :li)0).
The Abbholcasa Sutta gives the re&sons for
bec<.rrning an abblrclcdsika-" Ono is an open-air
 ABBHOKASRSUTTR
lodger juet beeause his u'ants €lre little, fclr
conlentment, to mark (his own faulbs), for
eeclusion. . . " (/" III, 220).
But, living in the open air alone does not malie
one & recluso. Ho should possess the other factors
of a bhikkhu, too (M. I, 282)'
Tho culnrination is reached when the term is
ueed in conneetion with the t'enth of tho thirteen
dhutongas (austere practices) known as the qbbho-
kd,eikanga.
The benefits of living in the open air are cnu-
merated in the !'isudrlh,imagga i " the impedi-
ment of dwellings is severed ; stiffness and torJror
&re expelled ; his conduct deserves the praise
'Like deer the bhikkhus live unattached and
'
homeless (^S.I, 199) ; he is dotached; he is (free
to go in) any direction ; he livos in conformitv with
(tho principies of) fewndss of wishes, &nd eo on.'l
(Viem.'p. 6l).
Tho practico of living in the open air was not
confined to Buddhism. Along \pith sorne of the
other austore practices followed by bhikkhus'
open air dwelling w&s also practised by non-
Buddhist aseetics. which is inferred from the stock
paeea.go containing popular non-Buddhist ascetic
practiees (D. I, 166 f).
Lexsllur R. GooNnsEr(ERE.
ABBHOKiSA SUTTA occurs as the fifth sutta
in tlro Arafifia Vagga of tho Book of Fives (paficako
nipd,ta) of the Ahguttara. Nikd,ya (III, v, sutta 185).
The ten suttas of this Vagga are all ident'ical in
their description of five t5ryes of people who havo
adopted one or other of the thirteen agcetic
practices (d,hutanga q.v.). They differ in their
selection of an individual ascetic practice, such as
living in the open air (abbhokd,sa), in the sutta
under reviow. The five types are guided to such
practices through folly and blindness (m.andarfi,
momd,hattd), through evil dosirea (pdpiccho icchi.-
gtokoto), in foolishnass and perplexity (ummddd
c'i,ttaklchepd,), by the thought that such a life is
praised by the Buddha and his disciples (uar.rnitam
buddhehi buddhasdua,kehi'1,or just beeause one has
but few wants, is easily contented, inclined to
solf-purification, to b secluded life and bocause one
thinks that thie is the best (appicchatam-
eanlulthim-s all ekham-p auiu ekanx-idnm atthit am) .
This last type is said to be the highest and the trest.
ABBEOKASIKA*GA, ono of the thirteen ascetic
practiees (dhutahgal.It consists of dwelling in the
open air, refusing not only the protection of a roof
but even that offered at the foot of a treo. The
strict obsorvaneo of this rule wouid not allow one
to live negr & houge, or a rock or a tree, but a tent
made out of robos would be permissible. Lesser
degreeq of observance of this rule admit a certain
Arnount of relaxation, such as a hut made of
branches, cloth stiffenod with paste, or &n over-
hangug rock, as long as no drip-lodge has boen
cut.therein (l'iern. ii, $$ 60-63).
ABBOT
The spiritual benefits of sueh austerity are
obvious : the monk is free lrom t,he impediment of
a dwelling ; he is {ree t'o go in any direction he
chooses ; concentra.tion will be easier 'under the
starry sky ; he will be less irrclirred towards laziness ;
the joys of detachment and seclusion are his.
!'or this and other ascetic practices, see ASCETI-
CIS}I, DHUT.\N(iA.
ABBHUTADHAMMA, mysterious or supernorrnal
phenomena, tire recital of which seerns to have
formed one of the nine divisions of tho Brrcidhist
sacred texts \nauaitga-satthtt-sd,sana,q.\'.) wherr
classified according to their ftrrm or style.
The majority of these divisions is easily recog-
nisable in the standard n&mes of trooks of the
Tip,itaka, as known to rrs. As regards the a,bbhuto-
d,hammn, vio &re told by the comrnents,tor (DhsA.
p. 33, Introductory Discourse) : " &Il suttantas
connected with wonderful and marvellous things
spoken, should be understood as q,bbhuta." I{ence
the wonderful things manifested at the t'ime o1'
the conception or birth of a Buddha-to-be, at the
timo of his enlightenment and of the Buddha's
first sermon, the rnarvellous experiences of people
hearing the preaching of the Buddha, or at the
sight of_a universal rnona,rch, or at meeting and
hearing Ananda should also be reckoned as belonging
to the Abbhutadhammd. See ANGA.
ABBHUTADHAMMA SI.ITTA. SOEACCHAR,.IYA
ABRHUTA.DHA}I]\{A S TITTA.
ABBHUTA SUTTA. This discouree (,S.IV, xliii
3l: 20) and manv others, besides, &re & repotition
of the Asahkhatq, Sutta (f 2: I). Tho subject they
all discuss is tho Absolute. As their titles show it has
been named variously, with tho result that thero
is a multiplicity of discourses differing in name but
identical in form and content. The only point of
differoncs between tho Asankhato Sutta and this
discourso is that the words 'Absoluto ' (aaankhata)
and' way of attaining tho Absolute ' (asarikhatagdmi-
magga), which ar.o contained in tho former, &re
hero substitut€d by the' words 'W-ondrous'
(abbhuta), and 'way of attaining tho Wondrous'
(abbhutagdmimagga).
ABBOT. Although there ie no oquivalent title in
ancierrt Buddhism, and the Buddha himself rofused
to appoint a leader of the Order of monks (D. II,
p. I00), yet Buddhist monastic inetitutions havo
developed a kind of hierarchy, not unlike the one
founrl in Christian monasteries. I{ence the word
Abbot is nowadavs freoly used in lVestern coturtrios,
and also in the Far East whero the influenco of the
lVest has been felt, more keeniy than in countries
like India and Ceylon, to denote tho spiritual
leader of a group ofrnonks. The head of a group of
Buddhist monasteries in Ceylon is usually referred
t,o as Nd.uaka (leader), and the chief of & sect
(Nikeya) is called t}:.e Mahfi-Ndyoka (cirief leader).
The spiritual head of the Shinsht Sect in Japan is
calied .F/ossrr, moaning Lord of the Dharnma, while
tho superior in charge of a single eetablishment is
referred to as Katwhi (chief) in -the Shinshfr,
Jddoghu and other eects. Soc also SANGIIA.
 ABBUDA
ABBUDA, name of a king who lived very long ago
and who in a subsequont life became known as
Niggunlhipupphiya thera. He is mentioned in
the Therd,Ttadd,rw(No. 327 u. 24 ; Ap,l, p. 263).
ABBUDA NIRAYA, one of the subdivisions in the
system of hells found in Buddhist cosmology. The
na,mo occurs in a passage common to tho Saqnyutta
(I, I5O) and Ahguttara Ni,kdUw (Y, I73) and the
Sutta,-nipd,ta (iii, l0), having, hut for slight vari-
ations in detail, the same stylo, subject-mattor and
contoxtual reforenco, namelv tho death arrd rebirth
of the l(ok6lika bhikkhu.
The passage claims to present e statoment of the
Buddha regarding the length of life in Abbuda
Niraya and the other hells in this group. Abbuda
being the one in which duration of life is the lowost,
the Buddha, in a,nswer to an earthlv questionor,
draws a comparison in earthly terms: " Suppose
there woro a load of twenty khdrisL aa we reekon
them here in Kosala, of s€samurn eeed. And Buppoeo
at the end of every century & m&n wero to take out
one seed a time. Soorrer would that same load bo
used up than a'term in the Abbuda Purgatory."
(,S. i, 160 ; trsl. Kindred, Sayings, I, 190). Abbuda
is then employed as the unit for ealculating the
duration of life in the next hell mentioned, i.e.,
Nirabbuda, where life ie twenty times as long as in
Abbuda.
The Sutta-nipdto cornrnentarial obe€rvation (ii,
477) th.at Ababa Niraya (q.v.) is not a particular
heil but a period of time spent in Avici, applios also
to Abbuda, as it doos to tho othor Nirayas in this
system. T}lLe Udnna commentary (140) mentione it
as a cold }rell (sEtarwraka),
The word abbu.ila (Skt. arbudo) is umd in tho
sonso of excreacence, as in the Saqnyutta Ni,kd,ya
(f, 206), alao motaphorieally to me&n 'Btain ' or
'ecandal ' 18) and to eignify a very high
lVin.III,
numeral (Abhid,It^d,nappad,ip'ikd, 475), viz., l0
millions, raised to tho eichth powe . See further
COSMOLOGY, I{OKALIKA.
B. J.
ABEGG, Prolessor Emll, of Zririch llniversity,
author of Der Preta,kulpa des GaruQa-Pur,1na,
(Berlin, l92l), Der Mesdasgla,ube in lrd.ien urd,
Iran (Berlin, 1928), Die Indiensammlung der
Uniuersitcit Ziirich (Ziirich, 1935), Die Berner TaJeln,
zur Krishnu-Legend,e (Berne, 1935), Kriahnas Geburt
und, das lrtd,i^sche WeihrwchttJest (Zi.irich, 1938),
I ndische Psychologie (Ziirich, I 945).
He is quoted by IU. Winternitz in A Historg oJ
Irulion Li,ter&ture (If, pp. 273 and 289), with referenco
to tho future life of Maitreya, and translatioris in
German from tho Sanskrit Maitreyavyd,kara4,a
and Maitreyatamiti; and with further reforence
to the Dduyduadd.no, relating the advent of the
future Buddha Maitreya, combined with the
legend of king Prar.rdda (D[e Messiaaglaube 'in
Ind,ienund, Iran, pp. 132 ff. and 153 ff. respectively).
In his Ind,ische Psychologie Abegg devotes
e,everal pa,g€s to Buddhism (ch. V, pp. 107-l2l).
1 *{,ccording to the Sar&Uulla commentary twenrty khdrit
equal a cartload of lila-geeds of the Magadha kind. Ths
ABERRATIOI{
He takes the doctrino of dependent origination
(pratEtyasamutpa.da,) as the psychological basie in
the arising ?f -ft"*-"" personality, and comparos
the twolvo links thereof with the four mintal
factors of aedand, EIUJF, sa,rTwkdra a,nd vijfidrw.
Theeo are shown correetly as impormanent (anitya)
-an
and subject to constant change. Without
abiding substanco, the concept of a soul'is denied
(anirma-udd,o). The_ heresy of indivicluality-bolief
is compg,re9 with the Ah.arpkdra of Sail<hyi, philo-
sophy. A doubt ari.sing from the doctrine of-soul.
lessnessin respect of moral reeponsibility idovorcome
by the teaching of korrna.
Frequont resort, is made to the Milindapafi,lta a
post-canonical_work, which, however, is greatly
esteemed in Theravdda, Buddhiem. Oompircisons
are drawn with ihe
{yaya- philosophy, especially-
in respect of the function of memory in dr6ame.
Thus Buddhism ie preeonted as a psychology with
s purpose of religious salvation, olifinatin-g
from
a-metaphysics ahe"g.y found in the Upenishads.
4bggg has oxpounded in Dr:r Messiaigl.a,ube in
-d,argerstelt
Ind,ien und Iran aut Grurd, d,er Quel,len
(Borlin and Leipzig: Walter de Gruyter and Co.,
1928) the Hindu notiorrs concerning Kalki, the
Buddhiet conceprion of Maitreya and the Zoroae-
trian doctrinoe concorning the return of the foundor
qt !ttt! reiigion (JRAS. 1932, pp. 44? ff.). Tho
Buddhiet doctrine is treated 1pp. i4O*202), and his
main sonrces for thig eection are tho PaIi iakkaaotti-
sillnruid,a F"tP (-D. fII,58-79), rhe Ardga,nua\naa,
L}eo Ditsyd,uadirw, and a number of Maitreya t6xte
oxisting in Tibetan and Chiness vorsi6ne, all
previously brought together and oxamined by
Leumann in connection with his edition of thL
Saka-Khotsf,Li Maitreya-surniti. Abegg finds little
ovidence of interchango of ideas am;;g tho threo
religions. Ouly in somo traits of the Buddhist
Maitreya, his emanations of light and hie super-
natural. pow-er of vision, ie.he willing to recognGo a
borrowing from Zoroastrianism; [e thi:lki that
in central Asia t)ro }tahayana Bucldhism may
have beeen affoctod not only by the Parsi roligion
but by Ma,nichaeism, Gnosticism and Nestoiia,n
Christia,rr.ity"
tI. c. A. v. Z.
ABERRATIOI (o;ipatti). Ihis technical teffn is
found in various moanings and contexts, but could
roughiy be classified under two headings, &g
doviation from morality (sita) and deviation from
understandng(diryhi).
As a failure of morality (d.cdra-uipatti) it ie
frequently mentioned in tho Vin. (I, I7l; II, 28;
IV, 7 ; etc.). Such & lapse in good conduct,
hor,vever, may also form :.r,rrobject of thought, and.
" it is well for a monk to review from timo to time
his own fu,ulte " (s(ulltu kdlena kdlam attauiTtotti,nt
paccauekklr.itohoti:,{,.IY, 160). The fautt of airother
(paraxiptotta) too can becorne useful food for thought,
as long as this does not become faultfinding. For,
faultfinding is one of the Beven items which are
coneidered aberrations \satta oiTiattiyo: A. IV, 26),
Koosla me&Bure wes four times ttre Magadha measluo.
 AgxA AgnA
(l) Ch'ang-kucang (nitydbhn), also eallod )'uen.
the other six itoms being : fsilure to keep cont'act'
wrth the monka,neglect to lisben to iho true dhamma' kwzurg (H)E or lcaud,kd,rd,bhfi. round light),
no training for higher I'irtuo, little trust in elders. is tight which emanatos continuously. It
eeeking foi worth outside the Order and serving ie explained in chap. 3 of the Budd,had,hydna-
samddhisdgara Sfi,tra (Nanjio, 430) as follows :
first o;tgide the Ordor. The oppositea are profitable
attainment a (aamPatti'l . " This light is ealled qound light. It fllmounds the
nock of tho Buddha. It sproads to a fathom on
As & deviation from understanding (di!!hi" all sidos. "
oipotti) it becorues sylron1nnous^ r*'ith heresy (Ne't.
In the socond chaptor of " the Sritra of ths Highest
tdO;. notfr aberratioirs will go frequontly together,
Reliance " (Nanjio, 259, Wu.shang-i-ching ffi-Ltrffit
for a deviation trom right viows wiII usually lead it is B&id, " Owing to his Karma, tho Tath6,gata's
to a lnora! Iapso ; and vico vorsa (xlaaipottiy.a body is of golden huo, and his light shines out
utd,eti, atho dcara'ditthiyo: Vin. V, 159). As a pair to a distanee of l0 feet. " In chap. 8 of the Mahq,-
of oberrations (silaurpatti
-the c{t diplhiaipottd coi-
prajfrdfirarrtitopadeia (Nanjio, 1169) it is said that
they aro oppoeed. by pair of ettainment of
Buddhas and bodhisattvas havo lights which
viriuo and. right understanding (aElaNtmpod'd ca
sproad to a length of ten feet all round their bodies.
d,ilghisampadd ca : L. I, ii. euttas II and I2). Wren bodhieattv&B are born thev all have this
fn a group of three, we find the aborrations as light. It, is one of the 32 major marks of a great
failrrres 1n acti,rn (lcammonto'uiptotti) which &re being, named Chang-kwaag-hsiang (tryetg
'charactoristic of ton-foot light ').
identical with tho doviations from morality {.arla'
ui,patti\ or the transgressiolg -of the-,moral codo, Theso aro all oxplanations
^I]uddha concoraing tho quality
*irich comprise tho taking of life, stealing, sensuous of the light of the (Abhe). Bufthese-mark,c
misbehaviour, lying, slander, harsh languago arrd e&n be Been only in rospoct of the Buddhs's
idle taik ; fu,ilures in living @jnao'vipa'ttiJ by obtain- N'i,rrndna-kdua. As regards tho Iight in respect, of his
ine a livelihoorl i:n & wrong way ; and tho aberrations Sarnbhoga-kdya, its quantitv eannot be measured.
of-pu"tre"se views (dipphi,'tri'palla),which include the This iB aleo confirrned in chap. I of ths Wung-shdng-
views that t,hero is no use in making offerings, Iun-cltu ('f+€'668*). Chap. 3 of Hstr,ctn-ts6-chuan-
tirat noither good nor evil rleeds produco any hung-chud,h,x-ch&o(#ffi$dj.Rft9}) states thet the
result, that there is no worid either here or beyond, 84,000 reya of Amitabha's light &r€ not &n
that no reciuse or brahrnan has abtaineri porfection abhijfiibhn, but a nityablu.i becauso these rays aro
etc. l,he result of his original vow.
or realisation through hie own iniuition.
{A,I, 2?0). In an earlier sutta we find m.-'ntioned a (2) Shen-tung-ktoan47 @bhiifr.ablfi), sometimos
group of throe aberratione, in which, however, called hsien-c'hi-kw&ng (4€-X) or fattg-
f,he failnre in obtaining a right Iivelihootl @jnuar:i' kwang (ffiJA, metrning arisrng light and
potti) is exchanged for mental aberration (citta' sprearling light rospectively. Chap. 7 of tho
vipu,ttil or a !!-tnrped mind, which is explained as Mataprajfrnpd,ramiti-:idstra (Nanjio, 1169) saye :
& mind fuli of covetougness and malovolenco " Somotimos tho Buddhag spreed tho light in ordor
(abhijjhalu hoti uyd'panna,citto lt'oti : A. l, 268). to manifest their irnnsconclental powor (abhijfi.a)-
'fheir What is ' sometirnes' ? It rrre&ns when the Buddha
opposites aro reckoned &s successes or
was born, when ho won enlighienment, wlten ho
attainmonte (sunt'padd) in the absence of these
proached for tho first timo, wheu ma,ny gods and
aberrations. esints assembled 1,ohear him and when ho confutod.
H. G. A. v. Z. tho heretics ".
It is ssid that this light emanates not cniy from
ths Buddhas a.nd bodhisattvas but also from
ABHA. I. Meanlng of the word. Atha (trgtat) has
minor gods. But the quantity and the berrefit of
oquivalonts in Sanekrit, e.g., pro.bhd {splendour)
the light vary.
srld ralmi (radiance). It is tho light emanating
from the body of Buddhas and bodhisattvas and Chap. 7 of the Mahdprajfinpdramitd-ddstra
is translatod into Chinose as kwang-ming ()EBE), s&ys, " Tho transcondental light is of throe kinds,
sometimes simply kwang OC), both of which mean i.o., lower, middlo and upper. The light emanatod
brightnoss or light. This meaning, found in the through magic nnd sorcery is ihe ' lower one '.
Sulthfraoll,ultttlw, (Naujio, 27), is deecribed as Tho light, of many gods and serponts (ndges\ is
the ' middl.o ono '. Tho light gained throrrgh the
foriowe : " Tho miglity light of Amitabha Buddha is
morit of practico is the ' upper one '. A:ed further,
the mcst deeerving of respect in the worlci " I irr
m&ny gods can omanate the light, but jts quantity
chap. l of the Soldharm'aTtutt'dareku Stitra (Nanjio, is limited. Tho erut and moon cen ehine on this
134) : " The Tathdgata omanai:os light from his
world only. The light of the Buddhas pervades
&1rw-kelor which ehines on tho 18,000 Buddha the 3,000 greater worlds and spreads down to the
LandE in tho osstern world. " lower world. The light of the gods makes mortals
rojoice, while that of the Buddhas csn lead overy-
II. Ktnrls of Alne. Thoro are two kinds of ligirt.
One ie ch'a,ng-kwang ffir'6 or ni'tydbhd', por- ono to emancipation ".
manent light), and the other is sh6n-t'ung-kwang III. Transtormation of the light. The light of
(W?$)E or obhijil.d,bha, transeondenial iighi). the Buddira sometimes transfonas itsolf and can

I Strend of bair turned clock-wise and gituated be[veeq into Chinese as pai-hao-hsiane (E*lE) or ths ' mark of the
ihe ey'e-brows. ThiE is mentionod ae ihe lagt of the thirty-two brilliant white heir'.
orJor marke of a great being (mahnpuruia). It is trauslsted

ABEA
lead men to emnncipation. The firet ehaptor of
tho P o fr canim i at i -sd,Im,tr i k a -pr ej fi.r.-r
IxI r amdti (N a n j i o,
2) says ; " A thousand ligli.rs &re ern{rn&ted from
the tongue of the Bu<ldira. Each gucir liglrt trana-
fbrrr-rs itserlf into a tirouss.rtci les,r'egof rho troa$uro-
flower, whoss ligtrt is Bold. ()n e&ch !o&f is se&ted
a Brrd<lh*, wlro preaches t,ho tol,rchirrg L,f the srx
paranitas, t.h-r-rsr"lwakeuirrg in ovorv ono the faith
fbr 1;erfect enlightenrnsnt ". tsu&Jhubhdsi.tanti,td-
yurbu&7ha-dh,uunot\u,tra (Narrjio, 198), says : ,, Each
' jewel ' (ntuni) h&s ,\4,0U0ra.,'s of light. Each iight
rnakes 84,000 varietios of gold alcl c&eh variety of
gr-riC transforms itsolf, marrifesfinq a multitude of
blrings, sr.rch&s s, st&rrd of rliu,tnonri- (1tnjrtr,\,a not, of
pearis, or s, clorrrl of flcr.verg"" .\g mentioirod abovo,
it manifests itsr:lf in rnany dirocrions, anC ssrveg
the cause of thl Br:tjdho. hr 'uho tirqf chaptor of
ths Sukhriuutiuyzlho we aro tolcl : " If u sbntieut
being coroes rr.iihrn t.his light, all rietliement will
instantaneouslv disapnear and his wili and body
bocome soff and cr-rrr-ifr:rtablo. In his mincl wliole-
some thoughts u'ill ur:ise. If sentient heings como
wilhin this light in one of the hells, tirore suffering
will cease so that they wiil be abie to rest, ancl
becorne emancipated a,t tho ond rf t,heir pericd in
heli ".
Manv examp)es of tire ser'.-ico and benefits of
ubl"a ara found in othcr sltras.
I\r. Kinds ol light based ou thu Buddha's body' cii'ao (1ffi6ilRft#,.)
aud mlnd. in tho irri,ngcen.lent,alligirt, according
to the anglo at which tho iiglrt omn.nates, there $re
savertll iiincis of ribfui. Tlie iieht that ernanatee
from the t,ody of the Buddha is called r,ho
"vhole
light of tlre rvhoio bod5' (chii-shen-kwang 8!f lt\.
The iight from one aspect of'r,ho Buci,lha (fituidruio,J
is caiLed the lisht of the one cliaracr,or {sui-i-
hsia,ng-kn'ang ffi-tflfr). The iight frcrn
urna-kosa is ca.lied the light of inrd,-kesa
(pai-hao-kwang FEX or irrr,o.kwans itY;
sometirltes niei-c:hierr.kwang or
,trEiX
light of tlie born). Tire. liqht frc,m the pores of
the skin is caiied the light tif tlie pcros (mao,
k6ng-kwang 41L-kl - Tlic ro;:lii light, from
the herr,rlis urlied the Irqht r.rf the iload ('r'ou.
-beirild
kw'aug EF)e). 1'ho iight, the i?rrri.lli,r is
cailed the iight of tho back (hou-kwang 'r,h/:1.
Light tliat oruanatog from tirr: trody of th.e
Britlclhas and bocihisattvas is geirrerallv calie<l Further blre 30th uiraptor of tho Ratrutkfi{ct
lho liglit, iif tlre bc,ri'; (sir*'n-krvang ?_i'i) or
tho licht tif tiro ripa (s6-krva,ng f;}1:t or
sometrrnes t,he exteinni lrght, (wai-kwang ,t+fl.
Conv*:rseiy, tho insig!.t of' wisciorn is r;aliod the
lrght of wrs.iorn ichiir-hui-li!!-&nq trHji
chih-kwanq S;ti or the inter;ral iight (nui-
kwang tt;b;.
This is explalned in rriany sfrttas. Thus, cirap. 4?
cf the llaiutpr*jinpdramitd,-ialslra sfl,./s, "
are lwo kirrds of iight. One is tho iighf of tho body
(e6-kwarrg Ajil,'rhe other is the light of wisdonr
(chih-hui-krvang f,l - f ) ".
in chap. l) of Iia-isang's (i*tfr) comrnentary
(!elifiatttli-jl1a ,5itra (11ui-vi,n-chins-t'an-
on tho
hsiian-chi #6ft,1$#:|3el it is'oxrrlainerl nrijro in
detail ilrus : " .I'here iLro ts't; krnds of hght, ona
rs itro light of tho borl'r' (slien-krvang 9j:)
other iight of w'isdom (ch:ir-kwang gX),
whictr in" leach
ro ca*qedivides further int-o two" Throuslt
rl
o ABEA
ttre latier, s'hich is tho liglit of wisdom. i,hore
shines forrb the dharma, i.e., 'Iruth, both sacretl,
anri soculrr,r. On ther other liand, when tho former,
i,e., the light of the bciy. issues forth H"rrclf&lls
nporr sontiont beurgs tliey ber:omo emancipatod
ea.ch aecording tu his irrdrvidual capacit,v.
Similar!;'. the iight of tlie body is also 6f t#o
kinds. Orio ie the _ etcrna,t light (pran-kweng
IHf )'arhich is eternal and round. The other is
the spreading light (fang-kwang ffiJt|, which
astonishes m&n. "
Tlrs second chapter of the A-mi-t'o-chirtg-
t' ttng -tsu.ttg-sloti(fpltfiFti#ffiHmi, comrnontary on
the Suhh.auati,uyil.ha,snys : "'l'irore aro two ilinas
of liglrt. trirst the. inner light (nei-kwang fry6)
which shines witnin, as wisdom. Secondly, ouler
ligirt (rvai-kwa,ng tff;) which illuminates tho
bod11,so that ih is also cailed sl,eu-k$-&ng (hjt\ or
thc iight of tlio oody.
Sorn;.:times, tho iight of rvisdom is callod
the iigtrr cif the mnd (citn, hsin-kwa,ng ,L,)t)
&s agarnst tho iight of the rttpa. In Kwai,,-
nirn-.iu,-rruen (ffi,ffi*f T or tho doetrino on
sm-rti), it is expl*rned s,s fi:llows : ,.'Ihe light of
tho bodt' sliines all o.,'er tho worid. 'Itre lisht-of the
mitd of ArnitLibha lJudiiira shinee only ori sontient
i-roi;rgsv;lio pray to Arniliblra Bud,liia ". fn fhe
rirn'-l chauter of ['lstian-is6-chu,att-it,tt,rt1\-rhit,th-z-
therc is the further extrla.
nation : " It is named rhe lighi of tho mind, becjuse
this [sht om&n&tos {rorn rho mind of the l]uddha.
Ib is als,: calied ti:e light of wisdom ".
Chap. l1 of the Yogd.cd.rabh{tmi(Nanjio, 1lT0)
atateg : " Thero ars three kinds <lf iighi, n&rnsly,
i,he hghr q'irich shueos ihrough darknoss, tha ligfrt
of trrrtli, anci the ligiit of tho body. Thors are throe
the kinds il regard to the li.ght v'hich shines forth
through riarkr-^ess. One is the liglrt, of 4Light, i.e.,
,;r t he stars and the nrooll. lhe ser:orirl is the iight of
,rhs
day, i.e., tho sun. Tire third is cornrnon light, auch
:i,s fire. 'Iho light of truth is another ns,me for
vrisdom iry whictr orro observes the worid. The
ligirb of tho bociy rue&ns t ho natural liglit which
smanates frort. tho body of senriont beings ""
V. Other kinds of light. In ths first chapter of
tho ijr:thduaitt.njil.ha (Nanjio, 27), thors &re m€n-
tic'ired I2 namc.s of the .\bha c'f .\mitabha Buddha.
(or
S utn er.ti-dir i kd -.pari7:rcrlzrl, Nanj io, !3 ) enr: merates
4i kindsof light as regards Sfik-r'arnuni. In '!san,-
a,-mi-t'o-fo-clt'i (PF{iffiff.{#{E), iho stotnr for
^lrnitabha Budrltia, rnerlrion rs rnacle of a numbor
or of lights, as follo'.vs : tho wheel of lighi (kwang-
l* Xffi), tho iight of ciawn (kn'ang-ir.:i"" XHi,
sensorrly percoptiblo light il<wang-ch'u ;[$ff),
clotrrl cf iight {krvang-r.rrn fr€t, glitter of jrght
'I'hero (krrang-iso )eF), radiance t,i' iigirt (kwang-chao
*.T). l..rwor of lieht (kn'tr,ng-li ycJj\, rnsreiful
ligir'" (t-<'ti-k',i-ang |f:tl, s.vrnpathetic light (fei-
kv.'irrr; L.jt,i, rlivuro liqhr (shen-kwang f,S)ei,
fierce iiglrt iu'ei-llr-s.ns -fiX), great light (t,a-
krvang lift. goi,len Lght (chin-kwans S)E),
u n i h i n k a t i l e l i s i r t ( p u - k 6 - s s u - i - k - w a , n?gl i t r J , B # ) e ) ,
and nian\. rnoie l.resides.
tbe In the earlier books r>f the c&non not, so rna,ny
kincis of dbiy,I &re mentioned. The Anguttaro
I{ikd.11a, fbr exarnple, onrrrnerates only foar d,bhd.
 ABHABBA SUTTA l0 ABHABEATTHANA

iI, p. 119, No. l4l) : the light of the moon, of the of birth (jdti), <lecay (jara) and death (marana),
eun. of fire and of wisdom, of which tho Iight of repeating the same order in I'ull.
* redom is the best. The conrmentarv says nothing by way of expla-
Snovrf Kexaora. natron.

Rtnlr ocRrplrr : 1l ahaprajirdpArunli,t A-Sdslra(Nanjio, I 169) H. G. A. v. Z.

c!ap. 34 ; Yil-ch'ieh-lun-Iiuh-tttrtail (ififinffiEt* or the short
summary on tlre Yaqde.drahhtLmi) chap. 5 ; Ch'i-hoin-lun-
(filEffitfi*F|lEil or the commenttty on ihe
shu-pi-hel.a,o-chi ABHABBA SUTTA (2) enurngratee ten conditions
llahaua.na-prasdrl.a-prabhar-ana)chap. 7 ; Oji vdshfr, which prevent ono liom the realisation of arahnnt-
(E&*fr by Genshin EB 985 A.C.)i Wann-shAw-tun- ship : lust (rdgo), hate (dosa), delusion 1m,oha),anger
chu-chi (ft,Sffit'eA or the comment&ry of Yasubandhu's (kodho), enmity (upand,ha,),hypocrisy (makkha), spite
Sukhrtuafiwuha-upad.eia)chap. 3 ; Euogudshinluirokuvdthd
(itl5,EE^g$ or comrnertary ou Shinran's (ffiI 1173- (pulasa), onvy (iseo), stinginees (ntaccho,rfu1a)a,nd
L2$2) Eadgvdshi,nshd or the manual of the Shinsh0 seet); pride (marw). But tlre abandoning of these evil
Kdmu6mudsd innen \)bffi#ffiEffi) t Daiko.fushdchtt*)btPHt); qualities makos the realisation of arahantship
Tsan-a-mi-t'o-fo-chuan (;ftFI#[€d|* stotre for Amitdbha possible.
Buddha).
This sutta occurs in tho flpasaka Vagoa of the
ABHABBA SUTTA (l). Lrke many other Daaaka Nipd,to (/. V, I00).
discourses, this is a double sutta dealing rvitlr its
'.fhe word as euch
eubject in two wa,ys, the negative and the positive ABHABBATTHANA. doos not
aspect. Much repetition is thereby introduced. occur in the texts of tho Tipipa&a but is confi.ned
The eutta occurs in the Ahgutta'ra, N,i,kd,ya, in the to tho commont&riesr where it denotes a number
Book of Tens (.r1.V, 146). Without any introduction of trnprofitable states cr conditions of e:ristence
as to place or occasion, the Buddha tells his rnonks into which a bodhieattrt aspiring for complete
enlightenment ehall not fall, by reasorl of the
that even the Buddha arrd his teaching are subject
resourcefulnegs of his ilitial aepiration (samid-
to dependent origination. For, 'o if there \Fore not
d,habhinEhara\.
found in'this world tho phenomena of birth, decay
and death, thore would have been no occasion for Thus, o bodhisatta shall not be born (l) blind,
(2) deaf, (3) mentally deficiont, (4) dumb, (6) cripplod
a Tathd,gata, a supremely enlightened Buddha, to
(pi[hasappE), (6) amongBt uncivilieed tribos
arise, or to proclairn his teaching of truth and
(milakkhesu), (7) in the womb of a slave wom&n,
discipline (ilhamtna-u,inrt'la) " . (8) as & permanent follower of a herosy, (9) liable
Ilowever, it should not be thought that one is to a change of eex {nassa lingaln pari,aattatfl, (f0)
rrot capable (abhabba) of outgrowing thoee e perpotra,tor of any of the five hoinour crimes
conditions. But without abandoning certain st,B,tes that result in retribution no Eooner than the offender
ono woulci not be able to overcomebirth, decay and dies (drwntariyo.kammind), (fl) a leper (fttr{tfri),
death. And these states &re norv collected in groups (12) an anirna,| smeller tha,n a quail or larger
of three, each group depending for its continuat,ion than an elephant (aallakato panchima,ttabhdao,. . .
hatthin ad,hikattc'hd,uo), (13) 66sngst the potas
or cessation on the continuation or cossetion of
of the class called the Ilungry and Thirsty
the preceding group. Thus the logical sequenco in
(khuppipasi,kd,) or of Consurning Thirst (nijjhama-
groups is as follows : shameless (u,hirika), reckleee
taq,hikd,), (14) &mong the I(5,iaka,fija^ka Asur&sn
(arwttappa) and rregligent (pam,atta); disregard (15) in the purgatory ealled Avici, (fO) in the holls
(anad,ariyo,), stubbornn€ss (d,oaacassatd,) and asso- called Lokantarika, (I?) as Mdra (the suzerain
ciation with evil (pd,pumittatd) ; disbelief (a,ssad- of the sensual realrns), (18) in tho non-perceptual
dhiya), stinginess (auadafifruta) and indolenco world (asafrfinbhaua) of trhs r€a,lrns of form (rfipa.
{kosajja); flurry (utldhacca), lack of self-control bh.aua), (I9) in the pure abodos (eud.dhiaacabhaaa,),
(asolnuara) and immorality (d,ussi,lyu); distasto (20) in tho for:nlesg roalms (arilpablnaa), (2L) or
for soeing people of noble character (ariydnam in another world system.
adassq,nakamyatd), dislike for listening to noble But the cornmentaries, whoro this list ie given
teaching (ariyadhammaln asotukamyatd) and & in full, bavo reckoned tho number of theso states
faultfinding disposition (updrambhacittata) ; forget- &s eightoon (allhfrra"sa) without stating exactly
fubress Qnullhasacca), Iack of intelligenco (a"eom- how this has been computed.
pajafirta) a,nd menta,l derangement (cetaso uiklchepa) ; The apparent anomaly of eighteen becoming
lack of thorough attention (ayonisomana,e'i,kd,ra), twenty-ono could, however, bo explained if the
following the wrong path (kumm&ggoseuano) and firet four of the items comprising this list &re
sluggishness of mind (cetaso l6natta); the wrong considered collectiveiy. Such a conclusion ia sup-
view of individuality (sakkoyadi,!!hi,), perplexity ported also by the authority of the Abhid,h,ommat.
(ticikiccha) and attachment to ritualism (si,Iabhato- fiasartgaha and its cornmenta,ryr the Abhidlnmmat-
f,,zrarnd,sq); lust (raga), hate (doscr.)and delusion tlwr:ibhd,uani,ldkd,. The forrnor refers to tho case
lnoha), ' of persons born blind and euch llko' (jaccand,hi-
Tiren the sutta reverses the process, showing d,Enaqtlwhose rebirth consciousness must necessarily
that by abandoning lust, hate and delusion one be an ahetuka - kt rsala -oi p dka -cittat. Tho comrnentary
u. capabie (bhabbo) of attaining to the destruction explains the phrase jaccand,hdddnary as possibly

60;ata. D.14r.
Liif;.l1,;d.r.
 ABEABBATTIIANA
inr:lucling not only those borri lllintl, but tlrose
who aro detrf, dumb, gtrrulotrs aritl rlrad ii'orrr
t.rirt'lr, as we:il os orrrrur.'lrs,herma,plrroclitt's anii
s,-sexrJ&l pclr$grl$3. On the basis ol tiris t:sp1a.-
rretion the Iirst foul items ol' thc list r:riultl ','r'rv'
$'ell bt: grollpe(l togel,her urrd countecl rs one,
so thut nl,;ng u'itir the others this woukl make a
total of eiglrtecn.
l\farry of theso " rurprofit*ble st&tes " also
featuro in the tYiddn.qkqtha of t]ne Jdtaku comnren-
tarv rrs immunities enjoyed b)' rl resorrrceful
bodhisatta a. IJut although these aro severtrllv
ref'erred to, nowhera is the word c,bft.nbbu,tthslw errjol,ecl lrv an rrrahant, l.recamo irr tlre commen-
uscd to denoto any or ali of them ruhetlrer parti-
cularly or coliectiveiv.
A comparison of the list contairred in a versified
form in the .l/iddrwkatha u'ith th&t' mcntioned
eariier clearly indicates that they *'ere inspirecl
by different traditions. I'he Ii'iddnakatlrti list of tlre fi.r,e heinous crimes (anitnturiga-kalnnaj.
contains fewer items thr.in the otlie'r. Ilvelr with
regard to the terminology of such items &s &re
found commorl to bot'h, thero is no identit,y. This,
howevel, mu,y be explairred as beirrg due to the
e-xigencies of metrical fonn. IJut, tlrere aro other
rliscrepancies vuhich ioad to the conclusion that
Lhs Nidthm,katha, list represent,s an earlier tradition.
!'or inr:tance, rr-here&sthe -Nidrirtukqtlt@list inspired
by t,lre Jataka traditionrcfersonly to "tiny beings"
a,s a, c'ut<;gory into which a bodbisatta shail not
fall, the ot'herr list mentions the category of hugo
creotures ri,s well, and even furnishes ue with
examples <lf the rninimum nnd ruaximuru sizes
possible.
I'urther, the very word abhabballhanu wlrich
r,v-&s absent in the Nidunclkathd is specifically
mentioned in the comrnentnries, having become
wide enough in corrtent to inr:lude eighteen
unprofitablo states from u'hich a full fledged
bodhisatta is immune.
The Pali expression itself was finally superseded
by tlre Sanskrit a.bha.-ylasthd,naby the time that
tlrc J d,tu.ka eollection, with its introduction, w-&s
fuliy render'ed in Sinhalese. The list conti.rined
the Sinhalese version approximates very closely
to that of the Pali commentaries.
Iu tracing the development of this terrn's contenl,
it ie interesting to note that alttrough as a,cornpound
word abh,abballhdnanowhere occurs in the T'iTtitalca,
its disjoined participial forrn is to be mot u'ith
in tlre Sutta Pigakcb where it occurs predicativoly
tr,l<rngwith the word lchEnd.saaq.which in turn is
fbllowed by the substantive lhdnd.n'i thus: " Yo
so auuso bhikkhu arahar,n khlnasauo
ablrabbo naua {hdndni a,jjlxicaritum." According
to t,his context', an arahant, or khindsaoa as lrt
sornetirnes called, is said to be moraily- incapable
(abhabbo)of nine instances of violation (nauulhand,ni).
Ihe nine instances mentioned in the text comprise
(l) depriving u sentient being of lif'e, (2) theft, (3)
sexual indulgence, (4) delib€,rate lying, (5) enjoy-
ment of delightful things (kame) that are enjoyed
3 Abhs. (together with rts cotnmcntary Abhidhammatttta-
aibhduaniliko, edited bl' \-tiligama PalilAnauda thera,
1 8 9 8 )p . J 2 7 .
4 J. l p.45, where only 16 items are listed.
t D . I I l , p . 1 3 3 ; - d , l \ ' , 1 r p .3 7 0 - 3 7 1 .
1l ABHA DEVA
rrs * llrvnri,rrr. a,nd c:oncluct,prompt,ed through (6)
t i e s i r c l t i i a n d u \ , ( 7 ) h a t r e d ( d , r . . a )(,t r ) d e l u s i o n ( i n o h a )
1p1l (i)) Ioar tbi,a!ttr). $omotimes onlv the first five
of tireso nre given, rrr ir.]rich case t,irev are treat,ecl
as 7Larit..t tlta t ti ti[.6
'llh':
rrbove' instances ' rrre nc cloub.uas iniportnnt,
for arr artr.harrt as the ubl,uLbcllhinani ari ibr a
borlhisttt,a. In au ultimtrte scni;e liotli constituto a
set of' .things :rrorallv impossible wiiich .r-ar1,rtrily
ir.r:cordirrgtr.rthe category of'nersons to uhonr theso
relate. 'Jihus, rvhat w&s i-'riginrilly irr the S,uttct
Pi!aka-* rirl ext)ressic-rnr-lenoting t'ertitin immunities
taries a st1'lised cornpouncl word tlenoting siurilar
irrrrnrrrrities to which a bodhisatta was iatteriv
entitlecl. And nll but one of' these imuiunities
wero exclusjr,gl5' enjoyed_try L-roclhisattas,thc only
cxcel)fiorr l;r'irrg that, of never cornrnittiDg uny
'I'his
is a-qualitl' cnjoyed also by a per-ron of riglit
vieil's, ? that !s, one rvirr-rhas atttrincrl the first fiuit
of euliglitenrrient.
II. S. (loon,ry.
AngA DEVA, a. class of cleiriee rnentioned in
tlie lIu.ijhit,tu \ikdyu. Ln tho SarLkhdruppatti,
-
Suttar the Ruddha is shown to oxpo rnd faith
(suddh,a), r,'irttre (szkt), knowledge gained from
r:tlrors (suta), e serise of charity (cd,ga)and wisdorn
Qtct,fi,fin)r:,s conditions which decide the naturo of
tire rebirth of individuals, the particular type of
life to rvhich one is born being determined accoiding
to i,he parLicuiar u'ish of the individual who,
theso five qualities of heart, and mind berng present
in him, cultivates and develops them while concen-
irating on the goal of his desire. Al individual
possessing the five. qualities, -on hearing that any
particnlrrr group o1'gods has long life, beauty and
abouirriing r*'ell-being, nurtures the wish io be
bon- into that group, and his u'ish is fuifilled. In
a scrier c''fsuch groups, in this list given in ascend ing
order, the Abh& devd are included as one
in
sui:h class.
It is not ciear lvhether tiris sutta indierrtes thab
tire atlributes of long lif'e, &c., are factil or merely
illusrons of the irrdividual, baser-ion hearsay, just
as the M'il,lapariyd,ya. ,)utta of the sarne Nikdya
maintains th.r,t the idea of ceriilin gods as entities,
is rnere illusion, based on irradoqua,te under-
standingz. But, it is plain frosr l,he context thnt
the joys of life arnong these gods are rnade to
pale in. cornpsrison v'ith the pirssionless oxistence
of arohantship.
is I'his is achieved Lr;' a rernarkably' interesting
manrrcr of approach. Ilacir grcup of i.reings, &rnong
w|om the individur-r,l ,-lspiresto be born, is mentioned
in ascending older, lregimurg n ith the c&ste groups,
brdhmans, &c., anci passing througir devtr,s and
brairmas of verious kirrds, urtil the gods of the
realm of Neither-perception-nor-non-perception
S l. IV, p. 37-0.
7 s.v. aBSITHANA.
1 M. lll, e9 f.
2^V.I,5f.
 ^{BHA I}EvA l2 ABEADEVA
-\'41,1*6ifuiuisaftffi,yaiana) ato roached" Ald of the .lbhri rievri b}' na!o€, liowever, has ihe two
"::i of ti':ese groups it, is repeated that the inrjivi- sui;-grcups, ihe Partittdiihi, end the Appami-
l :ai aspires io brrth a,rnong chesr on coming to l.rabhd, irs6, duen nut, include the AUhas*arh-'Jevi.
near that they possessvurioue attractive ettriburee. Insterid it, adcis two o[lters, app&!€Dtly aa aub-
f nen alrnost with somo jubilationo tho euthor of groups, nannoly the Sartkiiirthdbhe and the Pari-
: he sutt8, declares " , posseesing t'hese suduhiibho, lho gods of tarniehed luminoaity anci
sarne five qualities, tho individual forns the vrieh tho g+de of purr.' lrrmilosirw, reepectively.E
that, by ilra extinction of the Canhore, he rnay Nor ore tho othor rub-groups rnontioned together
irere and now develop anrl dweil in the l)elivenrnco *'ith ',he Abhassara dovd in rr.riv r.if the many other
of heart and rnind wit,hout CanLere g'hicir ho referericetse to ftte lat,ter in tlie i{iirivae, where tho
has diseerned and realised of anC b'r himseif. Abhe^csa.ri aro iiii;c'.rescrl in some detail and givon
And bv the extinction of tho Carrkere lio pcins ihe sorne importnrrce. An inntance int,eresting ft,r
goal, This indiviCual, Sire, is rebom nov'here, oorirp&rison rs fhD :1!ila7:6ri11,fya. ii.st (ret'ered t<r
pa^ssesna-w-hithei to rebirth !"3 eariier).
Tho emphasis is brought about by tlre Brru.ng€. I i appears, hon'ever, lir*it, tragrtic;naii5' 1{ thi>
ment of tho gods in nscenciing order. Iho purposo_ AUnqos"io riti'd, r+ere consldered tr F*tr-F,-roilp oi'
of the srrlt,u,is ob.riouely to deraonstrate that tire ths Abht, c,lrtss, A- leier work, tlit'
Iife rvitlrout asp.ir:ation for rebirth, the life wr'uhu''ut "lttj,itiito,rnnt,ittha-
sengah.ot *'hi,'ir lrt,iernpl,s tr sytielotltisabron of
Cankers (dsaua) of tho ht,art, i.s the higirest, and <:anorrical ttrought, fiorir a lihiiosophicai perspectivo,
that this life mii,y tre attarned hore airtj n'rw, piaces thern in thtr eriortnd jhit,ntt, piane ulong witir
r.rnlike tho life in thess varioue divine rcalrere the I'ariilabiiii and tha Apparninahhfi,, 11 just *o
rvhieh rnen attain only affer death. it placeii the li'-rbliaki.nni with lhe Parilta-subhl
The Abha deva aro place<l high up irr the scale arr<i tlrt AJ:parnJr.raeublri in the li|rrcl jlourw plane,
of gods in this sr.rtte, indicating probably the placto tirouqii hcru, Lo.), no monticin is rrrado of the goneric
they bore in Lhe popuia.r mind. Ihe-v are rec:koned nrlnres, Abiri or Subhii,
higher than tlie Ctr,turmshlrrajrka gods.a rrrid ihe llos.evor unresolved the prcblerns of claesiil -
Vedic 'Ihirty-Throe.6 and evrr:l tlre braiirrra. r:ation nray be, il, is obvioue that' ths Ahh& Bon,rrr
'Ihey
are ment,ionerl irnrnediately a,fter thc Iiralrrud and irs differerrt, Bpecior of gcds wero etrongly
of t llundred lhousand Woriils (i-Sata^salirlr,rr**so associatetl with the idea of iuminoeioy. This is
Braltnfi)6 rvho ie the highest ot e hierarchy oi' oven nrcre emphatrcral..ly broughb out, in the rlnti-
Brahma amanged eccorcirng to the number r:f rudtilw, ,Sull,a 12 drendy rnention-ocl, u'here this
w'<lrlds over whrch they wield po-nrer. It. is sirorvn attribute is rnade a srrbjeet for a discussron rt not
that indivi'.luals aspired to compB,nionship r,r'ith dixsiruilar to iiro preclcuJrrriion of F,.;uropean
t,hese Brahrrr6,, hearing of the nurnbttr of r+'orld...r echolrrstics s'ith tho qrreet,ioa cf tllo number of
over which they- held sn'ay ernd of the radil,nc.; angels wiio could st'and rtn the pourt of a needle.
they shed over all creaturee. The Abht deva, Ihe problerlrs :.n our srrttn &re such quesLions +r ;
literally meaning the ' shrning gods ', &re rerrlrnj.scent rvhotler tho PrrriftibhE, Appernrln6bh5,, San"
of tho descriptions of t,he $gvedic deities a"sshrnlng kilfitthebhd and Paris'L:ddh6bha, when asaornbiod
ones. togother, uranifestl}' differ- in hue bui, riot, in
This attribute c,f ii.,minosity sedrrrrlio be empha- briliiancy ; ""shel;her the AUha devd *ro rrli c,i
sieed in the sub-grou1;s into which the Abha aev; thern of iesser briilianc}r or eli of thern of boundless
aro divided. The Parittibha, the gods of minr';: brilliancy, &r:. 1'ho{brmer probiom is remirriscont of
lustre, and uhe Apparnanabha, the gocis of infLnite the esverr etaf,ee cf stuvival (aatiouififfiinolghiti) ut
h.rstre, it rs clear iir-t,his-sutts,,7 trelotrg r,o tho Abi,*, tltel lligha anci Jng'utrqro .Nilcdyu.e rr in which beings
class. Whether tire Al-',lra.rss"ratitlva" wiro are rlro diviticri on the basis of differonce and uniformity
mentioned next, erB a,Isrt mcirnt, 1,o i:r: irrke'n uas in I,rr.1rJ.;imd rnind. And the a,nswer i; interesting,
beionging to tlie sarus class or aie a, differer t. trlass by reason tg * qpci$t ap+" oxarrrplo ot- the briilianco
altogetirer is rrot quito ciear. Tiielr n&roe, rueuning ,rf cii iarrrp* cornprr,red with the briliianca of the
tho radisnt gods, or the seif-iuminoug gods, At,na goda. iVlre} s,ssonrbled togethor those gocls
suggeste that they may have been eo meant ro l-'e. differ in hue but not iu briiUancy, just, as oil lampu
i'he next r:las$,the Subh[,, too, ]ra.st,wo nBrries,foi-lorv- brut, not in brilliancy.
brougirt tr.rgetlrer differ in hue 'iroth
ittg its own, viz., Paritta"sr-rl-rhi nnd .{pparnrLr.ia- When ,:ieparting they differ iri hue arrcl in
eubtra which are sub-grcups of the sa:rre gerus, bnllianc;r-, Iiker oil iarcps brought out of the place
16.
but it rs agai:e not, clear whether the Subhak44ri whert: tlie-r)' were t]sdorrxblod together
mentioned i'nrnediateiv after titem were a third tho leeser brilliancy of gome
Tho lat,ier problern,
sub-group. gods (Paritl,6bh6) end the boundiese brilliancy of
'Ihe
other sources which mention tho AUfra ibhers (AppamdnabhA), rs eetbled, however, on
devd or &ny of the sub-groups are not moro the authority of An"rruddha (to whom this eutta
rnfbrmative. Ihs Anuruddlvt Euttg of the same is a,Bcribed) by their state of robirth, due to ths
-Nikaya, whictr does not in tliis context mention <iifference of their karrunaro.

3 transl&tion according tn Chalsr{irs '. Furiher l}ialx4uee, 10 liee al:.: M A. II, 902 ; Kvuii,.2A7 ; YbhA. 620,
LL,2L+. 1l ,{bfu.2r.
4 :U. lII, 101. 12 ibid. 141f.
5 ibid. 13 ibid. 147-148.
6 ibid. 102. 1{ ,. II. 6tl ; .d,.lV, 4r.
7 rbid. 15 M. III, r47.
,: M. III, 147. r6 ibid. 149-150.
e See ABIIASSARA.
 ABEAT{DLUT{GEN
fn the Anuruddha Sufta the AUire gods aro
deecribod in the following torrns :
" No thoucht have thev whether iheir lot todav
wili continuJ always, without chango en,l evei-
leetingiy I rl&|r whbresoever they firri themselves
they are glad to be, juet as flies borne along in a
pmgo cr basket have no tliought v'Lrether their
Iot today will cont,inue al,*,avs-, vrithout ehange
and eveilastingiy, nal, whoreso€ver they li;d
themselves, they are glad t,o be." r?
This eutta is accribed not to the Buddira but to
Anuruddha whoso n&me it, bears. He is apparently
t,he same as the Anunrddha who is believed to
hal'e r€co,unted the Abhiclhamm:r cii:courses of
the Buddha. If he is, thon it is eignificant
-has th*t
rtnrrruddha here decleres tLat ho lrad his
knowledge of the At'na dev6 from ,lirect experience,
having lived ond conversed with t,henr, for t,he
Abhidhamtna is tratiitionally beiieved r.J have
been discourses of the Buddha given to t,he gods.
In fact, Anuruddha declares, when Abhiva Kar:cina
raiees the question why he has not used the con-
ventional " Thug have I heard " &s 6n introctrrction
to his declarations. that, it is beeause he b*ses
himself on his own exoerience.re
bon oo"o JeveweRnHANA.
ABHANDTUNGEN DER AKADEMIE DER
WISSCHENSCHAFTEN (Dissortations of the
Acadomy of Science) of the University of Grirtingen
in Germany. These havo been published in two
separate soctions, one desling with lnathematics
ancl physies and the cther with philology and
hietory. The subjects rloalt with in the latLer
eection compriee monographs o'r the London
Archives and tho Papacy, the \Yar-gc.rC of l{au-aii,
Commentary on tho Koran, &c.
Of Buddhist interest is Waldschmidt's treatise
on " Die Uoberlieferune \/on Letrensonde des
Buddlia " (Trad.ition eonierning the Death of the
Buddha).
J. KuNxnr,en.
ABHANDLUNGEI{ FUR DIE KUI{DE DES
MORGEHLAT{DES (Dieseriations for the under,
standing of the East). published by the l)eutscho
Morgenlandisehe Gesellechaft in Leipzig, Germany,
from 1857-19i0 and in 1917. Publication was
resumed in 192O-1944, and again in 1948. The
eStire series ie devoted to vari6us aspects of tho
Orient, such a,s Old Persian words, China durinq
the llongolions, tho Formation of words in Georgia,
Arabian Perfumes.
Of Buddhist intereet is the monogreph of Lijders
on " Bharhut und die Buddhistische Literatur ".
J. K.rxxnr.r:n.
ABHARANAC0HATRANIRGH0SA, the nome of a
Tathd.gata given in a list of Tath6gatas who were
propitiated (arapita) by the Sakya girl, Gop6,
in her previous births (CoyA. 422, 3).
17 Translation according to Chalmers, op. cit., pt. 11. 911
r8 M. III, 152.
13 ABflASSARA
Agxene{APU$KARI$I,'Ornurqeni, pool', the
ns,me given to a poncl or lotus pool, whitrll was rrr.Jsi
qroba,blv eitua,t(:d in the inner courtyard of king
'tr\
u OOnOdAna'spa taCC.
The Lalitauisturq* etatcs tirat, when Chandake,.
bringing with irim the irorse Kaafhaka anrl the
orna,monts (worn by the bodhisattr-s at the time
of his departuro from ttre palace in seareir of
enlightenment), enrered t.he irurer apartrnents,
Bhadrika the Sakyan, .llah6nirman snd Aniruddha
attempted for rt long tir.ne to t,ake theee ornaments.
I.i[owevor, " sj.nce these ornamen-ts had the stoutness
of Great Ndr6ya4ra, and the vigor oI'Half-Ndrr1yana,
t,he SEkyas could not liiu theru " (8.l1Lq.S4gl s.r,.
Sar.nghaiana), Now, it, occurrecl to }vfahf,liraj-d,pati
Garrl,ami thui the very sight of these ornamonts
would be a, goruee of sorrow to her. Sho, therefore,
cast them jnt.o a ponC ..vhich, &s observec_lin t]:e
abo_ve work, jg ', everr unto this verv da.;- lirrov'n
as Abhararlapt,skarini. "
T. R.
AgHn$nI, n&me of a world. eystem influenced bv
the toachirrg of a lluddira (buddhu-kpetra) or,
rnerei.v a potential field for s Buddha, but not
necesearily containing one. Tire n&mo occurs alsrr
a s S e r m a n t a b h a i r i ( G t , y t 1 .2 5 9 . i ! ) .
AngeSSnRA, a spacies of beings doscribed in the
Pali canonical literature as donizens of a workl
ealled Abhassareloka. ft is not certain whottrer
they were origirrally, or onlv later, recognisr:d &s
deities (deud), but t.hev eppes,i tr.'r ]tave boen con-
sidered ae inhabiting a world, perhaps epat,ially but
certainly spiritually, abovo t,he Rrahnraloka.
Throughout thCI suttas thev ero referred to as
iraving luminositv &s ,r, riain characteristic. A
recurrent desc'ription of t,henr is that the.v dw-ell,
made of mind (manornayd,), foeding on joy (pTti-
bhakklra), radiating light from themselvos (aauam-
p a,bh.d),tre,vereing thc air (a nt al ik kh,aear d), crontin tr -
ing irr glon' (subhut(ha,yino).1
Ihe etymology of the word " Abhassara " is rrol
settled. Tentatir.'ely, w€ may at:cept t,he suggestion
that it is a combination of abh6 f svar {to shine,
be bright), thus m6a,ning the radiant onee. I'ho
traditiorr explairrs Abhassara as standing for the
gods from whose bodies rays of light are omitted
like lrglrtrring ; hence the suggestion 6 * bhd + Ba,r,
'Iho traditional
*'iiich lias also l>eer: made.z do-c-
cription brings them into contrast with thc Subira-
kinrri who are usually mentioned irnmediately
a{tor them in the a^scendins seales of deities found
in the Nik6-'-a lists, for the Subhakinni. are doscribeci
as tho gods of steady light. Thrrs, on the com-
mentarial infornration, the distinctive attribute
of the Ablrassa,rais LlneraCiotion of light.
The Abhassari appear to have held an important
place in the earlr,,' Budclirist mind. and figure
lrequently in t,he Pali Nikir-as. In the Dlgha anrl
Majjhinw )iikd.yas thel'appear in ttre context of an
origin story' which aeems to have a st,rong Buddhist
twist given to it, apparently for the purposo of
| 229.11.19. This pBcBsEeoffers mau-v difl&culties in trans-
lation : also cp. Annalzs ilu Musde Quimct, YI, p. 200.
le.c.. D. I, r7 ; III. 28, 86.
2 Compcrdium of Philosaphu,138, rt. 4
 A B H A SS AR A
l l
t+ AnHRssgna

r,:i'r.ltini tite IJrralrrrantt-'rl] r,:laiurs {or t}ie suprr}rYltr,cv l i r a l r u i i , i i t r t i r e r r ' 1 l t ' ' - r ' ' ' i t l t sl r i l t l r r l t t i r e A l ; i r r i s s n . r l
'I'his r,,'orl,l l riti l;tt.-c irr tiro -!ir*lrrna rvorlil , unablo to
ci Braltmtl as creator' origirr story is givon
irr thc Rruhrnaiala, Pritiko, tnd Aggaritia Sttttas'3 r,,ri,riLlct:t t Lr.'rr ()trrr pr'c-existr.nt'*l bevoncl that
the la^st nttrned containing tr rninor varittion, r r r t i r a l J r : r ' r " l r i r rrl vl t , r l r i t o s ' h i c l r t h e v fcll frorn
tlre examinatitln of whicir is ilf imlrorinnco in .iirir,rssnrl. Il js.iire t o t l r i r r l i . i l r gs o , l i n r i i . ' , 1 & s
determinirrc tho notion rvirich tire llrrilrihists lr*tl t i r r i ! - i ' r l i ' i r r t l r r . t r c ' r r l ) i r 1 ' i t vt ( ) r ( ' ( ' ( ) l l e i : t l l t ' t ' o n c l t l r c i r
the
reqarding theso beings. lririlr irlirx;rliirtell' ;iracr-'clirtg, thrll tiio.)' trorne t'tl
',riorld concliisiou tlirrt Rrairniii t,ntl his Bnrlrn]& world
Ali three srritas agree tlrat' the -i'bhassiira
ir.re t:tor-nnl :rnd thtlf. tIrcy tiit'ms'olr'.'s nie '-tllherneral.
is the one in rvhich be;ings r.,te bt.,rn r,r'hctr t'lte rvorlcl
hl;r-ing T;rr.-iserl rd\\rtlv - frorn tho flra'hrrlrr, world.
system tlegins to p*ss rr,wny in i.ts cc'urse tti't:r-ol'-rt'ior. '['ho
irrvoirrtir,n (sontr:oflrr). tsu'.' rlrc itr;,-,r i't'te nt) tiilirbl' :ri tcrnpts to exlrlrtirr
(aiuatta) and
of tlte role it tJrn,hmtrnical r:lrlirrrstrt thc one-titne crrrnprr,nionship
Aggar-t'fi,a tlutta cftffars irr its dosr:ription
oF rrnion oi trttrnan beings v'ith Rrahrnll and tho
plqy" when tho rvor|l svstern bogins to. ro"evotve
'nit.l" concoption of tho l3ralilnl, rvorlcl as etornal nnri
tl,i* involution. llliis srrtta nllmes tiro ALrilas-
rvorthy of aspiration, iL r;c)nceptiorr rrhiclt prtlbabll'-
sa,rri as beings of the rvorlci i-rom whicll, when tho
trrececlcd the ltter notiorts oi Fralrrna. Tlrct
re-evoiutittrr bogins, certiiin llt-:irlgs, rl','i11* lrec:attse
tireir nrerit is erl"rtrstr'cl ttrt'rc. rlrc rr'l)()rIl rts bcings ,Llrl,ut",aan rvorlcl is hi--re obviorrslr' ]rrouglit, in tr'r
'l|nq tlomortgtrattt tlrot, tirere fl,ro otlter rvorl<is- rltrd
on tlris eir,rtlr. Il.ahrn,tjrTlcr. trll'l l)i;1il''tl S'rt/lrt's
rclatittpl t'ho stlrno stotl st.i.tte tlt;tt it l"'lrlg tl.r'irrS lrightr rvtirlds tlran Brahmii's'
t i i r o n g h t l i ' l t : - t l l a r r s t i r ' r t to f l l l e r r L i n t h ' - ' l b l r l ' s s a r i t Lloncerneri as the'Patika ijufjrl is wrtir met'ttng
rvorlti. is reltorrt irr t.lrt: llralrmn rvoriti. .\t'tlorclinq tire eriticisrn of Srrnakkha*,ta th*t, tho Btrd.lha has
t o t h e s o l t - r , t t e rs t r t t t l . q . i t i s l l l l c ' i n g $ ' l r r r l r t r ' s* : x l t a t l ' i t e < t riot pcrlbrmod nrirnc:les or declnr^rl- the origrn of
l r r s r n e r i t i : r t l r e f l r i i l ' n l r l u ' o r l t l 1 l r ' t t c ri t o L 1 i 1 1 'A l l i i i i s ' things, the Rrrdditil is shovrn here [o assert lhn'l
sara 'rrorlrl) rvho is reborn n; i1 [1ei'lg 611 t'rlrt'h ; lie iin.r in tbct clone i;t.tlh. Tlie Butl<lht cites u'n
if he clevr:lops insight into his past', hc llrisillterl>rxrts rnsto,nro { 'rvlton hc declareri the <'rrigrtr of flrrngs,
his exnetienne ond cornes to holcl f itlse vierr's tr's to that, is, rr lic'n rtlplf irrg to tlr{) ('l}rlIns ot' certrrrn
the beginning of thrngs. rrrcltrs('s *rn.l brl-llrmans who tlttr:ltrrltl .l:i tireir: tradi'
B u t t h i s s e t : m i t i g ( r i s { ' r e p t r , r r c } 'i s t t r t r i o r s t i r r l d a l ) l e lrr-,r,;ll doctririe that tho vrr:r'ld \r'&s titLr i.rantlitrork
'lheir
in terms cif ttro clifferent plrrp()ses of tire tlrroe strttrr's, of a s'-t1';rt,mo crc'ator. r-,1'igin -qtor\', .'ir'llich
and the difftrrent contexts in rl'hit'll tire origin stor'1' ettributer{ iire s-orld to thtl fiat of -Flrahmi, is nt)u'
is related. Tlre: lggafi,it,a. Sttttrt ai.tell-Ipts 16 11'tsl-t) roflecrtetl in -Errd,lhist iight. lfhe creation story
tlro claims of t,lre brd,hmtrls f,-tr caste stli)ren]ilc\" l.or is psyt'irt,lcgi;rii jrr origirr. Tirat rtas tJre origin
'l.ir"
them-oelr-es throrrgir ttteir having sl)il.tllg {'roln^tiie storv"that, lre, t,ire }Jrttldha. hati to te'll, l'rrt is,
mouthof Brahmir,. Tho sutt:r,attribirtes t)ris " l'also us rirei,intainecl in the lJrahttrajulu Sr,tta rrlso, that'
notion " to the ignor&nee of titt' r'r'ojrrtionttr)' tlrings are in pr()certs. Jlrtrirma is lllrrirt'l i suhject
historyof tlte eorth &n(l ot'societv .itttrl elr;trriiltcrises to roi:irtlt, to eha.nge; he is frriiibie, hus m's<:otteep-
c&ste as a, man-rnatlo in-qtitutiorr trlcetrlr'lc ttr stlsttr,ittecl irr l-iis position
trcrn.s (nuorl isrt tttctr,rt,*ilccrro),
psvchoioplical firctors in t he t'r olut tontt'rJr l)roce!;s' by merit ilnti iirrblo to fllll on its exillrtistr'in'ttrat is'
'['be
iie Brahnta.ialo,,Srrcfa empiovs t-ne crigin 'stilrl- 1'6 sutrject 1,o the ke,rnr,r, !n.ll'. ALrita"*airt' woricl
demonstrate the ilsychogen5' of tho vieru' of t:ertain is :ir,r,t ulano rtf (rxislt:rtt'e in rvhi<'h lre lind treerr
ecrnternpor&neotls pirilosbl'tliers that tire rvorld n'ntl b o r n b e , i ' c r o i r i s b i r t i r i n 1 . i t t rl l r g h m t l r v o r l d , atrout
the soul are part'iv eterhal anri. pr''rtl;' not' Tho
tl'^o time o{ lire invoilrtiorr of ths ivorlti sYstem'
notion of the iternitl Brahrrri rvhich is depictccl :r's
It is also tho g'orir-i rn t'iriclt tli'lse rvlio heiti tlrtr
underlying this vierv, &s ollt) ground on v'hich ttrrti r rt:-* Cif llrtrhrrra rr.s (:rOitri,Or liatl iiccp i.torlt t rttr
theory is 6uilt, is here the targt--t of uttaek' In fa'ct'
i r i r t i i s ; l l : e v i o u s t u 1 1 1 t . ' i r | 1 1 i 1 1 1 r t rel x i s t e n c c , but
B r a h i r d , a c c o r d i n g t o t h i s - s r r L t i l , .i s " a l r e i n g , v - h o . i r a s to re-
u'ho lr.r,r-ing ibr3ott,.-r1 l|1rl,t L:irth. unable
clied in the Abhass-ara w-orid t,hrorrgh tlie exltilit::tlort
, r-,ile<;tthat previotis existenr:e--, and oniy rernernbe'r-
of his life-term or his merit and is l"el)orrl rn tlrt- worid, eterrlaiiso tne Brahrna world
ir';l thn Ilralima
Bralima rn'orld. IIis eonception of hirnself s^se'terrial us pri;norditri'
oriu trett llrahmd
cre&tcr, &c., is based meielv ori a hast';; ernpiricai
'f
concltrsion, arriveci at s'ithorrt' rt-'cognrtton ol &ll rlte lrrrs. cornPtrri-ons o[ t ho origin story .in the
rolevant data, cwing to tho limitations of his or"'n tiiree srittas roveal no ground {br consitlcring thrl
'Ihe
inteilectual hcrizons. ssme " faistt notion " is '\bhassa.ru as irrtonded' to be some kind cf first men'
believed ancl perpetratod by o|ht-r lirahmas' his a. r'ierv rl'irieir rrra.q suggesl, oaral)eis where t'ho;*
co-ir:habitants,- who were bom to his companv ,lo l,ot c<ist' It lit'-s nog'- been sirou'rl that the
pr"ssi- rsuifa numes tne Abh&ssard as tho inhabi'
stlbsequen'lly'. ancl rvho cannot visualise tire' Ausaiiaa
bilitv'of Srahmn himself having -been reborn frorn t,rnts ol the v'orld from which beings
ato rebor.rt
had heen' from the iias already
o.roilr". rvorlcl, as he truil' uri.tto re-ev<;iutiorl o{'tho eurth u'hieh
just like themiolvos. Ilolticrs of tho lo iliem' it' tries trr
Abhassarp, hacl an invoh"tt,rorl. In referring
view of the eternity of Bra'hmi-.and and to demon-
Brahmanical ir,rcc. tiru origin of the idea of casto
his world aro human t,hinkers on the s&rrre ltnes' its laiiity b1' asserting emphe'tically that'
rvho are unsble to conceive of, the process to s'irieh "i"rt" beings wero merely- considerecl as being
unable to originally,
the Brahmas themselvss are sufject, tliis i,ttitude was il'o more natural and
visrralise the pre"'it-,us brrtir of these'Bcalttnas rn the ""i-[rr"i view, the difference of caste and race
them- ;;;;-;;i
Abhassara, worlci, rrnablo to see thab tliey that Iater set' in'
being due to eorluption
selves were at orie timo on arl equal {ooting witlt

4 D. llt, 2u.
 ABEASSARA
The Brahmajala and Potilca '-Sutlas ele onga,ged in whother tho Abhassard thernsolvee woro found
domonstrating how the brEtrma,ne and rsclus€g camo
to hold guch views aa they did. Theso euttas cio not'
intend, by any me&ns, to depict these bre,hmans
and roch'sos &s first mon. The Abhassara ie meroly
tho world which they havo forgotten though they
had oristed there. It is only the Brahma world
thet they rocail in thoir intuitions of the past,
tfre AUfrirssera is not necessarily the world of iheir
firgt existence. The position is, ae it were, that the - they bear and the rolo they play.
philoaopher king in I'lato'e Eeyablic recognised
only the lowor concepte in the hierarchy of Platonic
Forns, while he hac!, in fact, aseociatsd and recorded
in his memory o!1, the tr'orms. The br6bsran
philosophere morely recoilected the lower concepte
in tho hiorarchy but denied tho exlctence of the
highor, because they could not rscollect, thom.
The Brahmi world was the lower concept, the
Abha"ssira ttre higher.
Thus thero appea,rs to be no logical contradiction
in tho seoming discropancy of the origin Btory,
if the Buddhists trave in the sams breatlr asserted
that, in ttrs orre_caae, beings of tho earth *'ero
reborn frorrr tho Abhassara wrlrld and., in the other,
that tiro beings who claimed themselves io be
Brahrnas wore reborn frorrr thers, or that tho
Brahrna-adoring brihmans and recluees c&roe
from thore, though Chr<.rugh & devious routo.
The contradiction n'ould exist onlv when tho
Abhassere aro interpretod. to be so;1o Buddhist
representativoe of first men,
At any rate, in ail thr.ee sutl,as ths world is
merely in a stato of involution and ovoluticn.
Tho births and robirthe in the Abhqssara and, obhor
worlde are only phasos irr that conetant process.
Nor doee tho negativo evidence, that thero is no
higher world than the Abhsssara mentiored in theso
sutt&s, suf,fice to demonetrare that the Buddhists
held the Abhaeeera world to be the original or
lasting world.
There ie some evidence that the origin story oftho
euttas isnot purely of Buddhist concopt" Elements
of the Brahmanicel creeds aro strongly visible in it.5
Frrther, the Buddha himeelf is showu to reveal
that certain br6hmans admiited to having heard
the story before. 6 Tho casual nxanuler <;f the
staterlerrt of the br&hmans, " Even so have wo
heard., even as the revorend Gotama has told us ",
adds strongth to this argumont. Tho Aggarifi,o
Sutta too points in the same direction when tho
Buddha declares brdhman caste pretentions io be
duo to ignoranco of the ancient loro, ? and therr
proceeds to tell the origin story wo are herc
considering. The recurrent verse, whictr forms the
backboneofthe Aggait.fia Sutta, is attributod by tho
Iluddha to Brahmd Sanankumdra, and there is
strong possibilit.y that the verse had been part of
ancient lore. t Thus, whether in chis srorv there
was anytinB moro original tlran the Buddhiit twitrt
given to it is uncertain, anci it cannof be said
i See .tsRAIIM.L.
6 '. III, 31.
7 SEES.V.ARAH}IA SANAJ{KUMIRA.
E IiCCBRAHMA.
I M. r,2-1.
r0 ibid. 289.
ll see SATTIVASA, vr$SII-{TTHI'!I.
3. S.P.C.97040
l5 ABEASSARA
nrentionod by name in tho earlior origin storf,,
whether they r*'ere merrtioned as gods io whom tho
Buddhiets gave a n&mo, or whether they wore^
invented by the Buddhists to ass€rt' the oxietsnco of
worids cther than Brahmd's. If they belonged to tho
ea.rlior story, there is tho poasibiliiy that in this
version ihoy wero reckonod a kind. of firet, bgings
and that thib accounte for some of the characteristies
Whatever this moy t'e, that the Buddhists
thomselves did not hold thom in such a position
is supported by tho evidorico of the Ll!il'iapariyiiya
Sutta, which gives a list 0 of concepts that aro
usually mis+,aken to be entities by the uninitiate.
This list includes, among othors, Cd,turmahdr6,jika
dov6,, Praj6pati an4 Brahm6, who aro weil
recognised-to havo b-een gode of the contempor*-
theology. Abhassard, are aiso given
n6oue
ernong these eoncepts. But, after thom are placed
two names, Subhakinga and Vehapphal&, n&mes
referred to as thoso cf gode in othor contoxts.lo
Theso ere followod by eeveral other nsmea which
aro derignated in soms contexts 1r as states of
survival,- in othors as states of cognition, and in
yot others, like the Anunt,Jd'lnlt and Sa*,khdruppatii,
Suttat,l! as gods (dexi,)- Tliis evidenco indicates
that tho Buddhiets believed thero were other and
higher world.e than the Abhassara, and aecepted it
sa a matter of fact thai, ttro Abhassara wae meroly
one worid in a vagter cosrnos.
Lists r' are also founti in several othor suttas
which rnention gods above the Abhass&re,. Tho
Brahtnan'imant'aTtika Sutta t5 giv+s ihe samo list as
the Mfilopariyd,ya up to Ab]riblrrl and inclusivo of it.
ft na.rnos, like its coutttorpart, the Subhakiq$E
as the gods immodiately above the Abhasssrs,.
Tln Sdleyyoka Sutta, 10 the Sarikhdruppatti Sutttt
and the Anururldha Sutta, howover, mention two
other cla"sses,the Ps,rittasubhi and tho Appam6',"a-
subhA, immediately sur:ceeding the AbhasCarb and
boforo mentioning the Subhahitrdh,, just' as they
add two more bofore mentioning the Abhassord,,
naroely the Parittdbha and the Appamd,r.rd,bh6.
These difforences in tho lists and the addition of
n&rnes fbr gods in sorno of them suggest .thq
possibiiity of a stratification in the cosrnological
^u'iu*"
of ihe Buddhists, tho procoss being a^ssumed
to bo a progr€ssivo elaboration. Tho -only Ddgh.a
.ltikaya reference to gods -?boyg -tho Abhassare' is
fcund in the Sarigiti SuttaLT which clearly exempli-
',he
ties the elaboration of the sirnplor ideas of
Abhass&ra found in the other earlier referonces,
by the insertion of lhe Abhassara
"i"il"rrl-i""
amonq the planes of cognit'iort, the division into tho
ihdna states cf which the Abhassara ie ono, i;ho
"hiehlv motaphysical flavour of the sutt& a,se whoio
tiiit is charaiteristic of tho lator Btrddhist thought,
and the Abhidhamma literary style in the- pro'
The addition of new namos as clessos
"u"tation.
1 2v . I I I . i { { .
i 3 i b i d .9 9 .
i ' l e . g . , 4 . I I I , z ( - ) 2I;\ ' , { { ) ; \ - , 6 0 '
r5 M. I, 326.
16 ibid. 285.
1 7D . I I I , 2 5 3 .
 Anslssene l6 AgnAsvARA
of gods in the Sankltiruppafti end other suttas - -Further statements &re made regarding the
t'urther eupports this n-rggeation. Abha^csar6 in the Pali srrttas. They are eaid-to be
Thus, not over-ruling the possibility, rather, ever joyful. foedirrg on joy, long-livod, boautiful,
even concedine it, it, muet be ehown t,hat in the gods of love arrci pity. !-r<lm time to time thoy
rrtter shouts of jo-v.- srrvinq, ,. ah ! what
Brahmanimantanika Sutta, which eeeks to illustrato bliss"!
ui the particular the general theory regarding the \aho sukltarz) ". whic:h is the best of sounds. 22
psvchogenv of the ereator concept, traced iri tne Rrrt, t,o them, tor:, borne chtrnge and revergo : es
Brahmaial,a, Pdtrika and Agga.iii.a Suttets, it is their bliss rs .qhorr-lir-erl. ancl ttiev fall from that
emphatically asserted that there are other p,orlds state. They are unifc,r.m in bocll' and diverse in
intelligence. 2{ The Jdtakcs s&\' t}rat bodhisattas
luperior to the Rrahm6, v'orld, and that thev a,re. are boin thers in iimos of chaos in t,he worlcl. The
Abhassara, Srrbhakinr.ra and Vehapphala. rb The
Baka llrahmd, of this sutta is tolcl' firmly and genus to wtrich thev are srr,icl t,o belong (at least
definitely-by the Buddha. that it is his isn"orane" in_!he later sut,bas). i.e., tho Ablii, (gocts of light),
of the other three worids that is tho orisin ancl is like n swarm oi- flies corried abr_iut in a basketior a.
cause of his eonceit and his minconeeption.s as to pingo, knowing not the trunsiencr. o[ their iove.
hie etornit5r. In this sutta the Buddha's concorn seealsoAsttloevA. ieF{AsvAitA, AGGAfrfrA
rs to convinee the Brahmd, of the fa,et, of the other SUTTA,BII,AHMA.
worlds.
B,rrrrr L'LA Jerre UtASOIIANA.
Besitles, the, absence of mention of a world or
worlds above Abhassara in the Drgha,'isexcept in tho
already eliminated Sahgiti Sutia, AggA SUTTA, a sufta in the Book of Fours of the
iniufficiont Anguttara Nikaya (II, 39) where the Buddha
evidence for tho concjusion that they wero oriqinaliv
treateci as a kind of first being anri that ths- other speaks of tbur radiances or splenrloure, rra,mely,
were addo8 later for pnipu*u* of elaboration. the radianees of tho rnoon, t,he sun, fi.re and
lgl* wiedom; of thoso the radiance of the iast is
This is revealed bv the BrihrianinLantanika Sutta-
In one placo Is the author is eontent, to merrtion said to bo the highost. This sutta is an examplo
three classes, but in the other he d.iscussesseveral of many eutt&s whero thr-r gnostic poeition of
more classos. But, both &re mentionerl in the Buddhiem is clearlv asserted.
aame eontext. Ifere the arrthor has probably
adapted the material at his disposal to suit the AnnASV4na. Sanskrit Abltilsuara correspondg
purpose of his sutto and its conrext. This may to Pali Ahhassara, and is translatsd, into Tfbetan
exp)ain the absence of mention of other worlds ae " fod-gs&l " or tho " light-sound ". trn Chinese
bestdes Abhassara in tho Digha Nikaua sut,tas. it is transcribed in variorre u'at's thus : a-po-hui-
ghih-p'g (F-W{$EH ), a -wei-pi ( Fqlffi.Lb), a-trui-kong-
This is not to deny tho possibility of elabora,tion (IEFE16), a-p'o-ch'uei-lo-ch6 (FFJHEilffi.
placo- in tbe Buddlist lriq
1l:Sg l."ku", It is translated variounly into Chineeo-ss tight.
-Ellaboration hag already boen admitteci "o*molog..,r.
of iire, ekandha (kwang-r.in )bH), immeasurable wster
Sangi'ti uiutta, a,na mev oven be admitteci of the (v'u-liang-shui ffiR7K), water not to be measured
two n&mos, Parit_tdbha and App*mar,rAbha. (shui-wrr-lieng 7KftF), extremely pure light (chi-
Several
,Ahguttara )iikuyo, references'do *u,y l<wg,ng-ghinC EXS), extremo light (chi-kwang
oe crted to support this vie.w.. The elaboration "t*
ffi)t]-, light pure (lcwang-ching )f,F), proveiling
rnto aeven or nine states of which the AbhassorE excollent light (pien-sh6ng-kwang ffiB]h), brilliant
aro one, with their aseignment to tho third place lisht (hs&ng-yii *g), [ght glitter
'Ihese ltwang.yeo
tfe socond
f !4Af"_ p_lane of tho Rripaloka,'is a ftW). v&rrolrs translations aro basod on
dev-elopment which finds ibs fullest svst-ematisation the two differont irrtorpretations of the word.
in the later Abhid,harnma,ttha^gangaha (r. gt. One divides i,bhEsvara into dbhi,, light, and
eil,ua,ra, eound. The other analvses it &g
, -Thu fants alread-v mentioned show that the dbhfrs, light and ?rarcr,suprome.
Abhaseard were not considered a kind of first rnen
or primordial beings, ancl their v,orld as tho first AbhAsvara is a name of an ethoreal world (ntpa-
a.no ra€turg one. d.hd,tu), This ie the thirii or laet stage of the second
Another noteworthy pcint is that they a,re dgg"qg of meditation (dait:tya;Lhydrw). Sentient beings
eonsistently referred io jn the DEgha N;iiiu"-^i who iivo in this mystical world, i.e., thoso vrho heve
'Even developed theee meditative powerc up to this stege
bgings (1arfi,) and not &s deities (d,eud,).
- havs no language of sound. but they cornmunicate
aftor their rebirth on earth they are not reforred
to as hrrman beings but merely as .,beinss',. with each othor tirrough light omanating from their
,, dev6, " is meditating miuds. Only good sontient beings can
Thu dosignation atiached to iiu-. bo reborn in this world, where they will bo possesood
howover, in the Majjhi,ma and other Nikey;;.;i
It ie. an interesting faci that the Aggafrfi,a Sidto of the Bupremo colour of gold, bo tsll of etpture
is (eight !lo.ian'a. Seo lfirfel'a Die Kosmnarapthie d,cr
conerst€nt . rn rts :uee of eottd. for these beinse
throughout its context, €ven after it is quite-ci#i ln4,tl, p. 332), and will eujoy & life-span of
jnfinito ye&rs (eight mahakalpal, Their food
referred ro in tho later evituti.;;; is joy. They live in great comfort and obtain
:lit^:l:]",,lgs
ph&s€B are hurnan beings.
eumcient light on account of their inheront capacity.

I8 ]}{. I, 329.
22 A.1II,202.
i9 ibld.
23 /.. V, 60.
2cre.8., III, 202; IV, 40; V, 60.
' . )M . I , 24 D.IIr, 253.
289;A,lI, LZ7:S. I, 114.
 ABEASVARA T7
Further, they can fly by their tranecendontal power
@bhdjnd,).
firo origin.of this world is explainod ae follows ;
At ths Ueginning of this world, many B-rahma'
pala,cos had no residonte, wheroforo a reeident of
ihia world (dblfrataral went down and lived in
thoaa Brehma palacos after his life in dbhdsuara
wss ovor. He is Saharnpati, the Brahmardja'
Aftnrwards hie descendants w€nt down to the
hrrman world end thus constituted the population.
Concerning the roal reletion of this myetical world
with the meditative etago of the yogin, Stcherbatsky
qives us a well condensed account based on tho
-dbn;anor*oboda-6d"stra.
(Sse his The Corwepttion
of Buddhiat' Niradno, pp. ll-f Z).
" fmagination has truilt up abovo the heavons
of tho carnal gode a sorios of mystic-worlds. They
correepond exectly to tho degroos- of tranco which
aro gradually roechod' or suppos€d to bo roachod,
by the myetic . .
J'Whereas our material frame eonsiste of
olomonts of 18 kinde, four of them are in aboyanee
in the worlds of ethereal bodies. Tho eerr.se'dataof
smell and taste and tho corresponding two sets of
sengations do not oxist. ft is because theso boings
do not, want any hard food, no food wtrich ie taken
nioeemeal. chowed and swallowed. Their nutrition ie
ipiritual. Her"e imagination evidontly ie founded
upon the fact that the mystic,Ylerr deoply-ongaged
in moditation, forgets all aborrt his moals. Therefore
sonse-data loso their
olfactory and gustatory
raison d'6tro" They aro by the mystic powor of
goga extitct eltogether. But the phyeical orpfans,
ihe nos€ and the- tongue, roma,in, because absence
would make the bodv- rrglv. All bodiea are beautiful,
nono ig mutilated. Th-eir faeultios of sight and
audition ars illimited, they poseess dittyo-cukgtth
and diwa-*rotra'm, Their tactile sensations aro the
s&mo as the charactoristic agreeablo foeling of
bodily e&se ancl lightnesa (Ttrosrabdhil which
producos lovitation in the mystic. fh_eir movoments
irrs ttrerefore oxtremely swift snd dexterous. Rut
the facultiea of smelling arrd taste &nB abeent
altogether, becaueo therir food is imrnaterial. They
hovd no nood for clothes, they aro born with a light
ethereel covering that lasts all their very long
life through. Neither do they want any dwellings.
Every new-born finds a houso provided for him
by Earma, i.e., by nature. The phenomenon of
sdx is splritualised. The bodios are without the
mombers of physical procreation' This does not
mako thom mutilated. Grose eexual passion does
not exiat at all. But, total indifferenco doos noither
oxiet.
'Iho foolings are delicate. The trirth of a new
-child free from all pain and filth. TTte
boing is quito
new-born doog not eomo out of the matrix
of a femalo, it is apparitional (tpa'pdduka). Those
who happen to bo ne&rest to the plaee of his birth
-parents.
ar6 hiJ No government, of eourso, is
needod in such & community,' beeauso there are
no crimes, no gro88 passions. Totrll a,bsence of
passion would mean tot'al absones of volitions, and
ihie, a""o*ding to the lndian coneeption, rrorrld
stop lifo altogether, it would be l{irvd,na.-But all
feelings havo-a mild form. Ttro foeling of hatred
(pratiqlnl is totally absent. Other foelings aro veiled
indifforence (niwto-atnldkTta), "
ABEAVASAUIIDGATA
In osot€ric lJuddhism, Abhd,ntaro seemn to
be a pereonification of euch sn idos a,s mentioned
above. And as such he is portrayed with his two
followore at tho nortb of the Outer-Vajra eoction
of the Garbha.dhdtu-merldala. Hie portraite goner-
aIIy rosomblo tboeo of the bodhissttvas. Nsver.
tholeae, he in distinguiehed from the othsre by the
fact thet bs ie ropresontod as holding' a lotus
flower in hie right hand, errd as resting his left
hand, with tho palm foldod inco a 6st at tho weist.
See also AeFIASsene.
S. K.
Btnr,rooRlpuy : Cheng-a-han-ching (*Fli-t,:S), chap. xx ;
Chi-shih-chiug, (Effl?E), chap. vii; l'a-lou-r'nn-nhlng
(t(i8,ftm), chtp. iv; I'ao-hsint-n'an-jo-chinc (tnfintffi),
Tou-sha-ehing (f,pfi!) ; RuddhAv,r0,rfll$*K&-
uhttrr. lil ;
nema-mahlvaipulya-a[tra, ehop. xxi' lfBlrll''ibhils0-6istro,
charr.cxxxvi ; Li-ehih-a-p'l-t'an-lun(]frfrF{ryfln] chap. vl ;-
Abhidhrrmako$a-S4stra, chep. .\!; Sh0nq-s0-chih-ln1
(ruffifiiit, chap. i; Ch0-nh0lun-ft.r"ns pfrl (gtfiim9bn),
cii,rp.xr; Ssrt-a-han-m'l-.h'tr-chich(Etref#fr', ctrap.rr i
Hsilan-ying'yin'i t$it$#il' ' chap. itt; Il,ltliv\"trnattl
chap.lv: Pi-te+ng-eh,il[nIffil Shosrr.qu'l'ud6-ki (f'ff,t2FEftl);
chair. x ; Taiz0kai-sh'hl shl DAtft{fi) chap. ii . -fuz,r*ai-
maudala-qenzu-$h(i (Etll.tl&*trSmit rhnn vli' B. tlfochi-
zuki,' Jodofuo-no kluetr-to-h,uttiLsLt (P*AOElrI I &tt! or
the Riseand I)evelopment of Pure-laDdlJtld{rlrrur).
ABHAVA, the negation of bhd,ua(q.v.) which is a
stato of becoming, a condition of oxietence, e.g.,
the condition qf monkhood (earna4a-bhrtaa) or.
loneliness (ek|-bhd,ual. Ablfiua is thon the negation
or abeenee of such a condition, and is found only
in tho commontaries, which ehows tho fairly late
devolopmont of the term in post-canonical Iiteraturo,
o.g., " through not being avaricious " (moccherosoo
abhd,uatn:Puu, l7).
ABHAVASAMUDGATA (moaning : " &rigon from
non-specific roality, or non-existonce ") is the
n&me of a Btrtldha who lived many asahlcheyya,s
ogo. Chapter 8 of L}l'e Samd.dhirdio Sil'tra is dovoted
to the hirth and feats of Buddha Abhdvasamudgata.
It is related hore how the moment thie Buddha
wa,s bor:r he rose into the air to e hoight of seven
iala (palm) trees ond thon, taking seven strides
' Abhiua-
in the air uttored the foliowing words,
' All thinge are born
samud,gatd sarua.dharmd iti'
n. Ilonee
of non-specific realitlr of non-oxistonco
his name.
ft is gaid that with tho pronouncemont of thie
truth the non-specific nature of throo thougand
world systems was roalisecl. Thie pronounceruent
made on earth w&s, in succeggion, proclaimed
and heard in ail tho worlds up to the world of
Brahm6.
At the moment of his attainment to Buddhehood,
every einglo leaf of every tree, every blacle of graes,
tlrickot, plant, forest treo emiitecl the rvord
'Abhivaaamudgata'. And, in every world syste-m
where the pronouncement of this truth was made,
the cioctrino of 'non-specific roulity' of more
conscicusneas was discarned, recognisod and
realised.
It is also etated thaf during tho diapensation of
this Budclha thero lived a princo called Mah6'
karundcinti, who listened to tho diecourse on
 ABIIAYA
,,,"t'-:ti;,i at rire feet of the Jluri.lirrr,Abhdvo"camud-
iriln. (Jn lietrirrg tlris dissourse tho princo gave
up i,-.. Iui' litb and ,ionnc.d tlie yello# robe.- I{e
!'rn.il)eii anrl uriderstood the importanc:o of sarnd.rlhi
:i;lli irs signif,c:aneefor the attainrnent of Budclha-
]rooii. Fir-'rhen rneditated on it, proa*:ired it, and,
ui'ir.r the lapstr ,rf twent.lr l<alpas during which he
\4-a.sltever again borlr i:r an evil statn, he hirrrs,:lf
att a.ineri onli glr f orurron t.
LrrgY irrc-Zovsa"
ABIiAYA {l), namr: of a lbrnrer }lurldha occurring
in thtr IJufutbr,tchihu,.eil,t.ra.
(q.r,-.) of t,ho Malfiuu.stl,
{iir, ZLf). }{e w&s proclaimerl (u71d,!cd,rsitJ
'I*rthagata Lry the
Oghajn s,nd in turn predicteil the futuro
ap.pear.arrco^ of the Tathagata Svayamprabhe
(iii, 237, _1-2).
ABHAYA (2), tho porscnal atterrdant, of Buddha
A t t , i r a c i a s s(i ! ) u t : . 4 4 ; J . I , 3 9 ; A p ; t . 4 J ) .
l8 ABEAYA
Ln the same &ccoltnt it is said thai in the time
cf Burldira Surne<iha .lio w&s born a clonsrlan
and of{ored the lJuddtra some sofala flowers a;
a resulL of whicir he s,&g born sm.oug the rievas
rill his f;nal birth iu this worid.
'I'ho
comrrreni,ator has iCentified Abliaya with
V-afar;tsakiyn_vrhose vsrses aro ibund iu tho AqradrAti
(i, p..174).. The acr;ount of Vagrrrysakiya'e pu.t, iii"
rrontained in tha
lnod,arw elpnitatni fp.'*+ai iu
simiiar to that of Ai;huya ccniri,ined i,-r lie Thera_
gathd.-atihalcatha., but with groater ri,_rtail. He leit
bhe housohold lifo anil iivod in +,he forest * ,r.,
,r,$ceiic. At that tilne Buddht Sumodha ontered
that forost in se*rch of solitudo. It was then ilrat
Vagrirpsa,kiya rnade a garlarrd of saldl,o Ao**". ,r..J
offored it to ihe. lJuddlie. According to tho Apud,dni
hs was aiso born as a cakka";attilamed Nimmite
eixteorr timos, one thousand, nine hundrod i;i;;
frgo"
L. R. G.

(3), said to havo beon an ancient king ABiIAYA (5), a ihere note,l. for rhs quaiity. of
A-BHAYA
upag(h.ita-sadi (reariy artention). In the ciis"rrisi,rn
of C+yion iir the time of Buddhs Kakusa,mlha whei
of s.athantbojjhanga containecl in eoveral
the ia,ncl lvas known
.by the nauls of Ojacliprr. t&rl.Js, where one of the tbtrr faotors toading "orre*"r-
io it is
Accounts of him, var.ying itr. ilie extont, of-detail,
gi v orr as upali hitas ati prugg alaseaq,nota,( association of
are coritainecl in se'"-erai lvorks (Dpu. l, xv, xv.i I
tth ready attonrion). Abhaya thora togother
hlhu. xv, 56 90 ; tYlhba. 126-LZ7 ; Vtn,A. I, g6). ryTr,:t "
wru) t-r.ssadatta thera s,re menl,iorrod a,gexamples of
The story of king Ahha,va is toLl by $tnhinda such_iniiivi<luals, and worthy of associ&ti;.i (t;:
l)evriiramuiyar,issa: king abhaya ruled in
lo \ing i i . I : T 8 Q; " h I A . I , 2 9 0 ; S A . I r r , l g 5 i A A . I I , s + ;
Ceylon ithen calied Oja.ilpa) frour tiis capit,al I'bh4.275).
ne,rned Abirnyapura situated to l,he oast of the Thore have been soveral thorus by the nomo
I{adarnba river (}falvatu 05ra). His people wert-. of
-eraCictrte Alhayq and ir is difficulr to say wiiich of them
e,fflicterl with & certrr,in diseastl, to is
q'hich ihe Fjuddha Kakrrsandha visitetl the island ref'erre<i to hsre. In tho Muh-dparinibbdrw uiln_
uar.tqunain the Digha CommentGy (II, SA0) *tur"
with fony tl cusa,nd ciisciples ancl stood on the -;;;
tho word. upalphiia-sati ie
I)ovakfrfa mountain (whicir corrospondetl to t]ro ite motuing^ ..
"o*rcrr-oriua
&s proforurd "ft;
m;;;t;;
-for
Uei,iyapabbu.ta of the preserrt &ge on whieir tr{ahinda examples of .ulpfi"ud L.hikkhus noted. this q,r*tily'"""
stooci). I3y tho porvor of the Buddhs the disea.so
as .i\bhayattirera, dighr.
disappeareci from ihe island. Abhaya welcomed- them, fli="_i
tl,naTa,r{a,, ^ ,I-Ial.Eg*timba
A bhay&tthera and Tipilaka Culdbhu,_vat, _
gave food and also offored the Mahdmegha grove Lnera,.Une mrght bo ternpted to identify the Abliava
(then calied l,Iahatitthskn) to i3uddha Kakusaidha. there undor discussion with one of- these thrts
Ihe king planted in tire grove the branch of Kaku- (DPFN . I, 129), but a striking fact ig that
'by tissed&t.
se.ndha's Boclhi-treo broughl, from Inciia bhik- ta thera together
khuni Rucd,narrdA. (Tho bhikkhugi's .with whorn Abhaya thero is
ni*o is always mentioneil is not includeJi"-tni" aceount.
Il,ucdrrand6, accor:ding to the Dpu. and Mku.,
but the ]{hbv. lnas R,fr,jananda and, variantly,
Gajananda). L. F,. G.

Buddha Kakugandha returned to India leaving

his clrinkilg vessel &s a,n object of homage for th6
poople of L)eylon.
L. R, G.
ABHAYA (4i, arr arahant whoeo verse is inclucled
in t.lre Theruguthd (u. 98). This has two iines in
.Jomnion.\t'ith the first stanza in S. IV,
TB. Accorci_
rng to the eornrnentitry (f, p. 2iJ) he was born in
a brd,i:raen faraily in Sdvatthi and havurg hoard the
Buddi'a Dreach, he entered the Sarieh&. brr"u while
be::u.ie for alms in iiro viilago, he sa;v a well-dressed
F:Eiarr ald was disturbed in mind. Ile entered the
=',rasr€n' and suppressilrg his dosiro with the
ir.cugi.: lhal he had acted improperiy ho dove-
.,:=j g-,-rrgntand became an araha,it.
ABHAYA (6), a monk of Ceyion- who was roputed
t,o hav.o bcen very irandsomo and, fclr that reaeon,
tho
townslolli began t,o comphre his iooks witir rhoso
of
a minister'B son, Tlio litter'g relal,ives decked
tho
ycung man and brought him to the Mah6. Thupe
so that.Che," might seo che tu,o top;other end mako
cornparisons by thernsolvss. The' mother of
the
thora. deterrni:red to bs no whit, behind, eent
h;r
son a, fine robe requesting him to shave his fru"A,
put on
.the special robo and come to the thlpa
a.long with the other bhikkhus. Thus they
*;;I;
tho courty-ard. Tho thera is said to have ref.erred
to the other somewhat cynically in concoction
with an incidenr in u,hich fhey irad figumd i" ;
previo-us existence. In that, thsihera nu?-
the.cour{,yard of a certain""q"i"uJ
3::r,t-bl:*eeping
wlrereaa tbe other had only rornoved the swoepirigs. "ilry;,
 ABHATA l9
Abhaya thora is rep<.rrted to have conberrrptuousl,v
esked him whother he, who had removed the
aweepings, wo,snow coming forward es & cor\Petitor !
( V i n A . I i I , p . 1 3 3 6f . ) .
D. T. I}.
ABHAYA (7), a specialist ther$ in Abtridhammti
who wos & resident, of the Valikapiflhivihd.ra
(probably in Ceylon). Ho was known as Abhidham-
mika Abhaya. At tlio beginning of the rainy sea^son
rS'uifa along with
iuosno) he reciteC t'he X4.ohd'suil.fiata,
o large numbsr of other ritonks. Living ilpart from
each othor during the rainy soason' they trttained
aratrantsirip before i,he end of the season (MA.IV,
p. i57).
ABHAYA (8), a thera of Pagan, Burma. I{e *'as
the a.utlror of the Mohdlika which is the con-rrnentary
on Sqd.datthabh.edac?.n.tu of Saddhamma.siri. He is
also credited with having v'ritterr Sarnbh.urtd.ha'
cintdlEka, a comrnentary on Safighara,kkhita's
Sonfthandhctcintd. I{e is eaid to have live<i about
tho for,rtteenth century, but rnay have flouristtcd
earlier.
ABHAYA (9), king of Kaliirga. In thc cctirse oI'
a <tiscrrseion orr the attributos of ths Buddhas,
Illahd l(6tydyana, addressing n ahi, Kfr$ya'J:a,
doclares that, for tlie benofit of'men, the Buddhus
grani apparitions {upa'haras.' see Mhau.., Jones,
I, I4U n. 2, for tho rneaning of the word). Among
tlre accounts he cites in supporl, of this dcciaration
is the story of Abhaya, lcing of Kaliriga in ther timo
of the Buddha (Mhuu" I, 178-i80).
He professod that gocd and bad acls alike bear
no fruit. Nor is there a worid beyond, or rcward
for charity anywhere. There is none to be found
rvho is rid of passion, hatred. and folly. Ilaving
come to this belief he assembled his people and
preached to thom his own vie*'s, rror dicl he after'
said her "rny
wards abandon tris beliefs, "If",
or+-n dead father would appeor of liis own accord
before rny eyes and speak io rne, then and only
then should I bclieve in this other world. "
'Llie Buddha, being aw&re of this, showed himseif
ill tho palace as Abhaya's father, and admonished
him to givo up his faise beliefb and evil ways,
whereupon Abhaya expressed remorse and askod
his father's forgiveness and guidarrce.
Jorres, (Mhtu.. irsl. I, iiti and If, 9)' while
observing ihat this Abiiaya, the king of Kalingn,
is otherwise unknown, asks rlheither he eould be
icierrtifierl with Abha;ra, the cu,r&v&n leader iNo.
I I ).
T, P".
AtsHAYA (10), a Liccbaviw'hovisited the Buddha
ancl Ananda at Ki16g6casd,l6 at Mahdvana in Vosiiii
anr,l consulted them on mattors of doctrine. Abba.ya
$'&s a,ppp.rent,ly satisfied witit wltat rT'as preaclit.cl
by them 1as is expressly ruentioned in the ca-qeoi
Ananda's discourse) ; but tltere is no irtdicati<in t,irat
lie bocame a fbll<.rwor of the Buddba.
ABHAYA
Onco he goes t,r-l Ananda accomirtlniecl by the
Lrcclrevi Pinclit,akumnraiin,. Abhaya tc'lls Anantla
of Nigar.rilia N6ta1;utta's clairirs to all pervoditrg
knowlecige anci his preochirig of ascet,ic pru.ctieo
and inaction for the broakilg down of ksrnma
which he proclairnecl -woulri leaci to cessation of
Eorro$'. Abiiava asks Anutrda for blio lSrrddira's
cpinion, v'her'!upon Anar,,Ja preaciios tlie three-
tbid way of purificat,ion advoc,aio<iI'or tirt bjlikkiitr
for the realisation of Nibbana iA.tr, ?20 f.).
On another oeeasion (1 . II, 200 f'), Abhaya
is tho siient ijstener io fhe lludclha's expcsitic'n
addrossed tr-r hi.s comitiiiiion iS6lha regarding the
uselessnessof self-roori,ifi,:atiori for t,he attailrmtlrtt
of salvatiol.
l\bhaya lias l-'eenwrongly ido:rtifieC with Abhaya'
r i j a k u n r i i l a ( G r a d u a l S a y i , n g s ,I . 2 0 0 , r r . 2 ; I I ,
2 l l , i r . 2 i K i n d r e d S a y i n g s ,V , 1 0 7 , n - i ) . ' f i r e
latter q'as thi: sorr of king Iiimbisii,ra of llX.rgadha
and Padurndvati thc corrrtesa,n of U.ijerri untl *'as
therrrfore rrot a Licciravi.
An attempt has also beien Inado to corlnect
Alihaya with t,he royai farniiy cf ther i,icch&vis
(SIJ//' XLV, p" xv) but there is rlr foundtrt'ion for
this. In iire ilxts Ai,-hri,)'eis rc'ferrtltl L.; lvisrt-ri,vEs
' Abhoya bho Licciravi'.
L, Ii. G"
ABI{AYA (ll), a c&r&1'&i1loa,der' He was one of
those wiro left Tusita lteaven at tho s&rrietimu trstho
bodhisattv u (.Mhuu. II, 2, i-17 i. IIo was born in
R[jagraha and became a'woalt]iy ]rorteeholc{sr,ll'eli-
disciplinetl anC exerting a good in{iuotrce on his
'l'ho question has ltoen rai-*od (Jonr-rs,
associat,es.
Mhau. trsl.) as to whether Abhava, tlre caravan
loader, could bs tho samo 8,s Abhaya, the' king of
Kalinga (No. 9 abor.'e). Howover. the fact that ths
formei hails from R6jagraha w-hile the latter rules
rn Kaliirga. as well as tho distinctive epithet of the
ono aa sdrthoudho. and rif the othor as rd'ia, doeg not
ailow it. On the other hand, it is intoresting to note
that Abhayarijakumdra, who claims to he a well-
known charioteer (rothi.ka) conversarrt wiih ovory
dstail of therparts of a chariot (M. I, 396), -waselso a
contomporary of the Buddha. A <iefinite conclusion
regarding their identity is not possible'
ABHAYA (12), namo of a monk rvho had once been
the chief of tho ascetics residont in a rnona'ltory in
Ceylon called the Pnflcap:r,rivonatnrhla. llis t)an)o
occurs in connection with a secret ruission of l.:irrg
Kittisirirnegha (about the l2th contury), v"ho is
sard tc have sent hirn along r,l'itir anoiirr:r apparently
influent'ial itryman to fetch lris nepi'rev"Pnraki<nrritr,'
bahu, f,rom his oxpioits in tire te,rritorv c,f his f,les
( t r L 7 u .J x v i i . 6 i , 8 l - t ; .
ABHAYA (13), narne of' one of tho tw<rrrunrreries
brrilt b1'krng ilahasena ur Ccviclt (LIhu. xxrvii, 4;l :
Mlru^4. it. (i8ii. See ARIi.iYUPA.'iSAY'\.
I-or orheis rvho are sornofirnes roforred io as
Abhaya, see ,.rnC€trthoir full rtilnos, o.g., -CL)RA-
IIHAI-A, CULABHAYA, Dtr(lHr\Bl{ANAI{A
4BI{AYA, DUTTHA-GAUAryI ABHAYA, ii e 11-
LBH.tY,t, \'ATTAGAMAIII AI:IHAYA, &c.
 ABEAYA
ABHAYA (l), a goddess, referred. to in the
M,alw,uutu (ii, 20). According to this reforonco,
the bodhieettva Gautame is, immediately after his
birt,h, taken from Lumbini to tlre slrrine of this
goddess on tho orders of hie father, eo thot tho
infant m&y . bow his hoad at her foet'. But the
bodhisattva. entering her shrins reluctantly, puts
his feet forwa.rd when he is brought to her pieaonce
to realute her. Tho goddess Abheyd,, admitting
thet it is not fit l,hat tho bodhisattva should,worship
her, and tirat if hn made obeisance to anyone,
hig or her head would split in sev€rlr hersslf rnakee
obeis&nce to hinr r.
A:BIIAIA (2), an arahant theri during the lifetime
of tho Buddha Sikhi, earlier tho chief {ueen of t}rat,
Buddha'e fatlror, Aruna. She showed Lor d.evotion
towards the l0nlightened One. Undor tho dispen-
eation of the Iluddha Gotama she wae a playrtate
of Padumivati
who later gave Uirttr to a- child
by Bimbisd,ra, the king of llfagadha. The boy,
named Abhaya, bocame a monk and attained
arahantship.
The two friorrds, Padrmavati
(Abhaya's mother) and Abhay6, listeneil to a die-
course of the arahant and decided to renounce the
worldly life, living thereaiter together at Rajagaha.
lt] Iru" contemplation on the impure (asubha.dweana)
Abhaya becarrre afraid when sho saw the initiui
condition of a swollen corpse (wld,humutakud,ibhaua)
bofore hor. IJut the lruddha calrrred her rninti with
ths verses (35, 3ti) recorded in the Theri,gri,tltd(ttlso
found in the T'heri Apaduno,8, ascribed. io Uppala-
dnyikE), whereby she roaliscd tho .,britileneea
of ths
. F.gdy, _whoreto the worldling's happiness
rE Dound, ", &rrd attaineci arahantship.
I{. G. A. v. Z.
ABHAYACALA, ono of tho names for the famoug
eetabliehmont in north Anuradhapura, Ceylon,
better known ae Abirayagiri.
ABIIAYA-DANA. In Sanskrit this word literallv
mo&ns 'tho gift of feerlosenoss'. It is translatei
into Tibstan &s " mi-lrjigs-ebyin ", or to givo
non-fear. In Chinose, various translations of
this term cen be found, thus : .. ehih-wu-wei "
(,fiffiR or to givo fearlessness), ',wu-woi-sh5"
(ftR1$ or to offer foarlessnoss), " wu-
wer-enih " (mflm to give fearlossness). It is a
kind of giving \uuna,). It means to take away ono's
foar nnd to give a aense of eecurity.
Ch*p. rxv o_f l}re SaMhnrrnapundord&a (Nanjio,
i34) saye: " Ary6valokite6vara Bodhis&ttva can
afford to givo fearlessneee to overy poreon suffering
from varioua paine, So he ie called tho Giver of
Feariessnoss (Abhayarpdade) ".
Furtbeq in tlio 39th fosc. of Yoganarabhilmi,
(Nanjio, ll70) wo find tho following statement:
1 There Lc a parallel passsgein the same work (Mhnu.t,22Z),
iD coDDection with the bodhlsattva Dipaukara, but the
godders concerned le not meutioued by name. The
reading ts doubtful. $enart (Lc Mahd,uastu, 8oci6t6
Asietique, p. 549, n.4) euggests ihe godders referred to
is the same. Jones (Mhtu. I, p. L77, SBB. trel.).
horever, rejects this suggestion, An iniereeting parallel
u found iq the instance where bhe BrahmA who appeara
20 ABHAYA-DA!{A
" To rosolve tho fear of lion, tigor, wolf end domon
is callod Abhayad6.na. It ie also intended to diepel
the fear of king, wator and fire ".
Those pssEages attempt to explain the power of
Buddha,s and bodhisattvae which dispels evory
kind of fear and sufforing of mankind.
But this word becamo popuiar later in esotoric
Buddhigm, a,s a cignificant symbolical posture
(mu.dra) of the hand, implying obhaya-dd,na. In
Chap. rx of Mahd,ua,irocana-sa.rro (Nanjio, No. 630),
thie mudrd is statod to be that of De-hehin-g6ogs-pa
rin-dbyane-can and is described as followe : ,oStretch
the right hand and fiys fingers up, turning the
palrn outaide. Thie is the eign of non-fear. (See
Pl. L) Ono who makes this mudrd ie called I ,non.
fear giver' (mi-hjigs-phyag-rgya)." f-teing (083-
724 4.C., commented on it ss follows (in hia ?a-
j'ih-ching-shu ^ E ffifift or the commontary on
t'lrs Ma,ha,uq,irocu,tu-a[itra, fa,Bc. B) : " This posture
whon assumod makea one appear as if bockoning
with the hand and is eknoet identical with the
S6,kya mudr& of the Yogd,cira syetem. One who
rnakes this mudr6 is able to banish all kindg of
impuritioe and to dispel all foara." In tho samo
fasc. occure tho etatoment, .. this mudrd symbolises
tho five charaeteristice of tho ottainmonts of
Buddhas arrd bodhisattvaa, namely, faith (Jrddl6),
diligence (uirya), mindt'ulriess (amrti), concentration
(dhydna) and wisdom (.pra.ifin\)'
I'his mudri ie also associated with Bhaisajyaguru
Tathdgata, Amoghapds6valokitefvara Bodhisattva,
Ekadasamukhdvalokito6varo Bodhieattva, Cu.ndi
Avalokite6vara Bodhis&ttve and othora. Furthor,
one of the forty hande of Sahasrobhujdvalokito6vara
Bodhieattva makes thie mudr6 and ite mantra
reads thus : " Orp vajra Erraye hflrp phaf ".
In the Ch'ip.n.'kusanq-q^n.-lcuan-ts^,.-lsai-ptt,-sa-
(f )tERHH E#ffifrSfiIfMor Esoterio
mi-mi-fa-chirls
Srltre of SahasrabrruJa,valokrLodv&rtr Bodhieattva)
tho mudrd of Abhayaddndvalokite{vara Bodhisattva
is described a,s follows: ., Thogo who wish to
be devoid of fear must practiso the w&y of
fearlessnoss . Strotch tho right hand
and five fingers up and turn the palrn outside.
Raise the left hand up to the chest atretching
the five fingers and turning tho palm outsido."
According to orre tradition this mudrd is said to
have originatod from the gesturo made by tho
Buddha when he was confrontod bv tho dmnken
olephant Ndldgiri who was lot looso on tho highway
at the instigation of Dovadatte.
It is now nocesssry to ehow that Abhaya-ddna
was given concrete oxprossion by somo kings of
tho Theravdda countrios, in their own wavs.' We
havo instances from fhe inecriptions of Aeoka
(3rd cont. B.C.) such as tho Fifth and the Socond
Pillar-Edicte QII. Vol. f, pp. 127, l2t). Tho
former inscription is alrnost whollv dovotod to
ths samo itloa which, today, *u know &g
to Gotama Buddha (M. I,168. ff; D. II, 157, to persuade
him to preach the Dhamma ie giveu the precisiou of a
n&me, viz., Sahampati, while tho Brahmi who appean to
Buddha Vipassl (r. II, 36, 40, &c.) is only referred to ag
'one of the Great Brahmig' or 'that
Brahml '. The authors
probably wish Co make the distinction between the persons
meeting Gotamr Buddha and the pergons meeting previous
Buddhas.
 ABEAYN)EVA 2L
" Provontion of Cruolty to Animale". It doos not
oltogether prohibit the slaughter of anitnals, it iB
true, end only takos a roalistic viow of tho subjeot.
But in effeot thers is no quoetion that it is a potitivo
csso of Abhaya-ddns. So slso ie it evident from tho
contonte of tbs same omperor'e bilingual inscription
(Greok-Aramaic) recontly found in Afghanistan
(8W., Now Serios, IX, l, 3).
The Malfiaa7nl& mentions that some kinge of
Coylon naa forUiddon the alaughter of aniioals,
sometimee wholly and et othor times in oertoin
circumgtencee. Amaldagdmaqri Abhaya (Ist cont.
A.C.) end Kassapa V (f0th cont. A.C.) may bo
citod as oxamplee (xrv, u. 6; lxii, u. l5). In lator
timee wo havo inscriptional rocords, liks thoso of
Nissanka Malla of ths lzth cent., who gave
safety of life to animals euch as fishos in tanks,
birds and forsst enimale. It is to bo notod that
hore, unliko in tho i''ncriptione of Aeoka, the
actual word usod iB " sbheya d6na " (o,g., EZ,
II, pp. ll0, 166).
ft ie undoubtedly this tradition which is being
perpetuated in Ceylon to this day. Regulations
issuod by the Department of Wild Life mako it
illegal to deetroy animals in areae doclared " Sanc-
tuarios ". Among theeo aro the Iiuined Cities of
.A.nurddhapura and Polonnaruva, with their intimato
Buddhist aseociations, as well es the greator tanks
whors there is a profusion of wilci life, espeeially
birds. There are also regulations to the samo effect
sometimos passod by local bodies, o.g., Mrurici-
palities and Urban Councils. As far as Ceylon ie
concerned, tho regulations, whilo drawn up in
the interests of the country'e fauna, have taken
cognizance of the traditional practico, in a land
whero tho followors of ahime6 predominato.
SnOvO Karaoxe.
ABHAYADEVA, a former Buddha, mentioned in
e list of former Buddhas rrndor whom $ekyamuni
whiie a bodhisattva in the ninth bhumi (q.v.),
acquired merib (IlIhuu.I, 140. l3).
ABHAYAGIRT (ABITAYACALA, ABHAYA_
VII{ARA, ABIIAYUTTARA, UTT'ARAVIHARA,
&c.).
History ol ths Vihira : Thie was & well known
monastery of anciont Ceylon, founded by king
Va!!ag6,mar.ri Abhaya about 89 8.C., and 217 years
l0 months l0 days after I\[ahdvih6,ra, to which it
became the first groat rival. Ths Mohdaalnsc traqes
its origin to the following incrdent : the king was
fleeiug before Tamil invaders arr.d on his way
northward from Anuridhapura. the capital., he was
passing Titthdrd,ma, a shrine of the niganpiras. Giri,
the niganlha who lived there. taurrted the royal
fugitive with words to the effoct that the llig
Biack Sirrhalese w&s rurrning s,w&y (paldyuti
ritahdkdlasihalo)I. The king fell, humiliated a,nd
r-oweci to avenge the insult somo da,y. When he
regained the throne he liad tire niga41,ha's drdma
| )Ihu. xxxiii, 43, 44. The Pali mahdhdiro used here has.
been iuterpfeted as an epi[het of Yama. (S. Pruanavitaua :
Thr Ad of Adam'ePea*,p.63f.)
ABE.IYAGIRI
pulled down and in its place sot up a vihdra with
lwolve colls. To it ho gavo tho componite name of
himself and of tho niga41he. IIis now foundation
ho gifted to the learuod Maha Thsra Mah&tiese of
Kupilrkala, vihara, who had befriended hin in
advorsity.
This grant of a vihara personally to a bhikkhu ie
the fir€t innlgnss of its kind recorded from Ceylon.
The grantee belonged to the Mahdvihdra and, in
spito of the irurovation, tLrere is no reason to suppoeo
that the now forinda0ion wes not a songtituent, of tho
Mahdvihd.ra.
Not long after thie and in the eamo roign occurred
the incident concorning Mahdtiesa which doubtleee
put Abhayugiri in opposition to Mahdvihara. As
time passed Abhayagiri came to form ite own
faction and a stago was roached when its residonte
c&mo rro more to Mahd,vihdra.
(For the particular points of viow of 0he
Abhayagirivdsine and their placo in the history of
tho ancient Sanghn of Ceylon, eeo tho next articlo.
Iloforonce is made here only to such of the works
a€ wore offectod in the vilrdra itself under royal
patronage, taking in deta.il the great thripa which
is its most prorninent feature today).
I{.ing Gajabirhuka-gd,rnani (l14-136 A. C.) who
errlarged tbe thupa also had tlie G6rna4iuissa
resorvorr constructed for cultivoting iand which
was to rnqintain the vihd,ra'. King l{-anipfha Tinea
(167-f 86) had a eplendid structure built for Mah6-
n6ga thera of tshutarama. It was givon tho name
Iiatana Pdsddas ; tho name was that of a t.ype, for
wo find in the city and elsewhere others similarly
desiguatod.
A memora,ble addition wos mado by Mahdsena
(275-301) who, iu the oarly stage of his reign, had
been hoetile to Mahdvih6,ra. Lhis was ttro m.oho-
kd,lasilu-pa(inid, (great stone image of tho Buddha).
Hie brotlror and predecessor is said to have found
it in I'h0parama where it had been placotl by
'I'issa, thtit is to say, in the yearg
Dev6nampiya
when Buddhism was introduced. This kirrg had it
removed to his own foundation of Pacina-tieea-
pabbata and l\fahdsona had it trarxferred to
Abhayagiri.
Cetiyapabbata, which had long been a constituent
of Mahavihdra, was given over to the chargo of
Abhayagiri which also now owned Pubbdrdma
(Puliyanku!ama).
In tire later reigns we read of the planting of a
Bodhi tree, extensiorrs to the vihara, the grant of a
village of wetrvers for mainterl&oce, the construction
of a bathing tank and of the lJdthaggabodiri house.
The Tooth and the Bowl relics *.ere-irr tho keepiug of
Abhayagiri. l'a-hsien has grven a description of a
ceromcrrr;' held here in vetreration of the Tooth
relic (see articie on Buddhism rrr Ceyion). We thus
see tliat tlie vihiira v'as particularly associated with
the relic (Tootlr) r+'hich r,r'esthe personal possession
of the king ; thus Ablrrr,yagiri would have been
ireld in specral regard iti t,he country.
2 Mh'9. xx-xv, 119 f.
3 ibid. urvi, 7.
 ABHAYAGIRI
. Tl'l position of Abhayagiri monks wes such that
ii. ied to their sponsoring-new iclc&s from abroad
whlch were rrot viswecl with favour by tire orthodox.
Tirel'even persuaded other vihirras io accort their
ideas.
,
Prc,bably ono result of tho constant royal
benefactions towards the institution was evident
in a certain laxity of discipline arrrons the rosidents.
W-o are toid that ln th6 ?th centurv ihev woro
truculent, unrestrained ancl unrJisciplirred. i(ettcrs
-
laqg. to such e ps€s that ono of their nulr,ber,
Bodhi, cornplainecl to king Sil6megtrava{r{re-witlr
crrs&sf,rcusconsequences to the cornplainant hirnself.
Among the sovoral additions and establishrnents
to Abhayagiri irr modiaeval times was Kappura_
pariver3a and aiso- tiro Tiputtiruila
mona^stery. lt
was the former which orvned Cetiyapabbata- and
lit-vohera (Inner Mona,sierv) in the tirne of
I{assapa V (914-gg3){. The lniter w&s an oncroach-
mcrnt on property claimed b;, Mahfr,vihdra which,
naturally,_protested. But tha king ignored the
protests. The remains of ono of the twJ Kappuro-
pariveqras (Greater and Lessor) have since^'been
identified in an archaoological excavat,ion6. (See
P]. IL Kapdr6mrila, ono cf the main establishments
of Abhayagiri, played on- irnporiant part in roligious
uratters from the seventh tcl tho olevenih centiries.
il!"""ltpg grc'lup of Pe"rnsukrilikos, a rag-robed
^ 1"
lrotcrnit.y which rva,srellresented in ths Mahd*vihEra.
t,oo, s'ere also c<;ustituenis of the Abhayagiri.
In the ninth cerrtuiy they separateci from the iatter
and forn:ed a distinctive-gpoup.
Abhayagiri flourished execedinglv in the ilth
centur5i. Ifere resided the heod cf tle Dtrummarucis
who greatly befriendod king Vijayobdlru I, then
orrgeged in campaigning against ihe Choias who
rtad beon rn occupation of the couritry for haif n
contury. After driving the enemy **,iy, ttie king
bu.ilt for Abhayagiri t6e Uttaramrlla-par'ilru.,, u,"
ect ol'reward. "i
In the noxt century the powerfu-l parfi,kramab*rhuI
(1153-1186) summoned a council at the capita,l
ciiy ^of Polonna,ruwa with the idea of urrifying
the Sangha. An epigraphicsl recor<l of the r,,.,it o"i
tlirs council is found engraved on the eido of the
rock now knovrn as Cial Vihara, and arrcioniiv ae
Uttar&rdma or the monarrtery in the north. bne
importan.r.consequence wos ihe disappeereinee of
Abhay'agiri as a separato sect.
Wit,h the absndonrnerrt of An.,rrS,rJliaprrrzr(about,
the lSth.century) Abha;'agiri ,,'irtuallj. cessed to
sxrst &s B,irrstorical entity. Ilut two of their principal
coiieges continued until tire l6tb tle,nturv. urrder
thejr r.lriglrr.i nan'res of {,Iturolnruia {Uttlrarniria}
errd }lahanet.e
'li,e
TbIph : t.irur;,s,"c'f Abhayagiri Vihira will here
i u ccnsr,lered as tirat sit,uated iri the north of
,i:iurudhapura ancl know;:r, ioo, b-v the ciirectionai
e r i t 1 ^ p Lo f U r t a r u i r { a h t r . e e t i y a .( S e o p i . I . ) I t i s n o t .
-.; e.-r i ai iv mr_'nti orred cir-rriiig Vapfagamaf, i,s fould-
t LZ. I. I -r. 52. c3. E0.
-...- r r,.i.1t,:1.
', -_.';i!
, (., , ii ,,.r. I,arar:ar.it ana, ,. Mahiiydryitrii
22 ABHAYAGIRI
ing of the monastic ostablishmont and, in foct, is
rrrerltioned by name for the first timo in the scoount
gl-its enlargement by Gajabahuka-gEmani (as in
(io), According to the eaiiie" Dipatiarnsa (xxii, lB)
t-hi: lirlg " caused e gre&r,thupa - to bo'buiir in tlie
deiightful
. Abhayaqarna". It is montioned very
rntrequentiy thoreafter. But this ie no roa,scn not
to porurect it with tha foundor of the vihira. For,
lhfipas are recorded as having been constructcd
tiom the very introduction of Buddhinrn to Ceylon,
\Yhen first built tho thrlpa was smaller then as wo
now see it" sirice tho la.test enlaraenrent. in the
twclfth century. Gaj.rb6}rtrka-garna.ii in the courso
of his enlargement of the thipa added fovr ad,imukhas
trt the thupa gates. Whdt ths dd,imu,frhas woro
ia not precisely known. It is canjectured thet thoy
were the archil,ecturat embellishment called ayaka
in an inscripticn of king .UIalu-tree ilianiflira Tissa)
wlrich, ogain, was probablv the nyako of somer of
tho iuscriptions al, AmarEvai,i. Variantly, they may
have been tho fentures nor^. known amol,git, th-e
Sirrlrrrleso as aah,alksda, that is to eay, tho oft'-sets or
"frontisp-iecos " morrtionod in Ceylon archaeological
writings.? These erections here ars eacii 4b ft. 6 in.
iong ancl about lti ft. high.
Tho _iitrrlpa and its environs wero prectically
covered by forest growth till the lu,st,quarter of th-e
l9i;h century aftor which tho junglo^was clearod;
but no restoration was effected. it slro.ivsthe goneral
-and
constructional principles of Ceylon thirpa^q, is
butlt on a courtyarcl 587 ft. aqu&ie, raiserl 6 ft. above
tiro adjoining ground. A processional path (Sirr-
halese : ucili maluoo, sandedcourtyard) g?; ft. broad
runs round tho base. Above the squaro courtyard
rises the hemispherical dome of bri<i<rl'ork -wii,ir the
tlrroo usual rings or ledges (Sinhaleso : p€sd ualolu)
at tho base. These are 16 ft. high, t,he lowest being
6i ft. high and 355 ft. in diameter. Ttre base
rnouldinq of stone is pertly ornarrrented with a
design of lotus petals. The dome hns a diometer of
310 ft. at the top of tho basal ledges; its centre is
4 ft. above the paved courtyard in which the building
stands. At the apex of tho domo is the square
enclosuro (Sinhaiese : hata.rcis ko{uua, Sanskrit :
harmika). It, is 33 ft. irigh and ?5 ft. square. On each
of its fcur fnees ig found the post-and-rail design in
sunk relief. Ttro desigrr is intorrupted by {r.ropreser}-
tation of the <iisc of 'r,ho sun in the rniddlo: its
diarneter is 6 ft. ti in. 1'he railirrc'iEconsists of 12
pilesters each 2 tt,. 3 irr. witle, and flat rails each
15 in. w'ida. The height frorrr the platform to the
top of tho squaro orrciosure is 18? ft. 6 in. The
eylindricrr,i drum of brickrvork (Sinhalese: deuatd
kottt'oo) sprir:gs from the middle of the squa,r€ €n-
closure arrd is 30 it. irr iianicter and 15 ft. hish. Its
feceris divicied by pilestei-s intu oight compart-ments,
in each of which is a shallow iricho. TLro Lrroken
apire rises on the top of thig drum vertically up to
5 {t. after which it graduarly tapers. 'I'iris spiro
(Sinhalese : ktt ktirtilia) risos &2 ft. fj in. from tho
top of ihe drum, givirrg a total hoight, of 245 ft. to
tire thrlpa lrorp the raisod grourrd isvel i:o the
7 S. Paralravigana : Thc
p. 58 f.
itt Ccybtl,
 ABHAYAGIRI 23
summit.s Bands of cut etono 6 in. thick hed been
ineerted at intervals of 2| ft. into the brick-work of
tho epiro. They are proeumod to have symbolicelly
s€rved # ehattaa (umbrelles), Particularly as thoy
fulfil no construetional purpose' and give the
Bppoareneo of a eories of superposed ahattu of
gredually diminishing eize. On some of the courses
of bricke from tho collapso of the spiro, the numbere
of tho varioug cours,es in which thoy had been laid
were found merked in the Sinhaleso script of sbout
the eighth eontury. IGng Vohnrika Tissa (209-231)
ie recordod as havrng placod a ciwrta, on the thripa ;'
fregmonts of stone shefts which hed probably
supportod +hfitas were found on tho Pevement.
No ideu of the coet of'erecting gueh a colossai
thirpe.carr bo givon and thorefore it is very interest-
ing to loarn that, king Sena III (938-946) is recorded
as having contributod 40,000 leahipaqos for tho
paving of stone.ro
Since the last contury t'hert has existod a ccnfusion
in the minds of many people as to the location of tho
thfrpas of Abheyagiri and Jetavana, which arn both
colossal a,nd not very far removed from each other.
Tho confusion is perpotuated by pcpuier usago ovon
today end much evidencs has boon adduood by
of tho
schoiars against the popr.rlar idontification
oastern and tho northern thripas as those of Abhaya'
giri and Jetavana rospectively. More matorial has
come to light sinco this evidencs w&s first surnrnarized
and further confrrned in i9l3.rr
This discussion should be prefaced by stating that
the claims for the proper ident,ification &ro confinod
to the thfrpas on tho north and tho east reepectivoly.
Those, with tho Mahd Thrlpa abouf, which thers is
absoluto certainty, are tho only two colossal thrlpas
in tho city whoso dimensions tally with the heights
of 160 and I40 cubits given to thom end romainod
practically untouched theroaftor.lr
There is no forthright statomont in any early
chronicle a"sto tho direction of tho compa,ss in which
each of theso colossal thrlpas was originally sited.
Abhayagiri thripa has beon coneistent'iy reforrod to
ae boing tho north ono, both in Lristoricai writings
and in inseriptions; Jet*van& w&s built in Joti or
Nanda,na park which scholars have iocated opposite
the eout[ city gato of A-nurddhapura. In fact
the Mahiua\nss aceaunte of the ostablishment of
Abhayagiri Vihdra, taken in coujurrction with iho
founding of the city end the campaign cf Ya!!a.
gd,ma,r.ri,poini, to the site as the north. Ttre earliest
diroct montion of the north as tho location was
made by Fa-hsien s'tro noted that Ceiiya (Mihintai6)
.ryas duo east of the (Abhayagiri) Vih6,ra.rE The
tracoe of a northern road which lod oaet towards
Mil:int'a16, and was rnet b5r another (possibly fhe
I Mho. lxxviii, 98. In Gciger's English translation tho
meeguremeits given in IIfu. Lc the th[,pas of .Ahhayagiri
and Jetavana, lespectively, h+ye appar-ently beeo tr-ane-
posed. Those liven in the presbnt article are taken from
Anciztt Cevtoi (1I. Perkei) followlng 77* a7aftilat:tural
Remoinr o1 Anurad.haTturo (James G. Smither, 1894).
I Mhrs. xxxvi, 33 f.
lO A$CMem. V, p. $5.
11 By E. lt. Ayrton ic '4SCMem. I (publd. 1924' ed. A. l\1.'
Ilocart), ctiiefly chap. iii. The first doubts were.expressed
by Itugh Nevill (O'iglon Lilprorlt llegistn, origina!-series
Il p.2{* and V, p. iib6). IIe was suppor}"ed by E' Parker
in Ancient Ccyitm, p. 299 f.
ABHAYAGIRI
rnain street) from the east gate of the eity, havo
been tbund in the archasologice,l recorde,r{ Thus the
etetement ie independently eonfirrned.
The signifi'rance cf the inscriptions farurd in tlie
north area will now bo discuesed in chronological
ordor.'In the buiding onco loosely ealled Elep[ant
Stablee there waa in aitu an inscriptidn of
Gajab6huke-gdmati. It callod tho thipf Ablw,ga-
gomipi .utarannhaneta, " tho groat Abhaya GAmafri
cetiya in tho north".l5
In front of ihe south v6halkaqle of tho thfipa
ihero was diseovered in tho pavenront an inscribed
slab cf Mefu-tisa (Kaniitha Tiesa), tirres decados
later, which refers to cortain works dono by the
king. Among those were the addition of four r*yi,l**
a:rd en o,sarw-hala (sitting-hall). fncidontally, the
hlaltfrtaqnas hes a€cribed them to Gajabahuka-
Sema+i. The phraso Ulara-maha-ceta airpeare in
this inecription.lc Ayrton who oxamined, ths stono
took it to bs in its original position.r? Two inecribed
stone rolic ce*skets of the same poriod wers also
t-ound &mong the debris of the vdhalka{as and with
Bev€ra,l plain caskets. At least ono of those two,
that wibh the inscription of t,ho guoen, Mitabi, was
from tho northern v6,hr.lkotla ; the oiher boro a
logend of the queen-mother Sirala.rt (Seo Pl. II^)
There are, in addition, eightinscriptions of obscure
individuals who lived aborrt the ?th century. They
were fcund on the steps of a ruined sirrine and
contain the name for Abhaya6iri, variantly givon as
Apalwyagara-ueha,ra, Apayagara and Apahagore,.tt
Granite tablets with Tantric mysl,ic formulao
wero found to the south-east, of the north thripa.ro
The script usod is Nd,gari of about tho gth century.
Tho find, while srrpporting the statement in tho
chronicles that the residonts of Abhayagiri wero
sympathotic towards hotorodo4 toachinga intro-
duced frorn time to tirne from India, strongly
suggests the discovery to be itself ono from thoir
ancient, vihdra.
The Slab Inscription (No, l) of Mahinde IV
(956-9?2) found ne&r a largo stone trough n&merl
Alihayagiri, Jotavana and ssveral othere.|r It has
to bo taken in conjtrnction with No. 2, in which
specific mentron is made of tun maha.-sala.-7tilima,
Bud,un (Threo Groat Stone Buddtra Images) and
Ilutl piri,bogi, mir.z,i,-payi (Buddhe's Gemset Bowl).f
Three imagos, in seated position, vhich answer to
tlro referenee, &re still found in the aroa. (Soo Pl. III.)
We have already acivorted to the fact that, the Bowl
was at, Abhayagiri. It E'as in Utl,aramrila-parivepa.
The inscription gives the regulations for tlie roei-
dents of Abhaya giri (.Abaya-turd.-mahe-sd).
12 trIho.lxxviii, 98.
LSLegge: I02, 107.
14 CJSc. (G), iI, 93 f.
1.5 ASC]letro. I, p. 2.
16 EZ. I, p. 253 ff.
L7 ASCMem. I, p. 12.
Lg JCBRAS (Prooeedings of 1836, p. cxxvi) ; CJSg. (G), II,
pp. 180,201.
1 9 E Z . I V , p . 1 3 9f .
2i) ASi-:An for I94G-45, p. 41.
2L EZ. I. p. 221 f.
22 ibid, p. 23a f.
 ABEAYAGIRI
-{ slab inscription of Kassapa V found near tho
slone L'anol)\'clos€ to the above refers to Abha.vagiri
-
ar:ri K apra r irrama (Abu hay giri ae.herciKapd,r d,-rn'ula,t that is, of the time of Valtag6mani.3E Thus it is
J al'tni t y tctn-puu,t, &c. )."
In I95rf an inscribed stono was found somewhat
further east, that is, near the greaL twin ponds in the
nctth area, in the site which has been identified as
ono of the two Kap6rd pariver;as (Groater and
Lessor). l'ho script is eouth Indian Grantha but the
last two lines are in Sinhalese of about the eecond
half of the lOt,h century, very similar to Mahinda
IV's tablets. The inscription precisely mentions
words which have been translated " here in
Kapdrdr6.ma". Tho pillar was in eitu; the d,rdmo
and, thorefore, Abhayagiri, have been taken to be
in the area, ttrat is, the north.za
Wo shall now touch on the eastorn aroa. Ilero. on
the other hand, two inscriptions have beon edited as
against tho sovoral above. Both these were found
at the site of the well-known stone railine ciose to
the groat thirpa on tho east. The oarlieibne s'as as the Abhayagiri would have had its own thupa
found on & cross-bar of the railing and contains
words Abagi,ri-mahil:ihara. On palaeogra,ptrical
grounds it has been ascribed to the time of Mahdgena
who founded Jetavana. But in what connoction
Abhayagiri Mahdvihdra was montioned in taris
inscription has not been explained.t6 Tho other
inscription from the same site had been incised in
the geventh year of Maliinda IV (962) and suggests
Bomething moro helpful. 'fhe translation of the
extract relevant to our discussion goos ttrus :
.Water
" Lodgings shall not bo given in this
Pavilion at the Gate' constructed by the devotec-s, Ho further thinks it probable that the spot was that
dosirous of heavenly bliss and final emancipation,
who reside at tho Ratnamdpirivena in tho great
royal monast€r.y of Dena est.abiished (of yore) for
'IiB
the benefit of the great elder who was moderate
in his dosires, w&s contont, ond wae knowrr by tl e
name of the great lord Saguli . . . ".!e
On the inscriptional evidence reets a strong case
for considoring that the popular usage is incorrect,
and that it, is the norihern thripa which belonged to
Abhayagiri and tire eastern one to Jetavana.
Othor points material to tho identification, rnado
by echolars against this popular view will now be
rlisgusggd.
Tho groatost obstacle to tho view that tho groat
northorn cetiya is that of Abhayagiri is tho
gonerally current-.tranelation of the etabement in
tlre Dipauamso that bho vih6ra of Abhayagiri
was foundod betuseenthe Cetiya and Sil6-th,rpa.,t
It is not known what cetiya w&s meant, nor
*'hat the Sil6-thfipa. An adjustment was
suggested (by Parker), that is, to take the cetiya
rrs that of Abhayagiri and Sila-thrlpa &s Sile-
Sobbhaka'ldaka. But tlrere &ro objections. The
Dipd,-ar.nsa which mentions tho laior Gajabdhuka-
93 ibid. p. 41 t'. Ayrton'e opinion was that the large rlabs were
;robablt' jn their originai atea (ASCMem. l).
a + E Z . \ ' i 1 . ; . 1 € :f .
2 ' r E Z . I \ - . p . 2 S , -ft.
26 EZ. III, p. 223 f. DenA is the Sinhalesefor Jetavana.
!i rix. t'.1i (1:).
2: \rir. !. 1ii.
2.:rxrl', t. 1i.t.
24 ABHAYAGIRI
gamapi es the truilder of Abhayagiri thupa now parti-
cularly connects him with an evont anterior t;him,
'poesible to reconcile the identification of the cetiya
only by conceding that the chroniclor reccrded, fttr
the time of Valtagama,pi, an everrt which ho knew
took place much later-an anaehronism. 'Inere is a
frrrther difficulty and that is Sii6sobbhakandaka
(assuming it to be Sild,-thnpa) has not been identified.
Lankarfi,ma has been suggosted as its modern name ;
but expert opinion has not been exprcssed on the
suggestion.
The Mahd,uo\nla account does not present this
difficulty for it, says that Gajabrnh'uka-gamani
enlarged the thrlpa.zs This implies that thC thupa
was already existing and, as far as the evidence goes,
only Vaftagd.rnaTi could have been ite au[hor.
Thrlpas have been erected in the country from tho
very tirne of l\Iahinda two centurios oarlier and it is
quito conceivable that such an important foundation
from the commencement.
The translations roferrod to abovo (Dpu.),
though freel,v current and widely accepted, have
been questioned by certain scholars who are of tho
view that between is not the corroct English rendor-
ing of tho Pali word in this conlext, and tl^e;bneqr or
ttithi,n convoys tho proper sense (edd. P. Ndndnanda
Thera, L927 ; and trsl. of S. Paranavitana in articlo
in the UCn. XVI, l-2, p. 60). Paranavitana is of tho
view that tho core of the thupa (Sil6cetiya, i.e.,
$bir-ayagiri thipa) was the work of Vatr1agd,mani.
held by tradition (Fu-trsien) to have been con-
eecrated by tho Buddha leaving the imprc"sion of
his foot thoreon.
But the thripa of stone (sila cetiga) is mentioned
as tra_ving sxisted in tho city between Thfrp6r6ma
and Lohapdsdda, or opposite tho formei (Suu.
Storios 53 and 82). This referonqo in ths anciont Pali
text is not to any thipa in the Abhayagiri aroa
which is too far afield from tho two woll-known
structuros named.
Tho eizo of the thupa of Abhayagiri has also a
bearing on our question, for at present it is distin-
guished by the same huge proportions as those of
olly two others in the city, Mahd Thflpa and
Jetavana Thrlpa. As Gajabd,huka-g6mani enlarged
the thirpa, it must have at first boen smallor. The
earliest specific mention of the height has been mado
by tr'a-hsien who hae given tho figure 40 ch6ng,
(Logge : 400 cubits ; IJeal : 4?0 ft. end, in trsl.
by Li Yung-hsi. 400 ft.!o). Now, tho Mahauamsa
has given the figure of 140 cubits when referring
to tho last restoration recordod by it, viz., by
ParA,kramabahu I. This part of tho chronicle wale
written by_ Dharmakirti in the lSth century..t We
havo a cubit moasure engravedon a rockr'and so
30 Beal has evidently adopted the measuro of l4l in. for a
chdrtg, generally taken for tariff purposes. Jean przyluski
has categoncally atcted that the value of e Chtnes-efoot
varied. with dynasiieg and gtates (/.4Q. XI, 202). Li
Yung-hai'e trsl.. was published in 196?-by tfie Cirinese
BuddhlqC Association, Peking.
SlThc Poli Literature_of Ceylon, p 142, and G. C.
Meudis'. The Eaily Eiatory of Caykm (Apdendix I),
 PLATE I.

d:ilh1l
.;t'i:

,{r-.

ABHAYA (MudrE), in
figure of Iluddha in tire
l,'orL-d6 (Golden Hrr,ll) of
llor.vh-ji tcmple, Nara,
, I r r p t r , r i .( [ l r o n z . r s c r l l p t , u r e ,
datetl carca 6!f,-93 ,\.C.,
work < - r fT o r i - b r . r s s l r i . S e c
S. V. rnrr,lyrr-rrix.t.)

Copuiignt : Cealon Archaological Suroev.

ABHAYAGIRI ThEpa (Anurddhapur&' Ceylon), as it is today'

 ii

l Ut(t'l('s)i, lt ltltttt ^ 1 1 1 1i r n u t ! - l ! r t s r . t' t i t t t .

(' ourtesg, t)t gtlrt tt ;;\ui io tuiI J I useu nts.
ABHAYAGIRI : i r r s t ' r ' i l r t : tl lt i r t c s l , . r r L r
ABHAYAGIRI : Inscribod lirncsLonc
r c l i < " - ti r s l i t ' t ( 1 n < i ( ' c r i l . .\.t'.) Irorrr
lolic-cr,sliot (9nd cerrt. A.(f.) 1r<inr
llrt r i l t , t l k , t r . i < ti t t t l r c t l r i l p r i . I)orror :
tlrtr rtllt,all;arkt <tI tiro thr.-i1-rir.I)orror:
r i : r ( ' o r rJ l i t r i b i .
queen Sira,l:r,.

Uo1tyriglLt : Ueylotr,.1rcfuwlo11it:nlItr.rtxU.
ABHAYAGIRI: R e c e r r t l v c o n s o r r , e c l r e r n a , i n s o f o n e (.,:irca Ttit ucnt ) ,rf' t.he trvo [apirJ,-piriver.ru,r;
bclonginu t,o t,Le v i l r r i r u .
 PLATE IIT.

A B I i A Y A G I R T: tlr.rctt sl,o:trr l l u t l t l i r t r
iririlgcs irr tirc t r i e r l ti o l t i r ( l in .!ll

irisllil rtiotr ,ot' | \- ( 7 rl ) r ' t r n 1 . ) .

ABHAYAGIR[ : ^\n.rtlrt'r' oi tlr,r tltt'trc sl otttt

I l t r d t l l r r r , i r n . r , g l e si r i t l r e r"ilrtirri itr('|iI.illt'lItioltr'rl itl

il,11 insrrilit,iotr of liing Iltrhin<lrr I\' (7llt trtrtr[.).

.l.lrr,
ABHAyAGIRI : i i 1 $ f ,r _ , fr l x ,
Buddha irnages i n t l r t t v i h , . - i r i ti i r c r t ,
an inscript iorr ol' liirrg llail iriil:;. t \

L'up7tilht : (te4lun Arehtetlt4licrtl'\4rDeU.

I ' J - . "f l ' - n ' .

ACALAGRA YIDYARAJA:
S t a t u e b r - K r v a i l i e i ( l 2 ( ) 3A . C . )
in Daigoji tt-rnple, Kyoto,
Jepan.
F rorn RAnkcrt Suwa' s " M *- kyo-bi-ju,lsu-rcn "
 ABHAYAGIRI
described, at tho l4th century Gadalade4iya, and
thig is 30 in. in length.ee The same would have held
good a century earlier when the account was written,
urrlesg it had boen iaken over from a still earlier
figyre. If tho cubit (Legge) should be as long, then
400 cubits would me€rsure up to I.000 ft., which is
quite incredible. Nor could *e readiiy-as,coept 4?0 ft.
(Beal), as it would give the thfrpa treighr which
has not even been hintod a,t by locai chroniclers or
tradition. Ilowever we ha,vo tho Dipouaqrso siate-
qent of a ".great thupa " by Gajabahuka-gam".T'i.
This chronrcle was written about the Barno conturv
as Fa-hsien's visit, and, in view of the suggestion of
size, we can take it that the thrlpo was of some
magnitude. The actual figure, hoviever,, stands on
tho-.sole testimony of l'a-hsien. This is openi to
chalienge, unless his unit of measurement is taken
es very different frorn th.at used in Ceylon, as
already indicated.
Tlre information so far available leads to the
strorrgest probability that the colcssal thupa in the
north is that of Abhayagiri. The identi_ficar,ion of
the e&stern thupa &s that of Jetavana Vihira
dopends at present far moro on'olimination than on
tho one or two points mentioned above.ra
Ono more important roferonco to Abhayagiritirupa
might be mentioned before closing this discussion.
'I}l.e
Sqd.d,harmara,tndka,ra,yasa(completed rn 14I7s5)
has recordect the raising of theheight to 140 cubits by
one of the kings calleC Kassapa. IIe ie also said tb
havo enshrinod therein the d,harmad,hd,tu. Now
this d,harmadhd,tu, hu,s been suggested. as the book
b.y !!qt na,mo.36 But if wo tako liassapa ds
uhe fifth of the rlarne, we havo this passage trans-
lated from the inscription: ,. By (celebrating) relic.
festivals he honour.ed ttre Buddha-gem.*nig In fulfilment
of the resolution (appearing in words), . how
ehall I honour the Dhamma-gem' he caused tho
Abhidhamma discourses to be tlanscribed on plates
of gold (and thereu'ith) made a i3reat offeriag.l'sz 1tr
is not unlikely that a portion had been off'ered to
Abhayagiri where he had scime work done. fn that
case it wus probabiy enslrrined in the thrlpa, and
and it would not be far-fetcheci to imagine an
enshrinernent of tho Abhidharnma plates a€
dhormad,hqtu.
In spite of'the importance of Abhayagiri vihdra
in the history of the Saigha, if only as the powerlul
challenger of llah5,vih5,ra, the thupa itself is not
recorded as enshrining anv relic. It thus seems nor
in^trinsically an otrject of veneration b.v the sbandards
of other relic-enshrined thrfpas lit<e thoso of
Thup6.rdma, Mahi Thupa, Ilahiyanga+a,
&c. Its
claim to recognition seems to lie in the fact of its
great dimensions-it rauks next to ,Tetavama thripa
which is probably the largest construction of ita
class in tho entire Buddhist world. When the
Mahiaam.scr w&s compiled the site had evidently
been sanctified in the eyos of the chronicler o''d
Fe-heien's account suggests this. To the monk-
chronicler of tho orthodox Mahivihdra Abhaya-
giri vih6ra was not a hated homo of hoterodoxy-
.32 CJ.$c. (G), II,-p. 109. Whether the engraving belongs to
tne 14Ch century, has rrot been explained.
33 It shonld be noted ttraC all ASCAR. and the connected
EZ. up to 1913 retain the uarnee $'hich echolars now consider
iucorrect (ASCAR. for 191G"l1, p. 16 ft. nt.).
25 ABHAYAGIRIVASINS
(The name Abhayagiri VihEra waa uaed, at least
in 1870, for an irnege-house in the Quadrangle,
Poloruraruwa, and ciranged into Thupdrama in 1886,
botli without anv authority. ASCAn for 1903,p. 32).
D. T. DEVENDITA.
ABHAYAGIRIVASINS, This n&me rs given to tho
monl<s residing il or connected with the Abhaya-
girivihfra in .Amridhapura, Ceylon, with special
reference to tireir doatrinal and other differences
with the orthodox ruonks of tho MahavihA,ra, from
the first centruy t3.C. tilt i;he l2th centur5r.
According to the Sinhalese traditionr their herotical
tendencies can be traced to a certain monk MahO-
tissa who had been expelled from tho }lalravilrdra
accordirig to the Vinaya rules on account of lris
frequeutrng the families of laymeu. A pupil of his,
Bahals,rnrrssuiissa. had corne in anger to reeido in
tho AbtrayagiriviirAra, where he formed a separeto
faction. The apparent welcome grven t.o the a.ngored
bhikkhu sugg€sts that even prior to this incidont,
the relations between the two vih6ras were certainly
not intimate, if not, ectually atrained. A sonso of
individual aloofrress and superiority in Abhayagiri
may well have been cau.sed by tho epocial provi-
eione made for its rnmates by a unique expression
of the royal patronage of king Vaglagama+i Abbaya
referred to in the preceding articlo ABIIAYAGIRI.
In the reign of Voharika Tissa (209-301 A.C.)
this faction, which had earlier received a body oI'
Vajjiputta monks from pollfllnme in India led
by their teacher Dharamaruci, is reported to have
adopted some views belonging to the Vetulya-vdda
(q.v.), tr,lthough there is notlung on record indica,t-
ing essential doctrinal difforencee between them
and tho Mahd,viharavdsins. In ttre eecond
century a variant reading of a Vinaya rule was
contested in regard to a transgrescion ofa bhikkhu4i,
named lllettiya, which was decided by a brdhmaa
scholar Dighakard,yana in favour of the Mah6-
vihara. But the subsequent adoptiorr by Abhayagiri
of Vetulya-virda under the name of Dharnmarucika,
and ttre increase of their influence were the causee of
an order for expulsion of sixty monks by king
Gofhdbhaya, also known &a Meghava,r.rnibhaya
(early 4th century). The monka rrere uot only
erpelled from the Sangha, but also banished from
tho countrys. Even this episode shows that tbere
was etill unity in doctrine, witbout which no dis-
ciplinary measures could have boon taken.
Still, the seed of dissension had been sown, and
the removal of the sixty monks does not seem to
have ontirely eradicated the strpposed evil. For we
lind that notrvithstandirrg this purge some threo
hundred bhikkhus led by Ussili.'-dtissa thera left
the institution and joined Dakkhinagiri, i.e., the
vihira south of, and attaehed to. the r\IahavihEre,
ulder the rovai protection of Gothabhaya.
The m<lnirs rviro \{'ere expelled and banished to
lnciia seem to have reorganised tlieir ranke and
34 Cb. 13.
35 C. E. Gotlakumburz'. SinhaleseLileruture, p.97,
36 trIahoydntsm in Ueylon, p. 46.
37 EZ. I, p.52.
1 trIha. xxxiii,95.
2 ibid. xxxvi, 112.
 ABEAYAMIRTVASI}{g 2G ABHAYAGIruVTSU{S
gdned tbs tupport of a cortain $sighemitte who hsiea from Ceylon, aud partly tranelaCod, into
rrqg versd in tho teachiege aonconeing the oxorcism Chinegs by Ougabbadra, a bh;klrhu from cantrel
of apirite. Thie Cala bhiklrhu proved hirraelf tcr India {in 436}, aro euppose<i to hsve beon obtainod
h the evil spirit guiding them on f,rcm bad to from Abhayag:ri.
Fors€. Comiag to Geylon he ongagad in srrccessful
Ifing Sils,eeghava?Be in ths ?tb centrir5r wae
d.ieputetian rith the leading thera of Thripar6,ma
made &wars of conplaints egainst tbe noriks of
vho hepgroi:redto be tbo king'a uncls. Sa.f,gharm,itta'e
Abhayagiri and he ompowered ono of their own
eloquence eud logic uo improsnied the king thet be
11rrvn!r6i, n^Blrred Bodhi, to leed an enquiry. ThiE
appointad hirn s€ tutor to his twa rona, Jogthatisea
ead MahEs€na. I'he elder prince <iid not take wsll monk, howevor, was kiiied, whereupon: tf,e king
had ihe harrds of thoso reaponeible f,or the murdel
to hie teu+her, but the yourrger' +no became tha rrut off. Ilosent a further hundmd monke inio sxile.
bhik&hu'a fayourite,
Ilaving thue purifiod ths Sarigha, ho oudoavoured
After the di:ath of king Goghabiraye, Jelfhatiesa to bring tho moaka cf tho Theravddo school ond
euceeeded big lirthor and reigned for ton yoare, " ths otirsre "togother for tho pur1>os€of performiag
druing which tirnc ttre rnc,nk Sengha,mitte lived in tlto ,tposallia;kanntna- {q.v.) but the forrrror unyiold
voluntary exile. But when after tiiat period the ingly refuaod. The king loat his temper, abuaod
th.rono foll vacent again, Saighamitta roturned everybody, left the city in I rs,ge and diod suddonly
from tho furthur shcrot and mado r:,ii ths arrorrge- thorsaftor.?
monts for ths csns€cratiou of MahAsono, tho younger
brothor. Usirig his influeuce on tilb young king, Herc, the o. othor " monks roforred to are ths
he had ail royal support wiihdrawn froni tho Abhayagirivdsins.'Ihey woro not u.s,warLhy moake,
Mah6vihars qnd g&ve &s roBson that thoee monks as ths king had just cioa."^'ed tbo Order. The refussl
did rrot tesch tho conect discipli.:eo (vinayaJ. It of the monks to co-operate mu.st, tbereforeo heve
is notoworiby that no accusation qi berstical been bas€d on dcctrinsl diffe$ncos, whicb wsre
doctrine was professed. Soon it, bocarse irnFoeei,ble stiU oxi.sting at 'th.is time, although th.ore were
for the monlrs i;o conturuo to livo in the MahEvihdra, no op€u elashes betwoen then. Succoeding kings!
and afier it, h&d beerr desertod for nins yea,jg, ifg such as jofi,hatissa and Ddthopetiesa l[, befrieaded
buii$ng matsrial was roneiivod to enrich the both partiee with royal grents.
Abbayagirivihira. " Some tlrroo huarirsd and sixty
four colloges a,Ed gre&t tomples were uprootod aud In the 9th contury s membor of the Vajraparvate
dostroyod, 6ayo s.n ancient chronicie; soct, iu India earne to reeide in Abhayagiri from
rlnd the
spoile gatberod from thon where he eproad hie teaching wbich i,s doscribed a.e
weat to enrich and
adorn tho home of herosy, the Abhoyagiri, which, " Bocrei teachings and popular with tho foolinb
now apiond.id in ornaments n.ci rich in poseesaioas, aud ignorant". Some granito slebe with Tintrio
etood pro-eminent over ail as the greatest and formulae (eeo foregoing article) aupport the etatc.
wealtbieet monastery in La,Dk6,".. ment in tho ehroniclos that Abbeyegiri wa€ fCendly
ton ard^c he+.nrodox toacl'ings poriodically introducsit
Somo palace intrigue, bowevor. by a minisi;or from India. An inscriptioo dsting from tho llth
nsmod Meghavannibhaya who turned raboln a.nd eentur;r! reifera to the Abhayeturdroa,has8 and ihe
by ono of the kirg's wives, earrsed the murdor of groat literar;r worke of tho echolcrs dqr6lling tboro,
tho monk $arrg:raniita aud of one of hie artheronts, versod in tho scriptums, and ondowod witb the
tho ruthlees minister. Sor"ra. l'hereafter, eovoral virtues of tomlxraneo, contentnont eud religioua
byTt1g!-wors roconstructed within ihe promisos austority.
cf the Mah6vih5,ra..
The last ie hoard of then in the l2th ceatury,
But again, when in tho yeera 4lg-414 Fe-heien when tho " echiem " eppoarod to be as ride as
visited (hylon, Abhayagirivihira wirb 600O reei- ever. Ag montioned in the preceding orticle o Gon.
ciout monks hed rogainod i[s supremacy over tho cilietion was attompt d by lring Parikre'nabihu I.
MahivihEra with only 3000 monls. Arad during In the boginning it proved to bo " aa exooedingly
the roign of Dhdtuseaa (48S4?3) we find tbe Mah6l dlfficult task".t Maoy bhilrlthue would beer aothing
vihEre iteelf ocoupied by Dhan-"ns,rucika bhikkhue,r of roconciliation; and even to ost&blish ha,rmony
a doct whicb branchod off from tho Thersv5dins a'Tnorrg the btritkhus of one scbool (!f,aheviben),
ayr.llrs.tiro roign cf Vailegema+i Abheya, and it became nocessarJr to oxcludo the undiociplinsd
rrtrrch ie usually identified with. the Abheyagiri- elomonta from the Order aad ofrer tbom luorstive
vtsine.. wordly poeitions to provent thern from doiqg frrrtber
In tho tirns cf Sil&kd,la (618-631) e Vaipuiya barm. Aftor tho purificai;ioa of the 8a$gha1 the
Suti;a lMa,h;.Jrdna text) known u DtvmnnhhdW king set sbout bringfiry rmitf
was brought from India by e mor.che.n! of K6sI, different echools of the Mshevib6s&, Abhoyagiri
Pur+a._Tbis text was rea<lily accepted by and Jetavena; divided by adheronco to tho Yetuilrr-
l?T"d pifaka.
Abbayagiri and was honoured h tho ielace.-Va,rioG
SsDekrit works, guch eg tbe Dirgldgaznc and tho Not e singlo work has boea preervud as belonging
Saap.yr*tigann, a'rd sJso the Sar.ny.u.lctaofuayo- to tbe AbboyegirivesiDs. But tbo Chinee oanolr
pilako together wigh the Vim.ya-pilala of [ho containg & sirtb contur5r trrtr.lation of e werk
Mahiedsaka achool, which woro romovod by Fs- entitled Ci4-u-tao-lutq at tbe V&mMrgal,tuo

8lbl4 srvlt 2. 7 MLo. rllv, ?l lL

{ Xeldrreken : PdJi Lilaahrc of Cq1br, pp. 60 tr" E EZ. I, pp. 225-0.
5 A|6..rrrlll, Zi. 0 Uho.lgYi4la.
6 NiHyc,s*qrfu, ed- Wiclaeraastagh€,pp. 1l-18.
 ABHAYAGIRIVASIr{S 27 ABEAYAGIRIVAgINS

by Upatigya,, which, aceording to the eonsi- mapi(aka ol the Sarvlstivddins, with tho rsdri
dered opiniorr of P. V. Bap&t, r0 belougs to tho putrd,bhidharnt&.6da-lra arrd tlie Satyasiddhi-idagra
school of thei Abhn;raglirivasine. I'. C. Bagchirr make ib svidont tha! the Abirayagiriva-qinn snnnefi
*iso is <rf e.rpiniou lh4t ihe Virnutti,maggo of Upabissa be treatod trs doctrinal heretice.
ropreaentr tho Abhayrugirivid* vereion and the Albhough the .Abhar-egi-rivdsirs are froquontly
ttiautklhdmaggn of Euddltagho';* l,lre version of said t,o have embrg.ceLt r,he ]reresies of tire Yotul.
'I'hers
tbe Mahiivihdra, is no firndrunr:Irta,l difft rence yaka, there is no evidence that, tbey went eo far
in doctrfure betw€rln 'Yet thom stdliciunt lo w{lrrant a,s to deny the actual personalit,y of the lSurldha,
t'he etigrua of heresv. ttre c1'r-:li-rarlarit'vo{ certain wtrich is the heretical tra.nscendentali.et yigw
doebriliri poiuts, sE well as thsiJ rllhrrnor of treat- (ktkatturuad.<lo) that the -tsuddha did not d*'ell in
m6ntt would be srrfEeient to ltrrrn a basis of clivor- thq hrrma,rr rvorld, but, that he created a material
g$rrcd whicJl worrld alio*' frir r:,r;-exislt:rrcewithout bot15,Qnmitta-rupurtuttoka) to uppea,r in tl,is world,
t,iu: mr.rrging of ono school rnto tlur oth$r, urrloss r+'lrileb resicii.ug irr 'Iusittr hos,vern.16Neither does
uurupreller.l by rr.,yal dr.rcros. Boverirl ul r,het ,iissi- 1;he fact thab soms disciples oi' a teacher callod
rniirlnlies touch orr tlrr: moT,lxrd uf rnind r:orrtroi J)traruuraruci, trelouging to t,hr: ly'ajjiputra Sect irr
in the process of rnedit*,lic.rn. 'I'lie Airlrr...,r'agiriva,sins Iniliii,, wero recei.'ed at t,lre Abhayargili monasterylo
etrrrgp!1rdorrly llli ol;jC)r'l,scri concrJlrtr&1,rotl (kom.. plovrr thab all tlie lieterodt-rx vier.ys of that school
ntullltiinaj, ierrving out tJu| oLrjccts r-rt ligirt (dl,oka1 u,'ere arlopted by the .Abhayagirir-d*sins. Oertain
&rrd of iiuritetl ,-il,ace {Tturicchist,ttt:tkasa\.Ihe fnrrrr theses of t,h*;se l)ixrmrnarucikas were taken over,
or shapo of Lire r:orrccnf,*lLion,,lovlce rnny be not, brrt essl,r:tiu,l doctl'inal points against the acceptect
only citcr.rlar, llrrt, evon qu$Llriitrqular 6p 11"in.ngular. J.'lieravaclu,c>t'unatl,d dirJ not fi^ncl I'avour with the
Ulrubisstr r.ioorrus.onds, brrt ISuddhagiros& \'eheruent- Abhaycigir"'ir"-d^-.rins. Tho rr,iu,tionship between ths
ly oppoues, thr, dovoiopurg trf' bhe albor-iuru.ge t,rv'or'ivrrl BecttsInrrv he sununed up a,$ono between
lnim'itkt) r;f fho sublj.uro urcrit"al slrt.es qbrahttru- tl rr- s,.rrrsorvr.it,ivt.-.r\.1
ir,h[l' ih&rar.flsi,ns and t]tei libgral
uihd,ra). Irr ciirr,r,ircterclas.gili.catiurr Lhe A,blrriya- A birrivrLgrrir'lt-ir rs.
girivir"sins ii,cr:cpLerinrrt only the $ix l;&sic cld,$se$
of lust, ltafo, dc;lusir-rn,contirlorrr:e, wisdonr rr,nd "'I'l.ie ;\LrtrLr;'agui ri:orrks ser.:rt t,o lravo liept up
const,anl, conL&ot tlrrir vtr,ri<-luslluclci.hist secfs a,rrd
irrvosLigati o rr, brr.t also r'&xious c t:mbin u,t,iurrstiruroof ,
rr{jw mourrrrreuts ix lndia, t'rom ryhicir they ciurivod
making a tobol of four"bexlrrula$sos.
rn.spiration and strenglli. Ihey woro iiberal in theiLr
It is not urriy in l,lie procoss of development of viowso and aiwrrys lvclcomecl new ideile from abrosd
tho mind btrt, rrlso irr tlre l.rhilosophica.I analysis and tried to br, progressi'i.e. 'I'lro.v sCudiud both
of rnotoriill lrircrrurut,rtrl llrrat, flro Aiihayaqiriva,siua I'horar.irrll u,nr1-ilIahd,yrrrr"r,and . wiclely diffused the
differed froru what w*s considorod crt,hork-rxy. I'rip rlaira^s"' 1?.Tho l)harn rrf,rtrucikas of Abhayagiri
I,'or they ilricled two firrther phenomona to tlrtl lisl a,r'esr-rlipos+:rito havn acceptod tlro Vetulya.pifaka.
of !8, nnrnoly t.he y-rlrysicell.rlreuornonorroI'origina- '.flrr
Vcturyus or arlherents of Vetulls,v*dil aro
t'ron (jati-rt7,ptt) nitrl l,hat ol' inertirr QnithLfu1-vqpa1. r','ail knowu b.y rru,rnoboth in tho Sinlralese chronislee
This viow is rt:jccted Lry l3uddhuglrus* rr ou fho 'fhey
arrd in tlr* c<.ruunentary tr: the KatJw'-*atthu.
grounds thrt birLL is inclurled in integlatiorr aad aro e&id to llave believed that the Iluddha did uot
r:ontirrrrity (u,pttcuyd-t;,t'ttltdi), and Lhat inartia livr: on eor[h as a real p,ersonality, and that, tho
ie ton-exisLerrL ; rtnd his ccrrnrn';rrt&tur l)ltraruroa- I)iram,rna $'&s u,ciLr&lly ptea,.;hecl by Arinnela" The
yri,l* r:mprhrusiststlr$t bheso viows ure ireld try the vr'ord .o Vait,ulya ", howover, is unknown in Sang-
innlltesi of'A b h,l,'i'rr,giriroonasf€r;/ at Anur&id.h rrpura 14, krrt le;ricons; bub fl.. Iiorn has tbund ihe word as
ln thi,* comret:t,iuri it iH irrt,eresfiug to noti.' fli€ logicel &n &lterliiite roatiirrg of ', Vaipuiya " irr tbe etitrs
cuusistoacy of the Abhayagiriviisins. Itro matorial of that, niirne, tiro $fitrtr of Gretr.1,Dovelnpmont,
inarLin (rruiddim-rilpa) rvhicli i., pi'oducerJ by tiro irt sorne l-(nEgur fragrnelts of the Sudd,iwnnap';m-
werr,tJr€r(utujal is !o lrt: fourrd evi:.r in tr.nrr,ralrant ; d.arEka. And lelce tfro Vetulwas (Vetullakas) may
u,rrtl lrerrr:o only montrr.l Irrngr:or' (thin,u) is nronl,rr;ned not have contiLiLuted a separute sect, or scirool,
rls rr hindru,ncr: (tti,uurana),'whelrr:ag the usual espeuiaiiy as thel' *r,rerrot numed &mong the oighte.en
Theravadrr enurneration of the 6vs hindrancos scirooig; anrl tho designs,tion then merely starrds
speaks oi the cornbination. of sioth and torpor a.s a kind of nicknane for " those of tho developed
\thino,-rnidd,ho). doctrine ",18 or }Iah6yfr,na rn gerreral, in a way
Another view*, w.irilh accrrrci.in6 to tho comflren- nimila.r to tire sobriquct, " I{inayarra ", the Small
tator I]hanunapala is ihat u{ the adheronts of tho Vehiclo, dori-.rivolv given i:o t'he 1-trela,vEcia.
school of Abhayagirt (Ablooyagiri,Ld.sike sqwl,hd- In the cornmeniary on tho Great Clrronicle of
gdho),La is tlirrt ascetic f-)r&ctrces(dhutahgan'd) canbe Q6rylon wo 6rici a rnore plau.sible explanation of tho
also unprotitablo (alnt,*alo), &s thcy &re conoepts separetion of the two cc.nl]laulrities rvitirout either
eonsist.ing irr a name \ndma-gsoif,itatti). of them beccrning lieretical ul tire doctrrne. Iho
On essentini points of doetrino, howevor, there corn-munif.,-t'of Abhal'agin eslaolished themselvos
is perfect harrnony with Theravilda, e.8., 'ohe in the .\bhayagui-vrharri q'liich wa,s constructed
'fhey
&ccepta,rrcoof ons single unconditioned (asodlbhota), by ki',g laflagamanr. a^qsumeclthe namo of
while clear-cut diff,srenoos wihtr tho Abhi'd'hor- Dhamroarucikas I l7 t-ears after tho escabiishmon{;

r0 fC. I, 3, pp. 458-9. L6 .l{tkd.va-saiqroLa.p, L0

ll Siri,o Indian Shuli.es,II, p. 113, 17 W. Rahrila i Hi*torlt of Budnhi*m in CWlon, p. 85 quoting,
12 Visn. xiv, $71. Hsllan-tsang, \L, p. 217,
p, 502, 'yeriagen en Lledtdtzliwen dtr Koninklijkt Akc-
LS VismA.455 (Netramoll : The PNh of Puttftcalbn, 18 . Kern :
u. 31)" d.orcie ran lf elenecha7tpm an Letlcrbu*d,e, (Aursterdanr),
r4 ibld. 87. 1907, pp, J12-31S.
l5 Kvu, xviii, l.

4. S.P.C.97040
 ABHAYACTRIVASIHS
,-,i rlre Dh&mma i-u Coylon, rejeet,ing tLts Poriuoru
:=rtie,n of the \'rnnya wliicb, a,ccording tc.rtho ortho-
c =,xvien-. iirrcl i;ec.nreciteri b)' th* Ijrrddha.re It
rrrirsI rtcrt,ber forgottq:;r irr t.lris cunnerc:tiont"hat t,lie
(orLrnr.'Rtu,tor is hr:n' r'xirluinirrg Lhe irist,urical
frrcts f.rour t,h* vit:,.;yp6int of lhe }leirrivihara. f,.'he
narnc IlirR,nrr.'rnnrriiLeclf'rs alreedy Oflen to diffbrenti
rttter';-'re,ttttir-,1111,
s;1e dCrivirlg t[e liur',: fr<.i'r t]re
su1-rl.rriserl lourrr.ler, another indicndiug tbe nr-r,ture
of ther $scedcrs : tlicse who deliglit in the I)harnrnn.,
or who c&use t,lre i)harnrna tr-r sirino.?o
r\s rogarcls ilieir non-accept&nce r-rf tho Pariud,ra,
the 6fth book of tno \;ina.ya, this too carr be int,er'-
proied in varicus w&-\,s. One is the intorpretation
of thtl lfahi,vilr*ira, given above. But, a rJiffcrerit,
view will be obbai-ned when it is nuted thu{" t}rer
Pqripd,;raIid.llw is " an abstract of the otlier parts
of the Vinaya, in I'act. & very rrruch later conrpilation
and probably the rvork of *r Ceyion tlitrra. In
some Bbanzas 'whicir aro founii at the erid of tlie
Pariotdra,pdtha, it iil stated io havo beetr compose,:l
by 'tl,o highly wise, iearried and skilfui Dipa,
aftor hehad inqrdrod hero arid l,hore into themothods
(titerolly, the way) lollon'ed by fornrer teachels'." 2l
Moreovor, wo klorr t"hat the c&norl of the northern
lchools distinguishes orily four and not five divieions
of the Vinaya, notv"ithstandirrg the nat ural tenclency
to increase ra,ther than retronch in the courgo ofthe
yoers. In this light the refusal of the Abhayagiri-
v6silrs to rncludo this work in ths Vina,ya-pipaka,
vrh.ereby it would receive the undeserved authority
of tho Buddha'e word, seems moro like &
cleahsing reform than a schism, based on differences
in interpretation and texts (attlwntura-paihan-
tara-kara7t,a-acLsenabhed,am,).But it would &ppe$r
that in the course of centuries tho origurai zeal
for reform lostr, itg keen edge ancl u'hen finally e
reunion r:f the Mah6.uihdra, Abhayagirivihd,ra and
Jotavannvihd,r"a was proposecl. by the groat Sinha-
lese king Par6kra,mabdhu l, he sueceedod, where so
rn&ioy othere before him had failed. After this the
schooi of bhe Abhayagiriv6sins ceased to erist
in tho hietory of Bud<ihisiu,
It ie interesting t,o note a, somewhat similar,
although much loss pronounced, <lifferenco of atti-
tude rather +"han of doctrino betweerr two of ths
foremost Urieltal universities irr prosent day
Ceylon. Both derive their rnonastic ordi:eation
{upasamparJo) from the sa me sourco(Siarn-Thailand);
both subscribe to the fuilest extent to tho ortirodox
llh-gravdda; both are eqrrally recognisod and patro-
niseci, oven by the govr-.rnrnent. And yet cno ompha-
sises rnoro tho ciassical Paii of tho tradrtional texts
a,nd commontaries a,nd appears to have becomo
somewhat consi;ricted rn its horue isliand of Ceylon ;
tho othor is visibly influenced by Sanskrit texts and
translations, tlioreby assuming a widor outlook, if
uot from,a cloctrinal a,spect, certainly so rn practical
dariy life^ Tho slight differerice betwoon theur iu tho
manner of vrearing the monastic robes and in the
lQ .Vhr:A. v. pp. 176"-6.
20 A. Rareau : Let Secls botuid.ltiquesdupetit Vdhi.cuL, p.242;
H. Kern : Hitbiro du Bondd'hismedans L'IM,e,II' p" 367
(/.u9" xr).
31 T. \Y. Rhye Davids and E. Oldenberg : Introductiou to
Vinoya Teilg, 7, p, rriv, .sBU. XIiI.
28 ABHAYAKARAGIIPTA
attitudo of one irl actively po.rticipating in certain
socuJar movenrents rnight bo taken as reflecting
those pointe of view. No etigma, howevor, can
be attached to either.
II. G. A" r'AN Znvgr.
ABIIAYAKARA. SEE ABIIAYAKARAGUPTA.
AB HA YAKARAG ITFTA (ABHAYAKARAGUPTA),
? groat scholar of th'l universitv of Vikrama6ila (q.v. j.
It w'as from thic_ university ({bundod by king
DharruapF.l_ain tho Eth cor;f.urJ' A.C.i that the largesi
number of lndian nrissi,.ruariedwent to Tibet.
l'oliorving thtr Tibetan trodition, Rai S. C. Das
Bahaciurl lrolds that Abhavdkarallrpta was bonn
about the uliddio of the gttracentufi' of t]r" present
era. Phaniucirrlnath Bose,3 howover, thinks ihat he
flourished townrds the end of tlie l lth centurXi and
at tho beginning of tho l2th contur5r. ' It iir said
that he dieA in LtZg e.C. a
A native of Gauda, Abhay6karagupta was
oducated i-n the lountry of Magadha which-was, At
that l,ime, under {he sway of king R6ma p6la.
After learning the five Vidyds, or gciences, of the
9,ay : Sabdavidyi, Silpasthanavidyd, Cikitsavidyd,
I{etuvidy6, and Adhy6,tmavidyd, ho joined ilo
order of monks and soon became famous as a great
scholar. I{ing Rarne PEia iu*,-ited him to perform
bhe religious ceremonies in his palaco.. As s monk
he workec{ hard; ho wroto 6dstras in tho fi,rct two
watchee of the doy, and erpiarned tho principleg of
of the Dharma in tlie thfud"
There is a story t,old in Tibetan booke about e
pEkini (Tibeta,n; rukhah fgro-ma) who, disguisod
as a girl, tried to tempt Abhayiikaragupta. IIo was,
however, roore than a match for her wiles. I[is
Btern morality pleaeed the pdkini so much that she
blessed him thus: " You will obtain forekncwiedgo
during the interval betwoon your death and rebirth.
As a step towards ite acquirement you must wlito
many works on tho Dharma $dstra." She also
drew his attontion to tho practice of maki:eg Td,ntric
mapqlalas (Tibel,an : Dkyil bkhor) or ritualietio
circlos. Tibetans who believe in this story think that
this incidsnt inspired Abhayikara€fupt& to compose
several 66stric works and commentaries, such as the
(l) Thed-w&-korsum, (2) Commentariee on Khajor
(Mkha[-lrgro), (3) It[an-Nag, (4) Nema, aud tho
(5) Salr5re thod.-pai-nam-sh6-mi-jtgpa (Sa.ia-rgy'as
thod-p ali rnam -ehes rnr - l,rj igs -p a), besidos eriticisms
on the s'orks of othor'commentatorp.
Anothor story is toicl of how he' visitod tho city
of Carasir.nha, whero the oa4rqi3ile king was about
to make a hrrnd.recl hrrman ea.crifices to hjo gud. Tho
appea,r&nce of a hideous snake over his hoad,
created bv magic, terrified the oeTdala king so much
that he sot lds rrictims freo at' tho roquost of Abhayi-
karagupta. Ttrore ia yet anoNher a,ccount wtrich
1 " Lives of the Panchhen"Riupochhes or Tasl Lsmss ,,
JASB. 1882, pp. 1&-18.
2 lrd,ion Teoclurs oJ Btrdrlhist Unloorsilits, pp. 81 f.
3 L'Itda Clasd4tn, II, sec. 2030.
4 Airi,ent ltdion Ed,uul,ion, R. K. Mookerit (1951) i TlrauE.
tha'e Acuhi.chte das Budihi.rmus (A. Schiofuer) pp. 250 ff
 ABHAYAKARACUPTA 29 ABHAYAMATA

relates how Abhayakaragupta allayed the suffenngs blianabhiciira-ni,ma, \'ajrarnahakalakarrnacitta-

of the meny hunger"etrickon beggars in Su-hhflvati stambhandbhicd,ra-ndrna, VajramahakE,lakarma-
tliem food and drink from hie mendicanl,'e
by giving-which b irava$oqa46b hi6dpa -n r1ma, V aj rarnahdkalakarmE-
piatlter,
-h"".r"rt. wus miraculously supplied frorl irtricarapratisafljivanasantikarman-nEma, and the
Theee elories arc Eiellrrt to add glory to llrs Upade6amafl j ari -ndma . sarvate ntrotpanlooa,pa,nx a,-
eaintly chars,stcr' su,mdnyobhdsya, aLl of wNch belong to the Tantra
these, two works of the nldo-$grel or
Tliough AbhayEr,karagupLa was the hersd of the {oup. Besides
eutra group were writton by him : the Arydsla-edhas-
rnonke Eelonging to bhe,MahayA,na ech':Ql, Iro -\v&8
rik apraj fr apd,rtlmi tir,r'gttimarmakaumu di-n dma, an d
r*spected also by the $r[,vakrrs. He remained at'
tho }lunimabi.lank6ra. Yet anothor book, the V*jra-
Vilirarnn6ild, for u loug tiine. In iris clay this univer'
mahl,k6labhicS,rahorna-ndma, t'hich, accordilg to
sib-y ',vas undor tho protection of the son of king
sorrr) wa,s written by Nagarjuna, is also credited.
$rtLft"^g"i of " oastertt Ittd.i* " (perhaps tho oasiern to him. ft, is moro probablo that Abhayakaragupta
tlistricts of Magadha). On blre authority of ll-ibotarr r:ollectod tcgettror the instructions of Nageljuna
writeirs, it, is said, that there tooli place at this tillro
playod and compiled this book.? The following works aro
a J-'urr.sko war in which Abhaydkar&gup!? also recorded in Cordier as having been composed
an important part by invoking the aid of t'ho
Lr;' _ Ac5,rya Mahepapdita Abhayakaragupta: (l)
Dharniapalas (i.e., the spiritual- protectors o1' t'he Bodhisattr,'s"salnvaragrahana-vidhi (III,
world) ind transfbrmiag tho offerirtgs with t'heir 33g), (Z)
'I-uruek{Ls. Jid,nadakinisEdhana (II,.i 00), (B) Kalacakrd,vatdra -
holp inio eagles, who turned out the
nilra (II, 2!), arrd (4) Sri-Mafljuva,jrddikram6,bhi-
Aftiors'ards, lG crred msny of'poisonous sn&'ko-bites
sa,ma,yass,muccaya-nispannayog6 vali-nd,ma(III,2B0).
and arrosted nulrrorous banclits ancl rrrbhers by tlre
epell of his rrranl,ras' Th€J la,st of tho many w.'r1tJe1s Thus Abhayikaraput& rva,s woll known both in
lie achieved u'as the bringing to lif'e of tr, child in trndia and T'ibot. In tho Tongyur ho is sornetimos
the great' cemet'ery '1f,l{irnavana'r called Pandita, Mahapandita. Acarya, Siddha and
Sthavir,r. IIis name in Tibetan is gjigsrued hbpn-
Lihe Dipankaru (Ati6a), Abhayakaragupta' l-?l e gna,s sbas-p& 9r l.Ijigs-rned hb1'un-gnas sbaspahi
greai writ-er tr,s well u,s & tr&nslator t-rt' Briddliisi
'I'ibetan, transltrtil.g shabs (i.e., Abhal'd,karaguptap[da), and hir in-
iexts. Ho was proflcionb in fluenco on Tibetan Buddlrism wa,s very groat. The
into 'I'ibetan sevorai of his tlwn books in Sanskrit'g question whether ho visited Tibet rernains to be
Sorne of his writ;ings appear in the Tibetan catalogue docided. It sooms, howovor, proirablo that he did,;
under the name of eUnayakara,gupta, and obhers hs is worehippod ovon rr'ow as & srtint there.
und.or thut, of Abhy[kara. ]Ie stlerns uiso to ]rave
been associatecl rvith the f'amous universrty of
T. R"rt,lrerrRANA.
N6landa, where he translated a few books' I'he
S"i--"friitd,lasddhana-nEma, Srirnaha'kd'lantara'-
eddhana-ndma, Siddhaikavirasd'dhana, Vajray6ga'
rn'Sldpattikarme-Sdstra, Kili sirryac akra v aSa - ABIIAYA (-LIPI), ono of the many scripts undsr
ittivi-l n6,m&, Gapacakrapijd,krama'niim&, and tho cont,ro| (ni,ti,) of a boclhisattva, listed in tho
il"- Sintgiptevajrov6r6hieddhana, were trans' M,ahd,uastu in the section dealing with the seventh
qot'e Bodhisattva-bhurni. This script was probably
lated into Tibotan by him. It rs inte:ostrng.to
that all theso bookg- belong to the Rgy:d-ligrol or usod by a peoplo of the n&me of Abhaya (Mhuu.
' B h a y a ) .
Tantra group, thus confirming his reputattou as a I, 135,7:
sreat, TEntri'c-scholar, which is not surprieing since
Vikrama6ild. wae a, gre&t ceutre of Tanfra. Another ABTIAYAIUATA, a thori who had boen a courtesan
book, the Abhigcka'prakaran&t wtl's composed -rn (nugarasobhini,), named Padumdvati in Ujjeni.
Sanskrit and. transla[eci int,o Tibetan b.y hitn' IJe Iting tsimbis6ra of l-iajagaha hearing about her
is reputod. to be ttre author of 26 moro books, whicir beauty wislied to see hor a.nd informed his chaplain
,uu"d t"r.trslate,:l into Tibeton by v8'rious hancis' lpuroitital about it. By the pou'er of spelli the
Thev aro;-Sri-kala'cakroddti,na, Sri'cakra'sam' purohita called the yakkha Kurnbhira with whose
.rr"dbhi"*ou1,' u, Sv adhistli6,nakramopade6a'n&rna, help the king's desire was fulfilled. Wb,en shs
- -
Cakra$rarnbarabhisaruayopadcsa, S,ri s.ampulatan tra inforrned the king that she ]ra,d conceived a child,
r[iatik6,-amnaytrmnfl-ja]iria.na, Sri-buddhaku'ptla- ho sent word to say that if sho had a scn, he would
mahetantrarE,j afika-Abhayapaddhatr-nAma, Paiha- liko to seehim.
cakramamataiikrt,-candra,prabh6'ndma, It'aktayq'
A son was born and narnerj Abhaya (ThtgA. 39)
rniirrtaka - nispannayoga' nd'ma, Galaca'kraYid*- whereupon Padumavati came to be known &B
ndma, Vajrayanapirttlrimafrjari-n6ma, \'ajravali-
Abhayamdti. Abhaya is generailv referred to as
narnu,-mar.rqlalopayli{e, Nispannayog6vali-narna' But the comment&tor of the
Abhayarijakumdra.l
Jyotir-maiijari-ndma-homopayika, Ucchuqmaj gn- ' I ' h e r t g a t h ad o e s n o t c a l l h i m ' r a j a k u m 6 . r a ' ( T h t g A .
.
b'hata-sedtrana-n6ma, Itodhipaddhati-n't'rna, Sri-
3 9 - 4 1) .
mahakAla-karmasarnbhira, Vaj ramahakalakarmo'
cc6land,bhic fr.ra'tarna, Vaj ram-airdkd'lakarrnavi biran- lVhen the boy was seven years old, he was sent
g6,biric ara-rrdm.a, Vr-r1j
ramah6,kdlq,karrnakd'"1'tlstam' to the king who brougirt irim up rvirh the princes
Shnnnbhic6,ra-nrima,, \raj ramahakalakarmavakstarn- of the court. Later. Abhava renounced the world

5 JA58.1882, P. 1E. ? Indfun leachers of llurldhist Uniuersitiet, op. cit. pp.

E8r00: and Sadhtttuntald, II IGOS. No. xli), Senoytosb
6 L;Irutt Clas-si$uaII, Sec.2029,2039,2042. IJha0tach8ry]'8,Ijp. xc-xci.
I I)PPN, IJur Arurapili is mentioned as his motber in tho
Jlr-rlaSarvaslivrida Vinaya (GM. Iil, 2. t'. 22).
 ABHAYAPIIRA
nrbetsnoos "). Io evory respect it wa'e like the royal
city of Pugp6vati which, too, had a pillar namod
Valay6, whicb was bright and beautiful and of
sovon coloure.
Ilero, in Abhayapu&, Supdtra tho Tathdgata
preacbed tho " word of tho renowned calm'.' llcpemo-
aaietdriknrp Tnduocanam r op" cit. p. 227, n. l),
ond procloined the Tathdgata Varupa.
T. R.
ABHAYAPURA (2), tho capital city of lring Abheya
(No.3).
ABEAYARA.IAXUUARA, a popular appellation
of 'princo' Abhaya, who, perhaps, w&s so knowl
in ordor to distinguistr hirn from the other Abirayas
of his time.
Ilo was a son of king Bimbisdra. This is stated
in the Apa,ddna, in the verpes ascribed to Abhaya,
as well is in a few co'n'nehtaries (Ap. IT a. ZZ|
MA. lII, p. 108 ; I, 87-88). IIis mothor,
according to one of theso corrrrnentaries, w&e Padu-
"ha.gA.
m6,vati tlr,e courtesan of Ujjem (ThEgA" rrxvi), aleo
known as Abhayamdt6 (q. v.).
In the A'paddno, Abhaya recounts that having
fallon among evil f'rieudg he wae beguiled by the
religious teachor Niga+lha N6taputta. Ndtaputta
taught him a questiou which Abhaya promisod
to put to tho Buddha, and which they both thought
would considorablJ' omba,rrass him.l Tho impli-
cations sf fhis quostion and tho Buddha'e roply aro
frrlly rtiesgeesd in tbo Abhayord'iokumdra Sutt'ct (q.v,)
of tho Majjhdrna Nikd'ya (Sutta 58). Tho quostion
that Abhaya askod at his own residence, after
having invited the Buddbo there, was \f,hethor
the Tathdgata uses such language as may bo un-
ploasant to othors and disliked by them. The
Buddhn's a,nswer eo impressed Abhaya that ho
enquireid whsther the Buddha anticipated such
quostions and had &u6wers ready, or whether ho
a,nswered thom spoutaneously. Before taking his
leavo of tho Buddha, Abhaya expressed a wish
that ho be accepted as a lay disciple.
Appareutly, thore wero obher occasions whon he
met tiro Buddha. At ono such meeting at Gijjha-
kiga. whon he discussed tho view of Prfrana l{'assapa
that both non-knowledge as well as kuawlodgo
harl neil,her c&use uor re&son, the Buddha ropliod
that they wc.ro bot,h conditiorred in that they
wore fho reuult, of tLe ' hildrances " (nduarand,nil
and'factors of enlightenrnent' (bojjhangdnd)
rospoctivel5'. Abhaya rn'as convinced, and being
unable 1,o contain his admiratic,,n lbr ttre lluddha,,
ho declared that his fatigue both physical and
montal evinced during his ciimb to Gijjhaknla
had been ail allap ed and tho dharnma reeilised
\abhisarneto) by him (S., Bojjhanga Saqnyutta,
eutta 0).
This 'realisation of tho dhanr:na' is probably
BJzr.onymous with tho comprehensiou of the Four
Noblo Truths which n:a,rks the moment of the
attainrnenb of eotrlpatli. Tirat at least is tbe sense
1 Jocobi bas st&ted that this Abhaye hae been frequently
mentioned in the legeude and cauonica,i works of tho Jains-
(S.B.U. xr.Y. Introduction xv. n. 1).
3r ABHAYARAJAKUMARA
in whjch thie expression has been ofuen employed
in the texts. Bur, the queetion whether Atlhaya
ws*e here declerring hi.s attsinnrent, of aotdptatti,
snnnsf, bo adequately pureued in view of ths fact
that the corn'nentary makes no allueion to it
and also because of tv'o other cornrnont&riol tra-
ditions which contradict one another e,B lo tho
occaeion whon such a spiritual change took placo.
In the Theraqd,thtt cornrnent&r-\' (I, 58) he ie
said to havo attained aotd,patti when tlrre Td,!aa-
chigalupLama r\uttar was preached, while according
to tlrc Dlnmmapada corn-montary (III, 166 f.)
this happened alter the Buddha had discor-used
to him in corurecLion with a nautch girl's death
that occurrod scarcely a weok after she had been
presented to Abhaya by his father f,hs king.
Tho king is saicl to have given her over to Abheya
in rocognition of lris servicss when he quelled a
frontier robeliion. Nothing, however, is said of hie
military skill oxcept that in the Abhoyard,jakutndro
$u,tta, ho himseif glainls to be & woil-known
charioteer skilleci in ths varioue parts of a ahariot
(M"I,396). The kurg is also said to have bestowed
on him his kingdom f,or soven days, duling which
tiure Abhaya enjoyed regal splendour within tho
confrnee of his house"
But, in epite of his having recoivod such a rare
honour, Abhaya nevei succesd.ed to the throne.
IIe probably had no such aspirations ae there was
already prince Ajatasattu, the iegitirnate son of
Birnbis6,ra, and occording to the co"'.nenta,rial
tradition, Abhaya was so deeply rnoved when his
father died, that he eventuaily decided to bscoms
e monk.
Before hie admission into the Ordsr, Abhaya
probably was the father of the celebrated physician
Jivaka. This, however, hae been denied in ths
Vinaya in an episode where Jivaka himself questions
Abhaya about his parontage. Abhaya, whilo clai'n-
ing to bo as ignorant as J'ivaka on that matt6r,
takes full credit for baving brought him up (I,
269). As against i,his statement of tho Vinaya,
Lhe Angdtara comrse:ntary rocords that Jivako'e
fathor was Abhaya and that his mothor was tbs
courtesan Sdlava'l,i (//. I, 399).
Tho Vinaya tradition seema to roflect a deliberats
al,tempt to safeguarcl the reputation of Abhaya
arrd lfinbisara. It not only depicts Abliaya as
innss6ntly ignorant of Jivaka's paternity, but, eays
further that having accidentally rtissoysred Jivaka
as &n infaut discarded on a heap of rubbish and
ou t'he verge of being pecked by crows, he took piuy
on tho child and had ]rim removed to the inner
city to be brought up by nursi::g mothers (I, 269).
N<.rthing is said of the child's pateraity. Abbaya's
conduct uray have been prornpted either by a senso
of social service, or a feeling of guiJt, that tho child
was his own. The Yrnaya tradition 6eems to imply
tho forruer ; but the ltrtter consideration is the
more likely as Abiray'a himself since his sevonth
year had been brought up by Birnbisara for uo
othor reason than that ire \il&8 aJr illegitimate soa
2 Thls ts probably e misprlnt fot Tdl*chwCalpars Sufrn,
 SUTTA
ABEAYARAJAKUMARA ;t2
of the kutg (ThtgA, xxv'i, 39). lt is agairr signitica,rrt
ttrrrt this ttieo is rrlenliorled only in a comrrlentary
wirieh belorrg: to the eut,ttr trailiti<;rr. The Vinay.l
doos noi Evcrl ytrguoiy a,llude to it-an indicatiorr
tht+t ib reeorded noLtring that wsd prejudicial to
the repubaLion of the kurg.
In the *Abhayar,Tjakurnd,ra Sutta, too, Abiraya
ie cloneiy aeso*iiate)dwit,h * clrild for rvhom he
eviderrrly irrr,d grr-'ttt, $ffection ; ttrat child rnight
wsll lrave beerr.Iivaka, but unlbrtunateiy his
idcntity rnd 1-ru,Ltrrnit,y irave nowhere been rovealod
either i-u tho gutta or its conrrqeniirry.
Abhaya ie eaid to have won $,rahantship not long
*ftcr tris eulry irrlo tire Orcler. I'irat this rvas the
result of tris havrng listerred to the eloquent v'ords
of tho Buddha is stated in the one and oniv verse
ascribed to him in tho Theragutho (eka,nipata u.
26). Tlro 1'heri,gd,thd',too (duka,nipito o. 33), has
incidontally recordod another of his vorses along
with ono other ascribe[l to his mother who, afber
her ootry into the Order of nuns, wlrs callod
Abhayamdtd. That verse w&s an adrnonit,ion to liis
mother that she should reflecl on the body frotn
head to foot as foul and rotten. That this advice
helped hor to win delivor&nce rs asknowledged by
his mother.
Abhaya's fust association u'itir a lludclha is
said to date from tlrri t'irne of Buddha Padumur,tara
(Ap. Itr",502 f.). Ile had then been a preacher of tho
dhamma and out of revc'rtnce for tho Buddha is
said t o liave alw-aysprefaced his sermons by rociting
four lauda,tory stanzas in honour of the Buddha.
As a result of tbo merit, sc.r accumulat,ed htr
escaped being born in anv of the woeful states'Ihe o1'
exisience for one Lrundled tl.rousand tr,eons'
Theragattxi cornnlenta,ry also B,ssoci{ltes him with
Buddha Vipassi to whom, it is said, he srade au
'Iiro verses that
offering of kelaka flowers (1, 87)'
aliude 1o this incident also occur rn the A'pa.dana
rtrhere, however, they are ascribed to & thera
named Kelakapupphiya (II, 449 f'). Iir is doubttul
whether Kelakapupptr.iya was another appeJlation
of Abhayarajakrrrnara. As Maltr,iasekera suggests,
that probably was jusb a t,itle of another t"hora,
whose real name was Abhaya (No. 2 v\ DI'PN.).
Such titlos rvere corrunon in aucient timos and were
used, to signify a special virtue or qudity that was
characterilbic-of the person, o.8., Abhaya Sartha'
vdha, Abhaya Dighabhd.laka, Abhaya Drrf{}raga-
magi, Abhaya Cora, &c., but for which it would
have been scarcely pcissible to distinguish one
Abhaya from another.
H. S. C"
ABEAYARA.IaruuAne SUTTA, & discourso
of the tsuddha preaehed to Abhayarajakumdra
when the.Buddira visited Abhaya's house in com'
pliance with an i:evitati,on to accept alms thore
?.,t2. Xo. 58). The Buddha was inviled whiie he
was residing'in Veiuvana at Rdjagaira but tire invi'
tation was ieally a pretension to courtesy, tho real
-L -Na klo'd,ho rdidkwnttro ekarysendii. Thia meani, sayg the
commentsrf, that the qriestiorr could nrrt be ansrvored
elioiutetv, for the Tathagats, may ol mat' not utter suclr
w-oias, aia tn ca.so ho doee utier, that would be merely
Ue-cauie[e sees a bene0t resulttng therefrorir' Otherwiso
tro could resrain eilent (.Dfl. III, i09).
ABHAYARAJAKUMARA VATTHU
purpose boing to embarrass the Rucldtra with c
question that was a dilernrna,.
Abhaya learnt the rluestion from }Iigallha
){6.taputta who induccd }rirn to put it to the Buddha
on tho grounds thaL Airhava's farne s'ould sproad
once it ig knr:wn that ho ha,d raiserl an argument
against tho rociuseGottrun.
Tire quesbion wns rvLethr:r thc Tathitgato lrgeg
such wr:rds as rna,y be unltleasi.tttLatrtl diltagreeablo
t,o ot,ht:rs. Ancl t,he nigantha surmiscd thtr,t, if the
Buddha answered i:r tlro afiinnutive, it. would show
him up as being no different ftom a worldling
(ynttltujjana), but that if lto answetotl in tlie nega'"ive
lie could be cailcd a lirrr llt,causo iiis use <lf such
language hacl provoked anrl onraged I)evaclatta-
But no sooner was tho quostion asked than
came the Buddha's repl-v that it could not be
'Ihat alone w&3
&nswered directly (ekanusena)\.
enough for Abhava to acknrlwietlge tho groatness
of tne Buddha over tho niganfhas. The Buddha
then proceedod to explaitr that, irrespectivo of
rvhet,her his words u'ouid ultirnately be plea'sant'
and agreeabie to people or not lro would utter them
'when he knew that it w&s tho proper timo
ikalaiifiil') to do so, r.r,ndprovidocl certain necess&ry
conditions rvere present, namely, that he w&s
a,w&re that whu,t lre uttered w&tl & facb (bhutalnl,
was real (tacch,am) and would eonduce to the
persorr's welfare (atth.asomltitary). If -any ono of
theso conclitions was absent he would not speak.
This, said bhe Budtlh&, w&s duo to his sympat'hy
for beings (sattesu artuit,atn1fi,1which he likened
to AbhaS'a's syrnpathy for a chiid who happened
to be then in his &rms.
So greratly was Ablrava irnpresse6t [y t]re ma,ihrcr
in whjch tho Buddha s,nswcred his question that
he asked hirn wlrt-'ther he anticipated sr-rchquestione
or
and had even thought out s,nswers to them 'Ihs
whether he &nswered them spontaneously.
I
Buddha roplied that since tho dhammadhd,tu had
been reaiisr:d by him, he answered t'hem sponte,neourl-
iy very much as Abhaye who was a skilled charioteer
iould havo spontaneously named the varioue
parts of a chariot h ca.gehe were questioned about
them.
The discourse ends rrit'li Alihaya's e'ntreaty
that he be accepted by tho Exalted One a,sa lay
disciplo (u1,usaka).
H. S. C.
ABHAYARATEXUUARA VATTHU. TIriS NATTA.
tive contains an episode of the ijfe of Abhaya'
rdiakum6ra. Ile was doepiv grierveclover the death
of o nautcir girl who had beren presented to him
bv the kirrg his father, a week earlier. Abhaya
visitod the Buddha at Voluvs,n& to find comfort
(DhgtA. No.4).
The Buddha first consoled him by stating that,
the amou-nt of tears that Abhaya liad likowise
ehEd during a numbor of liveg sagh t'irne bhat ttris
2 The courrneDtary explains this word as being synouynous
with omniscience-eobbafi,ilulo fiinaaso etary adhirtu
. (M A.III, rf 3).
c o n a t r y.
 ABEAYARAJA PARIVENA
v'ery vrom&n htlC d.ieelwrr,s,indeed, lr*tyonrl m(.lrrsure- oxcitement
H*ving thus considorably lessoned lris g3ief, the
Etddha preaehed to lrim about the iinngers of
.affeetion, ite a st&nza in rvhich ire ceirnpared a
living being to a decoratecl royul chariot where
onJy fools eit eomplaeently 3. But discerning ones,
eaya the Buddha, firrcl no atbachment thorein.
t{awing listened t,o the words of the Brrddha,
Abhoyar&jskumS.rn is sairl to hn i'r-r st,t,ained collectivelv called che seven factors of ":irlighten-
the firet fruit of enlightenmolot (sotd,puttiphala), _But
aceording to other uccorrnts (soe ABtrLA,YAIiAJA-
I(UNIAI{A), his spiritual awakening took place
under d iffercnt circur-rrstances.
Flowevor that rnay be, it is worth noting that
in the present account the Buddha is made to
address his words, compressed in ther mr:taphor
of a royal chariot, in a, rnanner that woulcl be rnost
inteiligible to Ablrarzara,jakumrrra, who, u,ceording
to a subta of the lla,jjh,ima )'likdyu, *'as lrimsoif
an erxcellent charioteeq (-lbltayarajalcuntrl ra r\utt<t,
jl4. No. 58).
H. S. C.
ABHAYARAJA PARIVENA, a foundation in
Ceylon atta,ched to Vanaggaurtrpisd,da, Vihtira,
both of whieh were the works of king Vijavabihu
IV (1271-1273 A. C.). They rvorrrbuilt in Sindhu-
ravdna where tho king arrived from Ganga-
siripura (Garnpola) on his retum frorn pilgrimage
to Srrmantr.kuta. I.t is lrnentioned that the parivena
was built in tho n&rn{l of his father ParakrarnabShu
lI. ft, was enrlowed wit,h viliases, fields and vir,rious
otherrgiftswhich, howev':r',trenot specified (XIh,-,
lxxxviii,4S f.).
ABIIAYASAMANA S U T T A i s i n r e a l i t y t h e A b h a S l a hirn. he is grierved that ho will have to fbrogo tho
'fho
Sutto of ,4. ff, I73. confusion htrs probably
arisen from the text of J6,nussoni's words t,o the
Buddha : " There is no one subject to death, who
does not fe&r " (n'atthi uo so ?neranctd.hrtmlno samano
na bhdyati). Tho ucldS,rra, however, u'hich gives
in verse form the tities ofthe suttas in each chapter,
describes the first live sutta.s as : \'odhu pdt'i-
bhogasu,tam abhatlasailtctnclsaceene paficam.am : Lho
warrior (uodhajZua), Buro-tv (pclti,bhoga). hearsav
(suta) , fearless lthlmrya), recluse (sarnanct or
brd,hmaTta- sacca\ .
ABHAYA SUTTA (l). Ihero &re snvoral srrttas
under this narne, but rrot, aii deral *-it,h the same
subject of fearlessness (.abhuaa). lfhere is, c.s., tho
Abhaya Suttawhir:lt or:curs in the Santyutta Nikaua
in the chaptor on tl..e ftictors of enligirtenmerrt
(boijhahgasdkaccam), irr ttio Ilojjl-,anr1a
"\otnyutta
(V, 126). I-{ere tire na,rneis derir-r'clfi'rr111 1j1.-I-icc}iat'i
prince calied :\bhn-v-lr (No. l0), l lro iiskerd tlre
Buddha about the teaching of Phrrrrra I(assapa that
deeds irad no result, (ah,etuudda\.Ilut the lJut-ldha
replied that both the lack o{ knorvledge u"nd under-
standing (afi,fiina-ado.ssuna), as rvell as rvisdom and
insight (fi,a7toda.ssanla), have tlieir roots (helzl) and
conditions of arising \pucca11a'1.llhs {irst find
their roots in lust oit tire serlses (l;unardOa),
ill-will lbyapudct), sloth and torpor (thtrutrnirldha), and ono who cloes nc,r cntertair, any fhoughtg of
3 The word used in the stauza for living being is lola (world).
But tho cornrnentary has explained this ss meaning
" one's own exisience t,hat is cornprised of the aggregates
and the like that are reckoned in terms of world. " (ibid).
33 ABHAYASUTTA
irrlcl wLrrry (wlclhaccokukkucut) end
perpiexit.,' ( t'i ci,ki ccha ). s'irich colloctively aro cellod
hirrrirances (ntt'711n7*1 , Tlre latter, wisdom atrd
ilsisl't. flnd tlreir roots &ncl conditions of arising in
the cultivatir:n of rnirrdiulness (sal'i), invoetigotion
of truth (d,harnnt auic u,/ a), enerr{\- ( "-i.rfitu),
joy (,pttt), tranquiliity (,pe"ssaddhi),coucen+rstion "apfurous
(samad,h,i,) a.nd oquanimity (.tt7it:kkhi), whiclr &,ft)
morri (sanrboj;ihanga).
ABHAYA SUTTA (2), dealing u'ith the subject of
tho ferr,rless(abhaya),occurs irr tho Book of I-ours of
fhe Anguttara Nrkdya (II, iv, srrttu, 134).
Tire discourse is the result of a statornent made
by tbo brihman Janussor.ri who, although a follower
and great rrdrnirer of tho Bucltlhtr, was keen on
iistoning oiso to other teachers lilie Subha Todoyya-
putta (J'1. II, ,lubha Sutta) ancl Pilotika (1t4".'l,
Cillahatthipad,opanm Su,tta) and courparing thesc
differerrt vic,rvs or investigating thoir
claims.
Jiigussoli expresse,.jthe viow lhat any being subjtlct
to dea.th fea,rs the tirouslrt of rjetr.th. The lJuddha
in replv dot's rrot' cli.*rnir.sthis sta,torn*,r5 rirutoto buf,,
whilo atknitting tirat sorne beings subjoct to cioalh
f'ear tho thought, t'hort,rof,sa1:s 1hr, tlroro nro ttlso
beings, equaliv suirject, tc dr:..rtlr,wlio do not, {'e*rr
ir"nri treml-ric nt, tlie thousht of rleath. This viow is
then firrtirer cicvclon,'d by tho Budrlita, whc, rlivcs
four clussesof beinss rviro hru,rthe thought of doath,
and four classos rvho do not, so fear.
First: of ail thore is tiie person rvho in respt-r<-'t of rhe
pleasures of the senses is not free lronr lr-rst,,frorn
dosiro, from rr,ffcction, frorn longing, fi-orn passion,
frorn r:raving. When a serious illncss civortakes
pleasures of tho scnses,and is afi'aid of doa.'h. Then
there is tlie person rviro is not lrce frorn lust nnd
passion as r+:garclshis bodv (the .seat of sonsation).
Ile to<.rwill larnent in the ca,seof a serious illness
that ho wiil lose this instrrrment of enjoyrnent, and
ho too rvill be afraid of death. Further, thore is the
person rvho when affi.icted by a serious illness will
rt:fleei,ihat he has not done any noblo or wholesome
deed, t.iiat all his deeds liave been evil, cruel and
stained, ihat, after his deat,h lie wiil go to tlro place
lie deserves ; and he too will be afraid of death.
l'intllr', there is the man rrbo is undecided as to
tlre worthiness of tho BLrdrlira, his teaching anr"l ttre
Order, the usetiriness of the training, tlie depen-
dency of things originatint, one v'ho is so fuil of
wavering that her is unri,blo to attain thr: goal bv
learning through questioning (,4J. III, p. 16t), and
ca,nnot corno to a conclusion as to the true rliramrna,
Iti a ser.ereiliness lre too wili be afreid of deatli, due
to hi-. rrncertaint.v.
But then thers are f,rrir t,\'r)es of lreings wlio do
r r o t r r e r r - i b l ei l r f e a r a t t l r e r l i d u i h t o f r l e i a f h , e v e n
'fhore
i f t l r c ' - rr' ' . r es t r i c k e n b r - a s - ' ' e r e r i l n e s s . is the
person u-ho is free from iust in rospoct of tho
pleirsures of tire senses,orre rrho is frc.e from passion
a^sreg.rr(lJ his boilr', one rvho ira,s performed noble
deeds and skilful actions in protection of tiro weak,
 ABHAYA SUTTA u ABEIBHAYATAI{A
doubt but ha.s reaehed a convincirrg conclusion, ABHAYUPASSAYA, ono of tho two nunneries
rrheretry he ha,q no fear of deatir although being built bv king Mah6sspa in Coylon, the same ee
eubjecl, thereto, ABIIAYA, No. l3 (Mhu. xxxvii, 43; MhuA.II,
p. 685)"
ABEAYA SUTTA (3) occnrtt irl the Boolr of
Fines (naaalca-ni7td,ta: A.IV, 455) rrhers it forms ABHAYUTTARA. one of tho namse for the famoua
err6 of a eerier of tworrty suttas, &hbmviatod establishment in north LnurEdhapura, Coyion,
in the text, as all aro drawrr up aceorcling to an better known as Abhayagiri.
iclentieal pfrern w'ith a, meire change of subject.
Tho foarless state (abltayam) is brorrght :r,bout by ABHAYUVARA. It re the na,mg of the oishth
-fuet
entering and abiding irr the four states of mental bhi4,a,ud.ra or portion for recitn0ion of tho
absorption (rtipa-jhd,naj, the four imrnaterial I(handhaku of the lVlah,o, Voggo of ths Vinayo-
spheres (arupa-jluina) and tho t'essation of por- pilaka. Tirie bh6nav6,ra deals largply with cases of
- -
ception ar rd foe lin g @art fid, aeclayitu, nir odha) through persons-yonng or ojd, roputed or notorious,
tho completo destruction of the ments,I intoxicante healthy or diseased. and of whatever eocial standing
(daat'a). -who successfully sought ontry into the oornmrrnity
of monhs meroly to onsure their own safety and
ABEAYATAOAxA-XA Un-e pe n AJrrA (Tib. secr:rity. When this was known, the Buddha was
Splwga-pa g.*han-gyio mi-thub-po mi'-bjigs-pa often requeeted to enjoin a rule which would each
ebyin-pa ahes-bya.ba), a Tantric work fcund in the tirno provont sucirr oxpl<litation of tho liborty to
Tibetan Kangyur. This ws€tra,nglated into Tibotan, seek admission jnto ths gorn'nurrity of monks
rovise<i, and-odited by the fndian scholar Prajia- (Mahd,uagga,pp. 7l f.).
v&rn]&, the groat Tibotan translator Yo-Ses-
Sde and othorJ (0jW. No. 297 &, 553-fragmont). 'edition As a result thero wae gradually formed a code of
Tho Tohoku Caialogue of tho Sda-dge rules which delcarod it to bo &n offonco (dukka,ta
reeords this work as Abhayaprad,.d,-nd,rna-apard'jito q.v.) for a monk to admit into the Order of monke
(Nos. 708, 928). It is a collootion of ma,ntra,s, *tny of the following: namoly, (l)a porson euffering
conferrlng coura,go on a dovotoo. from one or other of the lbliowing diseases, namely,
leproay (lcu!lh,a\, boils lga?d.a\, oczom& (kildsol,
ABHAYAVAPI. Pandukdbhaya, & pre-Buddhist consumption (e,oea) and opilepsy (aparmd,ro), (2)
king of Coylon, constructed this roeorvoir in Anu- a person in the king's service {rdjabhalam), (3) a
rdrlhapura which he founded as tho capital city thief who wo&rs a,n omblem (d,hajabaddha), (41
(Mhu. x, 89). Tho reservoir used to go dry somo- a thief who has broken out of jall (kdrabhed.ako
timos. Onco king Dev6,nampiya Ti.ssa, the flrst cora), (5) e thief proclairrred to bo t<illsd at sight
potron of Buddhism in tho country, had ite driod {Iikh'i,tnka coral, (6) a person punished by being
olay collectod in lumps. These woro raised into s scourged (ka.sd,hota), (7) tl porson punished by
pilea,shighasanolophantand on tlro top ho rJepoeit- branding (laklchaqtiluatai, (8) a dobtor (ift'dyikal,
sd the collar.bone relic of the Buddha, which had (9) a slavo (doso), (10) a boy of less than fiftoen
boen socurod from India, until a worthy thripa yoarE (&napannarasaaossa) " rtnloss that boy has
could bo erectod to house tho eacrod object (xvii, the capacity to sca,r6 crows " (a mero indication
35 f.). The Maricavalfi Vih6,ra of Dutfhag6maT,i of the minirnum strongth). The code also contains
overlookod Abhayavapi, for a groat and boautiful other rules not, rolatirrg to dwlcko(a offences proporly
hail of tho vih6ra is doscribed as having beon eo callod as, for instanco, that a monk admitting
carried on piles into tho roservoir (xxvi, 20)" I{ing a porson into tho community should soek permission
Bhdtikdbhaya had tho water of the rosorvoir from tho comrnunity to shave tho hair of tho head
pumped by machinse and sprayod from tho summit close, or, that a monk orclaining e person undor
on the flowers offerod by him at tho Mahi Thfrpa t,wenty yes,rs of age sh.oulcLbe dealt with not only
(xxxiv, 45 f .r. The ehoet of wator was not of ox- according tro drtLkala rulss but also to pd'ci'tti'yo
coptional size, tbo eurfaco &re& rrolv being about rrrles. The penultimate rulo of this eoction disallowe
255 acros. The greatest dopth, in oldon tirnoa, we€ a nonk from having two novices to al,tend on him,
aboul, twenty-two feot near the eluiee" Tho embank- lchilo the last rulo deereee i,hat a monk posseesing
mont is a little over s, mile long. Abhayavd,pi has special qualificati.ons may live flve yoa,rs in depen'
boon iJontified with ths modorn Basavakkule,m dence (i.e., under a toachor'a guidance), whereas
(Parkoi: : Anaicnt Ceylon, pp. 360 f"). 8oo ais:r an inoxporionced monk sh<iuld do eo all his lifo.
ANU}TADITAPURA.
D. T. n, E. S. C.

ABEAYA VIEfrRA. ono of thonames for the famous

establishncent in .north Anur&dhapuran Coylon, ABHIBHAYATANA, o ccintraction of oblvibhe
better L''.own as Abheyagiri. dyaktna, meaning a ul,ago of mastery ovor tho
seilloe. Tbis power of having conquerod (abhi'
ABHAYEBALAKAPISANA. It was a apot which bltooatil is frequently cietailod irr the canonical
was incorporated in consocracing tho ain:E-boundary toxte of ltre Di"{V,,a-, Maiihimo-, end Ahgtdtaro
of )Iahavihira marked out by king Dovdnarnpiye Nikdyaa as eomprLsing the tollowing oight atations
Tiese soon eftor tho fomal ostabliehment of or stlges (iiyatana), not to bo confueod with the
BudCLisn ie Ceylon. The nams v'as deri,ved from twelvJ spheies of perception of sonso orga"e. a,n'd
tbe fact thet it w&B on the Abhayav6pi (.Mho, objocta for which tho eans terrr, dyotma (q.v.)
-{ppenCi: B, l3; Mhbv. pp. 136-6). is usod.
 ABHIBFAYATA}IA
" \{hen {Lnvone, bei-ng con-seiousof the materi&l
elualities of the body in hlc own p{rrson, sees forms
e=terior to hi:nseU'--be they lirnited, fair or foul-
err(l rrhsn he has rnaetered thern with the thought :
I klorv, I eeo, and when he, conscious theroof,
eut.-rrs intrr a state of ments,l absorption, that is
rhe fust stage of rnastory" (1. IV, 305 ; M. II, 13,
&r,.).
The eecond etaee differs frorn the first in that
ttre forms extorior to himsell are known and soen
ie f6 irnrneasurabio, frr,ir or foul.
Ttre third and fourth Btases of mastorv refer
equall;' to oxtorior forrns, {.foectively kno#n and
seen to be lirnitod or immea,surablo, but in theso
t-,ro stages one is un&waro of the mti,terial qualities
of the body in one's o$'n l)erson, consciousnegg
being confined only to external forrus.
The four remaining steges of mastery over the
ienses are ident,ical in that one remains unconscious
of tire meteriel qualities.in one's own body; they
difrer in that tho oxternal objocts appear. in various
hues of blue, of yollow, of' rod, and of white. And
with thjs conscious thought ono errters into a state
of mental absorption.
Tirese states of mental absorption (jhuna, q.v.)
are thus called 'positions of ma^stery', becauso
the sphere (d,yatana) in rvhicli they arisrn is one of
overpowering (abhibhu) knowledge. Though tliey
are similar in object t,o the vsrious dovices for
concentration (kasiTta), they &re dissimilar in
cirltnro (DlurA. l8i : samd,ne pi drarnmane bhdua-
ttiya aaamanattd,ya). Ijxcept for the first two
sta,ges,thero is no perccption of nraterial qualit,ies
in one's own body, becr,,usothat, is not the object
of mastery. I{ere the external objects are t,o bo
ma^stered. And theso objoets aro known ancl seen
as eitLier limited, through initial appiication of
mrrr<l (uitukka), or immeasurable, through dolusion
(ntolw,); the beautifui is suit'od to a predorninautly
hateful ch&racter, and tlre ugly to a, charactor
rrrlecl by lust (ibid. 189 ; cp Vism. pp. tl2 f.).
l'hus the earth devico (patltau|-kacina) for
pnrpose of attaining montal absorptiorr (jlnna) is
mentioned as the basis for the acquisition of the
first four stages of mastcry by the lirnited and
measureiess mebhods, while the four col<lrlr devices
aro givon as the bases for the acquisiticn of the
6nal four stages of mastery b)' the mebhods of
fairness and ugiiness. all accordins
" to ono's
particular charaJtr:r (Visrn. pp. 92 f.).
Tho stages of mastery then bocome basos for
transcendenco of both boredom and delight, foar
and dread, cold and heat, hunger and thirst,
contact with insocts and creoping things, abusivo
and hurtful language, pa,inful, miserable and ovon
deadly f'eelings-all thoso are but the beginning of
ten blessings (dnisamsa) wlrich rnay be anlicipabed
by him who cultivates rnindfuiness, and which
culminate in the extinction of the mental intoxi-
c&nts (.d,saud,namkhaya) and the deliveranee of
heart and mind (ceiovimuttipaiLfid,uimutti : M. III,
97 , 99).
II. G. A. v. Z.
35 ABHIBHU
ABHIBHO (l), a bodhisatta, mentioned in the
Anigatauam.sa (the Book of Prophecy) at the end
of tlrrr Metteyya Sutn (JPTS. I88ti, p. BT). He
is s&id to have obtained ihe a^ssurance (,uiuaralta'1
of his future enlightenment from Got,ama, itr*
Buddha, that he .ir-ill be the sixth in the line of
succossion which begins witb }letteyya.
ABHIBEU (2), a monk, disciple of Sikhi Buddha.
T}aa.Ahguttara Nilcdyg (III, 80) morely calls hirn a
discip_lo (.s!aaka) but the Sa4"s,tt.,.,tNikaya (VI,'2, 4)
and Buddlrq,u&r!1,.sa,(xxi, 20) s,s woll ag the common-
taries doseribo hirn as one of two chief d.isciploe
of tlrat Buddha \J. I, p. 4l I DA. II, p. e iZ ;
A'pA. p.45).
.r\ccording to the Sctr.ngutta Nikdva. Abhibhi
goos wit,h Sikhi Budclha to one of tho l3rahma
worids whero, at the Buddha's request, AbhibhE
preaches the dh&rnme to a whols host of Brahmds
who &ra surprisod that a dieciple should havo
preached to them in tho very presence of his
Master. At the request of the Buddha, Abhibht
is said to have further agituted the lJrahmus with
mqny miracies whicii culmirented in making his
voice ring in the thousand world dysterns. Accord-
ing to orre corruuontary he even mu,de himself
visible to his hearerseverywhere (DA.II, p.4lT).
IIis words, contained in two g6th6s, oxhort
his listeners to yield their hearts to ttre lluddha'e
teaching and to be for ever diligent in order to
ond suffering. 'l'ho samo versos occr.u in othor
contexts as well, where tlr.oy have beerr ascribed
sometimes to the Buddlia Gotama, and at other
tirnes to a thora narned. Abhibhuta (q.v.) and to
dovas.
fn the narrative of the visit, Sikhi Buddha
addrosses .\bhibiih as brdhmana,, whiie in the
cornm.entury thereon he is callod rajaputto (BuuA.
p. 202). The apparent, inconsisteney is perhnps due
to tho fact tha,t brd,hmaga here means a saintl and
rljaputta indicates tho class or caste to which he
originally belonged. The commentariu,l tradition
aiso represents him as ono wlio had attained to the
porfoction. of__wisdom (pafi.iuipd.ram'iy d matthokorp
patto : DA. II, p. al?).
Tlro Apad,d,na (I, 84) says thar onco sovon
fragrant and coloullul flotvors were offerecl ttr
Abhibhu by a hermit who later became the thsra
Adhopupphiya.
H. S. C.
ABHIBHU (3). This word somotirnes usod meta-
phorically a;J s. compound s, to ruean ', overcoming,
vanquishing ", has been used in the Brahmajdla and
Pa(iko Suttaa of the Digha l{ikaya as ao epithet
ot' IJraiirna, in the ibmiiiar phrase obltibhil
arwbhibl,&to rvhich means .'the vanquisher,
wlio iras not ]iimself been vanquished " (D. I,
lEd ; III, 29 ; It. i2!). Tlie phrase is again used by
tiie Buddha in the Pasadi.ka Sutta (D.III, I35) to
describe an essontial quality of the 'Iathigat0,.
I Cb. definition of lndhmarya aa bd,hilapdpdlnmrna at Ud.
p. 4 aud Bruhnaparsa4ga of Dhp.
2 A. Iy, 9S, kodhabhihh Lto ; Sn. 99, tuoom mdrdbhibhil muni :
S-n. 2L2, ladmz abhibhuyya ; Sn. L22, sobbalokitbhi,bhufit
obam.
 ABHIBEO SUTTA 36
In riee -rlilapariydya Sutta of the Majjhi,ma
-\'ri'er9a ,I, ;J,1rrs corrr:rot,ationis not clear and may
4illr1!' to a bpeci€,i or stlrtrl oI' being. llere, the
!ilrittrra, *itiie irrdicLr,ting tire liurnerous proc€s$jeg
lr'trr 11 tiro pursonr unulrtrraEe in tlie dharnma,
rn:;rukrrrriy rega.r'elsu,s ent,rt,res,iists liquid, ircat,
ruot iLln, lreings, cier.,ris,l'rrjdpuli, l3rahmrl, AUtras-
sere, Eiubhukir.ir.rd,, Veh*pphala, Abhiblrfi, dwellere
rD Llrc pla,net erf rnfinite eLher, of infuute conscious.
nees ond Ho orr up to -Nibbana. Irr tire Brahtnaniman-
tanzka r\utta, thel lJuddirs, repeats the camo list,
eaying that know,irrg each ot t,liern to bo ..not-
self ", aud to be rrol lc-pdurg Lo t,he highest, goal,
he is above therD, rror sllbjcct, to tbem (.r!/. I, 329 ;
this sutta also shows iJaka ljrahme &stmisconceiv-
rng hirnself to be abhibhu onabhibhuto).
It is possiblo that tho referenco here is to Abhibhu
in tlie sense of overiord, Issara or Bnrhma. That,
ebhibhA has been used a,s an epithet of Brahnra
rrr, tLe eariiest Nikrtyas, lends support to this view,
but for the fact t,Eat Brahma has alrea,dv been
mentioned in the same list.
The commentator on tho lllulaparigd,ya Sutta,
on the other hand, lavours the view that the
reference is to a specios of being (MA.I, 35). TIe
a,ssorts tirat the Abhibhu belong t,o t,he sarne plane
as the Vehapphaii deva. 'I'his is supported by the
l'act that tlie Abhibhu trre menti.'ned imrnediately
after the Vehapphala in the ll,ulapariyuya and
Brahmonimonta1t'iha lists. f ire coulrrent&tor further
states that these beings belong t,o the Asafrfla.
satta, or 'unconscious' state of being, but it aiso
refers to another traditiol. which held t,hat Abhibiirl
is the generic name for aii ruling IJrahmas, begln-
ning rvith Sahassa Brahm6. This tradition, which
the cornmentator declaros to be erroneous, how-
ever, may link with the idea that Abhibirrl in the
Mdaptariya'ga corvrotes the }Jrahma as " Overlord,
tursurp&ssed " (abhi,bhu anabhibhutctl. tsut again,
the comment&tor's assertion that ihe AbhibhD
aro devds belonging to the ninth plane of boing or
cognition, and are unconscioue beings (osafi,fi,usatta)
bears comparison with the lists of etates of boings
in other suttas (D.II,68 ; III, 253, 263; .4. IV, 4l),
ospecially that on the Satt6vasa in tbo Aiguttaro
Ndkaya (IV, 401).
No definite conclrrsion is, therefore, possible ou
the evidenco available. One thing is certain, that
by the tirue of the comrnentaries Abhibhn came to
stand for a species of berngs, unhesitatingly desig-
nated as dovas beionging together witb the Vehap-
phald,, to tho o.safi,icasottc group of devas. See
iurther AGGANTIA SUTT;., iSaNNasATTA.
BRAIIMA, SATTAVASE, V]IITAPPIJALA.
B. J.
ABHIBHU SUTTA (l). Thi.s is the concluding
discourse of the eighth chapter, called lhe Anando
Vagga, of the TrJca-nipdta of the Anguttara Ni,kayo
(I, iii, p. 226). The sutta derives its name from
an opemng reference to Abhibhn (No. 2),
one of rhe two chief disciples of the Budciha Sikhi
wbo lrr8s the eecond of tho seven traditional
Buddhas: Vipassi, Sikhi, \ressabhu, Kslusnndhs,
Konagamana, Kassapa and Gotnrna (D. II, No. 14),
ABHIBET}SUTTA
dhe earlier threo belonghg to a previous dispen-
eation or world cycle. l'his Abhibhu wae supposed
to have said once, that even without raising his
r'oice above normal us&ge, he could rnake his worde
lieard in thousand lsalrrrs (S. I, 154).
In this Present sutta the Buddha Gotama
oxplains (A4.II,339) to Ananda that, this Abhibhn
w&s ri rr-reredisciple (suuaka), u'ho had oniv limited
knov'ledge (padesartdqte thi.to sd.'uako),but thet the
'Inthagata's
powers are immensurable (appameyyo).
'Ihs
thousancl reaims referred to a,re then deecribed
in all their radiance and extents ; and yet they aro
oniv the system of the thousarrd lesger worlds
(suhacai culanikd, lokadhatu). A systern thousand
fold this sizo is calledrniddle-sized (majjhimikd),and
a thousand middlo-sized systems would constitut€
a great wnrld systorn. If tlie Buddha wished, ho
could rnake himself heard in these thousand million
reahrts, or e\ren beyond, by means of spreading tho
radiairce of his body (eartrobhd,sena plLa,tegyoi
AA. II, p. 342). When Ananda in his elation
exclaimed that this indeed was great profit to him,
his companion Udd,yin asked hrrn more soberly,
" Ho\v can tire power of your teacher be of any
profit to you ? " IJut, tire Buddha replied that if
Ananda would pass out of this lifo now without
having attained perfect freedom from desirs (auita-
raga), he would seven tirnes over be born as a ruler
among tho gods, duo to his faithful mind (.citwppo-
sad.ena). " But", the Buddha prophesied, " Ananda
srill attain supreme dolivorance in this life itself ".
And that is indeed what happened immediately
beforo the First Council.
ABHIBHU SUTTA Q), enumorating tho eight
spheres of mastory (abhibhayata,na, A.IV, 305). With
slight variations the forrqula€ &ro also found in the
Mahi Sakuludiyi, Sutta (IIL. II, 13) and in tho
twentioih chapter of ths Eka-nipata (4.I,39) where
thoy are rankod emong I92 practicee of developmont
of mental concentration, which will not be ompty of
gain, even if they are pursued for so short a duration
as bire snapping of one's fingers. It is not the body
which is to be mastered, but tho materiel objects of
one's contomplation, wtrereby the required state of
mentai ecstasy is broughi about. These material
objects, external to one's self, are : limited (fair
or foul), or boundless (lovely or ugly)' either
experiencod while being personally conscioug of tho
coiporeal process of experience, or experienced while
being un&w&re of the physical process. Thege
four categories sliglrtly differ in the Abhidhamma
exposition (Dhs. 204) where consciousness of any
pait of the c<.rrporealprocess is excluded from all
spheres of mastery (aril,pusafi,fr,iis not " perceiving
the irnrnaterial", but " not perceiving the material").
The commontary hereon emphasisee 2 " & person
devoid of the perception of the preparotory Process
(of mental absorption) in iris own bodily fr&mo "
pirohito : DltsA.
(ajjha,tta-rupe parikamma-safi,fri
t88 tr").
The four other stagee of mastery rofor to tbo
colourod appearance of form seen exterior to one'a
self : blue, yellow, red and whits. Thero is no
personal &wareness of tho bodily function at the
time.
 ABHIBHUTA J/ ABHIDHAMMA
'Ihe spheres
of mrr,sterv (ablLittha,latana)eonsist in ABHIBHUYA, or " Surpaesing," (r':rr.for Abhisfirva
r n a s t e r i n g t l i e v a r i o u s c o n c e n t r a t i o r r d e v i e e s( k u s i n a 1 e . v t ) , n B , m eo f a f u t r . r e B u d d h a o i ' t h i s . , a u s p i c i o u s
therebl' leading to attainrnent, ot' concentrat ion world age" Puspika.
(appatui sarn<idh'i)and eo-mplc'iomontBI ab,;orption
( j l L r l r u t ) .u ' h i c h { i r r a l s t u g i ' i s e x p r r : s s t ' r li n t i r e u ' o l c i s ABHIBH0YAYASA(S). As p roclaimed by the
'frr-e
" I k r r o w . I s r - ' e , "i r i d i , : * L r r i g t l r r r l l r e " l l r s i r r i s e r r Brrdr,lha Si,ky".n.r.,,. r,', rhe Bhafuavtr,rgiva
f r o r n . a n d i . g n c ; t s t i l l r v i t . h i n , r h e i r t t : i i r ) r r r ( : r 1" r . monks, Abhibhul-avaSais) L)r " gurprrssinq tr'ame "
\appond : DhsA. lStt). is the na,me of <irreof the thousand Br-rcicihaswho
must ariso in this "auspicious world ase" n&med
H . C + .l t . v . Z . Puspika. IIe v'ill be possessed of a rhdianee of
o n o y o j a n a ( t r I h u u . l l l , 3 3 0 .l 4 - t e r t : Abhibhrivafa).
ABHIBHUTA, a rajn of t$o citv of Velthipura.
ABHIBHUYYA SUTTA, a srrtta of the thirrl uaqea
Once, when the Burldha wUs in tlris citr', t,he rdja of ttie X'Iatuqarnct\iumllutta of tho t\amyutttt, Nilcciqa
visited him, listened to him preachirrg und on tho (IV, 246). Thc Budclha sn,\'s ttrat a, woman who
follcwing day servecl hirn with alms. After i,lie meal, possessL'stho Ilv,: po$-ers (bala) of heilutv (rilpa),
the Buddha made irinr rejoice in the mrrib of his wernlth lbho,ta,\, relativcs (iiftti), sons (ptLtta) and
act &nd discoursed to him on ma,nv a d*tail. So vir:t,ue (ciltr), gets the better of her husbanrl
pleased wae Abhiblir-lta, at, wha.t he hearci that ho (scimik:a m a I lyi$htl t1t1a) .
renounced his kingdom arid, having entered tho
eommunity of monks, won alahantship.
ABHICARA-KARMAN, a Sanskrit worli by Ac[rya
Three l'erses ascribed to hi:n tr,recontained in the Ca.ndragomin (Glin-pa). It has como down to ue
Theragd,thcl (uu. 255-257). Theso constitute &n only in its Tibetan translation, tho l[non-sbuod-
exhortation to his kinsrnen that they sirould kyi las, and is found in the Rgyud-f-Igrel ('fantra)
overcomo repeated birth which is full of sorrow by sec.tion of the Tibetan Tongl'rrr. 'Ihe translator'g
diligence in regard to the cloctrino and discipline of n&mo is not rocorded (Corclier.ff , p. 362, No. 158).
the Buddha. The commentery states that these were
uttered when his relations. ministers. followers and ABRICARUXA, lhat rvhich pertains to hostile
subjects camo to hirn and lamentod that thev wero or black nragie, { }le })(}rfbrrnFrrrceor practico of
without a leader as a rosult of his renunciation s r r c l i m a g i c b e i n g c a l l e r i d b l t i e i r u k a - l c a , r n t u .I t i s
QhagA.II, p. 104). frequerrtlv mentionerl irr the )Iafi,jttdrintulakalpa.
The black rnagician eniplor,.'ospells lbr a rnalevolent
The last two verses are for:nd elsewhero also. purposc. Seo further ESOIIEIiIC RITES.
In tho Samyutta Nikd,ua (I, 156) ihese two extra
verses are uttored by Abhibhfi, a c]rief disciple of 'fhE
the Buddha Sikhin, in his presence, whilo they wore ABHIDHAMMA {SKt. ABHIDHARMA).* titlg
standing in the Brahma world in tho midsb of a givon to the third (and last) collection, or Pitraka,
display of miraculous powers. The last verse by o f t h o B u d d h i s t c i i , n o n i c & lb o o k s ; i t i s a l s o a n & m s
iteelf is roecrdecl also as having beon said by for the specilic method in rrhich the Dhamrn&, or
Gotama, tbe tsuddha. in the Mq,lxl Parinibbdna doctrino, is set fortir in those books, the subject-
Sutta,nta (D. II, p. l2l), while tho second verso ma,tter thorcof an,:l thet lite.rature connected
is quoted by N6gasen& &s spoken by the Buddha with it.
(Miln. p. 245). .4 Sanskrit version occurs in the I. Introductory. Both historicailv and logically,
Druy aaa.dd,r,a(p. 300). the Abhidh&mm& reprrjsent"sa developrnernt of the
Dhamma or the doetrine of tno Buddha. It enjoys
Malalasekera thinks that Abhibhrjta is evidenilv
equal canonicai ii,ubhorit.r' with the I)lramnra rr,nd
to bo identified with Citakanibbdpaka thera of thl
its text's have been ct'rrnpileciinto o scJllrate Pitaka.
Apadd,na. who, &s his very epithet denotes, had
Traditionallv, tJre AbItitl h,amrtra,PitaA'u is mcrntioned
extinguished tho flames of the pyre on which the
after tht'r Vi'noyct and Sulla Pitoku. It, is pri-rb.,ble
remaing c f Buddha Vessab hrf * e.6 ( DPPTV.
""urou,ted t h a t e a c h o f t l r o r s a r l . vB i r c k l h i s t s c h o o l s l r a c l "i t s
I, 142). Ths Theragd.tha commentary in its short o w n A b h i r i h a m r n a b e x t s i f n o t a w h o l e r^ - \ b h i d l r a r n r n a
narrative on Abhibhuta has, in fact, cited tho Pif,aka, brrt, onlv two of them have handod clou'n
relevrint verse from the Apadd,raa where allusion their complete Atthidltarrttrtu. Pitaka. Of tiiese
is mado to the extinsuishing of the flames. The bho Ablt.rd,harma Pitaka of the Sarvdstir'6di;rs is
commentary adds that whilo people were striving preserved to us only in its Chinese and libetan
to colleet relics, Abhibhuta a.lone extin.guished translatione. Tiro TheravAdins, who have ac'tively
the flames of tire pyre with scented water, and flourished to the Dresent dav in Bouth-east Asia.
that in conseer-ronceof this meritorious act he aione have beon' able to preserve their Abh.i-
sojourned among gods anci men, till finally he was dharnma Pilttku in its original Pali version.
born in the family of the rnja of Velfhipura.
The Abliirlharnrna, which expounds the word
of '"he Budclha in terms of an ethical realism, is
H. S. C. a p h i l o s o l - r h 1 '* ' i t h a n e s s e n t i a l l y r e l i g i o u s b a s i s .

. The present article has been eornplled from three articles.

written separaLely,by Dr. W. S. [arunaratne arrd ]{r. H. G. A.
ran Zt-1'siof Ceylon and Dr. Kogen Mizuno of J arran. Broadlv
speakire, the former two give an account of Ahhidhammi
from tirt point of view of Therav6da, the latter from that of
\Iahrrl'Ana. As these accounts are largely complementary, the
greater portion of each article has beenreprorluced here, credit
being given to each author for his contribution. Though not
quite euceessful,an attempt has been made to avoid undue
overlapping.-G, P. M.
 ABEIDHAUUA 38 ABHIDEAMMA
Eepecially amorlg the TheravEde Buddhiets it ig neme Abhidhamma for booke belonging to tho
veneratsd ae the fineet flower of Buddhist philo- school, without ooneidorat,ion of their oontents,
sophy, e1d both nronkg and laymen sgsidriously e.g., tho Mahd,ydna-abhidharme,.slitra, or the Maho-
atudy_ and practise it throughoui south-east Asid, y drw - obd,hid,hartn a - aa mu ccay a .
rnora koenly in Burme than in any other country.
K6orar MrzuNo-
W. S. K,lBuxRnarxn.

II. lttreanlng of the woral. Tho rerm . Abhi-

Thero is roseon to think that each of the early '
dhsmrna is a propoeitional compound formod orrt
schsols of secterian Buddhisrc poes€seed at one '
of . abhi and , dharnrner ' $nd tho fast olearly
tirue whet corresponded to tho Tipipaka of tha
suggests that its origin and ornorgencs are sub.
TheravEdins. In the BqCdhist texcs which now
ooquent to that of Dhamma. The term hos
exiet in ehirroeo translatlf,n, wtr find moet of the
obviousiy been coined to indicate a differenco
tripie textg of the SurvS.etivida School. According
botweon what it donotes and the Dhamma. Accord-
to lleiian-tcang'e iti,nerery, he learnt the Abhi.
ittg to i,ho - commentator Buddhaghosa abhd
d.harme of tne- So"'mitiyi Echool in the parvata when prefixod to d,hamma. convoys tho sense of
country, iu north-weat India, ancl thet, of tiro Mah6. . supplementary Dhamma'Bnd . spocial Dhamms'.1
aanghika at Dhanekafaka, in eouthora Indio,
And when bo roturned to Cthina he took with hirn tho This well accords with what wo know about the
ea,crod Buddhist texte of various schools from India. naturo and charactor of the Abhidhamma tsxta.
Tradition itsolf has recognised a distinctiou in
They included 14 books of tho Theravdda, l5
booke belonging to tho l\fahdsanghika, 16 to tho styio botweon tho Dhamma and ths Abhidhamma.r
'Ihus, the suttas ombodying tho Ilhamma are
Sammitiva, 22 booksto the }IahimS6,saka, lg books esid
of tho K6,6yapiya, 42 books belonging to the Dhar- to bo taught in the digcursivo styla (sappariydya.
maguptaka, and 67 books of the Sarvdstivida. desanfi,l which makes free use of ttre simile, the
Of
ihese books, what he translated wero mainlv the metaphor nncl. the anec:iot,e. This is contrastod
philosophical books r:f the Sarv6stivs,rla ; ail tlro with the n<;n-discursive style (nippariyuya-desartd,l
of the Abhidh&ruma wtrich uses *r verv select and
others romained untranslated and tho original
prociso, aud t Lorotbro thoroughly irnpersonal, tor-
isxis have been lost. Again, according to'the irrtro-
minolog-y which is decidedlv tochnical in meaning
ductory remarks prefaced 1:o I-tsing's Travels 'Ilro
anrl furrction. Bame distinetion is clearly
on the South Seas Hffi*ffiffi (Taisho, 2125)
impliotl in tho separate montion of the two rnodos,
thsro wero in India at that trrne four schools (tho
Suttanta-pariydya end Abhirlhatnma-parigd,yd.t
Mah6sanghika, tho Sthaviravdda, the l\Iirlasar- lluddhaghosa tells us . how tradition rocognised the
vdetivdda and the Sanrmitiya) whieh represented
distinctivo character of oach Pi?akc. 'Itre Vinaya
tho oighteen sohools, and all four of thom had the
Lc the discourse on injunctions (a7ta-desand) ; ttro
Tripitaka. Thoy congisted of eit,her 300,000 or
subta is the popular discourse iuohora-d,esond),
200,000 verges.
whiie the Abhidh&mm& is tho discourso on uitimate
In thie caso, vrhat were called the Tripilaka of truths (p ar amattha - d,ea and) .'Iho t erm Abhid hamma,
various echools were the fundamental books. The used both as a neutor 6 and a8 tr rnasculino.i ie
commentaries arrd ths manuals were, as a rulo, alro*dy attostod in t,he Vina5ra ? and in tho Niktiyas s
oxcluded. As for the philosophical books, tho and rouch more froquentiy in the post-canonical
fuadamental philosophi cal books (mfr,Ia-abhidharma) works"E In its oarlier us&ge, it refers largely to the
regardod ae sacred wer-e the Beven Abhidharnma subjocrt-matter of tho spocial doctrino and gomo.
books of Pali Buddhism a,nd tho corresponcling times possrbly to tho distinct teclruiques employed
sovon books of the Sarvdstivida. Tho cbmmen-- by the latber.lo fn somo of tho laber works includsd
taries, &c., of later production woro not in tlro Sutta-pilokc 1r and in the cornmant&rioe lr
regarded as sacrod literatu-re. That was the proper
-As and chronicles lE the term Abhidharnma is increag.
&rra,ngoment, and Pali Budrlhism followed it. ingly uscd in its iiterary senso to rofer to tho text
for tho scriptures in Chineso transiation, however, <lr to l:ooks of a spocial collection. The dsrivative
thero is no such discriminatory e,rrangement. Abhidhamrni&o 1q.i.;tc refers to one rpho is ekilled
Thero wo find that the commentaries &n,l nianuals, in tho doctrine perta^ining to ultiruate truths.
producod later than the fundamental booko, and Abhidhamma, itsolf a tecirnical torm, han given
their sub-cornrnentaries aro equaliy rairked with rige to a numbsr of other cornpounds x'hich por-
philosophical texts (Abhidharrnq,-pituka). Somo- form a convoniently useful technical function in
times, we find later schools of )Iah6v6na tho discussions relatrrrg to the speeial doctrine.
Buddhism, such as the Yogd,cdra Schooi, using the Thus, Abliidhamma-ur6tikalo : eubject-head of

. l DhsA.. p. l. keDslrhena abhidhautmo ? dhammEtireka- b Ap, 14 2 Yin. tY, 144 ; DhsA. 3', Visn. 829,
cl'rallll:lavi8egaltheDt. Atirekavisesatthadlpako hi ettira 6 phsA:2; VinA. I,20 , AA. III, 366.
r:'nl8addo. .Elsewherein the rame work (Dir.d. 19-20) Budtlha- 7 Vin.I, 1{; P. 181.
lii'Ea B8]'E. that tho prepo8ition aDlrd conveys as rnany aB
:li meaniuge: _ay8ru hi abN-eedalo yuqaN-Bslakeh;gi: -g ,_._Fi, 267 ; M. \ 2L4,918; II, 230; 1.. I, 288, 290; IIf,
107: IY, 308.
; ..:'i ia- paricchitrnadlkesu diessti. 0 {iln. 344 ; ptun. 2 ; AA. III, 366 ; Dpo. v, t7 .
2 Vbha. so6. 10 M. I, 472; A, I, 2L4: Yin. I, 98.
9 r/.F4.??+;3?,33Q; D1. Irr, gel; Drrr.1001.
vbha.132-e; - 11 -Ap. 44 : Suttautaflca AbNdbammaflca YtnayaflcApl
+ Dh8A.21 : Ettha hi_VilltspliakSrn igArahena'bhagavatA kovalem.
:-: i cAhuJlato desltattl l!q6dosan6, Suitairtaplgatarp
vbtreia- 12 DhtA.3 : Abhtdhemmo ti sstt&ppakaranllut.
r :5 i 93a b hagavat5 vohArablhullato dositatfi'vohtuadessnA, 13 Qpo. v, 37 ; Abhidhammam chappakaripan.
{:lg,epm*pifrkam
.paramatthakusalena bhagavatA -para- 14 DhsA. 2s ; M A.II, 256.
- : :ha bAhullalo desit,BttA pBramat,tb&desBnil ti vuccau. L 6 D h s A . J 6 ; D h s .l .
 ABHIDIIAMM,A 39 ABHIDHAMMA

t h . ' : 1 , r : , . - . i l r ld t r r : t r i r r e ; . . l i r l i i r l l r a r n r n & - t , & l r t i i ( : - cihitn^ru{r " tt Lt1 ite conrroetit-,n wi[n.. further dis-
\ h l r i , ' i i r n r r - . r n n - ; r , r l1i t - - t c x t e r f t , i r o s ; r e r . i * l t l o r : t r i n e ; cii:lirie ". E. ]f . Ilare'i-r tran:slation 3r : ., llor.s
--\l,.iti,l l r.+rr:t:1{u}*_\'ltiB =.r1r{,t}rticl or f er:}rniril l{. of t h o Diramrna " is olso joLned trr rbe , , '',
Iloro.Disciplintr
rpeci*i r l r ) ' : : l r i r r r ; , \ l r l r i r l l r r + r r r r n * - l r h i i j r r r r i v r r1,e Bnrl cannot, therrtforo, rgfer ir.; the Abhidlutntnta
a r r a l y ' : i . r o r r t l . i e l , ; & r + r sc r f l h e s J i e c i r r . l t e r : l l r r i q u e I P itukq. c'!'rlll rlr,:u.?ir tho rornrnr)nt&rv t,rrcg til
,lblririlrg,rrrrna"katlrrrsn .. riisr:ussi0n pertsini-ng ta r.'xplair: it in thui rvar'. IJere &1s,), t ire.-refore, t l^,,)
.:r.rr:c:igl t ir:i:l.rige ; A.Lririr lLxiulrr{.}-dtsrlnir lr - oxposi. reforr.llr:a is rrot, to fiwre dhartrma hut ;rrst to ,, beintl
tiorr of' spr.r,iir,l (loc:trirl(-i ; Al,rhidhu,rn;!itr-\'irodk)H 22 cluesLic-r.oetlon *'lrat pertains to the dhamnrn rirrrl
- con!rtrr)' to specral d<-ic,trine &nd Ho cn. wireb pertains to tho cliscipline ".
,
At aucithcr pl&ee, trowever, ablt,id.hamna is
W, S. K. usod togethor not viLh abhixittoya, as in all thc
provious irrstanr:os, buf with aedalla, which rrre
x Butta"ri in the lorrn of quest,ions. Theee catechetical
suttas aro usirally neontionod &a ono of tlie nino
Tlro oceumencei of tho word abhi<Ihantma in thr:
li aI'dt:tt!,Ja,!3 connect,eci rvit.h in^ctrurit ion in tho nrie,: clssstrs <-if llutl,-lhrst, terxts (nauanga-satth,u,-ad,santt\
of rnr;na,gtic life (abhi.uinauloilr,t.ttnn) deprivea the &nil c&nnot, t.lrercfore, be takon es B general nanro
word of the special rne&ning gir'':n to jt, in later lor tlrs rvirolu' ,lhar:tmo" in oppositicso, to c,bhidharnmu,"
works. .[n t.l.re \-ina1'a tcxt, a0.,'r,rrlh,a,trLrte. e,nJ ahhi,,)- T b e A nu g a h - l; ! t.uq a. tuf kr, 33 speak ing o f abhi.d. hqmfi kt.-
,1..1,1tc7o not ri'for to riri, t,hing cieepor tlran " wiiat Lctlr.am. u,,r!ullul;q.t,ltary, or.lv gives two instances :
pertailrs to t])e dhamrna and virru.ya ", Llio eap&- " n trr,ik irt'rta.i:ring to toaciring, & ts,lk pertaining
biiitl' of teaching vrhich is consiriered to be an to questiolrir;'g ".
escential requisito in arrv teacherr'moirk. *,nri s'hich, Agnrrr. tho wcrd i:r usod irr the Citta (Hotthisdri-
r i,e1€rf(r1g, c&nnul bei tii,kr-:n as a 1rr'ltfr-,rrnti stu(l]- putta) ,\rtikt3r ontl in the 'Valrd-ga-*ingo Stttto ai
4n.i t'-\f)r)sition of psl.ciro-r-r,n.al5'sis. .\s (jiJlnbe-rg whero Jii,lors are eaid to have " a tulk pertaining
'.f
st;; ir : " lre cinif i,l'r,,-:.rrrgr' iir tl)e Vinrr.t'r-r rvlrietr to tl,+ rloctrine " (abh'idltamrnakalho.ri). I'horo is
rt-,ri I r' l, ir.:Blippoit)s ttte er r:;teri,-:eo1' an I itli i.ri<tttr i r,n - nothinq in tl'oso srttras io istiicate tha,r the tvorri ig
:,ti,,:i..t is r-)r)o in ttro IJlit;'kh,t;tr,t-uibhanga 25 : ' If a being trgr:,rlirr the spt cislise,l moanurg of the s\-srtem
nurr. having &skc(l for porrnission t.o put, & rirresLiorr of philos,-rph.v, coliecterl in the "Abhidhamma I'itoka ;
reqarciing l.htr Suttanta, vi'c;ril,l (lo Ho in reqard lo r-lrereas its use in the Gulis,quni,-!uttaiB i:l onre rnore
the L)iscipline or tlie Abhirltraorma, thero is an lirrked with that " pertu,irri-ng to tho tliscipiine "
c,ffclri:e of expiation.' " Tiris view is supportc'l b.v \abhiuinayo.).
1. B. I-Icrner rB who s&,\:Fj " \_-'et the vnrv presence
It has, therefr-rre, be{rn suggristecl bv I:[orner s?
of tlro word giithd,r? is enoush to preclrr<le tho torrrr
'ir,htdhamtt?a from gtrr,n,,ling i-lr tho literury oxogt.sis tlrat tho u,ortl abiri,.lhnmnta occrrrririg in tho suttlrs
anti Vinaliu, ulthorrglr li():, ri.dit'ating a compieto
of that n&rne, ft)t no ref'erenee to fho third Pi{tr,ka
and clc.,sed eyst (irn of philr isophv, " htrd boen
a--" such would havo conrrltinr,.d a re,ibrenco to i'rari
intended to starrd for soru.othinq rnr.ra thatt dhantma
o f t h o r n { t r t , o r i & I ,v 6 r s e s , w i r i c } r o n e o f t l r e } ' r f a k a s
'jlhe and uirxrycr, perh&ps irr tiie sorrse,oi'sorrro rnore tharl
fiaailr' e&rne to include." " r-rnly " pessl&qq ,.n
usually l:r.nnplete grilsp rr,nci rng,rjlor^l of thom due
:i,re Bhil:|:huri-viblLei(ta rluoted *ibove js therr
to frrrther eturly and rot'lection. " The prefix abii-
" unl'csitniingly assunre,l to be rn intelpulatr,rn " has hoen eornpnred to that ot.her prefix atlhi- itt
bv i)irlr:nberg.
cr,rnrbination ri'ith eilrr, cittu, an<l pu.fi.fu7, higiter
Tl're carlic'r uses of tlie terrn abhidlLanl,ni.,z do not, lnolslit.y', i.c. . rnore l.iran tlrr, fir-e preceots, higirei
ti-rereic,ct:, corrtel' g,n,y clrggcslion of transeendetr- thought, and highor rvisdorn, lr.hich &ro reiat,od to
iir lrc\-, a!tliough ''-hotranslation of tho teirm rts title the splrores of existencei abovo tlro wt'rlil cf eonso-
of a:l r-.ntire coliocf,ion of psvcho-logico-eschr-lt,ologi- pleaaures 38
cal tre.rtises laturaliy rvill hu,vo to ornplrtrsiso tho
I{. G. A. v. Z.
rpeciai rne€uling r:f t,he r,refix abhi.
AtLhidhdrnrna the.n has been t,ransiated &s
" sper:iai dharnurn " ttoth by I). J. I'homas 28 and III. Verbal deflnltlons. In China, Abhid]rarma
G. P. Ilalalasekera2e relbrring t,o the moLjer of ts translated &s " 6peat dharrna (law) " ( -Xif )
te'rrl;ing forrnd in the Al,thitJhatnttLa Pitaka .vhich " pr:orless dharrns ", ( mllif ). " oxcollent rlharrnu "
'
rs eo di{l'eront from the mothorl errnpl<ivod irr the ( ffii* ) and " tho studv ai.ro'.rt dharrn* ( pS ) c,.
'i.ho
:uitr!s. translation by l-. L. \\'ocid',varcl 30 as " lbcirg dharma " ( ryH ). Accorilinq to tlie ,'om
" e-.;tra, rioctrLnc. " i:l rrot warrantori o-*'ing to its rnentar.v of t,he Ekottcra-agoina, " A'rhidhurma rs
icnrrection with abhi-utlw.t1a which can only r.rean tho great dhr,rrrno. fi ie c*lled gler-rt becarrse it ra
" nertirinirlg to tho Ciscipiint-'". And tlris applies qrorlt l<nov;ledge uf tho four trr-itirs and rlesrroi'e
ulso ro i,is trtlnslation of abhidhattnn (! &s " furt,hor ''{-r()iig ','iows, rgrioi&neo and cieJusion. And t}re

Itis.l. i 1.
. t t . 1. I . ' : J 2 .
,-.i.! r;; ',.tp. ii1.
t'-'.;,.,i1.
.i. 1l l, )!t,- t["1n. 1(i; I'isnl. ii0l
^"-';,,.:;io.
l ' ' r . 1 I I I . i r J l ; . 4 . 1. I l i , 3 1 ? . rb i d .
I'r'i. I rl-i. J/. i,
II I,
I I]Q.
II I. xii. AA.
althillhamma
 ABHIDHAIII]TT,A 10
eieht forrns of intelligence, ten forms of wisdom
e,nd tho rigtrt view ot'purity help to surmount, tho
eibst,aeleeof the three rcalmg of $snti€nt beings,
Theraforo it ie called the peerless dltarma. "
is called
Another Eou.rce s$ys, lttrlridharma
'excellent or peorless dhanna ' bec&ttse it, reveals
wiedom. Agnin, it is ealled 'proceeding dharm*'
( ff,JE ) hecause (:auss procoe(ls to effect, nnd
it is r:rrlled ' rll:nrrnir,-ccrrlr,rnt'ing' bocil,usowislrlorrr
confront,s its objeets. Frrr{'her :"lrc Mahd'uibhd.su-
.4dstragives vn,rious theories as to the verbal nteaning
of Abhirtharma, namol1v. (a) The d,bhidharmikas
give the following re&sons : it, is able to invostigate
and discriminato the charncteristics of phenomena
thoroughly well ; it is abio to reflect, on the various
natures of nhenornena and penetrs,te rnto them ;
it is able to perceive and realise phonomena its
dharma is very profouq.d and rcachos the very
foundation ; \'a,rious sacretl evos of wisdom are
purified b1' this Abhidharma ; it is able to reveal tlie
hidden and subtle nat,ure o{'th;"ngs ; t}ro expounded
dharma is not inconsist,ent; it, can conquBr all hnretic
doctrinos. (b) \rasurnitra gives tho lbilowing reri,sons:
it is alwavs able to investigaie tire nature and
char&,cteristics of phenorneni, expounded. in the
srltra, &.c. ; it exlrlains the twelve-member caueal
law and tl e inherent naturo of phenomena; it
'I'ruths
helps us t,) understand the Four Nobls
thoroughly ; it, st,rrdies and practises tiro law of
the Noble Eightfold I'abh ; it, enables one to roaiiso
Nirva.na ; it arrangea pirenomena in various
ways by mo{.ns of profound doctrines. (c) Blra-
danta's theo-'v : it is called Abhidharma
because it co iiects, B,rr&nges and diecrirnirrat es
euch probloms as defilemen-t, purii,y, bondage,
emancipation, degeneration and elevation,
by :ne&ns of Bentences, phrases and words.
(d) Par6ava's theory : it ig called Abhidharma
because it is ultirna,te, ereellent and infallibie
wisdom. (e) Ghosaka's theory : it is callecl Abhi-
dharma becauso, through it, one who seekg
emancipa',ion, following the right practice, gets
olear insight as to suffering, c&use and cessation
of eufferinB, the path, the preparatory procoss,
the penultimate path, the process of emancipatron,
the special higher process, tho noble paths and the
noble fruits. (f) l'he Dhormaguptakas' theory :
it is called Abhidharma becausrl of the pretlomi-
n&nce of dharma. (g) Ttre n{ahir.n6dsakas' t}reory :
it is called Abhidharma because its wisCorn ably
illuminates the phonomenal. (h) The Darqtdn-
tikas' theory : Nirvdna is supreme amongst all
thinqe and the Abhidharmo is next to it and there-
fore it is c&iied Abhid.harma. (r,) The Sabdavada
theory: o designa,lres removal and bhi designatee
diecriminarion. ft (Abhi<iharma) abaadons fetters,
baC predispositions, trivial st&ins, the outburst of
bias, and discriminates aggregatea (akandha,), senso
organs and perception and their objecta (d,hatu an.d
dyatana), causB,l l&w, truth (aotya), material and
spiritual'nutrimont (d,hira\, tho fmition of tho
path (6ramangaphala), factore of supreme know-
iedge (bodhyanga), &c", and therefore it is callod
Abhidharma. (il Buddhapdlita's theory : &hi
39 Part I, 1?: evam abhidharmo hi dharma-lakga4oprde6a-
r var0po nne y'avaSit
-17 t4trs iatra bhaga vaioktab,
{0 D/r.c.d.. : Samnlsambuddho va pathdmataran lbhi-
d!3qmiko.
ABHIDHAIU,MA
me&rrs app€.s,rance and this Abirirlharma, clrarzs
all the good and calrses various factors of st,preme
knowledge to &ppe&r. Therefore it is celled
Abhidharma. (k) Buddhatleva'B theory: obhi lno&ns
predominance and t,his ""\bliiclharma is iL1&llod
,\bhitlharma becauso it is predomirrant,. l(l)
Y6,malabdha's theory : abhi me&ns veneration an(,i
this Abhidharma ie called .\bhidharma beeause it
ie voner$irlei *n<i honourable.
The ai.,ove are vorbal defrritions of ^\bhidhoi-m*
grven in btre Xlahauibfuiqa-la.stra. (*.v. ABI{I-
DHARIIA-MA,HA-VI.BHASA). Vasub{r.ndhu
doiines nnd explains it in s nutsiroll in his Abhi-
dhorm.alcoio-iri.stra. "Abhidharrntt, " mon,ns " {bcing
the dharna " and dharrrra designates Nirvana and
the {bur tmths as tlre law of tire ideal. That w}ric}r
confronts this clhanna is Abhidharrna and in its
prirnary senso it is pure and immaculal,o wisdorn,
but in its wordly seuse, preliminnrv v;risdom,
antsrior to pure immacuiate wisdom, and abhr"
dharma books themselves are cailed Abhidliarma.
This rraculate wisdom includes innate wisdom.
wisdorn consisting in learreing anci irearing, wisdo:n
consisting in thouglrt, wisdom acquired by praetiee.
r(. M.
I\r. The origin of the Abhidhamma. A criticai
siudy of tho toxts of early, modieval and rnoclern
'eonelusion
Abhiclhamma leads us to tho thai
tho origin and developnent of the Airiridhamrna
exterrcied over B considerable period of gradual and
systematic historical evolubion. Reasons of ortho-
doxy, howover, proventod the early Buddhistsr llrom
cultivating or approving a strictlv hisborical view
of this development. The traditional elairn, shared
aliko by the thers,vddins anci tho Sarvastivadins,
asr:ribed the Abhiclhamma, bot'h in regarcl to its
historicai origin as weil as in regard to ibs lilerary
form, to the l3rrdciha himseif. Accordrng to tho
Abhidhq.rtnakoiauyakhya, of the Sarvistivndins,
the Buddha hirnself tarrghi t'he Abhidharma on l
'Ihe Attha-g,1lini'of tlie Ttrera'
variety of occir,sions.3e
vadins, whieir describos the Buddha as tho firsf
Abnidhammiha, no gc'"" to the iengbh of claiming
tlrat the seven treatises oF the Abhiclhantnre Pitaka
were themseives uttered by the Buddha.ar This
text, in an interesting and valuabie pa,ssa,ge,speaks
of a twofoid origin of the Abhidharnma.az In this
connoction it. r'r,nswersas ms,ny a,sger:ontoen questions
pertaining to tho orrgin, purpose and conbinuitv
of tho Abhidhamm&. Aceording to these answers,
the Abhidhamma was inspired by the earnest
aspiration for eniightenment, matured through
fivo hrmdred and fifty births, realised by the
Buddha at the foot of tho Bodhi troe, in tho rnonth
of Ves6kha. It was reflecied upon by tho omni-
geient Buddhe. while he was on tho seat of onlighten-
mont, during his week's stay at tho Jewolled
Mansion. It was taught in heaven, that is, in the
realm of the thilty'-throo gods, for tho benefit of
tlie latter, that is, for the purpose of enabling thern
to get &cross tho four floods of life. It was rocoived
4l DhsA.3. 5. 21.
42 DhtA. 31. i.e., origin pertaining to itc realis&tion and
that pertaioing to its exposition (Abhidhammo dve nidiuAui :
adNgama-oiddne4g desani- nid6uam ).
 ABHIDHAUIUA
by the gode, and is studiod by the venerable seekerg
after perfoction ae well as by the virtuous worldly
fok. ft has boon rnastored by those who have
extinguishod their depravities, and is held high by
those to whom it was metrnt. It, ie the word of the
Buddha, and hes been handed down by the succes-
nion of toachere *ntl their pupile. Through Sdri-
putta it has been sueeessively handed dov:n by
Bhaddaji, Sobhita, Piyaj6,li, Piyadassi, Koeiya-
putta, Siggava, Sandeha, l\{oggaliputta, Yisudatta,
Dhnmmiya, Dffeaka, Sonaka, Revata and others
up to the time of the Third Council and thoro-
aft,er by their prrpils.a3 Througtr tho traditional
guecession in India it wae brouglrt to the island
of Ceylon, tha0 is, by Mahinda, Ilfhiya, Ut,tiya,
Sambala and Bhaddasala and again it wan.handed
down in ite new homo by thoir pupile.a{
This traditional account no doubt
vah,rable historical information,
reference to its lattsr part. Tho orthodox view is,
ao alroady montionod, that the Buddha not, morely
rnepired the l,oter ggouth of tho Abhidhornma but
was hinrself responsible for the literary form whir:h
the ssven treatiges havo aestrmed within tbe Abh'i-
dlwmrno Pitako. There is, however, intoraal ovr-
dence in the Buddhist textg therne€lvee which
militatee against euch a elaim. It, is very signi-
ficant, for instance, that there ie no reforonee,
evon nominal, to the Abhidharnma rn what nre
generally rogarded as the earliost authentic texts
<rf early Buddhism such a€ t'he Sutto-nipd'ta and
tho veree portions of the Jafu,ka tales. And, as
has boen mentir.,ned already, even in ttrose placee
in the Di.gha, Majjhima and Ahgutta.ra
where the term Abhidhamrna, occurs, the reforoneo
ie not to a literary compilation or composition but
to a distinct techniquo of arralysing the Dharnma or
to a litorary classification based on thie technique.{5
There is also a moro positivo kind of ovidonco
which tends tri oonfirm the critical opinion of
moderrr scholarship in regarcl to the origin of the
Abhidhamrna. Buddhaghosa himself roeords that
tho ascription of the Abhidh&mrr]& to the Buddha
had been questiorred even fur the early daye of
Budclhism {B The monk f is.qabhuti of Mandeldr6mo
held the viow that the Ruddha dicl not preacir the
Abhidhanrrna and cited tlrc Pct:l,esaoiluira Stll"ta
$s srrpprrrtrng him, while, on ths othor harrd, tl-ro
rnonk Suirranndeva tried to pcrsuade his lis{,enere
tborrt tho Budeltra'g nrrtlrorship of tho Abhirlh&r11m..&
hy eiting the orthoriox f,ru,rlition.{? Critics rtlisod
the eame question at n letcr date irr respect of the
Kq,thfrnattht. IJrrclrihrrghosn,t1rrct,+retho Vitanri*v8,.
rlirrs (p'rol-ra,blyrneanilg cynical sr-rphists).as sa.ying
flrat tlre Eath,tiuatthll was composecl by the elder
Iloggaliputtrt,tissa two hunclrocl ancl eight,eerr 1't:ars
lr.ftor the cleoth of tlre Brr,:lrlha, anrl t,hlrt,, thgrefore,
rt oup1l'rt,,r 1to lrrjeci.ed a,s having heon spoken b;'
t lra dieciplea.{s W}iIe being corrstraintr<l to u,dnrrl
rhe lruth of tiris historieal evont, Buddiraghoea.
Irow€ver, forcstalls ttro objoclion by holding tlrrrt
r n t l r o c n s e o f t l r i s b o o k t , l r * B r r d c l l r nh, a , c ll a i r l r l o w r r
tha list, of srrhjecte nnrl tlre uppropria.to teiehniriuo
43 I1]uA- 32,
41 tbid.
45 s e e a l g o D .I l I , 2 6 7 ; M . 1 , 2 1 1 , 2 1 8 ; . 4 . 1 , 2 8 8 , 2 9 0 , l l l ,
10 7 .
46 DhtA,28.
4l ABEIDIIAUUA
for their olucrdation on tho part of his disciple
who was doetirle(l to bo born over two hundrod
yeare aftor hie own death.{e
Il ie generally accepted thet the Abhidhammr
originated anri developed out' of the Dhamna. Tho
term Dhamrna, in its norrristive B,spect, bears
the widest meaning and comprehends tho entire
teaching or docttine. 'Ihe l)hamma was taught,
to composito au<liencea ag and when oceaeion
prosented iteelf to the Buddha, &nd the language
us,ed w&e largely non-philoeophical with a fair
admixture of tho colloquial. Ae tho undorstanding
of the disciple llecame deepor the necessity aroee
for a more preci.se statonrent of tho nature of
reality. The Dhamrn& was capable r.rf being under-
sioocl and grtrspod only by tho wiso evon though
it was presentod frequently in popular diseourse.
contains Honeo thero wero occ&siorig whon the doctrino
epecially with was not well gresped by eomo diseiples even after
the Buddha had taught, tlre .qeunon. On such
occasione. &s the suttantas themselves record,
it was custornory frrr thr.'st' disciples to botako
thornsclvos again either to the Buddha or to ono
of his initiatecl disciples. who ttrereupon undor-
took a firrthor detaiied exposition of the knotty
probierrrs involvod. Tliis detailed oxposition and
explanation actually took t,he f,rrm of a,comrnontary
anrl the beginrrings c'f tho Abhidhammn cen bo
partly traced to it-
Espocially br:causo of the fact that the greaf,er
part of the Dhamm& wa^B taught in a froo stylo,
the rich and varied contentg of the suttas lent
Nikdyas thernselvee to a wide variety of interpretationg.
As ttro word of tho Buddhe gradually grew into e
religion and philosophy profossod by an increaeing
nurnbor of pooplo, the necessity arose for a prociso
and mor"e cetegorical prosontation of bhe doctrine.
illhis was all the more necessary in viow of the fact,
that othor contomporary sehools of religion and
philosophy wsre tuntinq out t,heir own literature
in whit.:h they attomptod to prcsent the doctrines
precisoly and systerrratically. The riehness of the
philosophical t'ontent of the Buddha's discoursos
rtlloweid for the possibilitv of divergenco of opinion
nven among lho Rrrclclhist monks themselves.
That thie was actually eo is indicated by the
erarly tristory of the emergence of tlro Rrrddhiet
Fchools. Each school tried in its own wav to ronder
explicit wha,l '.rya,sonly irnplicit in the earlier dis-
'Ihis proeess -'*'as probably
eorlrsos of tho Buddlra.
accelerated aftor thei Council of Vesali which was
oxclusivoll' devoted t.o the discussion of ten poi-uts
of mona,stic discipline. It x'as at, t,heCouneil of Pd!a'
liprrtba, in Asoku's reign, thaf controversial poLrts
u'ere seit,tled and incorpt:rat.ed il tlre canonical
fexts urrrler tha nrrtn€\ Krtth,Tt'atih,uppakarana.
It wotrld B,ppear.t.heref';rt-',that tlre various schools
u'ilh schisnratic terrderrciesiraci .heir oriqin between
t]re tn'o ltt,r-.r Ccruncils. In ttre Paln'liputta Council
the clrspuLe\r'?!sno ir,rrser about rulee of discipline,
as at \-esaii, L,ut atront th6 fint'r points of psycho-
'I'hese
logy and logic. divet'gences wero naturalll'
4 7 l t l . s A . 3 0 .3 1 .
45 ,0i8.t, 3.
4rt Dhs A. 1. Iti sattherl dinuatrayerta {,hapitaur6tiklyrr
desitattA sakalaqr pe&rrlr pak&ranaryr Buddhabh[aitarp eva
uinra jatarP.
 ABHIDHAMMA 12 ABHIDHAMITIA

refiect,ed il t lre Alrlrirlharnrrra works that \4'ere minology' has taken the place of popular n&mos.
in Droress of beirrg compilorl or r:ornllosorl at, Tho indivirltral, for irrst,anco, is considere<l here
the t,ime, only in tcrrms of so manl' cateqories such ns l;handha.,
I'hig aleo explairrs the reasons tlrrrt lerl to the dhd.tt.t and atlo,tan d, in a mrrre det*iled arrd thororrgir
convcnl.iorr of rnany rrqsemblics orr(l councils for 1rrr,y tilrln is t.o ire forurd in ilre strtt.as. lfrs. Iih!.s
tho pttrposo of <l':terminirrg the enu('L nreaning I)avids (EIilt. I. l9) Fpe&ks of tho Abhidltantrna as
'Ilr.,,
of '' 1:oints of conlro!'efs\,' ". difforcnces carno a recottnt of srrItanta tloctrines; n-itir ana]r,'sis &n(i
to be more exaggeraterl wlieli t'ltt:ir sr:llool heid ela,borations nncl comrnent, : ht:nee, not a positir.e
ite own ofosed sessi()rt$ t.o clecirle tlre irnltort <if tlie contribution to the philosophp' of earh' Ruddhism,
'Ihe brrt an analytie, logic*l arrd rnethodological eia
docr,riire. e*rlir:r lif'e of eremitic*l rnendir:arrr:1'
gave pl*ce gruelrui,ll.v tri onr: of scttlcrl monu,.rticisrrr boration oi' what was alrerr,.lv given in discoureee.
.ancl, +18 tl rr-::lrrlt, of titc Fr:gq.r$}r}rieral expansion 'Ilre
of arialysis in the Abhirllrtrrnrna pr<leeeds
narly Tlurlrllrisrrr, rrrorrrlst,crlcs e&tnrl to bo estauliBh- with the aid of tfre rnetlrod of indrrction. Thr:
ad in H(rit,L6re{l ttlit,ct s. r{rrnot8 Ii'orn eur,lr otlrer. progress frorn the p*rticrrlnr to,tho geinoral is always
Tho life of loirurrc tlrtts $etlttrerl intlrtcerl tht, ntorrlis to tho ildvrlntu,gr-r o{' t}ro Abhid}rammika, X'he
to enga.go tlrerrrselr es iri philosorrhicrll *ntl litcrrar]' obgervation of tlre rriitlrre and function or lrehaliour
pursuits nntl tire gec.'graphical isolat iorr ol' the of particuiar object,s and events ancl persons leads
monagt€rieg rcst.tltr-rtl irr tlie gr<iwtlr of incleltertr-lcnb naturallv to the stal.ement of fun<lamontal cha,rac-
'I'his'explrr,irrs
Bchools of thotrght" rr,t orloe rn{lnv toristics cornmon to all 'plrenornen&.
yielcls -[n L]re ult,imate
of the disparitieis between ttre variorts schools in analvsis. tlris rnethotl rrs knorvlt dge &bout
regard to the ,\blri<lhr.r,mrna. lfhis ai.io r:cnl.rasts tire first principles that g.rvern tho rvlrol.e rrniverse.
with tho positiorr relating to thc l)htlrrrtna. Wliere.tr,s It is this krr<;wiedge, clevtr,tt-.r,1 Lo the levcl of irnrns-
there is a rc.markable tiegrr'.e of agroerneltt a.n!':)l)g dinto intuition throrrgh f,ire systernrr,t,ic prrrificntion
the early sr:hools on blre interJxotnt,iot'L of tlro arrrt tkr,elopnrcnt of tho huuran rninrl. that, finally
earl.v teachirrgs it.rclrrdeci in the l)hrr.rnrnn. tlrere js rosrrlts iri t.lro realrgat ion ol' fuil enlightcrunent.
a marked lnck of such agreernenL in regarrl 1,o tlro 1'his explains why t,irc Airhiclhanrmika sirurrs the
doctrines cont&irrecl in thtl Ailhitlirnrrrnr.r,. f'ht rnotlxrd of rlorlrrct,irln'w.hich only breeds ondless
I)Itarnrna was sharerl in comntoti Lrv all lltrrldhists spectrlation to beclorirl tlre prrrit,y.rnd openness
prior to thoir secession itrto si:hools rlrtri thoir g,.:o- of the minrl of the trrrth-scoker.
grrrphic,al s(rp&r&t ic,tr frorn <lrr,. a.not,tror'. fn vicu' Ttle net,hod of tlrer Abhidhamrlika is not.
of the clifl'ererrces {rm()Ir!{ tho srr:}rools on the srttljert however, conlinod only to tho arralytir:al. The Abhi-
of the Abhirlhanrrna otrch f'elt the need f{)f tiro c<im- dharnma <lenios the cornoetetrce of rnero analvsirr
pila,tron of rr sepilrnt,o .L'rtrr.ka for tirei spr:cial t.r.ttrl to yiel<1 us a cornprehensivo staternent of the rr&ture
elaborrr,ted cloctrino. Flven frotrr tiie point of vittw ancl function of events and objects. Hence tho
of literrr,ture. wo a6e tho contrast tretwoen tho
'fhore Abhirlharnrnikas have recognised t,hc irnportance
Dhamma, and t,he Al:hirihanrma. is q,rt
of svntho"is rLs & metho(i that srrpplornontg analvsis.
almost eomplele correspondence betweon t,he 'lhoravdrlins
In t'lro tlblr,i,lhurrtrnrt I'ita,kn of tho
Sutta Pitalco5' of the ear!-v schools, as tho rtvriil&blo tlre rnetlrod of analysis is iliustrated in t,lio Dhantma-
vorsions in Palr. Stinskrit, Chinese and libota,rr sangatti. whiio ttro Putthanu, is wholly devotod to
show. Btrt in t,lro c&se of the Abhiil,harrvrrur, Pitraho,t,
tho aplilieation of the metirod of synthesis. Ana-
there is not, o\-rln corrospondeinee in lriilno in rogarrl lysis helps us to know the pariicipial naturo ol'
to the titles of the t:anonicul ,,\bhitlharnrntl toxls.
phenomena. Synthesrs, on the other hanrl, gives
let alone agreouront in rloctrirre. This ciisparitv in insight, into tho dynamic funcLion, as well es thc)
literary'rr'orks is espec'irlllv clearlv illrrstrtitod bv a
c&u$o for the sepsrabe idontity, of ttre samo
comparative strtll of t,ho Sarr'lrst,i"'trtla and tlto pbenr,rrrrerra
Therav6da. \\'e ca.u, tlrt,rt-'fore, sirv thtrt *'hile tlrt'r
Dhamma br,.lorrss to the periorl of rurrlir'idocl Tho rnotlr,rd of the Abhidhamma has given us
Budclhisrn of thir ortrlrr.st d.ats. tho Alrhid.ha.rnrna a description r.rf phon,rrnena as thoy are madL'
bolongs to the period of'diviried Brr<lrltrisrn. T'hrrs tvailabio to percoJrtion. This attempt to under-
alone can we &t:count adeqriately fur tho wido rntlasur,: take only a rloscriptive analysis of ompirieal reality
of divergence in r'()gard to t'lrt-' -lttlt i,diortrn.tnctPitakas has elirninated the possibility of the intrusion of
and thoir subject-rn.lttt,r. I.'r'orn its ver''u-inception specuir.itivo rna,tter into tho Abhidhamma. The
and t.hroughout tho rneclit.r'al :lnd rno<lern lroriods. prrrposo of tho .{bhidhamma is solely to understancl
the Abhidhamma er-olverl orrtl tler-elotrcd in the tho rvorld &rorrnd and within us nnd tho only
isolat.ion of the selliu'ate schools. function of the Abhiclhamrnika. whicrh can be both
ethir:u,ll-v edifying anrl practically rrseful, is to
\'. The method ol the Abhidhamma. The describe the data as they are actuaily presented
method of tlre Abhidhtrrnrna (Abhidherttntanatlal to percopti.)n. This invests the facts stated by thr:
is distinguished 'flro
frorn thab of the SutLanta.. Abhidtramrna u'ith a sciontific charaeter.
difference. bet*-een tho Dhamma ancl the Abhi-
dhamma consists prociselv in tho ciist,inction IV. S. K.
between two methods. This metho(l assumes the
form of a special kind of anrr,lvsis callert ,1bhi-
dhomma-tth'Qiatiua, to be distinguislieri again Ruddhist philosophy is not {r more spoeulation
from the Suttanta-bltijaniua. In ther suttas thero on rnental analysis. f t is no doubb analy-tical through
is frequent reference to lo<.rsrtanr.l, theretbre, v&grrr) aud througii, so rnuch so that the Theravdda school,
and unscientific popuiar desiqnations sucir es the wh<>sesvstem of philosophy is now under discussion,
Lorrn puggalo for an i-rrdividrrai. In tho Airhiclhamrna, warc earlier known as Vibhajjavdda, the Analy-
on the other hand, an imperslonal tcr:trnica,l ter- tical School. tsut it is analvsis with & purpose, and
 ABEIDEAUMA
tho purpose is othical. And thus wo havs a psycho-
logy of conduct as well as & moral code basod
on mentel anelysis. WilL (clwnda), volition (cenni),
adjustment of attention (cetaso obh.irtiropano') or
aspiration and intention (tahkappa) shos' the
working of ths ruind as it inclines Eitlr craving
to either unwholesome or the so-eailed good, And
that iF exactly the content of thnt Compendium of
Mentel Sl,ates, the Dhammasangani, the first
l.rook of ',he govon which constitute tho coilection
of plriiosophical works, tho Abhirlhamm,a Pitslca.
It, is oLrvious that tho Abhidha,rrune as a wholo
nnd the l)h,anrma,Eoi,gani in lurrbicul&r &re works of
serious stud5r. And in this is found the grcat differ-
in metirnd of
ence in etylo arrrl eomposition,
exposition and argurnent,, a,nd oven irr the basic
approach tn tlre subject betwoen tho Sutta-pi,taka
and the Abhirlhamma-pitraka. For, the suttas aro
expositions in the form of discusgions and disBourses,
giving details of eircumstances and of the people
toking part therein, whoreas the Abhidhamma
teaching is entirely rievoid of oxplanation (nip-
pariyaua). It is certainly not a handbook for
beginners and a f*ir amount of at least acquain-
tance with tho sul-joct mattor is presupposed.
Neither does it essentiall'y add to the knowledge
of the Buddha-dhamm& which could be gleenod
from the suttas. But whereas this doctrine is
throughout the
found ecattered, incoherently,
many thousands of sutt'as, this s&me doctrine
is methodically arranged and systematically
oxplairred in the various books of the Abhidhamma,
without historicsl detail regording persons or
occ&sions, frequont'ly in the acadomic form of
question and answer. A summary at the end of a
ehapter adds to its schclastic appearenee. Thus
wo hsve a plan (urldesa), an expositron (nid,lesol
in quostion and answor, rounded offu'ith & summary
(appand,l.
In tho euttas the doctrino is given with a practical
purpose, the development of morality, of insight,
the attainment of roalisation. In the Abhidhamma
the preacher has been replaced by the scholar,
who'so main interests ano definitions, technical
determinetions, analytical knowledgo and syn-
thetic logic. Yet the goal is tho same for both.
The suttas will preach of aitruistic lovo and self'
less virtue, of mental absorption in meditativo
oxerciees, of purity of living, loading to clarity of
thought. The Abhidhamma will enalyse ttre process
of thought,, 'the components of corporeality and
mentality, and theroby provo that there is no
abiding entity which could be called a soul. And
thus the two meec agein in tho realisotion of soul'
lessness (onattd) through self-renouneing virtuo
and self-renouneing wisdom.
I{. G. A. v. Z.
VI. The Characteristlcs ol Abhldhamma. In a
precoding soct,ion w€ g&ve verbal definitions fourrd
in oarly literature. These ore definitions oither of
Abhidhamma in its final and perfected form or of
Abhidhamma as it should be. They do not denotr:
the actuol or historical Abhidhamma in its various
stages of dovolopment. In this eection, we shall give
the charaeteristies of Abhidh&mmo &s seon in tho
existing Abhidhamma literlture of various stages.
5. S.P.C.97040
43 ABHIDEAItrilIA
Tho origirral Abhidharum& lr'&s a sorl of commen-
tary on tho eutta q'hich was iho Buddha's teaching,
as is geen in the juxtaposition of the pair (abhi.
dharrn.a and abhi'uirwya) found in ttre Nikdyas.
Graduelly, annotation and explanation on tho
teaching (dhamma) and precept (uinaya) bogan
cluring the Buddha's lifetiroe or immediately
after his parinibtrdna. Theso werrs called abhi-
dhamma and abhivi,rutya rospectively. In the oarly
period, they v/ero inclutled in tho writinge as
commentary, sutta and eystematised sutta. They
aro tho oldest form of Abhidhamrna. Thoir eharac.
toristies wero: (i) Thoy annotrited and oxplained
the sutt,a texts and gavo definitions and expla-
nationir of terrminology. (2) They arrangod and
classifiod rrumerical doctrines uccording to numorale.
(3) They systernatised the Coctrinee preached in
tho suttas and ostabiished a consistent method
of practieo. Thos€ wore the distinctive charscteris-
tics of the earlioet Abhidhanrma. Theeo abhidhamrnic
suttrls wore attributod. to the Buddha or to his
farnous discipies. Thoy are now included in tho
sutts eolleetion. Those Abhidhammic suttae deve-
loped into indopendent Abhidhamma which may
be cailed tho fundamental Abhidhamma. l'heywer.o
produets of growth tluring a long period. In aecor-
danco with the various etages of dovelopmont tho
methodology too unrierwont some changoe. The
early f'wrdarnental Abhidhammo had the above-
mentioned throe qualities in common with tho
abhidhammic euttas which procedod it. The
only differeneo was that in the former the qualities
wero rnor€ developed. Accordingly, they atill
consisted of explanations snd interpretations of
the suttas or their a,rr&rrgornont or orgarriastion.
But in the noxt stage, Abhidhemma graduelly
deviated from tiro sutiss and came to hovo sontenl,s
of rts own. Tho mothodological charactsrietics of
this (soeond) period v/ere : tho subjects of discourse
were classified by some abhidhammie standerds,
by arrangement into various brerrches (P. Pafiho-
puccha\ ; consideration of the subordination of
concepts of the ohjeets of discourse according to
their connotation and donotation (P. aahgoln,
Skt. ocrigraho) ; conaideration of concurrence and
correspondence of verious montal functions, &c.,
(P. sampayogo, Skt. aam,prayogal.
By moans of these throo mothods, tho conceP-
tual definition of the objocts of discours€ becams
very oxact, anri mind and matter \r'ers congidored
as a wholo. In early Buddhism they woro explained
only as far as they had Bnv connection with practrye
and ernamcipation. But hero they cemo to bo
oxamined as a whole and objoctivoly. Consoquently,
the method of classification usod by original
Butldhism and the early Abhidhamma proved to bo
inadequato. And there aroso tho method of claeei-
fication unique to the Abhidharnms of this poriod.
Lot us explala it concretely. In original Buddhiem
and the ebrly Abhidhamma. matter and mind
were syntheticellv ciassifieci by such categories es
fivo skandhos, twolve dyotonae, eightoen dhihn.
Brrt in Abhidharma of, e.g., the Sarvdstivddine
from the middle period onward. all forms of exis-
tence were classi{ied into five categories, namoly :
mattor tr{rpa) ; mind (citto,) ; attributos of mind
lcetadka,\ : that power which bolongs neither t'o
mattor nor to mind and yet activatoe matter a,Dd
 ABIIIDHAMM A
mind (eUla.utppayutta-clhntnwta\
; &ntl,
ditionecl (<rsuriklmla-ditamnal.
Ilut llrig cl$geification
lnrirls nrorr' or ioss r';iih
EshoolB. (ln thr,. other hantJ, irr t,ho lat,o .\lrlrirlhilmntrl,
all t.hings, lrorrr ternJrorsl rr,trd lot'nl relrr,Lii'ns" rLfi)
consiclerlul in t,errng of crinriilir:rr; ol. cjtrrsos of t,]rerr
birth, rise, cl:r'rr.1' {rn{l ext.irrtf irin. Again.
sehools r.rnsidrlr the rr(-'cornt)liglirrlc.ni or
accorrrlrlishmcnt r,f sor;rr., 1.ilri'n ntt:norr
i n { i l r o r t s e r : f r n a , i , t + r rt , r , l r r i r r i r . l " I i i t l r e r t , r , . , r . J i , , r , r , g
g t a t e c l t , h o r : i r a t r r , c t r . r i " g t i e gm a i n l t . ( : ( i n r f n { t l l
schools ot' Abhidhrrrr)rrrfi.
^ VIJ. The subject-matterot the Abhidhamma. t r u t h l e a d s t b t h e r e + c o g r r i t i o r tr l t t t t h o p r ( ) p e r
Our knowledgo of the intt rnai a,nd rlxterrru,l worlcls
r s o h t a i n e d . t l r r o u g h s o n s o r \ , p e r r . e J t l i o i r . , I l i i i s of the trrrt,h is posi;iblo orrlv ti'rrough tho doverlop-
world ot Benso cxpericnce is cornprclrtnrled bi,
mind and matter. Iiealitr.. lrorrovor, isnot erhatrstod
by - tho clata of the six sense org:uls. tilt,imate
re-ality tralscen:-is tho. errrpiricai rvorld of relrr,tivity.
The tobality of life is, thorcfore. fully cxlia,usted
b_y.pind, mattor anrl ultirnate roality. These pre-
eisely derfino tho seope and limit of th" subjoct-
ma,tter of tlle Abhirihanrrna. 'Ihe datrr of
percoption aro eithcr corp,c,real or psvchologicai. "nri"o..r
pvery datr.rm of corporealitr- or
lisychology
found to be irn jnstarice of eontingent oxistence.
The conbingent is tlrrr,t r.r.hichis subject to chango
and ovolution. All corpor',.aI and' psr.c:hologiclal footing. It is a system of deseriptive and critical
data are, therefore, of tlie n&bure o[ phernornena, psychology which " psychologines " without the
for the non-contingent noumenal natrrre said by
spe-culative philosophers to unrlerlie them is noi
yiolded to genso!.\L perception. Tho funrlamental
gen-eric torm wliich cornprehencls all phenomena
is dhamma. The Ab_hidhamma is largei.v devotod
to tho discussion of dlmrttn(Z or rrt,inomena. In
'concerned,
qq -fgl as the empirical world is the
Abhidhammika is wholly interested in tho modal
vjow of reality. fn the view of the Abhidhammika,
thero is.
Tolhirg in all the data of sensorv percep-
tion which does not admit of the nature of dhiamml,
for ali phenonrena &ro ev&nescont, non-substantiai
and lacking
1n- porfec_t Lrarmony and c,rnsistoney.
As a result of the application of this test of realitv,
tho discusgion of o priori eategoriets such os
God and soul are not f<rrrnd in the {bhirihu,--r.
This leads to the Abhidhamma definition of'
what is real in tho funriomental sense. This is trono
other than 7taratnattha. 'Ihere are four tvpes of this
reality, namely, mind (citto), co-ellicienr,.sof mind
(cetasika), matter (ripa) and riltimate realitv
(nibbana). Of those four t'"'pes the first three arl
empirical and mundane, wlrile tl-ier fourth alone is
transcendental. The reality of the rirst threo
consists in their capacity for ehange and evolution.
Paramatlloa rne&ns fundamental- category. The
four tl?ee of paramattha aro basecl on-a distinct
rheory of degreos of trrrth and realitv. Althoush
ail iour - t1'pes of reality are commonly ealled
paraniattha, there is a vital differeirce in rhe levels
of realit-"' as betq'een the first three and tho forrrth.
Tne former belong to the roairn of empirical realitv
while the latter- belonqs r o the transcondental
reairn ot' the unconciitioned absol',te. l,Iind and.ite
co-effcrents and matter, althorrgh called param.attha makes one attach ones€lf to objects of one
e:e nbt unciranging entities endurinq and per-
4+ ABIIIDHAIVIITIA
'l}roy
the uncon- c{urilrrie in c}raracter. irave no trnderlyrng per-
nrarr€rrl, n&+,ure, whilo t,he fourth pa,ra,rnattha,
narrr:iy, irit,imate reality, boing of a transconrlontal
n&Lure, dors not lontl itsclf l,o verbal pre<ircal;ion.
'Iirer
fbur L,r,pesof rrltirna,t,escornilris;, according
to t,he ll:erar'ilrlrr Abhidhr'.rnn1a. & r,otal r-.f eighty"
bwo r;ategorie-=.I'he rnind is one ultirnato, tho co.
sor}to
e{ficionbs ,,f rnind divide thernselr'os into fifty-
non-
l-,.y- l ho
two rrltimntr'forrns, rnatter is anah'sed into bwenty-
eig)rt distinct forms a,nd realit.v lni,hbdnui consbi-
trrtes one rrltirnate frnm the trarrsc€fndental poinl
to all
of viow.
T l r e I l r r t i r l l r & & s s e r r , st h o s u p n r n r l c v o f i l r e m i r - r d
K. II.
in the riircct,ion nnd rleLerminat iori of lif'o. Tho
rvorltl is leil bv the rnind (ctrfr:na nirlati Zo['o).This
strrtiv of man is his oil'rr minrl. Ii th. rclalisrrtion
rnorit and lrurification of tho mind, it then follorrs
t,irat, the proper understanding of its natrrro and
frtnciion must, llocessaril5' precerle anv seriorrs and
successfrrlatt,empt at such puritication ond develop-
rnent. Since tho Abhk{hamma teaches t}re path
to the realisation of tnrth. the stud.y of the mind
has heon givon the foremost attention and con-
eicloration throughout its discussion of realiby.
Thcl content of tlrc Abhidliamrna is thus predomi-
is nantlv psvchological. Ilori'in we h&r'o tho first
seriotrs a,ttempt in the history of human thought
to plaee the studv of psychology on a scientific
aid of a rnet:rphysical psyche. It clairns only tr,
deseribe ancl analyse psychclogical situations os
thoy act,ually occur. The value of the Abhidharnm'i
ur this regarcl iies in tho fact that it gives us cn
insight into the mainsprings of psychological life
in tho indivirlual.
_ Ihe thoroughgoing psychological analyses of t,he
Abhidhammikas refloct tho heigtrt:r 1o which the
science of tho mind had u,t,taino<larrrong the Rud-
dhists a,t e very oarlv clate in the history of intel-
lectual progross. The classicai Abhidhamma term
for ttre mind is citta. IL has other synonyms such
&s rncrno, rifi,fr.dne e\nd cete, The mind is no abstrac-
tion. It is participial in forrnation. Givon tho
rrecens&ry conditions. thore is origination of con-
sciou.qnessof one sort olanother. I{enco the mincl
is always a specific instanco eonsisting of parti-
cular r:haracteristice.
The mind, itself considsred as a seneo-door,
is surrcitrndod t;y five other oxternai sense-doors,
tire eye. e&r, nose, tongue and body. Perception
ie described and explaineci on the basis of the etimuli
which impinge on the one or the other
of the 6ense organs. Sensory eontact comes
a
about, as result of the coming togethor of a sense
orga,n and its corresponding object. This sensory
contaef thon leads to the birth of sensations of
one sort or another (visual, auditory, olfactory,
gustatory, tactile and, in the caee of the mind,
the sixth sense org&n, conceptrral), which in their
turn genorate situations which are ploasant, un-
pleasant or hedonistically neutral. Pleasant son-
eations conduco to the growth of craving which
sort or another. This attachment provides tho
 ABEIDEAMIIA
motivo impulso which koeps a-going ths strearn
of hocorr,ing, whieh ia nothing other than tho con-
tinuity of life in Ell ite ma,nil'eetatiorre-
The Abhidharn:na deels in detail with the procose
of pereeption. Aeeording to the Thoravdda ana,lysis,
thia ie marked try eeventeen dietinct steges of
cognitive and conceptu*l ecrivity, From tho etage
sf tlero a,rea,reneaaup to tho poilt when there ie
an indelible regiatration of the cognieed object
t-here &re Bevent€sn thor:ght-momentg involvod.
According to thie theory it would appear thet
ori€ Jnornont rif phyeicol ehango ie co.extensivo end
co-oval with sevontoon momants of psychological
change. Ifeuce, the Abhidhamme eays that the
urind ch.anges sixteon tirues as f's-st as matter.
Ihs co-efficionts of mind a,ro the vsrioue non-
:ognitive elsnrents and the Tireravride ligte them
'l'hese ero
as amounting to s total of fifty-two,
eaperately lilted, probably on *""onht of their
inportenco for ths psychology of hurrrsn conduct,
-which analysea
The Sarvsetiv&da Abhidharma,
all reality into eoventy-five ultimate dharmas,
edde to the analyses of the Theravadins in many
importent ways.'fheir oxtengive classificatione
&rs srlmmarieed in the Abhitlitarmakota and. tho
comrnentarios thsroon, just &s thoeo of the
Therovada a,r6 summ&risecl in t}ae Visu.dd'hirnagga
and other commentaries on the books of the
canonieal Abhidhamme.
The analysis of matter in the Abhidhsmma ie
aignificant eapecially in viow of the modern sciontific
resoarcheg into the subject. Matter, according
to t,he Abhidhamma, is considerod as a function
and the Therav6da enumeratos aB meny as twenty-
eight forrne of it'.
Perhaps the moet important singie contribution
of the Abhidhamme to tho history of thought is
its fully developed end thoroughly compreheneivo
theory of caueaiity and relativity. Being a thorough-
iv consistent attempt at explaining the dependent
origination of all phonomona, it is, in its widest
emprrical Beneo, a giga,ntic theory of cosrnic dyrra-
rnrcg. f-'he moet voluloinous work of the Tbersv6da
Abhicllramma, namely, the Patlhd'na, is wholly
devoted to tho consideration of this tlreory from
the point of view of its applic*tion to the facts of
F€nEory perception.
The Abhidhamrna deals at length with the
mechanics of mind control and with the teehniquoa
cf psychic development of tho mind. The primary
crm here ie to indisete the path to the realigation
,-': ruisdom ar paitfid, The Abhidhamma coneludee
s'rtir t,h€ dieeu.qsion of tho ultimate reality of
-'.zbl:irut. Tlre l$tter is roore frequaribly defirred in
e',irir-aiterms nnd more rnrely ag the ulcorr<lit,ioned
.1.bsolutewhich tranecenrls all sntinomies. ThroLrgl''.
,:,ut t.his digcussion ihe Abhidhamma avoid,s t.he
subtler rnaLaplr-veiceof the lnt,sr lJuddhiet Al'Jeolute
i icelistc.
w.LK.
r=lj'L Subiect-mattsr belore ths lundrmental
Abbidhamma" Ablridhernru* developed, aB we
=+'*. sir,-,ve,from the attempt at clarifieation of
?.'..ri ti 1rn:d,cireld in the rjlrLt,8,. The subject-metter
::eeted there was the teachinge of tho Nikd.yae;
45 ABEIDEAMIU,A
eapocially their creod anrl docttines. Lot us tske ss
&n exampie the Potr".sarnbhiddmagga, a Boutce
Irtere,trrre which existed iretbre the firnriiamental
Abhidiranrna. In the book tirirty iterus conoer.ning
cioctrirre are troatt'd. Tire-,, are (A) knowledgo
\itarya), wrong vicrv-s (dttthi1, routdfulness regarding
resp irabic n \dn+tpa na), c on tro I iing p ri nc rp I e (ind,rdya),
emancipation (.t'imokkha), sphere of exietence
1gat1'),karma theory (kamma), perversion luipdlisal,
p*tb Qnaggo), excellent drink (munrlaTtegyc). (B)
association of quietutie and insight p1uganaddlwJ,
truth (aacco,), fsctor of supreme i<nowledge
(bojXh.angu),love or amity (mettd), absonco of desire
(uiraga\, anaiytic inaiglib (pa{t)sambhid,i), wheel of law
(dharrtmacakka\, tranecendental world (Iokuttora),
spirittral powsr (bala), void (tufrfia). (C) great
wrsdom {mahi,paiifia), psychic powor (iddhdl,
clear undorstanding of truth (abhisarnaya), detach.
mont (ai,ueka), behaviour (coriyd,), marvols
{pdlihariya), " equal-heoded ono ", who simultano-
ouelv attairrs &n ond of craving (samaadeal,
application of mindfuiness (ealapallhfrna), ir.right
(uipassand.), tabulatod burun&ry (rnatika).
Thege 30 iteme are in most cases given ih the
Nikdyas. But eorne ghow further progress. At any
rate, these lJ0 rborns exhaust the irnporbant problerns
of Buddhist derct,rine. But s;'atematisetion is not
complete. Their arra,ngement and organieation ie
eeen in the Pali Vibhanga and iire Dhartttaskand,lw
of the SarvAstivada school, treatisee representativo
of the oarly fundamental Abhidhamma.
IX. The lundanreutal Abhldhamma ol the oarly
poriod. To bogin with, tho Pali Vibhariga urranged
the subjects of study into tho following 17 items :
aggregates (klwndlua). BenscJ-orga,ns and sonao
otrjects (,j.yatana\, eloments (dhdtu), truth (aacca,),
controlling principlo (ind,ri'gal, mode of oausee
(paccayakd.ra), application of mindfulmess (ealti-
pa{(hdna), right exeC,ion (aammappadhfr,na), peychic
power (i,Cdl,ipada), fa,ctor of eupreme knowlodge
{hojjhahga\, peth (magga,\, meditation (.ihfina,l, mt
of precepta (sihkhdpatla), analytic insight (patd-
cambhid,l\, knowledge (fid7ta), miscellaneous vicos
(khuclrl,akattatthul, and, essence or surnmery of -
clhammir ('Jhantm,aharlutla). 'I'hey include the
important probloms of Ruddhism, euch a$ five
khandhas, twelve d,yatanas, eighteen dhdtus,
fcr'-rr gaceas, twonty-two indrryas, twolve-momber
caueali t.y, fo ur satipnf'fhanas, four sammappadhanae,
four iddhipadas, seven Lrojjhangas, tho Noble
Itrightfold Peth, meditation of four jhdna and
four iruppa eamFpatti, tho fi.vo prercopte of tho
house-lrolder, four analyfic insighbs, r'aiious typeg
of wisdorn, arrd various evil ciosires.
'lho l)harrnackrtndho c,f the San'astiv6da deals
vrith the lbllorving 2I items, rn'hieh &to rn the
rnain the s&rno aB those mentionsd rrbove. Thoy
ore: s€rtg oi precepts (stkaapada), four phaseq of
(ronversion t,iTttripttt!!angcut,perfeet faith (auetya-
prosrid,a), frrrilion of tho Jrath \irdma,nya,phalal,
praefice ancl krlori'Iedge (pralipai,-abhi,jdd), noble
iinea,ge ot roeiuses (drya-uanr,la), right exertion
(samyak-prahina), psychic pov/€r (yd,ilhi-pdd'a),
application of mrnd ful noss (sm7ti-Ttrastlwna), noble
Liifit @rya-satya), meditation ('Thyana), the illimit.
able (aprarndno), formless meditation (arupyal,
prectice of other meditation (samdd'hi-bhdvandl,
 ABHIDHAtrIMA ,16
factor of euprerne knowleclge (bodhuangc), rnrs-
cellaneoua vices (kr*udro,ku.t;a,ttttl, contrr:lling. dhamma. 1. The ntethocl,:tf the eailryAbhidlrumrno:
prineiplee (ind.riy oJ, senne {)rgn,rr:<anci sense-objeet,s
(iyatanal, sggr'ega.t$s (.tlraridhai. indrry qrlemenLs
(buhru-dJr.ittr), anrl larv of eausat,ion (ptrut'i,tittt
tumt it-
pirla\1.
Tlie tweni,y-ons iternrr are a lit,tL. more f.hrr.rr ]et us look rr,t the met,hod crf the 6ariy
tlra 17 items crf tho Pa,ji lludclhism, arrd rcirrghll'
s;-enking, rir&rry it,errrs of t,hes,-rtwo sets c:oineido
rvit,h err lesr:rnl-rieciletr oth.rrr. ;lnd nli of t,lrem are
rolovslt Lo thir primary rloctrines of Budrlhism.
But Buddhism treats worldlv nroblems besirlcs
the d.octrinal ones. $o ilie Alrhiclh,"rrrma of the
early period also dealt n-itli thcsc rvorlclly' prol-rlerns.
The neetion which dealt v'ith thern is called the
ltraji\.upti-irisfra (Skt.\, pa.,fi.fi.atti
(P). In Pal- Lirrd-
Chism, in,lividual ircrsons of va.riotts kinds, rangingl
from the rrnonlightened layman to t.he ernlightonod
Bairrta, aro doalt with in the Puggalu-pafi,iuatti. Tn
tlro Sarv&stivd,da, world (tokal, aetion (karma),
c&uses (u'paclo), &c., aro treated frorn the worldly
standpoint in the Prajfrapti-i,istra (Taisho, 153!t1. ftrrrn could be seer, befors the establishmont of
Theee worl<ily conceptions (lemporal questions,
isstres) wero riealt with only errperficinlly in ihe
Nikfryas. Tho Pafi,fi,atl1i gleaned and arranged the
discuasiona which had been scatterecl.
X. Tbe Abhidhamma fron the miildle period
onward. When the above-rnentioned contents of
the early Abhidhamrna camtr to be studiod bv
ths mstiod adopteri in the Abhi.lhamma frorir
ths middle period onward, thoy v'ere siudiod irr
tho abstract and objectivoly, anrl the study tbr
tho sake of prrrctiea wliich had been i;raditional
since original Buddhism beeamo the stridy for
tho sako of theor-v, detactred from practice.
Consor;uontlr', the ciassification of the contentg
was, as has beon mentionod before,'made into
met"ber (ril,pa), mind (citta\, mental attrj.butos
(cetasika), the unconditionecl lasankhata,), &c.
These studies wero mado irr various schools and
in scmo cases various theories a,roso in 'uhe same
sehool. Some discourse books eollocted those
different theories. The Pali Kothd.oatthu i-e a, bq.li
of this kind and the book contains 217 items of
difforence. Though not a fundamental discourso-
book, the S am ay ahhedop ar acq,na.eakr a describes th e
history of the divisions into schools and their
divorgent thoorios. Among others, the Mahi,-
c^ibhasa-idstra also gives many divergent theories.
XI. Manuals (Compendiurns). When the aqe of
menuals followed the sse of fundamontel
Abhidhamrna, tho pract,ice dt g,.aanism earne to
be discussed again, l-or example, the form which
tire Pali Visudd,himagga chosa vzai to set up seven
stages of purity nsr the grading of Ilrrddhist,
drscJpline and to oxpound the doctrirres accordirrg
to them. The Abhidharmakoia-$d,stra and the
-6dstr a r':f ti:e Sautr6ntika line sysiorna-
S al y os i d.d,l1i
ti-ee doctrirres acr:ording to the order of tho four
tr.rths (sorro-w, origin of sorrow, cessation of
Forrcw and the path). Again, Skandhila'e Abhi-
i',cntid,:atira and tho Mahdyd,na-pafi,caskand,ha-
s,j.ctra of Vasubandhu of the YogdeEra School.
ar,j other uiscourse books arra,ng6 tho doctrinos
and thecries in the crder of fivo aggregatoe. But
on, the olLrer hanci, some, based orr purely objectivo
ti,eories, disc"qs doctri:eos by classi.fieation into
mBtt€r, mind, meatal attributes, &c.
ABHIDHAI!'IMA
XIL The method of studyadoptedby the Abhi-
Ilv whu,t methods was the sr"rbject-rnatte.r rnentionecl
in the proceding chaptcr studied ? Ao has been
reterred to earlier, the metbods also underwont
changes as the Atrhidharnma developed. First,
,\flridharuma.
ft hrrd three distinctive features. 'i'h".o wore: (I)
the irerns concerrLing tho conditions by lvhich
eqils arise and thcso eoncerning practice and
ermari<,ipation are svstenraticall5r e"xpr-.trnrlcd. This
rtletlrod can be seen in the Pali 'Dai,isarnbhiddtnagga.
arrd tire 1:'ibhatiga and tl:e Dh,arrnoskandha of
tlie Ssrl'hstivada ; (?) various cloctrirres a,ro arranged
in nrimerical ord.er. Ihis can bo seen in tire Puggola-
7,a,iLriatti.arrd in the theory of evils expoturdod in
bhe I'iblLanqo and !.!rc liu,ngitiparllitla; (ii) exposition
of ductrirros and dofinition and explanabion of
the terminolog.v. I'his irt rleen everywherro in the
early Abhidhanrma oncl is t;'pical of it.
Those three ciistinctive featuros in rudimontan'
the fitndamentai Abhidhamnra in the surtas
and other lit,er*turo of abhidhamrnic tendency.
Iloro particularly, in the Pa{isanbhidd,ma,gga and
Lbe }i,idrlesa, the features are noarly the same as
in tho Abhidhamma.
2. The nteth,oriof sttultl ad,o,pterlin the Abhid,htzmtnu
of the rnidd.le period and a{tnr.' The methodological
characteristics of the Abhidhamrna of the middle
period and after were, &s has already beon
mentioned: $l. Coirsrderar,ion according to abhi-
dlrarnmic standards (I.'. i,afi,h<t-Ttuccha), $2" Consi-
doration of the subjects mattor from the point
of viow of connotatiorr and donoiation {Skt,sahgralw,
P. sangaha), $3. Consideration of the concurnonce
nncl coexistence of mental action (Skt,. sonr.pra,yoga,
'P"
sa,ritpayogal, $1. Considoraiion on tho conditionel
roiation of phenomenel succession and coexistence
(Skb. pratya.ya., P. paccayol, $5. Consideretion on
maturity and non-maturity of the phenomena
(Skt. saanonvd.gantana), Thsse will bo surveyorl
bolow.
$1. Questio,ning (Pafi,ha-puccha) : In the Pali
Abhidhamrna,, 22 triplets (ti,ka.\ a,nd 100 doublets
(d,ulca) are established as standards of coneider-
ation. The totai of 122 stanCards &rle ealled
" abhiclhammic table of contents " (abh,id,hamtna-
mdtikd\. They are tho standards applicable +,o
tho whole Abhidhamma. Othor schools havo no
sueh fixed standards and the kinds and numbere
vary g'ith the eonvonionco of the occesion. Tn
begin with, the 122 standards of the Pali Abhi-
dhamma are Bs follows :
A. 22 TIiIPLETS ("/Ii,4) : (I) Good (lcwala),
bad. (akusalo), indetorminais (avyakata); {2) Asso-
ciated rsith pleasant feeling (sukhdrya uedandyo
sampa,uutta), associated with painfrrl feeling
(dukkhoya ,'. aseociatod with neutrel foeling
(ad'ukichamtwukhd.ga"".), Lu. s'.); (3) Result (vipaka),
tirat which he-s r€sulf,ant quality (r:ipAkad,h,am,mo),
that which is neither rosrrlt nor a, thing having
resultan-t quality ; (4.-6) That which hes the act of
epplied and eustained th inking {sadtaklca. savi,cdroJ,
tho act of sustained thinking only (adtokka-
ai,&ram,atta), ihe act of neither applied nor
suoteined thinking (.aaitakka-auicrtra); (7) State ot'
 ABHIDHAUUA 17 ABHIDEAUMA

being aceompanied by zeat (piti. eahqata), atate $2 Ciaesilica.tion (Sangoha). Aided by invosti-
of being aeeompanied by happrnesn (sukhasalvtgat'cr), gations by means cf the standatrds listed &bove,
ctate of boing ar;r:r,rrnpnrried by indifferenco (upekkffi' the ettributes of eoncepts became defured more
aatLogato,l; (8) Removability by vieion (d,asaa,nena and moro minutely and exactly. Consoquently,
pa,lwurbbol, removabilitv by culturo (blt duarfi' 11o, p" ), the identit5r, rosomblance and difference of the
irremovebility oitlior by vision or by culturo; doctrines and items u.nder examination becamo
(g-- 10) Gning to degeneretion \dcayugd'mi,), to clear errd distinct. Accorciingly, it was natural
purification (apa,cauagd,m'i),t o neither degradation rhet the contrast or sompa,rieon of tho concoptual
nor elevation ; (l I ) The trainee (oekhi11a), the connotation and denotation led to tho subordination
adept (asekhiya), the one who is neither trsinee of ono to another.
nor adept ; (f 2) Limitod (paritta), sublime (mghag- $3. Mental ossociatiom or combtttotion
gate\, infinite (apparnd.na); (i:f-14) Low (hina), (Sampayoga). Mental function wae examined with
of mediurn worth (rntjjhima) , oxcellent (pary'itrt) ; reference to perception, good and evil deodl, the
(15) Fixed r*'rongfulnaggas to eons€quenca (micchat' practice of the path, the reelisation of the fruit,
t*niyataJ, fixed rightfulness as to conseqnenee meditation anci various psychic powors. And the
(aammutt'<t-m'iyatol, rrndefined (.aniyatq) ; (16-_tti) eoncrsLe mind in thoee ca"ses wca analysed and
T*et (otitaJ, f trture (an'd'gata),present, (paccuppannaj; montal substance {cittai as &n agent wae distin'
(19--20) That which belongs to one's self (ojlhatta\, guiahed from mental attributes (cetasika'1, The
whot is oxternal to one's self \buhiddft.a), what is cnexisteucs of the mental substanco and ite attri-
both insido and outside of orresolf (ajiha'tta'hahi'dd'ha)i butos wa,s cqnsiderod as combinetion (aampayoga)
(21-22\ What is visible and reacting (sa'nid'ussa'na' This theory, too, veriod with schools. For oxamplo,
with the San-dstivdde, the conditiorrs which
aappa,{igha), what is invisihle and reacting (anido's'
regulato combination &re: (l) Equality of supp/rrt
Banu.sellpLlligha), what is noither visible nor
(diray a -sornarn). l{ental subgtance and its at'tribut'os
reacting (anitlas sana -<4tyto,tiglt'ct) .
should ha,ve the a&me sonse organ for eupport.
B. 100 DOUIILIITS (DUKA): (l) Moral roots (2) Equality of senso object (d'Iambono's"). tr{entel
(hetu\, wlrat, aro not moral roots (na hetu) ; (2) substanco and ite attributes ehould porcoivo ths
Concomitanco with rnoral roots (sah'etuka), sarne object. (3) Equaiitv of mode (ak'tra'a")-
non-Concomitance with moral root,s (aheiukai: I[ental substance and its attributes should work
(3-7) Causally relsted (ea'ppaccayo,), not ceusally in the same maruler when perceiving. (4) Equality
relatod (appaccaya\ ; (8) Conditioned (aart*lwra.), of timo (bcrla-s") : sJrnchronism. Ilental gubstence
unconditioned (asahkhata) : (9) Visible (sonid'assano), and its attributes work ut, the samo timo. (5)
invisible (a.n'idassan'a,) ; (i0) Roacting (sappaliqlwl, Equality of substence (d,rauya-'o1. As es.ch montal
not reacting (appa(igha); (ll) Having material attribute agsociates with mentai substsneo ai the
form (rfr,ptf, immatorial (ar{t'pi'\; (i2) Mundane same time, so two or more ageneios of t'he same
(lokiyo), iupramundane (Iolcuttara\ ; ( 13) Boing attribute c&nnot, associate simultanoously with
cognised (kenaci airtfieyya), bein_g ilcognisable one menial substance. This is called the Theory
(kinaci na, aifi'fr'eyya); (Ia) Stain (d.sava), no stain of tho five-aspecL llquaiity of tho Sarvfr^ctiv[.d4.
(no d.saaa); (15) Having stains @daaaa), having Pali Buddhisrn also sets out much the s&me
no sts,ins (andsaaa.); (16-55) Having objecte of thoory.
thought {sdrammaqta\, heving no such . objecte 54. Theorg aJ Correlntion' {Pa-ccayo)" This theory
(aniiammuq'a); (56) Mind (ci'tto), non-rnind (na is ini,ended to rnake an oxhaustive survey of tho
cdtta\ ; (57) trIental attribute (cetas'ika), not mental spa,l,ial ond tornporal relation of phenornona with
attribute (acetasilca.); (58) Conjoined with mind one another &s they appear ancl disappear and
(cittasampayuttaJ, dotached from rnind ("!t"' chango. Montril associstion is, of course, one of
nippayuua)-; (59-66) Otie's own (aijhattika)' those rolations. As for conditions, the theory of
eiternal (bd.hira); (67) I)erived (updd'd')-,- not corrolation rnay havo developed from the considera-
clerived \na upada); (68-75) _Vices - (k;"Icsa)., tion of tho tweh'e-mornber cotrssl ltw (pati'cca'
uon-vicos' (rw kilesal ; F6-77) Vitiated (sanki' samuppdtla). The law 'which originally rrled morai
litghu), not vitiated (asarikilittlta) ; (78-93) Realm actions only waa o:itended and mado applicable
oi' san"u (kd'md'uacaru,), not reaim of sense (ria to all physical and meterial phen-omeno as well as
kdmaua.cura); (94) Realm of lbrrn (rt1pduacaral, to moial actions. The I'ali Abhidhamma gives 24
not realm of form (na r&'ltd,urtcara\; (95) l-ormless relaticnal conditions, tho Sariputrdbhi'Jhnrma,'
roalm (ar[t'pduucara\, not'formlessr realm (no id.stra l0 kinds, and the Sarvdsti'i'icla 6 or 4 kinda.
arfrpd,oacara) i (96) Ineluded (.pari'yd,panna), un: These theories of various schools show some rosem-
inclrrdea @pariydryanna) 3 (9?) Leading onwa'rd blance or similarity wit,h each othor, buf, probably
(niaadnilco),- not loading onward \urt'iyyd'nika) ; there had boen no diroct relation among the various
igel- fixea {niyata), not fixed 1o,n'iyakt'); (99) schools.
ifa"iog e boyond (sauttara), having n^o .beyond To begin with, the 24 kinds of rela'r,ional con^
(anuttara); (f00) Strife (surapa), non-strife (arana'). dition ol Pali Buddhism &ro the following. (l)
Tba Sariputra-abhidh'arnta-iastra, in its Chinese Condition of causo (hetu'paccaya\. Immodiate
translation of an unknown school, gives 36 doublets c&use, principal c&uso ; (2) Object, (drammarye'p").
and 7 triplets, a total of 43 standards. Tho Jfi'd'na' ObjectJ which cause cognition ; _(3) Dominance
pra"sthind of ths Sarvd.stivdda gives 50 standards. (ad,h,i,pati-p). Various auxiliary conditione, msdiote
IIoet of them can be found in the 122 standards or indirect c&us6 ; (4) Contiguit'y (onanbra'p")-
'Ihe sarqo ae the next ono
of the Pali Buddhiem, but some &re different ; (6) Imrned-iato conti'
from thoso of the Pali Abhidharnma, owing to t'ho grdty (sarnanantor o -p" ). The immediately precediag
diffrrrencee of e€ctarisn Buddhist theorioe. mental state performs tho function to give place
 ABHIDHAMIEA
to the imrnediately following mental stato ; (6) '
eoerietence lsahajdta-p'). Coexistential reletion of
concurrent rn*terial or mental things ; (7) Recipro-
'fha
city (ofr.r1amufi,ito-p''\, reciprocal relation of
concumcnt mentsl and nraferiel things ; (8) Dopon-
denee {rtissaya-p' ). Serrsatior}sor psrcoptions depend
on the corr€sponding sense-r)rga,nsor seats of por-
ception ; (9) Su-fficing eondition (ununissoyu-p'1.
Object and cont,igrrity becc,rrr6,5llffiqring condition
in order to becomo more powerfrrl ; ilO) Antoce-
dence {purejata,-p'). Sense organs and senee objects
troeorne eondition by +rntecedence; (l I ) Consequence
(pacchnj ata-p" ), Succeecling mind bocomos condition
to lrreceding body ; (l?) Srrccessicn (d,seuano-p").
Tho relation in whiqh powerful epperception lasts ;
{I ) Harrrre (ko,mm,a-p''). tho relation of good
or evil karmn with material and mental thingp ;
( 14) Effect (aipd.ka-p"). The relation _of tho
karnic result wifh eoilcurrent material and-montal
things ; (15) Nutrimont (ahnra-p"). 'l'ho relation
of material and spiritual nutrirnents with body
and mental oxperienco ; (16) Conirolling power
(hdriya-p"). Relati,on of twentv-two controlling
powors with maferial and menial things ; (17]
Meditation (.ihana-p"). Relation of the constitu-
ents crfmoditation, euch as appliod thinking (vit4rkko)
arrd eustained thinking (uicd.ra\, with coneurrerrt
phenomena ; (18) Path (mogoa-p"). Relation of the
constituents of the path, srrch as right view, &c.,
with eoncurront phenomena ; (19) Association
(sampayutto-p'). Relation through association of
mind subetanco anrl rnental attributes ; (20) Dis-
sociation (viptpoyutta,-7t")" The cas$ where there
occurs no association ; (21) Prseence (atthi-p.'1.
Dopondonco of matter arrd raind on oach oLhor
for existonce ; (22) Absenco \tta.tthi-p'). Relation
of the preceding montal state to the succoeding
oa6 ; (23) Aboyenco (vigara-1r'). Relation eimilar
to itom (22i ; Q4l Continuanoe (avigaU-p"). Relation
sinilar to it€m 21.
Some of these 24 itoms resenrble or overlap some
others. Thoy are not adequately arranged. This is
not s strict errd logical classification.
relational conditione oxpo',mded in tho Sariputrd.
bh,idharma.-6detra seem to correspond to those of
Pali Buddhism, as given here in perentheses: I (l) ;
? ( 1 , 5 ) j 3 ( 2 ) ; 4 ( 8 . e ); 5 ( 1 3 ) ; 6 ( 1 a ) ; 7 ( 6 . 1 0 l l ) ;
8 (7) ; g (12) ; 10 (3). The four relational conditions
expounded by the Sarv6stivEda are: (l) Condition
of_ calrso (heht.-praty^aya), (2) Condition of objoct
t.dlam,bana-p'), (3) Condition of immediate
guity {sannonantara-po), (4) Conttition of domiuance
(adhipa,ti,-po). Theso corresponC to tho first 4 or
5 items of Pali Buddhism. The gix c&usesexpounded
aleo by tho Sarvd.gtiv6da are : (l) Cause of co-
oxistanco (sahabhft,-hetul, (2) Association (sampno-
yukto-ho),, (3) Relatiun between the similer {sabhd,gc-
lo), -(4) Csuse of all-porvading evils (saruairogo-io1,
(5) Cause of offect (dpako-h'1, (6) Various-c&use
\kd.rana-ho). Comparison with t}re 24 cr.,nditions of
Pali Abhidhemma gives the following table cf
ep-proximlte c-orrospondonco: I (6) ; i lt9y ; f.A
(12);5 (I3);6 (3).
3 5, Samandgatrwno. As to the possessing and
non-possesslng of something, we have th; dis-
cue8io.n by the Sarr'Estivdda, but iue exposltion
is onitt€d here.
48 ABEIDHAUUA
XIII. The Value ol the Abhidhamma. Ir was a
distinctive merit of tho Abhidhamma that it eygte-
matically unified various doctrines of oricinal
Buddhisrn into a, consistent system and [arr*
exact definitions of all Budclhist terminol,ogy,
claritiing all Buddhist concepts. But it carrietl
with it somo slrortcomings. Tho definitions oI
concopts and the exposition of doctrines wer€
too forrnal and uniform, with tho result that the
profundity and sublirnity of the early doctrineg
were lost. tr'or, it is impossible to gtasp the stresm
of concrete practico by uniform and abstract
definitions. In original Buddhism, tho sarne tor-
rrrinology conveyod varioug meanings as the hearers'
understanding ancl abiliby varied. The abhidhammic
definitiorrs deprived the words or concepts of their
nuance and flexibility, and the abhidhammic
studies ggadually deviabed from the practice of the
path and became mere theorios for thoir own srrke.
eubtle and c.ompiicated. 'Ihe roliqiosity-loeb.
and prac-
tical nat uro propor to Buddhiam wero It' rpas
fo -19c.tif-r' those shorrcomings that lVlah6yEna
Buddhism arose.
K. M.
Xnr. Abhidhamma as roligion. To ilre religioua
consciousnegg human life is essentially ethically
conditioned. The moaning and significance of
human conduct ean be msdo intelligible only from
tho standpcint of ethics. Culture and civilisatiou.
whether of tho individual or of the group, are
inconceivable withorrt the motivo force ilf an
ethical ideoiogy. trforality ie t]re sense of valuo
thet, t,he mind attaches to human behaviour, in
thought, rrorci rrnd deed. All eth:cs, therofore, is
psychological. Ethical oction is fully conscioue,
purposivo action. Ifuman action, il it is to be
ethically significant, has to originate always from
volitional impulse. Psychological behaviour is not,
a mochanieal process. Tho lawe of the mind are
fundam-entalll' {ifferent from the laws of physics.
The ren Since the Buddha &sserts tho supremacy df ioina
ovor matter, what is ossential for the soekor after
ethical and spiritual perfection is to understand tha
nature and tunctions of ps3rchological procosses.
In tito view of thei Abhidha,mm&, the stirdv of
ethies and- psychology is not an academic pursuit
-to
but something Chrrt is essentially relevant the
progress and harmony of individual and eocial
lil'e.
conti.
Tho Abhidhamma markg a consistont anci hishlv
succo_ssful attompt at the harmonious intege"tioi
oj e1!i9q, psycholog;' and reiigion. This facf givos
the Abhidhamm& its distinctive reiigious charact€r.
The discussions in the Abhidh&qun& aro charged
w.i;h a thoroughgoing_ethical oamostness springlng
-th6
directly from the religious conseiousness of
Abhidhamma. ft is only in the light of the intonee
interost in ethics and religion that, we c&n make
gonso of the seemingly unending and remorselessly
monotonous classifications and enurneratione that
keep on occrrrring in the pBges of the Abhidhar"'na,
both canonical and corrrrnentarial.
XV. Abhidhamms 8s Phitosophy. Tho Abhi-
dhamma conetitu.Ces i:he rosults of an inquir,v into
tha nature of human oxperience, both eeisory and
 ABEIDEA]trMA.AN{ITIKA
extrf,.sensory. Sinco tho resulte aro stated and intor.
preted in terme of langrrage and logic, it allows the
-.lbhicltromma the justification to be considered as
prlriloaophy- Tho function of philosophy, if the
latter ir to be practically uaeful and ethically
edifying, ic not to indulge in speeulativo aogitetion
or m..ra intallection but t,o undergtand naturo.
'Ihis
undorstanding cannot be obtained or developod
without referenco to the observatiorr of the world
within s,nd a,rorrnd us in ths way it actually functions.
The prirrciples that govern naturo are not mado
,rvailablo to sense perception diroctly oxcept
tlrrough instances and illustrations in ono's daily
exporience, srrch &s sooing falling mangoes and
decaying bodies. They can be discovered only
through the philosophic method of analysis and
svnthesis. If we aro not to romo\'/o ourgelves further
away from reality it, becomes imparativo that we
first describo rather th&n ro-interpret the data-of
our perccption. In this regard the Abhidhamma
ean be introducsd ae a critical and descriptivo
pirilosophy. Tho groater part of the contont of the
Atrhidharnma is &n analysis and synthesis of
phenomena, but it does not, stop at & mere pheno.
menalism or realism. Towards its labter part
tho Ahhidhamma doscribes the unconditionorl
&bsolute, but it doos not claim to be a thorough'
going monism that altogether deniss the objcctive
reality of the world which is recoived and contirmod
by the sensations. Realism thab donies the world
of spirit ie false materialism, while idealism that
denios tho realil,y of the phenomenal world removos
the very possibility for ethical striving and religious
and spiritrral devolopment. Tn the intorests of
othics and religion the Abhidhamma avoids both
extrerues and follows ths middlo path of sanity
and corn-mon aonse.
lJlrr-rocnEr,-sv : (On ttro canonical toxts of tlie
-tblridharnnra) :--8. C. Law : A History oJ I'aLt
. ' . r t r r u t t t r e ,I I , p p . 3 0 3 - 4 ? ; J . ' I ' a k a k u s u : O n t h e
=Lt hi,riharma Lnteratur e of th e S aro^astiua.din,r,J PT'S.,
l9{}5} : L. do la Vsllee Poussin : Docurnented,'Abhi-
;.1qtnt,u, trad,. et unnotds, BEI-EO.
-{r';rrru,tiloka
'I'itako, : A Cuid,e throualt the Abhid,hannncl
(Clolornbo,195?). (ui tno doctrines of
: i'rt: Abhitlhorms S<rlro,ris): -IIrs. Il,hys Dayids :
-{ Butlclhi.st Manual u.f Ps1tchological Ethics ;
;-. Z. Arrng and l\Irs. I{hys Dtrvirls: Cnrnpendium oJ
Philosopltg, PTS. Tra,rrslntion Series ; T. I. Stcher-
b;rtsky: 'f'he Centrul Con.ception oI Buddhism:
1-rrllirr Poussin; L'Ablt,idharrnakoia, trnd. (Paris,
iit:3-5) ; J T{asyap: Ahhidl,am'nt,a Ph,ilosophy,
I&II.
ABHIDHAMMA-AHUIIKA is e Bub'cornrnentary
,,rt th{} :\trbidlrnmma. lht: work gcnorallv known
i,]. tiiis name w*s writterr by blro*t,r-apdla to
--,rp p lomr:nt, t,lrc r-rriginal A bh,irthann t a- II fi.Ia - T, kd c f
\ l r r n r i : : , { r * i , l r . l t i t ; ( J u . 6 9 ) . f t s o f H r : i a lt i t l e w h i e } r ,
r,-r'ivc1-trF, is iess frr:qucrrfly us6tl, is Llnatlltq,uo,nnartd
',au, 60), Tirc rt,rrllo . Abhidlwmnto-anutika,
rrpferir$ ilr iirr irr*ciilrlrorr ;rt Pagd,n(Burrna), daf,ed
: i l 4 I J .i i . ( l + { : l . \ . ( . ' .) ; u r r r } n f ; ; r , l i s t o f 2 9 5 t e x t s
49 ABHTDHAMItrA-MoTATIKA
'Iaungdwin and
offered by tho ruler of his wife to
tlre Sangha 1BE-FEO. V, 183). Ariyavamsa, the
celebraied Burmese teacher and author of the
lSth century, composed an interprotat,ion (attha-
yojano) in Burrnese on the Abhidhqmma (atthakothd)
anutikd (Bode t PaIi L'itereture of Burma, p. 43).
ABHIDHAMTIA-M0IATIKA, o r , t o g i v e t , t r i sw o r h
its proper title, Paramatthnppakcts'ini., or Sa,tt-
-
d,bhidha,mmagandh,a al(hakathay a, m ulqti'ka ( Go. 69 ;,
is an exegesis on the entirc Abhidhamma-pilaka.
As it was the fl,rst born (dd,iblnitatta) of all sub-
commentaries, it became known as the Mulo
Tnka (Sasv.33). It stands a,pa,rtfrom the individual
conlrnentrl,rie.s <;n the severr books belonging to
bhis coll_cction (p'i{o.ka). Tho work is ascribcd to a
certain Ananda (Vanaratana Tissa), wiro, like other
conrmentators, Xlaha Kaccdyana, IJuddhaghosa,
Buddhatlatta, l)hammapdla, was an Indian by
birth. lle joined the Order of monks in Ceylon and
stood at tho hea,d of the Araffflavdsi brotherhood,
which was founded at ttre boginning of the tith
century, during the reign of Aggabodhi II, and
which was devoted to & more seclu<led hermit's
lif'e. Ho is said to have composed this work at the
request, o1' a. senior morrk, Buddhamitte (Ou. 69).
Aitirougir there are occrlsion&l dissents, e.g., tho
rt>jt:ction of a static phaso of'thorrght, apart from
ir.,sarising arrcl cessation,r the work which is the
oklest exiant sub-comment,ary on tho Abhidham-
rna,2 is ovidently baseclon tsuddhaghosa,'scommen-
taries.
An interpretation (a'nutdkd) on l}oo Milla {'okd
and named the Liwttlr,a.uanryand, was compiled
by (Julla I)hamrnu,ptla, although sometimes thie
work is included in the list of commentaries and
w. s. K. sub-commentaries attributed to Dhamrnapdla Aca-
riya (e.g., Gu, b0 and Bristr.:i3). ThisAcariva l)ham-
rnaptlir,, however, livod before the ?Lh contury,
rrlien tho ftimous Chineso braveller of thab tirne,
Ilsiian-tsang, ref'elred to him. Dha,mml'pt1la, Junior
(Culla Dhammapa,la), on tho other hand, rt--&s&
scnior pupil of Ananda Vanu,ratrrna Tissu, ref'erred
to alrove. As he wa,s alrea,dythe author of the Sacce.
(XXX) ; sankhapto (q.v.) ib is more likely thab it was he
who cornpiled the explanatory notes bo his teacher's
XIilla lLka.
Various schools had in the course of time
composed their ovrr sub-cornmentaries, and. when
conflicting cxpositions had i,ecome too obvious,
they were reviewed by l\Iaha Kassapa, the author of
of the Sucldltam,ntasangahaalicl his brrntl of echoiarly
monks at Jetavana Vihdra in Pulatthipura (Polon'
narulv&, Ceylon), after the reconciliation of opposing
the reign of Parakramabdhu I. The
schools during-tlris
outcorno of revision w&s tho Paficappaka'
raryai{hakatha rn t}ireo parts concerning tire Abhi'
dhamma works, exclusive of the Dhammasanga4i's
Atthq,saI irti and t he Vrbhanga' s S amn n hauin'adnni -
The arrthor of tire ]Iitia f ifta, therefore, protrably
lired irr tjre btli. or 9th century, a,nd should not
br,.confuseclu'ith artotlrt't Anandu., u'h<-r
also belonged
to the lrrrtiitilvtlsi br'.rtlrerllood and ll'ho wi.r,s a
t.liscipie of Udtrurlrarasiri lle'tlhankara, the ptrpil
1 Sh\re Zan Aurg : Camp. ol PhiI' Iutlod. Essay' p. 26.
2Dez.y.3.
 ABHIDHAIIIITIA-PAN$ARASATTHANA 50 ABHIDHAIYIMATTHA.SA NGAHA

of S6riputta, irr thc *rriy l3th century durirrg t.lre- legenrls ancl a, wealth of' lristorical rnd mvthical
reigrr of Vijayabrlhu IIl at Junrlxrddoni (I)tlrirba- detail, tire compiler of tlio Abhicih,antrTtdthu-
d e r r i y a , C e y l o r r ) , : r , l t h < r r r g l rt o t h i s l r r t t c r A r r a r r d a i s sungaha is so severerlv t:orrt:ise in his srrbject-tnat[er.
frerlrrr:nl,l.y nsr:ritrc:rl thr: iruthrrrsliilr <;f' the Abni- thtrt ttne cu,n harclly speak of'him as tlre " a,tithor "
dhantma' M*i4-!iku, oi'ther eornlrenrlium, ttte v,ork being mrrc,h more irr
Frr,lrn-leu,[ munuscril:t copirs cf this v'eirk are t ile nature of rrn exir:4sive ta.ble of contcnts. llurlclha -
exts.nt in manyternlrle libr;rries in Cleiyl<.rn,sq,r,grcling ghosa,, lnoreoi'er, lras giverr rrs irr ltis I'esrrrJr//ri-
tcr It.tf . Fiomadasa : Lunkiiu,i Pzt.:kolupot Numtitsoliyu,, ntegq(L a practical standarrl -.1'ork on ttirr mcthorl of
a r:at:r,logue of lrulrn-ledI .:\L$S. l1r (jrrylon (L)olorrrl-ro, tler-eloping silint,hoorl biz rllearls of' r'irtrre rrrrcl
r 9 59 ) . rne<litat.ion. lt is et,hical irr. its entl, evclr u.herr he
H . G . A . v ' .Z . treirts his strbject psvchologir'aliy. Anunrdclha in
lris Abh.id.hrn,tntattltu-sttitgalut ha,s gi,r'en tr, purelv
theoretical u,nu,lysis with a c<;nciseness l;orclering
ABHIDHAMIIA-FANIARASATTHANA, a work on the laconic.
of the 14th centurv cxpiainirrg sorne pa.ssagesol'
the Abhidhamm* (Gt'. i4).'Ihe author is u, monk, Tlre work could be called a I)igest, brrt for the
named Vimalabrrddhi, with the alternat,e prefixcrs fact that the srrmmary is so eompaet tlru,t it might
of. Nava- a rd Cufla- (Gr. ti4). Ilut, in the earlr.'period easily callse some mental indigestiorr. l'or hr:re
of Pali-.tsurmese literature it is not alrvavs poseible u'e find in ono smail volurne the whole subject-
to unravel the confusion oI'ndrnes of Burmcse and rnatter of the Abhidiramma u'hich is containecl
Sinhaleso a,uthors. Thus, the Sinhalese nronk, irr seven books on psychological ethics, dealing
Sdriputta Malrasami, author of the l'inaga-safigaltu *'ith consciotrsndss both moral ancl immoral, ai
writien in the l2th centirry trnrl of' a paraphrase cxperienced in the various spheres of sense, form,
to the Abhidhantrttctttlta-sgrLgain.is called in -Burma frlrrnless ancl transcendental : its concomitants or
Nava Virnalabuddhi.o He should uot, however, mental properties (cetasika\, anu,lysecl and clis-
be ideniifierl with t,he arrthor of lhe Abluidttantrttu- tributed ac<-.ording to the mental sta,t{rs in which
ptar3,parasatlhiina. thev occur ; the process of cognition tletailecl in
its sevcnterel tirought mornents ; the process of
ABHIDHAMMA PITAKA. See ARHIDH,T}I}IA. beeorning or life in the various realms of karma
and rebirth ; ther many aspecls, <;rigins, groups and
qua,lities of matter wliich rney be so subtle ttrat
ABHIDHAMMATTHA-SAfCAHA. liris work rs
a, summa,ry (sangahu) of the sense or meaning (attln\ it is mere forun (ril,po,) ; the laws which govern
of Iluddhist philosophy (abltidh,umrna). Ir is a conditional origination and inter-relationship;
and the varioug stations of mental exercise and
ma,nua,l compiled in Pali not. earlier than the 8th
century A.C., but it came into use as a text book spiritual developmont.
for sbudents of Abhidhamma in the l2th centurv A1! this is condensed in less than 50 pages of
only. It is a treatise excessively condenserl, yet print. Its very terseness does not make it easily
extremely popular as a handbook. " Even at the intelligible to lay readers, but it should not be for-
present clay this ms,nua,l is still held in the higliest gotten that this book is not one of exposition,
possible esteem in Ceylon as well as in Burma, Tlie eomposer trimself says in the opening verses:
and has been nrore frequently commentated and speak in sumrnaries concise
" Now will I
translated in Burma tha,n anv other text of the contained
'I'he of things in Abhidhamrna-lore ".{
Abhidhamm&." 1 authqr's namo is always
given as Anuru lclha, who, according to Burrneso And ho contiriues to enumerate the four cate-
tra:lition, wad a senior rronk (thera) in {ieylon gories dcalt with in this compendiurn: conscious-
residing in Polonnaru\4'a in the llulasoma Vih6,ra. ness (uifrfrina ) , mental properties (ceta.*ika) . material
Nothing more is kno,a;n of him, except that he qualities (rupa) and omancipation (nibbd'na).
was the author of two other books, Pararnttttlta- Further. we find that every chaptcr and section,
u'inicclwy a a od I{ dt nar fi p apariccheria, amd, perhaps. in which each of thece four chief divisions is sub'
of the Anuruddha Satake.z divided, is rounded <1ffwith & verse giving the barest
Four sub-cor-nrnentaries have been written on outline for purpose of rnemorising tho cont'ents.
'Ihus, the irvelvo classes of unskilful thought
this cornpendiurn, trvo in Ce-ylorr, Pord,na-lilod, by
Nava Vimalabucldhi thera, and Abltidhantrna,ttha,- (alcusala citto) are to be rnemorised as follows :
aibhiuq.nE by Surrrangala thera. and trvo in Atthadha lobllamttlcnfi dosamfildni ca. daidhd
Rtrrrna,, Sankhepa-xannantl by Saddhamma Joti- m,ohamilld,ni crt rlt:e'ti d"*ddasakusald, siyum.
pala and a recent, work, Pa,ramatthudi,ltano !ikd,, (Eight there are with roots in greed,
b-v Ledi Sayadaw.3 Tu-ofotd th<-rse frorn hateful seed,
Although the Abhidlrurntna,ttha-.sangaha covers Tu'o are in confusion caught,
in its final chapter moro or less the sarne rango of In ali twelve types <-rfsinful thought).
subject -rrratt.er as Buciclhaghosa's Visuddltirnagga,
Havins dealt summarilv with the eighty'nine
the t$'o works can hardiy be comptrred otherv'ise.
For, rr-here the V'isudclltiniagga Lreats its subject classes of corrsciousness (which may be expanded
to one hundred and twenty-one by resolving each
u'ith arr amplitudo of intorpretation and critieal
expianation v-ith the ixsistance of numerous of the eight kinds of transcendental consciousness

(Calcutta 3 For further details, see Poli' Lilerqlure of ICeUInn, pp. 16E-
i \\'rnt€rDitz : Eiatory ctf Ind,inn Likrature Uni-
versit!' publicaiiou, 1933) II, 222.
t C!*icnaum of Philatophv,p.sr.
3 DPPJ. p. 90.
 A BHIDHAMIII ATTHA-SAN GAH A 5t AB HI DHAItrMATTEA-SANGAHA _

into live. thus obtaining ftrrty kinds in place of eonstitrrtes tlre -qubject-matter of tlre Patthana,
eiglit), tlre Abhidhanttttatth.a-xtngoia passes on tlre last, <.rr " Great Book " of tho Abhid,hu,mrna-
to the clasgi{ir:ation of fifty-trx'o merrt:rl lrroperties pitaka,
(cetn:;iko) seven r.rf r,r'hiclr rtre eommon to each an<l The eonciuriing l)arf, trl.sts of mind culture,
r r v e i : _ yt h o u g l r t , s i x c o l r t i n g e n t o n e s , f o t r r t e e r t a l r v a - " * s tlre fortv exercises for rne<littrtion (bhutana),
lirrlit:rl r.r.ith rrnskilful t,hotrght anri twenty-fir'e tlre sttrtes ot'rnental alrsorption \jhd,nu\, untl supcr-
r'u!nrilon to rlll rlesthetie staten of mincl. Tlre various ncrrnrnl inteilection rvliieh nll leacl to
\abhiitfiri),
e'r,rnrbinrliions of' these mentsl properties constitute ptr,cificrr,tion (sunrutha) of the mind. Rerrl insight
il i ich l'ericty of mentnl s!&tes or thouglrt, processes (uipassanci). lrowcvcr, is tr,ttaineti akrng the path
rvlriclr mnkr:n onr. l.drrrirer thc keen ser:sc of psvclro- of purification of morals. of tlroughts. of views.
rrrr;r,ll,silr ir,t srrch an eorly tlate- l'or fuller e.xJrlana,- of dorrbts, of discernment, oI knou'lecige antl of
t iorr of these rnentt,l properties, see CI.ITASII(A. insight, by r,on<:entration on tl.re salient rnarks or
'l'he clrrurirrteristics of impermanence
trrrxt lltr,rt of t|e boqk treats of t5e c'.c.mi- (anict:a), conflici,
trrnts prr,rtierrlar to thr: vurious statcs of conseious- (dukkln) antl eqolt:ssness (anallrT).
'Ihr.rs,
n€r-s. sense-impressions rnri.y be divided - l)rnrrnr:ip:rtion \uirtrckklrr;,) can be atta,ined througlr
nr,.eorriing to ilre six senseg *n(l accor(ling tc-r the realisatit.rrr or insight follou'ing .tny one of thele
nntrrre of t,he imprelssiort o{' pleastrre, ptiu, jo5', ttrree r'nntr,mplatiorrs, rvhich therebv bet'ome tho
qri.:f nrrrl rrrtlifft:rerre:t:, whieh o,grrin results irr lr, cif us(r of emancipation (cillokkhu n u klru).
i,rrge variety or <:ombinntions rlnrl mutlr&l exclu-
sl()ns. I'lrrrs " atnong the serrse-irnpressions which H. c. A. t. Z.
r r , r et l r r r r e s r r l t o f r n o r a l d e e r l s ( c l o n e i n a f o r r n e r b i r . t l r ) ,
t hr:rcr is onl\' 6rt. lrtt'trt that is rrcc1yn1116tried I.r1'
pleasttralrle feeling (kriyiku-suklut).
AB H I D H A M II A TTH A-SAIII CT-H A-(PO RAN A.)
arrd tlru,t is
TII(4. ,\s i1 t:ernJlerrclium 6l' t[e yust, ,liter4ture
tactile irrrpres$ions " (IlI, 2).
of -Elrrrlrllristplrilosophy eomJrriserl uncler ttre n&rn(.
Another classification of thoughts is slrorl'n irccor- .\l:lritlha,nrrriit. tlre:re lrir,s llt:r.n no more usefrrl ancl
<lrrrg to tho roots from u'lrich ri thought originttes : r rse.rl l rR,rirlboo li t li rln tht: Ab ii i d lLurt tr n q.tth.e -,sttti 91 ult.u
qreed. a,version, igrrorance. rlisintcn'sbcclrr(.$s, (q,v.). u'lrir']r for trrore tirarr eiglrt <'enturit's rrow has
lffcc:tion anrl intr:lligenr:rr ; althorrgh eighter-'n kirrrls o r : r : r r l r i t ' c l* r r l r i r l u e p r - , s i t i o t r a s l r r i r r r e r u n r l m t n u a l
c,f eonstriousness fl,re rnentic)ne(l rvltir:lr a,ro not st u(l('nls. of ps;,'clrolr.rgl' unrl philr,soplt.v irr
!.r.
(:onditi()nccl b.v arry of these rgots, 1.6r.,when ir IJurrnil rrnrl (lt'r,'lon, Its exrre,llence rrs a handbook
tlrorrght is not full-grown. For dr:trrils, sec IIUTU. f<"rr frrrther study, a,nd a r-:ornpenrliurn for ready
This is folLrwed by Burnrntr.rics regarding reference. lrrorrght atiout a eonsidernhle amount
con-
sr:iousness rrnder tho aspect of functiorr (kict:u), of of cxegct,ical literat.uro, u'l,it:h became oll the rnorr:
sense-door,s r.rr org&ns (tluura), of sense objer:ts necessar.v orvirrg to t,ho extremely condenserl
l,.Trurttrntrnu),of sense-trases (r:atthu). natrrrc of tlre roml.,endirlrn.

Pnrt l\/ of ttre Ablti,rlltuttr,rnuttlm-:;ungctltq, deals Thc earliest lirrow'n att,empt irr cornpiling arr
*'itir the pr()coss of cognition and nrentions how interprt'tation of tlre cornllerrrliurn, without rrrtr,king
a single unit of mental a,ctir,-it,y or thought-rnoment it a reccrrrst it ution oi'er,condensatiorr, is t,he:{ bhidltant-
.-.,-rnsist.s of t,lrree time plrases, t,o u'it, rrascent, tnattlr,q,-sttt'tgultu,-lil;<1 v.irich is eallerl t,ho Pord,na-
dr''v'elopirrg ancl breaking off. $eventer:rr such fil'r7 a,nd ascril:ecl l<; Vimnltrbuddhi lhera (^easo. 3'4 :
ilr.ruglrt,-rrroments constitute the norrrrirl durati<-rn hAxenaL)e'mta I):[,1,t1,t.. l:l!i]). In Rurrnrr. t]ris aut]ror
ol' rl rnaterirr,l pherrorncrrc)rr. It is iirteresting to note is also cailecl Nrrva Virnrllabudrlhi. lrrrt he is better
tirirt " IJuddhists have come to speuk of matter a,s knou'n in (Jeylorr &s Sd,riputta ][ahE"slmi. IIis
i;r.';tirrg f<.rr severrteen thouglrt-nrorne'nCs ".5 It is prrpil'too $'rote & srrl).cornrnerrtar.y on the Abhi-
-,s
clha rn,nlat t lte ane uh,a. en t.itled tl rc A b hi tl hqt t t rtt ctttha -
no+- the thought whit:h lrr,sts tbot long !
aibhdtattl (q.t'.). " rvhich still remrrins in fir,vorrr both
Follc-rwirrg the nnrlytical proc:ess of the birtlr
in l3trrrna and irr ('ey.lon " (Pali. Lite rature of Ltegktn,
&rrd the passitlg of a tlrought is the next section,
173). u'heretrs tlro I'oruqa !'il;ri " is crtnsicieretl t4rit.c
rierrlirtg rvith relrirth, i.e,, the \'{rri()rr; Jrl;rnes <if srrpcrrurnurtterl " (Contpen.di uttt of I'hilosophll , ix\
irle, lorrr t,ypcs of'rrlrirth, {trt([ $;xt(:{'rr kirrds of urrtl so littlo used, that " this u-ork is not known to
AErrnir rr:suliirig in rtlrirth.
exist in Ceylon at present " (Do Z. p. 4).Ilven the
llatter and t,lre t,rvc'nf .1'.glght ntatc'ria,l qrr*rlities rerJ/ exharrstivo Ltnkd,ui Pttskolctlnt Nd,mdtaliya
; r r e f r r i t t . i l ' t i e di n I ' a , r t V l . F ' o r r l e t r r i l s , s c e I t O P A . (Ii. D. Somadastr) has failed to dis<.oter a, singls
m:r,ntrscript .' l' |rc G an dloa u*a n *e, or H ist or.r' of Bodlis
-{ll tlre rlistinrlt.ivo strrtes sr:t forth in tlris u'ork
up Io tlris st*ge are no\v rn lla.rt, \'II cott:gorist:d {}[intycfi' t rl.). aitborrglr far luore tittrriletl thr'rrl
e i t l r t r r t l r e ^ 5 r i s a n o r a r y t , s uo r S r 7 . ' r r r r o ' ' a t n s r t d i p u l . n d
.n eiitirlrrlnt. grouyrings. IIr.'re we firrd first. r'*rious
lnelttit-.rrtitlgrlitrlles of autltr-rrs atrrl *'orks of sever*i
r;i.iegorit"s ol' evi.l, mixed oltegorit'"s trnd all thnt
u b l t i , l h a n t r t t r t , : s iqt r t r t h u- r t t t u t i k d . , . : r u , . l r i i s t l r e - l ) a s a .
i . . ' : t ; i r u HL u l r r l i l l r t t ' r r r r r t ' r r t ( l t o d l t i ) .
r t r r \ z r l l t . i t a n r . t u t t 7i ) \ ' \ - e p r r l l a t r u d t l l r i a n d t l r c , l / r r n r -
fri-r!-t \-Il I clr:rr.ls u'itli reljr,trons. first wit]r the , s r i r e - t t r t t t i l t i . s r Tl , t ' . { r ' i v r r r - a m s i r . l r a s r r o r e t i ' r t , n c o t o
.i.-l:lnE &ir(l ('{}r!sing of relations accofding t0 t,ire tire olrle'st interl,rrtrrt irirr of tlre Colrrpr,ndirrm of
, . :,,.' r--r
f' cir-pent l ont, origi rrntion ( pnti.:('( t,-sel t t.rtpTtdda ) Pliilosoplrt'. t i i e - | l , l t i J l , t t t t n t rt t t t h u . . t u n g c i h q -I , o r d n r t
,r: I ln+ is frerltrent l-v lbunrl in thc Szttta-pitukrt, nk",
.rrr i tlri,n rvith thc systern of ccrrrelrrti,rn, which II. C. A. v. Z,

I :h'ar. Zan Aung: lrrtroductor], Essity Lo ilrc Aomwrdium

,t.i['htl')sophu,D. 20.
 A BHI DHAITMATTEA.VIBHAVaxI 52
ABHIDHAI|IIYIATTHA-VttrNAVRtiI, o strl,-
'=i-,rn me rrt.ar v (ti,k6\ r:rr tlr er A bhid,hamntattha,-srtnguh a
q.1'.1 u-ritten irr Oeylorr try Sumnirgala Aorriya
Gi'. 5l). rr,pupil of Sariputta' ]Iahi.sami (in Flr.rrma But ttris patterrn is no indication of tho scquence in
knrrrrn a,s Nrrvg Virnrrlatruclclhi). S6,riput,tg's crom- w-irich these chapters appear.
rri*ntgr-v crrr the ganre worl<, r:ailrtl LIrc AbhirLhaa*
rnutth,u.san Vth,a, - I' or c|rya-ti kd, ( q. v. ), br:came ent iroly
er:lipsed l:1' his pupil's qrsegcsis, r,r,'irichis ther most
popular and most authoritative interpretation
of the Abhi,tJh,amr4attlw,-.sangcrka.In l3urma it is
known tr,sthe " firmous Tika " (Ti'ka gyau), because
of a masterly exposition thereof bv Ariyavamsa,,
and is generall;' rvell known and quoted as the
" Ceylon Commentarv ", Earlier, it '.as known as
tlre " beautiful Tika " Qalc,khanatikd, ,S-dso.96), -Abllifrfrn
" because the comments in it are so very apt to
the subject of ,discussion " (Pali L'iterature of
Ceylon, 200). A subsequent commenta,tor, Chapa{,a,
who also wrote a cornmentary on tbe Abhidho,m-
mattha-sarigaha (,Saso. 116), compared his own
modest work, the Sankhepa-o*aTtttani, to a firefly,
whoreas Sumangala Acariya's Vibhd'uani' is likr:ned
to tho moon. But then, he adds slyiy, " tho moon
cannot shine within bamboos ; the firefly can "
(PaIi Literatttre oJ Ceylon, 2Ol).
This late medi.eval l2th contury work consists
of I00 ola leaves, 18 inches in length. fn this *'ork
it is stated that, several commentaries have been
written on the Abhidlwmmattha-sangaho, with the
following titles : Abhiil'lnmmattha"sahgaha-Pordna
T ilcd,, by Yimalabucl dhi ; Abhitihamm a,ttha-sang aha,
padd,rtha-sanne, & Sinhalose paraphrase by the sarne
(hore caiied Sariputta Mahd Thera) ; Abhidham-
mattlw-sangaha-pd.ayojani, by a Buddhist monk of
Ldva (Laos ?).
According to De Zoysa's Catalogue o! Pali Mu,nus-
crigtts these are not now extant in Ceylon,
and the latest inquiries in this fleld have not
boen more successful (K. D. Somadasa : Laihd,ad
PwkoloTtot N dmdualiy a).
ABHIDHAMMATTHA-VIKASINI' narne of an
old commentary written in Ceylon on the Abhi-
d,hammd.uutd,ra.Tt is ascribed to the thera Sumafi-
gala (circa l2th century) who was also the author
of the Abhid'harnrrtotthauibhd'aani,, a commentary
on the Abhiclhq.mma,tthaso,hgaha. Sumangala was
a pupil of the tltera Sdriputta and lr.is speciaiity,
iiko that of his teacher, was the Abhidhamma.
A more recent work having the sa.me name a,g
that of tliis old commentary and serving tho same
purpose is said to have been produced in Burma
(Buddhadatta' M anuals, xviii).
ABHIDHAIIMAVATARA, a book u'hich, as eug-
gested by its very name, involves a 'descont into
Cno gUnian&mm&'. According to its author it was
written to enable monks to acquire skill in rogard
to the noblest of tho canonical divisions,l and in
eubstanee is said to be the s&me a;s that which the
Buddha preached to an assembly of gods in the deva
worldf. It is the unfailing remedy (hattlnsdram),
sa.v€ the author, for monks profossing the
Abludharnma.E
3 lbid. o. 7.
ABEIDHAM,MAVATANE
The book consists of twenty-four chapters of
which sixteen are entirely in verse, one entirely
in prose, and seven in a rnixture of prose und verse,
'I'lre ctiapters arb generally called nidd,eso
(exposition) and are as follows:- (l) Citl;a nid.desa;
(2) Cetasikq, no i (3) Ceta.gikauiblrdgan" ; (41 Eko-
Ili,bhodi no ; (5) Cittupatti ?to; (6) Aramrnap-
vibhaga, ; (7) l'iltrikacittapaualti zr' ; (8) Pu,kiTtnaka
roo; (9) Pufi.fiaui7td.ka,7tuccaya tuo ; (10) Itil,pa-
o*i,bhaga;(ll) I'iibbana, n" ; (I2) Pafi.hatti n' ; (13)
-semddhi -bhauana
K arakapa,!;iuetlha ; (l 4) RupA'.^a,cara,
(15) Artrpdaacara-sarndd,h'i-bhauu.ndrz"; (16)
rr," ;
n" i (I7) Abhifi,fi.d.ratnmct?L&n'' i (18)
Di!{hi,uisuddlr.i no ; (19) Kahlchauita,rana,uisudd.hi
,tlo i (20) Maggd,maggafiirtodassanouisuckJhi n" ;
(2I) Pati,pcnnfid,r.ta.do,ssarlauisudd,hi,n" ; (22) fi aTta-
da,ssanaaisurJrlhi n" ; (23) \a) Ki,lesapahd.na kathi;
(b) daccabhisanwyo lcuthq,; (24) Paacayo mo.
Ttio first chapter is an analysis of the mind
(ci.tta) iuto eighty-nine types ; twenty-one of such
typeg are said to be u'holnsorns (lcusala), tq'elvo
irn'wlrolesome (akusala), thirty-six restrltant (uipaka)
tr,nd twenty non-efficacious (kri,yd), The second
clrapter €numerates ttre menttil facbors @efusika)
w'hich a,re associated with the types of conscious-
ness clerssified in tho tirst chapter. In the third
chaptoi each of these mental factors is reckoned
in terms of the particuiar t1'pe of consciousness
with which it is associated. The types of conscious-
ness, howevor, are hore regarded as consisting of a
botal of one hundred and twenty-ono.
The fourth chapter is a discussion on the mind
viewed vanously for examplo as conditioned, good,
rcsultant, &c., or as thoir very opposites. The fifth
chapter classifi.estho types of mind in terms of the
planes crfexistence (bhttrni) and the persona (pugga.Ia)
born in them. In chapt,er six is &n enumeration
of tho objects (dramntaTta) corresponding to each
of the many types of consciousness. Chapter sevon
treats of the typos of resultant consciousness, nnd
of their arising and continuance. The eighth chapter,
though called pakiq,qtaka or iniscellaneous, discussee
tlie rninci in its functional aspect,, showing how
sensory objects are presented to the mind and the
prosess of ideation that follows. The mind is hore
tikened to a road spider that has a web spreacl in
five directions.
The next, chapter nine, deals wibh the meatal
formations, both q'holosome and unwholesome,
the thirty-tn'o t5ryes of resultant coneciousnesg
that are presont at and occur even after the morDent
of rebirth, as well as their ca,usal conditions in
regard to relevant states of existence. Tho tenth
chapter is an analysis of form (ril.po), while the
eloventh is an exposition on the Absolute ot n'i,bbd,na.
Chapter twelve is a discussion on the ureaning of
pafifia,tt'i or connotation. Chapter thirtoen is an
erposition on causality and involvee the denial of a
perm&nent entity, such as tho soul, which is said
to be the doer of all actions whoso results it also
exPorioncos.
 ABSIDEAMMAVATARA 53 AnRIpnA]YIMIKA

Clrnl.rf t'rs fourt corr and fifteen describe the supposed to l:ave mct Buddiiagirosrl u'hile the latter
mctiio(i of t,lie ceirr{:errtrntion uf the rrrinrl irr regarci was jorrrrrt'ving to Cer'lon nrrtl requestecl him to
trr tlrtr splrrrrr:s eil' forin \rfipduucartt.surttddli) and It't lrim lrirr-e tlrt, comrnorrtirries afte.r lre had trons-
llrtr {nrirrless \rtrtiliLi.tueura-,\urt.idlti) rcsl)fctively, I a t e c l t l r e r n i r r t o I ) a l i . i r r o r , 1 , . , rt l r a t l r e t n a v s u r r r r r l a -
wlriL: chrrl-rtt.r siXtr:t'It clllrr.u('rilt(.s tlrc Jit'a srrperior rize them. Arrrl v'hen Buddiraghost irad eventuallv
slrrrilrrirl pow('rs (Jtttitt"tthlt,iititu1. l'his cirilpter. cornpiied *'it lr his request Btrdclhridatta is saii
lru$'t,r,er. ruskes Irrovisrt}tr ir.ir tr+'o ()tlrcr sJ)iritual to lrave strrnmed ur) in ther Abhirlltantmrlraturo
l i r r ! { { t r s - . - ( r t t i g u . t o t i t t r t i r t i r , r , u t, r r r t i U ' u ! l , t i A ' , t t t t r i t i l y t q a ail tlrat ry*s contai.te.l in the ^4,bhiclhammtr (lornmon.
rit7ruru=--'*'irich rlr(. srr.itl to i-,,,. ,.al,ai-rle of lreirrg t il t'it's.?
t r r r l u r , ' e d t l r r t i t r g l r t l r c I ) ( r 1 1 ' ( ,rrr f t l r r : t l r v i r r e e y ' e \ d i b b a - 'l'lrc
Abltitlh,rtm,md.tatdra is tho earliest r-'i' thrr
eaA'l;hu).'l'liis is {rrlLrw,',1 lr) r.:iru,pter seveiiteen
rron-canonical Abhidh&mma books wliich attempt
r , r ' l r i c l r d i s c r r s E e s t h e o ; r e r i r t t o l r t r f u l l s c r l ' n r ro f t l r e s e
a systematisa,iion of the Abhidhamnra. fr is not
: u J ) ( ' r i o r s l , i r i t r r r r l l ) r , \ , rr . r s .
& cornrnentory liko Lho Sammohat,inodoni or the
'l'ire
nt:xt is clropter right({:rr r.l'iriclr rs au expr-,si- Attfi,astllir,i, but &n original work intended to
liurr errr tlre: elgvr-,lrtlrrn('nt erf klc,wleclge 1par1ilul corlve)' the ilrn<ls,mentals of the Abhidhamma, to
'I'his
nr irrsigirt. is iblluwecl l.lv urrotlrt,r t'xl,rosrti<.rlt t,irose intent orr studying them. It is free frorn
{chlrptor ninctr:arr) as r,<; iiuw orlo rrnlst riti one- variotrs horcsios that had crept into the various
gell' qrf tr,ll elorrbts,- rlr:rrbts {r.; rcrgurds cnustrl.i tv echools ancl is ba,sed on the tradition of the trIahA-
thuL is pcrtinerrt tc.r both n*rne unri lorrn rvlric:lr ar-e vihir,rn rnonks.B As such, it, has been deseribed as
to be reckorrcd irr tcrnlts of the three perrr.,ds of tinre. contairring the quintessence of the AbhidltdmnTikas.
A:rd a peftion possessecl ol'sucrh klowledge is liero It seems to have boen supersoded later by
'
clescribec{ &s a ' juriiof st,r'eilrn-lvinlrer \wllo-
+"lts A b h i d hcil ; tr rt a t t has ait g a lm wlr ich Anuruddhe com -
Eotupan?L.;-), Chapter twenty currtuirrs :r, discussion posercl in the trrelfth ceniury.
on the purification of hno*ledge a,rrd rnsight
H. S. Coonev.
regarding tlrtr riglrt aud '*.rong prlths \rnaggunzaggu),
rvhile chapter tu.ent)'-rrllt-: dcrrls likewise with the
ruetirod or w&y r;f suclr purificatiorr. Next. in
chu,1-rler t'wenty-fwo, the fotrr l;'1res of kriorvledge AgHtpHRMMIKA, orrc.*lro hus specialisetl in thr.'
assor.'irrt,-rd witir tliu Prr.th of eniightenmenr, are E t u d v o f t h e - .A b h i c l h a m m a . 1
errunrerattrd and clrapter t,u'enty -tlrree. wiiich From very errrlv tirnes €Toups of nronks rlevoterl
corrsists of tu'o ptirts, deals filSt *'ith tlrc dcfilo- tircrnselves to ths $neciiri strrdv ancl recitation ot'
ruentts thut nrust rtecessarily lre purged ond then of rlifli'rcrrrt st'ctions of tI,,,, ,,*r.,ori. Tho little u$a cll'
the c<;grrisurrce. abu,utlorrrnenL, realis&tion and rvriting in tlrosc davs uncl tire necrrl to prr:st:rvr: thc
rnental <lultivation r*'irich eirrrultaneousiy oc.cur sacred literatrrre no doubt (rnr'olrr$€i€)d this svstenr
in regarcl to each t,14rc of krrowlcdge unt,ocedent, to w'iit'rebl' the catron u-irs llrrn(l{.rtl doryn fi'orn gcnera-
eniiglrteume:rit. And irr.st of ull there is elrnpter 'I'ht'se
t icin to genc)ration u,n<l prt's.rrved. monks
t,w'enby - fo ur whiclr en rlru(rr&tes tlie caustr,l condi r rorrs bcctlme known bv nilrrle$ rr'hiclr intlicated the
\peccayu) arrd tire ruarurer in which these arise. rlatrrre <if theil speliu,lisr-r,tion.'Ilrrrs tlrc Sut,ttrnt,iktr,s
At tlie enrl of each chapter is a verso which lr'erc tirose proficicnt in tlrr, Sutta Pitaka ; t.he
urges tlre nccessity of u study o1' tlro Abirid.hamma Vinnvadhartis, experts in tlio \rinavir,, arrd ttre
irr order that one ru&)' nuccessluily put, an end to Abhidhammikns, milsters rrf tlre Abhidirarnrna.2
tiro rnisery of repeated exisrence. A group of Abhiatrir,rnrnikrus wus known &$ til)]ri.
dhammikagruJa,. just ts o groul) <.rfSrrttnntikas rvns
Tlro authorsirip o[ t]ris book is a.scribed to referred to s,g Strttrlnt ik:lgrr,na (\/isttt . 7{i) . In
.tsrrddhadatta, & corrterrrporery ol the great scholia,st certain matters, the ,\[-rlrid]rarnmikagana hold
l3urlrlhaghosa. Accordingtothe verses at, the end of opinions differonb frorrr the Srrttantilirrgan{r.
thr: llr-rok, BFddhrrdattu composrrci tlrrs work on
In tire Atthasdlini (p"_17) the Llrrcklha himself is
tirc rcqrlest t:l'a monk caliecl Surnati{ w}rile residing
&lansion (pdcinu-ptisrjda) describercl as the first Ablrirlhamrniktr.: Santntd-
rfL tlit, Eostorrr at the
'I'tre sartthurltlll:'T{t pel.lLatntttarenL -Iblti,llrttnrryiko.
pori uullt.rl Ir.iven. rnilnsion rr-us evidently
Of thc Budtilra,'s di-"cinlcs tlie ibrt'n-rr:st Ablritlham-
Irart, uf 4 l*rElr' .'sLal-rlislrruetrL ths,L wa,.ssiraped like
mika .iva,s Stiriputtrr,. ilis sticcessors u'lro convevetl
It-re ernct ol' morrnt Iiailrrso \Kelusasikharalcara)i
tbe r\hhidhaninra uD to tlrt'tirne of'tlrr. Iliirrl
ond irltl beerr built, by one h-itnliu,<i5sir. I'lis esta-
bltslimerrl rntr.y well ltave beert the Keldsa vihira C o r r n e i i a r e s r t , i r it o i r n r ' , ' l r e t ' n l J l i r i r l , l n i i . S t t b h i t a .
Piytjrlli, Pi1'a,ptiln.. Ilivaclrr,ssi. ii,r-ir ,,it111.,. Sig-
!s $'lrr.:lr reti:rerrr:e rs rngdt: in the -Iluhit,unt.sa as the
ga\"t, Srlntleha., lloggrrlilrutt*. \-isrrtiirttrr, l)harn-
ulouri-lterv frrlu wlricir the great tlrera Suriy&guttg
m i . r a . l ) i r s a k t t , S o n i r l i * . R e v r r t a a r t r , l c , t] t o r s . T h , :
ct"Irtr::wrtll lris rctinrrc crf rUonks &L llro tirue ol tiro
-{bi,i<llrarnrn.l w&s brouslrt to Cer'.l,rn L.,r'Jluiiilrda.
burlding ul the .lluirit,hrrpl lt Antr!.dhupura.6
Itirllrir'rr, L.tti] n. IJiiad,.l,itr.r,i,t .in<i Si.rrnbala anri
A i , r : r r r t l r r r g L u t h e l e g e t i < l s t l r a t l r r r , r ' t .g r o \ ! - n r o u n d Freserve,i b1' ,t sucr'essiolr t,f t ]rtir ptipils lDhsA .
Iire {jolrlprJ.rit.iorr <rt !lris f,rq,k, IJrrrlrlirarlrrtta is 3!).

{ i L r r d u, r , l 4 ( l I , 1 4 1 3 . 1 Abhtdhanmarn a+lhitu ubhidhamniJ:o: Eaccdlturtut;ntti

($lnirnlese ed., 190"1.p. ut)). rei, also p. ?1, and Suldan-dr
5 i E r i r li.l . i 4 l l . ( I l e l m e r S r n i t l r , 1 9 2 s ) ,p p . 7 s 6 , F 0 9 .
0 .lti!:. rrirr, '1:t. 2 T h e r e r v c r e t l s o t h t : l ' l l i i r n a k a s ,t h e ' R e c i t e r s ' o f t h r
i Ettddhaiultq't fuIurluuk ,l'iitiui'panarn, tix sections of tire Sutlo Pilaka, In the cnsr: of all ttrese
specialists, the fact that thc!' rnade a spccial study of ont.
i. rhid,!. l{(15. 'section of the
canondid not meau !ltxt thay had not studitrl
the rest r.,fthe canrtrr.
 ABHIDHAMMIKA ABHAYA 54 ABHIDEAxoTTenoTTARA
-
The Ablri.lhatttmikas wore held in vory lrigh highest authority, holcling in Pali literntrrre the
egtecrrl. Tlrt:y were r--onsirlererl strlrerir:r to llre sa,rre pltr,ce as the u'ell-known Atnarakoia in
Suttantikrr.: rt.rrei \'inpvl,lh*rr+s. Tliis is evident ,-iarrskrit,.
frorn literury ret'ererrccg urrd elriqrulrlrirr recorcls. Ttnrs we lind 3:l epithet,s of tho Buddh.r, 46 of
J.n ths Atthasalini (1:, 29) tlre' IJrrrlr,ilrtr,is reportecl Nibbrlna. !O of Saklia, ttre king ot' the gods, to
a^r har-irrg sairl fhar' ttre.trrre prea,c:hersoi' the rioc-
merrriorl only tliree Of 179 entricli of the first book
t r i n e a r c t . h c A b l r i d l r u , r n r r r i k a s ,w l r i l e t h e o * , l r e r s 'Ihe
on -Flcaven \sagga-hharL,,Jc). second. book on
thouglr tlrev mny pre:aclr tlre rioctrirro are rlob
e.rrth (blru-klnndal rs divided into six cha,pters
(.orrrllet e rrl grrt'i-r,cl rers. l n t l' r,_I[ e,.i,i lui,n a c o rn mentary, crn err,rtlr as soil \bltir,ttt'iuagga) ; on township (pura-
t o e r , 1 . l r es r r p r t : r i o r i f yo t ' t h c A l r l r i t l l r a r n n r i k * o v c r t h e
uagga\ which contains, e.9.,24 syrronyms lbr house;
An*l-rtridlrarnruik a i rr.rr,-Alrl ri,l irarnrni ka ) is asserted.3
a, clrapter on lrurnans ('nara-ur.tgga), gil'ing, e.g.,
Tn the Ilihintale ll<ick Inr+cription c,f llahintlu trV
l0 synonyrns fbr rnan, 15 for wornun, but 2{ fbr a
of tlro lrrtbcrhalf of the lOt,hcentrtry the exponents
wise une, with rrrany details of their anatomy,
of Abhidhilrrrrna rrrb\ {:lelrrly }ronoureid atrove the
Eiotirrng and householci articles ; a chapter on the
exp{}nents of tlrt: Srrtta s,rrtl Vina.''rr,, lor .it statos
social order of ttre lbur castos (ca.tubba4,4ta-uaggal
that, t,hcy sr€ to rect'ive twelve sharcrs (t,a.<ae\ aE
with thei greatest number o1'sobriquets (f g) reserved
rrgainst seven arrrl tir'e c,f the erther two (EZ.' I,
for one's Lrnemy ; a crirapter on forest,-gardcns (arafi-
t J 5 ,t 0 0 ) .
fiddi-'uagga) u,nd one on the underworld lputalo-
Reforences a,re made to individu*l Abhi- ua,gga) which irrcludes all ttra,t is not solid errrth,
dhammikas who were €ireatly respected monks. 'I'ire
e.g., hells, oce&na and water-lilies. t.hird book
In the cornnrentarios the most prominent of them is misceilaneous (sumafiita-khar.tQa) and has fbur
is Abhidtrarnmiko Goclatta. <:haptt:rs on distincr,ive f'eatures \atsess<Tdhtrw-
'uaggrr,), otr rrixed
The word Abtridirammika is found in post- iterrs (sankinnu,-'L,agge), on mani-
canonical works, tho earliest of which wa"s perhaps fold aspects' \aneko,ttha-uaggu,) and on indeclinable
Lhe Milindapailha (17, 341). hr ttre canon the one prefixes \ouyoga- uuggu).
who is well versed in tho Masber's teacirings is 'Ilho
entire work lists u,li these entries in lJ03
referred to a,s Dhnntntatlhuro. I/inctyadhuro, Mdti- sttrnztrs of forrr lines each.
kddharo (e.g., Vin.II, 999). The term Mitik6clhara
A c ornrrrcr rt ary t hereon, the A b h.i<Ihd,t w p pudi pi kd -
is very proLably the foreriunner of tho term Atrfri-
!t.ka, wa,s cornposecl by Utr,burarrgabala oI Vijaya-
clhammika of later times.
pur&, a -Burrnese explanution by Nar.ravdsa, arrd &
The Abhidhanrmikas are most frequerrtly referre<l complete index ',v'rth grammatical notes, the
to in tlre comrnentaries. In the l/tftn'salini (p. Li) Abhid.hu4rytadipilcd-s{tci, by n Coylon. Iluddhist,
there is an allusiorr to Abtridtranrmika.s in the time monk, Waskaduw€ Subhuti in 1883.
of Buddha Kasrap_a and the S Lornrigalauildsini
speaks of eigirt Abhirlhanrmika bhikkhus who H. C. A. v. Z.
eame to tho aid ot king .DutthaqrrrnLr.ri.It is said
that the latter had not, been airie to sleep for one
whole month tlirough joy of _his 'r'ictorv ovor the Btrlr-tocRet'uv: !'ausb<jll, JI'TS. 18E3, p. 150 ;
Tamils and it v'as tlre eight Abhidhammikas who Francke, Gesch. and Krit. p. 65.
succeedecl in inducing sieeP in hirn ir',' chanrirrg
tIrc Citta Yarnaka ot" the Abhi,-lhamma Pif,aka
(DA. II,p. 6a0). References to the Abhidhan^mikag A B H I D T TA X E , S A S T R A . V I 6 V A L O C A T { A . I T Y A .
PARABHIDHANA.MUKTAVATI-NAMA (Tib.
&ro also found in l'a-hsien and Hstian-tsang.
Mionbrjod,-kyi bstan-bcos tna-tshogs gsal-bo shes-pa
Fa-hsien says that on corbain days tho masters of the
ntiit,-gsha,n-mu tiq-phren-ba shes-bya-ba), u Sans-
Abhidharnma make offerinss to the thipa built krit-Tibetan ciictionary found in the Mdo-},{grel
in honour of Abhidharnrria.{ Hsiian-tsai'rg, too,
secbion of the Tibetarr 'Iengyur. It consists
comrnents'in hi.q description of llathura (N1uttra)
of 12 aarges divided, somowhat indistinctly,
that on fast days those u.iro studied the Abhidhamma
into prakora,ryas. It' w&s compiled by Dpal-
honoured the thipa erected in memory of Siripr.rtta
(Beal : Buddhist Recordt of the ll'estern IVorld, hdsin sde and had as its principnl source the Antura-
koia. It was translated. into I'ibetan by th6 great
p. ls0). Seo algo ABHTDHARMIKA.
translator of Sha-lu, Chos-skyon ben-po or
L. R. G. l)harmapilabhadra (Oordier, IlI,'p. 5I0, Nci. 2 ;
T6hoku, N<-r.4453).

ABHTPXEMDTIKAABHAYA. SgE AI]I{.\YA (7) ABHIDHANOTTAROTTARA, or AuatlrTnq-$otra-

tantro, wtrich iu rendered irito tr'rench as " Le plus
ABHIPAilMIKA GODATTA. SCEGODATTA. que rup6rieur quunt aux cl6sigrrations" (L'I nde
ClassiqueII, Sec.2017). is a lorig Tantra (q.r'.) in
ABHIDHANAPPADIPIKA, & dictionary of Poli 68 palolus. It describes iI lnass of bijas or germs
slTrL,nvms, conrpiled by Moggalldna tltera who which evoke rhe Buddhas in their essences,strch as
resided in Jetavana Vihdra in Polonnaruwa, (Ceyion) Vajrasattva, Vajradaka, &c., and of psychic
ciuring the reiqn of king Parikramabdhu tho creations \bhaaanri). lt is Rn UpadeSa (q.v.)
Gre,it rll53-1186 A.C.). The t-ork enjoys the and cont,u,ins an a(rcount of the esoteric rites rt'trich

3 ln ,bhtJi,a,mmiko hi dhammatp kltthento, agarp nkaocfuIa, .l Legge: tr'd.-hizn't Rccmd, of Brutdhistic Kingdanu, pp.
aysm pr*do'ti na jdnilti Abhid,hammiko tokovilfu,m 44-46. These thupas are s,aid to have been erected in
tzizt lfo,ntydr'rcr.' ct{t parauilanp paratsddoniyilmeruna dipeti : monasteries in the Madhyadesa (central India).
Yt.il. t.5d
 A BHI DEA TToTTN,Ro TTARA i_)t ABHIDHanua.nlpl
" resemblq in clrarac[er t]ro Tdntrikn ritrral of having the aroma oi tlre lotus, benign corrntenances,
Erslimliriisrn, arr,l rlift'er frorn it only in lreing red e]'es and r:ails, ancl fontiness f'or decorating
irrLlreElcrl t,o clifferent otrjects " (8. lI. Flodgscin : tlreir roorns s'ittr pirttrres ol lc'tus tlorvers. They
E.*.+11tison tirc LunrlztarJes, L'il.erature und Religi.ott beiong tc the ra"e c,f Padmanetra.
,tJ ]iepul 'I'ibet,
unrl r$ l9 f.). As n treetisr: c,I tlie
In '"ire corrrsc of the n'oik are also noted several
Ta,ntra ciu,sr.i it, is forrnd enrbodied in the llgyuri
charms and arnrrlets to protect persons from t,he
arn{rtrll ot}rer firnrlornenta,l toxts o1' t}io 1'ajr,rr.arro
nt,taeks of evil spirlts. ciiseases and other er-ils
\L'Ittde Clussi,cyte, ll, ree . 2{)40). -lt uiso corrteins ( R. -L. 1[i tra : ]' epalese IJ u tl,,.lhi.st L iterat u re,' I -;3 l.
rnltst,ic nra,ntra* arrcl directions for t lre u'orship of
rlr:rrrigocls arrd gr,,rel and ovil spirit s of r,'urious
krrrds. Althorrglr tlrrr vr.ork is nnonynrous
T. R.
it, rr:rlr' be
rihrEt{:rl'ed t,lrgt srrrorig tlrt: 'l'uritra r'r'(;rks lvit}r :r'ltir:lr
liirr-chrn iiz.afi-po's rllruiir r:i *ssqrcraterl is tlre ABHIDHARMA. See ABHIDH.\llllA.
-lblidh,ina!tarot!.&rd, (I IIQ. X, 38?). let:ordrrrg
to t,lre Ol*rri L,a,tulogur:, lro',vcver, thr:
A B H I D H A R M A - ( D H A R M A . )S K A N D H A - P A D A -
74ion-p,t, r
SAStng, a rt-.store<l Sanskrit, fonn of' Lhe (lliineue
Lrjod"Uth,i rgyud, lLltr-tttrr. ;;llex-b,trt-li'a, rtlrir,lr is tlre
A-p'i-t'trn-mo-ia,-viin-tsu-lun which is a translatiorr
rir,le trndl'r r+*rich tlre u,grk is krrotvrr in 'Iilxrtrr,rr.
l,)- J lsiian-tsang of an important Sarvdstiv6da
lv*g fir'..if. trrttr*ltitcrl, r'evised urrtl . edirt,,il b\. r !rr:
Ablritllrnr rrra text, cailecl ther L)harntaskand,ho,
grent lrrrlirn seiliolaf L)iparikara,Sri .1r-rlllrn (>. t-. (l{anjiir Nc,. I2-qti). See DH,IRMASKANI}HA
\TtSA) tr,trrl tire Tilrt:*rr trarrslatrrr ltin-r.lrt:rr-
bz*n-pri. "{ltr:rr.r=arcls, t }re gr.errt $clroli.}r .Jr-rfrna,
jri arrtl rlre trnnsl;rtor ()lros-kyi hrtsotr-hgrtrs
A B H I D H A R M A . D HA T U K A Y A - P A N N . d A S T R A ,
r'or'ist'tl rt- Firinll-v', Arrantn nrr<l sorne ktsser knon'r'r
the reiitored Sanskrit Ibrm of the Chineee
tnlrislrtt,or=:ct'ritrrlriit'tl iI cornlllttc erlii,iurr ol Lire wor.k F{"B$E n s,E'# ^1 "p' i - ta - ttto-(lrie i - tht n - tsuJutt,
( N a n , ;i r ; , \ o . I2$!) whrch is &'uranslatiori by
(olt. No. l7).
Flsfiirrr-tsnng of tirc ltliiluLriua, t.fr-*) an importan;
Tl;E Br:erre is l,r.irl irr t.lro nirorlo ril' u Gulr)'rrka r\blridlirrrrna text in Sarvlstivatla.
,rf thq rr$.tnc of l'njrukrodha i.)ahirrt tlre lrnli ot
Lightrrirrg Pd,ssion-- u'here the greirt Tr.ltir:rgat* ABHIDHARMA-DIPA. T h e t t a l r r r - l e e . t .r r r a n u s c r i p t
Vujr*sattva once sojorrrned. Tltcrc certnin ()l tlrr) ,lbhidliartna-tlipa u'as discovered in Titret
crther
'lat'higates t,) Iiu.Iluj lirnnkrit-t ilvirrra rn the ycar 1937.
solicit hirrr ro impart to t,irern u knri*--
I=dge of tho seq:ret !.tcren(:e of destro_ying tlre ne! lle lrrougirt t]re p]iott-rgraphs of this ]lSj. w]rich ure
'l'h1rs, preserverl irr tlre K. It. Javrrsrvtrl }teseurch lns.
ol' r,he IJrr,l<irri. tlrc f'rrll rlr{rne of the 11111-i;-
$'rtj rak ru llru dul; i ni.j rllu - sunt utt rap,r7bhid hanottarot t ct tltut(1. I.rai.ttir.l
'I'lriis
ru-hr'lttyu. k r r o r v L r r l g c i s r m l r * r t e e l i n a s e r i e ' so f I'lre IlS. is irrcomplete. Tho la,st folio is nrimbered
r:rxty-five: lccturcs. Atter r l e fi n i n g t l r e t i n r t ' , 1 : h o lliU. ()f iirese orrly tiJ foli,rs iidt'e c.)rne tlown to us.
p l a c e , a r r d t l r e 1 r e r $ ( ) r i l il i t I o r t l r l u ' i r r s l r i l r o f v r l r i L r . s 'flre
Ml'i. c()nt,a,in$ tlvo u'orks, r'i2., the nretrir:a,l
xindb of irrryrii, t.tur spirit of' \'ajra.s*ttva is directed Altli,dh,artttu,-dipa (here rel-erretl, tt' as bipa) and a
t{r Lte rrrr.rrliLuterl rr;xrrr irr thc r:ss<rncc of certtrirr on it knon'n as the l'i,bhds,t-
I)rose c()rnrreutrlr)/
ieLtfjr!* ol' Llre it,llrlrlrtx;t,
"r'hicJr coast,itlrte tlte iriil.- l,rattlii.r'rrtr. (lrer€ referec{ to as Ityttil,
rnnlltrris. In his jrcur't tlrc rvoruhilrper $ir()lll(l refloct '[']rc
' kirihir text, r'i2., tlte Dipu, cl<;soly follows
ripirir rt t.ent,I.rrp l oint, $rr('lover.iL t,he svilillrle'].ott,
trotlr ir:, the r'r,rntrlnts anrl iri prresentation its coun-
lonnurg a blue utnroslilrcrc, thrlrt-.rr1ron a i-rrillianL
', tcrJ)$rt . tho Ablnrlhurrrtuko.kr (here rcf'crrecl lo as
re<{ triatigular lralu fonned l-ry the s.r'llable 'ronr 'Iire
-i{o.(o)) of Vasu}-.,antllrtr. eight Aihya;1qas of
iirerettlron * l'rurt-likr.r $,r11.€:r)'glur.r' lurrnerl by the
' vurn ', tbe Di po corresponcl to tlit: eighi Jfo.sir; thdruts of t he
riyliubie rrni;i tllcrerrporr a tilur.cornered 'fho
Koiu. n'.rmber of' tlre klrikis lbund irr the
-r'elluw=cuiuuretl tumcno globt: {ormt:<l }r}. tlrr'' c}'l- cxtirnt Dilttt is 51i7, Of tltr':e tt lurge trrrmlrt:r (rrl,rout
l*ble 'itrur', llq, nrus! Llrernrrredilate orr thir rvirct:l
3U{)) r:crrespt.rrrd, :rlrrrost rtrie lt;t' utte att<I strrnetirnes
ih*rga'uru, u'liich he shorrll imrrgino to cronsist of 'Ilre
u'or(i fol rvord, to the k.irrkrls of the Ko.{a.
+'iglrt, red-col(Jurerll spukes lrig,ctxl orr tlro glol.ro
'l'hc (,oil)ment:rr-y on t,Irr: .Dipa, tlrc l-rtti, is also n'rittctt
ritoresrrirl. lrrn'n r:rf tlro d*rni-goddess is lier.ce,
rir()rer or less On .i-tte;rrittt'rtt ol t,he ,4blt id.ltrtrniu'
lurrr-rrrriuLlrerl. tlr-elve-u,rrnr:r1, &c., trrd tlre Llij.i-
J:oia-Ehusl1o. \he:re referreci to rts ,/Jllo.siTo)of \:ustr-
rrrr1rrlr$! fi-ir ltL:r tt; Um luutt <ih nrultrj,.:ukhuin. ln this
bandu. lt rviil be evident frutrt tlte !'arsrrge$ quottrd
way. t,h.: r'iluals luri ttie perft:rmlnee ol' the rites \\'&s n'ritts,rt soleir'
lrelou' tirrlt, this conllncrit&r\'
irnd lliu *'urstrip oi' ct:rtnin otlrer dir.initics narnr,d
ior' lrescitt ing tlre tr:'tltr.l<.lt;xV.rillh,rsikrr. r,'icrvpoiltt,
$ r e g i \ ' c l r t r . t ,l r : r r g t l r . lt'r't'lled irgluilrst it
rrrcrrrurt'rirrg tht' t'riticisrns
'I'fre
Yogirris, tt'lroso r+'rirsht;r r-{ lrnrtir'rrlarl-y i r v t l i e I i < , 6 t r k i i r r r ,r r r l r i s l / / i , 7 . * r / , t .- \ i t i r r t t r g l r c r r t i t ' r s i r r g
i.rijrrirr*-rtl, rrr'* tlr:scrril-x,'cln; *orrre,.n l;.rrr *s the pitlr i t , t l r e I ' r ' f l i , i r r n l ( , s t I r , i tt s . i s i r l l i r r t i t z i t i u n r t f t h t l
o{' t,lro lottts ritrrlk, ll'it}r lutrrs-like pink cves, fbnd IJhis't,t. It ilr)rr'()\\'.; tbr-.ttt fiftr lirrgc' pu,sstiHes
iri' *')rrie gnrrrrenis, udororrs rrs fresh ssnrlal l.aste, f'rorrt I i,t' laltrr rttr,i I,rrsrlrlls ti,e silblt-ct-rnatLer
,rrrrl der,oted ro tire adorrr.tiorr trl'Fiuf{atn arrrl }rrs i I i n t , ' r r r - r r i , , s : i r i , r r ' lt ' : ; l \ 1o r { l s . A t r i i e e r r r l 0 t ' t h t t
'l'ltr:re
..uec€ggors, rrl'o st:r'i.rarl kirrcls of tlicsc i sorlre f i , , , r : c l . \ . . r . L , i . r i i l r , i ; . L rr . ' i r t i t r - ' st l r i r t l r e c o r r t ; r o s e t l i t , i r r
i r r e t - ' r r l l r : c lI i r r l n j u s , o i l i e r s l ] r r i h n , i s . o t h c r s R u r l r r r s . r orrf,.rrlrrr_ t i ' ' . ri t i r t l r e I i i r s n i i r i l - V a i b i r i r s i k a sr:lrttoi.:
'l-iie
!likrnis nre worrteri o{ a }rng}rt 1e1lr'etnlilrixion, llr.rt hi- Iii,is,trt ier-eais tlrat lris rt:rr.l rrfliliation r*'as

prayo mayi'yanr
I I am gr;itr'liri ro tlre K. I'. .laysswtl ]teseareh Institure
: c rr!rusting ttre rvitlt lhe rvork of editilrg tltig llS. wlticlr
,- l, $ b, '.'n prrtrlishedirr tlre Tibetan Salrskrit Works Series,
 ABEIDHARUA.I}IPA 56 ABHIDEARMA-DIPA
dth the S*rrtrir.ntika. Ho often uses the adverb tad idam andha.vild,sini-ka1,d,kea.
kih. to ehow his disagreement with the Vai- gu4otkirtapa-kalpar.n codyam Arbhyate
fo!1ir.+ikavrew. On ulmost all coutro.uersial points (Fol. 45a).
betwcen the two, he openiy favor.rs the iiautrd,ntiko (8) Siddhe sabhdgatd. Kofakd,rah puna^s
vic-vr'-point, In his characteristically pr,rvverful tdr.n VaiSesik a -pari kalp ita -j nt i -paddrtirena
VrrnrrLrurrrlhrrcritically exanrine.s Llie cJrat:- samikurvan vyaktar.n p6,yasa-vdyasayor
"tyle,-
11at;ddaot' thc Vnibhirsikri,s, a(:cuses tirerir of being varr.ra-sddharmyB,mpa6yatitr (Fol. 47a).
literalist,s, ritlictrkrs thcir dognratism and compares
(9) Atra punah-. Iio6a,kdrah pratij6nite-' eacit-
t'ham *'ith su(:lr hert.Lical :;r:irools rrs the ljllnkhva
tikeyanr samdpattih' iti iad
and Vai6esika. Ya(ornitra rightly observes tliat
etad abauddhiyam (!'ol. 47a).
Vasubandhu beJongs to the Sautrant.ika school.s
(10)' sama,rlhi-balona karma,jaln jivitd,r.etlham
We learn frorn Param6rtha's 'Life of Vasuban- nirvart'i[yuh samskA,rdcihis]rfhdnajam,
dhu'{ that Acurya Sa,nghabhatlra, a corrtempor&r}' 6 . y u r n i i ,v i p a k a h ' i t i l i o 6 8 k 0 r a h . t a t r a k i m
Vaibhaqika, *'rote t,-rvocommentaries on the l{oda, uttaram iti ? n{t tatrrit'a6r'am rrr,[&r&m
ealled Nyuydnusdra and Samaya-,prarLIpikd,, in vaktavyam. yasrn6,n naitrr,L Sutre' vata-
order to present tire orthodox Ver,ibhasika view and rati, Vinayo na e&mdpSva,te,dlrarmat64r
to correct the Ko6akdra of his Sautrdntika, bias. clra vilornyat.i. ts,srnicl b6.la-r'aclranavad
These works are Rvailable only in their Ohinese adhyupekshyam et{rt tasmdd
translations. No other u'ork written against the Vaituiikasdstra-pru.r'e6a clv[,ram rlrab-
Ko6akdra has come dowrr to us. The discoverv of dham tena bhada.ntenety adhyupekshyam
the Dipa (with its VTtti). therefore, is of great, etat (l'ol. 49u).
value as a sole surviving origintul work of' the oillio- (ll) Tasmd,t prirvokta-lakshar,ra eva blriksur na
dox Vaibhagika school. IJeing an imitation of tho yathiitrrr KoSakaruh (l'ol. 99b).
I{oicr (and ttre Bhagga) it does not add muc}r to
the subject-matter relating to the Abiridharma (I2)' Abhidhyidaya evtl karrn&-svabh6veii' iti
of the Sarvd,stivida school. But its reft:rences to Sthiti-bhigiy'irh Ko6akdra[r-
'kotrrr dosal.r' Sdmkhyiya-
the Kodak6ra she<l a,bundant light on the major
points of dispute between tho Sautrd,ntika and the darSu,rrarnabhyupagatsr.n syn1, (Fol. 9ab).
Vaibhdqika, and also on certain controversial (13)' Sfikshmam kuSala-dharma-bijam tasnrinn
aspects of the life of the Ko3ak6ra Vasubandhu. aku6ale cet,u,sy avasthitam yata[r puna[r
pratyaya-sirnragri-sannidhdne sati ku-
The extant VTtti conbains the following sixteen
hostile references to the Ko6akdra :- Salar.nchittarn utpadyate' iti Ko6akiralr.
I'uktyAgama-virodhat tan neti Drpa-
(l) Ko6akdras tvdho-- anuSayd,nu6ayan6t s6s- k6ralr (l'ol. 96b).
rev6!r. tad etad abratrrna (Fol. 32b). (I4) ' E v a m tu sd,dhu yath6 Ddrsli,ntiklndm' iti
(2) Tatra yad uktaqa Kodakdrela-'kirn idar.n Ko6akarah tacl etat Sautr6,n-
EkEfum khddyate. s6magryd,r.n hi saiydm tikair a,ntarsatam lluddha-vac&na-
dlslam ity upacd,rafr pr.avarbate. tatra nifi-sravana kariSlclyarn avir bhavyate
kah pa6yati' iti. tad atra tena. bhadantena (l'ol. l04a).
sdmagryanga-kriy6 (paharaganr?) kri- ( 15) Tad atra Ko6akrirah pra6nayati-' ko
yate. Abhidharrna-samrnohdnka-sth6- vighnah' tatr& vayam prati-
nonEtmdpy ankito bhavaty ayoga- vadmafr-. . .'durbodhd, khalu
6unyat6-prapdtdbhimukhyatvam pradar- dharmatE,' (Fol. lllb).
6itam iti (l'oi. 35b).
(16)Atra Snrv6,sti-r'icla-vibhrashlir Va,ituliko
(3) Ko6a,kfd dcasta-na hy atra kiicit phalam nird,ha-r'ayarn api tnn svabh!,r,an pari-
utprekshyat& iti. tarp praticlarn phalar.n o"lo".t'u.t
u':if
EdarSyate (Fol. 37a).
(4) Idam idenim Abhidharma-sarv&sv&m
;if:::J"H
",ffT ""x;T'
Ko6a- moh6ikana-sthdnam Ko6akfirasyeti
kdraka-em1ti-gocard,titar.n vak t&vy&m (Fol. ll2a,p.
(Fol. 37b).
(6) Ko6ak6r6daya[r punar 5,hu!r-' avd,rthopalab - Of these Nos. (3) ancl (4) r'efer to omissions of
dh6,v evs cakshur6din6m paflcd,n6m Edhi- cert,ain topics by the Ko6ak6.ra in his Bhagyo.
patyam'. t&d etad Vaibhdsihiyam ev& Nos. (2) and (5) deal u'ith certain aspects of tho Sau-
kifrcid grhitam. n6tra, kiircit KoSali6- trdntika theory of perception. No. (6) deals with
rasya svaka-da#&nam (Fol. 39a). the Ko6akd,ra's definition of paramdr.uu.No. (7) refors
(6) Ko6akS,ras tv6,ha-' sarvasriksino riipa-sa,m- to a controversy about the co-operration of uitarka
ghdt,a! paramdgur' iti. tena sairgh6ta- and vicd,ro in a single moment of consciousness.
vyatiriktar.n rrlparn anyad Nos. (8), (9) an<l (10) deal rvith certain items of the
vaktavyam
(Fol. a3b). much dobated Vaibhasika categories callecl sdrla-
vi,prayukto-sary,skdra. Nos. (I), (13) and (14) have
(7) Tad idam ati-s6,hasam vartatoyad viruddh- a bearing on the Sautrd,ntika theory of btja (seed).
ayor api dvayor dharmayor ekatra citio The last two refererces, Nos. iI5) and (16), deal
eamavadhdnar.n pratijf,ayate. na hy etal with the fundamental Vaibhesika doctrirre of the
loke drista^m iti Ko6akarah . reality of Three 'Iimes, i.e., the Sarvdstivada.
3Sautr6ntika-pdksikastvayam Iciryo uainam artham
prayacchatr: Spulnrthd. VUdkhUd,p. 26.
{ Bl' J. TeLakusu, T'oung Pao, Serie II. Yol. V. 269-96.
 A BHIDARUA-H BDAYA-iJASTR,q itt ABHIDEARUA-Ko$n-snl$xa
It nray be noterl thst ihese pri,ssa.gesnre all hostilc B certain Naroneirayafas (A.C. 663), of tho
and pirn et, exposing Vasuba,ndhu's 'urr-buddhistic' norihom Tsbi dy-nasoy. This work coneists of, ton
vicwg, He ia not only censufed for hrs ipgrorarrce ui chaptere m iJ fasciculee imd nus into 139 pagw
rire Abhidha,rma and hie Sauhentika leanirge- irut (Beat, op. cit. 82 : " 2 volunes ; Glliouen "). fre
rriHo areli€ecl of entering thg portals of Mah6,ydn*, conten.ts <;f thre work are +"hesaine as thog€ rnention€d
of oreepting the Yaitulika $6stra and of following eboyo exceot thaL ssctron ll L l,acking, Thie work
rhu ayoga.iilnyatd-uoda. Finally,he is calleC a.napo,r- h&s rrrb been found rn Tibetan. The Abhidharnu-
taie from the Barv6stivdda, and an &dvoca'r,o of ETdnya-r4asba of Dharmottara is mentioned by
tlrc trisaqbhios-add,a. Tlris doctrine is contarned Tao-yen €& (6th centur5r) eiCo by eido with
ur Ve€utlend.ltu'c Trt-suabhdaanird,e#o, a work of the
Yogdcaro-vijfianavEda schooi. All these reforeucea work of K6ty6yn-;putre (Nanjio, No. 1294 aud
;€€r!r to allude to Ko6akErn Va,subandhu'e Tekakusu, loc. eit.)- Tlto Samyrulcto-Abhidlwrttw-
onvergiolt to Mairayann,,E &ceounts of which ars HTd.aya-Sd,stra,, on the other hdnd, ie e work of
preaenred in Pararnartha'.q LiI'e of Vasubanellru. ll chspters in 16 fa^sciculesrunning into 362 pageo
The na,me of tho author of the !)ipa ia not knowa, (Beal, op. cit, 82, " 6 volumes ; ll Ttioueu") o.d was
Tita Vrttt caile hirn Dlpnk6,ra- It also refers to hie compiled by l'a-kiu (&tr) whoee na.mo Nanjio
-,rlrer rvcrrk called Tattna-eapRtdi, whieh is u.nknown n:storen es Dhsrmatr6t&, whilo Ts,kakusu conjoc*
i r us. It may have been writton on the turee a poseible Dha,rmators, a corrjecture whiob
"iodol of the he eupporCs by the fact thet tho name is given ar
;'eramd,rtTm.-aaptatiko of Vasuband.hu. From tbe
j'-rL.rtrBl evidenco it would a,ppeer that ths DEyta aa Ta-mo.to-lo (ffi&ffi) in tlie introductory
:r'r.i as Lb'a Vytti wero written by oue &nd the saroe ehaptor. 'Iakakusu further diffEre from Na,njio
inrye s€ ir the csse of the Koda and Bhaqya" in that ha mentione only Sa:rghava.nnan as tbe
Tne Vytti refers ouly to s6ven ominent Buddhiste, cranslator of the presont work, whereae the latter
'i8., Aivaghopa, (Arya) M*itroya, I)ha.rmntrEla, etat€s thst this wark is a traneiation by Sanghe-
Ghoeaka, Vasumitra, Buddhadeva and I{"'nir,ra- varmanr and othors 1, A.C. 434, of tho earlier Sr:ng
-Biu. Sa,ighabhadra is not mentioned, but soveral dynasty. The contente of thie work diffor from
\-rs\r-s of the Dipaka,ra aro identical wit,h his views. thoso of the abovo two in that section I L takos
\1'e. thercforg, ca,n ascribo thie work either to San" the forru of a ' Conelusion'. Tliis work too has
:ir.etrbadra or to ons of hie dieciplea, particularly uot beon found in Tibetan. In thie book the Abhi.
\- rm a] a- itra, who is said to havo enterta^ined a dssir-e dlnrma-dbha^ga is mentioned as tho authority for
:o writo euch 6Estraa " as v'ill causo the learned the exposition given by the a:thor. Eui-chi (ffffi
raen of Je'"'budvipa to forget the narne of the 6th centur5r) expressly etatee that this book belirigr
,-ireat Vehiclo and deetroy tho famo of Vasuban'- to tho SarvSsi;ivfrda school (Na.njio, No. 1287 ;
.fifu " and coneequently to ha','e " fallen into the Takakusu, loc. cit. ). T leSamyuktobhidharmo-hfdaW-
t:,rpest hol.l t'.c ld^stna was $lso translated bv l6vara in l0 fasciaul€!
P" S. JarNr. in A.C. 426 ; and in A.C. +gf hig trunelation was
continuod by Gugavannan, so that it was coryleto
in l3 fasciculos^ But tho wholo tr*nsle6i.r-wag
ABETDARilA-EBDAye-3ASrne, F4ltrd*,tffi atrroady lost in A.C. 730.
-1,,1'
t-t'q,n-hsirl-tru,n, or Abhidhar:rnahpdaya (Abhi-
d-barma-sdra), regtoration iato Sanekrit of the T. R,.
nAmB of a Chines€ translation by $aighadova,
anci llui-yuon, in 391 A.C", of a work by
ia-sheng, (ftffi).r It coneiste of lC cheptore in ABEIDHARUA - JfrANAPRASIETXA- SASTRA.
{ fasciculee and nrns into 96 psg6E. Their Ttrie is morely tho rsstored Sanshit for:m of tho
.,lnt€nt8 &ro &el followB : l. Introductory ; Chineso A-p"i-ta-ma-Ja-cldh-lun ( FEruRFAfiffi
:. Dbitu ; 3. Ser,nntrE,ra; 4. Kannan; 5. Anu6aya ; )
which is a trirnslation by Heiion-tseng of K6ty6-
d, Aryapudgala; 7. T(nowledge ; 8. Samadhi ; 9 yaruiputra's Jfuinapxntlfrna (Nanjio, No. f276).
SLU-to-lo (sfrtra) ; 10. Miecollaneous, q,nd, I I.
Seo JftAN.q.P.RaSTHANe.
Ducrrssiona.

r,{enti1.: pay also be mado hero of two furthor ABIIIDHARMA-I{O6A-BH^I$YA. As iudicatod bv

sorke which are conunentaiiee on tho above. In its very-oni,itle this is a commentary (Bhasya),
'Vasu-in
:her'r reetoredform their titlee read as Dharmottaro. pros€, tho Abhid,lnrma-ka{a-kirikd of
A-ihd'horma,^HTdayo-S*frc (fiffifi19ft*1L.ffi) Land.hu. Faramartha tolls us rbat this prose tnxt,
_"tta
Ilrsceil^nsoug (according tg., _N:.1;:o Saryyukta-) the Sanskrit original of which is lost, *as compiled
_
Abhtd.tnrma-Eyd,aga-Sdatra (#Fqtntrl,L.=#). by-Vasubandhrf hims€U at the request ol the
Ki$mira-Valbhdsika,s. The K6rikas and the Bhfisya
Tho Dh,armntlora-Abhidlwrrna-HTdaya-Sdctra form the comprlation known under the title The
SmpiJed by Ufo6u*Q (Upajita, according Abhidharma-ko6a of Vasubondhu (cp. Nanjio,
-to
Beal,1 vas traaslatsd into its preeeat form by Nos. 126?, 1269, lz70; TM. T0g0).

5 For controversiee on thie point, eee my articlo . On tho

Tlerry of Two Yasubendhus' ln tho 3SO.4.S. 1958, xxi/i, Dp. Qunkvua, 33, quotlng Jullau- (Cotuotda ncr") who equntoa Fe-
g:-53, Sheng with Upsjita, whllo bo hims€f ssys thst- tbb usmo
would seem to mean Dhrymsjits. De la Yall6s Porusln.
t S. Beal: Bnddhi^at,Rzqrils oJ tlu Wcstarn Worll,T,pg. pD. rlvltl:
li+7. !" Ahidlwtnu.ho$o dn Vantbatdhu, Introductlon,
lxlil and L'Ind.e Clotriqzu, oeclion 2134. eive Dharira?il.
l. liaajio, No. 1288, restores tNs Dsme lnto $anshit as 2 BesI, Bud4hirt Rccotih of tlu Wadern World, p. Il2.
D-:majina (6) wbile Tekakusu interprets it as Dhar- n. 102, where fAvera (126 A.C.) is glven as a tlanslatsr of
=::'ara, JPTS. 1904-5, pp. 140 f. Cp. Beal In Tripi@ba the S a4 g ukta -abhidharnw- hfd,oy o- t ilstr fl .
ABHrDHARnrAKosn-sH ls yA -TI KA- Dlt ABHTDHARIvTAKobn-Smrnn
A B H I D H A R M AK o s A - g H A s Y e - T I K A . T A T T v A n . cont.ainetl in the Maluluibhrisri- Thereforo, it is
T H A -H AM A, trlso k i,,.,ro'lr *,',! h lti,i!,
h,tt r rrrul:odu.idstnt - not in r-.onr:ordancewith faet t,<.rregard it ttrrrelv
t a . ti!l i r t h a - l x l c L o r s i r n1 r l y , { b l . i , d l tn r t ttr t . k o l o - b l u ll rsc -r as iI c()rnJ)enrlirrm oF.tlreMahdrihh,isii.
1il':ri. trnrl Kolaiattuurtlmtikit. 'l'lris 'i'ire <rriginul Fjanslirit
rvork lras ire,rrr text.s of the .lbhidhnnn.at.o{a -
J r r e * e r v e r fl o r r r : r : r r l y r r r i t s ' l ' i l r t ' t r i r r t r . a n s l u t i o l . t l r o i'tlri l,'d ir,nd the Ahh'idl,tarrttako.4u-blta,yrTa u'ere lroth
' C l t r t g r t r n o n - p u h i r r r r l s o r i - k , y li r S r r r l - 1 u r h i
r g \ ' : r - ( . l r r ) r lost ir:ng tr,goin fn,lia. <;nlr-frrr,cmentarv quotations
'.
f g r e l ' p u , ( d o n - i a y i< l c - k l r r : - n + r - f rri lt,l , i i r v r r - l r i r . ! l t i s Ir;r,r'ing been preserverl in Yaiomibra's Abh;-
r t .' s i r 1 , 6 1 - 4 t r r n r n r ; r r t a 'r . by y S t l i i r i r r r r ; r ir o r r t l t e . - l l f u i - rlltcrrttakoiat:t1ilrhyr1. In 193+ ancl
l93ti Ra.htrla
tllt,or trtq.-kgsa-,4d,xtt'tz rrl' !'asrrllr rrrl l rrr. It tv',rs tr'&nst- S a n k r i t l . ; r ; ' a , n a . t h e I r r c l i a n s c h o l a r .
disco.rererl in
l r r , t r t r li n t o ' I ' i l r e : 1 ; r n I r y l l l r i i r r r r . r p r i l t l l r l r t r r l ritrrn r l I'ibeta,n rnonasteries rlie Srr,nskrit texts of tho
d . l - r p ( . ' i . rt n
r s t l t o J l r l o - H s r e l ( : ; i l t r u ) s t . r : t i o r rr ; f t l r e Abliid h,artttako.4a-kriritri aurl tltc,LbhidJt urm.akoia-
l l i l r e t : n T e n g . l ' r r r ( U o r t l i e r , I I l . 1 1 . 4 t ) $ : J , ' , l l t l t . -i bltrisrlrl (irs the text of tlte kuriku is restored b.y
<lJtu,'trrako{q. de l'tnttba,ttdlttr <tf' L. tlo la Vrrll6e rrrirkirrg :rbsLracts frorn tlie Rhd..tya, re'petitious
P o t t s s i t r , I n t r o d r t c t i t - r r r .t r r - , .x l j i i i t r r t l s s i : r r r r d :lncl srrperfluous lines sometimes cccur). which
'Tll.
\u.4'191). texts he brorrglit back to India in pl:otographs.
In l94ti \r. \:. Golihule c:ollated and published
ABHIDHARMAKOSA-SASfne, r tteatisc'written t,he kririlcd (Tlte'l'efi of thp.Ahh.irJharmal:oia-I:drikd,
bv Vasubanclhu cltrring tho err,riier period of his o f l t a s u b a t t d l r . u,,I l l I I A S . \ - o l . : 1 9 1 .
lili, rvhen ho harl not yet ornhracrtti }IahdyA,na
Lt} Cir'nxc,
R.rddhism. Ile rvas ii, native of Ga,rr<iharain north
Inrjia circa the 5th centurl' A.C.. a,nd beeame a
Buddlrist rnonk of tlrt: Sarr-istivida school. -\t, Tlre tcrm Allhidha,rma m&.v be rendere':I, in
th:lt rime the Strrvrr.rtivirclirrsin the north of Indi* brief'. os the stud.y of the clharma. Iio.da prirnarilv
regilrr le-cl the Vaibhasilius rus the representatives rncdns a rer-,eptacloor a store-houso, and aecon-
of' ortlrorlox IJrrddlrisnr arr(l arlhered exclusivelv <la"rilv it, signifies a dict.ionarv or a lexicon, while
to tlro Maliiyibluisu. Vasrrbandhu vrtl,s onc tlre terrn .ldstra, denotes a, philosophical or a,
t,heir lbllorvors ilt tlrt-r begirrning. Rut lator iro "f
religioirs trea,tise. Tho Chinese translators translite-
ncloptocl t ho moro' progressive' vit-'ws of the Sautrir,n - rated this title as FEATEE{R*6ffif8re, A-p'i-tn-
tika school antl wrote a gencr*l srtrvov ot' bhe mo-chu-sh6-slr6-sa-t,a-lo,and rendered it into Chinege
theories of the SarvAstivaclir school in a .som,rwtrat, as Tui-fa-ts'ang-lun (meaning 'totvard '
critiori tone aqainst the Vaibhu,sika:, and that is ' dharrna ' $ E
'storo' and. ffi 'treatise'). The
the AblLid,hantt,ul;o,iu-.1istra.Ar, fir.st lre composed f f i
Tibetan translators inierpretoct this title as Clros-
the KeriitA in 6o0 skrkas ancl later the 8.000 Slokas ntio n -pa-md.sad(the'excellent-dharma-gtore-house' ).
of the Bhdsya in prose form to erplain it. It was
entitled the " Kosa of Abhidhurma " (tho word This 6d,stra consists of 600 6lok:r-quatrain
koia meaning & ltox or iI shenth) because stanza,B, rvith a detailed proso commentar;r to
this work include,:l t,he essentials o{' the important each stanza. The book is made up of nino ehapters.
texts of the Abhidharma of the Sarveitiv6da Of the nino chapters the first oight form the main
eclrool as v-ero pr()pourrded in tho Jildnaprasthd,na text, while the last is considered a subsidiary
whicli rvas regarded ts a funda,me,ntal work, tho chapter. The first eiglrt chapters taken togother
six pfrdtrs. i.e., tl'te l)harnrusl;andlte, &.c., and tho constituto a eomplete sdstra, while the ninth seoms
Maltduibluigd,, lvlrich rllso constitrrted tho basis to be a later addition or &n appendix. According
on which t]l,e rlbhidhq,rrttakosu u-rr,swritten. to somo scholars the ninth chapter was originally
nn indepenrlent treatiso, which camo to be appended
_According to the tradition tolrl by ITsrian-tsang's to the Abhirlharm,a,koia s"b a later stage for the
disciples P'u-kuang and l'a-pao, Vasubandhu hsd convenience of the studont. This view h&s, howevor,
gone to Ka6mira in disguise and studiod the Abhi- norv been rejected.
dharma literaturo four vears under tho insi:ruction
of Skandhila, with the purpose of preparing a Abhillharrna-idstra (or troatisos on Abhidharma)
thorough criticism of the Mahau'ibhnsd.-Afierwards and works of a similar na.turo seom to have been
Skandhila discovered his real intention, and produced in almost all schools of Buddhism.
thereupon Vasubandhu returnod to Gandhdra, Ilowever, the Abhidharma treatisos ($ustra) which
'*'e now possess are mostly books written in the
where he began to lecturo on tho Mahauibhdsd,.
Each day q'hon he finishod one -section he Puli lansuago and transmitted through the Thera-
wrote e summ&ry in the forrn of o 6loka. Thus vida school of the south. There are also Chinese
at the conclusion of his loctures he had amassed texts which belong to the Sarvdstivida school of
600 Slokas which w€re collectively known Buddhism. Abhidharrna treatises of the other
as the Abhidharm.akosa-kd.ri,kd. When this sehools are very few in nrrmber. Tho Sarvd,stivdda
work was first irrtrodueed to Ka6mira. the scholars school was the most porverful of tho schools of
thero thousirr it an aid to tlieir sect in the propa- northern Ruddhism of the Christian ora in north-
gation of the ttreoriee of the Mahdtnbh.ri;ta. tt, was wesi, fndia. A large number of Abhidharmo trostises
only whon they read Vasubandhn's subsequont are said to havo been written in this schooi.
Bh.dsyo that they began to realise it *'as a iork prosumably in Sanskrit, but most of these works
conrposed to criticiee the MafuJuibhapd,. Although &re now lost. A fow. however. have been tranelat€d
such is the tradition, scholars at prosent mostlv into Chines€ and are preserved in the Chineeo
a.cknowlodge ths.t the Abhirtharntakosa-karitcd. wis Tripilaka. Some texts have boen rendered into
composed on tho basis of t}re Sontguktd,bltidharma- Tibetan and preservod.
lirdoya. rvhich was then prevalont in Gandh6,ra, The above-mentionod works, howover, ropresont
added with extensivo adaptations of the matorials only one branch of Abhidharmo, study. On tho
 ABHrDHARMAKoSe-'snsrnn i{, ABHrDHARMAKoia-riAsrne
oiirr;r ltrr,nrl, l.lrere wtls t,ire prrldrrct,ir:tr of ti.re compen- Contents r-rf the Abhidharmakosa. As rnenlionerl
rlirirug. llllro srrbjccf rnlri.tL'r of the ccrnpenriiums er:,r:iier. tlre,IblrirLlmrrit,ri:o.i,t consist,s oi' eiglrt
rl's,g u,fr'&ng111| ;<rTqttrtni.r,liel,llV A,ncl in r:r)rrqise fOrm, rrrrr.in i,lrapi,ers. irrr cl orie a{ lrl i t ionrrl rt}ragri,er ( P rt dqalo,-
Tlre ,{ ltlt,i,lh.rtyni,u.l;o,{a belongs to t.ire cllrss known : ' i n t . 4 c . o . , t t t tu\ ' l i i c l r d i . . - i r s s c r t h p p r r - ; h l e n r o f n o n -
;rr rolripenelirrms. f ixn,rnJlles of su+l:. ccrnnenr{iurns - rr i l t i i i t n a l r . T l i , . r ' i r i i l r t . ' r . ; ' . r - h i . r i ri o r m t h + r
r - t t r r r r t ro
are tlro .4nt,rla,rnsn hv {:,1hosa,u'hie}r ilelr;ngs to t,he rnuin texl a,re l lre lirliiru-iri:i : l)haltti-nirdeSa,
enrl'", period, rlbld,dkormuhyCaTla b]' Dharmottar* Irrdriya-n . I,rrka,-n , Krlrit-ia-n'. --\niti&f ir-n',
,'i,',',t ilrrj c(:iltrrn' A,C.) alrd t,ht, Ablzidlrnrmauatd,ra Irlrrlgn,lam,rrqit-rl ,Iirilta-n . Sarr':rtiiri-r-, Tire
:,-.' :ik;r,rrtllril;r. of +r, iatr:r rla,te. All of thenr har.tr i;rinciJr;tl slrl.rie.'ts tielrlt rvi'Lli rtr tlrl terlt mii\: l-re
'Iripitlka. ()f ttrese (l
,ritn itrf.icrl'cri irt tli,r CIrirr,r.rr: groril-re,l its follcxvs : ) r'-rpositic'n of the iernr
' I)lrtlrrrr&'. I)hrr,rmrr sigrrifies tlro' eielnr-,nrs'
i.tl;ri.rrrrrrt.tar*'t Ablt,i,eltt.dr?n{tllt'ddtld,$eents tro ir:rr'e
' ; ' , ' , 1 1 . f i 1 rr r r r i q l , *'liir:lr constitr.rte tire rnir;il, the t'ocl},, lis u'eii as
irr;lt:tlilr, lr.trrl conrrnr-trtnt'ios on if
rrL-!r/-1r'rriitr--n lr:' I iprlsrrrrt,i. I]iitrrntrirgupt& and a,li r'ristent tliirrgs; (l) the reiisons for beings
=..!.:!-ir,l of,irt:rt'. \:i:igttl;r*tr.dilt's .'lhlt,,:,lltrtlntnl'osa ;loir''g nstril-1. itn<l i.rcc<;mipg sulrjt--et to ccrrtinuous
-,lii,rr'rrrl. l,irl rr'*ktt ,=;it lrt' i,rt-'irtiscs roirirt,h ; (li) tlre iratir wirich le;r,tls beings orrt oi
l in of Llhii,r'rnotLara,
''1''e-iiuli i l h r s i o r r i n t o e rr i i q l r t e n r n e r r t .
|l,rr{l IJ}rilrrl1ti'gLlpt*. I'}ro suby(}r:i;-,nr*tttrr
': Tire iirst clrtlptt;t' riividcs "rli dharma
rlre Ahltii,llarntulcoat-!;C,ttrcr i-* so systematicall5,' into two
-::'rinsed ancl bhe arqumentatirln is so thorouqh r:liisses : .siit;rat.,u tlnii' and,iraurz. Tlrey aro rrex[
:r;r.c it earned the narne of t'he ' Book of Intelligeuco'. citrsr,ifietl ilga in as .sa t t t.tl: rt e - artd o."cairasl; rta -r,lh.arr no .
i: n-lr,g algr: r.rcrn:;irlercr.l to bo tlrr: most au'riroritative J,'helr iirliou's rr cl,rssificatir.rrr of c{lrarrnir, ils given
: -..rltise of the Sa,r"'d,stir''ada -*chcol, ancl ir largc. in t.lie .lqani,a ,\ttru, riamely. the fivo skandha
:.'lmber of coinrrrentarios rvere w'ritten orr it^ Of (rftpu, L'i(I(,tL(-t..s,tm.ifid. santskd,re., t'ijfi,anu) tho
:iese. three rveie written in frrdia'. These are still t.r,elye tr,irat,(qli[ (r'ril,'.srr.s, srotra, OltriiTt,a, .iihud,
rstarit. e ithor in the original Sanskrit or irr a kaya, ntan.rts. ru pa. irr.fulq, gantllut, I'ctstt, spra.ttcttltl(l.
::nrl-ere,'L firrm. namelv. YaSomitrrr,'s r\phut,irth,ti, dh,arrntt) anrl tirt I s riirtltLr (tire trvelvrl irsrltarra
>:i-,iiarnati's'faitixirtlt,T r;nd Pr-irlravardtiu,n:l's inerrtioner-i i1l-.1r1',,,f i)gotll{rr with at,i,:+ttr aii ildna,
'rlrina. rlltrrinrl i'iiit,-7rut,, jiiit:a ti.i firina,
:- t':.-rtr.r.irt.lisri.ri.tr,. lJesides tliese, t l-rere is also arr ,srotrn ri-i kri11a
,'i.i iurn rn<l rrzr:rio f i.i ii,i itu t. A r-lerailerl oxposition
:: ririgJt'rl vcrsion r;f t,lre t.e:it tr)' J)imri,ga. art*
r i'-) rtr l<ind of special giossarv b1' Samri't,ha,:leva. especirrllv r-'n tlre ni11rrre anr,l siructttre of rfr,ila is
!i -,'i t,irese worJ{B have been preserved in tho ill,;o gir-en irere. Thi:; r.lisettssion gir-es a iotrg
l-,betan l'cri{io-rr. ff mav aiso be mer}t,ioned. hero rrr:posirion of the fotrr grerrt elements (prthiui,
d.p, te.io,s, l:a,i/ti,) tnil the tlreor.\- ,-rf the ir,tom
::.i1i tiie -4blt.iri!tq,rntrt,icoia oiten verg{)s on ihe
(J;ararnap.ul.
i ,:iriles cf tho Sautrd.niiktl, & soparatisf, school
:' the Strrr-F-st.ivdrla fa,ciion. \Ve finC it. therefore, In the seeond chaDter, the twerrty-Lw'o inclriyas,
:r:ii'ising the orthodox vies-s on various p<;furt's. ancl tlre live states of existenee (rttpa, citta, cetasiktt,
-: r' tiris very reasor-r, in his oxtensive tteatises :"itta-a.sam,Ttrayukte, u..tam,skrta) aro explainod, fn
' :'.: -! - p' i - t a -tno -s h,tt,n- c h 6r -I'i -l tt' n tlre latter, the theor-v af skandJm-d,yatanofi,hdtu is
w 1$FJM€H jjFE E;+ ),
:- : \ i,7 lr.ar rn,an.!Jri i1r1 tl,vsi,7 i p a.nrl A -7:' i - tu - rt r'o- t.s'q'nQ . cirrefuliv reconsidererl, anal;,'sed in detail, and Blso
', ::i t.s1q'n.-t,uti
( t{!Ji{['EHf&ffiR;ft ). Saighabhadrtr. svstenlatii;ed frorn the standpoint of the Sarvisti-
vi,rltr. AII pirenomen& &re sliow'n to be the msult
: ,onrgmporilry .-rf \'asubancllru, bittsrlrt attacks
-:.-. wt'rrk for its urrcrthodos ol those dharn-ras working together. The prrnciples
viev,'s. Aftor Sanqha-
of interrelation aro fullv explained and also the
-:;*,-lra. however, no rlew treatises were prodrrced
relation of the dharma,s to ea,ch other---eaeh
.:- 'ire Sarr.'dstiv6da school.
standing as & cause for tin effect thus rnaking trp
in tlre Chii.e:lo Tripitaka.. there aro trvo r-ersions tire existence of beinss and their enviionrnent.
,: :lre Abhi.dlnrmakcia-ldstru. There are (l) t.ho Thero aro 6 kinds of eauses (hetu),5 kinds of effect
.:- . ;t' : . t r - mo - chil -.sit € - sl r i h,-t-u,tt, ( mmlr€,H lF.€K;ft ) in (phala\, nnd four kinds of conditions (pratuaya).
::r':nr.,'-two voiumss translated b.y Lilieri-ti ( iE# t Causalitv is explained as the theorl- of 'taking'
anri ' givi-ng' effect (aduna).
:- the {ith centrtry A.C., ancl i2) t}r<t A-gii-te-mo- effr:ct \graltarutl
i ' .;l;.e-lun, ( F{mtrtrfff,"€;fi' ) in 30 r'olirmes Ai' ihc enil of the cha,pter, mind is classified into
'rinsit.r,le(l 'Ihe
by f{siian-tsang in t}re Ttlt centur'*. three types, good, ba<l and neutra,l. threo
li-e Iiarikd vorsiori ig alsrr prr:served in the Chinese kinds of mincl a,re further sub-divicleri into l:
-:i;-rrtaka. It, is rrntitleri A-];' i-ta-nta-th.ii-sh6-lu.n- elasses and also intti l0 ciivisions. Their mutual
-,,ig i f-tlfiiti€HiH.Sffiffi) an.i r''a' translated bv rolations ere s,lso cleult with in cietaii.
i{s'.ran-tsang. Tho thirC, chapter cioscribes the varrlorrs forrns
ln the Tibetan Tengl'r.rr there is on-: Iittriki of r-'nistence and living beings. and the eonditions
'.-.:sion a,nd one SA,stra versicn antscedent to their t.lking valicus forms of oxis-
of the r,ert. Tirev
tence. It cleals. firstlr', *'ith the fi"'e forms of
:,ale becn trarislated, b1' .Iinamitta and Dpal-brts*ra:
eristenr-'e nalnell-. biriii as beirrgs in a purgatory,
:laksira. Stcir.,,rbatsky iias prrblistred the iirst
;is doparted spirits. ai animais. a-q human beings
r;.apier ancl &i:rl ti-,e firsf ltalf oi the secouci
iintl as gods. It ciegcrilrcs aiso the 1,1t"se -ephores of
r..lr'ter of the Tihetan versiorr. ljesicles th.:se. krintrt-dhi,ttt, ril'pa'rlhdtu,
es-istencc. n&mei5', tbe
.:r Uislrur veision of the Abii,irl,inrrnal'osa has aiso
r,,nd the ,tr{ipa-,lhdtrr ; also the forrr kinds of birth,
: een ciiscovered. frcm tho somb, oviparous birth,
narnell-, l;irth
Of rhe commenf,aries of tho Abitidhannako,4a birth from moisture, and birth having nc depen'
mentioned above the otiginal Se.nskrit text of tho .len"e. It rnentions the four stages of lifo namely,
.:phutdrthd is extant. birth, existence. death, and forrrfhlv the state

5 sPC.9704n
 ABIIIDHARM AKOSA-SASTR
A 6(f
intcrmecliary to rlerath and re-ltirth. The twelve
stagcs or links of cirrrsabion &ro next dealt
s-itir in relal.ion to thr: three divisiorrs of tirne,
prrst, presei'lt a,n(l frrlrrrr,. 1L algo onulnerirtes the
lbrrr I<inrls r:f goocl. lfhis is follou'crl by a discussion
on tht: pherrornrrrurt r:f rlying. It closcriircs (lro
worlrl lrrJ t,hc rcceptnele ol' all types of kreinqs, as
l,h* rer.'r'pl,uclc of tiiree huge r"rircular discs of
gr:ltl , eif r+'*ti:r ancl of *ilrdi it nirn-ros tho nine
molrntilirrs, t.lre eight, sr_'it,s,
tito forrr eont,inents, the
vilrierrrn prrrg;ltorics, the srrn and rnoorr t,urning
rouncl lIt. ,lrrraeru, the nurnllt--rof heaveni.r-sl,lieres,
-bodies
tho meiisirrnments antl tiimensions of the
of all bcings who br:long to iho dif{'erent sp}reres
anci nlso iheir lifo sl)an ; ancl tho vicissiturles the
rvorld goes througlt during tlre for:r kalprls. nrl,meiy,
that ol' ' forming', of . maintena,nce', of , rlestnrc-
tion', anci c,f 'v&c&ntness'. It also descriirestho
three mn,jor and minor calamities.
The fourth chalter gives the different, kinds of
karma, as a result of which beinss t,ake a varietv
of forms. First of all karma is analysod. aceord.ins
to its ' self-nature', irito three kinds. .t.rmolrl,
ka,rm& pertaining to the body, karma pertaining
to speech and karma porbaining to willing and
thinking. Along witlr the bodilv karma or karma
pertaining to speech (palprrble karma) thero exists a
sub tle r tqt a -kar m,ocal led auij i4apti kar ma,( irnpalp ab I e
karma), i.e., the karma of acquired chaructor
or habit. Tho relation between tho anteeedent
mind and tho rosultant karma is next, oxplained
aceording to tire twot-old theory of samutthd,na.
Tho resultant karma is goocl or bad in accordanr:e
with the stato of mind that causes the karma.
Auijiiapti karma, is next divided into throe kinds,
namely, sarytv&rs. non-sa,4nva,r&, and noither
8a,lnv8,r& nor non-s&r.nv&r&. of these, tho first
sann)a,ra aui.ifi.apti, karma is further dividod into
three, namely. prd,timoksa, d,hyd,nn, a,nd q,nd$raua.
Tho eoming into being, tho development, and
also tho elimination of the various auijfi,apti karma,
are noxt explained. Tho karma theories given in
the Aganti Sil,tra aro also onumeratid. and
explained in this chapter with special roference
t,o the theory of the ten karma-patha.In the latter
half of tho chapter are discussed the interrelation
of the differenf, kinds of karma, their effects, tho
threo kinds of oDara1ta and the +,hreo meritorious
practices.
The fifth chapter begins with an explanation
of the ninety-eight anudaya.Ilere, the six-principal
anu6aya (rd,ga, pratigha. mina, a,uidyd,, dfSU ina
vici,kitsa) bocomo ten with dr,tti being divided
into five. The ten anttialt& further subdivided
beco[ro ninoty-eight dealt with in relation to
the threo worlds (kd.ma, rtipa and dtil,pua) and
each of the fivo classes of disciplino. This is followed
by a elassification of anulaya into I I saruatraga
anuiaya and 9 il,rd,huaaisayaanudaya. Their distii-
bution in relation to origin and character is also
described. Other doctrines given in tho Agamo
StTtras, namely, that of d"4raua,,oghn,, yoga. updddna,
samyojana, band,ha,na, uTtalcleSa, paryaoasthina and
tno,la, are also treated in this chapter.
Tlie sixth ehapter hegins with tho two modos
gf removing defilement: (l) by insight into the
Four Noble Truths ; (2) by discipline. It then proeeeds
to explain tlre method of removing defilements.
ABHTDEARMAKosn-Slsrna
T_he fir-qt staqo -inclurlos tlre preparator.y eorlrsos
'
of the ' tlrreo dhdtu and I four ku*aia-mrhla'.
One who goes through tlresn two init,ial courses
enters the group of the Holv Ones. First, hi,r
disciplrncs lrirnsolf iry rneans c'f the dqriana mrlrgu,
insight into tire I.'orrr iVobla Truths, and then.
by rnt:rrns of thei bhdt'and,-ntrirqa,Irc clestrovs (lto
nine kirrds of r.lefilt.ments" Tlro ncrt st,r,po'is the
esa'ikse-nttirga which brings ttro fruit ot'-rr,nrhant-
ship. .fligl't, st,ages are covered altogetlier bv rhe
Lhreo tnr|rga. i[]ro first, of tho eighr-stasrs is the
srotrl,patti and tlre last irralrantshilr. To,"varcjs the
en<l ot' tlte chnlrter are given the tlifft'rerrt classifi-
ca,rions of tlie-.lirr,tli a,s lbund ir the Aqa,ntas, i,o.
tlre four prat'ipa,d, the four sm.rtrtu,pastlr,lnu, tho
fottr .sam21akprah,rl,na, the four 7d,rlhi.pddu, the fivo
indriya, ilre fir-e lnla, the Eevon bodhlJanqa, ilno
aight mdrga, and the four aoe\1a7trascida.
fn tho seventli chaptor a detaileC account is
given of the ten kinds of knowledge (ctul:hlra-
jridna,
. samltdaya-jfid,na, nirodha-j'., md,rga-j" .
anuaSla-j.", k,garn-j', anutpdda-j , porucitta-j" ancl
samzvti,-j ). 1'his is follorved bv the varjous attri-
butes belonging to a lJurldha, namely, ttro ten
powers, the four forms of fearlessness. tho three
smrtyu,pastltdna, and the great compassion. It also
enrrmertrt.es tho virtues eommon to the Buddha
and tlre saints, namely, ardncl, pranidhdna-jfi.d,na,
an<l t,he four prati.samuid, as well as the virtues
common to the Buddha and ordinary beinge,
namell', the six abhi,jfifi, tho throe uid,yd,, and the
three prdtihfrry1a.
Tho eighth chapter gives a dotailed explanation
of tho different forms of samfidhi meniioned in
the Agama. ,,qtitra, i.e., the fow dhyd,na, tho four
d,rcJ,pqa,the eight samd,patti, and the throe sarnd,patt,i
(saaitarka,-saae'cd.re, auita,rka-so,uicdra, auitarlcq,-
auicttra). It gives slso tho gain rosrrlting from the
different tvpes of samddhi, namely, tho attainment
of tho four aprannd,na, the eight aimolcsa, and
the eight abhib hayatarua.
The last and additional chapter, Pudgal.auinii-
eazta,,is an indepondent treatiso. Ifere the 6tman
theories arlvocated !y tho Vd,tsiputri;'a and by
Brahmanism &ro refuted and an attempt mad-e
to establish tho d,tman-less nature of all dharma.
The position ot tho 6estr" in the history of Bud-
dhist thought. It is needless to eay thar the Ablr,i-
d.harm.akoiq-idstra is ono of the most important
Buddhist treatisos. Thero are three pointJ which
we ha,vo to take into spocial consideration with
r.egard !,o this 65,stra. _(l) Iho Abhid.harma.koia
occupies an important place in the history of the
Sarvd,stivdda Abhidharma literaturo. (2\ It is
related to the rise of fndian lVlah6ydna thought.
(3) It has a spocial moaning as a toxt.book of
tho fundamontal doctrinos of Buddhism.
With rogard to the first point it may bo said,
(aJ that tho AbhidharmakoAo-id,stra, complotelv
systematised tho Sarvd,stivdda dogma ; (a) tfrai
it marked an advanco in Sarvestivdda doetrine;
and (c), that it introduced Sauir6ntika views.
As mentionod earlier. the dogmas of the Sarves-
tivida sehool woro given a definite form in the
JfirTnaprasthdna, but the systematisation wae
not yet eomplete. Tho Mahaaibhd.cd, too, though
 ABEIDHARIVIAKOSA-SASTRA fil
it &'as so voluminolrs a,g to coutgin almost, evorv
doebrine amd therory. w&s itself not a s.r'stenratic
treatise. The first work thon which systernati-"ed
the teachings of Sarvirstivir.da school was tlie
Abhi dharrrrah,y d,as-a,'t he A bhi,lharmok oi a follou'od
'ver1'
tha Ilrtlu;11o closely brrt, it rea,r,'angecl tire
cubjar:t rnnflnr of iho tird,uaa and added to it,
while it u'ilg not so mrrch a cre&Livg rvork or a no\v
philoaoplry, in $t)rrto plrr,ces Llte author expresserr
iris owrr hermeneutic viowg, c,g,, in tho interpre-
tation of tlrn Ttrutit4u-sumutpttrla theory and tire
mt,orprotuti'rfi c,f tho thoory of t]re Lsn lcarmu-
7sntlta,,
Thie g;rrrrrilliy f'olkrrn'rgf,lie orthodox doetrine
,rf tlie $arr,rist,ir"rrr]irr .4i-tst,rlr,yer" at' tirnog it,
ilt..virr,tcsl'rorrr iL, eritieising SarvA,stivdcla doctrine
r.rvort:ly. Tn thig work 1.he &Ltthor pref'ers refl,sou
to tradition in the treatment of his srrbjocb-matter'
llis views an prapti and niltdtla-sa,bhagu, on the
intorrnodiary trxistence between death and rebirth,
qrid orr aui.ifiupti-karme,, testify to this fact. In his
r--.xpositionof the ahove-merntioned doctrinos \zasu-
franclfru always tor-rk the Sautrd,ntiku standpoint.
'-[iiis
is a, very significant fact, for Saut,rint,iha
philosophy is the half-way houso betrveen Sarvas-
tivads philosoph.y and MdhS,yana Buddirism.
Iss,rr I,'uliAH,rsHr.
Ths &uthor's attitude of relying sololy upon
reasorr, irrospectivo of t'lie established dogrnas,
is evcn moro rnanifest in the Bltd,pyo of this sirstra.
Irr tiro kariku portions ho eittror uses tho phrase,
" ft is said so " t,o express his digsat,isfaction with
tix. tlreories of the Xlah,ri,uibhd.sri,or only poinls
or-it some questions.hle points in * rather resorvocl
m&nner. anrl then c(inchrdes in corrforrnity u'ith
the Mshauittfulsa convention. Ihe brevity of his
oft,en obseuros hig re&l interlt. It is in the
staLerrierr.t,s
Bhasya tirat, he begins to gi"'e flrll expr:essi.on1,ohis
orr'n opinions, frequently alluding; to tiro thoories
of the Sautrantiku, school and making reptatecl
discussions ou therr rrntil the right or wrong of a
p roposition is positively clarifiod. IIe oven tlr oro u ghlv
eriticisc+stho t,trcory of the " strbstantiality of the
ti'rrr:n timos, i.e.. the past, iho preeent, and tho
i'.rturo ", v'hich wa,s tho most fundament,al position
of t,hro .Xlahuuiblulsd helcl by the Sarvi,sbiv6,dins.
IIe only rorrrariis at the end. " Tho f)harma-natrrre
lj verv proli.ntnd ", so that, one should not eonsider
anv old theory as unterrabie just hecauso it is
,.1i}-rious and harrl to understand. (Seo the fifth
.nilpter of the 6d,stra). Theso rvords imply that the
i-'llorvers of the Xlahuuibhasri only adhored to oid
ti.pories, regardloss of their correctness or error,
.nd that it rvas neodless to refer to the fallibility
-i tho establisirment of their theories. But Vasu-
:randhu did not accept tho theories of the Sautran-
'-rxa school in tctto,though ho highly esteemeclthen'
if is attitude towards them was of one who ciepended
,rn re{tson alone. For instanco, ia analysing the
:alsehr,'od anci roality of the threo kinds of dharma,
:.e., akand.hfi, dyalan'o and d'ltitu, the SautrS,niika
s:hooi said that only the dhd,tus aro real, but
\-asubandhu held that ttro d'yatanas a,ro &lso real,
::rply-ing his respect to the theory that " tho twelve
:.cianas include all dharmas ". &s oxporuided in
ABHIDHARMAKOS A-SASTRA
ihe sfitras. As rcgards the aspoct of separato
os', sucir as gcnoral mental frtnct,ions,
d,lLttrntu-iq,klstzf
i.c., clesiro, &c., ignoranc:e, tho root of life, and
so forth. rvhich tire $sutrtntil<a school holcl to be
false, Vasubandhu atlvocalod th.lt thev are roal
in a,ccordaricewith the propositions of t,he Sarvds.
tiv&da school.
Lii Crr'uxr;,
The two main philosophical systerns of fndiau
l\{ahaydna Buddhism aro the I\{adhvamika p}rilo-
sophy of N.rg6,rjuna and his follov'ers, and the
Vijiraptimatra philosophy of Asirriga. \-asubandhu.
and others. Tho former is based on the radical
criticisrn of Hinay6na teaching, mainl5- the Sarvd,s-
tivd,din cloct"rinei ; and the lat,t,er i,r esr,al,rlishc.dcn
the }Iahiyfr,nist modifieation of tho SarvastivEdn
philosophy. fn order to give & new irnpertrrs to
Buddhisrn, 1\[ah6,ydnists had to eonfront Sarvds-
tivddr:. philosophv, cornpete *-ith it and surpass it.
Sarvfr,stir'5da philosophy, theirefbre, liad a,n
irnportant boari.ng on tho riso of lltrhAvnna thought.
And t,his {dstra, which courpletel.r, svsterrratised
the Sarv;.sl,ir,grla lrhilosophr,, ot:r:rrpiod &n
importanb piace rn the dovelopnieni of Ma,hrlyEne
ttrought. ft' ma1' be mentione<l herre. that, there is
& very close relation betrveen \rijrlaptimatra philo-
scpliy a,rrd the Abhiclharmako6a svstem. fn reeent
-\'ears, tlre vierv has been put forrvard tha,t \tasu-
bandhu. tlro author of tho Abh,idharmakoicr,-iclstra,
is not the samo as the reprrted AcErya of \rijfrap-
timd,tra philosophy. Yet, the unrleniable fact
remains that this Srrstra, which deviates from
tlre orthodox teaching of tho Sarvastivadins and
is deeply tinged with Sautrfr,nta doctrino, sorveid
a,s an introdirction to or a, forerunner of \rijirap-
timir.tra philosophV. Ws also note that most of tho
Indian cornment&tors of t,his Jl^stra u'ere lrijflap-
timatra schclars.
Tho history of Rurl<ihism in fndia, China, and
in Ja,pu,n showg that irr all these eountries tho
,lblirlhultnuko{a has been usod as tire primer of
Iiutl<lhisrn. In (lhinn anrl osJrocially i;r japan tho
Agrlrn,,. rr,nd tiio Abliirlharrna lracl long been
nt-gli:ctecl; these brvo branches of Brrtldlrism were
resilrrlt,rl irr tlreso counl,ries as belonging to H-ina-
.r'a,rrathougirt, and (r6,vaka toaching. In spite <;f this,
t,lro ,{ bltitl,h,urnwkoia, " t,}re Bor:k of Intelligoneo ",
x'as r:onsiderod to l>o thc treal;ise whir,:h toaches the
'Iiro
furrtiamonta,l cloctrines of lluddhisrn. study
of the Saistra was, t,irerelbre, recornrnentled a,g a
nocessu,ry mea,ns for l.urning frorn Ilinavai-re to
]Iahir\.r1nrr,strrtlies. l'lttrrr-.is ir'lsoa prr;r'erhi'll saying
among Jilprrnese l3Lrddhist stucierlts : " tirree
r - e a , r sr , , f I ' i . i i t a : . t i t t t , i t r n a r u I e i g l r t y e r r r s o f . { b l i r , -
f i , . t 1 o r n t a l ; o "l o, -r,ccording to tl.iis saving of tho
p r e s c r i l r , ' , rpl e r i o d o f c l e v e n r' t-o' r a r s f o r t h e s t u d v o f
iluilclhi*m.'e,i':ht \-.'ars are be clevotecl to tho
sLudr',ri the Abh'idhrtrntal:osu.
History of the Study ol the 6ett.u. Among tho
comrnentruies of tLrc AbhirllLd,rnwkoia-6d,stro which
are considerod iost are those of Vasumitra and
Gunamati. This shows that the 6d,stra was studied
not onl.v* as a book of the SarvS,stir'Eda school,
but also a,s a kind of general introduction to
Buddhism. I-tsing, ths Chineso piigtim who wont
 AEII I DHA RMAK O5A.SASTRA $2 ABHIDHARM AKOSA-SASTRA

to lni.lia &t the end of the ?th cerrt,ury ancl sl,udied Rrnr,iocRAplry : I{inura. T: A Stud,y .I tlrc
irr the Budcilrist r-ollege at. Nalarrtlii, teils rrs in his - lbit id.i t o,rnq, - id.s t r a, r'evised ecl it,i on, Tokyo. 1 93 7. pp.
it,inera,rv Lhat in t,lre Brr,ltlhist collcgos and rrronas-
959-:iJ+. !'u-icaura, S.: -'ln Intt'oilii.etiotr, ta tlt,e ,9t|dy
tories of lrrctiu oi, t]icse .Jays, st'.rilents whl had
oJ tlt,a Abltidharmakola, Kvoto. l{f ,i1l. Ouyang Chien :
crrnrlJiete,:l the fir,sr rtage of r:lurly, i.e., Sa,nEkrit l're,fatc to tlrc Abli,ttl,hartnako6a-td,stra, i\anking,
gr&rrtrrrinr nlr(l ..'crrrposit.iorr, lrrr,d tri pror:eer-i next
199{. Takakrr.$u. ,J'.:, The Esseri,tials of Bu,ddlist
to tlie strrtl.y af ltetu-t:i'1y4, logie antl the strrdy of Phi,loso1'hy, lJornirav, tt).-rfi. 1ip. 55-73.
-4hhidiotrinakoi*. lrr tlre lanri'rist, monrrst{rrlrrs of
Bililio,l"rtphicul J-ates.''l'lre tirst, (.h:,-lrt{'r$ t.he Spltuldrthii
moelg,rrr Tiiret, ari,.l llongolirl, rvhieir are estatrlishtnd
has been prrbli.rircdb;' 7,evi and Stt:herbatsky. The flrst linlf of
on tlr$ iines of the Nalarrtli r:oliege of lsl,er Indian ilte secr;rrcicha,1-rtr:r iurs been piiblisheri by Wogiirara and
IJrrilrilrisrir, ihe,4 l;izirlhermkoia-idstra Stcher:brrtsk-t,
is reckoled. arrd tlre third clrirpter by L. ile l:r Yallde I'onssin.
'Jllre
l'ull te-rt i;f Llrc Sphtttii:tl:ri rvas uuiriisired by \l'ogihrira
alrxrg rvitir lfniLreva,"s,4blti,santa,lld,Ia,"tiidrct and
(1t)32-3(i). Tlrire ig a,lsi, arrothcr editic'r^ of rhe Sphutartlfi,,
Lltrnclralrirt,r's lVdrJh.y,ttttttuatrira, {as or.r(r of t}re five
coritiiiiring tlle iirsi tlrrle cii:rl_rterscn!1'" prrtriishetl by N. N,
'['lie
prirre ipal rr"catises *'hir:lr studonts Llrv rrt 1t!..1i).
shorrld stri(ly. Sanikrit originals of tirr: ,uihcr two r]utnrrren-
'f'hct tgries irar-e !()t bc,,jnrecoltrcJ. .AIl tlrrce rrofurne:li.ariesare.
Abhirl.h,arnm.A'.ela-iistrq wes int,rrrdrrcecl into
hott e\.'er, li.rLirid lrr J iLretarr. i'urtirernrorc. a lillgtnent of
Llhirrl. iru 5{j4 lL.C, rvhru rt was transla,ierl b1- Chin titlre Clrint;e r-ersi('li <,t'tha 7'ittlDd.ithda,.r,flllso a pail o[ an
liiglrrir versiuii ira.!e ire(jurecelfll' discovercd.
(Fi-"-ff). Ii.y this 1inro, othoir tre&tises of tlie Ss.rr';is-
tivrrrla Of tire texts nieutroncd a(;cl'e, t,ke lid,ril:d lrasbeen tralslati:ri
Eclro()l (srir:lr ir,s tlw J i'Ldnaprusth,cirn, ibe
by 'Ieramoto, iut,o .lt1;l\nur{rtiDnr t.lte 'lljbctatr lersion. auct
A b I t irl li s,r ti ta -h,rd y u, i,b,: M ol t tiu i tlhas d't h acl ah'eadv
LI',eI'utlUul;ttbt,i.ien\(I i-r; Slcirrrh;ri.sik1'f unt tlir: Tilx'tari inttr
'firs
been translatetl iriio Clrrnesc, Englisir.
l,nd thcro \l'as
clrtire S[-qtra lr.:.sLr,rerr trilnslu,terlL,y de ];.uTaii4e
alreu,,.il'a scliool knolvn as the Pi-t'u,n-tsung- (g&fi-), loussirr lr t,o I'reirch. fbllor.vilg tlslian-t"saug'r Cirinese r"ersiori
(in ccntptrison alsrr witlr Ch€uti's Oliinesever:j!()!1,thc 'l'iiletrn
()h';u-ti,
or the Abhidh.r,rm&, school. fet, versiori, arrd the ilphulti,rtiiii {-r(lilrneut"ary}. '[.tre lirst chapter of
after
Lhs Abh,itlhartndkolu gi16..tpnirldrllrd rolulrrr:ntary has becl triursiatetl by \Vr,Lliliara,
beearne tlre solo subieci; of
etudy and tlie otiier -:reatises -ri'oro from tlre S:rnskril orisinal irrto .fur;llest:. I'ire sec6nd ciiapter
puf osiri6. .^\s a
'-rf tne s:tlne tcxi lr;rs tre.'n rendcrid by L'. \1-o{i}rarg artri S.
result, tlierc &rose the Cirii-sir6-tsung 1f{f;-':f;;,
Yatnaguchi frorrr tlre Sansknt, into Jaylrrrtse. -1rrtl, tinrrll:',
the ltoia sclrool. Sorno 90 vears after the litrrd r'hapter of t,hs Ahhidh0,rtwko(a-(dslra and the co*es-
Uhr3n-ri,
.l{siian-ts{r,ug nriide & r}e\\' tra,nsltltion purdiirr.t chap[er of t,tre Si;iiuldrtitd, tta.ve beerr translated bf.
of t,he itrstra.
Yanrlguchi antl l'unahashi into Japitlcse. fiom the Sanskrir
Bosirf es ths Abk'id,kurt,tak,ria-sdstru, lfs,-ia,n-tsong
original.
t,ran-slatecl rnoro tharr 40O voluxncs of tlie Srr,rr'5,s- As a result of scierttiffc researcheg cilrrir:tl out in more
t,ir.dda troatises, inclutling recent years on Lhe :{bhidhannukafu-idstra in Ildra,
a, rle\v r-ersion of fhe Jirparr
Jitdti,oprastitdna., a, cornplcbe version ancl in lluropc, several nery ediiioris aud translations of tite
of tlie 200
text ltave been puLilisiietl. ,\r:ronq thelrr llrc lloseuberg's
volurned Mah,CaibhaRrl. &c. liis pupils, Shon-ti
lXc Problene .ler Buldhir'fiscirr:rr I'hilttsttphie. Stcherbut,sky's
(fr*#), P'u-kua,ng (*)Ct, a,nci Fa-pro (flffi), Cenlral Cottceptiott ol J;taldliisnt, de la Vallee l,orrssin's
wrote & well-knowil corrrmentary io rhc now Ltt ]Ioru,Ie hc'iu.hlhiqtu, irrrri .L l.runalrash.i's (lo no lienkau
(Stutlies on Ir,arrrra).A (lontpiei-,e corrcordauceof Hsiian-bsang's
Chincse version of the Abiridharmqfuc;srt-;itistra" Chinese versiot of Lire sristra rvag marie bv $, Funahashi and
These followers of tho Hsiian-tsang school ais<r I..b'urrahi..siri. anil a c()trcl:reccilcord.iirnier.rf tite Sauskrir
criticised severoly tlie oid vcrsion oi Chdrr-ti lbr its I{driktT was rrtird{, b1, .t. I3areau. Aurong iotroducfqll' $'q11s
to the studlt of tlre slrstrr written in Joparrcse are those b:,'
inaccuracv. Sirrce then ffsri:r,n-tsang's neu' version S. l'unahasiri, I'lklgi and -F]ukauni. (I. l'.)
becamo the on[5' text thai rvas strrdiecl. Sometirne the follorving is a list of tlic Tihetan translrtions of the
later Yiian-hrri (HfiF) w'rote tho Chi.t-sh6,-lu,n- Abhidhurmaltoia-Sdsl.raantl itg cornmeutaries: fi\ Chos mhon-
su,nq-shu (ttr€;,ftffiDfi), a commontarv to the pafti mdsod-kai tshtg lefuur-byot-pa (Abhidharnako9akdrik&),
Abhidharnruko,ia-kdrt.hci, explaining in a simpie trsl. by' Jrnamitri an,i l)pal brlsegi Rak$rue.r,2)Chos mion-pal.ti
';ndsod-kat btud-pa ( Ab hid.lnrmelosabh tip
uu), i0 fa scieulesl by
rr&nner the teachitrqs of the Abhidlmrrno.koia. thc same iranslatnrs o1'the previous ryork, (3) L'ioa ntnon-pafti
Yiial-hui's comrnentary is a very useful text. mdtul- ]ati bsknt.-bcoe'kyitshig-lcku,r byas-pa$i'rn um-pai bfuI -ia
(Saitghabhadra's Ab hiti,hari'rutsum,ay uprad,irrifta:), 4,500 Slokan
ft sen'es &s &n easy a,ppro*ch to the studv oi'the
!y arr unkrrown tritns:lator. g) Akas m,hr.n-pahi mdsod,-kui
Abh'idlmrtnakosa-,4dstra. Several sub-commentarios h,7rel-pa gnad -bVi sgroTt.-?na(Di nn:rga's llI a.rmapradipa), 4,000
to Yiian-hui's cornrnenttlrv were a,lso u.'ritten, 3lokas, trsl. b-r' Rnal-l.rbyor zla-ba and l.Ija.rn-l.rpal gshon-nu.
(5\ Chns miLon-puhi mdsul-A'yi.rgua-chcrhqrt'l-pa don-gAi de-kho-
Thtr studl' of the Abhidinrtr'af,'cJa w.'s irrt'o- na-iid, (SLhirarnati's1'utltqrthd.\,trsl. by Sha-lu 1,6tsiba cl:r,n-
ducerl to Japan try tho scholals w'ho went, to []liirra po and Dharmap6labhar-lrn. (6) Chos tnit,n-pahi rndaul-hy{
from japan in the 7th eentrrrv to learr lluddhism lr7rel-b{ad, mls han- fi.i.d.- Lg i r j es-su. hbrafi -ba ( P'irn avardhana's
Lokpa4frw+sdrini), 1d,(.|00Stokas; f"rsl. by Kanaliavarma and
under Tfsrran-tsang's rjirec-t pupiis. l'rom tire Ni-ma grags. (Tliere is au abridged version abstracterl by
Iloian to the l(amakura period. the studv of tho Mchime yon-tnl hbar.) (7) Chos nnon-pafi.i nulsotl-kyi bgrel-
A6stra u,&s pursuerl in ilru p;reat ternpies, the biad don gaal-bu,(Yafornitra'g SphQirtl,i\, 18,000 ilokas, trsl.
lry ViSrrddhasi 1nira.and I)pa l-brlsegs, ( 8) Cios rrtrton-palti md *uJ-
Todai-ji at Nara, llnryaku-ji orr IIt. Hiei, and kyi, fi.grel-l,i,ul i*-bar- mkho-ba tSintistiradeva's UpduikA),
Konrobu-ji on l\{t. Kd;'e. Chinkai (!}.ffi) and trsl. hv Ja)-aSri and Ses-rsb [rod-zer. All ihese trans]atiolg
Gonshin (lfltr;) ll-ero a,mong the most f'amoug are collccted in the Tilretan Tengyur,
seholars of the period. In the Tokugawa period There is a French versir;n, known as L'Abloidhurmaktia da
Yasubandhu, translated by L. de la \rallde Poussin in 6 VoIs.
the strrdy of the Sdstra was carried orr in and published iu Parir, 1-q23-31.
monastorit:s and teaching institutions belonging to Ilef<rre the intrcxluction of tlie Abhi.d,harnako(a inlo Cirina.
different Budrihisl schools and. sects. Amons (-rhinese lJrrddhist schoiarg whc studied tho Alrhidharnul, or
the r*'cll-known scholars <,f t.he Tokusag'a '($ffi)poriocl thc Ohinese-tbhidharma inaeters, held the SaryVuktdbhiriharma-
hfdaya :rs their chiet' text, and so they were also known as
are Kaid6 (RE), Hocl6 (ifftil), tr'u-jaktr rrrasters of the SarnUuktabhidhantwhrdalta. After the -{bli-
and Kaiou (itrffi). These scholars, not being content d,lwrmahoia was translated into t,he Ctrinege, they gradually
witlr the mere study of Hsrian-tsang's vr.rsion took up this work as their priucipal text for study ald hence
the arising of Ko6a rnastere. They also wroie a number of
of the Abhidhq,rmql;oia-3d.stra. proceeded to compare commentaries on it. At first, rvhen ?aramlrt,ha u'as translating
it' with the older version of tho 6d,stra by Ch0n-ti this eistra, he erpounded c'n if repeatedly frtr thogs who
and theroby made & nev contribution towarde participated in the translatior work, so as to meke tbe
tranelaced vergion clear and correct in meaning.
the study of the 'd'stra' Thereupon, Ilui-k'ai wrot€ the TluoretbaL Commanlary
rsslr FursdHASHr. iu 53 fascicuies. Aftenvards, Tao-yao obtained the
I 6nsrRA-)
ABHTDHARMA-KoSI-r 63 ABHIDHARMAKOSA-V
YAKHYA

maDuBcripts of this comrnerrtary afi,er Hui-k'ai's tloath A B HI D H ARIVIA.KO SA-SAS?R A-K ARI K A-V IB H.
ar:d abridgetl if into 22 fasciculrs. Stili iater, Hui-ching
according to his own understa.nding, wrote a coqlqtentary A$VA, a t.rr:a,tise b1' the <-rrt,lrorlox teacher Srrnqha-
on the $dstra io rnore than 30 fascicules- All tirese lvere blradra irr rel'utatiorr oi' riir,lblt*!ltarnta-koicr..Sistra
imporiarlt, writings, truL noue of llteln is now extani. -t\fter of VasuL-'trnciiru. I'iris *'olk is irett.er knorvn a-q the
Egiian-tsang produced ltis ttew versiolr of the Srlstra, it rvils
highly esteemed by tire schclars of his time, as it intcrpretetl A b I i iCho r t t,, t - k o ! a -.sut t t e tI u -'l)rrt di j ) i A'tl i tist rq ( Ilareau;
th6 hhurmnlaltp.zqias in a brief but' colnlllete tna,trtier attd SIt(.rTS OI.' ITAII,LY BLrIlDHlSll. s.v. Sirrvi"-rti-
could be used as a preliminary text ftrr the stuciy ot' the v rrtlrirs).
Vijfiaptimatra theories. Tltus titc stutly ot' the nerv itistra
carrre int<r vogue, IInny of I{suan-tsane'$ diseiples $'rote
conrmentaries on the new version of the 'ltitidharm.akofu, gr:rrt,rally krrou-rr
the tlrree mocL famou,e ones heirrg Shen-l'ai's Conmen- ABHIDHARMAKOSA S0HOOL.
laril, l"u-kul,ng,'s Secord' a::.tL b'a-pao's Lirinrmetiary, each as lio3a St'hooi. Setr K[51-11.
r:;f tltr=:ntin 30 f,r:rierrles.All t.lrcsr:are ext.attt, ltorv (except
lilrirr-t'ai's (:onrnwlrtd,rtr.of rvlriclr onlY tr few ftgcicrrlc:.r are
lrrr:servrd;. r\ftern'arcJ:irlurirrg tlre ii';ri-yii;lu petit)d (circa A B H ID H A R ITIA -X O6n-TIX A -l nX peX A N U S A -
;':2-727 A.fj.), Yiiari-lrui rruriie abritlgrnrr:nts front tho
c:rnrrnentariesrvritlerr b.r. P'u-ktr;rtig artd l'n-pao, r'rrl:"' to RINI-NAMA is tlru ns,nre r-r1'a te-rL wliic'lr cxir:ts in
erplaiit Ll'n'.KiirlkE (elso thc slokng in the ninth chapler on 'l'ibctarr 'I'engyur,
only, tr.nd appc&rs irs such in
t fii: Refutlt.iorr o1 the (irasp of Eeo), rvhir:h
t,rrured lllq (:rtrnmuLtalU On lhe Abhidharntakola-kiiri,kd. itr -}lnon-1rtr, (vols, Ctr an(l (Jlrir, folios Ibr-34ir,7 a,ncl
i{0 t;ncicules. It rv:rg cutrt:ise artti easy ',rr sturly arid \,r<ls f ' o l r < : sI b r - 3 2 2 i r , ? r ' e s p e c t i v e l , v o l ' t h o S r l c - d g e e d i t i o n ) .
a vrr:'Jropnllrl rvor!. tater, {l}r'urrg i rvrotc the rVolero.f Clti.n- 'flrt'
itutirorship is i.tscribt'rl to Phrr.rarrar',lh*,-,u., *
4tra trr l{.1firgcti'trleg,fcr tht: ex;tositiort of t,lris (:onrnlentlr!',
but ii is rrox lusl. Olrly lir.ti-litti's'i'ltcortticnl ttioteaorl !he lirrpil of'Stirirr rrrati aricl the tcitr.lrcr ol .Iinamitril iind
t'o,iltilhfte.ru ul lhe I{drikat in 6 f*scicrtles, and 'Iun-liu'*t fr.ecttrd Silt'rrd rrrbr:clh i. hr.rrrLrkav ilrlner atlcl P il -t shl,b -r-ri -rurr,-
oj tLe Comntentaryol the Kurikii il 1? {asciculesarestill extant- gritgs translat'crt it irlLo I'ibctarr (,\. (i. Ilanerjee :
-{mc,ng fire lost execetic rvorks there were li'rrei-chi's ]{ot s
r,il tR' -lbhidharmal,:osu-:uIslruiu I0 f;rsclcules. Ifuai-su's Sur t,d,,:li'uut-Io Lite rut ure, p. 73 ).
( otil ntentarlt in 15 fa.';<:r cules, Sl16n-ctr'i'ng's'1' heoretital N d es t rr
s ferv fascicules,Hsiian-.tr,r'srVolr.soJ Chin-htn in 20 frrsci-
c r t l e s ,& c . ABHIDHARnIAKOSA-TIl{OpAYIKA-NAMA, r}
'l'ilrt,ttrrr
In tlie l-ibetan regiorr. Jinatrtiira, who trarrsiirt,:rl tlre l , e r , 1 1 1| , 1 11 i t : r i s t s r u t , r r l y , i r r r . , Jg I r l J ( ' i r r s t r s
'l
.l bhtilhur nalcoia-ldst'radtrrin g lire li.rittter period of pf ()paqiI- sucii iir e t r g r t r t . - \ l r r r . r rlrl : t . ( r t ; i - . . J u , liriios
t i , j r r . 1 v i r 8r r g r a n t i d i s c i p l e c l ' S t , b i r i r n u r t i . A s o r r e w l r r - r i r t r l ibr j8?.i;, irrrri \r:. i.rlra- llri-$,lir; o1' tlre Stlcr-,,lgrt
r,.(eivelI this sistra li<lnr a rigirt sol!rce, lie wOrkcd t'nrrrgeti-
r:rillr for its Jrrotttotion,'tite tr:rtlitit)tt ylas sufil)r'rrdetlfor lrortt,'- t ' r l i t i o r r , . ' i ' 1 , , -i'r u t l r ( r r c , l ' r l u s \ r { ) r l i i t s S i i i - g r r r r s - l l , r r .
I i r r r e w h e r r t l r e n i l e r G l a t i r i l r - t n a d e s t r o y e r l l i t r t l d h i s r r ri r r .Jat rrSlr ittrct Sr,s-r'i.r,i,:-lrotl-zrl t l'irrr>;iatetl rt. irrto
1-rbet. l)rrrru* the lat,.rrperiod r.rfprouagrr,tiottof llrrridiri-nr in 'Iilietari
jaur-rlbyanscrfthe Snar-thari nrorrastcrl, ( A . t ' . J J u r r e r j c t ': , \ t r l r , r l n l i r ' t i t l l L i t e r r t l t t r t : ,
-[ibet. it,was Mchims IJ 'Ihanrs-cad triktrcn-por,f
a disciple of llchirns ttre Ilkal.r-griams- p, i3).
l)i! scct, rviro fitlly developecltlte strrrly of lhis Sristra at the
rnrl cf the l3tlr cenf-luy A.Ll., and cornposed tlte (lhns tnnon- A B H T D H A R M A- ( K O S A - ) V B T T r - M A R M A - D I p A -
pui,i rn,lsorl-kvi,I.lgrel-bo,mion.-pafi.t r0!/4r, it\ u-hich lte rrr:rrlc
!iiorortgh and discritnittat-iveexarninatiorrs r-rf t"lie vicrvs lr;,rlrl fiAIlIA, tr,wolk lvirich exists irr lilrt'ta,n orrl]', rrn(J
'I.'engyrrr,
by old nrasters olr tlris slislr:r and tirus establisirr,:dtlre !inal appea,r-c iis Iru(rir iu ilnorr-Pii, (l'ol. Nrr,
s_v-stenr of t,bis studl'. Aftcrwurds, the I)gc-lrrg..s-pa s,:r.:t. laitl I o l i o s 9 5 1 r 1 - : ) l a ? ,o l t , h o S r t o - d g e e r l . ) . I t i s o c o l n r u ( i n -
rven nl()ie enrphasis on the strrrlr. of tlris $irstra and J-iut it
as t,lie iirriri itctn irr the curricttlurn of exr.rtrric llrrrldhisrrr. ta.rv ()rr tlie ttbltidhurrttukoia, tlre r.ruthor lrcing
t;uddhisi nrosters of sr:r:cessIvcgcnerlfiorrs, such ai L)gr-'- Digrragt (l'h1'ogs-kyi gluri-1ro or I'}hyogs.gltrn).
i;dun grrrb, Iis<.rti-nittttsqtirq$-pa, I)kon-rrrt'l:og chos-hlihal,
R s ) ' a i - h a l r i n - p a , I . l j l r n - < l b l a i r s b s h : r d - p r r ,& r : . , l r l v e a l l $j.r,rn-hp.r.l-f{ziron-lirr l,r'atisla,ted it irrto'I'il,,r:tirn
x ritten errDlitJriLLorv works 'r-rrrtlre ,lbltillh.urniul'o.(ato be ('\. tj. llirtrrierjee : SuruustiuuLkt Lilt:ru,ttrrc, yt. "illi.
.-1.r,-iieri irrrtl l'ollowctl by srtitltrtts.
)firrt'oter, tire stttdy of t'!tc .{Dlitll:.uttrtuk,tid, }r:rs aLrrr }rcc'n A B H I D H A R I T I A K O S A - V Y A K H Y I ,( ) r S p u t d r t t r r -
sFrl p()pultr iu .Iupiru. -{s tar ir:y:k us tlre 'l'"lttrg (i} r)astv
Iitlrarresetlonk scholars, l)i-rslr0,['lritsu, C'lritlrt-srt:rnrl (irtrbd trb h[.clhurtt ral:oiu -.-a uh] tyri, t I rt' r rn rr]o o1' ).'uSomitra's
l'ritdcornL:to China otte after thc other t.o strtdy Ltte,lbhitlhar- r . o r n r r r e r r t i r r y ro r r l , l r eA b l t i : ! I i t t n r t u L u u t o { V u s u b u n d h u .
(llrih-clr,rtr. ^{f-ter 'I'hirl
n,,tkoitt l-rom Ilsiiari-tsarrg entl r + , c r l <r s , I b r t u r r a t t r l i ' , l - r r t r s t ' r ' tr, t l i r r t h o o r i g i n a l
letur;rinrI lrr-rrns, ;6at tattgltt, it, t() 'lapitnescstu(lclrts rr,ttricstab- Sanskrir,. It is irot extarrt. irr (:irirrese lrrrb thcro
ltsherlthe KoSa sect. Altlr.ttrqh this sect was latcr afliliaied
!o ilie I)l!iirrnalakgar.ra set:t,this 3iistrrrwas stilt !riglrly es'reemed exists a'fibettirr tru,rrslatiorr lrv ViSlrr-kilrusirnlra
,!s a fulr(llrrrt:rrtzrltexL tlilrt Irrrtsbt.r,-: studicd. JI:rn! sclrr-rlarg {rrrd D1,irl-lrrtscgs. wiricir ren.ls i ('lrr.ru rnn,lrr-prrhi
'* rote c()n)rnrtrtariesort it. 'I'lre rvor-ksof sclrolarsof latet !intes, 'z
rntlsod-kyr l.rgrel-b6ad ((.)r.rrc{ier, [I], p. 395 ; 'l]]I.
. , r c i r a s t l e l s h i n , C | i r r k a i , S l r u s l r i r ,S h r j - o . ' l a l i - e , t r ' u j a k u ,
Rinjo Hodn. Kyokugit. &c., rtre ofteri userl t'v scirollrs frjr No.403!1.
:iturerrce irr tlre study ct|'Llrc,li'hiLilLtnnakola. ( L. C.)
I'lio cornnrorrta,rv oI' lu,sonritnr, lirllorvs the style
ol tlio llirrclu pltilus<-rlrirers nrrtl discusst's tlro
t s r n A - )K A R rX A ,
A BH r D H A R M A - K O S A3- A tlut-'st,ions raisr:tl u'it,lr rcltrelrce to tlrerir ilhilos,-i-
pc|!- plrical bearings, iruL suplrhes n() t'rtti o r l i ' u e r aI
Eili.ffiE{Rf,=;ftAm,1-p'i,-ttr-ttto-:l',il-.,lti-Itut- 'l'irr:
:)ntq, rest,orod. Sanskrit tille of tho Chinese rrlr:uliirrL:. u'orli. is dividcd irrto tiglrt cirapters
rrnnsl&tion bv Hsijan-lsang of a work by \rasu- t:ircir cllled t l:gsrtslirrir.d-. ri,(.r,ptacie'. TIio first
t,anrilrtr. ft consists of 8 clia,pten; irr 2 f'asr:ic:uics c l r a p t e r o p r l i s t v i t i r a , t i i . ; t ' t t s - i o t r , - i t tt l i r r i r r n i i , r - . ,dr u t , v ,
(Narrjio. No. r+-irrclr is suiti to irc <-.,1L\t o lirtrd" -ctna sd|raua,
rrurning irrt,o 53 pages l2i0 ; cp.
-\c,s. l:lti7 and 1269: cP. also'fakakusu in JPT,c. Ic;rcirrrg Lt) rr-brr tll, utLtl i lit otiict' erLu.trul,u,
'fhis or tltirL *'lrir:lr t.fft'r'ts ernzrirurliirtton Il'otn t.ite borrd
i9tJ4-iJ, pp. 132 3). is a, coliect'ion of 600
rrinciJrrr.l arxl 7 addrtionai \'erses explairrerl in ,,,l mirndirrru exi.itrncL'. -fireu lbll<lrv d,:scriDtior-rs
rire -4\-thidlarrno,-koiu-!<lstro anrl tirtt'lbltirilturrritL- t , l t l r t , i r , , t ' i rc s t n L i C I l t o r g i l r ) i g ' i r i t l r c r . r i r i i i t r r t o
,:osa-blutsya. ( ( r f l ) o r ( - ' i r i t)i ; t i r c s t - ' I r i c l u ( l e the five sell:i()ry

'[]ru
I iii.l Lwo l((jsasr,]lAnas iravc bcen edited by S. L[vi
and Stcirr'rStrlskY (lJlJ. XXI).
:.f lJrrrtliril, p. 35 ; A. C. IJilncrjt'e : Surtustiutidu Litrrut 'rre
p. 73 Naulict, P. ?79.
 ABErDEARnrAKode-v vAx u vA
orgrns, eyes, €&r;, &c., and ce\/en de.srres
'Ihe
*ollectrveiy calletl tho u,dlt'uitntika-dJtdtu.
secorid chtpter l,rerrts r-rf orgunie anr,l rnturtal
funclions (indriya),
'thircl whrch are rochoneci sis bwenty- -of
t.*.o. The trut,s of tlre clitt'erent orders
lreirrgs rcsultirrg from carnu,l desires (kuntadhutu\.
Thr: subjei:t of' the {'ourth c}ra1,rtoris t}rc rc,L-rtion
v'hich c;rrr aeti.;ns lreilt to our I'uture li{b, urrtl tho
{:orrer;Ilon(ling good or evil. stir,l,est'xperienced rn
'Ihe
tlrc eorrrso of corrliriued exisfenae (sutytsdra).
fiitlr describcs t,he puirr antl srr{ll'rinq (dz,hkha)
resulting frorn strclt ctltrLintred exist,'rroo. ]'ho
cixtlr ref'€rs to potrcefirl cc,utetrnpl*tior (sarufulh'i)
arrcl t,bu ru:r'luisiLion (surrtpddanu) of penotra.tirrg
irreiglrE (uipaSyurui). lho sovcnt,h trcats of. know-
iedge (jirurio) lvhich is <;f trvo kinds, orte uoridly
{Iaukiku} rrrd irrrpure (sdiruuo), arirl the other
trirrrsscndedal (lokoltora) and pwre (artuiraua) or
that whieir results li'om yoga ureditt-r,Lion. The
eiglrtlr explains sa,mdd,hi or concentration of tho
rnind (cittaikagraia) whereby all lronds of cxistelrce
&re dostroyed (uajroparnena santedh,ind mraayo-
j anapr ahalw r4' kr tuart ).
On the v'hole, rt may be remarked tha: Ya6o-
mitra's glosses &re grammatica,lly correct and
nhilosorJhicallv accurate. ln his diction he follows
ittu g"*io*atical scltool of Pd,lini. In his philosophy
he pursues the canonical s[tra texts and erpres;;ly
'Sautr6ntika'. We do not
dengminates hinself
actually possess all the aubhorities on wrich he
relies. Nevertheless, Ya6omiLra's labours reproseut
that servico to llucidhism which rs rendered by
the pliilosophical treatises of tho Bri.hmuqras to
the Vedas which they cite at every step. Yasornitra
asgumes tho division of the Buddhist torts into
the I'hree Baskets. Il"e rel-ers fairly frequentl5r to
lost works. To the more eminent ol his authorities
he prefixes the eprthet Arya (noble), or Stlra,vrra
(elder). Tho quotrrtions of Ya6ornitra are soroetimos
exhaustive, at other tirnes brief. They beat witness
to his immerrse reading and orthodoxy. The concord
between the Tibetan and tho Sauskrit is uniquo.
Among the noteworthy oiders alluded to is ASv:ijrt
so often uret within the Str,ns}<r'ittexts from Nepal.
Wo also como acrosa Dharrnatrdta anti. Budcihildeva.
Further, we encourtter more froquenbly Gu4ramati
a1d his disciple Vasumitra wht-r both preceded
YaSornitra as expositors of Vasubandhu's Abhiditar-
nwknia. N_ext we notice Sa,righablradra, Bhada,nta
Srilabha, Arya Dharmagupttr, Acurya lflanora,tha
ond. Jlhadanta Gtrosaka.
'Ihero are two or thrce titles of bool;s q']rich
se:em to bo of rron-Iluddtristic origiri, e.g., .ivir-
grn*ha-id,.sJro, which rras probabi;,'a_ Jainu rvork,
There is alscr an u,lhrsi<.rnto tlre t-*otarudriya of
Vyasa, no doubt a Brahmanical treo,tise. Arnong
the herotical sects mentioned by Ya6omitra a.ro
Pandaras,.Pi6upalas. and Kipdlikris. Iloreover, he
refutes the VaiSesikas" He admits that tLe Buddhists
rrere b1' no rne&ns agrered on a, nurnber of Cisputed
p5ilosophical questions. Thoso sshools which he
c,re. mlst often,either lbr the purpose of refutation
i.. Lileralure, pp. 3-5 ;
l. pp. 279-286 ; Wintcr-
i] ".::. ,j lrrd. Ut., II, pp. 3i6 t. ; L' Inde Cl.a$iqup,
r i. ;tc. 201:t.
6+ ABHIDI{ARMA LITERATURE
or lirr entering lris eiq-n <1o<,lrrrrril protest, are the
Bucirlltists of I{as}rrrrir an<1 Ueylon a,rrrl tho Vhtsi-
putriyas. The Kii6miras a,re frecluerrtly mcntioned
and are stig;rnatised as outsiders.
The method of YaSqmitra does not lend itsclf to
a. reeonstrucl.ion of tlre text of \rasullrlndhu, his
os'n exFosition being so co-mingled v.it.h tho words
of ttro aul.hor wironr he interprets. At tlre lowcst
cstimate Abhid|tarntulco:irz-uyakhyri is a corrrpiiation
of texls and phiiosophical interpretations. Iione of
the subjects he treats of in his work is exanrined in
a consecrrtive rriel,hod or in a lclgical manirer. T'hey
:r,reall mixr.d up and th,: same matter is discussei
in scveral conncctions in the work. I'ho doctrine of
Lhe bool< is mLnifestlv that of tho most ancient
schoeil of Iluddhism, lvhich u'as atheisiic.
Thus, the woik is of ppoat importance a,s B
repository of tho various metaphysicai thooriers of
tho early Budcihists. It takes up, one after a,nother,
the vilrious topics which engaged their attenbion,
1;oints out their cira,rttcter, notices their authors,
decides upon their rnurit,s with great tact and
learning, a,nd forms altogetirer a vaiuable work of
reference on the subjcct.s
I', Ra,raparuiA NA.
A B H T D H A R M A - K O S r t - (V y A K H V A - r 6 A s T n A ,
li{ffieffiiE*F+;fr ,.t-.p'i-tu,-tno-citil-stui-stoit,-tu.n.
Sa,nslint reslorar.ion of the titlo of an carlier
Chincso translation (.jii4-507) by f,aram6rtha of
Vasubandlrt's AbItidhtrntetko$a-iGstrq,.,,According
to the San-dai-zCr-nr.-rk-roli," says Nanjio, .. the
seventh chtr,racter of t.he Cirineso title is sometirnes
.left out. If so, i.rr-rthSanskrit and Chinese tities
exactlv {lgrce with each other, i.e., without
'r-yahhy5"'. lt ronsists of I chapters in 22
fasci-
culcs, anti runs into 6i3 pages (Nanjio. 1269, p.
lJtiT : also Takakusu i:r JP'l'5. lg01-ig0ir.
p. l3-!,n. 71.
ABIIIDHARMA LITERATURE.* Introductory.
I,'rom the earliest tirnes there wero, {rmong momberg
of the Ruddhisb Order, expcrts called a,bhid.ham,ntiko
(d.bhidharntika) who spccialised in the study and
expoeition of Abhidharma. lu wa,s, however, during
the period of sectarian Bud,-lhism, i.e., a.fter ths
growth of various scirools that Alihidharma bocamo
& separrr,te bra,ncli of sf,urly wilh :l special literaturo
attached to i-r, elthough ihe prototyper of such
liieraturo was l,o be found evon earlier. Not all
schools, nevortheless, siror*'od tlie same onthusiasm
for the study and devolopment of Abhidh&rn&.
Iho llahasangtiikas, for exarnple, laggod behind
the others in this respcct,, although an examination
+,ire
of tho texts of various schools ghows that
each school liad its own Trtpigaka. (On this seb
e.v. ABIIIDI{A}IDIA.)
The grorvth of Abhidharrrra studios and their
subsequout incr:rporrltion into booke cair bo divided,
. Soroe cf irre inforuration given in this article also appeare
elsewhere, sometrrnes in more del,ail, under separato topicr
guch ag persons aud b,roks, herein itemrsed. 'Ihe informaiion
ir repeated here ia accordance wilh ihe principle adopted in
this Eocyciopaedia of nraking each arbrcle,as far ag possibie,
gelf-coniaiued.-G. P. !!.
 ABHIDHARMA LITERATURE 6.-t ABHIDHARMA LITERATURE

rcir:ghl1., irito t,lrrnei lrliases. llllre first covers tire to clisciphnary rules, too, regarding their interpre-
'
yreriorl of origirrirl or . primitivo Iirrrldhisrn anrl tation and application, Thus bogan two n€w
g.'es bar:li tri t,lro t,ime of t,ho llrrrldhai hirnscit'. branclres of study, ono called the abhid,ltdtntna for
Tlre eecorrrl rs 1;ire period elur.ing rllricir '\lilridha,rma the exposition of the doctrimo and ttro othor, t,ho
bee*rrre ;;rrr irrrlelir,.lrrlt:nt r:ollcr:t,rorr or ytiluka, abhiuinaya, tbr the ilterpretation of diseiplinary
,=lr.ta,,,1redfrorrr llrer tu-o otlrr:r 7:itui;us of Suttr arid nrles. As theso went on there arose specialisbs who
tr:in*ya. l'his rvas tiie pt:riuri 'rf tlre c<-,rrrpilir,tion of gavo their attenlion to on6 branch of st,udl' or to
thn firndamr:ntal terls of tlre .li.rlridliarm& and other, called respectively dharttntarlhaTti (bearers
mtry lrc iissigne,.l clrrorroiciqically to e-rtcncl lrom of the doctrine) and ainalJad,hard (bearers of the
rrborrt, thr: mirlciir: c,f tire 3rcl cerrtrrr\' Ii.C,'. to the rules), wirile exports of LLra abhidhanrma and obhi-
iri'ginning of- tho Cllrrislir.r,n cra,. f iris !crioci roughly uiru4lu woro given the r 1me of matilcddltard
, . ' a i n c i d c s r v i t i r t l r e r r € : r i t r r lo { ' t h o r l i f f e r e r r r i a b r t , n o f ' '
(bearers of the matrices or rnoulds of exposition).
'Ihe
I-trrrlrlhist sulrr.rols, term nxdtikd (Skt. mci.trkri) means a summary
'l'lro of e discourse on Llrc abhirJluanlnlq or ttre ablr,iuinattu-
t,irrrrl periocl riarv tire production of
,'otrrtncutnri.ers Lo flre {urrrlir,rnentu,l l,rooks arrd At a lntor stage, Lhe dhurrurrodhnrq, was also callod
rnanuals baged on thom. ,L'his periorl va,rie.s in suttantilca (Skt. .rtilrrint'ika, masber of the texts)
eiif1ereut xclroo]s brrt, roughly sllerilirng, 11,extcnrierl and bohussuda (Skt. bahusruta; loarned).
irr.rm sbout, tlie beqinning of' t,he Lllrristilr,n orrr lVhen tho Sutta Pitalta 1v&s soD&rated into
till about the orrd of 1,lro 5t.L corrt,rrr\' ,,\.C. IJrrl, 'books' callsd. Agam.rs or Nikavus, st,ill other
of course, tlio compiltttrorr of t'ornrrrenlalics ancl terms were rrsell, o.g., Dighabhanaka (reciter of
r r Bn us,ls novcf ir,ctuu,ily' cea,sc+cl corrrlrleteil', espcr-:iir,liy the Digha-nik6,ya), Ma,jlhirna,-ho (reciter of tho
11 the sout,hcln scliools of Pali IJuclChisrn, and Ilajjhima-no), Silmyuttil-bo. ArigLrftara-bo, Krrdda-
irr sonle countries, liiio llurrna, t,he procesd goorj on ka-b', and ,Irrtalirr-hharirilia (rr-rci1,rlrof tho Jr.lta.ka).
'Ihoso
er-en todii;,'. who u'elo well vorseci in ail tho fivo l,iili[.1'as
!!'ere callerl Prrrilrrrroli;rviliir (tna,sters of the
Lel us r'tow proccerl to considcr in grea,tor cletail
livo Nilia.yrrs). As Liuie *'orrt ort, tIrc abhit;inaya
:i:e tlirt'e poriocis mcrrtiorted above.
u'as &ppcrrclorl t,o tlru l:;ne.uu f ituka ilrrd becanro
I. Abhidharma prior to the establishment of the tlro tirr,rne 91' sl,rrtlv for tlie .r'iilllt,1/urllLard.'I'ho
Abhidharma Pitaka. I'ho doctrirro rvlrich tlro Budcllra Puriuttra, of tlre ltali Itlircz,.;/rtIt ilrt,l.:ct.. rinri the Vinaya
' renr:hed
to his disciJ;ios a,nd follolvers cirrring of the Dlia.rrntLgirlrLtrlia school contirin notiring br-ru
ti-e 4ir y()&r$ <lf llis caroer rrs tea,(:her u'a;; iilter abhit:irtulltt. '\s a, result, tho torm muti.krf,rLltara
e,-iiterl onri collectccl into tlr. four Aga,m,.s or tho s-a.s contincrl t.o Abhiclirarrna snecia,lists who rvors
T"ivti ,r*ilia,ya,s irnder l lie t'ollocfive nirmc ol ths ir,lscr, e.r,iclerrtl-\., ealled tlJt[ttttrtutliu,thilia (Skt.
., .tto .Pitaka. In u-rldition to tlrcso \r'cro tho (lis- tLltttt'ntrtl,ttthibr,: exlrosiLor ot' ttro cloctritro), In
clr,linnry nrles enrltodiccl in the Vinava, anrl eorlifir-'d t l i o I J u c l r i l r i i ,s ( ) ! \ ' r r i i l " L i r t r e , t i r o r o r v c r t t t n o n l i s I i k s
r> tlre i'in,nrto Pitrtl;a...\t tlre (.lorrnr:ilof ){a.j.r.griira, Punna lTir.rrtlrriJlrttit, nuns liko l)lrrlrnrtrrr,tlinnd, and
:.-..lil immecliatcly nitcr tho IJrrrldha,'s rleatlr. tho la;-rnerr lilio OiLLag;r,ha.paLi, u'lro woro famed &s
-'r-:i,,lrj
of tho lJurlclha's toaclrings u a,s rchc,arsed dJLatnrnctkath,i.l;as. \\to also cornLt ncross ll)a,ny
r:r.,.i surnrnarisad urcler tho aplrcllation of tJltarrtma- irrsLir.rrcersrvliers t.ho tt'rrn dltarttrurtl;athika, found
' i:o.ttt.. 't,ransllt,ed
lfliis cornprised the c\rrtire spirit.tra,l u'ealth in the Pali I'inava Pit.ika. is in ths
: : lre lirrddhisbs of tho earlv pcliod. Clii-rrc'so versrons &s " discourso-tnaster ", tho
'l'r,r'rura{tor, ertrrivir,lerrt of ubhidlutrtniliu, Norv. t,htr torn ublti-
it l,L:carne nrrccssiir)'notr only to 'Iipiftilia
- : . : r - r v e t h o L ) h a r n m & i l n c l t l r r : \ ' i r r u . r ' t tb, V c o r r r r r r i { . t i n g tllirlttntil;a is forrnd in tlre Prrli onlv irt
t. r'iri to rnc[ro]:1', brrt also t,r strrrlv u,ncl oxpcuncl tlx; ]i ltudclaku, )iil;u,ta wlriclr is .lir,it:r thir,u the
- .-':ri. fbur Agirmas (l{ihrt;'ls). It seemJ lilioly t}rat by
ft rvns found, in tlio c&sc ot tlie J,)harnrna, {}s
,.::;r-,,rdicclirlt,he < ' o l l o c ti o n o f s t r t t , a s , t h u , t t l i o 1lrrr tirrre crf tlro lbrrnrr,lirin <.rf'tlro ,Ii/rirrlrlul;o Niktiua
- :::r in rrlrich anrl tlro )ii,/t!t1,11, tl^o study cif t,he Abhidharnrna
t,lro cliscorrrseri \1'cr(-1cclucl)od. &ncl
i :1 |L,rrierrts t,lrereof virrierl large,ly according to hrrrl clovel,rlred to a consi(ierable oxberrt.
r...-- r;rituro Of'tho a,rrrlit:nce to rvhorn thev $'ero It should bo notetl tliat, cl-rronologically speirking,
' :.'r,'lrcr'i.'l'lrrrs, rvlrile s()rno suttas contained tlro torrrrs dltarntnrtdltara,, t'in,ugurlfuira and tnil ilcd,-
- :, rrrr) lrrrrl rOcorr,litr: rloctrirres, oLlIerS c()ntained tllt ura a,rofcrund onl;' i rt LIte nI a.j.ilt'itrt.(t and At't q rt I turo
.. :,a general 1ea<:lrirrgs rr-lric'h \r'oro easicr to Nikdlltts rvliiclr ar'e L'onlpnrtlfivelv l,r,to u,r'rrong tlre
- : . i - r - . - . t i . n c l .l l o r r : o v t : r . t l i o I J i r d t l h a e l i c i n o t u d h o r o Nilil"yas. Tlroy l.ravo rlot, t)een traeocl in eilhcr tlre
'- i'. l,p.r'"ir-rular SyStcrn irr ex1.r<.rtrrrdinghis cllc'orines
I I)ir 1h,rr,)'l il;t7,1,r. ot' tlte L\'t t 1tL., / ttt l (t -l\-lAc7't,r' Set't't t, i lr'.
:.= .:t-yrenrlecl largei5' on circumslnnces, Sei:rnons t.lre airl.rellations o{ balttts.sulo, t'ittrt.,i<t'.Ihara ttnd
ri::e preElched as tho tirno and oecasion ilroso for dhantntul"ttth,ika ara al-*o founcl oulv in tbe )Iojjhirnct
a i:noniticn. Ilany of the sernl()ns tlrat, r,,'tre rerneui- a,nd. tliquitara, \'ikt1,ld,.r, q'hilt.: tirr,r tlrree nlrrnes ot'
:':'.,:L preserved were, the rofore, I'rir,gmentary ,suttatitika, t'ittuyadhrtro &rtii diiotiin:ukatitiku &ro
^ir.r.rl
al. i OltCll COnCTSO, nLJver forrnd in tlie four .\*ikht'as, Lrttt are tound
o r r l f i r r L l r o I ' j r i r ; ; r ' a P i t ' t I : a < - r rr r t t l t o ] I a h u - n i d d , c s q
Il tlio caso of tho Buddhn's irnrnediate <lisciplcs, 'l'ire
' -'.,.'.j.,'cr, of tlre Khud,lu.ko -\-ii;clro. n&mes sttttuntilca,
rvlio receivod instrrrction direct I'rclrn thei ;b;ti,!itctrtLtrLiJ:u, hotvever,
z'inalla,iltara iint.l &re
1 . 1 , . . . : " r ,t t r r . s o s e r m o n s t h o r r g h b r i e f w e r e B , c l e q u & L e
rrover to be lound in tiro Vinaya I'i{aka clither,
..:-.i t],r. sL.rrnoilri woro rtrtcierstood by the listeners
bu! ortlf in the )Icti,u-rii,tr,i':se.
: , - , . . i ^ o r nt h e v w e r e a d c l l c ' s s e < l . B u t t o r l i s c i p l o s o n d
- - r-.-,nces rvlio c8me & conturv or trvo later, tho Tlieso ftr,cts J)rove that ib w&s f-rorn &rnong
' 'I'ho s1;ucialisrs thuL arose tho rrbhi-
:.. .lrsr's \\'Lrro less irrtelligiblo. necessity Abhidlrarmt
:. .: tlio-ie fur lrrovitling frrrtirer exPlanrtiou and dharmil.:as, and ib rvas from them that Abhidhamma
:. . . i.r'.r')ls. A sirnilar DosiLion ilroso rr'ilir resard lilcrattrro hrrul its orrgin.
 ABHIDHARMA TITERATURE (i{j ABHIDHAR*IA LITERATURE

\\'ir*t ur:r'c) tlrr. t,irorue-g thrtb tirose fore-runners '

ilerris arra,ngeci iu nr"rrrierica,l ,Jrder, soerrr$ to have
r'i r ltr. ribitrrllrtrrrrrkils (Jf tiro prepgr8tory Btage beorr srrlrngr:d in accorclance with the abi:Lidharmie
:tlrr-lred': \\'hcrc hrlvit tirr:ir &chis\tlments been '-fho garno
Lendency'. thing can be sa,itl about tlio
prrs(,'rf i:(l ': '-fhcly
&ro fouud in t,lic: exrsting iSrzifu It'it:utta"ka (of ri'irich the Chineso trarrsla.tiorr is
i'ziaku, .[n tlrr: stlt,t&s of tire :tIut't.tlrtrtt and the Llrc ) h1t+ktoka $ifff f${tg1.
1l 't.i.)ltt.tti.rr,-l tt.kriqrt.,'r.tiro phra,-"c abh'idhnmrnaicath,arn
Tlie thirci group eontains suttas .rvlrich give
kutlieti : lra irrear:ireg ,\ blriclLinrnme. r-k;r:trine, * is
derailecl e-rposrtions <;f Lhr: rioct,rine nnd of \:rts!-rs.
lrerlrrerrIli' r,r:;erl, Antl irr 1,lresuLtir,s sf t]re ;It'trtut!aru 'Ihis
tr:nclerrcv is represerrtetl bv iho srittar of
-\'ik,-t.ttrr, we iirrd tlrc Mu.lodcedalLa, Sutta anci the
(lfrlrir:ed,a,tl.a u(utta. '1.'fre tlix,rrirrrirriition (riitir,origaj of tbc )f tt.ijhilnct I ii;ttt;rt,"
forrrrer, in whit:h llaiia- 'fhtr
keil-!..hitrr" rluestiorrs *nrl tiiriprrt,ta answL'rs, de&ls foiicwirrg eigirt sut.t*r,s a,rt1 inr:luciecl t.hr-rei:
rvitir tlrt: difl'ercrico between wisdr-,m a,nd ignorarrce, C i Ia,- kc,mrnu-uiblt anga, fi u tfur, II u,iia.kun'nto-u ihlw it,gr,t -
rvitlr conscic,rtrsness, stns.r,tion. perccplion, right s.r'. Salul-1tianrt-,ui,bh,atirTrt-,s.',, i.'dtiestt-c-ibltari.qo,-s,,',
Arq,rtrt -utbite?'Lga. s.t\, D h.uttt- t:i,hhr!ti qrt -,s." . S u,e.cq-
view, t,he tlrree sttltes c,f existence. tiio fbur stages
oi .ilrAna (rriedititl.ion). attainrnt:ut uil.'hait q a.-s.o an d D ak k h.iy.rt " t tt h hr; riq o.,J u tt,:,. il'iray al I
of a,nniirilrr,tion
nnd- threr: fbrrns ol eruilncipa,tion. In the lattor corit&i11 dei iiiler-l definitions ar.icl e,rposrrions of
trlrtt&, J)lra,rnrrrirrlinrii--t, ansuerrnq tlre quostions of such cioci,rines as karnrna (kitrrna,), i!-rnr.r and
\-isirkha, her irusbancl bef,.,re iier oriiurabiorr. outor Ronse org&n-c, t,he six worlds &nrl 1,i1o gata
tlvi'cils ori the sul-iject's of tiro {ive i;lt,trt4lt,rL,:, tlto trurlr.s. trIrrst cf thern wcro preaehed bv tlio tstrdrlho.
iieresy of rnclividLraiit.l', r,he relir,t,icn of the lrishtl'uiLi Ilr:t, st.rrne \4rcrc proec:he,:l by iris clisciple-q who rvr-.ro
Path with 1]re tlrree sturlie;, tiio ciiflbrorico r+'cil r-erst:rl irr ll-rhidirarrnu. I'or irrs*r,rrco. tho
Nobio
becween the coudifioned and t,iro rurcondrtit-lned, ['rldesu,-t'ihhurt,ytt Sr.rllct. r,..i]s 1:rrtac]recl b:r ][u,ha-
ir,ttairunent o{' tnnihilation a,rrd }iibbirna. lfho rloSgltl I an a ( JI ah [, - msuci gir lyii3';r,1ir,). 1,rrtl t,h g -lacccr -
&bove-mentioneri discourses. tho l'edalla-suttus, tti.hhai,qu -r ullo by S6rir;utta. In th is rn&n nor, tiettr.ilocl
may v'eil bo regarderi a,s a kind of Abhidharma. r lt)finibions arrcl exposit iorrs of siinplo teachings
ruere lror-lu.enily seen rn enrly Abhidharrna. The
Norv rvhat, subjocts wore treatecl in the
rnethod o[ clofinition, as rovoale,i in t]re abovir-
Abhidharma research aa seen irr tho Agamas
rnorit ioneci l:iblunga .{irfias, slrorvs f requent
(Nikayas) ? And by what rnothod ? Ihe aubjects
coirrcidr:nr:e or sirnilarity v,.it,ii tfrab of early Abhi-
will be classified. into the foiiowing t):ree groups:
dharrna botrks. Furlher, tl.ro arur'.ltatiorrs to tlre:
I'irst, the systematic exposition of tho conditions Ljnes in llre verses shouir! a,lso irelorrg trere. In iire
generating evil desires and virtues, matter-q Sunty;a11a .\-ikd1yt,, 1or instanc€;, \vtl fiucl a detailed
corrt:erning training and emancipation, ancl dis- cornnrentarv ou lt, r,ersa of t\e r\uttanipatrt (844),
cussions of tho general doctrine. Under this categorv which .;-as given for the benefit of Hnliddika,. a
come the Bohudhdtulcc Sutto and ttre Ch,ach,q,kkh.a lav follou'er, by )Iaharnoggullana,, '*hc; r.vas verBod
sutta, of ltto Maj'iltimu )iikd.ya. In the I}ahudliatuka in -{b}ridiranna. T'}ro suita is ciuoterl wholi;' intact
Suita, the fu-nctions of tho oighteen dLtd,tu (elements), irr tlro tVahdniridesa.
the twelvo sonses and objects, ihe twelvo links of
causetion a,ro treated. fn t'her Clrinege translation
II. The Intermedlato Literaturo between the
of this sutta ("4fi-ffi) or (Erfii*ftf$) besides Sutta-pitaka and the Abhidhamma-pitaka. The
tho above-rnentionecl,ths four ap1-rl.icationsof abhidharmic tenrlencw referred to ea,rlier w&B
mindfulness, tho Boven factors of wisdom aro &l3o
alreadv discerrrible in the Buddhp himself and
treated. In the Chacl",aklcha Sutta L}i^e subjects are
his ciisciples skiliecl in Abhidharma. Afterr his doath,
tho six sense organs. the six senge objects, tho tl:ig tenden,*ry -\{-&sprobabirr.' devoloped stiil furt}ier.
j\lost of the abhidharmic discourses were. &s
six kinds of touch, the six kinds of perception,
the six kinds of craving, tho conditions generaling alroadv mentiorred, con[ained in the Niknyas.
evil desirog and the course of their extinction. ]Jur u'hen tlre i,endenc-r- becarnu rrrcrro rom&rkable,
Tlrc i'e,Jalla Srrttas mentioned earlier should also thc.ro &rrito a litercrv utyio peculiar to Abhidharma,
come irnder this category. scrnel.:riJrgdifferent bct!r in conteni arrd fbrm from.
the sutt&s i:r general" 'Itreso abhidharmic books
Tho eec,rnd group is the nomcrrclatrrr€ of tocllnica,l
wero &rr&ngeci urdependenth; or the eutte propor
t,erms arrangod in numerical crder. The Sa.n.giti arrd developed them$elvos ilto the furidarnental
t\uttonto and the Dosuttarq, Suttanta of thr: DZgho
Ablridharma.'vvirich in tutn bet;ir,mo Ablidhamn,,a-
)i ikaya belong to this group. In the Chinese irans- pitakt. As a matter of fu,r..-t,. no example of the
iation. we h&ve, besides, fhe Ekoitarq, Sfitru, transitional or intermetliate iiteratura botween
(€-FFlSfg). Theso suttas &rd collections of
tho SrTlra and tho Abltitl,ttarrira-7.trtul;aca;r be finnd
definitions and expositions of various discoursos.
in tho literaiure of Northern Buddhiern. But io
Tho numor&lg e!'e from ons tc ion or olovon. I'he
Poli Budilhisra, we heve tho P<r.tiaczmbhidameggo
Songi.ti Sutta,nto of thig group has boen enlarged and
and the )l&lriasa oi' tiro Khwld.ake N -tka,ya, .which
developed into ttio Ahhidharrna book aamed
m.nY geri'e a,s ex&rrrples,
Saigitiporydya of tlrc Sarv6,stivd,da school. The
Puggola-'paiifi.,ttti of ihe Pali Abhidlla,m,ma Pelaka The Nad<Ja:'c consists of tw<., parts : Lbe Malui-
is also of tiie samo tendency. The above-montioned n'tdd,esqand tho Cila-ruidd,eso. The lioluJ-nid.deso is a
Futtfta in the Dcglta Nikaya trnd the -caigitipuryi.lo coilecbion of wortl-by-word annotations of 210
*re seid to have beon preached by Siriputta who vorses of 16 s::t.tas in the Altlwka-uagga of ttre
was well versed in Abhidharma. And tlne Anguttara Sutta-nepcito. Tite Cfr,la-rriddeso is a comrnontary
\ikiya, which ie for tho most, parb a colloction of on llE verses of 18 suttas of the Purogano-"-aggo

. F,r: a 1'ari;rat irrterprctaticn (by Oldenberg and llorner)

e: -r Lrf, iDB-{U}I.{. fi,. qts. ?1. zii.--Ed.
 ABHIDHARilIA TITERATURE 67 ABIfiIDHARfrTA TITERATIJRE

afid 4l v{ir'$eg of 'orre srttta, in the sarne Stijta- from these tu'o books is }.:rer:eded ily the elause
rziptitn.
-ll''o
A tt ln ke. - tugqe arid the P d.rtiy an a -uagg6 '" tlre -.\bhiJlr+r,mrna se,ys ', or. " it' is said in tho
''. 'Ihrs
nr6 *rnring the rrldost portions of the llu'Jtii^is,; -.\blritlhanrrn& shurvs tlrtt.t tlie autiror of
c&n{Jrl. 1'r'otrir,trly. their i'rrt-itotype 1r&.d been iorrnecl tlro l: i.;ituttirttatrqa rr:qi',trleti these two hooke as
dr;rinq tbo Rutltlhe's Iifo rirne. The sulta's and Abhirihr',rmn lrt urat ure.
vergcg of thoso two vllggas a,i() ilrr{rirxi in t};e sr:tta$
P*li tradrt.i'351 nttril,utc's tho &lrriror$irip of these
of tlrn Sumyutlo ;\tikfi3u, wlrir:ir itseif i-" r'er.r' old
trrc bc.:ck*" to $ririputta, oiie ot' the . Bu<lilha's
and, u.Bwlrs stu.ied htrLlrc, crrntitin$ iri it, ll,;ggii,ilir,na's
irrllnediritr: discil-rles. \i-o c.llrnot, Iiowgver, &ccopt,
v;ord b-"-.- u'orci interprctitti(frr uf nrt-' tersei (5n. S.14).
tire traditior. ii;s ircing historically true. In thesL,
.1r, rr,rry rrr,l.e, the }iirltle"se ilre rlie ielt-" a'i:.icir givo
interpretatian tt; str,.'h ;errtirrlrs d,s trooks the i.).arne c.,l' Sr1riput,t,. oppea,rs. but only in
abhiCllartrric
tht. third pen:eir. 'lhe tra.jit,ional tlierlry {e^.tto t-ho
Tlri: ,'l11lmku-'uuqga ri,n11 t.ire ili r*qattu-uct,t;ga. 'Lhc
''l'hr: rrutir{;r) lras, pcriraps, dL$ to facr t}rar S6riputtu,
irelongtng to tht: cld{-rst, slratrt. <1t:lini'iiitn rr,n'.i
ti*ing r',;r;etl in ,ibhidliarni&, lr'a,B constderect most
er1-rlu,nntir-.,rrof tirc clau;cs antl tlr(-' locliirreal lertt:s
conr,rleterri, Lo i;e tlrt' rl,rti.,hor of i-,ooks having an
nrcr entirely of the rla,tttrc of Atrhirtlra,rrilrr ilrrri
r,t{rFe {'r}rnplelell= rviti; 1irtret: of cc.rlT .\bhiC}iiirrr:rtl Ablrr,:tira.rrna, tt:rrcierrcy. In f:r,ct, judging froru fheir
t-rooks. }lorer;ver, w'e iirrtl in t]re ]'.lrlrltr,vu sttcii c()nterrt a,nd [orn], tlieso bocrks shouitl be regarded
wtirrls as s utt ard ik u, i' irL.ui1u,Lliia ro ilnel i b lt'idhan t t ;r i k tt, as ^'ibiu'-liriirrrrir f)r-!oks rather tl'ati as str brrrs.
'firese
anrl .strtlrr, ri.r'Lrt1.yttl.;rul 'tltlLitl.it.(L)ut)t(1. are n('vcr Il I. The Fundamental Abhidharma.,4.bir,idh,an.nx:
lbrrnrl arrvrvlrero elso eillrer in Suttu- r:r l'irtutltt I'itol;u. ts (,1irr t.'i' iiro tlrr"co Pitakag seoms l,o l:ave
j'ituku. It'rr-rrrr t,his poirrt ot'r.i6,r'r', 1.]re .\iddesa lrr:en prrorliicr' I ati rr tllir r:&ririus sects hnC estsbli-ghorl
trirlerrtl_v l:clongs tn t,lrtt Ja,rest, prr,rt of llio ututlu I'lterrlsr''l''tls. liur, F:r)1-:l()tliillg iik. i,lieir prOt,Ot\T)+)
P,tul:ru *,nr1 the l'irutua I'itukn. protr:rl;!i' t'x's1eii i!\',,'ir erirlic-r. lhil .\trhirilrarrna
lrr,ol.r; lts *r: sr.r: I I)r'rn totlu,.r lritvc rill & sfci,ariarr
\tr, slrrill n(rw dis{:rrss tlrer Ptrl'isrtrttb},,i'idrtnggiL.
r'];at,i,;i.,.'r'il:,' t ; r ' 1 , i r i i i r r i i 1 1r-i . L l : r : r , - ' l i r r e ,t l r a i .
jn tlris l-rr;oli, t,lrlrt,1' <loc!ri:rn,l 1rr,r'blens- r,.'llrclr
r ir(lr s c l i r ; o l . t L l i " r r ; . . ' r ; r i r ' ; i t . i r ) ; )l.r r o d u c e t l ,\blri
q't't',r rirnlt, r,l'it,h irr erlri."' l-l,r,lrllrisrrr, ;al'rj i reii.ed
cll,trtna i r o c k : ; of itr: orlri. \\-s; r-itnnof, rlefinitel;-
iii tltreo pa,rts {ind thtrt.v cititltter:1. .\irrrosr. riil ttle
a s ( . e r t r ti n t l i c . i r n i c . ' i t i r c s e u i l r a t i o r i o i ' t i r c s e - . c l : o o l s .
iritr-rortarlt items ol' 1,he tsuddhist doctrLie {re
l \ l , r r e t l v o r , r l i e s t i ) i r r i r L i r l l l r i r - , , - . sr r o t s e t , : l r t o i t a t ' e
entirnerated. Everv itern is lrre<rctled t,v tlic si'liribils
takerr pltr.co in a L'rrr,f par'ruii c,{' tirn,:. At, l,r*st,
cullecl trtdtikd, (mother of clisct-rttrse) or the ('(irr'-'tsje
t\!-() or i,irre.e lrrtrlrired vearll rrlusl-, Ir:rve einpsed
r'orrtenl , and a deLaiierl colnnrentary fc,llos's tlie
bcLr.,.'cc'n t ito tirs;t, brancliing anrl tlro fir-r*l sub-
trLAt'iltd,or the text. Tire nrc.tirod is rnr-rch tht' silnro
bri"n,.,iringl '\b,.lrrt,.tlro beginnrng oi t!to fllrristian
as tltat adopt,ed in lhe si11l1: Jl,liitihrr.r'rr,a book'r.
er*. eigiLieen of l'.rc':rty st,hooi,s rvero alreadj' i"
In sonle ('tlrlrlelltiirie!.1. t,()o. t itt-' jiitlrio fi-irrria.l 'l'lrrrs
+:risterrce, 1)1o ;:roc'ess of blilnc:lling cover.eci
Abjridharms, ciefinition lrirs been rlr.iril..rtetl. I rr t,iris
rr,bc;ti',', trl'o clt iir.r€ro liundi'ort veurs fror:i about
tespc('t. tlre Pctt.ra rtttshiildutaqQu. seerlis t o l;eiortq
:i()0 H.(i. l'l,e -.1l;hirlliocrri*r, booi<rr of each school
r . r t l r c s r l , r r r ec l a . c r so t l i t e r a l u l r ' i t , s tlie.^\'r.,lrl.,str. f:t
'ui'te tlrscourstl is nrrt rtl1<,ge'.lrer' probtrbi'.' gi)t- stiln(l&rtljsr,rl driring t,iris periocl . IU is
rhese tr'" o bocks
to lle irrl-erreri rl,al; tire,\irhiciirarrnrl l.,ooks of Pnli
croirerpr'lt &nci contuitis an a.,h:ri-'rtrtro ol' sr-rverir,l
Budtihisnr ,-ul,l cf tl:e liarvirstrvrltin scliocll wor,: no{,
elenrr:rrts. ll<lret-rver', the d<;trtrirrs r-orttirinetl tlirlr".
proclur',:d in rr, r:lrort tirne, hui r,lrir,l,t,iir:rlr rertrs son-
is rrrolc purrritive than that r:f tite eari.v Althiriirrliirma
e,dera,blt-, grolvth of tht;ueht a.rrd cl.oc!,rirre, wliich is
brrciks. \\'e rnav infer, tlre.rrlt-cre, that tlit. )Jiddesc.
fr:iccu.l-lic rn tIre '\l-rlrii-lliilrrns bc.oks tlrertrsoives. The
arrtl tlre Puticq,ttrbltidinutgge lrolonge<l to tlie perir.rrl
:\bhrr.iiirr,rnrrr botr!<s ('arr Lo groirlrerl irrto threo
i-'lri'
irrior to tho einttrgent'o of tltg sor-elt .['ri,j.i ,1 categi-,rrDs : ('ilri)', rnitldlo ar:rl iate.
<lhnrrtrira hooks. Iiilt, trs n'as rrLentioiretl lti-1,-rro,
srrcir rvtrrtls i.ts srt!.tit. r!nrr:lu ;irril til.t!i"i.!lutrttrno irir,(lilil'iIrtfi i ,\lrhiclliarrna uf irect&ti&n
Tlr"
,rlrcadv lbtrntl in tlre Jirldrsc. irnPl.v tlro cxistence Brrikllilrrn is r'otrtuittt'rl in thtr $evt:n <,liscourso books
r , f r r r i A l , l i i i l l r & r r n a l r t ' l c u r g i r t g 1 o t , l r o 1 ' . r " i - p i 1 a l < a ,n r r t i of t.lr*r .:11r, iist ir itlii sr:irooi arrcl tlre se\ren rli:rcrourse
y , e r r r & \ / l r i i ; r r s t i f i e t l i r r s r i J r p o s i i r g t i r i r , l ' l . i ' . "t i ; o t t t n e l-iclks tri'I'rr,ii l']rtrlrlhis:rr /rul:icii is virlriirli., ti:e
1i.re J'r,ddes{r rrii,s 1-rrodrrcecl.,tlrc r'u.r.l-. .Ai,,irtrll,r"rrua '-l')reraIatla '.i.'u
Buut.i,i:.n school). th,-.so ruuv be a,lrit,tl
tr,roks rr'et'e alrerr,ti5r in exisf rtrtr:o in sr-irEo fi-irrn or. iire,SrlriLtttlr,t-ui-,hi.dharrnu-Sti ;!ra. of &rr rrnkrro*-n
ut itrist, irr t,he collree o{'p;roul,ir. schooi_ Acr'c.r'ciiriS t,tr t.ira I,l.li trrrditicr, iir,' _{}r}ri-
'I cllra.lrim,r, r'r.i,i {iist lrreache, l i i}' tiig IJr,lrlrill,1 irilnseii
crdrl' these t."vo boolis Lrelong to tlro J',htttlda!':rt,
^\ikcl11u arrd &re inciirtioil irr tire f)utitt-ytita.!:o a.n,.l rl;rrin;I i.lre ljrreer r&iltv rnorllirs irr rirr. rerilra of +"ire
n(rt in tlv: Abli.idhar)iilia-p;iul;1. It se('rlls. li(,rv{:)\'er. li,l gr,ils bciuro '.1tt" JJiltltilril s rn!,\ilier irrrtl ot.ller
thett'w&S a tirrro g'licn tlli.'ito tvt'x, t+tqrlrrierl ls tllitrr,s.'l'lir,'n Siilipiritir l,tig{,.'rl ti'e Br:rlrlira, lcr
- \ t , ] r i r i l r a r r n a b o o h s . A c < ' r - . , r t i r r rigo t l r e , i ti ; t t t tt , , . / r t l-a r e l ) { ' i t , l i ' " 1 ' , t : i t i r r r . } l : i , r ' i r r : } r t ' . t i i l l r . S i - r r i ; r r r t t n , ,r , , f t e r
t'ii:istti (tire corntnentttrl' c,f t !tc Iti'1iL,,t.\'iL',?'lrl, t r r r l l i t L -i l l g l l > \ s l , r r ] r r r t i ( ' ; L l i - \ ' ,r : r ' , : a , J l l r - " t1f t o l r i r ' l f i v O
r i , o r ( l c i l e r o f t , l i o ' V a j . i l t i i n u ' - \ t l ; 1 7 , t t it r r o l u r l t - ' . . it l r e s e l r r i r i i r . , 1 d i : i - ' r l r l t : : . j r t t l : t K o t i t r j t ' r - : t t l ' u t. l i e l & s t o f
r(,xis in tire 5u/la-7tituka, its .It, pi-t'srlnt. lrrit tlre t i r e . , , . r ' , . , : i \ i r i t i , . i f : i r i r i r i l i - : r , r 1 ; s -t<l r.t , i J r r c l r j l ' a . s e e i n g
rr.(:rt,:i c,f tIo I )tgitu ,\'tliri17'l prrt t]rerrr iri t]re i n t o i l r e f i l t i n ' , , ' e l i : , - r r L : i i l e r . lt i r e r l i f f s r e n t doetnne.s
- - 1 1 . . ' i t i , i l , u t t L t t t n - p i l t r k ,ftn, ilr,' ('liirtese triitislatit.rn ol {}ic i l-rrrolr .r'}rr-rols in tire lbrrrr of }Iutil,:o
r i- tirr f'tittntt!.irriogSa t E?fiHffift ) of I'putissa, {mot,}ra-r ol'rliscortrsf:). }lcr. rltan tv-o lrrrndrod
tlre rn&rruttl of ttro Abiral'agrrr-r'ihar$ st'ct, strme- 3'ear.r aitt r tlrt: Liritlril ,ii's llirri'tibtrd,na, in tho roign
..rirat diif'e,rr:rrt frtrrrr the llatrh,'''ihara s('gt, 'rvltici; of l.irr; Asr.rk.,., ri,fli-rence.r of r;;rinion erose rvitir
...Drescilts the sotrtlierrr Btrtl<lliisrn of totitly), tlte rc,ltaril io Firr,Llliist doctrincs. lloggatriputta Tissa,
\ i4rlt.sr: and tlrt' I'ati.sttr,,bli,i.derttugrll, &re fro- tho s,rr,ior rr.ronk of tlre (-)rrler. converrsd +.he third
. r r - i c r ) t l 1 ' r - 1 r r < . ' t Ier di .i i r t , ' 1 : i n t i r t ! i r t t u g g a , ' r \ e r l r i u t B , t i o r r r:o'incil in tire eirg-ltul, Pirtaliputta, and recited tho
 ABEIDHARIEALITERATURE
Jiath,itatth:r. refrrl.irrg lreterodoxv a,ncl asserfing
LrrLiroiirlt viow poinl,s, tr,t:t:ording to the mutikrT of
tlrc Iiuth,aiiuttlti, wlrir'h, ar:cording do tradition,
hgd trt:err left, Lry tlic lJudcilia irimself. ln Pali
I-lr-rr.lrilrisrrr,tiris ig conriidorcld &s I historical fact.
rupporting tlris vierv, solno $'e-qtern scholars, too,
tr:crit:o t'lrtr firrrurtlatiutr of LIto Kctthuuatthu to the
reicrr of Aseikl attd allege that tho aoven '\bhidharrna
b,-'iit* luul all been coirrpletoct by t,hat tirne. It is,
Iroq'cvor, rrol, rrecepted by critical scliolars that the
.Lbltid.h,anttnu-'ltiiuka rvas ple:le:hecl l-r.v the Buddha
1r iry his tlirnct rlisciples ;_nor do the.y believe tiyt
tlre P*li Abhidtrrlrnrnn, lrttolis were comploted by the
'I'ho
rrrirl<1le uf tho thirel rrr.:rrtur.y Il.C. viowg of
sclrools, obtiouglv formulated a.fter Asoka's death,
lreve L:cen urtrodttcerl int,o the Kathduct'tthrz. Besicles,
adelitions m*do ls,tor irr eeylon are to be found not
bluL also in tho
only in Llrc Abhi.dltamma-pitaka
Lho Vinaya-pitaka. rvhich aro
Sutta-pitaka and
supposecl to have be_on procluced before tiie Abhi-
dlramma book-q. It is. therefore, improbable that the
completion of the seven Abliidirarnrna bookg was
offocted earlier lhnn rvhen ali the extant Pali sacred
texts v-err€ reduced to writirr.g in tho firsb cent.
B. C.
In tho Sarvustivdda sehool, tire Abhidhurma-
pitraka lr'a,s not considered to contain the direct
sermons of the Buddha, Even the early Abhidharma
books wore put into tho rnotrth of the Buddha's
disciples, such as Saripulra or }laudgalvavana. Tho
later Abhidharmabooks are said to have been q'ritren
by Vasumitra or Katyd,yaniputra. who lived two
or throe hundred years after the Buddha's pari-
nibbina. Thus, if we admit that the existing
Abhidharma trooks were written by SS,riputra or
Borne of his conteinporaries, we must adrnit that
the early Al-,hidharma books had alroady existod
during ttre Buddha's lifetime, because Sdriprrtra ancl
Maudgalyayana had died before the Buddha's
patinibbirna. But tTre^,\uri g i ti -par y d,ya, attributed to
Sdriputra, w&s & development of Lhe Saigiti-sil.tro
of tho Dtrgha Agamrt (D[,th.a )liitaya), ancl the
Sarigiti-st1tra s'&s cortainly Siriputra's sermon. ft
v'&s n&f,ural enor'igh. thorefore, that tho Sangiti-
parguuu, wliich 'ivas procluced later, basod on tho
iiangit'i-siltra anl with additions and extensions,
was attributed 1.o Sdriputra. Accordingly, strictiy
speaking, even if tho prototype of what is now
called the early Abhidharm& w&s preached by the
Buddha's direct disciples, it assumed its present
form onlv after the Sarvir,slivdda school bocame
independent, i.e., & considerable time after tho
Bucidha's parinibb6,na. Another two hundrod yeara
wouid havo olapsed beforo the middlo and the late
Abhidharma books weie produced.
Ae for tho Sd,riTnttra-abhidharma-.4r1,strawhich
belolgs to sn unknowrr sohool, in Nd,g6rjuna's
)Iohaprajfr.apd,ramita-id,stra . (vol. II) e quotation
rs given to. the effect that S6riputra compiled the
-{bhidharma book during the Buddha's lifo timo
because he understood the Buddha's words, that
lster \-ritsiputriya recited it and it was handed down
to that ciaf undor the nams of Sari,'pu.tra-abhicJh,annq,,
Th:s book, too, seerus to have boen htrnded down,
as its titie Euggests,as a book ofdiscourses preached
r]' srrriputra. The book contains & synoptical
col-lecrion of the seven Abhidharma books of othor
echoois. It is representativo of e stago half-way
6g ABEIDHARMA LITERATURE
between the eari_v arrd the middlo stage o[ <J.evolop-
menD.
The ebove is a brief a.ccount oi the oxisbing
fundamontal .{biridharma irooi<s. The next sectior-r
will deal with the sevon ,\l-'hidharma books of tho
Sarv6.sbiv6da, the Sariputra-o,bhidh,urnw, the com-
mentaries, rnanuals and oLirer misceila.noous works
on tho lundamental Abhidharma, the Sarrtrlrntika
echooi and the Drr,r,s!frntika,which detached them-
solves from the Sarr'isrivida school and had their
own peculiar Abhidharma doctrirro, ilnd, lastl-v, tho
Satun.gidd,hi-iri.ttrctas tho manual of thege schools.
In brief, the secor:clparb will doscribe tho ehange
end development ofnorthern Abhidharrna Buddhism.
In the third part,, wo shall discuss the hisiorical
developrnent of tire Airiridharrna litoraLLrre in
connoetion with the sevorl Pali AbhiJharnma books
and thoir cornmentarios and manuals.
IV. Abhidharma Literaturo in the North. t. 'I'HE
SAINVASTIVADINS ANDTHE ABHIDI{ARMA :
As far as the Abhidharma w&s studied in sectarian
Buddhism, tho Abhidharma might be said to havo
developed along with scholastic Buddhism. Sonre
schools contributed much to the growth of Abhi-
dharrna while others did not. Of all tho schools of
northern Buddhism, that which made tho largest
contribution was the Sarvdstivdda. I'he Abhi-
dharma doctrine of this school had much influenco
on tliat ot'other schools. 'Ihis
school is considered
tho most represerrtative of all the tsuddhist echools.
Evon the Mahd,y6,na schools were influonced by
the doctrinee of this school both positivoly anl
nogatively.
Originally, the basic proposition of the Sarvd.s-
l,ir.dda school w&s, as its namo signifies, the doctrino
of sclruclnl asti (all things exist). l-rorn this
popular and plain proposition the school developed
e r&riong,l and dotailed doctrine. All the llfah6v6ne
echools adopted the doctrino of this school, either
directly or indiroctly, as an introduction io their
rocondite systems. That wa,s the reason whv it
spread bobh inside and outside India a" -tha
scholastic eoetarian Buddhism and iaid"ep"userriinr founl
dation of the }Iahd,yEna schools. At first irs contre
was in the j\fathura district, but in Asoka,s reign
and aftsrwards it moved into north-west India,
where, above all, Ka6mira was considerod the contle
of orthodoxy. Against this nsw eub-school, ths
Sarvistivdda of Gandhdra aud Parthia to tho west
of it, was callod tho wostern school. Lator on, tho
influenco of SarvS,stivd,da permeated far into ths
districts of central Asia and still farther into China
and, Japan. In the other direction, it weut into tho
Soutlr T.dands (Sumatra and Java)by way of Burma
and Indo-China.
2. THE SEVEN ABHIDHAR,MA BOOKS AS
THE FUNDAMENTAL ABHIDHARMA OF TIIE
SAR,VASTIVADA : Theso soven books aro all oxtant
in Chineso translation, but in the Tibetan version
there oxists onl;r tlrc Pra,jfi,apti$dstro while tho
Sanskrit originals havs beon lost. Authors havo
been atiributed to the seven books, but ths Chinese
tradition according to llsiran-tsang and tho Sanskrit
and Tibetan versions disagreo with regard to the
aseription of the authorship of most of them.
The soven Abhidharma books end traditional
authors may bo thus li.cted : (l) The Sangitiparydya
 ABHIDHARMA LITERATURE (it, ABHIDHARMA LITERATURE

(ef,. Strriputra ; Skt. ancl Titr. 1![er]rirliarrs!hila); como into tire midrilt) grollp, whilo t,he lasb two,
t:t Ttro lihrrrmasknnclha ((lir. Ila,rrrlgalytva,n{.r,; tlrc I'rukararta a,nd t,he .Ir-uTrraprastlrunrt, bolong
tilct. & Tib. Siriput,rn) ; (3; The Pra,jr-rppti (Ch. to the lato groull
Kfr,iyrlyanu,; Sht. & 'l'ib. Maudgnlvfiyar.a) ; (4)
'fire A. Earl11 -l[th,irlharno. ]'rorn the fact t]rat tho
VijiiErrakir_va (ell tlrree sorlr'c€rs
: I)ervusarman) ; first threo t'reatisr.s aro all attribufed
'l'tro Dhfltrrkiyn (Ch. to Lire immo.
{5) Vasurnitra; Sl{f.. & 'l'ib. diate riisciples of tho Bridcl]ra. srrch as Sririput,ra,
Fririia) ; (6) Tlie Frakarar.r* (u.ll three sortrcos :
Maudgal.y.i) rfnrr,. ]Iahakarrsr l.irltr or I{atva.vana,
1'*surruLra) ; (?) I'ho Jrrrinrlprasth6.na, (ali tlrreo rve ehorrkl intor tha,t oven il thev were r-ror t,ho
sollrefrs ; Katyfr.ya.nil:uira),
a,et,ual authors, r'a,rl.v Abhiilharma w-as develol.red
1'lrouglr the authsre of the firsl; three iiooks are from the methorl ol' discourscr practised by those
'flrev
not the snmc irr ttro Chineso. the libetan ancl Sans- disciples- werei verserl irr .\bliiclhu.rnra and
krit, traelitiong, all the B,utheirs rnention,td tr,ro ther thoy v'erre de-c.;rilrec{ &s tlie authors of thcse books
Euclclha'e cliiect di*ciples. If we bolicv.: in the boca,uso thoir rliscour.ios providod t,ho prototyptr
trntlition, t,hegObcrOkg rnugf, |ave bccl pro.Irrceci for fhem.
in central frrdia on or neor ttrer nriddlo Gartgelic Irr ea,rly Ablri,llru,rrna what was originally meu,nt
pla,in. As for tho forrr[ir book, rr,ll vorsions agreo b5.' tlro s'orrl ^\lririrlhirrrnu. wus tho met,hotl of di..r-
in al tritrr,lirrrq it, to Delvu{nrnrrln, The Ku-slut-iott- courso, thu,t is, ti.ro e-rposition of tho sut,ra as the
k; ( ffi.Etft;-* ), & cornmentary on the Ablti- lnw ar.rrl it,s svsternatisai.iorr, Of tiro various hincls
,lhul.rrr,uko,4rt-,4dstra of llu-kuu,ng ( g)C ), who is ot' Abhitllur.rnia,, ouriv r\bhiritrnrrna s,lono rvas
eaid to lrir.ve been a, pupil of Hsiian-tsang, says directly c{rnnr)otrr(l u'ltlr thc .lqanta (Nika11a\.
th*t llov:r*rlmtan w&g g rnau of tho first centurv '"[lhe
AL''hidliarrrri.r rif h.i,ter rlevelopment gru,drrully
after tl:e lJudr-llri.r,'epu,rinihl:iina. He was not L <leta"cheri it:,r,if frorrr tlro srltra anii, dovelopod
ilircct, rti.lciplq of t5o Br'ldh*. According to t'e docLrines r.rnrl <liscorrrses of its own. At first t,he
'ornrlition st' northern Brrtkllrisrn. Asoi<a lived aboub r,'urir.rrrs sr:lroois hnil rnrrclr roscrribls,nce trncl closo
a iiundreri you,rs afr,err tho ISucldha's p:rrinibbiinr.r. comerjl)()n(lr-.ncfi trt oirr-r another, brri, as tirno u.'ont
'l'hr:.9.
ehr<,rnologi.eally, Dovoirlrmo,n livccl sorne on, thev drifted &ps,rt, tril rlrer. slroq'ed gjetlt diffe-
irrno ;rrior to ttre king. 'l'he Trrr,velgof Hsiia.n-lsa,ng, reuce u,ntl cliscreDnnc'.. in l lreir tloctrinai contents
Ttt-t'ittg-lt.ti-yit'alri ( JqEE!fir=11), vol. V, testfies trttcl tiri.ir forrrrg'ol' exprcss,,,rr.
thnt thr-:rr: w&g & i-rig rrlrrrastory in. a srrburb of the
Ihe fiaielti-par71dt1a is, its rrrentionod itoforo,
rnetrr:pclis of the <:orrntry c,f Viirikha, and l)eva,3:r,r.
rr,coilectiorr of teclrrrical tcrms, &rranged in nrrmeri-
nrtr,n rrrrote tho Vijituna-kfi.,1a in this n'ionrrstory.
cal orCer (lrr:rn ono L(-) e'ler-en) in oxtr,cbly tho
Yierikhrr,is iclenti{iod with S6,keta, fhab is, Aytidhyu,,
same rn&nner a,s that of tlto SaruTiti-s{ttra, of t}re
wlrielr nlso lies in eentral India along tho Ganges 'flre
Dirghu Agan,a, (Dt,gln \il;arya). ilorns con-
and haif rvs,y beLwoon fl6,rir{ra.giand SrAvasl.i. It tained in this bool< oro more nrlnlerous than thoso
folf ows thon tlrat, the Ttiiiittna-krit1a, toe, w&s pro-
of' Liro Su,i.g|ti,-siltra. Tlro cle{initions and oxpositions
tlobiy Jrrodueed bofore fhe So,rvEgtivi-rda school
&re morg elal;or:r,tr; arrd minuto ; and what rnay bo
BFreed to norLlr=west lnrlr.f,
callecl abiiidharmi<.r der{initirrn has been adopted.
Vasurrritra, euthor ol tlie l)hatulrA|e anri the
Tlto I)Iwrrytfl'slc{ind,hit is a collection of import,ant
P r olcrtru,r.ro&ceordin g to t tro K u -slm -r o n- A'i ({&*-ffi Ee
Coctrines avrrl theorit's of tho early Buclcllrist poriod,
vol. I), lived in the early pert of tho lbrrrth ',fhev
a,s fortnd in the Aoarna. deal wit,ir the
eenturv after tire Buddlia'g death. He prr:bably prucepts antl l'aiuh of tl,u lay peoplo, such as the
lived abttut u hrrnrlrt,rl y,.:tr,rss,ftor Asoka. lfsrirr.n- pctfi.ca sik.+d1tutldni (the la'vrnen's Iive precepts),
tBa,ng's Itinerarl' (vol, II) says that 1asurrritra a.tt'ud,ro irotdpattyangrl (tho i;onsl.ituent pa,rts of
rVtote t,tn I )hdtukd,rla and tho Prukaru,,ra ne&r tho lower st,age of conversion) arrd catztiiro auetya-
Fuskr,,ru.r'u,Li in the (.iu,rrrlhir,ra district. It rna,3,-, pro,sdd,a (tho four kinrls of' pcrr.ftx:t faith) ; matters
t,lrerelbre, lro inf t:rreel from t,lris that, thr,so [wo eoncerning bho pruci,ir:o trrrl errlightenment of
hooks wcr$ prorluee<l after the fiarvdstiv6da echoo]. disciples E:iir.) &io rnemb€rr:: c-ri' t,lro (Jrder, srrch as
rrroveri to nort,h-west Inclia,,'I{f,tyayaniputra, f.our 6r6,ntunya-'ph.al,a (tlie 1'rrri,*,s of iho lit'e crf thc
author erf Llre final i.rook. ttrc'Jfiiy,a,pra.stltd,na', reeltrso), tho four abhijilu -prutipat (knr.rwledgo
eccordirrg to Llsrrrun-tsrr,ng'sltinera.ry (vol. IV), and practice), tho four ury1a-t:q,mia, (noblei lineago),
'wnrLo tho trerr,t,isorr,f,'fllmmsiivana 'I'ornplo, fivo
ftrur satitualc-prnltult,t {riglrt exertions), four
lrtrndrod ll euut,h-wegt of Cirrs,v$ti, in the fourth Td.d.hipdCo (bases of ps1 cliic porver), lbur snr.rli-
eerrirlry o,ftor t,hn Hrrrltlhn's tleo,tlr'.'l'nmastlvana prastlrdrm (e,pplication of mindfuinoss), f.our d"rya
i,l xr.t1-r1:osetl brt be uornewlrero lrear rnorlerri Doltri, satryo (noble t,nrths), tlio rroble eightft-il<l path, the
Tlre firct, thst tlie book r^'as produced irr the east, ferrr riit,itrirtu. (tranrluillitr-), tirc four apramd,na
t.e., in contr*l Inelia anel no+" in tho north-wnsf, ( t r o u n r l l i r s s r r i o d i l a t i o n s ) , t i r i - - f o v r C r u p , , 1 aa o n w p a t t i
is also rrrenLi{rn{rdirr tho tllalouuilthited-sdstrn(r'ol. V}. (attainruent of forrnlesg tneditatron), the four
Wo mily lrrtrsurue, therefure, Llir:,l rnoel <,f the sanndhi-bitrlt'ttrLi rl)r&{rtirLr of rn,:ditatrc,n) and the
Hr]1ir,1n treatigesr wero prc,duced irr contral Inclia, B e v e n [ 6 1 ] h t y d ; " t i a( 1 r i c 1 o r > o f * i s d . - r n t ) ; t h o - c e d e a l i n g
trel'cire tho iiarvd.stivtldrr echool bega,n to florrrislr with tire frrnr-lanrnntal the,,r,- arr(l cloctrin*; of Bud-
u r r r n r L l r- u ' < : s t ,I n r l i t . dhisrn, e';clr ;.+s rni-.eellarteous vices (ksudlalcauastu,
'l'!reso
E€rvr:rit,re*tises rn&Jr llr-r divicieci into t.hree kiaia), the:12 concrolling pcwers, the l2 sonse
Frr{ru[)F: ca,rly, rniddl{, o,nd lato, acccirding to t,heir organe arrcl objects. the fivo skandho, tiro vafiouo
rlrlctr'inRi eontenbs nrrd their fc.rrrn of expreseion. slemeirts of tire world (ba,h,tt-dndtu) and the theory
-f.Ire
firsE tlrree, Lltr*,\rzitgitiysilrvd..11a,Lha Ltharntctskan- of trvcir-o causes. In the sirnple _ox1_rosibion the
d,ha and Llte Prajflapti, corno trnder the first group. firral nuthority rr.'as souglit irr tlio Agarta (Nikd,ya)
The rrext two, the I;iiitd.na-kago a.nc), lhe I)hd,tz'.-kriua, arrcl ihe p{issiutos frorn the sr-rtra are expatial,ed in
 ABHIDHARMA LITERATURE 7t) ABHIDIIARMA LITERATURE

eitrtail (rr $yst6nr&iicall_v tlreorisod aiter t,ho Elanner ltrosthuttct, an -\bhi.dharna lrook of tlio laber pr-.rit.rti,
of al:hid.harrrric,le.finit.ion *lnii esplanrr,tion. r.rnd its colnmenr&ry, tire Ilqhatihha,-A'stlstra,.
'llIrc 'l'rlrrrtan IJr.ri. in orcler to a,r-irnit,Lire real existence of'pherro-
I'raliittTtti rrt tlrc lrilnslation consists
rrf t,irrr-x-r{-lene(;ptit (pra1ilo7tti\ rsl Lok,a (world,}, lr.etrt men& irr tho tlrree states of trme, the real existence
(carr-ce) ls,r:,rd irarnut (ir,ct.ionl. -tJlrt ille hetrr 7n'tjfia7tti
ot entrt.y niust lte presulllx)sed rr.sibs logical basis.
*lonr. r$ rranslitfecl into (lhinese ( Effi;# Therefbre, we musL tako for grtrnted that, the itleer,
'Ilrc ).
crf entiuy had beerr lrresurneri in the l'i.jfiuna-kaua
1tru.jr1u7;tl lT'r1r 7tut-trtttt!ii is ;i, sr:rt. of ltoprrtar
cr€eJ. l"rrr instairee, t.lre h,etu-'praj ilrt,pll eiescribes though we {ind no such term or idoa u,s 'evr:plu,sting
iho uarrseli ot' tlre se\'en Lreq,sures oi' tire culcru,uart[,- entii]' ' in it. ]Ioreover, tire assertion oIthe Ptrtigu,lu,-
ri.jd ( tlre rrrrrvcrgal rnorru,rclr ). It abo rlescribes vaciins of the \-titsipr.rtri,va scrhool that llrere
I,her t',rrtlrnato signs ir,ncl exceiletln aspects of tho
exists ptrd,gala,,rvliiclr keelrs kii,rrnil, gr;irrg {)n. i:t.
IJrtdlllrn ; t,ho eilueeg of vtrious ,.'vii desires and the in tlre T'i-iitdna-kiua, contrasterl rv'ith t,he SarviLs-
prarrtic* of' r'irr,rres ilrnong *ll serltient, being-c; tiuadins' non-ego tlleorv tirat tirere exist.srro such
t,it,,r rr*u.:r:* r.lf t,ht. ltid.tarru-l-,tAu (t-rr 1;hr: physieal . ir.smrtlir ils the rtlal (rxisltltr:tr
t h i r r g t r , sl t t r , J r / t z i r It n
worl,l, tlrst il, jir,nei g,rr,l 1'r=eltation) : ritcr car,rses of irlrenomenal irr the thrce statos rif tirne anrl
of l'*riotrs l-cJrms of physit'ul:rnrl rnentr-tl phenornena.
anitrna-'"*'7d,c(non-ego thoorl') constitute the car-
llr,r.rrv sirfra,s Irom tlrr.r Lqatnu, are qrroted as dinal points of the Sarvastivrida rloctrirre, tire
'l'hr: I'ijird,na-kd37a,which emphasiserl these trvo points.
urrfhr:rity. cxplan&tiong nrr: plain rr,nd simple.
They ilt'e entirel.v irrelc,""-rint to tiio funtlarnental laicl tho theoreticrll foun<la,tion of the st,:hool. Of
doc:t,rirre crf lluddhism expounrled in tlne Saitgiti- course. tire argu.ments arldrrcecl were sLill so primi -
'puruaue. or the f)ifl,rtna-.skanrlha. The loka-prajfi,-
tive that thev'had to be cleveloped further and
apli, w-hicli is wanting in the Chinose trarrslatittn, expat,ratecl in ietail irr the later Abiidharma books.
expounds the genesis a,rrd destruction of the worid In adtlition to tlrese argumerrts, we find the four
'pratqaya, theory desci'ibecl in t,his book. 'I'he fbur
in 1,lre same rn&nndr as in tlie Aggaft.fla Suttartto
of tb)n Digha St)l:tiva. lllis of the
p ret lJa ll o (cond if i ons ) are lwtu (direct c&use or subject )
- pr a,tt1ay a, dl cnt he rua (oltj ect ) -pr at Aq,y a, sa tno,n e,'ntaro
loka-pra.ir-"ctptj is a clevelopntenl "osttiirgotr-',* of that expounded
in tlre Clrineso l,ol:q,-ttt,sthd,na,-sfttra of the Dirgh,a (inrmecliate) - pratuaya atd ad,hipalz. (additional or
-leatna, wiriclr rlr:scribes the worids of the gods, assrstant) -prutlluue. The book was tho first to
liulua,n beings. tlcrrrons i.tntl so forth. SLrch a tlreory
clescribe t,his thc.ory.
is a poprrlar creed u-liir.ir ira,s nothing to do with tho 'lhe
Dhdtrt-kaya is corrcerned with menbai attri-
tr-'rirrru,rr'<loltrino of litrddhism, Yet the Pra;jiapti, t-rutes, u'hile the subject-m&tter of the Vijrl.una-
lik+.: tlro,\unqtti-itnryuya and. Llrc l)/.t",:zrrrn-sko,ndha, kaya w&s the mind itseif. Dhi.ttt here rnsnus
dr.irvs nrrt,lrorit,.l. f'rrlru tlre texts of tirc iqama *rrl elernenl,s rvhich constituto the attributos of ths
exJrlains t,heirn or tlrrarrges and urrifies tliem. In nrind. Kd,ya mo&ns glorrp. Tlierofore, Dhd.tu-
tltis rospecl, thostr tlrree Abhidharrna books of bhe kd,ya rmeans ri qroup of attributes which consLitut€g
t,rarlv period havc, tire s*rne ciraracter. tlre mind itself. Ilental attribrrte i.gealled caita.si,ko
IJ. Althi.dharnta, of th e middle per,iod.. fn the (or caitta) in Buddhist terminologr,- Though
oa,rly '\blrirlharrnrr, tln: vrlriorrs schoois, if we cioseiv tho word or concept of caitasiko (Pali : ceiusika)
extimino t,honr, lrad siirno secbtrrian character of rvas founrl in the early Abhrdharma books, it had
their ov'n, brrt, rrs a rrirole the Abtrirlirarr)& schools not been systematicaily discrrssed. In the Dhritu-
r-,f the enrlv perir.rri had uruclr simila,rity with ono kdua, howover. partiNive acbions of the mincl are
'Ihoro classified &s foliows : ten ntahd,blvirnika dhurrna,,
srr<;ther. rn'u,siittle thnt clearlv distinguisired
ouch schocri. in the Abl:idliarma of the ]nrddle tsr kleiq-tnalodbh{rntika dha.rnta, ten u,pakl,ela
poriotl, hodevor, lve firrd characteristics which bhumika dhurnta, live kleia,, fr.vo d,rsti, frvo d,harnw,
tlistinguisli tlronl from e&cli ofher. Lot us examine stx a ij fiana,-lcd.yu, aix spari a -kd,ya' eix aedand -kdy a,
L}le l' i,j fil'rna - lcd,y a -i us tra and the I ) hd,t tt.- k d47a -i a.st r a, stx sarnjioa-kdya, six sameetd.na-kdya and six tfp?a-
whicir are Abhidh&rrn& books of t,ho Ss,rv6,stivdda kriua. Of theso groups, thoso which follow the,fivo
echool of the middle period. kle,|a,wero already mentioned rn the Aqal,r,n ( |l i kdy al .
The Vijnana-haya eloarly, expressed for tlro
But in this book they are explained moro rninut*lly
first tirne tho thougtrt of " the real existence
and each group is clearly defintd. Tlie mothod
of
phenr:mena in tho three states of tirne ". Ib was
of delinition is tho one devsiopod from tha,t, of the
irr eontrast to the propasrtion of l!audgalv5,5'11n* early Ablridtrarma. On the other }iand, t,he ten
(whc belonged to srroLher school and was prosu- rna itd.bIt tt m.ilca,-dlwr ma., t,ho ton kI e6a -m,a,ltd -bhfi.mi ka -
mably r of the liluddtia's famous riist:rple of the seme d.ha,nriq.and tho ten upa,kleia-d,harnta appear for the
;rame) that whab exists at lire prescrnt moment first, tirno in ihis book. This classifi.carion w&sl &
re&lly exists, but tlrat the existence of 1:be frrture forerunner nf later cla,ssific{rtions of caitssikaa.
and the past is a,n appoarance arr<i not i.],realifSt, e, Of course, not all caitasikos &ro comprised in it,
view that wos ovidettly held by the -\Iahdsanghilia nor ie the classification eomplete. And no &ttempt
school and la,ter on also by ttre Sautrdntika has been matle in tiris booi< to discrrss caitasikas
'Ilie as a wlrole. tr'or r,so find aix uijfidna-kd,qa included
schooi. Sarva.stivida philosophers cn the
,-rther hand maintained tlrat rrot only the presont, here, whieh. from the later point of vieiv, ought. to
l,irt the past End futurs phenornena also have roal be consirlorocl as mind itself.
exislence (es dn entity) throughout the threo C. Abhid.ha,rma of the lote period. The Pralcarana-
slates of time. Tho Vijiiarto-kd,ya cleariy &sserrod idstra. and the JM.no-7lra,etlfrna-iastro belong
the reai exiet.ertce of phenomona in the three to the Abhidharme of late poriod. Chineso tradi-
st-8ter of time. Yet. ttre idea of the everlasbing tion rn&kes Yasrrmitre the author of both the
exrsrence of entrty wa-q nob so clearly essorted. Dhatukaya (FqffiEffF$.tra'ft ) of the middlo
This rdea *'as expresseci in detail rn the Jfid,na- Abhidharina end ,rra t:rqrcarar1n ( ft$frFFIilE**fr )
 ABHIDS ARI}IA TITERATURE 71 ABI{IDHARIYIA TITERATURE

of t,he lrr,i,e period. IJrrt. l:et,w-ei.rn t,ltes'.r two bocks k45r;-i,1str,i (tiri: irl-lnk-trei),tise), rl'hrlo t,ire oLirer
we finrl gonic trirles of ric.,elrrl)rn{!fll arrci ciiti.nlr, pr€.,.t,l1ing fi',r;.lr:l troat ti:cnr partiaiiy iinrl flfe
'flre 'I'lrt'
.qr,rr1€ plohllrlrns irr'() treill {)(l rlrf'l'er.nllr. ''rriir:''i ilte f)Ltiie-.\ds:ra (the ir.nib-treaiis".s). In t,iiie
f)ltittt'l;,.ttitr i n f r o r i t t c t ' r l t l r o ilrol,lerrrs : r , I I c l g iil't' ir,-,,rk. ir]i tiro loIi.:s riiscrrsseri ur tihrl Sarvristivii,r,la
'l'Iie
roit-r11kitrri r.rf g,rltttiort. Pru!r'rtratt,t r*'-r-rs:,t,nlinr)rl s , , i r , , ' r l i r r o t i e a t r d i ; u sa u ' ] 1 , - r l e .r : r t i . e e i r t i r ! c h e t r t e r : t
1 ! 1 r - , 1r 1 r1 r r ig ! 1 1 - co r l r { ' r s < t l t t t , i o t t r i . T l r i s w l r . ' . t' r I } r - [ r ? r ' ' i r - (,! k t i , r ! : . a 1 , - r r( t r ) t r C C l l i i l t .)-. , 1 ; i r i , . t i . i . i t i L ! r t i . t i e f s l .
ir-.akir-rE rli:velopincnL. F r-.r irtsLairr:,:, i: \f ils irr j i i G i t . , Li,r r ' r s ' l r : m ) , ! : , r ;t , , , i & ' t i u r t t , ; t ' r t h d ! ' h u f a r t r - l : i r
: i r n J ' r r t k a r a t t t t , t , l r r r . ' be x i s t i n g tiritrgs !lorq {jr-t eic In()rlt s ot' ma.t.t or ). t rirlr i.t]Q { c (lI1'.rol lr rlq pn l.L(lip lt-! i .
gruirlic(l intO hvc rlutr:iir;rit:s : ri.lttt (ltlirtf.eri, riiflrl sarttti,llti (rn*--clit,atit-rn t anti ci-.,1i i ..'i';rs). Tire dr.'c'
i r n i r f i l ) , , ' , t i t , t . t i L ' u( r r r t : t r t r i l a t t ' r " i t t r r t r ' : r ) ,c i t l r t . , : i p r r t : t u l ; t r . t trittr.s expourlr-leri r19 so ilxtremFiJ' ter:!rnit::ii iilrrj
, 1 ' r ! , r i o u i l : r r u i s u f 1 : o r v e r v r ' l ri , , r i t m o \ - ( ) r n t t i t l r i , l t t l r:r-rrrcisr.t.ill,t, 1.ltev ir,re v*r'J,',litticrilt to iio llttrlt rrii)(i{i
r rrat ter) *t1( I ,r.!a{}rt,tl,rlrs ( grrq}irlrr gctrl tlB. rrricorlditione d). h1- i.lros,: r1-llo irre nrJt \'''tlli .' orseii iir t,he ,jocrr:.log
\\'n rnrrJ- Frrl' l,lrtrt tlre r*t,ion*listicr upprolcir, irnr-litlro rrref iror,is ol r lro -{lrLricj.irarnra. lfire rlrrrlrtg*'
unirlt€ lo the Alrlritlhrtrmrr, ltegntt wllir tlris livt:- rn€nt of i.iic eigi:t cirtpt,<-'rs tlnd ihc tlivisiorr rnto
. ' r r , . r - r t t r e cr i : i s s i f i t : n t r o r i . l - l i r h e r t o , e { i s t i r l q i,hings J)ar'rrrlral,ii.{ irr r.n.r'ir ch€rI,ter iack tlnir'-v ,ln<l
r i ' i ' r ' r ' L l r t s s i i i c r l i r r t o t l r o l i v e s l , : r u t t l l ' r t , l r v e l v e 1 i ) l i ! t r .t 1 t,(.1. q\'.$tr)rnil.tilr tlrt-luqlrt. (-lr-rnsecluerttl-r', titero 14-aS
, . : 1 i t r . r - l r r ! l u i t , r ( ) r f ' o r ; r s t n , r t i T , r o s t . t t a t t c t , ,l . ' l ; c s o rlrfi'er'r,nr'c of inl,erpret,rrtion alrr,)riF prolessorial
,r;i:i:;riilJrriiins llrt(l lit't-n 'irt rt:qe 1t'r,iln iire 1inrr: of' tl:irrL-r'r-. tirrrti*lr the i:rrok rvas highLr. esteemeil rs
'l'htl ,:ir.t:siiJ
t':juru,l I{rriiil}iisrn. fllri't lvir.s to i.r lil iniil;le tr.xl i,cui; fci' rtueleni.:; t-.f Irhil,osopirl'.
'I'i,r',*t.
: . t i l i i r r i : s i r r s t r , ' l r i r \ r ' t V r t s t o 1 r t - r t ' t ] i v el i r c i r l i l ) i ) e r - ,lir t'rt,r i11lr-1ppe{.4f,ic,ls lvt,t'e la1..et r"r'rlleei;ti.
r r i : i l t { , i t ( ' { - , r l r i s r r t i s f : t r l t , o r i r l e s . i . l r u , i r . f r - r i n r ' ; St t t t c l t t t ) t t - in t irtr fiititous t,r.rtrt.,1en1,;:.tr'. t,irn .'t!ahitilth.ri..sii-slir'l''r'r.
..::rtll'. u itli tl'rrr
litrl)('lso of tt.alrievin;l { he .[irttldhrst ;i. 1' J-{ii r{ ^ Il I PLl'I'Jt.\ -.\ll iI I i) I i,{ R-\I.\ -S A S'f R.\
' , , ri r : f Hrtt; I lrese ui,1 clas;ificatiolrg i4'ere
- l! irviir.ll. e r rs t i on l.r' j n ri L,lii nr'-"c t r, i.ir,rlat ir r:i (trf li # f{ lfl&;,fi i.
r . , , . l e r : l r n l e1 o e ' r ; t r r t i r t *i t l l t . h r r r g J l i s i t r v l t r t i e ,o l r . j e c - 'l'lre .clrorll
to u-lrrrll ii li,rlr.rilge,l i:r LlIlkno\'.'n.
. . . r l . r . a r . r r , r. al t i r : f fi f l l f ' . I t r ' , ' l t s( o t - ( ' l l ( t v t r f i r i s d i : l - t . c t \ol i g t . l r e r c t r r i . r - . r u t ! t r r r r ri r : t . r " l r i i i tj l : l r ^ q f l , r ( i l n q l t , s
- 1 , , r . t ' lr o f i r r e - n r r . n r l l r ' r , l r y r u r u r t 1 ! ' a g l r r i L l c i o r v n j n
o:.rgiri. N,rgar.lrin.l irttl'ji-rtlter; tl-,,' ilttlrtlrship Of
' " . - l t 7 q 1 l ; t 1 7 t 1 1 . r t LI l.r r l c l u s s i f i r ' r l i , i o n i r l s c l l f ' r r t l i r n
1 ] 1 j g{ n l t i o a \ - i r i . ; i i r i r t : i I l r r i t -l l r a i l i t i i ' l i i r a t n I - l s ' . , a n -
1 . r f i r l ! i l n i ! n f t h e h r r o l i n t t r ] r + ; r c i tt t r t r r l t l t e r i s f r r i l l ' t : { r l . n gg a v s t } u L t ; i ' r . l i , r ij e r i t , i i } ; e S r r 1 I l l n j fi 1 ' 6 1s r - : h c o l .
..:it,lllirri..(i,'flrr,.n, (.rorl(lernirlg t,ire t{'n i(;rnts t-rf \-flt silrr.rt :-& ] ir,:-,. rli;r,\' r rrl i rlv ir. V ir tsiu Lttri'"'rr,,l-rr.rt,tlte
, , .l ; 1 1 r . ; n 1t ,h e r r e l a t i o n o f < i i s t r i l - r r r t i o t : . r r r r i s t r b t , r , i i - p a r 1 , 1 , 1 ! r 1 - i i' 4 rf (i'gr-r-r.ior,'t;"itreg ' )'.l r i 1 h u ' a s o i l e g o t l l v
:. '' iorr of tlrr: olcl classific:rtilrns (into iive sl'',rndlt'i, t,he lriisir:r\ l('\1' of tlie i,,rtsiplltrivir s < : l t , . r o l .i * t r o t
",i'eir-e irluirs,na and eightecr. dli.uttt, ctc.) wit,ir one t:x;r,rruriled ilr tiriq l'',trtli. T'litro i;; it, statcnlellt ln
;.'other rs expklint:tl. Next comes tl:e disctrs.tiotr 11 ( jl'rirresp lJrirlrlirisl lrgrrlt I lil -iffiilH (lhl:aarr-
: tlre iiems frorn tert ?nehdhhilmilca'rlh"anna to the tsn"rrg-ehi.''hi, r'ol. JILt ,ri' thc r.ilr[.t' six'l lt c]entLlrl,r,
i ,r r,edrtn,i-kdyo,, wlr ich wef e disensserl in the lvltere \rhtsiputra is regarrll'ri &s a Person of r,lio
r'l;fi!111;fii1rt.rind tlie five sl;an.rlhi?. twelvo dynlattn It is ltcl irr*:Drr'rirahlp l.]rut
|'[a]i1r.5;if;qirika school.
.:. l eirirtean rlh'1tu.. In tho l)hdtukd4td tlie mt'ntal Vrrtsrioutra witS &nof,hrrr n&rnc for tl''o ]lrlilrrsali-
r.: ril.ruies w€rs cl*ssifieet intrl l,cn na.lr'iibltii,nil':a- ghik:f sclrriol, beeause t.lre :\Iriirlrsniigi'iia11 s1'11;.rol
;;.trrt4. t,en l..Ieia-mah.d,bhtlniku,-dlta,rntu tuld ten - , v a s f i l ' s t - .f o r r n d e d b ] ' V r t t : l r p t l r ' i & il)a!i : \'.rj iipr'-lt.ta)
",.:'-,:;.iehliiintika-dltarma : t,liiri'v in aii. rr ne\s monks. Also. wo find rnc.rntionerl itr uiirs ilouk tlte
=a : - s i i i r . r i t , i e l t . I n t h c f ' r r t k n r t t . r t r : . t i r e c l o - c s i f i c a i r ( ) n doetriire of "'.ho innato prrritv oi trrenla,l nn.trlro
'.,-,c ilr-t.fter exps,nded &1(l tfiR t,en A:u.crrlanali.flltli,ft- and:u:qrrired contarnirla,f io{r 'f evil ,:l+'sires " 11nr,it,irc
' 'i:* tlltdrrrLd vrefe a,l,lcd to rnnk<-' fortv g,tf.rittutes eJoetrino of the nuro atant.';lcrtas (uncrrnciitronod).
:,-.rgei,her. Moreover, a,ll tlre strbjeets, frorrr one botli of which are said to he rire view oi t,ire
:-lrrl'ln fn f,en clhnrrna. whicir werr, treated in the l\lahiisanglr.ikrr,. llorect'€'r, tbe doctrinos o['rir+ S;.r,nr
. ;. ..ti!t'-Itaryri.qn nre rle,rlt r+'ith mor6, fully en':l t,ho miti-va school &ro not leeli knowrl- Itt tlro Iiath,,t'
' : i,r!. frorn Llie {ive prec'e1rts to tho twolve litiks aa,tlltu., twenil'-two vie$'s are merttiottt',-i as t'hoso ot'
'I'ht:ro
'-ri Lic&tiorr. {,fe cotlsi(lcr(}(l nlore deeplv. And ii;o Sarnrniti-r'* *"lqlr-rl. is t)o f)/)rlLlvt)
. . , t , 1 . , r 1* n e I k l e i a n r o { : l & s s i f i o d r n t , o n i n e t y - e i g h ! cr-.rit,rarir cti ()rr. betv/een t l resq t,rvon ti' - Llvo v' i e rvs iin,l
'rl,s. Thin cor!$titulei a now elassifieation. inogo wlrictr :rre' ilsserte(l in t liis book. Itr botlle
,:tirerr.
. -;:nr:nririze, in Llta Pral:ara,na tha doetrinos IloitllS. theso tu'o lrrloks a4rr-'t' w'itll ea, lr
":.,,ir.ed in tlie Abhir.lltsrma b o o k s r of tho early l-r-rr oxampl,:, in botli tex\s t:ijfidFtt" {r.xlrrr:ssr'.ri
- t t,ii;!rlie porinds are n,l1 lrrouqht to3ether and foree). adjftapti (trnt'xpresso,l fr>i'r:r-') ,rti l ,,il't
: ,..'r;,'.,1iiirtlrt-.r tnt(l it ${)ft rtf (:ourplcti,lrr. TLris ( t r e l r n , v i o u r . i L s c i J - r l i r t n )a r t l i r i r : l r t r l o d i n r r r T ; : r t t r ) l t t r \ r ) .
-t r. gli f o have |;6rtn ronsrrlereri t lte rn()st I n t h i s r e . s' U p eoct ht . v ' e { i n d t } r a t t i l j s l e x t r , ' r r r . s r ' n r c I l r * - r
:..'. :1,rrrt uf ttie fLttr,latnentnl ,1irlrirllralma, books viewg of Szr'tnmitir-,ts :t,nrl fl.ilitr;oi, :;,ikns.
- - 1 .. 'I'}rcre
:i{.\ ir*tir'arln srllrOol. aro two com- P r o b a l l l y , a n . : \ l r h i r i i r r t , i n i a r ; i ' , r . . r t J . i r l s r ;l r - i e e ; c , i t l r r l
ljarnmiiiv.r sr:hocl gslpt' {.o i-'r. Irnle,i ri'ir ir }i;llrrt-
'..r* rrl tlrrr lronk sr:errls t.o lravi: l)eea usecl rlg sarrglrika tt'itri*tn,rit's. L"t-," r-ite )arnnlit irli sclrool
: i.*!ii r. t r,\t . Irr t hn olclest ( lhinese 1'ersiorrs wAq \'9r1' r^lir('ti{',
' ilrf rrriEl.ller:l'the seconcl contury A.C., 'fi:e'1,iri:,,tlr,t-rtititi,Ji:,ir'titl'!
1,1r,7 e'lntalns. ir:i
' . i r i,nL llrree r:lrapt,ers Eefe selarately t,rans- i{, er:pe irt ri. sirrri" i;,r'k, lt,',trlr .rll tlre e()r1t,onr,s
' ; i 1 , t . . : ; t' r v o a r e : , t i l l e s t , a n t " A c o r n n r e n t f t r y o i t . l , e s r f \ : e r i . { l r } r i ' 1 : r . r r r r l r r} - , t t r i i r s' I t } i a S a r v a s t i '
' .- i::ri ('lr,rnt{.r lvlrs wriit.el by L}irarnratrita ( - t r t r s e r l t i e l t t l - \ , 'i,t
v i , r . lr r r s : r , t i , l . c ' i P , t l t I l r t r l r ii r i r r n .
| ,rrtlr ('rrntrrrv .r.rrrltransleLerl inLo Clrinese < : o n t i l r n s m : l t e r t . r i s r ' ; i rr , ' l r b r ' l ( ) n g t r - l o , i l b i r r r - . eI , r e r i o c l . - q .
,=..,-, .-,
:t tirc. eurii'. il'e rr,irlilic arr{l 1l)" iat.e. }ltrt. the book
. rrr.' .Estra, t,irc J rid.na-prasthd.na,treating i-- geirci.r,liv simpier rr,nd !"noro prrmitivo tir*n
- - : , : 1 . ; , l i r a r m &t o p i c s a s a w - t r o l e .i s c * l l e d t , h e those o1' r.,tirer selroois. IL consists af {brrr Iia:'ts:
 A B EI DH A RIYIA I,ITERATURE 72 ABHIDHARIUA TITER ATURE
-..:':' .:-Lh,-'7a (see'tion dealir'g with , qrresiions), rrentary. The Mah.adbhdyl-,lastra givoa us rhe
.. t --: t,.i;: | | d - bltau u (ll,c non - q rrest,ior r soetiorr
), .ca,nora hn - dr;c0rine of tirs v&rious Budtlhist echools, headed bY
,'tt,.:1lrr;1.)qa-bltrigu, (selLion on assirrril:r+.ion ttre SarvEsf.ivida school' in north-wset India, tiil
'i)
an,{ rics:}cirr,tion! nntl Ttrt,sthdnrt.-Lthd,ga ( {secti,on ahout the eocontl eontury. Ihis book eyrgte now
't'ho
on orrgins). B$ser4 bhaga belonqs r,o thc ontv in a Lrhiness tranelation {FdIREE^ftHi}=rfr}
earli' nr'rir'rcl anct tho first to lho mi<l<ilo ponod, 'to and arnong phiicsopherg montionod rn rt l,frer {irst
*.|u ir. tiro btiirri a,nri fr.iirrth .se,.:r;i;.'rn belorrg tlre is Kdtya;,rrrriprbr$. author of the Jfi\ncTtrusthdna-
::.,'riud from tlre midcile to tlre lu,t,e Abhi,jharrna. Iristra. Ochers mentionecl inc-lrrde P6rir-a, who
fi:t s*ce,ncl seret,ion, nrt-pra,ina-bltiea, i-o sirnilar to fio'trished in the period of the cornpiletion of the
sncl cr;rresrponds witir tha I'ra.j iiopti, Lhe Eoitl1iti- great coniment,ery, and the fbur groat ohilosopl_rers
pa,ryaya nnd the Dhurrn<i,-ekarudha.1astrq, t_rf tho of th'.: tiure : \'asrirnilra (rlifferent frorn tire &unhor
San'astivitcla school. Tho seci,ion which rleseribes of the Pralcs.ranto), Dharma,trrita (different from tho
variorrs d,ltd.tu, karrno, ynt.dgaia and jfi.d.n.a coruos- a,ntlror of tho Samytt,kta-qhh'id.har;nq,"hrdarta-idstra
poncls fo the Prajfi,n,pti-iustra,, anil that w-hich deaj.q oi' tho 4tlr cenburl'), Srigirosaka and Bu<ldiracleve.
with ptd,galu, cort'esponCs r,o r,ho \>ali Puggala- Er.'en if these authors wel'e rrot dircctilz concernod
'Ilrc ''
Ttctit'iiaitd. Nid,<iruct-r)arge, Lr;e ,eimrt,iytras:tluina.-u . witir the compilafiion of tho comrnontrl!']', s,s tradi-
the Sanr,tlcthprohdna,-u.", tho Rrl.rt,lr,i4tadtr,-a.". tho tion sa;'s. their vies's hrr,d grcri,t inliu{Jtl(:o upon
l)hyana-t.", tlto Mdrg4-xr.on t,henlil,ei(r.?;. , and other it and they &re frr:quontly iiuotecl. A bove all,
Vargas of the seconrl parl rkra,l 'rvit.jr nra,tr.tya- \:nsrunitra's views wel.e most highlv esteemed &sr
sun,tttpdd,u (cirain of causes) ariri e.,'il elesires, r{'':.. irr they represenbed tho orthodoov of KaSrnira. We
tlre same ma,nner a,s in tIrc l)ltann.aslcan,d,in-,ia,sira find in this book the follou'ing appellations : the
and the Saigi,tiparyaya-iiistra. Hero ttio texi I{a^6mira philosop}rers, the qreat, wostern terr,chere,
reseml:)les nlso tire Pali T'ibhaiga. fri s]rort. in the 64reat G..undha,rateachers, the foreigrr ma$tors,
tlrc no-prainu-ithir1a, as in tho Abhidharrna of other the old d,bhirlharrnikas B,rxl the now (present,)
schcrols, quotations from tho Ayama (l/,i:ko-.r1o) are 6bhidharmil<as. l'hese local and chronolosical
ro-arrangecl 'l'he
nnd interpreted. challters rrf tho designatione show thai the SarrS,stivade school
lattor half of tire ft.'urLh soction. tbo pra.stliina- had sprerNl f'ar and wido clrronologicailv as well
hluiga, may be rogartlerJ. as beionging trr the early &s grrcrgra,phicaliy. I3esiclesthose rnentioned al_rovo,
Btage. &m.)ng other philosoplrers whosoviews&re represerr-
In the first part, .pra.1na-bhagfl, f,ed in this book, aro Buddharaksa, Ghosa-r'arman,
are e,xplainod
irnportant Buddhist doctrines euch a,s the five
Vdrna,labdha,, ,Iivaia, Sanghavasu, Ksernadatta,
alcundha, the trvelve d,71atana, tire oigbtean il,IuJttt,
Pfirna,yasas, Vai,pa. I]]raradatta, a,nd Dharrna-
tho four 6dhta, the twent3,'-trvo ,inrlr'iua, t,ho
nandin. l|,'hev wr)re, perhups, the philosopherc of
eevon horih,t1a,fioa, the tlirne kufu,Ia-mdla,, the
tbe Sarvastivada sehool. The place and time of
threo al*iula-ntil,a, the firur mahabliuttt &c.
their activities, howevor, €lre unknown. Protrr,blv
And the explanal:iol is followeti li.y a
Bom6 of them flourinhed at, tho time of th'e
thorough oxa,mination of ea,,-,h it,em, to clari{.,' its compilation. Rut rnoet of them lived eariier and
Bcopo and range. This mettiocl oi expoeiririn is
thoir works had survivod or they wero quoted
called .pa'fihu,-pucch,a (y'ra,in,aprc,cha) ancl consti- in some other books. Besides tho sovon fundamen-
tutes ono of the ehe,ra(:terist,ics of t,ho rniddle tal Abhicih&rm$ books, the works diroctly quobed
Abhidharma. Ihe Sa,rvirstiva,da, school adoptod in 'chis booh are thc Acquired,wisdom-Aistra and
tirig rnethoci in their Prukaro.n,u-instra while the
the fnnate-wiadom-ifr.stra] The lattsr is soicl tc,
Paii Ablriclhamnra dicl tiie' samo in its l"ihharigo- havo been written by Srighosako, but is not extant
The third part, sa.i.qrahn -softt,pra?toga-bhd.go, today. At any rate, from tho nrrmbor of these
deseribos t,he inciusive classiileation of nll thincs and philosophers zurd the oxtensiveness of phiiosophios,
tho associa,tion of rnoritl.l attributes. This method ws c&n soe how gr-aa,tly the Abhidharma study of
is adoptod in the Dhiitticuya and tho Pro,kan'u.na- tho Sarvdstivada sehool llourished in north.wost
Cdstra of the .Sarv6,stivaclirrs. A simrlar
India about the beginning of the Christi&n er&.
rnethod
ean be found i:r tho Dhotukathd, of Pcli Btrdclhisnr. The various viervs on Abhidh&rrna philosophy
It, belongs to tho Abhidharma of tho period il,tor
quoted in the Great Commentary include
than thoeo of the Ytrktav6dins, De,rsta,ntika, Vibhajya-
_the midcller period. Lastly, the fourth part,
vddins, Eka-citta-eant6na-v6dins, southern Y;ca-
prasthrirta-bhdga,, deals with tho ten pratyaya- and
the ten h.ehr, in tlro first half while tho latter half cd,ra, northern Yogd,cdrs, urriworsal Yog6ed,ra a]rd
belongs to the early period. Thissectionresembles so forth. Other schools aro also mentioned, o.8.,
tbe Pafthnna of Pali Buddirisrn which treats of tire tho Dharrnaguptaka. Mahi66,saka, Mahd"sa,llghiko,
-Saut-
twonty-four Vatsiputriya, Ka6yapiya, Sthavirev6dins,
1)ec.('o:Jn (pratya,ya, eonditions).
rdntika and others. Furthor. echoois ouiside
1 THE ABHIDHARtrIA OF THII AGE OF Buddhism, such a,s the Sabdavddins, S6nkhya,
C,').\llIENI'AltInS AND I\IANUALS. A. ?he Vaiiesika, Hetuvidya, Anya-tirthaka
. This book and oth-srs
c.,.,.t,ilation nf th.e hIa,hdribhAsd,-6d.stra aro also montioned togefhor with thoir doctrinee.
s i.:.], i,. a ccrnmentary of the Sarvdstiv6da school is Yuktavidins
.,:...rdered to ha'.'s beon compiled in tho reigrr of Of thoso, the represent tho sbandpoint
of tho Sarvd,stir'6dins, a,nd the Vibhajyavidins
;^:,; K_aniska, i.e,, first, or seconci crxtur.y' A. C., belong to tho Sthaviravida group or to-a cortain
or a little lator. Betweon the estabiishment branch of the llIohd,sanehika whoso views &ro
cf fundamentalAirhidharma books and the produe- opposed to thoso of the Sarvd,stivddins. The Drirs-
tion of this commenta,ry, there was a, considerable
lantika ie of Sautrdntika deseent and repreeentsthe
spaee of timo, during which tho Abhidharma old Sautrdntika school. Ths founder of the Ddrstan-
doetrine oi this school made great proppess. 'Ihe tika was Kum6,ral6ta. Ib is said that he had
res:;:s of t,he Drogress wor€ ombodied in the eom- originally bel:ngod to the Sarvdstivd,dins, but
 ABHIDHARMA LITERATURE lat ABHIDHARM,A LITERATURE

dis:onting on grounds i,hat th- echool wes devi&ting t'an-tsung (mf&*), tire Chinose Abhidharme
from tirc E.ftrg (Agama), and t,hat, too much sect, w&s estabiisiteC mainly on the rloct,rines
emphasit w&B heing laid or1 the Airhidh&rm&, of tht S ant y u lcttt -ab hi'llwrrw - h7 cl,cya - 6d,str a.
he established the Sautrdntika, which ms,de 'fhe
three books sbove-rnen'"irrnsd are almost
tlre sr-rtra the criterion of speeulations. Some of
ident'ical in tireir constitution, except that the last.
t'ho EnrvdetivEda eehsiars. sueh as lluddhadeva,
lrad viewa very elonoly eimilar to those of the mentionod booi< Iras onc chapter inse.rted ns B,-lp-
I)rlrsl antika. plement. Yet in the details of rloctrirre t.llere ie
E. Tht-. Production of ][atzttals I T]io Great eomo differeneo and dovolc,prnonL B,rnorrg rhr:rn. In
Comrnent,B,ry w&s voluminous and conbained &s sorne points tliey disagree v'ich the Gretr,t (--'ommerr-
m&ny &s one hundred thousand verses (namely t rr,rv. Io surrl up, tlto Abhitlllar rna -h rrlatl a-s<?slrn rrnii
three million and two hundred thousand syllables). the A b hidiiarnut -krdaya, -stJtrct,, n of adtrerin i1 to t,l re
This work, which was origirrally a cc:nroentary on orthodox Sarv[st,ivr1da, bo]onirod to the Srr,rr'lstivir-
the Jfidnaprasthdna, comments on the eight chap- tirr of Gandl:.ir,rr-r in tlrorvest and ,gornetirnes rr,dopted
ters of the idstra, ono bv one. The eight cha,pt€rs, the doctrines of the Sautrd.ntika nnd the Dharrna-
howover, have no doctrinal connection vrith ono guptaka sclr.ool. The A'apryr t,kta -ubhirl ltar mn - lurd.ay a -
another. The samo applies to the sections of each idstra, on the otirer tro,nd, shows rronsiderable ait.ni-
ehapter. Accordinglf, ev€rr if tho ehapters and t5r with ths crthodox schools and hss a groat doal
'Ihis
sectionq are annotated, the iheorei;ieal system is irr common rrith the Grea,t Cornnrontarv.
not clarified. lloroover, digressions from the main book is sairi to havo been written near Puskar&vati
subjeei. often inserted in the comments, produce in Gandh:rru.
complication and confusion. I'he Great Commen- 'lhe
-1o rn y u kta. - rfihid.ha.rma - i t d.ay a,-.4d.c t r a, eoho -
tary, comprising all the doctrines and theories of
rent in its dor,trinal systorn ilntl rather elabora,to in
the timo in grea,t detaii, is very rich in source
its explanation, hrrl been eor:sidered ve.r.r' usetul
rnaterials. But it has no unity whatever as a wholo. as a tuxt book of the .\bhitlh&rrn$. l}rt, its avst,ern
Thero is no eoherent svetem, It is of great use to imitated that of' LIrc ,lbhid,harma-hrdo,rya-Jristra ond
specialista alroad5r versecl in the various doctrines, its arrangernent was far from complete.
'1'o
rernovs
but r.ery hard for beginners to understand. To t hese clra w.b ack s. \iasubandhrr wrote t he Ab liid,Jlu,rm a -
remove t,he drawbaek, tirere arose & movement to
koia-i[istra,. a treatise rvith a completo svst,om"
abbreviate it and another to give it a doetrinal ."'asubarrclh.r
secr*s to havc usod tfro ,Jo,m.uu,kia-
Evstem. As a result. ma,n)' ablidgement,s and abhid,harma-hrdaya.,4d,stra as a model. But, he wroto
manuals were produeed. And the pirilosophy of the 600 onf,irely now verries (lcdri,ka) qrrito independont
Sarvastivti<iins wa,s greatlv advanced by those of the 600 verses of the ,Sarnyukta-abltirlh,q.rmo.
ms.nuals. Tho following is tho list of such rnrnnuals
h,rd,aqn-.4dstro, and gave explil,nations of tirem.
existing in Chinose translation: The Abhidharrno- f'omparing tho contents of thei two books chapter
hrdaya-la.stra (FrJilt&,L,f6sa) 4 vols. bv Dharma-,iri ; lrv chrupter, wo have the following rosult:
the Abh.irlharma-hrdaua-sitra (FIIHjJ_&,L.ffi)li r.'ols.
hv LTpasanta : the Se'muu.kta-abh,.id,harma,-hrda,va-
ld*tro (#F-oliiil&,'].;frt I I vols. bv Dharmatr:rta : S u r n,yuk ttt - ab lt id hut nuo - Abhidh,ar t t t a -ko,i"r,-
tlre Abhi.d,h,trm.rt-ko.4Q,-ld.stru (F-l[;iHffffiifl*iftt gO . h;rrlaya-6dstra .4a.stra1ii00 volsos,l
v crl s. l-ryVas uband hu ; t he A hh.trl,hunrra t t t1ri,,1 a n ri stlra - (5llii vers,rel
:iistra (FEffitr,ElllfliE$|ift) 80 vols. by Sarigha-
l,hacira : t,lttr'A b11'1,1!. |6t r rna-koi a. sarnrs,tl a -pr udi pil;a - I)lrl,t,rr fri. . Dit6tu 11
.1ri.ctra (F{iriiEffitffitri,*;ft) 40 r'ols. h}' Sanqha- Samskara **
bhadra. fnd.ril'a 74
Lol<a 99
Tlre Abhirlharnta,-ltrdu'ua-lristra wa,s Jrro<lucc,d -t
Karma i:t. , Ka,rrna, l3 I
about 200 A.C. The others followed it' cirrono-
-\nrlsttva 60. . AnrrSava 69
logicallv and the Ko.4a-idstra w&s produeed in
Purlga,la-n.'argtr 5 . 1. . P u < l g a l n - m r r r q r l, 9 3
3 5 0 A . C . w h i l e t h e N y d u , 1 l , t t s t 7 r a - i d . * tw
r aa s o f a l a t e r
.Ifrirna 51.. Jfrirna 6t
d rlto.
Str,milpatti 43. . Srrmapal,ti 39
Tho conterrts of the Great Crrmnrentarv irrrt cion- Sr-rtra -l
inclrrderl i n i 6 t )
r l e n s e r i i n t o 2 5 0 v e r s e 3 i n t l r e A b h i c l h a r m a - h r d a y a - l\sr.ldral{& t -[n(l?'t\'n .51
}
!d.stra. Dha,rmasri hirnse,lfgivos simple explanations \7iein'a, r ?) _l of tioia- 7l
of these vorses. Tht,' book \\,as very ct neiso and ,:asl ra
raanv expository works *'ere written on it. The
I'uAdaia'
AbhirJharnta-h.rd,alto-sti,tra and the Samqttkta-
vinis6ava 0
abhi dh,arma-h,rd a,ua -i iisl ra u'ero s,mong them. Besides
'!\
tiiese. m&nv others v'hich &re no longer extant &re Sastr,r :6
believed to have been u.ritten. Tlrc -lbltid.h,arrno'
i'rtlaua-siltrais, as it n'ere, an -lbhidharn,u-hrd,aya' Thc abor c table sirows thar the .I(o,{a-,(ti,gtra<:on-
ii,'t,rt to wlrich 350 r'erses more were adcled and solidated the syqtern of tire .9amyukta-abhid,ltarma.
explanations given of them. Tt'e book lras con- hrdaya-idstra Btill further and dofined the
siderable rrnity and seems to have been studied doctrrnai system of the SarvS,st,ivdda school. The
extensivelv both in India and China. The P'i- syatorn is ri€ follows :
 AE T{IDHARHIA I,TTERATURE i4 LITERATURE
A.BTTItrHARItrA

I. ill;fi,*.'tfr:1 Eu.b$f,snit.: o.f nil thi:rpp {five eka:rdhh,-l

i. Ouiiine of
I
'),,
i-,reir'e iilt*tnn*,
Iruirui;t
oightee:r. clhi"-.:)
,' ths I'rtuctlop rrf ail rhirrgr ilwenr,y-iwo
l-
I the doetrine
i
;rilri1'a, six causes, forir co,rtiitioriii. dLe.)
1. l-ai.:rt,' u:t,ii&l r-orirl -sai,tv:r-lc'rki iserrtignt l;eingsi
-)
I
I
irrri hhaj arra-lokn (ptr1 r;ir:nl r';rrici) ti,uhl:ivt -satya
\l) I. I'oqitivs
irrut h cf soirr:,r , I $grjef -
.!. Ka:rnc, i epFr()?im*,i lr {'*r:Fe q,l'l.iis aetilal wcrid--l (2\ .':rr,r;udit uu,-iitt!!a : tion of
gircli F.rrd,€'ir!! .itq,irr.a l- (l,rutlr of t he tba
5. Anz-4uuc,,' auxriia:"y r:+lcliticirg oi lhe anlutil i c&uses) right
wsrlri-_'lrrrrrru..r.! +vi.ls j :" Dstaiied vlow
6, Pui,itaht'nwr1\u.' irie;ri rvi,irid-. -;lf-\i'lri pafhs *n,^j- (3) nirocilr :. - tia!! ii e-xposition of
nirv&+r: ilruLir cf t:-.<tirre- tho cloclrino
ti+n)
J fi,6tts, .' bhe earuii.:rai tiiv idr.'.rl wrirt.l-^..o'ir-.J:)ru
'rilti
I 'r
3. Earrtri;tati'i.' [rl1-!:iiri:rii' ::rinrjitiorr; ti ide sl i4\ md: gr;- stt.i11,r
rrygrlr,l .rnr.rltt.lr itrn J ttrubir ofl ;;rth)
tt, P'iulgeirt-vi:t,i ,J,:tt:.1*. tii,; r,i'loor.!' ,.,i- rri;rr"t go -baslc rio::lrirrl 1i BLlr-lri]1,s1si I[. ]ingati'za
:'ofutat,icn
of tire,t
r{'rong
( i r e r c li e )
vtcrw

fn ttitirrg ths Koitt -id.strtr, \tniirlirandh'l riiri We halc fir&ilt; & Frr.ir\-oy of tire deictrino and tho
not air.;avs edopt t,ho ort'li'rtloxy cf tire liirrvils' iiter:rt!-rro r-rf tha Sarvirsiite.iirr*. as ibrriring tho
tivd.rl:, or iialn-lrra. ,i{e r:arno itcm t}{irrdiirlra lrnd wrrs m&in ,-iirrarrt, of lluddhisrn of tho iime. Bogideg
ttrji c,f crit,i,-'ei spirit'. llc w;r;i,e s'hrri. iitr jrrrigoci to tho tqorks rnt:nt,ionetl &i)rlvrt, ihoro rl'*rr alsi-r the
ho right. ]Io himsoH snys ho ariltere'-i t,-r orthctio-xJ*, Ahltidharmdt:otdrll b.,' Shanihikl, Sanghabhadrs's
httt ofton enough hrt crit,ic'read til.-, Sari lst'ivFrciins teaelier. He is sai,l Lo hri,v{l a,l,so g-ritterr & corn.
frorn the striniiE,oini; oi thei u'ttsf'crrt :*:!'colq, rnentat.v ori tirs ltr'tkarii.ttg-iaslra. l)hrrrnratrata,
especially the Snutrf,iitike-' j
flr,rtiirri' ; r tir o,\ o,ti, y uk I a - s,l;h,ir!h qr n a - lt r dau a,,i ustr a
i;q-}ol,et}i.e l'aitr;rt,tt:tttr-t:'ibltdari, tr corns.rentary cn the
?{ie criticism invit'eri (:tlttittet'r-:rititrisrn i'rorrr ttre
Sarigir*'-i'tra'-ira f u s r r , , 1 [ 1 g 1 ref r r , i ' t , l i c l : T l k r r y i i t t t t . i i , + t r a . l i k a n C h . l , r . ' s
ortfio(io-.e schol&rs ot' liai-lrnira.
anil Abhii,h,-zirndrytta:a r:splaius pi'onornena in the
vrote i,tie AbkirJhcrruq,'ft't!'.j"(c:r,tt'-\'irrt''iJsii'q
orricr oi tiio tivo skandhr*g, Ife refused to adrnib the
r.efut,ed t,ho irs:;er',iong ct' tirq:' .{';.1;i s'i,;ii'a. Tiio
irr i}iie atantilia;.rrt of the Greirt Cornrnentary &s being
doctrines oi t,iro Sa.rrtrin'"ik& repr'evtlLrr{j
i{.ir:'rgt. Sr',tli.lantikt r;rt,ho,:ior:. f{r,: esteeirrr.rl rrrther tlre sosrrn firnrla-
i;ook aro tlrtr.i t>f -\rillfa ".:rd
'i mentai booirs. t)f the $'orks of the
tn&si,ors oi- tlre ttirle. irair ','iows 1"''1;",:s+'nt tlio Abnrdliarrna
niuch tler,eiEr-lr'd rir;etrir-tc of Lirtl lrrter Saut r6.ntiktr S.i,rvast.ivArlir sciro<;1, prodirr;ed uirout th.g time of
the Grrrrrt, {,'ornrrron-u&r;,, Srighos.:tka's A*trtarasrt-
lqhieh is found neitiior in t,l:.' Grerr,l; Llomrrie'lrtery
.idsi,ra (^1 -1" i t' tr,t,,,k,t,'t,-lu,-tuei-i,tt,tt Fqnt&fffi
nor in t,ltF f{t,rc rrlsira. Siii"Eiirti.rirriLliti's i,r-'ol< giqes $,{<;ft)
more rletailtr,:i e{r)r-)siiiortii l,ittt'ir i,}re /i',sq'(li'{lr'J' &irrI Yasrlmitrd,' * 3q7uo4trtiie,{u-uyuiut-ccrJera-i,j,str&
1sler1."1ilr irockr (I-pu-tsrrng hrn.lirn R;$R+$ffift) sr,nd a few others
snd i* otro of thg ii:,lsi' irnll+riu;it
for the srrrd',' of f,li.r -\1011-[51ir,r1-;cla ri,nii rire Sauii'iiri' lia','c l-.c,t.lr trg.rrslatod lnlo Chinose. Thers are
tika doctrin*li. But botir. irr this woi'ir alrri tiie otltr"rr Lrn€J'fjLrr:tar, iinrl three Chinese transla+"ions ot
bc ok. t l; e Abh idha?' m{r -}: o i o - s d I n aU a -p r (td ;'it'ii; ii -:i ri':tlr t t, ti:i.,5itttratl:tlthtriri-t-tc1fi.lzu-ca|;?'<t. Bosides ihose tve
Srr,ilghabhadra l:as clc,sel',' ioilo-*'r:tl Llr{-rri.r"'stLlrnof tiro have irr {-lirir:eslc trrr,nsirition a sirnilar dislcoursq
Ko.4n-id,strry. hoi;k .'r.t,illcr1 tIe l | s p n - p'' r ^ t - h . s i i - r n i - p ' q - s a - s o - c h i -
i'tn (#tE n:fi.fi-ffi,ry Hffi .lry,t l:a'.srttttitailcdhi-
After rrttxrrbarrdhu. nci woil. rr-a.r pr'::d-ttccd' irr the
.srtltt:tt-.:tt,ttc!!,a-sastr*t.
qr,hool -ftiese 56stras, heing
Sarvdelivada to stlrLl&ss irls Ac'a-:dstra.
ci-rre.nicieg ;.if tho rlift'erentia,tion of tho vari,')rig
)lort rrl' t i:e later- 1v(rrks were ingre com:netrLrrt-r',3
collools rlnd collecti.>ns of their clitTerent i'it+ws.
on tho Rria-,4risiro. Guna,mr'.ti,'Jli.Lirrunliti. V*su'
belorrg to i,he sarne cl{lss as the Kadfult:tttthrl r:f l;iie
rritiil,, I)iqn.i.ga, Yasomitra, lttlrnavarrihe,rra rnoy
I'ali Abhicihr,lmrrra. 1'hoiefore- for the si'-rrly of 'uhe
be rnenbionod among scholers who x'ere alsr.i i"lm-
various cioi:tLines, tlla Sr,mugct-bh,cd,a-uyfr,ha-cakra-
mt rri.&tcrg of tho /ioiri-sii.rlrc. Gt tireir works'
i,isiro occrrpies as $ ret'erence rlook the same placc
Yaior-rri-"ra'g Sanskiit comment,&rv alcns h.ag 811r"
&s that oecupied h;r tlis G-roat Commontar)', t,ire
'. i..-eci. rvlrrle * parl cf Sttrirnnisti s sesls;9r-+r:ssy.
Koia-idllra snci tbe Nu..1itiltztt,s ra-,$dstra.
irr?nr.&r\. rerrla!:rs in r. t-lhiriese tr-anslat,iori' T]r+se
-ir'.omitra. rrre C. T'he. l.lrlnuols of tl'"e oi'hr,r -9chooJs .' In tlre
r,,-,' ]Jigr,aga and Pilt:';,;rv:lrdiiang
oii.rrrr ln ii;c Tirrotaii t'r'anglall,'n. Jt riiar]'be precediirg section. lhe Abhitlhrlrrn& rn&nuals of the
-.;'nirc,Iipri ]rere iliat, rir+r Kusa soct, of Chrucso aod Ssrvi.stii'd,tifurs rvere tho r;onrral the-.me. fn this
Rrroilirisur {the Cirii-e}r6-tsurrg or }'ustre' section, thoge of tha other schools will be dealt
Jata:,se -crith-
e,.: 'i=tj,lr';:+s esLr.ibiisherl on t,lie iioctrine,ri' 11'e shell begin with tire Sammitiya school,
i..e ::i-:1r i'r.rndar:iont*l ;{ilhirihq1g16 },-rr-rks and the whicl: seems to ha,ve fleurished in c,ontral India.
Great' L' iurnrii:irlr(,', with tho Koia'i6':tro t'.3 itB Urifortrrnatelv, ilut much information has eome
:^---:'l:.
rlown to ug abi";l, thig school. Oi its t,ert's onl','
 ABHIDHARDIATITERATURE T" ABEIDSARUA LITERATURE

the Sommitt,ya"nikaLt*-sristra (San-mi-bi-pu-h'n Coylon &s its centre. Alnosi ail the meterials
=1fi8fi1#*) hns been translated into t)hinose. IJut concerning its Abhidhamm& irave been presorved
the txrok is of lrttle va.lrre. A Sri,nskrit, manuscrip', of to tiris da.r' in the Pali language. There &r..esevsn
lhr: Abftid,harrn&-*amuece,ua of biris echool hns uorv fundamental Abhidhamma books in southorn
6,--err dis..rovereri atr,l pttbiishert {q. .'.). Buddhigm and as later literature thero exieit the
Visu.rhl,hinwgga end comrnentaiioe on ths 6€ven
We h*ve a (lirineso tr&nsl&f,irrn of the Srttrtucid-
Abhidhamma u'orke, &c. Tl"'ese '::omrnenteriers end
d,hi-iri,ttra {l'h'6ng.:hrh-lun .t*'H;di) in lS voiumos tJaa Visu,l,d,himagga ero ascribed to Buddhaghosa
whi,,h rrro tlre m&nrr{r,ls of the i'ierut,ranLika .qchool.
Tho 6nlryasirJrlh,i-ici,stra, wir.s lvritt€n bl. Harivnrma.n
of the first h&lf of the fifrh cent,ur;'. liis sonior
of tlio gllnre riescent, ng lirrrn*irrr,ldtrr, retrorted to be
cc'ntomporory, Buddhedatta, also wrois manualg,
errch as Lhe Abhidhommiuatriro. Thon the Stha-
the fsurrder of the sch..rol. In this book,' Aryadova's
vir*varla school of Ceylon wont througtr a period
ear.'tir-ietqktz {tho ireat,ise in faur httn':lrotl stanzas) is
of oclipso for srveral hundrerl years. But', during
m$nti(rncd tr_1.rrerne. Tliis book \irag tr*nBl&ted into
(llrrneeo l:y Kuurflrajiva this p.,riotl, too, tr few simple menual$ were writton.
in the early fifih cr:r-rt,trry,
Frnm t,hose fsuls lre m&y iirfer that it, s'e.e probably Tir,' rer.'ival of ;\bhidhamma studies besan
writteri bet,ween 50 and 350 A.C. Now, irr the in atiorrt the twoifbh centrrrv. fn particular
gonealogy of t,he Ssrvir.gti'''ir.,lll scItrtol, fiarivnrrnan Arrrrrtrddha's Abhirlhammottho-.sa*,galw was to tho
was rr:garrl€d &s a pat,riurch wlto r*-es ls,ter ths,n Sthaviravdda school whst ths Koi$-sd^gtra wag to
Nrigerjrrrra atrrl A-ryed,:t'* but prior to Vasuhnndhu.
the SarvEstivrrda. Leter, Abhidhamma studies pro-
'l'lro
Vosutrrrnrlhrr nf this genealogy is celled the ceeded mostly frorn this book and rnany cominen-
' scnior Vnslrlr&nclhrr " rvi,cl lived long befr:re tho tarics and oxposifrons of it wero msde. Stion after-
l'nsrll:nndhrl of t,hei Kofia-fri.ctra.'Iherefrrre, the warde, tho lontre of Ahhidl,smma study moved
SaQasirlr!,hi-i,lstrri, rnust be corrsir.lerably olrler than from ()e5rion to Btrrrna. In Iilurma mueh develop-
tlre A-o,{'z=,f,I,sJra. Prol:rlbly, i! v"as proCrrcod about ment has since treon ma,de. There evcn today,
300 A.C. Tlre Snutrrjnbikir doctrine, reprcsented in the study of tho -Abhidhamms is enthusiestically
thir+ H rik, is ea;lier thnn thnt, quotnrl in th', Koia- prrsued. It constitutos tho ossonoo of Brrddhiet
instra and ttie Nydlld.nusdro-,irlstru, and ghowe letrrriing, anrl the atuciy of Budclhism is itsslf
effinitv with the doetrine of tbe l}lrstirntikn, whieh c.allerl Abhirihamma.
ia rnont,ioned in the Gre*t Cornment,nr-v *s belonging It r,r'orridbe r onvenient Lo di..'ide the couree of
'Iheravdda into
to the okl SnrttrErrtikt. deveiopment of Abhidharuma in
Ar:,'errr.lirrg to tradition lTarivarman studied thre.r Bteges as w&s dono in 'uho cerro of northern
tlre Etrven frrndarnontol Abhidherma books, the Ituddhi.grn: ( l) the s6ven fundarnental Abhidhamme
firelrt. (-lomrnontrlry of the 'Snrv5,sbiv&clins Bnd, lrookg, (2) the comment&ries on tho eovon booke
*"ho FjttrtrEntiktl doetrine. He st.udied also and menrrnls, (3) their sub-commentaries. Consi-
Iletlrnps{,
ttrn rlcr:trine o[ the five ec]roels (inclrrding the .Sk hir- deration crf tho sub-commentariee will, howover.
ri*irgtrilrn) a,nrl nt,her rlo,::t,rinesl, r*nging from the be omittod from th,-r present description,
Mniinvirna l,r:nt:hirrg o{ NEgnrjLrna ana Aryadeva I. THE SF]VE)i BOOKS OI' T}IE FUNDA.
to tfrc lrhilor+olitrre,r of l,he Fiankhve, tlre Vaiiesika MENTAL ARIIIDHAI\IIIA ; 1'he abhidhamma
'l'ho lit,ernture of Pali Rucidhi'rm prior to the com'
nnrl otlrerlr. strrrly of this trooli rvas 8r-)provtilont
rn {lirirrn of t}ro aixth cent'ttr-v that, & sect based on pilation of tho soven books has already been die'
t.hie book rx'ng eetatrlishsd irr tire country, At that crrsrsad.1'lie Pali books of filndamontel Abhidhemma
tirrre the book wrrg ciaimed to be a MahB5'6na are custc.rmarily group+-'d in the tbllowing ordor :
-
book. whieir el*im, hoq'ov^r, s'as ltrtor lejectod. "f)I i amt nasa r'itJdr.ti, I' i t,.tt oig it,, Dhdhtk athd, P uggalo
parliiutti, Kothdt:ottlr'tt, Yorrnlco on6 psttiLdTto or
J-hn heok consistg r;f 2fl! chapt,ers ond diger.rssog
Mohu't.pakarono.
tlre lortr .qa.tUa (rrr\7lhs) of soErt,w. it,s enrrseis, it,s
extinetion a,nrl the rrath, i:r thst order, In ihn An mentiorre,tl befcrre, trtldition attributes these
boeks to the lJu.ddha himself' B'tt, Bs a matter
lntr.orlrlrtiorr, tlre tliverl4errt views of tho vanious
Hrrlrliriet s,elrools, c{rnrr:rning thr: Abhid}.rarmlt, are of fact, they must, liave besn producod during a
r,nr:rnr.rnterl. All diircLrssion proceeds in tho form
period of two or t'hroe hundrod yo&r's, beginning
of rluostiorr ri*nrl nir:{wer, The o1:nonont-questioners
i"rom tire eecond or third century after ths Buddha'x
,,*pie,ts rnnirr!1' t,lie vrer*'g of the Str,rvrrstivddins- death. The l-tooks rrrrny bo considered in thmo
Titorefore. tho i.r'rr:k ig rr vu,lrralrle rt-'fetenee work
groups eccord;.nq to their tirne of cornpilation :
llr ttrn strrily of t.he difference botween ths Sar- oa"l1i, middle and lrto grorrps. Tlio Vi'bha'itga,
*'11*1ivfr1i;r rlnd i-!Ici finrrtr&nt,ilr *
L)hant.masahoalt,i a,n<i Itu4r1,tl,u-pait,itatti helorrg to
1|1s first, perio.1. Tho Dhd,tukutlvi *nrl, t'ht Karhn'
liexl,. 1ve lrtlve S.;u-ti-irin rEffiifr), t,htt ig,
'1 t-,cttthu belong to t,ire rrritlclle perrod, and the
lrrj f'o!rr v{,1,,:nrtrtrc,'lrf,r::r:on tire !'c:ttt sotyc rn C}rineee 1'antalcoarrcl tho Palthd,na to tlrt: iato periotl.
tl'*nsllt,tion, wirii-'lt r'l"st'rtltt:s vtrriuirs vir:rvs of tho
^r\, l['he Earlyt Books : ltt sii]rte !,iirts of the
] l r r d , i l r i g t , s c ! r r , , o i s o n t l r c f o r t r s c r l i / a ' .T t s s u t h o r a n c l
r , r - l r i r : h ;t helonge,i are unknoq-n.
I ) h o n t i n q s e r t q o rrt. a r r r l t i r e J ' 1 l , l 6 i i q o a r r r l t h r o r l g h -
tho echool tr
oLrt the Pitggu!a-rttttiitotti, cluotti[ionrr frorn the
I'1rn }rrgr-i,ciirn r;r:lrriril too rrLt,emlrted to gvnthesiso \iki,vas &re '-'x,irl,rine,l anci expat,iared. These
t lrc r.it:r:trinog rrt' t'trn Surviisi,ivi(lit g,nrl Lll€ Satttrirn- i e r t s . i i i , - r r . f n r i r .i , . . , ! mt ( ) i r e l o n g t o t l i e e a r i y p e r i o t i .
iriin ff,;rrr tlre lIali&viina strr,r-rrl1totnt,.r\s rnentroned I t r g t r r r e i i t r r t r i r e r : r e t l i i - r rol f s t u d v f o u n d i n t h e
tirlrrrr:. ilrir+ sit:lrrroltiisn lt&(l Bevoral mtlrrrrols wttlt rnrildier i)r-'rr,(I i-i n, Ioptell ir;. sorrre pa,rtg of the
titlr:c ix'!'rrirrirtg uit,it the g.'rirtl'ililri,lharnta. pjy171r71111.cstirJrtrtt artri tlie l'ibhati.ga, trut the
\'. The Abhidharma ot Southern Buddhisrn' r.irrrrnctcri.itlc:; {-)ithe otlrll'per:iofl &ro moro prr-rvalent
lf irgt v.'e rrtill sc)iltlrerlr lltrtidhism is tire Buddhism in tirase boe.ks. So',vtr muy safely regarJ thom as
oi' tlro .sthuviravride (I'ireravada) seirool, with belonging to tlre earlY periotl.

7. S,P.C.
97010
 ABEIDEARMA LITERATURE, 76
The Dhammasanga4,i eongtiiutes the nueleug
of the severr books. It givcs detailed descripbiona
of dtto-eetasika,-rlhamzna (mind and mnntal attri-
hrutes) and rtTpa-d.hanttna (physical elements),
preeodotl by o list, of torms callnd mrlliltd, (the matrix
of diar:uesiorr)-'I'he citta-cetasika and r{tpa-d,harnma
are baeic themes of tho Abhidhamma. In the
f)hemm.asahgar,td thege roalities are treated from
the ethic$l or *'ksrmical " etandpoint. The
enrrmeration of eighty-nine citta-dhamma (the mind
itaelf; and eettzsika (nttribrrtos or coneomiiants of
tlre mind) aesoeiated with oach rnind-consr.iousness
aho$'e evidently that the book shoulel belong to
the rnirldle perid of the Atrhitlhamm*, judging
from the etanrlard of ther Sarv,istivdda nncl other
s;choole- Flut the methotl tif definition snd exple-
nation adopted in this book bears the cheraeteristice
of the early period. It gonorally procoods analyti-
cally, dissecting oxistenco into its ultimate consti-
tuents, which &ro bare impersonal phonornena.
It was probably because of if,s importanee and
basic naturo that the book cemo to be placod first
in the list. This book may bo compared to t'ho
Vijfi,rina-kaya a,nd lhe Dfuitu-kd.11a-6,istra in regard
to its eontents. The differr:nce botweon tho two
was that tho Sarvdstivdda Abhidharrna dovoloped
theories not only orl cittcr a\d cetasika, but also on
riipa-d,ha,rrna, evil desires, training and other
topics, while the Pali Abhidhamma set omphasis
on the montal field and showod a special a.nd
characteristic development along that line. Tho
difference in the modes of approach of the two
sehools is remarkablo. 'Iho Sarvd,stivddins may be
described as philosophic and motaphysical, while
tha Pali Buddhism is scisntific and psychological.
Tho Vibh,ariga, like the Dlw,nna-skand'ha-4dstro
of tho Sarr'6,stiv6.da, oxplains important items of
Buddhist doetrino, such as tho five kharvilha, tlao
twol ve d y atana, the ei ghteo n dhi tu, the four sacca, t,he
twont'y-two indriya, the twolve pa(icca-samuppad,a,
the four sati-patthrJna, the fo:ur samm.a'ppadlrino,,
the seven bojjhanga, bhe arftla-a,lth,un.gikama,gga,
ihdna, kilesa, &e. IJut while the Dhar'maskund,ha-
6d.stra adopted tho method of the early Abhi-
dharma, quoting ari<l explaining the texts of tho
Agama, this book. besides using tho method of
eutta explanation (suttanta-bhajaniya) adopts the
moihod of explaining itoms indopendent of the
eu'tta in tho Abhidhamma m&nner (abhid,hunma-
blfi,j aniy a,)o,nd t}r'epafi,hapuccha explanation through
a hundred and twonty-two matrieos of discussion
(md,tikd,). Theso met,hocls belong to the middle
period. The work eonsists of a series of l8 troatises
(Vibhnhga), all eomplete in thomsolves, and
indopendent of each other. Each Vi,bhanga, a,s a
rule, eonsists of 3 parts, the sutta explanation,
the abhidhamma explanation ancf a cateehotic
section by way of questions and &nsv'ers. I{an1'
of the passages of Vibh.ahga are also found in
the Patisambltidd.magga, to n'hich it has a great
resemblance, in contents trs well as in arrangement.
The Puggala-pafi,fi,atti is tho smallest of the seven
books of the Pali Abhidhamma.
therro are in
Pali Budclhism six paii,fiatti : khandha-, d,uatana,-,
dhatu-, saea-, indriyta- anl pullgala-pufifi.atti
(desitrnation of hr.rman types). fn the Prajfi,apti-
sdstro of t,he Sarvdstivadins, the throo kinds
of lol:a-hetu and karma-p,rajfiapti aro describod,
ABHIDHARMA LITERATTIRE
as mentioned before. This book troats with the
only. In faet, it appears some-
Tttt.qgala-ytafi,fr,atti,
what out of plaee in the Abhidhamma, beeause ono
of tlro main characteristics of Abhidhamma is
that it does not ornplo5r convontional terms liks
' individual,' (pu;;11r; i.it) but deale only with ultimates.
This book, howev',.r.',is 'drritten in tho eonventional
ianguage of the suttas, and most of its contents
have literal parallels in lhe Ahsutta,ra Nikd,ya
and the Sangeti Suttq, of bhe Digha Nilcaya. Ihe
Buttrrs from the Nikaya aro quoted and explainod
corrcerning the various types of pugga,Ia. Thie
book evidently belongs to the early Abhidhamma.
The tuclgala chapter of the Na-praina,-hltd,ga af
tho Sariptfira,-abhid,harma-iastra oorresDonds to
tlta Pu qgata "pafr fi,atti.
B. The Boolcs oJ the Miild,le Period,. We havo
the Dhfrtukathi, as a book of this period. The
Ka,thd,uatti.tu, will be also resardod &s a book
belonging to the middlo period.'
T}ra Dh,itukathd riescribes in 14 chapters the
relation of all phenomena to groups (khanfl,ha),
bases (futatanL'.)and elernents (dhatu'1 and all intor-
association of mind and mental attributes (citta-
cetasika\ rvith ,rne another. This dialectic method
of strrdy, involving hundreds of quostions and
&nswers, is one of the characteristicg of the middle
poriod. The s&m6 method is adopted in the
Dhd,tuk1,ya and the Prakarq,na-dd,stra of tho
Sarvdstiv6da school,
The Kathn,aatthu, is tr&ditionallv ascribed to
Moggaliprrttatissa, president of tfre Council of
Palaliputta. Two hr:ndred and nineteen different
doctrinal items of the various sehools a,ro onumer-
ated in 23 chapters and rofuted accorrlingly. The
book seems to have grown gradually and most of
the heretical views discrrssod are ascribed to varioue
schools. Borno of which &ro lator than otherg.
The text itself makos no montion of the namos of
the schools. This is suppliod by tho commentory.
In this book manv toxts quotod from tho Sutta-
pitalca givo authority to the orgrrmont. As far as
tlio torminologl' used and the theories set forth
are concerrrod, this book seems to bolong towards
tho late poriod. Some scholars egree lqith tradi-
tion and accept the book as bolonging to the latest
period. Others make tho Pat{lfi,na tho latest
book of all. Tlie var.ious herotical views ropresentod
in this book, the commentary says, include those
of the Vajjiputtaka, the Sammitiya, the Sab-
batthivS,da, the llfahS.sanghika, tho Kassapiya,
the Andhaka, the Pubbaseliya, the Aparaseliya,
the R,njagirika,, tho Siddhatthika, the Gokulika,
the Bhadday6nika, tho Mahimsdsaka, tho Utta-
rdpathaka, the lJetuv6"da, the Vetulyaka (Mah6-
sufrflavada). &e. Somo of theso &re northern
schools knov'n to the Samaya,bheda-ayilha-ca,kra-
idstra, and tho Mq,ltd.tibhasd,-id,stra. Some are
southern sehools unknown to northern Buddhism.
The doctrines of the various schools could be better
understood by studying this book in association
with texts belonging to northern sehools.
C. The Late Books. During tho eerly period,
the various schools resembled one another in that
the oarly Abhidhammat-rooks defined and explained
the texts of the Nikdtta, (Aqarna) in the Abhidhemma
monner, while the booke of the niddle period
 ABHIDEARMA TITERATURE at ABHIDHARIIA LITERATURE

.lealt with problome of classification, deseription 2. THE PI'RIOD OI'COMM-F]NTARIES AND

anrl inter.subordination of things and the intor- MANIIALS : A. I'he ('otnmentarie.s of the ceuen
eesociation of mind and mental s,ttributes. But .Ft;nd.amenta] Abhidhantrrta Bcoks. Tho stvle of the
wit,h regard to tlro books of the l*te period, various seven -{bhirlhamrna }rooks n'as r,-erv conr:iso and
ielrools es,mef,o cliffer in t,hoir rnethods of studv and sometimes so formrii tfraL tlrel-seemerl drv anri unin-
:how littls resembla,nt:e to one arrother- Thus, we teresting. It was harri to understancl t,he trtre
r.an fincl liitle alralogy between the late books of the meaning with their help alono. Such being the
Pali Abhielharnma and tlrose of othor sehools, case, besides the books t,hemselves, conrrnentaries,
'Iire l'-antrlka rliscrrsses flre problems explaining tho meaning of the books. rnrrst htrve
of sangaho
,cls.ssification arrd subordina,tion) and uppdda,- been handed dowrr a,rnonlJ the str.rt.lents of tlre
,tirod,ha, (appea,rancei and disappearanr:e) of' all Abhidlra,mma. The contents of the source books
rhings. discusserl pair by pair in a cateehismal form. probably remainod unaltered, whilo the commen-
It triee to give a logicnl elarificntion and delimitation taries gradually grew in size rvith tho progress of
study and the developn-rent of the doctrins. 'Ihere-
of a,ll the doctrinal eoncepts ag to their range and
concepts. It m&y bo described Bs a, work of foro, it was only ntrtural tlurt v:r,riorrs differont
" applied logic ", but much of the play upon words commerrtarios should have a,ppeared as the rosult
appe&rs rather strange. Tho method, it may be of t,ho differentiaLion of trilrlition a,nd gonealogy.
said, somewhat resembles the catechism of tho The extant eommentrTics of tiro ..\bhidhammaare'all
Vednlla in tho na.uangq,-.sd,sa,na, (or Vedalla Sutta, ascribed to lJuddhu,ghosa who Iiverd in the lirst half
pa.rlier mentioned). But the catechism of the of the fifth eenturv. Ib is sai<i that he consrrlted
|'a.maka ig so reconrlite that it is alrnost unintelli. many olcl Sinhalose eonlntorrt.rr.rics in order to *'rite
grble to beginners without deep knowledge of the his own boolis. The olcl corrrrnorrtnries ho consulted
Abhidhamma drrctrine. In this point, tIrc Yarnaka are mcntionocl t-r,sfollon's: (a) tlie XIttla-atthakutfuj
resembles the Jfi,o,na-prasthdrur,,a late book of the ( Ii undarrr errt al Ctt nrrr re ri i.ilrv t or tho M u I r,ti-a.ttIt akathd,
Sarvfr,stivedins, which again is too profosaional for (Great f'omrnentarr'), u-ritten in Sinhalese anii
-fornple)
beginnere. Its name (The Pa,irs) is probably to be preserverl in tlre Jlar,haviiraru (Great of
attributed to tiro dual grouping, of a question and Anrrrlrlhapunr, tiie trrcient, ctr,pitu,l of Ceylon : (b)
its eorrverse formula,tion, strictly adhered to from iI c'ornrnenta,rt' th,rt r!'rrs J)resorvcd in i,iro Ut,tara-
beginning to end. vihara (\-orth Tompltr,l of the s&mo city, and
'Iho Pat(ltrina reclut:es called tho Uttarot',ihara-ntthakotltct,; (c) tho XIalw-
all phenomanal reltrtions
into twonty-four paccaua (causativo eonditions) paccari,-ottlvaketha said to have br:en written on
ilnd considor.s all phonomena from every angle boarcl n raft ; (d) tho ^-lnrLhaka-attltakathd, presorved
at KAiicipura in ,,Andhra"
n'ith the aicl of these conditions. The twenty- on the Inclian mainland;
fovr 7:aceu'!lo&te:'._( I) hetu- (root-causo) paccalJa,, (e) tlre Kur'undt -atthakathli, yrreserverl ilt Iiurun<ltr-
i!) rirutnrnana- (objoct) F' , (3) adhipati- velu temple in Cerylon; (/) tire San,kloe,pa-attltaku,thd,
,dornirrance)p', (4) ano,ntara- (contiguity) p", (5) (Concise Comntentary), & short cornmontary,
sanndnantctro- (immodiato eontiqrrity) po, (6) aaha- probably preserverl in south lndia.
.iala- (co-nascence) F', (7) aitfiamafiita- (r'ecip- In adcliiion to tlrt-. *Ibovo list, tiroro seems to
rocity) po, (8) nisse,Ja- (dependence) tso, (9) have been a, comrnentary alltrded t.o a,s tho Pordnd
ttTtrt,ttissaya-(errfficing effieiencv) p', (10) purejd,ta- altlnkathd, (,\ncient, (lomrnerrtarv) or tl'ta I'ort|4tt.
iantecorlence) p' , (l l) paccfuJjrita- (consoquence) (Ancient Mastors).* Moreover. Budclhaghosa
p', (I2) d,seurt,na-(recurrence) p', (13) l;amma,- quotes not only frorn the I'cttisa.utbh,id,amoqqu and.
lkarma) Fo, (L4) aipdka- (result) p', (15) dh.rtra- Nirldc,sa wlrich shorv r\blridlrir,uma tendeni:ios but,
(srrpport or nrrtrirrrent) 7.r",(16) indriyo- (eontrol) 7"r", also from lbe fuIil'indr.r,-paitha and tho NettiTtakarana,
(17) jhart,a-(neclit,at'ion) p', (18) muggt- &c., whieh aplteateid later than the funrlarnontal
(means) p" , (19) satnpu,ttutta- (association) ,po, Tliis shows t,hat tho stud-v of tho
Abhidharnrna.
(20) 'uippa'yuttu- (dissociation) p'', (21) atthi,- hacl deveiopecl
Abhidharnma consiclerat,iy oven
(presence) ])o, (22) na.ttlr,i- (absence) f)' , (23) before Brrddhaghosa.
r:igctta- (abcyanco) l,', (21) aaioata- (continuance)
B. TIte Xlahaui,hdra, sect ancl the Ablmqagiri-
!)o. Somo of these po,ccul/o had already been
tliscussed both in t,lte Putisarnbhiddtn,tgga ancl the t;ih,ara,scr:i. Tlre six ancient eommentarieg rnentioned
Knthd,ug,tthu. But this book was the first to a,bovo were not tlre monopolv of tho I'Iah5,r'ihd,re
group them into a body of trvonty- fo:ur Ttaccu1ta. sect. At that tirne, tliere rvere threo sects of the
Br:irrq a booli of tho late period, it, iras sorne resem- Ceylon Thorar'5d:r sehool, wlrich follorvod the
trlancrr to the Sariputra-abh,id,h,anna-iustra. in which teaehirrg of Pali cn,non. Thort wers the Al;itavagiri-
ten conditions s,rt-. discussccl a,rrd to tLre ,I iidna- vihErtr-vdsins (q. r'., ir,lso knorvn as l)harnrnrrruciko).
prasthd,na-ld,stra,in which six ca,usesare di-qcussed. the }lalidvihirra-vasins and tlre Jelavanovihd,ra.
The ten conditions of the Sariptttro,-abhidlr,arma vasins ( a l s o ealled Sigalivrr,). The monks of tho
generally agree with some of tho 94 conditions Abhayagirivihtr,ra anrl. tlie Jlrriravihlr€I lsero compet-
of the Pali book. As this book is the most rocon- ing with eaeh other f or leaclership both in learning
clite and vohrrninous of the seven books, it is and in monastic activitl'. l he flrlhavihirra soct
Fornetimos called the Great T)iseortrseBook (Maha- r*-&s conservative anrl l,ruritanic. s'hilo tho Abhavu,,
pakaraq,a). l,ilie tho Yamaka, this book is very girivihdra sect r{'&s l)rogresslve and liberol.
difficult t'o understand. It has, therefore, been The Mahiviliara exceiled itr observing the
said that he who ma,sters this book masters all the lluddho's precelrts ond faithfully prcserviirg tho
dcic'trines of the Abhidhaurma. sacred texts togetirer with their commentaries.

. On this BoeE.y. POR^I,T4.-G. P. M.

 ABEIDEARMA TITERATURE 78 ABHIDHARMA LITERATURE

Tlra Atrhayagirivih6rs sect evidently was more with his scholarsliip, the scholar,gof the sect provided
ectivo in monaetic dutiee. This has been confirmed all the meterials needed bv him a,nd asked hirn t,o
nat onl;'r by t:ooke dealinq with the history of write commenterios on ihe I'ipitaka. Anci ho.
Ceyion, l:rrt aleo try the travel booke of Chirreso convinced of the orbhodoxl' of tho Mahdvihar* view.
lDonkg, like !'e-lteien and Hsiirrn-tsang. Ths eloarll' cleelared in his eommentarie.; tliat the vrowsr
fact thnt the eaerud trooks whir:h were tri,lren from represented thoro u'oro those of the ltahavihira
feylon and translated into ( hinoso rr,fter ths third sect and asreed with the oriirodox doctrirra of tho
eentury, o,g., the I)hrunrno,Ttadu. tl.re Attha,kauagga Buddha. His wcrks dealing with tho Atrhidhnrnma
of the Su.ttuniputa., l"he V'inu.ttimarga. &c,, probably aro tlro l-isudd,himagga an<l tho commerntaries on
bolonged to the Atrhaya,giri st:ct and not to tho tho soven fundamentu,l Abhiril'amma texts-
Mrrh6,r,ih5rft ssct, prpl'es the vast influonee of the 't"he
Vi.s,ddhimagga w&s, rlcoording to tradition.
Abhayagirivdsins. llhe sect scrnmsto havo flourished the first work v'ritbon bv Rucirlhachosa aftor his
on tho Indian rnainland as rvell as in Ce1'L-rn. anival in Co;'lon. In Pali Brrddhism, this book
C. Buddhaghosa, the great comrnentatr>r cont.ains rhe bcrsr oxplanations of the doctrine of
Aceordinq fo tradition. Buddhaghosa 'rva,s borri the Abhidhamma, given minutel;' and cohorently.
near Buddhagayi on the Indian rnainland and fn s'riting this book, the author soorns to have
was ordnined at the }lahabodhi-r'ihirra there. as a follor+'ed tho manner of' lrvstematisation of tho
mernbor of tho Abhayagiri sect. There he strrdied llimuttimagga of tho AbhnlzagirivihAra sect.
the Pali Tipitaka,, but, comiug &crosJ m:rny Buddha,ghosa's approach resembles that of Va,srrban-
obscuritios, went over to Ceylon for fr,rrthor study. dhu of the rsarvEgtiv5da school. who uonsulted Dhar-
He is said to have writton the Atthasdlini, tlrc matrita's Sumuttftlcr-ubhirlh.arnta,-|i.rdaya-.ld,\i.rz,
cornmentery on '"ho I)ha,mma,sangaqti.,in his lndian in rvritirrg lris" l(oJa- id,stra. The Vimztttirnagga,
days. Ho evidently studied the Iii,rnuttimagga, tlre Pali original of wirish is now lost, has
which w&s s manual of tho Abhayagirivihara boon trunsiated into Chinese (Chieh-t'o-tao-lrrn
'I'ho
99c!. Arriving in Coy'lon,.he.pereeiveri that the ffiHif,ffi). outhor. Upatissa, soems to have
Mah5,vih6,ra sect waE srrperior in point of ler.rrning been aborrt a hunrlrecl ve&r.l prior to Brrddha,ghosa.
'I'htrt
and that the commontaries of the sect wero tir ' llimutt'irnaggq w&s Upatissa's v'ork *lntt
orthoclox. The echolars of the )fahdvihirra'wished beiorrgerl to tire Abhayaginvihi,ra soct is montioned
to test his scholar€hip and, giving him a certain in the tikir (sub-cornmentary, i.e.. Dhammapila's
verue in the Nikiya, requested his interpretation Para,rrttrttlta-mafiju.+d) of the Visuddhimagoa.
of the vers€. Thereupon, it is said, I3uddhaghosa Tho following is rt, comprlrison of tho arrangemerrt
wrote tho Vi.sudd,himagga. which systematised and contents of the Vimutl,iruaggo and the
the doctrine of the }fah6,r'ihdra sect. Satisfied lTisudrlhi.ntaggo :

V imuttimagga (12 chopters) Visudd,himagga (23 r:hapters )

l. NidS,na 1. J'Nidanakathd
3. Silapariceheda I sna
3. Dhutariga 2. Dhur"anga

4. Keiydnamitta-sevand I
6. Bh&r'an{-pariccheda (?) ( 3. I(ammat{hina-gaha4a
6. Karnmaf,phina-pariccheda I 4. Pabhsvi-kasina

r
I
5. Sesa-kasina
6. Asubha-kammefihdna
I
,
7. Cha-anussnti
7. Kammatth6na or Bhivanimukha (?) 8. Anussati-ksmmatthdna
I L
I
Brshma-r'ihira
I lC. Aruppa
Ll i . Samidhi

9. Paflea-abhiifrA f 12. Iddhi-vidha

r. Abhiiiira
I I
10. Paiit6-pariccheda fru. Khandhs
j r5. Ayatana-dhd,tu
' I !. Paf,ca-rrp6y6
I r 6 . Indriya-sacca
L i 7 . Pafri6.bhrlmi
r 1 8 . Digthi-visuddhi
I te. K an kh Er,-v itaran a -visuddhi
12. Sacca-pariceheds I 20. Maggimagga -fl Enadassana-v isu ddh
1 s r . I]at ipada-fl dnadassana.-visrrdrlli i
| 22. N irnadassana-visuddhi
| 2 3 . Pafr ii 6bhavnn irn i sam sa
 ABEIDEARIEA LITERATURE
Thi* cornps,rison shows that, bot,h bonks doecribe
the procees of rea.crhing the goal of omarrcipation
tlrroirgh tr.r,irring, in t'hs order of sila irJisciplino),
earnddh,i (mrrlitat,ion) end pariftu. (wisdonr,l. The
,two boske coineido wrth ea.r:hother in outline. but
t,le l'i,sutkl,hima.gg* dealg with topit's moro exten-
nrvely. Their tloctrinal contents also eoincide in
€i€neral, but thore is eomo (lirtir,greemeni tln points
of detail.
Tlre folkrwing three conttnenta,riog on the
futrirrrlentrrl Abiridhamm& books ero ascribed tc
Errdclhaghos* : (a) lfhe Atth&sdlini'.' tlris is the
commerrt*ry on the l)ltn,mmasarigani. Buddha-
ghoea herl writ't,err the Atth'asrilinE before he went
to feylon. Probably tho origrnal rva,g not the
c&ur€ t€xt &3 'w'o havo no*'. Iiven tho existing
texi slrqwg sorne difference betrreon the Attlnsal.ini.
*nd tlre Visudd,him,agytra,and rtrs other commen-
'fhi*;
teries of Rudeih*ghosa, rrr,rkos possible the
eupposition thnt tho book wos originally written
on ths Indian mainland nnd luter rovised to some
extent, but thnt it etill retained some signs of tho
influenco of tho Abhayagirivihd,ra in its etylo and
cont€nts. In this book aro found certain intorpro-
tations of doctrino which a,re not found in the other
commentaries. This ftr<:t makos thq book indis-
ponsable for a t'horough strrdy <;f the Abhidlramrna.
tb) The Sammolwainodani.' lthis commenta,rv on
tb,a Vibh,a,ng@agroes in most of its contents with tho
V'isuddhimaggo. (c) The Paittap'palcqra?a.-'
atthakathd (tho commentary on the {ivs books) :
I'he commontaries of the remaining fivo books of
the fundarnental Abhidharrnri havo been collected
into one volumo, whicir enables ono to get
eoneroto intorprotations of tho doctrine-
It should bo added hero that, though not con-
eidere(l Buddhaghosa's work, the commontaries
on the Patisantbh'id.dnlqgga, arrd tho NifuIesu ghould
also bo oonsulted rn the study of tho Abhidhamma.
Considering that the viows contained in these
commentaries egroe alrnost entirely with ono
anothor whether they &ro bhe works of othor
authors or of Buddhaghosa. it would appea,r that
whon Buddhaghos& w'roto his r.,ommentaries he
withheld his own opinions,and took all his msterials
from the Sinhaleso commentaries. In this rospect
ho ws,s differont from Vasutrancltru, the author of
tlre Koria-rfd,stra. He rather rest'mblod the author
of the -ilIahd-r:ibhd,pr7-ia,stra.
D. Tlte other Munuals oJ t!rc Doctrine. Bucldha.
ghosa's books r!'ere too volunrinous and difficrrjt
for beginners. So there aroso {t need for manunls
'I'o
of simplor and moro coneise f,orm.
need sevoral ma.nuals of t,he .Atlhirllrrr,rnrn& woro
produeerl in the cotlrse of fir'e or six hrrnrired ve&rg
after }Juddhnghosa's time, n'hich period wa-c the
Cark age for the Tl-reravdda scliool. At a later
period the following rrirre ljooks e&mo to bo
regarded in Burnra &s tho representative rnanuals
of Abiridlrommo stud;': the Abh'idh,annnduutdra, t,he
R fi p'ar fi p u -a i hhri17
rt,.t lre 5-acccr-san k I* p u., t lte III olut vic -
cherlunl, the NInurritprt-sertttisct, the Abhirlltant-
mattlwsangaha, lhe. Pararnattha-xirticL:h,ayu, t,he
i\ ri rnar fi 7ta -par ic ched.o, a.nrl t lro )l fu n d,cdra -clipa ka -
ifhe first, two lrooks u'ero u'rit,i.enb,v Brrddhadatta,
1r contemporary of .Butl<iiur,ghosa. Hs
several rn&nua,ls of t,he Ablridhanrrre and the
ig ABHIDHARMA LITERATURE
\-insys, btr,sed on Buddhaghosa's c<.rmmentarios,
His ettitude \,vanrnot eo conservaLive as }Judtlba-
ghosa's, and he e>:pressed hig owrr opinions freely.
The firsl book, tho Abhi^ihann'nt,luq,lura. is &n
abridgement of t,he l'isuldhinaggd; written in
vsrse it wtrs troa,gured and studied as the bost of
its kind unt,il, later, ttro Abhi"d.hanmwtlhosahgaha
appearod. 'ltre eocond book, the Rupariipu-
ui,bltdga, in prose, wa-c intenderl fr>r t,he use of loss
experioncod troginnors. In thrxo booke of Rudrlha,-
datt*r reality is elassifiocl into fbur groups :
ci,tta. cetasiku, rilyta and rr,ibbina; concepts &B
pror.isional phcnorrronn whir:h are called pafirtaUi
are classifiecl anct oxplained. Rftpa and cetasika
'l'his
a,ro frrrther strbdivided. tlioory cnrl theso
classifir:rr,t,ion,q
were an innovation and did not oxist
even in Budrlhaghosa's works. Tlre final form
was given to thern later irr. the Abhid,hqtnmatths-
sangalta,
Tlre tirird b<.roh, t'lte Suuca-aonklrcpa, has 'been
nttribubod to l)hammap6,la. To distinguistr him
from MahA. Dhamrnaprila, the greatest commen-
tator atter Budtihngtrosa, ttre profix ('l[clu is added
to his n&mo. IIo seorns to have becrr :r lil,tle iater thrm
Mahri DhamrnapS,Li. Ihis book. which is o small
text in prose, is srrit.ii,trlefor ireginnors a,nd r:ontains
no new docbrinal rieveloprnenta or chtlre,r:teristics.
Mahi Dh*mmupd,la, besides writing commonbarioe
on soverul suttas o{' the Khudd,akn, '\ikduo, ig eaid
to have writ,ton Lhe Pa,rornattlw-rtwiijn^rrl, a rrrb-
commerrtary (1i,koJ on Budcliraglrose'e Visudd,hi-
|no,gga,ancl tho .Para.maitlnppalcdtini,a eub.commen -
tary on Buddhaghosa'e corrrmsntsrios on ths
Bovon books of tho Ablridhomma. His work is
verv useful for thoso who wish to studv the
Viuddhimagga, in dotail. Mahd Dhamrnapala, too,
thus rendored great sorvice in the olucidatiorr of
the Abhidha,mm{L-
'Tlre frrurt'lr book, the lllohnuiccherlant,, is e work
by a Sinhalese writor named l(assapa. The lifth
book, t,lre .liarn.ar'uptt-surttd.sa, is also called the
Khem.a-po,kara,lta (Khema's treatise). The exect
poriod of these authors is urrknown, but, they wero
probably contemporary with Cfrla-Dhtrmmap6la.
These &re emall books meant for beginner.i and
show no originalitl'.
The thres books (from the sixth to ttro eightlr
in tho list) r*'oro u'ritten by Anuruddha. 'Ilhe
period of his lit,erar.r' activit5' ie also unknown.
Judging from the frr,ct that ther lonfiuage. of theso
tgxts contains Sarrsl<ritisod Ptli wordg ancl also
1,hefact that sub-cornrnentu,ries to these texts wore
wriiten in tho latter hnlf of'the twelftlr centtrrv, it
moob the
may bo sa,id that thexr t,hree books wei'e prorlrreed
during tho eleventh centrirv or the first h'1lf of ths
twelfth conturl', when 1-he Prrli lirnguoge bogan to
be influencod by Sruiskrit. 't|rct l$llitlhtttnnattha-
saigaha is tire mcst arrrhoritativo of these throo
texts. In this slrort rnauual. rire Al-rhitiharnrna
doct.rine r.rf tire }Iahar ihira sect is verv cleverlv
condensed. Ihe book is irv itsrlf too t:oncise anl.
difficult for thoso rvho lrtrve had'no slrecinl training.
Rut, r'arious comrnt-ntarit's huve been rrritten on it.
fn the slrrdl' of r ho Pali Abhidhamma of lator
timcs, this book ancl its commontarios have beon
'fhe
irrdispensable grrides to this dav. wtrole lrook
wrote is, colterent an(l systurnatic. The cia:gsi{ir:at,ionand
enrrmeration of cetasikcr,(mental attribuies) rrrrrt
 ABgIDHARIUA-MAEAVIBHASA
r'?t:n (mat€rial things). tho explanation of perfi,rtaili
ieonc€p[B)i &c., ]rave been firtalised iu t]ris book.
'l'h+r l.rook nray be rlnid to represcnt tho
highest
rrerrkof the docbrinu,lrlevelolrment of -4bhidhamma.
il'he
pos,ticrn of ttris book is arralogous to that <lf'the
Kasu-itistru in tho Sarvietiv6da school, The
mrlgt, famoug comrnents,rv on thrs book is tlie
Abhidtwm tnattha-vibhduarfi' try liurnarisa Ia of aboub
tho eleverrth or twelfth century- 'Iho seventh
u,nrl the eighth books of the list, both wribton in
verao, \,v'ore irlLerrded fr-rr beginners, but wero nob
rcgard€d m lrighly as tlre Abhidlwmmattha-sangaha.
The nint,h book is ths work of lJaddh:rrnrn&-
;r'itipilx, e Hrrrrrr€lierrronk- IIis Brrrrnese n&me w&s
{lhuptrJo, He werrl tp (Jeylorr lor etucly towards
the close of tlro tr,r'elfth century and received ordi-
nation there.* Chapada introduced tho Sinhalese
Order into Bunna. At bhat t,imo the }faliavihS,ro
soct, nr'a,sirr full powor both in the study of doctrino
anrl in morrasbic activity. After a stay in Ceylon
of ten yea,rs, Ohapada roturnccl to Burma, bringing
with him Sinh&lese Burlt.lhisrn ond va,rious lit.orary
'fhus
rxrateriols connected with it. the foundation
of tlre '\irhidlrtmrnar strtti.y was iaid in Burma.
Besidos t}:re Nc7,tnacdra-d,ipako", Chapada wroLo also
tho lli.suddhimagga-ganth,ipa'da, which gives oxpla-
nntions on difficult worcls of ther l'isu.ddhimu,gga, ,\c.
'I'hereafter,
tho seat of Abliidhamma stuciy moved
fnom Ceylon to Brrrrna nnd continuos so to this day.
KdceN Mrzuxo.
ABHIDHARMA-MAHAVIBHA$A, a S i i s b r t r( t c x t )
(Tfl,ish6, No. 1545, i0() fasr:ilrrles) cornpiled by i00
Elclers of north Inciia, and trtrnsisted into Chinoss
by lTsirnrr-tsang of tlro T'ang dynasty ; it is sorrle-
times sirrrplifierl as Mahdaibfuisd <tr l/ihhd.st7. It
belongs to Lhel thesaurus of discussiorrc (irr which
the Snrvast,ivacla, school o1' Iluridhiam relioct. B.v
interpreting on a vory broad scalo tho meanings of
all dharmas anrl b ' bhoroughlv exhibiting the
theorit:s of vu,rioug sehools thern existing, this
$ilstrtr lurnishos dotailed cornrnerrtrtrics ()n tho
J fidt t altr u,sthctna,written by K S,tyeyan ipu t,ra.
Jfidna'prastltdno is tho basic canon of ths Sarvds-
tivdda, one of the twcnty schools of Theravd,tla
'l'ogether wiuh the Sang|,tiparydrlu,
Budclhism.
tlro Dlmrmaskandlua, tho Pra.jitopti, tho lrijild-
nrikdya, Llne Pral:utana-pado, and the l)hatukciac, it
ma,kos up tirt: scverr principll sisbr&s of the Sarvirs.
biv&dins. In tho 1*6 1'ascicule of'the tR*;fr;fl (:.Voles
orl the Abhid,harma-koia, written by P'u-kuang
B)t), there is this pa^ssage: " of theso S5,stras,
ths J ivinepra,ttllfi,na stancls foremost for its compro-
hensive doctrinos. This Lc why the 6astra-writers of
succooding ages s&y tha"l tho other six Sflsbras aro
legs whilo Jfrdnaprasthdno constitutes the body
itself. " -Evidentlythiss6stra, v/&s generally regarded
of old as the representative rvork expounding the
Sarvdstivd.da doctrines. Concinuous studios wero
rnadei on it, by the Sarvfr.stivd,clascholars who held
ieaiiing positions in tho circle <.,fthinkors of north
fncii,r ir.t tirat timo, eaoh propoundinq his own weil-
foundeci i<lea^s antl broadly disseminating them. and
t l,rr a date of three centuries later stiggest€d for him,
sco -\. P. Buddtradatia Thera in UCR. IX, L, pp. 09 ff.
:.;€ rlso s.r, CEAPPATA.-G.P,U.
8() ABHIDHARMA.MAHAVIBHASA
[hs Mahiuibhd,;d is t]ro colossai enc.r'ciopiledic work
enconrpassing all these differont cornmontaries on
Jfidnaprastlwna.. The titlt, ]Ialnrzbhd,sd implies
thretr notions, i.o., comprohensivenosg, excelience
and variety of explarrtr,Lions. As is remarked in
tlre I'olc.r on tlte .\bltidhq,rmrt-koia-.4dstrer,{firsr:. ii :
" It is sairl to be comprohensive because ib coverg
the vast rlifferontiation of tenets ; to bo oxcellsnt
because it, allbr, ls excoilont treatnrent on all sorrs
of thoories ; to bo various becauso it trroserrts
clill-erent views conceived by tho 50r) arhots on
t,he Jfidnaprasthanu,. On account of theso throo
notiorre, it is fit to preservo the Sanskrit riamo bv
Lrarrsli[oral.iorr.'' I'hi.-l show's tiri]t this StisLra *
held as B r:&noni,.al trcasuro of the Sl,rr,.isbiviirlins.
'Ihe
carrso a,nd circrrmstarrce for tho compilation
of this 6ristru,, as is monti<lnod l-ry I{sir:r,n-tsang in
lns The Recorrl of ll-cstern Cortntries oJ the Greot
T'ort11l)y1nastt1,l'asc. iii, rnay irt-rtlrrrs suruured up :
About four htrndred y('ari afrer the Bucldha's
Nirvdr.ra, Kaniska. liing of Gandhiira. irocarns an
ardsnt Bupporter ot' l3uddliism. l,erploxed at tho
divereity of schoois and diffnronces of opinions
within tho tJuclcihist community, ho consulted
with Pdr(va, on whose aclv'ii:o he built a rnon&srerv
in KaSmira ancl convokeci a corrncil of ii00 woll-
known aritrlts, with Vasumitra as the presiciont, to
u rtlcrtul(e tho work of cornpilurg the Tripifaka.
Firsb rrf all, tlre (lpade.ia-i,iofrc wss compose<I of
100,{)0() $lolrag to irrterpret the r\titru-p'ito,ka;
next, tlro Vinuuo-aiblt,isa,, a comment,ary on tho
1"iyy61t1ct-pitako,
wtts composed of anothor 100,000
i:lokas; and lastly, the Abltid,lmrma-vibh.d..sd, n
commerriary ori ther AblidlLornta.p'itraka, was also
cornposorl of 100,000 iloka,s. Aftor the works wore
cornploted. thoy woro inscribed on copp€t platos
and de6rosited in a sttrpa for presorvation.
Tlre cornrnonta,ry of 100,000 6lokas on the
,lbltidl;.arnta-|itnku, rnentione<l hore denotos the
,4hhi,lharrnarnaltd.uiblud.,sd,,and the Abh,icllrartna-
T,itaka on rvhich the cornrnenLary is writton donotes
lhe Jfidltuprasthdtta. Agir,irr, in his epiloguei to tho
Chirrous vorsion of the Itahd,aibhrisd, Ilsiiarr-tseng
writes : " r\bout, four hrrndred I'etrrs aftor tho
Btrddha's Nirvana, Kaniska, ruling over Jambu-
dvipa, callod together 500 ariru,ts in KaSmira to
writo comrnontaries on the 'l'ripifaka. Of those
commentarios rro havo obtained the Abhidhormrz-
uibhd.,^d.,which is ciulv
- translated horo." Mereover,
tho Tibetan reeord of this ovent (TririnJ,tha's
Historu of Ind,i,u,n BuLldhism,, chaptor ll)) agroos
with llsurln-tstr,ng in general, excopt to say that,
in adrlition to tho 500 arhats, 500 bodhisottvas
and 500 pandits also participatori in the assembly.
Tlris camo to be calied tho Third Council. Sinco
thon, tiri.s 6dstra tras been rocognised as a compile-
tion by Vasumitra arrd the 500 arhats in Ka"(rnira at
tlre time of I(anislia.
Ilut,, rocont investigr.r,bions by modem sciroisrs
havo shown that irr rhis Sa^ctrrl thero are such
words Bs : " In tho past, at the t,ime of l{a,niska,
king of GaurlhAra,. . " (ta"sc.11.4),arid such
namation &s; " In the past, thero n'r:re two 3[stra.
masters of this school, ono narned Divira and trho
 ABEIDIIARMA-MAHAVIBHASA 8l ABEIDHARMA-IWAHAVIBEAS
A
()ther Ghosavarman " (i-asc. 199). Tirese L The Fu-ch'in versiorr, entitlod Yibtid.so-
.Beholars hsvc inJ'errerl tlru.t Pirsva, Vasurnitra, iqstru in 11 fctscicules ('l'aish<i, No. 1547), wB$
Dhil,rrrrtr,tr;1tu,, Ghosu, arrrl fJtrrlcliraclovtr do not seem to transrlat..rl in tlie Igtrr yoar t:f the Ohien-vrian
have purticigra,te<l in thr: cornpilntion personally (87tr 1 puriocl (3S3 ,\.(1.) of rho Fu Ch'in reign,
Jiol,withEt&oclurg the fact th;r,i their opinions havo on thc re(pesL of Cha,o Cireng ( ftdE ), nromEor
boen frerluenbly referred tr; suntl sriti*,ised. These of the irnperia,l secretariat. Tiio original text wss
sehol{r,rs hq,ve frl tlier rnairrtoined that this 66.stra SitapAni's abridged copy of ths -Vahauibltd,sii,
was eorupiled ioug after Kaniska arrd Vasumiira, transmitted orally by Sanghabhuti of KaSmira.
Eorr.rc tinre in tlro ind century .\.C., as a collectivo A group of 6rarrrar.ras organised under ths
proriuction well-known 'Iao-an participntecl
of th6 S*rvi,sbivadirrs centoring eround in the work.
the arlhcrcntr of IiriLyilya,nilrutra. Thie opinion .First, tho text was recited by Sanghabhrlti and
ngrsr:s rvith the st&ternsrt mads in the lVlafui- takerr down in Sanskrit by Dharmanandi, anoChor
prujft,i,ltd,ranzitti-itistru, fasr'. !, which runs thus : forcigrr Srarnana ; tiretn it w&s transla,ted into
" Iiritlnyaniputra, a Britrrrrana., Chineso ortr,lly by Buddharaksa, taken dowrr ancl
com;roeed tlrc J fi,inuprasthrTrta in eiqht granthas coml)osod irrto Chinese litera.ry form by tho Fu-ch,in
, An l irne went on, his disciples thought Sra,mar.ra, .Iliu-chiir ( f,llff ) ; and it was finally
thot the er:ht gr*nthas might not be understandable edibed by 'I'ao-arr himsell'. In his prefa,ce, Tao-an
Iu all ls,ter leo,r'nere, whereuporr they compilod sa,ys: "'lho original toxt contains much more.
the Vibhitsd." It olgo s,greolr with ll'ao-shan's S{6 Owing to the oblivion of the recitor only 40
prt.t'ru:e to tho eerlier Chinose versiorl. of the iterns which constitute the fundamentals of tho ton
Abitidhurnta,-xibhcl.sri., in wlrierh he sBys, ., Six methods of tho Abhiclharrna a,re preserrted hore.
hundrcql r:dcl )'enrs afler the Ligtrt of $;iliyamuni Fifteen iterns a,ro grouped together and shiftod to
w&s removeel from us, 5t)0 arhat.q of rrorth Inrlie tho forepart {rri , the smaller portion', while
r'omFlog{rd t lrt: I iblujsu ttt rectify t.lrn divergent twenty-fivo iterns are put to the re&r as . the
'Ihorofbre, l*rger portion'. I3oth these portions &re complete
tlisrrrisg," ther exact firne of tirs compi-
lstion ol this *aetra siill rornii,ins a, eubject to be versiorrs. 'I'he two iterns a,ttachod ab t,he cn:t are
rnvestrgatecl. . fragrnents gatirered and i:earra.nged {rom }rie
mernory. " 'fhe iirrty itt:rns rnenbioncd earlier,
Nevertheiess, Lho cornrrilir.tron oI' this Sastra togethor with ths two iast fragrnentary ones,
<lefinitely prorlrrcecl a g,roftrun,l and stiurula,ting maiiing r-rp lhc wholo content of 42 iLi:rns. onlv
effect on tho sptr$ro of Indian lJucldhisrn and ('ovcr the seconcl Grilnths ((lranth.a on tlte Bond,s)
.ontributerl muclr to prornoto the position of the of tlro T'ang version of the AtLlddhanno-mahd-
Sarvnstiviclins' 'Ihe
th()rrghts a,t that timo. nilme uiblttistT: tho so-c*lled Srnaller Portion of 15 items
Vnibhisik** Llnrs f{rvon to t }rerrr testifir:s the roughly corresponds to tho fascicules 46-51) of that
rirgrrrlicorit: rclation beLween this ,(astra and their version, thaL is, the first lralf of tho Vargo (chrr,ptor)
cchool of Errrl<lirrsm. Amieist tho s€noral liux of orL Bud tr'actors ( $-gffi,rJ, ), Vargu. I of the
in{eresl, fur ttrii *ii,strt. tltero it-rDe,r.re,[ + number oi' Grantho r;n tlte Bond,s; a.nri tho so-crr,lled Largor
wriiings arrri rvcll-linown s{.h()llinl in t,iriu corurexion. Portion of 25 itorns corrt:sponds to f'asciculos
'l'oti-arr
L-or i!1,'jtitil.(:(1. ( EA ,; <tf- tire llast-tsin 7l-$0, tlrat is, the firsb h.r,lf of the Vargo on the
pcrir:tl in his lire[-;r,ce bo Lho V"ibhri,sri s$ys : " 'Ihero 'f'en Metltotls (
+f|ftn,H. ), Vafga IV of the
1!'er{} t lrrcu lrlin!..i nilr.itecl lirtir,nani. I)lia"si and sB,me Grantha. Obviously, this vorsion represenbs
\-i=lir,-rrr, rvlto rvrrlto orr thrr l'ihlutsu'r,vith oxtensil.o orrly a verv sru:lll part of tiro comple|o !'iblr,usu.
nlluricrrs t.o tlro llrill' St'riptrlros. . 'I'lie reasons
Dha- fbr tho incomplotenoss of this vorsion
gi'g ,w'crir i:i irrclrrsrrt' trur, too mttc:h given ro a,re giverr in the I3iogruplry oJ Sanglw,rleua in tho
Ininutcl-r{:ss, tlrir,t of Vi ll-ni is corrcise Lrrrt rir,b}rcr too F,ff$t$ (tlictgraphies of l,)mirtent X[onlc.s) as t]rese:
lri'i,'t', rvirile tlrrr,t oI Hit nrriini is t,iro tiest nrlitrstcrl " $airghabhlti rencierorl the cnormous thcsis of the
to rlrir pufpu*f." (VirL:' ('oLiecrion Abhid,honnauibhdsi at & tinro of trrmult, ca,usocl
,A-Ffi;;f ffi ^1
'I'ripitulcrt,
aJ thc Itercrd.s $ Tntrtxlultt'rt,'; u.l tlw l.ry the insurrec:tion of tho },Iu-.vung ( ffi6 ) tribo.
lir,se- I | ).) .:\rnong tirc- rvurks corrrposed u.ith I3esiries, tiro intorprebers in too greu,E & lrrrste
rrrrrl,t:ri*is rlnlrvn from tho Vi.l,ltaiait,tircrc are l)har- wero urr&ble to exhibit all the details anci thui
rrrclItgrrii.!r AbJt tdlLurtttn-llda;1ct, and Dlrilrrn&tr6,ta'.9 tho mcanings, implications. styio, &c., werrr not
Eary11ukt<ibi,'itlJtortttctlt rtht.rlrt. IJc.sidcs, l';r,sirLrandhu srrllicientiy shoryn. I'urtherrnore, the deach ol
lirriiirrt'erl iri* fir.ir.rr-rus-.Iblt itllr,urtttrt,-koiu bhis,/u try 'Itl,o-&n,
whicir took place shortly aitor, lefi tho
tis rrrs1rir4rtip11, lirr,riglui,biri.r.c.iru,'s Abitidhurnru-
wor,: rrnrortified. "
tLU(i4.Zrt,ttt;iir'(t An!l ;Il tlt,itjltut' rttu-ti&ilLaVuprutli,piku
wef€ ;r,ixo \vrrtt{lr rvrf}r u vicrv t{r itirrplifJ*ing tlro 2. The version of lrorthern Liang, entitled
rli;ct,ritrc'.: t'orrvr:.1'ed in the T-ibluisd. i.lrese sre Llre Ablri'lhartnac'ibh,a.c,rin 60 Jcwcicules ( I aislr<i, No.
rvell=lirrrit'n u'orks rrorv t':rtant, jrr re'laticrn rvith tiris l 5 . 1 t i ) . w i l s t r a , n s i a t ei b v l r o t i r $ 1 1, l r l | 1 ; i v 1 1 , p a e n
irlstni,. a n d f . i , o - t ' a r . T l i c o r i s i n i l i S a r i s k r r ' .t e x t o f 1 0 0 . 0 0 0
'l'trg
s i o k r u sr v i L . *L r r o n q t i t t o t l r e k i r r g ,l ' ; r n o f L i a n g f r o m
c,rigrrini $&nskrii !r'xt of tlris Ser^:tra il tiro Western I'iesiorrs i..,r'Tao-t ai tr,t the time rvhen
i {},r,Ull(t J;lirkirs u,'&s rcqtlersei into & cornplslo . F l u t i r l i r a v a r n l i l r rf r i : ( . )r i r r r * . 1 t i ! t l i e L i a n g c a p i t a , l .
{- irrrrese versiorr b3' I [sirarr-tsrln.I. \lrirat u'ei spr'ali Ori tire rcclLicst oi l irrr king, tliel- l;oth commetr<:etl
,'f ns tlir: IIu,lrirrilld..s,? torlu,-r' gencralll' refers to the tnrnsla.tion s',rrk a,t the Hsierr-yti paiaco
'f
tlriu , r,,rsrun. lJuL lrt:firnr tlr* ilng .lvrialsrv tirere t FfiiftH I ur rire rrridriio of the fourth rnoon of
rrr-rr'tritrlFfrt,.l.r &l irl.rrirlged r','r$i,ur lr1' Su,r)glrabhuti t l r e 1 - c l r ' o u \ ' ( ' a r , .L i 1 4 , 4 2 5 A.C.). About three
tirrrirrg tlie l.'rr Lilr'iri ( 4.I# ) rcigrr, nrrrl rlnr:ther irrrrrrlred rritrlrarl&s, including Chih-sung (€fffi ),
'Iao-iarrg (
rncornpieto r-ersion bv ljuddhn\.&rma.n nnd'Iao-t'oi iAf,fi ,1 arrcl others, wero sumrnoned to
E#'l , rrring the nlrthorn Liang reigu. assist in sysm.inirrg tiro ianguago and {r,scerbeining
 ABHIDHARMA-MAHAVIBEA$A 83
rha roeeni-rrgs. Irr the treginninq of the sev'enth
rrrcein r:f tlre Tirrg=mixr year ( Ttfl$, 427 A.C")
-rh* rrorli wrrfr r-:orrpiett:d ln IUU farscicules.
L-nfort rrriately. the rnnnuscrlpt,$ wero sctrtterecl and
:,poiled iri r,ha conrljeJ of u mrrtint that everr&Ir
rlit: Lialrg cfl,pittli. ParLs of tlrern were later
rrr-riloc:tedr*gnirr arrcl put, duwn irr 6ti fascicules,
'flreu
thc iilsrra bcplun to xJrreru,dsor.tbhws,rd int,o
the torritorv of tlrr ea.riior S'rng <iynasty. Tiri-c
'-['tro-sh{rn':-
er-:eorrnt is mtr,rln a,r:cordirri4 tu Prr:f'ace
ro tlre Abhidha,rrna-uibhd,s,i. Hut accorcling t'o
ths Collectien of tite .llecoruls aJ Trntala,i'iltrt, o.f
the ll'r'i7ii[uku,, {.:,ec- i. t,he tre.rLslatbn w&s
(,r=lrrirneu.:()c! 'l'iug-ch'ou
irr tlrei 4tlt rnoon of fhg
vea,r ( TlL+, .l 3? A.(1.), an.-i was compietod in
the Ttlr rrio{)n ot' thtt Ci,i-mu,o yeg,r, (E,tl+, 439
A,C.), All later recnr.lers rn goncral acr:ept tlioso
dates. I'his is the 60-faseicrrlc's text now r.xtant'.
Tho contents, hov;ever, r:onsist cf <lnly (l) tho
Grantlru on, Mircellaneous Categories, {2) t}io Grstrtha
on the AnLLiayo and (3) tlrc Grantha on tile Jit'1nae ;
they sitrply correspond respectivoly fo tire lirst
threo Grzurthas (i.o., the Granthas on tho Miscol-
l&neorrs Categories, the Ronds and tho Jii[nas) of
the T'arrg vorsion (fascicules i-iii;. Tho transiation
itself rea:is n oro conci*.1 an,i fl'.renf, than tho
T'ang vorsion, but is not so &cclrrai,o as ttrat one,
witir which it agrees in ths nl&in, rvitlt occ&,sion&l
differonces in cxpression an,l a,rrangement.
Tho accermplisiurrent of the Chinese translation
of ths Maltrtuiblu.r,sri in its comploto fcrrm of 90tJ
fascicuJos has to bo attributed Lc }:lsiiau-tsang,
whose worl< stands t,o-day as the fullest and most
a,ccur&te version of this 6iistr-a in Chinese. The
Sanskrit' text used hero was brougirt back by
Hsiian-tsang himsclf from India. !'oliowin.q tho
corrrpletion of the transiations of the Ablui'lharma-
sarnalJd pr a d tpikri an, I tho Abhi dh or ma,-ny d y,7rztt.,i,r a,
both belonging to the \/ibhdi,d, s;rstom, and of the
Abhidhertr;a-koia, a rvork in closo connexion with
this 65.stra, drrring the Yung-hui period ( tf..'# ,
650-655 A.C.), I{siian-tsang commeneed the
translation of ]Iah,iuibhrisd, on tho 27th day of tho
soventh lnoon of tire lsr year of the Hsien-ch'ing
(trff ) period {656 A.C.) at the Great Tz'u-6n
morl&story ( ^*,8.+ ) of Chang-an. Tho Srama4as
Chia-shan5; I #id: ), I{ai-tsang ilflffi, ), Sh6n-fang
( frFffi ) and Ta-ch'6ng-kuang ( *-*Jt ) wrote down
the rlictations; Sh6n-ch'a ( m+F ,1 and Pien-t'ung
{ Ffffi ) put t}-ern clor.rn na rvritten rer-'ords ;
Hsi-hsiian ( H!tr ), tlhing-mai ( ffi,$ ), Hui-li
(,g5i ), ancl Hsiiau-ts6 ( gFil ) comnosed. :ho
trc&t,rses; rlling-chu ( gE* ), lJrri-kuei i Hf; I,
Fo-hsia,ng ( ,*if# ), Ifui-chng (Hfr t, Sh€n-t'ai
( f,S* ), P'u-irsien ( gtr I ancl lihan-iu ( #* t Granttta on tite In,4ritltr,s. Bv wirat power can the
ascertairleci the meanings; and I-pao ( *6 ) and
Hsrian-ving tgffi ) d;d tho orihographrc wcik.
i--)nthrt 3rc[ <lay of tkre 1f,]r mool <if the 4,rh year of
tire H.;ieir-cir'ing peucril (659 A.C.), tite trauslatic,n
rr-iri corupletecl ar" the Hsi-rrring mona,\rety (EEBE+).
Ti,e rl'irc,iu work of :li.t0 fascicules, divided rnto
e:il,i {lrant}ras (secti<'rnsor parts) each of w}rich i-s
:'t: -ri.".-i,-ieCintr,; a nr;nrber <,"rVargas (chapters),'
i f:sr.:i:i a conrpreirensive and ciet:riled corrimentnr3i
.r: tl.-' J iinonr,;.st|i.Ctia v'ith irs oight secbions
.u -i i,,,1;1.i 1r1,--..ciru.pi.ers: antl , in i:r.,lciition, by
c:l3:ia:,:rl \-8rr(-,LlsrilOOries^and expoundrng the
c,.:rrl'i..itr: owri oFrriions, lt torms, as lt wei.e, arl
o!€i:L r,i rhc ricctrrnes of the Sg,r..'Astive.dasehool.
A BHIDHARM A-IWATI^AVI BHASA
Of this strrpenrlous Si.stra. Hsiian -t,sa,ng'scrtrnslu,tion
remairrs to-ciey the sole well-preserved vorsion.
The origillai Sanskrit text of this Sa.strain India
aeernsto hervo lreen lost si-rortlv aftcr the production
of it.s t)itirreso translation. Evt,n in Tibet, whiclr is
ver.v nes.r: tu Ktr"tmira. nr-r Tibetan version has
ever l.reen prorlucrrd. Iri 1944 A.C., Sra,nrnr.rrr,
Ira-tsun began to t'rausltlto it irit,c;
{ *:&.;
Tibetun fronr tho Chi-rreseversicrr of I:Isiion-tsang.
Tho n'ork wiis couipleted in i348. and is trorv
aq'ait inq publ icariorr.
Tho confents of this 6[stra. its <lir.'isiorrsarrd
sub-divisions <.rf(irantiras anrl. \'argtr.s, are atrarrged
in er,ccortj.an,:o "with t,he J fian.uprastluina, rl,s is
stti,tecl in tho Prc,logue : " Sepacate trqtttisos iiro
conrposed irr ther forrn of Val,rga.s,whi<rh are agairr
groriped urrder distinct (iranthas. The difl-eront,
concepti<-rns concerning vari,ttts predicaments a,ro
collecterl rrndt--r tho Grcnttlm ctL lll i,sc'ell'a,neuus
Categories; t,hoso ('oncernirrg the problerns of tho
Bonds are incorporated ilr tho A runth,u on the
Borcds; and sirnilarly those conc('r'nirrg the problems
ol the Jiri.lnas, tho Karmas, the }Iahd,bhrltas,
tho Indriyas, the Samdrihis an,l tire Dyslis aro
collected and incorporate.l in reslnctive Granthas."
The marn clesign consists of tr series of exhrrustive
diecussioils on til6 probiorus cl*ssified in tiro above
eight, (iranthas, according lro the prrnciple of
refuting the opinions of oth,rr schools and upholding
the doctrinos of ono'g own echool. Ths logical
Boquonco of the eiglit Granthas begins with tho
Qrarrtho on lliacelluneaus Aatu{lories and it ie
definod in tlis 9nd fascicule of this iEstra &s
follows:
" lVhereby c&n oner's coprritions of the
miscellaneous lrhenomene b€ froed from imprtrity,
obscurity, &c. ? T'he answer is : By breaking
through the Bonds. Ilence foilows the ?nd
Grantha, tlie Grantii,rt, on the Bonds. Wheroby
c&n one realize the broakirrg through of tiro
Bonds ? Ttre &nswsr is : By Jfld,nas. Hence tho
Srci Grantlra, tho Glranthq on Jfldnos. Who is
capablo c,f achioving itro Jiiirnas requisito tbr
brsaking tiuorrgh the Bontls ? The answor ie:
Tho Ptr<igalc that is free fru'rn Kar:rnic hind-
r&nc.rs. llcuce the 4th Granthtr, t'ho (lra'ntho on
Katrnas (rictions). Wherefronr do tho Karmes
ciiiefly arise ? Tlie arrgw-er iu : Frcm tire -L'our
Ilahiirlfilas (elcments). Iienr:.r tlre 5oh Granltha,
tha &rarr,tha ctn the lt'ou,r :llaitrii:ldttus. Of all the
innrtmerorrs composibi':ns of tir.r llahS.irtrtltas,
what ranks the highest ? I'lie anss'er is : ?ho
In,Jrryas (c;rgrrns). llen,:<i tire 6t'h Gr:r.nt,lra, ttre
Indriyas bo purifiod ? I'lir &nswer is : By the
power of S*miirlhi. FIen,:,etiio ?th Grantha, the
Granthq an Sam,iChfs. As i,llr-,rt:hare' i-ieen peoJlltl
wiio, having achitveti t.lre Sa,riiiiilt,, vci u,re ied
into various evii f ie\-r's anii dest itrat i.r.trrs b.-v
€rroneous ustrira,tions, tlterefoltr a final Gra,ntittr,
the Eth (irant,ha, is devoteJ to tire discussion o:r
D;1tis (vrew-s) with a pui'f|'.rsetc bring tiborit ths
readier e\tinction oi the Vijr16nar,s. "
irrg is s li;t of thr: bopics of the ergirt,
The ft-rll<.,w
Granthns anti their sub-divisions oi Vargas, rvith
numerals irr L,rackets clonoting rire numbering of
tire fbsci,:ules tlrey cover :
 ABHIDEARMA-MAIIAVIBE ASA 83 ABEIDEARUA-IBAAAVIBEASA
'Phc (.jranthaon
L Miecelluneous Categories (l- 45) Sarr 6,stivtidu doctrinos aggregateC &round tho
I . Varg* {rn the Leuki}cigta-d}rarma (rhe axis of tne J r*tandpr(Lctltrint, Resides the orthodox
highest of the rnunifurn* iihanoa,s) (I-g). ll. \iarga vie$'s of t,he Sarvdstir.6.dins *'hich e,r€ promulgated
or JiEnH,B (9 :3). with frrll €tprgrr:, r.a.st nurntrens ot Civergent tlriories
ll, Vs.rga orr Iludgolns (33-29;.
'1., \'arga on Aftection an':l Reverenco (!9 34). &re also taken int,o considerar ion &c tlic s&me
5. Var.qe on Shnnrelessn{:Be and Non-baehfulnesg timo, with & vierv to the refutation of f*lsehood
(3.1 :fB)- 6. Varga on Ilhenumena (38 39). 7. ns well as the revelat,ion of r hr.r tnrth. which is in
Varga on the l{eaniugioss Prfirtices (39-49). 8. fao.t the motivo of compiling this srlstra. For
VrlrpJaon tho Cetanil (thinking) $2-45i. instanee. 1'ery often a discourse in €uclr Seci,irrrr
with such &rt introduetion : .'
lpens Qrre.stien ;
LI. I'he Grcntiut on th,eEonrl-, {46,9:) ll'hat is the purpose of this treatise ? Ansrver :
t. Vlrg*l orr lls,rl lllirfor.: L4{i.-;iii). l. Vir.Tg;r, To refute the ciivergent se.lts in order io rel.oal
on
tiro right rloctrine." ^!n,i therr the discrrssion is
Ek8,v*r,,-:ariakrr(r,reelrng t,ho dhnrrnh,s in s,rt:ceJsion)
(5li-6:1). 3. Vr.r,rg* orr Serrtienb Br:ings (63--70). centinued. The ., clivergenb set'ts " to be re:buited.
4. l'argu, on t,ho 'l'cn IIe'thocls (7t-{):1. hero indic$te) (.hioflj' the heretie cioctrines, e.R.,
those of' the Srrrikh,vu^s, Vaiiosikas, the Sab,iavidv"6.
1lI, 'I'he Grantlw on Jfidnas (93 lllt q'riterr (the qramrrra.rians), the belit_:vers of itrs
Vedrr,s, the LOk6vatas, ancl tlio Nirgrantha sehool
1. Varg* {'rfr t,}ie []ranc]res of Stud.v (33 97).
{the. Jairrisr.s), &t. .Certam schools' v".ithin t}re
:J. Ynrgn otr tfrn l.'ivrr lloints (97 1i{}), ii. \'*r"glr, on
tsurldhist cornurunitl', sucir &s the followers of
the frars,r:ittajirirr* (rrrtrritr"'e linc.rrviedgeof citllers'
J)hnrrnagupta.
tirorrght;r) (ll9 l{)ir). -1. tr'arga on tho (lultivatirirr of -l'rrl.siprrtriya, tirc }ftiiriSAeaka. the Kr-usyapiya,
ihr' tire.-Maiuisanghika, the Vi6lisi_
Jrli,no* (l()S =I0Sl. 5. Vu.rg* t;n tiro Ssvori -{&,irits
(l{tg 111;, J'rrvn(liI, the Sr.r,r-rtrirrrtika, &c., are al-"o subjoct to
corriirtut ir,irr, Even rrriters of tlre Sorvii,stivti<l*
sclrool itsclf' u'ir<,, lield rlevirr.ting opinions, srrcli
fV. Ttre G.rw*ha on Kurmas (l l2- 126)
irs tho so-c'alle'rl \Tt:stern Tei.tr,lrers, the G:r,rrdhir,rri,
I . V s r g n o r r l l . ; i l A c t i < r r i s( l l S l l 6 ) . 2 . \ / a , r g t ro. n '['r'rrr:lrcni.
untl ercn rlle so-called Old Abhidharnrrru
E v i l S l - , e e c L t e( l l { i l l B ) . i3. Varga on t}ro Crime f)hilosr,prit'rs, 1lrt- (jlcl Foreiqn Tenchgrs and tire
o f l - i f r : = t ; i k i n g( l l $ l 9 l ) . 4 . V a . r g r le, i nt h e } f a n i f e s t e d C)lti Iiainriri.r 3ro rrot slrrrr,-.d critic'lgrn, be<ru,uso
anrd tTui'neriif'esterlAr:tions ( l:U - I l+). 5. \rargrr c'n tltr. Srrrvirsl ividu, rt.iilist ic sehool wantetl to
One's {J-srri,-4.,:t itrrls ( i:14 I g{;i. cslrl,lisir the ptrrer Sarvirstivd"rirr svstem &s rvlrg
lorrltul.il('d l11. tirt' lbllowcrs of liatyayoniplira
V. T'ho Urantlvt on tlte ll,tltdb'h&iua (1117-14lr
in K a,srrri ra. t l,o st, -.r.rl led .\ bhi rllur.r-nrn&
irt.ltr-"pfr"*
L lrurgil oir Ll e (lrent,ivo .rtr.tivitiee of iho rurti 1Le Kasrriiris, tt, llrornote tho doctrines of
Mahtabhut$s (lg7--l:f l). ?. \-a,rgrt orr tho I'r*tyavaa t l t' .! i d tt <tltr't.xl h,I ttt.
i e o n c i i L r o r r r r r gr : n r ; s r . e )( i i l l 1 3 4 ) . 3 . \ - a r g r o n t h e Irr di;scrrssitrq ea,t:h t.-rpie i1 tho .Ii'odnaprasthd,nu,
Reeiisations uf eorrcct Vrews (13{ I37). 4. Vruga
<;fttn a Ferrertl survev is first matlo oi'tho varioug
t:n Improsxicrrs {137- l{ 1,1.
existirrg tliet;ries &s e{)ncr)rrl the mnttor, arrd then
'Ilro (.lrrnltho, ri, <lceisive. riglrtoorrs iridgernerrt, is nrflde on thom.
Vf. ot,, Indriyrts (l.tt- l;{i)
.\s g rultn, tl;ostr u'liir:h trccord u'ith tlro truth are
l. Vargt on[ nd:'iyae (141 l-l{i). i}, Varg* on rcconrrnonrlotl ctrjectively without, eny critisisrn
B h a v e ( e x r s f e r r r r : et )l 4 7 l 4 u ) . 3 . \ ' r i r g a r i n S p a r i a of tho cornpilers ; u'hile t.hoso which do not wholly
(lriuch) (la9 150). .1. Varga on the UnivcrsaJ
or pilrll,v a,crcord rvith the inrth are irn'ariably
Mirid (l5l-ll-r5). 5. \r*r:a ,r flro {)ne }IinC I,rrrrr1g116tr: criticism, rvhiclr usuaily begins witlt
(I55-l5ii). fr. \'arge orr tirL'tl'isir (lOtil 7. Varg* on ri(-)rrlu sucli phraslos: ,. ft is so ss,id ", .. Iho truth
Ile,'tuprrity*y* (erluscr)( I 56i. is that ", " trt shriuid be 1'ut thus", ,, Our. criticism

vrr.,r'rro
Hrantha (r;T id(ii
on,earn,idttir il::lliil';,;;:l;:fi?'i,lf ;;:l;:;1"*,lii;:#ll__;
l. Vrirgo gn f-)rapti (acrlrrisitirrn) (157 f 62). of <lislrrssi,-irrul;,i varies. anrl sornetinres irr;ch.es
:.1" Verga, tttt []r:rt,r'tt*1. lsnconrlin'v enrlsrt) (l'i:l-i6o). t i , . . i r r r L r o ,f T p 1 1 s 1 i l 1 s s 1a
i sg r ( . e r n e ! 1 1 i s r e r l u i s r t e f r ) r & i l
3, Vargrr o'., hir'itgrrr,Irrr (irrclrreiulr) (lti6-17:t). olrinioir t(; t)o &c(:el;tt'<l as trufir. Everr tiir: r)pir!i(-r1n
4- Vrr.rgn cn .'lnlrgrmi (r;rtrvcr-rctrrnrilrg; (I74-lS3). ot' tlir. srl-calii;d F-our tlrr.nt. \:aibirrlsika^s, i.e.,
5. V*rgri olr JIhit,r':-r,t':rvs.ka (treilting tlro dhu,rrnaa Vasrrrniira, f)lrarmatrata. Iludtlhacieva, u.rrd (ihosrr,
tn sul:ci'irBiotr) {l$l"t-i$f). :rre ni;t i):\r.jrnpt{iC fi'om refurat,ion (','itle lascs. lti.
'.tlrc 3.+, i4, l:17. &c.), but arr: sonretirnes er.en cruslietl
VIIL Gru.*tJut t,n L)r;lis (157 j(X))
rvitlr sur:]r rern*rks r,us, ...Ihis troati.;e is .omposecl
l. Va,rgn {}n l{rnrt,1'rrlrrr,sthrina (eiwellings of fr-.rrtlre pL;rp()se oi tloing avi'g.-t'rvit}r such theo-ries "
'l'hree (r'irle fri:,c. I jj{ r. Tlrai. this sri-stra \\'as reterrt-.i to
renreinlir{r.rrcu) {ilt7 t{}ji. !. \:nrp4a orr l.he
-Fiirids of JJlrir,va {,-'xisturrr:e) (1gJ 195). ii. \'arga <,n by th,. arr('i('n1s H,s " t}re aut}rcrritatir-e judgemont
SrriJiril (irlr:as) (1l)i l{}{i). 4. Varga ()n Jfrdna of tlrr, rnirste!-s " iiltrstrates rhc fact r}Lt it was
( r v i s r i u r r r ) ( l l f l ; i 1 f; 1 . .i, \'+r,rga ori 1)r.li, (..'iews) contpilecl lr]- tirt, Sarr-iisrividrt scholars of that
l tir!{ :,1{l(l). tims rienrricrntrc illir'.
'fTrrrcirr
is prcsentrtil :rrr ali-incluciirrg, point by As for th.-, materials rrsed in this $dsl,rs, bosicles
Llorrrl exF(r*itiun of tlrrr J'i'idnaprastluina, the basic making extensi\e referc_-nces to various common-
c*rron cf thc lj*rvi,stiviie1..r, (u'ith the srle erxception tariee rn the -t ilii,aprusihirw written by seholars
uf t,lro V*rg;r, of ('litliri's rvhi<'h'net,.rls no e,rplanation), after KAty'iryanipurra, this 66stra further irrcor-
-'ct prlt'lv u lrterlll J)u.rrrnirl'a.se of ths texr,, but s-n porates
'Ptajiu.rpti,the doctririos of tIrc Praknra,4,<tpddn, the
ell.r'rrrl'r,+eirrs, e:xlral-.tlole r.lcyelopacdi* of ttie ttrc l)ldtuld.y(t, the I:ijfianaid,yo, tne
 ABEr DEARTEaM BTA- (RASA-)SASTRA 84 ABHIDIIARMA.PRAKASA.
Dnarin*tkq.ndhu *:otl tbv Sangit'iparyriya, in order This work is nowlrere indicated as belonging
L+rarrtend the d;ficiencies fourrrl in the Jfi,anapras- to the Sarv6.gtiv&dins, excopt that tho entry in the
thdno u.nr.lilrrrg render the s;,'gf,g111more su,tist'rLct,ory. cataloguos (Tib.-Chin. and Nanjio) is mado among
" (Jrrs borly supportecl by six legs", as lator &ges tho Strrv6stivddins' books. Wassilief gives this
put it, is an adcquate rnetaphorieal clescription of work in tho place of the Prajfraptipddc (one of
the compilation. It rnay be saicl to have errcompassod the six p6das) without stating his euthority or
tirei * whole r$nge of $s,rvfr.stiviidu, philosophy, the rsason for which he assumes the identity of
tlxprosged tltrough discussions or1 ruany probloms, tho two n&mos. All that 'Iakakusu says is that
soms eif whir:h irave not, been touched. upon in ths from its contsnts this r'ork may well bolong to
Jrl.drwprasthdna itself, The cornprehensivenese of the school (JPT'5.1904-5, pp. f39-a0).
i[e contents, the magnibude of its organisation,
the pror:isenees of its definiti<;ns, and the ovsr- According to L. de la Vall6e Poussin, this treatiso
whehnrng weo,lth of its ruatoriu,ls---all suffico, in though small is truly ambrosiel ( amTta-l aud
clrrarrt,it,ya^cwell as irr qrraiity, to rnir,koit a wonder vory readable in spite of tho entiquity of tho deto
to ficholars of succeodirrg ages and win for rt of translation. It is very completo, yet brief ;
general recognition &s & ulasfer-work of tire though at trmes detailed eccounts of many things
E&rvi,etiveda school, a schriol thab was Indian &Fs found (L'Abhi.d,hormolcoia d,e Va.suband,hu,
Burldlrisrn pa,r ezeellencein its socrarian age. Introd. p. xlvi).
Since its Chinese vt'rsion of tho T'ang d.vnasty T. R.
w&s produced, consecutivo studies har.e , been
mado of thrs Sdstra by Buddhist scholars of China,
Korea and Japan. According to tho #*&fef;,$ffi
(A Complete Catalogue o! the Can,onic Pttakas oJ ABHIDHARI|IA-NYAYANUSARA, a treatise of tho
Varioua Schools) comprled by I-t,'ien ( #|X ) of SarvistivEda school, writton in tho latter half of
Koroa, thore existed at his tirne a number of tho 4th ceutury A.C. The author of this work waa
commentaries ancl records orr this 66,stra, e.g., Sanghabhadra, & contemporary of Vasubandhu.
Hsiian-tse's IEH|J ) t.E&i$ffif! (Notel on the Chronoltrgically this treatiso follows tho Abhid'harmo-
MahanibfuJfa) in 9 fescicules, L)hi-t'ai's ( ffit ) g, koia-6d,stro of Vasubandhu. Irr this book Saigha-
(.lVolca) in l0 fascicules, -t'en-i's ( A* \ t! (Notes) bhadra refutss the assertions of the Abhid,hq'rrtua,koiq,-
in 1l fascicules, &c. Among the Japanese works iastra. It is an important rel'erence book for tbo
on this Sdstra now extant are Yrldo's (FhH ) studv of the Sarvd-gtivd<ia and Sautrflntika doctrines.
;[.Egi4r'#{1fiffi @ Iist en Mahuuibhdsd) rn 2
t'asciculos (or I fascicule), Renjio's ($ffi ) iEH"=e
(Jottingcin Read,ing Mohauibhd.sa)in 4 fa.scicules, &c. ABHIDEAnMA-PAfCA-DHARMA-CARITA- (or
OARYA-)S0TRA, [a]M+tiXftffi A-p'4-t'cr:.-u)1t-
I{eo l{u.e.rv-,ru. .fa-hsong-ehing, rostored Sanskrit tit,le of a Chinoso
translation by An-Shi-k6o (*EH' A. C. I48-
170) of a work, tho author of which rom&irrs un-
known. It is a compeudium of tho Sarvdstivdda
Brnlrocnernv : Chih-shdng (T'ang dynasty) ; .4 as a Hinay6na
()atalogueoJ Buddhi,et Sacred Books oJ the K'ai-ytian tenots. This work is mentioned
eitra in Ch-tsin. It is not found in Tibetan (Na'njio,
Period (Taisho, No. 2I54), fasc. 8. Ilsiian-tsang Tripiloko C-atologue, P. 88).
No. 1346 and Boal,
(T'ang dynasty) : The Record' of lVestern Countriea ses PANCAVASTU-VrB}rA$A-SASIRA.
oJ the Greot T'ang Dyrwsty ('Iaisho, No. 2087),
fasc. 3. Ki'nrr16, T. (Japa,rr) ; Stud,ies on tloe
Abhidlnrmaidstra, Part fV, fifth edition, Tokyo, ABHIDHARMA-PITAKA. SEEABHIDHAMMA.
f 943. P'u-kua.ng (T'arrg dynasty) : Notes on the
Abhid,h,arma-koia,fasc. I. Sdng-yu (Liang dynasty) :
ABEIDHARMA.PRAKARAN A-PADA.SASTRA,
A Collection of Records oJ Tronslations of the
rostored Sanskrit form of the Chung'shi,h'fen-
Tripil,oka (Taisho, No. 2145). fascs. I0 & 13.
o-p'i-t'on-lun (ft]$fFF]flt$ffi Nanjio, No. f292)
a^s well a,s of tho A-p'i-ta-ma-pin-lei-tsu-lun
ABHTDHART|IAMBTA-( RASA-)ShsrnA,, (F{[ttEE*4ffi,8=#, ibid._No. 1277) which aro both
F{fttrffE fffi e*1#A -p' i -t' an-kan-tru-usei-Iun,Sanskrit Chineso-tr{rnsiations of an imporba'nt but lost
Abhidha'rma tert called t}l'o Prako'
restoration of the title of a Chineso trans- Sarvddiveda
lation of & work by Ghosa of T\rkhara. raTtapddo (q.t.).
Although the name of the translator has not
bsen recorded, tho text has bo'en registorod AB HIDHARMA-PRAKARANA-SASAI N-SASTRA,
as translated under the 1V6i dynasty, A.C. 220-265 tho name given in ihe course of rostoration by
(lfanjio, I978). It coneists of l6 chaptors in 2 the Tibetan-Chinese authorities to Saighabhadre'g
fascicules, running into 55 pages. Tho 16 chapters Abhidhar na -sanuty a -p r a rlnpik d' 6d'sfro (q. v. ).
cieal *'ith the f<iilowing : (l) Dina and 6ila ; (2)
Forrrs of birth ; (3) Beings that live on food ; (4)
Karmans ; t5) Skaridhas; (6) Samskiras; (7) Causes ; A B HI D H AR M A-PRAXASE.SANHANA-dASTRA
rS' Pure irrdril'a^s ; (9) Passions (sarTtyo.iana a,nd is Julion's restoration into Sanskrit of the title
arttl.salo); (I0) A:rdiravas; (II) Knowlodge; (12) A-7t'i-to-mo-mirag-chdrq-Lun of & work which is
Dh1'nnas ; (13) Miseelianeous moditations ; (I4) msntioned by Ilsuan-tsang &s having beon composod
Thrrtl'.ser-en st&ges of the holy ; (15) Four by l6vara, mester of Sdstras, at a cortain sangh6'
ervaaatvaa orNoble Truths; and (16) Miecellaneous. rima. Boal, howover' a&ys that this was perheps
 ABHIDHARIVIA.SAIIIAYA-PRADIPIKA- 85 ABHIDHARIU A SAIIIU CCA YA

the ^lo,7nuukta-abh'id,harnto-hydaya-dd'stra, whieh Sutra. It is a discourse on the characteristics of

Idvara is s$id to h*vo trarrslatecl in 426 A.C. dharmas (.dhctrntaktlcsapa) which are comnron to
(I?ecardsaJ Lhe Western World, p. 112. n. 102). all three vohicles (the other id,stra beirrg the
Mahiiyd.na-sangrah,a which is a diseourse on the
characterislics of tlirarmas distinctive of Mahiy6,na) .
AEHIDHARMA-SAIIAYA.PRADIPIX A.d AStN N Works of puro Abhidharma are not rere in tho
;t-7l i-ttr,-rrto-tsarug-lts'ie,n-tsung-ir+n F{f,trEEE(ftr) Srd,vakay6na e&non, but among the Mahdyd,na
tr]+;ft (Nanjio, No.l266), Sa,nskriirestoration of tho works this is the only work specified in this field.
tiilo of a, fjhirres€ transletion by Hsiian-ts*ng of a lforeover, to tho Mahd,ydnist an ideal Abhidharmo
work t'ry Sarighabhadre. I{e (Pa,pa,mdrt}ratells us) should be one complete in four phases : ttp
w&c an opponent of Vasutrandhu, and was also tlto responding dharma. (the presontation of tho nobls
er:rupiler of two 66,strns in Avodhytl, ons oncitled path leaCing towards the attainment <;f NirvA,na),
'
the ' fiiustration of the Srr,rn*y.l eontaining 10.000 the ropeate<l dharma (the
'enumeration
of ths
ilok*s, whieh meroly explr,in the doctrrnes of the particular as weil as tho common characteristics
L'ibhd,sd,oneccountof whichtho book is also known of dharmas), tho surpassing dhtr,rma, (the argu-
ss Abhidharma-koia-ddatra-kd.ri,kd-ribhd,sr7, encl the menLation to suppress opponent doctrines), and the
'I'ruth',
r:tlror bearing tire n&rn€ 'Confr:rmity to the comprehensitrlo dharma (tho interpretation of the
f qdyd,n,tr,sd.ra, in 110,000 6lok&s. Ae Takakusu hag tttro.titrgs of tho text;. (See Chapter on, Dharma-
observod, Nnnjio, who gives a somewhat difforent parllesti in the Mahd'yd'na-siltrd'Iattkdra r E. Ober-
interprotution of tho above title, has done so on milier, trsl. Tlte History oJ Buddhism by Bu-ston,
tho authoritv of tho Tib.-Ohin. restoration which Prirt I, p. 37.) Tlrc Abhi,Jhcrlnta.qantuccaya is just
reads: FElflfi#rydffi ibffigih #WW VbILi'
ffi ffi il!ffi ff'-fi such a lvork ilg u,r:cords v'it,h thosc: criteria.
dharma-prakaraqta-iasana-idstra1.'I'hts tnterpreto-
tion,.however, ha^s to bo rojected in the liqht of The whole work comprises nlrout I,500 Slokas
'I'he
Paramirtha's referenco to this work as 'Iliusbra- an<l is clivided into five parts. Ptrrt f , Compen-
' ()f=@qli;fr I(wang-san- diurn oJ Uharucterist tc.s(Lal:san(rsa]tLuccaya), fotms
bion of the Sameya
no-yeh-lun). a discourse orr tire ira,sic linorvledge oi'the chtrrar:ter-
istics of dhrrrmas, ancl irence it is iilso entilled the
1'his work eonsists of 9 chapters in 40 fascicuies.
Funcltr.mental St'ctiorts (Mttluuasfu,l. The content's
rrtnning into 749 pa,ges, and is only an abstract of tho
fall into four scciions : the section explaining
the author's own Nydyrinusd,ra (q.v.), with the t'be skaruIha, tho ayatanu and
three tlrirrgs, t'i2.,
arklition, horvover. of an introductor5r ehapter.
tlrc d,hd,ttt, the soction expitr.ining their colloction
It agreos rvith tho Tibetan version. As tire author oxpltrining - their union
(sangraha), the section
himielf tells us in his introduction, this is rr,cornpen- and the secti'-.n explaining their
(samprayoga),
dium of liis oarlior work, Lhe )Jt1ri,rydnu.sriro, which is
acquisition (santanuugama).'Ihe first soci,ion
too elaborate and abstruse for geneta! stuclents. of ths nature of
ccr.ttrit a nrinubo doscripiion
Tho shorter work is a sirlplt exposition of the "
tLrc skandlurzs and the rest.under nine topics : ( l ) the
Viblii,srr tenets, while the lErg,'r is devoterl rnore
]rinds int,o u'[iic]r ou,ch of theso dhamtns is divided ;
to a detailed refutation of the tenets of other
teaclrers. Vasubandhu's lio,(a-Adrikd' ihself, bcing il) tlie roasolr rvhy only tlresc' divisiotr.* aro ostab'
rr sulrm&rv of the Vaibhi,silra cloctrinos, was llot, lislroti ; (3) tlio re&s()n rviry t lto tllr,o'rmas of shandhas
are trlso crrlleil the grr-rspccl .skr-tsttllt'cr,s;('1) tlie charac-
objectionahrle tcl anv follorver of tha,t svstem, tho
only objectiori beirrg tlirt'cteci to the proso exposition terist,ic foatures of t,hc,so dlurrnta,s ; (5) tho rc&son
ol'tire Kctia, irr rvlrich.come doctrines of the cf esbablislring these d.itarnn.s ; (6) the reason of
nrranging therrt irt strch ordor; (7) the rneaning
Saubrrrntikas arc torrntl incorporatecl. This being the
of tlrc ni-lrnos given to these dhartnus ; (8) the
caso, Sanghabhadrtr, cites freelv tlie k,i.rikr-lsof his
rnetr.ning of tlrti sirnil':s omplol'e<l in tlle text to
opponent, and explains tlierrt a.cuorcling to the
orLirorlox vielr-s of his scltool. Arrrong ths auuho- exolrrirr-ilre skondltus and the rest I trnd (1)) olaborate
discriminations rnadc upon sixLy cl,tcgorics, such
ritios rluoted tirero are the I(5,6mira-vaibhasikas.
Kdsrniras, Vina,ya-r'aiblrisikas. Yogacirrvas, tlro as tlro real cxisternc-e v(rrsus the faiso existence,
Ablt,idh,qrntak.l,va, I)hrt,r nzasl;tt.n,I,hct,Pra.iitaptipd,rla and so fitrtir. Under the iust topic, each itenr is
and the larger text Nyriyanusdra itself. treat,od rn a triplo process of presenting its rneaning,
rts divisrons and tho aim in making suctr an
At the end ol each of the chapters Il-20 antl The discrimination of c:.r'tegories
exanrination.
3l-40 it is stated that, this text belongs to t,he
itself r:onstitutes the innermost part of t'he repeated
Sarvistivdda sclrool (Ta,kakustr,,lP'J'5. 1904-5,
d.hunnas, ancl it is here that this rvork displa'ye
pp. l3{ 139). the Srivaka'
the spirit parficr.tlar to llahiivilna.-In
Tho Tibetan t.rrr,nslatiouof this work, the ' Chos r,6n&,^ .q.bhidnarma worlis the disc'timination i:3
mion-pahi mdsotl-kyi bstan-bcod-kyi tshig-lelrur- inatio v'itir a vierv to the establishment of the
byas-pafri rnam-pa,r b3ad-pa' by Hdus-bzan, existenco oi rJlt'arnr,(1s; bttt in this rvork thero
appeals in the Mdo-Hgrel (sfrtra) soction of the runs through ever5' itclrt trtr urtmistakable trend
'libetarr p. 394 ; TlI.
Tengvur' (Cordier, III, io"'u"a. r.erit,uncini the colicept of the dhunnaa
\o. 4091 ; A. C. Banerjee, Sarudstiurido Literahrre. &s existing retilit ii's, tlius leading t'owards the
1'p. 72 f.). realisation of ti,e r-uidliess af dlt'artnus'
T ,.
the
The seconcl section (of Pt,. I) clcrnorrstrt-r'tes
of
coliection of tlie rlliarntcts a,s vierved from the anglo
t.he irlentities in tlieir n&ture' Ilere are enunlerated
ABHIDHARMASAMUCCAYA, one of the trvo e'8',
eloven kinds ol'such inter-relations,
lastrc.s composecl by Asanga to sunrttrtrise it, -11'"
arrd tiro rest' The
epitomic form t,he essentials o{' tire Abhi'tlharma l...,11""tio., of chnra,cteristics
 ABEIDEARMASAMUCCAYA Irti AB HI D EARIYIASADIUCCA YA

lhoruugh iornprehension oI' tire.ro rolations rvill work is rightly ontitiedto be calloci a fully piannod
+riablt=r otia tr"r effer:L rirrlirnorrr-rlr'-u cori(rentr{rtiOn {ttstra.
of tl,e ruinri in ont'sl errnt,empl.r,liori of tlre ux[ern<rl
'i'he Ilurthormorrr, thore is another point worth
worirl. tnircL sertion riom,.rrrstrrrles tiro uuion
nor,icing. Tiro originul text of tho'Abhidlnnna
Llf Ltrt. dharrnas ars 1-ic11'{;d lrorn !lrt, ii.ngla of t,}re
, i ' . l l o r r , n c e g i t r t l i e i r n i i t u r e . I l e r e t l r r r ; rr r l , h o r p r + . : c r r t s ,!titra,, which w&s one of tho most important basic
texts of the Yogicdra.' scirool of llilhi,ydna
Bir torlri-q wit,lr whir:h to iiltrstrato t,hr.s.r:
n.9,, tlt+ir irt:+t:lriirir,l;ilil,.y rrrr.l tlrc resf.. Thti "rlatio.,u, fluddhism, has long beon krst and, wh*t is worse,
sigrrifi- jt" hrid nr:L been translated intir x111y linorun
u*nce of t ire rrrutrrnl rr.'sllorrrrivcriels is pa.rticuirrrly
Iang'tra.ge. Ihe fulahd,ydnusaigraha, a,lthougtr
rrotir:sntiltr in t,he rtrrity of tlre r.;rriotrs rnental
dhurin.u urr,I t,lrercfirro the ttiorrrr:Ah cornprohortrriorr
having t,tikon tliis srftra for its basis, furnishes only
r ; l L l r * s r . r i , J r L r i o l ) n r r ' i l l e r r i r l . , l , - ., r , , ( , 1 , , r l r r r l c r . r r - a n c t
a partiai represtrrrtation of its contonts. rr,s this
tile iit(r(rf-1,' f hat r(:dl)r-rtlst,:J tlepr:trci!ng
6[st.r'a was intended to interprot only one chapter
rrpolr thg
<rf tlre wlrol*: sutra. It is onlv in ilro Ablt,idhurma-
Jnrrrrlrrl dltanna ltilr t) tro rerrlit;' of tlroir <;w'rr. The
sarttu,(aqlJe tl[rt we find ir complete compendiunr,
futrrtlr ser:Liorr (rxpound$ the rneir,ninH of tire
rirat is, * conrprehensive surnnlu.r-r' of tlre positions
*er-lrristl,ion ot' tire dlt,urtnu rrlr vrewo(l i'rr,nr tlro
rltlvan<;ed in the lost sirtrt. u'itlrorrt lea,ving out
itrrtrqtlrio or tl*-rcrcfi,ite wlrieh in likelv to ocettr itt
a single point tiru,t clomuds extr,rnination and
the cc)urse of tireir eontinuous dovolopruent. Llorein, frorn tlto cllscourses eontaineci
jtidgrnent.
Here the urrtiror enumertl,tes tlrroo kinds of
in this siistrr',, especially frorn tltoso positions that
" aequisiticrr ". suclr &s those <;1' ths '. soods "
'I'hs are rrt varianco with those prosonted in tho
(udra) and so f,.rrltr. i.lrorougtr coriqrreirension
I'cgtlcilrabhilr,ti, iL is possil-,le for rts to draw a
of thoso relaticrrs q'ill r.nahlc one to relrain from
gr,rphic outliee of tho Ahltidhanna Sdtra' in its
reg&rding as docisive the rise and declirre of u't.rrldly
entiroty, tr,nd lrerein lies tho signiticance of the
dherrnas. Unliko ttre Srilv'ukavrina Abhidharrna -!r'ork.
t,ho ilree rlc;gnras relatr.d ri,Lrove (the collectic'n,
tho ttriion anri tire &cquisitioir) .rre hero applied The crriginal toxt of tho AbhidharnlclsentTtccdllct
chieflv to lrerlp ther comproireirsion of tiro void in In<ii,r. is lost (I,-rrr,6;mc.ntsin fi&nshrit rvore di.q-
r,overt'rl by }Lahula Sankrityayana 'fibot
nature of dharDtus. These {bur rnrrin sections in in
correspond to tho reprroted tlharnta,s in the l9:]4. The ma,uu$cript ig a production of the early
Abhirthgrnia. llth centrtry, comprising ebout tw'o-fifths of tho
wholo work. These fragments wero colloted and
Parr II, 7'he .lstertqinntent {uinihertltnl r,! lf ruth publishod in 1950 through tho effort of P, Pradhan,
(sutya), expounds the four tlogrrrrrs in detrril. The
ci<.rgrnaof suffering tleals rvith tho anirnated world
v'l.ro also restorod the missing portiorrs by ro-
trarrslati<,rns trom tho Chinese a,nci'Iibetan versions.
and the physical wr.>rld; the dc.gtntl of itecumtrlation
This is tho modorn edition of tho Abhid,horrno-
rvitir tho evils (kle.dcr) and the ktrrnas enhaneed
sanluccayq of Aoahga : Visua-Bharati Studies, 12.)
b.v theru ; tho dogrrra of tlostruetion u'ith tho
ext,inction of tho i ' l e u k y dharrnas " on grounds After Asanga composed tho Abhid.harma-
of tlroir ultimat-o reuiity ; and the dogrna c)f tho aoiltuccayq. a comm€ntary (bhdsyo) n'as written by
noblo path u'rth tlie effrrctivoness of the fivs his disciple IJutldhasirpha, rvho adclod numerouE
td'&ys, r'i2,. t'hg pro-.'isions and others, to stop tho eupplernc'nts to ib. Later, Sthiramati incorporatod
accumulation anci to lrrirrg about the rlostruction. the contents of both tho 66stro-text and its corn-
Tho noxt part, Pt. ItI, Th.e Ascertainrnent oJ tlte rnerrtary into an integral Eork, ttre Abhid,hurma-
I'aw (dharnao), presents a clotniled a<:eorrnt of tho Ea,ntuccaAct-ut1dkht1,i, v-hoge Sanskrit text etill
nieaning of'the I-Jrrddlri"t, teru,ching cln thtr [ra:]is of exigtir irr Tilrot. Resides. there rvrr.stnothor com.
tho trvolve divisions of ths Canon. Pt. IV, The mentary by Suddhrictrlrdra, but the origina,l toxt
Ascertainrnent oJ Atlttittnien.t (prdpti), is a discotrrso
i.r lost.
r,rn tlre various liinds of people \pndoala) capable Tlrc Abhidharntas<tntuccaua was trenslated into
of r:trltiva,bing and lho vari.'orrs t.'letr rlnrlersta,ndings Chineso in the 3rr1 year df Ytrng-hui (652 A.C.)
'l"tug tiynasty
lcbltisrnnaya) to be culti.,-at.a,i, Of the rlbove of t,he by Hsirun-tsang, entitled
rnorlr,ionecl, tlro tru'.hs are, tile problems t,hat tho Tu"cli6n17-a-4ii-iu-nb-thi-tun ('I'aishO, No.
ilrtctclirisrn airns tr,r soh'o, the lau- is tlie tenclring I ti05) in 7 f"ascit'ules. Tire conterlts are thus
t,ir*', lltrcidirisrn sots lorth to solvtt thern, and tlio arranged acr:ording to the opening suurmory
atttrinmorrt is the resrrli of t,he nractice in rccorclance vt,-rses,(ttdtidnu.) of tiro lif.sLra : tho first part
rvilir tire teaching. Pirb t,ogerthelr *ls il *,liolc, tircies *lon€r f<-rrrngtltc Portion, oJ tr'unrlttritental Secliona,
c:orrospnnd ttt the pirrr of tho resporrdin13 rll:arn:a- r+'itii its four soctiorus otr tire tlireo things. tho
oI t]ro Abhid]rarnra. r:ollectioil, t,lte rrniort and the acquisitiorr, standing
for tho forrr respective cirapters ; '*-hile tho other
Lastly, Part V, 7'tt,e Ascerk',irt.trt,ertt o.f Argurrren- f<irrr pirrts f<rm four <:lri.uptt.rs rr,nd aro categorised
tat'r'on (snrilco,tloya), explLrins t'ire -cix'i'olci nretlrotl of togother as the Portion oJ A*.:ertatrnnents. As for
r'xpouncirng tho tenets oi' srltras, e.9., tlieoretir:al cce ua -r y dichyd, i b u'ae
Stlr irrrmrrt i',t A bh,itllt ar t t t e I e t tt.7t
expositir.,n, and so forth, and, in connectiL\n $'ith a,lretrll. translatcd sis .r'eiirseariie.r, i.e., irr the 20th
!he ft,rrns of rrr.rking arguments, provides difforent
;'r'l,r of ( l l r i r n - I < r r u . n
(646 A.U.), rn the form of a
nte.lnS t o bririg clc-*'n tirit opponent in rlel-rilte, $epirrilte rvork orrtitleriI t]re 7,..t-ch 6 'r t g - u . - p ' i - l , z - n t o -
Tl,is as,:ertairrrner,t corresponda to the pa,rts of tsa-clti-lutt ('f irisi16. lio. I 606) in l6 fa,scictrles.
s',i.ri.ris:ng tliiarmt and conrpreir.rrsible clharrn* of Tlie corrtents ii,rn srrbsturrtially identical with
ti.: -\t,i.r,lriarnr3. Hai'rng tlius fulfilled the f<lur thoso of the translation of the Abhid,harmo-
lrilrctit-,ns ,-,frire Alriridirarma in its livo parrts. this Ea?nuccayct with tho two prtrfions sub-divided
 ABEIDEARIEASAUUCCAYA 87 ABH.IDHARIilA SAIIIYUI(T A

into clrapt,ers. Iforeover, &a the forrn of rt,s ABliinIIARMASAIiIUCGAYA-BHAgyA and the
comF()Bition is eomswhet similar to ttrat of the Abhidlinrm,cr,Le&ni trceaga- xyd khy,l are the Sanskrit titles
'la.myuktdbhidharmahrdaya. whieh is & sep&rate of Ewo l'rbeta.n Cransiations of an r:riginal Sarrskrit
'rvork devoloped from the Abhod,harmehniaya, commentary on the Abhid,li.arnw.sarnuccayn of
its Clriness version takes the title of L'.cq-clii- Asdrga, As Corciior roct:lds it, t,hig commoritarv was
lun. meoning Ea\nyuktobh'id,harmaeantucca,ga. originally j
co-mposed b.v I{" g;,'ril - b ah srer,s (.I i uap ri Lra
'llhis )
work afterwsrris beeamo one of or ligyal-pohi sra.: (Rrijaput:'*) vhc q'as none oilrer
the ten authoritotivo iistrae of the Yogiclrra t han Y a6orn i t.ra h i rrrseil. 1'tio .j tt h,i,'! l,,en rt r..s a rn uc. u :.t tE.
s,:hool irr pl*ce of bhe Abh,id.harmasdrruceayct hliagya w'as tr:arisl&ted into Tibc,i:l:r i:i-trJ;rl*rt.rrr& arrd
itself, arrcl hence rv*ls highly esteemed by iht Silendrinl-rc-rdhi -l' ildi*., ariri Ye-.,;es sie it.'orci!r-:r, III.
384 ; TII- No. , { t r 5 l i ) .
foliowers of llsu;rn.ts$,n9, arrd a largo nurul"rer of
eqrnrnentaries w.,re written by them. The eristing rl coniplrte nialrlscr:pt, ,if thrs eoinrnentary r,r,as,
.
oaee &re K'uei-chi's rVoJes om the Tsq,-ch'i-lur irowo;er, tbrtu'iat,eiy dilrcor-t.r,-.d in Til:ei; bv li,a6r_ria
in l0 faseieules *rrrri }Jsrian-f*n's Comm,en.to,ry Sa,nkril,va,ya,na. Lt is leuor.decl ll1' him- lrs t.he:
in I0 fascieules ; whilo other works, o.g., Ling- ,\d,nhttlryn,-t,in_ii,:uy,t li'crrr tirc:l J J,itiititr t;ru..-'uttil.icilu'!/u-
chiin's Cornmenta,ru in l6 ftrscicules. Chih-jtn's bhasy,z r;f' Y*$orrritra (JIitlRS. X-\i. p. iijr)"
()ontmentar.y in 5 fasciculos, Sh6ng-chuang's On exa.rn.i.rriiton of ttre rrranusi:ripu l,raiirad prarihan
Comm,entary in I: fascicrrles, Ytian-hsiao'e has fourrci. blrtlt tiris is a corriplr.te conrrnent,ary ol t,lie
Contmentary in 5 frrscicules and T'ai-hsien's Abhidharnn"e(r.rtr'uc(e!/{i anri tha,t oniy t}ie fifilr
Record, of Ancient Traces in 4 fascicules aro now chapter is r-'alied tbe S ah kat h u a ull r,.ii <:ay ci.
all lost. Furilier. act;ordir-'g to I':.rdhs,n (Abhi.dh,a,rm,u.
Besidos theso, bhe Abhidharnt.o.santu('.caya has a autnri c cG:Ju, p. b 1, ti te XI u hd r1dr :.r'ibh,i d.I t u rn t u -t amy ul; t a -
Tibotan version irr 5 fuscicules. divided inio saigili,-,tti,stru, rn'lriclr, is a lttrnmcnt,l,ry cri the
5 ehapters antl ontitled the Chos-rnrion,-pakun-Ias Mahd gu ruibhtd.lrurntit -sat'l11iti,-ldstr,z of' -.\sanga. is a
btus-pta, translatod by Jinrr,mitra together with C h i n e s c t r o n s l a t t r ; n l f t l r e , 4 . b i t , i d h . u r n t u . \ e n l lrccaue-
Silerrclraborlhi ancl Yes-Sesstle. A <:ommontarv has bha,1ta. llnnjio. horveve:.. rt'corils tlirr t tlris corrrrn;n.
also bs<rn translated into 'I'ibetan, entitleri the trlr5. .'l'r1n conrpilcri b1' Stiiirarnirti rr,nrl tr[nsiateii
Cho s-mrlon -,pa, k u n -Ia.+btus -7talt i b.4u,cl-p a ( 5 c irapters inco {.1}iiriose b1- }lsirl,n-tsang in 646 A.0. }Ie
'*'ork
in l0 fascitrules)u'hich was attributed to Jinaputra also says that iiris is wantirrg in I'ibetan.
Thus. if the JIa,hCyd,rtribh,idh,ctrnto,-sa,ngit,i-
and translaterd by the samo translat,ors as of th$
precoding work. The Tibotan version of a work iustru is a Ohirrese tra,nslaLic,u ot' Llrc Althid,iturrnu-
sa,??tut)ceAq,,!l'e a,re uonfi'onicd i,l'rfh two divergenb
that ineornorates toxts frorn both the 66stra
traditions &s to the authorship .;f tho origlnnl
und its cornrnontary is ontitled tire Choe-nmon-pa
commerrtary' : the olr$ rel)rcijentr:<i by the Tibotun
kun-|,u.* btus-pahi rnqnr-pet biad-pa, translated |y
rr orks v'hich nltriliuto this ii,ut,horsiri;: to Yu,Somiiru.
Jirr.r,mitra snd Ye-ies sde. and tho collation work
rras clono b;r Si-rna rgyoi-rntshan dpal trzan-po. and tho othsl: preserved iu t-ire Chineso Llanslatiorr
rvhich rittrihrrtes rt to ljf,hirarrrati.
Jinnmitra, t,hs trntrslator <.rftho nbr.rvo-montionerd
wnrks. iE"a,,q {r rlis,:ilrls of Sthirrr.matr's diseiplo llnd T. IT.
thua his t,rrr.rrsrnie*ionof thig 6[strn, ]rtr,d its lraco'
*ble origin, I'rom him, it r+'&strtnsrr:itteci to tlre
translator Yes-ice sde, Nirgadhvaja,, &c,, and thug
tho traciitiorr rvorrt on witherrrt interruption to
ABHIDHAR mAsAlltuccAyA_vyAxs yA (-NAMA)
is tho trtle as r.esi,orecl into Fia.nskrit lrorn ru 'Jlibctari
l3rreton, Chos-kyi clp*l-ba, *rrd Teori-kira-pa. To
translrt,tion, t,tre, Chos tnnon-9su kton-!q,s-btus-pahi
tlris da.v it continues to be regarded in tho t:dttca,* rnorrl- pa,r biu,,J'pa
\shes-bga-ba) of 1,iie colrrrnenrarv
tionel systom of the Dge.hrga-p{r scet rr,en, ftrnrla- orr Asang:r"-s Abittdfutr.itLu$atnucceA&. llhe authrir
m*nts,l tsxb nf the Abhirthilrma,. a work of equal of this c_om;nentd,ry w {ry tt g;'al - ba}:i sras ( J inrip trtra
*rrtlrority wiilr the Abhid.harmakoio-bhdsya, Many ).
alius llgyal-pol:i srrls (RAjaputra), who warr
r^rr:rtrlrRontntori*l workg havo boon written by ovirlontly none other than YaSriinitra (()orciier,
'Fihntnn nchnlnrs. Of theso tho best knowrr oneg IfI,
384 ; TlI. No, 4054). Iiris w,rrii was renr.lereci into
i!,r6 -Brr.gton's e hoa-rnnon-pa kun-Iq,s btus-pahi, Tibetan by Jirramitrn of India ald Ye-Scs sde
rrutrit=b.4arl, it'i-nr,a,h,ihod.zcr nrrd Rgyal-tshob's ( J fr t.lnascnu ), unde.1 auspices of' Circx skl on - ba ii i
lln,nm.-pn hiad, Ieq.g-par hiad-pahi ehoa-mnon _the
rni dtrari phyug (I)hamia,lirrlanareSvara)- ui. tho
r q qu -t t rtshr:hi ttri in -Vo. monastery crt I)pul
'I'liur-p_ri,
girri. Tlrrs ','r'r..,on lus
srrbsequerrtl-v reviscrl b1' Ni-rna rg;'ai-rrrtslrtru. cipal
Lti Crr'rcltc.
b z,rri I rr-r( $ (irv adh vtr.j rrSri lrhi:rira ) .
Iiegarding r.he rrr.lth<.risi:rp of tlre crrglrlrrl
IlinLrorlnerrrv : Gok[6]o, 1r. V., Fragmen,tsfrotn corllmeil Ljrr-\,' arrr-i tI SccoI].1 irirnsiat ion, see
th,a AbhirlhnrmrrrtltmlrlL'qlo of Asanoa' JBEAS. A I J T I I D I I A I T i I A S ' 1 } I L - CI . . \ \ - A . B H A S Y A .
It{II. Prg,rlhatr, P,, Abhid,harme$elnuc(:t1'tltf,o!
slas,ftqa, l'.B15, 11, Introd, Ou.yang Chien z PrcJace T. li,_
to tlte AbhiilhnrntflsarnTrc(ayq, eollectctl in tho
Frefac'r,t ta lhe Pordort of Stistro*. ItmTnrtant .lcri?'
tu,res oJ tlr* TriiitnL:4, }irlrrking, l{'130. Preface, to tln ABHIDHARMA SAIIYUKTA, namo of a rrorr.
colltictod
Hnrht1t1.fo1al1fuiJlt,e,rfitas&m.1.1,ccilyil, in tho existent tert or cle^*; of texts in '*hich tlto Karrnati-
I'rt:.faceato th,e Sdxtrw ol thc. I)hanna,lak,Sana School. blutiga hirtl l.rcerr irrcluded bv sorno schools (FI1*S.
II, p.5I).
Chiang-chin, 1941.
 A BHI DH ARITIA-gAil GITI.PARYAYA 88 ABHIDEARUA-VIJfrANA-KAYA-PADA

ABHIDHARMA-sA*cItl-penyAYA, one of ths title of this work &s " Abhidharrnisfakhegda-

E€v€nbooks qrf tlre Abhidharrna df the Sarvdeti- 56*ctra"" eays that the Aslctgranth@ agrees with the
vielirrs. fl is u,collection of tr.rchnicalterms arranged Tibetan. Eut, according to Banerjee. who states
i[ nluncri*tt,l grdcl from one t,o elevern in exactly that of the Abhidharma treatises the Prajiiapti"#aa-
thq s*ime fitonncr ac thc Eangiti, Sfr.tra of the Di.rgha tra only exists in Tibetan, this work does not exist
Agermn (ep, Digha Ni.kaya). Ihe defiritions and ex- at all in Trbetan. Consisting of 30 faseicules in I
pr:sitions in t,he Suitgtt'i-purVd!!o ore rrrore elaborate sections covering 44 chapters, and running into
than rflrcrse of r,lre Sari,giti, Suttanta n,rrcl whst are 554 pagos, this version is much larger than the
termetl Abhirihrrrrna rlefinitiorrs hnve been adopted later translation of llsiian-ts&ng.1
in this tr,,xt,. '[']r: ilt.;ns r:r.rnt;rinctlin thc Fangiti
Iaaryd.yq,a,reaiso rnore in lrrrrnlrer tlrarr those of the ABHIDHARI|IAVATARA -dASTRA, restore<l Sans-
Sahg1l,'i r.1fr.i.t'u,. krit fornr of the Chirres,rJu-a -p'i-ta-mo-lun (Na,njio
Aeeorcling Lo Cirinese tratlitiorr the authorahip No. I29l), v'hicli is a translation by l{silan-t,snng
of tlris hlok is ntL.ibute,! t,o $tlrinutra, the r(crl- of a treat.ise on Abhidharma aserilred variously
glli 8utro, r-rlt,lrt. I)irglza Agama on-u'irich t,his text to Skandharata (Ileai, pr. 83), Srrgrr,ndha,ra(Nan-
.ie baHt.rl br.ing al,;rr nttributcd to Seriputra. Iht: j io, No. I2{)l) or Skand}riltr (Moc. p. I42l). The
tiauskri t and Tr lr,rtrlrr trrr,tlit,ir.rrr vcr, lrt t rillu Le origilru"l tres,tise wtich is l,restrnrecl bo llr,,ve been
s, lior,'"'c
it to MalrEkaul,lliila (Ifnlrri Ko!1irilrr,). in Sanskrit is rro*'iost"
Tlro J bldditarrna.-su'tigiti-parydga is extarrt, in Tlre Chrnesc translation consists of eight, soetions
L]lrirrt:so trlnrrlutrorr orrlr' (A-1t'i I.q.m.o-thi.-i^,rynti1L- ftiadartha), {ive of rvhich eorrr}rinc to forrn f,he five
tsu-Iuru Iiunjitt. No. 1;!'i6). 'Ilie Sansl<riL or$inti aggrr:gates of existenr:e {po.itco,skuuJhu,} v'frile the
ie lost. rest constitut,o the threc. unconditioned olements
(tryasarTsl;rlos). T'rikon in their proper order t,hess
A fragment ol' this text is said to liave beien
sectiorrs are &s follou-s : r'tTpu, uedana, safi,jfid,
discovered in Bdrnit'rrn (L'Inde Classigtts, II,
sar.nskdra, rijfidna, dhdstt, pratisahlclnta-nirodh.a,
362).
and ap r at i sariklryd,-nirodlta "
L. de Z. Nanjio str.rtt.:stha,t the above work is rvanting in
Tibetan, but Cor:dicr(III, 398, Nos. 5, 4) mentions
two texts cc.rntaincrl in tlre )![do-Hgrol (Srltrn) of
ABHIDHARMA-SARA, or the " -Essence of the
1,he titls
the'fibotan llcngl'ur', tlro nrunes ol rvhich he has
Ahhidharrna ", tlt'tt,er kn<;wn uncler
restorerd into Sa,n.;krit as Ablridtr.,rnnd.vat,d,ra-
Abhidlnrthu-h,rdagtt-iu$ru vfir.s, rrs thc titie indi-
cates, a synopsis of t,he Abhicllrarrna
przr,I<aranir-nurna rrrrri lja,rasrtrmurr(j{tyil-nArna a}rhi-
of the Sarva-
stivddins l-iased probably
dliarrnrrrratura-{ikfr, rr:spcctivcrly. These narnos &ro
on tire Gandhnra, branch
founil in t,ho T<thoku r:u,ta,loguoa,s v't;il {Nos. 4097,
of this schooi. This worli has been presen'cd to us
409fJ). 'Ilie second is orily & comrrlentar.y on the
in three Chineso trarrslntion s (i Inde Clu.ssirluc,
Section 2134; cp. Nanjio, Nos. 1287. 12,!8, i294,1.
forrner s'hich. in turn, is perha,ps identical irr sub-
reconr;ior)s on which versit-rns
stnnr:e *'ith tlre ext.rni, Clrinese reoelrslon.
Tho Sanskrit l.huso
s'cre baserl are attributr,d to J)harma.(ri, Up,r- H. S,(;.
6[,nta, antl I)harma,trh,!a rr)specti t'ely. At'cording to
tho Chineso sourcoli the lirst ,jf thcso autlrols ri'<luid
havo live<l in thr: 3rd century, and Dlrnrrnatratu, ABHIDARMA-VIBHASA-SASTRA, A-7t'i-r'tur,-7t'i-
in the boginiring of the 4th centur-v. See AIJHI- j, o-,,1,,t-iitri. mmft&!ilt$|ir;i?*, is the Sanskrit res-
torer,tion of the t,rt.le ot a L.jhrneso 'r,ranslation b1'
DI{AIT}IA-HRDAYA.SASl"H N.
liucltlhavarman (#:(iffi)ittffi) ancl lao-tai (ff# ,
'Iakakusu
A. C. 437-439 : suggests A.C. 425-42i),
ABHIDHARIIIA-6ASfne, generalll- cti,lled llie 'w'olk
o1' a by Kdtl'Lyaniputra. It conpisted
Jfid.naprct.<tho,na (q.v.), is the r;ther rnucli later and
or.iginallv of 8 books and 44 seetions in 100
mttch shorter translation iry Hsuan-trjturg of the
fascicrrles. l)ut rl'as lost during the v'ar betweon
Jfrdttaprasthana-s&tra of Katyayaniputra. lt con-
the rrorthern Liang and Wei, A.C. 439. The hooks
sists ol 20 fascicules in 8 divisions and 4.1cliarrters v'ere collocted afterwards, but only lJ bool<s in
ancl runs into 382 pages. Thi's is the princil'ral iork Iti seccions wsre found ar:d rnado into 8:l fascieules
upon which the Sarvd,stivadins (who thus lirll rnnninq into 400 pages (Nanjio, No. I2b4. cp.
into tlie Ta-riki-ki6 category) base their theories 'l'akakusu in JI'7'5.I904-5,p. i26. Also cp.Nnnjio.
( N a n j i o , N o . 1 2 7 5 ,c p . N o . l J 7 3 ; J P T , \ . p r . t i 2 f . ; No. I 263: Ablddharmom,ah;ivibhasa-iastro).
A. C. Banerjee : rSrrradst'iuailaLiterature. p,. 55 ; \'.
Sogerr : Sysleriis of Buddhistic'I'lrcught, p. 4). ABHIDHARMA-VIJfrAxe-fAyA-PADA, or?e o1'
l,he seven llooks of th+ ALrhidirarma of the Sarvd,s-
ABHIDHARTIASTAGRANTHA,filFitr&21@Hrft tivadins. Lho Chinesc, Iibetan and Sanskrit,
-1 -p i-t att-pa-chiert,-tu-l.un., generu,lly Known as traditions agree in attril:'uting the authorship ol
the A,slagrantha., is tlv,'rcstored. Sanskrit title this hook to DevaSarman who lived in the lirst
of a (lhrnese translation lrv the Kd3rnira monk centrrrv after tho llrrcidira's parinibb6n.r (Kusha-
(-'dui nm& Sarishader.il irlong u'ith Ku-l'o- ron-ki of Pu-iiuanC I). According to llsrian.tsang
rrren. r:r A.L'. 383, of' tlie J iulnuprasllt'rn{l Stlt.ra this book is said to have been *'ritten by Deva-
Ll.\'. ol Katl-ii1 anipirtra. \anjio, who renders tho Sarman in a temple in -\yoclhl'a in middle India

1 lianjio No. 1273; cf. No. 1275; cf. clso JP?',S 1904-5;
pp. 82 tf. : 82 n. 2 establjshesthe title as " grantha'; -{. C.
Barrerjce : Sarua.*iuid.aliteraturt. pp. 54 f.
 ABEIDEARMIKA 89 AsstosAnurxA
(Ti-lhlii-si-vrr-r:hi of Hsiian-tsr.r,ng,V). f i is, t]rere- In rhe most namow sanso this wor<l was nndorst,ood
Ibre. presumed tha,t it was produced bcforo the a,g unof,lrt-r n&rne of the, Sarvistivdda, selronl.
Srtrvistivida school spread to north-wt-.si Itrtiia. irr the olcl Chinescr translation of tite ]Iohduiblwsii-
, The Sanskrit original of this book is lost. It, is iiistro. (Taisho, vo1. ?S, p. iJ? c), -i\bhid.hfr,rrni'krr
howover preservc-d in Chineso translation in t,]ie wa,s lncrlt iorred iu r-ino of tho i9 schools r.rrurnr:r'rll r:d
in tlrrrt ttr.xb. It isr rr:preis€.nted irr Chinese chararrtere
Chineso Tripil,aka, as A-p'i-tan-mo-shih-she,n-tsu-
asf{EH&l' (A-pi-tair-jen). Iri t}ie uew transla.fion
Iun, Tlts Chineso text rrrns int,o sixtt-t'rt volurnt:rs
of t,lristcxt. it ig reprosl,nredas F{ffitrtr-fi. (.\-pi-
Ullot.I, 53),
ti-r,m6-chi).4
'fLera,r-iriil
AEHI DH A R MI KA, sonretknss wri[ton a,s abIoitlhar - These bhjkstrs of variorrs selrot'rls
rnikrt-'l'l"ris n'orrl skrurrnod from Abhiclharma ancl in t,he seeond or thirrl centrln' of lrrdia, v'ho riro
meitns litorrrlll' "orro who is woll vorsocl in -\bhi- generally r,rilled Abhidi,ern,rkas. engageci in
dharmtt, litclrature a.rrd who has &n anrr,lvtic produci-nq rnallv voluminorrs Atrlrirllrtlrma v-or"ks,
'the
untk'rstantlinq of t,hs various lrrobloms of becarrse of sott,lt'd condrt,iorrs. ro(irliDb of eontri-
Ablridharm&." In Clrinose tra,nslation (i.o,, lun-shih bulions arr,:i ilro Drote(,tion of tht rrr:h as well as
those in porvt,r. Liboral ec,nt,ribr.rtirlns in easlr ancl
;ftflif lit., sPecia,list in Abhirllra,rrna) its Eeng6
br:,comil* wirler. ancl u'c ctm dir.'iele ii int,,r t,hreo rionat.ions oi la,rrr,l (farrn. forel;t, or sorrrcl;irlr(,'s iI
g r o u F r c :_ ( l ) r , r r s r r h o d o v o t e s l r i r n s o i f t o t , i r o s t u c l y wholo villago) v'ero mir,de to tireir teruplos. 'l'lroso
of AtrhidlrrLrtr'tr!, rt,ncl is .i+'eltrversod in Abhicl]rarma tcmples \t'ere oxernl,tod lrorn all kinrls of trr,xlrior,,
lit€rlluro, (11)one r+'ho rnot,e on :\1_rhidharma snd and olllcials of tlre rir,jir il'ertl prohibiterl irors
dovolopo<l llucldhism-o ontering therio ostatos. The corilributions in *ish
later rneaning, (3) ;r
devoteo of llalrrlv[na wero invosted irl the eo-orreirirtivs assoeiation rrs
l]uddhisrn. T]ro torur is
comrnonly applio.i tr-, tho schoois or teachers of a proviclont funtl of thoir ternpit.*. anrl tiro intr,rreigt
Abtiidharma literaturo, rncluded in nos. (I) and (:). lvhieh tliese r,"ielilcrl wrrs apnliccl for t,]ro gerrrr.ral
oxpenititure of tlie tsmplr)s. illrlreover, at tirat
ISeside.,stheso thxro meaninss tho worri w&s tirno there appearctl some r.ir:fr bliiksrrs who lr*rl u
eometimes appliecl b $Ekvarnuni liirnself. Thus numbcr of estales as their oivrr pirssr-rssion..
in tlre (rreu') Chinoso translation of f,Ialuj-uibluis,.i-
ddstrur. it is explainod as follows : ., In ancient Sevt'llri r-olrtrnitrotrs Alrlridh;rrm& u,orks bolnnsorl
times Abhidhnrmikas alwirys used to improvo thoir to tlro Slr','astir-irrla,.chool and otlror sclrririls.
studies according to the wey of Abhiclharma. €.9., -'li,ltit.llrurtrtu-tnuharibh.isu-i&,ttra, Those \r'ere
produer'rl b5' t1rua" blritrisusl rvho woro suppt,rted
When theSr havo improved, they would at oneo
by a stai.rle Llconomy.
absndon thoir formor studios. Now Sdkv&munr
beeamo & supremo Abhirtharmika ; s<-r*o hLvu r,, A rrotervorthv point reqarriinq tho '\bhidh6,rrnikus
bottor way of Abhidlrarm& than that given hy rvhich lras not hithorto recoivt'cl our altontion is
him. Therofore we ca,n corrtontedly follow lris way ihaL t,hey arei consistently ret'crred to in tiro vitrir>us
of Abhiclhama." works of llaliayanu as gent-.rol slxlclllators and
not as sper;ialists of Abhidhan:ra. In ol,hor s',)rcls,
b. n. V. Ifurti has tlefined it t,s follows. ,,Tho
we havs Ah,hiOharmikas both in llinayflna rirrd
earlior, realistic and pltrralistic Pitaso comprising
lfair5,yJ,n,r,. In Chirreso tradition, wo hirve nc'trrtrler
tho I{inavdna sehools--'Iheravrida orrd Vaibhlrsika
orarnplo'; that thig rvord wag used in itoth sclrt-rolg.
(Sorvirstivdda). This can be ealled tho Abhidher-
fn traditional arid conservativo lJutldhisnr tlre
mika systom. Tho Sautri,ntika seh<,ol is a partirrl
ibtrr scholars Dharrnatrfr,ta (Fa,-ehiu }f,f* 4th
modification of this ciogmatic realisnr. " (Central
cent.), Ghosaka (Ifiao-yrn t0.*), \ usrrrrritr&
Philosoph,y of Budd,hisn, p. 4.) (Shih-you Ef,), anrl Buddhedeva (Cliiao-tion
tsut this defurition should also inr:ludo various €X), wero called " the foLrr great, -,ibhidhrinnikag
othor trrr,ditional anrl eonservativo schoois such in the Vaibhisrka scirool."
as Dharrnottariya, Ilitrrdrayd,niya, Sammitiya, fn lfa]riryir,na, too, we havei similur examirles.
ancl so on. The following quotation from the (\Ia-ming,F;€). (f,rrnrr-shu
-{ivaqhoqa Nigirjpna
" Vinaya of Sarvdstiv6da School "2 shows the (1li"po
E€ffi|t, Ar1'otlcva #H) anrl Kurniirrr,li.ta
word in a broador sonse. " Lun-shih (:Abtridtrar- ('fung-shou_ for inst,anee, are ea,lleci the
ttt),
mikas) tlo their research als'avs in consultation four groat Abr irrl lrd.rrnikas in r\{ahirydna B rrrld h isrn.
v/ith Athiclhdrmikas and not with others. In the l"ollowing aro tho ten gre.;r,t Ab}'i<ihermikas in tlre
case of I'a-tzu8, too, it is tho s&mo. " Vijitdrravlula sehool, who wrote the arrtlroritritive
Fa-hsien wrote in his itinerary (kao-s6ng fa-hsien- cc;mmon t:rries on Va-.r tl.randh'.r' l Trl zit.s; i l: Lit' i i i 17;t t i :
q..!r1ang H{gi*tr€) about the pra_etice of Gunama,ti (I0-liui t. ,tl0-50o .\.('.),
1H*.
Abhidharrruktr,s, (ctrap. on }lathura), tliat Abhidhir. Stlrirrr,mati (^-\n-hui 4ff, c. 170-i)ttt) -{.f-).),
mikos rnaks offorings beforo tho_ shrino of Abhi- Nrrnrlit (Nrrn-to lii.":Z , 4ju-530 -\.C.), l)irirrrrrtr,pfr.ia
tlhanna stfrpa. In this c&so Abhidhirmika is /Hrr-fa FFtl. c. r.ir'-561 A,C.), IJandhu3ri i( lhin-
not used nB a name of some soecial school but as shens ('itlsfl6nn iHuo-piep
i2#\, ^.flt),
a general term for the spoculators in Abhidharma. Suddhacar,dra (Cire.nq.r'uel: .i,rl ), \/i3esa,mitra,

l'fa-pi.po-she-lun ()tfitrJ,iR) trsl. by Ilsrian-tsang, 4 I'aisho, vol. !i, p, 5(l b. .{lso see ll" Watanabe : Studies
chap.105, on the Abltidirarrna Lrterature cf Sarvlstivida IJrrrldhisnr
I Yo-pu-pi-no-ya (€STtHtlB), chap. 13. ( i n J a P : r r , e s eP ) ,. ? 3 1 .
3 E:F tit., ron of rllrarrua, dlnrmika (?). i lI. -\akanrura: Eeonomicai Ethicg in Early Br.l,ldhism.
i n J : r t n n e s c .( " : h L t - s r r" . \ t r v . - I ) e c . l 9 : ; 3 ) . A l g o 1 , . T o n r o u l r L s r r:
Studies oo the l,conomicirl 'l'houehts in lJuddhisrn (iu
Japanese).
 ABHIDHYA 9l'r ABHIJJEA

1 5 i r i r i , . 1 - ru L,iE), Jinal:utr* iShFng-tzrr W7;, dei-,endingun thq part,ieular senseiml-.ressioncroaterl

and Ji;-tnrrc$nLh'& (Clrrh-ylieh ffJj ;. and things ccgnisabie t;v each such songciousnes,;.
-{,s the abovei ciuotations s}ro\xi us, tho rnotrnings
H. S. C.
cf Al.thitlh:lrmilca *re various. fi;s origir. wtts itr
tire a,ge of' Sakyarriltni ; i*tcrr lt c&mo rlo*-rr -to Lho
periorl of I{aliiyina lluddhisrn. Here !1'o ()il,n o , t } r e i " c a s t i n g o f s p e l l s"
ABITIJAPPAI{A
confidenlly colrclu{lc tlrat :\bhi<iliarmilia is \{'As classihsd i:r,' tho lJuddha &E a low art,
e generel rralne csi .ltucldhi":t l-;r:ecnlators (.tz't"ucthana-ui;jJ71i1ic[ i:r ,iuch ih wu,s ri:cogniscrl as
engegerl in rcsr.:+rr:lt ltt r,lttcttlrrtrt tite tcn,ching of r-lncel't,lr;i rvrorr{ rrrr}a!rs,rf liveliliocld (I;. I, ii. di,t).
'.I.
Budilirisur. l,r:ir pr;sitir.,ir il tirr: iiistor';g of Iridi.;n
rcscrtrlilr-'"- tir.*t ()f ti:e Scholastir:s in In ths Ilrahmajdta Eulta of the Digha Ntka.g,a
Jrlrilrrsoplil.
rire hisiory ol liu.ro;roi'o -furd as irrthe llucjrlhri rneutiont; i,n'o sirnr:iijc tbrms oi casbiug
lrhilccopli.y.
I,ir{: tirisrl at t,lrc Scltq;l"lslies Llrt:;' w$rr} abt:,rrbed in spells u-iiert sl.tesiiirrq <.rftiro utinor details of mere,
t.lre r:urn1-,riicrrt.r..r.,,i1:teciri;itiorrs, rrhicLi Llave u3o rnor*iily" of v']iicit tire urcr.lnverte,i man might"
t,(i sr, rrew lr'rcvelnnrlt u1 Ii*irly6ua. Soe al,sor:Deak wlictr prilising tho Tlri,th&g*ta,. Tt.ey- aro
Au u Tultitll,\ll K .tt.,AIJI{IDH:\1IMA. lwtthabhi;rtppantr l.a'idka4'najapDariu, both of vr'hich
aro tioscriheri in i,he comrtrerrt,a:-'r'irr flrt. foiiorvirrli
s. Ii. nxanrrer (.f)A. I, $7 ) : I t qtt lrabh.tju,7tp't,rr.
u is t|e' c{rsti1g
of a speli for tlre Furlroso r,f t,u'isr"ing tho hancis.
!V hcn rlirs spcli is rl:ui;t.:r,.l,.i '*'itfuin a, rang$ {:rf
ABHIDIIYA, uove',ou$rJe.ss,uno of iirc t.itrt:e ui;ti,sitl,t se./eri fer-rcI'rom & Irr'rson, lre tivists and 'blrrusts out
'ilie Iiis iiarrds. Iiapnqupp,'r?l,o ls;t nrngit incanl;ai,ir:n io
lcerttutltuthtL. ol' rrrincl i.Ui.uu. i, .t0i : jloi. 3l;'
See AUH.IJJIIA. lrreve:lL scurrcls frorli beirrg .ltetrrd. ]Vhen & pcr-$on,
ha'r'ing cast' ulris spell, s5re:rksa,s it, suits hi:nseif ia
ABHIJANA SUTTA, a tit$,c..ritt'sL'sztiti t..r i,.t1-i1 itt.rt,,!t a corirr of' .liru', his opponent, l,reing ttnal'rlo to hea,r
prc'aclie:cl by thr: Brrdeilia al 5ar ltchi i5. xsii" :Z'i). il rlrat is s.rrj. r;u,nnot rnako a,,1&dequAto reply.
declares that r.xre cunnot {ubhabltcl put .u} eu,l to
'I'lrr: lSudcllia, as q'eli as liis disciples refra,in frorn
suffcrirtg without, i<riowing, curnpreirer^ding, lieurg strclr iorv arts.
dat*ciretl lrorn and aban.Ionirrg oticlr of tho livtl T. II-
a,ggregtrtl:s of existancu : nuurcly, rniitcriti form
\rfipu 7, Ii:clings (ueduru), ptrcepts (sattitci l, rnental
Iactore (-sunktcura) arr{ ron1;ctousne-{s (t:iit ir,una'). ABHIJATI, a thot>r',rheld by certa,irr corttemporaries
llut' if one knov's tirern. cotnprehertris tlrt>tn. rg ,lf tire ]Juddha <rf species oI boirigs or cla.s.sogof
dotaclicrci from t,lre'rrr &rril obarrdons, tlt,lttt, ono rrulriliind. a t;uunbcr-t,heorv io l','hich has also
cttn \blriltboj giltr ritl r.ii sirffeling. Lvt'ir li,rruulati:,,t by the ljuii.liris,ts uncler tbe ssrne
' desrgnu,cic;n. Sr-.oCIIAITAIJHI r-tUTTA.
B;' the tcrrls 'lirrorrutg' an.j 'coinprciierrtling "iA'IIYA
*hat is lfleurtr, is tlr:rt each of the aggrugiih;s rnust
ABHIJIT (11, nreaning tiro " Vic-rorious One ", is
be tlrriroughly exarnirl:d er seaiched in orclc'r tllat
the name cri'a fornrer liathiigata,, occurring in tho
this rnay rrxl)()sc its utter insrrbstantialit3' trrrd thus
Ilchubtitlclhu t\i1tra (Sutra, oi' tho llany }3uddhasl
nrvakcn oue l.u tiic ftlct thrit, each cif t,hem is
of tire ;\IalLduu.stu,1fII, lii6. J3 ; also 14, lv1tu"" ttr*
imporrrrtr,trcrrt (,tt:ticci.t.), sorrci"v-li't:ugirt, (dukkh,ul,
toxt rcads " Abhiji "1. It n'as saicL by the Sage
*i,nd soullcss \6tLqtta). -tlaving tirus oltetrtated ono's of tire Siit;.ans to Ananrla tira,t the TaLh6,gata,
.ralues, tlre DexL liiurg t.) tio rl'oui<,.i be t"o ibsier
r,/) tho'Iatlrdgata
$:1lir prociairnod (r'ya-1irlr.s r\bhij rt,
{r sclrbe ol tiei.aolrlnertL tll&t \r'oulri gr:r.,,iurlliv lea'd rviro, in tris turn, proclai.rnod ihn 'fath6,gatl Jlrra-
tr-r'r!ie rj()rnpieLu :lbu.itcloumerrt' of eat'ir ;.rf tiitl
varuitama,.
uggreg*tes.
Accorr-ling to tlre cornule{itsr.v 1S'1 . lI' :J04) th.l ABIIIJIT (2), n nronk, a forrnt'r incarnation of Saky,i-
substrince c-ii tliis sutttl ooncgl'115 l,1it-r thatic klro\vr'. rnuni. As in tire case o1' the rnonk Abiriva. it was
iedges gitso.partitrid) which consist trt rhe krrow' prophesied b1- tho llxalted Sarvdbhibhl ihat he
lcdge thut thc sirlrjt:ct itas beerr ktI,r"tti or un'lleir' t'onicl in the future, in rr. irunclrorl thousand rvolid
sLr.rcrci (fidta-pitt it ireZ), tiru Lirc, rvierige that il iras ages (haip&s), bocorne .a Ta,rhlg&t&: an Arhan, a
bc.err rigirtiy o,dJutlged (liruna-Tturiit'it'ti), .ancl tite p e r t b t : LB r r d o ! r a , s a l l e x i . S d k y a m u n ri M h u u . I , 2 . 3 . 5 ) .
krrorvlerlge thrtt rt lias beerr rbartrJonerl ('pultutttt'
pariitfial. Tlier t'otnruerrtar.y also .,rbserves tir.rt rirt-r ABHIJIT (3), narne of one of t,Iie sevcn corrstell&tions
'
lirst oi these is denoted by tire term ' krto* ttrg rn the western qur.irter, whjcl:. s'ere invoked by f,|s
1ub\iijuziant), the secc,rrd by tlie terur (totltl)relrt:rrtluig Iluddha to guard the merchauts Trapuqa tund
ipo,rt1urutry,), u'hiie ihe third is denotcd l,'r' tirt; twil j3haiiika, shcruld tirey happen to go on .ilry brisir:ess
expressions ' being detactied frcttn' luiru;uyury1 to tlre western quarter (]Ihuu. III. 3t)8.3 ; ttbhe
'
arrd 'ri,ba.ndoning ipajuhuqn). ustitilrc bhijicca l Jones trsl. III. lllii : " Ilhiji ").
In forrn, this sutta rnay be corrtpared wilir thtlt
T. Ii.
o{' ilre two i'arijan* Eutta.s tilso ot' t!v: SuTryutta
)iiku'ga. (xrxv. tli,27) rvlrich rnention t"t't itll lsa,bburnl
t,hat or).o must likewise knou', cotnpreirend, be ABHIJJHA, covotou$ness, montionod as the l*s!
detaclrecl frorn and abandon. in order to rllrtke iur irom in a long llct of 100 s-t'nr:nyms of lust, (Iobho :
'I'his
en,-j, o{'suffering. " &li " i's sai,-i to incirrrie ull .Dhs. $ 1t159), tho root of all ovil (okrunaLumfr.Io),
the six $ense ()rg&rrs, tiieir corresportr.linq objects, although n&ny items of this list are mor€ descriptive
tl.err pofuits of r:,rtrtact. tire rcsultiriq corlsciolrstresg than svnonymous, o.g., that rrhioh errllnaroe (jol,ini).
 ABHTJJHA 9i ABIIIJJIIA

: lrat, lv'lri,'h lcacis tr.r ronotved oxi!lt{,-nca (bh.ar.tane'cti,),

r t l r i l t , ro L l r u r i t , e l r r sr r n , r n { l r e } I o n e r l r l t f r n , r rs y r r l r : i ( i c ,c . . j . ,
.r'ftr'iuF (r7,sri).tliirsL ltu.nlul), hinrlrarrr:'-r (niuaruqr,a),
l r l l o t ' r : r ' l r i e l r i n r : i r r i J om a n y i i t l u ' r k i l r , l s i i r i t r r i f r o r n
i,i:\ arl(:iIr;r)e-ig.

, l l , l 1 i " ) . l l r , 7l r i & 1 1 i n l r ' l i s i l i r n r i o r r of' l)rlrrtlng lti-r

. 1l ; t t q t . s l 2 t):,{ J n s u r n i i r . t r1f.i i i , l l I l L Ii i ' ! v ( I ! ' t I r I ' { ) u i i l ri ( , r i g r r ; , g ;
' r i t l r r l l t g l i , r : 1 . r , t r t o L r i . r i l a l l . r ,t -l r. n . ; r - r H l r 1 , l i r : S r i r u s : l i r i t
' r t r r t r t r i t l t i r l l t , l l t r n ( 1i ,f , i s i l , y i ' i 1 ' 1 ' ,f1r o r n r r . l - r h -i ; c l h v r i , i . c . ,
t r ' t r t t r l l t . , i t li n l t , ' l t t s r ' ; L i ' c i tf , l r ' . ' t , , . il t u t r b { r f f e r ' .

\\'lrr.rir.r'r'r" flr,' t(lr'rr'r iq etlrl;rirlnrl, freqlrcrrt,it'

r f r , c l ; i i r r r i l y , r r l t - r i r 1 r , ' ,,ri.r . l i l r r F , it r - r n s r r . r ' ci o t i n r l i ' o r
, t l t h i j . j l , i | . r ' r i l t . t , , t i : . r r ii . , . i 1 1 1 1! 1
a t l 1 l t 1i1l r, r { } i i { r ' . ; 1 . ./ ) h , r . 't't,.'
i t 3 l ' i l ,r i l l r t : i ! J l ) . r r l r r ' r r l l r i . r \ ! ! ) t r ' f r l t s i L r r r i r . l c n t i c a l l , r ' * ' . , 1 1 - l i r r , r r i . rl r, n ; l o f ' t r i , f ) { \ i l , t , , } S { lr r t l t r , o n t h o
,loscrilrc"l rt's grcetl (ir-'l;,t',r1,1rr., \lubl.titort,r';, I't;L- f " t r r r r r r i i r i r t r r s r . , f ' ] [ i r l l f ' L r i r i , , g ; i N t t t i T i , t r t l r , i r o , z, \ ' r t t t u ,:
I rrlness (l ubtltit tdtt), infrri 1rati'.)11 (s,7rd,7o), t'celing of I ). 1I. )'..)( ) ) . rvi th it s titr rrfrtlr l rlir ) lh(){ l ef corrt r.rnpl tr,tinq
rrrirrt rr rrt ir-rn ( siir rtj jrnu| ,\. p ltssir)ni) t,o IrrL.l)orsessiun t l i o l r l , l ) ' , i i r e l i n g s , c o n s c i t ' r t r , r n e s sr i r r r I r n r ' n t l , l o b i c r : t s ,
i arTraj.iitttttrt), <'or-ut,,.rrrsr)cs:J (rLllll./J/rrZ). tiro rc)or. ()f , l o s t r . p i I y 1s'r' ;. t r l l r ; l t t O r r t c r n p l a , t i l ' o t n o r r l < , r , t , r r , l n n . t ,
' r,'ii (,r,f iz.sglo,titul, t l, t , 1 , . : i i r l ) ' r ' o r r r l t r ' . l r r ' r l r l i n qr r , r t r lr r r i r r , l f j r t , l r t r , v i r t g o v o r -
i'()ln{r irr t,}ris rv,rrlrl ccvut()rlsr)i'ts {[n,l <lisbross
13rrt', altIrrtrrglr t ir,-' <],;r,-riTrtions &ro itlontir:o].
r t r v i l l l r o , . , . ' , . , , 1 . 1 1 ; , 1l r, r s r ( ! , ' i , 1 1 q 1i1. , 1g r : o u p ( ) ( l \ s r f r l r \,, i n,r.,1,, / a l, ti,'e rsfi| 1i.i i t,,,1, -tle rt t.'t rt,t s.rrzril.) .
'flrrr,t
trvo ol lrt'r <:tlrr*r's ril' cvil irthusalt,ituttt), viz., lrabo i r r t l t i . r , ' , ' i i r l t i r r a t i u n : v i t ] r t t b h , i , j . 7 L rr7v , t t i r r d
1t/,r.tt) tnd rrl)tlls( n(\iqn\itnlt,a; rrhrrea.s cov'clousni)-qg S r ) l t ( 1 r : l s t r . ' l r itv l l 1 ' p 1 . f l ' p 1 . 1 ptr. ,J1f/r! , 1 ) ! t 1 , ( 1 n e .O . 9\ .' o
{ (f2(, } t , h e f
(ahhi"jjlt,7) is grc,rrpr',1 irs a bodilS: t,io (kdyagq,ntho) t r - ; r e . s a l - r l , i i : ! ; i t . t r .i s s r g n i t i , : , r , r r t ,i*r , l r r l t l r o : r p , r , : i f i t i t , . v [ ) o
tr.rgetlrt'r rvitlr iil-rviil, (r t,7itlda,), tlr,. rrontilqicrrt c-rf o F r n i r t ' t t i t , i( ' 1 ) l l i i l { ' 1 r, r , - ; , l i . s t f t } : r ( r i r . r r r i J l , o . 9 . 9s( ri l. lr l . ; i t s
r i t r r r i l i s r r r ( . s i I q , l ) l ] , t l , t - p , 1 1v ,r 1i i i . s u ): r n r l i . ] r e i n c l i n a t i r - t r r l r t r r : l r l i & r l r g l t t 6 r i , 1 l t l , , , . 1 i i t , i i r r 1 - r l t r t i ' r ' t l t y - : ire. i q t t l t , r t . ,
t o t l o g r r r n t i s e i . s u c r r i t t h i n - i t ' e g i t ;I ) l s . S \ q| { , ) ; 9 * n t l I I J } { i ) . t f t o r n o r L t g r . ' t r - r i r l . q t ' t , ' , i - y : 1 1t i t r r l r n r t r r r t
-l'1,rrs 'f
i t ' o n r ' i s i r r t t , r r t o r : , { i I - f e r e r i itt r i , i r i n , o n o r n i { i r b i r i s i . ; r r , l l t h , r r r r , ) r L -I r. o r n i te l i . r l r L . ' ,i l s t l r o r O & r o o r r l v
sn.t' t lrat, lubh,t is; grtt'. i ,:rrrrsi,lnrr',1 as rr, r:ilr.tqr:frorn t i v , ) t n c r r l r r , l s t i r t r . i r r ' l r i t r l r i l r r ) t r . r : c t _ l r n p a r r r r ] ,bj y
rrliieir ftrrtlrcr cvil ,1pi5r)S, tt'lrr.rr;:usl ablt,rjjlul i:r rlisfress (,1;tttLu,it,L.r,ttr,-sril1r111117,,1. ;tn(I t,hoy it,ro.
c o i c t { ) l r r . r i r , ' s sc ( ) n g i ( l i ) r ' , ; , i l r i r r n i r r l i c r i t o r l t e r r t l o n c v . r u e r - r o r t l i n gL r , r i , l r e . \ l r l r i t l i r i l r n l n : r v r c w , r o r r t o r l i r r o r
l ' o r , t l i , r r . : l a s s i f . r ' l r r gt c r r r i : b r - r c l i l r r i e ( l c a y a g o n t l w ) i l - q s o g i l , t r r r . tt v i t . l t , ; ! r ' n r s i r ) 1 l p i t t i y l t u - s g 4 t . p , L t l u t t q:
i s c x p l a , i n e r l a s t i r a l r v i r i l l r I r i n r i s t , o g t ] r y s i c a , le ] i i s t o n c o lri.s. rt 4l lr).
'lritih,
in repe:rtt-rl rorrtrrL.; o[ b _ 1 'r v o y o f b i r i l i l n o 'f
c i e n , t h ( D h s A . p i r . . 1 1 t ,3 7 7 ) . l r L i s . w ' i r t n c o v e t ( ) u s n e s s ( o h h , , j j h , , 1 \i s r n e n t i o n o r l
i r r t , l i t r s r l t . t i r s s i r l o i . r r -s i r l o \ & ' i 1 1 rt i i s t , r e s s ( r l o n t o , t t o . s s u \ ,
f)o\-etouslless (,l,lrlrryllrl) rvoultl oppear to be a it rvoulcl rr,J)peirr ils it' t irol. 1,r tircir: sFrccitir: fiolds
r1()r't) &dvtncetl slrlt.e oi- greLrd (l.obha\, for vin aro ( r ) \ ' r ' r t i r r ) s i l r r r ( J g r o u r r t l . ; r i r { r o o i l ( l , o b l r , r t .i t) n d l r * l t , r
t o l r l t h a t " c c r v t t t o u s r i r - , s sn l ' ] & n s c o \ i e l i n q : { r p r n c { } s i : l l o s r t ' 1r r . ' s [ ) o c t . i v o l l 'd o i r r i L r l , ) r ' o [ { t ] ! r o r i l l \ ! ' a y .
of inclining tc)$-a,r(ls l.llottrer's proparf v wllen
'l'ire
c()nfronted rvith it,. 1t lras t,he clrri,tr,r.ct,orisbicmrrk trirsrrtlco of c{i\-f't,oiISneBS (t:iqatqbhi.ijh,ll
' A l r ' is the ireilr:,rfrrl silrte ct y1'1 i11'l reiluir.:rl iirr & lnonk
of tirinking, I q'orrkl this worc rnine | As
ofirnco it is srnall ()r grr-rir.t,.as in tho (.:rlsiJof thefr,. w i 1 , t , 1 f i , . r l r i s r < t ' . r n r : ol i ' i r l r r r s - g r r t , i i t ' r i 1 g . l r t s g o t l b o d
Iis t'.1'o ooustihucnt, fa,,:tors aro : irnot,hor's property, ilirnseli'ir.t, Lh+r foot oI i! rre{\ to etrqirge liimsolf ir-r
oriti i,lie bending ovor of, onesolf. Tlrouqli greod for rnindfuiness (^U. IlI. 3). ,\rrti rvit,Ir tliis, wo geotn to
;rn ohjcct, rvhich is another's proport.,,' iras arisen rrrrive ul t.l;rr rnor&i irnplrca,t'itrn of covetousness
\loLli,e lrppqnne), it; itroog nob rec€irvo t,he distinction .rs a.n tt:(, of covetirrg, u'irill t'ho philosophic irnpli"
,rf'bt'ing a, fuil eorrrso oi'a.r't,ion so long as one tlo,rs crr,tion :is l, lTelreral root o{'evil is rosorvoil fbr groed
not bend ()vL.r il, saiiinq. ' Ali. rvoultl tliis rvere rnino I " (loltir.n): " ..\ltiiough olirers rtt'ty bo covebing. rvo will
''
t l')h.:;,4. I0l ). Ir is tirus tlie bontlrrg o1'{rr of onoself n()f c<-rvt,,t, (Jtu,a ahhi-j.idlil' bitq,uissanti, nutycltn
,attatlo purtn,ltttanr.r) u'lri,:ll gir-es to greed ltoblw) cttha a twt h I r i.'ij &1,0 b hou is sr7rrt o : lI. I, 42)'
rirr-' frill grolvn 'Jiatt' of co!'ot,ousfress (abh.t-ijho). ColeLr>rtsness i r ntr.tttitrntltl &s ttre firsf irr a
,\ nrLire obvious r,,rrtllcl coi:irl ir+ rlril''r'n bqfrveen s e r i c s o f t i v t t r v l r r r : l r . i n , l , l . r - l ' t , i c t ni.n c l L . ' l e s a r - e r s i c n
1 ;,,. sr'.)frps lobha-rlasa.ni'thrt -
and. al;hij.jtul-t,ytipida- 1 y , 1 ' 1i t. 1r{ a \ , s l o t l i r , rr r l 1t r r p o r ( t h t .n a r r t t d c i l i a ) , e x c i t e '
,,'irchudi!th,i, ryhcre hotlr sots &re irnir,i('rgor.rswiti] rrlen t, i ulll \\'o r r-\- !.tt'cltl,h,ncca,- k u' lck u cc d ) iurLl perp iex i t Y
'.i,r< siight difference, that ihe lobha-doso-trtoh.a tt"icikicch,d). rvitlr tlrt- irlerit,i,'al f','rruLtl;r: " Putting
-'rrrlrirrarion &ppeB,rs to trer morc general : greed
-'1,1i a\r/&v cr)vetottrirltlss f,,il t,lio x'ot'1.1. ir,' lLr-es rvith *
.,;,i rrs againsb lvst, (a,bhijjlli) : htrte (dosoi as i i o a r i t l t a t ' l i t r , n l < t - . r sn o t , . i l t t r l l l r t r r i i . ' s h i ' ; m i n d
:-<,ri;>t ti\-erslon (rtir)ped1r\ : delusion Qnoh,ai as 9 f c o v ( : t ( ) t t r , i r l c s s" i . . r . ) , 1 1 , 1 i1i , t i , tr ; ; . ! ' t k e pahr,tyo
'i!rrrs
. J.'.il:r rvriift$ r,'iews (trtii ciwditt^a). covot,or.ls- ,:igatdbhijjhen'a cet.L,s;i t i.tt,tr'tt t . ,ft1111. jjlvtitl,t, ctttam
:.. \ 'j,'ttlt,-i.iit",i')is rnore spt:r:iiied, lnors intensiiied, pitri'soclheti t D. I, i i : .\ 7''71'1 itio-phultt' fiutto)'
r.,.J,. :' B5r get,ting rici cf ..iresrr tile hindrancer-\'iIich

--\ ,iecisive dis1.,iric,ti,:n betu'er.il gree<l (lot,ho) an,J .lefiie lrrrnd antl rve,,,kctt lnttririvc rl'isdom--aloof
{,,\'..i.\rr,qnecc (abhijjha,) is farrntl in th.: Sarrcrnti- f i ' o m p l t , r , s i t r e s t t f 1 f 1 r ' 5 r 1 1 1 : ; + ,r'rSi o, c l t f r o m u n s k i l f u l
ir:lli Srrtla. g'here cove[ousnoss rs mentionc..r.l &3 r:t,&r,os;f- lnintl. it rnonk entr.lrs on an(l abides in the
' ,.rnskiil' {rbhi_ijha aku.sulaim) and greed a.s the. ;'orrt lirgL st,trqtcl'rrrental etbsorption . . . " (M' I, p.l8l'
'
'.:''rrnskili r l o h l t , ,<
' t t l ; ' u . s , t l a r r t f t l o m7: I . I . 4 7 r . Cilalt,ttth,i prtrlopama Su.ttu^ No. J7l.
 ABITIJJEA
This series of five, in which the term covetousnogs
(abhi,jjha) is irequontly roplaced by tho iclentical
een;rrrrl Lusb(kd,maccltanrJa: M. I, 60), is collectivell.
referrr:el to as the five hinclranaes (,tct,fi,co,
n-auo,rarv3,ni7,
for t,lrcv ple\/enl tlie arisir.rg of good thought,s by
wey of obstrur:ting rnenbol ahsorpt,ion ljhana).
I'he irrterchar:genbility of covetousness (abhijjha\
ind ne:rrsua,lhrst, (kfitftaccharrdo) brings into further.
relief tlrtr spcr:ifie diffcr,:nce of covetousr rcss(o,lthijjhtt)
from t,hr-rnioro general greed (Iobha).'l'hrrs we find
iust merrtionr.'(l il.i ;:, fi,-ttcr (su.m,yojana: S. V, 6I),
brrt grc-.ecln$ u, deiilsmant (lcile-*a) wlri{ih is moro
Eerrernl tlrrm rl cpecific obstnrciion, End which
apTrcers l'i,ssilrcll orrly rn th+-llutcr canonical bool,s
(i?ii,r, g 15.18).
As a spcrilic ar:! srf imrnora,lit,v we find covetous-
flLrr-ris
ru<-:rrtiorrrr.l
Arrlt.rng tlrr ten unskilful wrr,ys of
ircbing (Iasu aktt^valukurnnte.palh.A):threo irodilr-
er,il actions : killing, stcir,iirrg, turc.Jntrolltrrl stlxual
indulgence ; tbur c,ral e'rii actionri : lics. slirndr,rr'.
harsh speeoir a,nd gossip ; tlrree ment,al evil ruci,ions:
covetousrress (abhijjhA). avcrsion (.-11ri1tut.lu.1 rlntl
wrong r.iervs (.niccJtq,ditthil. These ten aro ven'
freqrientlv rt:J'errtrrlto rncrcl.v as the ten unskilfr.rl
actioris (drt,srr,aku.salani\, lr'liore*s t,ho aListilrenc(.)s
tlierefronr are the tcn skilflrl a,ctions.
What aplre&rs to bo a,mero corruption of tradition
occufs in thc substitutiorr of at,iduu.. ignora,nct..
for tiio lrslral abh,icltld,cor-etousne"", irt it" Sanskrit,
forrn (XIht'u,.II,99, 5-l:). In tho conrpleto series ot
tcn, iguoranc:o is, of eorrrs,,..rrlrerrtlv rirprosentcrd by
wrong vieq's (nticcltd dilthi), an(l ono rnav wturder
whether the similarity of scund (abhidhvu-avidya)
w'&s the causo of ths substitution a,t a timo when
tradition lvas still not committed to rwiting.
The absence of covr:tousness (anabhi.jjltu) togethor
with good-wlll (a,uyupatla), right attcntion (sam.mri-
ocrfo)and right concentration (.sam,ntd,-surnudhi)art
called collectively the ftrur bascg of the Dhamm,r
(cattrlri dhumnn,paddni,: D. LII, 229 ; A. lI, 29),
" reckoned as ancient, of long star:.clfurg,traditional,
primeval, pure and unadulterated now as then,
nerther confouncled, nor despisod." In this context.
dhamtna should be taken to stancl for rooral
righteousness rather than doctrine, {br the factors
constituting it are the opposites of the evil root,r
of greed \lobha), ha,te (doea) and delusior (moha).
How covetousness arises from the sight of
splendour and wealth is told b1- the ,Brrcldha in
tlie Brahmaq.a-dhommika Sutto (.5n. II, 7), when
describing thr: self-controllcd iives of tire br$hmans
of old : Ijut.r
" tfien corruptroncarnc. llit by bit, tiiey saw
the monarclr's splendour,worrren richly digirt,
s t e c d sy o k e dt o c l u r r i o t sq, a yc o v e r k ' t s ,
b t i ! t e l ) 'a l l o d e s ,a n d c l r i l r n b e r ' dp a l a c e s ,
girt rouud rvith cr<-rwded byres, and graced with troops
of *omen firir to vierv ;-vast rnundane wealth
tlrrrscbrahurirrsE&w,arrd seeing, coveted. "
(Jf l'i" .)1\'n experie,ngo 1hr ljuddha related to
r.i. tirt' br6lrmtr,n, how without covetousness
"Til-t..':'.1,,'re
e','.:r ]ris enlightcnment ho used to dwell in
l:::".-,' I .a.,r-s in foresb rr,rrd junqle ', braced with
--r;e.i :.:: r....r',''' ilit. g'itir failen hai.r z pallonra,,
:i.* r : i.:i.,-,i tt.e hairstan<iingup irr fea,r: trI .\Li),
92 ABEIItrAI{A
whereas recluses who taker to a life of solitudo in
the wilds s'ith Btrong p&ssiona,to desiros and
covetousncss, ca,lJ upon thornselves but, fear and
dread.
Covetousness indeed is brecl I:;r the evil clisposition
of the hc5,r'f, hidcjen it lrho pleasures of tho aenses
a.nd tho pfrrceptlDn thoreof, be it here and now, or
in some after.lilb- ft hampers progress but con bs
ovetcorno by coneentrat,iorr of thought,, r*'hen
thlough alvarencss it ean bo proventod frorn arising
(M, 11, 262 Anailja.sappdia Sutta).
fI. G. A. vax Zevsr.
ABHIJfrA. Iliglier or suptmornral know|:clge
L l u o u g h i - n s i g i r to r i r r t u r t , i o n . - S e , :A I J I t I N N A . "
ABHIJNA-JffANABHIBHU, the name of an
err,rliur Iirrrldhrr,, ruentronetl i-u tho Sarltlhanna-
pundltriita. 'Ihis form of lhe r]s,mo. horvever. is
usr,'rl on lv -in r erse ( I57 . I I ). whercas t he 1r.ouo
forrn rcacls }lahu,biri j f, 6j iianrrbh iblnr ( I i6. I ff. ).
ABTIIJilAKETU, .,lis ryho has the fir,efolrl liighor
knorvledst: t,ablr,ijth.i)lbr his bir,nner ", a bodhisaibva
ment,ionctl in & list of nilrnes of boclhisrr.ttva.s
( G u 1 t u . 3 .l B ) .
ABHIMANA, obviously an intensification of md,na,
(q.r..) pritle, which is ,,L-,riverl frorn maneti, to
horrour', t,o tirinh highl;r of ; and tho prr,'fix slil?,
out, over, all-rcrunrl. Ahlt intdnlt, t,horelbro, is an
a l l - r o u n r i l r i g h o p i n i o n o f o n c ; ' ss e l f .
^\irlrirLrgir the Cullaniddesa (505) gives
terr rroups of torrns |uidhu) of pride (nrJnr-i),iar:h
fror.l]) g,-rrisistinpl of one kind of l.rride morc ttrau the
previous grouLi, briogirrg tire total to IS kinds
(incluciilg, hou'over, Srrvcr'&lrepctitiorrs in diffrlrt--rrr
groups), 1-ct thc Lerrn a,bltinuiina does nob occur
thcre . It rvoulrl not bo ciillicult, of course, to id.err-
tify thi.s t,c,rur u'itir ono of tirosr:, rnost of rvhiclr
mslr:ly inclicate, cerLaiu degrees of irrtcr.rsity. llore-
ovc-r, t,he prelix abhi is sorrict,irrlr:stal<en for tlie
1;rcflx rtii, a,stn ubhikkanla antl stikkurlta.
Tlre terro ati.nwna is ver.\' fretltieribly usotl with
other corriltorrnds ot' tnd.rn,, atirrtdn a, nt diti t in'tr7n<t,,
o tt tu t ut. atl l t i t t tu n a, u srrt it tt.rt t,u.tttz.,tt r i cchdrn ri rra. Other
comtrinir.l.iorrsrsuch as kodh.dtintana, uunnutintiina,
saggtTttrnana, anati.mdna, occur, l,rut tiiscu,s,srng
tlrt:se berrns v'oul<i not serve anv purf)ose here,
unless tlrt: ir.rtercharrgo of abhi- rrnd crl1.-is ibmly
estal-,lisLrcd.
'Ilre s-ord
is found, however, rn post-canonieal
works. 'I'lius tlro word abhiua.dati, uscd in ths
Pafi,cattotyaS'utto (II .If, !3:', 102) when someone
d,eclare,s it as his idea that Nibblna is u rnero bene-
ficial or useful mo.lo of progress (nibbunar-n sap-
Fduam euo patilt,tdsm ablittaciati,), hir.s been pera-
plrrtr,secl in tire Papofi,casfidand (IV, 27) &s
" speaks of it n.ith a,rrog&nco" (abhimd,nena
upauodati). In lJucldhist Hybritl Sansklit the torm
occuls &s &n ricijecuive in tho Sodd,harnwputpdarlka
(380. l), meaning proud, conceited (a,bhimdni.ka),
 ABHIMUKEI 93 ABHINANDAUANA SUTTA

whsrss,s Lloe Lari,kA,aalfi,ra-ctina (l-16. 13) uses the of progressive religious der-eioprnenr is twelvefold,
aemo atljective in l,he meaning of holding an erro. viz,, the accomp.lishmenL ttf the six perfections
rleoug view. Aa & rloun it is found irr the Gunrla- (prapilrarya), of munificence (ddna), of good conduct
'uyilho (iila), of patienc;e (kpamo), of cxertion (u'trya), of
(5?7. l0), indicating pricle of birtl.:. (jatyo-
bhimanika), rneditation (dhgana), and of .wisdom (prajfidl;
the getting rid of the desires of SrEvakas and of
Finally, the terrn occurs twir-o in r,Ita . bhid.ha- pratyeke-buddhas
; tiro dissipation of the fear
nappadipika, a dictionary of Pali sJmonyms, whero arising out of the thougirt of the insubstantiality
w € ,r l r o g i v e n ( i t c r n l 7 l ) t h e f o l l o w i n g e q u i v a , l e n t s : of nature (wablfi,adnupa.larnbhottrd,satittasya aai-
priele, &rrog,rnce, eelf,conceit (gabbu, abh,imd,na, janena),' the abolition of the tiroughb of restrietion
ahonkdra\ and pride of wealth, insolenr:e, perlantry toward-" boggars ; tlre crsdication of despcndency
{d,han.o,rli-d.app e p ofi fi.ayd\n ab lLim.dnn : i bid, I 60 ). in renouncing all bolongines ; and the supprossion
H. G. A,. v. Z. of the thought of refusal towards beggars. though
onosolf poor (Abhisomaydlarikdraloka, GOS. LXII,
ABHIIUUKHI, (" tilce to f&e€,"; " turnocl torvard ") p.e7).
ttrr: nrrrne givr-.n to thg 6t.h of tho ten bodhisattva ft ig to bo noted, however, that aecording to
hirirnis .,r-sta.ges of progres*ivo religious dovclop- lho Mahduailu the hame of the 6blr bhumi ie
mcir of bodhisattvas (Da4abhiintika Sil,tra, 5 i Firlpavati (' Boautiful ', ' Lovely' ' Ilaving form ':
M h v r l u t . 3 1 . 6 ; D f u m g . a . t + ) . ' I h o S , J t r r i l q , h l c d r o , Mhuu. I, 76). As the bodhisattva passes from
sxnls,ins tliat this t hirmi ig Bo callerd beeause tho 5th to the 6th bhumi, ho roalises that this
thi brrclhisa,ftvrr,, procLisirrg the perfection of " whirlpool " of the world is exceodingly painful,
wisclom, now st&nds face to f'ar:ewith both $lms6,ra and yields little joy and satisfaction (ibid. l2t).
(t1llns41ignlLory ilxisLence) tncl Nirvi-lna (Iiberlrtion) Tirere aro two ways irr which bodhisottvas, who
(r:f. ll'ha ltartlLisutt,uo,Dactrine, I{. D*ynlal, 2Sg). have vowed to rvin enligttienmc.nt in tire 6th
flut {iirandr*liirt,i s:rys that t}ris }:humi is c*llecl bhfrmi, Iapse and fail to reach the 7th bhrimi,
Ablrirnukiri bccause ilercli.rr oRo eornproherrcls that namely, b-v envying thoso who Jrave rvon cessat,ion
" tlie uatura ot' thiugs is llke unto a refle,:t,ion" ; of perccption and. feeling, and at the very time
becartse " the hor-llrisattvas of tha sixth strlqr: are that there &re consummate tsutldlras in t,hs world,
supporbed on tho path lry truth " I and J)rr-i]rise i r 1 ' n o t i i s t e n i n 5 ; r e v e r e n t l v a n d a t t e n t i v c l y t o
" tlris stage is dircctoei t,owards tho essencc of the the divine beings, each declaring, " I aru tho great-
perfcct l]ucldhas" (Xlatlhgamakduoturo, Ler IIuseort, t i e a r t e C t r r i n q r ' . ro f p e a c e " i i b i d . 1 2 7 ) .
.)7 t\

'Ihis
etngo of his progressive religious rlevelopment
T. R.
is arrivcd at by tirer boril,isnttv* wherr ir.e' lurcicr-
etanrls tlre terr &slleclg r-rf tlie equalitrr €lrtrl Barnenoss tho name of one of many hunclred
ABHINAMITA,
of nll t,lrirrgs and phouornena {d,harmasamata), thousarrd (gondh,aruakanyd)
Gir,rrdhan'a rnaidons
viz,, t'irat, all thirrgs and phennmenn, trro signless
*'ho had assombled nt Jetavana in Sravasti, when
(anintittal rrncl lrilvo no delinile clri.r,racteristics the llLrddhir w&a rcsiding tlrere, and montionod in
\uluk.ianul; ii!'e not prodr.reuJ (arru.tparla) and. not Ed,rctTrr!ctz,y uhu (13H S. s,r',).
rrriHirrtr.tr:tl (u.jdtal i &re ttnrclutcr{ (t:iuikto) ttnri
&lscr srl*o"trrpt,riq[ :rint:o tho bt:ginning (udiaisurltlhi) ;
ABHINANDAMANA SUTTA, I'orrnrl in the division
ortr irr ;r stafo ot'l'ret+tlurs fronr at:tiviLv (rti.11tra1nitcn)i
t - - r r t i t , l c r il i h a r u l h a S u r n y u t t a ( ^ ! . I l I . 7 5 ) a s t h e t h i r d
i.Lr€ rrfiil,lrcr nclrnitt,r,r,l tror rejccttlrl (ariit',1t1h.,|ni.r-
ol'a ser-ics of suftus groulrett togother in rr chaptor
ulluhal i fl,ro like ir rirt:trrn, rtn optirlr,i illrrsi'rn '1'tro
,:,r,llcd .-l.rahuttu, l'ogga. cornpositiorr of tireee
f i r r c e h o , t , l r o t l i - q r :e i f t . l r c r n u o n s e e r r i n L l r e r v a t e r , n r r
strtLris is itienticir,1. Anrl so urc the loullitr', Slr,r'atthi
lrlagr ; r n r l : r r r r i r q i L : i r . l l . . -r : r r i r t e t l unr'errl oli.icgf
( r| | i,t /ti.1-ii(77r i r r f l r e 1 . r a r k , a t t d a l s < i t l r t r l l e l s ( ) n s t . r r . k i r i XJ r t r t i r r t h o
ri.aTlrati.l-tli,r.LtuprnfiSruthorJakaean'lraprati,[:i-
tliscttssion, bhe Brrddlrrl ancl an rritidr,,rrt,i{ied
ut.ltntdrrrtinul ; ;l,rrtl t,lril! tlr{l}. aro lreo fron'r
l'hiklilrrr who reque-)Ls the lJrrdcl.ha resprrt.tfully
r1rr,rlrtrrlitr' of cxisttrtreo atrd non-existetrt:t: (blu7t,d.-
t,o teaeli hirn an aspect of tho rloctrine (suilcli,it-
t t l u l a u ) . i I l r r - , r r u , b r " r t l l i i , * i r L, fv i r , l o o k . + r r p o r r a l l t l r i n g s
t e n e , d l t a t t t t n a r n ) L a e r t a l - , i r . i' r i r n L o r o t i r o i n s o l i f u d e
l i I , l u l r v l . r , . , l r e x c e J u i r c H 1 1r l L t l t f o r t n i r l : l c i n t l l l c c t l r r r i l 'l'lrereupon,
rrrrrl strivc rvith zeal for J-l,,rrleclion. the
r,.c{-.1-,1, i 1,'it}" (antiln mik:r7k:;'lrtti.J. }l e. (io rn}) r'('l l ('n.ls
JJtrrldha spoaks concisell' of ontr sin,{le irsPt'ct rvlric}r
ilrc forrrrrrlu, rrf cl.*JrelrrIe;rrt-origirrtr,tion (pratttyrt-
varies witir oircir srrtt,r.r. Tlio Lrtriklihu tlron cxplains
i . i r : u l l i t i J t l , ' ) , I l o r t . i l l i s c s 1 , 1 r n t ,r r , l l s i n n n t t t l e r r o r s
''l tlrc sarne in more rlrrtaii Lo prrivc tirat he lrrrngrasp-
1 , r ' n r - i {- 1 1 t h o t n i n r l . I I o ittttlt'rstartris tirnt ;:ll
ctl t,lrc ['rrll rnoanirrg of tlru liudrlhrr's rvc,rrls.-\Viih
t h r n g s ; r , r c u l t t p t f i - t r I d r I t i . . t r { l c t o r l e s s .l I e i s r r b s c r l l r l , t ' 1 . 1 '
'I' tho a.pr1-rroval of ttre Iludclho,, tho mirrrk .lel'rorts
i ; , , e l ' r ' i , r u { l { . . . . ! i r ' I&I f. i g r r t s r i i l . r { ' l h o n r r t i o r r s o f
' ' t 'liltor'l'r:r'. 'Hxift('rtr',-,' ;rrrrl slrctrtly tirercaftor, in snlrtrlde, he lttu.irrg the
rrt,-l iltllr-rr', IJut'r ir,nrl
i:riri t Jun-t:xi:itr:nr:r)
t .
I{,r sever$ nll cetrttcrion suprL)rno goal ()f the holy' Iife (itn uttaratn, brahrnaeari-
t
r-ritfr tIr. ' r:lrriJrirplrlerl uic,mCntS Aftcl experittnrtcs yu'parillosdtuttrt), arrrhilnt.+lri1.r. Ihe Abit,itrunrJu.
n 1 i l i l 1 ' s ; i m i - r r l i r r n$ ' l i i r ' l r r r r c r e l f i , t , e c l t , o t i r o l r r i r l c i p i t l lndna, /5'r{lr(, sl)eoks ot' tle'ligirt in tlre fortnsl of tLe
, -i ' r , r r r r i ir r r r , s : i' ( i u n q u t d J , I{is thouShts are n-ow botly', dr'ligirt irr scnsatiorrs, irr percept.ions, in
: . r f , ' r i i r - f i r ' r n . s t { i i r ( l y , p r r r , r f o u n c& l ncl }rurr}; and he ideat,ions and in e()tlscir.)us tiiouglrts. I3y toking
l.-slirrt,.l.r' rr:ts lris face towards IJrrd.llra-knowlodge. tlolitiht in t,liesc fir.t'fold act ilities of botl',' and
:{,. cspr:i:i;rlh' r:rrl.lir.at,ns t,iro pc,'fcretion cf rvisclorn rnirrcl one l,ecome$ olrslu,ved tO ev'il, ylt-'rsonified
rvitlrorrt. of <;ortrse. ncglocting iry l\{rira ; rv}riio by rrot taking dr:light thorein one
lrajii,J-p4rantil.i1,
:--c rJiirers tep. I)usul)lttitnika gitra,47-ir4). The trocomes rr:leased from a,ll thab is ovil (mutto pd-
1:opa:aiion tr'wer-(ls the realisation of this st8,go pimato).
 ABHIT{ANDANA
SUTTA g4 ABHINIHARA

The oth€r suttae conforming to this general bhe bodbi$ir,tta suggestec{ t}rat ii, be announced hy
I',Etterri deal with differerrt &spects : clinging (upd,. beat of drum that the person who had taken the
d.itru:t,ana), nnd boasti:rg (ma,r*tfr;zmdna, ,S" III, dog would be liai:le to a penalty. This was dono and
73-i +). the man who bouglit the clog eoon jet, it loose. And
awrif it ran to Lho stale eiephant,. Tho elophant
ABHII{AHDAI{A SUTTA. T}ro Bucl<iha addresses
took thc dog in liis trurrk. put him on his hereid arrd
hig nonks at S&vatthi tin t'he subject of tuking
wept arrd only a{tr:r the dog atc dici he e&t himself"
dalight (ubluirr<tndona) in t,ho .frvr-, oggrt:gates cf
body (t'fi.yto,), sensa,tiorr Tlrc king br:stou'ecl horr<-rurei olr t,ho bodlrisatt,a
sxis[6lrcu, thcr mnterisl
saf ing thrrt }rr: kncrv er.'err the rnincjs of guimals.
\uetlurusii, perception (safi,fulJ, merri,;rl firrntations
(sarikhar&) g.nd coilgciousness (tiftitunu,\, On tliis I'his.ftitaka wus reia,tcd b."' the l3uddha requrdi,:ng
&ccount tho eutta is pltrced in tire lih,andJut.S'urnuu,ttu tho grt:rLf, iirtiniu,<:;z l-,ttwoerrr an elrlerlv ruonl< and a
lDivision on tho igri'egaloi; : ii. III. 3J.,1.'ilcre itl,.v riisciprlo lvlio ira,tl ircen lr'ir.:nrls br-,forr-',!hr-r nronk
i,ho five aggregates of body an,rl.rnind r-lrt ali ranked ;oirrer{ tlio rSnngiin. i:l ri'rr o,ltrrr hu w;rs orclrrined ho
B,s \1,oe (duklchct). iLnd irerrc,r: " rvhosot)ver takes use,l to go Lil lris il'j.flIrti's irrllrrj€'(jvcry'Jriy whcro he
'*'a,s ofieretl firo nri.dtlay urt,rrl, *tncl rcturn
deiight in ther bc.rdy,in stnsu.tions, &c", tai<r:sdelight, t<l tho
in the conJiict of n'i.reand ig not relea-qercl
t]rerefron: ". rnon&rt'Lr.cy rvith t,lic fiir-'nd arrri spend the whole day
Cn tho otlier harrd, he who doc)sn()t rlr:light, in the in conversrrticn with irirn tiil srur$et. Ald when tho
acbivities crf l.he body and the minri, docJ nor toko frien<.1reLulrrr-rl }icrrnc tlie bhikhhu v;oulcl {lcconlpr}ny
delight either ir.r what; is woe, .rnd is thus released iiirn trr tile crity gate.
therefrorn. 'Illris
t'ierrrlslrip bocau:o tirc t.opic of corrversation
'Iwo a,roong tlre birrkklrus s,nd t,ho JJridclha narrtrted. the
ABHINANDEil.A SUTTA" suttas of this
n{Lrne rvithout t}ro usrral introclurction of pla,io or Jitaka, saving t[ai, even in former tirnes bhey had
persons occul in the Sakigatarw Sarytyutta (S" l:cr-,n great i'rierricls. Ide then ident,ified tbe cliaracters
--ther dopr rvi.r,r,,tlre iu,y disciple, t.ho elepharit, tlre
IV, 13). They are practicaily icl"entical with tho
,i.bh,inandancr, Suttq, but the five aggregates of elderly rnonk, trucl lro iri:msr,,lf $'B,s the kirrg's mi.oister.
existence, delight in vvhich forursr the subject of 'I'liis
Jritukrr, has beerr narned efter & word
that, sutta, are substituted b'r deiight in the eye, occurririg in tire $tanza obhulhadas$erlti " frequerit
deliglit in tho tongue and deliglrt in the mind seeing ", refr,rllrg to frequt-ry:i; soeing of the dog by
(,m,ano)irr the frrst Abhinartd,ena rS'tr,/ls,and deligtrt tlre elcrpirant' (J. L,188-190).
in tlir, slx sen.soobjects, viz., forms, sounds, smells, , to
ABHIXIHARA is derivecl from a vorb mo&nins
tastes, tangibles and ima,geries in the second
tnko out'or 'tr,r d.irect to'. Itr o cioctrinal senso ri-hicl,
Ablti,i,,andenrr, Sutta. Ily trakilg delight ilierein
has grcr*'n oLrt, of this lir,erai rnoaning tho Lerrrr
(abhi,tla.nrierlo),one also delights in oorrow (rluklch,a,t . {in initiul
fleno[es, irr tlrr: r;ornrnontrirlrr l tradition,
to vrliich they inevitably lead ; brrt by not takirg ' ' tirst '
trsprratiorr tytubbuXtatthanu) or resolYo
delight therein, one is reieased l:om woe.
(.mfila pun,tdhirrci, funtlnrnerrtul to rrlI 1roclhisatt,as, or
ABHI{HA JATAKA (No. 27). Tha bodhisafta born Foekors after enligirterirrrcnt, whethor {t:t Gii,runrii-
grlmbutidlia,
as king Brtr,hrnadtr,tta's minister solves fhe myster-y l r i i c c e k a b L r L l d h r l o r t i r u l r a r r t ( r l - . 1. I ,
of bhe king's pining elephant. 135; ApA. l,{0)^
A t:er:l,aindog used fo corne to the stat,e eiephant's (F. l)) u'Irerc 1 iro tr:rlu trccrrrs irr
Jn tlre lJurT,tJ!t.cr.t.',tmso
sts,ll anrJ.livo on the scraps of food which ib founcl t,his ser<:ondarY srlrse, eight rrcr:cs.iury pro-requisrtes
l,herrr. In courso of 'rirno a strorrg lr,ttachment grew &re rnerrit,ir.-lrrc,i tbr & perfi(jlr set,kirrg complebe
betwoen tho stato elephant and tho dog antl rhey onJightcrrrnen'u to possoss if ho is f,c rnaiio &
'.1'ho
r:ou.ld nct do v"ithout ea.ch otl).er. The dog used to success c,f lii.; irirtiiul rr,s;;iration. stallz&
pi.iv u'ith the elephant's trunk, srvinqirrg on it thrs indicating tLcs':, rcacls as lbilorvs :
''r"at-ancl that.
"bI s n LLs s ut t um I iri 11 as r.trn p a t t i I rc t u s at.t h iir u du.ss a n u.nt,
One da1. a villager Lrought ther tiog frorn t1e pabbu.l u 1ju17,u.:{|
"i
| t Lputt i ud I t.t l;'it'o c tt c h ar td<ttci
'l'i'o elepha,nt,rnissed the dcg so
miihout. mucir ttrat ut I lnd h<trt t n t usar t od ltdnd ub Jtm i:. i t ur o tu t, Lij i I nt i
therrcefo,rtir he refused to eat, ctrink or bathe. 'I)rc
Apadano corrrnrentary expluins thess as
\Viren the king was infr',rrned of this he dircctcd his fol.iorvs: tl, lJ) l.,irtir as n hurnalr beilg &hd &s &
minisier, the bodhisa,tt,rr, to sc>eq-hat 14,a,s\!-roug ursle, (3) tlie ctipucity, if orro so rcishes, i.o a,ttrlin
nitli tire clcpharrt. a.6 nn arairant
enligirterrrrrcnt in tlre veri- lifo in
Tiie bodhisatta 6&11-that tira elcplrlnt \r'&s whrch tlie us1:ira,ti,.rrris tnade, (4) th,: good lbrtuno of
.lnhappy arrci seeing rro plrr.sical aihrrorrt gucsscd rnc,eLing t-r tcuchcr rub,o irar: &ttarno(l corupleto
tirat t,ire cause of thu unirul.rpiness rnust lrc trro enligirLr,'rrmcrrt, (5) rccIuseshil,r, ('j) rnrtstery oler t,he
r-:s o{ tt gi'eu,tfriend, On qttestioning t,irc roatrout iio eiglrt statcs of rnenial abs,:rptio,r (ait!:uaamapatti)
ir cs tcid of the lriendshill rvrtlr tht: doil ond iirrthcr &n,l the live superior epirituai powers (q'ttfi,ca
';.:.; i: rlas not, knollrr $lrcre t,hr: {cig liatl been
ct'i,ififi,a)t, (7i drrdiuatic,n of one's life to the errrliglrt-
i :.ri r-I- . cned orj,:ss anci (3) an earnest dcsiro or effori to
'i;..,
bodiLisalLa rnforrnetl the king irccordingly l'calise ouernsobjt-.ctive. Thr:sc., it is said, cclmpriso the
.:r-t ,.ii:rcd tiJe'st,iurza u.hicii ibnns tlre li*sisof tlre br"r.siu clurilificatiorrs t,irat, erntltle & person to aspire
,-r-: .^,. \\-l,.'ri tlle krrrg asked liim fur his advico, to cornplcto enlighlcnmen1" {l3uuA. 9l-92).

l Tlte ApA. however explains gunaso,rnpattias quali0iss $ucll

as tlrc ac(lursigion of skill in attaining menbal abeorptious
(P. t4t)).
2 Alhikara is explaineJ in t)re :1p,{, as self sacrificc
i n v o l r ' r n g * i i l i n g n e s s e \ : e D o r j s k l l u e ' sl i f e ( p . 1 4 0 ) .
 ABHINIHAnn sUTTA $ir ABHINISKRAIVIANA 5 UTRA

1'lrc lJuddltuuemsa arrd it.s couirrreritii.ry have tlrt'rrr, Culrr,l,rrrrttLaliii is saici. tr.i lruvc. olrce (:roirted iI
rr:eefr.ltlrl tlre instarrr;es r,''lren tlre botllrisll,i.t.a wlro t , l t o t t . s t r n t l - 1 b l dl u r r u o l i i i s r . . ' u n l i k e n e s s ( D l t p A . I \ ' ,
,l+fer lx:cnrntt tlie '*iillt}'irlpgrri a,spired to IJuddlra- 180 f.). A f'eat sucll &s tlrer above is, uecortlrrrgly^
hood rurcir:r orcl'r srr':r:r'ssive. IJudtIha, beginning v'itb terrrrerd tr ' cont"trtioning througir irltl"lii' (idlhribtii-
Iluildhu l)iprrnkaru und ending with l3uddirtr sctnkharu), llolvs','r-,r, it inr oi..'t,. rro rnirg:ir. irs
Iiassapa. sornc havo wr.lngiy strpposetl (L']'lt. Ir. li5$), brrt
inrpiics a capacitv 1o turn or direct tirt,rrrinci io LLr{r
IJrrt in tho eoso of orrrr r'jpiling to Lre r;eparatoil'
crear,tion o{'r'isrral tbrnis, as &nd rvi'r.n elc';ire,i.
enlighterreel, r.t,., r*i a prar:ct,liolruddha, thn rninirnunr
qualilieni,ionu lre siiould pos:re1is at tire rrrorneut }rer Thc crcalion uf' ibrms, in s;o 1i11 a.- :tlit-rsir n is
Eo r,.elrires iircludo {bur of 1}ro above (Iricrs. 1,2,7 r.rracict,o it, accorrJing to \ite l):irTltrt -'r r'i,r1,,r, irr,,lirtles
rlrrrl S) ontl trn rrrltiitir:nnl ,qrrnlifical.ion, riamcly, tlte tire traris{orrn*1 iorr of thc cretrtor trorr:" tr, sir,{ic
ergirt crt' riislilrs.iiorruto orr{r:i \t:igoklsauodu,,;.sanarre) p e r s o r i t r - r a r n u i t i y l i i t : i t y r . r l .p e r s c i r r s u t r r l r . , f : u / ; s ( ,
wlrrch Llre r:ornrut=rrrtru']. exgrli.l,ins ns :t cnJ)ocity to leko pi lrutr.ttT ttr-thudhu hoti, fur.l,udltd 1ti /ttttt,7 tlco
rueeb suelr urres {ls gre s{*urure$arnbudri}ril. rJacceka- h a l i : D . i i , t i ? ; x i , 4 ) " ' l - ' i r , ' s i r . n r t ,t o x i ( i i , : J 1 a l " t " r
L-irrddirrror arirlgnt. allurlcs to tlrt-r creatiun, ()ui of one'ri owrr bt,cir', cJ'
rrncrt I re'r lrotl;- n' I r i r:h is. rnincl -trr t rLe (n u n rc t n e tI rt 74 1 \u 1
And in tlrc t..rreoof thoso l.spiring t,o bo orriinarily
corliorL'al (ripirn\ 1 ! ' i t h t t l l i t s c , l t n p 0 r r t , t r 1 ,p u | t s a n d
e r r l r l ; l r l e r r e r l ; r . sa r a l r u r r L s o r r l y t l v o q u i t h f i u u l i c l r r s a r e
rii)rr^.ioorgiirrs irrtact (,sabbary1ape,ccu?'Lg; ?tLuhlti indri-
ne{juHsrrt') , rr&urel] , a Eerrss r-if sacrilico thaL rr:ay '
yurlt). A.lt,houglr ther txplt'ssir,n ' tlisl,l:r5' r,,t idr1li i..
oveir irrv,.rlve o!t.r'E iife {alta.pariccagal and o,n
used tr-r ciescril-ro tlrr: l'trr.'rncr, tlre sarne is r..r-rt,.,rirl
c$rrrfist, daeiro to rcu'liso ono's goal \kuttttl;unyuto,)-
<.,f tlre latter. -l-lr att,crnpr tr: rt'ccinciie this tur,r;nrrly
ILrr initial a,s1:irution must also be continuous is lbund, hotvt,r'er, irr tlrer l-isurlrllLitnrlgga ll I, 3;$ )
Irlr ,r .t'rrst 1u'r.iorl of' tinic. In tho cnso of r,hose u ' i r i c l r r e c k o n s t ' r - r - ' i tt l i u l i r t t e r r r i : o l { r o l t r , n i v p , ' . r 1 l '
rr,crniring to br=tsrrrnrtt:-i:iitnrlltrldlras tliti d uratrtin o1' tddltz {r1.t,.1.
LriIri, Htr(rrrlel ;rL lt:u,st (l rc.tt lirt tt.rTtrtricclrc.t:lerxt) be four 'I'itc
citpar:ltv tu cf!.rir' lut'lrts trirrt bo,t,-qrtrtt'Cl
Irrr:irlr-,rrir,tlrl,.'r \twufil;lteyya) and onc: lrurrdrod
orrll':rfter tlre attarrirn€rrr. o1' tire l:rs! ciJ tire i:rt:ntai
th{.rlls,ril!l iitorig!3 irr tlr! r-rls{r of tltosel os;rilirrg to t-ro
gbst-,rptir-.,trsoi tht' split.r'c of fct::n, thirt iS, n lrerr t.lre
1:rrlli:kirlrrrrlilirrrg t,wo .lltcrrlcrrlables and rino Lundred r u i r i d i r a s [ r ec e u r c f u l l y t.r;x](luilii"cd, cl,-'.r11t1'd,
t , h r l r r s t i l l { l r L r r ( - r n s , 4r r r i r . l c l f ' t } r o s t r ilsprrrnF to bu
su1-r1rle, anienablc anci sLeddt:rst. Under ,{uc}r
rrrirlrrrnt.s it vurit's uc:rronlirrg as tcr u lrc'tlrer tire
cundrtroris, Lire nrirrtl rilal' bo Lurrred or tiilecLet.l
rrsyirrirliurr ru fu be ir c'lrit'l riisci;rle, \ugyu.tut'uku) or
rorr'rrrds t.tre reil.iisatiun t-'f t.lio superior: t5'pes o1.
greuL druci plc (tral fi s tlt:uka 1.
krc-ru'ledge \ubltit-tnu) of whicL tiro iilst, .crilled
I{, S. C.
iddltiuidl,,r;itu7tu, is iderrtical witfr tho crlpacitv
rnt-rrrtioned u,bol'e, aithough tha,t c.rlracitf is nob
ABHINIHARA SUTTA (l) uroutiorls Iour types of r,il'r'isual fo::ms
eoulinecl to the crcat,ion onlt..
IJersons who rn their mcditatiorrs &s -regard$ concen-
trriti<-rrr. of urirrcl (sumt"Lllti) differ from one arrother 1I. ti. C.
tlrrrs : tire first is skillt:d (LntsuluJ only ira concentr&t-
ror \samridh.i), tIrc secern,t, only il irrducirrg his topic
<rf rn,.,cltLu.t.irtn(ublrhih.ritr), tlro bhircl rrt n+:ithcr. t,he ABIIINIRHARA, tlre Sanslirif ccluivalr:nt, of t,he
tburth il both.r TIio lasL is thorefc-iro rockonc:d the PaI:^ abltt,ttilttlrq, u'ittclt is u clrlt:trirrl t.clrtr rndi-
lxrst srrd uoblost of tlroro. c&tive <lJtlrc lirst lesolve or nspirlrtiorr ol' li b,.,rlhi-
sa,tta, to ber:otre enhglrtenccl. i:eo AiJtl.INIll'\It't.
ABHINIHARA SUTTA (:). TIre c{)nIeIILS anrl
p&ttern cri Liris .sr.rttu, (4. -lhdna Santyutta, No. 50) ABHINI$KRAMAIYA SUTHA, a treattse rT,'lrich,
&re tlre sirlne €is tlrr:so of the preco<lilg Abhinihd'ra' thougir nob proservecl. iu tlrt; t.rrigino,l Sa,rrskrit., lies
' r;orre(:t per{ornt&nce '
Suttu,, except that tlio plrraso como do$'rr in Cl|irrese tlo,nsluli<;ns.
\sakkaccakari) is substit,ubccl f.rr ' skill in con-
' As tho title indicaLes tiris srltra or treati';t-: slrould
cirrrtra,t iorr (suntr.Trih,il:tt.t;ala)
.
<leal v'ith tho departr.lro t-,f lLe b<-rcllri-"&Lt''it(prirrct,
Siddhirrtha) frorr-r ]iomo to pursuo his quesl lbr
ABtiINIMMIT,A,-n0pAnt, vistrtrl lbrms through 'Ihir,t
e,nlightenment. tiro thente of tLo s[itrtr u.it.s;
tlic rrrilirculous po'iver of yddhi (P. itldtti). good
"\ not, however', reslricted t c . ' t l r i s s r r b j c c t i l l , - ; t t r - rt s
exrinrplo is J'urrris.lrcct in tlic cnso of tho Butldha
'Iivatimsa ovident frorn t,ho lollowirrg Ohinese rl'orlis r','liicli,
r', lrt'11, dtrring hi.s sojourn iri tl.re ltc:aven
tdr tl,o gods, ho is even if tire1, lyero rrot trilnslir,tiotis of tlr'-' originr-il
to pt't-'*c:h tire :r,blridltarnnta
Fiiict t(r lravrr cre&ted clrLil;' a, figlu() ol lils owo Sanskrib worli, '*'ertt ttt ieilst l-tir.s','r-t oIl tlto rrlltlerial
lrk':rrrss qttirtnnitu-IJutldha'1'n-hich ho lt'ft bcliind contailrcd t,hercirr.'flrey iiro : (I) Iiu lrcn-irsrlrg-ciri'
for }ris ahus. clrirrg [tE.$ftlftffi (Niurjio, No^ {i60; ,-'r' llLtdrliru
bt lc,rc prc)ceedirrf{ to Utturakunr
-\rrd tirr: lJtrddlrtr, figrrrc s<.rcrc:tterd is s,tirl to have p i i r r i l - c i , t 1 i i - i c t ' r t U r a li r r - s i r t r t r , ' , i . J Jt t d c l i r t r , c i r rti r l '
' Abirini.sklil,tllul.iir '"1" . , '
lr i:iirtrn iris i.s il uurk trr
l,rrticirod tho cioctrrrie uutil tltc IJut-ldho,'s re Lttrrt
i) rrrrr his ahns round (ltism.II, 391) ; sirnilir,rll', tlrt: sixty ciro,lrtt'rs, utt<1 u'ils t t:tltrslir,tccl iry 'Iiu,nrr,5r-rpta

while irr Llre i:.r;r: ,;f a g:re.it rlisciplt: it is ju.iN rtuc ituirtlred
i .lp,l . p. l3|) : " liti.thlhdrutrlt Attttrula lt'ellhi,tnapartccltetkn,a
cat.tdI L es,Litl; lteg y u'tr,i ttrtypu*tt,t.:;ohussuicu . tbowand acorrs (ibiri').

{ P'i c c c k ab wtd ha n a tlt ll t' e a su ik he y y a tt,i, k a p p a s utu s alt'as so iit: tt L. S. Jhdntt Sarytuiltu Xo. 7' Ttte t:otrtrnr:ntriry- c:tltlliItt$
: . t t a o r L r t i ap , t , l t u i t i l r t t p u t t t l ; l ; t u u g y u (.1prl. p. 1't!). In tlte c:rstr sanfiiJhi kusalu rls rrrt'uning skill iu det*rnrirririg tit" 111r-rtrtal
.r ,r ,-i,rr:t- discilrlu it ir ou€ Inca'lculable aud oue hundred factors associated *'itlr uacb of the iiidnos (,J.'1' II' p. i5i).
', {,,.::f r t s u h k h e y y atlt kappasatatahassaftca)
ir,l rcoIIs \ekatlL
 A B H I H I S K R A M A H AS O T R A 1Xj A B H IN IV E S A

E:: .4ite ilri'nu-li'u -Lo, c. A.C. 587) in the Srri
r ; _ \r . , : n L _ \ . J l o r e o v t - ' r , \ A ' e k n t ] w from
r ' i *t , r i e g u e l i r i r - y r r u , r r - s l r i h - r : i r i g , o - r n r r- l u ( f f i Jj l f T ; ' l l F l j J i )
!ir.rt the Frr-pen-hsing w&$ t,ranslaLorl rrrl.o(ilrrrreso
frnrrr ljnnskrit tr'!' il rnonk eu,lltid Llhu-f t-lrin (t&if fdl )
sri i'arly aB the eleventh yo&r of tho reigrr of
Yung-ping (lling-ti) cif the llAn
6S '\.e. (F3oal : lluma,ntic Leqerul aJ S,1kua Il,r,l,lh'o.
p. r'i ). (2) I. ch' u -p'1r-s&-pcrr-r h' i -ehirrg E fr 1?ttt t E fr!
{5urrjici, No. 509) or ' A d i f f o r o n t t n t n s l i , r L r o n rnitted to us the litorirrv trlrdirions per taining
of- llro s[tra on the oriein or former itist,:rv clf t.lro to tiro lif'{r of tlro lJudtlhrr, as recordod in iho
IlorilriratLva', i.,r., Alrlrirriskr,r,nl)u.riL Siiir,r (?).
'fhis
was tranalat€d l,y l\ ir;l'r=tito.ch6n (itffLtil
ril' ttrs western Tsin d5'nnstv (A,(:, t65 316), (3)
,TIsiu-heing-pon-eh'i-clttne ftbt:.#frff (Nl,njio, No.
6ti4) or ' Sitra on the origir. ol' IlrectiLrt) (of the
Ilnrliris*ttvn) ' 'Celryrl-nirlina
i.e., Sfitra'. Tlris
rvas translated by Chu-ta-[ d-f..fi (l\lnlrir-l:a,lLr,
togethor with K'ang-rn6ng-hstr,ng tri'8,# (A.C.
197) of tho eastern IIan dynast,v. lt, is n lifo
of Sukyarnuni in soven chapbers. Chapter i is on
' manifestinq a strange (phenomenon)'. (-)lr.i,pterii
is on 'Rodirisattv*'s causing his spirit to descend'
i.e.. his coming down I'rom the 'Itrsita heaven to
be born in uliis world. Chal.lter vii is on ' sub<ltring the Sarvi,stividins call it the ' Ta-Chuun!{,yon'
IIdrrr,'. (4\ T ' a i - t z [ - s ] r u i - 1 . i n g - n e n - e i r ' i - t - ' ] r i n g (great maqnificence), i.e., Lalitauistrtro, '"vitli tha
'(Narrjio.
tT;ffiiffi#€ffi No. titjS) of 'tiitr&
ou Lrro origrn of the luoky fulfilrnent of the Clrown
Prince', i.o.' K u m d r a k u i a l a p h a l a n i d d . r r aS r r t r a ' .
This \il'&s translated bv Ch'ih-ch'ion (;f ;[i) of
tho \Vu dynasiy (A.C. 2Jl-230). It has no drvision
of cliapters and tho narration roaclres only as frrr ae
the conversion of the threo brothers of T{ir"(vn,n:r,.
(.5) Ii uo -chii -hsi en -tsai -yin -kuo -chitte U *4, & tr Rffi
(Nanjio, No. 666) or ' Sibra orr tlie currso a,ud.
effecb of the past and present 'i.e., 'Atitaprat-
yutpanna-hetuphala-sirtra'. This was trtnslated
by (lunabhadra, Ch'iu-na-pa-t'o-lo {=F}llpf,5,r;ffi
the oarlier -\ung d)'nrrsty (A.C. 420-+791, antl tlre
nirmiltion reaches as far as tho eonvorsion of llrrhi-
k.tilu,pa. ft ends with a Jltaka of thr'' Ruddhr in
whir:h he was a ysi namod ShAn-hui (*ffi Sumati)
at tiro time of tho Tathigata Samantaprabha.
Tlre foilowing is a, very brief analvsis of tho
Ablini.gkro,Dlctntr Sittrrt whit:h has been tr:rnsliltod
'
into English as The Romantic Legend of Sir,kva ABHINMSA.
'Iho
Burldha' by S. Beal. contents of t,he sixty
cbapters of ttris work liave been cl&ssi6ed h.y
Iloclrizuki (V. 4478) into five soctions. Tho firsi
section which is represented b1' ciraptor i forrns
'Ihus
a sort of introduction tu the entire work.
the first chapter purports to e-reite a disposition
t rr rrourish and cherish religious principles. lt cliiates
on the statement that, 'only onee in the rnidst of
corrrrtloss kalpas does s Buddhri, appe&r'. Stikya-
nmni's aspiration to tlio condiLion of a, Iluddha is
rnentioned, a,nd a list of his prodecessors is also
;ivoi bv the Buddha, who recalls to his memory
tne history of all the Iluddhas of bvgono ages
un lr,r whom ire acquired roots of merii. f'ho socond
secir,)n gives us a list of previous Ruddhas ; this
i-r (' ni&ule.l ili tho second chapler *'hich rneroly
r'-r.i -r-rr€Stire enumertrtion l,egrrn in the firsi chapter.
Tr.' :irrd section dealg with tho genealog,v of tho
)i.i'.-a :amri1-, which is the subjeot of chapter iii.
Tr.e fo-;nh section includes thoso chaptors (iv-
xxx'. iji whrch speak of tho lifo of tho Buddha from
hr-. inh up to the time of the first preaching at
tho Deor Park. It mav bo noterl that theso chaptors
most probably formed tho original korncl of the
the (.llrincso
present work, the title of which seems to support
this argument. The last seetion, which covers the
rest of the chapters (xxxviii-lx),treat,s of his many
disciples and tireir previou.r lives. A largo portion
r:f chapter lx is devoted to srories pertaining to
dyrrrrstv, i.e.,
the previorrs birtb of Anan,l,i.
The abovo Chinese tr:.rnsiatiorrslirlve thrrs trans.
Abhini.si;r,tttLtttcu,Sutru, u'hich, irr all probabiiity.
dealt not only with tho dr:parturc of princo Sid-
dhd,rllra lrorn his horne, but, even drew on tho
enlire legen,' crf $iil<1-arlrrni, inciucling his previous
&nd sulrsL'quent,history. Tho work iJ, nroltover,
repleto rvitlr quotat.ions lrom thei Uddna, tho
?) butto-I,l'i7takt, tho Buddhncarita of A6va,rhose,
and sorne of tho }lahaydna sfitras. 'Ihat the legends
thus drawn upon ropresented the traditions of sevoral
gt:lrools is arnply indicatod by the Fu-pen-hsing-
chi-ching rvhich concludos with s,n intorost,irrg noto
relating ,:o tho titlo of tho w'rk. Ib srys t'at tho
Mahrisanghikas call this work tiro ' Ia-Shih' ;
details in rvhich chapters x, xi ond xiii of tho
prosent wcrk are identicai ; the I{d^iyapiyas call it
' l'u-Wang.yin-f iian (Buddha,'B formor Nidina
or Avadin.r) ; tho l)lrrirm.r,gupt.as call it ' Shih-
chia,-rnu-ni-f,r-pen-hsing ' (bhe former l'irths of
Sikyamuni Budclha) ; the lIrr,hrslsakl,s crrll it
'P'i-ni-ts&ng-keu-pon ' (Foundation of the Vinaya
Pifaka).
'Iho
Abl,,itr,iskramaqto S&tra,, however, upheld tho
point of viorv of tire Dirarma,gupras.
A treatiso bearing (Tib.
thc s&tne titls
r of ' l l r i c n - 1 r r r r - h b y u r i - l r a l . rmi do ') is irlso fourrcl in ',he
Tibetan Iiangyur. 'Ilris s'as bransl;r,tsrlinto '.Dbetan,
rovisod, a,nrl edited by tire Inclian scholitr Acurya
J)harmairibiradra and the groat Tiiretiln trir,trrlator
Iiin-chen-bz&u-po (OlI. No. 967 ; 'l'II. No. 3L\l).
T, R,
Altirough the torrn is clerived
from tlro rnnterirr,l abodo or houso (riue,-a\, its
eigniticunr:.r lrris become r.ntiroly psychological in
tire se.nseof o tendoncy lbr: set.tling dorurr in tho
minri, tn rrillrerr',nr:oto & '",ier.v,an inclinirticln to
'firus,
a beliel'. v'hen it is gaid tirat ', all Llrincs
orrglrt rrr;t to he adhoreci to " (scr0bed,h,atntt,un'ulo.rn
a b h i n i u t , s r T , t dM: . I , ! 5 1 ; , S . I \ / . 5 r J )t h o c o r n 1 6 s 1 1 1 * t t
explains tiiat v'hatsoever belongs to tltei tlrroe
worlcls of existonce is not to bo adhered to ryit,h a
menta,l obsession. Tho torrn is thr:n used in jtrxba-
lrosition Lo pa.rcitnr)sa,* contagion, and giha, a
m e n t o l p o s s e s s i o n .I t i s , t , l r u s , a r n r n ' , a l t i s r r , t i o n
(cetaso adltitthcTn<t), a prejurlico and o bios (abhini-
vesd,ruu,saya S..' I I , I 7 ; S . l I I , 1 3 5 ) . f t i s f r o q r . r e n t l y
used to describe tiro attlr,chmont to tho wrorrg
viervs of oternaiisrn. annihilationism, &c. (diltht-
saitf,ojanam guho pati,ggaho abhiniue-*o Ttardnu.so
kumnr.ageoriticchd.path.o, Dhs. g$ 3Sl, 1p03,
1005, lll7, &c.) ; and it is by the de.struction
and surender of this foof,irold that the mind
becomee fully freed (S. III, l3).
I{. G. A. v. Z.
 ABIIINIVESA SUTTA 97 ABHIfrfrA
ABHINIVESA SUTTA. I'hore &re two suttes of knorvlerlgo of insitlrt tabhiifia\ dispenses with
tiris rrarne, botir ocr:urring towarris t,lre verv end of the 1>erceptive ii,ncl {i>nnative t\-})cs of t}rought.
tlro riivision on f,ire '\ggrego.tr.:s \Klwndho Somllulta : Pcrr.r'1;tion (safrri,i). er-en if it lc'rrcls to awarenosg
.1 . lII, I E{i). I-}ro eLl}irrl'ncr is irr rrrrr-rg',:rd oni-r'. ttsiiritunrt), rnr'r.,ir- tt.,lls us rl-hat tirilgs
'I'lrr-' lool< like
fir,:t euttu de*lg lf ith the bon,-ir:rgc of depending an<1, l:ei.ng ftrrtlter quiiieri on r() t,'onsciousness by
upon tlr* fetttr of clingilig Lo Lire fir'o liqgregales of ide;itiorrs r;r rrrcntal forrnaticlns t,-'atikhara), it is
cxistene:e. Tl;is borr,lrrga of tieplntlinu uporr tire rrecessarily influenced by thoso earlier acquired
t'i.rr,fr,.rs(.s,r.r-t t-tujuntTltlt in iuct<.t-uinittuntlltu) is int,ensified Ienrrings. Abhi,itiuJ, on tho other hancl, is a kind
in l.liu sul-rjr.rr;tof ths dr"',-'<)rrcl sutta of tliis narne by
of direct krrowledge which hr,rs left behincl lhe
u I l i t t : l L r r t t r d 1 . o t , ] r l r L l r r r r l ; r q r - .o f d o P e r r r l i r r g r r p o n t l r o ph1'sical world of spaco and tirne, of perception,
i'rt,tcr'; (,saiifi,ojunribhinivesu-uinibardlwjjhosrina).
'Ilie of irlea,tion, of ca.usrr,liby, of logieal reasoning, and
ft:t.Lt|rs r$frtrre(] to lirlre are, ltof tlte usual t,en is, therolbrc, psycliic in the lullost sense. It is not
f'.t,tcls (tlrtxudtrmrlojrtna.\ un tlrr=r broaking of wtrrich klo'rvledgo of cornposites, itut insight into itheir
I ii-'lrr-^ndstlto grtrcluir.l prcrgrt:s* on tire path towurde
nature. Such a r:ornplete knowledge becomes an
rir"Llrantsiiili. Ilre fc.tters urrder consicloration in eixperienco which can bring about a totrr,l trans-
tlreqe Lrvo srrt,Lag ure, ft,l Lers of ciiriging to the body fonnation irr the ruia,tion3hip between tho subjeet
I r fr. t tt Lrr st rnsat,i u n s (r.:uln noJ, t o
1 .\, 1trrrr :e1lt,ions ( s aii fui), anrl objecb of tlris knorviedge, It consists ultirsatsly
to rrti'rrf,r iI fi:rms,f ion sr(.sctnk hdl d.) and to (.o(isciousrress
in seeing things as tliey arc (yaihu bltiltarry,), and
l L'i i-itid.nn ). Deperrdenc e {abl t in i u escr, ) on t } rosti fert bers that is rca,lisation (abhisuntaya).
i r a t:nt.Lclrig r: (u i nib uncli o ), b u t a,t,tlrr:ir mon L (uj j ho :t ana)
i,u 511.ih l-,orrdlgo rnake$ delrveri-irrce u'erll-nigtr a.n Realisation c&rr come along different paths,
llxfr{,s.ii[]ilit]', ft, iB tfie rr-rilcctiol ths.t those five wliicli. hower,'er, lrave this in common: ttre srrb-
jection of tlrc v-andering anr-l distractetl rnind
eggrcgl-rtes of'existerrce are not JterrnanerrL, that the
rtu'ilrr.'rrnilnont ir nr:t sutrsfact,ory irl corrctrritnrt iclrr of tiiouqht (samadh'i). Vurious
anrl is subjoct to
,li,!rn'r.; rt, is lry urrlh rr:flrrction tirat no boriJaqe of rncthocls to aciricve tlris goal aro orrtlinetl irr marry
.ri.Tl(:n{i(rn{]othcirilon eOrJ.&riBe {rncl uO attac}rnrertt fo clisc:ourses anci irave been amplifiecl by later c:orn61r'1-1"-
;Lt,rl'r tl(rnd&gc. Ilor hinr wlro views t,hirrgs thtrs there tators. irr particular bv Buddhashosa in tire Visud,-
is,riiso tlre knorvledge thab for liirn ther.o rviil bo no dlirttrtllga.' In strort, if is tne *"y to peircr) of mirrd
(,santatlta), quieLude of heart and calming of btro
I'ul'Llirr r'elrirLh in t,lris yrn:serrt l;roces$ of becclmurg
, rirTparatn itt hatta g ut i
iLuj anati). l.ltrssiorrs by rnr:ans of a process of sublirnation
rvherebv & sLalL-r of tlance, or mental absorption
H. G. t\. v. Z. (jlwna, q.v.), is incluced. It is an attempt to bring
both br.lrly and mind into an intensive alertness or
s'atclrfulness (satipn{lh{inu) through a purified
ABHIffJIKAI mr-.ntionr-.tl in the Su1tllutta Ni.kuyo
,Il, :.]04-ii) as an uncliseipiirrerl rnonk rvho on bcinq roceptivit,y. Througir rnindfulness (sati) is rca,cherl
rnenbrrl calm, insigltt (,zbhiitfi,a\, enlightcnrnenl., and
a.irrrolrishr,rd by the fJr-rtitlha. r't'pentecl of his iripsl
.t:r(i \r'tls rtl,[)rlrerltly r,'tLrrl,;t.i, Nibbiinaz. It is in this stato of the tnrly open mind
tira,t tlrcre miqht l.re doveloped psychic powors,
I{e rvasr & co.r{-rsi(lent of .\rruruclclha &nd w.a,s which woultl appcar to tho average rna,n as sllper-
'.11g1rgrcl in
_rl r'r-,rb&l 'f'htly
r:ont,esf u'ith Bhan{.ltl, i.i, oo. natural, bub rr.lrich ane 8,s yet only supernormol.
:'..:r(iLrr)Lof Anancla,. wero trying to out-ttrik 'l'hev
rlre, horrever, only the by-products of that
..r'ir otirt:r to {irrd orrt rvliic}r of thern <.:ould sl.icak
intrrit,ive unricrst,anding through insight (abhiititu)
:i.e nrore, tire bett,er rlnd tiro lr-rngtr. rvliich forms tho sul.rjt--ct of this presont articje.
Tiir Ihddha rvas inf.rl.Ilrr_'cl c,f tltis by 1\I0,hJ,- Tho acquisition of tlreso intuiLive lrowers is t,hen
:..r-.,r])&. \\-liert tllo liitti.rr rvtrs ii,sl,cd l-rv tiro IJucldlra orlo of the airns of concentrati.;n (sorrr,ridhi) tlrrough
: ., ll \ e rr r'oligiorrs cliscourst.r to t,l)o rnonks, ho tlro rnanifoltl methods of meclifation (bluautnu\
:1.,-,!,\t.tl,irr l'r'lucrtartr;ti l-rv silf ing bhat tlro rnonks
wlrich is, tnoro literully, ment,a,l developrnorrt or
" ' r , - . o f e v i l s p e e c l r . u n r r r l y . r r i l . o l t - n r , r r t ,r r r r d t r o t
cullttrtt. T'iris irituitiorr itst:lf, hrtrvt'l'er, is rtot the
. - . - . : , r l l L r c c c i v u l g i r r s l r t r < : t , i o nH
, c c i 1 . c di . h o i n s t a n c r t : gr,rai. but ono of tho ste'ps lr:ading to tho delivcru,nco
: .-\t-,irtirl ik,,r a,nrl IJlilttcl11. of Nilrbann.
l'-',' IJuddltr, harl tlierlr bi.otrglrt to lris ltresenco 'Ihe
essence of the IJudtllra,'s tea,cliing- ais r i uembcdrled
a,-su<:critl\
:. - r,r.irnorrislieci 1,irr'rrr. r\fter listt:ning 1-o him. in t,he Ftrur \oblo Tnrtlrs (cattdri
"of
of n'hn,b is conllict (rluht;hu\. tho ctu,;r: conflici
i,Lrrrli5ccl Lo cu.itivtr,lo se.l{'-rcsLrairrL in t}iu (Iu k k h rt -,sttnt rrtlu g rt\, the so I u1 i orr r>f corrfiic t, (d tt l; 1;1,,,-
rt.irotlltu) anrl t]to *.u1'torvrlrd.s srtlving tlrc prolrlt:rns
trf cr-lnflict Ql r tkl;It o-ntrc,dlt a-q 17ntinl -p'ttt i 1,ttritt). Iirese
1-r) HINNA. Tir.o nonnal stato of torrscir-iusrress I"orrr Noblo -frrrtlis rrro sairl to bc rle,'i,rrcd bt' tho
r-. r. takes I,rirr"co ruosL of orrr tirirrking. ltianning Buridlrtt, erlrrc,ssly " l)ecflust, tlrer- ilre profiLable
: . ' . ! : , r r u u { r r ' i t l r r r r o r . r o r . l t ' s si r r c r i t l i t v l r t r . s ,l i l i e t } r e ( r t t t h a - s a t n , l i i f r . r ) .t r o c u r r s L )t l r e v l r r l t , r r r q t o t l r e e s s e n c o
..i >i,crrrurri with it,s llrrnks of inir.L-r,:.d urrcl o 1 ' , . r x i s t c n c e \ d l t , , t r t t r n u , - . \ ( r . n L l l i t ab ) ,c c a ' . r s e t l r e y a r e
- : - ' .. r l c t , t i r o a c l j u i n i n g s p h e r e s o f i r i l r u - c o n s c l o u s thn lburrdatioris of ii lrire life (udi-brahtnacariuaka\
'.. '.- i, urrd rilt,rt-c<.rnscious ilsiglrt. ;\il three .:oniu,--ir-"
becaust-' tliev arc to completo disprission
r' : cit tll-res of tr11'.r11ledge(iiano), brtt polcel). (e,kanta-nibt)irla1 , to cessatron of clcsires (nirodha),
: - r ' . i i , , . , ! : t ' ' , s a r l r i a l u t t r , y b e - ,w - i t h o u t f u l l c o n s - to peacc of mrncl (ttpasana), to diroct krrorvleclgo-
- .;r i:rLrre"s (uiriitoqrtr,l, whercas the intuitive irisiglrt (ubhirlrid!, to enligirterrrnent (sam,bodha)

lJurutese)IS. aud f Uhiljita in two Sinhalese Z S. v, 179.

 ABHIfrftA 98 ABHTNilA
'' 2
& n r i r l , . l t v t , r & r r r , . t '( n i . b b d n u ) . :lblLiit'fi,a is placrd r l c i r t l r , i r . ' , '1 1 r e t r ; t r r l t i r i n i h i l i r t r r . r r ri ' f i r " i i g r t , r ' t l l l r t l r l t a ) ,
i n l i r r : ; I u r r r l u l & t ' t ' r v a r ' , , 1 st l r e \ ' ( ' r v c l n t l . o n l v t o b o o v ( r r s l o n ( r l . o : : r t )u r l r l r l t . . l u s i r t r r ( t r t t l i u ) ,
l u l i e , r r r : r . t b . y r - ' r r l i g i r l , c r u u e r r t ,i t s q l f , t l r e r t L , y r r t d i r ' ; r t -
'liilt i.ir,iur, tircnriori:, i , r i i s r r i r tu r i l l l v irit,, t $ o
i r r ; r i t s i r i g l r J l t , r s i t , i o r io f i r n p o r L r n c e .
r n i r i r r t i i v i . i o r r s , r r r r r r r i l : r r r r .( l l { . 1 7 n ) ' r r n c i sul)l'ir.
'.l ' l r ' .
5it.t isfirr't iorr artrl lrayrJritrt:ss (t:e& t.=pnlilublut sorn,t - rrln)(l.rnr' ( . k t l , ' r t t t u r r t ) { i r . t i s r r lt i r i r l r b l e t } r r t ' r r g l r
tuo;;stt-ltrtttl.ultlLo) <:irrt irc r:btirirrccl t,t'elr in r..orrrlut'st, ' t : ' . i r j t t
i t t r tf in n)('nliIi c o n l . ' ( ' r r l r i l ti o r r (;;rtr,tri,ilt.i)
of rvtrr, irs ii(lirrttt,cd [y "$irkk* tlrrr nr]rrr of' tlrr: g<.,r1si, i l r r r l c r , u s i s t : i o f l i v t i < i r r c l s( l l t . r ' i , ' t " i l l t ! ' , i t i , i ) t t , ; { ' r . r l l ' r r . g :
b u t t l i i l f i s n u t , ( i o n d r r ( : i v c L ( ) l ) { : : i } L r e ,t o i r r l r r i ' " i v o II ) trtrtrltrirl iroit't'r's ( i r . l d h i t ' i . i i i d ) ttI' irr) rlr.t,,r'rrrirr-
krrrrrvlcrlge, to r*rrligiterrrrrr.nt,, to NlLrbrlrrir, {nrt i r t i t t r t \ r t r l l t , i l t / L t l r t ' i r l d h i . ) (, i r ) t r ' : r r ; s i ' u f r n i l t i ( ) n I t . i ! . . , r l , -
u.Jtusiltilfitt&, ?til ttl.tliIiifuitlri, rtu sarrtltorlltir.lu, n(l b r t t i t t , i r l r l l t i ) , ( , ' ) c r ( ) i l t . t i ) n \ t n t r t t r t t r t t r . t l iit,.! r i l t , l , @ l
r t ' i b l t , i i L i t / t t t ; r j l l L t r r l ! u . r t t i , 1 . 3) t i s , r r r l i ' i l L r o r r g i r l l i ' i r . c t . Itr)rlutratirlg linorvierl:ro (il:irr,,tt..ipplvira iri,llri\, (e)
o f r n i n t . i t l r i t t r r r t r r i t i u r r c i r n g e r r n i r r i r l r , i r " r r t lr l t , r ' , . l o l r penctr&tin[t concer i trat i c,n (,su, t r rirl|t i r i pp luir, t i Jr t 11,i,] ;
'Il-'c
i r r t , o l i r l l r . r r l i g l r t , r ' r r r r r c n, f F ) r t i l ( : {u11 ' r r t i n d , } r o r v - ( 2 ) d i v i r r r r e a r k ! i t , b r t . : u l r r )i 1 l i ) p , . r r t , 1r i r t . i o r r o f t l r r ,
u v e ' r , r l r . ) u l r l l r t u ' r . l l r r n d , r r s L r J o r l ,l ' ' o r L l r r , l J r r c l d l r i s t r r r i r r i . l . 'c , f o t l r e r s ( , : c t , t - p , , r i . i l r t . f u . i l . i , t \ ; ( , 1 ) t l i r . i r r ( J e . ' . ( i
rrspirittrt ( . t 1 o g t . l
, t t t : u r r r , )t L r i r , r r i r r t q t r r s c l y r l e r ' P , s l i i r i - idiltbucalckliu\ antl 1,i) rr'irilrnl)ritlr'.1 t.t1' Jorrucr
r.rrirl iifi. t.lrcre is uo eiir-irrr:;r.rirrt, rvii;lr rvhorn frr: c xifrl onc('s { lttt bb ett t L'i s,1t t tts.sq ! i ) .
t t l i r i c l r l e s i r ' t . s y r i r i l . r r r , l r r r . r i o r r ,i i . . ; r s t l r , - r o t s e o f t h i , 'Ilitr
sce<rntl typcr is tira suprirrrirurdnnts (lokutlara)
( l l r r ' i s l i : L 1 i 1 1 r 1 , ; . 1 i rci rr L h u H i r i c l r r v o g r . H i s s t . r i v r n g
p(){rcr rr1 intrrit ive krrou'ierlL{e, rr'}iiclr is uttaina,tric.
l'rir' ir, clivino {:orrsr:i(rr.r:jncsgor colssti&l vliion (dibhu.-
t l r r o r g l r I ) e i n ( ' t r i i t i n g i l r s i u h t , ( i ; i . 1 . t r t . , . ' : , t t r ur '1! ,2 , , t i r r - '
c a k l ; l r ' u ) l . r si L r n o r n r - n l t irry srrit;titutiori e,f lris eurt lrlr' extirri:Lion c,{' lLil rnerrtirl lntoxioitru j i.'sai:oi;lihuya)
proct:$s of corrscit-ri.lsnesFiis rrt,r.or ir,rr en(l in iLsclf,
whi,:l is tlio rerrrlisation of aruhantsltil'r.
brrL orrly & r!re,ilu:i t.o Spiritur.ll grerwt,h $rrtl rr:crrtiil
I'hc two divisiorrs takcn toget,lror, t,lrcrefcrre,
culture, to b() tuscrOrdeti rr,lrLosL iis s()orl trs acquired,
corrsti:uto tlrt: six .iiincis of trr,,rchic attilinrne.nts
to prevent it frorn t.r,l.;.ing roob or forrnirrg €r sorrrclr
usrrall .' rcl'crred to as c/r.al-oblLiti ii,l. o
of attrr,cirrnerrt. Even the fi-r.ation of thcxrsht in
one-pointedness of nrind (ci,tt'ekaylgutci) is tJeJir.rble Or-re mrrrc hintl of ps)'clrir-: I.rt)\r'r:,ris ret'erre<.I t.o,
only as & rr1cilns to overcomo tlre rlislrlrctions of a in r.vlrir'lr case thr-ro;lfo si..1:gr1 1.tuttd,bhifr,itQ.), thc
wa.ndering rnint.l. -L'or here. lies a I'ery ircluill clanger tr.rl<lit,iorui ono being knowlr:clgc clf tho future.
as in the ternporary cxtinctiorr (ar ulg ut r-ttrts a - fi,dn a) . 6
of tho lirers ol' lusf
(Iobha) and avr:rsion (dosa) thero is rnuch oplror- Lfir,r Drrval in The IJorllt.i,sttttt'tt Doatrine ilt.
t unity for sclf-corupitrc:crrc)' in tnenttr,l fixat ion. I) u dr!.lt i,st f, , tn,gl'ri t L it errtlu rt, ( Jrp. I 0$ iT. ) htls t lrrou-rr
Arr,d t,hat rvorrld ir'lt, be conducivo eorrrr. liglti ()n I lrlr pr(rccss rrf l.-ro,rvtir of llro fbrrrrrrlrr
to ftrrthcr:
eleveloprnerrrt o[ spiriLual clfort, as ib would titr,,rcbv o 1 ' t l r c r u o h t l . ij L d ( u l t l t i i t r i , l ) . - { l l i r o u g l r i t , i r - F r e n c r j t l l r . '
Ieave roorrr for stu.gnlLtion. Iong irefore tlto go{ii is rrttc:ept,erf tlritt, tT.srre,rzkJclt,rlttt-fr,1na is tlte a.clditionrr,l
in srglit. f[r-. gou,l is a total oxtinci-ion sixtlr ittrrrr to thc r'ilrlirt FrolrJ) oi'{ivcr (pui',,:attrtattt,
of tilosc
fires, a con-rplt'tc elrrtlir:rr,t.ion of thosei roots of all o b h i , i t r - t , t i t t r t ' , r . ' , I5I '.. : I ( ; , { $ j 6 - ? t ) ) , v - l i i r h i s o r n i t t o < l
evil, tho lrttrr,inrnent of aralrrrrrtsIiyr and pcrfect i ' r , - r r r rt l r o I ) h t t r i t t q - ; r r i t l t r r l u t {,*:,r, 1-r, {.) tlro _1.)a.sa-
enlight.r:nrnerrt,. rvliicir cannot bc ilt;hioved cluling bhiurtikt. ,\utrn i1rp. li l- illi. J. l.l.rlrdt,r. ['rrris, lg!6)
'lho
ilrirl llrt .Ilt!tir{lutrtttt),iIil,tr-[i(tt't.(Jeh.(r
an &ctuel stat.e of' ntr:rrtill tr,bsLrrption (jhdna). 1trsi. 1r. l]09),
soarcii. l,lierelbrc'. is trot fbr blissfr:l union w.itir the l l u r I ) a r , i l r n t L l i e s i t ) r i s rp o i n t 1 . h i r t i r r s r i ' . h t i r r t o t l r o
( : l t s L n r e t i r ) r i o l ' t l i o r n e n t a l r r r t o l i r . a r r t S i i r , . l o r r g e r lt r r
Onc, but for tlre \-oirl. lt is not in pr:act'Iul <;ori-
cenf rri,tion (so,rnatlta), but irr tlre contempiutiotr tho origirrill sr.t o{ live srrper.lirtr>n,letlg,:s, brrI rva:.(
of
insrrlrstant ialit,v (anutta) nnrl of < ' r r r l r t i r r e s s r e l e g i r t r : t l t o t l r c s i r r l r p i r , , t . , ' b . ' , "t t r e i n I r u d t ' r r t l r l l t , [ -
th&t-tho channsl of omancipatir.irr
t:ir!1"r1-"i t-,,titttt( iirlit L-t:ir1lfi), superrnclnptll po.r\:ols.
lsuitiiata) is opon
( arr atta tt upa.s.sund, qt t tTbl t i.rt i L-c s d Im r n u fi,ca t Lt i. s rt it,ii,,t,- . \ , - : c 1 , i , 1 1 , r U 1o l.lrc ^lIuit,i t,ttstu, (chrrlrt er on
td.rtztpussand nd.nrct uintrtkkltantuliltum hoti),tlvhich errtiqirtenrrrt'rrt. I, 23S-g) trrtl tlr,.- flrst .Lr-alokit<r,
frees thc mind froiu the idea of sr:li', .rn {.,rJo. or u. Siitro ( Ii. j t , 3 - , 1 ) ool'yz llir. celestial er o Qlir:ya.
s()ltl. ccA'r,r ), rr,nlel lr [)rrirrr,e,, i' pr : ""'ious ] i vt s (f r?ru a n i ultis-
In tho sarne tl'&v a,s tlrcr lr:.rver i t.irqcs rtf rrrtrrttrl i J r i r r . s r r i r l i ) i i r r r l < i c s t , r u ( , 1i , ) r l o i ' t . l r o t : i r r r l i o r . . s( d i r u u u
alrsorption (jtrunu) l : s ' . t t / , t it r r ( ) n r ( ' r ) l i r . r n e t l ,s o l ' ' r l i o " r r i r i q t h e t r i i r l i t i o n o f
ilro,\tel)s ic,tr.iili:l Lit 1li.rt'1-rtr 'i-his
concentraLiorr, gradually discnrrlinq tlrcir iniiivlilual tlro ^\irllcr.piloi;rt (ril .I, J:-:3). tru,dition is ir.ls,r
clru,rrrctr)ristics of (uitol;ko). r e c o l r i r , r i i n t l r c I ' u l i t a u i s t r r r d . ( l i l : ' . 3 . + . 1- ; r . l r r r l t h e l ' t '
discursivo liiiriking
sustDirlud applir:a,t,ion of tirouf,lrt (titTra). z.lsi is notlrirrg to iritli,:;ato in'l,htlr;-. rvorlrs tlrat tlris
( y ' i t i ) t . n t ) w c l l - b c . i n g ( . s u k h a ) , s u t i r r t v a r i o u s l ' o i r n : , ; g r o t l T . - o 1 ' L i t r c , . i s e i t l r e r e ! ) 1 1 l ) r € ' l r t l n s r l , ' ( -orr o y o i r
t-,fslrirituai ur:lriovement on rrrurrrlano Ievcls (ioktya) c c r l l t ' c t r y t . l v < : r r l l eI, r r i t l ti . i) i . i . N r , , i tl r t , r r l o t ' s t l i o f r r c t
ilrc t() lr() consiclered o$ rnoro stepping storres [o that t l i a t t i i r ' , / i f i . s s , t J ; ei J u n t y r t t t t r r ,( , ) ' . l [ , : ] I j - 3 ) r l r e u l i o n . i
suprirrrruridano ( I o k u t , i a r a ) , p ' i r i c h , i r r d i s - t,ht'se threo lusl, in orr,icr' ,rf tlre -cis ubit.it",.itri providri
Irower
,:rrrding concenl,ratiorr (samcidlr,i)arrd rnental atrsorp- anv evirlencc of the e,.Irlier tlirtre hr-ving irt'en adrleri
:, r: (.ihatto,) altogethr:r. reaehes out t,rr Irenctratinc on liltt'r, nor .loes it, pro.,'e t]ral t iiq-'srl t]irec' rvcro
i :, --i : Jrt l r l/.r,ssrirln ) in bo t tre c:haritctr:rist ics (Ia kkhana 1 " borr<)wt'rl frc,iu tlro sclrooi-s of rvorrrJe.r-worhinll
,-.i e... i -risfrrnc;c, rrameli', impormanenco B,scFt,i(,:; or irrr oostor:s, tl1at, lirr,t'r., sl1rys}'s tlrtrirished
{anicca),
- -I.i., - i ilnd irrsirbstantiulify (anrtttd,\. i n J r r t i i t r" ( u p . c i r . p . l l 0 ) .
lditkl;ha),
I: .. '.1.s ilsrght alone t,hilt ca.n soive tlte i;roblern llero follou's a slightlv rnoro tlctailed er:pi:sition
of -r:.. ar,L its evor r('.peoted cycle of birttr rand of tlreso .,'ririrruq t:v'lJcs ot' lntuitiou an,J Jrivc,iric

3 I ' . I I I , r x : , P , l . q d r i i l aS u t l o . n l a p, . 1 3 7 ; S . I i , 2 2 3 . .r l'blt. 33{.

3 n i I. r-x:. .::i'i:l-pa ila Sutla.ntu,p. 2E5, ti .4lrir;/. 108.
i l a ' . { . J P f s . i : > { , 1 . .. 1 j .
 ABIIIfifrA 99 ABHIffI]A

power. l-ho first clivision is callod rnunciano \Iokzya) .hla,nontutlo-iddhi is the power of creating pheno-
es tlre t5'per falling rrndcr thia category a,re &sso- mena proclucecl by the mind in resolulion. 15
cirrt*ql with rr, mt:nt{ll dovelopmerrt whiel"r }ra^s nor. Such a created .rieible fcrrrrr hag no sensitivitv
ri-qen above the mrrrrdanre level, wherees tl:e second and thero is rro sox or lif'e ftreulty in i t either. i0
rliviginrr is cg,lle,l Bupr$r,rnundane \Ioku.l,ta.rctl lf the lJossessor of this supernormol power u'alks
heeertse of ile e:{clrrsive eorrrrect,ir,rnwith tho Pnth of u-p u,nd down. tho creation rv.rlks u;r arrcl <lown
Itolirress (a riy u - rrrug g a,). tlrcre, too. But, if the possessor of such maqica{
'I'lre po\{'er rl'ishes to make his crea,tions difforerrt in
paychit: yrorvers cnllt:d i.dtthi-ridhii are fre-
qnt-rtrtly refemed t,o rr,s rnagical powers, for they appe&.riflnce, ho shculd ernergei lrorn the br"r,sic
inehrrJri most of t,hose clsimod fbr morleirn nrediums" etat,e of menLal absorption arlr{ malie $ corres-
'I'he ponding resr:lution befr_iro re-eutering
fludcllra is reJlrcscnt,r(t ail srrying : " I!, is und attain-
Lecrruso I srro clanFt--.r'irt l,ho irrrrctice of thesel mystie ing orrcr: rrrore this $upeurornal fielrl of power.r?
ptwer.r tlrrrt I lollirrt anrl ntrhor thexi ancl {rm Nunu-u'ipp,hura-iddhi
_ is the power of pervading
gplrnrned tbcreol-. " ?
blirough knowledgo \fiA4,ctl, thereby intervenin[
'ftrc iri
possesgion of .tr:eir rnrrgrc&l llou,'cr ir: in it,s+,'lf the r)B.tural courso of events, such as the
ne *ign of .rirt,ue, i',rr ,.\'nt lJevadai,ta 'iryrrs al-.rle to provention of deafh in tlrc ctso of Bakktrla who
mliktl rrso crt'sucti pr)w(tr in order t,c) 14'iIr over prineo obhcrrvisr.l rr'oulcl rrot 'har.e reachetl thc rrath of
Aj8.ti.r,ea.ttrr (rl.v.) in lriii r*chenrirrg a,gilirrsL t,hr: arahantshi;i.18
l l r r r l d h r r . E A r l i s D i i l r . o f s u r : : l it l o w ( : r S i s r e c k o n r : d a s
*Saruid l,.i - t: ip 7tltar a - i d,l hi. is f h e po.rver of ra,d iat in s
:in oflbnee agu,iirst' tlrrr rcgrriirtions ltricl dovl'n for thror:glr corlccrtr&ri<str \t;untddfrfi, whorttbv u.hilsi
llrrrlelhisf, nlonks,e wlrilc tlro clairning to possess in this statc o1' coiruentrrlti(rn rro p - ailr will bo fc;lt,
srroir powers wi'itror-tt, basis of truth is even so and death c:lnrrot, c)('crlr bcf..rre u:rut:rging fronr
serioug flR offrrrc€ (prirtlj'rktt) tlrat expulsiun fronr 'll:rrs,
tlre sf rrt.o of nrent 'ri {.i}r,rorptiori (jltdnul. nr.i
t h e O r r l e - - ri e i r r v o l v e d " r u
Iiltrrn cilrnt: to S.iripr.rita g']lr.n lru rcltir-e<l ir, blow
T irrl:le ;rsycirie or rn u gr e al I )i)lvers (idd hi) arc t,rcrrt e<l r i t r l i i s s l ^ i i v e n l r e n d f r o r r r r r r v i c . ] . t t l s t ) i r i t . . r r s s t
i rr rl n lai 1 iu tlro V i.+uddhi,t n alJg d, P ur qr n ut t I tu,-r n u lrj il s d t'lrrit time' jlr-rwus al sori:,.,,j rri t,onct'nrintion.lg
artd V ibhanga, In tho Eerrst of u.ttainnent 'Ihese
t \ r ' o I ) u \ r . e r s o i p e r r -i i r l i r r g t I r r o r r 9 h k n o r v l e d g e
of' tlro srlpcrfnorrnal tlre.,' sr., c:r,l]etl " ri r{rri{'s of
a n J rarliatirrg t l,rorrgir conr:enr,ratiou, &rc thus
!LlccLllrs" (zddh,i 't"illlt6.\..1r.,\rr,.ltlrt:y u,ro dist rngrrisht:cl
'L:-r. means of preventing tiie nornirii courso of action
tirtl v&rious kinds r.rf srrr:cr,.ss,lu,,h .rs ttic 1'ollorv-
frorn taliing effect,'whercfore lhev are rigirtly
Irrg:
groripr:{ i as sup,:r'nornral po\ver'i (i,Jdhi). lVhen
AcIh#thAnu.-iddhi. is srrcccss by rossl'n't', l)cc€nrso tlr.e lJuddlra enurrreraLed to Ajitastrttu ttre frrrits of
L,y * r'usolut,iorr or rrn ilt:b of will piri:nclmcnrt, a"ro tlre life of a rnonk,2o in tlro ,:idntafi,iia.p,hale, ,Sutte,,
1,rr-rdriceri tirrtsirle ,rr,o's; llorlv s'hicit irr(-\ nrinrl- he elrrboratetl t.ho supernorroal power. of cieler-
i r r l r r i , : , J i f ( ) j e e f , e { 1i r n : r g t . s o f o n e s t - ' l f : b c i r r g { ) r 1 r , ,o n e mitrirtitrn
1 ! ludlt,ittlttlnu-iddhi\ rvirich clservherezr
i)r',elri{.'t iltanv. []ilt-'ca.t.ior, ur rnrrlLikrrrati<-rrr, also is illustrated in grear, rlcto.il:,.
Reinq one he
alt ilorr;:lr rrot vr:1, :rr,lincrrvlerlgt',d :is 1:ursiblo by l r e c r ) r J i c sr n i l l t . r - , < - r rh a r : i n g L c c ( ) r r r a n u u t v , l r e l r t . c o m e s
rrrc,rlt't'rr phvsicrrl r r c , t r r r c . ( .e l c r e s n o t , i r t v o l y o an ono again : het bet:omes visible or invisiblr: ; withorrt,
rtr'.rttrsir lrirrl rirrlict iort, ;rs th(:rr' is lt(r irlrs,rl|ltr:
k : t ' l r e p i t s s r r s t l r r o u g l t r v i r , J l s ,t , h r o r r g l r l g p l e s , t l r r o u g l - r
u - u J l r r s s i l t i l i i . r .u' r t l r t ; s i r r r i , r l r o t l v b c i r i g i r t ; ( ' n c ( 1 ( , l r -
m o t t n t t r i n s , t r s i f t l r o l ' v " c ' . r eb u I r r i r ; i r e l i e r r c t r i r + " e sr r 1 ;
e i t n r s e r i l = r l i r ' , ' 1 _ 11 , , q r 11 , , :g r i a c e a r i r l r l i , ' l i r i i t i v c l v t ' l s e -
an(l (lowrr Llirousli solrrl e'artlr. rrs il it rvcrrr but,
'yh€'r€. Il .i,t,rlr ii {'i*if', ltowovct', trs lr,t',ll cxlcrtsiort
lvat,er; he walks on \L'ittcr rvit[6gt. I'irrtjl{ rt, irs
tfiqlhut:il l : j i t r r i r r l r c r t : r r t ; i i r r < l t r l ; s e - n t , i ; r l < 1 u i r , l i t , y if it rvere solid grountl
. b h i i l * \ o f r r . r t i il r ' t ( t ' i j . t u ) , 1 h c r r . r ; ' r l i r : i . t t i o r , s* ' . i l l . l r r c l i ; eross.lr.ggctl irc trave]s
tl.rrorrylr tlrc air, ns a liirrl oir tlre \1'lrlg: lre torrr:ires
t h e e s s r : n { . i r i li r r l r t r . r i n l e lL i a l i l , i r . s . r r r , l r v i l l l ; c . t } r c . r " t r -
ancl lr{rll(llcs t}r<t rTtO()n u,rl} thr: srirr. tlrorrqh t}rt'v
i u t : r . J , l i a r r t ; r s r r i ; r l r r ' p l i r , i rt i r r n s . o r I ) r o j , , r : t . r , ( 1i r r r i :: ; n s . l i e s o 1 r o t e r r i ,n n d n t i A h t y ; c r v e n i n t i r r , ; h o r l l ' s f 1 1 i . ,
Vikttltbnnrr.id.rLlrr,* t,lrn lrnwcr ril' t,rrrnsfiirrning lro st:air's thu irtrqlrts of tho worid up Lr) ttro herlvr-.n
. i n t : t i l t l o d y i , i l 1 . r :s u r . r r ' o t l r r , l ' f o r r n , s r i , - ' l r a : t t , l : . , 1 ' o r , r f I i l i r , i r m i r ; j r r s L i l s a c i e v t . r 1 ; r r lt e r c r r r r l r l s r r c c e e . i i
u e e r ; r u r i 1 , t l r r : r t : t r v a t i r r n r l o n i n g i r r r r l r i l t . r t r . i n go n e ' s i r r n r a k i n q o u t o f c l a y a n y s l r i t , i - r co l ' r . c s s c i l r e u ' i l r r t e d
rr{rrilri1 i fr-rrtn rryil lior r ! llrr, elrrplir: l l ion of pr'r;onlrliLy. t,o llilvt, "'
it rs tlris Fola ()r rvlrir'lr rrns rrsorl b}r 1;,' ' ' r O ' l t ln to
IJrrt lr,lthorrslr amonrl tlre iiinds of .;upt'rnormBi
1 \ ' l n r i t : c r l , h O S . e r r r r ' 3 p r i n r - ' o A . l J r , t a s r r , f L r1r 3 . I l a l r i r
pou'(,r onlv ctd,hi!than.a-idrlhi is rnr.'ntiorretl. tlr.,-r1]1s1
.1Ir:gllllirne reli-.rrlrl ho tlris; I,L,\1'r)r in pnr'l ir-r,rlrrr,
1! JlFj il ,{.;a}'inH IX)lvers of trans{'orrnaLiorr (tiA'ubi,arra) rrnrl crt'irtion
: 'I'}r,r
(tn,unontrtyu,J .'lre eqtrir,ll.v to i.re ('{)urrtLr(1.::1
. I elrn insf irnt,lv inntrnrr:rriliir' .1imcs nu,meti 'iddilt a,re grorr r;ed lrs c)l-r(] rtent of
IJo\r'('rs
1 -r r . : r t , r , . ; r l i v i r r E s l r i t t r . r c; s l ' i l l e r l tu translbrrrr strpc-'rrrr:rrnal intcllcctiott \ubhifiwl 1 ur,rl r lrrs one
trr'.s'-ll item rrsrrrrlll' cOml.rrises tlit' lii'i- p,,iscrs rlr:ntionOd
-.\r 1,rtl1r'i',y(='&,rrll rnagic l'ruwer hsr,',: I a.t rl-ill ". 14 so far. Bu t, u'r-' fi nr I furtlrcr r:l iLftorr, r i ons .rs 1'r.rl lows :zo

; Ji I :tt.
- i ' , r .i l . M ; L ) t : . | . I , 1 3 S ,
i I iii. lj IIj.
. f i'r, lIL nl.
I I I i * r r . r u . { g ! 0 - 3 i ; , pp. 31ft-$.
' = .1Jr ni l 1 . i i .
-i I t . l r i : l ) h . 4 . I, 1SS.
Tr'tg vfrsf lllt,
 ABEIftftA r00 ABEIilfrA
Ariyd, ,idcl,hiis the power of the Noble Ones, i.e., standing of things, purifiod and surpassing that of
of thoso who hnvo eniered the Path of llolinees, men, sounds both of deva"s and mankind, both far
who can look upou agreeablo objocts as disagretublo, a,nd near.eo It is gometimes translatod as ci&ir-
anrl *'ho can view tho repulsi.r'e wit,h equanimity. audience. Being the capacity to hear sounds not
It, re abtainerl only by tlrose who lrave mastered belonging to the physical world, it is another psychic
their mind. faculty. The hearing can be either oxternal or
Kam,nra,=a'i7td,ku,ja'idd,hiis the inherent or inborn internal. Tones aro liearrl extornally even though
powor whieh is ths resrrlb of pasL action, strch as arising within tlie hoad. lVhen voices are hes,rd
the pdker of birds to fly through t,hs air withorrt they seem frequcntly to make suggestions. But,
Eupernormal power, many times, a careful scrutirry of such communi-
cations makes it evident that tho rocipient is
I'u.ii,itaua,to iddh,i is not, inlrerent as a Dower in
self.deluded and is drarnatising the contentg of
onc'e cxietence, but ii; acqrrired subdeq.rentlv as
his orvn unconscious mind.3o Tho more devolopod
a reeult, of rnr;ritorious deods in a forrner life. Thus,
or positive psychic knows that tho sounds or
abrmdanccr and prospcritl' are " suceesseg" of this
words hea,rd by him are only his own natural
kind ; eo ie tho powor of lovitation in hurnanB, &c.
method of translating tho knowlodge acquired
\/ijjirnaya-iddhi is also €r.n aequirod power, intuitiona,lly.
nol rrs fl resiult of merit, but tlrrorrgh knou'ledgo
or scienco, Aviation is a powe'r typicnll;' ropresont. Ttre third type of intuitional knowledge (abhifrm'al
ing this class I eo hypnotism, incantation, &c. may be called " thought-reading " for ii is lhe
knowledgo of the thoughts of others iparacitta-
T atth,a-tattha. sornntuTt,pa,y oga-pacmy u i j j hanat lhena vijd,nana). " With his orvn rninci he elrcompilsses
iddhi is,the power vrlrich brings success ns the result and knows the thoughts of ot,her beings, other
of_the r:orrect use of opportrrnities. It is tho ortlinary persolrs (parasattdnar.n perapuggol'an'am cetasd ceto
Fower whir:h can be exercisecl by men in ordinary Ttaricca pajdnutisLl. He kno'*'s tho passionate mind
wnlka of lifs, Thue the riglib upplication of renun- a.ssueh, and tho rnind frec theretrom ; ttre malignant
ei:r,tirin leads to success in tho abatrdoning of lustful mind, the infatrraterd mind, and the minds freo
rleeireg- therefrom ; tho cramped and the scattered minds ;
All these powers (irldltil worrld constituts the the lotly end the vulgar ; the better and the inforior ;
{irst of the five typon of intrritive understanding or tirs controlled and the dissipated ; tlre liberated
direct knorvleclge-insight (abhiiifi.a). But it would mind and tho mind not freo." It is truly penetration
not be completo to speak of the various psyehic of minds (cetopariya) and panetration of hotrrts
powers (iddhi\ wit'hor.rt refe,rring also to tho four (cetaso pariya), and is directed exclusivoiy to thn
bases of ps5'shls power (iddh'i-pnrla) whieh, if culti' thoughts of other beings, i.r)., " of the rest of beilgs,
vated and devoloped, do not contribube to so-cnlled himself excludeC " (parasattri'nam ti attdnan [ha'
furttrer pro€lress eit,her trere or btryond, 8{ but lead petud, sesusattd,rtu.qns').Brrcldliaghosa continues to
-oxplain
to the annihilation of all becominq. Tlrey &ro lhe merthod of derveloping.such knowledge.
the wish-to-aet (chando), energy (uiriya), thor.tght Frirm tho attainment of mental absorption by
(citta) a.nd investigation luEmam.sa).Each of these means of the light (d,Ioka)-de'vice oll(r shoulrl
four bases is suid to be accompanied by concen- obgerve with the celostinl eJ*e (rlibha-cakkhul tho
trotitrn and strugglo (sunufuihi-padhdna-sait,khara' colour of the trlood in the physical heart (hrtclaya"
eamanndgata..\ v'iLti the intention to be neit,hor rfi,pa). Ths various eolours indieate ths different
s l u g g i s t r n o r o v e r s t n r , i n e d , ' " r ' i i , i r o t r bb e i n g i n w t r r d l 5 t kirrds of rneint,a,lstatos' Thrts joy (somanas'sal is
crampotl or outwardly dtstr;i.r't.ecl, rvith mind showrr to ire like thc rerl colour of the fruits of a
alert, a,nal thoughts uniiarnlrorod.25 As gr-ricles,they banyan treo ; whilo grief (clornana,ssa)drrrkens that
inrlicato the road ; as precurs()rs of strccoss antl eoloirr like bhat of ir rose-applo fnrit ; and equani'
prior causes theroof, tlroy prepare tlro pathrg mity (upeftfoft,ci)gives tho goldorr hue of ses&mum
tha,Lgoes on to tho utter destruction of woo.2? olt,
Iddhi ttrtrn constitrttes tlio first typo of intr:itive Tho foLrrth t-r'po of intuitional knowlodgo is
underst and rng (abhi,fr fi.a). callc<l tiro coiti:itirl €'yo (dibbt-cakldtu). This
The second type of tliis intuitive un<lerstanding p u r i f i c . t l v i s i o n , s ' l r i r r h s u r [ ) a s s e st h a t o f o r r l i n a r y
or direct knowletise-insight is callecl tho cclestial mcln, seos " beirrqs fi-rring on a,ncl ilttrirr* rr:llorn,
m e a n s o f h e a r i n g { , } i b L , i - , * o t a - d h u l r t )I-t i s c a l l o d some lttu', solno loft\'. s()llle' lli-'tlrrtifttl, s()uliir rtlJl\"
'' re
ceiegtial or dit'ine, as ic is a sensitivity to pcreoivs sorno lrallp:', s{)ulo trrisertrblt'. It is rvitir t'iris
sountls. eonsisbent u'ith tho reifinerL nattrro of suDcrrnorrnal visi,rtr i lrlr,L llr'olrlo ean br-t l<nown to
deities, u,cquired by them througir their good p r r s s a r v a v f r o m i J r i s l i f e i r r ' , ; ,r r . l t r l { t o t l r c i r r v r l r k . g
karnra.z8 As a typo of direct knowlodgo \abhiiiira) (r1atlr,rli;arit.nt'ti.prtQe sotte prtjiinrlli). tirtr.*n !jt\-erl ()ver
ii ean be produced through the dcrveloltment of to evil wrrvs in tlccrl. rvot'd rrntl tirouglrt L,i lle reborn
energv arrcl is called an ear-erlernent (so/a-rlhd,tu), i n h c l l o n d t i r o s r , ' w l r o r t n t , , , - lr i g l r t l r ' i n d e e d , u ' o r d
trcerrrrstthis type of intuition does trot rntnifost and thought t,o bc rc'i,ttrtr rtr a iral.rpv place o{ }'1iss.
'flrus,
rls'.if in forms and is thus rnore like thc percepttorr i t i s l l r t l i i n d 1 ; t ' l i r r o u ' l r : d g r r b . 1 -t n e a r i s o f r v l i i c h
of surrnil. Bv this moans then is acquirod iho under- is lirrorsn Lito pir-rsirrg rt*'nv ,rnd the robirth of bcings

99 D. I. 79: III, 2Sl : :{. III, 1i.

.: \', 'l€i ff. 30 Phoebe Prtl'ne I IIatt's I'Qtent Fowert, p. 153.
i ' i , r r n .x r i i , ! 3 6 , p . 5 8 3 . 3 l D . I , ; 9 ; I l I , 2 3 1; : 1 . l I I , 1 6 .
.:- \-,'15i. 3 2 V i s r n .x i i i . S S , p . 3 { 4 .
l-i.er. r.ii.i.i l, p. 313. 33 D. 1II, 281 : .d..III, r7.
 ABHIftfrA r0r
\cutilpa7td,taiu77ta3aJ. Ihis type of linowledgo is a
cEusr) of lrurificrr,tion of vk:w \d,ii!.li), for ho who sees
orriy tlie pi,lssirrgawu.y of beings and not their ro-
nppoil,r&rlcrr i*rsurnos a.n anriihiiationist's point of
vrow, whilo ho who is awaro only of the appearance
of Lreings rrrighi conclude therofrorn tlra,t, tiris
existenc€ ie thoir original arrd only life.3s
In the BBrnB clru,pter Buddh&ghos& rnrrkes also
ceriain introcluctory remarks about the preliminary
ancl t,lre requisite con<lit,ions for the development
of tlris lirculty. Only three moditation dovicos
(kasi1la q.v.) $re eaid to be suitablo in this connec-
tirrn : the lire elevieo(tejo-kasina), ths white.colorrred
clevico {od.atn-kasina\,and tire light, &perture (rtloka- normal consciousncss, being thug trainod. in tho
ku^srytu).36(,)omlrlet,e rnerrtal nbsorpbion (jhttnal,
llowover, slrould not, be ontered uporl. as in such
n rnentnl sla.Le int,rritivo knowledgo will not &rise.
Llrrt,. cluritrg rreighi-rorrrhoocl-(or access-) eoncon-
troticrn Qt,,pncrlrnj.ihrina) the mediration device
ehould lx: rntrlle tlis b&sig of the tlevelopment of
this srrlrcrnorrnal inttritive knowledee of eelostial
- -aceeg.q-coneen-
vr1ilJn. I'his prelir:rinnrv rrork of
Lrrrtit.rn,hotsevor, is of short duration, and, if full
fitrsorption is nr,'t allowod, it will quicklv Inp-"p. ldibba-cakklt u), but witli
Hcuclri l,irrs bs,sic rncditation for further intro.
spective developrnenb (pt-ulokajjhdrut) I,:as to bo
repented npTnin r'u1rl rigainr till the light gots gradu-
ollv consolieloted arrcl reinains irr a predetormined
aree,. Then, phvsical objects which a.ro not witirin
the focun of tlro plryeieal eyo bnar,n$aca,kkhu)wlJl
eonte irrto l,Ire fur:ug of t,lrs evs of knowledge
(fuiryaeukktru\,
C-lelestirllvision ml.y be frrllowed. hv yatlur-karn-
nfi,paga-abhifrfuJ whiclr is supcrnormal insighl
concerninr{ 6vent=ir,ct:orrling-to-rleerl,ir-v w}rich a, of devoloprnent of menta,l absorption (jfuhr'a1.
pl.rticular orrnnt in tlrc pn.sl histor_v of a, particular
irrtliviclrrnl ie diseorncd ; or by tr,ntteatamsa-abhifiiui, full
s-irich i.s intuitiv,l knor+'lei.lgeby rvliich a Jrarficular
event, of his ofutu.rehistur,y is diseerrred,
Tlris la.*t one is not, to l)€ confusod wit,h tlre po\,ver irr somo, rvhil,r in othcrs it is
of proplrecy (en,.IqutLrmi<l=fiiqtu).rronfinod to the
Iiuelrlha, q-ho nlono r:on tako ovtlry possiblo eondi-
tiun r.rrto &ccounL. lfhis power of prohecy is some'
ritnes courlte(l ae ur e,bliriitti. in wirich ca.ge thero
are seveR : snttd,bltiitffui..37'l'he Iluddlra, whilo relating
l.ir orurr experiences drrring tho days before his
t:nliflrtenmetrt,sE, rr:ntarkerl orl tlie fading
c',ra.r' of lrppcn:eJrLion, whiclr ho found wtrs duo
lr-r ?rlrn t,,r clou ts ariging irr him ancl disturbinS
: .r i t r r , . r r t t l r : o n r : e nrtr r t r o n , t h o n t o i n L e l l o c t u a l
:':.r1.!i'{-rlllirrE{s, to flrtrr.1' and worry, to fear, to
;.r r i t r,rrrr:nt,, to unehsste llro u qlrt,s,to cxcessivg offort,
: '.a :;ls,rtkrress.Orrlv rrfber'lio had got rid of each
nt:,i e!'erv'.tne of these blemishes (frrlasa), was he
a:ie r.r deve_lo;rnr€,nt*l concenLfation in va,riouB greater quest of truth. Thero have been inst&nces
_j,=i.ri 'tl OIJE$fvAf,lOn.
Tite r*rnern lrrc,ne€of f<rrrner existenceg (,pubbeniud,s- without a,ny development of these psychic powers-
;','i'-":ril is tlre 6fth and last of the five munda,no
''.=-...' ! r,rf irit r:itive kno wleclgo (Iokiy a-pafrcabhirl'fi'a).
' ' ; ' - . : i .' , . . r s
s u p e r n { r r r r r n ,pl o w e r o n e c B n c a l l t o m i n d
g 72, p, 357.
95,p. 361.
IU, pp. 158-162.
III, 16.
ABHIfrfrA
previous existencr:s throuqir many &n s,oon of
progrossion (samuatlakappa) and. m&ny a,rl il,oon of
clestruction (uiuatlui;tLpprl), and in each existonco
reruernber olre's n&n)e, clan, c&str-',experierrces of
happiness and sorrors, anrl the full sira,n of liftr
ln all detail and circurnsLance.3s Tiris Dsvcjlie
faculty, although certainlv sr'rpu"r,o.r.t'*.1, is
not spocial to the followerg of bho Buddha,
Ilven tho commentator adrnits that thiil power is
fo und witlr othcr sccta ri ans (titthirTa{o),al t I ro L gt r \r'i t I r
certain restrictions ond limitations. 'I'o tievelop
this a beginrrer has t,o trace in reverse order the
a,etions performerl in tho course of each dav. His
obgervanco of what is evident, will becomo rnore
s o n s i t i v e a f t e r t h i s p r i : l i m i n a r y w o r k ; a n c l, d e v o -
loped into this intuiLivetype of knowledgo, thorrqht
e&n tle i:rought back bevond tho link of robirth
bv aclverting to " mentalised form " (nama-ril.pa\
arising at the rnoment of cleath. For this rea^sonit is
also called knowledgo of an individual's doath ancl
(subsequent ) rerbirtli (.sottd ruar.ncut lt'papdt e itdq,a{r),
in rvhieh caso it is the si.lmo ils the celestir.rl e.1'e
this <Iifferronco tha,t
ronrorntrranco of previc)11sexistenee applies to one's
own past in tlie round of rr'1.;irth(.suntsri,ra), wirorcas
the divine evo sc&ns tlio rt:Lrirlhs o[ others oL
that presont moment onlv.
l'our rates of progress (Ttutipadu) are enurnerate(I,
depending on whcther prolrress is difficuit (d'ukkfuI-
pa(ipadul or eos-v (sukhdpotipcda), s'lrerther tlirect
knou'leclge-insight come$ siowlv (dandhahhiit'riu)
or swifbiy (khippabhififid).az This progress is ex-
plained in the Atths..sd,lini &s referring to progrcss
Insisht which ()ceurs frorn access-concenttatiori to
-absorption
is callod clirect knowledge-insight
or intuibion or supernormal insighi (ubhifi'fi'd).
'I-his insiglrl, is sluggisir, weak ar"rdof slow occurrenco
quick, strong and swift.
The fu'st tako long to a,t,tain to the manifestation
of tho jh[na-factors, u']rile the labter attain thom
quickly.as " It is not u, mero intellecttra,l process,
but orre cultivateel in accortlanco with a cortain
systom of eonccrpts objectivcl.v valid. " {{ In this
process thcre is rnore wisd<im than reitsorl, rnere
insight than knorvledge, moro understa,ncling tiran
learoing, moro assimilation than informa,tion, and
hencs ruore application than speculation.
Positive psychism is part of tlro make'up of the-
spirituaily dovolopecl pelson. But it is onlv prirb of
that, make-up. The pupil is right,ly warned u'Fainst
sooking to develop psychic Powers &s an enci in
its6lf. Psychic powers a.re incidental to the
where the summit of hoiinegs ha.d been reached
The blind' arahant L]okkhupala is the cla^ssical
examplo thereof, aBwhereas Devadatta ig the classi-
cal efampie of one who iraving been rn possession of
47 vbh.331.
12 D. II1, xxxiii. Sangitt Suitanta. p. 2lS; D. III, xxviii,
,\ampqsddaniyaSutlatla, p. 1u6.
43 Erpotilor,1.211.
44 C. A. ir. Ithl's Davids; Bu.ddhist )Ianual oJ Psucltol'ogica
Ethics, pp. 17-1S,note 2.
45DhpA.I,l,
 ABI{Iilfr4 t0: ABHIfrfrA SUTTA
those pou.ers lost thc " rnngi,; tour-lr " iry hi.r lack 'f
. l'tq inrJrorta.nce of thc rl,.'r,clollrrrcnt of t lriq
of sr:li-control. lltturtlvt\ knorvlcrlge ci,rrr be ti*tl]off.d fl.orn urr r;fr
rcpetr,t.t:cl list ol r.irl,ur.,s. rvliich rlre clt;scrilrt,d in
Btrt tlto att*innre'rrt .rI tlio st]rnmiL of Derft.cl ion
throrrgh tlre extinctiorr o1' cll rnentrrl rritoriearrts telrrrs of rr,tla,ntlorrirr;; cr-err 11r,-' vlriorrs St&!r{,:i of
(d.sauukkhq,rTa) is a knowieclge of insight (tbhiiifi,a) spinturr,l proqress. r . c s r r l ti r r r l f r t , r n t h e grarltrll
a b i r n d . r r r i r r g o | r r r c n t r r l i l l r s o 1 1 1 1 i 6 1 1( j l u l n i - 1 , r tr r d .
rvliich js not or)ly suJ)crnorrnal, irut u'lrir:h rrray also
I u r l d i n g u p t o s u p r e r r i { ) r I , , l i v , r i a r r , : r - .t i i r o r r g h , , , _ r r n -
be called supernatrrrrll in s<.r l-a,r as it, ha.s trans-
pletc clispassion (ei;c.ru ta.- n ibbictu). lilcl ing au : rr,. ( r.irri -
condcd all the lirnitir,tiorrs and r,,'tt&iirressesof human
g r r ) . r : o s s l 1 r1o n ( n i r o d h a ) , p e l a , c c drrrr.:r,
nature. T'hus this linou'it,'dge-insight, of tirr: tota^l \up&rutne),
l<ncrrvit-rrlgr,-insigirt (abhi,i.fiA), tu r:nliglrttrrrnent,
rlestrtrcti<rn of all mcntrli intoxii:rrnts (dsttt;ttneri-
khtule-itd1to {6) is frcrlrrcntlv lsotnbodhu) uncl to Nrl_rl;ilna.t{
irrcluckrd in t,lro list
,rf six sulrernormal intuitiors (chal-abhiifiri) Sucit
intoxicarrts (d.saua) a!.cr usLrtlly enumcrat,erl aB I{. G. .\. r'.tN Zr.:r'sT.
Ibur : Lho intoxicants of s()nsu()uq rltrliqlit, (A.,1tnal,
rif ltrsb of life <lr dosire fcrr robirtlr (blutL,o'1,of spocu.
ABHINNABHA. ^\s Prot'Lrirnerl b.r' tiro Ijrrrlcllrrr.
lativo vien's (ditthi\, ancl of igrrorance (afi,l.id).t-i
S , r k . r ' a r r r u r r i t , ; t l r t . i i r - o 1 3 l , i i c l r * r . i r , r g-i,1. . , r , r r r o r r k s ,
Tho <:xtinct ion of rireso in Lt.rxicrrnLs Jr:at1s ..\blrirlrrirl;lrrr, " I-irrbrok,rrr l,iglrt ". oi IIt' trorn
irnrnediatelv to nrrrlrantship rvlricir is tlrc suprorno rvhour issucs a,!r unl-lr'rik,'rr ljtl,rlrlln of' liglrt, " is
fruit of tlre suprttrnurrdarre patb (ktkuttara-ntagga). tlrtr nilrntt ,t1' ono of I1r,., t lrorrsand Iluddlrr_r,s rvho u'ilI
Henc6, this sixtlr kintl rrriuitivo l<nowl-t'.-dso i),_rlsclrr tlri.r " ilusl)icious rvorltl B,gt-. " rr&rnccl Pr-rsirika.
belongs to, tho.set:onrl t"i'
r'1rc oi strpranrunclano i ' l i L , l r o l ' t l r e n r ' r t l i l l l l r I ) ( ) s : i { . , s s r . ,oril a r a t l i u , r i , l , , r _ t t
irrtrtition (lokuttur-abltiiLt-tai. " I{rrvinq destrovtrtl t , w u l v e . r ' o j i r r r , r ,ls) I l t t ' t t . I t t , ; l : ; 0 . t : l ) .
t h e i n t o x i c a n t s o n o e n t r : r s a , n r i n L r i c l t : si n t h c , , u i t r n -
cipation of the tnincl, in tlrr: t:rnanciltatiorr of
insight rviiiclr is free of tlrc int<txi*rnts
ABHINftA-PARIfr'frEYYASUTTA contains onlv
l,rid whicli
is roaii.sed by ono'S own linorvletlqe evr,rn in r,5is
three rvords in thc. text i5. I\', !g) I xfibaqn
lifr: "
L'h'ikkhaue abhifi,rlupurifiit eyyanz: er.eryt,lrirrg, 0
\-ery {dsardnant, l:lnuo andseuenr. ce-tari-
rnonks, is to lrc <rornprr:henderl b): intuitii'o
trluttim pat-r,itti-uittrr!,tint, ditthe ld il1a177trlle $e.!/atry
knowledFo (as irnperuran€rllt, unsatis{'actorv trrrd
abhi.fiitu .cacch,ikat i.ti tt pa,"-atnpajja ri!ts,r'ati\.{8 This
insubstantitl). Uverl-thing lrt-'ro ruoarrs the selrse-
spiritual intuitive lin<irvicrlgo gi,.-cs r()rnpx-'lrcnsiorr
orgd,ns, their objects and conttrcts, and tlre r.,ons-
of the livo filctors <ll' gntsping \pufi.cuptTddnukl:ltan.
cit-rusrress rr,risirrgtherefrom. Conrpr.ohendirrgthis by
dhdl, i"t., of t:xistcnce as crlving ; it I..:adsto n,ban-
rrrtuitive luron'ledge, the noble disciplo wiil bo
donrnent of ignor.r.ncc arrd crrr\/ing for rebirth; repelleci tlx:reby ond realise that lbr liftr in these
it devoloJrs calrn (.sarrrotlua) arrd in"right (utpas"and) ;
c o r r d i t i o r r sb h e r e i s r r o h e r e a f t e r .
it gives the realisation'of rvisdonr and froeclorn.re
Amonq tho fbrty subjects of rneditation. it, ig ABHINNAPARIVARA, ther rrame of ono of merry
especially tho terr rec:ollections \anussati) of the hundrod tlrousrrrrd N.rga mairlen.s who in actdition
tsuddha, t'ire Dhnmrna, tho Sarigha, r'irtue. rerrun- to many t>tlters lrarl assomblccl .r,t JottrvLrrra in
ciation, devas, t;reatlring, cleath, boclilv t:olrrposi- Sravasbi w'hcn t,ho Ilucidlia \.1il,s rosidins rhero
tion and tranquillitv, w.hicir have, ireen declared (Ii.{/S. s.v.).
by the Buddha to bc r-:onducive to intuitive linow-
le dge ( ab hi fi ila ), Lo perfc.c t e n lig I rten n tenl ( s an fi o tiha)
60. 'I'ho ABHINNARA$TRA, a former Buddtra montionod,
and Nibbana six {irrms of inbuition (ablnfiixt\
il a list of names of lbrmer lJuddh&s under wtrom
constitute also part of the oiglrt rnc,des'of uijjd"
tho other two being knowlodge borrr of insight 91"-B".dl]l? Srikyamuni acquired merir, in rtre eighth
Bhrlmi (Mltuu. I, l30. l3-I4I. l0).
(uipassa,nd,-fiuCro) and tlie potency (itldhi) of t,lie
mental imago. Together ttrcy form the sLatos rshiclr
partg,ko of ond whiclt tr,re tho assor-'itrtcs of s'isdorn ABHINfiA SUTTA, rlt:curring rrl the C'atztkka
(uij.iubhugino),6r tr.lcn,rrse thof ir,r'is+' i15 parts nrrd liipatu of tho Anguttura liiduyo (.,{. lI, 946),
portions of wisdom,6! lrlthougir clnlv knorvledge spes,ks of intuitive knowledgo (abhifi,ittt,) as tho
born of insight is sometrrnes rofi:rrt-,l ro, insLoad means-whereby tho five f.r,ctors of grusping (paf,cupu-
of the entiro serics of cislrt.63 d,anakkhartdlfi), narnely the m.rterial Uoay gApay,
sons&tion (aed,ana), perception (sailn(r), me;tal
l\Iontion is sometirnes rnado (o.g., in /. III, 33.1)
of six associated states of wis<'lorn : t he conception
conceJxs (.surikhara) and consciousness (tififranal
of impermanence (a.ntcca-gaitiri), in
aro to bo comprehended (puri,itfieyya).
ot' contlici
rmpermanenco (anicce-duklcha,-s"), of insubstan- Intuitive knowledgo (abhifrmn) is also tho means
tiality of conflict, (dukkhe-anatta-so)" the conceptions bw which ignoranco (auijja) and craving for rebirth
of renunci ati on (pahrTna - s" ),of d ispassio n (uir d"ga - s' ) (bhauatanha) are to bo abandoned \pahnhbbd).
and of cessation (nirod,ha-s'1. Theso forrn a completeiy it is intuitive knowledge which
$gtin
different set frorl the Abhidhamrna forrnula and is tho me&ns for the eulturo (bhauetabbd) of tran-
make no reference to obhiiirid. quillity of mirrd (sarnutlw) and insight (uipussanu).

16 l,bh. :t3.1. 51 ,D/zs.$ 1296.

1 7 D A l .$ l { 1 E . 52 DhsA.50.
4 r 1D . I I I . 2 B l : . { . l I t , l 1 ) . 53 D. I. 76.
4e 1. II, 246. i{ /). I II, xxix, Pdsdy'if-aSu.Uanta,yr. l3:! : pt. I, 17.
rr0,1' I, 30.
 ABHTffftAVAGGA r03 ABHIPASYA

Intuitivr: knou-k'dge iq firrallv t,hc me&ns of the Sibiir witii liis r.:&pital irt -\rifthrrptrra. In the
re*rlisrrtir'rn (socclzi,kfitnbbdj, of u'isrlorrr (rijjd) Itali trnditi,rri ll"hieh is containeri irr tlt: Ltt:tntadanti,
anri freerlrrrrr (u'imutt i), J d t a k u i . , I. \ ' , : 1 0 9 - i 2 7 ) a r i d r r [ i c ] r t . r - ' l l su s t h a t h e
-r.r'as ilono olhef
t]rrclr:r tltis snrne f ril,rne cr-r11l6l bg cltrssr.rl also ;,1, than a j'Orm,-.r rncllrn:tl ii)rr clf
-.1.'lret-
grorrp r-rf 85 srrttrr.s whir:lr in irn lxtrr.mel.\. r:orrclr,'ngr:d Sirrprrcra, iro is knoryn .rs Alirparaka. grelv
forrn eonc.ludc th(: Ilooli ,.rf Fivr,s (1;,tiical:n, niSt,ita.\ up as l'rierncl."l ilrrd at tho trge of srxr.'eri neri! trr T';-rk-
,rf tlte ,4rieulte,ru Nikclan kr:r,silir.On rt,t,urnilr,q rifttr crtmplt:tirrg tlrt:il eCrr.
( - , 1. I I [ , 1 7 7 - S ) . " , ] ' o r
t lto clirqrr-rfinsight knowlcclger ( rbh i.it ir,rit1n),')f rirrv{}l}- c{tilon, t.ire t"rotllris,rrtt{rilccruie krnq ond :rpptiiritetl
Ittert cvils, vL't., pfl.ssi()n (riqul, lrgtrr:tl (,ri,.t,111.r," { i r i p r i r a i ; r r a s h i s c o m m t n d c r - i n - J l : r . t ' titii,ilt.rti).
d e l r r s i c i r r ( r n o h . u ) , & n g ( \ r ( k o d h r t ) , ( , , n r r r i t \ ' ( t r 1 t a 1 1 f i 7 r , r 1 , T'i r,.r$arrsirrit tradit ion. h t)rr.or.er, u'iric'h is c,tnt irirr e.l
hvpocrisy (rnol;l:ha\, rntlirro i n t i ' r e J d t u L t - t t n u l t ( 8 0 $ ? ) , - c 1 1 y 1t ;h a r A l r l r r l ; u r u g a
i;ialri;.a), cnr-\-
(rs,srl), avarico (ntrtrt'lr,ariyaj, (rnrltli), was il:c, l;ocihrsattva's :ninlstr,.r (um,itt1o), rr, lirqir
decoit,
cr&ft,inorrs (.srtt li etl tl a ), obst,irr rr,,'r' (tl rani bha.\, irnpe t,u- officiul (o,trrCttlarttttkltguh) r-if tire krng. In t his
6-'11 i f y (.rrirc rn t,ft,a ) . p r i rl t-. ( mli t t tt \, arroErft r.rc € (at h rui n a), conncxiorr. it, r; signiticrurt 'i,.) noto that irr the Pali
i n t o x i c n , t i o n ( n r , r t d a \ a n r l i n r l o l t r n c e ( 1 1 { r r i r . / i d u } .l h e trl,dition t lrc b,ttlhir:ntttr, i:r luu(ir,! to aridross his
ft-rllowing fir-c scts trf rnuntrll stil,t.or; orrgirl t.i be conlnr.ltrr{er:-tu-cllit,l' as r;ollr: r','hit.ir, rlr:corrling to
rieveloped : thc cr:mrrlolrtit,tclr.rnellJis . ono whr, acts lbr tllt, wtl-
faro of tire Ling', i"e., g rninister (ci;../. \.,220 &
(a) perception of the unattril,ctir.e (a.tublw.safifid). f ljl ; rriso ,J4tqlca. ,t1,ories, \t, p. I llt, n. l ).
,.rf clnir,t.]r ( nt.ar q n as a fi,ii a), of rl ir,ngr:r (,i rli n u urr.,:a,ii fi,fi),
of tlrr, prrislrribln n&tlrrr' of food (uhire ptttil;k'ltlu. r\hhiplrngtr \vas nrarriud t(J e rx$iden of eaotivat-
*rti,fir7\ rlnd of tlrr: absence of joy in tho olitiro ing bcarrt-r', linrmadanti. dr-r.rrgirtt:r <.rf Iiiritrilvatsa
' , r ' , r r l r - li . s u b h r r , l o k en n . a h h i r t t t q . s a f r i r i ) a leu,drng t,o';\'rlsrrlan. (jn,r dat-, tlro bodhrgattva
; (b) Ircrception
o f i nr pernr itn(--)ncc (rt t t i,c c rr,.s a ilir.ri ) . o f i n s rr list rr,nt j a ii tv wJrilr. rlrivr-rrq t,l,rougir tlre trrw rr, r:gug[t, o glirnpse
-bv ^his
(trr'ttla,sq'fi ilrl), of deat ]r (ntarawsLttiir,til. ,:,f tl,l. of iicr B.rrrJ r.r'ris inrrrir:iliateii' ,r"l.rlr,:rrter.r,,d
ner-islrrr.lrlr. nn,trlro of foo<l (dtrira patikkula.,,;ttii'i,7 t l o r - c l b r I r , r r . \ \ - h r r r r . i s i t i r r g the king, rolro" had
rlnd of tlre al;sonr;o of iov in the <'ntirc rcorli.i t r r i t t ' n i l l L , e : i . : i r r rt- -f ' r , r s l t r r - e , . . \ l r l r i l , f r t . r u . u - i i o r r - a s
isabhaloke an.althirata"onn;,1 : (c) ptrr<.r,ption,_;t- irn- s i . i J i + . t il n t r r r , : r r t e r J r i r ' t l t t r ( ; nu f r l r , ' c x p r i s r i o r . , r l f t h o
nrrrln&rr.-,ncc (aniccasafi,fti), of conflict irr ilnper I'.rce.an<l of su,:li g'rsturu'.s as b,,trir], iriternal feoiings
: r a n e r r ( i e ( a n i e c e .r l r t k k h a s a r i f i a ) , o f t h t ' i n s : r r I r s t r r . r L i at - (it't,1itdkdraqraltttn,urtipunarncttilt';, icaliseri that tf,e
litv of con{liet, (r!ti:l;he aneltftse7ifiri), of renrrrreirr- king lrad iirllcli in lor-e u'ith hiir wife.
. r, t n ( p 4 11a y7, a s n ii rtit ) a n d o f r I isp rl,ssion ( r i r i q u,.sa it ir.,i) ; Jiver regardful of tlre liing's welfarc, he wishee
J ) tlro five frr,crultias (irulriya) of trrrst (sr.rlcthd\, to hunci lrt r over to hinr. ln iris &ttontpts to per-
',rlergv (.uiriuq,\. rrrirrtlfulness (salj),
coneontrirtion suixle thc Iiing t,cl accept her, Abhipfi,ragu, arguee
.:antidhi) nrrd insight (lxt.itiul); (e) the
five spiritr.ral Lhl,t the king rvrll rnerr:ly bc assistirig in the per-
: i ) \r',irs (ttala) of. trust (.;a,tltlhu) , cn orgy (uiriya) , forrnrince of a git't, t,lrat his acquicscrence worrld
_
:nin,lfrrlrresg (s'ati), concoetration (,r(n;udhi\ ll"if only lle a f.rvour and not ir source cI'grief [o himself ;
:r'rsi[t)t \pannQ).' thab the king's reputtrtion noe,l suffer nt, damago
Tlie_- frequott ropetition and overlapping is as it wriuld rncrcly be a prrva,te srr&rlgornent between
r'.re all tho moro notieeablt,, olvjn( to thti extr-erne tire tvvo of thcrn, rind t,liat, rb would cive him tho
. n(lerrsation of tlrr: tcxt. g+rnre sutist'action ils ilrirt obtrr,inerl 6y a faithf'ul
hearr b1' serving ths irrterre-st of liis m&ster. Nay,
.{BHIil'ftA VAGGA, tlro '-0tir lris ic've fi;r tho king; rs Ti{) gr,lat that
',ttttkkt: rha,ptor of tjre he evr:n
Nipatu o f t h , . A . a g , 1 1 , 1 q r *N i l ; a y a ( I I , p p r . shos'-l his r+'illingness to crfrnrn&nd his wife to lead
- ltj-liil). It contains ten suttas (Nos. 951-260), tho life of a harl.;t wirorn no or)E is forbidden to
-
" iirst one of wliich tlcrl,ls rvith int,uitivo know- woo. IIe gives blro king nrr assur&ncc r,hut ho would
- i1,-' (,tbh.iitlid) and hasrlivcn
its namo to thc cnt,irg Irrrnsclf face all tho cerr.suro for tiris action owing
' -.irIi'r.
to ttio gladne.ss of mind he would feel ft r having
T r ' e , t t d d , t i r z aw h i c h r e c a p i t r r l a t e s t h e t i t l e s o f t h e promotr-ld tiro king's happiness. Tho king, hovr'o.,'er,
- .::ils at tho end of the Vagga rea,<is counters all t,hese argurntnts iirrd sa.ys that rt ia
as follows:
't'hitiita uot pt'rssibh ft-rr him to offerrd oguinst rigiir.cousness.
pariye,sa,nd, .saiguho )[uluk,yaputta
:' t h.a k u.Lqm d,ue dj a fi,it i balar n, o r tt fi,fi,a kam, r;ii ndt i " Of the rron-Lluddlristic rerlactions all agree
Irtuition, quests,. popultritr.. \tr1lunky6,'s son, irr this lloinL, that the liing at last dres lrom
' ri:,sperity, lovr:, and tliat tlre iairlrful olfir-.er ttren kill.s him-
two thororrghbrorts, 1lorvc,.l forcst,
. l t{:)n). soif." (.L S. Speyor: ,S/ilJ. r, 124). lJut, in adapt-
ing tbrs tu.lo trt illusfrat,,-- horv ', sage's of old thouglr
LBHIfrttEYYA rrrlirig .r kingdonr, rl'helevr;r lust sprang up in tlreir
SUTTA cont&ins onlv three worti"
':." text (,S. lrearts, p.rs.;r:d rrncier its str-a1'for a t,ime, bUt
IV. 291 : sabham bh,ikl;lmue abltiri.
checkr,'tl tli.rir rot'ing thou!rirrs and were guilty
" . ;iri : everything, O monks, is to be intuitivclr
. -:i of nc' irul-,ro1rer c,rrrrluet " (j. r-. !09), the king and
Ins irnpermanent, unsirtisfactory and iri.
- . .-.niial). lrrs ftrrthful nrrnist..r' ueri-1, no doubt,, made to live
It differs from the Abhifi,fi.a-parir-t-
: ': .'.ttto (q.v.) on, e!'tlr strrr,'irrg to rriairltain corttrol overr their
only in the last word : a.bhi.fi,fi.ey-
,rbhiitfia-pariilfi,ey s(]t)ses.
. " : i . be intuitivelv knorrn; -
' ''; be
compreltendcrl by intuitir-o knowledge.
ABHIPASyR, a eaibr.a whictr, according to tho
r.Ei{IPARAGA, I frienct and boyhoocl <,ornpanion trIahaua,sttt, is said to be located in the south
- : iihisultvo when he wa^s born a,s the kin!: of (Padma, n LaL. cp. ,SBB. XIX, l-05, n. l). It is
 AB H IR AD EA N A
reforrod to &s " boing a,hv+r,ye ablazo rtith splorrdour
ancl a,sn plaeo where pr&yers aro aiw{.l,vsansworod ".
'l'hi: r11r1yrr,
ie &lrae rrrt,rrt,ioneidamong the sacrsrl
whoeo bltssings t.ho l3uddha is said to have
;=rlil{r=rs
irrvokt-rd on tho marclr*nts Trarrusa and ljtrallika
^gratituclo
(F.r,li : Tapnssu, 13hallika) in for tho
first rneal thcy oflbred hinr after his onlightenment.
ABHIRADHANA, ono of tire threo frienrls of the
briihrnan Stlmbhita rvho accompanied irim to
heur the Buddtro preach, tho other iwo being
Bhumija and Jeyl'ascnrr,, It is saicl that trs a result
of the sermon Sambhfita entereci the Sangha
(TlngA. I, 4'1).Ib ig to bo inferred that A bhiridha,no
antl ttre other tu'o also entered the Sairsh& ns
all four of thern aro spoken of as noLlo nnrhilnts
who had acquired a t,lrorough knowledgo of the
doctrine.
AgHhA ('lipi), tho narne of ono of the rD€iny
scriJ:ts u'liicl are under the control Qtiti) of bodhi-
eatt!-&s and ilre listed irr tlro JIahduu,sttt,irr tliat
portion whicli cloals rvith the sr:ventlr bhumi or
stage of progrossive religious developrncnt oi tho
bodhisnttvas. This script \ras, most probably,
usocl in tho countly of 1lis fiillrirns, a^ tribo 6f
nortlrcrn India (I, 135"'7 : var. Apire).
ABHIRAMA, ono of the tlrreo grand palaces
befitting the three so&son6 occupied. for a period
of 9,000 years
in his iast lav life, by lirrrada Burldha
beftrre his renunciation. The narnes of those threo
palaces are listed as Jitd,, Vijite, and Abhirdmd,
(Buu. x, l9) ; \'ijita, Vijitavi, and .Iibdbhirrima;
Vijita, \rijitavi, and Vijitabhiramrl (BuuA.
I82,
188) ; and also as Jita, \rijitd, and Bhfirimi
(Buu.
L 2 9 ,u . 8 , O o l o m b o l 9 l 2 e d . ) .
ABHIRAMednlVAXfnA, an actor's d*rughter,
&pproprlrrtely so namecl ts she wa^s of exoe.edurglv
beautilul countenance. She was a, lrrevious incar-
naLirrrr of the rright goddess (rcTtri-deua,tc) Sanrauttr,-
eattvrtttr[nojah-Sri who, in sn earlir--rbirt]ras a cakra-
vartin's dauglrt,er Samantajiidnaratrrrrrcih-padrna-
bhadrabhirdmanetra"(ricandr6 by narne, rnirrlei an
ertrnest rvish that.she bc. alwavs reborn with a noble',
complexion sueh as that assuriecl by the boclhisattva
Samantabhadra for tlie' purpose of disciplining tho
citizens o1' Ratnakusumapradipa u'hu were inloxi-
ca,ted bv their owrr boarrt.y.
'Ihe
night g,:rcldess,Samantasattvattr6,nojahsri,
in relating to the noble youth sudhann liow sho
,'came
to know the bodliisattva-salvation \bodhi-
sattua-rtiruoftsq-s I,Iahdyu,na method of salvation),
explains how she gained instruction from live
hundred Tathdgatas u.ho were propitia,ted (drugito)
by her in her former birtlrs, and who oecupied t,h,:
worid region (lolca.dhatu) Ilanicakravicitraprati-
manc,iitavyrlha in the .rvorld-age (kalpa) named
lla.haprabha (Guy&. 281-283). The last of' these
f,ve hundred Tathdgatas was one by the name of
D h armadhdtugaganapfi.rn aratn a 6i k h ara 6r i prad.ipa,
and it rvas durilg his tirne tirat she was born a,s
Abhiramasrivakt16,, the daughter of an actor
tnafa<lnriko).\\-hen this'fabl;agata e'es entering
the city rvhile a drama was in progress she, by the
p u w e r o f t h e B u r i d h a ( B u d d h a t t u b h a u e n a ) ,s t o o d
104 ABEIRUPANANDA
erect in tiicr ek)'. anci, praisirrg him in a tlrousand
verges, went up to him. iler wholo bodv was then
iliumirred ir5' a ray (raini), I)htumadhd,tuvirl.yoti-
tavy[ha, by narnc, v'hic]r ]re rc'lt:a.ced from his curl
of hair (.itrndkoiu)" It, -vvas on account of this ray
whictr touehecl her whole bodt'that sho receivod the
(boclhisa.ttr.a- ) salvat,ion named I)harniaclh6.
trurayavarLa gr.rrbi i a.
T. tt.
ABHIRAMAVARTA, n&nre of a glirl atttncla,nr of
Srrblia"drti(q.rr.), thr: dtruqht,er.of a trouscholder
Ilitmr'cl J\Iuhapr1ajfla. 'I'ogether wit,h . IJhaclrn.
l)1dira,mati, Sribhadrri, Biahrnadat,ta. Sniprabhtr,,
irrrd Suprabh6, she hended a retinuo <lf'fir'e hrrndrttrl
girl tr,ttenrlarrt,s(drlnAa.)wlro acr:ornpanicclSublradrir
on ]rer visit tc IIafiju€ri, tho peronnially yorrng
(kunrurabhfi,1r.r),u'ho rvns resitlirrg in the caitl'a of"tho
grove n&rnerl \ricitrrisi,raciitvajavyrllta u'iricli lav to
fhe t:tr,st of' tho gr.eat citv I)harrya,kara L,1- ndrue
(Gusu. 52. 2).
ABHIRATI, tho narno of a worl<l region (Iokadhdtu).
I t i s t l r o I l t r d d h a , l i t : l d ( b u t l d l u t k s e t r a ,1 1 . ' v - .o)f r i r o
Itr,tlrtigattir Aksobir.r'a 1(l ttrlu. 8).9 ; -{,sl'. i}trti.I ir).
f rs cosrnic locat,ion is in tlre euster.rr (ruartor
( S d r n l t . 1 8 . 1 . 7e, d . \ . D u t t , p . I 3 6 ) .
ABHIRUPA, ramo of a forner Bucklha
montioned nmongi tho firsb irundred of tho lrost
of Aryans in tiro ninth bhtuni. in a list of nir,rn<'sof
former Buddhas uncler whorrr tlrrr flrrddh,r, S,rkr.r-
muni acquired mc'i'it during ]ris crlreor as boilri-
sattva (Mhuu. I, 139.l4).
ABHTRUPANANDA, an iu'irhant theri to rvhorn
verses I9-!U irt f ircriqdt,iir?,
1p. llJ5) were addressod
by tho Buddha. Irrorn LLe acr:ounts corrtahred in
Lho Theri,gd.tltu-Aitlmka,tha(p.94 f.) and Llrc Apacldnu
(II, 608 f.) wo hrlvo thr.' follorvirrg inforrnatron
regrrrding her,
She wos l.,orn in Iiapilavatthu as a darrghter to
the chief wife of tho Sali5'a l(hemaka and wa,s namod
Nanda. Because of ]ier great beauty she bocarno
known as Alrhirupananda,.
Tiro two Accounts diffirr in detail rcgarding the
events ,ivhiclr led to her or<iination. According to
tho Theriguthd Atthakatltri. on the day sho was to
select herr husbancl tho Sakya prince Carabhrlta
(who evidently was to bo selected) died end lrer
par(-.r)tsmade her enter tho Sangha against lrer wili.
Tha Apaddna has ii thab sho was sought, by many
Sakyas and tircre was greirb trouble a,mong then.
Iler purents got irer ordained so thu.t sho might not
destroy tho Sakl'ns.
Both accounts contiaue to say that even after
she entered the Orclt:r, slro, being infatuated with
her own beauty, did not go to the Buddha's presence
through fear of }:.is contempt. I3ut the Buddha
seeing that she was ripe for knowledge devised a
method of getting lier to visit him. IIe ordered-
I\{ahapaj[pofi to [ave all thr: trhik]ihunis corne to
him for instruction. Ablrirlpanandtr st,i]l avoided
tho Buddha by sendrng another rn her place, but
the Buddha refused to recosnisr: the substituto and
 ABEISAJJANIVACA r05 ABHISAUAYA

sh6 'wa€ eompelled to gr,- By rneans of his mira-

euloug power, the Iluddhar creaied. e very beautiful ABHISAMAYA. I. Introduction and meanlng oI
wornarl ancl slrcwod her bccorning subject tc' old -r,gc the word : Ae one of the fundn'nental coneoptious
nnd decay, thmeby eausing ernotion to arise in of the method of Buddhist medits,tion ohhi,eam,aua
-l[r]r irrlpu,nrindn. She bccarne disgrrsted of ear.nsdra. is tlre practical trainirrg towards rr:aliea,tion "of
tnrth in Buddhsm ; &nd abhisarnaua has beon
I'her lJs441ra acldresseel horrrth the verses con-
always connected. with the whole' Irroeess of
t,nured in the: Tlterd,gd.thu (rcfened to above), enlightenmont, both in Theraviria and }IahEyirra.
ad'"'isrng her to meditrrto on tho irnpurity -arahant-
of the
boely. At tho end r.rf Lhc gd,thuslre &ttained Et-rnrirlogically abhisamilya, is Cerived from sbhi-
ehip. sann-i, ite verb abhi,sama.yati or abhi,sameti, i.e.,
coming by eompletnly, comprohonsion, ciear under-
The two accounLs plivo information regarding standing, intuition, and so on. The Tibetan trans-
Abhirirpanand6's previous births, too. fri the time
lation ie rn,icort-rtoos, while tho Chineso translatiou
Buddha Vipassi she h&d been borrr in the city of
"f for abhisamaya which Dle&ns direct
IJanclhumati as daueliter 'uoa wealihv householder. HW.,,
observance, is popularly rrsed in China and
She hoard tho lluci?ha preach tho-doctrine and Japan.
ber:ame a dovout, follower. At the dcat,h of the
tsuddl,ra she oflered a gem-studdeti goiden umbrella Tho verb tbh,isarne.ti tr abhisarnuttctti, hss in
to the cetiya containing lho Buddlra'e relics. Ae a genoral the }-our nbtte Truths luinrt ariya-
result of this sho was reborn in various. heavens sacca,ni,l nB its objoct. In the Buddhist tdxts
until sho wa,s born finally in this Buddha epoch the term is found alorg with satya in such compound
as AbhirupanandE. forrns as d,ryastyd,rdm abhisumo gdy6, (Diuy. 654. 24),
satyd,bhisama3la (Bbh. 38. l3), sa.c,cabhisamayd,
In tho Sutta-Nipata Atthalcatha (T, pp. 241 f.) the nicchita parini,bbltuki (5.7 58J, catusaccd,bhisamaya
story of Abhirupanand6 is included in tlie &ccou-rrt (MiIn. 214) and so on. This means lhat ahhisanwya
of tho ordination cf the three, Nand.as which is cited is diroctod towards tho rrractice and cosnition
&a one of the two occasions when the Vijaya Sutta, -There-
of truth, especially the Four Noble 'Iruths.
also called ttro Kd,yau,icolto,danika Suita tp, the fore, wheneyer ono speaks of salya (aacca,)-
cornmentary, was proached. ohhisama.ya, it should be defined as the full under-
Thero has been some confusion in the accounts of standing of the tr-our Noble Truths through stages
Abhirupanandd,. The Apad,a,na qaotation given in leading to tho enlightenment of {rd,taka,s (dis-
the account of the Theriqdiltd Atthakathd, is not, the ciples) ond bodhisattva,s. On tho other hand,
section pertaining to Abhirflpanandi in tho Agtadana tho verb abh'inarneti is often accompanied by
but to }lkapildad6,yika theri (,4p. II, p. 515-516). abhisambujjhat'i, i.e.,' to bo awakoned to enlighten-
This same Apadarw quotation recurs in the Thern- ment'. Tho Buddha's farnous discourso on Dopen-
gdthu Atthakatha &ccount of Mettri (Thi,.gA. p. 36), dent Originationz (pati.ccasarnuppdd,a\ shows tho
and appears to be more eppropriato to her. Among content of his enlightenrnent which ie aleo to bo
the verses addressed by tho tsuddha to Atrhirrlpa- realised by every living being by obsorving (passati,l,
nand6, in the Apa.di.rw account, &re verses rrhich rrndorstand ing (o,bh'isameti) and perfectiy awakening
pertain to Sundari Nanda (Thi,g. p, I32 i Thi,gA. (abhisambujjha.ti).
pp. 80 f.). In connoction witlr tho realisation of enlighten-
L. R. G. rcrent (abhisambod,hi), (1. Nishi says:3 " Tho idoe,
'to obtain the highest Errlighten-ment', for
disciples in early Buddhism, was usually oxpressod
ABHISAJJANI VACA. See ABUSIVE LANG. by tlro verb pajarfiCi from which the noun pafififr
L AGE. @rajfrA) is derivod. ft is likely that the frequent
omployment of abh,isambujjhati, noticed in the
ABHISAMA, a cakkavatti krng who is supposed to oxplanation of his Enlightenrnent wae due to the
r-irve {)arned this high estate by virtue of an act of faci that at a later period Buddhists had limitod
i'.rtv he performed in a previous life when, in order tlro or"iginal oxprossion pajarfiIi tc denote only the
- .rhaps to facilitate the washing of feet, he placed a supnsme Enlightenment of the Buddha and thus
to ehow tho difference between the lluddha and
-.,ank and (a vessel of) rrator near the entrance to a
:-,rrastery of which he himselt mighi have boen an IIis disciples ". Throughout the PaIi c&non, pafi.iid
-r-::raie, q-ith tho earnost hope that he may attain (wisdom) has been the pnnciJral factor of enlighten-
:.-.. noblest weal (uttamatthassa ytattigd,: Ap, I, ment, and obhisam.d,yd the f'r:ndamental way of
\-. i31). This wish ho is s&id to have r.ealised reallsing it. tr'rom the wiew point of verbal use,
-: his iast life as tho thera Udekdsanaddvaka however, balh pajanati arld abhisannti as verbs
. : : , i .p . 3 1 8 , n . 2 ) . show the characteristice of enlightenrnent moro
clearll' than would be shore-n from their employ-
-\',:c. The Pali Text Society'sedition of the Apatd,nahas ment as nourrs. Besides, as both are closely con-
! :. :it.,rded a varisnt form of the name AbbisAmawhich ig
.:, : '..J,c':uriD onemanuscriptas Aggisama. nscted with eech other, theS' show that enlighton-

v6 TathAgatAnam. tbil6 vd sd dhdtu dhammalfhitatd dhem-

' - .: '-1:i'ltions maniy5'ma tA idappaccayatS. Tam Tathigato abhisambujjhati
from Chinese Texts : obhimrwUa 8.
: F *_g =9. E- ffiE. S$E 6 :p]. abhi.sam,[ra![. !flE.ffiE abhisameti. AbNaambujjhit,ve abhissmetvi dcikkheti deseti
t & : ", ; ittrllt<Ilto,rna Efrfr* E!tt*. nhhisarnikioot 4,G. pnililapeti p8ltbapeti vivarati vibhajati utt6nikaroti paree-
:€=: 1E., abhuaminoin Efi,*. RBS 4!8.F. &c. thAti caha.
;:,'i- 3 Studiet on Poilfld in Eoily Budnhisn (Japsneee Edition .
: ca bl..rkkbave paficcasamuppEdo. Jltipaccay6
:' r, -;; Tokyo, 1955), p. 264.
icimaragam uppid6 vE Tath6gatdnam anuppAds
 ABHLSAUAYA
fr€r.t ia uot merely couceptual but is actually
realjesble by observation ead comprehension of
t'hings as they truly eru. 'Ihe tsuddha fnoquently
omphmiead -aatlufuhetafrrtryodns aom (cheen'ation
or intrrition of t'hue-ness). I'or instanco, the Bazl-
guth Nikayd ctetes ths fallowiug about Nirva4a
(Nibbana) ; the Bu,Sdha s,nti. hia disi:iploe who havo
nttained Nibbfi,rra really ol:tained the ccppritinn
of tho five elomsnts ne thoy tnrly are (yathdt-,ft';11on,
pajdndti,, fV, p. 192), fully undorstood the lrour
Noble Truthn as they'truly arra (oohmnam ariga-
smfrnarn gallfibhu.tam abhhamagu,, Y, p" 435)
and perfoctly acquirod the right insighf fua*ri-
blvil'tam Barwrurpry'fimn\ itt impermanence, eu.ffering
and non-self, tho charectoristie aspo.cts of oll
slomonts (IIl, p. :12).
At ar.y r*te, ii is most important fbr thoso who
aro striving to al,barn enlighterrnont tl^*t, the
truth itself ca,n bc. rovoalecl by direct nnd right
<rbservation of things a3 thoy truly are. Abhi:iamn'11tt
besrg just such a cha,re.st€ristic. The faet r;het the
tsuddhe lreed such clrdinary worde as " to 8€o "
{paseotil e:plains what vre heve just sttrted abovs.
Tho followiug quotatidhs illustrato tho fundamentol
and eeseatial etartrdpoint of the Buddha whogo
intontion waB to let his disciples easily undonetttnd
hie thought. ' VFhoovor sees tho dhamm&, B€es mo
(yo d,harnm.ar.n passat'i so ,na\n passoti: B, III
p. 120). 'Whoever sees the l)openclont Origination,
eoos the Dharnma ; whoever seeg ttre Dh$rnrna
' (go gtaticcaeamup-
sees Dopendent Origination
1ffiam passoti, eo dhommam p*stati, 11od,lwm'mann
pn*satd eo pal,i.ccanamuppddaqn passat't; .l}f. I, pp.
f90.f 91). !'rom these quotations it will be evi{ent
that we ourselvea should Bee, observe, and ceignise
the truth through wisdom (pafr,frd,), on which
varioue practicos ere basod. The Buddhist practices
h&ve, a€ their common feature, tho practical
foundation that overy kind of oxperionce, wtrel,her
oonnoctd with empiricel or spiritual mattors,
ehould havo a beering on our ordinaty livos. Even
profound and pliilosophic*il doctrines havo to bo
regardod as groundlees asrd of no sigrrifica,ncc, unioss
they hevo beon studied and practimd by direct
exporienco both subjectively and objectively.
pafrfutaspractical training the Buddha monbione
thet there are three guch kinds of proctico, n&mely,
by hearing (eut<tmayQ, by thinking (ci*lrnaya)
and by training (bhiaandmayd').
Ilaving doalt rrilh tho general moan-ings of
&hisarnaya, we shall next proceed to montion
its epocial use when applied to the path of lra,aakas
as a meditation mothod. Now, wo may say that
from the timo of oarly Buddhism onwards tho
paths of training for arahants and dieciples con-
sisted in meditation on tho Four Noble Truthe,
and the full understandirtg of tho }'our Noble
Truthe (aacdlrhiaamayo) has beon rogardod as tho
lr6y to soeing the truth (dhammdnupassand,,
dlnmnrlbhiaamaya) through activities bsssd on
insiglrt (pafrma,). Ther^efore, in a stud5. of abhhamaya,
it wiil bo nocossary (l) to underetand ubhisanutyct
as being on a per with enlightonmont, Nibbdna
and Vimokkha, &c., from tho poini of viow of it
being a t54re of enlightenrnont, (2) to compr.ehond
how abhbamayc has played its pa,rt in the stages of
the training and the moditation mothod of 616-'
vlkas &hd (3) ro clarify tho relation botwoen
r06 ABHISAU,AYA
*bh'isamaya and pafi,fii, frr:m the aspocts of mutual
&gre€menl in lfnhdy6na. and Thorav6,Ca.
n. $acsflbhisamaya is the reelie{rtion of truth.
The Budrlh*'s firndanaentsl doetrine*-the !-our
Nohle Trutlr,g, the twelvo cautelitiee, the Nobls
Eightfold Fnth. &c., havo boon r.rndorstood as those
vhich onablo $ravaicas tt-r reali$o tnrth. Byr adding
tlrei word anwr.plall,eawi ar abhisamayo thow clocl;rinee,
eyri;ornei,i.:orja,atho rnethods c,f Arfi,vaka metlibatton,
havo boen called thg roalisatiou cf the !'onr Noble
Tmths and the realisation of the tweive causalities.
Ae for ihe l.ioble lDightfolcl Patl,r, from its vory
coutont we can cell it " tho rr:*lisa,tion of tire Noble
Eightfcrld Fath ". Meanw'hile, thore ri,ro the
enlightenmont" methods or factort cf enliglrttqrunent
(ood,hi,paksiku dlta.rmd,h) regarijed B,s r{teps in
training bobh in the Mnhd,yfrna and Th.eravdds
paths.'Ihese enlightenrnent, rnothods generaily
have thirty-seven iterns in which thtl I'orrr Noble
Truths and the tweive caunalities iror-e nof bosn
ineluded, tirough tho Noble llighttbki Faiih is.
'Io this point Mah6yina thouglit provide* &n
effi ciant sol ution. llft y da bhe P r ai fi'6pd r urni trl -s{t t r u,s
emphasiso tlre signifieence of pra.Ji.i rrs well &s the
oniightonmont rnethod of ririvakas ? The thirty-
seven enlightonmerrt mothrxla (sapta'trirruiad bodhi-
'
p ak $k a dhar m,11 sattat'i ms a hodhr'palchhi;qd dhornrnii\
1.t,,
of Grdvakas airri at the a.ttirinrnent of arhantstrip
by moans of ksa,yuj'fifina and anut7t,frdajfifina"
They also errrirrace problerns teiating to viifiino
arrd jild,rut. Tho Four llc.t'le Tn-ttiis, t.oo, u'hich
riopend as much upon prajfici, doal with the discri-
mi"ration of cijd,ana anl prc'1fr'd, especiully florn
the standpoint of prajit"d, in tha g€nse of *,ancabhi-
tarnq,ya. Accorctingly,'ther, is no doutrb that ther
I'our-Nohlo Truth"s'or iginally iucluJod il're tliilty-
sev6n onlightonmEnt rnetlio<is. T}ra Abhid,h&rms-
nafui.-vi,lirdsd reveals that irr connsction r+ith ite
cornposition anii liurpose it, wei^qcompiled fre.m the
'Inrths.
standpoint of the Four Noble
Pal'iacwnbhidim.trgga, too, exploins the forty-
lbur kinde af ubhi,sa'ma31ain the third chapter
wherc. enlightenmont, methods aro oharactorisod
On by appiying tho u'ord abh,isa,nta!!& which me&xrs
su,ccdblr,'isam,a'ya,. I'rom oarly Ruddlrism to
Abh,idirarura lJuddhism, thr; most important dgc-
triners-the twelve causslities, the Noble E\ght-
fold Path, the thirby-sgven eulightonment
rnothodg, &c., were widoly taken up and dealt
with in the circle of the realisetion of the Four
Noblo T'ruths.
Enlightonment mothodg aro aids to the rsnliea.
tion of enlightenmont. In order to attain
enlightenment,, the meditation on clharma should
bo pracr,ised. Ilscaum of tho fact that dhurma is
aatyu, the rneditetiorr of tiro !-oiu Noble Il"rutlu
will be eelled the realisation of rllvorma (dlwrnrndbhd-
ecymay&, d,lwnruruinu.po,esona), Thus, the full
understanding of the Four Noble 'Iruthe (sardbhi-
aam,agu) is regarded as bhn egsential meane for
moditation on truth (rJlr,ar'm<t). 'I'his in one of
tho characterietice of tho realisation of truth
in Buddhisrn. Now, the meditation on dharnn
depends upon pra,jila. Tlte Abhid,harrna&oCo givee
us the following dofilnition nogarding tho Fotrr Noble
Truths: ' The 6sseRco.of the eixto€n aspecte of the
Four Noble Truths Lq nothing bw$ ,prajfrxi'" 1]he
 ABEISAUAYA.
ebovo interprotation confirms the view that the
Forrr Noble Tnrthe are trasod upan ,prajfirt as the
keynote of the renli.s*tion of truth or ernancipation
(drnoksa,l in Brrdcltrisrn. It doeg not rnoan
that the Four Noble Trtrths were for tho frrst time
cJarified here onlv bv the Abhidharrna rnethod of
diecriminating all dharmas,
Frrrthar, wil;h rcsnrd to t,he pattern of the Four
Sierlrlo 'I'ruths ns tho roalieation of dharmu, the
original mee,ning of, ablti,tarnuyn ehoulrl bo con"
sidered as being 'to grasp complotely ther reality
{irr oneeelf and to seo rig}it,ly the objecfs'. Ag
rfthisom,a,ya is all the tima connected with tho
processes of Truth-cogrrition fi.om tho treginning
t,o the ond, { it is naturaily accompanied by its
svnonvms such &s passani,, anupas.tand,, pacca,- vioug notlco of fire which coulri burrr up defiloments
uekkhana, s&ntatha, uipassanti, uitakka, vicd.ra,
pafr'fi,ri, aathdbhfitar1'dTtadas,sanq,, sati, sammaditthi,
1qoga, abhisambodhi, sacclnkdriya, adhigama, &c.
-flrerso
mutual relations connectr:d with obhasartuuye world of dosiro (lcdma-d.hatr,r)and tho ',vorldg of
!r'o shall urention in <letail latcr. In Mahdy6,na,
Brtddhtlhood lias beern glig.rssed mainly from the
point of view of ttro realisation of eniightonmont.
In that connection, the theorv ol' the fivo distinc-
tions of the na,ture of seriticnt boings (pafi,co
gotrdni) \ya,ssulrported by the } ogacat'a schools in
opp<rsition to that of tho Satldh,armapundu,rika
anrl (iundauuftha ,9ir,tras. The Lanlca,aatd,ra Siltra
mentions bhe paitna gotrd4ti as consisting of
irauakay dndbhdsamaya -golra, praty ekabud dhay ond,-
bhisamaya-gotra, ta,thd.oata'ydn,a,bh'isamayo-gotra,
antyata,-gotrc and agotra. 'Ihe formor three have
IJuddhahood inhorsntiy in each. I{ero is e good
oxample of the uso of tho word obh,isama.yo in
eonnection with enlightenment, ancl the path of
Pr&ct,rce,
tII. Abhisamaya in the Sorud,stivdda School :
' to grrrdually rrndorstancl the Four Noble Tmths
(anupilraa-obhisamaya) by tho wisdorn of non-
defiloment on the path of tibservation.' For
6r6,r'akae who follow the steps according to their
giadrral mental developments, theire tr,ro the path
of observation (d,ariana-rnd.rga), tho path of
roneaterl practice (bhduand,-marga) and the ultimate
1,ath r-if tho arahant (aSailcrca-md,rga). As in the
previous stages of the path of ttbservation, thero
are two kinds of prelirninary training by which tho
unenlightoned^ mon (prthagjann) can acqrriro the
rr-isdom <if non-defilement so as to be ablo diroctly
to enter tha first, stage of sainthood, i.o., the path
of obselYs6isn.
The first stage of trainirrg,s i.o., tho path of
accumuleting tnerit, in which various roots of
virtne (ku{ala.muLa| connected with defilements
shouki be practiserl. is divided into tlrreo tiegrees :
I ) tho five kinds of mindfulness, i.e.. asrbhatthdaand-
.rirr,'r. tnuitrt-srnrii, i . d a m - 1 , r a t 4 a y a t 1 1 - 1 , r a t i t t 1 aa- s p ' r t : t r t s ' . ?T h ' : r e i - , r ' ; r r . . . i f , - , , , ci s p . , . t , s b e l o n q i n g
don-
r h;r sfago is called dh*rma-abhi,tom,Ey{. cp. ibid. p. 19,
Artha is to be
(Sa-lam Jig. 5 rt
32 aspects which multiply the
l:y 2 (kdma-d,hd,tuand rl,pa-aripa-
of suffering concerning kdma-d,hEtu
- ! i_,+u
107 ABHISAUAYA
samut,pd,la.srnrti, ttrhatu-p,r'u);hed,a-srnytiand dnd-
pd.rw-unrti; (2) the rospective conLemplaLion on the
fotrrr amrti-ttposthirw frorn both their perticular and
cornmon aspects and (3) the comprehensivo con-
templation of the four vrirti-ttposthLina. frclnr their
cof,ornon a^spects, In the fust at,aqe so,matha ig
practiaed, and uipa,iyarui is practised r)vor the
remaining stages.
Tho soccnd g_t&ge of prelirnin*n" trair'-ing 0 is
callod ths nirue<lhn-bhrtgi,31a, by which ir meanr that,
the roote of virtuo conn.ecleid with defilements have
an rrctivity thet le&tls Lo tho path of erbs€rvation.
It hes tbur eubdivisions, the firs{, bering Lhe stage
of attainment of haab (tt,smagetal. This'moans t[e
risipg of ths roote of virtuo and resenlblos tho pro-
in the path of observation, juat as hea,t would tro a
provious indi_r:rtio?_of fire. Ar:cording bc the degree
of heat, ttro tr'our Noble 'fruths c,irnnecterl wrbh-the
form and formlessness (niyta-d.hatu, arwpa,,d,tujtu\
shoulrl bo ureditatorl uporr by undorstantling thoir
sixt€en.u.speets, namolv tho aspects of imperme-
n€nco {a,nitya), auffering (d,uhkhnl, non-rrubst&n.
Ciaiity (!il.rryu1 aird non-eelf iandtmoha) as consti.
tutirrg tllo Lr.rth <.rf suf{ering (rlu,hl;ha-.so.tyrtl;
&spects of llaus€ (hetu,), driving force (sazruu.doyo),
process lp,robhauo) rind relation (Ttratyayo) correti-
tutirrg tho trutli of origination 1so,mzui.o,!a-eu,tyrt) ;
aspects of extinctian (nirodfuz), pacifioatiorr (Jonia),
porfection (pirary,ita) trrfi dolivbrancs (nihs,zranu)',
eonstituting tho truth of extinciiorr
(nirodlta-
satya); aspects of pauh (rni,rga), methocl (nydya),
attainment (pratiparil) and wey of delivorance
(ni,ryanika), constituting the truth of ths path
(mfr,rga-su,t11a).
Tho second, the att,ainment of ths climax
(murdhagata), is a mof,e progr€ssive etago tharr the
forrner. As the sta,geiproclueing ths mosL prominont
rcots of virtutr out of othor unetable oncs it is
called tho clirnax, Bur:h as is the hsad f,:r: rr, poreon
or tho peak fbr a motrntain. As much as irr the
stago of heat hore, too, t,hs l'our Noblo Truths
and thoir $ixt,tr6n aspects caq be moclitated upon
to appron,eh this climax of accumulating virbues-.
The stago of nteadfastness (/csriralir)is a sta,go of
protlucing tlto unchangeable roots of .virt,uo caus€d
by a clear: cogniilion of the F'tlur: Noble 'Irulhs,
It has three subdi',-isiorrs,i.e., tho low {nr,rdu), tlr<r
intermediate lmadhya) and tho high (adhitndtra).
The first and second stagcs dernancl repeaied
moditation on t,ho l,-oru Noblet Tnrths and their
sixteen aspects. In order to ileepen thc rueclits.titrn
which induces tho ptrro q'isdorn of non-rlr.filt1rlrefl!,
tho entr:ant into tlro stage of tho interrledieto
a d c l r t s a m e r t t r o t lo f m c l i l a . t i r i r ) .o o t l - r e F , t u r N o b l e
Trntl'is, calleti 'decrt-asirr; ,rlrieci., rrnd their
i J m e , i i t a t c d , ) n\ \ ' i t i l I : i s p t . ' l : i . l i . : t , . r lt c i l i e t r u i i i o f s u f f e f i n g ,
are a n d t a k t t r g t , h ef o i l c * ' i n : a s i , ,1 - 1 .i {r r i i y i i . I I c r r r l e ga t t h e e n d
o f t h e m e , l i L i t i o D r r n i r r e t r : r t i r , , f i i r i p i t t l l c o n c e r n i n gr r ? p a -
crtipa ihit,r. Un tiris ,,, .ii ,n, ti,.. le"i asprct of nai,fyi4ika
anong four aspects ;ili,ull t,e o-rorttt:dor du-creased. The'a6r.rve
meditatir-rnsare callt,i the flrit circuit. l.hen the next circuit
b.egins,brrt af the hst rnrriltati,,,r ti)e thir(l aspe,,lIof pratiTtatti
slrculd be ornitteti. ln e uer)- i i'ir,rui:s. the riecreasinc-ofo6iect
(each iruth) c.rli be ri.rne. \fhen iJI circuits. inclurlinq 7 of
decrea.ing object: rnd !.1 oi decreasing aspects, hari- been
-rneriilated
held, l.he aspect of anrlya needs to be on cl tho
last one to enter rnto the stage of tho highest.
 ABHISAUAYA
to tho truth of suffering comocted with the n'orld
of d.eeiro cs,n be medii:ated upon in two momente.
Noxt, the esme aepr:ct which ehould be undorstood
in one moment becomes an objoct of rneditation
in thc sta,ge of ttre high.
The fourth sfiago c.if ]rig]rest rnnndane virluos
(laukifta.a4ra"dharnt,a\ is & etst€ drrring which
'ie
thore an a,ccumulation of tho highest virtues
emong tho mrrndano virtues churi,ctorised try
dofilements. r\s in tho fbrmor state, one aspoct, of
tho tn.th of sufforing cs,n be merditated in ono
moment. Arrd ite foilcwing moment wrll directly
Iead to l,he path of observation. Ttre.so four kinds
of virtue according io tho above-rnentir.rnsd stagos
which next occur during prelirrrina,ry- training
consist of the wisclom try practico rvhich is rogarded
as the origin of undefiled virtr.rers in the path of
observation and tho other patirs following it.
Spoaking of meditation in connection with the
etage of prclirninary training, it mtrv be saicl that
eanfi,bhisanwya,s a,B a secondary and prolirninary
mothod, is to be found in all the stages. I{owdver,
tho truo morit and activity of abhisamaga could
be better appreciatod in the path of obsen-ation.
According to tho theory of the Sarvdstivbda
(e.g., Abhidharma.ko$o, chapter vi) there are two
kinds of undefiled wisdom (ani&ra,uq,jild,rw,) by
which the Four Noble Trlths can be fully undorstood
on the path of observation. Ono ie the cognitir:n
of the unimpeded path (d,nantarya-m,arga) which
directly romoves dofiling forces (prapti) without anv
hindranees. The othor is the comprehension of the
path of deliverance (uimukti-marga) which takes
piace as soon as tho defiling forces havo been
removed. The relation between co6erition and
comprehension is similar to rrhat ha.ppens when
robbers are fi.rst driven away and the door is then
closed firmly. From tho 'riewpoint of the objects
of meditation on the Four Noblo Truths, these
two kinds of undofiled wisdom are elassified into
'eixteon moments' (soQaAa-kqq,r.rd.h) eonsisting
of eight cognitions and eight comprehensions which
aro allottod to tho world of desiro and worlds of
form and formlessness" Tho sixtoen rnornonts are
meditated upon in tho following order. (l) The
cognition of tho truth of suffering (duhlche dhnrma-
jfi,ana-kpantih) concorning the worid of desire,
(2) tho comprohension of t'he truth of suffering
(d,uhbhe d,ltarma-jitd,na,m) concerning tho world of
desiro, (3) ths subsequent cognition on the truth
of suffering (dnt hkhe' nua y a -j it 7.na-ksdntihJ concorning
tho worlds of form anci formlessness, (4) the sub-
sequont comprohension of the truth of suffer:ing
(duhkhe:nt:aya-jfrd,na,m) conceming the worlds of
form and for'rrlessrross. Similarly, regarding
the truths of origination (eamud.aya), extinction
(nirodha) and the paltr Qndrgo), tho othor moments
aro respectively allotted to the tlrroe worlds.
The last, rnomont, i.e., the l6th, the subsequont
comprehension of the trrth of the path (marge
'nt^a11a-jfid,rwr.n)
concernr.ng the worlds of form and
formJ.essness, belongs to the pal,h of reperabod
practice that is subsequent to the path of obser-
vation, eince at this momont tho meditation on
6 Tle path of obsen'ation is callecl salya-abhisarnoyo.
c p . E . O b e r m i l J e ro, p . c i t , .p . 2 1 , n o t e .
108 ABEISAUAYA
I
the Four Nrrble'Iruths which has alroa.dy boen nrac-
tisod in fiftexrn rnoments should bo mpeatod
-the agoin.e
'lirsse
fiftesn momonts belong to peth of
observetion. 'Ihorefore. in the Sarvdstivridrr
school, the medita,tion concerning theso sixt€€n
rnoments ig called satye (sacca)^abh,ieamaEa,ro
and the word nbltisamagb is only cornbined with
the path ef observaiion and is not appliod to any
patha. Frorn tho viowpoint of tire classification
of the rneditator's montal devoloprnents, the path
of observa,tion belongs to the 'path of stroarn
entering ' (irota-d7Lanna,). Regarding the eixteentir
mornent, ho.reverr, the ' resultr of stro*m-entry'
(drota-dpatti-phala) is thor"oby ettarned.
There is the t,heory of threo a,bh,isamalla which
is expltrined in the Abhi.d,lwrmalco{o tehaptor on
Arya-pudgala). i'lie rr,bovo rnontioned Su,c,aibhi-
sanxaya, as &n aspect, tif tho activity of wisdonr
(of non-clefiloment), is tlivided into threo : (l)
' abhcsantayo of seeing' (dar$ana,-abhisanw,yct)
which mo&ns the Four Noblo Truths ehould be
'
soen by wiedom , (2) abhisa,mayo of application'
(d.lanftarut-abkisarnuyci,) which rnof,,ns that wisdom
and the mind and mental function associated with
th&t wi.sdom apply to the Four Noblo Tnrths a.s
the object, of nieditation; (3) ' ahhisama,ya of
'
rosuita,nt (kd,rya-ahhisamaEa) wisdom, tho mental
function associated with that wisdom, the sub-
stantial olement without manifestation (avijft.apti-
rrTpal and the fonr conditionod aspects (birth,
stabiiity, decav and extinction) co-operate with
each other ur perforneing tho four acti.ons of com-
prohension (par'ifi.fin), abandonrnont (paha,nar,nl,
roalisation (saachilc'iroyd,) and practice (bhnvanEl
of the Four Noble Truths. The full understanding
of tho truth of eufforing is always accompanieel by
those threo a,bhisarnayas (d,ariarua, d,Iarnbana and
kd,rya), whilo thoro is on bho othor hand only
the resultant r€a,Iisa,tion (.kdrya-abhisamaya\ in
respect of tho othor threo truths. Thus, if thoro is no
dar{q,rla-&bhiaomnya of tho truth of suffering thero
will be at that tirne no understanding of any othor
truth. Ard also if there is no application (d,lambann\
to tho truth <lf suffering, the ottrer thr'eo truths will
not appear as objects.
Sirnilariy, sach of tho Four Noblo Truths ncey
havo a thrraefoid a.bhisamaya, in which caee thero
in respect of
is only tho rosultanb lcdryd,bhrss..rn@y&
the othor throo trtths.
Now, the sa.ccd,bhisama,yo of the Sarv6,stive,-
dins is characterised by tho bhoory of a,nupfitaa-
abhi,sa,maya, (grodual understandirrg). Aceording to
the Sarv6,stiv6da viow the Four Noble Truths
should be fuilv undorstood eeparateiy in a gradual
order of the sixtoen rnomonts. ff one maintained
the theory of ekalcpaq.,a-a.bh'iaamaya(instant undor-
sta,nding) x'ithout rueditating in due order on the
sixteen rnomente, it; could be eaid that there is no
mistako about this theory ovon from the viow
point of k d,rya -abhi samay a (abhi somaEa o f rosul tant ) .
Rut, as tho aspocts of the Four Noblo Truths a,re
separatod from oach othor, they should be in turn
meditated upon by way of anuprttrta-abhisamayo
9 Ptr-kuang (f)b): Chu-slu-lun-cli (Rf,ffiil), xxlli.
'evtrg go$eracitto yam
7O Abhid.fu,rma&oio, vi. o. 27
gaty5bhisamayah '.
 ABHISAMAYA 109 ABHIgAXfiAYA

which is nqt tho case wilh ekaksar.ta-abhisarnaAq so the kno-,riedgo reculises rho oxtinction, whieh
or inetnntansoue realisation frorn the standpornt brings defilements to an enrj.rl
of d.oriana- abhisamaE a (abhi,sarnaya of seein g ). Further, the sir.uitaneous com-pr,:.hengion of
The eixt€en moments seom to have boen set up the -b'our Noble Truths can bo acqr:irld in the senso
an Etagos of obtaining the undefiled wisdom of the sixteen aspects inclitd.-d 8€ orrrr in thr,r Four
'andi,aaajfr.dna) through the full understa.nding of Noble Truths Ers follow,c : oppression (pilana),
the I'our Noble Trtths. It may be said that thoso being formed (sohklnn\, torment isantdpa) and
orderly stagoa were too analytic or abhidharmic change (uiparindma) as regards the trutli of suffering;
to be suitablo for prar:tical meditation. This foct, accumulotion (dyuh,ana), source (ni.dcina1, bondago
perhaps, c<luld bo attributed to the result of strictly (sarnyoga,) and obstacle (palibodha) as r.egerds
analyeing the characterie:tjics of abh,,isamaya. the truth of origin ; delivoranco (nissaraTta),
One who has attained the 'result of entering tho detachment (aiueka), boing not formed (asanklnto)
str€am of sainthoo d' (irota-apatti-plwJa) is oxpectod and immortality (am,ata) as regards tho truth of
to practiso meditation in the Buocessivo stages of extinction ; departure (niyydrw), ca,uso (hetu),
sixteen momente co a,Bto get two kinds of emanci- eeeing (daasana) and dominanco \dd,hipateyyo) sg
pation of rzhich ono ig eetouimatt'i or that indican"ing regards the truth of the path.
the oxtinction of dofilernent by way of cognition For instanee, in tho case of the truth of suft'ering,
td,harma.jfiina-knntih), the other pctitfid,uimuttd & sicknoss liks a stom&ch-ache is illuetrabed.
which me6ns the extinction of ignore.nce (avijjal " Origin has the characteristic of acatmtiatin4 aa
b w way o f c omprehens ion (dlnrtna -j frona) . Novor.tho - its individual ossence ; but its sanse oJ rcurcc
less, if tho meditation on tho Four Noble Truths beeomes evident through aeoing Suffering, just
iras to be gradually practisod in sixtoen momonts, as tho fact ttrat unsuitable food ae a source of
nolrody could over attain arahantship which is a sickness becomos evident through sooing how
regarded as the ultimate result for grBvakas. If a sickness arises owing to such food. ILs senseof
the realisation of enlightenment needs a,n order of bondage becomos evident through seeing Cessotion
meditating grades and stages or s solection of the which hss no bonds. rlld its sense of imped,iment
periods of moditation according to mental faculties, becomcs evident through soeing the Path, whiah
rhere will occur various opinions and quostions. is the outlet ".12 Following a suggostion in
Generally spoaking, onlighterrment of Jeast in the l;i.sud.dl,imagga about thoee who insist on
fr :onnection with the meditation on th6 Four Noblo obhisantaya that ths differont trutha ane com-
Tmths ehould be combined not with stages for pnohended separately, they aro woll mentionod in
srAvakas, but with abhisamaya. We shall discover Lho Kathd.aatthu (II, 9: Anupubbablr,iswnqlakafhdl.
'.'alid reasons for this whon we discuss other schools. Thgm is &n opinion about gradual rlndorstanding
-r::cong schools there existod two characteristic which rests incorrectly on srreh words in tho sfrtras
s:andpoints, i.e., the thoory of gradual understa,nd- as that the wiso man gradually rlbs offhi.s own dirb
.:g (anupilrua-abhisa,maEa) and the theory of oach monoent just as the silversmith romovee rust
., r : Bnt nnderstendin g (ekaksana -abhisama,ya) which from silver. And, one who is on the path of realising
Tsre se€mingly in opposition to eaeh other. tho result of stroam-entry abandone a part of
defilement through the view of suffering end other
I\-. Abhisrmaya in the VibhajJaviila School parts respoctively through the view of origin,
rnd Harivaman's 'Advocating tho
standpoint: sxtinction and path. On the othor three pathe,
::.:Jry of instant understanding (ekukgot.ta-abhi- tho s&me matter ie repeated. Thus, in theso sixtoon
i -*'.t1ta) on the !'our Noble Truths': eections ho makes gredually an abandonment of
I \ T\e Visud.d.hlimaggo deals with the theory defilement tc, attain arahantship. Among thoeo
; :nstant rurdorstanding in tho s€etion of who would have such a heretical opinion as that
: -:rlcation by Knowlodge and Yision' (frdp- abhisamaya should be soparately practised in
-"-:::r'.a-yisttddhd-nidd,em,). In each one of ths each of the truths (frd,7ta-abhisamaya), thero arc,
: -: kurds of path-knowledge (the path of for instance, the Andhakas, Sebbatthivddins,
::-a::r-entry, the path of once r€turrr, tho path Samrniti.yes, Bhadraydnik as, &c,, (K atW,aatthuppa -
: :--r-return end tho path of arahantship) thero Icq,rana-atthakatha, p. 58). Further, rogerding
a:? -spe{iively exercis€d four simultanoous func- ailhisokathu (Kau. I, iv) Buddhaghosa comments
: . : :,s. 1.e., compreheneion, abandonment, reolisation tirero Lq &n opinion called odhisokathd,. Among
i;: rra,,:tice, which occul in one single moment. those who ab present would have the partiel
l-:,.:-. the Four Noble Truths should be, in one abandonment of dofilement, through the view
i -..--. rnoment, fully undorstood. By applying of suffering, &c", which is based on tho
:'-- .:s such as that of the lamp, sun and boat to full understanding of meditation (jhanabhi-
".: .,: :,r'e idea, tho Vi,sufulhima1qgointerprets the aama,ya) in the paths of stream-entrv, &c., there
.-..r-::rrnt of tho Yibhajjavadins. As the lamp are Sarnmitiyas, &c. In order to trreak down their
: .--i '-:.e wick, so his path-lorowledgo comprehends heretical doctrine, one who asked 'Is thero nnv
F-="-:-:-e ; ae the lamp dispels the dari<ness, eo parbial abandonment of defilement?' is of oul
i:-,:r.edge abandons.the origin; as the lamp school. One who answered ' Yos' is of anothsr
-5-i ',:-e lght, so knowledgo (as the right viow) schooi ss Semmitiva, &c. 1ibid. p. a2).
r- :.rr: :ie path, that ir, tho sbatos consisting in The odhi.sokatha, whicb is criticisod hers bv
-;.::
. ::-:r'-irnq, &c-., by. acting Es so-nasconco, Buddhagho&, b ovr cLnupubbdbhisonnyo (gradua-l
r: i:: ::.em ; and, as tho lamp rrbos up tho oil, understenrt in g ) .

ll YitnddhimaCAa, p. 593.
L2 !lu_ P-athof Puri,ficotion( Pirrn. trsl. Bhtkkhu frIpamoU).
pp.810-811.
 ABEISAMAYA
'Iirr:ravdria, the
Among schoole bolonging to
Vibhajjavrirlins who had diff'orenees with SarvErrti-
vidurs irr connection with L};,eabhissnLaya theory,
eegrrr to ilav6 boein more l,Lcking in it,s detailed
i.ntcrprofnLion than tito lattnr. lleanwliile, the
lfl,irierr,*akns (one of two branchos of Tlror*rv6da)
of w.lroln Sarr'*"stivddins arrcl fJhnr+ragrrptos were
furl,her divisiqnu, wero in opposiLiori to the Yajji-
ptrltakrrs, regarded as tlic other l-lrarrch of tile
Thorav[da. I]iradlal'arrikas rr,nd Sammitiyas, w]roln
Br:ddhaghosa criticisod, bclonged to .the Yajji-
puttakas. According to Buclclhaghosa's criticism
s.ncl rt;corrlels of schistrr in the Sarigha, thoretloro,
we mu,v point out t,ha,t Mahisrisakas (original),
I)hnrmnagrrttas s.nd Vibhajjar'ldins wero in close
contact with e&ctr other" Thoy etand oD the
tLroory of instant understanding 8€ rnuch &s
'Ihe Aridhakas w}ro &ro
tho L{ahtrsaighikas.
dorived from iho l\lahisanghikas hold the opposite
opinion fiom tho latterr.
(2) llhe Eatya-si'ddhi-dastra (Ch'errg'shih-iun
dffiijdt; rvriften in India about 300 A.C, by
Harivarman wlro was the foundor af the Ch'6ng
sect (JOjitsu-shu eoct 5[!{fi),
shih Tstr.rg-criticisln
pressotl its on tho abhisama,ya tirerory. of
tho San'ietivA,dins. Satya-siddhi'4dstra, referring
to the SarvdstivS,clins' thoory of gradual
underatanding, gives us interosting disputrr,tionn
frorn the l'iew point of instant understanditg.to
By presonting some erigtrt these,s, Iilarivarman
tried to criticise; ono by onerthe arguments exprossed
in the Abhidharmakola, which consist' of three
'Ihe
sritra-quotations and three similes. Sarvds-
tiv6din aB,r,rs ' thore is an extinction of the view
of non-be,ing as Boon &s ono Eoog tho origination
(aamud.aya) in the world, and there is an exti:ection
of the vierv of being a,s soon &s one sees tlte
extincl,ion (nt'rod,ha) in the world. Ilenco the two
aspects of origi.nation and oxtinction aro different
from etr,c'lrottror. Agailst this he expresses &n
opposito view, " you fail to recognise your
ovir grounds " &nd, " the path of enlighten-
ment should not be obtained by only sirtocn
rn.ornents and tv'clvo Bspects." On the practice
for extinguishing various evils and defilernents ho
repea,l,cdl1,'ernphasises that the practice cannot
bd limltea to sixtecn moments but it really neods
innrrmeroblo rrromente. Further, on tho gpadual
praqtices he opposee tho argumo,nts basecl on &
iirtra thr:s: there arise bhe eye of insight (calclchu),
knowledge (fi'u7t'a),consciousrr'ess (ttij i a) and s'isdom
(pafifia,)-in' each of the truths ; there are twelve
aspects consisting of the three-fold preaching,
anld fulther there are sixteerr rnoments.
&nsrtrels r tho Buddha preached ttrat ono ca,n
s.ot celukltzt',itd,7t'a,aijjd and pafi"fi'd in the Four
Noble Truths brit never stated that there tt.ra
sixteen mornonts whicli should be gradualh taken
for pra,,:iices. Lastll', criticising a sitra quotation
whii ii is takeu as' tho effective ground of the
n0 ABHISAITIAYA
that to
SarvashvS,drns' a,rprment ancl saving
graclilallv understand truths is jr-rst like going trp
& fligLt of stairs, step bv step, Llarivamran
de<:laros, " f liave never icarnt this sutra. Il"'err
thottgh t,here is such a shtra, it rnust be iaid r.lside
berc'ause it does lrr,rl ctrrrespond to tho char.r,cteristics
of rllrarnra (dharm.uloksuna)."
Harir-arrnan has beon inlhioncecl br tho Suttr:rvlda
(wliiclr is tr, suir-sect, of Therava,Ju,) as well &s
ther 1\{*hislsaka, I)lrtunmagutta, Kassapiya,
Vibhajjava.drr, a.n<l rJ() crn. Aceortiing to his opinion
c:f ttblti;otnrr3l{1. t}icrcfore, }ro sc'orns to have had
tire same opiniou s,s tho Vibhaijavirlins eo for as
tho rlbh,'r,sar??atlfltheory is concerrrecl'
Tlre tlrer:ry of gra,dr.lal understanding (tnup_urua'
abhi.sannlta) s'i11 furt,Iier show us its tlevelcipod
IJrtritlhistrr espociall,r' in the
pattorris in }lahivana
\rijii6,navacl&, i.o., Yogd,c6rn sg)lool.
V . A b h i s a m a y a i n t h e V i j f r i n a v i d a S c h o o }:
(Il '|'he si;l lc'irtds oJ Alir,ieum,r"t71a"The Vijfrnpti'
ntatrata-sidd'hi-lustra explains the fivo paths of
t,he bo<ihisatt'r'a's pr{i'-rtict} rr'}rich &re necess&ry
ex' for t'he u,t,toinmont ol' tlrt', ult.irnate meaning of
'Ilte
Iij fi,apfimntrrttd. 1-rathsrcspi'ctivelt corr€,sponti
to- the Snrvr=rstiv6,dins' pa,ths lvhi,:h havo alroady
beon rrrontioned. The'se Rro &s follows : (l) the path
of tccurxrulating rnerit (.:antblwru\ which includos
thoso stagee ratrging frorn t,he stage of aspiration
for enlightonment t,o ther stage of tho ten kinds
'J'his patii is callc'd moksa'
of merit,-transferonce.
lthdgEya or ekddh,imuktiko frorn tho Vijianavada
point of view ; (2) thc lrtr,tli of training (pro.yoga)
which conosponds to the stages of heat, climax,
-
gteaclfastnoss and hiqhest, ttrttridane virttros in
the Sarvirstiv6.da o,ncl of u'hich niruedha'bhd,giya
or adhimukticarydbhitnra is givcrr as anottier na,me;
(3) tlro path of pcnetrating (niruedlt'a)- whieli
corrtreponds to the pal,h of obscrvtr,tiort (dardana'
ntdrgal and aleo to the firsi, ground of the bodhi'
eatt;'a', i.e., 'pramudi,tu'bhiinti; (4) the -path -of
repeat<-.rl lrractice (bhuz-ana) ranqing frorn tho
second ground. (ui'mala'bhfttni) to the tent'h
groun,i (dharnramegha-bhurni) of the bodlrisattva;
ISI the 1-ruth oI ultinrate rtstrlt (nisthd'+narga)
which is the state ol the enlighLenmtint of the
Buddha.
In spit"e of the odoJrtion of tho order of pathe
treated in Sarv6stivddu. tlle content and tho purpose
of the above fivo pat,hs aro different fronr it,
since tho Vijiiir,navaclin airns at the attainrrront
of }luddhahoocl through ways of rneditation of
He uijfitrptim,atatd (consciousness only)' -Fvery kind
of attachment and clefiiement (d,tnru''dharnt'a'graha
and kte{a jmr.yu-ciuararla) should be abandoned
within ths fivo paths to realiso the thug-ness
(tathato) due to ilte non'substantiality and .to
conturue the practice of wisdom rvhir:ir is conducivo
to tho attainmt'nt of l\irvena and llodlli' Aa

','
f.i,ttar',ifrl8a (southern record) and l-7tu-tsung-Itr,n'lun of $a,rvsstivada lirougir irorr a critical viewpoint s'liich ltag
Ei'|:e) '-4.'*:" (-.rortlieiu record-)i Moc. -Y, p. 4174; S.
'I-at'su- Ui*o i"Aiieocctl by Sultavida,. Sarlghabhadra crit'lcised the
ru cf I ndtan Buddhism (in Japanese)' pp. 74-80. trbiidnarmatcoSa from
-suri:eitit'iaa the traditional interpretat'ion - oo
-,l,L,l and tiren wrote Abhdharnw'nududnusdro'
-* t r.i:.:s" iranslltion Ah'ng-il,ih-lun chap. xxvi anupinta
(?1, iatei VasuUandhrt chaogeti tbe
trver t,o the l!ftrha-y[,n-a^u^n^der
f-iLhitt,,,tya)i?) and chitp. xxvii ekakgaqa (-obhisomt'-ya)
ilar,tarorar seeLos to have trelonged to Suttavada end iulAin.J of his brot'hci Asrnql (about A.C. 310-390) end
B.i^me-the eystematiser of VijilanavEda (Yogicira)' Ilere'
i-.i:jiooed the thouelrt of Suttavlda in his Sotva'sidd'hi,
id"rtra.' \tasrrbandhu, in his youth, studied Ahhid,harma-mohd' ;;;i; dealine wirh the Abhi'dharnmkoda as a representative
cibhaga at tr(a-{mira and wrote Abhi.dharmakodc ag a EurDmary Eummary of $arvlstivflda.
 ABHIgAUAYA
o.bhi*unaya has so far boon almogt connected
with the paths of training (prayoga-mfirgo) and
obe€rvation (dardana-marga"1, we may here also
f,race tho relation between abh'isamalta and theee
two paths in the Vijfid,naveda doctrine.
On tho path of training (abhimuktianryo'bhil'rni
in Vijfrdnavada) there arc two kinds of meditation
which lead to the path of observa,tion where the
bodhicattva ma,y be expected to realise the truth.
on the four investigations
One ia mcrlitation
{ca,tasrah pargaTa,4d,nof) which ie practised in the
etages of heat and clirnax. The otlior ismeditation on
the four intrritisns of thus-nees (cutaari 31a'thabhuta-
pardjfitlruirrt,) whieh belongs to the atages of ntoad-
'I'he former
fnstness anil highesL mundane virtues.
coneists of nimn-parye.?a,na, ttasttl'-qi", .+ua,bhdaa-
prajfr,apti-pto, &nd aiiesa,-prajfi'apti-7t". Rogarding
the objects of our cognition, the following four
things are t,o bo investigated a.nd cognised: (l)
ns,mo (rwma), (2) matter (uastul, (3) own natute
(suabhd,ua)and discrirnination or ottribute of own
nature (uilepal which are provioional and non-
srrbsts,ntial. When these investigations about the
four aspocte of a thing aro first practised in the
st'ago of, heat, it cs,n aleo be done by the meditation
of obtaining tho light (d,Iokala,bd'hah sarndd'hih),
which brings about signs of an eppea,rauce of
undefiled wisdom. As for the stage of clirnax,
these inveatigations are further deepened in this
etago through tho praotico of the moditation of
increasing the light (dlokauTdd'hih samdd,hih) which
ie more subtle and higher than tho meditation
of obtaining the light'. Tho latter, the meditation
on intuition of thus-ness is also subdivided into
four &s follows t ni,ma-esarui"gata-gathabhil,ta-
parijfiinn, uaatu-e", suabhdua-prajita'pti-eo, and
w.sepo-'prajfiapti'-e".These kinds of intuitive wisdorn
whrch have bsen brought about by tho four
investigations go further on to abandon oven tho
subiect iteelf of msditator which hae concentrated
on the roalisntion of non-substantiality of objects
at the two previclus stages.
In the accompliehrnent of rron'substantiality
concerning objecb and subject ther'e aro two medita-
'-ions noodod. One is the meditr:,tion of, penetrating to
a part,-moaning of thus-ness {.tsttud'rthq.ilcud'eld,nu- of practico in SarvE^stivAda. generallv spoakiir,
r'rauelall aamad.h'ih) which belongs to tiro stago of
steodfastnegs where first the non-eubstantial
object is realised in the iowest stage of st€)adf'astness, tho sixteen aspects of tho FourNoblo Tmths which
a:r'i eecondly, the non-substantial subject , is
neditated upon in tha inbermediate and thirdly,
:he non-substantia,l subjoct is roaiised in
:.rshest stage. Tho other is the unimpeded medi.-
:,.-tion (dnanta'rya-samn'dtrr'ihJ belonging to
srage of highest mundttne virtues. As this stege
: olr produco much higher intuitive wisdom tharr observation have beon rnerelv taken ,p as a. part
::-e eiage of steadfagtness, at the last rnoment, of
--:-LSstage the undefiled wiedorrr called the original
=-.-.dom (mula-jfiin'a) will be trrougirt abtrut in
- : ier to understand fully thus-ness and phenc,rnenon
Li ire*g equal and indiscriminative I'rom
--:her.
r:. This rnornent loads to the path
: '':-etrating, i.e., tho path of observation.
l:-: pe-tir of ponetrtr,ting is divided into two.
- r-: .S the path of seeing t,lte tlius-nelss. where the
::.;-:-al rr-isdom. (mill'a-j'fi'a'na) can rea,lise thue-ness
-- r:= essence,when our acquired knowledge based
-:,:^ adherence to object, and subject will be
u1 ABEISAUAYA
removed thror.rgh the way of the eo ealled , two kinde
of non-substantialitv in Vijf,anav6da meditation i.
Thero, in chis ca*s, &ro the abandonment of
defilements at a moment of the unimpeded
patb (anankzry,z-ritdrga) anci also the abandonment
of the perfuroing (potential) power of clefilements
at a moment of the path of deliverance (tirnulcti-
nutrga). After this,- the other, eaiied the path of
seeing the aspects-of thus-ness, ehould be piactised
by me&nr3 of the posteriorly acquired rvisdom
(pfSlha-l&baha-jfia,nal which airne ar fully under-
standing the discrrninative
asprects of phenomena
!*r"sed on the equality of themsolves. Acco"dinelv
this ie sub-divided into two, i.e., the pattr "o"f
threo moments, that is bhe thus-ness rea-lised bv
non-substantialiry in connection with eelf ,.rh
existence (d,trrm-,7ha.rrflu-iilnyatd,) should be in
ttrree w&ys mectitated upon frorn rhe absoltrte
aspeci of thus-n"ss, and tho path of sixteen
moments, that is the abovo-mentioned sixteen
mornerrts of Four Noblo Truths should be moditated
upon in the same ln&nner as that of Sarvdstivdd.a.
As there still r€maine a cortairr defilement, dospit"
the striving-for extinction of the acquire,l dehle,-
ment, therefore the pri,th of repeated practico is
necessarily demanded for the sa,ke of c-ult,ivating
tlio original u'iedom &s wa,s dono in tlie fornre"r
path, and it is also expectcd to remove the inherrent
defilement in order - to accomplish the complote
abandonment of defllements--even in moral^ and
intellectual hindrances (kleia-d,aarap,a and, jfreVi_
doaraq,o).
^ Comparing _yiih tho satga-abhisamnya in
Sarv6,stiveda, Yijfldnavdda (Yog6cEra) sh;we us
a^considerab.ly different pattorn in ite fivo paths
of the bodhieattva's practice. As thei namo itself
indicatos, the purposo of Yogacara -which consiste in
practical moditations on Yoga, ar-e ,Civiclod
into objoct, practico and result. Eapocially., to
master the principles of aijiiaptimdtratri (conseioue-
ness onl-v) a,nd rnod,hyamn-frfiiryd<i (middle pailr),
the yo gic
_grounds (g ogdcd,rabhilmi, in the moan ing of
Vijfianavada practice) numboring eoventoen, hi,vo
rrocessarily to be takeT by the meditator (yogacdrira).
fn spito of the adoprion of the s.ystonr ol etasoe
the contont of the _five patlr.s in yogace;B
is quite different frorn Sarvdstivdda. For ins-i,ance.
are to .be _practised in the pa,th of tr.aining in
-twcr
Sar"vastivEda havo beon alternatecl with
r,he moditations concerning four invostigations and
four intuitionn of thus-ness in YogA,cilral l{o.coue",
the tho sixteen mornents of the tr'our Noblo Trulhs
regardod as tlre main practice in the peth of
of the path in_Yog6,cdra. .{criordinq to ihe p.,.po*.
of tho,path of observation. Yogricrira e*phniisu"
the realiso,tion of thus-ness which should bo revealerl
bv tr*'cr kinds rtf non.subsrantiality (lunuatdl
tlne from tire tijitaltintatrata poLrrt,of vi6w.'Su[fr
i
of pracrice has to be continuously repeated till the
ultimate result is attained by rhe moditator,
On the other hirnd. the t'act thabniruedhika,nilcaya,
uini$c,aya, paryesartu and yatha-bh&ta-pari,.jfraita,
&c., have been dealt-with in yogacEra as being
synon)'mous witlr ahh'isarnayo ehoutd bo takei
into consideration. Ihis ie nothing but a proof
 ABEISAMAYA
ahowlng that aatya-ahhieam'oya, has boen raised
to the standpoint of aiirta'ptimatratd throug\
relations betw6en wisdom (praifrn) and practical
srourrd of mind (citn-bhd'ma) in lfaltayd.na thought.
\-evertholess, the important commentarieg of
YogEcdra that followed the abhidharrna cornpi'
latfuntontain various kirrds of abkisama'Aa.
Among these classificaiions,l6 the theory of
aix kindi of abh'isamn'ya such as is reforrod to in
the Vijfi,apti,md.tratd,-si'ddhd'3d,stra, &c., can be
consideied as I reprosentative example. The six
alo a{t followe. (l)'Abhi*ornayq, of thought : Tho
wiedom consisting of thought (cintd'ma'yl'-prajfinl
aceompaniod by an acceptance of ioy (saumanasycL'
ved,and) can pioduce a wisdom which is able to
observe in tho path of training all tho common
sspocts of existence. Then, tho wisdom consisting
of^ thought is called abhisamaya- of thought.
(2\ Abhiia'maya of faith : Absolute faith belonging
to defilement (dlraaa) and non-defi.lomont (andiraua)
towards tho throe treasures (Buddha' Dharnma
and Sangha) is conducivo to tho activitY 9t a,!\l'.'
somrtga eo as to make it non'regressive' (31 Abhi'
sctma,ga, of discipline : The discipline of non-
dofiloment (on'oiraua'saqnuora) c&uses a romoval of
any dirt and ma,kos abhisam,a'ya in its action
cloar and sharp. (4) Abhi,samaya of wisdom:
This eonsists of two kind.s of wisdom which occur
in the paths of observation arr.d repeatod practice.
One is the original wisdom (m&la-jfi'd,no) which
observes the essence of thus'ness, i'e., tho equality
of all existences. The other is the posteriorly
acquirod wisdom (pfqlha-lahdha'ifraru) which, after
reaiieing the equalitf, observos separately lspects
of oxistenco in their own discrimination. (5) Wisdom
of ending in abhisamaya t At tho onding- of tho
obhisamiga of wisdom, thore will be brought
about a wisdom belonging to the range of defiIement
and non-defi.lement. This carr observe tho aspect
of thus-ness in differentiated modes of e::istence.
This wisdom is also connected with the two paths
of observation and repeated practice. (6) Abhi-
sarna,y& of the ultrmate path : This obhiscLnxaAa
includes the ten kinds of wisdom that are exercised
Then, the former
in the path of ultimate result'
three a,bhi,samaEas witl be attribuied to tho
category of abhisamaya of rosultant (kdrya'
a,bhisamaya) which has been mentioned
Sarv6,stive.da, for thoy &re associated with
abhisomaya to promoto or produce its activities.
Tho remaining three will be considored as ihose
which slrow the own natur.e of abhisa,ma31a,bocauser
abh,i,sam,aya is closoly connocted with wisdom in
its ossence. The n&me of. abhisamoyo, thorofore,
is something in cornmon throughcut the paths
of obserrraf,ion, repeated practice, ultimato
result and training; the original wisdom and
the posteriorly acquired wisdom ; defilement and
non-def,lemont ; concentration and distraction.
\\]ren this is cornpared with the Sarvdstivdds
defunirion of abhisama,Aa', wo ean pcint out con-
srCerabie difforences between the two schools. To
the \-ijiinaveda abkisamaya is not only connoctod
15 Sit kinds of obhisdrnUa are given lt Yogdcfrra'hhlmi'
ldtlra rll,lttll\. Hicn-yan4-ahen,t-ehiao-lun (Eilgee),
Yiituot-tmu,att-svddld-{dstra (AlE iA). &c.: four. seven,
'eghteen
aoi klnds of Abhissm'r.va in EiarYan7'shtrtq'
LL2 ABHISAUAYA
with tho paf,h of observation but with the path
of traininq and othors. and is eommon to both
defilemenf and non-defilomont. This moans that
the Vijfrtrnavadins camo to a stage where no rnore
trarlitional definition on abhisam'aycL wats noceseary
for manifesi,ing tho true'meaning of abh'isonaya
as tho result of constant researches for wisdom and
its practice. inasmuch as theso woro to bo actually
reaiised by bodhisattvas.
Now, wo can returrr to explain 'Wisdom of
ending in abhisamdya'. According to Sarvdstivdda
opinion, 'ending in ahhiaamaya' meatts a kind
of wisdom relating to defiIements which has been
brought about bv taking mundane things as
objects in moditation. That is to say, among tho
abovo-roentioned sixteen momonts of o,bhisa,maya,
when the three subsequent eomprehensions
belonging to the truths of suffering, origin and
extinetion are about to arise, the wisdom of
onding in abhisamaya simultaneously takes place.
'
As regards Wisdom of ending in a,bhisamaya',
it is restricted to the threei truths, siJf,ce it hae
sometimes exercised its actions of cognition,
extinctiorr and realisation in theso throe truths.
ft is also far beyond tho object of meditation for
the subsequent comprehension of the truth of
the path, in as much as it has been originally
attributed to mundane wisdom, by which the
truth of the path cannot bo practised at all.
Moreover, this wisdom, as the defiIed and tho
mundane, is regarded as one of absolute non-
appea,rance (atyuntd.nutpd'da) which means that
it can never come into existence without a possi-
bility of its being expected to appear in futuro, so
long as extinction independent of tho force of
wisdom (apr at i sd,nkhya -n'ir od,ha) as an uncondii,ioned
elemont (asamakrto-dharm,a) still prevents a present
appea,rence of tho wisdom. As against the Sarvdsti-
v6da delinition there are different opinione
taken by schools such as the SautrS.niika (Sutta-
v6,da), Mahdsanghika and Vijfrd,nava<ia. The
Sautrintilra s&ys : " After performing the medi-
tations in tho path of observation, there is an
a,ppearB,nceof mundane wisdom which is eminently
'.lruths ". Tho Mah6,san-
capable of obsorving the
gtiita says : " At the verv end of the path of
observation, there occurs &nothet wisdom which
in is called one-moment wisdom of orrding in abhi-
satna,ya. This is able to cognise the differentiation
in aspects of the Four Noble Truths. " On tho
word of abhisamayd,ntika, a certain Abhidharmiko
says : " Besides rneditating on tho noble truths,
Yogdcdrins acquire rvisdom at tho s&me time.
Ilence this vrisdorn is called abhisamayuniika. "
I'ho fuIahd,yd,na-sangraha writton by Asa^riga
represents quito o different opinign which seems
to have been in accord with an idoa of Ghoqaka
wlro remarked that as this wisdom is near bo abh'i'-
saftLclya, the rramo of abhisamaydnliko is given to
it. Asanga delines abhisamaudntika &s follows :
" Prior to the path of observation, the four samldhis
(alolculabCh'ah sarnddh'i'&, &".) to bo practised in
tlre path of training are called abhisamayd'ntiko. "
chinn-Iun: ten kinrlg in Mahd'ydnd'bhidharmasamuttnya
(**FllEBE*il): eleven kinds iu MithEud'nonhqrola
(ff**3r; erght kinds in Abhisomavdb.nkdra f iU bG
Benlroned in our following section.
 ABHISAIIAYA
Abhhatna,g1drdika in Vijfrdnav&da, a,a wo have
clroadv
'rncluding ment'ioned. is defined &a the wiedom
both the defilement end the non-clefrlement
qhich hs,s treon brought about et the end of
perfonning the a,bhisatmaya of wisdorn, and is
charecterited try the frrnetion of cogoising the
e tlncret€ aspecte of thus-ne8s.
Aceorriingly it
may be concluded that the
)IahEy6,nistic schools, being opposed to the.. wisdom
of e,udrng it abhisamaya " which was defined as
the non-eoming into oxistence, have been oi:liged
to dovelop itg mcening by adding thn " wisdom
of defilement " which cen perfcrrrn irr the cognition
of differenti&tod aerrects of thue-ness in asso-ciation
with the " wigclom of non-defilement ", bec&use
irr Sarvir^ctivdda, the activities of abhi,camqya werff
linriiecl to the r&nge of wiedom of non.dofilornent.
2. The Eight Kind,s of Abhisamaya
Abhisamayd,Ia,hlcdra, \rarious cla^ssifications
abhisamaEa in the Vijirdnavdda school, oxcepr
tho six kinds of abh,isamaya montionod above,
were nrado in at,tempts to <iiscrrss tho comporat,ive
roerits of }[ahaydna arrd T]rerar-rida in connection
s-ith their own paths of proctice. I-et us rrow
,tt-'al vritlr tt.e Abhi,sttrnaydl,air,kd,raq'hich provicles
,,in outsta,nding example of tho MahSyrr,na pattern.
The Abhisamaydlari,kd.ra is a, cornrnentary bv
\laifreya-rrat]ra on lhe Pra,jild.p,iramitd, Sutra, and
was written at, tho roquost of Asarigo. As we ha,r'o of dharm,a,-body (8) will bo brought about, ag a
a detailod interpretation on it callo<I Abh,isamaya-
iankrira-dloka, by Haribhadra (about 8th cent.
A C.) which includes 272 versos composcd by
)Iaitre;'a-nEtha and as tho Aslasd,ha.trikd,-prajfrd.. tho paths of trairring of a bodhisattva ancl a
:,rjramdtd, Stttra hos referr€d to each of' the vorsos,
: is possible to understand the proctical aspoct. of
':.,: Pru,jfui-pdrumitd, S&tra which cleals from tho
-st stege of aspirotion for onlightonment to the
;.i rmaLo stogo of attainrnent of Budclhahood.
-: .' -sysfsrn of practico troatocl in the Abhisu,maqti-
.;t1ktlrd has exorcised its influenco on Mahdyd,na
::l'rcidntr* irr ordor to make clea,r tho ossonti&l
' :::frrenr:es botwoon l\,Iah6yana and Theravfr,cla, strong, results from: (l) their objocte (alambana:
:r-rl also to advocato tho Mahiyanist poth of
.':,,rctico which wa,s eomplel,ely based upon t,ho
: -:.cepts of
ltrajfid ancl iunyan, Tine Abhisarnayd.-
,:,itara. has eight chapters corresponding to eight
:-',irqntayq,,s to reprosent the three meanings of
:' - ':..';'.apd.rantikl. Thoy aro o,s follows : (l ) the
---'iom of all aE)oct$ (sarua-d,kd,ra-jitttta), (2) tho
-..i m of the paths (md.rgo^jfi.drd),(3) the wisdom
; ,,1, thinga (.sarua-jfi,ritd,), (4) the rea,lisstion of
r -: wisdorn of all tspocts (.*arua-d,kuro.-abhisarn- betwoon a, bodhisattva
' ::,;
, (5) tho surnrnit of the full undorstanding
'.---:ha-ablrisama,ya), (6) tho gradual full under-
r- i,--i;rg (arup&rua-abhisamayo), (7) the instant
: --- ':r:dc.rstanding (eltakgaTta-ahhisamayal and (8)
: . ',..t;-'tbodhn).
l:: wisdom of all things (No. 3 abovo) should
:: ::-i:tis€,,i, in ordor to comprehend tho entiroty-the of sixt€en mornents, &s we irave trcated so far, have
- ----.-; rr which the fivil elements and
' - :.-.'i : ase$.&c., &re included. Noxt, by practising
'-- :-:it-rD of the paths (No. 2 abovo), the paths
.: .'=;:"ias. i-rrabveka-budclhas, and bodhisattvtrg
: - : l.e :.::,,jer=tood. fn order to grasp completely
113 ABHISAMAYA
the reality of ell existence, tho wisdom of all
aspects (No. I) ehould be pracrised. Ttria is rogarded
as the fundamental wisdom and the central concept
of tho Prajfin-pd,rarniki Sutro, These throo classih.
cetions are derived from the interpretation on a
theoretical basis of prajfii-qtdrant,it . Iloanwhile,
the four following obh,isamqla.r (i.e., ch,g. 4-7)
represent the consr€t€ aud detailed rvays of practice
of the six 7najfrd,-pd,ramitd. The realisaiion of
the wisdom of all aspects (4) is a et,age to be
practisod by the bodhiear,"sb rn ordor to obtain
freedorn through moditation synthesised with
the threo forrner wisdoms. The summit of the
full undoretanding (5) needs to tro practisod in
order to acquire tlre ultimate r.ealisation reeulting
'by
at ths lasb moment, me{ilts of entering into
the path of superiority (rnCesa-mdrga). Further,
in order to mako clear, frrmly grasp and pub into
in order the wholei conient of u,bhisarrtal1a 'which
of havo been practised so fsr, the thirbeen d,lmrma,
including the six 7td,ram,iti, tho six kinds of
mindfulness (anusmrti) and the full understanding
of all dharma &s having no oxistonce of their
own being (sortsa-dlt armd -a.bhiua -st qhhiaa -aaabodhal
ehould bo graduaily understood (6). After this,
insts,nt full unclerstanding (7) earr bo realised irr
one single mornent as a resulb of practising the
fonr kinds of cJhcr,rntct,having non-dofilement.
Lest of a,ll, at the secorrd motnent, tho realisation
uatural course of prdctico.
Let ulj considor gerveral features concorning
ablt'ixantaya forrnd in this book. L.ompared witfi
dravaka (including pratyeka-buddha), tiro bodhi-
satt,va rs srrperior to tho Srivs,ka in fivo points.
'Ihe four
aids to penetration (r^u. 25-36). The
distinctivo suporiority of the bodhisottve and
the protoctor (the Buddhe) over tho clisciples and
protyoka-buddhas with rega,rd to the dogrer:s of
heat (summits, patience and highest mundane
dharmas). distinguisherl a,s wuali- modium and
w. 27-33), (9) their aspects (d,kdra: vu. 27-33),
(3) their causality (lrctutua) whish loads to tho
attainment of turderstanding in all tho tluee
vohicles (u. 2i'), (4) a,g.sistance (samptarig1ralta,:
(u. 36) and (5) the connection which, taken in duo
order, they have with tho fbtrr kinds of falso dis-
erirn i n ation (atturaihalpasct tlrgoqa,16: ,trrt.3-1- 3 5 ). t ho
Abhisamayul,ankura, from the nbovo stanrlpoint,
triee to analyso in detail the essential differcnces
and a Srdvaka. Anart
from following the traditional interprctaiiori on
the prr-rctice of ("rl*'ak* such *rs is montioneC ire
Sarvrr,stivtida, tho purposc, wiiy and practico in
ihe patirs of a bodhisattva aro completely coloured
with tho coneol.rts of lirejrlrl an<l iin.yata. We
cau verifl' these patterrls Ln eucli cirapter of the
Abhisantauilankaro, The si-xteen B.spects and the
been modified b;,- ][a]rir',urisl interpretations and
their own contents havo bcen fillod with terme
such as prnjriapti-rrtutraita (provisionalify only),
iilny atuo (emp t iness, non -subst antiality), u,nimitlatu a
(signlessrress), abfu1ua-sao,bhriuo(non-oxistonco of own
16 At'ter E. Cronzd: Abhinmqtdlaikirgl 9. 15,
 ABHISAUAYA L14 ABHISAilAYATAilKARA

beiog), anupalarnbhaki {aon"approheneionl, atika.I- in Tendai-shri sect (T'ien-tai Tsung soct), tho
pand (abrenco of diacrimination), oeaquthiti (noa- roalisation of the identity of the three-fold truth.
adheronco), praififr-pararnitd and so on. It is well the reslisation of the middlo path with tho eight-
eeid that within tho ephere of the wiedom of ther fold negation, and the bodily attainment of
paths, the sixtoon nspocts of ths Four Noble Truths, Buddhahood i:r Shingon-shri soct (Ch6n-yon
but without trrking thom ae e baeie (onupalarnblw), Tsung soct) and so on-theae are all connected
ehould be knowa as the peth of tire 6ri'rakas with tho above-montionod two aspects end rtgarded
(disciples).r7 as the most importa,nt doctrines in oach of the
Tlie paths of tho bodhisattva should be realised sects and schools in Mahd,yana Buddhiem, Almost
stop by stop on the way of observing tho six all these doetrines stand on the side of the instnnt
prajfrd,-pdramitd" It is superior to the pathe of a realisation of onlightenment, which ie based upon
6rivaka as both theso are dealt with in the Abhi- the concepts of *ttngard arld prajfld. It noay bo
aam.ayd.l,ahkdro. Thorefore, not beiog roetricted said that abhisamaga is still kept alivo in theee
by the intorpr.etation of tho Sarv6stivdrlins in doctrines, even if we ca^nnot directly find
which tlro word abhisamaya has boen dofinitely bhat word. Being apart from the meaning of
conuoctorl with tho Four Noblo Tru$lrs, abhisamaya satya-ahhisa.rnaya, &s treatod in Sarvastiv5da,
hag now recover€d itg own original meening as a abhisamaya has now acquired a gonuine and original
rosult of the olaborate researehes on the eoncepte of rneaning in its Mahdydnist recovery.
prujfrd and l&nyatd which a,re essential in ordor to In conclusion, that abhisamaya rneant the
reolis€ the paths of s hodhigsttva. roalisation of DLtarmo and the realisation of Truth
has to be repoatod again as being ono of the basic
Tho fact that the Abhisa,nurya'la,hkA,ra usos the
concepts of l,he Budclhist practice.
word oblir,sarm&ya as its titls no doubt infor:rns us
that the Vijfld,navdda school made efforts to Kv6snd llaxegnrue.
approciate highly the true rneaning of Buddhist paths
of practico through the procese of ro-organising
the traditional paths. In this procedure, the ABIIISAMAYA-HRDAYA, a Sanskrit toxt which
word oblaiaqtmaya sooms to have beon regarded as ie oxta.rrt only in its Tib€ta,n translation, t,ha Mnan-
tho s5rnon5,rn for the Buddhist path of practice. por rtogs-pald sfiin-po, in tho Rgyud- $grsl (Tantra)
So far, at Least &s concoms Lhe Abhisamaydlankdra, section of the 'Iibetan Tongyur. The author, Dgon-
the new exprossion for lluddhiet practico pe-ps (Ara4yaka Jf,Ena6rimi,tra) of Ka6m-ua,-and
indicatee botir the creativn methods a^nd its the Lotsdba l{pirags-pa Sos-rab tranelated it
contents. into Tibetan (Oordier, III, p. l14 No. 56). The u&mo
VI. Enlightsnmont and Abhisamaya: Ae ws of t'ho mviser Dpa[-bo rdo-rjo (Viravajra) ie
have frequently stated eo filr, abhisamaya is arr mentioneri at tho beginning of tbe text. This text,
exprosaion derivod frorn tho practical aspect of ie, howevor, not recorded in T6hoku.
onlightenmont. Though thero havo been various
kirxds of interpretations of abh'ieom'aya, the terrn ABHISAMAYA-KATH.I, tbo na.mo of the lzth
has been constantly usod for clarifying the true chaptor of .Pa4i,sambhide. Seo PAf,ISAMBIIIDA.
sense of tho paths of practice sinco tho days of
ea,rly Buddhiem. So far &B enlightenment is ABHISAMAYA-KRAMA-I{AMA, a ScneKrit tort
concerned, the main problem concerning abhisamaya which ie oxtant only in its Tib€tsn trqnelBtion
was whother srrlightenmont should be realised the Mnon-pa,r rtogs-pa,hi rim-pto (ahea-foa-ba\,
gradually or instantly. i-n the Rgyud.Hgrei (Tantra) soction ot the Tibetan
Mahdydna Buddhism, therefore, has faced this Tengyur. Although the name of the author ie not
problem in an attempt to sr:lvo tho queetion. In recorded., its tranelatorg are given os Upadhyayo
this connection wo shall have to tako into consi- Ratnavajra of India, a.nd tho Lota6ba Dge-eloi
deration the fact, that the extinction of defilement, Sakya ye-6es (Cordier, trI, p. 73, n. lI ; TM. No.
the waye of practiee and tha content of the reali' 1209).
sation of enlightenmont. &e., ehould be dealt
with consecutively. We cannot, holp noticing the ABHISAMAYALAftKAnA (f). The,4bhisarrua,yd-
disputos about these rnatt'ers 'q/hich included tw<l lanlsara.-rvima-prajfiipdra,mitopad,eia.4d,atra is a
aspeets (tho gradual and t,he insts,nt) regarding commentery to the Paftnaaimiatisd,ha,srikd Prajifr-
tirne, wa5r and mental faculty. pd,rami,td, which in 273 versea gives a table of
contente qrf the large Prajilipdram,itd. It is
For insta"nce, tho }(aliEyana developmont of tho
gadual o,tt,ainment (artuptbba-samdpatti) anrl a-qcribedto lUaitreyandtha, i.e., to the inspiration of
', I\Iaitreya the Saviour ", &nd ifs human euthor is
the iustan.t (transcondental) atta,jnment (aama'
tikkarna-samapatti) nnticed in early Brrddhiem, the unknown. I{o must have lived abotrt 350 A.C., or in
gradrlsll' doctrine s,nd, the instant' doctrine in tlie eighth century of the Ruddhist ora, and ho
critical classifieations of Mah6,yEna Buddhism, bel"ongodto the echool of the Yogdbara-Mddhyamika-
the graclually realieed bodhisattva and the sv5,tantrikBs, with whom ho ehared his intereet in
instantly realieed bodhisattva ru Vijlldnavdda, tho inner, deeper or 'hidden' meaning of the
the instant' enlightenment in the Na,n-tsung Mohiyd,na scriptures, as woll &B riome of hig basic
Zen aec|, tho enlightenment of erogswiser leap in categories, euch es the ll2 forrn^sof the bodhic'iuotpada,
the Shin-shfr. sect, the gradrral modi.tation tlre fbur bodies of the Buddha, the fourfold vilcalpn,
r:,6anwtha-aigta6yana) and the in"gtant meditation &c.

17 lbid. pp.3l-32.
 ABHISAIUAY^ALANTANN. Ili) ABHrsAMnyAletrxAna
'Ilre 'Ihe
t,it,le of this rvork cun ber translated as " So frrr the basrc schcrne oi'the Abhimmayulankd.ra
Treatier: on t }re Iixyrosition of the Per{'ection of is qrrite uunple and rntelligible in itself. Its c-'xecrrl,iorr
44risdom, or }lerrnoritrl Yerses on t lre f i.e-urrir:n is, hov-ever, r'olnl.rlicated b1'the c'rrcleavour to
(wittl tlre Absulute) ", -ablt't-sarn-ayu mearring combine it rvith the accou.nt of the successive stages
t'. ''.
" cornlrr!{ togetlrer " comrnuniorr ", " re-L.rrrion of the slriritual lile s'hich Buddiiist truditiorr hrrtl
'I'|rc 'Ilie
AbltisttnayriLanfuira' ussigns to etrt:ll section of evolved over the centuries. live Aids to
lln., Prujrl.d,pdra,rruita its placc on the p.lth of sprrrtual Emancipation \mokpabhdgzyd,), thc four Aids to
I r r o g f e s s n ' l r i c h I l u r l < l l r i s t t r n d i t'I'ho
.ion iratl mapped out Ponetratioo (niruedhabhagiyoJ, the l6 monrerrts ol'
rrs Lhe \r'rly to lJrrdtllralrc.'od. tcxt o1' ther srltra the darlanam,arga, the 81. moments oI tire blt.atatta-
rs dividcet irrto eiglrt sr:r'trorrs, these ri,guin into ?0 ntd.rga, the l0 bhtimis of the ll .,hs.]'dna. tlrc i bhlmis
r,rrl.r-s,:ctionrq, o,nrl tlicse on(je rnore into ri,bout, of the SrLrvrlstivi.dins, the {bur classes of Saints
'I'he
l,!UU rliffere,nt if,crns. *'l"lole, sclrcrne, both in (aryrt),-*all these have to be fitted in soruen'irere.
its gr,,11ss$[plnn anel rn rts particulrlr dctails, r'iews ancl a, great ftrmiliarity .r'r'ith Bucldhist trudition. as
etor"vthing rn rt; relatiorr i,o tbo prar:licrrl realisiation well &s a considerable ruental effort is requirod
erf s;rlvaliott through wisdom. if one doee not want, to loge one's rvny in the
v;hich head resulting ln&zcl. Nevcrtheloss, no one rvlro rvants to
Tlre rraruos of l,lre eiglrt obft,f.carncl?Jo,s,
the eight principal sect,ions c,f tho toxt,, are as urrdcrstarrcl tlro Prajfidparannita carr avoicl stgdy.
lollows : I. sart'rikdrujftutd,, II. rnarglalcarajfiata, ing ttre Abhisannyalankdra, whicii is tho only
-[JI. sa,ruajizati, I\'. aaraakurabl"isantbodJtu, \'. ke;, ** possess to its spiritua,l rnessage, and which
'Iibet
ttt urdhd,bltisomaya, \-I. anttpuradhhisarnaya, Vll. has gaured its onormous reputation in Inclia,
tkakrsalt c b hisantay a, and YIII. dharnwkuy abJdsant - and I ongolia, not withorrt 6ome re&son.
bodhu. A diagram rnav shou' thoir mutuai relation : '-ftre
ul lrliisurnuyalarikara started a lc'ng l,raclit,ion
Ilethocl Path l-ruit of exegeticul literature, and r.Ls brevity cailed lbr
I II ]II I.V VIII cornrrrcnt&toriai explanatiorr.'I'he comnrcntarics ol'
Asango and Vasubarrcihu &re no\\' lost, arrd tlie first
,/i\ Jink of rvliicir r.l'e lravc arrv krrou|-rd{e is retrreserrt,ed
,/l\ by i\ryo \-imuktisenl lairout +50 i.Lr.), ri pupil oI'
Vr.r,suDandhu, rr'hose l-yukhytl exprlrtins tlre verscs of
\7 \'I VII tLrc Abhisaniayalahkarcz, shorvs tireir correspondcnco
'.t'he
approach to enlightonment is first viewed on rvith the text of' Lhe I'aitcuuirrtletisaltasrika, and
tbt: tlrree parallel levels (bhumi) on whicli it is expitrins difticuit u'ords occurring in tlie quotations
1-rossible, and v"hich are distinguLshed by the type it gil'es of t he sutra. At aboub thu sarne tirne
uf person who stands on them, i.e., I. the l3uddhus, someone rovisod the text ol tho I'aitcavimiat'is&-
Il. tho Mahi,yinistic Bodhisa,ttvas, IIl. the Ifina- Irusrikct, I'rajfiapdranitd to bring it in lino with tho
.,'arristic Disciples and Pratyekabuddhas. J-iacli one sclremo of the Abhisamagulqxikurq, I'iris now vorsionr
uas & particular r&nge oI' insight-thc lJucldltrx rvhich cal Is i tself ,1 bhis am a g ular't kur u rnl,sar ella s am i o -
oeing r-,apublo of total, the other types only oi' tlltita, anti uhiclr is preserved il Nepalese rnanus-
'I'he r:ripts, is mrl,rked by a i'ew additions,
lrrlite<l ornrriscicnce. discr.rssionc;f theso tlrrec rus,rly tr&ns-
rrvels is held to account for rnore tltan t,hc positions, arrd innurnerablo minor alterations.
n-rsr hel{ of the I'rujilultd,ramito Sut'ra, and is
T'lie next, great name is Jlaribhodra (about ?50
.-urulocd up irr the first tltree chapters of thc
A.C.), rvho rnade f<.rur contributions to the subject :
-|bI ti sarnay ula'ikur u.
'I'he (I) Abhisamayalankuraloka gives a detailed corn-
next fovr abhisanmlJas are tlien devoted to mentarv to tlre versea of the Ablrioarrwyulurikdra,
:),e |atlr, and to its pructical realistrtion (prayoga). as I'eli rlri & commentary to the As{asahasrika. (2)
:ectiorl I\' <letrlswith the 173 rnode's, or aspects, of }ais Sphu{urthu is & cornmentary to l ire verses of thc
rire tirrr:e lbrms of ornniscience, and rs then further Abhisurna-yalatlkaru, and the bulk ol it is reprotiucecl
-uotiir-idecl into ; V. " the full underrstauding at its in tlre .Abkq. (3) Ilaribhadru, also tidiccl up the
runr.rr.iL ", which conccrns the culminating lroints revised version of the Paficauirytiatisdhasrika., ancl
:.ruicursa)oi rr.IJo.Jhrsattva's intuition ot tlro Path ; 'l'llis
'r renoor-ed o number of discrepancies. v'ork rs
I. tlro lrrogressive, or gradual (anultrunta) coa- 'I'cngvur,
preserved in Vols. III to V of the and
:'Jurlrlation of' the olements constituting the Path; differs in many details from the text of the N epalese
..:. j YII. tlre " single-instantaneous " abh'iaamaya, MSS, (4) Either Haribhadr&, or one <-rthis pupils,
'..:.iilr represerrts the final conclusion (nipth'a) of VI,
erplained in the Subodltinr, thet Rahwgttnasaricaya-
.-r..r rL'lul's to the {inal mclmentary intuition whieh gdth,a in the light of the Abhisurttuyalurikara.
:. :.. t t lv precr:cit-sl,he littainment oi' Buddhohood.
\','rtlr \-III n-e then reach the ulti:nate result of the In addition, &not.Iler l6Indian co'.rnerltaries irorn
the Paia period (750-Ii50 A.C.) are preserved in
1 . . : : . . r . ,I i i c l r r s t h c r e a l i s a t i o n o f t h e c o s m i c a l b o d y 'I'ibctirn
translation. Eiglit oi tliese are exp.Lanations
: -,r.- lJr;cidha. Ilcre, in all, four " bodies " of tlio
oI Prajitapdruntitd. stitrils, i sub-cornnentari€s to
.--: ,:.r. ur,-' distiuguished, (l) the aad'bhdail;akd,ga,
'-r.r .'j,iLl1,pnl\rukuya,'which displays the 32 the Sphularthcr, and 6 strarghtforward cornrnentaries
-
, .: .ir'rusulul;surtuvti and the 80 an'uul1afijan'd'n'i, to the Abhisarnayalatlkara. Ihe'fibetans tiremselves
have continued the cornnrentatoriaL trudition until
: :.-.-. r,.,;trrrrd.rtikukugu,and (4) tlie dltarmakaya.
the present ciar'. The rnost authorit$tive of tho
'Iibetan (13i9 A.C.)
' j-: -):;,isztiiuyulur'tl;uru, which describes first the commentaries are IJu-ston's
Luh-gi Site-na, and blson-kha-pa's (about 1400
- . r-iri: uents c,l Llte tlhctnnakaya (this list aiso
A , C . ) t e g . e - h 4 e dg s e r p h r e n - b a .
- - --:.i r:-i -.\siir)ga's :Lbltidhrvrn(hsclnluacaya. pp.
.-l--: . , : - d : i , e u i t s 2 7 f u n c t i o r \ s( k a r i t r u ) . E. CoNzS.
 ABEISAUAYATANKARA
Brsr.roonepsg : Thero sre 4 oditione of tho toxt:
i1) Th. Stcherbatsky and E. Obermillor, Bibl.
Buddh. 23, Leningrad, L929 ; (2, G, Tucci, in
I{aribhadra' e Abh,isam.ayalankdrdloka, Baroda, I 932;
(3) U. Wogilrura, in Haribhadrt'a Abhisarnaydl'an-
kdrd,loka, Tokyo tg32-5 ; (a) Kajiyoshi, K. Genshi,
in Hannya-lcyd no kenkyu, 1944, pp. 275-320. The
'Iibetan tren"slation (about ll00
s€cond A.C.),
eriate in the Tengyrrr (mdo-!t grei I, I-l5b), and
ma,ny eep*rabe blockprints, and was editod by Th.
Stcherb&tsky, together with ths Sanskrit. English
tr'srrelation : tr1. Conz6, Abhisa,nla,ydla,nkdra,, Sefio
Orientele Roma VI, Ig54 (with Sanskrit-Tibeten and
'l'ibetan-Sarrskrit indexes). E. OborrnilTor, Analyeis
of the Abhi,samayalankrTra, 1933-1943, 3 fosc. (ends
at IV, 5, 3). Also z Acta Orientalia, XI, 1933, pp.
l-I33 ; 334-354. E. Conz6 in East and, Weet (Rome),
V, 3, I 954, pp. I 92-7, and Sirw -Ind,ion f;tudies, Y, 3,
195?, pp. 2I-35.
ABIIISAMAYALATK^I,RA* (2). Tho fuil title of the
Abhisom,ayrila,hlcdro is the Abhiaomaydlahkdro-
nimo-7traj'fiiTtdramitapad'6so- 6dstra-kdrika,. *td its
Tibetan translation is known as tho Sea-rab-kyi
plw-r ol -tu'tr hyin- pahi, rnarf-i'ag -g'i bsta'n-bm s miwn -
por rtogetpahi, rgyan she-bya-balti tshig-Iehur byos-
pa. Tt, was composed by Maitroyan6tha. According
to Tibetan tradition he is tho Maitreya Bodhisattva
who will become & Buddha after Sdkyamuni.
IIo composed five 66stras of which the Abhisamayd'-
lahkdro is the first one. Maitroyandtha's works
were propagated by Asaiga, but this book seems
to havo beon circulat'ed at a later time. Thereforo
the Tripilaka teacher, Ilsiian-tsang, who is
known for his translations of the works of Maitre-
yandtha and Asanga and for his introduction of
their thoories to China, did not rnention it at all.
(See articlo on ABHISAMAYA.)
T\s Abhi,aamaydlahkdro is a 65stra commenting
on ths Mahd,pra.jfidpdromitd'-strtro. Composed in
tbro upade$o style, it givos a digest of each of ths
soctione of the sitra and classifies them into different
oategories (pad,artho), without confining itself to a
word for word explanation. Tho Mohaprajftn-
pdramitd-e{ttro ls complex in courtont, arrd llsiian-
tsang's translation of this sfitrs is divided into
sirteen assomblios or parts, of which tho first five
parts are the most fundamental ones. Whet ig
orplpinod in the Abhi,som'ayd.lankdra corresponds
to the second part, viz., ttre . Pafrcoab.n"6otisoha-
nikd. This part of tho sitra'has slight difleroncee
in the varioug manuscript's sirculated at different
times, and the digest shown in the 6dstra conforns
most fittingly to the toxt of tho srltra circulated et a
Iater timo. There is a legend in Tdrandtha's H'istory
of Inlian Budd,hismstating that Arya Vimuktisena,
a disciple of Vasubandhu, at first Ibund that tho
66stra was not in accorda''co with the text of tho
sritra. 'IIis doubt was solvod at a later time when
ho sew at Bdr6pasi tho Vhp{aliadhmi'kd-proiffi-
pdromito-ttttro (in, eight parivartas) which had been
introduced from Potalaka in south India. Tho
order of tho 66stra primarily egroes with that text
of the sltra. (See the Hiatory of Ind'i'on Bud.dhistn,
t Thie contribution sent by our Chinese Committee is
publisbed because i! eupplements thO information given in the
preceding ar'ide by Dr. Conzd. It u published moro or less in
116 ABHISAUAYATANKARA
Sde.dge edition, chap. xxiii, p. 68a.) This eitra
ie exactly tho eame as the extant Sanskrit text of tho
Pafuaui\n&otiad,hasrikd,. That ia why the .flo&os of
t}re Abh'iaama,yolankaro &re effes innsfted at the
beginning of the manuscript of this sfitra, tho maia
text of which ie divided into sections according to
the categorios given in the 66stra and is suppiiod
with erplanatory notes at the eud. of each section,
Tbe Abhisama.yalahkdro is divided into eight
chaptors, consisting of 274 stanzas. Exoept the
tstg;nza of eaiutatiorr at tho boginning of the work,
which is in the idrdttlaailcrQiCa metre. and the frvo
sbanzag in the last chapter which adopt infi,roaajrd,
the rest are all writton in $loka. Tho eight chapters,
respectivoly s,re : (l) on the Wiedom of All Aepecta
(in 73 ilaka), (2) on the lYisdom of tha Path
(in 3I 6lokas), (3) on Sarvajfla, i.e., All Knowing
(in f O Slokas), (4) on the Realisation of All Aspects
(in 63 ilokas), (5) on the Ultimate Clea.r Under-
standing (in 42 ll,oku), (6) on the Gradual Clear
Understanding (in L lloka), (7) on the Clear llndor-
stanrting in One K+aSra (n 5 ilokas), and (8) on
Dharmakdya (in 40 6lokas). There is one st&nz&
ofsalutation at the head ofeach ofthe eight chapters
and there aro two concluding etanzas at the end
of the work.
The reason for composing this 66stra is given in
the first and second stanzas in tho first chapter;
in the third and fourth sta,nza,s the eight categorios
&re enumerated to surn'norize the whoio content
of tho work. !-rom the fifth etanzato the seventeenth
ono the meanings of the various categories, sovonty
in nu-mber, are elucidated in detail. The abovo
illustration may bo regarded as tho prefaco of
this Sdstra. tr'rom here till tho end of the work,
tho minuto detaile of the seventy meaninge a,re
explained in the various chaptors. Thoro a,ro aleo
included many subdivisions and notes explaining
dubious points.
This 56stra is so composed that it deals with the
Mohaprajffiparamitd-strtra entirely from the
practical side, viz., the wholo procoss of practising
'Ihereforo it
until realising Buddhahood. adopts
" Abhisamey& ", meanirg " clear underst".trding "
as its title; " Alaik6ra " represonts a particular
literary stylo and it also indicates tho erposition
of truth as it ig. (See tho Yogdcdrabhfrmi-$datra,
vol. LXIV.) According to Ilaribhadra, tho ordor
of the eight chapters so arranged ghowe that a
bodhisattva who aims at the reaiisation of Buddha-
hood should L.ow comprehorrsively all tho charao-
terisiics of All Dharmas, and thus tho Wiadom of All
Aspects which belongs to the " sta,go sf sfta,inryrspf, "
is lirst of all orplairaed aa the object,. To accomplish
tho Wisdom of All Aspects one has to L-ow com-
prehonsivoly tho Path of Sr6vakae, &c., and so tho
Wisdom which understands tho principles of tho
Path is expounded in the next chapter. As one
could achieve the Wisdom of the Path only aftor
knowing all things or beinge (aansad,ha,rrna), tho
Ali-knowing is also oxplained. In order to cultivato
with perfect oase these throe kindg of wisdom
which one has already understood, one has firet to,
the form in which it was received becauso any stt€mpt to
deleto from it information alroedy given ln tho otber would
have cbanged tbo pattern of ttte contributiou.-Q. P. M.
 ABHISAUAYATANKARA 117
re&lis€ the insight of all phenomona, which include
all characterietics, paths and things or beiugs.
Then through proctieing the furthermost method,
one reachee the edge of the etote of eupremacy and
reslieee the Ulti&ai;e Clear TJnderetanding. Next
eomeB the Gradual Clcar llnderst&nding which ie
realieed through the practice of rcarranging and
consolidating, partially or wholly, the theories
'which one hag elready underetood, With further
practice in a rtrore perfeet, wa.y, ons finally realieee
the Clear Underetanding in Orro Ksa4a. In tho
next ksar,ra ono realiges tbe ull,imate Dharrnak6ya,
$uch ere the relationships of the eight chapters,
which ernbrace the whole content of the Pafico-
virn$atisdho,srikd,
The eight catogories may be sirnplified into six
or three categories. 'Ihis ig explainod in the last
two eoncluding Bt&nzas of the se^stra. 'Ihe six
catogories include the characteristics of tho thres
kinde of wisdom, i.o., the intensified effort Ibr
attaining them (prayoga) (this signifies the Clear
Underetanding of AII Aspects, which eorresponds
with the totality of practices), the highest prayoge
(the surnrnit of prayoga,), b}i.egraduation of pragoga
(tlre gradual prauoga), the linality of trryaryoga
(the Clear lJnderstanding in One Ksa4ra), arrd the
heterogeneous effect,, aipaka-phala of pra,yoga
(the Dharmak6ya). The three categories &rc much
sirnplor. According to these the eight categories
are classified into the " sphere " (the sphero as is
cogifbLe.l upon by ono's wisdom at the time of
cultivating the Way of Bodhi), tho " practice "
(including different sorts of practising tho Way of
Bodhi) and tho ,'fruit " iwhich is attained by
practising the Way of Bodhi).
Tlre ,4bi,isnmu,yalarikdro is a work of great value,
which systematically explains the whole content <;i
rhe Muhaprajfi,aparurnitu-sutra s,rrd points out
erplicitly tho complete process of practising tho
Path of Mahd.yir.na Buddhism. Moreover, tho
theories upon which this 66;tra is based are different
from thoee shown in the other works of Maitreya-
natha, which have orginated from the doctrine of
\ i,;f,ana-nrd,tra of tiro Yogacara school, that nothing
exrsts aparb frorn tho mind. 'I-tro Prajfld theory of
'.hc naturo of the Void is employed in many placos
:n tlro work (auclr as irr Alokas Nos. 2t3-31 and
,:l in chap. i, 6loka No. 12 in chap. iii, 6lokas
\cs. 11,59, and 63 in chap, iv, BlokasNos. 18 and 2I
in cllulr, v, &c,;, Thorefore, 'Iibetan scholare hold
rnct tlris 6fr,etrn belonge to the doctrine of tho
)J i,dhyarn ika school. bTsori -kha-pa f urther considere
:i:irt it coincideg with the sutrsequent view of the
uandrak-rrl,i systern, viz., tho y'asangika point of
',rru'. He u,lso 6nye that though thero are corrr-
=e rrt eries r:rr the M ahapraj finpd,ramttd,-sillro written
l',' such rna.Eters as Dinnaga and l)arysfrasena,
:'rie of their worka c&n be regarded as a funda-
r:=ntal cornrnentary. Only trLrcAbh,isa.mayrTlonkuro
--. of rea,l importance, since it exposes the ways of
::6ctice arrd realisation. &s &ro explained in the
.:'-;r', and coincides with the exposition of the
::a: LirE of tlre Void in Nd.g*rjuna'n Mfulhga,miko-
r ;r;..'C,
A:ttr it.; prevalence in India, Llrc Abhisamayalah-
"-:. ) u'as irighly esleemed by scholars. At first
.l.I.'o \-imuktieena, & disciple of Vasubandhu,
ABEISAUAYATAIiKARA
wroto tho P a ircavi q{ aris aha.srika -p aj fiipdr amito -
p adc4a -Caatr dbhia amay al.artkdr a -v.rtti t o c ommen t on
it aud, following him, bie disciple Bhadanta Vimukti'
sena aleo composod a cornrnentary (ltkd.) on tho
work. Both thee6 eornrnentators lived between the
middle of tho fourth centru'v and the beginning of
the fifth century and preached in central Irrdia and
its vicinity. Later, during the eighth and ninth
centuries king I)harmapdla (reigning about 770-810
A.C.) of the Pala d5,nasty in oast India ehowed
epecial esteom to the Mahd.praimnpdromiti-
sutra ; and his tr:acher, Haribhadr&, was particularll'
famoue for his studies of the Moh<t'pra-
jfrd,pd,ramiki-cfrtra a,nd the Abhicomayfll'ankara.
Ho wrote throe (or four) commenta,ries on
this 65,stra ; of these, the Abhisamayalankdra-nrtma-
pr aj iiipdr amita pad,eid$dstra -r4tti (also known as tho
S ph,u.(artha) and the Ap[aao,hasri,ka-praj fu,pdramitd-
ayalchydbhisamayal,onkaraloka are the most impor-
tant ones. Later expository works on the Abh'isam'o'
gd,lahkd,ra were mostly based on these two comrnen-
taries. During the ensuing four hundred yeare,
tili the beginning of tho l Sth century whon Buddhism
declined in India, the Abhisannyalankara w&s
always popularly studied. Altogethr--r t,wenty-one
commenta.ries on it, including the works of Vimukti-
sena and Haribhadr$, were introduced into Tibet
'libetan-all of them have been
and translated into
collectod in the Tengyur part, of the Tiboiian
t,exts. Such cornrgent'a,torg &s Ratnakara6anti
and prajiE.karamati all lived at the beginning
of the llth century and they were the dudro-
paqrQita (gato-keepers) of tho famoue univereity of
Vikrama6ila. Abhayakaragupta (q.v.) who also
Iived during the I lth centrrry, wa€ the chief lecturer
at Vajrdsana, Vikrama6ila arrd NElandE at different
tirnes. AII of therrr were great teachers of that time,
well versed in both the exoteric and esoteric t eachinge
of Buddhism. The fact, that, all of them wrote
ccmment&ries on tt,e A bI t i samay d.lahk dra proves th at
it had exerted a greet infl,uence upon tho teachings
of Buddhism. In thort, thero is no doubt ot all
that this 6dstr& occupiod s4 irnportant poeition
in the lator period of the history of Buddhiem iu
India.
'I'his work was introduced into Tibet at an earll-
time and according to traditiorr, about tho begiruring
of the ninth cent'ury' i.e., the eariier period oi
propagation of Iluddhism in I'ibet, the translator
Dpal-brtsegs already rendered it into Tibctan.
In the Tonglur pert of the Tibstan texts
we still have his translgtions of llaribhadra's
V ytti and Buddha6rijfr&na's Safi,cayagafinpafi'jika.
During the later period of propagation cf Buddhrsm
in Tibet, the grcat, translator' Rirr-chen bzan-po
(958*1055 A.C.) translated Haribiradra's Aloka
int,o Tibetan. But, the most influentiel renderings
during the ensuilg agc.sarc Rnog Blo'idan 6ee'rab's
(I059-I I09 A.C.) re.transi*tion of the Kuriko
of tlre Abhisamayulankarq and his corrected versions
of the T-rtti and the Aloka' Such corrected
versions lrave now becotnt, tlte popular texts used
in tl,e Mongolian end Tibetan regions of China.
He aleo w'rote I commentary on tlne Abhisa,rnayalai-
kd,ra, and it marks the beginning oI corurlent&ries oI
this kind written by a Tibetan. Ifis disciple Ses'rab
bbar and Ses-rab lrbar's disciple Byan-chub ye'ses
 ABHISAMAYAIA}II(ARA- ll8
Fropagnted this 6E^Btrein succeesion in [he Tibetan
region and compoeed ssverel commontorioe on it.
Their worka formed a basis for later oomsrontators.
Byeri-_chub ye.66c' dreciples, Sea-rab brtson-hgrue
and Gahon'nu tehul.khrims, and their disciple,
Smon.lam tehul-krims, ell composed oxpositbry
trsatiees; end Smon-lam tshul-krim's treatise
rJealing* with the worke of bof,h Vimuktisena
and Haribhadra in detaii, wrtg all the more
influential. Thoreafter the Ablisamaydlaikd.ro
bocame an important work that had to bo studied by
tho different sects of Buddhism in Tibet, ond tho
scholars of each sect had their own cornrnentarien
on it. (Tho above-mentioned translator, Riog
blo-ldan 6es.rab and hig disciples belonged to ths
Bkah'gclams-pa sect, and thus this eect had its
speciai eetoem for this Sdstra and exerted a deep,
far reaching influenco on later ages.)
During the l4th and l5th centuriee bTsori-kha-pa
Blo-bzai gregs-pa (135?-1419 A"C.), tho foundor
of the D ge -lugs -pa in Tibet, also held the Ahhi samay d.-
laikdro in great respect and wrote t'hs Rgya-cher
bdad,-pal.rilegs-biad gser-phrifi,, which is tho rnost
comprehoneive and explicib cornmont,ary written
by a Tibeta,n. IIig chief disciples, euch as Rgyal-
tsheb, Mkhas-grub, Dge-l,rdun grub-pa and others,
and many scholars after them, suc:cessively
composed.cornmenba,rieson tho 66stra. Durirrg the
lTth and ISth centuries at tho tiruo of IJjarn-dbyans
bshad-pahi rdo.rje (I648--1742 A.C.), therer *ere
already about one hundred cornrnentaries on it.
He had seen them all, and ho supplonrented t,hern
with two expository works, i.e., the Rirt-chen sgron-
me (also known as the Phar-pl41in skab-brgyad-pa)
and the Don-bdun-bcu. AII t}'rese works havo
onjoyed a high reputation ancl exerted a great,
influenco in the Mongolian and Tibetan regions,
bocauoe, according to tho system of learning in the
monasterios of the Dge-hrgs-pa Sect, lbe Abh'isamaga.
laikd,ra ig an essential book in the Prajfl6 coursa
among the five courses of learriing, and thoso
famoue commentariee on it have becoms indispon-
sable $'orks of referenco'
w.qxc snx.
Brsl,rocn.A,pny : Fa-taun, .4 BrieJ Erposition on th.c
Abhisamayd,lohkd.ra, Chungking, 1938. Gshon-nrr-
dpal, Deb-ther shon-p.o, Lhasa edition. Obermiller,
8,, Th.e Doctrineof PrajfraprTram'itd, a.sElposed, in the
Abhisamayd.lahkd,ra of )'Iaitreya,
Leydon, I93?.
Td,rdndtha, Rgy a -gar cho.s
-l.tbyuit, Sde'rl ge edition.
ABHISAIUAYATAilKANE.N
H A GA V A T I.PR A J-
fr APARAMITopA D EsAsAsrRA-vBTTI-pRAJ-
frAPRADIPAVATI-NAMA, a Sanskrittext rphir:h
is extant only in its Tibetan translation, tho
Bcom-Idan-hdas-mo Ses-rab-kyi pha-raI-tu-ph,yin'
pahi man-hag-gi bstan-bcos mnon-par-rtogs-pahi
rgyan-gyi hgrel-pa ies-ra,b sgrorz-mlta'i phren-ba
ses-bya-ba in the l\Ido-$grel (Sitra) soction of
the Tibettrn Tengyur. Its author, Buddha6rijfrd,na,
and the Lotse.ba Dge-slon Gnubs Byams-pahi
dpal translated tho work into Tibetan (Cordier, III,
p. 280; TM. No. 3800).
ABHISAMAYALAilKAnA-XAnIKA of Maitreya-
ndtha, known as PRAJNA-pARaUITOPADESA-
SASTRA (q.l''.).
A BHISAMAYALANK ARA.NAUA.
A B H I S A I I I AY A t A i l K A R A . K A N I K A . P
RAJfi A.
pARAMrTopADEsA-s
AsrRA.TIxA.pnaspHU
TA.
PADA-NAMA, e Sanskrit toxt which is extant
only in its Tibetan translation, the ,Ses-rab-kyi ptw-
rol.tu-pltgi,n-pal.ti, man-riag^gi bstan-bcos mhoi-par
rtogs-pahi royan-gyi tsh.ig-Iefiur-byae-pahi hgrel.
bdad, khig-rab-ttl gsal-ba shes.bEa-ba, in the
Mdo-Ifgrel (Sntra) section of the Tibetan I'engy:r.
Its author w&s Mkhas-pa chen-po Dbu-ma-pa
Chos-kyi b6es-gflon (AcArya Mahdpindita }fadhya-
rnika Dharrnamitra). a native of the countrv of
Vaidala (1). Mkhan-po chen-po Abhiyugtako dtu,"-
6rimatre (Mahopadhydya Abhiyuktaka T5la6ri-
mitra), and tho Lotsd,ba Dgo-slon Chos-kyi $oe-rab
(bhiksu Dharmaprajfra) translatcd tho work into
Tibotan (Cordier, III, 279 ; TM. No. 379ti).
A B H TS A MA y4LA N K A ne-rA nrKVAB- TTr-S U D -
DHIMATI(-NAMA), & Sanskrit text, which
is extant only irr itsrTibetan translation, the Mnon-
pttr rtogs-ptuh.iroyan,-ggi tshig-Iehur by,za-pahi hgrel-
ptl dag-ldan (shes-bya-ba), in tho ltds-Hgrol
(Sirtra) scction of tire Tibetan Tengyur. It.s author
was Hplrags"pa I{jam-dpal-gyi drios-gprb brfres-pa
)Ikhas-pa chen-po Rin-chen l{byun-gnas shi-ba
(Arya' l\Inf,ju6iisiddhisamp"n.rr' I\iahdpandita
Ratn6kara6inti). Pa{rdita Sri Subhuti-6onti of
India, the Lots6,ba Dge-slon 6nkya blo-gros
(bhiksu Stlkya-mati), and Dge-elon Dge-bahi
blo.gros (bhiksu Subhamati) translated tho
work inio Tibetsn on tho orders of the king Khri
bkra-6is hod-lde btsan or Hod-lde. who was contern-
porery of Dipankara{rijflana (982-1054 A. C.) and
a disciplo of Rin-ehen bzan-po. It was relvised by
Mahdpandita Snntibhadra end the Shu-chen-pryi Io-
ts6,ba. Ta-nag Khug-pa Lhas-trtsas (Deva-srlta),
'Gos (Cordier,
of III, 281 ; TlL No. 3801).
ABHISAtIAYALANKAnAf.OXe. This, as indicated
by its very titlo, is a treatiso which t,hrows light
crn ttio Abhisamaydlankdra (q.v.) tho entire text
of which it paraphrases. This great work of Haribhad-
ra is bhus an exegetical commentary of the Agle-
aahuwikd-prajfii,pdramiti, in accordance witb its
terret expouncled by llaitreyand,tha in his Abhisq,-
mayd,larilcdrcr,,aml. adopts as its foundation all the
provious exegetical ]iterature on tho subject. This
was translaied into Tibetan by Rin-cherr-bzari-po
(968-1056 A.0.) ancl also by the Lotsdba Rnog Blo-
ldan-ses-rab and thus became orre of tbo texte most
frequently etudied in Tibetan monasteries.
ABHISAhIAYAINfuXANE - NAMA - PRAJTA.
PARAMITOPADESA.SASTRA.KARIKA,
a Sans.
krit, texf, whicli is extant only in its 'I'ibetan trane-
iation, the,Ses"rob-kyi,,pha-rol-tu-phyin-pahi man-
iwg-gi bst{tn-bcos mriott-po,r rtog.s-pahdrgyan, shes-
bua-bahi tshig-lehur-byas-pa, in the Mdo-Hgrel
(Sut'ra) section of tho Tibetan Tenqvur. Its author
',vae Byarns.pa (llrritreya). Go-mi-- hchi-mecl anr.l.
t s l o - l d a n 6 e s - r a l - r( 1 0 5 9 - l I 0 9 A . C . ) t r a n s l a t e d i r
into Tibetan (Oordier, III. p. 273 : Abhisamayrl-
lankdra -n a nw-kdrikd- proj rldTtdrarnitopadeia - id,stra t
TM. No. 3786). It is one of the five works of tho
Yogdcdra school, the fundamental work (md,lo)
for tho study of the Path \margal.
 ABEISAMAYAIANI(ARA-N AItrA. lr9 ii riti I$.*",$1AYA SAMY UTTA

A B H ISA MAYAIN TTXARA-N A}iA-PTI AJ fi APA NR. t r i r r r . s l & L e di l r i i t ( : l r l - , ( \ t r r r r( u c r ' c i e r . I I . 63: I'M.
}TITOPADESA.SASTRA.VRTTI, & SansKrit LeXt lio. l 5B2).
.:.r,-.it is extarrt, onl\. in its Tibetan translation.
" :.., -ies-rab-kyi ABHISAMAYA-mUKTAmAfA(-NAmA),
Ttha,lrol-tu-7th,uzrt-puhi, nan-itag -q i :r, iSsus.
' >:7n-L)co;] l"r'it. ic-rL u'lri,ir is ext.IItt 9r,ly irr rts'I'ibr,rt.a,1
ntnon,-par rtogs-pahi, rgllon she s-b1tu-
ii.,u lt.grel-Jta, in tlie JIdo-Hgrcl Lr&IrSiiiii()lI, Liie JIn,Lrt-y.,ar rt'(,gs-p,t ttu-tig-tti
1l:itrll,; sr'c,trorL
'l'tl.rt=rt.stt 'I'elrrgvtrr.
: t lr,=. Tthrerr,-tta (;;t,e.s.bya-bu1, rn
lts autlrorwl,s Seh.ge ihe Ilg;'rrd I.Igrci
- iuLr-po (llnribhudral. ( T u n t r ; ) s e i l t i ( r r r o f t i r c . T r i . . r g ' g i t 1' l,' e r i *-\ ' r , r . . [ t *
\ rclvr'ikaralirrr,lrha arid l)pal
author r',iis lir'il -lrbyor-gyi cli.lari-pirvL:!{c}r( r)-pr)
: - .i r . ' { - : t , r a n s l a t t : c l i t , i n t o I i h e t n n , r v i r r i o G o - u r i
.. r.i 'rretl tr,nd Blo-ldan Ilirrahjogi (trfl"lirir;,oge6vala )Iirra.yjogrn). Pah.
scs-ra[, il0ri9-llOl] '\.U).
'f\1.
chen Don.yod rcl:r-rje or rJ)o-rje gdan"pa (Mahl.
::-.'':t'rl ir (Cordicr, Ilf, p . : 2 7 8; No. 3793).
pandita Aiuogha-vajra) translated this work into
'fibeta,n (C)c,rdic.:r,
A B HISAMAYAtA frK ARA.NAIYIA.PRAJNAPARN. llI, 930)j It is, however, not
T I TOPADESA-SASTRA.VRTTI- DUHAVABODH A- r ecorded in'I'ohoku.
LOKA-NAMA-TIKA, a Sarrskrrt texb rvirir:h r..i
:r:iint, c-rrriy in its Tibe,tan traltslatron, the $es- ABIII$AMAYA-NAIVfA-PANJIKA, a Sanskrit texr
'-;' I1i pha-rol-tu-phyi,n-puhi
.whic,li is exta,trr, only in its Tibetan translation,
rno,n-nag-gi bstan-
' ,t lnrlon.-per ttlo (Dno.l,\ fuXnon-par rtogs-ptt skes-bya.bahi dkal,-
rtogs-pahi rggtan ,sh,e,s-byu.-bahihgrel-
.:.r rtogs-par dlca,h-bahi, snait.-bo,,'lie.s-bgu,.bah,i hryel, vt Lhe }fgyud-Hgrel llantra) section of
'.:rt!-bitd, in the nldo-I.{grel secLicn of the 'I'ibetu,n the 'l ibetan, '.l'errgyur, I'he autlior of this worli
-_::rgyu-r. Its author v.'as Chos-kyi gra,gs clpal v/&s Grub-thob chen-po La-balri .na-bzah-can-gyi
-r,-:alva DharmakirtiSri) of Gser'-gliri also known as r j es-su hbrans, (.1!iah6sicldhaI{aruba Lirnbardnusd,rin )
(modern 'I'he licllrdcarvti, Pra,liiiiraksl6$. f;pndh1'6ya Sumatikirti
:-r-arnadvipa Inclorrcsia). work was
'rirposed jn o 1 ' I n d l r r . a n < i b l i e L o r , s a b t r ,I ) g e - s l o n t l l o - l d a n
t\e reign of l,ha Dpal Go-chrei'ri
1'. eL-Iio (I)eva Sri \'arrnardja) of Lit,sug"gi nc,r-bu s r l s - r a l - r1, l ' i r i k s r i l ) l r r m a t - p r a 3 i t r , : t U ; g - t l ( ) g - - L . C . )
,-r;,lAmani), or Lha-khar\ glsug-nor (Crrdarna,ni- trans.lt t.erl it irrt<.r I-rbetun (Uorciier, II, ,tI ; TXl"
-:.-:n.lapa; in. the Ri }lalal'a: llalayagiri,y. aL Itnarn. l.{o. i4ti5)"
: or rslal-bahi gron (Vijayanagara), iu Gser-gliu.
- .--..nliaraSri-jfr6na or Ati3a (982-lu54 A.C.) and A B H I S A I Y I A Y A S A I I T Y U T T A c o n s i . s r so f ' a g r o u p o f
--;.r.-c'hen bzan-po (958-I055 A.U.) translated thc eloven discoruses cielivered by the Bndclha i,frerr' fre
;i ,'rk into Tibetan (Cordier, III, J7E : \'&r. *'a;i resitiing at. Savatthi (6'. II, l83-lBg). .l.heir
;'..rbodh.dlofr*o; T\L No. 373r{). pulpose, except rn ilro case of the last, seems to be to
indicate thot tho suffering rvirich a noble discinle
A B H I S A I Y I A Y A T , A X XA R A . V R T T I . K I R T I - K A t A who. is.possessedof ri ght v ie w s \ditt hi se tttpanna), ind,
NAltR,l,aSanskrit texb which is extant on.ly in establislrecl in truth (abhisunrctdui), is ciestined to
.:s Trbetan transiatiotr, tha -Ilriorl-,par rtogs-pahi enclure, ut the ruost. for ir, periocl of seven lives
';ren-gyi l3.grel-p,,agrug.s-,palri chcr, (shes-bya-ba) (,sattok khottum, per afttcrfa), tvili n o b c orlsr it ute Flven &
... !ne -)Icio-$grel (Srltra) section of tlre Tibetan huldredth, a thous&ndth or a hundrecl thousandth
- crrsj'ur. Ratnakirti v'ho .is tlr.c author ol the work, fraction of the rotal suffering from rviiich he has
::.t1 rhe Lotsdba Chins Yon-uan hbar (Gula-jvala) aiready ricl -hirrrself. The allusion evidently, as is
::ans.iated the work into Trbecan (ioraier, f f f , corrob<irated by the comrnentary, is to a sotapanna
:. lutl ; TM. No. 3799). It is a commerrtary on the (one whtr has sttained to the first fruit of eniighten-
ALhisam*gdlamkdra. monDl..
Each discoureo hes Lwo parts : the flrst a, com.
.{BHrSAlvIAyAI,ef
xARA-VgTTr-prNpARTHA,
a parison arrd the second about ttro sotcipanna. Tha
-'.,nskrrt text which is exbant only in its f ibetan socond ft)mafurs uhg same rn {rll rliscoursls. whergas
::ansirlrion, the Mnon-ptar rtogs-pal3,i rguan -gg,i []ro rrcirnpu,r'isL,n
vr:,rres.
'.-r,J-prtfi,i hsclus don, in the Mdo-hgrol (Sutra)
'rciiorr of'the f ibets,n'I'cngyur. 'I'he auLhor ot' tliis Iho discorrses ha,ve been narned on tho basis ol
=,:,rk wcs I*luhr-kyi sgo-glegs-pa Dpal Mkhes-pa the cornparrsons ae inserted. in the first parb of
,i-..,riI)u Ses rab hbyun-gnas blo-groe (Apur.advdrtr,- e*ch discourse. 'I'116))'
occur in the tbllowinq ordr,rr:
,. -1 e,tripu, $ri i\lali*pancJite l,rajiiBkar.rruati), iiakhasikhu ; Pckkharani ; Sarnbltejltr (f), (j) ;
-jrrrdran of the wogtern gete of ttro monastery I'allnut (l), (2), 5urr,,ydr"ln
(l), (f) ; Pqbbotilparrt,j
: Vikrourtr$ila. Mahbpar.rqlira Surratikirii ( I ) , t z ) ,( 3 ) .
.rrtl the Lotee,ba, Blo-ldan 6e'g-rub or 13lo"pdari 't[,"
l:lul, tir..: ]iist, iliscourso (Pabt,uttiparna : 3)
-:i.rab (lJhtunat-pnrjia, I059-l I09 A.C.) Lrarrs- wht'r'e sorne drflcrcrieu is noticcilble, the cornparrson
. - - . : l r ! u t t o ' I ' i b e t a u ( C o r d i e r , I I I , J 7 g ; ' f - ) 1 . .\ c , . t,s l,ietweetr Llitt l'u5pq..1ire artairrrnerrts t,adiigama)
'-,.:ii, it ic rilr aliriclged r:ommentarv on rire Abltlsu- rii' l, nc,Llie rlise ipr.tc l).)iisessrJ ,:i rrp;ht !'refi'8, gnd of
, .: . tlailairft Burnmary of Ha,rrbh*rlra's Eptoutcirt)il rt,clrrsc.s, Lrtl,ltrr:arr:, anci. x'rlrrdLrririg nfefrdiCants
- i:'rJJrr8k&r'nur$tr. irrotebsurE: a ciifi,:r'rrri, creeci \ d ii r-t<tt itthi y a-se?nar^1,a.
liriiJnrt,tr,ra-purtt,t ilttt;dnutu l, Ar,cl h...re too the
.i BHISAMAYA-bIAfiJAR.I, & Sanskrit Le-rr r r i t a i r r m c : r ' : t s c ' l t . l r . - 'l a t r c - r & r c a ; i l r J t o b e n o ! e q u a l
. -- l3 extrl,rrt onl"r' in its 'I'ibetan translatron, ie L:r'cn 1 lrur.rir'-.dtlr, * thorrsiindth, or a hundred
-\It,r'4.tr677' rtogs-pahi siie-ma, irr tho Iigyud- tirourieedrrr lracriorr, o1' tire li)rrner. The last Cis-
-r. , 'l li(rr]Ise, Llrr.r'ef;-,re, i-lirperit'Ii to be incongruoue
antl*) section ol' ulro I'itrr",tan lengyur. with
. .-[iror ol t]ris wolk was iikrb-dpon ciren-po rhe olhers rr-hrch har-e a diffcrent pllrposo in viow.
'.:.Ir hbyu-Ir.gnas sbas.pu (]Iolracarya $ulr]id- lt also diffors in its concluding eenienio, .,Thus,
C)
, --!rrat. Parldita L)anaSila of' ed,sterrr Indra monk-s, grerrr,t is tho att,ainmerrt, ot'a, person possessed
 ABEISAMAYA VAGGA
of right views, great his higher knowledge ",
whnreas in tlre others, it is said: " Thue, O monks,
of great benefit is tho rea,lisoticrn of the Dhamma,
of great, benefit, the attainment of the eve of the
Ilhimma,'t "
The clieeourscs of the Abhisamaya Samyutta,
excopting the lnst, sre also aimos! identical with
thoee of tho Abhisamaya Vagga of tho Sacco
Saqnyutta. The latter follow the same sequence and
pattorn, and hs,ve the same purpose as the forrner.
Thoy differ only stylisticaliy, €.g., r.n the absence of
an introductory sentence, or in the uso of.certain
words in sections containing the comparison. or
in the substitution of a final sentence of erhortatibn
to monks. This last ie a characteristic of the dis-
courses of the Abhisamaya f'agga.
Unlike the Abhisamaya Samyutta which has
eloven discourses, tbe Abhisam,aycL lragga has only
ton. But the missing discourse, which is the last of
t}ae Abhisamaga Samgutta, appears towards the enrl
of the Papdta Ilagga. And the Papata, Vaggu is, in
fact, the aagga immediately preceding the Abhisa-
rn{rya Vagga. Ifere, the discourse is- exactly tho
Eamo &s that at, threnh of the Abhieamaya Saqnyutta.
It fu preceded by two othor discourses (Pabba-
tilpamd: (l) & (2) and these, together, follow tho
same order of sequence as tho last three discourses
of tho Abhisunaga Samyutta,, Bu," neither in the
Abhieamayo Balnyuttcr nor in the Paptd,ta Ilagga
does the last of these discourses fit into the general
scheme and purpose of the other discourses] Thus,
it^ is incon-gruous with tho rest probably becauso
of eomo displacement, althougtr it is not clear
Irom wlrere.
ABHISAMAYA VAGGA, the sixth chapter of the
Sacco Ba.yyytta .({. V, pp. a60-b). ft comprises t€n
suttas, all of which axe concerned with the disciple
who has realised the tmth. A little dust on the iip
of a finger-naii ie the ill that rernains for him wh^o
has roalised tho truth : a drop of water on a blade
of grass_; a little ball of clay 6f the size of a seod ; a
grain of sand. But for him-who hae not so comDro-
hended, fho mass of woe that awa.its him is iit<e
this_ mighty earth, like the five great rivers in
confluence, the mighty oce&n, the l{imalaya, lord,
oI mounta,rns.
The similes in this chapter are all ideutical with
thoso in tho Abhisam,aya Sar.nyutta(S.[, pp. IBB-BS).
ABHISAIIAYA-VIBHAI|GA (-NAMA), a Sanskrit
text which is extant only in its lfibetan translation,
rtoga-po mam-par-byed,-pa (shes-bya
F" !t*".par
ba), in tho Rgyud-Sgrel (Tantra)- section of tire
TiU9t"+ Tengyur. Its authors were Rual-lrbyor-gyi
9!ll-p!y"g chen-po Lriyi-pa (Mahayogisviia
Lllipeda) and Mahapa4{ita Dipankar-aSiilAana
(AtiCa : 982-1054 A. C.).- Tdhoku, holwever, mentione
only Dipankara6rijfrE,na as the author. Dipan-
kara6rijnS,na and the Lots6ba Dse-slon Td,hul.
lhrg.r rgyal-ba (bhikgu Jaya6ila- or Nag-tsho
Lotsaba z c'h'ca l0ll) translated this work- into
Tibetan (Cordier, II, 45; TM. No. f 490).
ABEISAIttAYA-VBTTI, a SannLrit tsxt which
is erta.nt only in its Tibeta,n translation, tine Mnon-
fA? rtags-pahi l.tgrel-pa, in the ltgyud-$grel
t20 ABHIsAMBoDEI.AIefxA ne
(Tantra) section of tho Tibetan Tangyrrr. Dpall-b<,
rdo-rje (Viravajra) is recordeci as ihe author bf tnls
work. According to Liordier, it is. novertheless,
possible to cr.'nsider Aranytr,ka "Tfi|,na6rimitra as
the author, and Viravajra as the revisor. of thig
text, as in- the case of the Abhisatnaya-hrdaya.
IJphags-pa Ses-rab translated 1he work intio Tibetirn.
It is, however, not rec.<;rdedin Tohoku (Cordier, III.
ll4-u5).
ABHISAMBODHI-ALANKARA, a narrative ballad
in I'ali st,anzas of the events of tlie first and the
last lives of the lloclhisatt,a r,r'hich eventuallv
culminated in his enlightenment as the lluddhd.
Thrr,t explains its namo &s Adornmont of
Enlightonmerrt.
By 'first lifo ' i-q meant the boclhrsB,ttrl's lifrr as
the ascetic Sumetiha when, fbr the first, tirne. ho
w&s s^ssured bv ttre Buddha Dipankara of completo
enlightenment, while by . last life' is rncani hie
life as Siddhpttha Gotama, which witnessed tho
realisation of that &ssurance. But, as regards the
twenty-three intervening lives whon the bodhisattrr,
is said to have successivcly r.eceived assurances of
enlightenment from twentv-three other lSuddhas,
no events are here reeordod oxcept to say that
those Buddhas, named in their order of sequence,
actually gave him such assur&nces. But the ballad
constitutes an uninterruptcrd narrative.
What is most, commendablo about the narrative
is tliat it, does not vex the reader. 'Ihe narrative ie
punctuated with descriptions ttrat are never too
long and contains a variety of metro whir:h does not
make the reading monotonous. The deseriptione
include the ontire- episode of the ascctir: Sumedha
leading up to the assurance given by Dlparikara
Buddha, the miraclos attendant upon -marksthe birth of
princo Siddhattha. the auspieious possessed.
by tho infant prince, the beauty of Yasodhard,
the Bodhi tree, the heavenly attendants who camo
to witness the enlightenment, and Mara's llnsuccess-
ful attaeks on the bodhisatta. These descriptions
&re given rpith a restraint such as one seldom finds
in the poetical works of this period or that, immedi-
ately precoding it. And, except in a single instanee,
the artificialities of language and stylo ono meets,
fbr instance, in the Samantaktttauaqtr.tand, ar€
ebsent. The single instance is a referonco to
Siddhattha's father " the noble king Suddhodana
whoee feet, lotus-Iike. aro kissod bv other rulors'
crowns that rosomble bees " (revd. ed. 1897,
stsnzs 19). But this ballad, too, has its quota of
conventional similes and metaphors; yet, they
are neither jarring nor ridiculous.
Tho author of this ballad was Viilivita Pinda-
pdtika Sara4aikara who is remembored. in Ceyion
both for the revival of learning that he caused in
tho eighteenth century as well as for the introduction
of the Siamese Ordor of monks into the island.
According to the Sahgharajasdd,hucariyd,ua (u
biography of Sara4raikara), this ballad was
composed when the author was & twenty-year old
novice (ed. K. Sumangala, 1916, p. 99).-The dato
of Saralrai kara's birth is given in the r\aitgard,jauqto
(p. 6) as the seventh day in the dark half of the
month of Poson in the Saka yoar 1620, which
corresponds to 1698 of the Christion era (ep.
 ABHI SAItrBODHI KNA UOPADESA I2l
9, _F. J*yatilaka : Sara,lwikora, &e. p. 5). Tho
A bhian rnbori.hi-al ahkA,ra, thereforo, would- h ave been
eomposcd l,wenty yea,rs lator, i,e,, in I718 A.C.
The bu,lLul ende rpith Saranarjkara'e aspiratione,
ttro fulfih€nt of whir:h he desiree hv reason of the
rnerit of his having-the extolled the virtuee of the
Exalted Ono, And
most irnpodant of these
espiraiione ie that hc might be bbrn in ths Tusita
heeven thencc to retrrrn to enrth to see the
Euddlrn -lletteyvl, whon the latter &ppeors in this
world.
A etatomeni contained in lhe Sanghard,jasddhu-
euriyd,aa
{f. ti) srrggeste that Sarana.nkar-a might
har-e maeln r-r,q€of the coutents of fhe Abhi,sam-
bodhi<fuinkdru lo silence a pretentious brdhmsn
who hntl m&tlc: a deep impression on the reigning
king of the timer. Sara4rankara ig said i,o havo oifered
to__preach in threo languages, Sinhalese (hero
ealled Elu), Pali and Sanekrit, which he did" toth
in tho prosorlce of the king and the brBhman. -A.nd
he is supposed to bave commenced his themo
" [rr:m the initial B^ssura,nceof en]ishterrment,
rvliich the bodhisatta received at the feet of tlre
Buddha I)Ipn.rilts,1s". That ie how the Abhi,santbodhi-
riaikara
also cornm€nces. And this preaching
not only silonoed the brdhmsn but it aleo-endeare.l
lare4ankara to the king who later appointed him
Sangha,r6,ja.
H. S. C.
ABHISAMBODHIKRAITOPADEdA, & Sanskrir
text which is oxtant only in its Tibets,n translation,
the Mfwn-par byah-chub-pahi rim-pal.ti .mon-
'r|n!, in the Rgyud-$grel (Tantra) section of
'ire fibetan Tengl'ur. Its autlror was
- flphags-pa
i r a (Arya -deva ) . Upd"dhydya Sradrthak"r-a.raim-rn
c,i India, and Dge-slon Rin-chen bzan-pa, 958-
Itt55 A.C. orbhiksu Ratnabhadra translated this
nnrk into Tihetan (Oordier, If, 136). This text is
recordod in the T6hoku Cataloguo undor tho name
-lbhibodhikrnmopad,cla, (No. I 806).
ABHISAUBUDDHA GATHA, the uame siven to
: iie verses utbered by the Buddha aftor tris e.rlighten-
::ent rrnd contairred in some of the JAfulcas, as
::stinguiehed from the more cornrrron veraoa spoken
-'.' hun whilo he was yet
the bodhisatta (J. I,
: 10.1, 109 ; II, 245, 432, 461). Thoy are in the
.-.1i'Jre of narrative verses often inculc*ting a, morel
: -.c Bre found towards the conclusiorr of th; Jdtake.
- :rer- are frequently introduced with an expression
--e : 8afhn, imar.n ati,tatm d,haritad abhi^sambudd,ho
-.-:,,J imi gdthi, auoca. (The
Teacher related thrr
--+;! 6tory and being perf'ectly enlightened,
',.--:se veraos.)
uttored
Ifence the name Abhisambuddha-
-i:':.i. See also JATAKA.
{BHISAUMATA, the n&ura of a world ruler
:.;.:rae atti) poeseesed of the Beven trraeures
;-i of great power who,.sirty-three aeons later,
:€: ama the thera P6,falipupphiya (Ap. f , No. 78).
AL+HISA}T.T}A
ST}?I'lq
Iiiooty-t-*o ,;,eo.es ago h,e had worshipped
a Br:dd-ha b-,' ilio Dame of Tissa, ,.rith a pi,ga,l,i,
flo*ern
an<i it was thirl act of pietl' rhat Lad ensbled
hirn i<r bo a cakkauatti :ular.
ABHISAMMATAKA, a yraktha general who figuree
in the story of a, forrnor life of thera ilpavdna in
the timr, of Brrcidha Padurnuttata (Ap. I, pp. ?? f :
TlwgA. II, p. 56; ApA. p. 567). \\rhen Buddira
Padumuttara passed aw&y, a groat and magnifieent
thfipa was built by tho different clasges of beings,
enshrining his rslics. ft rvas the yakkha general
Abhisanmataka, who was appointed by the devas
to koep grrard over the offoringe to the eetiya. Ile
used to honour the cetiya with a banner or &
garland of flowers while he hirnseH remairred
invisible. And the people, plea"sed at, this amazing
sight. woulcl go to heaven as a result, of their good
thoughts" l\{any people earne to worship at the
cetiya, in order to seeithis miraelo 1.
Thera Upav6,na wrre born at this time in a, vory
poor fa,milv. He ms,clo an offoring of his clean
uJtard^tahgazat r,he cetiya by lioieting itlike a ben-aer.
Abhisammataka took it and went rotrnd the cetiya
three times. while he himeelf romained invisiblo.
This act of Abhisammataka eausod groat pleasure
to the devo+"ee and he enjoyed much happiness in
later birttrs.
ABHIS.{ilSKARA. Sanskrit form of tho Pali torm
ABI{ISA-NKEARA (q.v.), planned activity, fre^
quontly synonymoua with KARMA (q.v.).
ABHI$ANDA SUTfA. There are quite a number
of suttas in the Arigdra,ra amd Sawyufio Nild,gas
either by this namo or under its longer ritle Pufifri-
bhi"sard,e Bu,n. Threo are listed w Abhisand.a Sutto
in the Soti,patti' Saqn'gutta, but the entire 4th
ehaoter which has taken its namo from these threo
ope;ing suttss is callocl Pufifinbhiaanl,rt Vnggo z On
the Yields of Merit (S. V, 391-2). Tho fifth chapter
is called Sa,qdtlw Pufitfbhisanda Voggo, becaueo
veress \gathnl are attached to the text, and, here
again, the first tlrree eutta,s are ontitled Abhisand'a,
but with a subtitle eaylwka (,S. V, 399-402). F. L.
Woodward (Ki"nd.reil Soyings, Y, 342, n. l) euggoste
' capacious ', but sagha, being the gerund of sahnti,
'thAt which can be endured', its connection with
abhiaanda, which suggesta gn overflowing yield, is
not clear.
The Anguttar* I{ilefr,Eo has two suttas with versos
attached on thi.'esubjeot of Yields of l\Ierit (z{.II. iv,
54-60) in the l3ook of Fours, ono rn tho Book of
Fives (,4.. III, 6l) and one rn t]re Book of Eighte
(/. IV, 246). Ae rogards the merit yielded by
various actions, there ie a farr dogree oi uniformity
aucong these ten di-ffer.'ot suttas, where the yield is
described as a flood of good. things that bring
happiness which cannot be-measure.d, but can only
be- described as boundless (S. V, 400) happi-
nosrl leading heavenward and conducive to
whet is pleaiing, lovely, pr-ecious and beneffcicl
(r{.II, 6{; A. n'-, 245). But, as to the ections which
1 Thie extra informaUon is fouud h lhe Apadnnc account.
The other accounts only Esy that Abhisemmntakg was
appointed guard.
2 A piece cf cloth worn oo the left lhoulder on top of tbe
other garmenLe. (PED : an upper robe.)
 ABHISAHKHARA L22
ceuae these abundant vielde of merit the suttas fall
into two groupB. aU tirr six euttas in the BamyutTo
Ndkdyo speak of four c&usos, the first threo of which
are alwaye given as loyalty to tho Buddha, to hie
Doctrine and bo the Order. Regarding tho fourth
itom, tho two groups, of three suttas again, agreo
with tho intornal chango in each group. Thus, the
threo euttas in tho fourth chapter givo each a
different c&uso : unbrokon virtuo, deliglit in giving
and possossion of insi.ght ; and theso three a,re
ropeated i:n tho game order in the tbree suttas of the
fifth chapter of tho Sotd,patti Sar.nyutta. This same
sot 6f feq1, viz.,loyalty to the Buddha, the Dha,mma,
the Sangha and unbrokon virtues, is met with in
tbo Ahguttara l{ikdya in the Book of Fours (A.I.T,
66-57), whilo tiro last item of virtus is expanded into
fivo by listing tho fivo moral abstinence.q from taking
Iife, stealing, lustful evil ways, lying and tho rrso of
intoxicants togothor with the threefold loyalty to
the Buddha, Dhamma and Sarigha, in the Book
of Eights (A.IY, 245\.
The other catogory of causes of yields of morit
are only tbund in the Ahguttara Ni,kd,ya, whero in
the Book of Fours (A.TI,54) floods of merit (puftfra-
bh'ttand,a, lcusald,bhisand,a) aro guaranteed to him
who provides tho four requisites of robes, food,
lodging and rnedicine to a monk who theroby is
able to attain and continue in unbounded montal
coneentrat io n (ap p arndqta-cetosam d dhi'), The so samo
four requisitos are oxpanded into fi.vo in the Book
of Fives (,4. III, 5f ) by the division of ' lodging'
iuto' dwelling place' a,nd' furnituro'. The verses
attached to some of theso suttas are not found thero
orclusivoly. Thus, ths vorses comparing those
yields of merit, derived from offerings, to broad
rivors flowing down to tho mighty ocean are found
in A. II, pp. 56-6 and S. V, pp. 400-1, while tho
verses in praiso of the Buddha and his Order aro
attachod not only to tho Abhi,sard,a Sutto alo A,II,
p. 6? and A.III, p.54, but also to other suttas, o.g.,
the Dussilga Butta (S. V, 384), the Sagd,thalcaSutta
(ibid. 405) of tho ehaptor on Diserotion (Sappafr,fra
Vaggo), lhs Daliddo Sua of tho Sakka Sar.nyutto
(rS. I, 232) and aro ascribed to Sirimitta when
testifying to his attainment of arahantship (Thag.
ao. 607-8).
ABHISANKEARA occurs froquently in combina-
tions, o.9., gomiydbhdaahlchira, (.4. rV, 179) an
inclination or pr€paretion to'set out on a joumey,
,iddlwbhisarlklfira (D. I, p. 106), the working of
supornormal powers, which, although strongly
censured in tho code of discipline (Vin. III, 80), is
yet mentioned in several instances oven with tho
sanction of the Buddha himself (S. V, 270). The
torm, as it is employed, is more than an intensifi-
cation of sahkhd,ra (q.v.), which originally would
have indicated a proparation or disposition for
action. It is tho cumulativo effort stored up in tho
preparation for action and relea,sed in the act.
Hence theterm is usod for the kamma formations in
the past which condition rebirth. Such formation
roav be wholesome and meritorious (pafifuibhisan-
k6ra) or tho opposite (apufi,M,bhisahkhara), and a
corresponding rebirth will result. They may even
ABHIsAfrilAxtnopna
bs " of no signif.cance " (dnenjdbh'isohkhdral
without disturbing tho smooth continuum of the
process of bocoming (bhauanga-sota). According to
the teaching of '.dependent origination (pali,cca.
somupptdd,a), these karnma for:nations aro always
conditionsd by ignorancY (auijjd). And " once all
ignoranco and craving are oxtinguished, no karma
Ibrrnal,ions, good, evil or neutral, are producod s,nd
no furthor rebirth-consciousrross will ariss " (,S. II,
8l).
An eesential distinciion soems to be made botwsen
kamma and eohkhdro, whenevor in a discourso on
caugal basss (nidd,na) preferenco is given to tho
iattor term to indicate the formations of kamma, a^s
planned action. This is trrought or-rt clearly in the
following passage : " A man who is ignorant plans
an act (of merit, demerit or of no signif.cance), and
coneciousness is on its way ; but when ignoranco is
banishod and wisdom has arisen he doos not plen
action. Not p,anning, not willing, ho doeis not
grasp, is unperiurbod and entiroly froed " (S. fi,
82).
Abhisahklld,ra, then, is the planning of action,
and is used 'UmonJrmously with tho willing
or volition thertof : anabhiaanlcharonto arwbhhafr-
cetayonto na kifr,cd loke upd,rliyati,: not planning
action, not willing, ho doos not cling to an5rthing
in the worid (ibid..r.
ft is used also in connection with consciousness
(obhisahkhd.ro - uifr,fid4ra) by Buddhaghosa (DIwA.
p. 357) as that, which prepares new birth, not to ho
confused rvith relinking consciousnees (pa(isandhi
ttiftftdqto) which is a kamma rosultant t5rye of con.
sciousness, arising at ths momont of conception.
H. G. A. v. Z.
ABHISAfifrAnfnOpgg. Just ae in the caso of
words Liks d,{ratsa, brdhmarya ot rviradqta, eo too tho
borm abhieafr,fr.dndrodha,was admitted irlto Buddhism
from a co"nrnon etock of doctrinel or philosophical
torms which had gained cunrency a,nd rocogni.tion
since pre-Buddhist timos. This torm evidently
denoted the cossation of consciousness, a subjeot
that had ongrossed tho minds of almost a,ll tho
founders of the different syotorns of Indian philo-
sophy. In the Yoga systom of Patafljali it was called
asomprajfid,ta,-samdd,hi. fn Buddhism, howevor, it
became botter known as eafrfiiuelayitani,rod,ho
moaning ' tho cessation of percepts and foolings '.
'Ihe oarliest instence of tho uee of the terra
abhisofi,ilanirodho seoms to bo in the Po!(hapcid,o
Sutta of t}:re Diglta Nikdga. The sutta narratos thot
the brihman Polthapdda in his anxiety to know
how a,bhisafi.frd,nirod,ha occurred vTas prornptod to
onquire about it, from the Buddha, whom he
extollod a,s ono " who knows its original n&tur€ "
(palcatafrfi&, abhisafr.fid.nirodhassal,l And the
Buddha beforo explaining i;o hirn the mothod by
which one atteins to this stato, romarked that
both the arieing and coesation of congeiougnesa
wero determined by a c&use or condition (sohetu
eoppaccayd) which he furthor obsorved to be none
other thau a type of training (eikkh6,l.2
I lt. r, p.180.
2 i b i d .p . 1 8 1 .
 ABHISAftfrAXtnOnnE
Thie training initially involvea the regulation of
r pereorr'e conduct in euch e w&y as would ensl>le
him t-o stteiu the 6rst stege of mentel absorptiun
{il*r*) r*nd, s€condly,ekill and mastery i.n attaining
to eeven sther eueco8give eta,ger of r:nental nbsorp.
*"ion 'which ere progregeivolv finer until gradually
and
'lroltc,iconeciorrsiy all aotjvities of the mind ar6
(anu,7rubbrlbhieufi,fi,anirodh.a-sa m,paj d'na. sanrfr. from aloofneu Qtiuekajap) and io aocompanied by
wtti).8
liow, io induee mental abeorption e pereon must
i:e regourceful in foiu ways eech oI which ie ctr*rsc-
terieed. as nolile lariaal . These includo (l ) proper
conduct (xiktl, (2) restraini in regarrl to the sensan thougirf momoute ir prelimireary (parikammal
liulriya-narfla$ral. (3) *ttention tnd, srrar(rnrrss. the &tteinnosnt, while the eeaond and third srs
(etfii -aan'pajaf ii.o) *nd {4) contenin}ent (.rd,r.t utlhi}.$ ilreroly s/cceesory \upcwta,
Of those, proper conduet-eo far a..l it pert,oins to
the lifb of a monk-s111sl elways sccord with the
rules containod in lhs Pdtimaklsln, llrs tranrgroation
ct' which wjll meke him liabls to puniehrnont
ancolding to the gravity of tho <.ffenco ho has
cornmitterL. It rnuoivee tho cultivation of tho ten
precept'ir, the renunciation of a numbor of comforLu
gsseciatod wiLh rr. lilb of oaso, f,orbearance fron-r all
rnanrlor of coutemptil-rle talk, and abstinenee frout
tradee and prof,trssionx likowieo conf,empubi.o,
Iloreover, it im'olves tbo propor and carefui
,;r:neidsration of tho dangors which even tho rnogb
trivial f*ult may evoke. I-{e lcho conductg hirnseif
properly should be pure both in his actions anil
speech ; and a life so aultivated eventually coqduces
to hie inward enjoymonf of $ eenso of comtbrt,
ttirt is blameloss (ojjlwtt'q\n onavaiiantkhnryt
rotisam,uedcti).6
I-leetraint in regard to the sonsost, which is the
*econd noblo quality, obiigoe & porson to guard his
s€ris€ org&ng legt unwholoriome and trnprofitable,
rliought$ a^ssociated with luri or ill-will should
arr-ie. lVith the se:isss so guardtxl, olte inwardly
i.:.'prerierrcoa bliss that is unafteeted {djjhatlam
z,'_t,'ne.krwwlchorypaf i*aq,uwletil.r
1i irdly, *,here el:ould be cultivsted ths twirx
::aiil,iee {if Bttcntion enrl awaroness in all orrs's
;jr'is or post,ur€s, horvevor trivinl, oven that of
::swing i.n or etretching * iimb. ?
i inallv, there ie the noblo quality of r:ontentment
.=:.:,:h oblifdc'stlre rnonk crr-ltiv*ting it to be contentod
--:ir tiro rohon ho woars and the alrns ho bege,
-- '.!r of which he :nay tnke 'cvibhhirs 'wherever he
'.E
. :i evorr aa a bird shall corry its wings
rereorl in rvhom t,hoso four :roble qualitiee
, ' - ,:om.l to reside perrnanently rnay bo doerued
' :- -.i],o3sthr] noces.Berftrainirrg 1,lrrlt,would corrcluco
-" : :;avi-ng seloctod t euitable toprc of niociit'ation
..- - :.r. llx- hie attention on it with tho icioa 'rf
':- =:-'-r'rrtirrqhio mind. Ily auch ctrncentratiun he
: :
:emyrorarilv inhi.bit s B€t of urrrholesomo
' c!' :-reaty irpas ot cor.gciougneee, eight
:: .. . : :r- rualities called ' the hfurdrances irt'iuoro1ur)-
i:rciuclo: (l) lust lk,irnacclnruJn), (2) ill'wiii
-'- - -.i . rl) sicth ancl torpor (.thirut-rnid''JlrrJ, the e€nsrral
123 nsmsefffrArlnopge
i4) rl-rirry and wony (vJd,l*+ca"kuhkurrr;l and
(5) doubt (vic,ikiehni., With ths supprrssion of
theeo rnontal qualities tha yogin bocomes dstached
frorn eorrguai ties (ui,tticccto lfrnuhiJ qnd, a,s e rosult
soon gnters and abides in the firfft Bt,ag6 of
(po,tl.4majjlrdr"7r7l,
mental abeorption wnicn iB
repturoue aud joyful lpttityukharp), which apringe
thouglrt that is diecursive and eustnin ed (aonitakloant
nviettrar.n).10 The att*inment, {appana) ie preceded
by four floeting (jaoana) th,.rught moments of tbe
rcenrsual aphero (kdmdurrca,rol; the firet of thes6
tn
amdw,wl to it. The
fburth, motaphorically colLod 'the uuppression of
one's line' \gotrabhdt), heraldu t'ho moment when
tlro yogin transcenris t'ha lirnig6trions of tho ssnsual
sphoro and conoorr.brates his mind in quietudo of
the sphero of forra Qrt,1xfucrcara\.rL
l'trie t'hen is tho m&nnor in whioh a person of
'slow intrdl,ion' (rlzrdhfuh'iiliNt'\ sttaine to the
firnt etago of rnental absorptiun. In tho caee of ono
of ' qrriok intuition' (khippabhiilfr,u) only the last
tO** 6hought, rnom.xrte procede in regular sueooBeion
while thg fourth coineiJ.es s'ith the sttainrnont
ibseif'. Subject oniy to thie rlifforence in their
frequencl' the fleeting thougtrt moments precode
everv succeEaivo sttainment of mental abeorption'
whothor of the sphere of forzn or the for:arleos
Itti,p&n<nra).
The yogin nsxt ris€s frorn this flrs-t_ stage of
rnontal absotption and enters and ebides in the
socond etaga whieh is also rapturous end ioyful'
though, unlike the fr.rrmer, it springs frop conoon.
troti6rr @amad'hiiary"i and ig not, anoomiraniod by
thoucht that ie dieaursive or susteind.lr In thie
staEJ of rlonlEl ubsorpi,ion ho sbopa the activity
of [n the fa{tore of mind assCI,cia$od with epeecb
(rndsffi*ttnrd ninfi'dld') .rt
Thnn-r;e, with equanimity {upclcklwko) he entore
and abideg in the third etage o'f montal absorption ;
but being both aitentiive and ewarro \aata aornpai&nl
he ,lrrpsrioneee i:r his pareon (kdyam* pothonwethli\
'Joyful
bhat 'he iorr of wlrich the nobis onea sey:
livog whr: haa aquanimit-y a,rrd is mindful'
{up ekklnk o aati'nfr, rukh'auihd'n'1.tt
I"rom this stage ha progrossss o:r to the fourth
whieh is the last in the ste6gesof msntal absorption
of ths sphero'of of fornr. This he at,tainn by ridding
hfuncelf 1oy zurd anpSrish and tho oeesetion of
his formsr plbosrrro* ,*nrJ. $c;rrows. Arrd on attato'
ing thin sl,egs wlrlch is charect€ris€d by
ei;;rrrriinj,ie" attonticn nnci purity (upekkM'aoAi'
niriswn,hi)16 ire rt,rps the function of ihoee fsctors
of minci aesceiated with respi-ation (ocedsa'pauiled
ninuidhnl and ',herob;* ernptios bi8 rnind of a
rotalitv
-rh"lu*b-u and twel ve- unwircles.,:me, pertainiog to
;Phera.16

trl ibtd.p. li:1.

l l i - i 8 r n .P P . 1 1 1 - 1 1 ? '
l? D. I, P, 18!'.
i5 ,v. r, p, z06; Frmt. p' @6.
14 ,. l, P. f83'
15 ibid.
16,ltA.II. p.304.
 ABHISAfrffAHIRODHA 124 ABEIsAfrfrAulnoonR
In thie fourth etago of mental absorption tlro before ho ie sent for by tho cornrnunity of monks on
yogin's rnind fogc66es fully eoncsntrated, (wmdlita), all oceagione t,hst t,hs co'n,nunity may deem his
Fur€ (parhuillw), clea,nesd (parie"otifita), fres pro$€ncs noc66e&ry Ganghat-po4imd,na,na) and,
from tai.ats 6nd defflemanta (u,nahgan<t, vigalupok. thirdlv, if anri rvhc,ntho mnstor should lool< for hirn
kileaa). rupple (mu.dubhilta), amonable (kornm,ani- (wtrhupakko,sana).2r And, fourthly, ho must deterr-
yal'hite't and et€edfa,st (ane fij oppattal. mino tho duration (ad.dh6na-par;.echetta) of his
Nevcrtheleea, h6 temport it still rnoro by ollaying abe_orpticn in nirodlto which. howover, should
nll pereeptione pert'aining to the splrero of fourr ; under no circrrrnst&nco oxcood sevon daye.
and witlr tho cesgation of sucl: percoptinne fls rrl&v Oil his frrlfilmeni, of theeo preliminary duties he
eonflict with his puq)os€ he procludes tho mind enters and ntrrdes in the eigirth staga of mental
from advertonee and- investigation, whereupon a absorption q'iriclr ig descriired as o;e of nsither
epatial image evoked from memory enahleis hinr to percept i crrr n(rr no n -percoption (neuaaafi,iiani,aaf, f,fi _
concentrate hie mixd on the notion that spar:e ie yatana). It, ig said that irr this etage tho percopts
infinito (ana,nto akoso). The rssult is that he now &n) so fine and subule that none sa,ve & Budciho
becomos attuned to a new plano of thought, eallod could distingrrish thom soparat"ely. Tlence it is not
tho formless (artr,pdua.cara\ and thus entere and reckoned as a stage of percoptual a,tteinrnent, but
abidee in the fifth stago of mental abeorpi;ion aB one where onl.rr residu&rv mental forrnations
(6k dcd n a fi,cdg atana) .r1 o btain (sahklfirdune esa-sarndpatti) .2s
The yogin theroupon concentrates his mind The yogin, however, does not rema.in in this
further on the notion that the spatiai image wit'h stago of mental absorption for ruore than one or
which ho has toyed by expanding or contracting two thought momonts ;20thoreafter his minrl ceases
it at wilFs is none other thnn congciougnegs lsabbanr, to function arrd ho becomee fullv absor.becl in
z,ifr,iifi,fiory).re Thug, with his mind concentrate,J n'irodha. The proeess of rnedita,tion from
netnsafi,-
on tho notion of conseiousness he enters and abider frarutsa,fi,iiiyatana, ta ni,rodha has b€€u eompared to
in the eixth stage of mental ebsorption (,^ifi,fia- bhe muvomont of & person who is
obligeil to pass
Trar-r,ed,yatana). tlrrough ono hotrse wl;ernin ho doos not tarry, to
And on further reflection it bscomos clear to entor rhat of rvhich ho is reelly in soarch. And ttris
hirn that horu, too, thoro is nothing of permanont ettainrnent, besitlers, ie nob one that is within e&sv
valus ; with thie conviction he enters and abidee reach of yogins. It has been statod very emphatically
in the sovonth stago of rnental absorption with his by Buddlraghosa that only and,gdmins and arahants
mind concentret€d on nothingnesa (dkiitcafifidya- ''vho have complet,o ma,stery and
ekill in the eisht
tana,\.to' successive stages of mentol absorption rnay attiin
Thie stage is moro properly called 'tire eummit lo nirodhn.2l T'his progre.seion euecessively frora
of porception' (eofi,fi.ogga)bectuse it ie the highest ono .etagJe to another rnay be by way of aama,tha,
of thoso attainments which conduce to worldly or uipa"saanaor both.28
purposos.zl It also denotes the highest level rrp to
Buddhaghoea has algo clofined nirod,ha aa ,, tho
wbich e yogin could elearly distinguish betweon
dieccntinuance of (all t;rpes) of mind and mental
the varioties of ompirical percepts a,ssociat€d witil fsctors bv way of (ttreir; gradual eessation,'.20
oach succeesive attainmont. And for that very Irr tlro Dl4ha *v'ikd:31a,as notgfl eariier, niridha
llloason this a,nd the six stages immediately
hae been ciescribed &s the eonscious
procoding havo boon characterised as 'st,ages of of tho gradual.eossotion -irerccptic,ns. attainment
of 1']rosodefini-
porceptuel st6a,inmont' (cafi'fii sarndpattiyo).zz tions.seem to imply thet thero ii purposivo thought
Tho yogin muatr, however, not undorestimaie activity up - 90- the haltinc of percepts and iho
the importance of thie Bevonth stago of montal eondition which obtains thereafter eonstitutog no
abeorption. On arisireg from thie stage he musli oxperienee to the p€rsoir who has af,teined to ,t,
perform four prelirninaO dutiee {pubbakicca)2z it were poseible to have such an oxperionco
without which all ef,forts to attain t'o niradlw would "?lp"
without Lho participation of the mind. Bu<ld-hashoea
be futile. Ths real puryoee of those dutiee i8 uo montione that there woro somo who thought"thai
enaur€ tbo wholosoms continua,nco and tormination tho ettairrment of nirodha conptitutod o c-onscioue
of the yogin'e abeorption in nirod'h,o. Firetl5', experienee. I{e, however, .w&rns the reedor not to
therefore, he ehould resolve that aB long as he gresp the lettor ]:rrt the spirit of whst is etated.si
remaine absorbod in ni'rodho nothing of such The tendoncy in tbe Buddhist tradition hee slso
propor0y ix le may possoss but whoee ownership boen to rogard this conditjon as one that is indeed
mey properly vest in another ehould euffcr tho ploasant ao that it may be enjoyod ovon for a whole
elightost damago (ndrfiba.dd'ha- ouikopana). Secondl_y, week.3l And it is aleo believed-that death does not
he-must resolve that ho should emerge from ndrodha er''ite e persorl wirilo he is absorbed in ndrad,lw. In

77D.1, p.188. Buddha, has since- remalned unaltered. Thie view mav ba
18 Vism. p,272. furlber. supporred !'-v .a.etat4meq! according to wtrictr tlUeil
19 D. I, p. 184. dutles havo been alluded to in E paEsage in WB C'A;tioi-ffi
20 ibtd. 8uil4 (MA.II, p. 365).
2l DA.II, p. 373. 25 Vlbh. p. 263.
22 MA, II, p.343. 2B Yi.sm.p. 610.
23 Viam. p. 608. 27 Vism. p. 601"5"
24 Althoulh the actual teference to, and enumeratlon. of, 28 ibid. p. 60?.
tbeee dutles-is to be found only in the commentaries, it is 29 ibid. p. 604.
poeEible that they all hark back to a period as old 8s that of 30 MA.1I, p. 351.
thc Euddhe, as' is suggested by the expresslou " Master's 31 ibid. p. 3e'6.
cailiag " $althu-?akko{ana) whlch, despite ttre death of the
 ABHIsAfifrAxrnonne t25
cas€ it is impossible to avort deeth the abaorption
in nird,ha torminetee soonsr than the period
i u L e rr l e r l . 5 3
Fluddhoghoga algo menbions that this ettai.nmonr"
le only poesible within that ephore of eri.stence
where thc fivo Bona€ org&ua predominate 'rpafioo-
talcdrobhaual,xE
'at While I person remerns abeorbed
nirod,ha only hic life (oyu) and tempereture
(usmdJ ere Bsid to continue and funetion.s{ Ths
function of lifo ordirrarily ig to conditionthe arising of
ar&pcdlwrnnas which inclrrde all montal phenomans.
But just as when e flame is put out, this oction is
ha.lted throughout the period that a person ie io
nirod,ha, Yet, lifo'c potorrtiniity is unimfrairod^, even
sa when glow-ing ember€ {rr€ sep&ratod from the
aehes $nd Jaid asiele in order to rekrndle a finme
when necorJsery. Lifer ilnd temperature &re said to
be mutually depenclent. In fact, they form two
out of a set of thrse saliont characterigtics vhich
apparently distinguish a perflon in nirodha ftorn
a dead body. 'Ihe third is that the eense organe of
the person in nirodha are aleo not dead. The
qualities which I porson in nirodln shares with
those of a dearl body include the etopping of
reepiration and tho absenco of speech and thought
activity.s6
Now, if all thought activity coaeea during niradha
the question rrett erisoe whether thie condition ie
the same aa or analogous to tho condition of
droamlosa sleep whou a peraon'o mind is eaid to
lapeo into bh,omnga. The co'.'nentaries,
however,
heva nowhoro dealt with thig quoetion compsra-
tively, but from a few inetaue€B wher€ they heve
discuseed these eubjects eeperatoly, it is poeeible to
eonclude that the two are fundemont*lly difforent
errd poss€ss noihing in common. Bhauangc and
nirodha s,re poles apart, being essentially the
oppoaites of oue another. Bhauarigo ie the original
c{:,n{.lition of the mind q'}ien it is inoperative within
ir.c contoxt of sxistence, that is, when it ie not
ciiptrrrbecl by impreseione that impinge on it through
r-.neof the other of the sonee doore. ft is eortainly
t:ot & eondition which obtains irr a eenbient being
shiie he is eonseiorre, whereas the condition of
.,ired,ha ie one whielr ho aetively and purposely
=ducee. Thip inducemont, beeidee, ia only possible
-sypugh ths sueeossivo stagea of meatal ebsorption
:'.rrirnerl &bove, try which the mind becomea
:.r'rrtregively finor so thet, it bseomee lifted up from
.:3 i,rrqinnl nairrro which it a*qured et the mom.ent
::' rnat individual'a conoeption and rofilod to a
:e;r€'o thst tranecendg all three planes of existonco
,:.i,rut=blnus, r*po-blwva, uril,po-bhaual. In other
=:r,ic. this progressivo refi.nsmenb of the rnind
: i:i .]+*the vsry b*gi.e of existence which'ie repreeentod
:7 L'hattaiga and ovokeg e condition wliose ver-v
:i:€iiee iE Nirud1tu- Thet, indeed, ie why this
-.:= jirion hasb€€n doacribedas (a atate of) I)eliver-
ii .-:: LBor€'E ordn lifotiroe (dillhnd,lwrnmanibbd,r'uant).re
l- ees€stiel cluality that it ie rooted in f)eliver-
a- :.i iindg exproaeion dven et the moment of
'---==in&tron of this attainrnerrt, whereby the
,. - r-r l,ecoqres rer-ostebli.ched in the thid or
l- l'+qr p. 0119.
II p. 351,
. oOA
ABHi$EKA
fi:urbh fruit of onlighterrment, dcpondi'rg on
whether he was an trnE,gdmrn or erahant.e?- Atd
es he omergea fram niro<iJttt theno will in due order
occur to him mentel formatione (cittaaoibhdrd),
respiration lkoyuankMrdl and tho factom of
rnind associet€d with spe€ctr (.^acidoik6,rd).st
H. S. CooRay.
ABHISAFAI{A, eursing. .,\n ontire Jatako story
(No. 497) ealled lVlatari,gaJd,talra, after rho principal
figure, irr given to illuetrate the evil of- abus'inc
and eureing. As an extromo kind of harsh languapr6
(pharttsd, xd,c,5) it falle ruder this class oi- eiit
spceclr, whrch rr,goin togethor wli,h lies (musdnddfi),
slander' lpisuna aaca) and frivolous taLk (samphafi-
paldpal forms the group of four unskilful action,s
by word of niouth, in the triad of deed, word ancl
l,hought, (kaya, udca, c'itta)"
A curse, which became immediately effectivo,
wae uttorod bv tirs snake king against-n would-be
ascetic (I)evaCatta in a provious life) who had
viiely betravod the confidence placod in him:
" Informer, trait,:r, that wouldst elav -
A grrileless tnend I fre thy head riven
By this my act of truth, I pray,
Piecemeal, ail into fragrnents Boven. " (Paqtf,,ara
Jdtaka : Jatolca translation by II. T. Franeir,
V, p. 47).
ABHI$ECANI, var. ABHISECAVATI, a bodhi-
sattva dh6rani (Mttywt,4!39), i.e., a magic formula,
ma,ntra or incantation leading to intellectual
recoptivity (kpdntdlabhdy ad.hdraqti ) in a bodhieottva.
ABIII$ECAHI-NAMA*DHAHAilI,
na,me of &
Sanskrit text whictr is extant onlv in its Tibetan
tranglation, the Hphaga-pa dbai1,-bskur-ba elwa.
Irya-bohi gzuns. Thig work, which was translatod
into Tibetan by Ji-namitra, DEna6ila, and Ye-6oe
ede, is preiserved in the Rglmd-lrbum and the
Gzuns-lrdue eections of the Tibetan Kangyur
(f X[. Noe. 669, 859).
ABHI$EKA. I. Meaning of the term and verious
app€Uations. ltre terrn abhisoka (Pali, abhiaelwt
Tib., dbnn-bshur) is transsribed in Chinoee charrrc-
ters i.n' rrlany ws,ys. It mesns " sprinkling wator
on tho top of tho head ", which wa,s the most
important parb of the accession ceremony of an
In&an moriarctr or of the rnvestiture ot ihe hoir-
epparent. (SeeIi. IV.) I..ater, it camo to syenboli^setbe
attainroont of lJuddhahood. In esoteric Bucldhism
a precoptor porformeii the rite when he rntroducod
his dieciple to the egcferic doctrine. In the case
of the Iatter tl.re water symbolises the five kinde
of wisdom of the Buddha (Eg go.ehi==pcri-
cajfidna, wliiclr &re : L. dh,arrnud,ltd.tusuabhd,aa-
jildrro, 2, adaria-jr*tina. 3, sanata-jftina,, 4. prat-
yaaeksapa-j rirlns, and, 5. krtydnusthdrn-jfidna).
86 MA. U, p. $06.
37 Vitm. p. 610.
38 M.I, p.302.
 ABHISEKA
1I. $rlgln. Tho Hien-ytt'lcing (H'ffiffi l)oma'
m&rkl+a-niddne-sftlra, 13th chap." Ivrrlrrlhag*ta-
rEja) deeeribes the asceesiotr of king Muudtr&tri
{Mrlrdhagata) aa tbllowe: " M&ny subordbrato
princes went to MAndhetri and strid, ' Tho great,
Ling hae passod &!i'ay. Pray, do guccood to bho
', 1 If f am lucky onough to bo a king ',
thrortr:
enrrrrorod Mindh6tri, 'lot tho four guurdian doities
s.nd Indra, lord of heaven, come to rcceive mrr.
Then I sh&ll aecend the throne.' \trrheu he mada
this vr:w, the four doities at onco alighted there.
Eech of tbem r"ook a prociotu vessrrl iriil c,i'fragrant
w*!er and sprinkled it cn him, and l-rrd-ra, tho lord
of heaven, brought a p,rr:cious dia,dem arrd put it
orr his hoodn praising tho new king " (Taisho,
fV, 439, c).
Clraptor 8 of the Stiruiganla E'fr'tro salrs thot a
king of a country who wantad to entrusrt his son
witir political affairn, wait'od uniil his son grorr u-p
and hads hirn attend the ceremony of heatl'
sprinhiing (Taisho, XIX, 142, b)' The ll'ien'
t' a'i-ssen -kia,o-y i -thi -ah,aeh ( X6 [Qetffi H& parb I1,
21, o) eom.menis that the c6rrn signrfies tnking
water'f,rom tho four oce€rns into e goldet vessol
{lnd eprinkling it on the head of a prince.
Chapter 16 of the eomrnent&ry on the Mu,hduqi''
?clcotw Sfl,tra gives a mol.e rninute description.
" Tako, for oxamplo, tho class of warriors rvho
sprinklo water on t'ho head of the heir-apparont so
thal thoy mav not' fail in obtai-rring s, Euccessc)r.
l'hoy tcke tho water of the ocoans into four highly
ornato vegsels. They adorn tho person of ths
'Ihe
prince completoly. vessele are Bot on tho back
of a large bedeckod elephant. Tho princo is sea'tod
otr I d&is surrounded by his aubjecle. Then the
wator ie poured from abovo tho tusks of the
elophant on to the head of tho princo" This having
finished, thoy proclaim loudly throo times 'Tske
notice that the prince has ascended the throne.
'." (Taisho,
Ilencoforth you should oboy hisco.nrnsnd
xxxrx, 736,b),
It is stated, in the chaptor namod " Puro con-
dr.rct " of the old Aaatamsalw S&tra, that whon
ono tekes a bath the mind is thoreby purified arrcl
en inomenee amount of light is produced. The
fndian habit of taking bath.c in rivors and ponds
waa thue gradually epiritualised, until it, w&$
adoptod in such & ceremony. It csmo t"o bo
rogardod i:r esoioric Buddhisn as tho rnost impor-
tant religious rite, tho key-poi:rt of the doctrino
being tho initiation of their disciplos by the
patriarchr.
fiI. Head*prinkllng descrlbed in Buddhist Texts.
(l) Hend-epri.nliling in the Mahi.yana. Chapter 27
of tho old Chinoeo translation of tha Aaatamsaka
Silra nn'ned Da3abhfrmi (Ten Stages) seyg ; "When
s Bon of tho suprome sovereign (cakravarti-rAje)
is qualified to be the succossor to tho throne,
r.ho king puts bis son on the golden throns.
Weter is brought from the four oceans. The roour
is Brloroed with ecr€ong, bnnners and strearners and
fi.e nueic is played. The king takes the golden
vesseh anci ry-'rinklos tho fragrant water orr the heud
of tb,e piLace. Ils is celled 'tho groat king who
was rprinlzled with water'. Ilo ig aleo called ' tho
supFeroe sovereigrr' becauee he is expoctod -So to
pr^actieothe ien Llnde of good conduct. also e
l?6 ABHISEKA
L,odhigsttve who aspire; to Bucldlahood is sprinlled
ou. the head by the Buddhas \ryith water which
e)'mbolisoe their wisciom. Ile is thrrn ssl1s6 t rl-rt
kingof thola'rr who hes been sprinkled'. Beeauso
he rs poooossed of ther ten supernabural powors of
tho Buddha, he i.s adrnitt'od emong the Buddhas,
'Ihia is tlio sbage
of groat rrisdom attained by
the bodhisattva. Once he is in thie staso he is
thereb5r rogardecl as having suffored im.m.Sasurable
pen&nce a:id auetority. Now when ho has com-
ploted this st&go, he etays in tho tenth stago
cailed' Law-clr:ucl-trand' (d.hanna-nte,gha-b)fi,m,i\ and
can ineroase hi-c wisdorrr and roeri', imrneasurablv."
(Taisho, IX, 872, b.)
Br-.fi fho 8!ir chapter of the, aeme Auaiamsalco
S{rtra, oal}ocl the Tbn Stagoa of the Bodhisattva,
sa,ys, referring to the higirerst, etage, that ths veri-
tablo rinn of tho BudCha who has beon sprinklod
can hald evorl,thing, ove!'y ,a>rcrullentlaw (Taisho,
IX, 448. c). Tho cha,ptor ontitlod Titles of
Sainis, in Book I, ar', P'o;t-sa-ying.l,o-pen-ye-king
(Hffiryfi.:f,*ffi), refersto tho forty-two sacred
sprrt,ual stagos oll tho bodhisabtva, tho tontir of
whicLr is callsd the sbage of abhiseke in its Chinose
equivalont ('faisho, X.XIV, l0ll, b). 'Iho same
vyrli'd c arr be fc,unrl \n T' ien -t' ai -ssett,- trc,iao
-y i -chi - cheh
(XA[q&&f;rS, pari lI, 21, a).
Ths section on the ten posibions (+f$ft ) in
chapter I I of Book 6 af Hqun-uen-king-t'an-h,irtan-
ki (#ffiffiffiEfe ) says tho,t wisdomis accomplished
of theend ol tlro ton positionsend tho ., Law-w&tor "
of the Iluddha,s is spriul.:led on his hearl ; hence the
tenth position is called h*ad-sprinhling.
Because
the bodhisattva attains onligbterrment bv thie
head -sprinklir: g, accordin g t ii the Auatu rnsalca-tSil,tra,
no further Btages of pracbices, such as tho ton
cieods ( 1-fr jrl-gy,r), the ten :rcerit-transferoncos,
the ten staqes and er on, a,re necessa.lTr (Taisho"
xx.xv, l9'7,b).
Thus head-sprinkling is mont,ionod at the end
of both tho ten p,'ocesses (of the mrrrd) and ths
ten stagos of the practico in the cour;o of ths
bodhisattva'g progl'Bss. If the head-sprinkling
of the ten processes is admittod, the course aftei
tho ton dr.r:ds carr-nr-rt be sdrnitl;ocl, while if that
of the ten ,nositions is rocognised, that of . tho
ten pr'oeesgesbecc'rnes raoaniugless. But lhe san-,o
Auata'+o,sakaS'r7tra gives thoso f,wo contradictory
statoments.
(2j Head,-sptrinkling d,escribui in esoteric Buddhiet
Iiterature. Explai-ning tho terrn hoad-sprirrkling,
t\e P,i-ts'ang-cht (ilirf&fr), introducod into Japan by
Kobo-Daisld or Krf,kai (774- 835 A.C.), says that
spunkiio.g s5nnbolisos the great cornpassion of tho
Ruddhas, eirrd tho head rnea,ns tho climax" Gradu.
aliy proceetiirrq from the firsl, etago, lho bodhi.
sattva att.ains tho atago of enlighteruueint and finally
g9R1om9 enlightenruont. Then, the Buddhas sprin-
klo hi^s head wibh water which eynabolises the freat
compaesion of the Ruddhas. ft ie thon that the
r.eligious practice ie completod and Buddhahuod ie
attained. This is the climax. (llhe Complote
lVorks of the Shingonsh[ Soct. fX, 24, b.; Chaptor
16 of the commontary on tho .Iglahd,uairoeana $tr,tra,
named tho Socret Mandala, fcrrbids ite followers to
learn tho secred formules (mantra) and tho manual
aigns {znud,rd), unless they havo finished tho head.
 ABHISEKA
sprinkling. Tbo toaeher should rtcst deliver the
Law to his dieeiplee until thon, for it qi'ould bo e
groaa blunder (Taieho, XXXI)(, 736, a). Thie
&arv€s to ehsw the great etreee laid on the ebhiseke.
After having deecribed the head.sprinkling of the
prinee, eheptor i6 of the cornroentary on the
Malfi,aai.raeana Stitra goos orr to s&1r that tho
Tathbgata, tho king of the Law, sprinkies the elixir
oftho Law on ths head ofthe,, Son ofthe Buddha "
i:r accordanee with mundane custom, so that the
lineage of the Buddhae may not be interruptod.
Ile succoods to tho posiiion of the king of tho law
and never rotiros from the pooition of supremo
enlightenmont. If he ie confident thnt he will
nover mako a mistake as regardo any rito, sacred
formula \mantra), mauual sign (mudrd)
meclitation (aamdd.li\, all tho saints will thonceforth
r€ver€ him (Taisho, XXXIX, 736, b). It ie
alao said that when ail tho Buddhas sprinklo wator
and oxert in-fl.uence upon the practiser (yogin)
simultaneousl.y, ho attains Buddhahood.
me&ns that he attains the great l\{andala by moann
of great compoesion (Taisiro, XX.ILI)(, 731, c).
Ihe firet volume of tho Kfuq-kang-ting-yi-ts'ie-
j vu- In d-tchen-ch,e-cln -t a- tch' enq-hien. l,cherw -ta-kia,o-
rtans-tdns ( SffiilE*fJiF* trHffi t*H,ffi ;\H-ffi
consrsting of ihreo fascicrries, says that t,he yagtn
gete water sprinkled on him in order to be king
of tho tlrree worlds, which ie to be compared with
wearing the diadem of all tho Buddhas (Taieho,
XVII, 207, a), The first volume of tho Tchou-fo-
i; i ns -kiai -chd -tchen -che-ki,ng ('# |tr Wn ffiFHB ) says
that the yogin gets water sprrnkled on hr-nn by all
tho .Buddhas, which is tho diadem (ibid. 270, a).
Thus head-sprinkling is regarded as being of tho
highest importanco emong the religioue prtr.oticee of
rodhieattvas.
Iv" Klnds o[ Abhig*ka. Chaptor 6 of ii]ro
-Vahdaairocana 9il,t;a narned Secret Mandala
oitsF#reffiffifi, ) montione five stages of the
Bu.ldha. In the 6rst stago thei yogin gets ttre
slmoyo (the aspir,rtion to enlightenment, in
accordanco with th,r vow of the Buddha) by
seei-ngtho maBdala, irut ho carr got theroby neirher
the true worde (man'ra\ nor tho escrod manuel
sirns (zr,udrd,), In the aoeond stage ho gets into the
: andala and looke at tho assombllr of the eainte.
Tr.e third etage ie attained by practising the rito
rf worship aad manual eigns (mudra) according
:c instruction. In the noxt stago he ie admitted
:. receive tho Law and aicomplishes s€if-
r:nceniration, but he cannoi yet attain the spirittral
:eed-sprinhling nor doe,ii the osotoric wiedom
a:rear to him. Theinfbre, it is said that the
::-lctiser (yogin) who belongs to osoteric Iludclhism
:,':lC set the abhieeks onlv in the tifth (Iaiebo.
I\-IiI; 33, a). I Details aie gi_ven i'\ chapror It)
-: :l,e comrnenl)a,r.v on tho ll:fahauuirocana []il.trtt
ia;ho, XXXfX, 736, b) a.ad in chapter 5I of tho
l:--r:-sho (HRgr', Taisbo, I,IX, 505, c, ff.)l
lrapter 7 of the Mahciaairoean.o Sd.tra. nsmed
:.-.+F.emembranco of Rules ( #fffiHflijfi ), deacriboe
::.= .-...,ri.-sprinkli-r,gof tho precepbor aud tho re-
*=-:-:lng of sacred irrcnniationa (d,haraTti). The
:::==: l-. performed aftor arranging various conCi-
: : :r a:ci instrumente, vrbile ths latter consiste mero-
.; :: ?e:tuig sacred epella (Taieho, XYIII, 52, c;
t21 ABHISEKA
5.1.a ). Ilie K zri.-,kon q -tzne -k t ru7-dai -yu -k' ie-p,i.mi- sin.
ti,-t a-nten.yi. ki ue. (.e H[Gffi ^ & ffilifi ffi ,L,,ffiE m#Sft
'the )
mentions the illumuration, tjle amOrosib,
letters, the manual siggrs (rntulrd) of wisdom, &nc!
the meaning of the term. Tlie firet siqnifioe that"
tb.e yogin is holped by the illumination of sreat
wisdom and tne great compas.cion of the Buddlras
and tho bodhisattvae. The seeond me€rns that ho
is helped by the seented water u.nder the effoct of
the sacred formula (mantra) of the great founder
(Vairocana Buddha). Tho third is the rito of
vieualising on the pereon of the yogd,n tho lottere
eharactenjsing the merits of f,ho divinity in each
seetion of_therna{rdala. The fourth explains howto
be helped by tho manual sign (gesturee) of the
and main divinity of each soction. The fifth is the rite
of how to visuaLise and &rrango on tho person of
tiae vogi,n the sscrcd formula,s (mantra) olths main
divinit5z (Taisho, 818, a). This explana_
{ru95,
tion deale with tho follower of tho Mantrlv6,na
'I'his who ha^c finished tho head-sprinkling in ordlr to
leam the sacrcd charms, bu0 not for tle purpose of
acquiring the esoteric law.
. fh1 _glaptor_ namod Distinguishing Iloma
rite ( trf,tJS$ffi fun-beteu-go-ma,,bon), or the second
) chapter ot tho Guhya r\frlra, speaks of four kinde of
head'sprinkling, i.e., tranemission of the truth (Sffi
den-bo). cessation of- calanlfty ( Bffi jo-;;);
-
incroase of benefio ( Eft zo.yaku), ancl slbiugatioii
of demons (PLH gd-ma) in connerction wjth-eritorinp
the 'nlldgla {Iaisho, 770, e). It, also epeaks of foui
other kinds of hoad-sprinkling, viz., renioval of disae-
(hffi jo.-nanl accompliehmenr ( jo-ju),
ler fiffi
increaee of bonefits on oneself /4,d'-z1-ialiui;
attainment of tho _pre_c-eptorsnip(fSFIIfu1fl&. toAri_
a-ja-ri.i: Taisho, XVIII, 772, a). 'it e jriit head_
epn*ling for the transmission of tho trrth (Sft
den-bo) i,.t connected with tho fourth, sttainmlni
9_f_p:3gep!qrship ( ?+[llffiflfi[ toku-a-']a-ri-i : Taieho,
XVI[, 772, a).
'Ihe P'z.t'sang-ahi,
tolls of throe kinde of head
aprinkling, i"o., tho laying of the hanrl on tho
head ( ffiffi ma-ch6), prodiction ( ffiffl ju-ki, wa_
karanal and shining (ffiX ho-ko). 'Ilie L'rs,",nelns
that tho Budclhps lay their hands on tho herarl of
the followor s.nd mako a prodiction thet he will
soon obtain Buddhahood. The eociJud is tho pro-
diction of ths future by the Buddhas. .Iho
rliird
is sh^ed{g-B o^f Ugfrt b_y _!ho Buddhas, giving hirr.r
benefit. (The Ccmpleto Collection of the S[ineo"n-shu
Sect, IX, 25, a.l _ This is tho prsctieo of preeopt.rrs
who bave gono beyond the ffrst, of tho-ten s^tasu"
of spiritual dovelopment and are versed, ia cle"eo
religiou.s.activity. It is the degroe of the s.piritu;i
heed-sprinkling to which an ordinarv'Lan, rnan ie Lot
adrnir,ted. The chaptor narnecl the of tt,u
chief divinity. of. head-sprinkling (+€|sfiffi
hon-zon-k$n-j6-bon), part II of the Suit&lfr,Ealii
S:d,tra,makes mention of tire head-rprinkling to be
perlormed in order to increase the dignitv andvirbuo
of the cbief diviniry (Taisho, XVIII, 620, a).
- I\rtren the .precep-tor toajhes his disciple about
-butsu.bu,
rhe five sectione of th9 Ruddha ( ,f#ffi
Buddhaku-la), tho thund.or-bolt ( &EIJffi kon-go-bu,
vajrakula). the iotus t ff#fiJ ren-ge-bii,'pa.t,"akrrla).
the jewel ( g# h6-bu, ratnakula) and the action
t ffiFf;fi fi atsu-rru]-bu, karmakula), head "splinkring
 ABHISEKA
irelonqing to oaclr section muet bo perforzned.
$ometimec he*d-sprinkling bolonging t'o three eoc-
liorre out of tbe five mentioned ahove is spoken
of : the Rrrrldha, the lotue and the tlrundorbolt.
Othor kinds of hoad-sprinkling include the
following : Yogi hoad-eprinkling (lfifinWG yu-ga-
kan-jo) explained in the Yogi Sil,tra, tluoo kinds of
head-sprinkling named tlie virtu-ous v&so, Becret
arrd wisdom as expounded in the Sri-Surt:atathd.gata
Icdyaud,lccitta-rakewy ad,,*ini,rgarna {ri guh y asamd,jasy a.
mahd,tantrard,jasya purud,r,Tdhali, (Taisho. XVIII,
508, c), and lator, l,hat of personai af,tainment of
Buddhahood to explain ths <leep meaning of tho
doctrino of attainment of Buddhahood in one's
porson (gF$*f&G soku-shin-gi-kan-jd),--the title
of a work bv hdbd-Daishi or Ku-kai : that t,f tho
will of Kob6-baishi to explain the <leep mystery of
his wiil ('@iA€fEfF go-yui-koku-kan-jo) ; that of
the Sansknt nlphabet ; that of Shintoism. That
which is performed on tho accession of tlie Japanoso
emperor is called the head-sprinkiing of the
accession ( ffilfll&i&G go-soku-ikan-j0).
But the rnost imoortant of them are as follows :
tho coromony of iorshipping the ma+dala and
its altar, that is, tho head-sprinkling of 'having a
' ( -,E
view of tho rna4dala HG ik-kon-kan-j6) ;
'tho permission head-sprinkl*g' which is given
to ths disciple to pormit him to loarn tho esotsric
Buddhist doctrine ( *+Flfg1f, kyo-ka-kan-jo) ; that
of the Vajradhs,tu ( #ffi|J$fglfi kon-g6-kai-kan-jo)
to practiso in accordauco wrth tho law of the sfrtrsg
of Vajradh&tu; that of the Garbhadh6tu ( HAffiFI{G
tai- zo-kai- kan-jo), to practise in accordance wit;h the
lawof the Garbhadh6tu ; that ofcompound practieo
of both laws; that of tho Susiddhi ( ffiftfiligffi
Susiddhi-kan-jo), attainment of supornatural
powers by tho Swiildhikora Stttra. (This is prac-
tisod chieflr' in the Japaneso Tendai-shrl sect.)
There ero threo other kinds, of finding connsction
with the Buddhas. of the roceiving of the sacred
incantation and of the transmission of tho law.
Again, anothersritraspeaks of t'hreo othor differrent
' (HJHWG
kinds of hoad-sprinklings : 'Manualsisn
in-bo-kan-j6),'Supplied with tools' ( S*IS1F t;-go-
kan-j0) and ' Spiritual' ( !.I.,L'fHG i-shin-kan-jd).
And, last of all, thero are the fivo kinds of tho
sanwlla (the aspiration to the attainment
Buddhahood). All those &ro tho a,ppollations
generally usod. Ttre appellations of 'finding
connoct'ion' ( ffi#LiSF kechi-en-kan-jd),' rocoiving
of saered incantadion' (#EE|BG ji-mv0-kan-j0)
and 'transmission of t'ho law' {{$if,l$ffi don-bo-
kan"jO) s,fe thoso classified according co tho various
rites. X'hey are nowhere writterrr tr-rgebhor' Thes€
and tho tivs kinds of the sarbaSla aro classifiod by
the eapacity of the recipients. Tho doctrines recoi-
ved by thern are different. The throe kinds of
. Pormissicn', ' Transmission of the law' and
' Secrocy' &re not given togethor in ono plecet
thess terms are, howavor, convoniont for practicei
purposes.
The tenus such as ' tlte nrlo of manuel signs'
( HE in-bO),'action' ( #* ;i-go) and
'spiritual'
'anotheri-shin-ken-jo1 &ns distinguishod olo
, )j,L.lSF
from according to whethor the yogin
practises a certain ritual or not. ' Finding connection
with tho Bud.dhe' ( ffi#IFJF keciri-sn-kan'jo)r
' the reception of the secret forrnula' ( $BEIFIH
128 ABHT9EKA
jrt-mvci-karr-jd) .rnd ' transrnission of tire law'
( f$ift$ffi rlen-bir-kan-jO) are tire heacl-sprinklings
a,ccompanied with tools and meny kinds of offering.
Elaborato tools and utensils a,re prepersd spocially
in the head-sprinkling of the ' Law.Transmission ".
'I'irus,
it is sornetimes eaiietl 'the head-sprinkl ing
suppliod witii toois' ($g*i&E ji-go-kan-jo). ThaL
o f t h e ' m a u u a l s i g n ' ( F i fi f f f i f f i i n - b o - k a n - j d ) i s t h e
'trarrsmission of the Law which is perf,rrmod
when the recipi*:nt is c-'fa suporior capacity fit to
irold tho esoteric doctri,ne, but too poor to prupare
ma,ny kinds of toois. The spirituai head-sprirrkling
is the fift/n saine,ya, wlicb. is the ult.ima,te truth
conforrod on tho rocipiont of superior wisclom, well-
versod in the Yoga iintercomrnunion with t,ho
Buddha). In this caso, the altar is not built bub
the person of the precopt,or }rirnsolf is supposod to
bo tiro nranr.lala on rvhich to porform tho
coromouy.
V. The ceremony of head-sprinkling. The
givirrg of the head-sprinkling as msntioned abovo
is called 'entering the altar' ( tH nyii-dan).
Ono who enters tho altar is called the recipient of
head-sprinkling ( BIEG* nyrl-dan kan-j6-sha).
The namo given thon is tfre so-cnlled 'diamond-
' ( &Wfj&tfr, kon-g6-my0-go).
titlo fho teacher
who intr<-,tlucostho roeipient, into the sacrod hall,
teaches the ritual and lells him how to bohave in
the ceremonv is ealled 'the instmctor of head-
sprinkting ' t lflf;p1&fiffi kan-jo kyo-ju-shi). One
who con{'ers a,nd tear:hes +"ho osoteric Iaw (truth)
is called 'tho Great Procoptor of head-sprinkling'
(fgGtFFJHfi[ kau-jo dai-a-ja-ri). Gonerally.
it rs cuscornary to porform in the morning the
coromony of conferring tho commandments of
osotoric Buddhism, whieir is callod 'Samaya
cornmandurorrLs' ( =ffiqfifr samaya-koi), and to
teach the Law earlv and lato at night. Ihe Esoteric
Law consists of tho Garbhadirdtu and the Vajra-
dhatu. If the former is taught early at night, tho
latter is delivered lato at night, or uice t:ersa. In
tho Japanese Tendai-shri secl,, the altar for tbe
Law of Susiddhi (supremo accomplishment) ie
taught in rrddition to the two montionod above.
In any caso, the proceptor rrho teachos tho Law,
the rocipients and an assistant aro neoried. Thorefore,
of the place ancl tho date of the corornony to be
porfonned sl-rould be rlocided, publicised and
preparabions ehould bs r.rrado. 'Iho Samaya com-
mandments must bo delivcred in eocrecy, in a pla,oe
surrourded with a eurtrr,i.rr callecl 'tho substitute
wall' ( trft kabe-shiro) to provont trthers from
poeping intr: it. All ths nocossery a,rrangemonts of
tho holy hall, aro made boforehand. Early in tho
rnorning tho reripionts tako waler to be used for
thg ceromony on that, day in accordance witb a
certain nrlo.
\fhen the day comes those who are eoicerned
assomble in the monastery whorrs the coremony is
to take placo. Thoy purify thorcsolves by bathing
ur scentod water. In due courso, they perform a
solomn aoremony. As soon as the;' enter t he sacrod
b.all, tho preceptor goos bohind 'tho eubstituts
wall' and then tho recipients entor. Afteroxplaining
the eonfeesion and bho commandments, the procep-
tor introduces into tho wator scontod powder,
flowere, inconso and lighb, by the force of tho
$rpernstural. power of tho Buddhs. Ile instructs
 ABHI$EKA 129 ABHI$EKA

the recipients how to make offering to the Buddhse. inner saerod hail is being conductod, thoy recito
Ile perforrns tho ritual of the , diamond cord ' hyrnns and gently beat s cymbal in accordnnce
j#ffiUffi korrgri-sen),' water of the vow ' (effi[#7t( with the order of the itstructor- The ritos practieod
kong0.eei=sui), ' the swortl - e_arly and -late at night are al-most the samo oxcept
statsment \HA
koi-byaku), ancl' the tooth-stick' (ffi^ shi-moku, that the former is ba^sed on the Garbharlhntu ana
dentakdetha) to insfmct tho disciples theroin. the lattor on the Vajred,hitu.
Ihe ' diamond cord' eyruboiises thi eternitv of Apart from tho rite montionod abovo a fire
the succeccive tranemission of esoteric tiuth, altar is arrangod to burn fire for tho rocipiente,
'thc ws,teir of the vow ' makes the reeipienta .
and-offerings are mado on the god-offering-altar'
swear not to transgpeus the Law, and . tho tooth-
to the twelvo gode, the lorde of tho constelietione_
etiek' indieates that tlre recipients will be qualified Tho rite held late at night be;-:s ^'ror, tho precoptor
81reec88{il? of t}ie Law by esehewing every evil, soes down to the altar, salutes the mandala and
Wfren the programme of tho rites eomes to an tho patriarchs of osoterie Buddhism and goes
encl, they retire to arrother room (outside the sacred. out, acc-ompaniod by tho rocipionts. When they
hs,li .rf the night) where they go on reciting tho havo takea their eeats in an appropriate placi,
secrod {brrnulas (mantra\ until thev enter tho tho precoptor givos €ome instmction [o which the
sacred hall again,at night. Tho rite, ai night,earlv rrcipients &ns.wer. 'Ihen the throe robes of tho
and late, begins with the - practics ' of the preceptor, instructor are givon togothor with . the mystic
who introdueas his disciplos at &n appropriato manual signs' (mud,ra,),, . sacred formirlas'
moment to the rna4dala altar in the inner sacred (mantra) and the paper on which ie writton the
compartment. Tntroducing thom, ho says, ,. Let lineago of the treditional successore of esoterie
me block tho door frorn everv evil in the world Buddhism fififfi kechi-myaku). The rito montioned
and open tho puro fivo eyes lihe eyos of tho five abovo mey or may not bo accompaniod with
wiedome of the Buddhas which are .nherent in another rite called .permission '. (F+E.Ji&G
man)". Then he covers tho eyee of the recipionts kyo'ke-kau-jo). The Samaya comrnandmenis i;iy
with red or whito cloth. I{e makes the dieciples be perfomed with or wi.uhout an elaborate rit-e
eross over a.rr elephant purified with incense, in the court called . the eourt eeremony for aecend-
which implies riding on the back of elophant et T-B the tomple' (_LtrD@ftE jdd6-no-uiwasah0).
the entrance to the ee,cred precincts. The-dieciples The eourt eeremony will bo ferformod on the
go to the rnapdala a,ltar an-d throw flowere to decide moming following tho delivery of ths Law, whon
on which specific Buddha"s l,o chooso. The preceptor they return from tho holy hall. This is named.
or the instructor takes off the cloth whidh covere 'tho coremony of the next morning, ({*HEA*
tire faco of tho recipients and lets them tako a kooho.no-shiki).
look at tho rrrapdala. After other rites the uoginc
are introdueed to the enlightenrnent altar, woaring . At l{6yar*Ir, ,hu head-sprinkli:eg of the proeoptor
is porforrned in order to establish tlre itatr.ri of
ou their persons the diodem and bangles of th€ the preceptor. This includos an elaborato couit
Buddlra. Thev are ehown the mystic manual coromony, henee it ie callod . the court ceromonv
argns (rnud,rd,) and sacred incantations (rJharaq,i,), head-sprinlrling' (Effii$tr teigi-kanjO). . fn this
and the rite of attainn.ent of Brrddhahood, T.ho case, all the recipients go to the sacred precincte
preceptor takes a fly-whisk (ffi! fossu) in hand accompanied by the instructor and reoeivo ths
anel rvit]r it expele the impirrity of the recipients.
He thr:n staucls up and iakes five water vess€lg !|prenqe eecret of.. tho school in the great stripa.
Thoy' 166rr ontor the IIaII of tho Porbrait of €Ue
iof holy water of five sorhs of wisdom, frffiZ)ffi7! Fonnder " !ffiVH) wittr & glase of purified
go-ehi-no-by6.sui) on6 by one from the gr,irit water in the inetruetor's hand and thbv aro
eltar ancl roeitee the escrecl ferrmula of each of the eousiderod as rsceiving the eeored law dirsotly
frve- _I3uddhae, Va,irocanrs, AJrsobhya, Ratne- from the great foundei of the eeot, himsolf. This
Earrrlrhav&, Amitdbha ar:,d Amoghq€iddhi, making is a spiritual hoad-eprinkling, and, therofore, no
r,rr{rumllmbulation t}rrea times eround the groai ono elso is allowed to soo it. In thie caeo thov
aitlr, Ile Dlovea tho fivo watr:r vessels to- the roceive at ffrst tho , Permission' (ffiA'f kyo-ka)
"riliplhtenrnout alt,ar, where he eprlnklen water rite and then tho rite of . the arra,neoment of
or-er the diaciplee. Th*t includes co-nferring by tho tho tools' (S* ji-gO) to prepare various tools
--'rcecptor of the fivo-pronged
bolt which symbolises and utensile--aod congratulation on the connection
rlie f ive wisdoms (fr$ go-chi, par-rca-jfrdna), a ol'the toachor aad his disciples in succession.
Teilri spatrrla, E bnghb mirroi for iemoving
1T. Tools used in head-sprinkling. Tools in
the mernbrans of igne'ra,nce covering their min{
general were described in the pr.eceding section.
:Lr. ' motel wheel of wiedom' encl th-e conch.shell,
Othere arrl ueed for the ritos in tLe sacred ha[. In
:.r.-d. rn proaching the Lsw. While rhe prEceptor
the hail in which the ceremony of the Samaye
e.d tlre reeipientn etend up and ambulat-e aro-und
:L-e great eltar, the inetruetirr carries e eanofry. cornmanrlments is performed L"e needed. . t-he
substitut€ walls' (u.sed in four quartere) and the
-lfter they have taLen tlroir eests at the small rode to hang them from ; high desks i_a front, to
&ier, tho preeeptor givoe eech of them a fivo. the right and left of the aeat ; a beli with fivo-
p r, :r,red boit (fiffi go.ko, vajra) eymbolising the pronged bolt (fffr'S go.ko.rei) on the deek
::;;.erent qualitiee of tho Buddha-s. Whan the in front ; a squar€ platn of wood callod , orishiki'
:= .--,:'nrs havo besu rocognised thoy tako off the on tho desk to the right orr which aro
ffiW
i,.:r=.irE and bangios and go out of the inner sacred placed terracotta bowls filiod with holy water,
---o.. i-ne1' return to their original seats &nd wait powdor-perfurue, incenee and & candls-etick.
=::r the rite of the preceptlr is over, reciting Powder-porfume and & dioh of water which
;*::*i formulas (mantra\. While the rito in the eyrnbolise tho Buddha's vow for the recipionts
 ABHISEKA
Bre placed on tho deek to the left togother witb.
preeeribed water to be eprinJ<led, a wand to
eprrnkle it, end a pap6r pack.
A cas€ to hold the toxt of the couurandments
containing a'diarnond-cord', tooih-sticks, a candie st,icks. Whoro the complisated court ritual
ca,so to hold an inconse-burnor with handle and a
wa,nd, & ce€o containing three tnonastic robos
and ths text of the programme f,or ths preceptor
are propared. When the rite is perfi.rrmed, dieoiples
calleC " Tho Ten Disciples " carry those e&sse
with the eeat. The oaee corrtaining the text of
co'nrnandments is placed on the dosk in front
and to tho right of the preceptor, tho case with
the inconso-burner on tho desk to the right, and
tho caso with the three robss on tho dosk to ths
loft.
Below the fiont desk, to the right, are ananged
a wator vossol, a small basin, and a tiny si;raw met
and, apart, from thom, small mattrssses and a
gong stand for the rocipie:irts. Ths mattrogsoe
must bo aB many as tho numbor of tha recipionts.
Alother mattroee. twico as thick ae the ordinary
ono, ghould be made for the precoptor.
Irr the frontof the sacrod holl a rna4{ala (oithor of
tho Garbhadhdtu or tha Valradh6l,u) is suspended
from a hanger. A painting of the rnrrnqlola is spread
over & shoet of cloth on the gpoat altar. Two bowle
of wator, bowls of powdored perfumer and of Oowers
and an rnconso burner on a tripcld aro placod on
a*ch side of tho Bquaro altar. An artificial flower in
a v&so, balls of boiled rico in five colours, tlrroe-
prongod bolts crossing oach othor, and its stand,
aro put at each of the four corners. In tho centro
are placod a flowor v&Be, a lVheel of tho Law,
and a stfrpa. ln front are a,rra,nged ag usual a five-
pronged bolt, a boll, a 1[1s6:pronged bolt, and a
one-limbed bolt on a threo-footod mobal piato.
The four boundary posts aro connected hy means
' '.
of tho diamond-cord
A emall desk and e seat aro set' in front of the
altar. On tho left side of tho desk aro wnter t,r bo
sprinkled, a wand for sprinkliug it, packod offering
to tho Buddhas, packed porfumo, and a csss of
tbreo robss. A gong-stend irl to the right side,
and e emall and doep box t'o put, a flowor in and a
sprinkling wand ig on {,ho opposito side of it end
bonea0h the altar. A ceee containing the incanee
burnor is in front, noar by.
The enlightonmont altar (the smail allar)
surroundod with a eiiair f'or the precopior'
coeo of esoteric tools rrtrch a,sa djadem and. bangles,
a circulsr tray for fivo arJificia,l flc,w'ers, inconse
and a candie. Tho geat of tho rocipient is eet in
front of tho desk, which is encircled with a paper
8cr€en. A canopy is prepa,rod fortho circ';m-
tho reir:ipient. Imagee of tho patriarchs
"'nbulabion of
(or of tho twolve gocls) ohould be properly arranged.
An eiephant purifieii
-of with incenso must be sot at
the eniranco the hali. A h,igh dosk, weNor for
aprinkJrng, powdered porfume,-a -sprinkling wand,
cioth foi e6vering th6 face nf i'ho reoipienfa a;re
r30 A B H IS E K A -P R A K A R A N A
propu,red for uee when they are to be . influencod '
try the force of the supernatural power of tho
Ruddha^ Outsids tbe corners of tho great altar
and on the small altar aro lighted candlos on
iu to be perforrnod many ol,hor tools must bo
pr.eparecl.
K6ruN Orraua"
ABHI$EKA, meaning " anointing " c)r " consocra,-
tion" (by sprinkling water), is thonarueigir.eninthe
Mahiuastut tct ths lOth bodhisattva-blirimi or
stage of progressivo religious dovelopment, which
ie olsewhoro aiways refr:rrsd to ag Dharmarneghfr
(q.".).
It was most probably so named beeause ,. when
the bodhisattva reaches his last stase of self-
disciplino, he is anointed by the Bucldhas wioh
their own hands an.d forrnally inauguratod &s ons
of them ".r
ABHI$EKAKARMASUCI, ra,rne of a $anskrit
toxt, wltich is extant oniy in its Tibetan translation,
tbe Dbari-gi las-tho, in the Rpr.rd-$grel (Tantra)
soction of the Tibetan Tongyur. It probably forrne
ono of tlre six chaptors (palala) of the Guptabhipe.lca.
palal,apallca which wa,s coucposed by Bde"ba geal-
ndsad, or Sukhaprakd$a (Cordior, III, p. f 59).
ABHI$EKANIRUKTI, & Sanskrit text which is
extant only in its Tibetan tra.nslation, the Dbah
bslcur.bal.td hea-pa (Cordier has ri,n-par) bstan.
pa, in tho Rgyud-Hg"ul (Tantra) soction of tho
Tibetan Tengyur. Its author was Rin-chen bbyun.
qnas shi-ba (Ratn6,kara-5anti). Mairopd,dhydya
Sii;rtibhadra of fndia and the Lotsdba Tshul-
khrims rgyal-ba, Nag-tsho Lotsdba (circa l0ll A.C.,
J-ayaSita) branslated this work into Tibetan (Cor-
dier, If, 253 ; 1\f. No. 2476). .
ABHI$E:KAPINpARTHA, n&mo of & Sanskrit
text whir:h is exta,nt only iri its Tibetan translation,
tho Dl:a&"ql,on bsd,us-pa,, in tho Rgyrd"ggffl
(Tantra) section of th+: f ibetan Tongyur. ft probatrly
forms ons of the six chaptors (palala) of the Gzp-
td,bhiselkapatala n'hich wa,B composed by Bcle-ba
gsal-mdsrr,d, or lSukhaprakiula (Cordier, III, p.
r59).
i.s ABIII$EKA-PRAKARA.I.{A, & Sanskrit text
a whicir is extant only in its Tibetan transiation, tho
Dbah-gi rub-tu, byed-pa, in tho ltrgyud-Sgrel
(Xantrrr,) secbion of the Tibetan Tengyur. Its author
was l\fahdpandita Abhayr.i,karagupta. I'he author
and Ses-rab-cipal (Prajirti-6ri) translat,ed tiris work
into Tibotan (Cordier, II,4i i TM. No. 1499).
Cordior (L[, 155), howe.rer, roeords yet anothor
work which br-.ars the aborre titlo and wirieh is
extr,nt in its Tibetan translation, the Dbah-
bsltttr'-buhi rab-trt, byed,pa. This work, too, is
recorded in the Rg1'ud-$grel (Tantra) sectic,n of
tho Tibetan 'I'engyur. Its author was Slob-dpon
I I. ?6. 18; 124. ?0; 193. 6 (Abhipekavatl).
2 Suzuki i Stvtlzs in t.ln Laillcdootd.ra-tillra, p. S84 (Dha8-
mameghibhigekabhlgiktaa tatbigatapraty6mabhrrmim adhl
gsmys).
 ABEISEKAPRAKRIYA
I{khae"pa ohen-po Bsod-Sfloms-pa Dge.slofr flod-
sruis gshon-nu (AcErya Mah6pa4{ita PaiTdapdtika
Bhikeu l{.rrm6,re.kd6yapa). Pandita Tathd,gata-
rakgita and Rin-chen bzai-po (S58-i055 A.C.)
tranelaied thie work into Titretir.n.
ABEI$EKAPRAKRIYA, narr'ro of a Sanekrit text
whieh ie extarrt only in ite Tibet&n tr*nslation,
t,ha l)ba,n-gi rab-tu-bycrl-pa, in the Rgyud'Flgrel
{Tantrn) eeetion of tho Titrotan Tongyur. Ite author
was Dgal-r-bahi rdo-rje. Mar-me-mdsad and Ba.ri
tronslri,ted thie work into 'fibotan (Tl\t No. 1886).
ABHI$EKA-HAT$ALOKA, a Sanskrit toxt which
in oxt,ant only in ite Tiboban tranglation, Lhe Dbait
rin-chen Fnan-ba, in tho }tgyud-$grel (Tantra)
eection of tlio Tibotan Tengyur. Its author is
Rnal'hliyor-pa ehen-po Dpal Ses.rab gsan.baht
shabs (Ilfahayogin Sri PrajflE"gupta-p6da). Ilkhan-
p.o Dpa,l $es-rab gsan-bahi shabs (Upd,dhyaya
Sri Prajflfl-gupta-pfr,da who is tho same as the author
accortiing to Tdtroku) of fndia, and tho Lotsirba
Dge -bsflen Chos -kyi ye.6es (llpasaka Dharmaj frana)
of l(am, translated this work into Tibef,an. ft wae
revised _by Phy-rgs-mtsharns Dbai-phyug rgya-
mtsho (I6varas6,gara). In TOhohu, however, ho i,oo
is mont,ionod as a Cranslator (Cordier, II, 90 ; TDI.
IIo. r333).
(ABIIISEKA-) RATNAtUAlOpapp6a, a Sanskrit
text which is extant only in ibs Tibetan translation,
the Dbah rin-chen phren-bahi man-nag, in
tho Rgyud-Hgrel (Tantra) section of the Tibetan
T'eng;yur. The author, Slob-dpon. chen-po Sesrab
dpal gsari shabs (Mahfr,earya Praj fr d-f ri -gupta-pida)
or Serr-ralr gsai-ba (Prajfid,-gupta), himself trans-
lated the work into 'Iibetan (Corclier, If, 97 ; TilI.
Iio. 1338).
ABHI$EKARiIHA.NIRBHEDA, & Sanehrit toxt
whioh is extant only iri its Tlibetarr translation,
Lh Dbait-gt dort, nes-par l.rbyed,-po in ths Rgyrd-
$grel eection of tho Tibetan Tongyur. Its author
was Slob-dpon olen-po Safis-rgyas gsa,n-ba (Mah6-
cdrya Buddhagrhya). Tho translator'e name hag
not, been mentioned (Cordirir, trII, 132).
ABHI$EKARTHA-IYIRUKTI, n&mo of & Sane-
krit text, which is sxtan! onlv in its Tihetan trans-
lation, the Dban-gi, don nes-par brjorl-pa thes-
bya-ba, in the ligyud-IJgrel (Taut;ra) secfion of tho
Tibotan Toagyur. Ite author wan Rgya'I-ba bzau-po
dpal sbao.pa. Avadhuti-pa and $Ekya brtson-
hgrue l,ranslated t'his work intn Tibef,an (TM.
ir-o. 247?)"
ABEI$EKARTHA-VIBHAItGA, n&mo of a ghalla).
Sanskrit text which is extant only irc its Tibet&n
translation, tho Dban-d,on rrl@n-Par hbyed-pa,
in the Rgyud-I{grel (Tantra) soction of the Tibetan
Tengyur. It probably forma one of the six chapters
(pagalr+,tof the Guptd,bhigelcapalala4afka which was
cornposoti by Bde-ba gsal-mdsad, or SukhaPrak6.6e
(Cordier, III, p. I59).
ABHI$EK[.RTHA-VISTARAVIVEKA, n&me of
a Sansbrit text which is oxtant only in its Tibeten
l:J I ABHr$EKA-YUcA-
tranelation. the Dbah-don rgyo.cher l.tbyed,-pa,
in the Rg1'ud-$grel (Tantra) eection of tho Tibotan
Tengyur. Bde-ba gsal-mdsad /Sukhaprak66a) wae its
author. This work probablv formg ono of the six
chapters (.palala) of the Guptabhisekapalalaaatlca,.
ABHI$EKA-TAHTRA-MULA-VBTTI, & Sans.
krit text which is extant in its Trbetan t,rans-
iation, t}ae Dban rgyud rtaa hgrel, in the Rgyrd.
Egrel eection of the Tibetan Teng-r'r:r. The aulhor
of this work was Vimala (C0ldier, III, 150).
ABHI$EKAVATI, rrarne of the tonth bodbisattva.
bhnrui (Mhau.I, 193.6).
ABEI$EI{A-VIDHI, a work on lats Buddhistic
ritual found in a manuscript .dated 1440 A.C. It
begine with an invoeation of Sri Vajrasattva, a,nd
the statemr:nt that tho entraacs into tho ma;ndala
ie not to bo'urade for the eako of prosperity ii tfris
world, nor in the next, but for tho propei attsin-
ment, of tlio threofold desfu'e of Tattrdgaiaa (Tatlud-
gata-kdmatruyutatrryakprd,ptaye), fc,r, on achieving
this, prosperity in thie world aled in the nsxt wiil
surely foliow.
The divisions of the work are not numbered. The
followiug, however, rn&y ser!-e it€ some clue to ite
contents :-Dantakdg!(h) rparana, $isy6dhivdsanE-
'-Ave6avidhih,
vidhi, Acd"ryaprave6avidhi,
!n*vapata(?)Aiqya-pravedavidhi, Ivl6,l6bhisokat',
Puqpapdtanavidhilr, Udakabhiqekavidhih, I[uku-
ldbhigekavidhih and so on.
At tho end of this ma,nuscript a few lines of
pr&yer to various deities have been added by the
scribe (Bendall, pp. 179 f.).
ABIII$EKA-VI DHIKRAMA"NAMA, a Sanskrit rert
whictr is extant only in its Tibeian translation, tho
Dbah-gd cho-gahi, rim-pa alva-bya-ba, in tho
Rgyud-$grei (Tantra) soction of tho libeta,n
Tongyur. Ite author wae the scholar Ratnasri or
Bde-bahi rgyal-po (Sukharaja), of Ka*mir. .It was
translated into Tibstan hy $ii Parahita tr,rrd Sos-rab
rgyalmtahan (bhiksu PrajflEdhvaja) of Nag.tsho
(Cordier, p. 53-54 i 'IM. No. 1535). Yet arJother
work beanng the tille Abhigekaaid,hikrazna (Tibetan
' lihrus-kyi cho-gahi rtn-pa ') has been recorcled
by Cord.ier (p. 335). The n&mes of tho authol and
the translator r:f thie work &re not noted.
ABHI$EKAVIDIII.RATNAMALASA TIilIB HA.
NAlllA, a Sanskrit text v-hich is extant onlv'cho. in
ite TiHetan transla,tion, the Dhah-bskur-gyi
gg rdV-clyn phren-l.td,ru shes-bya-bo, in the Rgyud.
Sgtut (Tantra) eoction of the Tibet,an Tengy'ur.
Ite author was Rdo-rje dril-bu-pa (Acarya l-"ajra-
Tho translat.or's n&,rDe is not recorded
(Cordier, III, p. 2lI).
ABHI$EKA-yUcApADAVATAROpADEdA, the
n&me of a Sanskrit text rvhich is extant onlv in
ite Tibetan translation, the Dban cig-car ii"g-
p@hl man-hag, tn the Rg;rud-Sgrel (Taiitr;i)
eoction of the Tibetan Tengyur. The names of itE
author and tranelator are not montionod. IIowever,
oocordirg to the Indes tibCta,in, ths author of this
work was Vimala (Cordier, IfI, p. 142).
 ABHr$r ft CANI-NAMA- DHAR At{ I
arulglffcexl-nAmn-ngAnnNI qrlt. I.Jphass- tsuddhist
pa dbah-bslcur-ba shes^bya-bohi,gzuis). A magic
formula (dharaqti,) found in t,ho llibc.tan lengyur.
This was translated into Tibetarr, rovised, re-rovised
and edited by tho Indian paldits Jrnamitra and
Dana6ila, and the gre at Tibetan translator
Ye-ces-sdo 10M. No. 3-01 and 484 fragment).
4BHISURYA. As proclaimed
- by tho Buddha
Sdkyamuni to tho five Bhad.ravargiya monks,
Abhisurya I s1 . Superior to the Sun ", is tho n&rno
of ono of the thousand Buddhns who will arise
in this auspicious world age (Bhad-rakalpa) named
Pugpika, and who ryiil be possessed of a rgdianco
of four yojanas.
ABHITHANA. Tlio torm literally me&ns 'that
which stands out' and. in a somswhat technical
sense, it is employed with reference to six greve
offences which aro said to be incapablo of being
corn'nitted (ablwbbo kdtuml by a porson posseseod
of right viows 2, n&meJ.y, one who has attained the
first fruit of enlightenment, (sotd,patti).
The cornmentarv explains this term to mean
' instancos of debaiemuit,'
lolarikq,4hanani, z KhpA.
I, p. 189) which igcludo matricido (m.d,tugh.dta),
p-arrioide (pitughdtal, killing &n B,rah&nt, (aralwnta-
glwta), spilling tho blood of a, Buddha (lohituppdd,a),
causing schisrn in the community of monks
(sahgh:abhed,a) and profossing tho' doctrinee of
a toscher other than the Buddha(afi,fiasailhftntddesa,
ibid.). But the sa,me comment,ary has also rocordod
yot another interpretation which,though somewhat
rrnusual, hae not been rejected as orroneous but
merely ascribed to some (ekame), according to
whom tho six gravo offonces corrsisteci in the violation
of each of the five precepts and the professing of the
doctrines of an alien tea'chor.3
Of these two sete of offencoe. the former has also
been mentionod. in tlrc Anguttar:a Nikaya along with
Tany othors as acts that a porson having-ofright
views shall not, conunit. And thore, each lhe
offonces has boen introduced not as an act . that
stands out' (abhi{hana) and thoreforo grave, but
as an impossibility (afihnnal A. Ekanipd,ta, Allhi,rw
aagga). Such difforonces in torminology for &
cornrnon sot of offencos was probably due to.the
way ln which these offencos wole viowed in relation
to two typos of persons who differed ossontially,
one &s 'the persoir of right .riews' and the oth6r
a- _worldlirrg (puthujjana)."Reckoned again from a
different anglo, the first'fivo of these offences have
been collectively ref'errecl to as paitc'd.na,ntari71a
kanxma, meanutg tho fivo acts tbat result in retri-
butioqimmediatily on tho deoth of thoir oorpetrator
(AA. II, 4 t.).
E. S. C.
ABHMNAYA. Like tho word abhiilhatnma, the
word ebhir/inaya, too, 80 far as it occurs in the early
1 ]Ihvu. III, 330. 13 (ver. " Abhibhtya " ; Sonart emends
" A t i s t i r l - a" ) .
2 cha enbhlhd.nnni ubhabho kdturtt-Ralnno Sul:la, o. 10.
3 pakati Nnnfipdtddini od paiTcn rserdni afi.fiaeatthdrudila-
terw saha cha lhdndni na karoti yiini sandhrtgo ckacee cha
cdbhilhdndni ti ytlhorti (KhpA. I, pp. 189-90).
' On this see, however, ihe article on ABEIDHAMMA.-
G. P. )t.
132 dbilyn
discourses, rrover &ppea,rs as nominativo
but as locative, i.e., as an oblique caso form. Thus
along with the corresponding caee forrn of ttre
wotd a,bloidhamma, it occurs in such expressions
aB abhid,hq,mtne oa abhiuina,ye ca silckhita,bbam,
meaning thereby tliat one shouid train oneself both
inrespect of the doctrine (d,hamma)andtirediscipline
(uinaya). The prefix abhi, in that conte.rt merely
meant 'in respect of ', or ' in regard to ', or
'concerning ' but it did not bear out tho sonse
;
of 'higher' which, even if it were possible in the
case of the word abhid,hamrrta bv virtuo of ite
emplovment as the name of a di--stinct canonical
division was, however, not perrnissible in the case
q{tlrg other owing io the absenco of a corresponding
division kaown as u,bhia,irtaya*.
Certai.n commentaries have neveriiheless tried to
make out such a division by a classification of the
ca,non a,s dhamma, abhidhamma, ainayo and
abhiuirwya. According to this classification which
is mot with both in the Digha and Afrguttara
cor-rmentafies, abhiuittaya either meant the Khan-
dhaka and Parlvdraa sections of the Vinaya, or w&B
sJmonymous with the task of allaying the do6.le-
ments.6
ABHIYA, a monk who lived about a hundred
thousand lcalpas ago in the time of Sarvdbhibhfi
Iluddha. He w&s & previous incamation of
Sekyamuni Buddha.
In the Mahduastuo it is stated that, whon Maha
Maudgalyd,yen& wa,s on a visit to l,he Suddhav6sa
devas a certain deva narrated the story of Abhiyo
in illustration of the statement, ,. i[ iB so haid.
to attain the unsurpa^ssod, perfect enlightenmont,
for it takes a hrurdred thousand kalpas t-o do so ".
A hundred thousand kalpas &go, in the city-who of
Vasumata lived a virtuous mercliant, Uttiya,
believed in Sarvdbhibhu Buddira and was devoted.
t9 Nanda, Abhiya and othor monks. Uttiya's
daughter was the r.r.ifeof a householder in Vasumlta,
and sho was especially devoted to Nanda. Now,
when Nanda and Abhiya -but visited Uttiya, Nanda
was paid overy respect, not so Abhiya. There-
fbre Abhiya made a false accusation of adulterv
against Nanda. The peoplo in Vasumata docidel
that Nanda ehould no longer be honoured. Later
Abhiya repented and asked forgivenoes of Nanda
and confssssd his sin to the Bucldha San Ebhibhri.
IIe wont to Uttiya and, on intimating his desiro
to mako an offoring to SarvEbhibhrl Buddha and his
disciplos, recoived-much gold not onlv from him
but fr,, rr other rich housdholders as #etl.
Now in Vasumata lived two dealors in perfume
dor oted to Abhiva. Abhiya went to them and
!g"g-ht kelarq,? esience for i00,000 piecos 1of goldy.
He then ontertained Sarvdbhibhu a-nd tris'disiiples
to a splendid rneal. When the Buddha hod finished
his meal Abhi;ra scattered tho kefiara essonce on
him and his disciplesandmado the mental aspiration
_-4pabhititta,yoti, Khand,haka-pariadrd,: DA. III, p. lO47; AA.
v, . 7.
kil*sa-yttparumakaraqtagt abhi,ttinayo:DA. III, p. 104?,.
.5.
AA. Y, p. 7.
_ 6 L 34-45: aleo cf. R. Otto Franke (trsl.) in Kijni7sbargcr
Dcitrdge,1920,pp. l1b-124.
? A perfumepreparedfrom the flower of 0habnarne.
 A B H YA VA KA SA 133 A B TU TION

of becorning a l3urtdha. I'lio Burldira, aware of ABHYUDGATARAJA, the n€rne of the epoch in
Atrlriye's ., or,s11.t-.ci
]riru t,hat his wisir would r r ' i r i c l r _t h e l . ' u r h i i s a r a S a l e r r d r a r A j a n , i l l b b b o r n ,
".i. Thn
bo f'ullillecl. thrr.o thousa,n(l woricls trerntrled a,ccording to the f,rreca-it made bv the .Iath[gata
anrl dova,g and llrillrm6.s elrouteel rrith jo"v, Hearing
-vow J a l a d h a r a g r , r ji t t r E l r u s a s u s \ . a r B r r sa ,krt r a r r i j o " , r n k , . r -
thie, l,he two perfume clealere rnsde tlie to be sunritAblri.,;ia, regardrng rire fut rrre birtir of f lre
Ablriya'a two chief disciplee whcn he bscarno a k r r , g S u b l r a v r . r - r h r rr, l l r o b e c a r n e e r c o n \ . e r t t o h i g
Buddha. IJliarrrrna. Tlr Scuj,Jiterntopundarika 187i1 gives a
JJut tlttiyn's elartglrter mndo rI \'(-rw that shc < i e t a i l e da c c o u n L o f t i r e e v e n t s v . h i c l , k . < l t i p ' t u t h i s
s'oulrl slon,ler tlblriya rrnLil he aftaint<l enlighten- fbrecast. See lurilrcr IiALi.,A. SUIJiI^\V f'Ufff.
Irlen1,.

{Ittiya Lho mtirchant, ie iclentifiotl s-ith the iBqYU-PGATO$|{I$A, n&mo of one of tho eight
Suddiirlvis& dev&, Lut u, Lteurl& in the 1IS, prevents t -gfrgs.reJarraf who aro mentiolred io tho (Jr1ra-,t
Maitjulrimfi.IrtA:rLlprt,(4i.10) as to be clepicted in a
the idr:utificetion of tlttiVt-l'g da,ughtef. I'he tenrrr of particular rite (BIlS. Dictionary s.lr. Abhy.udga-
rhe *tory suggests Cinci,f,h1r.rrr,r'ikii.
toslisa).
ABHyAVAfi AdA, operl riJ,{rco.Soo .,\I}IJHOI{ASA. I{e is known in Chrnese as Kao fo t'inc {H/fi1€i
E: l-lg ya.lq (HfiE), Kuangsho;a'ffi';'ili'
iff*.i{trg),_Chi
ABHYUCOADEVA, c,r Atvuccacieva, nrlrrlL, of a kuang strengfo r'i-ilg rmkgi*mi
-rr ";fis
budirisg,tt.va. ,tll,[,: fo r,'irg_(frHifiG),_ rruaig ;0
!F€1fiG). ,-,r lierl-ng tc fa sheng fo t'in!
(ffi^I$+lfiffi). In Tiberan hie name reads Mrionl
ABHYUCCAGAMIN, nrlmo of a forrner Bucldha.
p_arhphags-pahi-gtsug-tor.According to l\Iochizuki
See A'I]YUCCAGA}IIN.
(IJ, p. lus3) he is oneof ttre Iive (or soinetirrieeeight)
udgatosnisas and c&rr be' found occupying "tho
ABHYUDDIIARA, & bodirisatLva n hoso name i'ourth positir-,n to rhe-riglrt of Sckyr,,rnuni i.:r ttro
occurs in a list (Gryit,443. 5) of futrrre Tathfi.gatas S_akr"arriuni section of ilre q,trbiL,r,llt(j.tunutlttl,tlu.
enumeroted lry lliryaclevi (q.r.) rvlro tells tho l{ie. body- is 1.e}low in colour. ilo i, represented ao
noble vouth.[irrdhs,na, t]rtr,t iri&snrucir n€ s]re, wos sittixg on a rerl lorus \+.it.h his fr,rco indUned to the
the Brrckllirr, \ra,iroeanti's rnother sltl) \+.&salso tlre right, while his left, hand beri,rse lotus upon which
urother cif all po*st -Buddhns, anci will bo tho rnother i s p l a c e d & g r o e n ; e w e i ( l a r r r u i .1$. r [ r n ' 6 r . t r r i r p '
of lirturo Buddhas srrch ns .\Iaitrer,ri, Abhvuddlia,ra. u.s.syrnbols t.rf his Budtlha-naf,rrre (r.e.,
llg.giren
anrl othors (ibid. 43S. tj). 0zXa). .Llrs characteristic representation (sanua,ya)
is through the medium of oi[her onlv n fuil blo;en
ABHYUDGATA, a I3ucldh& whoso na,nre rrr lotus or a full blown lotus unon which ie situatsd
mentioned &rnorrg thoso of arr rrrrbroken iine of jgy._o-I,="_,".mani. On the eight Usaigarajana!,
inas (concluorors) " co USNISA.
e
. u,lrt.r 1y€,1o propitiatocl as ber
ltrreereptorsb]' ths nigl:t god<less Samante,sattva" T. R.
iriinr,rjul:Ari, wlrilc utrir:irrg io g.tirr the borlhrsattva-
e{tlvetion n&m€d Sarval o ka bhimu-kh aj agadvir ayani. ABIOGENESIS, thtr- tiroorl' of life originating frorn
deri*ns (Guyu, gg4. ll). n o n - l i v i n g r u a L L r . r .I t , , i sr r o t t h e s a r n e n , s r. spcnt&rre-
ous gclloriition ", untlcrsuood in t.ire Iludcilirsc text_s
ABHYUDGATABHA, a Bud.clha wlroso n{l,ns rs as apparitionai rebirth (opupatala, q.v.) which is
:r'r*r1tip4u,1&rnong tlrose. of an urtL,rokarr lirro of nrbirtlr rvifLouf part_'nts in ecrtain higiier celostial
.Fr-to Lvt s l r i r u r c s ,t ' . g . , t v h c r r t r , ni r r r l r r . i r l u r i lr l i c s a f t e r h a v i n g
_1riluft r(J prlrpitiaterl as hef l)roceDtors
l:'.' llte goclclesc Su,ruantasallvatrAnoj,rh6ri l r r o k r : r r l . l r r :f i v e l o w ' e rt i l t t t ' r s \ s e r n . y ( ) . i t t i ubr )u,b i s s t i i j
.rright
. . . . : i r l en t r i l ' i ' g t , n g u , i ' t l r e i r . c l h i s a t t , t , ' , _ s * l r l r r t i o n burrlenetl w.rtlr t,lre live irigher l'etters. Tiro
tsrrrldhist
I.irllr il S * r . i ' i r l u k [ t r l r i m r r k h a j a g * r l v i n a y a r r i d t r S . t n a c i o c t r r r r eo f ' r c b i r t i r i s n o 1 ,l r r . i r n r r , r . i lcvo r r c e r n e dw i t h
' ' .,i. J i . l H , - r .l { J ) , tlie pror:t,ss cli' p,livsical ;rrtit:rr:utiorr, as in t.he tlue
ilenso tlt&Il's oryn a,ctiorrs l.l,:.errtttlat are his p&rentts
ABHYUDGATAKARIIAN, a tj u n a k u ) . \ ' o l i t i o n a l i r r : t i r . r r . r(,e e t a n e ) i s t l i e ^ f u c r o r
boclhisattr.a
: . . ' . , . r r rLl'l t n t ( i O c q q r Fi n ; r l i s t u ' h r c i i l r r o v i d c s f o r t l i e c t . r r r t i r r u i r t i c ,or rf t , h e r ) r o ( , e s s
\ G t : . r 1 i t . . 1 4 3B.) o f f u t U r e
T+:i,tigat:r*c rrTllri.rr{'rate<l by lliyrrtlcvi (q.v.) who o1' liercoming in $a,rpsiirr:,.I'he tca(.hing of fi.arnma
: i.-:. I irt: notrlc,: ,t'outll Srtdhrr,rra tlrat, innsrnr.rch a , n d r o b i r t h i s . t h e r c l i t r c . n o t r i f f ' e r , i e c lb r . a r r r .
, . . i . c ' r . l ' ; t s1 1 1 o E u r l r l h l l \ - { t i r o c n r r r r ' sr n o t l i e r s i 1 ( ) s c i e n t , i f i c s t a , r r r l r c g u r d i r r g t h e 1,o-*srbiliir- of
-r,,' !ir,: rnol.lter a b i o g c n t r s i s . u - ] r t - ' t l r c ra J i r i n g o r g i i n r s r n c t i n b e
u t ' a l l J ) r * , t , B r r r l r l l r u , s .a r r c i r v i l l
. : ; : . 1 . t r r o tl.r t r " i l l s o o l ' { r r t r r r r r B r r d t i } r a s s t i c i r a s p r c t l t t , t ' , t b t ' r r t , l - i i r l l l g I r ) i r 1t r . r :

l , j : : ' - r ' ] ' 1 1 , . l l " r l t y r r r l g n t l r k a r r n a r r{ r n ( i o t i r e r s ( i b i d . 'f

i:l ar. ABLUTION. ],e reiigrou-. srgrrrticance of an
iiirlutrc'ti rs a :1.,iriLual eiearrslrrg. svlnbolised by a
plr.r'sieai- rvasirrrig rl'iric.l' is ronretinre. a
ABH}'UDGATAPRABHA6(I)RI, + r ,I J I I i i d } r a r v h o s e " o m pisi e t ,in
e
- ritual c,f i.,,i.tiring or a rrrere token thereof,
= .-: ri Irt(-:trt,i(rrietl amr-)n g thoso of' &n un_ baptisui bv s^r'rrnklurg. Tiie eflicac;r. of such an
-,':. lrr.r,
.tl ,7ina* who wcro prolJitiatq{1 as }rer ablutiorr is rrc,r -co rnr.lcii in the mecliurn, w&ter, &c.,
r. . . : !: ir-1. f lro tiigltt _goclrlous Sarrrrrtri,rt
t,tr.o- as irr the sl,irituul v.ilue att&checl to this rnediurs
:: : , : r - ; i r u i r r l t r i l t , r r r , . i r r gt o g l l i n t h g b o d h i s s , t t v a _
and the ritrrai. Arr ablution then becomes a puri-
i,c -
L;o,Jlt i t ttu u t.:inzok s u ) n&mod Sar valoka.- fication of tlit, iriner rr&ttrre tlu'ougtr rir,r waJhing
- .: . , r , i s i l r i . ' i n e v D r )i ( l a , r ' i arrn ( G i , A t i , p g . r ) .
of the outer.
 ABTTIT[ON 134
In tropical cquntrieg, where water is sc&rco,
ssqstirn6g eand, but, rrroro froquently ashes, have
boon usod for ablution. Eepocially the sa,cred ashos,
romaining from a eacrificial firo, aro even row i[
grcat domand and applied on the forehead and
uppor arrne by the followers of the rites of Saivism,
" a bath sacred to fire ".1 But whatover the medium
or tl:o ritual, religious ablutions indicate a vicarioue
purilication.
Now, one of the essontial tonets of the teaching
of tho Buddha iB that oach one has to be a lamp
(or island) and refngo for himself (ottadEpo atta-
saraqtot). Reliaaco on rituals (silabbatapard,mdsaJ,
moreover, is ono of the lowor fetbers (samyojanal
which prevent an individual from entering io-to
tlre stream (eotapatti) or path of holinees (ariya
magga). It ie not surprisi:eg, thereforo, that ths
Dhouarw Sdtua consures the occasion of a cleansing
coremony in the southern dietricts, accompanied
hy oating, 6y'inking, dancing and singing, as being
t' low, cornrnon, vulgar, ignoble and usoless ". But
the cornr.entarial description of this " bone-
washing ceromony " (al{hi.d,houona) aoems to be
open to doubt. " In thoeo districts paople do not
cremate the dead bodios of iheir relatrves, but they
dig a pit and bury thern in tho ground. Later, tho
bonee of tho putrefied m&srs &re dug.up, washod,
then ono by ono raised, honoured with perfumes
and flowerg, and sot aside. At the auepicious timo
these bones aro baken up aud & festival is
celobrated with weeping cr,nd lamenting."r
Ilere, the washing does not eeem to be so much
a ceremonial ablution, ssr & necossiby for disposing
of decomposiug matter; for the wBshing does not
foro part of the colobrations at tho auspicious
time. Further, whsroas the text of ths sutta rof'ers
to a cleansing corernoay with eating, drinking,
ainging and dancing, f|1s ssrnnrentary montiong
only wooping and lamentation. Moroover, in rhe
co'nment&ry no roferorrce is mode to tiho eupposod
efficacy of the ribual. But that tho ceremony w&g
considered to bo useful is clear from the Br.lddha's
condemnation thoroof on bhis very score (armttho-
euphi,ta).
Not content with rrero destructivo eriticism,
the Buddha continues his discourseE. with his view
of a noblo ablution (tri,ya-dhwarw) wbich couduces
to'disgust with worldly lifo (ni,bbidd,), waning of
perrsions (viraga), onding . of desires \r"i,rodlta),
tranqnillisation (uTsasama),cornpreirension (a bhifi,firl"),
(sambodhi,) aud deliverarrce (nibbtua).
insight
This noble ablution consists in the practice of the
Noble Eightfold Path (ariya atthong'ika ffiegge),
for it is oniy through right undersbanding (sa.mmd-
di!!hi) that wrong views can bs expunge,J togethor
wittr all their evil conseqnences and unprofit ablo
states ; likewiso it is only corroct thinking (sommd
sahkappa) which can purify all evil intention ;
riglrt speech (sammd ad,ui) conocts the evil of lying
words, elander, harsh language or f,rivolous talk ;
right action (aamnti kammantu) can undo tho evil
1 T. E. Colebrooke: MicuVena&fr Eeo*gt U, p. 154.
2 S. Y, p. lE2.
3 l. \', x, sutoa 107, p. 216.
{ S e el / . , V . 7 1 ,
it Dlwm*c t,&s : A, Y, x, eutta 107, pp. 216-7.
ABLUTION
effecte of eo-called sin ; right living (sammd d,jtua)
cancels tho destruction of wrong methode of [veli-
hood ; right offorb (samntd vd,ydma\ can cieaneo the
unwholosome effects of either fanat ical zeal or
eriminal negligence ; right rnindfulness (earnmd
sari\ and right concentration (sammfr, aamdd,hi)
obiiterate the undesirablo eft'ects of directing the
mind to unsuitablo objects of awareness and con-
templation. To these eiglrt eections of the Noble
Path aro added two moro noblo ablutions tlrrough
right knowledgo or insight (sommd Mpa) and right
releB,so (sammd, aimutti\, all of which load to various
profitablo conditions (oneke kusald, d,hammd,) and
tho fulnese of culture (bhiuand,-paripfr,rn\. This,
indeed, is the " oriyan " ablution whereby beinge
whoso nature it is to be reborn, to decav and to die,
are released from birth. decav and cleath with sil
tho accompenying conf,ict *nd. woe.
That tt inner cleanliness comee first, tt, was well
underetood by Nandaka, a minister of the Licchavi
whose conversation with the Buddh& ws€ interrupt-
ed by an attendant, reminding him that it was
ti::ao for his bath. " Enc,ugh of this outward bething.
This i:ener cloansing (tt'jjltatktm nnh.d'narp) through
adherence to the g;a.fi;a shali be etrougL'for moJ'e
IJnfortunatelv. the sutta ends with this romark,
and so *e ihal never know whether Nandaka
was persistent in'his refusal to see to. his physical
neods.
Even pleasure, when overdono, can become
hardship.-And so a daily bath, whon practisod by
going down into the water even for a third time in
ihe evening (.sd,y a-tatiy alcom pi urJokoroh.ani'nuy oga_Jz
irrespectivo of tho soason&l changos, was -rigltly
countod as a form of seif mortification (niiihfrmd,
palipadfr,: the practice of burning away8). ft was
thought ih&t evil doeds dono in youth or old ego
could bo annulled by such frequent ablutions. But
even I domestic slave girl, ptrTlrik6, was ablo to
point' out to a br6hntan, who believed in puri'
hcation throush bathing, that in such a case all
fishes, tortoisis, frogs, watorsnakes, crocodilos,
and all that live in water would go straight to
heaven.t The brdhman 8&w tho point, g&ve up
hie practice, becamo a, monk in the Ordsr of
the Buddha, and not long after bosaroo truly
cloansod (na,hi;t'oicor0).Another br6ltman, Sang6,rava'
beliovireg in purification by waterr, , washing off
liis evil'deecls-of the day by nis ovening bath and
his ovil deeds of the night by his morning bath'
was shown by tho Buddha himself a purificat'ion
bv means <lf the practico of his teaching, comparod
t6 a ciear and undefilod lnke with wirt'ue as its shoro,
wbere wise men come to bathe and cross ovor to
the ot,her shom unsoilod (analiirwgattd aa toror$i
PdralnLL\.
This coneistent rofusai to havo a'nything to do
wittr external ablutions to syrnbolise or to sffect
$ mors,l purification
^of is a ci-r:ar indication of an
ovolution morat reflnement. As long as mornlity,
perfection and sanctity &re supornatural and
6 ,S. V, D. 39Q Salllpattt Sorpuulla.
7 -D"I, vii, p. 107.
8 A. I, iii, sutts 161, pr296.
g fMs.lxv. o. 241,.
f0 ibid. c,26t.
11 S. I, vii, sutte 11, p. 188.
 ABO
depending on divine influsnce or E;ra,ce,the rueaus
to perfection will havo no proportionate rolation to
bho deeired effect : water eq.n cleanse the t'ody,
end, hy tho gpaco of Cod, oven the soul. Rut in
lluddhlem, which ha;t outgrown thc helief irr
Gorl es the abseilut^ ersu,tor. arrd in soul as ilre
etetlra.l princiirle uf hunran life, we find the dev€,.
leprnent of moroliiv solely doponderii, o;.r tho
rndividtrnl, ancl porfirction becomos an individiral
quality" An arahant is not, a saint savecl by srrpor"
natr:ral gr&se, but an individual rvho has realised
Lhe tmth for ltimsolf, try himself and in hirnself',
that, as ho ]rad become enslaved to woriclly possos-
sions and serrsruous ploasrrres throrrgh his o$rn
actions of greed and lust. so ho is got,freo from those
boncl.s tlrrough understrrnding their trrre nature.
Unrlcrstanclirrg (sarnma d'i!{}ti), ir'siehb (pait"fid),
reieaso {uirnu,tti}, onlightennront (bod.Id} u,re tiro
keynotos of individual-prrrity. [], is rrct a gool of
nerfection or an idoal of lrolirress wirich is aimod
at, i:ut comprehension c,f a,ctuaiity (yathdbhfita-
'fid7ta.dawarr.a).l'or tiro ur:derstanding of an action
and its effect will pr"event o',ril action \akttsal".a
hantnra) to arise, a,ntl therebr- tme virtlro (sila) v'ill
grow. Tlris growth (lthu,uuri,7)r::. lhoreforo, a rn*rrttai
procesC and not a. ritrrttlistic euit,, X{ind culturo
isrrrirdclAi) therr will I'ollorg i-]:o clerreioprnont ol
vi rbtrer(sdla) r.rnciblogsom oui in true insigh i ( pait iut l.
.fhos'earg tire tlrree stages of yirbuo (_sila),concent r&.
Lron(sarndd,hi) and insight (pafrria) which constit-ulc
tlre prltlr of purity (uistrddh.i-magga),a,long whch
all impurity, defilernents (/"a/esa)and fetters (sar,n-
yojana) are na,burallv discarclerl. lt is 8, mental
nw'akening to tho n&ture of <lefilement. The perfect
ons is, thereforei, not so much the purified ono,
es the eulisht;ened ono, A purified mrnd iri a frea
mind (cetaiirnuttil, A comixohenclirrg mincl will
nat,urally abstain (virati) from what it, se+,rsg.s evil
and trrrvzholesorne (akusu,lu) and will n,r'oirl all
hindrilrrces (niuarapu,\ in il.q wrry to purity and
perfection.
TI. G. A. v. Z.
ABd (.IaJr*nese ,.1bd [nJS, or A-7t'attg in Chinese)
G aeid to br: tlre trrrnscription of & tianskrit
word, It is, horvover, not poasiblo to geb at thig
orrginnl werrel. Sometimes siruply written
ar 1:'o;lg, it, is ssiri to signify fhe name of a dsrnon
.r * lrqll, [n clrrr,p. xiii lrf Dantnrnfi,ha-nidana,
St7tra (Nnnjio. h'o. l3l!) occrrrs the statement
tlre c.ri-rne of murclor ie to be prrnishsii
r,rfterins irr hell for thoueande of yesrs ; an,:l that
ttie rrrurtlerer should bo ghot o,t with bowe anrl
ar-e*g hv the clernone with rleer-, y4oitt-,and rabbit-
jieede. 'Ilha Dev*attrtila Siltro, (ibirl" No. 561) says:
.,Ttre rle$rorrEof tlie de.urtdiltaholl uro r:allod . p,&ng'
'
ar b,l'i. Tiiey bring the dead mon to bs juclgort
B: tlre couri of kirrt: Ynrn*." Tho ll'u-lc'u-chanq-
'.,.i-,-iti
i,:7 (f;.Glflft,E itriti. Iiu. 730) sa)'s th;t,
- r r - d e m o n : r i n r c e r l - t i n l r r : l l a r e rc : r l l e d . ' a - p ' a n g '
'),
r ' s-bn *nd deecrihcgtherrr ss being ox-headr:d,
aRd 1'os,+erserl of hurnan ir*nds ancl ox f'eet" They
s-riar-i l<er'p iron rtporms*r.rrrl.ne f<rr bheir etrongth,
: i! siliel t lral. lliey qould €ra-en,gupport, a roounts.in.
.{E 1- rvrll knornrr, in Sanskrj.t &n ox-hoi}dod god is
: al .: i,', i altha-slrsa (-ntuk iut) or gaua,-sirpa ( -mukha) .
l: -s, iiowc\:er, not possiblo to idonbify any one of
' ',
:;.*seiergts w-ith' a-b,: or' a-p'eng
I35 ABODFJS
Only amonS the prirnit,ivo religious of African
do ws iind a goat-headecl god called ' bo ' or'ab6 '.
But its relationship, rf an5', with thab of Indi&,
is eoniplel,eiy unknown. (See ER E,IX, pp. 2?8":l?9,
4". ii'. ir{ockler-Fsrryman on Negroes anil W,
Africa.)
S. K.
_IltBLIooRApriy: Teul"yeh-ying.pao,ehlno-hna-ti-y0+hing
(#n,ffifie&fignru); Chinq-h1-i-hsiang(EBflfi),- chari
rlbi ; Slr.ih.walg-chrng
(+*E).
ABOIIES (i) (sattd,u6,sd,)of sentient beings are
usually eu.urneratod &s nin.o, 'ancl descri.bed ea
sintions of consci,:usrrese(,{., IV, 401), i.e., places
of rebirih.conscicusriess (D. trII, 203). Tho first
spher'.r irrwhich beirlgs differ rn bc'dy as well as in
porceptrve powsr inoludes human beings, 'som$
colestials (de..-dJ uncl some who nro deetined to
sufferring in purgatory {u'irtipfr,ti,kti.}.
I'lio seconcl ahode is rogerved for eelestials of
tlre ]lrainna rrorld. who arr', rol:oirr there g,s a result,
o{'ha""irrg prar-.t,isedhero eoncentraCion with mental
absorption (jhana,\ of tire first clegreo end who,
although differing i-n bodv, B,rosirnilar in oerceptivo
pOwtlr.
'I'lLe
r,hird abode is fcr the :ro-calleciradiant devas
(:Ibhassarct deud), who differ as resards their powor
of pertreption, but are simiiar in bociy form. Ihcee
who aro sirrrila.r botir in bodl' 6,p6 in mirrd live in
tho fourth abode, and aro called the ' lustrous
eeleatiais' (S ublwlcinna,).
Then, therir ara beings without t'eeiing or pef-
coption. Tlreso unconscious beings (asaititd,oattd,)
abido in the fifl:h sphere. The sixl,h at-rocle is
inhabitecl bv beings eoncentrating on the iniinity
of space, by transcending'rlll porception of form,
by 1Lu annihil*tion of the percoption of serrso-
retr,ctions ancl try turning their atbontion {rw6}'
frc,rn th<l rnan ifokl clistinetions in peirception,
Transterrtiilg this percopbion of infinite sp&cs,
the dwallors of +,hesor'6nth abodo sppe&r to realiss
tho borudlessness of con-qciousness. But oven.
this is transr:eriLdodiri tho oighth abodo, whero thg
thorrglrt o4{-r:.rs: ' t}roro is nothing {n' attlti ki,'iLciJ'.
'I-his
thought, t,oo, r:an. be transcended and the
a,s bd process of ttro mind bororno so srrbtlo thai per"
ception beeomcs impereeptible (n,eua^safr,fii-nds afi fid'
yatan.o), whicir cnngtitutes the ninth and fi.ual
obode of constrious thought.
with
I{' G. A. r". Z.
ABODES (2) of monics fall into seveial cateqories anC
will be dealt u'it'ir nt greater lenqth under thoir
sopa,rateheadingil.
The genoral name d,udsacr dl-elirng piace appears
ro focus the sr,tttntion n'ror{)on ihe fact of residing,
v'hiie the Lettn rilid,ra iridicat,es tlro t1'pe of habi-
tation lor a Buddj,ist monli. Tirus, we h&ve en
abode in the forest ;araf,fic-t'ihd'ra), B, rernote
dwollin; or liermitage td,iru"-uihdra: ,Sn, 220), or
even singlo roorns il a nronastery, one for e&ch
rnonli (tiothduihe,a : A. III, 299).
While originaliy hute for 6snkr rsoro built
outsido the town, limits in quiet places liks
 ABODES 136 ABODES

p&rls bolouging to wealthy cttizeng, sueh pdnasati sdnrdd.hi), wiien lre rela.t€d tiro experiences
reeidcnces obtained their names f'rom tire of his throe months' residenco in the junglus of
owners oi' tire parks, e.g., Jeta,vana-d.r6,ma.Cnve- Icchdriangala" not allo'wing &nvone to visit him
dwellinge lkanrluro,) havo H.iwrlye boon favoured by exeept, n singlo petsorr to bring liirn foo<t (S'. \',
btroB€ *eehing solitudo fsr meditat,ion, pirysical p. 326). Ir is tlre " abiding " of a, tsrrddha (Tath.a.gata-
seclrrairrn(k<Tyo-uiuekc)bcing a great hclp to singL--- vilulro'1.
ness crf mincl (crilta-ufur.ka). loacling to detachr.nent, Tho threer trpes of' rubodo a,re fcund togotiror in
firrrrr all qlingin;l (uikklnrnbltarza'). tire ecluivalent to
llrc Safiqiti Suttanta (l). III, Sut'ta 33) and referrecl
N i t i l : n n r r ( l ' i s r n . l l 3 ) . B u t e v c n t h e ) y w o r r - cr o n s i d e r o d ((l,ibba"z^ihara\
to a^s deva-corrsciortsnasg or t,he eon.
a luxrtry b3'thoscr who rrndertook the','ariorrs scious espericll('e of the " eight attairunents "
pr&criees, *kin to a.rceticisrn, ri,lthough vrr.st,ly (.samapattt), rlivine strttes (bra.hm,rr-uih<Ira) or tho
different in purposer. According to t'he l'isuklhi- concentrat'ion-exercis..s in srrtr]irno emotion,
four
rnaggct, they aro rneans of shaking off mental
and fhe ,\rivrrn stnte (ariya-rihtiro) or the, attain-
defllements. Of theso 13 dhutahl1a (q.v.), living in or] tho Pat'h ot Flaintlrood
ment of the fruitions
a forest (drofift,ikartga), living under a treo (rukkha- (ariyo,-tnagga-phala\.'-fhe a,ttainmenbs (rvhich are
rn&Jikanga), living in tho open air (abbhokasikanga\,
abidings of tire eelestirr,l t.r1te) t:orrrprising flrrr four
tiving in a ceme;ery (.wsd,nikahga), refer to dwel.
statos crf rnenta,i trbsorprt itt:o (,,1hi.na) i'"nri the four
Iing, wirich is one of the four standard requisites
immaterial realms of intinit'r' of epa,re, of infinitv
(paccago) or ne(:ess&riersof the bhikkhu'a daill'
of consciorlsnoss. of nothingness, and of irnporeetp-
life, viz., clotliing, food, dwelling and medicine. t'ogether wit,h tlie ninth attain-
tiblo per,:eption.
Just as the acceptance of an invital,ion for a ncent of cessatiori c,rl'percoption nnri sens&tion, &re
courplete rneal was allowtrd, althorrgh tho ideal coiloetivelv called tlto gradual lett,ainments (nrlu-
practice v'rrs the gathering of alrns-f66d from house pubba-dlwro). a,r.cc'enriingsbages b..' me&ns of wltich
to house, so it, was alowed to reside in buildings, tho higbesl aim of rncditation is attainod, and
huts made of palm leaves and in c&ves. slthougb which are also callecl tho suc<:essive stagos of
the ideal dwolling wherewith a monk ehould be " fading aw&\' " (a.rtup4il1s-nirorlh,a1. The opposi-
content wns the foot of a tree. t,iorr betq'een abiding (uilurrotiT artd cea-sing
(ni,nddltati) ie oniy' alrpa,rent as tho dovelopmont
E. G. A. v. Z. of ons leads to tlre cessar;ion of the other. as folirlws :

Ths attainrnent of tbe first stago of menlal absorp-

ABODES (3) in meditation. The English word tion with its initial and sustaineti alrplication of
thought (.ttitahko-oiatra) lea<ls neceJsarily to I
" abode " is singularly apt to connote the vorious
types of " abiding ", physically, metaphoricaliy and eessation of sensuouB pc-rception ikamc-saTirii).
montally, which on differont occasions am oxpressod Tho seccnd st,age .x'ith its chief eharact..rristic of
by the Pali word uihdra. For the word connotos near(piti,) overcomes all discursi\:e tendencieil of the
not onl5r the physical dwelling placo of a monk mind. This is follorved by rhe third gracle of absorp-
(aiM,ra, aud,sa),noithor does it merely describe a modo tion. chara,cterised by ease (st&hn\ u.'hich has
of living, svnonJ.mous with irehaviour (iri'go), con- calmed tire entlursiasm of thc- forrner crade. The
tinuecl oxistence (aattarw), living \pd,lana\, Bus- fourth stage recognisers ease (su&l,rz) and diseose
tenance (uutrxt'na).concluct (curar.ta: Vblt. 94), but (dukkha\ rlerei.r' {rs difft'rent ir,,speets. and thus
aleo the mental or spiritual, abiding statos in the surpilssing j<>r. anrl sorr(.)\\' the rninci is fixed in
process of meditation. Especially s'hen concen- e q u a r r r n r i t r - I . u p e k . k l u d )w l r r t ' l r s e e n r s o v o n t o c a u s e
tration has surpassed the initial efforts of discursive a cessilflcrrr of the process cf Lttt':rtlrirtg (catu,tthoj-
thinking (uitalcka) and when sustained appiication jhfrnarn lsart(ipan,nas.ra nss,.Zso-pos.lrl,sritr ir rtrlrJhri honti:
of thought (vicara) makee the rnirrd dweil on its D. III. p.:166. No.33. 3.3. r-i). The lifth abode is
object {karnrnatthd,nc). these stations of corrcen- that ra,1it ecst:r,sy which is prevailing in a. sphere of
tration become act,ual abodes of nrental rest. a &r*-&reness of rnfinite space (J,krTsdnaitco,yatann)
aupremo condition of emotional quie,scence, whicir and which ieacis tc'r tht-' cessat'ion of t,lie perception
is so humaniy supernormal that it is called heaveniv of rnaterial things lrilpa-safi,iid,nam, sam,a.tikkamd),
(d,ibba-uihnra: Ililn. 225 ;'l'ism. vii. aec. 63, the annihilation of tho perception of sorlsory
p. I75). There &re. ho\yever, certain " divirre abodee " react'ion \patigha-safi,frd.n,am atthcganta) arrd the
non-ettention 'uo t,he iilea of mrtltifortnitv (n<inatta,-
which ha,ve acquired thie name not onlv descrip-
D. IiI, 'Iht:
tively, but which are also formallr.' and collectivelv ea'fifidnam atnanasikdrd: p. :6:l).
known &s the divine abodes or brahnra-uihi'ra. sixth abode is that, starc. of rnenlai absorotion
These four divine abidings are loving kindness which is an awareness of tiro infinitrrcle of th6ught
lmettdl, compassion (karund,\, s1-mpat,hetic Slsd- itself ivifiiuirwricdyatana). *'herebr- one passes
ness (mu.dital and equanimity (upekkhn) which, entirolv bevond
'Ihe
the c,>nsciorlsness of :ho infini-
when doveloped to become all-embracing, lead tudo of spa,ce. s.:r-entir abode is that stabe of
to various Btages of mental absorption (jlrdrut ecatasv, which re-gar.ls th,lught itself as nothing
q.\'.). (Vism. iii. sec. I05, 107,p. 89f.). Apart from (aki,fi,cafi,fi.tluatena), tlrerebv surpassing wholly the
chese divine abodes (brahma-aihd'ra\ and the heaven- sphere s'here
'Ihe
corisci.rusness u'as thought to bo
lv abodes (dibba-aihd,ro: ibid. vii, see. 63, p. 175) limitless. eighLh ai>odo is a rapturous etate
whieh refer to tho states of mental absorption rphich is so subtle theb it canrlot, be called percep-
(jharc) a,:quired by reflection on one or other of tible. altlrougir it is not inconceivable Qrcao-sqfr,frt-
the concentration-devices (kasiTt'a1, we have ruJsafifiiyatarw), n'hen even bhe concept of the
the noble wa1' of abiding (ariya-uihi,ro) which is nothingness of thought has been surpessed. Atrd
the name given bv the Buddha to intense eoncen-. finally the ninth abode is a stat€ which cannot bo
tration en jn-breathing and out-breathing (qno' called ra,ptu.roLls or ecst.atic. as mental absorption
 ABODEABODEAKA 137
is ao cr.rmplete that both perec.ption and senstition
lravc fully ce{Lcted \surtfiit ca ued,o,ni ca nirudd}ui
httnt'il- Ilrege nine successional atrticlt's (,*nupubhci-
udhird,Jart:tho rnentril ctntos vqhir:h shc,ulci bc iiric"rn
or ma"gterod tlrrough cxperiencc (dh.anmrci abhiit-
rieyvdl, while the nine successiveeessations \anupu.b-
hu=rvirodlui) s,ra ilre mental st&tes which shouid be
realised by oneself, ancl. a,s it were, seen with one's
o\r'rr €_vcB{d,}trtrrr,trrd,
saccltikdtctbbu: D. III, p. 290.
$o. il4l.
TlrLrs the s,borles (t:ihara) successively lead trr
cessation \nirodha), rvhich in stages produees the
varirrus ernarrcipations (aim,okklta) in tho ultimate
rr,tt'ainmeni (.sa,nrd.pa,tti)of Pabh arld Fnrition
(rnugga-plnla,) of Porfection end l)olil'elance.
H. G. A, v. Z.
ABODHABODHAKA, & $a,nskrit text presorved
in its Tibetan translation. the XIa-rtogs-prt, rlogs-
Ttar b11ed,-pa,in tho Rgyud.hgrel section of the
Tibeta.n Ten.glnrr. Its arrt'hor wrl,s Slob-dpon
ciren-po Dp*I Gnis-mecl rdo-rje (Ilahicdrya Sri
-{dvavavajra). Mkhan-po Phyag-na rdc,-rje (Lrpe-
dhyava Vajrapali), anri the Lotsii,ba Chos-
ho" (Dtrarnajv6la) of Rhma translated this
work into Tibotan (Cordier, II, 226 : Tohoku,
No. 2297i.
ABOBTION is rnodically defined as the expulsion
of a not yet viable footus, i.e., in the hurnan species.
befbre the end of the seventh month of pregnancv"
during which period the foetus is not capable of
maintaining arr independent existence. It is synony-
mous with miscarriage, the rnore colloquial term
for premature delivery.
There are various types to btr distinguished, all
of which do not fall, however, within the scope
o.f this article, whieh is ptimarily interested in the
Buddhist ethical viewpoint. Thus, a,trortion ma1'
be a,ccidental, i.e., ceused by an a,ccident, for which
re&son it will have no moral implications. It may
be even contagious. due to a disea,se. This too,
of courso, is outside the field of ethics. An
rncomplete abortion is that in which the placenta
ls retained, irrespective of the cause of abortion.
which alone can det'ermine its moral value I wherea"s
tr missed abortion ie in the t.rue sense not an abortion
at all, as the dead foetus is retained in toto.
I{ere we &re concerned only with artificial
eboltion. deliberatelv indrrced. and with the moral
aspect of such a,ctio-n, whether it is an intentional
therapeutic produetion in order to save the mother's
iife or an illegal action with criminal jntent.
Buddhism. both as a philosophp- and as a,n
ethical svstem, being entirely devoid of superna-
:rrralism, it is almost obvious that we should find
:nore thau a fair amount of acreoment between the
Buddhist ethical code in it-tis respect a.nd the
natural law 6s observed in social habits &mong
prrmitive commrrnities throughout the ages, The des-
iruction of the human embryo does not a,ppear to
iiavo ever hacl a social appeal, ovon when sueh
practice was dictated by abject povertv rathor than
'Ihe inost freguent,
b1' degener&ted sexua,llnorality;.
3rcund for inducing abortion will be a Buddhist view of the starting point of life in an
conception outside regular wedlock, together wiCb
ABOA,TION
a cornp$rr:.ti.'.''jli',:esiei dispr,sal of a partl'y dove.
lopcd i'oerus in.;',ii of a fuli-grown chiid. The con-
cealment of tl:e rcoman S si.ame rr.ill alsc be lese
e.nbarrassrng if confineri to the earjier sta.gea,
wherees once the chrld is bcrn in the rratu.rei
course of things, the morher's affectron is borrnci to
plal'a predominant part rn the abstt'ntron f;orn ."hs
crime of infanticide-
Although abortion b1 artificiai means ha.r 6,1p'ott
boen consideretl unnatural, &s anv interferente
with the working of nature must be, it ilas not
always been thought of a^scriminal. Plato recom.
mends (Itepublic, V, 460) bhar no child be allowed
to be born, onco ths parents tra.iro passed the age-
limii fixocl for procrealion.
Throughout bhe agos rhsre hes been pientiful
Epecul&tion as to tlre biologroal va,luo of' the
emb.ryonic life. The Romans regarded, with some
basis of fscluai truth, tho unbom ehild nrerelv as
part of the mother. as t,h6 frr:it ia part, of'tho"troe
rtntil il, fells ; and they dist,inguisherl, thorefcrre,
between footicide a,nrl inf'onrlcide in much ther
s&me vi &y &s nioclern gyria.ec,rlogists vien' tho
matter. In ihis distinction mi;ch ig depenrient on
the vierys a.nd theories of enrbrr,onrc^aninration.
Aristotle, -*'hose spcculations fjrm the general
background of mediaeval l'honrian philosophy
and theology, was of opinion tha,t ttre fertilised
ovum e,t the tinre of conception was endowed with
a vegetativo soul only, to bo in-formed by &n
animal eoul after somo davs. and onlv later- bv a
ratioual soul. This theory was further" dot"itea"by
his followers who held that the male embrvo was
-femalo
animated forty days after eoncoption, the
eighty days. Although this fancif,ul discrimination
has been abandoned, the general
*inanimaf,e<iistinction
between tho animate and the foetus is
cloarly upheld by Canorr Low even iu modera
tirnes.
But accordi_ng to the aphorisms of the Sacred
I:aw of the Aryan Hindus, the Dharm,as6,tra of
Apastamba lI" 7, 2l), no sucrh distinction is made ;
and l,Ire causing of abortion, being of equal criminal
valuei with homicide and inceut,, is enurnorated as
an act which c&uses loss of ca,sto, a penalty more
severe in its implications than capital punishment.
Algo in the Institutes of tho Sa,cred Law, the
Dharmaid,strrt, of Gautama (xxi, 9) & worn&n becomee
&rr outcest by procuring abortion.
In the teachings of the Buddha a similar stand
can be observod as in the Vedic literaturs v'here
one single term bhrttTta,ha'n describes the kiliing
of a,n ernbryo a"c well $s ih-c killing of a leurned
brd,hman, i.e., any mo&n rnurrler. l-or, according
l,crtlre Virraya (Sutta'uiblwnga : III,72), the existence
sf B,trr:man being (m,anussa-t:i.ggaha1 is count,ed frorn
tlre mind's 6.rst arising. i.e.. frorn the first moment
of tho reinsts,tement of 'uhe mind (pathamam
T,alisandlcici,ttam: l-inA. 437), frorn the time of
consciousness beeomin{ first manifeet in the
foetus rn a mother's rlomb untii the time of death.
ThLsre-linkins consciousnessis the very first thought
in a new existence. immediately following the
expiring la^st thousht of a dving individual (euti-
t,iii,fidna). Ilence there is no doubt about tho
individual hfe span. The deprivation of life being
 ABORTIOI{
defi"uec1as the eutting off and derstruc*"ion of the
facr.rlt1'of life, harming ibs durntion (\/ir,.I.II, 721,
there'is. therefore. no ethicnl distinction botweon
foeticide and infanticidr,-, or anv other infgntionai
killing of a ltrrma,n hr.'ittg, As in all ruora,l trans-
g?essionc the full weight of responsibility for an
ection ig on fiho irrtention.
Amorrg tho four tro,rtsgressiorisof rules of dis'
eiplirre ior Buddhiet monkg involving excornrnuni-
celicrn (Ttardjika) frorn tho Sanglra is tlie int'entiona,i
taking of hurnan lii'e, oven a^sregards the destruc-
tion of &n embrvo (.antamaeo gctbblmpd,tan'am
updd,d,yar). A crrrtain wornan whose husbrrrlcl w*;
Iiving awav frorn home hecame wit,h child trv s
Iover (jdraz)" From a rnonk who v-u,s dependent
for alms on her family sl"roasked and obtained an
abortirzo preparatron, with the rosult tiiat t'ho
foetrrs died. Albhouglr the monk $'8^3 rornorseful
thereafter, he w&i declared defeated {parciiilcct)
as rogards the object of the mona*stic life, and was
therefors excomrnunicated (asam'sd,aa),i.e., placed
outside ttre nrle, lraining and comnaunion of the
Sangha (eka kornmens, elcwJdesena,aomaeikkhd-
tdyo n'atthi 3|.
'trrought
The importarrce of the irrtention is
out elearlv in a similar c&se, in which, liowovor,
the abortive prepar$tion resulted in the death of
the mother--u'hieh w&s not intended-whereas
the life of the foetus was preserved. Although
from a disciplinarv vievrpoint the offerrce of tire
{), yet there
monk v'as rankecl a,sgr&ve (tltullaccayo
w&s r1o offonco inr."olving excolnmunication (pdro'
jitca), as the mothor's deabh was incidontal and
not intencled.
Other incidonts in eonneotion with tho procure-
ment of abortiou (gabbhapdtana) are of intorest
in so far as rn€rt,hodsother 1,han inedicinal prepara-
tions aro rnontioned. Wtren the queon of Bimbisdra
was wiblr child, she developed a chronic longurg to
drink bloocl from the right knee of the king. As
this was interpreted t,v ttre courb estrologers to
mean thab tire child worrld kill his father and eeize
tho kingdom, tho quearr lost her affection for the
unborn child. and endeavoursd severa,l times to
bring about a miscarriage by carrsing irer womb
to be rnffrssged aud heoted t y ste&m (.ktnchirn
maddd,peti aed,opeti6J. Notwithstanding all her
efforts the child lr"ss t:orn in due course. and accord-
ing to the fcrreeast ho grow- up. killed his father,
and thus succoeded to bhe-throne with the ngme
Aj6tasattu, i.€,, 'onemy while still unborn'.
Methods of abortion through crushing (madditu,S)
and ecorchvrg (topet'ud) aro elsowhero monticrned
s8 successful operations and the monk who gave
advice w&s excomrnunicated, although he rloos
not appear to hsve takon any aeiivo part in the
operation.t
Iilenee, thore ie ncl doubt about the unequivoeal
attitude of the Buddhn,'s teaching in resp€ct
of life from tho very inception of conception, i.e.,
:rom the moBont of penetration of the ovum by
:be spermaiazoon, thereby placing artifieial and
138 ABBMHAHA
rnbentional ribortion ur the ssrne cetegory ss wilful
rnulrd$r. AJi;hrough modern. legisi*tion adheres
to mrrch the .qame view, it is less Bevrir€ upon foe.
ticiclo thau upc,rninfenticide, while medicai-practice
rs on the wholo irr favour of eacrificing the foobus,
" whenever the interests of tho mr:ther domand
srrch a eacrifice " {IL Ellis?). In Buddhism, how'
ove!, " he wlio transgresses this law is no disciple,
is nob a followerl of the Buddt'r " (oasarnano hott
asctkryaputtiyo"J.
II. G. A. v*li Zr:YSr.
ABRAIIMACAFIYA, tirai whictr ie not tho l,ighor',
nobier mocle of life. A positi';e concepb, negativoly
deecribed in rtrlation to ibs moro vrte.l opposito:
brahrna.cariad,. TL is genorally usecl bo refer to the
houeehold life of e layrnan u'ho cloes not observe
the vr-r'vof colibacy. In BuJldhist monasLic rJ.rscipline
it replaces thcr couc€,Ft oi k6,mesu nti,cchtitdrd of
the .sllcs of thie layman. See BRAHMACIAIiIYA.
a lrrahrna-rvorld. See ..1V1{t{.\.
AHBHA.(Ti,
AgBryti{eNe. I)erivocl from 6 + r/brh or a -l-
..
/r'ph this terrn primarily me&ns instrrrment tor
oxtrsction " (of t,lrorns, epiintors, &u.), and hae
boen used in ibg various verbal inflexrong iu the
figrrrativo eenso of ' piucking' '
or , puliing oul,
or ' withdrawal of ' the shaft or eting tlf Borrow,
Iust tir craving. It is thus that N. Dult establishee
the gimilarity in meaning of the torrns d,ttarh,ana,,
daritiha in 'd,uridhaialya' .(Jl[ttyut. 7tl0), and
'
abbhina which refers to the ' withrlrawal of
offences eommittod. by a rnonk (GM. III,
part 3, p. 74, n. 31. Thie is furthsr supported
by tire Tibetan renderirrg of thrs torrn which reade
phuuit-ba dbgun-ba.
Tbe Pali equivelont of thie ternr (abbdhuna,
abbutwna) occurs in its various verbal inflexions
(abbulhorw, obbiltho, &c.) in tlre sbor"o figuret,ive
seneo arrd is very often associated with the word
dtlla meaning &rrow or dart whether it be
of Borrow (aoko\,lust (rd,ga,kdmo), doubt (icikicchri\
or craving (tonhd). Ths commontaries which ueo
euch words &Er ud,Jharittt,j, upprl.letud,,
sqntllanom,, and rtimtnath,ana,m to oxpr€sg
tho moaning conv€yod by this term, hoip us to
esbablish tho import thoreof.
'fhe fnllowing examplos Bre representativo
of
tho ",'arious figurativo us&ges of' btie above" Thue,
in tlre Dlgha Ni.kd,ya, tjakka spealis of the dart
of doubt and perplexity which has been extracted
by tlre tsuddhe (yafi. ca pa,na nle aicikiccltd,-kuth,uh.
katha-solla\n tafi, ca Bhagaaatd abbfi,lhu,n,ti : D. II,
283); while the Dlw,mm,apadcr commontery spoakr
of tire 'shaft of somow imbedded in the heart '
(sdlom solcarn hadayanistitam: I, 30) ; and tbe
Anguttara l,iikd,ua deseribes the learned Arivan
discrplo as'one who has drawn out' the poisoned
dart of sorrow with which the unlearned averago
rnan t.orrnents irimsolf (abbuyhd aarr,isanr eokasallam
5 ,r. III, 12't-122.
6 Sutlnvibhahsa : Yin. III, 84.
i Slud,ie.cin tta PsueholaW ol Sat.'vi, 60j.
8 Mahiittrl711a.'I'irr. l, P" 97.
 .ABRUPT DOCTRINE 139 ABRUPT DOCTRINE

y ena,viddho dssutaud put huj j arw ettd.r.am y eua paritd. - abrupt *'ay of attainitrg Rtrrl,lhahood, while ali
peti : A, lII, p. 56). ln the Sar1cyutta )iikayo the uther Bfitras advocato the gradtral wav. But,
Godhih* is spoken of a.s having passed entiroly ar.crrtling to Shan-tar.i {613 C5i), the founder of
Eway. 'i€aring oub' craving and the root of the C.'hilese Pure-iancl S.ect. crnly tire Purei-land
(-rra,vrrg(.5. I,l:11 : ep. Comm. Edrotthappak<t.s.in6, i S r r k h r l r ' a t i ) d o r : t ri n e t t a . c h e s l l r e w a 1 ' c f a t t a i n i n g
I, p" l8,f : samil,Iun.. tart,lqua ubbuyhdti, auijid mil- fJuddliahood alrnrptl;'. In ('hinesc Chrrn lln,-itlhism,
furtu,sttrntlaltam tsnham aralmtta mrt{Jgena.uppdletud the ' Southern S<rho<.rl ()ian tsungr iountlecl by
. . . parinzbbuto, Al;o cp, rbid. II, 264 : abbuyhdti Hui-ndng (038 7I3), an erninent tlisciplc cf Hung-
arrtlwltqrnaggerbo tefi.L eam,i.Io,karn, uildlwritvdi. lrin 1641t716), irr L-'rsodon t,he principie of attaining
'
IL ra in thia eenso tfrat tire (i ulkznidCesa speaks of lf uddhahooti ai:r'sptly, u'hiio tho ' Northern School
tho pulling orrt of tl're slirrg of cref ing sg orre of 1Pe-tsung) foundert b), Sh6n-lrsiu (605-70tj). the
tire eehiovementg of t ttortlt..es; (5()3 t tar.thd,-*olla,raa cbher entineno disciple of llung-j6n, aclheros to
ubbtilhunrtstr.)ft is in like rnanner that tho SufCa. the gr*rirrrrl u'4,5'. All,hough all of the Japaneso
ttipdla apoaks of " tho rankling barb, witirin man's socts belong to the Soubhorn lichool in Japaneso 3
heart. 'I'rrr,nsfixocl. the victirn runs astray ; but Zen .Br:drlhisrn, tho Rinzai Sect (Rinzai-shtl)
when it, ie orrt,he strays lro rnora nor slnks in slotighs " foundod in Japan bV tho Japanose rnorrk Eisai
( , S n . 9 1 ] 8n n d 9 3 9 . e p . , 5 n . 5 9 2 , 5 9 3 a n d 7 7 9 . A l s c ' i l f ; 1 !- 1 9 1 5 . u r l d L l r t , h e n & r n o o f t h e c e l e b r a t e d
l'thpA. III, .10{ : sallq .canthanrf,nti rriga.salldrlina,nt, prieat liinzai wlto illtrstrated it in China)
santluuwm. nint.m,atlLarw,nLabhaha,narn Similarlv. e < i v o c a t e sn i r ' a b n r p t t l o c i , r i r r o ' ,w l r i i e t h n $ 0 t O S o c t
PurumattlLqdiprur.i, Therugutlw .4uhakaifuL II. p. ti2 ( S 0 t d - s h r r )f o r r n d e d i n J a p a n b ; r D J g e n i 1 2 0 0 - 1 2 5 3 )
'. 'Ihe diffaronco
and Pura,tno,ttltajotiku lI, v,rl. 2, p. 518). Honce advoeates a ' grtrciuul cloetrine
the adrnonition : " b}r zeal and knowledge pluck hore is that, ths ior"rncr tloes not, belier'o in epecu-
the bartred arrow trorn your ranklirrg wound " lating ,Juring rnorlilation, r';irile tire latter does.
(sn. 33a).
AItlrr-rrrgtrstlrnr; Gf tiro rloctrines that. are trrrly
In Buddhist Sauskrit literature, too, the rrbove rerprt:sentativc <-ri'pa,rtrcr-rlar schools, sit well as
usego of the term prevailed. This is clearly indicated olhers that, are cornnr(-)nto all scliools, may rvell
try tlre rscording r:f tl16 phrase dwidha...iatya b n t r a c c r l t - o t t r o i n t e l i e r - - r r i a al b i l i b v o f i n d i v i d u a l s
r'fib.'Zrrg-rnrr b}'un-brr,'; JIultut. 7:lI6i. T']rrrs, i . r l 'w l r o r n t l r c s r : * ' o n r i n s i l i r e t l , v e t n e i t h e i rt l r e e c h o o l s
tlrr (..ttr.t,Iuu.rytjly1 clescribos a ka\lCnatrr.jra as ono n.,rrtire indivirirrals har-e evcr lne,{le ciaims to origi-
rviro ' ;rlucks urrt ovil thorn.$ ' (saruibyr.nhtyitd,ro nelity. llat her hnvo tliey rnairrtainecl ihat it
duhia,Iyan.am: 4.it.23). It also holcls that' a, st&te wae tlre tea,r:hing or thtl Ftuddha ',hat they have
of r'ontinuotrs pltrcking orrt of tlrorns (i.e., evils; tlrroughout bsen expouncling. If it, wa,s poinl,ed
ctrt'tittl!!u.sctntabyryr,lwryutri t 4SL:13) ccnstitutes ttro out, tliat tho disccurses of the Buddha contained
activity trf a true rr&r1 1,ratpuru.1a).Tho term a different teaching, then ihey trxplainorl it as
'.i$rpLhutta,how'ovef, as rneariing arr instrrrment fur
ir. teaching rr€&rit only for the people of lorv rntolli-
c.xtr.'r,rttiorr has l.roen verv u1:tl1' Lrsoclin dest:ribinq gence ancl inforior endowments. Accordingly, ttre
t\o bodhicittu, t'tr tirought of enlistrtorunent 'irhicir is scho,rls that advocato tho ' Abrupt Doctrino
'
.sricl to be of tirr: rrature of trr instrument for
claim to be expounding tlro teaclring of Buddha.
l x t r s , ( ' t i n g t , h et h o r n o f t h e t a l : r en o l i c n s f ' l l e r s o n n l i t y
,ittr vnlntr.ttthh tita rn suthtiuuial11ttsttrtt1brnthettdtaya, Siddhnrtirn Gautama becamo tho Budclha, the
, . ) t , . .; 4
19 t 1i r . I 3 ) . Iinliglrtenerl ( )no, rrs tiro result of a profotrnd
T. R. spiritua.!. exporience, *tr abrrrpb knowletlge of
Iteal,ity, wlrich ho realisod under the famous
llorlhi 'l'ree ne.r.rr C]&.vir in northern India. This
knowledge, bt'ring inoiIai-rlo. eould never be put intcl
A B R U P T E O C T R I N E , ( t , t t t r h . : t t o ){ F H t a d o c t r i n o c ' f
rvord.o ; ard $ll the verbal teoching of the Buddha
] l , t l : l i .- ro' rr = r nb&y, w h i c l i i r l r n e a n t ' t l r o ! r r r , i . r i n g' r r i t h c u t
*'rrd rv*s simply an indic*tion or sug€Iestionof it,s nRture,
orcler. direetll' appealing to rtie'* own
. : r s r g l r t , l r v v i i t r r e o f r v l r i r - ' hi . ) r r ec a , n a f t a i r r p e r f e c t a, rnere dovice (uptiya\ for owakening men to real
' . ' : , r r l r t e r i t r r l r r rt ,l l r t ,ot n { n ' . 1 I l r o t h e f w o r d s ' . \ b r u p t insight. I'ho knowlecige itself lva,s,iruwe.vor, direcily
' anci rnystoriously pasiied on tn }iahlrkir(ynpa,
f . t ' , ; ' 1 r i 1 1 5t1e t r t : l r e :t.lrr e t r r l i n e e t o r e a c h g r r d d e n i l l . u -
: : , i r r n ti o r r , t i r r l t , i s , 1 , o i i t t . a , i n l l r r < l d h a h o o d i t n m e - tho lluri,ilr&'s chief disciple, arrrl thence through
l i : r t e l . v , r , , - i b h r . r ih r t:,l v i t r g t , { r I ) r , E Si } r r o r l g i i a p r o - a line of patriarehs tr: Ilotliiitlherrna, tlre tu'enty.
---r,i:!\'{: tflru:lring {}r t,ruirring lrrrrrrt,)ritlrrough eighth patrirr.rch of In<lia, rvho l:r<;rrght tlie doctrine
.: . ! i t l r t e r t t l r l e k . r l t l t * . to China.
T' tr: rlrr(:+.riri6 lrelongs f fi several. C,'!rine-.e and tsodhidhorrrra (47u- j3{), tlccorriing tc.rtlre Ciiinese
. :lrirrltFsr s{r}roels, }rrrt, t'lro earliost, forrnrrlation natriatchal sysrtlmr lva.s t,lre lirst pat riarch, Hrg
i- :,r,i rs l.rs5;..111 urr the philosoplty o1' tire Gan,,la,- i r r r m e d i a t e s u c c e s s o cr v a s H u i - k o ( { b ; - 5 9 3 ) . T h e
' . tittt. i{rri-krrtlrr (3lJ3 4ii3),' gxponent oL Lhc (}alr,- t,hirdpatriarch in this lino rvrs Tsi'ng'tSan(? -606)
: ; ., ili:t u\ itra, lrr clrr,ssitying the rniscell&,ncouc who was srrcceeticd by Tao-hsul i55() 6;I), the
:'-.ar-hrnqs of fJLreldLrsm frrs.cr.rlr()riorand rrug inferior, fourth patriarch. Tlre, filtir iratriarch Hung-j6n
!-r-i:il:'.1!l ihe tcinrhings of Lbts (]andqz:yltltu Sitttr.t' (6,13-?1tj)hatl trvo able pupiis. narnely Hui'n6ng
a.-; iiiE r'nlv srlPerior doctrino of llr.rdtllrisrrr. For, a n d S h e n - h s i u . T i r t t r e g u l a r s u e c e s s i o nf e l l o n H u i '
=,rr'iinE r r 6 n - g( 1 i 3 8 - 7 I 3 ) , t i r e rs i x t h p a t r i & r c h , t h e f o t r n d e r o f
"- t,o lrirrr. oirly this sutra explaina ihe

J. Trikakusu : Tl* Essentiil,Iaoj Bud.,lhiet Phillsophu (19{c), 3 J . l ' a k a k u s u : o L r .er t . p . l b 0 .

5r,! Eui-kuan (Ekrvan), the Koreau pupil of Chi-tsang,

':anle t() ,llrparr in 6:?5 A,.C.and taught the Sanron
:r:tre ai tirc rnr:nasteryGrvaugoli iu N:rr:I

s.P.c.9704{)
 ABRUPT DOCTRINE
thc southern school of Abrupt Enlightenmenr,,
which gave birth to all the Japaneso sects.
I{ui-n6ng's sehool is kno\r'n as , Nan-taung
(souttrern sehool) whilo Sh6n-hsiu's school is
called 'Pei.tsung' (norttrern school), for the fornrer
flouriehed in tha rcouth while the latter in tho r.rorth.
IIui-n6ng's sehool is also linow'n as Tun-chiso
(Abnrpt toaching) in contradistinction to Sh6n"
hsiu's Chien-chiao (Gradual teaehing), for tho former
uplreld the intuitive functioning of 1,rajitc|, whieh
occurs abmptly, that ie, immediatell', without
any ratiocination, while the latter tended to value
Iearning and practieal discipliner. lfhis brings
out the real distinction between the two schools,
for the differeneo between thern is not purely
geographical, but historieal and temporal.
The Abmpt Doctrine, " the Truth of the highest
ordor " of Mahdydna, ae statod in I{ui-n6ng's
Tan--Clr,ing, " is tarrght to people of great
in-telligence and suporior endowments. If people
of small intelligence and inferior endowments
happen to hear it, no faith would ever be awakoned
in their minds due to tho heavinoss of
hindrance eausod by falso views and to the doep-
rootedness of the passions ".4
" All beings chorish in thomselves eonfused
thoughts, they seek tho Buddha b,v rne&ns of
Cxternal exercises, and are unable to see jnto
their self-n&ture." 5
" The truly religious man ", in the words of
Lin-chi, " has nothing to do but go on with his
life as he finds it in the various circumstonces of
this worldly oxistenco. Ho rises quietly in the
morning, puts on his dross and goes out to his
work. When he wants to walk, he welks ; when he
wants to sit, he sits. He has no hankorine after
Buddhahood, not, tho remotost thought ol it ".6
for he knows, as a wise man of old has said, that
if he strivesl after Buddhahood by a,ny (.onscious
contriva,nces, his Buddha is indeed tlie source of
eternal transmigration .
Theroforo, " those beings who, I stoning to the
' Abrupt ' doctrino, do not take themselves to
external exorcises, but reflecting within themselves
raise this o,riginal nature all thJtime to tho proper
viewing [of the Truth'1, remain falways undefiled
by] the passions and the innumerable follies : and
at that momont they all havo an insight iinto
the lfruthl ".2
'When
" the mind penetrates through This
Instant ", as Daishu, one of the chief disciples of
Ilui-n6ng, s&ys, " what, is beforo and what is after
are manifested at once to this mind ; it is liko the
past Ruddhas at once facing the future Buddhas ;
the ten-thoussnd things (coneur) sirnultaneously.
Where all thilgs are known in ono thought, this
ie the spiritual field, for all-knowledge is attained
b€r€.t'8
All those things aro poseiblo only whon one's
mind is awakened to the Absolute Present-for
the past wos only r"eal whon it was the present
{ Trsl. D. T. Suzuki: Manual ol Zen Buddhism (1956),
Pp. 84-85.
5 lbid. p. 65.
6 Trsl. D. T. Suzuki: Eteous dn Zen 8udd,hicm,Il, p. 260.
i Manual of Zca Bu.d.d..hism, op, cit. pp. S5-86.'
8 T n l . D . T . S u z u k i zL i v i w b y Z e n . p . 6 7 .
l4() ABSOLUTE
rnomont and tho futuro will onlv be real when it
becomes it--not as a losicat conelusion. but as
satori whieh comes abruptll' when reasoning has
been abandoned a,s futile. and, psychologically,
when tho will-pow'or is brouqht to a finish.
I'n$frd aets intuitively, and rvhat ir Jrereeives
is porceived &t onee, v'ithoub anv :nedirltion or
deliberation or intornrpting proc()ss. ,. Therc
no distinction between I)hyinu and PrajflE":
8rr Airys Hui-nong, " I)hv&na is ttro body of Prajn6,
and Prajirir, is thel funetion of Dhyana. lVhen you
havo Prajir5, Dhyrlnrr, is in Prajfla" ; when yorr have
Dhf irna, Prajfla is in Dhyana,. " e
Abrupt I)octrine, as Hui-ndrrg interprets it, is
ostablished on l,h€ foundation of the unconscious
\ut-rvie,n), formlessness (wu-hs,ianq) being its
body' and n:t-abi<ling-anywhere Quu,-chu\ being
its root. (Ilere, to bo uneonscious me&r)s to bo
innocont of tlro working of a relotive rnind ; by
fornrk-.ssnessis ureant. rtot to get attaehed to form,
while admitting it : and bv not-abiding-anywhero
ie moant tlre origirra,l naturo of a living being.)
So ho s&vs, 'r Hc n'ho undorstanrls the teaehing of
the tirrct,nsejous has a rnost thorotrghgoing know-
Iedge ofall things He who understands the teaching
of the tinc:onscious sees into the spiritual realm
of all llud<ltrahr.od. IIe who urrdorstands the
' obrupt ' teaclrrng of the unconscioug
reaehes
tho stago of Burldhalrood ".ln
E. Hrcron Pnnr:rtA.
ABRUPTNESS is the exprossion of a disordorod
tempor in a mental upset (pakatibhaua-uijahanotlhenat
DItsA.258), occasioned by hato or ryralico (dosa), of
which it is almost I Bynonym. 'l'his abruptness
(Pali: asuropa,, according to PEII, probably 6
haplological contraction of asura-ripa) rofors,
according to the eommentary {)lwA. 258), to the
broken utterance of a man in rage, a.nd is s)mony-
mously deseribed also &s hostility, churlishnels
and disgust of heart (Dhs. ggalS and 1060). Tho
absence of abruptness is one of the charactorietiee
of patience (khanti : Dhs. $i341).
ABSENCE. Abst:nce-condition lnatth,i-paccayal is
one <rf. tlre -t*.enty..fbur -condit,ions (paccaya, q.v.l
on s'hich the arising of a mental stato depeids.
This particular condition is the cessation of the
immediately preceding thought. tr'or, a,s two
mental sta.tes cannot occur at the same time, the
cessation of the previous ono is & necessary
condition firr the arising of tho following etato of
consciousness. See NATTEI-PACCAYA:-
ABSOLUTE.* Meaning and nature. \\Thatever is
absoluto is fipe from any kind of reetriction. Henco
in philosophical terminology the Absolute stands
for t'hat whieh is complete in itself and which
exists without the supp-ort, of anv condition. This
9 Essayt in Zen Bu.ddhiam, op. cit. III, p. 33.
r0 ibid. p. 36.
. Iq. vlcw of the importatrce of the subject, contributions
rvere invitcd from more than one scholar. Their contributione
are being prcsented more or less as received. .rvithout mueh
attempt at editing, so that each writer could develop his
t.heme witl)orrt undue restriction.-G. ?. lt{.
 ABSOLUTE t4t
indicatee st onoe the dual aspect of the Absolute :
tho positive ospect of internal coheronco and eolf-
suffieiency, *nd the negative aspoct of the absence
of relationehip and dependonce. It ie interresting
to note in connection with the followins obser.
vatione thot the word aboolute has itself ety'mols-
gic*lly & negative meaning of detachment,
henco, tranecendonco and exclusivenees, while its
poeitivo aspect would bo of inelusiveness and self-
aufficiency which, hou'ever, am notions dorived
from the original concept,. A negative qualification
would eoem to imply a positive ground, but, as
the Absolute doee not roquire a, raiaon d"6tre
the negativo aspect of being without qualification
is a.Iways more sa,tisfactory frorn the purely philo-
eophical viewpoint. Pure philoeophy, howover,
with its n&tural, abstract view of things has no
appeal to human omotions on which most relation-
ships are built. tr'or the satisfa,ction of such emotions,
thereforo, the Absolute is viewed positivoly, which
::ecessitotes its being seon in relationship-the very
opposito and denial of tho Absoluto.
Its true nature is the absence of relationship and
of any supplementary factors. This can bo under-
atood (or misunderstood) i:e two ways. Either the
Absoluto is all-inclusivo, in which caso no relation-
ship is possible becauso thero ig no oxistonco out-
side tho Absolute, or the Absolut'e is entirely self.
su-mcient and doee noi; require &ny supploment in
rts existence. I'he all.inclusivo absolute leads
direct to pantheism : all is God and God is all ;
Dature and God are idontical ; reality is ono and
divine. This again shows a dual aspect and approech.
If the foundation is a roligious bo[ef, tho thought
looves from God to all, God becomos the only
reality end tho cosmos becomes an ilh,rsion. This
view is perhaps the oldest religious view known to
us ; it is the viow of the Vedas a{l oxpressed in
many soyings of tha Upanipads such as " Thou a,rt
ihat " (Tot Aaamasd)which we may term immanent
panthoism, whore ths absoluto transforrns itself
rnto the rrniverse which is an &ppe&rance, God's
" play " without meaning or purposo. Thus tho
rndividual d.tman is the delusive form which
hides the all-pervading paramdtman. God does
not etist in, tho univorso, but God is the universo.
God is absoluto, in the truest senso : God is not
rmmanont in the world, but the world is immanent
rn God ; there ie none but him ; he is ono, without
a second. It is the unqrralified, unrelated, uncon-
ditioned Absolute : the unconceived and incon-
ceivable, apart from which all olse is but e wrong
concept.
This is indeed tha orrlv consistont form in which
rhe term can be useci. alihough eornmon usage has
less rigorouslv eruployod other ways.
In Veddnta terminology it is tho Brahman, the
ail-pervading Reality apart from which all is illu-
sion or I'[iy6, or a.ppeer{r,ncoof tho Real. Onlv when
:iie veil of illusion is lifted, the Absolu+"e shows
::self in its true nature and all distinction between
s:bject and object disappears.
'fhis
doctrine of Voddnta philosophy in so far
as it doest not admit anv form of dualisrn is called
td,.'aita. From this non-hualistic stanclpoint, which
ABSOLUTE
is still nesative, to a monistic positivism is but a
short distance, although the two appear &s
opposites. And from monisru to theism (bo ;t
pantheism or monotheism) it is again but a few
strides of development.
Buddhism, however, has withstood the imDulso
towsrds the positive, and has proserved its un.
conditioned and negative stanclpoint.
The historical basis of Buddhism c&n be found in
tho discovery by princo Siddhatthe of human
suffering, old age and death, for this discovory set
hirn on the path of thought. And although he
employed originally the wrong method of self-
inflicted mortifieation, the eolution of the problem
of sorrow remainod tho goal of his seareh, till ho
attained supreme enlightenmont in tho roalisation
of the c&use of woe arid conflict. Thon he formulated
his Four Noble Trrrths, and tho fact of suffering
(dukkha-sacca) has remained ever since the corner.
etono in the fundamental structuro of hie toaehing.
Onerthing onlv do I teach I
Woe, and how its end to reach !
du kk hafi,ceua pa,fi,fid,pemi,
dukkhassctca nirod,hcm (1I.\ xrii, p. 140).
There is no philosopiric speculation in thoso essen-
tials, but the religious world which his teaching
w&s to enccunter was thriving on spoculation,
debates, theoroms end views of hair-splitting
subtletios, and losing sight of the actual prroblom-
of hunan life. It is obvious that for him, 1o whorn
the solution of the inner c,rnflict in men was tho
chief concern, all conflicting theories ebout tho
creation of tho world and the na,ture of its creator
wero Bs so many escapist theories, merely adding
to the prevailing confusion. Absoluts non-being as
well as absolute being, tho eternity and perfoction
of reality, - were so inefficient in solving the
problems of hurrran suffering ancl conflict, that the
concept of a first c&use of both good and evil was
completely discardod in Buddhism. Conflict, frus-
tration, opposition, sorrow, suffering, woe, cannot
&ppear as a matter of choico or crea,tion on the part
of any entity. be it called Brahm6, God, or Ab-
soiute. For there can be no co-existenco betw66n
the absolute and the relativo, tho eternal being
and the continuous process of conflict of opposites.
Thus, having taken his standpoint on the facte
of life rather than on the speculationg of the trans-
cenclontal, the very coneopt of an ebsolrrts God.
creator was rojectod by the Buddha frorn the
beginning.r
Various schools in Buddhisrn have gono to
different lenqths in their exposrtion
'the of the Absoluto
till evon a phil.,sophv of Void (Sunya-uad,al
wa^s tleveloped. However. it has been constantly
msint,ainod^ b-v ali schools that this should noi
lead to anniiriletionism.
Only that which is. can ceaso to be, and theroby
be annihilated. Rut, in a process of chango, where
there is no be,ing (entibv), but only becoming,
the eessation of the process of beeomine is not an
annihilation. \Vhere fhere is no being, tiio question
of non-being does not arieo. Existenco is a procese
L Brohmaii.la Su,flndt, D.l, L.
 ABSOLUTE 142
af krecoming (blwual and non-exietence woulci,
ttrerefore, m6r€ly be the cessation of t'he proces-c
of becorning (bhattan.irodhal which is the most
{.,oRcise and preeise definition sf Nibbd'na. But
annihiletioniem (ucche'Jad^i17'hi,\is emphaticallv
donied und eondemnsd hy tho Buddlra' as this
would preeuppoee t,he existenee of an entity to be
annihilatod.
The term absolute can perhaps best be understood
frorn the use of eontrasting terms. such as relative,
eomparative, conditioned. The contrast between
relative and absolute is that between what expresses
a relationship and what does not. Thrrs $'hen a
function indicates some definite relationship in
whieh the object etands to somo other object,
the tenn rnust be described a-q relative' The term
Creator, therefore, is a relative term as a relation'
ship is indicated with creation. Consequontly
a ierm which indicates no relstionship is called
abeolut€.
This roises an immediate objection as to whother
gny term can be called absr:Iute, for first of all'
the terming or determination of an object (be it
material or ideal, factua.l or conceptual) \souid in
iteeif alresdv constitute s relationship hetween the
termed " object " &nd tho determining " subject".
If the object is absolute. the fact of its being termed
'Iherofore,
would make it subjective and relativo.
from a rolativo viowpoint the Abgolute is un-
knowablo, which is the conclusion s,rrivod 8t
by Kant, for whatever is known and as Eoon &€l
it beeomes known, also becomes rolative.
It is at this interesting stage that the Buddhiet
do;trinoof becoming (bhaual roveals its importance.
All existonce is in e process of becoming (blva'ua\
which includos, of course, the process of unbecoming
or ceaeing (.a-bhuaa\. As t'his process is not eelf-
sufficient it, is dependent in its arising and ceesa-
tion on othor factors which are equally subject
to the Beme proeees. This proeess of dependent
simultaneous originatron {paticca-sarn-uppd'rlal
ineludes the conditions &s well a,s the effects. It is
onlv when the effects cea.so to t'ecome further
that this process of treeoming co&ses.
"otr-ditiott""
Whatever is ruled bi' this process is therefore
conditioned {sanlchata\ and the eesgation thoreof
would be the unconditioned (asahkhata) or the
Absolute. And that is Nibbena.
Thore is not, artd thore eanno', be, any knowlodget
of tkris Absoiute, for knowlcdge is of particulars
anci hence relative. Comprehension, horvever. is
of bssontials and nc'ed not relate to particuiars.
and henee is absolute.
Thus the knot'ledge of conflict (d',r/t/chc) leads
to Borrow, suffeting ancl craving to bo freo thore-
from. But the coml'rrehengion c,f t.ho naturo of
eonfiict is the perfeet ttnderstanding or compre-
hensivo insight into tlro nature of ths eauee of
conflict, which is the fietitiorrs opposition of solf
anci other.than self. Once the unreality of this
opposition is comprehended. the cause of eonflict
ceases to be. ancl tr,ll conflict has come to an end.
\ot only this or that particular conflict but ail
conflict, becauso the esseniial nature of corrflict,
q'hich is opposition, has been absolutell' dissolveri.
And thus. comprohension is absoluto.
ABSOLUTE
. This eomprehension is nct a thortght procosg
tn the sense of mental action. for mental act,ion
binds, whereas comprehension is full awarenees
and sets free. This liberating full ewareness is the
absolute comprehension of the ultimato realitv.
But when this uitirnato realitv-subjective
is eonceived as-a
positive entity it becomes a relation.
depondent on montal eonditions within tho process
of beeoming in dopendent origination.
Hegol's logieal wholeness, Ilamilton's metaphy-
sical completeness, Bosanquet's a.esthetic complete-
ness. Royce's moral perfection, are but new torms
describirrs Plat,o'e subetance and the Arigtotelian-
Thomistic view of the soul as the vital principle
or essence, ae the forrnal cause of action. They all
eomo round to the reality of the ego.contro, be it
the individual or the eosmos. be it. the incomplote
aubstnneo which needs phenomena for tho pulpoBo
of expression, or th6 tot&l human nature, composittl
of matter informed bv the soul.
All these are the outcomo of the various positive
aspects of the Absolute which wore all carefully
avoided by tlre Buddhs, who only speaks of the
unborn (ajuta), the rrnproduced (abhfi.tal, the
uncroated iakata), the unconditioned (oaahkhata),
-
t he unrelat ed (ap pac catTo), the n on traneio nt (a.cc uta),
tire unalfirrr,ed (animitto), thecossation of bocoming
(bhaaa-nirodha\, tho cessation of delueion (nir-
r:d,r.ta\.Yet,, the lrositive aspeet cannot be ontirely
excludod, BS the nogat,ivo to a certain extont
includes the positive. 'Ihus Nibbdna, being the
stilling of all conflict (rhtkkha-nirod,ha,), is also
dsecribed a^s the highest tiiss: (paramam cukhar.n).
But, this notion of bliss ciefinitely excludes all
blissfrrl l-eeling \.sukhnued.and) and experience,
which would make it relstive.
Without relation, wit,hout opposition, the
Absolute must moan the whole. And that ie, in
fact, the Buddha'e position, since all conoeptual
oppcrsition to this Absoluto (asahkltata) ie declared
a delusive compositio n (sair,lchd,r
o). This dolusivonees
of all compounds or conditioned things does not
affect their nabure, in so far as theyhave no nature
of their own, having merely a conditioned oxistonce.
Thus, it may be said that this conditioned exis-
tonce whieh is actuality, i.e., nature in action and
reaction. is delusion as long as its conditioned
existenco is not comprehended. In the compre.
heneion of this actuality is Reality, which is deli-
verance from delueion; Nir.r'64a, the Absolute.
This comprehension of Reaiity appeers to bring
the Absolute within the range of experiencs as Been
from certain utierances, in the Theragd,thd, and,
?herigd.thd, of thoso who are said to have attained
Nibbirno a^s erahants. This conclusion would
eert,ainly be justified. The oxpressions of the
experience of reiief and freedom &re found olmoet
evervrryhere :
" Gone are the chains, the ba,rriers
alll;ehind" .. ..Anandar
'Ihe
" hear'-r ioad laid down . Sarikicea
" Cui are the eords " . . Nandaka
" Fear cometh n€ver more " ..Bhalliya
2 For references, see under their namer.
 ABSOLUTE
" No bond is there for those who
rmdergtand" .. ..Sivaka
..Rakkhito
" Gone out sll fire rpithin "
" Ae flBms in wntnr " . . Ki,tiyana
" Il,egeued from evory bond arrd
EEt Et liberty " ,.Senake
'! The net of eraving wholly torn
a,ltr&Jl"
. -Dhammike
a. What *nd ttwt. I em' is snapt,
in t*ein " ..Migaj6la
" Crocced ic ths flood " . -AflfiAKon{af,fia
The ca,reful avoidance of anv self-r+ference in
theae statements of exporieneo, however, is roveal-
ing. It ie not e self or soul which has oscaped
prieon, but the prison bars have gono. In othsr
words, the fettering delusion of an individual self
hea disappeared " Bs flame in water ". In tho
awelcening fipm a nightma,rc it is not tho waking
state which ie important but ths cassrltion of the
drsam. To seo thingB es th{ry erc (uarhi,-bhfr,to-fifipa-
daatanal ie this felling swav of delueion, tho ceesa-
tion of eoeing permeneney and an obiding ontity in
that which is but change end appearanee. Tlho relief
experienced, when escape from evorlaating and
unchanging boredom is reelised, eannot be relatod
r-o a,nything pa,rticular, cannot, even b€ truly
oxpreasod : it, ie absolute, it cannot be culrivated,
it cannot be ma.de to grow, it, cannot cease.
It ig not dsath, nor annihilation, but life in the
purest _arrd highest E€nEo, rrnaffectod by attach-
lnent, (Iobho) or by oppoeition (d,owl or 6y lack of
comprohenrion (molw).It ia absolute reality in which
thingu a,re what thoy are, whether they bi material
or montal phonomena in ths eonstani flow of life,
in which thors is noithor birth, nor death.
Ttree is no denial of the aum tot*l of experience,
commonly known es Sar.nn6ra,, for alth6ugh BII
experiencee (aeneatione. perceptiorre, ideations)
arc conditionel g.nd vrithout independent sxistenco,
lhgy arc c*rtainly not purely irnaginary, Know.
ledge,- however, Betherocl through-experiorrce,
rretr-ral a,nd -r-€aatiorleryr i.e., it reflects tho indivi-
du*l'e rreaetion {pa,rilnppaj. E Bur the object of
this reection cioee nnt poeeess abeolute independerrco
either, for its real nature, apart frsm itg aetivity
on ferlct.ionary E€nse ()rgbrrB, is a proceaa of depen-
rlent originstion and cocs&lion in its own rnat-erial
cphcre. From thc point of view sf tho sonee ephore,
however, aa iQng a.g there is no eontact, thOre rs
no intordopendgnee cither. 'fhiE absence of actuality
in recpaet of the e€rrgescongtitutee a kind of reality,
or funetisning of its own, which, however, is nevor
entirely iadependcnt or ebeolute. This conclition*l
reelity (Ttorata,ntra,) forms the lrasis of all relative
knowledgo, and in thia reletivit,y it beeomes actua-
lity, eolonred by the figmenr of irnaginotion (,parikal-
pita-Iakga4a), The usual comparieon ia the orre of
the eneke e,nd tha rope. When []re latter is mistakerr
lbr e aua.ke, tho Bu-rrrrrisois entirely fietitious,
although the I'wo may have somo oxtonral resem-
3 DLEA.3Q8,
.1 4.-t, lii, rutta 07, p. 197 p*;ikappe ,u sar]ltfii, gug7oln
*txhrho
'o hoti.
Ltitik.67, 15: Mhvywt, 166?-5_
143 ABSOIUTE
blance. It is not abiding by an essumption{ which
makea I porson incompetent lo discuss matters. But
when a perrnn reelisee his mistake and eees the
aclual rope, divested of imaginery eolouring, tho
object contributes to his relative knowledge by
revoaling rte particular process of momentary
exiet€nce. It ie eoncrete, factual, but, of courgo,
not independent, a,nd hence not abEolute. Ihe ropo
ie Be€n aa & rope, as it actually contacts the eonso
orga.ns; but this knowlodge remains relative and,
therefore, revoals only tho relative neturre (para-
tantra-saabhi,aa\. T.he insight into absolute n&ture
(pari,ni,6panna-wabltfruasy with its completoly
porfoct€d charoeteristic as it is in iteelf, tithout
dopendenco or relation, is the accomplishment
(nipplnnna,) of Nibb6na. ft is this last porfoction
which haa been freitruently misunderstood. The
Andhakas held that cousality was thus absolute
(parinipplwnnol or predeterminod in rospect of
each torm in tho chain of dopendont origination
(paticcu-sum,upp'ddal but this was rnfuted by the
Thsrsvedins.a ?he Uttard-pathekas ancl the Ilotu-
v6dine held that overything was relativa (apwinip-
ph,annal,_ except lll (d,ukklw), for which thesie they
quoted tho vers€e of the thikkhu4ri Vajir6 :
" Nought beside ill it is thet doth beconce,
nought else but ill it ie doth pass &w&y." ?
Bui they too wers refuted by the Theravidins.
And thua the torm which was us€d for eocom-
p Lished, perfocted, dotetmined, absol uta (ni p phannal
acquired the further moa,ning of detormined as
conditioned, which is tho very opposito of the
(*sahlchata'1, absoluto Nibbana.
unconditioned
A4*'itting th€ fact that a,ny " concopt " of tho
Absolute is intrineically a rnieconception, and that
thoreforo the Abgoluto cennot bo dofined, docer-
mined or even deecribed in any poeitive terms--
which loavee us with no other alternativee than
nogationa such a,e the absense of delueion, tho
abeenco of conflict-yet thie very nogation of ill
ie eo real, eo absolutely real, that a positive tranai-
tion from relative consoiouenoae to pure insicht,
into the real neture of things (yathi-bh'ilta,-fuiiin-
ie daaaanol ie lho cioeoet " approach " to s ., concept "
of " roa,lit'y ".t
From this it will bo evident that the Absoluto
is reel but' not actuol, that Nibbdna, althorrgh a
negation of Blt valuea, yet is not a,rrnihilalion.
Thus the Buddha ga,id.: " Ther: are some . , .l
who misrepresent mtl falsoly eeVing :
The resluse Gotama is a nihili,et, ho lays dovm tie
outting off. tho dostruction, the annihilation of the
exist€nt. But this is just whar I 8m not, this irB
jus_t what I do not sey Formerly as
well as now I teach the fact of eorrow end the
anaihilatioa of gorrow " (Alagd,Jupomo SuHa :
M. r,22).
'fhe
Absolute then, being unconditioned and
u-nreloted, cannot be a sta.nciard of goodnees, of
beautl', of truth. And yet, we mey eay that whon,
ever I thing, a mental gtgt€, an action, or I Frocega
acle, i,e., expre€s€s rtself, according to ite iratruc,
6 .Kou. xi, 6.
7 \s.I, p. 135.
I Al! these Dourut are placed witND quotstion marke to
-
indieatc our difrculty in trying !o erpre$ the inexpre*ible.
 ABSOLUTE
such &n action wouirl be goorl and true. llere rto
lLrdgcrn'nt cnn be lrosscti on rvhetltcr such an oct is
L p.rfect e*pressioir of suclt nd.tut'('. lbr tlrtt would
tre a sLrhjt'ctive jrrdgerlrerr! trld ltenco of no value'
ft is the nalurti of fire to lrtrrn. s,nd such action
would be a good and truo acbion, witlrout implying
o,ny rnaral value thereLo. Similarlv speaking, the
truth cannot bg wrong, althorrglr of eourge an
individual's idea of acLuol truth m&]' be blscd
on rr migsoncePtion,
It, should bo clearl5' q4116'13f'eorl
not ond canrrct be &nv leiatiotr l>etween the
Absolute and }lornlity' llorality postulabos rnorerl
t:olue.gand therefore itrdicates relationship. Good
and evil ero relabivo concepts, a;td bollr should
be transcended in the realisatiolr of tlrn Absolrtte'
" Not only evil but even goorl shotrkl l-reiet't behirrrl
in order to cross tlre llood ". srlitl tlre lJurldho
l d , h o m m d ,4 t i r o p u h i l a b b u p a q e r a a d h i t n t t r u : M . I ,
2), AlaguddttTtntna $rrlla). lloreove:, tlto concept
of good has no irnrnerlia,tuconrlcr,irlion of morality,
snd whoreas a good rnitlt n)itv inclicabo a nrorallv
well-behaved getrtiemiln, iI g()o(.1rnetrl indrcates far
'lilrus gt-rotitressmearls the per'
differ<.nt valttes.
fection in rolation to eorne pa,rticular nat,ure, pnd
hence absoluto goodncss is meaningless. Goodnese
c8nnoL be absolute, and the Absoiute canaot be
sood. The Absolute is without attributos, which
iro always limiting and conditioning.
In this gense it could bo srrid also that thero is
no roletionship betweon the Absolute an<i trut.h.
If the Absoluto is without ottributes, it cannot
be true oither, wirich seoms rathor paradcxical-
Yet, it will tre obviou.s that if trubh is thorrght of
Bg a corrospotrdenco betweein I " view " and u
" f&ct ", it cannot tre absoluto, as tho Absolute ig
unconditioned by and indeperrdent of tho relation-
ehip of correspolldence. Thero &ro no " views "
in the Absoiute, and the oxpression " obsolule truth "
has no more meaning thau " &bsolute good'
.nogg"
Views are factcrs of the mental proaess and thoy
ariso end ee&so, depondent on a multitudo of
conditions of whieh environment and education
ero two of the rnore prominent onog. They plav
tbeir part in tho process of thinking and thereby
contributo to the nattue of the rnind. fn any soarch
for truttr by speculativet rneans a cliscussion on the
natrire of mind is usuaily inr-olvetl, an rrnalysis of
bhe process of disctrrsivc. thouglrt,, of tire eltaracter
of what isuniversal, of'thorrglrt in uclivrt-v-.r-'ontrast'
ing tho process of percept,ion and c'onr:eption with
feeling or sensation.
This is indeed & notrow view lvhich assumes
thct thougirt is activiiy of the rnind, thought berng
the actuality and mind the realitl'. If there be any
trutir at, all,-we must begin with tlte mind in action
wirhout idealising trboub tho mind when intrctive.
The actual is tho thinliing mind, it is the beginniog
of all investigation, and it is also tho uitimato
be;'ond q'iiich thouglrt cannot go. This does not
m".tr rhat mind iras no eapacity t,o reach final
trutir, or to penetrate beyond appearance, for tbo
-thrrking.is not limited to relational or dis'
menlal proeels
cursive And thus, creativo art in its
endeavour to express that which is sensed by
144 ABSOLUTE
intuitiorr is as much a strivutg for the ult,iruate com.
prehcnsion of the absolute as a disr:ursive procoss
of ratiocination reaching for truth, ond again
as the absorption in contemplabion for the attain.
mont of good. That which is capable of raising e
problem should also bo capablo of solving it, for
the :omprehonsion of limitations contains the
possibility of transconding them, although perhaps
in a different sphoro.
If in the thought procoss it is understood thet
thtl distinction between the self-subject and the
tlrat thcro is
objeet is rnado bv itself and that it frllls, thcrofbre,
within tho tltou{lrt process, the metap}rysical sup-
position of tiro rea.lit5' of univorsals rcmains an
unproved hypothcsis, a.nclthe thoucht procoss will
see in t'his difforentiation but a plrrr,sein the procoBs
of evolution through receptitre sensotion (uedandl,
perceptive assimilation
\sait,itul a,nd conceptivo
diffc'rt ntiation (srttiA:hdrd) leir,tiing to conscious
awareness quiititutta). lhis undcrstorrding is not
e process of reasoning. Pvo&soning rvould lead to
the accoptance of a self-subject ir.s the ultimato
reality in wirich all objects &rer contairrod ; the
rnirrd will then be tho suirstarrcoor sortl, tho " absolute
soul " (,parumrihna.). Ihis epistermological or
metaphvsical soiipsisrn obviously leads to mora,l
or pra,ctical solipsism : from self-regard to solf-
love, self-satisfaction and self-conceit.
On the other hand, tho undorstandins of tbe
thougirt process. which obviously cainot be
achieverl tlrrouglr a process of discursive thinking
tirat would oniv contrii.ruto nerv rnaterial to thcr
process rcithorrt analysing the actuol procoss-
the understanding of tiris proctlss earr bo achieved
bv mindfulness. &war€rness, a,lert watchfulnebs
of the proc€)ss itself. This method of rnindfulnoss
\satipatthrina) does not c:ontribute to the process,
buf slows the process dou'n bv rcflection, whereby
tirt, conLributinq far-tors u,re laicl ba,re, actua.lity
c c a s e s t o a c t a r r d r c a i i t v r t - r v c a l si t s e i i . T h r s r e a l i t y
I
cannot, br: cornmurricuted ils ib dor,'s noi belong to
tho " scif ". Actr,rrr,litvis tire ciornain of the " self ",
of delusiorr. Ib tiividt.s, it isolates. it creates
opposition and confiict. and hcnce v'hero actuality
is slowed d rwn, is undorstood n,nd finally ceasos,
there will be the cessation of conflict (duk|'ho-
nirodha) v'hich is tlio re&l aud tho a,bsolute cessa-
tion of dolusion (nir-.^d.ne).
J-
H. G. A. v.r.x Zavsr.
A B S O L U T E . D e v e l o p m e n t o f t h e c o n c e p t .I . P r e i a c e .
I. Deftn'itions.' " ,\bsoirrte " rs opposed to
" relative ", and nle&na ,'not restricted by
any " and " not reiying or dopendent on
othors (nir,tpeksa, rtir-apel:klta, a-p&ra-paccayo) ".
F rom that, " the a,bsolute " is defined as the
eternul arrd iniinite itcinc ttrat stands above
all restriction.;, such as tirrlo and space, the self-
ideniical and self-causal bering, tho porfect and
universai one, and so orl. The pcincrpie recognising
the absolute is called " absoluLisrn ", and the
principle denying it is called ,'relaiivism ".
2. The relotion between tlrc obsolute and thq
relatiue.' -!'rom the outset, one problem has to
be faced: the absolute" if opposed to tho relative,
would not bo the real absoluto or the absolute
 AESOLUTE 145 ABSOLUTE

abeolule, bub the relativo absolute, Accorduigiy, Sankara (about 700- 750 A.C.), one of the Vedanto
the various rlefinit,ions given a,bove, lbr instance, philosophers. tried ro solve that quesrion bv
thot of the infinite beirrg as opgrr-rsecito finite beings, considering brahman as the sole real- entity anl
or the ono se opposed to tiro many, will not fully the phenornenal rrorll as an iilusiorr (maydl which
r€,preseRt the strsolute. -[l'or tlrat reason, in deter- resuiterl from oyr ignorance (auidyai placrng
mrning tlte absolute, negative words &re often restriction (upadhil on brabmen in vanous ws,vs.
used. Morcover, it is sornetimes eaid that defining Ilis doctrine was called lfil'a-r-adtr,, or \.ir.arta-r,eita
the absolute by rneans of words (tho doctrine asserting the phenomenal world to
and concopts is
be a mere illusion). (about TO0-g00 A.C.),
impossible, becauso ib ig abor.e and beyond these. - Bhaskara
objecting to tlio doctrins of m<iyd, rnsisted that
On tho otlcr hanqi. there e,re those who maintain brahman w-as
,to phenomena as gold w&s to goiden
thot the ai:solute ie riqt opposod to, but irr close oar-rirrgs, both of thern {)<:rrr9 really existent.
toueh wilh t,hc rolative. fbr the forruor transcends Rimanuja (1016-l(,91 A.C.) insiered- that as
also opposition tu the laLLer. brahman, the absolrrte, had many rolativs attri-
butos in , itself, variouil phenoruonu emanated.
As to the concrete rela,tions botween the absolute
from it. Sarikara wag cenirrred that he wag g
and the relative, it is said thab the former is the
tsud-d_hist in disguise (praccharura buutldha), becauetr
crea,tor of t,he lat,ter. or is the source fronr rvhich
hia had been influonceri by MohAyana
the ls.tter omanu,teg, or elso lhe esaence which -l-Iaya-virlt
Buddhism, IJ,rt hs did not chango his attitude of
Iies in the lattor. But, each of thr,se relations premising tho ab-solute one arrd-of starting from
comprise$ mftny complicated problems. Ilesides, it it ancl so wo should say thore is o radical difierenco
ie also a eubject lbr tlebate whether tire absoluto between the Buddhist stanclpoint and his.
rs of persona,lity, or of principle.
3-. 'J.'lte growth o.f
_ _relatiuisrn. ; Tho philosophy ' of
II. The growth of the idea of tho absolute in brahrnlln dLrnerrr, the absolrrto, cl-evelopetl as
ttte history of Indian thought. l. llrahnta,n and, etaterl above. On tire otlrer liirnci, sch<lr-.ls,jpposing
^""st
Atmqn a e t h e o . b s o l u t ep r i n e i p l e ; l n t , l r o a g e o f ' r l r r . erreh absoiutisrn existed in ccntrr:s rrr t.he oT
Rg-veda, gods were rnt.erchu.nqt:ilble on(r with Indirr. alrout the. (ith cenrrrrr' ll.Ci. .I'iie schools of
anotirer, s,nd t,lio relat,iorr Lretu-e.on goris antl lrr,rrrril,n thl six heterr.rclox teache'rs are p&rticularly laruous.
b-crinHswas reciproc*r,1. Brrt rrt rire end of thal age, Sairjaya Beiattiriputt&, one of thern, gave no clear
tlre ono god above gods (,det:esu tulhidet,a ekuh) snswer- to metal-rhysical I,roblems, arrd performed
(IlgV. x, 121.8) was singled orrr, and the one. the a kurd of " suspension of judgerner-ti ". 'I.he
-\yas
origin of the rrniverso, suggeste<l oven to lre ,ruyd.kfto (l'ali : a,ayakata) montioned in
tho absolrrte, standing above tho rolation betweon Buddhisrn is thought to havt-r bee'n influenced bv
being and non-being (J?gI'. x, l2g.l). S_airja.ya's viowg. Anotlrer of tho srx toaclrerj,
fn the Nigantha Nataputta, the forrnder of Jainism,
_aSe of the Brahnr*nasr l.)rajapat,i the
basecl his teaching on a, kind of relativisnr (anekdnta-
cre&t,or rulecl over tlro rvorlrt. I'he conbc,liliorr of
voda) or the " l\{a,"-be-tirer:ry " (.cuidudd&). He
tirie god was not lrase<.I <.rn follilore beliefs lrut
insisbed that one shrirrlci recognise oll, as limited.
Lrrougirt about by rr,bstract, tirinking, ancl so tlte
" from some poiut, of viow (.,,,,1,rr!) ", ati.d not givo
morr: abstract and t,lroorot,ical tire t.rorrghts becarne,
an absolute and ono-sided conclusion.
thr.r more his personrrlitv faded, tiil he ir.as rt plu.ced
l-n' tho t'undament&l principlo of brahrnr.r.rr arid III. The idea ol the absoluts tn Buddhism. l. ,I'he
stundpoittt o! ihe Buddhu. 'l'lto
iitrnlln. lltirltllia doniocl *
creator,.tlrtl not prr.nrise tire absojrrtei. uncl abstaineri
In t,lro age, of trho {-lparrisat.ls, hri.hmnn bcc&rne grt'rng
trom arrsrr.rr tti tnr'tirplr;'sicirl probloms
[ii€ liigirest univorsal princil:le, ar,.d i.t rnu,n tho .
(az:r1uLttt.t. auildkrtt:). Ho Lrierl to finrl a solutiorr bv
Fssenli&l prine iple contrcllling vtrrioug factors of
liurnan beinge: t,hen the Lrr.u *."t.u ti rtrrght to bo {aoirrg lbrth into tlio a.ctueri *'orlcl :urd b.v observrng
it, ns it is (uatlnbhitant, ryutlul.tatlul\, anci r--ilrne t6
tlbsolutelv ictentieal. In adtlrtron, rno,nv sncleavorrrg tho concirrsiutr t lrrrL or.tin.tlring ls irnpormancnt
Fere rrr&de in ortler to romovo tlto qonception of (a,ntcca, anit.rla), dovoid of t'gtt (anattd. antittnanl,
reletivity frora thc ebnoluLe, brairman-irt,lnan. ornpty (su,r1,fi,a,iftnyu), of nrrrt,tral r.cl:rtrvrfr- lporcrs-
Ono of thern wos to express it in contradicborv paru-up<,ksa. anyonr/a-sripel,str.). a.rrrl of tie;,enicntlr.
worde gs follows : " It rroveg arrd ,-ioes not rnove. co-ordirrir,ted origirration (pctticcct-."u,,,rrppi,la. pr;-
lt is l's,r anr:l ne€,r. It is rn oli and orrt oi' all " (I.do titrlasunrttl,pada). In this thouglrt, tirero is lto
L:p. 5)-eftor all, it rs rrnl!nolvol)lc nnel indegcribable, roorn for premising the <-,tt.., al.rsolrrte ancl
rrrrf Lhere is noti'ring for it but to s*y ..^\o, no ossential, b,r' u'ltich all aro crcated, or lrom s.irich
rttrli, ttelil " (Erlndd,rotz.yul;a, (i
1,. l[.I, f1,26,&c.). aU ernanatc, a,nd tc-rrrliicl all revert.
X. 7'he idea, of the ahsolute in Verllinta Tthilosophy : Thoso outside tho .sphere of lluddhism made a
f.ater, t,he irler:. ol brnhrnnn-iitman became charge against the Buddha ther ire rr-as a nihilist
inor€ Jrrofounrl t,hrorrgh tire V(rrlant& gchool erf (nd.sti,ka). Ihe th.ouclrt oi'' nothinp in ]irrn, howevor.
I,i,ilocul:hy, One problem, howover, renrained, is that sornt:thirrg rvhich does nor stop at nihilisru
rvitrt-rh o,riscs wlteuever. prr:rrrisirrg t hri absoluto but penet,r.rtes throuqlr lt arrri, in consetquence,
.]ne wo rr-:gafrl tire $'orl<l rr,s crerrtr.cl bf ib, or a,g graspE the a,bsolure rr'orld r nibb,-irto, niruana) as
ern*naLrnl ti'om it tlia,f, is, rvlr1. rlo various trarrscondonco rtl tlre reiirr rr.e relatiorr between
being and non-treing, ests,Llisliing t.he absoluto
|irerrurncna,. rhe matcrill rvorlcl anci the irnperfect
riumrln urr:e filk:rl r,vith srrilbritr;gs, grOw out, of tho trrrth (dlrtrrnmo, tiiLar )il.t ),
absoiuto eine that ie the rt'rnl ent,it,y (*af), the pure l'lris " dharrna " had been alreadv est,ablished
s p r r r t ( c tt ) , a n d t l i e i d e a l j o y ( f u t a n r i a ) ! in ancient timee, but not till the Buddha's &ppearance
 ABSOTIITE 146 ABSOTUTE
did it teke the plaee of brahman-dtman. Dh&rma or the abeolute emptiness standing above the
rn Euddhiern is not the abgolute prineiple, aloof ono-eided and simplo omptiness, and it is identiesl
from this world, but the tnrth belonging to thie with the oxeellent boing whietr ia the being of
world laandn#h,ika : D.1I,93), and eeen in polic*o^ n-on-beinpr_or the absoluto being stending above
rarnupTfida iteclf {J}1. I, 190}. It is of intercet the one.eided and eimple being. N6g6rjune called
th*t such a eheraeter aB th&t of dharma wes celled such a coleept ,. the Middle Wey " (nndhyamd
" suchnsss " {tathatEl later on, pratipad,, ibid. 24. l8), which \re may define ae
2. Emptinem (iilnyatdJ and the absoluta,; After the ebeoluto absolute.
th6 Budrlha's parinibb6ne,. Buddhista marlo efforis
3. Frorn the absolute to the relatiue; Afrer tho
to syatematiee the dharnta- The Sarvistiv6dine
quostion of the ebeolute was sottlod es above,
loolied upon it ae subgta,ntial and a^s real through
tho nort considoration wae devoted to its system.
t,he throe ages, past, presont,, and futurc. Againet
etisation, and then to expressing it in pcsitive and
that visw the 1\{ahdsa,nghikas, and the Sautrintikas
affirmativo words. Moenwhile, as the ,o absolute "
who seporated from the SarvS,stiv6dins, raissd an
was raised highor, tho various " rolativeg " in
objection bhab d,herftw ie real only in the present.
schoole aseerted ihat' oven in tho this world also rose. In conaequenee, it troeame an
Their tribrrtary
important problom how to explain the relativo
presont dharma is of nominal reality only, and
world, coming baek to the relativo from tho
Lhat its truo character is emptinoss. But thie
ebeolute.
theory is the theory of non-being set up egainet
the theory of being, and eo the Ma,hEyd.na school As the typical school thai mede offorte to eolvo
directed its criticiem against thie docr"rine, eaying this problem wo may givo tho Vilfrinav6da or
that it wae the thoory of analytical omptinoss 6lrd Yogdcdra. That school eetablished threo typos of
of eimple emptiness, and henee nihiliem. Mahfy6ne eoncept. One is the concept ol'relativo and depen.
Buddhists ineistod orr goneral and Bbsoiuto dent oxietonce (paratantra-lakea4,a), enothor is
emptinoes. the coneopt of the daily worlcl, the unenlightoned
Originelly, tho word sufi,iut, dtinya (empty) relativs world, brought, sbout hy mistalsing the
ebove existence for ttre eternal entity (parikaipita-
aigaifies that there ie uo absoluto being, unchango.
lakeaqn),tnd the third ig tho concopt of tho complote
eble e'nd otornal, a,nd tiret all things, eorrelatiug
mutuallyr'appoar and diaoppear under tho low of ond perfect reality, tho true abeoluts that appears
cauastion. Abeordingly, tho conduct oi tii'ny6 when wo look streight at reiative and dependent
wae coneidored as rrlativism, and gometimes ae a eristenco, sweeping off our illueion and our adhorenco
kind of nihiliem b;' outeiders. But Mah6yina to the daily worid (parinispo,nrw-lakea4,a). Eeeh
Buddhietg, criticising not only the thought of of these concepts wea regardect as noither the
being in Sarvfistiv6da but elso the thought of thing itself nor something apart.
non-being in Mah6sanghika end ia Sautr6ntika fn the nexi place, &s for t}re Ta-ch'6ng-ch'i-ltsin-
doctrines, eatablishod the concopt of truo and lun (J1*E€!fi: Discourse on the Awakening
ebsoluto ompt'inoss (parumdrtho-itonyotfi\ which of Faith in the Mahd.y&na;, it called the absoiute of
traneeende both being end non-being. Thus tho oquality " the soul aa guehnsss" (,L'Elf hd,n- chEn-j ul
concopt of emptinees (,4d,ngSaad) in MahdyEna daoe snd the relative of difference " the soul ae birth
not stop at iolativism, much loea at nihiliem. end death " (,L.&,iH hsin-.shhtg.rnueh). The lattor
but revsals the sbsoluto poeitivoly. v'as horn of ignorance (ovidydi, but if the
Nigdrjuna (about f5O-250 A.C.) is the moet former siood against the latter, it would be the
outstanding exponent of tho concopt of " omptinosE ". reiative abeoluto, aot the true absoluta, nor
Ta,king ovor tho torms : Emptinose ie also emptinees the ebeoluto of equality. So wo should rogarci
U&ngd6-hTnyatd\ in the Praii6pdramitd-efr'tro, the two ae rnuturrlly idontieal. The Ch'i-hsin-Iwt,
he treeted both drZngafti (nc'n-being or empiiness) (€€4ft) s&ye that the forrner ig to tho latter
end ite opposite a-Cfrnyatui (teing or non-omPtinose) oa waoor ig to ths wevo. When the ebsolute abeolute
x 6&nyati, and advocaied &he sbsoluta ifingotd or suehneea ltathatd'1 is conl'ronred with the relative"
which traneconds both 6{tntatd end a-i{tn'yatd it, ie expressod in worris, o.g., erornal, pormanent,,
(Mdrlhyurnaka-tcdrikd, i3' 8 : JWahrtpraTfiipd'rotn'i,fr' puro, alrscrluta {ta!,ltatd* iihin w.:rds), hut originall_.r
ddetr'a, xxxi). He emphasi.sed that it is through iatha.td is the absolutt ebsolute thet transcends
taa}o .ii&"ttgotd *,tra;l" wa c&R'rer,lise tho absolute even the wold " tathai,6 or the absolute " (tath,atd"
wcrld (ninsdga|, the ebsoiule truth (Charnnrd\, outside of words). ff we ciare exprese it in worde
aod the reality beneath ail thinga (tettoasgo ws heve no other worde in which to oxprrss it
bksoqton : Mddhyamaka-kdrikd, 18, 7, 9). Neadie*r oxcopt to aar, "Ail things a,re oqus,lly tethat& or
to sey, tlre abeoluto realised through auch-ifin1tata. the absoiute".
ie not the entity premised againsi the relative in Ag for enllghtenment (p chiao), threo types
this worid. Na said, " Thero is ao difforenee betweon of enlightenment are montioned. One ie the abgolute
the absolute e:rd ths relativs." (ibid. 35. l9)- enlightenmeat a priori (tE pen-ehiao), anoiher ie
Elsewhero he has said that the absolute ia noither tho rrlativr enligh'uenment a posteriori (ffift
t etog nor norr-beingn ae it et&nds above the relative shih-r:hiao), and th€ third ie non-enlightonment
rel,ation betweon being and norr-heing (ibid. 25.f0)- tliffi pu-chiao). The tlrree &r€ oontresting with
Larer on, guch e cilaracter ag the abeolutg wae ono auother, but because thero is oniighten.
calleti " the true norr-boing or emptinese, ond the ment ,z priori, thore is non-enlightnnment, and
excellent being". Tho meaning of that' saying is beeauge therc is non-enlightenmont, w'o can speak
tbat the tn:J non-being oF emptinoss is tha of enlightenment a yn.steriori, so ea€h of the t'hroe
enptr-oe€s (dilnyofi) of rron'omptiness (a'6&'nyatd) ehould bo regarded as mutually idontical.
 ABSOTUTE 147
Hua-yen's (#ffi) philoeoohy adopted the
coneept of the ch"i-h,sin-lun (E€ffi), becides the
eoncopt of tho .AuataTnsaka-stitro. Aecording
to that plrilosophy, the relativo worlcl of differenee
(+if$ ehiir-fe.r:lrieh) and ths abgolrrte world of
Fquslrty (EEF li-fa-chieh) a,re rriutua,llv identical
and beeomo one world (g$ftffil*fi, li-shih-wu-
ugai-fa-ehieh). Here, we shituid noi regard the
verioue rolativea ae things which emanate frorn
tha onc absolute or &s things which possess the
ntieoluto in portiona. 'Iho world is a manifestetion
uf' the aLreolute nstrrro which oaeh of all things
hce originaily (trft hsing-clrih), antl so for one
apeck sf dust, t,lrat one apeek ia nothing l_rrrt ttro
absolufe and the whole univerge. Tirus. it mav bo
6a,id that thc world is Lhe realm in whieli lgch
phenomenon is freely a.nd infinitely related to cn<i
identicai with oll _other phenomeria fig$ftffiifn
shih_-ehilr.rvu.rrgai-fir-chieh). rlfter ali. the rraiiy
world of illueion results from our eovering ttre
world with the cloud of a,uidyd,, spiritual ignorance,
and if we remove thot cloud, e&ch of all things iri
tho reletive world instantly becornes a tnanifes.
tation of the abeolrrtt.
The Tien-tai (Xfr) philosophy insists ther
there is originally tho abeoluto in the reiatives as
t.hev are, and there are originally the relotives in
th$ abeolute ts it is. Hero- relalivrty of th.o relat,ive
ie nr.rt rnarle a,bsolute or affir.med by tlto ahsolute,
but remains alive as that which is to be donieci l;.v
tho sbsolut,e. anC yet 1vo see the absolute nr-lt
&p&rt, from the relative. Llontrariwiso, the absoiute
rerrrains alivo s,s the al-rsolut,e, and yot it holds
reiativity in itself. l'or instance, Hell ronrains
HelI, trnd J'et originelly holcts t6e virtue of t,lr+
ts.rddha in itself (fl$ hsing-shan). Conrrariwieo,
tiro Ruddba romains a.$ the Burldlra, und.5'et
grjginallV holrls tho vics of T{ell ($rr hsing.;.1,
After ail, tho rela{ive arrcl the atisolut;-#e opplse,l
to eaeh other, den;' eoch other, and yot are rnufualiy
rdent'rcu,l.
T'ien.t'ai-ta-shih Chih.i rXfiXfffiffgf : s38-i9?
-{.C,) speaks of the two ahsolutosi tho reiutive
cbsolute (f,]'Rigl siang-tai-rniun) and the absolute
rifrsoirrte \*frf+fui tsiieh-tai-miao) in tho .F'u-hua-
!,,,;ran.'i if#E# The relative ahrsoh.rte is the
rrLsolute (tl: miao) estalrl.ie|erl try mefins of
rlenf irrg (,&:? fei-li) the relativo (fr rsu), anrr
t lre rrbsolute ;lbsr,lute is tbe nbsoh-rt.e ostablis-
hed hy rrleilnF nl'openingand enveltrFing (FfiB k*ri.
i:ui) t.ir.: !-{:trrti-,-e,
$o, the latter ia the absotriiej ttrat
: FaltueentJ.: tlre relnti-.,o rerlation between the
r:igtrte r,riri t,he al'soklte. But rr-o nhould psy
a,:tenticn tr: the foct that Chih-i (gFi) dois
n.-ii gli'c rrp the relat,ivp aL,solute-tlrnt"is to say,
iie rs looking at the absolute at tho verv lrlace
.rilerr, tlre r"elaliveH.lrr! cleniod *s relatir.e. il,_rriging
:r'-rrrr tlris st,nntipoirtt.. i!'€ rrray ssv ttrat, his piiilol
eaFh]' is relatrvisrn nnel vet nt:solut,isrrr. rvhile tho
H,r* r'en (lFffi) philosc,l:li1- is rncfineti to absolu.
' irrit. T}c t !v,,) t{isprrted. ,:a.clr (rther,
exert,ing
l: C'itsRt'r, oil ('l!cl.r Ot,Ler.
'i'i.i1
Shrngr;q1 (trp) plrilos4Jriry rna;r' be
r-.--nii.ipr.,ii &s having pr,sitively applied tho
a3soiuirsm oI' TIrro-yen's (#ffi) phiiotopiry to
":.+ ailr.xorlel. Kukai (Sif+,?74-8gi A.C.)
o : sor h in g Hu s. y err's ph i losophy, estel--lished Stringon
ABSOTUTE
philosophv, The- Tendai (X6) philosophy in
Japan.. after Saichd (t&. i67-gZZ- A.C.),
adoptod Esoterie Ruddhism in order to illumineto
Shingon philosophl', and, in consequonce, that
philosophy wag inclined to the absolutiem which
affirrris the daily *'orid as it is. In it. the thousht of
orrlightenment a Tiriorr.of the C'lt'i.h"in.1rrr tkF?Al
the-thought of' Hua-yen's philosophy,
thought of Zen (frH) philosophy &r€ "ffi'=ff"
unitod
together.
In trying eonelrreions witir others, tho Tendai
philosophers, taking their srand on the relative
absolute, insisted that only their philosophy was
true and absolute, and deniod other schobh. But,
a,s a view of the n-orld, taking their stand on tho
absoiute abeolnte they affirmed all as absoluto
and, moreovsr, srated that the daily rolative
worid is jusb the abeolute, & moment is just eternity,
end the.ordin_ary rnan is juet, Buddtra. Iiefore long
their philoeophy boearne endangered by corruption-"
It $-os tho rew Buddhist socts of the Kernakure
perioci (ffifi) tns,t &roee from critieism ageinsr
such a tendeney in the Japanese 'fendai philosoph-,r.
Now Iluddhism in the Karnekura period took rip
the relat,ive a,bsolute, and macle ir ile baee irr sonat
wa.r,'.Fcr inst&nco, the Buddha waE deseribed bv
Hdne,n (itrt I113-l2lg .{,C,) as the Abaolut-e
',vho helps us into the Pure Lanci, the opposite
side,
and wo are described as the vileCt einnsrs.
i)dgen {EE. 1200 lt53 A.C.) tlirocred critieism
against t,he theory. of the B&menests betweon the
Brrrirlirn, arrd the ordinary man or betrreen traininq
and enlightenment, and he himself insigted on thi
gil,l""y_^an's training. Nichiren (B*, LZZZ-
1282 A.C.) advoceted rhe etornal nir?afre ag
tha trorrseendenr ons, onci discriminatod the
Burldha'il ia,rv from tho king's or wnrldly lew,
insisting orr ths ebsoluteness of the Buddha'a
law.
It rnnl' -be thought, thtt- tow-ard tho arising of
-the
rrew Buddhism in rh6 Iinmekura poriod,
phr',sos of degeneraev from the errd ol the Heien
(zF-*)- period_ to the-- Karns,kuru {ffi1}) poriod
wore helpful. It is noodless to say thai'the ictual
phases of those days, {illeci sith transient and
vicious rna+".,ors,could not by any possibility be
afffirnred as a,bsolrrts. But we nrust nbt lbrget-that
thev were originally groundod cn the vieJ of tlie
rLs.rlrrte absolute-o.g.. the samene;s bef,ween tlte
Brrddlra a,nci tho ordlnarv r-nan--though the-r-
actuail.f insisted on tho reiativa absolute] As for
the e',,ernal Buddha, hs is criginally cliffersnt
from God, the absoh:to ono sueh B,s-ie seen in
Christianiti'. I\re ean Erasp thr, differenee through
t,ho rnedium of the doctrino of Shurren (#lE.
t l r B - - 1 3 6 1 A . C r . ) o n t h . . rt w o b o d i e s o f t h e B u c , l r i i ,
thl boclv a;; the absolute absolure and the bodv es
tlre relatrve ebsolute, On the Pure Land, the dme
doctrine s,s ahcve rces advanced.
Nerv Budcihism in the Kernakura period, boing
grtiurrded on the absolute absoiute, took up the
relative absoluie that is preserved tn the fdrnor,
arr(l ft rrnci.ed its. praetir.'e on the lattor. D6gen
encouraged . people to practise training,-identicail
saying
thet, as training and enlightenment are
there is e;tiiglrtenment when there is traininC.
liichiren, *ctanding on the relative absoiute df
 ABSOTUTE
ths sbsolute ebsoiute, confronted himself against
the daily world.
IV. Comparison betwcon Buildhism aud Western
Phllosophy on the view oI tho Absolute. It was
Kitard Nishida (1870-1945 A.C.) in Japan that
made s unique systernaiisation of philosophy, by
uniting lJuddhism with u'estern philosophy. The
abcolute in lrlm w&e sxpressed in the word " Basho
(t#!fi, topos, place)". " Basho " (place) itself is
'Ihougtr non-
non=being, in wtrieh all bohgs exist.
being, it is not non-being as opposed to being, but
" the absolute nothing " that, is " absolutely
contradictory self-identity " betwsen being and
non'being, the ono and the ma,ny, the a,bsolute snd
the rolative, &c. Westerrr philosophy may be said
to have advs,ncod from the philosophy of being to
the philoeophy of non-being or nothing, through
him,
The concept that God ig non-being or nothi.g
occurred in weeterrr philosophy e long while ago,
but is analogous to the view of the absolute in
is, non-being or nothing
Vedf,,nte philosophy-that
in thet case rue&ns being or thing not subject to
Erly limitation. The exiet'enee of God as the
abeolute ie premised to the very end.
Hegel (1770-183I A.C.) dialecticelly unifiod
tha abgolute and the rslative, negation and affir-
nation, being and non-being, &c., but he regarded
the world as the self'development of Idea or Spirit,
cho absolute, and said that the absoluto is a conti-
nuous substanco, which is to eubmerge into the
simply self-identical absolute. It was Nishida's
philosophy that, criticised Hegelian philosophy
through the modium of Buddhism, and established
" the abgoluto dieloctics ", tho philosophy of the
abeolute nothing that is continuity of non-continuity
and contradictory self-identity. Nishida's philosophy
was influencerl mainly by tho viaw of emptiness
(ifi,nyatal in 1\Ia,hayEna Buddhism, but diractly
by tho Zen (ffi) thought through Daisetsu Suzuki.
I{ajrmo 1l.'a,nabe inhorited Nis}rida's pliilosophy,
but ho corrcentrated his thinking on how to corno
baek to the relativo from the absolute nothing.
Besides, we slrorrll p&y attention to the growth
of existenti$lisrn thrrrugll tho nihilisrn of Nietzsche
(1844-1900). In thab philosophy, Gocl, the absolute,
died out and the actu*l world, the rolative, has
taken his piace. Accordingly, wo carr say that
nihiliam or existerrtialism is eoming towa,rds the
original pornt of lJuddhism. Nietzsche predicted
even that " th€ Bccond Buddhism " was about to
visit liurope. But whsroto does existontialisrn go
frsm that intcrseetion ?-that is the question-
Yosnrn6 Tevvna.
'fhe
AESOLUTE, ss tho uncondltioned.
Absolrrte is defir'reclas that which is not conditioned
by anything else s,nd which is not other tha,n
self-rlepenclent,.It is for t,his re&sonthat theAbsolute
forms tlre basis for everv system of l"rhilosophy.
Elv nre&ns of iuductivs inference the ttrinker
raisis himself from cert'ain given aspects of the
r48 ABSOLUTE
surrounding phenomenal world to this source
which ho is able theroby to discern and defino
little by iittle.
Then, by means of a rovorso process of thought,
he reconstructs the entiro world system by a
deductive way of reasoning from the Absolute
known to him as es,id boforo. Thie Absolute will bo,
o.g., the Supremo Good for Plato, God for Desca,rtes,
the Brahman-dtman for tho Upanishads, Tao for
Lao-tse. Ttre determination of the Absolute is,
therefore, of primary importanco in the study and
undorstanding of any systom of philosophy. This
ie particularly eo in tho caso of lluddhism, which
has for a long timo baffiod Western scholars preoisely
because they failod to digcover the principlo on
which Bucidhism is based, and for which ro&son
thoy described Buddhism as a nihilistic, an atheistie
system, &c.
Lot us examino tho basic doctrine of Buddhism,
the Four Noble Truths, the exposition of which is
a pert,inent example of inductive logic: (l) Evory-
thing is sorrow : lifo, old age, illness, death, &c.,
&re sorrow.fraught. It is the starting point, basod
on every-day oxperience. (2) The origin of sorrow is
greod, greed to be reborn, to know new oxistences,
whero one will have to pass through renewed
somow again, Iloro wo find the search for the
ceuse of tho givon fact, which c&uso could have
taken the piace of the Absolute, if Buddhism had
been a purely speculativo and objective doctrine,
and not an active one, aiming at the well-being of
peoplo. (3) The cessation of sorrow is effected by
the cessation of its cause, that is, of groed, anrl
its triple offspring : lust, hate and delusion. By
choosing tho eontrary of the established cause, the
Buddha at the same time definod the Abeoiuto in
his doctrine, which is, a.s wo see, expressod right
from the beginning in a negative form: the absonco
or the cessation of lust, hats and delusion. (4) The
way that leads to the cessation of sorrow is of
interest only to those concernod with sotoriology.
In short, it is an inductivs dialectic with a practical
view which wo mey ovorlook for the presont
purpose.
The samo dialectic is found in a very anciont
sutta ( Udina,, VIII, 3) whore the Buddhe expnsssog
himself as follows: " Thore is, O monks, a non-
born, & non-a,risen, & non.m&do, a non.compound,
for if thero were no non-born, no non-arisen, no
non-rnade, no non.compound, then no escepo
would bo known from what is born, what has
arisen, what is made, what is composed ". I{ete,
in fact, we find the justification for tho transit
from tho second to tho third Noble Truth which
rests on an act of faith which is, strangely enough,
analogous to the well.known " gamble " of Paseal.r
I'urther, ths final term quoted. horo, the " non.
composed " (asanlchatal, serves all along in the
history of Buddhism in India to express the concopt
of the Absolute : a.sq.rikhato is that which is not
made of component parts. Let us noto that this ig
a nogative torm, e negation of the characteristic
properties of the given fact.
Tlris negativo aspect we shall find again in almost
all the passagos where this Absolute is mentione4
1 The gamble of life rests on the prospects of r futuro
eterngl salvation. (Translator-Editor).
 ABSOLUTE
for it is emphasised that, ir has no rolabion to this
world of sorrow or to fut,urr: lir.'os, neither to gocld
nor to evil, noit,her t,o nrntt,er rr<;r to rnind, no
relation to any r:f' t,hc stagcs of concentrat,ion.
And vet, it is not notlringnes$, irrJ peo1rl* hnve
believed r;ornebirnes,In an old $rltti1 ii iras been
<iefinecl rg t,he safe refrrgt-., tho islnnd, thei other
sirorc, the pl*ce whefe {inalll' lras been rear:hed
the ehcltcr freirn Eorrolr and t lie vicissitudes of
tlus world. ln the strttr.r,s only one :\bsolrrte is
rrtr:tttronerl, namely }iiblrrin*r,, ttre cossation of
sr,lri'trw. I[ trnnscenEls t]re worlcl with which it has
nei rela[ion o,rrd of which it is n direet rregaiion.
1rr eipposition to the warld it, ispermanent, it has no
birth, ncitiror chango nor end.ing.
Other t,hnn the Theravtrdins and the \rrrtsiprrfrivas
who have always ac(.epbrld only one Absolute,
NibbEns,, the othe'r erlrly socts havo multiplied
the umriklto,ta of which ttrey givr.roecasionrll iists of
threo to nino itemg.
liret of all, they divided Nibbana into prati,
sa.nkhy r.iniroclha and apro.tisahkhq d,nirodl n. lllio fi rst
*'hir:h is obviousl.f identical with Nitrh6,na, is
riefined,as tho suppression o{'the roots of past and
present evil. Tho seeon,l is the suppression of t,lre
rootg of evil which worrlrl ari.ge irr t,ho frrtrrro, brrt
lor the non-existence of thoso conrlitions whiclt
otherwiee rvouitl have given rise to thern.
The tlrird Absolute is sp*ce, the void a,nd infi.nite
space in rvhich mtr,terial objer:ts move. 'I'hi.* is
not surprisiug, Ibr, at, the bot,tom of the tsuddhist
eoncept, of Nibbdna, end a,s o, rnatter of fact more
genera,llv of the concept of tho Absolute, is found
tlre cont:e;rt of spaeo. Ilero we a,re dealing, not,
with stellsr sp&ce, with the irelp of which we arrivo
*t t'he concept, of nothingness and which causes
fua,r, tut with spoce rvhish ls liglrt inspires joy,
confidenee arrd ca.lm. As such it lras truly haunted
the minds of Budcilrist thinkers. 'I'hie explains
among other thingu why tlro 'I'heravddinl,
rejgaf,illg a plrrrality of Absolrrtes, firrd eupport in
thie unrclue a,rgumont, that, if tirere were- i'arious
Absolrrt.es, vnrieng Nibbd,nas, there worrld be
bet!r"r:(rn thenr a demurcating limit, one here nnd
tlre utlrer tlrero,
"Vr:.
Alrr*rt from tlrese three Absolutoe aeeepted
i'.g., try t,he SarvEst,ividins, ono eneourrters the
'Ttaliu:asariiu
ltpirJa, or rnther t,he eseence thereof,
i.e., tlrrr law l':g rvhir:h nll boirrgs rrre chained to
tho *.hr:el of' contirrued s,nd repoatod existenco, a
lnl+.' w'hir:h is inexorable for ovoryc,ne exeept for
tlrc Brrtldlre nnd hi5 nr&lrfi,rrts.
Tiiia law whiclr l-rinds all life ha,s all the eharae-
tengties of L la,w irr physies as l*novvn by moclern
eeierree.l\{oreover, tho same w.ovJ dharnzra indicates
tloth a lew proclairned by o sovereign and {i law
wlrirrh Eiovurnc neture, srrelr a-c the universal las's
of triilrerurallsnce, of origination anrl (ressetion.
It ie importont, to nqt.e that certain encient
cciroois of Hueftllrist thought have rocognisecl the
elrsr=rlrrt,et:h:r,rueterof the universal Iowi to which
all t,eings are sulrjeet, Then, eicle by side with the
lns of tleporrrlen{.e,t}re Iuw of rleliverance preached
ty the IJrrdtllrn rs also admit,trirJ to the list of
rrsuiil'lnto.
149 ABSOLUTE
'.['lre
argrrment in sul)port ol tire l,]rsolute c]raracter
cf the Lir.w of Deperrdent Origina.tion rest,s on a
sutt,a where it is said : " \\'hetlier a Tathdgatha
arises, or wlretlrer a Tatiriisatha does not arise,
thig is a certairr frrct. ttris is tlro constant n&ture.
tirrs is tirer lixed order. titis is a condition of everv-
thing. l'lrtrs, o rnonks. this realitr', this
non-dissembiancr', this non-variance, this universal
eonclitiorring is calied tho paticcasarrtt,ppado"
( s' .rr. ?5).
Therefore. lrer:r,usetlris la'"r' is stable, perma.nent,
unclio,rrgealrler ir,n,I alu'rr,;*s the s&me, this greet
law of tlrc Ttaticcasalnuptpddnis considered absolute.
Relving on tho same sutta, it was furthor a,cceptd
that tl ris st abi I ity of conditionality (dhammaglthitatttl
or better -qtill. its rdalit3r (tathata) are asankhata.
This amounterl to tl'ro recognition of the absolute-
ness of esserrcesand led o.r Io that type of idealism
which so stronglv influenced the metaphysical
teach ing of Mah6.ytina.
Apart i"rorn tlrese ;\bsolutes, the importanee of
*'hich is too rrrelr.'."'ant,to dis,rtussfurt,hor, we find
oLher clemer'\tii ln tlte lists which havo been derived,
fronr otlrical a.sllects of the }ttr,ldhist dor:trine,
e r r c h a s t , l r e- L ' o u i \ , r i r i o T r r r t h s , t l r e f o L r r s l l c c e s s l v e
6titlr,s of l)elir-eronce. the t,q-o higher degrees of
r n t ' d i t n r r u n&, t..
O n e m i g i r t a s k w h y o n e d o e s l c l t e n < : o r r n t e rt h e
timo element in this list of ahsolrrtes side by side
with space.
The principal reason is that arrcient Buddhism
rlirl not have a,s we have it. a coneelrt of time aa
an onti[y. T]ro word " time " (hdla)'is practically
absent lrom its vrisb litoratrrre. On the controry,
tlrinkers aro frequerrtly speculating on past, present
and fuburr:, ho*'over, rrot a,son things in themselveg,
but as ordinary &spects of existence, analogous to
eoncepts of far ancl near, ltr,rge ancl sm&ll, srrbtle
and groes.
in Yet, preeumably under thc influence of non.
Buddhist sects w-hich rer.;osnised the absolutenese
of time as well as that of space, certain schoole
began to consider tirne as a thing in itself, permanent
and henco absoluto and distincb from beings. They
built up this notion on tho same plan as empty
apa,ce, u'hieh i.s shorvn by tlre illustrotione used :
beinge sre in time, a-s m<;n in I house, loaving the
room of the p.rst, t,o enter tlrat cf tho presont and
finally tlrat of the future. The coneent of absolute
time is 6\'en rnore abstra,rt than that of atrsoluto
sp&co and, in t'aet, neithor of them m&kes an appear-
sncs in Wostern philosoplry until Newton. It is
entirely to the credit of ancient Indiar. thought,
both Buridhist &n(l rron-Buridhist, to have developed
these two concepis and discussecl and anaiysed
tlrem v'ith ciarity.
A concept which seerns akin to t,lrat of asaikhata
is tlrat of par;nisprrnnc u'hiclr indicates a reality
complete in its spirere. anrl n-lrich appe&rs also to
be assqciaterl .rvith tlre concept of permanonco, B
main characteristic of tlre Absolrrte, Thus, cortain
eehools consicjer sorro\F as parin;ispcLnnaj a quality
r*'hich they do nor a,ttribuLe to matter, to thought,
to sensations. &c. Others mako evon
material stability. imperrnanenco, old ege end
death into such compiete realities. But in theso
echools we see a tendencv to allorv greater reality
 ABSOTUTE
to abctraction8, to univers*l lsw;r than to concreto
thinge. Thie tendency we find leter aqein in Malr6-
y6,na eocte, perticulerly with the Madhyamikas.
It is ehoraeteristic of the doctrine of the
ie er eqhoolg f.hat it is ceni,retieed round, ontoiosir:el
prablorns, a doctrrne based on the Prajfii{ara.
mit& 9il"tra, and mors p&rtrr:ularly on tire cloctrine
of tho universal voicl according to which all beings
ar€ devoirl of, ', empty " of individuality. This
void, which is &rr essential characteristic of all
reaiity, culminated in becorning a fundamental
principle and absolute.
In fact, tire lld.dhyarnika cysrom has beon
developed on different planes. At its lowest level,
we find ths doctrine of ancient Buddhism, callod
I{inaydna, i.e., tho Small Vehiclo, fbr it is considered
to be an inforior means of progress towards doli"
verance, which the Buddha, was good onough to
toach to men with ktsser doveloped minds. Above
that is found anothor plano, rvhere thab which in
Hirraydna is shou-n as tho Absolute and the rolativo.
Nihbana and Sarpsdra respectivoly, is pointed
out as sheer fancv, and rvhoro & now Absoluto is
installed, transcondi-ng all, anrl whieh is called
'l
the " essence of roality " lbht+ta-tathatfr,\. his also
disoppears on tho still higher third plane, leaving
room only t,o tho universal void (iunyatdl.
In this we cu,n clearly' rocogniso tho idoa of empty
a,nd rnfinite space. l'he entire loarned philosophy of
N6gdrjuna, the iourrCer of ths Mddh5'amika echool.
has no other objecb in virow than to cleor thre
fundamental concept iu Buddhism : tho Absoluto
eonceived in the frarnowork of empt-v space.
On the othor hanri, the thinkers of ]Iah6y6na,
-close
and abovo all Nag6rjuna, clearly saw +"he
relationship which exiet€d in Buddhism betwoen
the problem of the Absolute and the problem of
existonce, whrch the earlier ma.sters do not appo&r
to ha-r'e boen quite &1r'&ro of. Ihey endeavourod,
therefore, to defino their Absolu.uo in & sense wtrich
is tranrscenciental both in respec:t of being and of
uon.being. This oxplcins then tho persisienco, in
their trend of thought, of tho concept of empty
Bpac€, for nothing could givo a bottor'itlea of w^trat
ma5' be found on the boundary betweerr being rrnrl
non-being.
The other great school of }tah6yina, iho let€r
echool of the YogdcEras, allows a much greater
place to tho Hinaydna systern. Ilero seomJ to be
established a linal synthesie between the thosis of
Tineynna a,n{_the agtithesis as ropresented by the
.do9.t1u1g of Nd,garlrina. Not oniy does Aiarige
huild his sysEem on ths vast philosophicel foun.
4-q.tion of the Sarvd,stivddins, which [e expounds
chroughout opari from gomo minor modif;cltions,
b9t k1oiurther eompletos it on a higher plano by an
Abs<lluto v'hicir ig rnoro refroshrng to the human
mind than *"iro all too eubtls void. This Absolute
i9-1he- recoptaelo of consciousness (d,Iayauijflidna),
{i kind of univor.sal conscioueness in wtrich lto uso
a..comparison from one of his troatiees) boings.
all cf a spiritual neture, play about as matoial
objects in epaco. Onco moro wo find here the
eoncept of empty spaco.
With his choice of idealism, Asanga has, therofore.
effecte.i a s5'nthesis beiwoon the extrerne roali.:m
of '.ire SarvEsrivddins anC the giddying heighLs of
tbe " r'ord " of tho lfidiryamikas. Ife offore'to tho
raind, t:red in rsa effort to keop fol two or thrue
r50 ABSOLUTE
eonturies its balance on ths narrow borderlino
betwoon being and non.being, e basis on which it
finally cen rest and r"efreeh itself, but at tho samo
time he takos great care that this basis shoulcl nof
bo loaded wittr psotrdo-material reelities, so dsar
to the SarvdstrvAdrnsr. Nur-ertheless, he prosortes
tho theory of tho various planes of rsalitv and ho
plecos on an intormediato-'plano a combination of
eight asankhatas, all borrowed from Hinavdnu
schools, though not from the Sarvdstivdthns-rr.ho
rucognisod. only -tlrreo. Properly speaking, tho
various schools of ancient lluddhisrn had ilt ttre
slmo conception about the Absolute, nemel]',
tlat which is thought.of according to the conceit
of empty spaco, luminous and in{inito. Arrd all
ideas, which hsvo been formed thereafter, &r'e
ultimately- trranc-hes of this fundamontal concopt.
As ib would be di-fficult to supporr oneself by srich
an ethoreal and enigmatic {6soluto, specuiations
rhereon wore Iittlo by little charged with reality,
subst{rntiality and hence with impurity. And s-o,
trom tims to timo ons comos &qross attompts of
expurgotion of the idea of the Absolute in Rrrddhism.
of which atternpts the most important and tho
most successf'ul v-es the one of NEgirrjunt.
This cclncopt of the Absoluto, honever, <loesnoc
wholly rest_ on purely metaphysicai speculations,
trut is to a large- extent determined by spoculationa
of a mystical order. As a mattor of f&cl the pracbieal
eearch of delivorance, and henco of tho Absoluts.
ig bosed in Buddhism on a sot of methocls rvhiclr
are.9esigned to concontrate and subsoquently to
purify and ompty the mind of overy contont.-Tho
first seriss of meditations frees tite mind in eucces-
sion
-of . reasoning, of rnvestigation, of ioy, of
satrstaction, and loads on to perfect eqrranihity.
'fho second series
asks tlre observer (meditatoi)
first to tix his mind on the infinity of epor:o, then
on -tlre infinity of consciousneslq, on nbtl,ingners
and finaliy 9" ttp &bserrco of both perceptiou-'anrl
non-perception. In t,hese laat four concontrationr
1o fi.nd clearly.egaq tho concopt of empty spece.
-ovorv
By thus emptying the mind of contont, one
rnakeg ir necessarily free from oll irnpuritios whieh
hinder ir, and which hold tho beins^bound to the
cycle of continuecl existence and scirow, t.,.ymoans
of their grip on orre's 1rs;,'c[ic life.
This explains, therefore, why this fundtunorrtu,l
Absolute in Brrrldhisrn which is alwoys identified
with supreme delivorence, is always'thought o[
as empty, on tho bordor of being and non.being.
But, iet us noto well, it is an atiractive r.oid.
bright as the sky on a cloar day, seen from a lofty'
peak. This aiso oxplair-rs rvhy ir is difficult to undei-
st&nd, not only for lVesternors, but, also for Ea,ster.
ners. Yot it Lras inflrronced ovon non-Buddhiets, it,
Lras been the main reproach laid at the doot of
Sankara, although he' was one of the g.outu.t
Indian opponents to Buddhism, by-Hegel somJ of his
Hindu co-roligionists. In tho Wsst. too has
shown, though starting from diffier"ent grounds,
that puro being, being emptied of all limitations,
t<-rwhich thinkers like to compar€ tho Absolrrto.
is hut the reverso side of nothingness. lVe have
doubtiess to se€ in this ingenious discovery thb
rnost important contribution of Buddhiein to
universal metaphysics.
Axnnf llenneu.
(tra trclated,l
 ABSOLUTIOT{
ABSOLUTIOI{, in eo far s€ it is connected with
!ne-i$ga of forgivenesa of ein, has no place in
Buddhiem, as ea€h one is ultimately responiibl, for
hre mora,l a4tione only io himeelf,-The^ideo of ein
ia, therefore, foroign to Buddhiem. An action rney
hevc an unwholeeomo effect (akusalauipriko), tiut
lhere ie no offence apart lrom the transgreesion of
tha lawe of nature, which will vindicah [hemeelves
by ar. unwh_oloeome reaetion, euch as urdigesricn
es a regult of oating urripe fruit,,
Life in society, however, ie eo interrelatod that
it is _practically _lmpossible to porform any action
which will not effect, somebody-els€ to deg*"
$t lcaet. ThuB, while an evil thought works "o*L o11i,its
undesirabl€ eoneequ€nces. rt is the sor*.er who will
reep the fruite; s,nd rrnless by counteractiv€r karma
(upoptrleka komuia) he preventg thoee seeds from
gefminating, tho unwholosomo effect will b,r
experienced in due cours€. That this oxperience
might be sharod by othor individuals living in
cloce contact, phyeical or mental, forms an aciual
pnrt of that, orher indiviclual's process of karrna.
Even eo, there is roorn for rostoration of proper
^tnn
relations-hip which would roquire admission
wronEf deed. A wrong deed is not a sin in "f the
meaning of offence, but a failurs to suceeed
(opar_ad_ha) in doing the correct thing. In so far as
this failure has upset tlre belance or smooth working
of the ontire procese, one might crave for thE
indulgence of those affected thereby.
Among Buddhist monks this is dons in I moat,
general way: ,r Pleaso, ondure all my shortcomrrrgs
leabbam aparddha,qn lchamatha me b-lmntei ", is the
confossion; whereupon he will be aeked : .. Do you
eee whore you failed ? " And, on his admission, he
will be told not ro do it *gain.
This appliee only to transgroseione of the rules of
rilonaetie cliscipline, und hence evil thoughts do not
forrn pari erf this conf'eneion ancl abgolutron, another
in<lruatron that, uror*rl fu,iluree are as much arr
inclividual's propcrty' a,s hrc aequirecl virtue.
H, G. A. r-. Z.
ABSORPTIOI{. }Iental-(jhano,, d.hgdna), a metli-
t&tion exercise of coneentrating the mintl upsn $
eingle thought. llental absorption is attained rvhen
ilre eansciouenes$ nf the sepaiate eubject altogether
clreappe*ra ancl only obje,ctive &rvai.*rness of con-
eentration-i:hoUght--rern&11H. It Ias an important
pleec rn 'I'heravada Buddhieln where the various
spheree of celsstial rebirth eorresponcl to the
ettrrinRrents of mental absorption (jtud.na q,v .J.
ln M*lhcy6n6 Buddlusm t,ho siope ol rneditation
hae been mueh enlarged, and the perfection t,hereof
tilhgunu-Tzaroruitd) is the oniy way for a bodhieattva.
Thttri, ruedrtetion has oubgrown in irnportarrce boih
morality (cifa) anrt knowtodge (prajia1,' till it hrls
becerrrc the mo$t eeeentiai pi.rt- of the entire
leaclring of,Zan-
ABETII{E}|CE ia ttre basia. of Buddhier moreliiv
&n(i exrebs irr thc deliberate abstsntion
lairoti)
from.wrong lpeech,.wrong bodily action and'wrong
livolihood. The abetontion ie ilot * simple nonl
l5r ABTAI.KEAN
occurreaco of these evii thiags, but a Dental
diapoeition sf detschmant (ti-rati) preventinc tha
svrl from arising. See further under SIfe.
ABTAI.KHAN (1J34-86), one of the chief Drincee
of north ^\Iongolia ernd,a dc-scerrdanr of Chinggis-
kiran in rhe luth generacion.
The Yellow !'aith u'hieh sprea<i in Tibet haci
consider&ble influcrice on ]lonsolia in tho IGtLr
conrury. Altan-khan, of the 't'irmetl tribo in south
.,)longolia, eceepted and propagated the yellow
l'aittr. In 157? he inviterl to Kciko-khoto the Dalai
Lamu, the lieacl of the Yeilou' Iaith oi f iber. On
irearing this, Abtai-khen rl-ent to Iirikri-khoto and
was rer-reive'Jby the Dalai Lama whose narng E'ag
bSod-nams rgya-urreho. IIe aceepted tlie Yellow
l:aith ancl expressed his wish to sproaci lluddhism
rn rrorilr }longoiia. Ile presenred the lfalai Larna
r,r'ith a ibit, terit covercd with sables. a thnueand
ho"rlred,r'trrir.iusobiects, rrnd I0,Utt0 skins, including
sllblcs.
The l)trlai Lama greatly approvi:tl of Abtai.
khan's lrlans to spread Rudclhisln antl gave hirn
tlre title of Yacirai-.tayin-kiuan, as u-ell as holy
imoges, alrrl endorserl Iirs plans to build monasterieg.
In I .lriS Abtai-khan built the 'monestery of Erdeni.
ju on the site of uhe ancient )Iongol capital Khorin
balsusrrrr (Iiarakorum) on the banks of tho Orklron
river, irrviteci Rucidhist rnonks, and thus caused tho
Yellow l'aith to spread. tr)rdeni-jfr rvae the first
IJrrddhist mona,stery in IIongo!ia. Latsr, Abtai-
khal puid u visit, to Lharra and $'as received by
the Dalai Lama.
On his retum to llorrgolia he established philo.
soptric gchools and greatly lb"stered Buddhisru.
Abtai-khan made Buddhism the national religion
und persecuteci shamanism. The stone founr.iaiion
of hrs felt tent is still preserved rrr Ercloni-jii.
!!any- -legonde about hinr are still current anong
lllongols. The account given below is one of ttrem.
lVhen Abtai.khan visited Lhasa, he requested
tt^o Dtrlai Lama to givo him an irnago af a prolocting
deity, Said the Dalai Larna. ,, Take from among
these inrages one u'hich you liko best". Abtoi.
khan had a look at the many irnages in meditativo
posture holding cups u'tth antfta, flowere and
drinking cups, but none attracted his atterrl,ion.
He then noticed in a corner of the ternr:le ths
tm&ge of l\Iahdkaia with open mouth, siioriirrg lris
tegth. six-armed, holdilg a ba'rt,lo itxe, a. su'ord, end
other weapons, and $'earing s, tigar ekin. IIo '*'a8
grea,tly struck by the fierce appeerance of this
cleity'and took the image to }longoira. On hie $'av,
he disrnounted frorn liis horse on & pdas called
Uhasliivirr. dabag6. IIe piaced rhe image on the
groun,J, irrrt it stuek to a stone und couid not be
torrr of1'.Abtai-khan became Bngr)' and exclai-med,
" Ler the bottom remairr, the chest we ehall tako
srva\"'. He then cuL tlie lrrrag€ into two at the
n'aist and took the upper part to }longolia. Tho
lon'er piirt \\'as left ar Erdeni-ju. Afi,er that the
Ubu^ghi.r'in dabagi $'as ren&tned ,, Bwkhan
btigsetii-1'rn dabagi (Tlie Pass of the Image'e
''.
tlottonr)
G. N. RosnrcH.
 A BUDHABODHAKA-( NAMA- ) 152 ACALA

ABUDHABODHAKA-(NAII{A-) pRAKARAt{A, n ABUSM LAI{GUAGE (abhisajjani udcdl is &

Sanskrit toxt proserved in its Tibeten translation, form of harsh spoech (phannd od,cd). This last term
the Ma-rtogs-pa, rtoes-par-bged-po .shcs-bya-bah,i is oxplained bv the Buddhe to Cunda : " W'hstovor
rab-tu-byed.-pa, in tho Mdo-I{grel section of the speech is rough. crrtting, bitter. abusive, provoking
Tibotan Tengyur. fts author wa,s Klu-sqrrtr wreth and rronducive to dissension, is called hargh
(N6gdrjuna). Ananda (or Jay6nanda) ond-'the iangLrage" (*4. V, 265).'And this harsh languago
Lotedba Grags-hbyor 6es-rab (K"utibbf,tiprajfra) in turn is classed among ths fourfold defilement
translated this work into Tibeton (Cordier, IIl, by speoch, elsewhere ca.lled " un-ariyan " modeg
294;Tohoku, 3838). of speech (D. III, 232).It' is, thus, the very oppoeite
of the speech of the Tat,hlgata, who was " gontle
ABURAYAMA, MOUNT (ilfiU ), the name of the in his words which wore pleasant to the ear, amiable,
hill to the south of Fukuoka citv. K1'rlsh[, Japan. heart-stirrring, polite, agrooable and charming to
b h em a s s e s" ( D . I , 4 ) .
Aburayama, litorally, mo&ns tho ', Ifountain of
Oil ". lfhere aro ts'o traditions concerning the Ae an examplo of abusive languago may be given
origin of thi-c n&me. Ono is as follows : In the the remark marie b)' the Lrr6,hrnan Ambaffha,
poriod of the ernperor $hdmu (gR 70i-756 A.C.) taking offonce at a number of S6lciyas who, in their
the pious and r:owerful Buddhist king of ancienL own hall amusing themselves, failed to pay reepect
Japan, Shoga ( gH ), established seven temples aail offer a seat to him. I{e cornplained to the
in this area (Ido District of Fukuoka Prefocture), Iluddha arrd called the Sakiyas a " rough and
and he ordered artisans to stay on fhis mountain to rucle breed ", " m,ero meniais" (D. III, 90-gl).
rnake ses&mum oil for the use of rheso ternples. The But the Buddhs pointed out to him that it was
othor tradition fells us that Sir6ga himself staved not worth5r of him to feel abused by such a trifle.
there and hirnself mado the lamp oil for the uso of The meaning of t,he word abh.isajjati in this text
tho -tve . imperial temples (chokuganji FIEH+), is clear enough from the eontext. Yet Budrliraghosa
in_ this,profecture, na,mely, fkazuehiz*rn R"vOjirji found it necessary to provide somo eorupromiso
(trtXffiH+). Ikkizan Ieiji (-RtlJFffi+), Somei- explanation " to hang on to (such a trifle) under
of &nger " (kodha-a*sena laggati z
?e! Ryojuji (*#ilJffiR+), Koraiji (HB+), the infuonce
SeburizanTe,mc,n;i (#ffiilr{Fl+). DA.I,257), follo*'ing the derivation abhi, ! wfij1
abhisa,hgo: adhering to ; although in t}:re Khagga-
This mountain is divided into two parts : west ttiad.pa Sutto the word cbhisajjanfr is precedod
and east Aburayama. On wsst Atrurayama st,ands immediately by ud.cabhild,po: ' objectionable spooch
the Tempukuji (XfiE+) temple. On bast, Abura. and sbusivo languoge' (,Sn. 49).
yama is the temple known as Sempukuji (fif,F+).
The forrner trad 5oo branch temples^ana in.i'iifruits
H. G. A. v. Z.
o_f.1h-99otemples erected a shrind for Ryuju dongen
(FEFJEfl, Nd,garjune Been as a Sftitrto c;d)
who was their guardian. Thus the templo florrrished
{o" g long time, but later the resident priests ABYAKATA,Iess frequent spelling of AVYAI(ATA
fought with the monk soldiers of the T6monji (q..r.), the unexplained, una,nswored, undoclared,
temple, each group-both destroying tho templo of f,he undecidod, indetorminate, rrndefined, with special
othel till at last templ6s ceased^to oxist. reforence tc karmic aetion which is not determined
At present, onlv tho Ry'uju Gongen shrine remains as regards its effect (uipalcal, which is neither
at the foot of }fount Abur:ayama. wholesome (kusala), nor trnwholosome (akusalal,
and therofore neutral er a-moral. AIso certain
_ -Thu Sempukuji temple-tho was built by" Heiden questions,. whother tho world is otornal or not
Jikin. of Shodenji (AX+)
Ongigjt_ eternal, rvhethor the Tathagata exists after death
temple, Ilakara, Iiyqshu. The mgin objer:t iri i[e
or not, &c., were left unanswered (abydkata) by
worship of this temple is tho image of -Aryd,valo-
the Buddha, because thoy woro not connected
kite6va,ra bodhisattva rnado bt Gyogi- (ffi'hiE with the goal of a life'of ronuneiatio\ (M.I, 431).
gg8-J4g). This ternplo is
-undor also saia +"rr hav,r Soe also AGNOSTICISM.
360 branch temples it. But these gradually
declined and camo to min. In 16g4 Taisen Eujun I{. O. A. v. Z.
(*JfJ$ilffr:t of Shodenji tenrple built a r,ew
r,emple thore, and named it llhokakuii (TFE*)
and enshrined in it the image of Ary6val'oki6#";; ACALA (l), namo of a futuro Buddha. Tlie eircum-
siances which lod to the prodiction regarding his
bodhisattva. Later, this tomple was selectod as one
appoaranco in the world as a porfected and tully
of the 33 famous tomplos in Fukuoka prefecturo,
enlightenod ons &ro thus related in the A.-*add.na
Kyrlshrl- In Ilgl A.C, Shok6 (g)E) was appointed
the head teacher of this temple where he esiabli.qhed Sataka. (I, 47-53 : AMG. XVIII.446\.
an academie monastery. It is thought that at that, Onee. when the Brrddha tosother with his
trme thE temple probably belonged to the Tendai company of disciples v/&B residin! at .Jetavana in
shn tfiQ;ft) seet. (Seo Shoko Shonin den S)f,-filS Aneahapiodada's grov6 tliero lived in Srdvasti two
or the Biography of ShOkO.) meirchants. One belioved in the Tirthika (ford-
makor) Pflrana, while the other believed in the
\ow no oil.making tomple oxists there, but Buddha. Thus in the course of their convorgations
onlv a memorial at the foot, of the Avalokitedvara tho lay disciple of Prlra4a claimod that Pfrraqra and
temple of Higashi Aburayama Mountain. five othor toachers wero moro distincuishod than ths
Buddha ; and the lay disciple of t[e Buddha held
SHOvO Kexeoxe. that his master waB the moro distinguishod.
 ACATA 153 ACALA
Theli ovr.rn wagered all thoir possessions in support A C A L A { 3 ) , o n e o f t } r e t o n k r o C h , ao r p ^ r s o n i f i c a t i o n d
of t,h6ir respoet.ir'e viewe. Having hoarcl of il,i", of'rvratlr. Ir, is rnr-okt:d rn tlrc'Sirlrlh,aikq,uiro,
king lrreeen::,jit, ordered his mjriistors to mak,r - \ , i r l l t r t n ' (t S u l h . l 3 ? 1 a l o n q u i r h t h e A . r o d h e T a k k i -
inqrririas. '.I'br: rtrinisters arrangorl frrr & public rajti,
'f
I n I t l u t r n t e . t ( t n , t r t r h(, ,t . . I I ) . h o r g c r . o r .w h i l r r
dolurt.o trotr,r,'oent,ire two. T'lrere I,irlrrr,i s dis,-,iplo e n u n r e r a t i n g t h o t e n A r o , 1 ! 0 6 1t.ask, e s r \ c s . r u , t . r r r k i r i i *
h c 1 1 n nb y n r n , k i n t o n a p l r e r i l t o t h e i t n r t l . o i ' i r i g (for '\r-rLrtakkirrijr) iis tlie nirrno rrf a singlo l;r,ttllrit:
frrit,h (*afrlo\tr.tyacanaJ," l.f iL lrc t,rrro thrr"t t.lio si:t a n r l . [ . l r l s o r t o n( I / f / ^ s . s . r ' . ) i n i l i c a r e s t i r e . \ . r . o s n , s l ,
t . n n c l r e r ss r r r : l ra g I ' r h r r l n a & r g t l l e l ; o s L r n t l t e r r y o r l C , v i j a v r i - s r i r i i r a r r af,o r t h o , t c c u r r e n e o o f s r r c h a n a r n G .
thon nrRy thes€ fl()$'€ra, this inconFo arrrl this q'ater Ii( r\,ort,liol(lss, ib nra\' br: rrointer.l r.rut tlrat i iir,
prosent t,hemselvos to tlio;o ter-r,r:irers. " Even li,s comlrotind tl'lricl.r o(i('urs tlrere t:ould as woll be
h e r t l , lo r e t l I h e s e w o r d s , t , i r o f l o . i l e i ' s f c l l ' o n t . h e rosolvetl to roud : Acr,la, Takhiraja, Nilarianda
grr-rrlncl, tire firo wr:nt, ou!, &nd tlre u'at.or havine ancl ]lahilbe.la in the easl . sorrtir, u'est and north.
lirllerr en tlr6 groun{,{ drvindle<l &nd rvus rr,bsorbe<l respc-rc tivolv (fuilalr,
jnto tho gr.)ullrl. T{rerorrprln, t.lre dist:iplc of t}ro Tttlrutdrt ks,ir3u1taie imotterrsu
aeuLata"kkirdjanilctdartrJo,mahdbaldlt : Sddh. p. 4lg.
I'h-rrldlrnrnnrls trn rrpl.ror.rlter tho trut.li of lris t)riLir, {;-7).
" Jf it be tnto t,ha.Lt,hlr lJlossed One is forornost
flmong l-x-rrngs. then muv therss florvers, l,his in<x:nse, ACALA (4), ono of the celobrnted theras who
arrcl thcJ E&t,(rr presorlt, thomsoir-r+s to tlio Rlossocl assemltlod rrt Lhe lbundutirlD ()€rernonv of ths
()ne," !lvt:n as lro spoko, his wish was {\rliillerl.
S r t v n r . r r r a r n f i ici e t i v . r ( l ) , p x . x i x , I ; X I h , u A . I I , d 2 6 ] .
T ' l r e r r r r r l L i t r t q l ow ' l r o s a , r l ' t h i s m i r a c l o s l i t i r o r o r l Acc;ording to t,iro Tlt,Tpm:umau ([)- 73) on t,iris
r o u n d t l r o B t r d c l i u r w h o p r e a c r l r c ctl l t o s i r t r u r . - o n t i t l e r l occa,sion Acalil u,lc:nq rr,'!th ten other theras srir-
the'I'hree Pror:larrrations of Srrlroriorit,v. the rountiecl thera SidJhattho, rvlro stood in front of
substnneo of wlrich is tlrir,t of o1l lrcings, -*'hiitsoevrrr, t l r e f r r l i p i L c h o r ( r . ^ t t n r 1 a c h a ( af;a, c i n g t h e e & s b . A
tirs Tathirgat& is eonsiclered tho fcrrornost. Of' tll sliqhtlv rlifferrorrtvttrsicrnis contained in tho Sinlralese
dhar:mas, whotirer conditionwl ()r un('on(iitionotl. TlnTputumtultct i Acala and t,ire oltrer ten thoras
t,ho clirnrrrra,of non-&tt,achrrront, (airigrt,-dhqrna\ ig aro sa.idto lrave stooct on this spot sunorrnrlod by
t,ho forernost. Of all commrrnities. rrlrr.llrer it is a their rosuoctive follouing of l:liikkhus (p. 85).
san,gha, ga1la., pfrha, or Ttari:srtd,, tlio r,ornrnrinit,v
'fatlragatu,
of ciisciplos of tlio is t.he lbremosr. Thc,se
who lrnvo faith in the Tathlgata, in the (rirriga-\ ACATA (5), mentionod in Lho Vamsatthappakd,ri,ni
dhanna, and irr tho corrrmdrril.v of clisciples of (trthuA. II, p. .l-;3li)tr,s the assistant to tlro master
tlro Tathhgota could 6xpoct tho bcst results.' builcielr Sirivaddha,ka s'ho worked on the Srrvrnna-
rrrfrli cst,i.va. 'r^Irc Mo,hductnl,so.cloeg not ^onliort
At tho errd of this discourso, Pr-tritn&'s discipie him, but t,ha Ertendecl Mahaua?rsa rsfers to hi:m as
goined faith in tlre Tathdgata, anri falling at his Bhaddaka (xxx, 26).
feet,, declarecl his aspiration to becomo rr liuddha.
At ttri.s ttre Blossbcl One's face showod a smilo and, A C A T A ( l ) , T i b o t a a ' t m i - g t 1 o - b o( i m m o v a t r l o , s t e a d -
in reply to Aland&'s quostion, t,ho Ilirclclha frr,sl), Chinece : pu,-tung (4fr1), is the na,uro ;4,vrln
Hnnorlnr:erl thu,t, the aeplr.&nt, havirrg &cqllired t<i tlro oighth borlhisntfr.a,-bhfrrri 1 or strrgo in
rr-isrltrrn lltod,hi), wouiri through throe asrr,rrlihoyr"l,- t,ho progrossivo rcligiorrs dovolopment of a bodhi-
kalpns boeomo & fully onlightorred ono namcd Bettvir,. Tho Mq,hutltirw stTtrd,lunkd.ra exploins tl at
Aeaia. t l r i e b h i n r i i s s o c n l l n r l b o e a u s oh o r o i n a b o d h i s a t t r *
c&nnot be tlisturbod by the two icleas of causo and
ACALA (2), narne of e sanxd.dLi,which {nlrpearsin t}re a,trsonco of <:artse kJuu.uasq.tn..i'fi,ri.uica,Ia,nr7d, acald,r.rt
tentlr and erighteienth chapters of tho Puilcuu,im,,{ati- niructta,te, d,uChhllam samjiiChhyum auiealawit.
srlhl tsr il'.fi -7tr u,,'jfi.ri.-p fi.rarnitd -silt r a. ( N a.nj i o, No. il ) ag ll'intitta,sln..iita,tlri anirttittdbhooasnm.iiaya cql.,
n n c n t ' i t s l f J l { k i n r l s o f a a , m d d l t i( S . t p O , I 4 2 i . t g & - , Accorrling to tho Daiubh,il.ntilca,-siltra,,howover,
llhr.atul,. 5Sfl). It iE translnterl into Chinoso ss this bhurni is also caikrd the Avivartya or Stago
wibirout Return ; the Dur6sd.rla or Stage which is
;,u=trrng (4S1), pu-pien-i (48*) or pu-pion-tung
t:F.ftff), €ech of wliich rrreans 'rnrmova.blo', difficult to attain: the I(umdra or Staeo of the
' r-rnr'hungcnble', Royal Prince ; the Janma.(cp. Janmanirlo6a bolr-rrr');
the Parinigpanna or Sta,go of Perfeetion , the
It sJ/inirrr-liees
tl1€ stete of cslrnness an<l immobi- Parinis!,hita or Sfage of Accomplishment; the
iitr= of tho practieers of t}ris sa,rruidhi, as s, realis;afion Nirmana or Nirvd,ns beca'Jse the borlhisrrtt,va
oi' rln sssentiei doctrine of the Pruifiindrunitd- herein tmly realises his vows; the -\tlhisthi"na or
e&tra- Stago of Laying i;ho Fcunrlation and the -{nlbhoga
or Stage of Spontanoity.3

I Dl,h,J,5; Dhtmg. (,1 i ,llhtytil. "cl}; Laik.15.5 ; BDlr.353.3.

? r' i1j. Cp. Bbh. p.23. in -{ppendix to Dbhg. Tad yath6-
caiit''irrr bhumau ;rirvakiirfrisairr.skArirpagamAdanabhogarp
ni{calirr'.ihrnrAigasantArrr,lharntac cittarp tasylm bhirmau
pravarillte. Tasmet sa trhumir scalety ucyat€. Dblto,
p. 71 : 's*rphdryatvB.t.
acalety uc]'ate Mal.dydru-
Siltrdlnikdra. ?-cb, 4: nimitta-lbhoga akampatvid oeall
bh[nrih, quoteti bI E. Obermiiler in " The Doctrine of
Prajiapriramild", AeUt Orfuttlalin, XI, p. 56.
3 Dbtw. TI ; cp. also EllE. II, 747-8.
 ACALA
The appliancoe (parilcarma\ for the atteinvnsnt of
thie erege- a,re oight in ndrnber, viz., aaruo'sattuacittc'
jridno, abhij ftdkri$arta, bttddhakp etrani*patti,
!d:
|llnsev6,, iliuy acakqu4 om'i4pott'i, jinaks etrapari.4 u.cld'hi,
mdyopumdaa"sthflne and saTnetntyabhouluidnd'.t
Theao apphaneoe corzeepond to the chsractsristic
qualitiee"*hi"h, accorcl-ing to the Safa*dhasrikd-
prajfifipdramild, * bodhieettva rnust acqrriro w!1on
in tho oiglrth bhumi (no n*mo assigrred). A budlri'
aattva in this bhunii o&tr read tho thoughts of all
croatur€s, acquiros the supor-hnowledges (abhiifi'd.\,
ceoe all the Buddha-fiolda. sorves tho "Buddhas by
eerving ail beings, and obtains truer insight i1!o trhe
na,turo of the Dharmakdye or cosmic Spirituatr Body.
He acquirce the sovereignty of tirs r.niverso and
then renounces it. IIo knorvs the highor ernd losi"or
Dowers of all. purilies the Buddira-fiel'ls, anri
ierforms all sctior.; ra'ithorrt borng attached to
inything. He has now acquired. tho ksdnti.
callod anutpnttika-,lhormfl-icgdnti (i'o., recepiivity
to tho fact that statos of being have no origination).
The Buddhae initiato him inio infinito knowledgo:
otlrorwiso, he would ontor into Nirv6,qa instoad of
persovering in his efforts to gain bodhi f,or tho- good
oC atl. Ho rrnderstands tho process of the o'rolution
and involution of the universe" He knows the
exact number of atoms in the differont elements of
which tire univerce is composod. He assumes
difforent boCies and shorvs ttrem to the peoplo as
he thinks trt (saalcd4lauibhaktim d'dariaaati). Hs
acquires ths ten polvers (t:ttsitdl. Ilo especially
cultivates tho perfection of aspiration (Ttranidhana\
withorrt noglecting tlto others, artd nervades the
whole world with t;ho feeling of friondliness.i
The Ms,hA,uastu. howover, calls this bhimi
Jenmanide$a or ascertainrnent of birth and givos
the details thereof in the section which deals with
the fourth bhrimi.o Horo it is seid that the bodhi'
ssttvas having r.eaehod tho beginning of the eighth
bhfimi do not lapso. The-r'definitoly cultivate good
karma end &I\6 fiiied with compassion for the
worlds. Sinco they are not iiable to lapse they do
not pase into a hell, nor aro they reborn in a brute
et*rta (tiryagyoni'). It ie froru the oighth bhrimi that
bodhis&ttvas begin to renounca all thoy possoss and
make dif;Ecult sacrificee. The;r aro to bo looked
upon &B perfoct Buddhas. Hencoforth thay aro
mastors of the profound meditations. The;.' abhor
the pleasures of sanse and extol roleaso. Bidden
by the Buddhas they train many to be arhats ;
nion.t- to qualify for discipleship. Henceforth,
devag, asuras, and brahrnas alltlred by their virtuoe
como to thom with hands joined in adoration.? ..
wiih the
Ttris bhrlmi is ospecially assoaieted
wiedom of the dhy6ni-buddha Alcsobhya.
\\e Annbhoga-nirnimi,tt'a-xilfrra or the station of
the unconditioned without mental effort or thought
of tho bodhisettva-bhrlmi ie ssid to corrospond to
the eighth bhrimi, Aceli, of the Da4abh.fr'mika-sfi.tra.
In thie vihEra a bodhisattva's sctiorur aro porfoctly
Ear Dayal, ffu
vaga-
154 ACATA
pure, whot'ge,s i,hov wero not, so in tho preceding
itations. He oi:tains infatlible llnorvleeige of the
pa"st, present. enC futrrre. i{o comprehends t,htlt, all
it,;ngs aro reall.v undeiirra,ble trnd intlescribubis.
There cir,n bo rlo oriEiination arrd no causation'
'Ihus that, is c:rlled ttnutpattika'
he acqurres the tr;,pcinli
d.hq.rrna-k€d,ruti.Hc. is now exhorretl iti't,ho lJuti<iiras
nirii. oirtains ths ten pow€rs lttewitril. l-fo cu,n enjoy
tll,o rihyd,nluq bhat, ho t'ishos t<i e-xr:erionr:o. i{e r.:an
obtain rnat,orial objor-'ts lihe ro.,,l anci drink morelY
bu thinkinu c,f thern. 'rIl his Cesires rrt: autornati-
r:allv firlfiLlocl. Ifo can know evor,r'tiri-ng th:.i,t h.o
v'ants t,o linorl'. IIo is novor deprivoci of c:ommunion
with tlio ltuddhas.s
T. R-c,r,lp,trlRANA.
AOAIA (2), one cf olovon rdhsasis who, accordins
tcr the Swldltarrnapultdaril;a (p' 400), appeared
before ttro Tathdgata witir thotr cirildren and
r.slatives and deciared thai ihol' rrouid prctect
thoso preachers rviro ktep the Dharrnaparydva (q.v.)
cf the Lotus of rhe Good Law. Sho is also men-
tioned irr t"he )Iuhdmd'yil,ri as a rirhsasi" Sae also
KLTNTI.
ACALA (3), & Sarrsl<rit rrord, litereilv meaning
' no.n-moving '" '[']re
rrord ?Ppears in certain
sirtias &s & n&m€ of femalo. Ono of them is iri the
GanQuyilha, r'horo sho appears &8 one of tire tifty'
five wis'c advigers. Sudhanairaslhi-diraka, a boy
who visited theso teachers ono b1' one in orcler to
sot trro instruciion in the Rudclhist wov of life,
iisited hor trt his bwontieth call' According to the
intorpr"otation of the Chinese commentator hor
soeci-al toachinq to him is in connection with the
b^odhisattva's t6n Ceeds. Iloro lror name is trans-
lated into Chineso as Pu'tung (non-movement,)
and into Tibetan as lli'gvo-ba (Guyil' li3' 13,
178. I ff.).
Another pleeo where the word appo&rs as & name
of a f'srnalo is in the Sadd'harnlapund.arika. Acald, is
one of tho ten rdkgrrsi or femalo guardians of
Buddhism, said to be daughters (sornetinres
colleas'ues)of Ildriti (Pl. XXVI), the mcst f&mous
fcrnali pr:ardi*n of Ruddhism. She is mentioned as
tho sove]rth of ihom and her special dttty is io protect
Buddhist scripturos agai.:asthoresy. I{er erppearanco
is that of a beautifu! hesvsniy female ; the colour of
her costume is iight green. (All othors ]reve their
own fixed 6r:icur of cosiurno.) According to
Nichiren. the famous Japaneso praetiser of this
sfitra, those spirits are domons of tho highest class.
Theeo domons of the highest elass take the spirit of
human beings, the lower ones tako tho internal
organs, while the lowost ones take the faces or
urine of huinan beings (Sdmp. p. 336). The
Chineso equivalent of tho namo me&ns non-
tirednoss and the Tibetan is Me (i. e.. nil)'
S. K.
8 AbA. pp. 2i-3, in Appeudix to Dblro.
 ACALABEIgAUAYA. lDc ACATTGRA VIDYARAJA
ACATABEIgAUAYA.SURATABHIDSANA, A god who eompletes the bodhi of the practiaor. IIie
Sanakrit text whish ie oxtant ia itg Tibetan trena- partaking of the- food which is left- over eignifiee
l*iion, L}rra Mi-gya-bah,i nr.non-por rtogs-pa rob-tu tho extinction of all dsfilements. The form-ocalo
rlgafu-bar mnon-pur brjad,-p,2, in the Rgnrd (tantra) eignifies tho strong and i:rrmovable bod,hicilla which
eaetion of the lfengyr-rr. Ite euthor was Nags-kyi exists within the groat Buddha-wisdom, unswayod
rin=ehen (Va.riaratnai. Gshon-nu-dpal tranilated oven by the rslatrvity of oxistonce and voidnlss,
the riork irrto Tibete.n. $ometimes t,he Sarrskrit He is called a vidy6rdja becauso he destroys ell
title ig giverr €E Acalabh'i.saftwya hfplabhidhana defilements such as attachment, while at the same
('t-M. 1783).
lyng protecti{rg the teaching of the Tathagate.
IIe is calkrd Shisha (sorvant) because he eorvoJ the
ACALACAKRA, o Sarr,ckrit toxt rrhich is sxtant in Tathdgata. Thougir ho is r"eprosented as a sorva,nt,
ite 'Iibetan tra,nslation, the fuIi-gyo-bahi hkhor-ln, he is, nevertheless, ono who is originatly enlightonod.
iu tho Rgyud-hgrel (tantrrr,-commentary), section I{o is the chiof of all tho vidyd.rajas, ruling eight
t.rf Llro Tongyur, rtlthou5;h it,q author ie not great chiid servants and 48 other servante.
rnentionod, the narnos of Ciheis-kyi rdo-rjo (Dharma-
vrrjra,) and Narn-mhhal.r rrlo-rjr-r (tjaganal-ajra) are Origiual Buddha of the Acalflgra. Thore are four
record.ed &s having t,ranslated this v ork into theorios concerning tho originai Buddha of Acaftigre.
T i t r c t a n ( . O o r d i e , rf ,I I . , p . l g 2 , N o . 6 5 ) . (lfTfe prirnor.dial Burldha-kd.ya of Acald,gra is
.
tho Tathag*ta llahdvairocdna. This is thJ firet
ACALA CETIYA, tho namo given to the place thoory.
u'irerr) all the }Juddhas first sot, Choir righb foot, In tlre first volume of tho Ti-li-san-m.ei-ua,-pu-
on thoir doscont from tho de','a-world after sJrending turt q -t sun -shi n4 -ch i -ni en -sttn g -p i -mi -f-thtrt-
a (E -r-,ar,i,srl
Fgt'jRqE
& yea,r there. It is at the entrance to Sankasss, TgJftW#f,ffi&&H), it is said
iDltpA.III, p. 927). is the riiscrrrrirnulurg wisdom-body of Mahdvaiio-
cana Tsthegara. \^he Sfurw-uru-turw-tsum-a,n-ch*n-
ACALADEVA, a bc-rclhisattva whose namo oceurs chi.a-kuo.ttns.fa
{gftS)€*fr8*E+E) says: In
in a, list of future Tathlrqatas enumeratod bv order to save all berngs I nrtunilesu tire-unrcitriet€d
M r r v r i , c l e v i( Q u y t t . . f { 3 . 6 - ? ) v } r o t e l l e t h o n o b l l virtuous body in the thr"ee worlds with the
)'outh Sudhana that in as much as she was tho n&mo Fud6.kong0-myo-o (fitr&EIEEE). In rhis
I}id<lha V+..irocana'simother siro was also the motlter quotation *'I " refers to tho -ftr.rhagata -Vlah6vairo-
of all paet IJrrcidhns, and u'ill bo of future Buddhas c&n&._.$Cain in,t he S h.ing-ehun- pu -iurq -min4 -warw -
such aa Maitreva, Acalade,va, and others (ibid. ssu -.shih-pa- shih, chn-pi i n i -ch' Ona -chiu-i-kuei i mgii
438. 8 : Sarvabo'dhisattvajinajanetri). 91EEEE+ nffi#ilfifrfttrfi) it ig saidt'hl[ hve
Vrtlyartilas are prot|lct-rcl lrrrur the mind of 1\[ah6vai_
roca,na and thorefore all the five rd,jas : tr'ud0 (nfif),
ACALAGRA VIDYARAJA (FUDO.nfYO-O G_d.*arize (F=ff), Gwrdari (F#f,!|), Daiit&ri
iFfitflEf1. 'Ihe (ttrffi)
word Fud,r (Tff) is a rranslarion anil Kr-,ng6yasha are inlarnitions of the
rri' tlrrr Sanskrit wotd Acal,u. 'lhe Tibetan terrn Tath[gata lWah6,vairoc&na. In the three commen-
rs .Mi-gyo-ba. Fud6 is ths chief of the fivo grear tarios montioned above thero ie cloar evidonce
vidyarajas (Myo-o ffllE) o. thei oight gmat vihyd,- thg.Tathagata lfahfr,vairocena is the originel
lhaj
ra;as, and rcas establishod by the oider of the body of AcalEgra.
TathEgata \Iahdvairoca,n&. Tho irnage of Fudo is (2) The original Buddha of Acal6pra is Se,kvamuni
placed at the eouthorrr eornor of JimyO-in ' {#EEH)
';r;:s;i; Buddha. This theory originates in ths Ti-Ii-aan.
ul the Garbhako*adhstu-mandala. The mei -y a -pu -tun4 -t sun -u ed-nu -u ang - shih- chA-nien -turtg -
namos of this gocl aro JOi':.t<ong (H&6H[),
permanent diamond, and Jigo-kongo Ja.
ffiilgf,fl[) (1). TIho origina.l body of Aeald,gra is Vajrasattva
diamond guardian of compassion. Fuaii"iJ etso -
bodhisattva. This thoory is eCtributod- to the
placed in ths Sonshd (#ffi) mandala, mon- C hjn - 4?"g - shau,- ku,ang - m,ing - kuan-ting -chi ng -taui -
rroned in tho Jin-wawl-chin41 (E!fffi), and - - - uu - tune - tsun - ta,-ute.i-ntr,-taarw
shdng li-yin .sh€,ng -
rn the Maitruya-mandaln, montionecl- in tho
Hokuji-ky6_.(^+ffi)., This god has hie origin
"y2o ;i.ktrci-fa-p\it ( &EI+)EEEIEG&fiffif H
y1eV
ln the Indian gotl Siva and reprosonts one
-of e ft trr€-^ffi#E S Ffi* fnEfl;):
the eevon gods. Tho rrnabbrevialed form of hie (a) The original bodv of the Acal6,sra is Joeaiah0
nBm6 ie AcalanEtha-vidydrdja, tho Jananoao bodhisativa (hHFtgH). This thebry is d6rived
traneletion boing Fudo-inu-m]'o-o (Tfffi*HE) -rio lrom the conterrLri ot tho To,-m,iao-clnin-karw-to-kan-
and Fud6-my0-d is its abbnrviated torn .- ie Iy-Iy".-!g-Ii -y en-ma,n-ch' ih -sti rry-Jo -t ing -chinq (Xl+
alao called Fud6-eon (ZFfi€),
'f;ir
Muclo.eon emttrEF#fljEfffiffi{#G&). of the
.Htrt)1 Mud6eon bodhieattva- (ffiSJ€#H), llroorios rnorrtioned abor.o, the mogt common ig
l' '.t.r,_,, _
shishe(Irffi ftt) -andMucto-shishai ffi flJ&Fi. the.firet theory,-na!3ely, that rhe primordial body
itr- the ordsr of Tath6sata }lahevariocfria of Acaldgra is the Tathdgata }lah6vauocAyra.
: rus deity manifosts anqo"r. Seatad in tho
::re-nroducing nmad,hi he burns out all dofilomonts Representations and Images ol Acaltgra. There aru
rrnd obslructions. IIo eleo dostroye s,ll enemios
I?rious reprosnntetions of ths rmages of Acal6gre.
31'] _ tempters, -and alao B€rrvea the Tathagata Plate n' shows one of thom.
Jlehdvairocana by attending to hie migcellaneous
:osks, 49 guaras and protects the practisor at all (A) There is the figure which bears one face and
:r-mee and begtows on him long life, recovering from two arms. Several varietiee of this t5rye of image
i.:m. as offering, food that is-loft over. He-is the have been found.

-: ! ?C v-r,tJ4
 ACATAGRA VIDYARAJA 156 ACALAGRA VIDYARAJA

{l) The figure ie that of a child, exposing a fat a child in ordor to show his roadiness to servs all
boely anel a face ehowing rrngor. The body is beings. The bluieh-black colorr.r of his body
redctieh-yollow or bluish-blnck in colour, and tho eignifies his ability to conquer all tempters, and th-e
garmonts ero rcd and clay-coloured, A blazing reddish-yellow colour th,e non-duality of the
fire trrrrng *rrorrnd t'hr: image which holds a sword in wisdom-virtrre, ths ' Firo-Great,', I{a-dai (red),
tha*right hand and a rloose in the k:ft. Seven and the ' Earth-Great', Chi-dai (yellow) ae tho
strancls of plaitod hair are so€n on tho hoad, one of principlo virtue. Tho wave-marks on tho forehoad
them hanging dov'n to the loft shoulder. There is signify the waves of defilements in ths sovonth
a squint in the left eyo ; tiro figure is shown ae congciousness. The deopor merrning of this mark
biting tho right edgo of the upper lip slighily with is ordination, or tho sprinkling of the water of
the lower t,eeth, and thrusting out the left half of wisdom equally on all boings so that they rnay
tho ldwer lip. A symbol of a wavo is seon on the attain Buddhahood. Projeccion of the right fang
forohead. This ropreserntation of AcalAgra is the implies the frigirtoning away of heavenlv ternpters.
most poprrlar among the Acaligra imagos which 'Iho biting of the left sir,le of tho upper lip implieo
are onshrined and worshippod. The represontation that ho ombraces all beings with his compassion
of Acali,sra a,s montionecl above is roferred to in and that he toaches all beings without excelrtion.
bhs Moh,iiraitoaana Sfitra, chapter one, Tai,z6-shibu-
gihi' (ffiffififfiffifr1), chapter 5 of the commontary of (2) In this t1.pe of image Acaligra is dopictod ns
'otliers.
bhe lVtultuuar,recancr.Sutra, and In somo wetrring red, clay-colour.oclclothos. His hair Langs
reprosentations tho symbols earriecl in the"htr,nds dou-n to tho right, siioulder. IIo sqrrints his eyos,
-aro
interchanged. In some the ot'es are opon, ag holds a sword in his left hand, & nooso in tire risht
in lhe ca,seof Acald,gra of tho fivo E;reat vidyirdjas hand, and sits on a jewellod lotus ; his eyobrou's aro
whieir still remains in the Kyo-O-gokoku tomple 'flris
contractod an<l liis face shows alrger. type of
(A-#H+) at Kyoto, as'w'ell as in the image of image differs from the onei describnd above only in
Acalugra brought from China bv Enehin (IHtrA) one point. I-Ierr: Actrlar.ra sits orr a 3ervellod lotus,
In ttro Ta;.25-hakkan-shidai (fifiIffi2164ffi) it is said u'hile in tho firsl ho siis on a hoavy stono. T'lris is
that the image with the oves opon is a botter described in the Ti-li-san-ntei-ya-pu-tttng-Lsun-wei-
representation than that with the eyes closed. nu -u artg -shih -ch6-ni en -sung -Ja.
Some imagos we&r crowns of lotus flowers on the
hoads. Referonco to these lotus flowers is found in (3) In this t1'pe of imago Acald,gra wears red,
the phraso " oighi lotus leaves on the hair " which clav-colourod clotlies, the hair hangs down 1,o the
occura in the Sh€-wu-ai-ta-pei'-hsin-ta-t'o-lo-rti- left shoulder, his eyes squint and the figuro i.g that
ching - chi - i -J a -c,,un17 -ch' u -uu -li an g -i -nan -Jan 91 -rnan - of a ci.ild. He holds a diamond postlo in the right
yd an - pu - t' o - lo -fu ',i- hui - utu -pu - chtr-tsun - tOng - hu ng - hand closo to his heart, and a jov-elled stick in tho
shih -li -Jang - taei - chi - u,ei-i,-hsing-shih.-eh.ih-ch'in-san,- left hand. He sits on a, lotus. The 6yos a,ne
mo -t re -p"io o -ch' i h -nt an -t"u,-I o -i -k t t ct / ffi ffi ffi t #, L' t Fe slightly reddish in colorlr, the faco sti<lws &nger. A
Gtr ffi F+-E+ H ft EAHtffi ffiffiFEWiF s fi S,#€ blazing fire surrounds the body" 'Ihe symbols he
+il# n fr &8.ffiffiM*fl ++ =ffi q[ffi f'fi€ #ffi Fi,ffi carries in his hands and the object on whieh he eite
Since Aca.larra ciestroVs tho defilernenls and are different from those mentionod in the first type.
desires of all-'beings, ho holds a sword irr one hancl This imago is describecl in threTi-li-sun-mei-ya-pu-
and in tho other he carries & noose. in order to cat'ch tur',9- tsun-u ei -nu -u;ang-shih -ch€-nien -sun.g-Ja.
and bind tire people who cannot bo derstroyed and
ar'o very difficult to be taught,. The nooso hero (a) In tiris type of imago Acaligra wears red,
signifies the expedioncy of Lhe bodhicitta and ths ciaSr-coloured clothos. His hair hangs down to tho
sword the cutting off of tho karmic life by rneans of Isft shoulcler. His eyes squint. Ihe figuro is that
Budclha-wisdom, thereby introducing them to tho of a child. He holde a diamond. pestle ancl a
great Voidnoss. When the soed of the karmie life jowelled stick in his hands, and sits on a gtono. IIis
is removod, thon word-play or ftr,isowords will eyes ars slightly redtiish, his faco shows anger, and
cea,so to be, and for this roason Acal[,gra always flamon of firo surround his body. Tho object on
koeps his mouth shut. For the purpose of observing which he sits is hero difl'erent from that of tho third
all beings equally, ho shuts ono oye slightly and kind of image. The commontary hero is not quite
observos boings with the other eyo, while ol, tho elear with regard to tho objects carried in his hande.
same time manifesting the ugliness of his fig.t* This type of ima,ge is deseribed in the T'i-Ii-sq,n-mei-
with the intention of frightening thoso wlto are y a -pu -tung -tsun- sh,6,ng-chi -nien -sun g -pi, -mi -Ja (vol.
dfficult to be taught. The seven curls of the hair II ).
stand for the virtues of tho soven bodhi-anga, and
(5) The body of this type of imago is reddisir-
one curl of hair hanss down to his shouldor to show
compassion. His iitting on the heavy stono yellow in colorrr. ft v'ears a bluo upper garment
cir.'nifi€B immovability or st€adfastness in oxtin- and a red skirt. The hair, which ie tho colour of a
grrishing tho great defilemonts ; and the ltoaw black cloud, hangs down to the left shoulder. The
stono, the act of sitting safely and socur.ely in tho fizure is that of a child. He holris a diamond
bodhicitta. Stone or rock producos all variotios of pestlo in his right hand and a nooeo in the left.
precious stones. Theraforo, the large stons or IIie fangs slightly protrudo from both onds of hie
rock here symbolisos ttle bodtticitta w}rieh is the mouth. Hie red eyes ahow anger, and he sits on e
repositorv of various Buddha-virtuos. He sits in etono sunounded by flamos of fire. This image ie
the 6,re-producing samdd,hi. A blazing fir'e described in tho Ptt,-tung-shih-ch€-t' o-lo-ni'-pi-mi-Jo
sunounds his \phole body. The fire signifies the (ffigJffi{;V|ffitrU&*,). This commentary also
fire of wisdom wirich burns out all the ignoranco doscrrbes an rmage which holds a sword in the
rnd defilements of beines. He is represontod B€ right hand.
 ACATAGRA VIDYARAJA 157 ACATAGRAVIDYANATE
(6) Thie tSrpe of imago ig blue-black in colour. tung -tsun -wei -nu -u;an4 -shih -ch| -nien -surq -fo. but in
tn thie irnago Acaldgra w€a,rs blue clothes, his hair these commentariee the symbols carri6d in the
h_1qga_doryn to the left shouldor, his eyee are hande ars not mentioned. The body is of a yellow
rlighLly redclish, and the figure is that of L child. eolour, the mouth has protruding fangs, th-o face
I{.e holde a sukti (ehort epear) or a uajra, (diamond ahows violent ang€r, end flamoe of-nre eurround the
peetle) irr tho hande and eite on the rock.mountain. body. According to ths iliuetration in ths Kolru-
This type of image is d.sBcribed in the Chi,n-kang- zerush6-,throe profilee are drawn on tho original faco,
sho.u- kuang - ming - kuan - t ing - chi ng -t sui -sh€ng -ti -y i,;r- and the sy'rnbols canied in the four hands arrs tho
s-htng.-utu-tung -tsun -ta -w ei -nu -wang -ni en -sung -i -iuei, - same as thoeo of the image deecribed abovo (B).
Ja-p'in. -A.qcording to the commontarios thie ty1po of i**go
(Z). is drawn on barurors ueed in ordor [o check t[e
. lnig iqage holds a single-prongod uajra in
the right hand and & noose in the left hLnd and site movemente of tho onemieg and temptora.
eross-legged on a rock. This image ls described in (D) This type has four faces, forrr arms and four
tlrc Kakuzenshd (ftiffiW), but iJ not menrioned. legs. This irnage ie also doscrib€d in the Kalru-
in the sritras or tho commentaries. zensh6. It weare A6ra's skin, and skeletons ag
(8) The,above-mentioned images aro all sedont accsgsoriog. Tho hair hangs down on the left
Gonerally spoaking, however, standing shoulder and the oyes aro r.oddish in colour. Tho
i-rg*. fanga protrude and the mouth opens wido.
irnages &r€ moro popularly onshrinod than sedenl IIe
images. -fn_ihis type of irnago, Acaldgra etands on stretches the two uppor &rms, holds a sword in the
e rock, tho figrrre and the symbols aro the s&mo a€ lower right hand and a noose in the lower left ha,nd,
thoee of the first ty1oe. Aecording to tho Besson- and sits on a rock with two of hie lege croseod while
zoki (t[€#;e), thid image stands on & round. tho othor two hang down. He ernite innumerable
jewel wlrrclr is placod on the rock. Standing imagos rays of light from the pores of his skin.
are not clearly defined in the sritr{rs oi in Ctre (E) This typo hoe thres faces and six arms. fn
comment.aries. tho eecond chapter of the Mdyd-jdJa-mahi-tantro-
(9) In the commentary to the Mahi,uairocana rdjo Sil,tra (Rffi/qfiEm_it ie montioned thar this
(9th c_haptor) it is s&id rhat by order of image wea,rs & crown on the head, it has three facee
$.A\a_
Tathdgata Mahdvairocana Acald,gra'conquered and six arms. Each has threo eyes, the centr.e fece
]Iahesvara who is the groatost king of the-three we&rs a smile, tho right face is yellow in colour, it
worlds. The samo story is givon in the Ti-li-san- shows a,ngor, and omits ared flemo from tho mouth,
rnei.-ya-py -tung -tsun-shdng -cltd -ni,en,-su.ng-pr,-mi-Ja the left faco bitos tho lip with whito te€th, showing
(volrrme I). In Kakuzensh6 it is mention-od thet violont anger. The firet right hand holdg a ewolai
in this type of image Acald.gra troads on tho hoad of the second a diamond pestle, and the third an
]Iahesvara with his left foot and on his wife Um6 arrow. Tho first loft hand holds I nooe€, the
with .the -righ! foot. This type of image is alao socond a smoll of the Prajildpd,rami,td S&tra, and
--
mentiorrod in the B esson-z6ka. GenorallS'ipoaking, the third a bow. IIe ernits a rcd light from his
the deity who troads on l\{ahe5vara and his wife body and sils on_a lotus flowor, with one log hanging
Um6 is Gosanze vidydrd,ja (KifrElllf) ; and, down. Undor his seat thore is e groai tmasur6
passa,g€s from the com*e,iiary of tho mountain. The semo deecription is given in the
1lepfore,
]Iqhiuairocana, Sil,tra (chaptor l0) and liro nfth H uon -hua -utan4 -ta -yu -ch' ieh -chian -ah i h -!€n -nu -min4 -
choptor of Daini,chiky6-gi^ehyaku (t F ffiAE$) usanq-ta.mi nq - ktlan -bcionq -i -kued-chin4 (tJfLffi 7(n
another commentary of tho Mahiuairocarw dutro ffi&+ft*EEEtEE$ffi*S&; op.vol. 6 ot ra;shi.
ar.e quotod in Ka,kuzenglo-, as proof of Acaligra and z6ky5-zuzo).
G6sanze being the same vidydlaja. But, Acaldgra (F) This type has four facee and six anns. It is
and Goesnze are genorally coneider€d to be tio mencioned in the Kaku.zenslto- which quotes from
different vidy6rdjas. According to the ancient thugo-kokkad-16 (+iltslflE), but not in the
traditione, thero arc several typee of standing sitras and the corurnentariog. Iloro Acalicra
rnages of Acal6gra in which he hii ono face and tw5 ehows anger on hie faco, the colour of the bod/ is
arrn8. (cp. Tai,s6-shinshil-d.aizdky6 zuz6, VoI. O.) red like the rays of the sun, the hair stands on end,
iB) This type has one face, four a,ms a,nd two tho upper right hand holds a shary sword, the
^ug.. It holds a sword in the lower rieht hand a,nd second a diamond &rrow, and tho thind a golden
a noo6e in tho lowsr left hand, the twdupper hands ring. Tho upper left hend holds & nooso, tb.e
-Anger second a jewelled bow, and the third a diamond
a.r.e placed- at- the ende of tho mouth.- is
shoq'n on the faco. The body ie dark blue in colour. pestle. He ridee on a golden lion, and the eight
great servants surrourxd the i-"9".
Srarp fangs protrudo from the mouth. This type of
(G) Tbie typehas one face, six arms and eix lege. It
?age is montionod in ltro Shdng-uu-tung.tsui-an-
: =. n -chia - btt o -tdng-fa. According to this- corn men- is mentioned in the Ka,buzerwhd which quotae epa€rs-
:ar1'Acal6gr& appo&rs inthis particular form as the -rttu-tu nq -taun -kuei (gffi
lge frorq Lil'e Sh6n4 SA&).
::.ref of tho doities. It is also mentioned in the In the Aslwbo.gh6 (FFj+{tP), it is ssid urao diiis
Kakuzenshd that Acald,gra with four amre is the i.^age is dorived from t,ire Sh6ttg-rttu-tung-ttun-nien-
i.ead of deitios, and Acal6gre with two anms ig the autq-i-lctci (gftSl€gffiE#t). Neverthelose, the
sen-ant of the Tath&gota. description of thre irnage rs not found in the existing
co""''entarios. According to the pesgago quoted
iC) This type of imago has four feces, four ame in the Ralruzetuld this imege ehows eng€r on ite
enC ts'o logs. This imago is doscribed in tbe face, its body i.rsthe colour of a blapk cloud, one of
T i -I i ..aa n -m e{ -y a -pu -tun4 - t sin - sh6ng - ch€ - nicn - sung - the eoven etrends of hair hangs down to the left
p-mi-Ja (r'olrtne I) and in tho Ti-Ii-san-mei-yo-ptt- shoulder. Tbe fir8t right hand holde a shorp
 ACALAGRA VIDYARAJA
Bword, l,ho socond a jowolled stick, and the thircl an
iron axe. Thr: first, ioft hanrl holds a nooser. tho
eecond a d.iamond a,rrow. the third a thin stir:li, ancl
the figrrre is seated on the roek, -{lso irr r}ro
Eukttzenslto it is mentioned th&t. rr,i,orci"ingt.o tlre
oral trndition ctt Ka'i,m1t5-bo tffiEfltr) t,horo is
*.r,notherirnage which has three fir,ces, srx arms llnd
six logs. And this imagei bolcis a ring in tlio ser:ond
loft hand iastead of a diamond arrow'.
As already ment,ionod, thero aro .several types of
imagos of Acaiir,gra vidyAraj,r.. ('r'r. f]osson-zoki,
Iiakuzensh6, Shikesho-zttzl, tWXyrW,&t. I)eico-
jibon-fudo-mv6-6-zuzo'mffi+;iiTfifrtBE=ffiffi),
Tojibon-fud6-my6-6-zuzd (R+.F4<&igEfffi@1, a.li
.:f wlrich are inclucjed in the luz,t r't the I uisho-
sh,insh.il-cJaieokyo.
lllherre aro many exceiientiv scrrlptr-rred imiiges,
eaot imageg anci ptr,inted. irna,ges o1' Acalngra in
Jrr,parr. Among them, those wliich ilrrr ensirrinod
in the fotrlowing temples aro fri,mous, nameiy, a
parnted imago of the Ki-fucio in t,ho Onjo-ji,
a I'ainted imago of the Alia-fudo in tlie IT5'6-5- tt
at' KOyas*rn, and sculptured irnagers oI
Acalagaa in ShOgo-in, Idanju-in, Sa,nzen-in, 1i1'o-0-
gokr,krrji, KOryuji, IlenshOji in liyirto, Toshoclaiji,
llase.dora in Yamato, Ishiyama-dera, Enr.vahuji rn
Omi, Kongdji, Kanshinji 1n Kawachi, Kongo6uji,
Shdcl,i-in, Ronjo-in, Nan-in a,t, K6yasan, and
Denjoji in Bungo. Further there are the books
whieh contain coliections of painted imagos of
Acaligra in Daigoji and Kanchi-in of Tdji in Kyr"rto.
The Mandala of Acaligra Vidyirija. There are
tw'o kinds of mantd.ala of Aea,l6gra, on6 (A)
is the mandala whieh originated from the
Mehaua,irocanq, Sfr,tra, and the othor (B) is tho
mandala rvhoso crigin can be tracod to the com-
mentarios.
(A) Tho mandaia which origina,tecL in the lleh&-
r.tairocan,a Sutra, According to tho expllnl,tion
given irr tho Arshabailt6 and the G'tti,rin.ch6 t'fttfiiIl,
thoro aro ser.'eral representations of this
mandala: (I) In which Acaltlg3a is place.d at tlie
south-west pa,rt of thei groat Garbhako6adhiru-
mandala. Here, Acaligra is nc.t the main image.
(2) In rvhich Aealagr,a is the centre image. Hore
Tathirgata llahE,vairocana oceupies tire placo
occupied by Aca.lErgra in the Garbhako3adhatu-
mar.rrltrla. (3) In v'hich Acaklgra is tho eerrtre
imager ; various hoiy beings aro placed in the seconrl
eircle, ancl deities aro in the thircl eircle. (4) In
rvhich Aealigra is tbe contre imirge, various rajras
rrro placecl in the seconci circlo ancl deitiel. are in tho
iirirci circia. (5) Which is derivod from ihe llah,a-
t:ti rocan.u, Siltra (cbap. 2) and its eomrnentar5r
(cfrap. 9). 'Ihe o*ajras in the second circle of tiris
manclala aro taken from those mentioned in the
)I a hduairocclna SAtra.
;B) The mandala v'hose origin is in the conr-
roentaries. There &ro several iypes of theso : (l)
In which Aealdgra is enshrined in the eontro and
the eiiht greai servants surround him. The eight
J?ai -ier-\'antsaro EkO, Eki, Anokudatsu (Alar-a-
: i.:a,. Shitoku. Ukubhaqa, Sh0j6 bhikkhu, Kinkara
a::C Ceraka. Thev are- enshrined respee,tively to
the east. tl,e south, tho west, tho north, south-east,
sou:i^.-rresr.north-rrest and north-east of AealEgra.
i56 ACATAGRA VIDYARAJA
Of these the first, ft",ur ars rnanifosrations of tiro ibr.t
krnds o{' wisdorn" tire other four hoing rnanii'esta.
tir;ns c'f foot pdrarii'itd,. This manclala is rnontioned
irr tho liltittg -ttu-tung-tsttrt-i -t;ri "cir,'tr,-.<hin e. |),a-ta-
t' ttn,rr-f :r t,-pi -y ao,j a -p' t n (gf{itr$-# ttl &;-|t$f
tfiHiiifln). {2) Tht, rnaqdal* which is onslrnnod as
tLe main object of worship. Aceorciing Lo tho
tradition of To-p:it,su (Slrinqon esotericism),
Acaiaqra n-ho has one fa,co and four nrrns is placed
a1; t,ho cerrfro trf this mand:r,ltr, and the heavens
lrclonging to tho eight rlirections ore placocl in tho
secc-rndcircle. Therellrrre, this is a dt'uble manclaltr.
'I'ai-mitsu
On the ()t,hcrr-'hand, in ('Iendai osotoricisrn),
1|16golcieu irnairt: of ,\caliigra who ha,s ono facc and
trro {lrurs .is p}aceil at tirer ct.rr}t,r'o
of tho maldalo,
oig:irt imrigrrs cf the blursh-black '\cal.l.gra wiro has
ont t'ace nn,L lour arurs are plar:eldin t,irt scco:rcl circle ,
and the hea,vens of t,ho oiglht diractions aro drawn fur
tho third circle. Tirerreforo,this is a,thrcofold msn-
dala. It is dcrive;d lrom tbo Shdng-wu-t?,Lng-tsutl-il.n-
*hirt.-chta-hto.tdng-ja. (3) fn tho centro circlo <if this
manciir.la is plrrcoil an imago c'f the vollon'islr
cclourod r\ca,lirgla with two arms (tho right, hancl
h,rlds r, sw-orcl ancl the left hand a nooso) and ths
oigiit irnages r:f --\calirggzl v'ith one faco and , fotlr
arrns &re lria,cecl in cight'cirr:les which surrorurd tlto
gontr() circ:le. Forrr jtrrvelled pots aro placed at the
corners of the man{ala. 'I'his mandala
ie illus-
t,rar,terrlirr rho Fud,d+ttomQrtLa-shil,(the coliection of
mandalas of AcalA,gra) which is found in Kanchi-in
of T'o-ji and is includod in tho 6th volumo, of
Tai,shS-shinshd,-tloizSkyS-zuz6.(4) In which tho
irnago of AcaiAgra s'ith tlvo arms (tire right hand
i
holds a sworrl anrl the left harr<i a noose) is in tho
cont'ro. Eight vicllr[p61r, irnages, .w]rose frr.ces show
ltnger. aro dra,rvn in the oight riirections crr corners,
radia.ting from tho centr:e circle. Ihis rs also shown
in tlre l,'udo-rrt.anrl,ala-sh,il.,n',ent,ioned above. (5)
In tho cerrtro of this marldala is enshrinod n, two-
armed Acalagra seratod orr tho eight-loaved lotue.
lIe holcls a, sfiarp sw<.rrd in tito right hand and a
n()ose in the loft irand. At ths four r:ornors of biris
rnar.rclir,in are <lra.w-n various fipgres of Aealagrrr.
Tho rr,uthority of this rnandala is not clear, but it is
aiso slrown in t.ho .Fucl6-mando.la-shil,. (6) In the
crntre irnagc of this rnrlndala is the irrragoof Acaldgra
'ritli a sharp srvord in tlie right hand ancl rl nooso in
t,he lol'b hand. Ho sits r-'ria soldon stone, vgith both
ieqs hanging clown. Irna-ges of Kinkara and
Celaliri are driiurr crn eitlior sido of Acalhgro,, and
tlio four hoar.oniv h.ings aro tlrllwn at tho four
corners. The aut,h.oritv for this rnandala is not
giverr, thorrgh this mantlala is sliorvn in tho L{utcu-
zr:,n,sh,,i.(7) Aco,liigra or fivo great, r'idyardjas are
clra,wn in the inner part, of this manrlili:r, ancl 12
ricilics in tiro cirter prirt. This nrend.riais genorally
tailecl. Jrini-ten-rrrar.rdala (rnandala of l2 deibies),
bub sornetimes it is calierclFudo-manrlala (mandala
of Acalirrra) |-,6.si111s6r the centro rmase of this
nranrlala is Acalilrra (Fur.[r). (8) In this manclala
SS.kyarnrrr,i is dra,rm in the c€ntre, )Iafrju3ri
bodhisattva is at his left side, an<l Vajrasattva
hcdtrisattr.a on his right. The pieturo of Aealdgra
is nover dra,vrr beiow the image of Vu,jrasattva.
This picture is derived from tho contents of the
T i -ti -i an -nt ei -y a- ptt.-tung -t' sttn -utei-rut,-uang -shih -ch€,-
ni en -sung -Ja and the Prr -tung -shih -ch6-t' o -l o -ni -pi -mi -
"fp ; but strictly spoaking thie cannot be artmitted
as a mandala.
 ACATAGRA VIDYARAJA
Diseiples and Servants of Aealflgra. (I) The
eight great Doji (erhild sersanT.s). In r,he
S h€n g -u,zr.- tu,ng-t sun - i - t zti -ch' u -sheng -p a,-ta,.t' un g -t z i -
'pi-yao-fa-p'in iL is mentioned that, tlre four bodhi-
eattva€, EkO, Eki, Anokudatsrt &nd Shitokrr and
the fsu! s€rva,nts, Ukubhaga, Sliojo bhikiiiru, Iiin-
kara and Cefaka, are given a,sdisciples &nd servants
of Aeuliigra. Th.ey aro drawn in tho Tojibon-fuclo-
rrry6=6-zuzd (munticrned above) and tho Kaku-
zensh6. (g) Ths 4lJ servants and disciples of
Aealigra. Twonty.four of fhem, ths Iiurikara
dragon king and others stand to tlio left of Acalagra,
and the othcr' 2zt, euch ss the Vajrn Aira king,
cts,nrl on tho right eide. Their narn@ a.ro givorr iir
detail iu ttreSAdng -chilrt -pu -tan g,nying -,t,ung-szu.-shih-
pa-eh,ih-chE-pi-mi-ch€.ng-chin"i-ku.ei. I'hey e,re tho
veriorrs deitiss and kinge who nro providecl by
AealEgro in order to protect the pra,ctisr:r day ancl
night.
The Symbolic Instruments ol A.ealigra. (l) Tho
nr)os6 anri. the sword. They a,rur uxpl.r.ined in
tha 13th chapter ' of tlro r:ornrnontrrrv of tho
MahcTuarrocann- Sitra, Tlroy ar$ tlie s,lrte ae the
nymbols earried by tho AcHligra with trvo a,rme.
Tho sword dopicted her.o is a dorrble-edgocl sharp
gword. (2) Ruliko. A .sharp swr_)rLl rouncl wliir:h a
blar:k dragon is coiled. Ii rhc' Chil-ti-chia-Io-to,-
ly7.r1-,,h1.ny,-1t Ia.i-tao -Ju -t' o -I o -n i -chi ng (flfitJ L\ffi *FEffi
fi-iffittpEffitrffi) it is rnont,ionerl iiirii ,{c"ie[ia
incu,rnates hrrnself as the kulika drrr,Aon kinq when
heargues with 95 horotrcs in order to ilispol herr.tici*l
idoas. Tlris kulihct, dru,gorr kirrg ii popuiB,rly
worstrippod. He has four logs anci, ac,cording to tho
sutra, tho forrr iogs aro manif'estations of tlto four
ppeat vidvdri,jas: G6sanzo, Gundari, I)ai-itoku
and liongcl-f&sha. Anothor point of vierv is that the
dragon coik;d round tho sword signifios the noc-rso plar:e them on the oyos or the eve-brow. (b) Mouth
and, thereforo, this kul,ilcu,cignities the non-drralit,v
ol' the symbols, tho srvorcl and tkro nooso. Yoi
another r,rpinron ie that, the dra,gon js tho scabbard
ol t,ho ervord u,nd, theroforo. ilie sy'mlr,tl of Acalugra
i.qth(.] sword. ()r aga,in, the sword is the rnilnifesbation
of tho Brrcldha's wisdorn, and l;ho drason is tho
manifost,ation of the three great defilenients ancl,
tlrerefore, Lhis krilika, ehows that, Buddha's wisdorn
and the defilemonts s,re not soparated. (3) I'he rnystoriorrs of the forrrtoon synrbolie gostures and
-
eword. (4) The one-leggod pest,ltr. l-his al.so signifios
souncl and firmly baged rvisdorn whioh c&n sevorrth manual sign isnot montionod in bho Li-uin-
removo all kinds nf obstructions.
The Original Soed of Acaligra. (t) Hnntrdm.
Tliis character is tho comporurd of llarn ancl
]lirn. According to tho orplanation givon in
the conunonba,ry of the Mahd,uairocana ,9il,tra make the troasure-form with the ring filgers by
chap. l0), this bipa possessestho quality of frighton-
lng aw&]- dofilernonts by its strong, pur€ and
un-movatrle naturc and practico. (2; Him, This Touch t,iro mouth, both shoulders and the throat
bi.ia is derived from tho passa,ges" one-tnle-word is
ti:e seed of Acaligr& " a,nd " Ildr.n is the essonce of
Aeaiagra " which oceur in the Mahd,uairocana
:i/ra (clrap. 2)" In the Shlng-utu-tung-tsun-i-tzu-
:.,' u -sii,€ng-pa-ta-t'ung-tzti-pi-yao-Ja-p'in, also this
Hin is regardad as tho b'tja ctf Acald.gra. (gl Hury.
Thrs eharact€r poseessestho moaning of dostructive
e:rlit1', and coryesponds to tfue conquoring ebility
-: -{calAgra. It is, thor"eforo, regarded &B t}re
:i.:a of Aealdgra. T}i,lie bl,ja had the origin in the
:a,ss€,ge " If tbe practieor chants the eound l[frm,
I59 ACATAGRA VIDYARAJA
showing auger and iorning the sign in his mind,
tlren all ovil ciouds are removed " (1,i-li-san-mei-
y a - p u - t u n g - t s u n . " - h d n-gc h €- n z e n- s u n g- p , i - m i - J a 1 .
Mudri (Symbolic Gestures) of Aealdgra. l-ourteon
kinds of s.v-mbclic signs of Acaidgra &ro expiained
irr the following sutrns and conuneirtarios,
namel5', Lhe Chi n -karu\-shou-kuang-minq -k uun.,tinq-
ching - tstti - shdng - li -yin -shdng - tau,-t un g . t.srn L- ta -ue.i-
n1r-'u)(t?Lg-ni en -sung -i -kuei,-Ja.-p' i n, the'I',i -I i -.sa n -rnei,-
A!.p u; t ztrayJ -t stt n -w ei -n'u -usang -sh i h -ch { - ni en . su,nq-f a,
t h s f i - l i - s o , n - m e i - y a - p u - t u n g - t s u n- s h d n g - c h d - n i b n -
sunq -pd-mi -f a and t}:s P u -tung -shih -ch6-t' o -lo -mi -pj -
mi-Ja.
Thoso fourteon kinds of symbolic gesturos are
gonurally' called the fourteon ossontial mudrds of
Acalagra. Tho ordor in which they are takon up
anrl ttreir mothod of forrnation aro not always the
same. fn the sequel each of tho fourteen
signs u'ill bo oxpler,Lrod according to ths order sncl
motlrods of forrnation prescriboci in tho Li-yin-k.uei.
(f FpFi). (l ) 'I'he
essential myst,ic mudr6.
'i'liis
is also crr,iiod tho noodlo sipgr, tho one-leggod
sigrr, tlie esserntinl borl v gesture, the esssntial
samayn (' cr-rmingtoplether ') rnudrii or t,h€ essontial
rninrl mudra. Tlie met,Iiod <lf forming this sign
is as iolios's : Join both liands togothor, the
thumba touching the inler sides of the ring fingers,
bond the tips of middie lingers to the thumbs,-and
raise the forefingers preesing them together. (Z)
ifreasure mountain mudr6: Join hands tosother
arrrl prtt thumbs into tho hollows of tho frands.
(3) Head mudr6: Clonch tho fists, turn tho right,
list up and covor it with ths ioft 6st. (a) Eyos
rnudra : Join hands togethor, put thumbs into tho
hollows qf the hanrls, raiso tho forefingers, a,nd
rnudr6, : Cross tire lit tle fingers with tho nalms
facing eacir othor ; touch thelittle fingors wiih the
ring fingers ; raise tho middlo fingors ; touch tho
back of ring fingors with the thumbs ; touch tho
back of tho middlo fingers with the forefingers,
and place thern on the mouth. (6) Mind symbol:
Join hands rogethor ; and mako circles *ith the
f<rrefingers and thumbs. This sign is the rnost,
it has many doep meanings. (?) The narno of tho
kuei,bu| it is goneially called the,Shisfto-kaji-iniLha
manual sign v'hictr protocts four plaees) or the
K6-'iyt (tho back manual sign) : Join hands togother,
raiss the midclie fingors ; with tho tips of tho f<-'ro-
fingors touch the first, joints of the midcllo fingore,
joining them ; raise the little fingers and the
thurnbs wit,hout letting tire tips touch each orlier.
v-ith this sign. The metliod of forming the back
manual sign is as follows : Put tho forefingors an,l
the ring fingerrs into the hollorvs formed- by the
hands and raise the other six fingors with the tips
touehirrg each other., (8) Shishi-Junjin. manual
sign resembles a lion at bav : 'Io form
this
mrrdri swing the right tbrefinger out without
changing the form of the soventh manual sign. (9)
Fire-flame manual sign : Touch tho back of the
right middle and ring fingors by means of tho
right thumb, raise the right forefinger, and grasp
 ACATAGRA VIDYARAJA
the right forefinger with tho left hand.
Euen-rin.shr, mir,rrrtulsign syrut'olises tlie cossation
of tho 6r'e : Clenclr lhe fist.i, put out, the
tips of Llro tlrurnbs betu'oen the fbrofi.ngor
and t,ho midcile firtgor, and join
of the fists togr:thor. (ll) Sazilha manual sign;
Toueli loft ring finger by meiana of the left thurnb'
toueh right little finger u'ith the riglrt thumb,
raiso trp and join middle fugers togollier, touch the
joint of tho right rniddle firrgor rvith the right
forefingor, and rrrise rrp tho le{t forefingor without
joining tips togethor. (l!) Iihadga (sword) mu,nual
aign : This is also callerd tho sign rvhich rornovos
disasters. To form this manual
tho lel't foroiingor and the rniddle finger ; tour:h tho
back of the left ring fingor and tho brrck of tho
little fuiger u'ith tho left bhurnb ; make the sarno
rbrrn r,r'it.irtlre right hrrnd. Now, tho left hand is
tho scabbir,rdand Lho risht hand is tho sword. Then
turn tlre left hand upu'ards, and insort tho foro-
fingor an<l the middle finger of Lhe right hand in
tho hollorv formed by the fingors of tlre Ieft hancl.
(See S. Toganoo, Studie.s in Esoteric I'rac.tiaes,
p . 3 2 0 , I l l r r s t r a , t i o n N o . 3 1 . ) ( 1 3 ) N o < - i s em a , n u a ' l
sigr : l,'orrch tho back of the riglrt rniddlo, ring and
littl,r fingers with ths thumb, scrotch and put the
forolingor into tho hollow of the Joft fist, grulsp [he"
right forefinger with left middle, ring and liLtle
fingers, and mako a circle with lefo thrrrnb and
forefingor. This sign synrbolisos tlte noose rvhich
Acal,rgra holds in his hancl. (14)
diurnond manual sipJn: Iouch the back of right
forofinger $'ith right thumb, point out the other
throo riglrt {ingors, and mako a form like a threo-
ioggcd pestle.
Besirles tho above mentioned svmbolic gosbures tho l9 r'irjras. This is given in tho Jfcshinbom
vrlrioLrs obhormudrds are menbioned in the contlrlen-
taries, and many mystorious manual signs 8,ro
transmittod in Japan.
Shingon 1'True Words' or Skt : Mantra) ot
Acaligra. Xlan5r kinds of tlro 'trrto $'ot'(ls cannot movo".
of Acaliigr&' aro shorvn in tho commonttlrios but
tlre mtr,in shittgon aro the follovving four: (l) Ichiji'
' '
ehingon (tho one charactor trtle rvord or mantrrr,).
Tlris slrinqon is expiained in tho !,"dsil,-'sluingon-zd
(*ffilpEttr) clurpter of lho .llq.ltdt'airoconq \gaba.
Nutttult, su.ttr,e'nte, aajrundm hary' is tltis ' truo rvord
Ths last, worcl /i.ti4r, is tho ossonc€ of this inarttra,
and tho otlror words ars &n oxpla,nation of reliancs
on Acnlr-rgra. Thoroforo, this shingon. is callod tho
. one-rvord.shingon '. This mantra possesses tho
fr-rculty of accomplishing all kinds of achievomonts
ancl, thcreforo, it can bo usod rsith all symbolic
'truo
gesturos (ntudrd.\. (2) Ji,lcyu-ju (tlte mvstic
words' or m&ntra of compassion and salvation).
T].,is is also explained in the Futstr-shingon-26
clirrpter of tho Mahd,uairocana Siltra. Namalt
sotnunta o-a.ird,1td,m canda mahdro,sana spha{ayo
' '
hurn torqkq, hrTmntd.m is tbis truo word or shingon.
' '
The trtre rvords possoss the powor to rernove all
kinds oi obstructions for t}rro shingon practisers.
fn the )Iahd"^airocana Stitra it is montionod that
chis ' t r u e svord' is chanted whon tho 12th of
160 ACATAGRA VIDYARAJA
(10) the manual signs, namely, the Khadga mudrd,, is
formed. (31 Kakai.jz (the mystie ' true word' of
tlro fire world). Tlris is mentionod in the Li-gin.
kuei. Gennoii-gi,ki (gff+ffifit) and the Seiryilji-gi,ki
the backs (fffg+ffifi) anJ roildi a$ tbllows ; namal.t, sd,racl-
tathuq aleult g o,h saru a nukheb hyah sa,ruathd,trat canQ,a
tnahrlrogana kham khahi sarua u'ighnam hum trat hd,m
maLn. It possgssosthe pov'er to burn out, all kinds
of dofilements and obsbruct,iona, and is chantod
rvhen tho eesent,ialono-logge,i mudrE is formed. (4)
' (ttre
Se-za,n,iiki 'tnro word truo words of tho
romtr,ining-food-offoring). This is oxplainocl in ths
f i -Li -san -rrt ei -y a -pu "t ung -tsun -taei -nu -utang - shi h -ch6-
nien-.*ung-fr.r. In sorne oonrmentaries eovoral words
sign stretch aro added to this ' true word' or mantra. This
shirogon is: narnah sarnanta uajrd,nrim trat antogha-
cunda rnahrTrosana tphataya htr,'rn trarn,aya tramaya
hfim trat hd,m mdm. This 'truo word' indicatos
tho meaning fhat AcaliE;ra dostroys all defiloments
living in the great-angor-samidlri. He protects all
the prrr,cbisors,even thoso who livo in impuro places
and elt remaining scrops of food. He himself is
given remnonts of food, and by partaking of them,
Aeal5,gra manifesLs tho non-duality of prrrif,y and
impurity.
Fujikan (intuitiue cancentrq,tion through syrnbolic
characters pluced, on uarious parts oJ Acuklqra's
botty). This is t,ho way of intuibive concentr'u,tion
by v'hich tho practiser porceives bhal,, having
accomJriislred the strporior bodily marks of Acalr'igra,
'Ihreo-legged
he idontifios irimsolf with Actrl;rgra by rrpplying
each of bho 19 characters to the differsnb parts of
his bocly. This is tho most irnportant form of
intuibivo concontra,tion of the vrlrior.ts concentra-
tions orr ,\ctrlirgril. It is eaid that the use of 19
charaeters in this concentration lr.as its origin in
(tr,L.ft) clraptor of the lWa,hduairoeana Sil,tra,.
f.'his rnothod of intuitivo concontrabion is doscribed
in the Li-ttirt-kuei As " the conconbration or mental
stato in which ail tho hoavenly deitios &nd asuras,
and even tho bodhisattvas of the tenth stago
Accordingto the contents of the
Li-yin-kuei, the l9 chanr,ctors and tho different
pitrts of the body to wlrich they aro applied aro &s
follows : klr,,Im, l,op of tho head ; kltim, the wholo
hea<l of hair ; /uhi, bouncl l,:a.ir; khr7m. tho tu'ist of
hair on tho forchead; hi,, diamond ears ; tror, o.yos
'. (the riglit oye is indicated by tra and the left, oyo by
l) ; hurlt, noso ; ho, mouth : harry,,diamond tonguo ;
nicl, shouldots.i ?tra,rnt,,
thr<;at : taryt,, breasts ; n.anb,
mintl; tun.navol;tottt,,elrcst' sidos; lcr, wrrist ; hab,
both thiqtrs; ha1n, lirross ; hrint,, both feot. fn tho
Li-.qi'n-kuei, it is a,lso montionod that in the 'true
words' orshin,gon cortain words,' words of relianco
',
aro acltlod to each one of the l9 charactors and these
formulrn are chanted whr:n the characterg &ra
applie<l to tho various parts of the body.
Tbe trntuitive Concentration of 19 Excellent Marks.
The subject of inttritivo concontration is doalt with
in tlro Denju-shu, (€*H) where tho correspoud-
ing passage is quoted. This is tho mothod of
percoiving the 19 featuros of Acai6,gra, tho gonoral
, figrrre, sword, the 16 servants, Kinkara and Cetaka
and others.
 ACATAGRA VIDYARAJA 16r ACATAMATT
The Virtues and the Elllcacy of Acaligra. The Reterencebooks concern calegra. Tho 5th,
in.'or enlightenment of Aca,lagra vidy.1r..r,1ru is born 9th and l6th cha,pt,ers of tho cornrnentary of the
of the pttre hodluieitLa wlic}i' is irnmova,blo and firm. iI rtltiuairocana Sitra. the TaizS-slr,itn'-o;ki (ffiffi4
IIe r:lln, Llierefrrre, accomplisir and fulfil the vorus of
f l f f i F f i r , L h e , s h o . < e t s u , - f t + d o . k i( # - - # T E A t s ; , " ' i r , t i
thc pr*,cLisors. I'ullhor, as he is a sorvant of titg B,r,t,,ltrj-ku-shd (AHnW), rr,e uoion-z6lai,
Tattr[gata ]In]rir,vairocanLr,, he can torminate ( , 8 U 9 # 3 e . t l t e K a k u z e r t s l t o ( H , f i f l . W r .t l r e H u k , u s S -
dir-tistere t'c,siiltirg frr.rrn rlisease, pr.rison and fire, kebu \HHR). the Hish,5-ntorttta ,ffi|:rifrEr. the
ho errn eonclrlor $rlontios rrnd tornpters, make A,shabo-ultu ,F!'WWWt. the Gt1|rirt,-sho,'fr/6W,), tho
peo;rlo woalthy, a,nd bring peaco into thorr hornes. Keira'n-sh{t'yo-,:hu (FH,ffi#R) and others.
Thero aro, thoroforo, four forms of worsldp, tho
m€tliod of worship dillirring according to tho JrsuO Ooa.
pur?o*e for which the sr.tppiicr..rtion is rnatle, i.e., to
tcrnrinate disasLerg, tct increarie woa,lth, to pay
homage, or to conr{der &u rJn(}mv. Of thoso four
forng of wor,ship t hab *'iiich ig mosf popularly
practisacl ie tho srtpplication rrrade to Lerrrrinilte or ACALAKALPA-TANTRARAJA, a Sanslirir rexr
avert disl,stors. Of all tho Brrddhisb deit,ies wlrich is oxtant in its Tibe,tan tra,rrslation. the
Aulla.gril is, thorerforo, roga,rdocl as tho rrrost, impor- II'phctgs-pa mi,-gyo-bahi rtog-pah,i rgyud-kyi royal-
tant gur.rrdia,n deiry. ifhe ,\t-tritlgra bocty was po it the Rgr,rt<l-libum (100,000 tantra,) secrion of
'llhis
produce<l by tho order of thc.r 'I'a,tirrigrr,ta lIah6,- tho Kangvur. work, w&s trrtnslated into
vairocana. Thoreforo, in J.l,pan, the q'orship of Tibetan b;z Atuladiistvajra, ancl )Iar.pa chos-livi
this r\ca,lagra is oltcn practisotf to ensure the well- dbari-plr1'ug gra,gs-pa,1?''li. No. +32 ; O'.MI.No. ?1").
boing of tho iurporiai family ir,nd ir,lso of other T h i s ' r - t n s l r t r k : i h l ej u d g o m e n t ' o n , l o l i v o r i t r n c rw) i r s
noble farnilies. -Evon arnong thei cornrn()n people
there is very 6pr:rli fa,iuh in this Acr,r,lagra. 1"or ] ) r ( ) n L l r I r r L : ei r( vl S a l i i r n n i r n i r r i t r i i l r i s r i c t r - r r r ' ( ) \ ' o r
J I r r r ' i L .f L c o r r t ; t i r r si r l s o i r r s t r " . r ri r tn r . f u r t l r e p r t - l y r i l r i r , -
oxample, at tho prosent Li.mu thei Aurliqrr,r, inrir,go t i o r r o f r t t t t L t - l i l l i t sl.r e r f o l n r l i n c o r - r f c ' r - - ' 1 ' 1 - 1 1 1 r o r r r e s , l n d
at Slrinsho tclrnirlo in Nrr,ritasan, CiriL.'iiPretbcLrrre, r o p r , . t i t i o nc - r mf a n t r * s ( A - ^ l I G .I I , : J 9 7 ) .
rlrirws in vory li,i.rgontlmber oi' ibllorvers trorn rrll
parts of tho counlr"v. IJesides this image, tlicro
aro othor images of Acaiagpia in variotrs parts of
'I'hoy ACALAKRODHARAJASTOTRA, two Sanslirir
Japan. aro cnshr.ilcrtl and worshipped bv a
largo nurniror of followors. Tho rnothod of worship toxts borr,ring tlro a,bove nrrme, composo<i lry
DipankaraSrijflrrna (Atiia : \[ar-rne-rnrlsiicl]ro.ries).
c-rf Acali,gra is pros<:riborl in the Kaku.zen,slt,i,
Ashubasho trnrl ol lror rvorl<s. Aga,in, in the .lt'udl- They wero translatocl into 'Iibetan irv tho author
'l'shrrl-khrims
'nty 6 -6 -r ei 6 -ki (fiWJAAf;ffi hirnsolf ancl rgval-l.ra oI Nag-tsho,
/ffi.ilC), fo u r vo I u mes wri tton and as. sneh are founcl un<ler tho t,itlo lihrrt-bohi,
ancl eompiled b"v SOs*n ot' the liakrrjO temple
in ,'janrrki,'aro includod 49 mysterior,rs ir,rrdmiracu. rg1ryaI-pohphag.s-pu nt,i.-.qtto-bu-labtttorl-pa in tlie
ious stories of Acilligra. Itgvurl-hgrr:l (tantra-courmentar.l') sr-crion of tfio
'I'eng.vrrr ((iorrlier,lI,
p. 3j0, Nos. 1lI, l!3 ; l['.M..
Nos. 3060, 3061).
The Sfitras and Cornmentaries coneerning
Ac aligf a. T'tro ]/[rthuttLt'i,rr;t:r.trtr.ilthi.,tLr,tnborIl,i,-ilA'ru.-
ui,tu,dlti.+thd.na-uaipultlu-.sfi.tren,I.ra-riju,- n,rlttttt,-rlhrtrrur.a.- A C A L A M A H A G U H Y A T A N T R A , O , S a r . r s ] < r i tt,, o x t ,
Ttunliitlrt-sutra, tho Ohin- l;anq-shou-kztan.g -rni,n11- r v l r i r . : l ri s s x t , a n t i n i L s 1 U b e t , u , nt r a n s i a t i o n , t h o
lcuan-ting -clti,nrt-tstti-sh|.nr1 -Ii -t1itt-.tfi,t:n-u u-t tt rtq .t*tt,tt"- FI phrtgs.Tta nti-gyo-balti g-rctr'trtll/ud ch.en-po. in the
trt -rtpi - n tr - tt,rt.nq - n i en,-.ctt n.q-i, lr u ei .f rt - n' i n { GmlJ+ye EE Itgyurl-hburn (10(),00() tirirtr&) sr.,r:ticrn of tho
i$ffi ffi &fi'l'g, Ffi#fiq &i€ ^ffi K.E f, ffi ffi fi i*'Hri' {rrre Ki.lrrgrntr. 'J'he n&n-ro of tho tr;lrrslr.l,or is rrtrt
vr-rlurrrrrr,tra,rrsfilt,+lrl D.y r\r!)()jJlritvitJrll ; LIrc Ti-li-,'tr.trt,- reeor<lerl (7'-V. No. 13 1 ; t')-V. No. 7J). Tt rior-r.ls u'ilh
vte'i - ltct,- p1!, tlt.tlq - tstt.tt - 1ttpi.- t)1t-1o,tnrJ- sl'ilt -rh.6-nien,- c e r t a i n c o r e r r r o n i e rasr r e l r n a n t . r a s ( . , 1- l I C i . I I , : 1 , 7 ) .
urns-Ja (Etts--ffiXIST@rgffiffiILt#f,.;TE), one
'1''i-li-san-
v o l u r f i o , t f n , r r . s l i r t , o ctt. r y A r n o g t r a v i q f o ; t l r c
r t t p . i - t l r t - n r t - l . l r t L r l - l s t t n - . t 1 1 . , i n , 7 - r l t 1 - r t . i , e r r - . t t . t t L ( J - p i , -A
n ,C
i -A
J aL, A - I U A I { A . K R O D I I A - R A J A S Y A SA R V A .
(EFE--ffi q$Tffitrg#' f;"ffi+I',firt), th roo volumes, 'TATHAGATASYA BALAPARIMITAViRA-VINA.
t l ' . , r r s i i t , t o c ib . v , \ r r r o g l r l v i r l ' ' & i t ; t o P , t - t t t n , q - , s l l i h - c h 6 - Y A S V A K H Y A T A - N A I U A - K A L P A , r r J r i r c c ) i . r r \ i r r i j -
t'o-Lo-ni-7t'i-mi-Ja(T@Jtfl#trE@trffiMffi), one l i r i b w o r l < , t r ; t n s l a , t o r li r r t o T i L r c : t r n I , r v L - l a s i r r r rri irr i i -
v r r l r t m e , t r a n s I a , t e t l b y V a , 1r . l 1 . r r i tr. il , r ; r l l a , ; ' f t . i n q - 1 y 1 t r - s i t r r , a r r t l G l r l n c l r r r - r n a b l o - g r o s r t t ' t c i , ' r t i r t r t i t l e
tu tt q -tsttrt-an-chi n-th[tt-kuo-t{n,1 -!r, (Sf*6te*91Eff lltt-bshin-g,jtqx-pn th,ettts-cq,l-I:,,ti!,itrlf i'2i,i r,t,'/ul-l"tc,
i*]Si*), o n o v o l u m o ; t h o S h i i r t g - u t t . - t u t u 1- t ' , r t . t . ' 7 i 1 - Itpharls-7tu r t,t ' i - r 1 , , 1 o -, b
Jeu L : i, " l c , b :d , ' r ; ' i ' t ' . t t , I - p o , r l r r , l
s.11rt-.'ft,r:rtq.yxt-trr.-l'rtrt.o-Lzr"t-7t'i-,t1ao-fa-p'in (S-ffifdJ€- ' p l t o r l - p a , h d u l - b c t r 1 1 . s t t i l ; ' l t , t1 f t ;' ' i 1 ' 1 ' : " 1i 1 , r t o ( J ' l ) a .
?ijJ421*H+ffiFf*,ih), ono volurno ; tlro Stu)tx1- J ' l r o t r a , n s l * ti . ^ * ' i t s 1 r - r - i s c ,11- , 1r '- ' l l r - r s: l ; r ' t - l i t - b zr i r - p o
e h t t , , . - l t ' t - t t t r t r 1 . t t t . t . r t , r 1 . ,at r , t t l - n z ' i i . s h i . h . . n a - , : l t i h - c h . i - p i . - t n i - (rlrrrlrrrlarn,rirglla) ilnr-l inr,'r',rr,'rrirt e I irr r ltt.r I t gvLici-
ch','ntt-clt it t -i -lcu.ei (Ws-{pft:ffi{ trl f ,4 ffi -* #€ fl ffi hhrrm (10t.),t)tttt t;rntrir,1 s..''-'rir-rn of tlie Iiiungyur
e 6 i ) , o r r o r - , ) l u t o e ; L l r o ( l h t i i i - t f u t t - l o " l t t . l t tt t r l . : h , ' q . ('l'lI. )ir-,. lC;).
v tt t trn -Ju-t' a-lu.tt'i-r:hi tw (lflfrilffiWf*frEffi flfr tttrf, ffi
lE,ffi t, r:rrer'oi rrrlrc ; tlre,t'l, rro -ch,i,-Lz-ch itt.-l u,rt17
-wu rtg -
hti.urtg-ju (AtEgiftFEE{#Hi, onn voltrmo : tho A C A L A M A T I , n a m e o i i t s o n o f ] I a r a . r n o n b i o l l e di n
C hii -I i -chia- lo -LLtt t g - u,turrl- t -k u,ei (&, fu reFEEffi 6ft ), r,he Lalitari.ctaru i,liil). He is depictod as bein,I
one volumo. transiatod by \:ajraprarriil und others. far.ourilble Lo tho bodhisart,va.
 ACATA-ilAMA.DHANAUI r62
ACATA-ilAUA-DHAnANI, a Sanshrit texr which
rs extant in its Tibetan trgn.qla,lisn, t]ne Hpfutgs-po
mi.gyo-ba shes-bua-balti.gzuns, in the Rglrucl-hbu.rn
(100,000 tantra) section of'the liangyr:r. This work
was transiatod into Tibetan bv"631
Dharrnasrimitra arrd,
Chos-kyi bzan-po (TIUI. No. ; d,1r'. rt:o. 3lB).
It containe instnrctions b1' Sakyamuni rogarding
tho proparation of his mandala and the compietion
of tho connectod ceromonies, such as the r-arious
positions of the fingers during tiro coremonl'. ofl'er-
ings to be mado, various mantras to ber recited and
thoir officaey (AM_G. ff, 326)"
Another work boaring tho above title is also exta,nt
in its Tibetan translation, the Hphags-'pa khro-
bo nti-gyo-bahi gzuns shes-bya-bo, in the Gzuns-
bdus (dharani) soction of the Iiangyur. This work
was tranelatod into Tibetan by Dharmat6.6ila and
Choe-kyi bzan-po gM. No. 963).
ACATA-PATALA, ono of tho sovua lowor regions,
onumorated in ths Dharnr,asangroha (123; v&x.
Acana).
ACALA-SADEANA. AS oany as five toxts bearing
tho abovo title aro found in their Tibetan transla-
tiorre undor tho titlo flphags-po rni-gyo-bah'i sgrub-
thabs thes-bya-bo, in tho Rgyud-hgrel (tantra-
cornmentary) section of the Tongyur. One was
eomposod by Gser-glin-pa (probably }Iitra-pe
Chos-grags, i.o., Mitrapdda Dharmakirti) and
translated i:nto Tibetan by Dipankara6rijfldna
(AtiSa) and Dban-phyug rgyal-mtshan or Isvarodh-
vaja {Cordier,II, p. 356, No. 120 ; TM. No. 3059).
Another was both composed and translatod by
Dd,nasila of oaetern India (Cord,'i,er, II, p. 357,
No. 126 , TI!. No. 3065). The third work wss
written by ASokasri (Mya-nan med-pahi dpnl) trnd
translatod into TibetBn by Dhannasrimitra and
Chos-kyi bzan-po (i.e., Dharmabhadra) of Hga,r
(Oord,ier, II, p. 280, No. 19 ; TM. 2609). Yet
enother work boaring the above tible was composed
by Prabhdkarakirti and translated into Tibetan by
Don-yod rdo-rje (Amoghavajra) and Ba-ri, i.e..
Khams-pa Rin-chon grags or Ratnakbti (Cordier,
III, p. 13, l.io. 52; TM. No. 3357). The fiIth worh
is rocordod by Cordier (III, p. 253, No. 20) but, the
nsmeg of its author and trarxlator &re not
mentionod.
ACALASKANDHA, a bodhisattva rvhoso naulo
occurs in a list of futuro Tathdgatas enumeratod by
M6yadevi (Guyu. 413). He tells the noblo youth
Sudhana that inasmuch as she ll-as the Buddha
Vairocana's mother she was also the mother of all
past Buddhas, a,nd will be of futuro Ruddhas such as
Maitr"oya, Acalaskandha and others (ibid. 438.8 :
S an &odhis attu aj ina -j anetrt ).
ACATAS RI, namo of ono of many hundred thousand
i.ir.nt'are maids who had aesembled with many
other classes of be.ings at Jetavana, the grovo of
AaAthapindada in SrEvasti, wben the Buddh& waa
residi.g there (KtpnZ. 6. 2).
ACAMADAYIKA
ACATATAKKIRAJA, n*"'e of a krodha. Soe
ACALA (3;.
ACALA VIDYARAJA, Fudo IIy66, one of the
five sreat Venerabie Ones. See ,\CALAGRA
YIDT'ARAJA.
ACALENDRARAJA, a bodhisat,tva mentioned in a
list, oI' nanros of bodhisattvas headed bv whom
about five thousand bodhisattvas resido in Sravasti
along with tho Bhagavat in the pinnaclod dwelling
of great' splendour irr Jetavrrna, the irermitage
donabod by A-nathapindada (Gryu. 4.7).
ACALITASUDIANA(S), name of a formor Buddha-
Some tinro afteir ttie cremat,ion of the Buddha
a 'corrncil of dharma' was hold in tho Saptapar4ra
cave on the northorn siopo of }krunt Vaihdya
(Mho*u. I, 70). Nov., in tire course of ths procood-
ings at this meoting, I\faha Kisyapa asked
tr'Iaha Kitydyana wha,t w-ere the namos of tho
Buddhas r:nder whom tho Btrddha Sdk5'amuni
acquired merit while he was a,dvancing from tho
first to the seventh bhumi. Mahd Kitydyana
replied, giving tho narnes of the powerful and
renowned Buddhas undor whom this Exalted Ono
of the Sakyar, royal family acqttired the root of
virtue. A list of namos, most of which s€om to
o c c l r r o n l y h e r e , n o w l b l l o w ' s ( i b i d . 1 3 6 . 1 3- l 4 I . l 6 ) .
This list is not confined to the Buddhas of tho fi.rst
eovon bhrlmis, but, goes on to onumerate thoso of
tho oighth and ninth as well (Mhuu., trsl. Jones, f,
p. I08, n. 3, 4).
The namo Acalitasum&n& occurs in the onumor&-
tion immediately following that of the s€cond
hundred of the f,ost of Arv-ans in the ninth btrumi
(trIhuu. f, I4l. l6).
'rico-scurn
ACAUaDAYIKA. Tho story of the
giver' occurs in the Stories of theMansions (Vau.I7).
In tho time of tho Buddha a family in Rajagatra
was affiicted with plague (alr.iudtaroga). Evorybody
in tirat family died. except one rilioman. She flod
tlrrough a breach in th.o wall. that being tho custom-
ary rnethod of avoiding tho infection. Sho went
to a friorrd's hous€rand stayod at tho back of it. The
inmatos of the houso gave hor BcrB,psof food that
wore left over.
At that time l\Iahd Ilassapa, arison from a Beven-
day trarrce, so,wrvitir his divine eye (d:bba-caklchu)
this u'oman t-ho u'as approaching death arrd about to
bo borrr in hell. He a,ppeurod before hor, asking for
alms. Thoreupon Sakka, king of the gods, camo in
disguise anrl offereci hirn divine food (dibbahdra)
u'hich he rejected. The w'om&n, seeirg t'he thora
and tliinking that tho footi she had was not good
'Ihen tho
onough, askecl him to go furthor.
inmatcrs of the house brought him alms which, too,
he cieclined. Thon she knew that the thera had
come there to help hor and with a glad hoart offorod
him tho rice-scum which was all shs had. MahE
Kassapn, at,o it and said that she had boen hie
mother in the third life beforo tho presont ono.
She died during the first watch of that same night
and was r.eborn in uvim'dtw among tho Ni'.'mdna,rati
(VuuA.99 ff.).
 ACARATARKIRAJA 163 AcAnyn
ACARATARKIRAJA (var. -4.calatakkiraia), n-amo sa,vs cat€sorrcaill' that if the individual opinions of
of s, krod.ho,. See AC-{LA (3). the teacirers &re nof, corroboraterri trv the text or
the commenlilr)': tho former &r€r nut fo be reg..rrlocl
as corr(Jcl.
ACARII{ SUTTA oecurs in the Cq.tutthat:aqqa of tL.e
I)hant,-Earn1tutto (S.II, i7i1, anci rvas Drerl(:hed by Y. Krur:-s.\r)A-\A-
the Ftuddir:.r to tlie monl;s in ,Jetirvurir;. Thercin
r,hc lJurlrlhir, dor:iirres thiit. rr.s ho walkcd abour irr ACAnyn. \\;liere nran reirched il r,errriin stnqe oi
.lrrrrsr rrf' thc sa.risfacr,ion 1t,+*idu.) trn, I miser."- c u l t u r a , l d e v e l o p r n o r r i . € r . ' 6 r r r n \ ' ( ' l \ - e r r r ' 1 ' , -t r r r r e s ,
(tielirtctuctl uf tir{} eiurt}r eiernent ipuIhuui-rthd.tu,) tnd solllo sort of'eciucatiorral slstorn irils er'olr-od.
tlre est:irr-)e (nissaraTl,cr,\ frorn it, ire lbrrnrl thom ancl -{rrc'it svsLerns r.ltm(r intD €.)xiitelrlie in tlre sltiiortis
s&w ttrein woil tiirougir his wisdom (nari[tri). I{o oi' r.,,iigion, scieince . ot cif arts anri cr,rl'is. In
oiso frtlll comFr(:llr-:ilderl that Lhe i*rtisfr"r,ction, thu Irrtlia. u'lrr:rti rcliciorr alu-nr'..; piavi.d rr pro,-lc,rriirrlrrl
miscrl' q,nd ths osc:ips similarl."* er:iist in tlre other roio" I rr,rnarli,rblcr svstorn of orlrlctr,tion tt.rok shirpo
tirrco olcmt:nt.s *r,isrlr,'C)fwator, r.rf hrrr-r.tand of air. w i t t r i n t l i e r o l i r : i r i r r . s c i r c l e s . r r r t r i r l e t r r , li e c l r c c o r , - l s
of ils doi t-:lolrnicnt h:l','e corne dou-n to us.
, \ t r e : d u t , r i t . i o n a i s 'toachor
vstern rlilt,urilllv inr-olves social
AcnruYR, ronehor. sffi ;\CAHY-{.
rcIa,l ions betrvrxrrl anrl Trtrpil, botween
compiln ions. iinrl $o on. I3osirltrs these social
ACnRttnVADA, lit,eralll',' trJs,chors' sxpositions,. rel:tt iorrs t,'tltrcr;l ion is ill.-ur concornod with the
ln tiro post-canonical r:omnrr.nta,rirrl litcrature the cont(,rrl, s('()p(), nret lit;rl and fi nr-r,nciir, l r{)rl tlirornonDs
terrlr iB lrecltrenlll' ernlrloverl to rncan tho botiy of of st-tr,lr rrrcllrorl. Irr fnriirr, t]ro torms rtsod fur
' ( ) r ' n t i r s t e r ' a n < I ' p r r p i l ' o r ' < l i s c i l r ' l r :'
expositions, irrtc'rprct,i{tions *ucl oJrinions cif' wcrii- teircht'r
l:rros-n teat-'hers of' tho Jrirst, i,e., ortlro<.lox irnd trar c lrcrlrlirorl irr tlrr, (.ollls(r of ltislrtrv spt.rr:iai
trirclit,iotrnl cornmonLllrirr,i rrratLer. Ilut, rrarrxl<.rxi- sigrriiir.'rrrrlo. \\-rirri- l,ilr Qr:r.jrt1u (Prili, 6rs7,i..t1tt,t
cail;v orrorrgh, it, Iater cilrne to nr€'arr va,rieties of a n r l t t 7 , 1 l 6 l J o , t , i , \l tl t ; t ) i , t t T L r t . i - i h ' 7 , l rt t )e r t t U S o d n O t O u l V
teachilgs ilnd interprotations, considorrrrl her r:rorlox irr IJrrirrnirnirnr l)Llr lr. liuiidlrisnr, too, ,rrtr] rr.+,Irl
'Ilieravir,dlr, point, r n t r r - r d r r c r ci r t L r r o u g l t I i u r l c l i r i s m l n t o c e l t t r a l . . \ s i i r a u < l
urrri goctorian frorn the c,f vie.s.
'Ihis C'hirrrr. irn(i t lrcii irorrr (-'hirra into Japarr, \\'l({lrrJ
is eividerrt from tho firct thai in tho P.rli
cornrnerrta,rios and Coyl<;rr chroniclcs *'hich uphold t.lier- ii.re .<till rr.,,il irr thoir original fornr.
'lllieravada
the traclition, a,ll tlrc I.lu<.irlhist sciroois The Jrrptlnr:se lrr,rrgLtilgo contains ii nurrrliCt.irf
*sc(]pt'I'lrcr.rvutl.r aro e*rlled ucar'i.3tut:dLla.s(schools irncicnt, \'cdic u'orrls, trlnd ucarva is oner of t,.llenr,
oI' t'oilchors). Tlro rno*nirrg of' tlris wcrrci is indeod simplo. lrr.rl r
stud.v of tlrrt cultrtres irr rr,hich it has treen userl rvrll
-\ccorrling to Iluddhaghosrr, fi,t:urhlctt:ddcz is but, give us a srtrvey ol- tirer lristorir:rr,l tlovt_liopmenl of
trittttltt'r n.'rII)(l ftir tlre commentarvls-_1i1'e7;llttudd;
sorne impr.rrtrr,nt, IJuddhist pracjr,ices str<:h ils tho
n c t n r t " a t t h u k t t t h u ( D , , 1. I I , . i 6 7 ) . This cornrrrenttrri*l rcorif iylg r:f precepts ir,nd tho cuitivrr.tion of roligious
milttcr hri,d btt;n pr.eserverl lnrriniv' in tire Sinirilleso
vi lt tres.
l;ingrrrgo (Sihula{tlutl,ullui). lts beginrrin(s r:an be
t r r r r : r : d r o t h e , r ' l rr . l i c s t .s r r i r l u t n o l t t r r r l d l r i s r l i r e r i i . l u r , , . Acirya and UpidhyEyain Brihmanism. I rlska
( r : i l c i - r5 ( ) 0 R . C l . ) . i n h i s b o o k - ' i n : J t a ( I , t t , o x l r . a i n . ;
It rs not tlro r!'ork of'a siirglo ilrrtiior lrrrt tlre Iinirl
the term d.cdryo l,s " lte rntro makcs tlro st rttlerrt un ler.
fjr.,(luct ol'ir, ct-rntinuous pr()('('cr oI gre,rrr-tlr arrcl
u,r-,i.'r{rLrorr. Its aut.iiorship, starrd the propcr (:ollrso of eonducL (ird.ru.l , or ho .r'irrr
t]rtrrgfore, hns to be
rrtrrii:utoel to il lorrg llno of tlistiriguirijierl c,illoct.s l'e;rltlr frclrn the stud+lrit, or he u'lro inr:rei ,ses
'['liis 't tellehcrs.
is evirlon L .rlso lrorr] f lr(r ftrr:t lt:tL utari.,lat,,j,d,a nnt:'s irrtrlllige,nr:e," I-lure, Yrlskri rlclivos tire I rst
itr tire .kliLittda.-7n11ha is explailrrcl irc d.utriIatte,rltsu, rrrcir.rrirrg I'rottt tfu'dre, an. r\r\-lrrr .r,vord nr(rirning ' g66tl
',
rthich tnenng thr: lirur of tt-rrcjllri.s, cr.rrrrirrt:t, tlro otilrr trvo dolinitions boing irilseci ,rn
thn I't'srrlt.; of toacirinq. T ' ] t r c - . 1p a : ; l u t t t l u , ( I . 1 , l 3 ) ,
Tire 1l'heriiui.riins n,ttneheel grgilL irrrporrilnce r,o tjirr rilclost of tho Dltarnru-st1frd.s, su,vs. " IIt. lrorn
' t r , z r i t t r z t i r l a . B B g r r r l r g r l . fi n g r l r 6 wlronr llro pnrJril girthers (dctttrttil tl,i linorv.ledgo r,.'f
ttr,rri i.trrtlrentic
rntnrprel.rrtion of tlie Brtrlllrl's teoehings. .l,hrrs. lris r<.'ligious tlttie,r is crrlled ttt,,11;[irr1u..''
;rr,r.rrrrling to . i l 1i l , i t t t l a . p u . r l h , u i t ecrrst.itute-s tlro 'I'lrn (lod<,
of IIilrm (lI, I-10) distirrgrri..lres []rrer,
tirrrd ol.t,he fir'o r:ritt:riir, rr-lri,,-Lshorrlri lio aciorrlt,ri spiritrra.l tcriclit,rs : dc,irttrt, 1 11 ' . 1 llytli.tlrr irnrl
ilr lrrrlging tlin nrcn.nirlg of ir, t{rrrn. lltircover. il ( l t t r u . " , \ t r v i t r t ' - b o r r t r v ' l i o i n i t . i i L t r , .l , i s d r s , . r f r i c r r n , l
rl*,ittrttu'iuJnlat;ilfisitti (D:L. p. i(iS) llurlr{}rrrgliosa r n s l r r r r , l . sh i t r r i n t h o r r - a , v o f t l , e L s , i a . l i , r i i , { I , i _ i r i r l
r J r i l i r s t h n L u r r t . g i r r r l t o t h t r q [ g : g r g €o i i i r r l I r c , n t i c i t . r . , 1 ' u l t , t . . , t 4 ,i s c a l i e r i t b o i t r i r r t r t ( o f t h r i c-li-,lrnle,. "
! ' i M F j e ( : ( ) r l do n l V 1 . O c l r r o n i l i r l tgx1g. Br.t. if 4ny ( ) r 1 ( ]r u i r o t c i r r , l t o s t i i c V r , r 1 l r .i n p . 1 1 t . r , , r ' i i , e \ , . , 1 ; n u r r ,
"
1'rj-,11-syljreFsod in Ltro Aceri,,t.rr,i(lc dri not argru: n itii t o r n i ! k r . 'l r i s i i v r n g , i s r u rI i , r c i t l r t t t t D , i J i i .t;, 1tt u " I l I . I + I 1 .
iird sutt{rRtos, tlt+,f itrfcrto irt' rcjccted .\jrlr.i. " orrtr \\-h() :rclrrrrnister,i rii.ranteltt s sr.iclr ris tlto
lmprr'lln,!ttoIl cr't'('m.)Irv tq,7rtrh,7,lh,inu) lcccrrcling
iirrrili:r irr Sigrrrlir:ancri TC) c7t'uTiUen:dda Bte to tirr-l nltrrurrl ,ri'rite.s. ririri frrin:s rrp rUscinlos
Jaari,.tanL.tto opinions of tc;rr.hcrs rvhicjr a,re inriivi-
nirril oFiriiuns lrrovicling 1c'r rirr.ir rqateriiij witrnts is iire gu'ru"
adr-rrIrr_:ed b.r- q-oll-krlolrn l1r;1giig1s (II, l -1J;. L'p,r,lit,ti,ta rn this caso is in noun
r::siinrr,iisiru,.t for t.lrcir scirc,iir,rship in tho Dhilrnnra.
-;rri' derir-erl |ront tt1,a -: adht * a, ancl moans one whc,
T.r.".r' ci.iffr.:r'e't Jrom tlr,e iir:aritlrn:tidr,l rvhich is gone ciose up to. that is. a sub-totrciter. Gttru
:!.,:*.5(!Rr-s tire rr-ir'l' b('rly of o.tir'rierx commentarirrl 'h+-.ir,r'1''
literaii;- ni(.irns and hgre it moans 'father
:r,1'. rr-.r, lirinded dou'n from gencr*tion to gerler&tiorr. rrnd rnaster'. llanu,- in nraking this distinction,
f r,-i,-. rr r:"eo f ir rJt lrt-rnt i c i r y, i,h,:re f<:rt:, o c ii iu tt c*rjda is
btrlds tlnet d,cdrtla in particula,r ost6orn. fn genoral,
drvr:l prriority ul-cr Acarilluntuta, Ilur_ldirashosa how6r'er, thc. throe words ano usod as slrron\-rDs.
 ACARYA 164
Tho Codr: proscribes in detaii, rlmong ottrer thinss,
whsb rocluiromonts those rerlchcrs shouid tnoor,
how disciplos should serve, how tho yearly Vod,ic
t*rrm shouki be obeorvsd, antl hou' offoncos com-
mitted by to*ehor or pupil shr_rulclbo clealr wiLh.
Aceriya and UpajjhEya in early Buddhism.
'l'lre (Saigha)
Buddhist fraternity consistod of
seven groups: (l) bhiksu, (l) bhiksuni, (3)
6iksama.nd,, (,1) Sramanora, (5) srima,nerilia, (6)
up6saka, and (7) upi,sikd. Tho {irst, two of those
wero aduit members of the Orilor of oithcr sex
ovor twenty yoars of ago, who liad rocoivod
the higher ordination Qt.pasatnpadn) ; tho third wtr^s
tho 6r6,manerikd, at tho age of eightoon ; the fourbh
and the fifth wore minors of oither sex rospoctir-ol)',
aspiring to full ordination, but who have not,
receiv:rd the ttTtasampa.dd,i tho sixt,h ilnd tho
soventh woro dovout lavmen and lavwornon,
respoctivoly.
Theso compononts of tho Sarigha got thoir
names from the fact that thev receivod for
o b s e n ' a n c o t h e i r r e s p e c b i v ep r e c o p t s . ! J 7 , 1 0 , 8 , 5
in number. Ono rvho admirristore<l thoso procepts
to them n'as callod upajjhdya. In flrrlhmanisrn.
&s ivo lrave seen, Llto d,cd,r'.2/o occupied the chiof
placo. But in Buddhism ft *o. il,u u,7trt j.jh,l,1o
who held this rank. Norv, in tho chaplor-rnootinq
a,t whieh tho precopts \voro arlrninistored, the
ancient rule was that in the centrrli regions, t,ho
presonce of ton monks \trils roquired, but, in llir.r
orrtlying arortrs,five would do. ()f the ten monks
tho first was tho upttjjhdyo,; tlro noxt wtrs the
anusd,saka, the rociter of t,ho kam,ntq,udt'a; arrd
thon a person *'ho t,aught rho rules of the ceremonv.
These three woro rogtr,rdod as being espocirlliv
important. The romailting sovon re€ro oniy
witnossos.
Grsud Nerexo.
In Pali B,:ddhism. The term d,cariya has a wido
connotation in Pali Buddhism, firstly as a 'toachor'
and noxt a spiritual toachor in spocific application.
An dcariyo is a guide in genorrr,l, a friend and
counsellor, & tsacher who guidos tho )roungor
members of the Order giving them instruction in
Buddhist doctrine and nractico. Tho toxt,s also
give numerous instancoi of tho torm being used.
with referenco to toachors of iroterodox schoois,
to herotical teachors, to scholars in general or appiiod
to an authority on any form of sacrod loro or
tradition or ono vorsod in secuiar arts requiring
skill of an5l sort, in short, to any one who trains
pupiis in his special art and is lookod upon a,s i]
master in his own field. I{owovor, d,cariya,, as arr
irnportant mombor of the close-knil, Buddhist
monastic organisation, is of spocial significanco
here. Tho tox0s abound in roforoncos to him,
particularly the Vinaya Pitaka, while the Satnanta-
pdsddilcd,, its cornmentary, (as well as the VinrrSra
fika literaturo consisting of its sub-commentitries)
and tiio post-canonical Yinaya litorature, suoh
as the Vinaya Vinicchaya and Uttara l'in'icchaqa,
shed a good doal of light on the preciso r6le of the
fuanya as tho teachor par excoilenco in monastic
irfe. He is the ono who trains a pupil in good
conduct and othical behaviour (VinA. 985 ; cp.
Siratthad,iponi, T, 124; PuuA.. 252; JA. IY, L79 ;
ACARYA
gfc.), u,nd in trilnscontiontal r-irLues ( I.'an..l. 964 ;
:lIA. fI, 189; '{p-4. j38). He is tire custoditlri
of tho trtr,ditional knowleclgo otrsurinq its siifo
transmission and continLrirv (l'i,t,,r. Sr)). IIcr is tho
ono rvho toilches tiro docfrirre lotr,ciingto ernanr:i.
pntion (Dhptl. I, t)0). I{. griidos ontl on rho prrrh
to erua,ncipabion arrd is looiietl uporr rLS.r 'ri.rble
c o m p t r n i o n ' ( M i ! n . 3 7 3 ) w l r o s o g u i ( l i i n c e a ^r r u p i l
receives as long as ho livos (l:in. I, J0J). 'Iiho
porson wiro recei vos the glriclir,rrcois called unteadsi
(q.v.) which terrn itirs a socuitr,rorigil in the residont,
appront,icos rrntlor & mastor crilfbsman. 'Iho torm
d,cariqo is dofinod (a,t Vin.l. .lS) &s lre who
ostablishes ono in tho pnnciples that ono sh<-rrrld
hir,vo o, trrr,ining in, in this *i.sanrr, while the
prrrrrliol torm upajjhriuu is definod as: he who
urgos ono on and makes one rornombor (corroct,ly)
whon lro soes on(r s continrrod wr()ng bolrtrvir;ur
(ibid. 47). 'llno ucariya is the specitil irrstru<:tor rr,nd.
p3.ri<lo chosen by a .n-ounqormonk in addition to the
u7ta.ijhtlya, 'B prrreeplor' who generaily takes
prtrr:66fst't"u ovor tlio dcariya. Th,r )Iu.h,luugga
(ltin. I, 60) stat.es t,hat somoLimeis whan ths
upa.ijhu'ytts ha,d gone eisewhers or left the ()rdeir, or
had tliotl or had gone ovor to a heiretie,rl soct, the
monks thorn seivos boing denied the benefit of having
a toacbor anrl rocciving no friencllv ativice or crrunsel
w e n t a b o u t t h o i r . d u t i e s i l l - c l r r , r l , "i l l - r o b e d , l a c k i r r q
in nrien anrl doportment, wliich all leti to the
disapproval of the laity, It wrs unrler thcse
circumstancos tliab an acaritta wa,s sancLiont.d bv
tho Bucldhri. Tho relu,tionoi,ir, botrveen tr:uclrtrrtr,ni
pupil is that be.tu'een ftrther tin,i son. Boblt attain
to prouross, growtb antl prosy,ttrity- irr tlrc sitsana,
iiving with mutual respeci and confidenco, sharing
& cornmon ideal (loc. .it).
Tho ubovo instir,nco, cleu,ling with tho conditions
under wlrich at d,cariya is silnctionntl, suggesbsthst
tlrc.dcariya is in otloct a etrbslitute for tho zrpajjhayo
and loavos roorn [o tlolie.r'oLtrat the , teac]rer t who
mattere<l most in the monast,ic organistrbion wa,s
the upa.ijh;tyo. Irrrrthermoro, tlre trccorrnt in the
Vinaya (loc. cit.) of the procodure for obtaining an
dcari.ya, tho rolationslrip t,[ra,t sxists betwoen 1rirn
and tlre anteufis'ilsq,, consisting of the nissaqa (q.v.),
' tho gr^idance ' pres,.riireri
for teri years, ttro
m u t u t r , l d u t i e s a n d o b l i q a t i o n s b o t w e o r r b e t r c h e ra n d
pupil, etc., aro rli modcllod on the section doalurg
with tho upa"ijhaya (l'tn. I, 4,1 ff.). Tire specirrl
dutioe of tho ci,carigaand the upajjltrZrla are rnor6 or
less taken for gpanted in the Vinr,rya but tho
commentaries represont tlio rTcariqa,rr,sieaching and.
intorproting the saered Lexrs, wrriie the upujjh,iyo
functions as tho chief disciplinar.v authority. The
soominglv inforior position of the d,cariya to tho
upajjlnyo was ths essonti*l outcorno of the ornphasis
laid on the moral procoDts in the Buddirist
coonobium
This emphasis coutinuod to rornain so t,hroughout
ths history of Thoravida Buddliisrn, but btirer
oxtranoous circumstances, entiroly beyond the
co_nbrolof ths Sangha, necossiratod bhe monks taking
aclequato steps to ensure the presorvation of tlr,o
toaching. In tho early oonturies it was a mattor
that was more or loss takon for granted, The
competition from other sects, poiitidal uphoavels,
famines and othor naturtll calamitios, and the lack
of sympathy towards Buddhism on tbe part of somo
 ACARYA 165
kinge made the handing down of the teaching by
oral trnelition a difficult task. T]nder these
eircumste.nceg the rdlo of the teacher who interprotod
€md trensrrritted ttre teachrng became as irnportont
s"e that of ths uTtajjhaya whoso speciality was tho
rliceiplinary aepect of nronasbrc life. ,'-s * rule, the
dcariya Lc a dhammad,hara or &n ,7bhid"hammika,,
whilc tha upojjl"d,ya wne a uinayad,hara (DhpA.
I, 298 ote.). Tho ropotition of the general pattorn
of nrlee regorrling nn dcariya in moro or lsss the eame
weirdc &e thoso for s.n u,pajjhdya in no way places tho
former h an inferior poeition to the latter. The
Vinoye, in dsseribiog ihoir mor€t genoral, patornal
dutics to a pr:pil, in rdontically the sa,mo words,
aer:opte by implieation thoir oquality of status in
epitc of tlre fact that, to begin wittr, tho acariya wa,a
merent to doputieo for an upajjhd,ya (Vin.1,60 tr.).
Tlrerugh thoir cpeeial drrtioe are taken for gJranted
in the texts, by tha time of the commontario,l epoch,
for the aforementioned reasons, there is an open
eccoptance of ttre equality of status of tho dcariuo
with the upajjhuaa. 'I'ho
transmission of the
teaelring lournori so large in ttre eyes of the monastic
comrnunity that the commentaries havo givon
a spoeial place to lhe d,aa,riyaparampard (see the
introductory chapters of VinA., Dh,sA., etc.).
The ecope and contont of the teacher's 16lo had by
tlris'timo bocomo almost unlimited as m&y be seon
in frequont roforonces to him in the cdtnmontarics
and in the Visu&lhbnagga (for references soo CPD.
s.v.). fn fact, the picturo presented by the
Visudd.himagga ia that of ths errtirs monaetic life
oentering rorrnd tho acariya who a,ssumes a r6ie
ev€n Buperior to .that oI' the upajjhaya in tho
pariicrrlar eontext of u yogavacelo's progross in ths
s d , s a n e( V t s m . 8 I , e t c . ) r .
The rel{rtions}rip that exists botwoon Lho deari,ga
and s,nteudaiku ia termerl Lho nisaaya; it is an
sgsontial link botw:en them and consists of the
g r r i r l r r n e ot h a p u p i l r e e o i v o s ( V i n , I , 6 0 t r . ) . T h e
nissa,ya shorrld be giverr by a compotent monli who
Foeeessesveriorre rEotcof fivo attributos (Yin,I,6:) tr.)
and not be given by orie wlro he€ tlre shortcomings
eoneigting rtf their absence. There are also
ci- nullifllatione of gtridunce montioned in the sams
eont€xt (also ep. VinA, 986 tr.). 'l'here are also
condit,ionc under which tbe niasaya can be refused
ff.).
lVin.III,25
Acariyct.* arc clescribccl irr dift'erent terms. For the
dietinetiqn bofwoon varioue typos of. d,cctriya aea
VdnA. 1085 (4 kinelsi, ibid. 1379 (5 kinds) ; AA.II,
f 94 (8 kinde), ibid. 205 (4 kinds) ; V,ism.76(4 kinds),
ep. Vin{.985.
N. A. JevlwrcrnaM.{.
In MahEyEne Euililhisn. .4-c Mahdy[na
Buddhiem deveiopod. some pr€cepte and r-ules qf its
own cplreEred silcl underwent certain ehangos. It
muet bc said thst neither Mahayuno nor tho egoteric
doetrinos that earne lstor trae left any Vinaya-
pituku likc thet of original Bueldhiem, and it is not
1 In chnpter 13 of Lhe Tq-chih-tu-lun (lhe Mahdprajili'
pdremilil flrtatra, Iionjfo, No. 1169), a work of the secoud
eBntury A.C., lt te gtated, " If any devout.layman comes and
wiehep to be brdsirred, two rnrstcrs should be seked to attcnd.
The flrsi b L}l'e upadhvliy.1 and tlre second is the dc.fr?c. The
foruser lc llke ttre fatfrer and the latter ig like [he mother. "
ACARYA
known as yet whether the one or the othor or-er
possessed an independent fratornity in India
Nevertheless, in ]Iahdr'd,na, preeepts came to ho
administersd and practised, especiaily as a meang of
spirituai enhancemenL.
The Mahdydna precepts and rulos were liandod
down in a number of traditions, althorrqh in later
timoe thore were complicetions anri sr-nthosns of
various kinris. One outstancling outl'roritr' \{'c llr&\'
cits is Maitreya's Yogacdrabhuiti-su,*tru. This
book in its 40th chaptor oxplains three sorts of'
precepts (triuidhani iilani.l : (l) samuaru,.iilu, or the
formal precepts numboring 5, 8, 10, and tlio rcst ;
(2) lcuiala-dharma,sahgrrihuka-iila, or procepts
aiming at goodness ; and (3) suttud.rthu,-lviud^iila,,
or precelrts meant for tho welf'are or salvrr,tion of
eentiont beings. Of theso three, the {irst cornprises
those disciplin*ry rulos which the sovon grotrps of
tho Sangha, woro required to otrsorvo, &rrrl worrkl
seern to be a transTrkrntation of tl.o Thori^r'il<ltr
precopts, but the atiifrrrlo adopted '.owrlrrls thorn
was said to bt: Ilahtrynnist. Tire gsconrl nnd tho
third aro ovidorrtly portinont lo the botllrisl,tlvas
of the -\faha,yr'ina.
Tho present articlc is not, coneernecl with l,htl
procopti anci rr-rles in therir cletail. Its scope is
l i m i t e d t o a d e r s c r i p t i o no f t i r e t o r r c l r o ra t r d t l t e 1 r r r 1 r i l ,
ospecialiy ttre former. Tlre llahaydna ritc of
administering the procopt, is traditionallv basoil .rrr
Llrc K uan -p' u -hs i.en -p' u -sa -hsing -f a -ching an d cg rr l rn
othor writings. In these. the ' ltrreo mrlstera' rr,r,'
as foll<-'ws : tho Sftkyamurri is regrrrrlori o.a t.]r,r
proceptor (upadhyaya) ; the boclhisirt,tvrl l\fafljrr6ri
is in the position of tho rnnstor of procorlrrrtt (kannu-
d,<:riryal; while tho bodhisattva llaitrova is tlro
tor:,ching d,cdiya. Bosidos, all tho Trlthlgatas alo
regar(iod as the rvitnesses, and all Lhe bodlrisattvog
tho candiclrrte's companions in study. It is to ho
noted t,hat,hore the acfual n&mes of tho mastors uro
i::trodrrcecl. The r6le of upd.dhyaga, however, is
assignod to a roal, not a fictitious, teocher.
In Esoteris Buddhism. As Buddhism gradually
developed int,o €sot€ricism, it, came to havo, likc tho
Mahflyd,na, a pa,rticulu,r type of precept forrnerl orr
the synthosis of earlier precepts. This now procopt
was called tlrc santavaiLlct,tho inrplication boirrg tlrnt
the mincl, tho I3uddha, anrl rhe rnortrr,l uro orrr. ,i.rrcl
oqual, fn whab rnannor its rite rrns crirrduct.r'ciin
India is not cloar, but prosurnablv in & rn.lnner
not much dilferent frorn rvhaL Subtrakarasirnlrir
'fhrrt is
propagated in Chang-an, China. to sa\', tlitr
throo m&stors &ro invitorl ES foliows : (l ) four
Buddhas, narnoly, AlisoL,irvii, RaLriastrruirltava,
A-rnitdbha, and DivvadundubLimegiranirghogr-r.,
a s t h e u p d d h y d . y o : ( ! ) i ' o u r b r r c i h i s r l r t v a s ,n i r r n o l - 1 ' ,
S a m a n t a i - r i r a d r a ,I l a i t r e v r r , l l a i r j r r 3 r i , a n d S a r v a n i -
varana-r'iskambhin, as the kctrnza-dcdrya: anri (il)
Samantabiiadru-vajra and Avalokite6r'ara as tho
teaching acarya, Bosides, al I tho Tatiri.gatas
in the ton ciirections are invited a-switnossoe. It is
neodless to add that &n ac'uual living dcdrya is
required to tro present.
 AcAnye
In esoteric Brtcldhism, another usago of tire word
dcdrya, is ths,t, iL is applied to nll ttlose who havo
rscsivad the l)harma-transruiesion abhigeko after
being irrstrueted in ths kn<,rwiodge of the mandalas,
the rnudnis *nd the mantrrx: of tiro Ilonourod Ones.
llcgarding the qualifir.reticlns of the d,citryo, t,he -MofuI-
aairocana Sutra in its Cliii-juan chaptor (I{o. 2)
enumorat€s thirteon virtuos. Somo of those aro in
eommon wiLir tho virtuos requirod of Buddhists in
gonoral : firm aspiration for onlightonment,
possossion of wisdom and lovo, keeping in f.rith,
constant practico in yoBa, etc. Othors
cha,ractoristically specific requirornents of clsoteric
toachers: trnderstanding the truo meaning
mantras, roce iving the Dharrna-transmission
obhiseka,a,nd untle.rsbanding the pictures of mandalas
dooply, attaining to firm conviction in tho practlco
of montras and tho rest. ft m.r;; bo addod that
somotirnos tho torm ficdryawas nppliorl. by extensic,rr,
to Buddtras and bodhisattvas. and ihoro \l'rJro
instancos v'here Vajrasattva and ovon Vairoc&na
wore callod by this namo.
In.China. Althlugh tho Vinaaa-piloka. of Lho
Vibhajjavadins in Coylon was not introduced into
Clrina, ali tho Vinaya-pipakos of what wo ctrll tho tivo
I{inayd,no sc}ao<lls were brought to China ;rnd
trauslated int<r Chineso. Of these, tho Dharma-
gtrptakrr vorsion \vas tho on€r most popularly
strtcliod, an<l by thc offort of tho vinal'a-mastor
Tao-hsiiarr there aroso the Lij-tsung (Vinavi-r school)
in China. This school exorcisod its influenco ovcrr
Chirra rnrl Japan for a long time. A study of tho
Dharrnaguptaka vorsion ttirows much liqht on the
understairding of the Fali Virnya-pitofa bocauso
of the closo similarity that lios kretwoen thom.
The troatisos of Trrc-hsiian and his disciplos oa tho
Dharmagupbaka version contain somo passaget
which onumorato the various typos of d,cdryo. Ons
passag€ montions fivo kinds of dcdryo: & c&retakor
of novices, an administrator of precepts, a toacher
of coromony. e toacher of text,s and a 'master
for depon&ence'. Another passago gives srx
kinds: (l) tho dcdtyo for shaving (tho hoad of tho
candidato), (2) the dcdryo for ordination, who
administers tho ton precepts to tho candidt-rte at the
tirno of his ordination, (3) ttla dcdryo for teachinqs
who roads or oxplains srltras, and from whom tho
disciplo receivog and loarus a four-phraso grith,j.
(4) tho dcdryo for instmction, who toachss disciplrne
at tho timo whon the candidato receivos tho hisher
ordinatiorr (upasomltadrtl, (5) tho dcdnto wlo
porforms tho cerornony, i.o., con<iucts the meatinq at
tho upasampad6 ordination, and (6) Lho 'd,cdrya for
', tho
depondonce mastsr on whom the disciple can
depend and rurdor whose roof ho can havo a night's
lodging. ft would seem that this list of dcdryus hlas
disregardod lho ho-shong (upadhyd,yo). Tho Chinoso
word Ao-sAozlg soems in its origin a translitoration
rn C'lrinose through pwajjhau:, a cormption of
u@hvayo in the Kuccha languago, or olso through
eo..a. anothor cormption found in tho Uigur ianguago.
The Mahiyena Precepts and Rules" The Tai-
titi};5nt tiJoni (throo'types of Sila) of the Yogdcdryo-
bhimi-iostro wa.s ratroducod, translatod and
p?a.tis€d in Chrna, and there woro, parallel with it,
otber Mahal-ans precopt,-sritras in use, such as tbe
166 ACARYA
P' u- sa -uing -lo -p6,n-y eh-cli,ing, the Chan -ah' a -shan-
ko -y eh -pao -ching, and tho lla n -u;aru1-chirg. Above all,
the ton major and forty-oight minor precopts of the
Fon-utorq-ch|zr,g exercised e great, influenco on later
fimss.
Tho rite of administering the Mahiy6.na procopts,
particularly in China, is said to have boon conductod
in accorCanco with Chan-jan's Shou-p'u-sa-chieh-i.
Since, in }tairaynna, tho rr)les of l}:ro upadhyd,ya, the
kanno-dcdryo, nrvl tho dcdrya for iustr:uction are sII
hold by invisible hosts of Buddhas and bodhisattvas,
are
somo actual teachor is asked to attond and prosido.
of Quite naturally, such a toacher is required to havo
such virtuss as the followrng fivo : observing tho
precopts hirnsolf ; having been in the holy order for
moro than t€n years; being ablo to undsrstand tho
r.-inava ; being woll-practisod in moditation; and
haring trttain6d to profound wisdom.
The Esoterib Samaya Precept. It is true that tho
idea and tho rito of the esoteric samaya procept
i,ook shape in India, bui they were most clearly
expoundorl in China, chiefiy bv SubhSkarasimha
.in his (iommentary on 1,ho Xfohduuirocona-.slitro'
(To-jih-ching-shu) and tho' Principlos of Nleditation
(Ah'an-yoo). Tho 'three rnasters' invited are as
montionod abovo. The precepts aro tlro thrso
t5'pes rtf itla, tho four ali-e.lrrrirracing virtuos, tho
rbj;rcl;ion of four griovous sins, the ton gravo
prohibibions. Thoso precopts aro in na,mo tho
samo as the rlrecopts of ther Hinavd,na and the
llahiydna, but thero is a groat difforence in
substanco and in attitude. Tho actual teachor
should bo an ocdryo wtro has roceived the Dharma-
transrrrission. Ard, at the rito of rocoiving tho
osotoric precept, mudris are formod ancl ruantras
aro rocitod, practices which aro lacking in tho caso
of tho I{inay6,na or rVlahdydna.
Introduction of the Lii-tsung (Vinaya school) iD
Japan. lt was in 754 A. C. that a formal rite of
administering procepts was conducted for tho
first, time in Japan. It took place at tho TOdsi
tomple, Nara. The visiting Chinese monk Chion-
chdn prosided, his disciplos were witnesses, and tho
higher procepts (of upasampadd,) as well as the
borihisattvtr-preeepts were those taken from ths
Dlrarmag'rrpta Vinayapitaka ; tho' threo mastors'
and 'seven
w-itnesses' did not, fail to mako duo
inquiries of tho candidatos about ttre 'thirteon
'
hindrancos and the 'ton obstaclos'. This strict
rnethod was followod all through the Heian poriod.
Tbo Fan-wang bodhisattva-procept adap bod from
t}as Brahrnajalo Sitro w&s also administorod by
Chien-ch0n ior tho first timo to Japanoso monkl
^originally
and laymon. The purposo was to
accumulate morit or turn dolusion to onlightonment.
Proporly spoakrng. this precept was not moant for
ordainod monks. ft was Saichd who gavo indepen"
donco io tho' Qomplete and Immediater Bcdhisattve
Precept' as the procopt,for monks in the Mah6y6ne,
and dereisivoly forswore llinay6.na prccopts. This
was B stop unprocedentod i:e the history of procopts
and rules. IIe followed Chan-jan in tho mettor of
tbe rito, and in idoa Chi-i's 'Commontery on tho
Bodhisottva Precopt'. Ths J0do sect aleo is eaid to
follow this method in administoring tho pracopte.
Fr:rther, the prrosence of an acbuel precopt-giver was
oeaontially requirod, but whon such a paraon could
 ACARYA
n.t bo found anyu'here in tho region,
lrernrissihlrr to rrrr,lerLake tlrn proeeptj! tbr onosoif
t'r':fr.-.rf+r nri irrrgge of thq Brt<lillra.
'l'he
The Precepls in the Zen Seet.
rr:rrriving tlro yrlr:ee;rts rn the Zen sect is ex1,r-rrurcleil
rrr Drirgerr's 'lilt,tjltdtjen::6.in its r liriptor of Ho,rt,,ilrnq
1'r*crt1:ts, At tlre rnec[lrg, tirr. r,rrrrrlitlatoii mudo
t,-l Fronriso oi,rsclrr,itrrc,e n,f tire tiirt-re refrrges.
ilurro t.r'Fes of'#iL'. nnd 1hn ten gral'o prr:hibitir,rns.
Iror rrt.t,rlinir''g Tir,rr,Lllur,hoorl lrv wrtuossing ()ne s e\yrl
rrtr!rjr€, 11itir'lr il+ tl1() ossnniiiii citzlr&croristic of Zert.
11 llri1Flrl.r E guirlurrco is ol'r'ortrso n{)(:ossitry, and fof
iLi;.1 rnlt trrr t,irtl rolitionsltip
l:etivsen r:taster and
, i i . , , r J r l ii rs l x t . r n r r i l i ] - c l o s n .
I6? ACARYA
itit rs to be n-;r,ed thrrl us .rJLlrr:,tijltsrtabove, [he
\Fas
l1!.€rcept-grver,who is present ur porson, hr;lds an
irlrlorilnt p o s r t i o n . - fn e s c t e r i c i s m , t u r t i t $ r , , l h o
,i:aryt cf Dharma transmission js haid in hlgh
disciJrline for
ssteom. \\tonovar discrepalcres arr, iour:C nrr,,ig
13U!I'als t-rnrf mlrnuais, tts thtrl. ofte'n ate, anrl thole i,i
ro knorrrng rr-irich o,u.rhorit.vto :biian', th.e riciir.lrr's
$ ' i 1 . 1 . 'o f i h , n k , n g is usil.rll"v rlirien as t,ir,.l.
the
lr:cidentaill', l,amaism has the la'tna i-1 addition
tu tire tlrreo treasures of ths Budclha, the Dharrna,
nnrl tho Sarigha, and holds firmiy that u.hen rhis
l"ig.rna is lackrnig, tliet tirree troasuros thernselves wcluld
bb unablo r:.ro-xercise tnerr spiritu&l Di)\ver. Larna
is tr Tibotan wclrri standing f,;r the ,Sanskribgrrru-

The Precept rite in

rtdditicnal Refoarks. Updd,hy,iyo *n& d,c,3,ryoura
the Nichiren $ect. I'he
sornetirritis usocl as respec[fui,nnpt.rliatic,ns appiiod
it:r.Ilrorl 1ir1l6.'tr.".1rtr th+i Iii,hiren sect is terta.lly
tn orri.ained lr:onks. ;rpart frr:m any l'Lrncr,iclnln tn,e
ii.flererrl, i'r'r.rrrrth,lsr.r rnt,'ntionotl iihovt'r. fn this traso.
arirtrinistrrrtion of precepts. f rr rlis ssnse,
tlrr u 1.,ti,.l.hqdt1u,is t,hc $;il;r arrrurri rif l:ltorn*l
rtqtddlu.1tl.ya s.Jornsto he the one u.sed iir inost <lf tho
l)r.asenco in the Grea,t, ]lanrln,]a rrrsdo bv Nic]rirarr :
ituddhist sr:cts. and dcdrya irr eso tericism. fn
ll^r: karrttit-i+drlt(r is tlttr'I'ir,t.higata, J'rabhuta-
Japan, rfre rvord rhut ct_rrre,spcndst"o upd,d.hVuAa
rittlrft ; t,lrc ur-'dryas firr instnrr,tionri*r"r'o tlro Visista- 'ilr-,t-
,',,.rit ri,L- l-rorlh i sattva ancl }*'ir:irir'eri ; t lie \\-rt nesses it ro
has various pronlr.nciations. f n I ara, i[ is
pil tire rrr*nilesta.tions; ol tiro Sakllrrnurri in ti.re terr norr,rrcori tt:ajo : r.rn ]it. I{.ioi, ku:asftrj ; lrnri in theZon
.iirr,<'tiorrs ; the oornpaniqirrs &rc tlrr. l-r,.,dhisattr.as
s r r c t .o s i r . r . . \ i l t h o s t - I' r r o n u t r i : i a t i o n , t , - r r oc o r r u p t i s n s
r)r 1'e itnlt r-rlserwhere. and saints irnd
<:f. u4trryjh'iltrr t hroush L;inrr..
mort.ris in the
ri,, therl-crritl. I'irst tho eantlidate re\-ercntl-\- pra\-s ..icurya.r'as sonlr:'timos the tit.le of cert*ilt
'I'hen gol'ernrnrlnr olficials, rrithough in Inclia ttrero r.loes
trr llre Llrr,'at ]lrir-iclala. t l i e p r e ( . r , p i . p 1 i rc . r
i,.'rri:r tho cr)rrtnlLrntarics on the r:irlr,pter c-,n .Etrern&l rrot stnn to httr-e boon any such practice. Arr
l-rlir rrr orr otirer chapters of t,lrtl,l,tddharnopuqtdarika Lnstanrre in Ja,pan was that in b3t-i A. C. dcd,ruas
.r;illa. ancl asks ttig r.i.r.rrrlirli-rteto rindertake the were appoirrtod by the gor-ornrrrent and placed-on
,:f;serr.';l,nc6 of tho pfeeept rri_.r't.ert,o kill, thoroby the 'soven high mountains ' to offe_,rup piayors for
i)ssurinA hirrr t,tre spiritui.ll sta,t.us of lrccorning a good croJrs. Ardryas of this kincl u'era nlactld in
,''lrrrlr.tjrtrrvitlt this very bociy. r"Rriotrs districts of tho counr,r.i" unti thoir i,acrrncies
The Aeirya in the Tai-mitsu and the Td-mitsu. The
cluly tilled
Tsi-rnitsu is t,ho osotoric teachinE of'the Tendoi sect rLs a rosult rhb importaneo givea to tho Dharura_
rhc,so chieif tomple is on )It, Iliei, nnd tlro T6-mitsu trnnsnrission-abhiseka, anothor catogorv-boing.
of
rs t tro r.rsetoric doctrino of tlro Shingon soct, devoloped governmerrt-appoirrtod riedry.us eorno inio
'It1 .
.rri,ir.n(i lire tomplo in Kr'Otc;. Those trvo Trr tako a fe.rs exarnples, Shinshn u'<rs apprlinte-d
rrqrnate frorn Srr.icird ilnd Iiuk.li respxrctively. lrlrarrn"r-trarrsrrrissi'-'nd,carya in B4B A. C.': Shdurr
',, 'IAi-ntit,srr,
ilr., tho surriurtrt,;rreceltt is baie.l on thO was rr,ppoiriod 4rLrrto <lf the lhre.: Olreat Sorts of
' i':inr:ililei uf }kr<litrltr tnr' ((.'h'an-t1ao) r.tf Lriw (^San-bu dai-hd dai ajaril in 87ti A. C. ; and.
Subhakara"
F , r l h & . 'I'ir-rrri1 J,lstri, 6,cd,ryo of the T'wo Groat Sorts of Law
In the su. Kukui s preeept-rito,
, .i,glrt modificatiorr of tho abovo, is lbl.lowod. I.Iltto-bu rlai-hd dui ajari) irr the s&rre veer. ,Ihere
i1.t-'re is not rnuch difforonco betv-riern the trr-o. wos &lso Isshir, d,carya. This was an appellation
attacirscl to monlis wiro, hailrrig frorn tlio aiistocratir:
i", '1r11L,r.l5', thore had bo,:n rlifferont, !rat's of
: Lil-Iiing t,ho st,*tus of ficdru& b.y the ;rr.rctico rrf
c lrtss, rn-r;rel-rppoi nto rI dodr Ua of I)h r.r,
rms -t;ransmissio u
. i,,rt',rsln, lrtrf tirr;y' .iver.r brorlgirt to svnthesis in abltigeku fcrr tho durarion of thoir iir"6s.
'fir,i-rrritsrt
arrt.l Tar.rnitsu. Ill' practising tlro {Jpidhydya. too, was used &s u n&rlle for s,rme
' ':r l<inrl.: of '
lrlac:tice and thon reeeivirrg tho Illv6:'nulont olicials, The titio u{ Great [-iprld,hy,iyo
'. '.' -rl:a, was conl-err:ed orr Chien-chtln, rn(rnrioneci eariior.
trrre Ltcconres tvt ucdrtla. fhen, bv setting
.: iis 1-rlntii-rrmancl arlmilisterirr'; the procepts oll T'lrrrxr grrrcies of uprldhyayo \\:lre .nstituted. irr
':.;.r.i.
li, is r::rllrrrl rr lreat, dcrirLla- 'Iho , four kinds 8+ti A tr.
. : 'iir'i '
! rr,rc: (l) u'orsliip l.rv eithteell consecurive
lll tlre countries east of indra. there seems to
. i r : , . i . i - ) n ' o r : s l r i p o f t h e t r { a , r r r . l * i , lt ; f G a r } r l r , x l } i f r t u ,
lirrve been & greilr nrrrnber of personaqos cailed bv tho
; \'alrrclirirtu, and (a) the }lornii, or fireroblation.
'
. . . r i r q i ; p r t r , c . t i c o sh a v e b e e n a n e s t a b l r s h e d n r l o
vi'norirf,le n&n1o of acartla, br:t r-ertl few s-ito bore
.. il:o mrdtlte of tlie Heian :_,eriocl (ttU+-il9l).
i . t a s a f i s e d t i f i . r a s , f o r i n s t . t , i l c r r .L n t h e e s s e o f
.
- ,-:. t'no Sa^kLrra --\cArva. Th* sarne thrns maJ- equally bo
irari cornpleted thtlm rlnd becoruo rich sai.l of the great mrtsrersot e.lrtrrieism irr ihe past.
- -.. rl.rrur e:'tperrionr.rtl,
one is regarded as abie to \ \ - r r . w e i r S u b l i l - i k a r e s r m h a ,a r r d P ' t - k ' u n g w o r o
- -': :,'i r-,ther:
a s f r e e i v a s s h o u l d b e rd e s i r e d . f a n - t s a n g3 : I - l r s i n e , * L a Z e n - J ' i 3 . O n e o u t s t a n d i n g

t) San.-tsanQ is. a literal transrar,ion of Tri.pi[oka; but in

tfi;r ea:e it is used as an honorrfic to a nonk who i's weil versed
in tl'.e ?'riri,aA'a.
3 ?,en-ji in Japanese. or Chan-*hih in Chinese. litcrallr
'teaeher
Be;rning in dhl'lna ' (mediration), is used in tbi,
s e n s e o f ' s u p e r r o rm o n k ' .
 ACARYA-KAUAfuISIUI-
arample wae Hui-kuo (Amoghavajra), who was
tudrya. Yet, when wt think of the fect that the
life in Buddhist fratornitiog hingae on the admini'
etration of preceptg, on the ceremony of Dharma-
transmiasion, and on the mast€r-rlisciple relation'
ehip, it would be quite possible to say that thore
wes praetically no one who was not an drirya.
GrssO Nerexo.
A-DVA Y A.
TCAnYN-XAUALASITA.PRANIDHAN
VIDHA, nsmo of B Sanskrit work ascrib€d to
Kamaladilo, which in its Tibetan tra'rrsletion rmder
the titlo Slob-dpon lca-ma-lo-*i-Iahi srtuon'la,m mu'
gilia-ma has been incorporatod in the Sna.tshogs
(miscolla,neous) soction of tho Tengyur (?M. No.
4393).
A c A n y n. N A GA R J U N A.B EA $ IT A- A VA BE E-
$AJAKAIPA, & Sanskrittoxt composed by Klu-
sgrub (Ndgarjuna) and extant in its Tibetan trans'
lation, t}ee Slob-iI pon klu -sgrub -kg i,a b6ctd,-pa sn'tan a -
bahi ch.o-ga, in the Gso-rig-pa (medieino) section
of the Tongyur. Tho trsnslator'e name has not
been recordod (fM. No. 4308 ; Cord'ier, IIf,
p. 469, No. 3).
[cAnve-vlRAvAIRocANA-cITIKA, a sanskrit
text which is extant in its Tibetan translation,
-bo-rnarn- par enoi-rnd,s od- kg i glu,
t}no At sdry o- dpsaft,
in the Rgyud-hgrel (tantra-commentary) section of
tho Terrgyur. The names of its author and its
trenslator are not recorded (Cord'ier, II, p. 233,
No.25).
ACCAYA (I), death. As with all (ancient) religions
and philosophies tbe teaching of the Buddha, too,
is groatly concerned with the problom of death.
Sometimos doath is porsonifiod, generolly as M6ra
(q.v.), but, most ofton it is describod as a phono-
monon, B€ part of the process of life, tho cessation
of the natural functions of life. According to tho
Buddha, to a human being lifo is the most precious
possossion and also the most difficult to obtain
(dullabhal). Yet old age and death aro moving
along liko a great mountain high as tbo sky, crushing
every living thing in the way. What is there that
one could do in the face of such mighty destruction
but to live rightoously and just'ly and work good
deeds ?
" None ean evade, or play tho tmant hore
Th'impendi''g doom o'erwheknetb ono and all. " !
The inevitability of death, howover, is dover
sho\rn as Bn ev6nt ext'ernally imposed as punishment,
but as a nocomity forming an integral part of tho
procoss of oxistenco. " Evon tho Bloes€d One's
Lfe wes suddenly quenchod by tho avalanche of
doath, es a groet mess of fire is oxtiaguiebed by a
downpour of wat€r , thought clinging to an undesirabie object is the
Not due to foar, nor due to sbamo
Did death hold ovor him hie srraY.
For, all, though free from guilt ohd dread,
-{re crusbed, (and none can stay)." t
I Eonla Sarpyttfta,, S. I, P. 101.
2 Xirdt?n Sayuqe, l, 12?,
I Pirr. vili, ! 23, p. 19S.
r68 ACCAYA
Death is tbo ond of the present life, but not s
complete aessation of overything. It is a going
beyond (accoyo) certain lirnifg, hence a fulfibnont of
lilme (lcdlakiriyd : M. IT, 108 ; .,4,. T, 22), a dis-
solution of the combination whioh oonstituted life
(jiuitokkhoya : J. T, 222) or a laying down of the
bodily form (d,eha-niklchdpono: V'i*m. 195), the
ending of thig physical oxistence (mara1w). Wben
birtlr is seen aa manifostation (upapafti), death is
considered as a falling-awey (cut'i : D. I, 162 ; S. If,
3, 42). It is the end of I Bo&son, iikc the end of
the rainlz se&son (aassdrnccaya) or of the wintor
(himaccaga), holding within its folds the promise of
& now spring. For, as birt'h leade to death, eo
doath is the condition for now life. Thoro is no
punishmont, but only a loss, which for many mey
be greater than the loss of wealth (atthmcogo : i.
III; I58, 25), but for somo, very few indeed, tho
solution of the problem, the laying down (nidltdnu\
of a burden at the completion of the task (kotom
kattabbarp,), far those " who in cessation have
found deliverance, in victory leaving death behind "
(nirodhe ye vimucconti, te jomd' maccultd'y'imo : 1914.
a.755). The solution of the rnystery of death lies in
the solution of the problem of birth. tr'or doath is
as natural to anything that is brrn, as disintegration
is to whatever is composod (subbe sorikitdrdaniccii).
ft is the inheront nature of the process of existenee
t6 ariso and to ceaso. " I)eoth is inevitablo for
wbat, isborn . . Just as tho risen sun rnovog
on towards its sotting and never turns back even
for a little while . so a living boing travols
on towards death from the timo ho is born ".'
And once tho procoss of becoming (bhoaa) has been
set in motion through tho functional activity of tho
mind. (lcommo-bhaao), the ensuing process of rebirJh
funapatti-bhava\ is but the conditionol rosult.
tii"'""""*tion of this resultanl, procoss (bhaua'
nirod,hol will be final only if the flamq 9{. passion is
not boing fed anew. Without the addition of new
karmic aitinity tho process of oxistonce will run its
courso to its natural end, when death indeed will
bo a vanishing (cuti). Doat'h, therefore, is but a
natural function of life. But as long as lifo is
beine rovitalisocl by its o\Pn reproductivo acfivity,
deati wiII be tho ending of this physical existonce
(pdrpaccaga), only to become the threshoid of & now
i6a"'e of Iifu. a passing over, but not a final passing
aw&y,
The last thought of a living boing is considerod
to be of very particular iruportance in respect- of
tbe irnmediately following life'span, for it is this
Iast dying thought wbich pr-o-vidos tho rebirth'
condition-to its successor. Ilence, if the last
thougbt lingers over & who-Iesome object, its effect'
will b"efelt in tho new thought-process' inaugurating
the new life, in s wholesome (kusolo) m&nnor.
Tho revsrse, of course, also holds good: a dying
cond.ition induclng an occasion for tlre arising
ciicumstances in ths resultant,
of undesirable
life-spg,n. ^ This does not
immediatoly following
rnean thet bnly the iast thought of a dying man is
4 Yitn. Yiii, $$ 1G-11, P" 190.
 ACCAYA
.dectivo, for previoue actions of intentional com-
::rrssion and omission rotain their accumulative
I r\eer. awaiting the opportuno occasion to produee
::io:r effect. For details see under I(ARlfA.
Life, oxistonco, is so f'ull of aetivity that it
:annot be viowed a,s static ; it is alwave a eoming
-:.:. being, a proooss of becoming, without & (karnmupacched,ako kammaaasena), i.a., karma cut-
- rality of attainmont in oxistence. The fullness
-,: jife ie in living, not in being, but in bocoming.
It ie dvnamie actrrality. And within that procose,
lhe aspeet which is ealled death is but a phase of
bocoming ; it is tho passing over, the transition of
a serir,s of phenomona. At death this transition is
nlor€ phenornenal, but in actuality tho B&mo
passing ovor occurs at.every thought. " It ie the
contiluallv repoated clissolution and vanishing of
eaeh momontary phyaical-mental combination,
en,:{thrre it takes place every rnomenL ",5 " In the
:lrimirte sonse (paramatthato) tho lifo moment, of
--'.'rntr beings is extromely slr.ort, lasting just for ono
srngle moment in the evolution of a thought
okae'ittappauattimatto). Just &s I cart-whoel,
:rirether rolling or standing, touches the grorrnd
,:-lv at ono point of its circumforence, so the life of
-:'. rng boinge ie measured by only one conscinrls
:' - r:eont (.elcacittalcklta'nikaTn jtui,tam). And
sa,ttrirta,r.n
,r-i^en that thought has ceasod, that boing also
I said to havo coasod (tasm'im citte nirud.dhamatte
- ;!!c niluddho 'ti uuccati). fn a past conscious
:- 'nrent a, being lived ; in a futuro congcioug
:. r':ent one will live ; but it is only in tho present
-.'.::scious moment that ono does livo
:.en consciousness dissolvos, tho world is dead "
. :',tbhoitgdmato loko : Vism. viii,
$ 39 p. 197). In
ultimate senBe, when a process of thouglrt
:".-hes its diesolution after the vanishing of the
.:: :':isive momontg (jauana-citta) in the process of
,rs:r,-,rlsness(citta-iithi, q.v.) it has tho sa,me
- ..:r,rn rrg death-r:onsciousnose(cutiuififid,7ta). And
--. a. in the ultimate senso, life la,sts brrt for the
' - . ' . , r no f a t h o r r q h t .
--, :-. irs rogards thc major change in tho process
: . r . - ' ' . r r ( ' c ,u ' i r i c h i n v o l v o s t h e b r e a k i n g u p o f t h o
-. I:,7itq.ssa, bheda) and tho abandonmont of tho
-'.' ),\: aggregates of clinging (upadinnakkhandha-
' --:::dga), death ig tho tormination of a life. a
.-:;':,ciation of the corrstituent physical and
'..:l.rcal elenrents. Bocauso t,heir previous asso-
.':.,rr, rl'hictr for,rnorl a so-called individual, was of
Tiperrnanent nnturo, for " every composition ie
::rprrsahlo" (sabbe aankhd,rd,aniccd.\, this dis.
- . =::,;rr is s, n.atura,l phenomenon, not produced
il .*,\- rixtornal {igoneyr but by the inherent no,ture
.,:.!' cclrnFoun(i. ,. l'or ttre born t,hcre is no
l - . :tring as not dying " (m'atthijd,tassa amarana,tn :
-. And so death comeg about as tho natutal
. :r: ion of a iifo-spa,n (d,yukkhayenarnarana), i,e.,
- '=':. i*rmirration of the destiny attainod (gati-)
- .---,':;ii expirSz of the time-lirnit
: -r-:- :ermilation of the process of nutrition,
: -. :-,i,.li-sampattiyd, abhd,uena). Life will also
:. :. .:,,.aka kamma\ which br,rught forth this
169 ACCATA
particular exisr,ence- ar.e running outn i.e., through
cogsation of moral forco (pufrfukklu,yeno\. AU
thie i8 a natural or tirnely deatb (kalamarar.tal.
But, although death is alwaye e natural rosult df
being born, it mav occur proma,turely. Such an
untimely death (akilam,orano) comes about througb
karms interrupting other life-producing karma
ting off the prevailing vitalieing karma. Thug a
life-process (santdna), which stiil has guffrcient
onergy and vitality to meko on€ movo and act,
may bo cut off through somo oxt€mal oxortiou
which ovortakes one in consoquonce of former
actione.o Accidente, homicidee, euicidos, fetalitios in
w&r are casee of euch untimoly death. In all c&BeB,
however, it is tho braaking up of the aggregatee
which is kn6ya ae death.
It ie thie eoatomplation that ., only fonnatione
blea,k up ; it is tho death of formations ; thom ia
nothing else " 7 which leads to insight and ultimete
deliverance
.No study of tho concopl, of death can be complete
without a contrasting study_of the concept of life.
(For rhis, see JIVITA and ilvftfNnRfVe.; nrie
faculty of vitality has nothing in common with a
principle of lifo or soul, for it is ono of the s€v€n
general montal propertiee (sabbo-citta-sdd,hi,ra7,a-
cetasika) which, logether with contact (phasiol,
sensation (aed,a'ni), porcoption (safi,fid,), volition
(cetani), one-pointodnoss of mind (ekaggatd,l and
at-tention (manasikara), aro cornrnon to overy class
of consciousness and ovory single act of thbught.
It is tho dynamic principle without which- no
thought-concopt could evolve, in a similar wa,y a,g
no evolution of matter coulcl tako placo without
the constituont phyeical olemont of caloricity
(tejo). But, in Buddhist terrninology death is th-e
opposite not of life but of birth, being the other
extreme of an individual procegs of oxistence. With
the advent of death, lifo doee not come to an ond,
for it epells the beginning of ar now life. Death is
morely the ending of this eombine of physical and
psychicnl factore, which in diesolution will
recombino with variations and perrnutatione.
roproducing certain eesontial characf,oristics with
equally ossential modifications. From another
view-point, death may oven be said to be identical
with birt.h, as the exit from one lifo-span is the
ontrnncr,. to a new one. And, with regard to firral
derliverance, birth,- old age and doath &ro juet
sufforing, woo, (,onflict, which is tho process of life.
A physieal death is but a phase in that process,
leading on to the next phase. By the eeveiance of
the ligaturos of tho joints in a,Il the limbe, the body
ot deatir gradrrally rvithtrrs like n green palm leaf
*.ilting in the heat of thtr srrn. \\-hen the faculties
of the ph1'sical senses har-r. cerasedto fr.rnction, the
faculties of' nrrnd and life stil remain us inler con-
(kdla-) or sciorrsness foeussed on some action v-hich pr.eeents
itself owing to its importance or weightinoss, of to
the frequencv of forrrrer repetition, or to the
proxirnitv of the prerformance of such a,ction.
When, at this srage, crawing and ignoranco h&v€
6 cp. I'ism. viii, Sl 2-3, p. 189.
_7 Vixm. xxii, | 113, p.598: eaikhd.rd oa bhijjottli, Mikh|-
rdnarp rnara&an, na aiito koci atlhi.
 ACCAYA
nof been frrlly abandonod, craving bonds th€
atr€B,rn of congciousrleBe in futhor grasping ttro
f*milirir objocrt, tho da,ngers of which are concealod
try ignoranco. Thus, this dying consciousnegg
" nbaudurrs itg former supporb, Iilie a rnan who
crosaes n river by hanging on to a ropo tied to a, treo
on tho near bank ". Ths aet of letting go is deattr,
tho act of grasping to cross over tho gap is the
boginning of the next existonce.s The chief charac-
teristic of the phenornonon of, death is a passing
€rwtly or falling off (cutilabkho+o). The ftrnction is to
soparato (aigogarasa). And it manifests iteelf in
the absenco of the sphero in which rebirth took
plaae (gati-aippoadso-poccupa!.thd,na).s It is, thoro-
lbro, an entirely nogativo aspect, which is bost
exprossed as a passing &way (accaya).
H. G. A. verv Znvst.
ACCAYA (2), offonco. Tho iitoral monning of the
word indicatoe e passing over (acceti\, but hae
acquirod a figurativo mooning of 'transgression'
of tho law. Thus in the forpula usod by }3uddhist
monks on lfposatha daydthey confess in public in
genoral torins thoir physical tranegressions (accayo
fturqn ecagamd, : D. I, 85). It is not useid fbr &
karmic unwholesorne action (akusola,-ka,mma) which
may be an evil thought, but only for a breach of
the rulos of discipline (Vin.I, 315).
Once tho offenco ie confossed, i.e., the transgros-
sion acknowledged as such, it vrill bo accoptod by
the congregation (accayato pati,ganhdti : D.I, 85) .r,ntl
thoroby pardoned. There is no absolution of sin or
wrong intontion, for tho law of karma is ono's own
individual rosponsibility. Tho transgrossion irr as
far as tho community is involvod is rectifiod by tho
acceptanco of tho admisgion of the fault.
ACCAYA AKODHANA SUTTA. In this eutta the
Iluddha condomns tho porson who does not accopt
an apology (,S. I, p. 239).
Two rnonks haye a dispute in tho course of which
ons rnonk gives offence to the othor. Realising
tliie ho confosses his transeression to tho othor end
asks for forgivoness but t[e lattor refuges. \l'hen
the incidont is reportod to the Buddha he doclares
that there aro two types of foolg in this world, ono
who does not recogniso his offonco and tho othor
who does not accept an apology. They are wise
rnen who rocoggrisotheir offonae and accept anothor's
apology. Tho Buddha also quotes the words of
Sakka to the Tdvabimsa dovas advising thom against
giving way to angor and svil spooch.
Thie sutta typifios the Buddha'e attitudo in tho
cego of a transgression. Ono should confoss one's
guilt pnd refrain from sueh conduct in the future.
Ifence tho formula of confoseion mot, with in tho
canon : Accayo mam.bhante accaganti
Tuso me bhante bltagoud accaya\n ancagato pati-
ga4hdtu d.yariqn sarp,oard,gd 'li (Transgression has
ov€rrome me, Sir,
May the Biessed
t cp. Pron. rvii, ! 163, p. 473.
S Vitrt. xvi, ! 47, p,427.
iT[t ACCHAGALI.A
{"lno accept this nry conf'ession for rostruint in ths
firturo : See D. I, p. 85 ; IW. I, p. 440; S" If,
p. 205 ; Vin.II, p. 192).
In the udr,Idnq. (list of titlos rr,t 1,ho snd of the
chaptor) this sutta rs r,rferrod to as Accayena-
akod,hano (gcntleness at offenco).
L" R. G.
ACCAYIKA SUTTA occurs as the gist sutta in the
f ika-nipdta (A. I, 239) and doels with tho tliroo
urgant dutics (uccd.yikitni kararytydni\ of the
cultivator : ploughing, sowing ond irrigating. I3ut,
howevcr efiicierrt,ly and quickly he rnay porform
thoso duties and ccimplote thom (sigi.a.silJham), ib is
not within his powor to ripon tho crop in a day.
Thir rcquires ths courso of the so&son (utuptarindma).
Likowise tho rnonk has threo ursonb drrtios to
perform : ire has to crrltivate a tlhroefold coclo
(sikkhd, somidd,rr,u),df high living (arlkisilu), of high
thiaking ladhicittu) and of deop insighr @dhipafi.fra\.
And tho monk, too, should not oxpocl; his rnind to
bc releasod within a day. But ho must awakon a
koen desire (libbo chando) and apply that to hie
corlrse of training.
ACCENTI SUTTA, includod in ths liala Vaqqa of
tho Dcuatd Samyutta (S. tr, p. 3). Onco a dova
appoarod before the Buddha in Jotavana ond
doclarod that hours pass by and the stages of life in
turn overtakei and desort man. Soeing this foar of
doath one should do meritorious deed6 that would
bring happinoss. The Buddha agroocl that timo
doos pass b5', but his advice to the one who obsorvee
this approach of death is to reject worldly gain and
strivo after tire finrrl peaee, Nibbana. The eutta is
narned aftor ths fi.rsl word of the stanzas. The fire[
two lines of the gtanzas in this sutta arc found in
tho vorso portion of the Ilatthipd.Ia Jdtalca ("f. IV,
No. 509).
L. R. G.
ACCESS CONCENTRATIOil (upacd,ra samddhi\.
During the trnnsitional period from norma,l eon-
sciousness to tlie supernorrnal there occur usually
four rnoments of apperception (jauano), nameiy, a
pr''oliminary momont (parikantrrm) of pr.eparation,
followed in turn by approximation (upocd,ra),
adaptation (anuloma) and regeneration (gotrabhu).
The concontration of thought including theso four
moments which procede the supernormal state of
consciousnsss known as mental absorption (jfudrw)
ig colloctively known &s &ccess concontration
(upocd,ra samad,hi)._ For explanation of tho ontire
procoss Boo s.v. JIIANA.
ACCHAGALLA, a vihdra at which king Va!!ag6.
ma4i of Ceylon (lst cent. B. C.) had a festival
colobrated in honour of tho Buddha. In this ho
rocoived the aid of the there Mah6tissa of Kuppikala
Vihdre (Mhu. xxxiii, 67). It w&s foundod by
Marupiyatissa (i.e., Dovdnampiya Tissa, 3rd cent.
 ACCHASATLAKA L7i ACCEARIYA-AEBHUTA-DHAMM
&

D. I. |,.

A e CI{ A G A [,LAF. A- f r;i' Ar:e]:eqi : i i, a vih:rra firr.irrded

i,i' kine ijirrrrf rcea (ci.ru:, 200 i+" C.) to the oagf. of
..r-iiitr;!{iireriLirE, i'f}'..lrrn, !teir .Rahr,gallai<a i<lr
I-, --li,-.t:.l.ila,t<rl , Lit.:,,ir, it ea::iitr.trr ir+ t:ai1;otl,!>ur'i. .rin intercliin.q ccr^npariu$n o[ this suttg,, peri]i"
i , , i , , , . ! t ' . t h r - L r i l i l t ki a
r , o r l l e r t c u ; : r L i n g u i s hi l i r r r r n t h t ] cr:iar'!y vi'itir r.t:terelri-:€rir.i ihs bhikklru-g+d's com-
'rilsntg
-1.ccl:r.,,\r ii:*ra i.rriiit i*' IJavananFryii 'lissa, an on i.iand,l,na, iu found in tire Ila.n.rlana l.'aggs
eiiririli i'-ine i.:Ifht.r.xxi, {i :.fu1.h,uAyt,42+.). Fe': er,Lucr oi tha sarn$ Nik5,ya (c\-.I, l, $ 1). {---orx,paroalao
. 1 t . i l 1L i . t i : \ L L A . ^ S .I , 3 , $ 3 .
B. J,

ACC HARi'iA-A B B H UTA-N7X NUT(A SUTTA. ThOrE

"tioarine
ar'g in aii f,ve diecorrees thie nnr:re. Of
th.-,se. forrr e,ro i-n -rhs Aitguttara it'i,i:aga and one in
tho idajjhimu Nikd,ya. The subject rvittr rrhich
they are nll conr:ernod is that of the wondrotrs and
rn iracu loi: s i*, a,:h'zri.y',th bh,tr,4!:ihs,mma) aa applie eble
tr: q.-raiitiee cr ir.eidoni;o crlungctr,rd .arith il-e lifo of a
Ere;r^r,F.xli:rg 3ur:i'r as a Frrtidha, Gr onc of liie rrorthy
drsciploe, or & rvorld-ruler. ln bhe Mahfr,yEna,
.1ICH.ARA SUTTA, $,gAthu in tho Sam"3luttaNikti'tn itnwttver, ae ror:ordoci by the Tilretan ]ristorian
i. Jli) conniuting of forn. eouiriets, t,ho 6rei of u'hir--h lJu'tr[on t, lhis claes of Ciseourse hi,,s for itr subject-
:s arliirr:aser-l to t]re Budd]ur,, th* other t]*eo beirrg rareitsr thc rniracrtlcrre facuities of $r6vakas,
:l,tr -Birciriha'areply to tho queation ra,ised thorein. h:odhisabt'.'s,s and Lhtcicihae. In ihe fheravicis
'Ii:e therre errt,tas rcf'sr to & bndhi.qatta. They aro
comrnont,ary (S.4- I, 85) eor:,-nocte the guontiorr
*'rrh a blrikkhu, wh* dies'*hile inedit6,tins. H.r is colc€ryrorl only s'1tr5 tha laet, birth of Siddhatthewho
-r=1111111 irr e gta,terof rnedit,aliol, irr tho ireaven oi itrn trec*,ine ()ctr;,i't:'& tiio .I]11465*.
'j'i
it.r:-f lir€'tr fiorls (?'o.r;atirnsa! t.r.rri iF recsivrr,l &8 i)f tht fo'.rr iiseorlrrlris h t]na Aiquttrtrq Nikd,ya
' ;...ir 1,:'ir.!lr], Lhe r:.vttrJrhslri' th,if wr:rld,
In Apii.a t.h,-tiirst, I enun.,a.ral,eg fr-rtrr wilrrdroue and rniracuioug
: : lilir errlr:sfinl f,{-i},9an{l ;nirJic-n:rlkii:g, }:e etill happeniilqs In rliF,:ard io tlrti a,Fpoararrce of o tiUlly
:J,:r,:1iJ:i Llrlt.r,r,vt!rrJ t.irat iiE hgs c;lrr;iill tc be i'" l;irikkiiu ,:iiliglitor-rtrci. .;n,;. An in,:on.tparebio eplonCour fille
- i ; i - i i i n . i i v t i ; g i r i l " r i n l . i ! | 1 r 1i 6 q f r . l r u r : i l i J r ' ] i \ . m e f i g u t e
tlio uni.vr:i's,r r+,hon t,lte boJhlsstta <lesconds ftom tho
: : . , . i r i l i . i + . r n q t , ir: l r i n ' r . r r . I J i s a , l r l t r - r r i i t r l w i t h h i s n e ' , v Ti.'sjtru ranlin anil ontorg the wonrb of hie mtrther
=,rirl. irn rcn!ni, r:,++.-'mlrrtii;ri b,v iiin her*venly conlcior:sl';. llven t-n tlie Lokantg,rika holls-
: - j : : n ' , t . , ' l o t l : a F J r r < i , l l r i , a r r r l , r . ' r l J i : - , gh l n r t h a t i t g whicii ir,re acr;raii,r engril'ed- in total ciurknese,
,:t' j;itts
irro :Ij*i:e riolr:riig:.1,," a,qki itrr:l the w;r,1' to bcrngs borii tl;lio ?.re .in8 eliotlirJr and find eorr^so-
--: .. F.1 'tiroicfr.,,rn, Ti'rc parii
celtrttial name.j lation in i,he i.li.:.rrr:ht, tliat tht:x-r ar.e others as wcll.
.'.-ini:;rna. t,ho bhtkkir:1-;+i{ 8F,r.'.1,r.9 irrr;cll.v- rrJ,&i. :i,si .(inl;i:lr nrirsr:ie:r ,ic,:rtr v:l.rei. fl.c bo:ihiSiltta ies.les
' ,
i.:i':i ;,.i"'r.i6c:, " rlelici'rt bi.tt il r-R-ltal:ltr ]:e;rn fi,rr:r tlro iirrrnll of hig rnoiirrri. *'hen Lro ai.t'lriDg
': ,lrls*-ri,iivs j*y", i"il,reion.+, v,rhieh ro,.ti.: lirl.)ir:
t ,leJilsir;.1 '. euntpl.'163 ;r1ii:gi'1tr'rg:€rt!i as a Tarhiqate, and when
i;-lrr iir ire e,-ilCd. rp-uhr71L{t-'1;,ee.:ii1q the I ;iin'igtj.:i; " i dr'lq 1jttr ii'heei oi Righteouslross",
l:: i,.l-'airitaratrr&r€ rrynrJ-.11g L u t t h * } . , h e e , . - 1 ' , .a. r r i.a., pruoc'i.'-"r il:e ic,- irrne for tl,e flet tirne.
' = Ti:,;i i1, tlrnria---lrer"ird.ils l;rrtiir:srt t I r.ry [rnr t]re .*-trv
- !...! !) 'lr::1,. ' tla:.:t dlv.rr,-.isq 3 er.rLnerat€E four
I,'r"LrIr, iiril* wnr]t1 i;i d.Jl,i,;.ri,iri". lio Tic oth*r
- - . - . " ! . , : w g l : F , l l t h c r r l r : g r . e g el t g ' j " fi -'rrqir.:rii,: i.r:cpen:.-nlt ( .)ils,:ljuent tO til6 BpF6A1.1UfaO
of ri, iilljy er:irultoti,,J cn.-. Of theee, ths firsb is
i.l.e lJuii'1:ls,'g Brli.-"rlr i,q ,.loui:h:rl in en elaborete
iirat pr.crie attael,e,:i to Dle*gures r.n{i. Cetighting in
.':.:.-:fr rrf' lr i,rrrv$ller ui,,On a, chatir,l, Tite road tc
pleasirreo give rar i'J tho Tathi"ga-+.a whsa ho

i !hs. ,I eueil erv ol ,Scri|tture, S . 33.

2 ihLtc oa4glt. c,*u,kicandp&*, eutr.A,No. It?.
3 ibi{i. BrrttE.l{o. 128.

:) 1l :)l0i/J
 A COHARIYA-A B BHI,}TA-DIIAM MA 7'7it
I I L ACCIIINNADHARA

Frorr,ctrreg, willr ilio rostlllt tlrat'l'lto thriir rnin.lg lrocton:g s.,Il llve ciirecrions rvhikl a. r"'hito cancptz is hc,ld over
ott,al:iislrod in kirorvlotigo. s;irrtr,i is striri of his hoircl, anct sar,r tho foliorvhtg wortls, " I aru the
psoDl$ i.(t (:,r st'r;ttpotl ilt
it.1.t,rr,r-:ttt:r{ })rt.lrt, rl(rIt
- chiel of tirc '*'orld, tir(i i!{)J)lost of ther wlrlcl, the
trrrnrir tillit.v il,nrj ignnrii:rco. groatest, r,f, t-ire wt)rJd. Ihis is tnli ln,sL oxiHt.Biics,
'uiioro
iih.all b€ no rnorL' rebirt,h for m€.'." i19) An
'fhe
ilrir'ri rii.i,rori.'sri l, ihorrgh suplrtiLrorl_rri deal incomparrilrlii splonricur' fl,rist'"; tr.iso at' tlrn timo of
v,.ith fur"tr r,l,.rlrlrorls clualil ios p()s,riosse(l i;v Arrtlrrda, tlie l;orl]:is&l. la's hirt,h u,rlrl the ten thousa,nd *'orlri
tlio attcnclnnt of lho lJudciha. irlerlti()r)s onl-y throo. s)'sterns clrtalie rr.nc{ i rcni! rle.
Tlio hrst is thal tho sieht aione of ..\nanda rva,e
'I-o
sujficiont, t,c rrralie irn) cr-xigrogr'"tion feol iirrlliy trnd tLs altove, 1i11. lJsilrihtr is sai,f to lrir,ve odd*;d
deliahtod. Seccnctlv. if Aniin,ia 1l'orL] ovor to t,lrroe ctLer' r-lui:,lit,ir)8, r',,'ltrclr ili.e a,s lolk-us: All
p*uo-"l, tire clocLrine, it lvlrl'J crirtilinly cieiighl arrv fec.irrrgr, Q;edu nri) hi;:,'o glwrl.r.-s hcen sll(lctrssivolv
congregation. lfh_irtily', rf liro congr:ega.i,ion is oxpelienr-ed hv llinr. ,\r'Lci flie s.,rtno is tlren saitf ctf
dissatisfieci, then Arrruida '.','ouici rornain silont. Irercel)ts ( sa i,id) iu r(l dis'.rurrrive t l;o'-rgirt s \'o'itr;kiad) .

Tho fourth rliseours': 5 is a repetit,ion of tho abo-,re Tlrc ut:cJ ariti :r,hbh,atn'tllt.L;rr,ttidBre, itt-rwevt;r, lret,
but rvitlr this cliiTereni:e, that, tho qualities posuessod corrfinerl t-,r 1ir,-t {ivo dis'.'or.lrgts lrt re ciitrc'.lssed.
by Anrr,nda &ro corlrparsd vrith itiontical qualitioa [irtc]l wonrlrorrs anil rnir&ctrloits qdltilti€\s occtir in
residing in a v'orid-ruler. othor d is,rotlrsos tt,s ',r'oll, lig for exainpltr in tho
Bakl;ula Stt.ttc 1 whoro a nrtrrLbor of such qur-llitios
Tlre fift.lr, u'hich is a disccurs.r in tbe lll'ti.ihi,ntu alo aitributecl to tlro tlrer:t lJaki<ulr'r,. I'heu, in tlro
8, enrlrneratos
Nikuya twenty-two wondroue and Lid.cttrt, d, for irrstrr'nr:tt, eight r';or-iilroits ancl mira-
miraculoits <lrralities possessocl by a Taf,hagata. It, cul<]11s qrrir,jiiir:s oi' tho great, octtii,n aro conrparecl
is said tha,t tho lirsf, ninetoen of tlieso qril,lit,ies *'ere rvith eiirhf sirnila,r qualities of tho f)hantmquin,ftya,
re*rlled by Ananda in l,ho Dreserrce of the' I3uiiciha, 'Ilris
fiict. l ilfi qualil ies r-,f ll'.a ilhQtrt:rt,ttui,na,ttctlra,*'tt
arrci tho last tlirec t'r-:re addt:d <-rntho IJuddha's orvn al;;o het:n.r,ltritt.erd irr iirr; r-'iitegr-r1vof tho rvondrous
instructiorrs. And of these qu,ilities, whai, stnire'.e anci rnira,criiorts, iuciicllttrs i hirt tii.o acchr;riu''
oilo rrr()st is that ninet.eort perl;ain to the porir-ir.I o b ! , h r r t u dh r u l i r r r i J F e r o n o t conlined t,o qtrl,iities
imure,lia,toly prior to tlic enlighbernnrent of tlr.c. 'Ihe
Dertrirnini: lu individrrals. ct-,ntcnts of tirege
bodhisa,tta. i,thor riiscorilses. hi)l{'€\/L\i', rvili bo tliscttssecl unclor
Tho wondrous qrralitics ils reca,llerl by -{nanda aro thoir respe,rt'ivo t i t los.
as follows : {l ) The bocl}rieatta, at f}re t,irne of }ris
birLh in the Tusit& reakn, ent,r:rs it krrouinglv an,l I{. S. Clootr,rY.
consciously. (2) He is aiso conscious anti &ware
while he reinains there" (3) He remains thero for
ACCHARiYA SUTTA, corrtairrcd irr the sect,trd
the full sp&n of his lifer. (4) C<-rrrsr:iciusly ancl
knowingiy, ho leaves Lho Tusita roallm antL d.osi;ende ta{/'le of ,the Asar',,khttq. Sjqllltltttlrt' of the ,9arit,tltttia
'I'lrtr
into ttro u'omb of his rnothor. (5) Ai; incr--mptlrablo t{ikrl '1u (-tV, 37I )' Burl':lire prc'n'chei on the
llrrruclel'frtl (n-hicii refers tt., Nibltana) *rnd lhel flath
spiendour &risos at tho tirne t,rf iiis sntr-v int,o tiio
l e a , d i r i g 1i t e r o ' c o . ' l - l r i s srtttrr,, irr li-n't,y-fir"o litlr;biorrs.
r;rroml) of his mcllrcr a,ird illtirninos ov€rn the Lokan-
tarika he-,lls. {6) Onr:e t,Lo bodhisattii }ras entororci. rg a reitrrlir-.ion r,f t'hr: r'erit of t,htl suttas ol blre ragg(r
the womb of his rnoltror four deva,s kcep guaril on strir! ing u'ilir ;lsaii khata [,]u tttt
the four sidos. (7) Tlio mother. frorrr t'he ent:rr; of
ACCHA VIEARA, iri (l'ylcn. .(r:r:AL'IIHAG.\LLA'
the hodhisatta irrto lior il'omb, becomes iirtrtcrus
anC abstains frorn ovil deads. (8) Sho eritertains
no lustful tliortghts in r:specl, of rrion. (9) .{he; ACCI{ILA, narn€r of a, ndga king rnent,iorred in the
bocomos i'he rocipiernt, of ohjocts hrelonging to tho lTaluin:rl, t1ri (2i 4 ; 811.9. s.v.).
five genges. (10) She is not, afflir:teri hv anv a,ilrneni;,
but is happy and unfafigueid. Shc +;r'en sses ihe (i'a,r. ;\cshirnuti), one of tho fivo
ACCHIMATI
bodhisal,ta in hor rvomb. (ll) She dies sevon davs
dauqhtors of \iessavaria. She wa,s lnarried to
after the birth of the bodhisntta, anrl is roborn in thei .:istei's Latfr. Sajja'
Sakka a!ong wit'h hor fbur
Tusita rea,lm. (12) Unllire othler \l'omeil, she girres
Pavard arrd Sirtl.
birth only after ton morrths of pr:epgranc5;. (l3i
Sho qiv,rs birth sta,nriing. (14) Th'e be,lhisatta, is
firsi receivod by clevus atld tloil only b5t 6s11. ACCTIINNADfrARA. hi a confused a,ocor.rnt of the
(15) As soon &s tlie Lrorlhisatt.tt, is born he alights on oligin and deeay oi'the foilr eiements, which sltowg
the ground. Four der'aputt,as then receivo him and eoms infi'.tenue cif thu gclresis storS- of the Pali
srltta,s {e.g". Aggafiria, Sut'tal, the Sanskrit work,
place him befors the mothor sa;,'ing, " llo ha,ppy,
(16) Tho Siksasam,iccaAct, rofers to Acchinnacllidra (247) as
queen, that a great son is born to you ."
bodhisatta is puro nnd c;lean a,t the mornent, of ]ri-r one of four rain-deities. who, each for n' peiriod clf
l-,irth anri is not srneared rvitl-i plivsir:a,l impiu'it,ies, five ages (.kalpa, q.v'), cause rain_ to fail from tho
(i l) T-,ro strearrrs of water, one hct anci tho or,her cJouds-r'hich gathor over tho v'orlcl at the beginning
c:,1,1. rai:r clor',n from tiro skies and batlia him rrnd of its oxistence. i-hese deitie's are tllus responsible
(l8l He stands firmly on ]ris foet snd for tho olsinont crf water on earth. To Acchinna-
hi: rnother'.
rraL<e .rgerl ste:-:s to fho north. lltt looks rorrnd in dhirra belongs thc, thifd parioC of ther five ages, tho

4 ' -: suiia 5o. 12{). 7 .11.srrtra No. 12.1.

:, ..r ; sulla \o. I30. E Ud. 5:l-1.
6 l [ 1. : ' t : l a \ r , . i ] 3 .
 ACCIMAHTASELA r73 ACCOMPLTSEilEf,T

firat,, socond and fourth belonging t'o liedhtra, end of avoidanco, oithor temporary. or lifolong,
Ge;tpramehe and Sthfrlabinduka, respectively. mrrndano or rupramundane, belonging to th;
'lht
rqrulf of thig eutivity of theira ie thet the esrth diecipline of e noble disniple, a lal-man oi an adept
erpands up to Brahmalok&, covsrtsd with wator, (neklw), t'o the dbcipline cf mc,nkhood, of son-n€
restraint, of pure living, or to tire various dagroee
It ia iniereatilg thai, iiterally, the word dsshin- of purification. (Detaile sffi L v. SILA.)
nrrdhErs ,me&ns 'rlg.broken flow' antl the word
ffthuiebinduka,' largo drops', fhe accomplishment of concsntrctiou {samdd,hi-
eampadil, although defined ae onepointedness of
.ts.J. mind_ (c,ittassa ekaggatd,: M.I,301), comprieos
- the
guarding of the s€nsos, s€lf-control, spiritual
contentrnent, emancipation from the five hindrances
ACCIUAI{TASELA, s mountein in Sural,tha- and attainmont of tho fo':r stat€s of meutal absom-
jano,pade of aneiont Indra. It occurs in a atr:ry tion. - (Deta,ile B. v. JIIANA, NlVanalti,
(ra{o. 21} of tha Siha!,aaatthapokarar.w written SAMADHI.)
by llharrimenandi thsrs eoms timo prior to Buddhe-
gho*a. ?he loeation of ihe urorrntsin is unknown . I'he accornpiistrmont of insight (pafi,fid.aampndnl
hut would app€&r to bsve beon nser Ujjeni, whoso ia the blesr:ing of higher krrowledgo, the code oi
king (ui,maured) ie one c.f tlre chief p€rsona in the intellectual dutiee and practice of tho atbainment
Etory. of tho hgghest cognition, conneetod with euper-
normal faculties, londing to arahantship ind
Ae the text is extr.emely rare qnd was published culminating in final ernancipai,ion and the extinction
irr (loylon onllr irr 1969 (lry A. F. Buddhadatta of all caue€s of r_ebirth. (Details a.v" IDDIII,
thor*), the atory is oriofly givenr .herno: An NIRODIIA, FA*SA.)
arahant, lived ia s cave h Acrcirnanta rock
which wes sunorrnded by &n q,nirnal-infoecod The aecomplishmo:rt of deliveranco or smanci-
foroet. A she-alophant which lived in this lbrcst pation (uimutti-sumpada) is the attaLrment of
gavo birth to a yorrng one, t'ut a ehe-goblin wlio roloaso of wili ancl mind, or heart and intolloot
had beon a,ri onomy iu a previous birth ate up the (ce,to-uimutti, paitfia-vimutti), which is tho etato of
ctlif. The eame thing happaned s€veral t,imeg. arahantehip whilst alive in this human existonce.
lfhe mother elephent, thereupon, came to tho And furally, there is the accomplishmsnt of tho
modth of ihe cavo, whon hor noxt baby was due, knowleclge of the ettainmont of emancipation
dloppod it in tbo sight of tho rnonl. and picking (uimutti - rldr.ta -daaeana -sampadi : -4. III, I I 8 ).
it up laid it before him. l.he goblin camo again
Exeept porhaps for this last accompliehment,
for hor prey, but tho monk prevented hor. The
these attainmente cannot be called perfections in
young one thug saved g"ow up and became a
tho truo 6onao. To npoak of religioul su?cesses
eorrstant companion of its sa,viour. A hunter who
w'ould bo rnoro accurato though loss usual, but the
r^oticod this mentionod it to the king of Ujjoni.
idea of ach'i,eaement would agreo well with tho
At ths king's c.orrma,nd he trappod ths animal and
brought it to the king. fho monk, diecovoring urrderlying thought of offort in the working out of
one's own s&lvation (cp, appornid,ena swmpdd,etha\.
the loss, proeentod hiinsolf ,befors the king anci
ple.aded for tho roloago of the ani-mal, glving as his Different eets of accompliahments aro met with
r€r*.lon thot he coneiclorod thr: onimal his prtpil and in tho canoniosl writings, when they are somo-
it wo'.rld rurely die if partod from him. The king times not, so mrrch & succosa attainod as a profit or
wne pgonfly impr*enod by tho tale and relengod the bloseing obtained : kin, wealth, hsalth, virtuo, and
Lt'-rliiJli. right viewa (fid,ti, blwgo, drogya, s6l,a, dilthi : D.
III, 235 ; A. III, 147). These right views (ditthi\
D. T. D. aro frequently interchangeablo with insight (ptaflmd)
of the earlier sot, whoreas the earlier coneontration
AC0IUUEEI (variant Accimrrkhi), a ndga priroeas (samil,hi) ig sometimes replaced by mind (cittt:
raorrtiontrcl iq tho BhAridarkt Jd,ta,La (J. YI, f57 f.) A. I, 269), with tho result of two parallol sete of
eertlre daugtrfer of the nEga kilg Dh*taraff,ha end f,lrree accomplishmentt : si.Ia, sarrrid,hi, po,fi,'frd,, and
the half-siator of the liodliira,tia Bhriridatta. When si,la, citta, di4lhi. Three others are fotrnd as faith.
rire enake-charmer fl]nrrifud,u* took the bodiriestta virtus and insight (saild,lzn, er.la, pafifii,: .4. I, 287)
i:rbo captivity, hiu l:rother Sudaasane wae assisted which aro enlarged as a set of five : faith, virtue,
in tlrg r€ecue by'Aoeimukhi, who eegrrmed tho learning, charity and insight (sa.d.d,hi, rilo, s-ttto,
rhupo of -rl frcrg and, accorupanying her brother, cd.ga,pafr,fid,: A. I1l, ll8) ; and ae a eet of eieht
-.r:rrifrocl Ai*mbA,ua hy ahooti:ig flames frorn her aehiovoments in Rlort,noss,warinees, good c,rrnpany,
mouth and epitiing ther deadlioot poieona. right living, in faith, in virtue, i-n charitv ana il
ineight (u4lhi,rw, draklc,\a, kalyd,rutntittot<i, samrn6-
Tbe Errddha idenlifies Accimukhl with the jit;itd, aaddM,, sila,, cdgo, 1tofi.fi.d"t,the first four
bhikklrrr-ni Uppalava4r,ra of his own time. bringing worlCly happineas, and the last four lerrd-
ing to future blisB,
ACeOUPTISHUEHT. Whon reftrrrinc to the In liis cornmontar...' on the I)h,amna.pruJa (DhpA.
;rcconrgliehment (so,m,pnddi of an inri.ividual in the III, g3-4) Buckliraghosa speaka of forx blossings
e /-rurg,cnf hie roiigioue deverlopmeat, it may relate (aompadi), of a foundation for merit (aatthu-a"\, af
ro hje morel attnintmsnt (si,la-sampada,Jby which is m€ans of selr-etion (par,coyo-s"),of good intentions
rrr:deretood the whole body of morality (silak- (cetoni-s"\ and of a high degreo of virtrro (gur.rdtireka-
L!wnd"e') which forme the first constituont of the s"). And a corrrpletoiy dilTerent s€t of Boven is found
entire r&ngo of atteinmonta, virtueg of obeorvanco in the introduction to i;he Jwf,ho Jdtaka (No. a66)
 Ar:eEM[5LAT'[Vg ASTtrSif ari t
-f 6':i AEEg,AKA

tghere ,i.ns.nd* ie said to L*r'6 gainoci by hie dw':!i.u'{ ir: Va*i;,agiri. Sui:.psetrng iria evi} iuta:.-
cont"nunlly att;rrrili:rg upo:r his Maet":r the foiltwin,g {:icrre, Accuts reirrtifcc. i'ijat:'i at fi:et, h,ut whe,n ihe
E€v€n bieasinge : lhe bi*asing tlf 1,he <iocirine ]*f.tr:r Jiad to him tha-u hiir mLsgr+n wa* weil.iniarrd,:d-
i.dgarna-satn'y,tdfr1,ai the knowlodge i,hcronf t,slhl- he el:ovred him i.h* p.-az. Accui* ie Ceeer'iLrod as
-iciustv
garrut-a';. of tliu knuwioeige .rf prrst c*ugt)B ipubb'.a- iraving 'riirt5r teeth. n hos.d a:r.L inalrsrl
he;h+.<"j,'of enouir!-g irrto clne'B oy,-ii i(ood i.,zii'aiilw' hair., hirie-cl*rt, slrr,.li"ring i,n tlie grautd *nd
p'arapini;!;6-ao). of clwoil.titg Lr rr canvetr.ie'ri, pitr,ce wxshipl:ing ihs f,r* i"I. '',if,
53ii.-10i.
t iatthaed.ta-soi, oi mothotilcal atr,epii.'qnos$ iuirrlz5,,'-
mana-: ilcdrr.; -c " ) rr: d cli *"he &{eu i&i:i ce o t-on I i g irteamon i
{buCdh frp an'Lsauy o -a" 1.
Sepe:rdirg, t.hci.iofcrs, cr 'rl:c r,'ontest, lhe ir-;r'r;.
aannpal6,, wb:ch }:ae *.Lc hasic rneaning nf r;l,taining
(Skt. prd,ytii,], aequiur:4, gainr:rg, liaq to bo
i.enr-lorod f*q e,tcorr:plisllr;rent,, i:,tl;l*uee.rlt,, fr]'ufii,
rnerit, blos.s*ag, .g;,irjrjess ) gr;cC frrtr ln e. ACe{ITA:rEg.{, a clg.ss of goiia irie'riticntd ns }ieing
Tlius, ='e tinC r eori';'i of $uitae in lt'hi.ch t];a rrrlr:rr-Fl t.no H,r'sutnbly of' .Jivuie l-'eints rshc uar::e to
pr"ea4lxng in ihe J'{u1lrjs*r'talt,t
Fosgogs;on of v*':.r:o \ai.l-a-sarrc;oir.+*),ci' ,iesir"r: lo d.o lrsai' i,ire Bilddhe's
'l-li*]it
goo<i {,ch*rtda-to.\, seif-pr.r*goesiori. (,;ric."'r";. LLs ,.t;ttttct,| ,;- i.j., 260)- e.re reforl"ad ".,o aa .rict'rita
poa8egsion af right rr-*ciersi,anClrg !,,iit'thi'-s"i,. oi in ih.n l\i a,\,iaani,;3;u-r'*trcs {irur:ilrluch:nidt, Jitr. f'a"f.
€arneEt,r$jgg {<lpp:irn;3as-a"\ lnl,:f s.,'rt,el})&ti(l 185; l6).
ati;entirlr {1;cnisc-;;'ttytasi.'ii';;'-.voi *re rpnkoi, .:f 3rr
f:rre,rurr:rers end irarbi.ngoit. cf tho arising ..-'f ihc
!{otrlo Eigjrifcld Pai;ir, juar cs..ho cla';rrr is tbo ACCITTAfiAF!.A cc.:,=r in a no:nii",al list of F ir,;:ceka-
harhi:rger of the rieir:g sun (S. V, Fp. 30-6i. F*r, brtcldiias given i:r 'r,-irc,
eos:Flenr,s'e5' to tho .r;iajjh-ima
prith such possee-sicrrrr, headed by a nobie iirendship I!ii;n1,trt, ;iuiA. I1r'" !2-$). Eut, ths Apadd,na oarn-
rneni,ary givo* it ils Ar:,:utagi,ri {.ApA. 199).
i,kalydTtam.tttotd\;,ons rn&y be expecred f,c culiivar;;
the Noble Path, baso.i on seclrrticn, en diepassi'in, Ttre {brmer roa<lint{ vuouiti Le eorrect if rhrs name ie
cn eessation ieaiiing ttr self-surronder, .;adlng in the do be traced to lhe coml'ination of two !r&rn€r:l
restralli cf, iust, hato and doi-usion. Accutagdrn* a:rci tsy6maka t;l:ai &ppeers a,$
Acc ;i,ag6mab3 ;-rrnalra.
H. G. A. v. Z.
ACCUTAG AUAE VA mA KA, rne.n+,icncdirt a versi il,:C
ACCUtr[ilLA ?M ACTIOI{ (k'atattt' -karft,trca,q. v. ) tE Iist, of n&mes oi'paccekab'.:,,lrlhas conl.tr.ineci in tira
a spocr.€s of karroa, eiassifi.-.d. according to iis .Isiat.ii,S:,ttu af ;"ln hf a.ijhima I'izkd:qa (III, N+. l.l. ).
efiicacy (,pd,icad'ana-pariy.iserw,\- Ita grorrping The vi=:sificaiicn preciu<ier: us fiom deternrinigrg
occurs oniy in rnodiaoval Pali litarnture, c..g., lho whethor rhis cor-rsistsof ono or ivio !i&rnee. Brri the
Abhi.Ci*m,nettha-sanga,hn tp. 23), aiihoueh i, is ccrrrrrnent&ry iI{A, IV, 129) to tbis su'"ia construse
mentioned in thrr Dli,e,nima-saigcn'i iS 43ii &s it aa a ecmbinaticn cf *wo nt:rie* of paccoka-
ka:ma vEhit:lr lras beon stcreri up, and exr-.lai-rle,i by buddhs*, Ar:crriagitma aud .Byirnaka, wldle in the
Buddhaghosa in itre AitlaJ"rdlind' {p.2S2). as t:fqi.iir-,q rornanir_.+i of the Apa.rld,na corifriientnrl/
to the heaping up of karrrra, Nhe cisvel+Jrn{,'rrt {ApA. lZi-i}";11i.-rn
t,iieao have ra:n aeparat,od as Accuta-
thereoi-, as :1 cauBe of lhe arising r:f cogrrit ion, bui, gami anrl Fy&maka. The Siniraleso odJ'rien"
he makes no attempt at clasgi6cation. Sea K-\RhlA. ho'wever, has::tigardad it as Jr-ls-i,)ne uame.

AC0UTA (l). wes cne af' thr-' two ciriof att'endsnis i{. 5. c.
c,f Bud,,'lho Kakus&nriha. the otlror litring Surr:.:'aa
l8ant" xzii, 35i. I.[o was a tl'oa,li.l;v trsr-r,srrrortlr;d
blrilt a li:orrax'r,errv atlout *. ieadrre iir extent. i,-ir Lho ACC$TA VIKI{AI{TA, a iiing $f si'ui-rr InCia o{ ihe
Budeiha cn ths sito whsre intor AnEtha;;inrlik+ 5tl: c+nturl' A "C. Ilo is deacrii:or-l as e l{a}ab!:.r'a.
br:ilt tha J*tavan6,r6.aia, fi:r G+to,rna Frrctdlia a. iitit g-i1,oil to Kali kings. i'Kalambaku!*',
Aceur,a prrre.hnse<1.tho eitc,, fo;: a;:"ma.ly goldea i,iios sugg:s'ir.r;i ne "li{{rd$;rbas, BH" i40.} l-{-e 'ras most
e8 wero rreedsd to cover '"hg iand {ji.4 If" p. 424 ; 1;rcb*biy ti;e kinl' u'h': is reputed ta trar.'e kepa
J . i , p . $ 4 ; 4 p . 1 . p " { } 8i V n " A . V - I , i : 2 1 ) . tlree, otl:.,rs ir .-,<lnfuromtni (Tam'i'i, Nd'aalar Caritai,
rtrt. 154-7 ; s.xr uigo l... A. lrTilakiinta Sostri, ?"be
Coias,l. izi and 129i" I.:rroe sonpF aluut itrtii are
ACCUT.A (2), naure, ,rf * paccokabuddha meniicned . *oied by .'i::ri'i,eeigare*r, tt tent"h contrqt au+"hor.
i:e the Letgii'i Sutto, *i tha tt[cjjhirrua Ni]:Eya i.I\I, Eas tho Brrddbist patron of
Aceuta Vrhkeni*
eutts. 116). Itisasoin ref**er! to ia ihe gornmen-
Ijudciiict'"rctia r+'ho lt'*s p:"<ri:abl.v ihe firtb dtariya of
t;*1t iHA. trV, 1?9t:,c tl:is eut,'.&as weli as ir, aDother
thet, neme,.
list ri e'.1ehnamss c+ntai:red in ibe con*:eanf,srv r',o I). ?" D_
t'lee Ap.dnna (ApA. lzti.
-.lcclothad,'
AC45TA i3i, an ascor,i*, * pravioue incarsieti.rn of A$ELAKA iar aaeiai liieralty rnaane "
Siiputta i.I. \,.-I, 5S:l). I{er live+i i:r a hermii*E, ia $nd refere to al aecetic ."ho tock on il:o pr*ctice af
tbe =/elka lo:.ent. ?'he br&hman *rujeka (Pl. ?itV; nudiiy, Tirs firf,*enco.ts t<r ilre Acelakas ia' &he
sa.q Ci'€ct€d to him b;' Cotaputta, tiie bog"uilod tsuddhiet literatrrre wcrrlC indicate that, the]" we:e
forest, guarJ, i..o :r2< the way to lroserlntara's Eskori herotic*l aecetiee prsct'icilsg $€l'ors euet€riti'?6.
 A,SHLAKA
'Ihcro is zro
$r.s+irnt cf tho A.cei*ka* cs e *pareto
l+-ct anii i,he :;;lbteftcog Et] tl:.irm sre vafl:e and
coldir:flhli. 'I'hia hu* leil to the F!:crnullgf.-i.inn of
,liiier'e:,it i:l:s*rie*, J+':otri I rrxr:issa*ri riro opirrion
'.h*t iiv lhs +"srru Acgtaka il;e Eluddl;i;;ls rn*ein ih.o
..tii.'rkh iq.v.!. In rr.i:"rl r'ouant ti.mrrir, howa-,or,
-f
anra e.nd IJaF{hnrrr}rtrve givon ,r wiCor coanclation
t* tha isrm orid thsir viow segrll€ rqers Bccerrttilis.r
t'hny' *re ioeli:re,i 1,<.r beliove tirat tl:e wor,l .{.cela is
i..=sd qurto leoeely *lrrd refors to ;,ny rraked ascrltic
rairh=r iharr u urember of say singio orgecieod
r*ligioua setr6.f
A= oaelvei-e of, ih* r*fersncos ehows thrt, whofosrs
in e fnry iruitflrlseg tho wcr,l .rl-*ek+k,r,i-Errecd r..ynony.
nio:rEli' with s nls.eber of e deflute roiip4ious bcdy
iks t.he Ajivikae, for ilre nioel parir tile Ac*!aka*
nrl.;rrr:d tro &rre re.diEiduai etrd indsDsrrd*nt nal:ecl
i?.:.HLiCg-4
't-he
n:iorr:rrces *ro Atelakss ln Buddliist, lirora.f,ure
jrr tho 'rnic fall inic ttrree tgros :
{ii I:hore is e stouk deucripiion .rf tho augt€x€
a:iret,ic praetrco* boginning u,cek;,ltah,tid, mu,itd-
iro hattt"a,paickha,yw, otc. "v:r+-b
(he goos na,ked, lro has
lr;eelr$irl$d ha,b:te, he; licl'.e his irands elean, utc.)
'shleii ccrrurs in two contexts in the ].iika.,'as. In
:lrb firsb i""ia spplied to (.r.iinrii'idual rraked-arctrtice,
'l,r tr,r tlro Ajivika lorldors, llands Yaccha, Jiiea
-ianklcce and Makkheli Goaile, and ic)to th6 Ruddha
l.lmgelf be'fore his enliehtorrm*nt, in the ldalw-
:ihar'id,a Sutta.n Tire Lluti,Iira iB describing to
-ina,:da his truitless auateritioe in snarch of the
tnrtir, ar.d there occr.lls this lrlr,ssagooyith roforencg
i,-' rhe aecotis practicee hc ptrsuori"
The othsr contsxt is wiroro $n severai oecseione
'. ae Buridi:a classif es people into broad groupe and
:he senrei lie.sils,g;lie omplol."ed in doecribiiig 6ns r;
'Ih':s,
i^,.'rr. ilb is nppliod to pocplo s-bn a,rs soii'-
: ,.::rnters, s tc inose v,'ho rrndcrt,ak.* d.hnrnnu that
::..tr: sufforir:rq both in ttrr€rirrosolrt a,tr rs,)ll as in
::- frrt,rrro,? aud f,o t.hosu prhc aro pioi:cect by thg
:.-.-,r;- cf fal.qo vtewe.h
iir) Tirenr €,r^r,rrefersncos to individuel
1i,:etioa cften wif,h tho appellrr,tion of Aceia, rather
'-.RL Acelaka. befrxo thoir nsmgrt, a.g., Acela
r;c,n&)[rB, Acola Gupakessapa. 'Th.erm wnre aleo
.,::r'-rrg il:.ern eome whe t,cok on further au$terit,iss
. i i r h € t h o ' d c g v o r v ' & n t i ' e : t r , t " " i ov o w t ( b o h $ r r i r t g
-:i' r] dog anel n trr:li reap+':iivoly). Such were
: -iBE. \'oi. 45" (,Iad"ni' ^i'fjras-paft II) pp. xxlx f.
. 5srua1 Pr.e*Ettd,.d,hisli.r,Itrd,inrt j'hi.k*:tphu- p. 297.
l: -.-"am. ,ljttnkue, pp. 46, 107.
: Tirls ecnclusion lc *lso borre orrt hy the iiadn_lltons cf
t--i.t fcund iq i''sli litereturo. Tbese firoadiy gyfllsin intr
::^1:!rg e,qnaked *ecetic siih uc. oeuti";n of e ee,:i-cr leeder.
::t*:i'"ii (-4.1.II, 383 : .&f;i, iI,
*'ic.eeLc'tt;t4gc
"qba). Lulo'ti
"-'--.;7.7;aribbtinko 48; .O.4. II, (Di. II, 640)- Acd,aka wir,o
I : r ,: ,:r Taribbi jabaeufia,pe)rne ttaqgo (V ia. lY , *2).
i e.g. -reeia Ksssrrlra (D, i, 10Si;dceio Koraklihettiye
-- :i-I, I i; Acel* P*fikaputta (n. lli, 12 f.) ; Acela 8etuiye
lj : 387): Acejrt Kos:imbhiy* (J, Y, ?6); .dcola GuSa-
L!x-].i 1,/. VI, 3,22).
- .: D. i, 138: (a) Id. r, 2lJ3; {*) |f,.I,7?,
: j. ;, t$5, -d. ll, !C6.
'llfant
B Hil"Lai&ea, lt,416.
riD ACEf,AKA
Ar.:':Ja Saniysr Kukirriravatiba' ar:r.l rlceie Korak-
k-i:attiylr Kui*lruravai,ii<a.e b:.cidentail"r. the two
lesi-oamod Ai.:lek;-rs v.trlrld,iofiairclv fril! outerde
the pale of the Aj ivtes s€ rlre . tioig-vow' and
' cet.ll:.r.'o1g ' have u.;! beee ailvocatod brr
Ivlakirhaii G+e61a.
iiiii Ne:t, t'hem irrn rofersqp+s i.--rvario:r: rcliclorts
-Eroups amoDg wh,ch. ffgr:m ti,re Acelaxe*.i. T.heee
referencee 8r€ of,ton coniradictcry and canfielilg.
soroetimss thc word- Aeeiake being used sSmony-
E3o!.rsly with odber rviigioue graups lfue ths Ali"itas
&ncl at other +,irreescioerly distiaguished f:om ihom.
'Ihrts, in tlre Yinaya (ia Fd,cittil;a xli) Acelaka
_ snd
Ajivika &na uaerl eyri*n3rmousiy.lo Bub in the
Dhantqna-na.d,a4i,hakaiiw,E Iremon v'iili an unsettied
rninri irl eornpareC t* ono who etarts &s &n Aceiraka.
thsn irr lurn becoraos a.j'r L;ivrka, Niga,4t,ha and
?fl,pg**.u In th€ samo rvrrrk is r:oiq,tod an'incidsnt,
where the ruor-ke ccnnicl.e* thr: Nigar;thae who wore
* pioce cf eioth as bei"t€r l,harl. the eompletoly un-
ciotlrsd Atreiakas"ts tr uri.hor;resord n the (ldarut, of
a l'isit, to ihe ]JuCillra bv Pasenadi Kosio,la s&v-sth&b
tlier€ '+ere near f,he Birrlclia ${iv6n J*rlilasi snven
Nigaplhas, seven Auelae, Ea.icn Ekar'a'1,aeand sov'on
Parribbdjaxes.ls In i.,irchf t tuztuuttrl:tti the Aceiakas
eeern to ba dist.tng'ishod iior, tirr l'ligar;i,hae ',n t,he
iist .rf horeticr, whilo i-":.1m,.lntion is made of Alivi-
kes.l{ Bui, rn *"-aoD,ituntnu;,:vad'ztthakaihfi,+"}* naked
aiJcetrco, whogt: del'otee }I'.ei.ra wda before ho
h€cs,!*$ ir f(rlior,'er of rhe B,:cldj.a, ars eailorl jndis-
criruiraatelv Acoiaka, Nigar.rth{i and Ajivrka.tr
Again, in the jrto,hd,rui,rnrla-leas-+apaJutaka, Acolo
Grt1.'akoseapa.is describod ae rm Ajivi!r'r, anC caiied
an ucchedeu(fuJin.Lc But, in fhe l{eru Jdtuka,
poople rr)Bp€ct in tuln a bhikkhu, aoirr.r.eo.escltaaadina,
a,t:che'Ja.a&iizr* aud anektka.s.r? Tllre. thele .is no
cousisioncy in i;he uee of tlie torrn Acelaka and it
Eosmeto hrr,vohad * very wido comrotatron including
varicus €iruulrs of naked as:eiicg of riiffererrt
raiiqiorrs praetic.os, brrf not conjiniaLg iiself to any
on*r of Lhem.lE
Tiro stoclc doseripti-"'o irsseage of ths eelf-
nrrkg'J rnorti-fying ascotic practietrl aheedy ruferrs,i. to hag
metraka ils the hoy-word. lt is tbo first or ssvorat
adjeotivos appiying to ihe seif-torrnenting aseotio
in generai, brri it may be sssumed that thrr aecetic,
wbo took such an &untere aititrrde logarciing olotiring
end gavo it u.p aliogerher" irad a si"Eni.l.tr outioolr
0 $es u. 4. A etrtklnc facior is thgt tn the eccounts of ihs
Buddha's nreetincE with'ttrere Aeelas, Dc,Lon€ of thesr Bpeebls
of hls teachel or leader; ar:d thi.e wor.rJdeonflrm tbet they
wore indtpcr. i;eat rscclk.rr.
1A Vb:.7, 19-?i, 5+40-
11 Dky:A. \rui. t, .?.1.rtii, 30q,
12 DhpA.IIf, 439.
l3 Cii. e5.
11 Ehryut,5].-2.
L5 DhrA. Vol. I, Pert Ii, Fp. {00, i01, 405.
t6 ,1.\1,222 f ,
!7 J.r\|,2,48
18 The Acelakas are co:isptcuoue by tlieir ebeeuco in thc ltst
of tb,e Budd.i:e'e {iont€Epcrary reiigieux contalusd ln
A$4tAlara III, ?7S-7.
 AC EL A KA r76 A C E LA K A S S A P A

regarding his food and bedding and othor rocluire- There are also roforonces to aCela,kaLackthi (view
ments tr,s well. Tho pract,icos onumoratod in this of tho Acolakas) antl acelakaad,cla (dc;ctrino of the
passage show how all forms of docency havo boen Acolakns).2{ Brrt t}rere is no discurision of the
sacrificod in the pursuit, of self-tortnenL. Hia habits belic,fs hold bv tho Acelrriias in goneral (rr,part irom
rll'o tbnorrnal, he licks his hancis ,:lean aftor rneals such dofurite socts ris A.j ivikas and .lains) : ftro
ratlrcr t.han n'ash thern in water- IIe is moticu- description is onl5, of'their prrr,ctices.
lously scrupulous regardirrg tho conditions under
TLe lJtrrldha's at,tit,ude to Acelakas was ono oi
rvhich ho should accept alms. I{o rofrains from
contenrlrt. Ho clonorrnct d both extrenrcs of solf-
fish, meat, liquor and evon rice gruel. Ho does -
ir:clrligenco arrd self-tortrrent arrd in the l"ltter
not take rogular morrls but " takes f,.rorl onlv cinco
catogorv came tlro prrictices of the Aeelriiias. Ilt
a day, or once ovory tr.r'o days, or so on Llp to onco 25
tl,.o Citlo,dhutn tne-.\q,n).uluna'J utttt, iho li'-r.l<lha's
€vorv sevcn dtr,ys. . . .. . . . " l{o feecls on tire most
opinion of lhe Acoltr l;as is clear-their conducl,
unpalatable, tlnntttrilious ri,ncl cr-en repulsivo food.
lea,ds to suffrrring both irr tire present lin<i tho
In spite of his boing callod an acelql;a (unclotiiod) io
frrturo. .,\glr,in, whel ho v'irs u,skitl to pr.oiiict the
begrn with, thers follovrr a doscription of vir,rious
f utitro bourtr of Acelrr, l(oraliktrattiva- Iiukkura-
tbnns of scanby and urruornfortable clttthing tirat
vatilitr, the nakecl irscuiic rvho htrd ttr,ken tho . dog-
Ite rvoars. He plucks oul his hair tr,nd boelrd. IIo
vos-', tlro tiudrlha srlicl that he' rvould bo boin
sioops on thorns and ho rornains in the srulo posturo
&rllonr tlie lon'est ttf tlro iisura-r.loruons, and so il,
lbr a long time. Ho baliios throtr tirnt-s a dirv to ('ain() Lo irilss.:'t In tlis li.rtklcurat'util;u,,Suita, too,
wash arvay his sins. Thus in nurllerorls n'rrr.s he
tlro.llurldirtr is constniinotI to proriict a \-arY clisrnal
torments himself.re
Iutrtro i'or .\r'cla Sr-.nir.tr,fir-lkliriltvirtilia, if his . r'ow
'
Thc strict pra.ctice cf bogging ancl nrles pertriining oi'cio1;-ircli;lviorir r','ris fulfriiecl i.o rvould be born in
to food and meirls iiro to bo fourrd arnong tho the ctlrnprltr). of r-logs, if it rvils not fuifiIied, he rvould
Aiivikas anrl. thc Jriins, t.oo. Jacobi lias tliscussecl bo ].rcrlniu tho toiruya.2i
tlteir closo loscrrrblirll(ro to tlie pructices ainoug thr: ll his ascotic prar-.tice oi nudit5r hag come dorvn
Jains. " All tlre ruL's rrf tho'Acelukiis &r€ eif hor tlrroLrgli tho conturies. Naked ascotics of va,r.ious
identical rvitJr tl.ose of tire Jai;is or o-xtrernelv like tvpos aro to bo for-nrrl in India even in nloclerrr
t h e m a n d c l i c i u , t r , r l s o t o s u , 1 'J . r y t l i c s i r n l o s l t i r i t " . 2 0 f inics.r8
l,.t t<stt-itt l:r. Gor):r t.lslaJittnli.
f iro Ajir-ikzr irr lltc .I.ttttttti,.trttt.ru
JtTlrtl,rr is un-
clot,ired and iir.'os on lr,rfuso lilie tiro Acelakrr of tho
s_locl< passlge. Btlshaur irirs pointeri oul tirat tho ACELA KASSAPA, or Kass&pa, the rraked ascetic,
Aj ivilirus follow-ed some of' tho prtictir-.os onurncr.atetl regtrciing s'hoso con.,'orsion to t,h,' ti,ai:hir;g of t,]re
in tlro p&ssa€ae, thorrgh not ali of them, and is of Bucklha and orclinttion ,liflering vorsic,ns are io be
opinion tliat tliis p&ssilg() contirins " tr cataiogr-te of ibund in the sutiir,s. It is not possible t.o sarr
hal-r.its o1' non-ljrrddhisb rntrntlicruts ot' all tvnes and. whctherthoy rofer to Irtorn tlritr) rtlloAceJa liassapa,
cannot ha."'o iipplierl itt toto to tlre -ij i.'ik,rsi'. ,t or to one and the samo in spito of the variatioiis.
All Acela liasxrpirs rinc{er rt',ft'rericc irocrorne aralrant
Tliere is rr roferenco to lal- clevc tees of tlie -\ceitr,kas. thora,s.
I t t r r .1 , , t s st,s , ' g i v i n g l l a k l t l i r r . l i G o s r r l r r ' s c Jt u l r i b l t i . jt i t i y o ,
Acccrrding to the Kussct,pa Sihclniida Sutta of the
sisfolrl cltrssitica,tion of liuman bcinss fs.u-. Cd,fl-,i-
'l'.\ Digho |iikaya (I, 16l), ho encounters tho Buddha
t iJ IIJ -\1 I\-,t St''f ). tlin forrrtl.-c,rtesorr" in tht'
ret Ujrtrinu. in the J{arrnakutt}iala deor park and
orcler of asccntllncy is exi-.1irinerI Is gilti.o<Iatauas<trt.t7.
aslis iriru whothor it is truo that ths Bu<idha
acelesaual:i. (rr-lrito-clad l*y clcr-otees of na,kod
conr-lornns all aser:titism and aseoLics leadins
ascotics). 22 The Acolal<.es thenrseivcrs do nr-rt furd arr
ardr:ous life. Tlitr Budciha <lenios this and eiters
a placo rn the cltrssifictltion und no reference is
into a, discr:ssion olr a.si.eti.:iism a,r, the end of which
nlir(lo to the lay foiiowors of t lr,' .l.j ivikas. For tliis
he convincos A.cela Iiasrapa of ther suporioritv of
rotison, and from the favourablo position given to tire
gilti-acela-suurtkd, ii is vorv likoly tirrr,t tlret' reforred
tlro tsrrddha's teaciring. [(rs-,,1',u is pieasocl wittr
his erprsition ilr,ri ; t s k l f,-rrordination. As a former
to tho lay dovotees of }lakkhali Gosiiri,'s Aiivil<as.
rtc'ri.-r].rer of a, lrc.rotical sr.jrocl ]ic is l.lepi r1nd61
Thoro ig a reforcr)co to tsn q,:,claquru (toachor of probalion for four mr;nths and i.]ron. givcn the
the Acelas or nake(l teachc,r). 'l'his ordinot jon ir,nd highcr
oecurs in a crCinat.icrri in ,.1,r,r corlrse.
t'airiy late work, the .flA,siro-atnucce.itq, of' aliout t,he Accorciing to tlo comrnerrtiry, howover, the
8tir or 9th conturl- A. C.t' Tho cdii.or of the text, Buclcl)ra, soeing Acoia -I(a,ssrrnn's oagor dosiro for
Benriall, lras iileirt i{\,:t-l u:rlagurtt rrith llakkhali orclrna,tiorr, $'aiverj this rogulaticrn and has him
Gos5la. Tlio cotrtrctness c't' i,iris irle,nt i:icr-r,i,iolr. ordai-n,rd fbrthwilh (D-1. If, 363). Tiris blisht
hon'over. is clouirtfirl ir, r.ic*' of tho occurronce c',{' vr.lriation is also repeated in tho toxi aud com-
the terrn A1 ir'iii,r soon aftors'arcis, rvliicJr in tlic morrtary crf tho Acel.a ,Suttr: rn tlte N'iddnq, rSorJtyittta
c-ontrrrt $'oltl(l inrplr.- ii sr.ct rliffcrent from that of (,S'. If, l8 f. and S,{. II, 37}. }{o becoines an
qc( l(itlitrti. arah&nt, soon RfterwarCs.

1 : l T i r i s s t o c l ip n . s s a goec c n n a t D. iIT, 21 -l.el,iLaiu,i,itri*-Pt.III, lb4. Acc"ialcatrlit.t*,/.IlI, 216.

: : . : 3 i . ; l r i 7 .: j . i : : . 1 I . i I , l t ; l : I I , I C I T ] {'.l.,Jt;=f:
;| k ! l . JJ :
l'.tt n.-ttir1,1esa II. .1L6. : 1 . .- 1 i I . : i ( i ; .
: ' 1 . i 1 ; . 1 .\ - o 1 . . 1 5p, . r s r i . 2 6 _ D .l l l , 0 .
2 1 r r , . r ' i t .p . 1 ! 0 . 27 JI. I, 3SS.
2 2 - ' 1. I I I . i l ! 3 - 1 : - D _ { .I , t 6 2 ; s , { . I I , 3 4 2 - 3 . 23 J. Campbeli Onan discur:seghis persorraiexperienceswlth
som(] naked ascetics in his Xlyarics, Sa.inl,;.and Ascetics
: _ l _ i , . . j , ;. ; . 3 - l i . irt Ittdia.
 ACETAKA VAGGA 177 ACELA SENIYA

,\ccording to ths Acelu rluttct of ths it'irl,-tna L:ker tho resl ,ti tiro,!,ittat:tbltr.tt,'72, tliis 1)&ggn.
Samyutta (II, l8) iiis cotit'ersi,Jrt and ordination t.io, ir:is iltrr-attlri iis tilrr l,rr:Lts of tho rrrajority trf
took piace aftor tho lludtlira had discoursd or1 it:i rrrl"s. \ - e s . t i i , 1 ) , rjlr t i r h a and Iiai-liilrvar,lthu a.ro
d,-tkkha alrd pati cca.sornup'ytatla. I i t t : s ec n e o f o t ' , t r l l ] , ' , ' . l , r t .
'I'i,e
Ilie Aceln. Kassapa in tiro I]'al:J;ttlu Siillz of tlre cliti.r':r, iLS a rcsrltt cf r"'ircv: c'lr;rl.r'iriints tirt)
)Io.ijhirna Nikiyo, (III, J:1) errtlrts rlie S,rirr:ir.r ; l t i t i i t ' u u f l i r r ' s ( r t l n l e t o l r , , : f , . r l l l l r r i l i i . ' . i . : 1 r t - 'i t r t r r o s t
a f L e r a r i i s , . ' o r r r s oJ ' r o ; n l r i s < i i r i i r i t r r r r l , t l r e r . u l i r l h i i . i r i a , c f t s i , - qt l - i o c o n t o n t o t l r u o t r l - : s \ ' t ! . ' i ) i , ' , - h . i - i - , . l t i k i - . i , rn, )- 1 i < ;
lr'1rrrs€' coi]ilue t, anel €rciiie..'rllueirtfl groatly rrDprosg olten roporl to tire Bu..ltiha r-;],tti tire lar- ireul.rir-r
lii:u. taik rL.lrcrrtt. IJrtt, in tlre f*sL ltdr'ttit:ttr i I I) tlrL' lil-v
f o l i o r v c r s c o r n i r l a i r r t o t l r r r l J i - i i - i , - l i r i.Li r r e c t , .
Iri lire Ar,eiu Ettttct ctf the Clilto Scrru/'tt!(-t,(TV, :jLtO)
Of tlio Lon prlcittill/r,s inclildeei iri this tagQa, th+:
AeeJ;,r,ltu,r3silplr rnctits lri* old J'riunrj (littii, ri'lro lras
'hi,nr1 f i r s t ( 4 i ) c l i s i r l i o r r s 6 11 1 1 o n l i t o g i v o n i n r s l ' i t , h i r i s o r r l
a lay rliseipkr of' f,ho Iiurtrlha for tliir1,r.' \'olrrs.
lrantls to it nal<rtri rtslot irr or rrlalo or foniale rvtitti.lprinq
llt: lrrrrrsuif lr;itJ !rottn *, tvilrrrlsring;r:;r:ct.ic lirr tlrirt,r.
({l) r,lcals ri'itir a rrrt.rl}r'S
blrt, filels tJiat, e itt.a, tr. ily cli,rcii:1e, is q'i1'r:.r,blo r r r . ) r ! ( l i c i r r i t , t l i o s o c o r r r l
...'niirE t : , l l r t i r . . 1 ru- ,' 1i t,h l r , b r o t l r t , r n i o n l i o l l i ! t ) l l r n s r o r n r c l , t . i i o
rrrrlilie Irirrr of' ceri.rin srririluiil cxlit.rioncrrs. l-i...
Lhirci, lortrth itn(1 fift,lr (-t3, 44, 45) ivitlr A nrLrlrl{'s
,inr.k.r ordinat,ion a,rr,l Crtfa takos hirn tr-r a bliikkiiu
''r'ito hi:,s lrim ortlained. i'c.lrrti,rns rrith lav frirrrilicr; itttcl tvotrterr, tlro sixt lr
( . t t i ) r . fi t l l i r r r r !) r ) i i ' s v i s r t s t , - l l a y f . i r n i l i e s l . r e i b r c ,i u r t l
L. 1-i..C. i r l ' tr ' r r n e * l - t i n r c . Tho sel'r:ni:h (+;) corrtrins r-rtricrr.ls
corrrliiior^s untler tliictt iI rnonl( rntly ilccopt i;,
'Ihu
Ilvrrr:.rri's irrvi'.llliorr ir-r oi-rtlin ii roclrtisiLo.
A-CELAKA VAGGA (l), tire iiist gi13p11-r(z:,nga) of o r 1 1 ] i t i r ,n i l - L t l r { r r ' ( i t e n l l r ( 4 S , . l l ) , i , { ) ; t i o r r , l u ' i l l r l l r e
rlro 'l'ikrt I,i,i,pr|tl, of 1,lio tlr't11u.tlttru )Yikirltt. It , ' r - r r t r - liiit" r r i s r r . r r , l r , r*' - l r i c l r r i l J r ( J n l i m i t v r - i s i t i r t r c l s t i t y
. o r ] s i g t , q o f t l r i r l e o n s o c t i o r ] s r i r r r l i s r r a r l r , - r , .i .t i l o r t h i ) r v i t . l rl r n ; i r r n . \ - .
tlrst of tht'so s.liich rloaisl rl-i1ir tlro sc\'oro austflrilies
A r , r i r i t l , l i t n r i f r I I L r i ' t r i l r t r ( , ' r . rl - r r r , i r l i { i g r t f t . i r r t l r o
,'lf the Actlalia, or niiLecl a.$ce1ic. 'l'iLr.
! f , i ' 1 t1. t , \ r i , i . ; , t . i ' n ' i r - r : it J r l ) l l i i j t I l l , r . i ; e : i t f i r , ' o
T h o l i r s t l , n ' o s e c t i o n g m o n t i o n t h e r i i r r e e i r r r ' i r : t i r : ts rs [ ' i , i , t ' ,
l t t i , ] i t ; i t t , . l L t t i r r - r] i ; s r i r . ' r r l ' t ] r c )c ; t f r r r i r . l t . ar tr S
o
-tltat of tlto sonsualisf l'ho hol,i t,]ro vir",r' tlrrrl i l r l : r ' - - r ' ,r t i r l f s i : i t , t . , t r l . . s i , i t 7 l t l t r t . 1i .1y 1i u l t i , i i : i ; h , i l 1 ,
there is rro hafnr in sensrtill <lesires, tliir.t of tlr(\self- I j r r r t .I , , . . . t r r I r r r i o L t , - r i i i t L r s t . t l t t ; ' , 1 r i 7 1 1 ] l r ri : l ' 1 ' r - r r r r .i r cr s
'gr,ritp of' sis lnr)llli$'
tormeriror si'ho u'ont alrouu tinclothocl arrrl f'i,i.lotlerl slrr.lt L ,1 ' r r ; 1 , r r r , 1i'rt i r , l t l r o
se\-ere escetic praetic:es, ancl tho mi<.ldie putlr rrr,' ir.rvolverl. ( S o r - ,J ! | , $ { i f , - r r i , 1 , r ; . l r r t t r r r . li r, l , ,3 , - 1 , 7 ,
slriclt avoir.lorl tlrc;o tw'o €rxl rcrrleg ancl $'i1$ tilo orr(l I { 1 o t , . r . ,f c r r t h o g r o L r p o [ ' s i s r i t o t r ] ; , ; . )
r.;,-'oninen.docl for tho bhilliihu. Cortuin faerrlties ^'\ corrrroction is sr,ort i16,1f11:q1911 llrr-r f,iitrt]r a,trcl
rrlriclr slrorrltl he rltltivatori l:r- tho trhililiiiu st)l orr tlre ii{'t}r 7Lr7c,i!!i.t1i;1..1 (4-1, 4l) ii,url tire t*'r: u,rtir/utcts
iiic uriclclle ptth aro oxpiainerl.'Ilrese olrn bo ( rtnrJctorn, inerl oftirnces).
rrierrtified rvitlr tho thiir.y'-uo.,'r--.n b'LrJlriltal;l"ltiyrt-
, i h a t t t n t r ; s, T'luonglicluf, t.hq ['ricitli,ra, instrinces are co]lrrrlon
'I'l:s tr'lrtrro it, has l'leert {'uttn<l necttssr.trv- to ror, iso tlio
noxt tcn sr:etions dcal in turn rlitlr tlrc <.,r'igrrralruio tr,{tcrr stlirsertrlttttt eit nts. I rr tlris
, ircr-trrrslnrrces tliirt loarl lo nircty,t (l're+ll) re;:ci i.hose L-dggn, tlro fastitlioLlrJ u(llit.)rori,.ro t,o i! r'r,rio JLas ir,r,,l1,,-t
'irrii lerr,rltcs .saltya (llcar"on). ()ri Llrt
Ibc fcrmer &rc to l)e irrriendrrrtiit.u in puciitiyu, Llt, 47 a,rrrl .l S.
i,,it:rrtifitrr,t ri'ith the drt,sa rtA'ztscr,le, karitmc, (t,iro ten rltlrer hrrncl, l lro uvrlsiorr t.rf ilrr *rist irrg rrtltr luis
e r - i l r l r , t r r l i . r )a n d t l r o J i l i t e r w i t h tho d.asct kusalt r r ) s u i { . e ( [ i n t l r t - ,a , c . i t l i t i o n o l ' i r , r r c r v , - , l u L t s o i t t 1 t t l r . : i t t i t l a
) : : i r , / t t c t(rL l r e l , e r r g o t i t l r l e e t l s ) . . 1 t i , a n c l t l r o a l - r r r s o( l f i l c ' o r r r : c s s i o r r ' i r l s g i v o r r r i s o i r . i
'I l i r r t i r o r r u l t : : t - 1 tu c i l t i , t rt I ! ) a r i r l , - r 0 .
lre iu,sf, srretinn sJrcir.ks crf tho t.]rroe kinds of
, :triidh,t (eerrrcentrn,ticrn, vtz. , srt,itituto; t-.n'lpty, I,. I.i. (; .
.:'. 7,1t'tIe: signls$e, L\nd. #ppe'ttih,ito ; rrirnloss) to bcr
-':.tir=nie--rl
f l r f . h o f r r l l t : o r r r r r r r .rio r i B i o r r r r , n c l d o s t r u r ; -
' ,,n crf o1:ii t,ondrlrleirrg. A C E L A S E N I Y A , t r , r t : l k t : t l a s t r t r { , i i r' v } r o l r l l o t ' l t c , , : l t r t , r
i r r r i t r i , ] r a r r f t h o r i t , , r l u r r t i r . ' r r c c l i n t h o I i t t k I : t t r c t , ' r t ti i : , . t
, \ t t t t a ,o f t h o ) I n . j . i l t i r t t r r . \ - i ! ' r 1 . , t r r( I , 1 1 S 7f f . ) . llrrrrir,;
ie EtAltA VAGOA (?), the liftlr of tLc nii'e r,,rJg,t,i it lriili()(l iisr:ritii; rr']trJ I.rlso i,f;r,'i,,'t.rl tir,' r'o'.r' ol'
'1rr
...,;.,te16)of tho FEt:itt ( r i i l n s r , l r:xpilr,tion) of l.'r:lrit,r'irrtr lil;o i1 {.lr-)g (/,:tr/.i;rtrrttrttrtl, \\'itii l,is
' - .sttllrtu'iblttrirget.
o f t J r c T "i . n q , t t r .lt' t t i . r l ; c r ( I l r r . I \ r , f l i t - ' n r l . l ' t t r : r i a . i r ' l r r i I r r i l r r l i s e , - lt i r r - i \ ' ( , ) \ \ ' l l l , t ' 1 , ; r \r i rj
l r i < e i r r r ( - ) \ \ , i t ) , ' t l t r ' t .) ' ' r : i r - a I l ' r . J l I. ] . t l B ' , r r l r l l ' , r , t : ' i l t , ;
: 1 r , . . 1 - . I { l : 11 n n d : l t } - . 1 f 1 ) . l , i n ' : l r : r 1 e , s t i r o t r : r i i i o l i v i L n t , - r s ' r rr , I I . i r L l r t l t l , r v a s s n a . , ' l - i , ' ' , t . r t t ' I . - i r ) l t t t l r \ , -
=',iii.,tti,
r'rtL-,: {41-50), L}it: llrst, ( ) f s ' 1 r i . - , } r .c l o l ' l i n q , i e s c i ' i, ,i t ' s 1 1 r 1 r )r *' , . 1i .1; , : . , f t i ^ ; , ' ' ,: - l ' : ' I ; , ' . . ' , , , 1 , . :
',r.ii1
tlt1 inciclent irrvr:lr,irg an Acelrili;r (ir, rrlilre''.i i r r t d ; : r i ' i t , r r i t l L t . ,l i l t , i , . t r r i t i r t t 1 l , - .n ' ; r I i i i , ' r , r f i t d o g . )
aseotic who in this caso is-an A1iYika;, has qiven -r\-lir'rr tirer
l r p f ' S j o r 1l l , ' ' l l t t , i r l l ; . 1 i r l 1 i r - r ; i 3 r o r ] t . i r
tho title to the e.ntiro uagga. i l l t r l r , j r i t ' . i i 1 i ' i i - t , l ' l I i , . i l . , i . . . , i c . Lt l L i r t t l i e v * ' o u l t l
eit lrer be i-,orn in tlra c(,lln.rnv of iurirna,ls or ill
As vrith the other chapiors, tlis uqqga, too, is not
i,irt ,1'i. l'h,'ri".ii'on tirev lr,rtir'l:urst into toars.
tlre rosuit of a svstenftatic gror.rp.ing of tho prlaittiiirt'.s.
f ilr.rrtarFClll€srir(l t]-reIiu,lrlhir to prear:ll tho docti'ino
\\-hile a connoction is seen betwoon somc of tlro
pacittilirLs, others dealing wiih thri s.ame subject or - s r lt h a t t h e i ' m r , : i ^ t g i v e r t p t h t i r t t s e l e s s p r a r : t i c e s .
ierson aro forlnd scattored otrtside t]nts uagoct. Br.tt The Butlc.lilrl spoke to tlr,:ut of tlro fortr liinds of
:.-ithrn the uagga itself, rules of a rolated charu,cter deerls -tlie brisht g-itii L,r'iqht resLllts, tb,o dark
;:e a:ran-qed in sequenco. u'itlr darli resrrlts, tho i-rright arrrl tl:r,r}< u'ith brigirt,
 ACETA SIiTTA
snd dark reeulta, and laetll' tire neither bright nor
darl dt'ed wir,h correeponiling rosuir.s and.-which
eirrrdu*os Lo Lha doetniction of cl.iods,
Prrrlria Lracame l lay discipie of *'lie Fudrllis
whrlg Honiya, e.Bked for nrc{inatio::,
'fr7l on rhe Brtddhr+
reminde;ti hirrr i:f ths proi;a-
tionary porioei r:f f'our monlhs that e, famer membel
of o herotiesl gehool had to undorgo bofore ho
joinod the *arigha, Senive expreseed hie willingiress
to i;s ou probatior for oven four y€&rs. Rui, the
eonamsnt*r,rv states that, in view of $eniya's keen
desiro for ordineticn, ths Buddha waived this
requiremeni; and h.sd him crdainsd by a bhikkhu
fortiiwith and the Buddha, ga,vo hlrn thc highor
'Ihs 6$tta conclldss
orriinr.ticn. that aoon aiter-
wards Soniya attai:rod arairantahip.
L. It,. G.
ACELA SUTTA {l) deals 'with tho eor:versicn cf a
naked nscetic Acola Kaesapa to the teaching of tiie
Buddha and his ordirntion (.q. fT, i 3-2?). It ia aot
known wirelhsr tLi; Acoia K*ssep* was tho garne
as the famous Acola Kassa::,+ bf tt e Kassq.ga-
SEhand.d,a Sutht, of the I)igt* Nii:a,ya,, or Acela
Kasaapa of any of the othrr srittas, becauee 1,he
stories of tiroir convsrsions &re diff'erent (e"v.
ACELA KASSAPA).
In this srrtt&. Aceia i(assape moois tlio Buciciha
'whon tho lattrrr
entere REjagaha fcrr airrrg and bega
his loavo to ask him o qlrestior. ilut K;rsaapa il
put off lor tha qhird iimo bv tire Briddha, with tho
rernark that the timo is incpnort'.rno ag ho had just,
enterod tho v'illage, but, at iast. i,he ]Juddirt agiaes
to hear htrri. in the coruntontar-; tho reascri f,jr
Buddha"s refusal to be readiiy quostir,,rro,:ir"sgivon.
If, wrr.s to creato respoet fcrr the Buti.dha and his
wor.Cs (,S/. II, 35).
I(assapu,"s luostion is on oufforurg.
In turn he
arrks tho Ruddha
v;hether suft'oring is l-.rougiri
about by oneself, by anoii:or, botir iry onesolf anC
by another or by raore chi:nce. '.!_'oeach
i:f theee
the Buddha'e roply is in tho nogstir.o. In doepora-
'uion Kassapa asks
hirn whether in that, earn
sirffering d.oes n<,1 tr--<ist. \&.']ron rhe iluddha aa_ys
lha it does axisi, I{.ussapa rzonderg whe',her .iho the
Buddha doos noi kriow- cl soc su*orrng.
Fudciha's reply is that, ho boi".i::llnow;* r:nci scee it.
At Knssapa's raqueec ths Biiidha
gives a dis-
c''Jurseon sutt*eling. ile cle,,le"rest,ba".he aroi,ls tho
twr *xtremos, the Eternaiir,t, theui.v tirat r.'no ani
t,he sa.mo pergon botir acis ancL ox::eriorrt:ee Llrt:
resultp and-thc Anniiriiai,i,-rrisi, theriiv- ths! orle a..3ts
and anoiher oxncrisnces ; his ruoihbd of teachirrg
iho Dha:iurr* is by a -rnicidlo r+av. .r{o prcceetls t6
a r p orrnd th e ;, o.ti c ta,sar,n qt p d.<l
a tiroory-and
of Dap*n,!.ont.
Origina,riorr enri o:;plsrins tt:e o;igin
ceisirrg of
8l-rlier[ng.
. I'iassapa is greatrv irnpressed by the B,.:.ldha's
,-1s1ioui-s€anci asks fcr orcii-traiii-.u, \ltiron ho heor.g
-.hat a f,.rr:ior ruemiror
of a l:+.cr,ical schccl asualiv
I &: i: r:r,ain oi: pr.;batior-1 f,iir * pr-rricrJ.of forir
;n1!:i.s iret.-,re ire is lrciahod, he $ffirng tn wait, fcr
::.-r _',ears. .\<,col'ciing to the comrnencrrry (S.{.
II. i; hc',r's1s1, rn vie-w cf Kasaepe'e d.rdo;ri'aoal
178 A-CHIt}-LIU.CEITSG
for orCinati,;it this ccndi-tlon ig waivsd slrd hs ie
crdained fortliwith. [n due eourso ho rsceives ths
higl:cr ordination anri a<;i long at'terwarde ho
boc:*filos an arahani,-
L. R. G.
ACELA SIITTA i2) cleais wi.'"h the meetin'g of tirc
i;wo old frieari.a, Cirta tha horrsaholdor and ri.coia
Kassnpn ti:o naked &Bc6tic, 11$*. cong€cirlenco of
wirich !,irs latt€r orrtora the Sair6ira (^S,IV, pp. 30ii*!).
Tt ie not ctrt&in wh+thor tiris Acela Ksssapa is tc
be icjorrtified rrith hie narnes+,ke figunng in Bevor;rl
othor srltt&s, as tho accauuts riiffer regarding the
cilcunretancee of Acelo Iiassr.rp*'e convorairln. (Iieo
ACIELA KT{SSAPA.)
Tire gutfl record$ tiiat Citts the househr.rlder, cn
hea.-ing t,hat iris old friend Acela Kasn,ipa ha,s llrne
to lvlacchik&6&rici&, g.ee to m:lst h!m. 'l'hoy beccrao
ongu,gerl in a' coniarsaticrr. Acela i(aelapu has
beori an r!.soeric fcr thilty /ea,ra wl:jie Citi:a han beon
a lay disciplo of rho Euddir* fiir abcrut ihe uarira
peric'd. Cn Citta'e qirssticrring iriri, Acoia Knssapa
.:.dmjls ihai d'.rring tiro thiri-'. yi,.ar.vof his ascor,i.crsm
ho irad eome by no {i superiiumarr oxliorionce, nor
any ttrujy G,ry:r,n oxcoilanco of knowledge ancl
insigiic, nor any comi'o;.tatrlo iife, nothiug h-rut
nakgcio.rtsgand a ghavon rio'w'n and drtst,rng e,wa,,v
the gravei " (boforo ho siis on t,lis gtoundi. Citta
docls,rgs ihat lie ie crapabio of a'lt.airring tho four
jh6nas {tra;lces), if }ro so deeirod, ar:d tha', there was
no fatro.r- loft by wlrich ho cculd corno back to ihis
wcrld.
Kassal:a ie aruazcd th,a-t a hous'lhoider uhculd be
sapabls of such e::trsor{tinaiv atri.rio'remani and
oxDfessos his wisii to jorn ihe Sangl,a. Oittlr, takes
Kasaa,pa f,o sclrns elde"s for orilirtaiion nnd <iffers i,o
supply him wii.,h iiro lbur raquisites of s bhikkhu.
|ist long aftor his orr{irrrruicrr *nd hig}rer ordination
Kaasapr l--tecamoau arahant.
L" R. G.
A-eII'A-jilO.-EIU."SA-eI{tNG,,? trarrsiation inio
Cliincsa fr:rn t,hc Sar:ekrii, t,exi whicii is proaunablv
icsi. S€a AI{TjAYAM.{ II-}IIRnESA.S,U'rRA.
. A . CE ' A . F ' O . C E U . X I . I E i - S H f r X - I A * T S I A H G -
5 iiA il e-l'O-T'O-HI-( SH * 3-e E {}!i*l fl H IlI C, rr sr.it:"a
ii^ t!rrr Cl:ing,tsang iSritra,p.ii,*11,.) si:ctitrn <-rftiro
ei la,rs{' }rurii!iii,!i 'lripig,ai:.;i. Ti:o srli,ra c:rrsiets
of a.lhirani whitlr ie sr+icit,<,ho the cr)e prlr-earitecito
tho Ertci-dhaby thc q'r;..'ri.ai of asuri*s, r\-rL':;,-1;'r-,i6ii.
The siif.ra is bsiit"".t.r,-,i t+ i,t cf Sensk":it r:rigin. It is
nsr i-lrow-r. r,q to ir{:a trlrrr.;lilt:il fher er.rtrrr into
Chhoso. I{o',vt.rvert, the -rralt.riatir--,n le rr,ssigpreCt.o
the Liang dyrrasiy, tioir :r.nturv A.C. (Na.njio,
'Taishi,lio.
No.-i74 : i2-"7 ; ap.'laiah.i, Nr;. 1238).
A-CHIU-i,lU-CHili0, a eiitra ::r -thti Cirirrg-tsaug
{Sitra-pis,ab.ai soction rf t.ire Chinsgt Buiidiriel
it'ripi1;r,ke. f.'i,o sfili'a risa;,ls ryith iiio rnerchant
Akurr:. f.]le f.ii;rnese trilnsla'ucr of tho *ii+,rs is noi,
rocord*d. Bu*,, r*" is boiisvocl thet ths Chin'oeo
translgtic,a wss d,:no under the trjssterrr Ezur
dy-nesiy (Nar,jio, -i{o. ?04 ; Toieh6, }io. 253i.
 O-CHTNG
A-CH'U*F'O.KU i?9 Actxire KAMHA
A -C Ii' U-FO- KUCI-CiIIHG, s tran slation into Cii!nese Aisc, the dout.;t rs i:ilh Aro-q{. in tiro Brtdriha's
flom l,hr, Sanskrit. text 'w-irich ia prr-.sunal.h' losi,. :nind etr.lrrtiy adte: hrs enlisl.teru:trr:nt, when lro
.SOri i\iiSODHYA - TATTIAi}ATASYA - VYflIIA- considor{-'G rhe d:a,crili.,- oi t'irrr ti-irth r"rr,li-reci }:v
HAHA -M=\H.{.YAHA.S UTR A. jrin:, +,he riou'ot r,::rJa:r,r,q r i.a feasjl,rrlit,_y ,if
prcelcirning iliio l,eaehin;< ic cti'ers, t het too !g
anid tc nriso habitue.liy (i'-r'rino) i!. iire :rrin<! ni
ACI$$A NAMffA (habituat action) ie oria of th{' ?. And ag.sin, when on 'uhe ocr:aeir)E
€vcr;/ Ijuddha
l-orrr kind= of k*rnrra whcn cla'ls,ifieC :e rerpoet,
cf its officrr,ey (ytd,liadiin+-pcr;ydyrn{r) Togr.tner af t'iie Burldlra"s 6rat visit, ta Fij.rgahn, he went
with his beggrng-bowl i.rom house to hrusa anC wa;
v"ith tlii I irnbitu*i or chronic .r,ct'icu nrt, citi':6:,rl the
consriiod on t,hig $ci;orirrt by the king, iiis father,
er; eall*d weiglrt;.' {gerukni ettiont o-f telling effeit,
Eueh &* t,ha eerioug i:riru,el of ttould,ng * I3r.rddha. tho llnrlclire rrnlie'ri" " Such is our cu^qt,om, c king I "
i:!t, ?r i t i.a,r,"ci
kiiiing on aroh*nt, parrii:ido and i-'trti:rrrigg ri,ullidlrr l.c,irii tar, rij u, amlwkaTn), roiert i n g t,.,' all
i;he ;ievitrus F':ddn&g who hs,d mado it tieir hat'if
Lr tlre Einfighei firrfh+:'. duailt-Ii;'rixir:rllto (.d,sanmn. ot 6,
tc lir,-c (}rr fnir.rrc
i li,iil e r,ii.e,lruna) *eticn, irnmeri i eii.olv precortiu q ..i+atir,
anrl regiclunl or accu=rulativa ri.cfir-'n (ltaictti"iamnrsi.
Tl.,ars in a nrbtle differenee b,+twooirlr;:hif ,;el and
iceurriuiativa aer,.ir,in,for liaLrituH,l ectrr;r tir:i..;::;:rcf
!ggFivrl it,n firli stlcngtlt, an'ait,;riq t,irl oplirrt,rrnitv
ie bt'con:a roproductive (jarutk*), s,e in tli$ cs,e* nll
l.,:eurnulativo a,etioti. H.i".bit:ral I<r,rrna rrrerely
ri.ronplt,hei:i,rln arie.tin- iendeecl' thotaby faciiitai-
irig a:rcpetit,ion of a srLniler s.ct for gooci cr ibr svii.
It is a osyrcholog,ieal thst:nction viiic?r iii nc,t
f,rrrL,l i:r tho onrly writirrgs on 13il,idhitrn, gvon
'iircustr thc teirm i: gncradicailv rnot lrrt.l:" Thtg
in tlr"*r Updli Sulta r,6.9., tho iorcl, ti,:inva is ug.,d
lnernlv to denoto that " ii. ig not the custonr of thc.
lirgaTf,ha .li6taputl,a ", " it ie not tho cusfor,r uf tlro
'.I'athEgata. to speak of actjorr ariil of puriiehrnont-
"
Ar-,ii agn,in in the An,gtt.ltarn Nikd,'ya ! ws fin'l e
.Jascription of thoso " who prcclai.rn wiiat rryasroL
praetised by the Tnlhrigata arr hig prcrtice."
ilvtrrr ths comporativoiy lntr-r i!it.u,klhi.rtu!;96 r
tt,.-,ts not r.rsstho rv-ord jn a r;iecio.l toclrnics,l inorr:rinq,
'wirqn refeirins to " tho obie*t orr rvhich tho r:rii'rri
ri n'ei f, formeriv " (CciTL4irarnm.antj.
,\g un acti<.ri rvlrieh fcri't:rs the rnairr ccnr,ern iir.
rl,o ehaping of the i';iure, {h.u ternn ie f+urr) in ih*
,11a(ic'icup"Q,a!i-xatihu r, .ritii-;ngir r:at exaotly wltlr
tbo niq:rifieanee of liabit,. brrt, ail ,rriair:aiurg in a,n
ac'yirn, nl*iifully pcrfornnod to perfirctioa qicilt lia- Iiut, 'ohe ibrmertiorr i;'" a hill;ituol sciion rluos not
aarnd,ci\tqn-icitaalam':.1,la.ha\,For, il was & single rtc+" necessu,rily irvolve u :najcr part of tin:r: or perloi,ies.
oi glndclening hi* minii \marwm Xtaadd.o,ar'\which irr tiie fia,nhh<:.^9Tridrrrr, a c.arb*,in i'rs*drnan, tho son
provideci the youth witti a ceiosiiol rchirth. Siil:, of Airlinnclha,kr, hcth fbll*'.scrs 6i- tho Niganths-r,
the eflicacy of ths &ot ia illusi,ratod, tiro ror..uli,boing deeiaro'J i,: th"i Fucidha that tiie dor-.tri-ne +i their
('
errnr:'a,rsd to tlrt nhsdo.ir wi icir Dovf'r parta {c.ha-yd len,iie,' .bJllng;ult,a wae tiLai &{-r{}ci!'d:;^jE1
tfi s :.c&rt
tc an*uCyin.i 6|. hairituailf iir'*s, ac goet hn foelir r;<-lH:-dtr$,..', 1"."
'fho rrrpres"'iio;i r"igrtd hgr-., it ys'lt i;l,hulo,n
.}[nny ,:,rs i:ho etorios q'hich *ho';,. thc Frywor cf l.'ar4
L,thu'|am dharat'i. indic*ting & iiin dev+ted tr-r
ii*bil rvhicb rnight even rnnh.o o aainf ari' iri s,rn&ilnor 'il-.,'
celt*in actiq:n*. fllis tloctrir'e ie rofu',,ed tho
sv:mingiv iicongmous !f;ih i:i+ et.rpronio a;irrru{' &ni-
s*jt=csrrtrol. h .de',2 iri the '"'elr:stirrlrrorld cf the Fudrihn'e lemrtfk th:;t ae no mrirderor spends the
rh:r.t]'-t.1rr+€ (7'duatiqtsni he,d ovciic,l \i'hieii esrrieil a greaior prJrt of trnio ol'his iife ir, actuoil-v rr'.'-rrderi:ng
riigil,ncc c;f sixtrreu len6rrrls e-.'on if he whispered. pec'ple, anC lhus cannct, h,a aairl to l,'e liring h*br-
beriaugo i:r n prtviaug osi,rfoneo ho .r*'ne, oe a rlrrS, m'.r<l'lring peoplc, lre, w.1'.rld.lrol gD forth to
tu+,l1-v-.
the tleei,iny iro deserves. In t'act, nobrciy worrld.
Fr.rr11lyattache-d to *t prreeeknhitddhu and rtsed to
Lark l,:r.ld at l"r.inr,otrt of gheer oiferticn, whtrriow€'r o':er giJ to a:: ovil deg+"in|, ae e'vil is perforned
it eaw h::l a. on!;r frrrm tirno to time (sctlclt'5 sar,ayam).

I ;lt, I, d;11 :;. Eutis i4. 7 l b t r i .6 1 .

': A. V,74. 8:bid. !{,.
3 fiEnr.2C3. 0Sdmr' 94,
4 I)IPA. I, aifr. 7S Abht.7 23,
i, i)hp, t:.2- 11 .S.lY, c. 31?,
E l-,hra. r, l?,q.
 ACINTEYYAfrI
A habit is dotorminod by asso0iation of ideas,
and hence character* of tho lowoet lovol are actuatsd
in their behaviour by hebit and routine. Ihe
faculty of association of idoae, which is also found
rn the auimal kingdom, doss not botray much
intolligonco. ft is, ihoroforo, not comect to suggest
that a bad hahit should. bo eublirnetad by a good
habit. Oniy tlrrough undorstandi.ug can ono's life
bo regulated in such I wey ag to exciude all habit
and routino. This is done in the Buddha's msthod
of mindfulness (soJipe4!t&n&) with full conscioua
&\tr&ronoss of the arising and cossation of overy
sonsory rsaction in body and mind, without sup-
pression, without approval, till the very concopts
'I' and 'rnins', vanish, and
of gocd and evil, of
volitional activity (kommo) of the procoss of
grasping has givon rvay to puro action (krdya)
which is purposelosa, but fuli of undorgtanding and
insight loading to dolivoranco.
II. G. lt. v. Z.
ACINTEYYANI. Tho Anguttara Nikd'ya (II, 80)
montions fcur subjocts wLich should not be thought
about (na cintetabban;') ; whoover thinke of them,
aa1's the text, would drivo himsolf mad or c&u8o
his own ruin. The aubjecte so tebooed aro the
rd,nge of enlighton-ment of the Brtddlras (budclha-
vi.sayo), tho range of contomplaf,ion of ono who is
in a etato of montal abaorption (jhd'nauistt"rlo), tlre
fruition of actions lka'mrnmipoko) and speculations
about tho world (lokudr*a). See also AGNOSTI-
CISM.
Of those, the firaC is explained in the cornmonbary
as moaning both the incidonce (pauatti) and pctenc.v-.
(d,nubhiaa) of such qualitioa as ornniscienco that
Enliglrtonod Ones po&goss. Tho eecond refers Lo
the rango ol tho highor montal absorptic;ns, whilo
the third applies to tho rsgult of actions t-nich, fbr
instance, miglit havo to bo experionced in the prosent.
life. Tho fourth is said to comprise such spoeu-
la.tions as 'b5r whom woro tho sun and moon
croated, ihe great earth and the groat ocoan ; by
whom are bei;rgs begotten ; by whom aro mourrtaine
croatodand byu'horn trces like the mango,and palm,:
like the palmyrah and coconut ?' (AA.III, t08-9).
H. S. C.
ACINTIKA-MADEYABUDDHI.VIKRIDITA' NBTNO
of a bodhisattva (,Mhagut,733), moanirg sporting
in eniightenment into a circle that is ilcomprehen'
srblo by thought.
ACINTITA $UTTA (Apo7t7t'aho Vaggo; -4. lf' 801'
deali-ng with the four kiuds of unthinkables
(uci.nteyydn'i,), proachod at Gijja.kn.tapabbats
Rdjagaha. Tho Btddha told the monks that thore
+'ero fcur tiiir,gs whioh should not be thought <.rf,
aainely, the sphero or scope of tho Buddhas (bu'dd'ho'
.- uta:te), of one who is in a state of rrrental absorption
the fruition of actiorrs (karnmauipalco)
t 1i.,1ri,4yi5q,ya),
and the thor.rghts about ttre world (loka.cinto). tsy
tnurking of theee four things one's mind gots
,irstracte.i (,ummtuIa) and distressod (uighntu).
-te€ B.ti ACINTE !-1-AI{I.
t80 ACItrTYAMATIDATTA
ACII{TYA"BIIDDEAVI$Af A -NIRDE$A, a SaneKrit
toxt, extant in ite Tibetan and Ctrinose trarrslations.
The Tibetan text is the Bsam-gy'is-mi,-khyab-pa-
batan-pa, in the Dkon-brteegs (Rntnakrisa) a,action
of ths I{ang5nir. Tho Indian Pandit Ji:r.anritra,
Danasila and rl, Tibe[trn transli],tor Ye-Aes sde
tganslatod tho work into Tibstan (TM. No. 7S ;
O . D J .N o . 7 6 0 . 3 5 ) .
I'here &ro two correeponding Chinoss works.
One is t}ne trY6n -shu -ahih -I'i -so -shrt o -p t.r-sz i -i. --fo -ching.
chi.eh-ehins (f.ffiffi frUfhffi, ,Bitr,i#H B ffi ). traneIatnd
by tsodhirrrsi inttg:t A. C. (Nar$ia, No. 46 ; Taishd,
.r\-'o. 34U). 'Ihe other is the 35th assembly of
P,atnakriga Siilro, \'i2., Shon - t6 -t'ien-tzi - hu,i
($HX?€) UV the s&mo translator (Nonjia,
N o . 2 3 . 3 5 ; T o i s h o - ,N o . 3 4 0 ) .
ACIilTYA.GUI.{ AH gTTARADIIARMA-GOCARA, A
bodlrissttva whoso n&me oecurs in a list (Gayu.
443.9) of futuro Tathdgatas orrurnor&ted by May6-
dovi. Shs tells the noble youth Sutlhana tliat
inasmucli aa eho wa.e the Buddha Vairocana's
mother she w&s also the mother of all past Buddirao,
and will be the mr.rthor of future Buddhae guch as
Maitreya, Acintya- gurrdn uttara,- dharma -goca,ra and
othors (ibid. 348. 8 : Sarvabodhieattvajinajanetri).
ACINTYA-KAAMOPADESA-N AMA, a Sanskrit toxt
extant, in its Tilietan translntion, tho Bsam-gyie mi-
khya,b-pahi rim-pah'i nxan-nag shes-bya-bo, in the
Rgf,"rd (tantre) section of tho Tongyrrr. Its
author was 'Iog-tse-pa (Kuddalipicla), while Bde-
bahi myu-gu (Ksomtlikura) and the Lote6ba of
Egos, i.o., Lhas btss€ or Devaerfta, translatod this
w-ork into f ibotan (Cordier, II, p. 213, No. l3 ;
?'.11. No. 2228\.
ACINTYA.MAEADTUDRA.NAMA, a $ansKrit text
extant in ite Tibetan translation, tln l>huag-rgy&
chen-po bsam-gy'is-mi,-khgab-po shee-bya-bu, in tho
Rg]'ud (tantra) section of the Tengyur. This text
w&s composed at Gron-khyer grags-pa ekvon
(Kirtipala-pr:ra ?) by Tilli-pa (Tailikapd.da). The
translator's name has not been recordo<\ (Cord,ier.
III, p. 108,No. 32; TM. No. 2305).
ACTNTYAMATIDATTA, B f&m,rus bodliisattva in
seoteric Buddhism. Tlie word lii;orall1" rnoans'tho
giver of ths unthinkablo wisdom'. Tibotan
blo-groa-bsarn-yaa is & literral translation of it ;
I ikowiso, is Chines€ pu -azu -i -l1yi -pu -so-clting.
Ilis position in the mandala differs according to
the varioue sourcos wtrich oxplain it. Thus, in the
in Mahdaairocona-stilro (faec. V) he is said to occupy
tho south siCo of ther Garbha-dh6tu-mandala. ft
is ttrer.r statod as foliows : " On tho sorrthorn side of
tlio mandsln is a division callod Sort:a-pratihata-
pradomita (Ch'u-hei- chang-yriian hffiHffi) or tho
divieion where every kind of hindrance is excludod
. . . (Ilere) Acintyamatidatta sits on a lotus flowe1
holdi.g a jewel callerd the Cintamn?i in his left
hand ".
 ACI$TYAMATIDATTA l8l
I3rlt,* nr:t"rording to t*re Hsii+an - fa - sed -i-I:r.iei
(3f*+ffi#jl) n'hich wri.s compoeod at the Hsiiu.n-fa
te'rnple, anrl ther AhingJ,u.'ng'szrt'i,'kuei (AFE+
trfft) whie.h ws,s colrrposed rr.t t'hg Cl,irrq-hrng
[€rnplo (lroth of which, t]ioug]r. rathcr iate, are
troditional cornrnentarieg cn t.he ;rlahdu.rirccalw-
a&traJ, ho gite in tho eerntro of tho ruandala. Tl:s
earlier Chinosr: cornrnerrlarieg gucli ag .,Ir€r,9i"d-ta-i-
kuei (fffxffi$i), Ku,ang-ta-i-kue';, ('ffrj-ffi$fi\ etc.,
liuw€ver, plrreo hirrr at tho wost, ond of ttro above-
rnsntione.relclivigion of tho manqlala.
Thas€ cheirges may bo aecotrnfetl for by ihe
stronE i*ith and high regnrtl iu which ihje bodiri-
sattvji wag hold by his rna,ny frrllowers rn China
and Jopan, r-ho l,liue d€,sired to bring trie position
up to t,hc centre frorn tho west. cr ths sciuth ond of
the, divieion of ths marrdaltr,-
IIe is representod. a.s beiaring the usrlal tbat,uros
of a MahdyEna troclhiss,tt,va,; fotr,l.urossuch as long
hEir, ir+:nrtiiful costurnes arrd keylras. nii of which
wcro, in fnct, borrow-ed from w]iaL wus tonsidored
f'*rshiorrnblo by t,ho Irrclian layrrrir,rt of' the upPer
cl&eg, His vrhole body is yoliowrsh-white irr
'l'hs
colour. mudrir in s'lrich .Acrntyarna-iidst,t.a rs
portrayed may be duscribed as followe : ilis right
arm which is bent at tho elbcw has tlte p,lirn held
straight up. The ring-finger rlnd tiro iittie finger
are berrt, inwatds, while the ihrrmb presses a,gairist
tho ring-finger. This is known as the rnudrir, of the
sword. llie left arnr wirir:h is akso berrt at tiro
olbow has the ha,rrcl mado into a fist anci. placed
against his chost. It holds & lotus flora-cr on
s'hich is kopt the CintSmani gom. IJ'-rt, y-trt
rr.nothor *our,:e, the Tu'i-tsanl-t,u'-hs'i,7nlJ(1ifffi1.ff6.
' Illustration of garbha-clhA,tu-mtr,n,lala,'),Ceiicribee
birn dift-er"ently as f<riiows: His righi harrd is heirl
in an erect position, with Ltio paho t,urneci inwards
and all tho f;ngore strstchsd out, IIis left, hand,
holding in rts fist a lotus flowsr with tha eint&marri,
ir mario to rosl cn his kne,. In this, howevor, ho
rosomble,qChn ndraprabha bodhieaf.tva who occu pies
the -roeL gida of tlrie ttrme rua+da,l.rr,
' is the letter
}Jis btja, ol { seed of lJuCciha}iood
' i ', whiie his irr&ntr$ ia ruunaft. ee.modta-buddfuiruim
EarL-u=Ala-']ta,ri,p,il,ra saaha. (i.e., (Jbeisanco to aii
Errd,-lirae, you who will setiefy our nvery wieh I
.{vrrhi. !}. I-hsing, oxplaining t}re signifit;auce. c'f
tiris lit-jn in lii,q 7't--jih-rhirtg-i'chieh (tEffi*H
* ecrrnrrrorrt&rv {ll tbet M uhd,t,u+reerfitU -s'itra), st,rlt{rs,
" T'lrrr uy.trbt,iie sctrrntl ,.tt biju,' fr ' of Acirityarirali-
'
;i*t.i*.1gt,rrrr<lrqibr l,ho idea of 'non-genesie somaya
'.1rr-'vu-hsing ffiftE sarnaya). All phonomena
'Iho
ot t bic wr'lrlel ttr{.l eornpletelv eirnilar.
eirfierencr-,s amongsf i,horrr aro unly in tl:eir
3pl]€&rrr,nc€sand nr-rt irr their errbstantiality, if ariy.
Thic troeiltisuttvn roaligos nnrl showg us tho tnrtlr of
',i=r
i='fiurda.mq:nt*I :+l,rnr:neseof tlro phenomena of thc.
q'LlrlJ, ff ono rsalisss this, ono eould conduct
r-rrc*=t=rlf
s1:.Jn lrs a. Tt,i,hir,g*ta fres fr<-rrnall endeavour
:.:, sliut, out kleia and bad actione. Iloroover,
i' is surh & one rvho corrld receivo tho .$ukh[ of tlie
T;+irliryirna world- lireroforo, it ig called ths
wrsdom of the unthinlca,Lrle (acintyam,ati). If we,
aLrtain this rrisdom we could evon live a eeculsr life
rn this rvorlcl. withoni any kincl of pain cryhatsosvor"'
'l'hre
rngntrs, is flul,hor cieeetiberl (fasc. XIII) as
b'eing cap*blc of &.ffsrding tiie entirtfaction of every
ACINTYA-PRABHASA-I{IRD ESA
wislr of mankrnti, in the s&me wav as the ilintrlma+i,
FThich rhis bodhisrritva is reprosentecl as hoi.ding
in hrg ieft'hand.
S. Ii.a.Neoxe,
IJtnLlocclpsv : ]la.hit'airocana-,sJ,tra {Ncnjir,,
530) fasc. I & V ;?o-jih-ching-i-chieh (conrri-rontrrr.-v
on tlro ahovs by f-hsurgl ; I'i-isan-g-clii iche Esoteric
I)oct,rine of Vairocauai ; Taizokni-shichishrT (Seven
Stuclies on Garbho,-t.llratrt) ; Showttutud6ki by
Sl,inja,krr, 886*1i97 A. Cr. (Comparativo Stuclies in
the F.igures of Ga1'biis-dhEtu-maTqtaia) ; Taizakq,i-
n,ytirt*h,,5 {tho l)t:r:p Tcac}ring of GarLrha-cihatu-
lnnr,rlala), fc,sc. II: Aso,baslrd fasc. CCVII ; 1'a,iz6-
kai - rnn Sztshi,l,si-y 6.shruki,fasc. XI ; R y abu -rnandala-
gi -lci, f as c. III ; T ai.z6 k a,i' fiLn?J.ddl
a -son''i -genzu sh 6 - shi
iasc. fV.
AciNTYA"PARIBfiAVAHI-NAMA,, alsc known as
:l ci.ttlit*ltaut ta -parih I t it,[and,, & Sonskrit t oxt extent
in irs 'Iiirat"an tra.nslstion, the Bsam-ggis ni-
i;h1tab-po b.,ryom-pa sioe..c-bya-ba, in ttre Rgyuri
(trrrili'a) seciion uf the Tongyrrr. Ite author was
Iirl,trrtj,r, (Tii:. Sgf.,-Ecan h<'lsin). The transfuitor's
lraruc is not rccei.-le,i(Cordter, II, p. !4I, lio. 7ll ;
?'J,f" rri,i, J3911).
ACINTYA. PRABHASA.tsODHISATTVA.NIRDESA-
S0TRA ol Pu^,s:.ri-i,-ktLqng-.pu-sa-sq-61urc-i:itiiog
('T,E'ffi)egHffi?q.ffi) v'a$ origirrally st'1a'11''l in
L)h'zlt,-g-itan-lul.\ftffi), fu,sc. 3, fcrl. lg tr,.
It was translrrtsd bv lium[,rajiva of the l;iior
Ts'in dyna,sty, 384-417 A. C. It coneists of orre
fn.rrcrculo- The Tibotan vorsion is oxtant in th*-,
Sdo-dgo odibion (?&/. t-Io. 103) rtnder tho l,itlo of
H y h.'tgs -p a -hhy eltu snan -ba I:sa rr,-qtlia -nti -kh,yah - pas
bsi.un-po, shes-by a -bafui ch,os-k2ti -rna'm.-g7a.ns. It rvas
i.ranslateri Lry Ji.uomii,ra, Dd,na6ila and Yo-$os orrlo
oarly in t,he ninth contury.
In the Pckins odition tho samo v'ork occurs
un.der the title of t{I4qehu srn*t-ha. b.tum-gttii.mi-
kt4iub-pat bstun-itt,. elrcs-bua-bafii thos-k'r1i, rnam.-
grt,ns,- trrrrrslatoci by Srrrondrabcdtri and Yrr-6es
sda (AM. No. ??i).
Both Tibetan translotions urnit t'ho sgord ' botlhi-
sat,{,va ', unliko tire ()hinose trans}ation by Kunirr,ru-
jivei monticned i.lbove. It, agreos with the titlo of
ther losb (jhrnoso translrriion bv I)hrr,rriraksot.ra.
i , r . , I t . u - s : i - i h . u . i - t u r y ; - c h , i r o( *, 1
ft,mffiftHl;[r rvhict-,
e n t ' : r r e r r ir , h e w o r t l " l t o . y ' { \ a : - l t . t t t r : ) i r i p i a c , ' o f
'trodirisatt,va' (giu.sa). fioe -N'an7i..r,
No. 39rj (t
Ioishi, Nn. 434.
.t. Ii.
ACIHTYA . PRABHASA-NIRDESA NAUA.DHA R-
MAPARYAYA. u Sanskrir work which is estant in
its Tjl)eran and ilhrnesr,.iransjation-r. The Til;er.r,n
i2-fi6 i.1,r
iex! is t ht: Kh 1tehu. .-*71,.;1 oi 71-g U! s - mi - !;hy ab -pu,s
bsian-po sh.-e-hg',i-!,Qhi cho.,-kyi. rnatn-graris, in the
Mdo (sritra) er,.tion cf tho Iiangvur. The Indian
ltan.lit Suren,irtrbodiri and a Tibetan translator
J-e-ses sdo transiated tha work into Tibetan. It
agrlros with t].e Chinese translation Pu.sztl -i-
ku,ang-p' tt -sc-6'c'.{hi/o -ch irrg (.$ E ffi)e#ffi f,t#ffi ) o f
Kumdrajlva, Borns t,ime betweon 402 and .l I ?
A. C:. (,^ian1io, No. 396 ; Taish6, No. 484 1 T'ifi.
l.Io. 103 t }ttl. No. ?71,l.
 Acr'ilTYA-ril.lAvrnHi 1 82 ncm.evAri
Aelfi"YA ptJlAvtcHi, a S$.nskrif tex! exia.nt in pltr;sutt'. Tiren thg Bu,lcitia proacheri tire /llr;!.,'.
it.r'l'ir;:risrn t,rr:ngl,rliurr, tlro Ilsan-i|ui.:-m'i-i:nrub. bhitni ;it.ttIu,. Ar-riravi;ia r<rj,.riced in tho llrrcldha'::
.,),:it. n-,i:li.adptt.hi clto-gct, i:r ii,; Fi-yud-hgrol (ll.rii,rr*- oxposilitr rr.
'l
i:(,rFini6nt,li,ry) *C.Ct,ieinOf tlrO 1t,rip1-yur. iiil namoil
.rt iLs nrr;i:or anri ifg trarrglat,oi .rt'e not, reciirdod. Ilolh t,ho ]}-tci'llla, ri,nd Ju-yil.serra, l.rJtlrcss hina ae
Aggrr-u*sriuB, ;llo nunlo oi h i s c l u , n .
l{-lurd'ier,l t, p, 3ltJ, Nc,. 74J.

L. FI. G.
ACII{TYA}? AJA ( F{AITTA,il(A HAYrl N N ) $ {ITRA, A
Sauskrit llahi:r'+na sr;.Lnr. exr,anl irr (li11np51e 11pr-i
'Iiboi.an
trgnsiations. A bitdhisr:,ir,r'e, ns,nroci
Acint,ya-rir.jn, erpltiins i;hc r"*rious ria,.vs anC aeong AC:RAVATI, ,,,'tre of tho {ive p3oe,{; rive,rs {ptti;r:,:r
l.ku,Ipa) tire .!ifi'eronp malrsions anii ptcvi:rios 'rnahd.- r,,,z,tii) niorrt,iono,.l in Budilhisi tox'is, i,ho
-in
of tho Buddhas. lr)r11-."tr"'rr;1 wittr tho i,rsidenco c,i,her.: t-,oing (]ariilu., Yg,rnr.rni, i:iaraLrhri ilrrrl }lu,lri
cf S&kvamtrni rghich is cailoj Sahrr-loka.dhatir \Litn. 7I. 2:iii.
or In the .|igttttctr"tt, 1- il,:d,'gr.t,,tlroee
ths rrnivorso. Soructi:nes, lio'.vever. Ilraiim6, rii'et'g a:rr; s..rid -i.o origurrrt.o ircrm i,ho region +f tiro
is
also called tlio lorrl of'tlie i.rniverso (-1MG.II, ?72).iire groul la,kec $'l,icir ccnstirrrto their jol'rt, soureo
Of tho Clrrneso transialions oi'io is l,y l{srlian-tsilng i.^1. iV, l0t), L'rrt in tire cuiltinctrt.rries all oi' titern
of T'ang dvna,stv (A. C. {;18-90?i, t,ire {l:;iey.r-tttt- rl,16 r,r!i,;-'ild to o singlo Fout'cs, tlr: liikt-r ;tnot,al,ts
pi c n -.fo - t' t t ku n<t t i - c h i ri rJ t,Wfe:${#.t4g,$ : )J onj'ic (.4A, Tv. fC7 ff.t" Fram tho lli,nri,lava,s tirogg
No. 9i. T'aoshi, .\o. Z$tjr. Acr_rr.r1.{1ir*-"rr Narrjio riverg ilcv;or^l cast'"vardg i:rto rhs ocod,n (t'. \r, 3!).
this is a irarigiation sirnilar to chsltt,er ,lij Itre (lhineso pilqrinr lJstian-t sang :'efers to tiie
af XIalt,l-
u aipul,i ! q -btidrt huu at o,trt.*a I: a - s il i r a l\- unj'io, lio.,'i ? .{ciilt''ttti ir,s A-elrr-lo anri aser"ibtts trr it & sr)ili,h,aa.st
),
and chapior 3I c;i'tho orirur transiaiion cf t.he si-',rre c()uriie l-f:rsl iiio eii.;' r;f Sravas|r (Wattors, Orr Yu.un
wcrk iNo'nJ'eo.No- 88)" The ,:rtircr is rlra ( I ' ' c - . q h , u , t.)
Chtlran.J. I, lil)S t.). Tire rivor r:r:uld l.la s<tcn trorrt
c hiao - li, t ri,1- i - ch,i i' h - f o - cft' q,- k it rL,it- tr:- clt i t a ( 1,1111 1611'2Liroofl t,iie pelatrtt of king Dtr,senaili of liosa,la
4ig-ft ) ffi g
*tr1f,r*t)$iffiffi t-,r.n 1:r,;, ii.,.'rr$ t ; f'rrtsh,l,-l*,. :irfr (tr":iru.j!, il I f ). A-i blavrltrlti ttn tul.untbcra !.fi,c'us
by -t-'ir,-ltsrorr(L)harrrabr'rrr,tlru.). liarrji<.r pioiiits Qion:eltt*) !'tui:€ gterv on ifi; irrr,nks {.5n,.A.I, l9) and
out f.he difforer-'ce br,tr".oen tlro abtrvo invo ivorlrs" to i lro nort,ir of ttro iicsriian viiiagg of Manarrd.liala
via., tlie priricil;ei speakor of tlis f'..rrmor is tire ',rls i- rnargo sr()ve rvhore tir,tr BrliJdhrl prorlchocl the
'|lrliri.qeta, 'l-'nLi;j;t,
{irrd th3t. of t,lre laif or i.,,tlio b.;,-lhisr,ttva rSi.r/lr; on rlro frtr,il!i.v oi' mor-e kn,,'wledge.
rlciniv'$,prll'oitisardja.'I'!rt J i i r u t r t r , n f , i a n s i a t i o r i ll'ilc --\t iravati rs rlsqri here in tiir,:o similus tir uc)irrt
rs r;atnori E.sarn-ggis-ini khuab-i,ahi rli:lrti-itohi tnAo. o:t the fitll.v 'rf pursuing the it1.-'pg trraltr to
.Neitirer the autlror's, rror rl:c iranilrrt,>i's ri.imes the goai : iirvokirru tl;o grtris fi;r t"iiis onrl is r'"s""ach firtilo
r r , r o; r i v e n _ ( 0 l t N s . 9 ; 1 4 ; r a t . I J . o a t n - q r y i : , - n r i - l c h y u b:is
- ib is for ll rna,ir.,risirinq ii) crogs 1,h.oAcir:lr.aii, tc
'puh'i rgua!-'po-shet;-Dya-bairi nirJo : 'i',lI ..\,i. 2tjsi. sb&nLi iln olio irrlrrk rirrti i:rvcko tlie otlr+rr br:,lik t,o
(.i)mcj o\ er (t. I, :)i',;-rff,). {)n{.o t)as.rrrarii arrarrgdd
for a rr.ligious (liscorlr:io r\itli :rn&ndrr on tlie bank
ACINTYA.--(RI, n borihisativa .wtr,rEe iuime o(,rr-rr"s
of the Acira,'"ti,ii (Bdh'i.til;a Euttrz, ]LII., ll3 ff.).
in :l list of f'ut,ure'l'rrth:'iga,ta.s err'-1r,.:oratorlbv
\V}iie on his wti,v to f,he Himiilrr,yas with five
M i r , y : i d o v r( C l t y i . + * 3 i i .
hr:.nclrod t-rirrkkhus Sir':ili is eeid io have itr-i;1pod srt
i i r e b a n k o i t h i s r i v . r i . . 1 , 4 . - i - ,2 . 1 S ) .

ACIHTyASTAVA (i';rr. Arintast:r,va), a Sa.nsklii Accortiinr: io tire -\i1 ryt1ilttu Iiikalta tho Acirrrvati
ioxf, cxtarrt in its Til.ret,..r"n translati,,n, tho _igscrl- lriitl a \'&gt, €-\pa,nso ot'w&tor. to rnerlgurrr rvhich was
gtlis ;rt'i.kityab-pa:r b;:tt.tel.-po,in ilio llstod"tshoc.s l1o ciis.!' trrsll (S. \r, 4itl;, History wag erc,atod on
(sloliir,. Itvurits <;f 'lerrl-\.rri..
1 u : u i s e . st r , c t i o t r o f t l : t - l -lr,ill i1.s i,riurks uiren Viilrrdir,bii*, Dlrs sorr of kins Pas,,.natii
It tr'rr,scoritpused lry Kiu,sgrrrb (--Jirgilrjunil)" routed tlie Sak.i'as ([)h,;tA. I, 359 f.]. Thero was
i,i"atslatocl into Iilxtteln b.,. li'ilrr,ka and- l,rr,-t,shall groat t-iistisbc'r ',vlren r.lio river \1'a$ Ln fuii spale, and
qrugs or Srirr,sr,kiril liord,ier, II, no1, k,ag afi.or 1,he sirryinq or tite Sak.yas, V;<iriiabirrr
Ir-nrri i:. 6, -IIo. l,l,t,
?};L No. li28). :rriC irrs rirfir-v' wgf€ Swrlpi ir-rl.o lbe ilt,-.ii(l<>c. uit,.;.
l)espittr its l-reing a Bo[rce of g.oet, di:iast..r peL]pie
't{'oi'i1ir t}rc: }rahit of buryilrg tro;isitrcg on its Lranks.
ACIRAVATA, a nc"-iee to whoilr the Darrtsbitfrrni Onco during ti1€) floo,ls .\nilt,liapintiiku" i.iio groat
.<iitlu i.h[ . It I, -Nio.135) was prea,ched.by r;he iJuC-rltra. ben,'farrior uf tire lluridirrr. lost cigirteon crores of
iVirerr .{ciravata ws,s ir: s forcst-hut nosr'fa}uvirria his ,vonltti titat iro hacl brrrie,l on its banks \Dit"pA.
-r.ai'as€na ithe sor, of kfuig _ttirnbis6rn, *c.lording- to IIi. u. l{)).
;ha cotnmontary) vieite'J h:rn a.:ri *.ektrd him ii it Tirero \riote rnrrn]' bathing sj:,otg irr ',1re river
was tru,r tirar, the diiigent ard ardent bhikkhu whore monks aBcl br,.r,i:;rr.rriij used tc, br,t,he (Yin.
c,-.iuld achierro i:oneoirt,raticn. On :lcirar.ata IV, l6l). ,4.n ins,*",inire i:.; i'et-.ordcri when *1;-rripirtl,a
rcplling it rirag Bo, tlio pru.ico r.erlu€sbed hjm ic bathecl iirore (-i,1. iI, 1:';i. \!'h;ie st.rf inH iir ths
ies,.i: the docirino. But lhs novicd \iia.s roluctant! Kosalan ','illege oi' Danrirrl:a.ppa eirutr,i,od near tire
f-grns tho prince might not understan<l him. on :'i\:er, Alsrr:iia tlir,l"had it: irs waters wit.ii seversrl
lr,l:-:ra preBeerl. hOwever, Aeiravet& preecl:ed rhO other inonks (,{. III, 40:). Otlrer spLlbs thero waro
,j:"-:l,lie bui it was loei en Jayaeeia whc, v.,oni in q-hich i:ourtosans batherd nrlkeci, &nrl sorno
a=a:' prclcating that it wes a,ot pogsibiE f,-.lr * L;hikkhrrnis nclu'li;rg tho Chahrb*ggi_va nri!rs did
c -.--:<:.':, tb.ough octirre and. otrr:rost, to attain
-'-lhe iikewrco until a rulo w&s passori making it an otionce
.:--::.::alioa. noviee t:aportod the mrrt.ttrr r,o tbr a bhi]<kliuni to batiro uneioilierl iVin. i., 293;
:. J-:i-i::,a -,rh,t reuerked t,neu thsro was iio goo,l
- "--';;i-:-::; fV, 25{f f .. 278). fn this gamo r:iver the frivoloue
:: is.-.-e€ena whcge ireart we,s sot ilffor Chairi;nggiya neonJ<e went to dispurt ihomseivas b-v
 ACITTAIT^* iu;i ACTA GRIilHTA[.IA

<:irriehing the hcr-nrr, oars. .rrecks or tirt.ll ct' ccwg

that wu^.ltiC a("rose. cr try springurg u,r chc l,racke cf
'I'he
ttroso arirroala i.V'.in" l, I9C f.;. $*t.t.:-rraqa.-
va,ugil'* rncr:is wertr iri the habit of gcine tir lat
rivr.i{ frri qatcri-eFo:'is rtntri il r'uia B'arl 1lr;391;rl,
pmhibiring tt, {Virt, L!', iil i'.i.
ifhe'people r-rr.the br',rills e{rsi :i€t$ for f;sir it-ldA.
t6i;l- 'I'irey vettr i* t-ire lLaJ:iNof aiurnfurg E*'e-i."
'ttI,
r'rits rhe;' hart r-ulrtle, orr thig rrver (ii'i t 63),
Arr +l+:;ritaai; vrcle .1llte +a!ue'.l or: !i,*. h'tirhv t,rlhpA-
iV, 5'1. lt' wae in ihe 'lcirr.lvat: that I'a1rlcilrd.'s
r,hilt:i rv-sgElrowrreti 1llitp,t, iI., 264). Js'ir in;t,illictrs $. i=.
rir{r rs,J(}rd*d rqhoa erring monks hit, in tlie eve
E:l/ang ffyir;y. over the rivor {"/. I, 4i B ; iI" 36;ji.
Iir+piili FsB rabor'll as e fir,ir :u ii,t r','a+.ergfur corr$e-
qd€rrce of his ev:i dtv-.ds (DkpA, iV. 41 : '.clnA" t-u
333), li,/o a.re tcld thsi ir, tlro i;iriro o.i Kassa;,a
Ruddira tlio Aciravati f,-,wed ro'.tnii $E.varth! arrii
rni.c s vasf lako where geprir$i.e baihing sp(rtg ';/ilre
d.smsrcattC ior 'rhe king, ih*.pe'rpii-r, lhe iJudd]ia
erri '"he Safrgha ti{A.. Li, ill$).
'been
T-:r!s ri-;er hae now identfe"l with 6iro
modern ifapti in Oud.h (Law : *li-.storic{i rteoorr:,7thy
ef ilnt'ient Inrlin, ii. Si). Ac:iravati iiteratiy'
'. Ln the
:re3ns 'shcrri-iived ' or ' riot lagr,rcg long ACTF OHIEHTALIA, iii\ oii cil*r-l peri<;dit:al
At,atidna Saiako {i, 63; ii, 69i thd'aarJ* occurg a-! devr;tt,C to Or':e:lral i-:irt.i;us rnc issuaci fr':rn putr'
Ajirai,'it,i and l-tsing iakos it to mosn fhe river of lishiag liouses il thu curitir:enf c't Europo' It
the Aji (dregon: I-teing, 'fran:ele, p. 156). l.rrihat" criginated in ths oesire of rnerr.bere of soverni
evee its nnaaning rreC bowaver greab ihis river roey arail*-.mic sot:i.elies in Donrnark, Norway ond-
bc., ii +vould endure, acccriing tc the Aigu,ita,ra Holi.+nd fr-rr a ciim:ncn rnediirm for t'lieir resoarehes-
!;;kd'ga (IV. l0!), untii the birth of a thirri eun, Tiio journal llas .fii:st issue<i in 1923 from tho pr"ess
ralisn not oniy its wators br-rt 6hoe6 of the othoF of tlie firrn E, J. tsrili {i,oiC.err, Ilolirr,nd)' Tho
fusa sd.itrrrial board ccnrprised F. Buhl' C, Snouck
;-ca'u river$ as weii s'ould dr-,r llp and exisi no Rolrrtroi'
c10r9. Iilirgroltjo. Storr Fl.rrrow- eld Ph. S.
"'ari
whc a.l.-l'sovciaily rpoeial:.:etl tn ilgiPtian, f+-lamic,
Indo-.[rani*,r ,.oJ. llast Asia,n ntuCies. Tho chief
ACITT.AKb, a stage of infatuation, ia which one faiis edif,cr :Fu*eStcri Konow. Ilie articlos woro i:t the
tc ccrrrr;lehendanything. Tibeian' Herno-rned-g*id' ihr€€ most '*'ldei;r crrrrsnt Europtlan ialguages,
ig a iiterai t"rariglatiori of the S*nskrit tornr. But in aiunol:t', Jinglisir, l"r'Jnch, Gerrnan.
Chinees it i.s tr-nelsled as chi",;lturtg-shui,-min
(F.HffiFRi, thi-shu.i-nrin or cfoi-tiuztg-:;lrr. ail oi Som* ::.umbers container-i comprohonsivo fi'rticies
whri:tr rr:ean t oxtrenrel;y scund *leelr'. Thig ie on tr]uddhist sr:bjoets (or int*rosr'i, whiia othn's
cne of the fivc stagel of infsr,tirntici-., in whish nc invariabty made valuabio r4ferences to Briddhisin'
kind cf ccaseiorrgness !r ,awaksrre.i. I-n Yol ili, for instanee, ,I' H::uhCtlr had a iorg
'iuxen ei,rio-rhor,
article c'n f)aiabf"il,nlika Si;t'(r ancl P.
ln tirs i'ijfidnrivEda, sons:ition or conscio'.is;nees ontitleri'Ziir l}&rsteiitt:r6: tlor ind!e+hen Firilosophie'
ie cirppoged to ariso on ascount, uf +,Iie *ix 1on tbe pursition <rf In,jian pi:ilosophy)n rrh-ora-tlie
jil :!s urgtrns {indri.glaio sn{ depending upou fhoir autlror hgd mede a, \,oiuparatiYo study q-'f }3u-d'
&-iDeci:i\',J *hjocts (Ggctanai. l'he actual selisation eilrism antr fr.ditrn ptrilr'so,:ir;" ; $. J, L, Duyrerdrk
cr .-.on.sri+iisneaswhich thus arisoe ie cciled prdvttq- 'wrot€ on tho r ButiCrist"c irstiveis of tlll Sr'ru'rs
':ij'fid;in, which, howover, c$nnot arise in<iepandent fu; (-hins and *Toparr' lVo!. lir), and E. Oirerrnillpr
rri Fure. $rlrrsciougness laial;tt-'tti.iiiinai. This ef Ary-* ]Iartrr;;a
i7oi. IX.) harl triinslrrtecl a rpt-'rr'l<
er-:t,rrai conseioirsnogs (prat;ytti"ti.ifid,no) e&nnot, ,radc,r i,h+l titlo " Tha Subi:rsr-' $':;*nce cf the Grr*r
i:cwer.'pr, eric6 in lhe noxt fivo spiri.triai sta.ges. The Ye.tricla to Selr'.'rtion'.
t,v+ spiritual stages ar6 as fclluws ; asqm.i ir,ikt'--
'€.X
u rrccn^suiori*ness lwu. heiang -f,'ien ft ),' r,sa m.ifi,t-
..,:txcpati'i--a,ttrrinmcnt cf uneons.r.cu3neds iro-:-
L si en g -r rrr.gft ffi H ), nir odha -som,ip,a t t i-*at i einr;ren t
u f sup preseion i irri;.oh-chin -iin g H#E I, ac i!.tak a- -Llrc
ot-1{o .-rf infat uatir:a ( ch i-ehung -shi i.r-mir r tr EE ffi t,
mirchi---ihe atage of conuuisiaa (chi-cnung-min.
ch.iahtsEFEffil.
if rsili bg seen fbosr the ebove that acittoka is
are.) olre of iheru. In thie etage eetrial coneciousnsss
egrnor-. *risa at all Lrecause cf tha absoncs of d,!,aEa,
,',tiarta, S6e Fasc. VII of ,-ks Viifr,apti-md,tratd-
tiJil\a of Elsiian-tsang {?aasio-, No. 1535; ap. Ne,njdo,
)ir. i l9?.1.
 ACTTON 1,.'* ACTION

l r , ' ; t . ' i ! i ) n . - . i ' i : l i gi i { ( 1 . ( ' . l l , t t ' . . ,{ , r ' o r u \ 1 , , i ! : - t ' r r - t i ' t r u l r , ; , r i r . i r i r , rl rl s i r . i l i l , i i r . i i l r , l rt o l ttJ 1,,'fJitil.
{ 1 r { r I ' i r ( t ,i l . , : . l i r l r i } r ' L '. l ' r , l , j , , i i * l ' i . , l i . r. . , r r i .r - . - r l r 1 1 1 - \ : r i i r t , l l 1 i , . L f i r i . i . " ,r 1 t ' , . r i i i \ i l ilsr i ( r t { '. , , r l , r r } . , t r { . i ! 1 ,
t i , l . 1 .= " I i r r l t i , ; : j , l " t o r r r 1i r r . r i , ; . r i i , rl
i r r ' . l t r l l ' : , , r i i f i t c : r i , t , r L r r . i r i r , , l r , ; ;l;1 1 i t .tt i j i \ r i , i I l r ; l l \ \ ' l i l i r t ! \ ' ( ' f
. ' , t I i l ( : tr l i l i l i . ' t ' t l r : t f r t ' + . : i i. l i i 1 ' , ( ' . i f / r , l ; l t ; r -t' .; i i t l r r , i r r ' , r i' 'l ' t r r l .
l . . 1t , . t t ' l l r n r l ' - i r ! . : i r ; r t ' \r . 'ir l . \ , . . i I I r l ) ! r . , 1 ! ' ' { i ) r r I l t , ; ;
( .j . 1 . \ ' , . 1 ' . . ., - 1 i i ' , . i . r ;l ' r - , f , ' 1 o 1 1 r ' r . m r l r1t ., 6 1' 1 ' . . 1 i j {l\i t ' r ' , . t O
: r 1 ' s r l1 r ' i l r i l . \ \ l i l {l:r:i:l) j , l , l i . r ; l , i ri ' - l i , r i l - * : r l
t i , . ' i , l r . t ; : i 1 \( , : 1 i r l .: i r . l ( ) l . i t r t it ll r c .; r , ' l i r i r . ti i. ; , r i l , , o f
i r : r ' . i ' ir t t 1 i n i t r , i i t r : i r r l f , l r r . : f r d i l , o l ' , r r ; , ' , i r i,, ' f u J l ( ) t )
ij"rrriliis :1t,,,1. l',ir, tlri* (,()Itsilttlii'ti ltt; rit$St,
llir' rl,':r1 l 1 r ; l ( i ! o i t l , r ' r . r i i . . L t i l i i t t l r ! s i , - t i i ! t r i ( ,i i,jr l , . ' I r i r : 'i
i \ j i . , n{ l r i L i : : i , r l i . , i , l i : ' r i , , . i , , t ' , sl l{j)r(:l r : 1 r t j i , ., t lr,,t;ir':l-tli.i
{ i , 1 . ' f ' ( , ; l r { r r( ri t r i l r i , i L . i r . . , f r , ; n r1 , l r ' ; l X i n , , l i - , f i ( . I ' jr r l l r } t
' I j r l ' i r l i , j t r r r , l i , r . t r l , , r ' t t ' r r i , ' r t f ' t . t n ( l l l t 7 .n r ) s ( : 1 r i t " l ' i ) . t c r
t . r r ti t l l r l (rulril'iiliili{,nii i,o t,lrti sl,rJ,i','ol ,1'Ji;r-lr;r
' a r i i . / r r ) l i 1 , . r' '.,r ' l r r r . rl r, : l i i ! i l r i1 . l i r . i ) ' ! v : s It , { ' i r r r - l i r ' i r i i r r . l l t i S '
i r , t :i . J [ . r ; i r l i r l , i ; r u r s r i i { o r : f j i r l r t r ' r } b l o i i i ' . i r r , r t , i r l ( : i t i f j
'l';rrrl (,',,t1: l",i./tt.'.! ; I' it'L').
ric st rrriii.s. Voi,r. XI I\,'- -}i\\'[ rl'i,il jltri.r-
'-.,1,{,,.1 l \ ; r ! " r r i i i : i t l l i r ' : t l r l i 1 1 ' 1' , 1 ' , r ' i r , , ir r' :r lf o r t t i o n r t l , t ! 1 . ' r e i S
r ' o ! r i ) ( ) ( . 1 i 1 ' 1 '!liyi l i i l ' U , l 1 i { i 0 a ; r r i I 1 } t i l .
z i i ' r t t r r : i t 'l . t s r ' , - l r r ' . l , y i ' i , '1; '-,1" p. 11 ' . t s i o t )1 , , rl i r r r t r t r r v r t , r ' i ; 2 . "
. t t l t t ( ) r , ' i , l , t i t r , . J t ' , ' . t , i l : i ' { ' t y f i 1 s t , n r t r t r l ; . ) 1 ';,l i } , . 1 i i , r i t , , . r t r l \ ' f i ; i l - , : r , r i i r r t . l t , r r t g l r t s . . i ' i il r r - o l r 1 i r . i r r i l . l
l r t , r . r rr ' , ' y 1 s j , i 1 : 1 ri 't , 1r ' r , i i ' r ; . . l , r i l r r g i i j i ( r : ! r l L ) i i r i i .
viiiiiti .lls',riiirilriri.;('n ( t f l t , i r l i . ; : l r r : r i t , r ' r s l ] o n s r i i l l i 1 . , ' r; v ] l i l c '
r r t r r . lr L i i i ' r ( ) n s i i l i t i ) c ll.i i ' r i r i t t l r > r l t r i l u r i r l i r i s t . s u l ' t j o r : L L r r ; l i i t l l l 1 , 1 ' , , ' . 6 . . i ,i v. .l,' i , l r l t ; r \ r r n r r i ! . . 1 . ' ) , ' ,i , ', .)r , , l i t l t . i - . o
:\. ii , r ' i , r o 1 -t .' ri fr i . ) t l 6 L i r ! ' I ' f l L { r It r i f . t ' ( t ' ; , . l . Q . n i '(t) r [ : { ' l ' .r } i ) t i v i + V
]\ I s.r-y-i i\ ii.l r{..1..
i . r r i t i i , T ); t r i t l r ' .] r t , ' l r t i r ' ' i r ' ) 1 l / r ) : t s l r i si i r r . i r l l r r ' , 1 r , l u ' c r
( . i j ' r j t : q r . l ' i t t t i l i l r t t t l l r v j r t .i r i l ) i ) l l i ( l S ( | ' r 1 1 1 1 , 1 t r ' i ti r1,1 i
AC'I'iON. General Aipects. f ; ' r i l r n v ; r i i i ) i . i i i v r i : u ,- t , } r o r 1 t1f 1 , w r l l , i i l i e s i ; r i r l t l i s l i j i , ; s - s i i ( : l r F t L ) (e $ . t o . r ;
r ) , ^ i i L l s ;l l i i : ; u i l i [ 1 r t r l r - i r r ' i , l o r < n , i l i i ( l r ] i ' : { } . ; l ) r t r . r l , , ' r i i l I ' 1 .j,) r r 1 -:., i | t , i i . r , i ,l ) l r i , f c r ; l { : t - l ( ) i l .
lr,'rrrlirr!.s, [t'g11 ' 1 r r { i r - r(t,t. i ] r } ) i ) ( . { r i t : : i r . l {t r' I j r r r C r t i ) 1 \ r , t
- l f r n r r . j h ' , L t r r i r , - .i s l t r r r . , u " ni i r r i , L r r , c i , i o r rr r ' h i r : l i i s l t 0 r n
, r l ; t : i I l i o r i t i t r l r J l l i c r -i L, ,tn s : g r r , ; , 1i [ : r r i r , r ' r ] r r r i l t , r r s
i - r o t u t , h t r r ! n ( i ( J r $ t i . i r ) ( l i t r go f ' t r , n r - x r r l .n n ( i l l ( ) t f r o r n t i r o
( l ' i t , * u l ' t - , t A ' , t . c ( t i .lt:iu , t n , t ) r r r ) r. r j i i r l r l : t f ( ) : i : l l ' . . ' r r o t n . r " , i e . . r .
irrrngor r,f q|ererl. .\rti0tt gr'()wn frorrr !irr,orl (tttr.tit,7)
! ) f i r ( r ti o r t , l - r r i l ,o f t ] ^ t t ( , o J r r i i r r l u f r l i c r )(s) l ' i r c i i u n , t l t r r
&n(1 rrriBLrrrdersl^e.,nriirig(au'iljdl is krlnn* rl.hicir wiil
r ' ( r : irri i ( . t ' i1, t r l ; a . \ .
r.rrult in r*,irrrtii. I S i t L r , r r : t . i o r r ,u . i r i r : h s p r i r i g s f r o r n
- . \ p r t r t f i ' o r r i g o t , d a ( ; i i ( ) r r 1 l , t r . s r t l .lu; < .trt i , r t i l ) l h o r e t i n t h 9 . r r , r r : r - r r , i i t .o vl rrn<ir;rst,u.nrlirrg, hrrs n(J {'urLirtrr
r i g i i t i ; ( i 1 . 1 ( ) r( ts a t t , t t t r i - 1 , : r t t : t r i t t t t t lt tvLh)t i ; l r i B & i : o n r l l r - n)oLivr) irn(l {li.)rrsrr,ri, I-ti'ujget" itself inl.ri rr i.uttrrer
l r t i , t , u o f ' ' t . l r r r N o i r i r . r J i l i g l r t l i r i r l l ' r r 1 . i r ( r l ' i . , / , . tr . t , ! l l i u i t g i i , : r t u ; t i s t r . l r t - r r : . . , - Li l t r l , c L t i J n ,J l t r n t n ( . i r - r i r r i p i u( ! , r i ; 1 t i ) .
l
t,iaqle) alrll wliicil fi)lot'g t o trirrJlly rri'ii,.rlirr oliJ',
, \ l l t l r e s . L r n v t ri t $ l ) i ) { i r , Bp f t r , c l i g n ' , v l J i } r o t l < l . , l t r ' i t , h
r i q l r t . i l c t i c ) n l ; o i r l , q 1 1 r c a i - r r i irr r c : n c e J r , r r r r i < . i l l i nj { ,
ur)der i,lrn lro*r'i in,{B r.rf' t,fro ter:hnie{.t,I terrns rvlrir:}r
r ; 1 ( \ i r l l n r / r l n L l $ r o n g i n c l u l 6 l r r r i l ; 6 i r r 1 . J i t ts { . J n r i i ) f i , J n
have lrooti mo!-\l.i(ino(l i)()rrJ.
t l r n 1 f i 1 l o 1 F - : e r r i i({,:ir. i l c t i o n l r s l i , I r i ) l i r , , i t . s a ] s c r i c l i t ,
i l t t ; u , - ; l i i ( , ; t i n t , t n L i . s r 7 7 ' t . k Q 1 : | t A . \ [ l , l i l n r t i r l : i n ({ .' r; . ,r d, itrt , t l t i , j .
1 . : f i r r . i Jr v l r i r : i r I r i l v o t n l r o r , ] . r r , ; i l l t r - i r l r i r l L : i 1 . , , . i * o h t . D o c l , r i n a l A s p * c t o f A c t r o n . I ( J i r o t r r r c l t r e n t l . r ' r n t J t l i - r l
A : f i r i t t t t . uI , I o r 6 ( ' i l a r i ) . i 1 i t . s e r - i r I r F | ; - i J l r ( r 1 r . ; irv- e :.6:rr!tri{ in lJurldlrist -*-r'11iri!.JswiuiL f,wo sLrr"tern{lrrLd
whic}r
i e r ' o l i t i o n i r , l a c t i r r i t : r r u ' i r i r : l i t n R , . \ /l ( : , r ' t t o i - : t l r i r r r l ; ri{'ern to et.$iiri in qlaring contradiction Lo ono
'l'l;is (ine is lirrt tlic:'l is nothinq but, rriovomcnt
r'€]rl)iil or ])h.vei(jrrl arrt,ivit r'. i'.,lrt ioni.ij rrspsi.rl, irniltlr(-'r.
(cetutttl) irr l,ito rr.talsL (]F.:€rnt;rii r;h.llrlrtt.'rlsbic {ri' iiri(l .rlr&n[o (.es1.'fe.carL!;h'ir'j atiiaaui, &n(1 titrJ other
karnric &cti{}D, tl,n(i $'il,},1)tlL s,r(:il irtt,,,i,'u - irr Iiiere iil ihrit thiilqtr rlcl nc;t l::t()v{r, bor:guso tnutter' arid
r \ : o u i r - i l . r o n O k a r i r r i , : r e s l - r 1 } r . : ; i i j , r i i t ) ' ,t r v e n i f t L { r r s fllf rn {-lisfil)ir{rr-rr 1rs F,oOn ,q..rbhcy aJrpoar (ru,ppati.ti
\.\'rrrc pllysica,l a,ct,ivrt,.y., ,,\cti,..-lnl.lrrrli crur irr.rv ici,yed k i t o ; t i , ' 1 7 r t 4r 1 7 p , L ; i t i , i ) i i c ( ' a l i : S. ilI, 8fi). Tlro
n s t i r o i l u l f i { ) o f t , l r o e i l , . , L : t ,( t ' i 1 ; , i ! ; r t ) u n r i r ' , ' i i l } ; o t ; , r n t r l i , l i c t i c ' n i , r c r n l - t rl p l . t * i e n t r a s l o n g a s t l r i n g u n r o
irc(.i,-)l'i-lirlgiyclug.Sifierl ; f of ii r..rlInn()i,Lil rr,i,,rr),.1r iLiJiirr n : r s r : L : iir trr r . lr r i 1 l i c n t i { i e s . A e c o r r l ! n g l - o t } i o . l Ji : d t l } r n ' s
r r , ' l r r r : l rl i r r . i t l u c o s 8 , n e l i l i l { r r r : t .Frorir tiris yroiirl, of' tt'rrr:lrirtg of enat!d l.ireie are nc, rr.ltirlirrrr orrtitiou,
t'rt'rl'. action tilt(.1 itg rosttl:,. i;uil l-.c trt,rrritiqrecl il.orrr nir ijrsti,'r? $'.!llst.an1,:oil,ni) penrralroi'it oristf'rtcd, no
tlro t irno-turpoci, i.e , the rir;lrr.i.iort r,jiir.;;,1r1 for sc)ril,s; orily Jrlgsjng pheriorrien& apl)or.rr ant-l diq-
a c l i t . r r r l . o r i ; : r t - , n i n t h i s l i f o i t r , r i [ ( t I i r i ! i , Q .! l i , : i , t n . t n { t r - rl],1)€ra,rin a procoss r.rf rruperinai"nenco n,nd chango:
t c , ! o , t 1l l u - l ' : { l r i t n r & ) , o r i r } f r , i } i r r , r r i . , i l i r t t i , l . , , i ' i , i l o r v i r t g Irr-.rrcc t hete is notlurrr but movornolt'r,. ,\qain,
birt.lr ( u 1 ' t , . t p u j l o - t ' e , J u i t l . ) ! ( i - l r r i ; t , i r r t t ) ,( r r iri sr)rrltr t l r r r t r n r , v r r r i : r r j n t .d o s s n t i L b o l o n g t o a b i r i i n s e n + - i t i o F
fLirtlicr t ' l i s i a , n t , 1 ' r l t r l r e i e - ; i A t e n { r o \ o 1 , ; 1 r J 1 , a 7 1 , ; a i a n i i j : , , ; r c r L l , o r ' r :i t r o n o t h i n g e t , h l l t , r r t o v o , i . r . r r t lw l r a t -
i : e t J a t t i . t / a - k a t n t t l u1 , . l g i r i r i , y"itirout takinr intt.r evr-ri' !r:r)! LrinotrL tirc;:,.. ic, rs r-lr:t of'tlrin;.is : t.liinLrs rlc)
c o r r n i ( l { } r i l l i o t r t . } t e c f i i ; i : t i r B O l! ' , o 1 { l C & r t r l i s t . i r e g t | . rioti rn.rve. ,Jrrgt l,g o,\ islonci: is nob sonrot,irirlg ilrlilttd
i r t t t ' t : r s i t ; + - r l f i c a . c yo f a , r : ti o n , i l s r o p l ( ) { l d { . t i , . . o f t i : : ' o t r - r t . h c r ) x i s 1i n g t . h i n q , s o i s r r i t > t i c n , o r c h r r n q o , r r o L
t i,t nr t,l u -ka,nuna), i i s sr,'pport i\-€, I ct i r 1t ti (rLput t it,:r,r . s o r u r , . L l , l r r ga c l . : l o d t o a , t i r i n g , w i r r ; r e b 1 - i t r n o v o s r l r r r l
b/.rli:a k*trotntr i, counLrlracLiva (upu,pilaka, kernt,rq) ,rr cirtrngt's,
evurr dugtructir-e fttrra (upuglLatala ku,ntina), rt irr 'lha.t
rnotiorr is sornetiring cliffororrt frorn I ire
.,r lror worrlg tlre funr:Liorr or powor of &ctr()rl to
jr.rrpriitr), tcl ir-raintain, trt Fil|r)regs &n(l to destrc,."". tlrilrq nrovinq rcarj tfie view cf 1;ht: \iiri:iesiiias 2 who
ait,riirutori to exiscenr:e the tirree roalities of eLib-
I . r " , - r r r rt l r o s o r i r ; i r s n e s g o f t h o r t , , A u i t " a c t i c i n c i r r r st&ncB. qullitv zrnri irr-rtir.in. IJu-r, t,iro orthodor
' ,. ,ri.issifi<r,l.rs ri'cig!tL't- !.oerul;a
ka'itna1 anri irr,- Brlririiiist vlt.r,,' i,r ,irstir:rr-rl.ilisd from iiroso viorvs b1'
i4irlg, as l:lbilrtrri (d,t:inrtrtkamni,o) or accllrr.iil.. iite frrntlri'rnciital ilreor,y rvirr,ch deities tho existence
...:. ,. (.kat,ttt,7-/cantntu), whicir s'ill bicle ii,s oq,n of €in_\,' sr-tllsrtr-rnce. \nilren, therefore,, acl,ion trrkt:s

I l'or t,l,c ruot.el:rqiraciof ,rCTIOli. gee s.v" KARlfA.

2 VD"ist;;io-ritlr't I, 2, 7-d, quoted by Stcirerbataky,
l ] ' . u i , t h t slt. : , : . r i , L ' . ! l r .
 ACTION 1 85 ACTTOId

a rrornirient pl&ce both in the psyetrol.-rg;' antl in uulegs in action. Ic cther words, thero .,s no
: :-: '..riticsof Buddbrsnr. it is noo a riunial of errrpirical elt€rff', i;ut energ;' arjsos ir: aciion ; and action
. , : r . , i ' , ,l r u i a d o n i a l o i ' a c t i o n a s s o m e t h i n g s o p a r a t e ariseg in dopendunca on corrCitjons riliicir rnake it
::':l-, the ar:tor. " Ar.r actrlr there is not, huc only reactiona,r!'. "fhat tLreso r"ea,ctic,n,qa!-€ noc pur.ely
a.' ,rn can ho seon " (kdrctko na, lrtriyd aa vijjal'i3). mochaiircal is shown bv the fact tlrat tho corrtlitions
cn s'hich a cer:tain action reer;ilrr may bs entiielv
'' Thare ig no actor of tho doed, n e g a t i v o : t h o d , e s o ' : i a * , i o rl i. L : i p 7 , t ) y ' , 1 1tr|jo, s , b n e n r l
(rwtthii, the disappearrtnce (uigutu) of conditions &re
\.: real>er of the fruii in sight,
ell aspeirts which uogni;ivel;' infli:.orrcs the arising of
Ithenorrrena ajono flow on ;
o' r-sental and physical phenomena.
This ir tho only vier+' that's right.
Action Cc'rs not oi-rerat,o by lateut or st*tio
k arn m o^ssa kd.ralco n' qttld enefgy beccrning dynamic, hut t,y aecord. It
t'i i:,rikiossa ca, tc.,.{ako, rxe&ns that ttrore is not a flow of oner;r.y, path or
e tr d dJtadl xt mt nd,'lt ;.tt' att ant i, brr&rn, passing on from r"irere tn hclre, hrrt a harneo-
e ii ekt ry s arn mrtdassanar.n,4 ni,Jus adaptal,iorr. Iho r.6adors ci' r,liic article will
rori.ch to the iciiras titlrF expressod. If rhoss ideas
'wero convoving an iurpuisti, the reaction rn ttre
In RudChism aetion cloes not roqrrire a mediurn roa<iers ough0 to be sirrrilnr. Bub i,he various
::, act. rvhcroa.s in soioncs tho fcrrees of actiori in roadars ma,y react vast,iy difforonti;'r, irr agr.oomont
:.ar rrre ar€ eonsirlerod fl,e the forcos of definite or in tcttr,i dissent, which canrrct bo inhoront in
r''.:n€nts. whatevor their inhertrnt eoust.ilutioe rna,y those conlepts. but are pondit,ioned irv i;ho tempera-
mont, tdrrerltion, irat:kground, brliofe, ete", ebc., of
ear:h inclividua!. .And l,hus €rrrch clne's ronclion
^+ction in Budcihigm is nob latont. is noi a c(ln-
ho<:ornoshitr olvr:, indiv^,lrrrrl s,ction ; and ib is such
:tl:rlltl ii;ft:o, arvaiting tJro o}lr,rortllno nror]lont to
inclividuai action which forrlrs the indi'.'iduril
i ..rst fori,h into action. I:'or, acticln is acttttr.hty,
i.e.. arising frorn momont to tnoment,, de;lerndont on \!'}.,'n reacl ion is expiainerl by lafent enerfy
- , , r - r t - l i t i o n sb o t h i r i a r i s i n g & n d i n c e a , s i n g , b u t n e v o r coriring intc operation, the door of spocrrlirtion is
i.:,.,iilrg, subsisting, oncluring in any fornr of energ]' opened ivido and ono iilogieal supnosition is followod
',Ti.rlte ve.r . b:' u rnore absurrl conLradiction. A 'eoul ' with
a l l t h e q u a l i t i e s c r f l' e b h e r ' i s i n v e n t o d t o e x p l a i n
In ptrysics it i,q not' onergy which ean bo obselved
the opposing phen.rmen& : infinibo in tho future
-rr nre&$llred brrt, lho effect in tho fcrm of molion or
'Ihe alfhorigir wrt,h a beginning in the past ; a substantial
iieat. oxistonce of oner€fy is deducod from
entity, yot eniirely spiritual ; a principlo of thought
lil.enonrona, wirich &re eonsidersd to have beon
and lifo of the body, yot nol, airlo to procur€ eternal
caused thereby. Similarlv aetion c&n only be
physical lifo, not ablo to provont, ects cf utter
e r,servecl in actuality when it is eoon ag reaction.
thought,les.snosi-! ; controlling nll aetions, and yot
Tliis reactionary actuality comes into pl&y in
subject to tho desiree ond passions of tho flesh.
i.-.neririence (,pat'icca) on certain conditions, trut
i,.es not, require some dt$tic erl€,rgy behind it to ei:i From the Budclha's standpoini, liowovor, tliore is
:l.e chairr of roaciiclns going through sorns ult,itnate no actor apart from Lis act.ion, whetirer ttris be
:l-S'.. Calts€. physical ol ment&I. Actions rire conditions for
rea,ctiong; anrl reactions are the ovorrtg of lit'e aa
ft i;r airsolutely essontial for the proper undor-
expoliencotl, forming tho backgr'orind and the
s'ardins of Ruddhism that, this icloa abcut the
mould in which further ovonts aro cast and shapod.
-:,irinsic nature of action boins roaction is eomnro-
S rich are tlio mental forrnations (sankhdr alclclmndh,T),
.-onrled, for orr this dolrend the undorstnndLn[ of
' ', the coneepts of consciorrsness; suoh are ttre fbnna-
;le Budclhist denia,l of ' God and ' sorrl tho compre-
tiorrs of aetuality (saihhd,rd) v'hich shape the procoos
r.ensicn of the las's of do;rondont origilation
- tt cca-.lantuppdda, of tliought, of bocoming, und of robirih.
q.v.), iho tloctriue of k,r,rnra,
'.:,e infinity ot' the process of ovolution, tho entir"e
r lncopt of oxistenco as trecoming. RiSht Action (.samrnd.-lcarnmanta)is the forrrth
sectron (aiga) of iho Notrlo Ilightfold Pa'"ti iariyu
A.:tion, thon, is entirolv conditional, strch B,s
atlhanqika nzagqa\ q'hich, togetirer with tho gocond
sr.rs.liion boing totalllr depenclen', c-n the ftrnction
anri tlriril sect.iL.ns: righi thotlqhr. (swri,m.d-saikapp<;)
s.i o 1 = g r i n s .the proximitv of objoets and ths actual
errd riclrt srreecli (so,m,rnd,-xuc.ri), covars ail hurn;rn
c t,nttrct of'both" This does not mea,n thaL ssnsat,ion
activit;"' irorn an etiricaj vieup,rint. Ti:ese ti.rree
ts latent, in the senses, except in a verv wi<lo meaning,
soctions contain tllo usual ten skilfui or rr'itrlr'soms
sc,.or(ling to which it wouid be equally accurats bo
i r e t i o n s ( i : u s a [ a k u r n n t r . Lo]f t h o u g l r t , w o r c i a n r , l c i e e d .
.?\. tli&t seneation is latont in tho sense-objecr", too. ' I ' l r e r i ! r l r t a , : ii r - i t v o f p l r . , - r i c a,l i e e , l si s g i v e n ( - ' 1. \ i
The Buchlhist, concept of onergl,' doos not admit x, 38, ITtj : .]/. sutl .r1i1)as tire three abstinenees
::.e idea of a static hody of energ-y. Act,ion can f r c r n t o k i n z l i l e ( r . , : . n d t i p , 1 t as, \:,e a l r n g l a d i n r u i d d n a )
c:,11' be unCorst,ood in actiiln, nevel in isolation. and v'rongful intluigence of the senses (kd.mesu-
I: is as a reflection wirich cannot bo observod in n i i c c l t r l " a r a ,) t h i s i , l s t o n e r c i t n p a r t i c u l a t , t h o u g h
;--elf and rrpart frorn tho rcflecting rigeney. Thus, nof exclrisive, reference to prohtbiiod soxual inter-
;_ :tc;r-, eannot be admittOd aS result ,.)f onocgy s,nd course'
?.i.rr+! from it; neithor c&n onetgy be thought of, H. G. A. veN zrvgT"

! l.r'r. xYi, $ 00, p. a36.

4 :-. i. xix, $ 20,p. 5r7.
 AflTIVITY 1l t6 ACTIJATITY

A{;TI'JtT'1 iin,l i'.,t.ssir.'iirv. S,r''. si,i"i.rj r.{i,.i!ii,ieit 11',(;;-1;a5iiinn t<i t};g ret:iiit,.1.tf ltrtt:ro.
A-\ iJ -\"l'.(..:A'i'irf l.i. hi{ji lC.':tlit'- '.r urr)t:ri1}n"e"l, j;uf orti-r'thn lnirrrl'J
l * r . r , L ito a f . 3 r r r a i ! ; . . . ,; , i r o , l L i ' ; r i , l . ( : j r , i l t i + r i i g a C t t r a i i i r .
j. is rlrr sr;,iic.,:i arrtj i.ho.rbJc,rt ()i lrli ilit,l,-iilst
LfTS. lloi.qqt,ir
irrr.'est,;grr.li)ir- rrf ii l,,i I,ig !jililserl at in a. pfifeiy
COri.'{!tiIr.ii;ri: n}1lvsix._, JiOi. tu i;e a,,:ili,-f,].,t, i in a tiirjlrratiC
ACTLTAi"ITg, sl-rrllilgti r r , . i , i , , 1 1 1 , -l .r t ' : l r i o n . b i i l . ' u O ]it: ittiitLl:lril.J
rirXp(,rrlortt,:11i, or-..i1"tnil ()I,'O'ialii.ii;,',vi,]l t:;lrir Sliil^t.irrq:
llho mentrri an.l irraieri;r j. l:oih ,rre i..tJiff ii.:..f,...i.i.. S t r r l l r i r . r j ; i l f , r , . ' i i . . itr: : . i C hr j i r r r r l r i t t f i - i t , t i - t : i l i i t i t i r n n t e l v
A i r i : r : r n b i l t ' . : r t r , i " t ) i l : . i , i . 1 . { l :? a i * i t ) i . i r e ) i , r ' . : - ; l i ; r l i : f u i i i i l r , r { r r i i ' . , i , - . v g; , - i ; l ; , 4 , t \ : {- i, - l l i v c o m r , r ' c i , r . r r . l , , , l
\)r-riri jt, ii, -;ct rrp iil-:.,rt-r,lri.'.'jl-riit'i- fi.rir.i 1.i;,,, :,q;;,;iiilii{... C{. r,n.; Ji;r.il4:j,iinr !S firtli';.r.r
A :nass t;f .;'clljrui:, liiie ":ri:lr.i'.iio cf Srir::r ;,11,1i'i hs. d i - r c ; i : ,j . . ' . i : ' ' J r i s t r . - , . g i 1 1 1 ; { 1 i l | - ; i r i i ' i r , r : r l j t i . j , l f f i i t s : n
liit, fii,o,.i 1 : , t : , . : i i t ' : - r , r : r t: r " ( 7 l J i l :j t r , : . ^ : r l ! e t i ,i :. l f t , i ' ) ,
_V.ir;iaij ca rupdi .:c i.Clt'e ti\r. st_Lt.eti) ,lei i;tcrli i.l;o i;,irlr-lira-
n-d.h.'etlh,.t.c{ri'i:i?r/.;il.ric i."t t".'jja,ti . -i'rri,
tiit:ir'l l,r i.,,r (ijti!\'t!,r-' btl1'n Fcl'1.ih€ :lctt:[i,1 iirtd,
s'rr fi,rtg,:e iy!ri 3i ;,1 1qtt !.q.l.t z :: ai.l
; k.i,.:,ti {/in.t 3.;i7,
lL,* i',.:,.1. -\i;l'licl'nr i:r the i:ji-'ri.i],1's toathil'lg ir
:i uh t hr i s s ct ? rt f,,: tt nn 4p;11!| i 71-1 n,; uli s o - t
th'.tl,,r .r rii.'::i.;i ,it r,l:.j.tv. Tltrt i,i-:l;i-r i;:;owlrlige
r'"n11iit-qijliil. t.-.i'lciilit.-v ,rr i,ii'.. r-.;,in]-'131e11::io1;'t' iho
iYii,h tl;is v(irsrr: .-;r.ter?-eil b]' Iludr.ltt.tii:i,rrsn fr',:;rrr ' tlia ii,::t.1,.;.irr'aie o{'i,}iii-r;is itJ'-ttlt.iii-.,Ji.,t,t:t-.-i,dv.t"e-1it:i.t;rrrur} i;J
' .l,lut,i ir.u i:i
l;i,'ici.l.q lte,n,',iitt.+ I>:,rAitai'), tns c n e o i L i r t ' e i ; 1 : t . i * : t l ;1 1 1 ; i r r Li . i n . . l s o i , l r t r t i i i i ' t l ' . t I : d c r -
i'lct,uDi;iy is t >:ircr-tnd.lii. ulrrci'r iq;;:l-r:5;;1 '.+'itir. t.j,l st::l:ri.::s.,.;hi;ll exj].'lio t.'lirrt.tl-rlir oi'r.,ii ec'llror.,'irl I.nd,
'1;c t liiie ol i asrii:s.td,ltl,r,li t./ (;i.,(;j:,:; i.; rria i,i:t i::osis l:enl.irJ tilt'rr.{.;(ril.}ta {-,f' e.lisi,i1n,io. -Llt'"rrt in iiip
tlil.tirS StrLrcture 'ui:i,. j,]:r'ri(/s,-.l]li-!'
of ihi" ol' or !r,rrti;,:r rlo.,-cJ,:/,rd <1,-'^:rin.l oi'tr.^s voiil i.:rifr i'lttt'iLic.)
Bud,ihi.:nr, ',voil i;:-. i.:1Jrii:,iil. '' ,!s
,r.rsvr:hoiogical. as w'r d',.- nfri, nx'ot sitli t r:-.r,'.'ci"sal iiiusicn orr 1.ho
.r, 'l]ulliret, "*alf:s and stilnds 1,]ir'auqL. a cc'ni;iili:.tic'n Ve,liini.ic iines r;f ni,1;d., e s a <ic:rial l1'tiic t)::islrnci)
r;f wooC aad strir:gs, :-',lthi-rr.lr;liii js efiipiv. r'.'ii,licirrr, ;f tlre ornpiric-ri rtr:iver::o, -,r'lrici'l $,'r1s rte(:i)s-sif:ii,r:t!
life, will:crut iroprrlse, so t,hie, c.--,nir"+Triiurr,;l' rrrt-.rrta'i Jri' t,he ('oiit.rspt ir;rr ol a,:-rtiil.neri-rriling dlt,t,nL ris tho
anri :naLeual faciors, vorri" rviti:o'.rf $r:'.r1. 'r,'ii-t-,,'-i.t t;ll'"' rerirt.; r.o tlrr-. +:;cl'"isiori of ever..'t iritrg elso :
free wiji. can rnaik and st.incl. ;s if ii lir,i viil ancL " t,lie ,ilr,r,rn. ii' i"l-rr','r-earrrl herlo'"E. heirinc! anrl in
wor'k of ii.s (-,wn " i.sct,-dhaka.rn solLhijlt.c,:1r'ttn ztzutt.2\. ircnt. Tlt: riirtqn is rrii i.!:e worlJ ".; In Vcczlni.a
ln this tirrne ciJlicopl.s a:o in..'o.ivcri : l.iro i.iea,i, ihc &s a Eysi+-):nof nln-.iri;i.! irl' (airirr'zitrri t ire phenoiticnei
leal and iire aciuri.i. r':r;yl;! cioos nr'i ex rst.. fn ;,he ]Jililc!ha'; l cachirrg
fdeali:;m consiciers t ire i,:vi; iricic;'s. rnirr,i rin'1 l,]rtl, t:,!ino.rt r,t dt;niod bcth as ln iridir-ir-irial soui or
:nattcr, as trcc uitimate ;-uhstlur:eeg irr u,L i,l+.',r,iistic sriL,stlnci' eiid irg r unir-ei'ritl spirii. Ht)nco, thqro
dualism nf tlit typ,i r:f Platc,'s ir.::i! iJr:sca,r'ta:r': r,'1 il i9 rio .ienia,l of thc r.r'irrid rJ nlirn(rinrlna. lirrt. thr:
rrtiiversc is <ieprir"ed of a lielm.rnrn'r, nr:.ure, r).rtci
finds ilr tiris dua,i asi)ect a s-,,'nt,lri;!:r. ciar::rlrg l.,.itlr
Ilegol that mincl alcne ie r,he i-rasrt' ;.;rriff ci ti;<icton(--f;. hencr, ciil'r p,i:erl,;m,.'na rcli cn {.surhcihrulhu)nm(i
Icieaiisi.n is eupernar'.rralisrri, ij:rse(i crr subjectivisrrr. ! i t",.
ittt:;-:tzi,i,t7it
!'he cor'stit.utlon oi nat,u-re beilig cllsnoi;:trnnl rrnd
T'1ro rerrciion tc'r i.iris is a, rnnter:irilistie objeetivisrn,
q"hieir <rigilatctl ir'it.hrr.,rt rii-ririii:g r:ssone,: r:r sub-qtance, i-i' jr rntriusi-
in & lr,:i..'c foi'r :r.ii::ong tlio Graek
crrii; a r)ro.:J.-.: r;f 1-rccrrmirrg (Liloucr-.santtt4). Tl:o
nhilosopirerb trf tht; sixtri rrr;l ul'-/ F,. i,., laior '.'io"r-inf, rif tiu:;
tleverlonod bv Dernor.ritus n:Lci tlra '!tcrnisr;J.
'l'liis l-,roct-trtsns a coilsl,,:l,trt, as [l"n l!nvii,ry-
ing r-lilii.rltiL.r' r.lrirJoi t.ire same (lcncli[ions. h*s gir-on
re&ction, tor:. knorvs jts gri.remisis rri'ro il,,-l'r-r rfivern
iisc. 1,:-r a e 0ncepi cf :i l,ormanent substrtr-turn,
to mattr:r ihe sialus <lf an inci.epenriorrt al-tsoirirc.
lr'l,icj, rrtmiliris ::nclianged even u'hein conditil,rrs and
: I ose lax's govorrr the triii.,;crse. 5cr,e:ltiiic lav.'s,
phen,:men.: aril.i,.r. Sucli a viei..v rjoes noI rgJ--rfrderrt,
hon'erer, do nct govorri t.lio lr'orld, i:uf. ltre e,sr)r'es-
ihc iei,i iieiu::e t'rf i,hiugs, brrt is ii)e acturl resporrse
si r: ns ci' mr ln's ecripreii<::'isicn of na",rrra i 1r i re; i J m;:n r .
.:-.rft,h;: bohaviou:r uf rcattor. or :-nnrriai rr,.ceprion, {r, rrl-srctliir.l pei'crnt ion rii. a
,iirrrli:tr.r-' ::tir+"e ci i-ni.rr,l. ?'his itlusion qc'nes fro-l:lr
tilc r,,inci's iittrin"jpt, to l-.s ircth itsolf anri iis ctllrc€Dir
c;i itr;,-,ii. il is thini{ing rvrtli ri spiii rr'.iri,i. one p..-rt-
ris tht) passi."-"r cb:r,i'--oa rri acLiitllitv, tlrr: o'uirer nart
stanLi.ing r.si(.l(,r :o inlerfere v"ith :lrrcl t,,,) c{)ni,i:Lri l,iie
obserrvec{, to asserf, it,s,-rlf iir its spieno,ril iv,-ritibion,
io absrlri: ths ci:sorred in admiraiion antl t'o r.]pel
i.: ,:oir.,:ornn*iicrl. Ttrie ilh:sion bocomes lhs ;:reat
dolt:sion r.'irer:eby t,irr, indivi<irr.ri procass oi iiio
&gsert; psrma,ile!]c:r a.n(1 st: bst:an.tial itr,, and rvherobY
i.he grounr-! i.; prepared ior tl-r,l ari-:i.;:g of t:ontlicc.
Tc tiro rairiii.',' c'f i.ire voi,j in th+i procos: c'f beecming
is given- ari iiieal realit,i' ,.,f being, r"irich constifuies
ihg urtcrrr*i (-,on{ficb arisin* in t}re ;-ni-cd, tr.nr.l cr"lated

-r.
4 S. i,
5 Chiiruiogya Uperoi.,'ad, \-iI, \-{v 2"
6 Vicm. xix, $ 2(r. p. 517,
 ACTUALITY
by the mind. To bring this delusion to an ond,
the mind muet cease to aci upoa its gtream of
expt:rience (bhauari4a .rota) from the isolated stand-
point of a self ot (rgc. Tho experienco itseif ie
ac[uality, but there is no ogo apart from exporionce.
" \4'hrrover holds viowg abr:ut tiro body, feelings,
peri:eptione, ideations or conseiousness, all c,f which
aro irnpormanerut, in c..onf,ict and wil;hout eirtii;w-
'
viervg Euc;h as ' I s,rn botter, or oqual, or worso
(rhan others), what elso is such e person but blind to
actuality ? ".?
Actuality then is tho action which is both impros-
sion and expreesion, & comruunication in the rncst
Iiteral sen^so of the word, whoreiri the objoctivo
evont has bocomo unifisd r.vith the roaetor. It is.
however, the appropriation.of such a roaction by a
noisunderstanding subj€ct which cB,ulrosLho conflict.
In actuaiity, tho slrbject is not less phonomenal
than tho object; thr,"rugh interconditionality they
ar-rso, support ono another and break up. " Tho
proeess of beconoing with iis fil'e consi,ituents of
mat,srialitv and montalitv rnovos on throuqh
"
interdopori<loncy of those factors {afi,fi.anwfr'ft,ir.n
nissd,ya pauattrzti,), each one giving thei r^rther tho
support, without, which both will fall (ekasn'tiqn
Ttatamfrne itq,ra,rn yti Ttatot'iEl," This process of
aetrrality, which is lifo, is iike the fire of which tho
Buddha" spoko irr thc. i dittapariyd,ya Sutta s,
the fire of the sonsos, thoir contact, their action
end reaction, burning with grasping, fed by the
tuel of birth and doath in ignoranco, resulting in
tho heat, of iuflamed passion*, leaving bohind the
charred remaine of griof and eorrow, while moving
on to further fields to sot al>laze, alwavs restlese,
always grasping, aiways springing up afresh,
dr:awing all into itsolf, consuming all, constant in
its inconstaney, purposeful in its inconsistency, a
living contradiction, because living on death.
This docbrine of actuality is not elaimed as a
dogrna based on tho Buddha's authoritv, for ho
himself said, " l\fonks, whether a, Tathdgata
arises, or dooe not arisoo this fact prevails, r"egarding
that' on which all naturai phenomone aro based and
in respect of which thoy aro fixed in tho rnind, that
all phenomena &ra impermanent, rrfrsatisfactory
and without substance "10 : uppddd ud bhikkhause
T athdq atdrtttrJt. anuppddi, ud, T athrig atd,nar.m, ! lt itd ud
sd dWu d,hamrna{thitati ( : sobitiual4hintartl
dhrnmm,a'niydrr,atd' ( : srtbffitoni'ydmatd rrl, sabbe
sanlcltird anice&, "dukkfui, "sabbe d,h,a/tnmn anattd.
In othsr words it is in the natural composition of all
worid-ovents as well as of ali individrrai concepte
tirat they are passing events, that the;f, therefore,
carrnot provicio iasting satist'action. and that thoy
have no abidirrg entity, but ariso and coase in
dependence of eonditions. It is & process of
'corrrlitioned exigtence' (pal'icca-saTrouppdd,ait in
which 'to be' doee not-,last longor than its actual
'btrcoming' whieh is & dopendent relationehip
Ag the na,turnl order of things
\*lappar.cayattir2).
is thus, whetlior thie truth has b6€n discoverod or
7 S. III, Sotro Sutta, g. 48.
E Fisrn. xviii, $ 32, p. 510.
0 S. IV, xxxv, sutto 28.
10 .4. I, iii, p. 286.
IL AA.II, iii. p. 380.
12 .s. II. ?6.
i4.s.P.C.9iO4A
I8 ? ACTIIALITY
not, thero is no neod end, in fact, no scopo for
authority and dogr::ra,. Tho fact* speak for them-
selvee and ean L'e seen by anyone who car€8,
providod hs gees 'r'ith an unprejrrdiced mind.
This toaching of aetuality, in$+"o$d of giving
csuso for mental ciepression rn irs nogaticrn of ovor-
larting life, is rather the joyous proclamation of
derlivors.rrco from tho bonds of doiusion, wheroby
the rni.sconceived ' I' {saickdya-di$hi) is fetterod
tc conflict and !v-oe (dukkhc.). Thus tho twin
doctrines of actuality arrd of no-solf are complo-
mentary and are frequeatly but differont angles of
rhe ono truth,
Actuality is tho main foundation on which the
doetrine of action (lwmma) is built. For the karnrmo
of tho Buddha'e word is, unliko its fororunnsr,
L}rrokartna of the Upanisads, not, a property of the
soui, for no doer (kara.ka) is diseovorable, but only
doing (kiriydLs). There ig no exporrencot (topo-
bhufi,jakc,1{) of the frrrit of action, no one who feole
Qted,aka.rs). But thore is action with volition
(cetaru7\ which ir" the reaction of tho individual to
actualib-v. Not all resction evolves into a fut,ure
resuli, but only such which grasps at actuality in
ignorance of irs trtte nature. For grasping is self-
projoction; and when self is a delusien, such pro-
ject,ion can only lead to contlict with actuality
its€U, which is woe.
Existence thon ig actuality, and as such it is not
just being, but action. Action does not arise
spontaneousiy, but in depondenco orl conditions.
The hurnan mind has triod to bind this actuality
down to a law of cause and effoct, but in doing so
rrrado the mistake ofpostuiating a beginning, a first
boginning, an origin, & creator, a God. This viow
originatec! in the misconception of oxistonce as
'being ' instead of ' bacoming', as an ideal entity
instead of &n actuol process, which has no
l:eginning, but which fe beginning always. " Tho
lieginn ing of things can n ot bo known " (na pafi frdy atdl
just because it is impossible to point out the
beginning of an action which gro*s oui; of e world
cf aetuaiity. Actuality is action and react ion; it has
no fixity, no limits of time or speco; it cannot bo
consrdered, therefore, in analygis or in isolaiion,
fbr that would kill the process. Views, opinione,
concepts, all stand condernned aa erroneouS,
hoeauso they tako up a standpoint which is ideal
and not actual. A search becomos possibie only
if the object of the soarch is knawn. Said God to
Fascal, " Thou would'st nol, seek mo, if thou
had'st not found me ". And so a s€arch for truth
becornes irupossible ; it is at mogir a eoarch for an
idcal which is a rnero concept, born from deelre.
-tnd he who only looks for what ho wants tc frnd,
ig a bad truth eooker. For, irutir is not a dogma,
a view (do.tlhi), an opinion, but a fact, an event, the
ornbodimont of nature {bhura-koya) as a result of
becoming (blwaaJ. Ifenco, trutir is not statrc, but
actual; end tho realisstion of truth is the discovery of
actuaiity (y at hab hu tq,- fitina -i os sa rw ) . B ut, wherever
\3 Vitm. xvi, D. 513 I rlY, P. et02.
14 ibtd. xeii, p. 555.
15 ibial. p. 576.
 ACYTITA r88 ADANA-VIJfrAIA
e-ctuality ie digcovered it is within the procoss of ACYUTA (2), the n&m6 of a class of gode mentioned
|!.n]tgilt,, not no_eossarilydiserrrsive thouglit or logic. in the Mah.a,satnrTja,srltra(Kl. Turf. IV, 185), the
Thinking its€lf iE tho moet actuai .,f the unii"e Earne &s AccutA, in tho corresponding Pgli fuIc\'j-
L . u i l d r r J ro f a c t u a l i t , y , f i n . n e t r r c l i t y i r r w o r d o r d e e d sawtye Sutta, (D.II, 259). See ACCUTADEVA.
r g t h e r r r e t or n s r l ] f ,o f t l r e n < - . t u a l i l yo f t h o u g h L . A n d
in this proeess ol' Lhinl<ing riir botir iire entittr
prt-rblem of actuality and iis sohrtion. Tt is the ACYUTA (3), a niigLL-liinBg , iverr a,sthe 65th in a
egg within ita unbrol<en sholl wlrich contains tho list of ntrmes of eiglir.l'-ono n[ga-kings (Mhuyut,
germ ot'lifs which has to clevelop rvithin itscif ancl 3292).
freim q.-ithin, therr broak its eonfinr,mtnf. and live.
Itetrlitl, or nature exists overl,u'llero, but, it is knorr-n
APAI(AVATI. (vrir. A.iak6r.abi and Alal<i.,",ar,i),
onl.v w-ithirr t,ho sheLl
-of_.:oncepl.uui tlrinkirrg ; or rcforrt-.clto in the Lalitttz,istu.ra(p. 202), *"\rc Suo^arna.
r n t , l r c r ' , i t . i s o r r l v t l r e s l r c l l o f r : i r n c e J r t L r at li r i i r k i n g
g,l-rr'rub b h d s a l k t t t t a s { t t r a( p . l l t i ) e n r l r h e l l a l m t n . d y i l r i ( ! 2 g )
ronlity, wl"rich is k-noiln. Arrd u.ltrtor.o" ,r:i,rii r'r,st,lre carrit,ir.l of tho ),-trksa-r,s,
bo said or thouqht about reiiiitl,, it, srill romain"s is lrrcsumablv
-Al,r,liarr.ror-,iio the
Alal<lr of classical Sair.^krit and of
conc:optual thinking, t-rncl not rerrlity. Tlie only
P*li lite1p111y's. Jlclgortoir prefors Ad*ka,r-ati
point u'hore realitv can bo toucirod is ttro sheil
( B / J ^ S .s . v . ) .
itself, i.e., tho procoss of thinking, Iirr that, t.oo, is
natrtro. Rut to tlrink about tl:.inliing' rs ln(rre
s p e c u l a . t i o no f t h o u g h t ; i t i s n o t g r t l s i r i r . i r t h e r e a l . ADALIDDA SUTTA, the seventh sutta of tho
l { o n c o t h o o n l y u - a y -t o g r r i p j ) l o u - i l h t i r e p r o l r l o m i s Cc:kl;dt'atti-ugggnin tho Sartuuila tyiLayct,(V, 100)"
noL ii search for tho rea,l. but the uncir.lrslLnrling of 'Iite
torm lefrrrs lo a rich ,tr wiill-to_clo perrn,l.. Ilut,,
tho nctrral. Again, this un,lerstrrnrlinr-:c.arniol be a irr t,liis s'tra an trttemltt hir,s boc' niir,<lcto dofine
pro.(iess of logic, krut nrust lto an rir,,lern-trrrrrling t h e t o r m f r o r n a n o 1h i c r r l J r o i n t o f v i e r v . f t i s s a i d
.
w h i c l r i s c _ o m l . r r e h o n s i o nt h r o u s l r i n s i . r l r t ( i r t l n i - t h a t o n e i s c r r l l r , . r' lr i , , l r ' - o r , w o l l - t o - c l o ' c l n l v i f I
dg.ssuna). It is not in tliinking tlrilt tlro lrroc,t,ss',.lf ono has crrltir.aterl and ma,io mrrr:h of bhe *"o"
thought can be understooct ; Lut tirroucir l;iltiernt consrit,uents of supremc wisdom (bo,ijhang,t)
w-atcirfulnessand throrrglr minriing (yottiso ut(uta_
tilcura) it rvill lrc possible to follorv'tire rlavs of
thinking, tho srrbtle oxpedictrts a,nclor.asion* .,ilri"ir ADAM S PEAK, a u-idely eurrent n&me for tho
c o n s t i t u t e t h o m i r . s h ( p e r s o n a ) , t h o s l r c l l , u . . i r i c l r most,-_cronspt(:uoilspea.k in Cttl,-lun. ftr,inocl for the
hides and hincls re:rlitr', att crf u'hiclr fr.,rni actrrrr.liLv. Llrrcltlliisf trrrdition (,l.Iahat,atisa, l, Z;y oi tire
I ' o r r r c t u a l i l " 5 ' i s t h o i b r m , t h o p a t l e r r r o f a , c r i , , . i . " a . Rud<lhrr..h_11'i"* left _rhe irnprint ^ of one lirot upon
pattorn vulljch is mado b_v tirri ntinri, ir rnoul.l in i r . S r : oS U J L \ N A I { U T A .
wlrich the mind ondoar-orrrs to caltt trro atril to
gil?po rcalit,l', and in doing so gcts ctuglrt itsolf. ADANA, narnc of a nirga king* found in the ,IIaha-
l\'hen once a mask is seon to be onlv .r' ,rri,..]., it }ias m d y i r i ( : 0 . 1 .: i : 8 H 5 . 1 . . , . ) .
no fi,rrther power to instil fettr ; iL cLr,nbo secn a,s ir
mask, pc)rilaps a.s a pioco of ar,, l-rut, it, cu,nnot AOAXA-VUNANA. Sansi<rit,d.dd,na(samo in pali)
communicate a living emotion, jrrst becauso it is literti,ily maans ' taiiing ', . seizing ',' , rocoi.,ing ;i
an ompty shell. ' drarvirrg - -an<l
no€rr t() one s .self ', et,e,, the TiboiLn
is a rnere literal translaLion of the worr.l. But, in
The task of the minci is bo understancl
Clhinr.:so, ser-cral translartions are fr_rund for ifri"
actuality, and rrot to seek realitt.. For a search
te,.rm, generailv meaning: to adheiro to. Ad,ana_
of the unknown is but a quest for ihe icloal, rvhich is ."^ijfi,Ina,]rorvever, is tlre nrmo givon
unreal. to tiro sevonth
o r t h e c r q h t i r o f t h e c a . t o- g o r i o so f c o n s e i o u s n e s s
H. G. A, v,lr Zrysr, listr:d by the Vijfrd,navada.

llanv Buddtrist comrrlent,ators are at r.arianco as

ACYUTA (l). Some time after the cremation of tho
romains of the Buddha, says tlie I,Iah,juctstu(l lB.l4),
a ' Ccuncil of dharma ' was helcl in tho Saptapnrna
prrotto on the northern slope of tire }lorrnt Vaiir.Lr..a. -bor examplc.
l'here, questioned b;, llahn Kasyriprr, Ilahn Katia_
v&na enumerated the nanres of tlio tsud,lhas
worshippod by thoExtrlted One v-hen ho v,as in his
fifth blrumi. Among these v.as the Budcllia narneci
P.atanaparvata, dririne v'hose irme the Rudclha
t h e p r r . r s e n t' , .c e w a s . -t h o w o r l , l r : u l e r A e 5 . p 1 . . consciollsnsss is kept in the body ."
9,f
Ila','rng^v-ors.hipped the B,-rdd}:a, Acvuta s,-ricl to
hirn. " O thou eiephant alnong men, I'have eight,l -
lerur tlrorrsand palaces. Theso in all spion,lJur'I
g i \ - e t o i l r e e a , n d t h v c o m m u n i b y o f d i s c i p l e s . " , I . i r a (bija)
BirCtlha Ratanaparvata acceptecl them Lnd Acyutrr
mrr.Je iilrs !-o\r, ,, 131,'the merit of this gooci deerl
-perf<_rrme,r.
ma1- I becorne an unfailingly strenuous
of goocl rieeciswliich heap irp merit an.i a'protoctor
of tire unprotected."
to q'irciher t,lris.piirticultlr consciousness belongs to
the sevorith or the eiglitlr category, and on the ulholo
ir is not possilrit-.to eome to*a ctofinite conelusion.
in the first ftseicule of tlie .\anChinir_
ntocu,na,-st)tra,(I{anfi.o, 247) it is stated, ,. Tiris
c()nscrousnrrssis dosignated d,tlrTna-t)f.ifirj.yy(r.
\\:hy
il; it so calleci ? I3e.1ss6 lliis conscioustloss a,direre_.
t,].!l]o boc!,y:, Besirtos this, it is also r;ir,lhtclulaya-
''"'ij'fi,a
tLtt. \\'hv is it so c:r,lied ? I3ecauso i[i*
A)so, in the
third fa,scicrrlo of the same irork ii is furthcr stated..
" Tlris ulaqa-t:ijfiana is dosignatod ?ts citlana-
r*ij'ir,una,becatlso it can afford to susbain tho soods
of olements (rilr,arma) and can ajso afford to
nraintain the scnstt-or,tans (in.d,riya) and the senso-
ficlrls (a11atan,t\." 'Iirese passages show tlrat
utlanu-ttl.j itdrrr_tw,as used as merely Jnother namo fbr
,.ilarJ_a-riJfi,inawhich, too, has the meaning of
'adherence '.
 ADANTA SUTTA
But, in somo other rvorks, add.na.-uiiitana is
cliaractorised as l,he soventh consciousness in its
orrn right, and is sharply di;tinguislied from the
"ichth consciousness, i.o., d,la,va-aijfr,d,na.Asariqa,
rhe forrnder of tho Vijir6,navd,da theory, made tiiis
assertion in his works such as the Vidyaltrauartana-
.s,i-ctra(-Nan7io, No. l2l4) and the Ilirlqdnirdeia-
:rl;tre (Nanjio. Iio. l2I7). fn thom a distinction
:s rnacis betweon qddn,a an,J. alaya-uijiiina
'cornrpt
rr.present the consciousnossof
' ',
;nd tlre pur.e storo-eonsciousnesg rospoetively.
Here, tho term d.ddna is intorpreted as 'unintelli-
' '.
l r b l e w t r i l e d l u , q - ai g ' i n t e l l i g i b l e
It was this divorsitv of intorpretation thab led to
r:rur:lr of the confusion or argumont among Chineso
'.ontnrentaLols. Tho arguments coneorning this
croblem flourished eispe.cially among the Chinese
ir.rnsla,tors, who lrero at tho samo time tho
;'.'stematisbs of tho now soet, in China. Generallv
si,e.liiing, the so-called olrl t,rnnslators, such ais
i)trrrrmirtha, Hui-yiian, Chih-i and Tao-ehi who
r,,elqng.,1to tho 'Ii-lun, tho Sh6-lun and the T'ion-
:'ai sects, rospoctivell;i, rendorod it as tho soventh
-'onsciousness.
As mentioned above, the telm ddrTna has tho
'Ihus
neaning of adherence. it u'a,s rondored as
ll.e soventh consciousness r-hich means the con-
s:iousnoss oi solt-aclherotrco. On the other hand,
:re so-called ncw translators iiko llsiian-tsans and
Ii uei-chi, rvho were the founders of the Fa-hsiang
sect. ostablished & distinetion between the
seventh and tho eighth uijird,na. Thoy considored
'i,tit dddnu-uijfidnct was onlv anothor namo for
'1i.aqe-z^ijfrd,na,
and that the seventh uijfi.d,na ought
:o bo caiied nt.anas-uijrtuna.
But it may bo briofly stated that the dfuina and
tl-:eeia!/a must not bo regarded as separate bocuuse,
^!]'mologically, both theso rvords havo the meaning
'stor€' at the same time.
of ' adherenco' &nd
S. K.
ADANTA SUTTA. " I rio not know, O monks, of
::r\- otlrer single thing rvliich, if untamed (ad,antu),
',,:Lclrrcels
to so much harm, namely, the rnind. It is
:i.,-. untamed mind, O rnonks, which leads to
:\:lrem(rly groat loss" (A. f, 6). This is
-rriire suttrr, (4th vagga, eka-nipdta) which is eo
.=..rrthat, no cornrnont ig ne,lessary. In subsequcnl,
s l:ta8 synonyms aro givon for tire untamecl mind,
'. rz.. uncontrolled (agu.tta), unguarded (arakkhita)
,::i trnrestra,ined (a,sannautal.
ADANTA VAGGA, tho fourth chapter in the e/co-
'.'paLq of the Anguttara Nilcaya (I, 6-7). comprising
:€n very short suttas, of wirich oniy tho first and
se.cnd deal with adanta and d,anta, respectively,
:l-o mind untamed and tamed. It is the first
r-.itta wliicli Lrasgiven its name to the entire chapter.
t]ther suttas in this chapter diffor from one
a:.:'ther only in tho koy-rvord of the common
i ,:rnula. Thus the mind is discussed as uncon-
::rrled (aoutta) and eont,rolled, unguardod (arakkhital
a: I guarded, unrostrained (asar.nauta) and
-st rained..
189 Aoen6e-.rfiAxe
It ie the tarned, controlled, guarded and
restrained mind n'hich is said to conduco to great
profit (ntahato atthaya samuattati), wheroas- the
Buddha Bt,atesthat he does not know of any othor
tfing which leads to so mueh harm (arwtthd,yol
than &n unt,amed, uncontrolled, unguarded dnd
unrestrained mind.
which
ADAPTABILITY (kamm,afi,rtab) is a charaeteristio
adheronco'
common both to body and to mind. Physical
adap tab i I it y (kay a -katnma.fi,itatd) is tho workab ie:ress
and rvioldiness of matter, such as that of sandtrlwood
(candano,); a,nd montal adaptability (citta-
kanz,ntafifi,a&i) is compared thorswith, when the mind
is mado pliable in menral eulturo (bhd,uitarn baluuli-
kataln cittam.. .4. I, 9). As a physieal phenomenon
it is one of the 24 derived (1tpddd,) or secondary
material attributes. Soo IiOPA.
As a ment,al formation (cetasikal adaptability
(kammafi,finto) belongs to the group of l0 pheno-
mona which oeeur in all wholosoma mental statog
(kusala_cit.ta) and is drstinguishod in thrt group as
-*ori<ing
adapttrbilrtv of the mental faeulties
through the physical sonsos (baya,-kam,mafiilata\
and adaptabilitv of eonsciousness (cittu-kammaf,-
fi.atd). See CETASIKA.
H. G. A. v. Z.
ADAPTATION, or tho rnornonb in whieh the mind
a!!.!i6e9 ibself for mental abscr.ption (jhdna). Soo
ANULO}IA.
Insight of adrr.ptrrtion (u,nulonw-ftti4,a)equips thc
medita,t,or with rnontal qualifications for the Path.
Sro NriI.IA.
AOlnie JfrANA. Tho rvisclom known by tho
nam€ of arJar6o. or, moro fu.lly, cfuIariu,-jfidna which
itr its'f ibeta,n equivalent. rea,ds it,s ' mo-lon lta-bahi
)'e-ses', was originn.ily concoivecl by tho Vijf,ana-
vitla. In China it is cornrnonl.y crlllod ' tho rvisdom
of a mirror ' or ' ta--\'i-itr,n-ching-chih'.
It is a rvell l<nown frrtrt thirt tho torrn ' rvisdom '
v'hon usocl in llrrtldirisrn convovs a sorneu'hat
ditleront mcuning frorn n'hitt it trsuclly does rvhon
used in rnodcrn torrrrinology. In tho Buddhist
to-xts ii rneans t,he applic.rticln of ths mind to the
knou'leclge of tho truth, i.e., to tho knowiedge of
r+'ha,tis (tattua). I3y a riir:oct effort it destrovs false
viervs concernirrg solf ancl ntlture, and its cornplete
posscssion is identicrr,l u'ith the stato of Nirvana.
Only at t,ho stage of fruition (.phaltbh,ilt,1) do
B u d d l r a s p o s s e s ui t ; b o d h i s a t t v a s c u l i i v a t e i t s g , ' r m
(ltetublr.iltd, pra.ifid,, bijabhuta : L. de Ia Yall6o
Poussin in, EIll'1. II, n. 7;3). Tlro doctrinal con-
nection rvith t[is trg,nseen,]ental r,visdom ha.s besn
examined ancl esttrblishorl moro in dertail through
the efforts of the Viji[nar',,da. In the course
of thoir long historv of specttlations on the
diffr:rent tvpos of rvisdom tire.r' arrived at a definite
scheme regarding them. According to this seheme
fotrr kinds of u'isdom are visuaiisecl (ccr'tud'ri,'imfinani).
Tlroy are adaria-jitdna, sarna.td"jfidna, pratyauek-
pa na -j fi.d,tr,u, and, k r t.y ri n ug! |t'11n a -j fi'd,nu.
 lnen$n-r*Aun 100 ADARSAMUHHA

A iarge number of works such as llne Mahd,11dn,a- lVisdoms Bud.riha*g Directians Deitiu
sittrrllan,kara (Taish6, Iii04; cp. -h,'aririr,o, I190), the
fivo jfrinas Sekyarmrni or North Abhayar'rhara
Mahayana-sa.ngraha (Taish6, 1594 ; cp. I{anjio,
I 2 47 j, t,lre li ij iLap t'irnd tr atd,- si.rl,iiit i ('I ai,slari, I 5 Ei-r; ep. '\moglt.rsiddiri
Nan.fia 1lg7) and the Rud,rlh,abh,.il.rn,i-u.padeit6th jflina AmitA,yur lVesi Arnrtari,ja
(ibid. I 195) of ths lrijfrinavida rncntion tiiis ?th jfr5,na Ratnasarn- Soutli Prablrrftaiatna
classification. Irr it d,ilar,{a-jfiana occupies the bhavtr,
foremost, place anrl is oxplainod as a nr-rro rvisdorn
8t,li jrrirna Aksobhya Hast SurrlpakEya
gainetl by the sublirriation of the oightir stage of
r:onsciousness,or d,laila-otjitdna. On attaining tliis 9th jfln.na Vair,reana Centre Vipulak0,ya
wisdom overvthing in the world, of the past,, the
present and the fitturo, aplrears boic,re orto as As is wsll known, the Seqaki cero-ont' has
vividlv as in a mirror. IIence its anpe)lation becorrie poprrlar especialiv in- China ancl japan.
' mirror-like rn'isdorn'. Act;ortljlg to the VijiinavLiCrr
Sourcos fbr its pract.ico, howover, coulC nof he
this s'isciorr( allpea,rs as the fruit,iorr of Ruddhe,- foun,l in Irrdia, a,ithough a fragment of tho f|llern-
hood, and tho tirree subseqttent and jowor bana,-stTtra t'I'aieh1, 635 ; 1{on7o<.i,303) .q'as fbund
wisdoms are elassified as the results of tiie sevontir in eentrai Asia. Novor,theloss, in some of tl:e iator
and the sixth s'uages of conscjotrsneiss and of the Indian Trintrir: works (o.g., Saalharttrzrnd,ld) wo do
fi ve pliysical sensations, rospecti',,ely. furd an alrrrosf identieal ciassificatiorl as follows :*

fn the esoteric philosophy, however. this supreme Buddh,a Colour Gestttre Vehi,cle Sgnr,boi
N'isdom lost its position of pnrnarv import,i.rnco and Amogha- green ahhaya garuda vi(va-
was sufrcrseded by a, new and liigher wisdom v'hich srcitii ri vajra
is clesigrrated as tlio dlt arnta- dhd tu - st:rtbhd, -j Fujn,u;
"-a Amitd,bha rsd sami<i.iri peacock lotus
anci is considcrrcd as the s'isdom of the ninth st&go
(q.v.)
ot a,n1,(r!.q.-uijitd,na in tlris esoteric systom. F'atna- l,ellow n-*ra,la horss jewel
sarrrbhava
In tlre BoChi.citta-{dstra attribuied tri }t,igrirjuna
(Taiah6, 1665; Nanj'io, l3l9), the fir'e t'isdorns
Aksobh-r,a biue bh'3spar6a olephant vajra i
(pafi,ca-jitan,a) of this scLool a,ro explained thus : Vairocana r.r'hite dharrna- tlragon cakra
Amongst, the thirty-sor-en doities in the Vajra- ca,kra
dhiitu-ma,nriala. the five groatest Budrihas represoit
the fir'o jiri,rras respoctivoiv. Aksobhva, tho tsuddha S. KaNeora.
of tho East, is also ca,lled tho Budcih a, of 'uo,.ira-jfi,d,n,o
sineo he real isos ad,aria -j fi.anza.Ratnasarn bha.i'a, thrr
Bu,:ldha of the South, is also called ths Buddha of
tha c,bh,i,seba-jfilina since ho roailses sctnt.atu-jfi.d.na. AnenSauArypAtANIBBHAsA,nameof a .ryorid.-
AmitS,bha, tho lluddha of the West, is also called region (iokadhatu). oecurring in a list of reqions. the
the Buddha of the pad,m.a-jild.na, or Dharma-cakra- Tathrrgatas in whieh are saicl ro corlre within the
pravartana sinee ho realises pratyau.A:son.e-.i;td/La. rang€ t-rf the vis:ion oi' i"he guiLl-loader lfuk1,aka, as
Amoghasiddhi, the Buddha of the North, is also ho st ri..'cs for ir,nd trccornplishes the lathagat,rr,-
callod tho Brrcldha of karnm-.ifiana,, since he sai vat i on ( I'a t i rEgiit ar-i rno k sa ) rr:irned As.l ngavy:rlha.
reaiises krtud.ntt.sthd,na-jfidna. Vairoeana, tho In this worltl-region hg soes tho Tathd.gata Canclra-
Iluddha of tho C)entre, is tho foundrr,tion of all b u d d h i ( Gu uu , . S 2 . 1 0 . ) .
*ince it is he who realises t,he dhqrma-dhd.tr:.-
s'oabhdua-jfiirw,,
ADAnS,IIUUXHA (l )" tiro bodhisattva in a Fr€\rious
bu'tir as the voungest of tht: 5r'e sons of reking named
Ktlkai in his Hi,zoki gives an interosting iilustra- A , r r a n r j r i( C V . V o l . I I f , p t . i , l I 4 f . ) . ] I e h a r l e e n t i e
tion of t,hese liirms of wisCom usirrg the metanhor anr,lendera.ririgqualities ghilo liis fbrir elcier brdrhers
of wilter as follows : T'lio clear surfuce of vya.ter rvere all rough :rrrd iiI-nta,nnered. Adirrjamukha couid
can represent, everything in the samo rlray as eould sol..'c ilany difticult pr.iblerns throtrgh 'so.his rvisdi.r.rrrr,
a mirror. This wiil corrospond to d,daria-iiodna br.rb none of the ot.liers coukl do Alanda
Tho figures of everrlrthing refloctod on t,he surfacs therofore. '*'ished Aclaria,mrrkha r:t be his srrcces^eor
oi'water are conrpLetely equal without a highor or and deviscd- a plan to get his wish fulfillod.
a lon'er. This wili correspond to samaiu-jnaia. Spoakrng tc, his minisiers about his suceessor the
kine stipulated th..r,t tl'le successor shc;r:ld haVe a
As stated abovo, the five wisdoms- appear tc pair: of bejeweiied sandals and a crown to ijt hirn
corrospond to ihe five Budriiras resrrectir-elv. exactl)'. ile aiso.gave & set of six problerrrs which
Larer, in the Sesajri eolemonv {ol' alms--eivine io tho frrtr,rre king shoul.l be ablo to ansrvor. After
ti-ie I,rrr.ias, rL.rse tive IJui.ldhas (<.;rfir.e u.isdoils) tho kir:q's deat,h, only AdarSamukha carne success-
.,rere .Jii-en oi jrer"names and worsiripped as the fully through all the tosts and was consecrat€d..
nain
deirres of this ceremony. Tho fbllowine tablo
s h o r r s 1 ] 1 i .i s l i . p , r e l a t i i r n a l n o n E f s tt h e f i r , o w i s . l o m s .
the five B',idc1iras,anci tJro five deities of the Segaki . 9tu d?y q brdhman namod I)arrdin was brought
before tho iring by five pe"s,rns,
'injury each of whom
ceremon\.-. cherqed him q'ith some done by hini
 ADARSANIUKHA
.-mrvittrngly. In a.n ingonious way ho secured tho
acqrrittrtl of Dandin and also answered six questions
sent through Datrdll by six persons wlr.o hati rnet
hrru on the w-ay.
To di. tribute alm.c to the rreedy he ha<l h:rlls
built at eaeh of the fc'rn (ritv grltes. I)r:rrng a
famine tirat lasted for tv'elve years severill iakhs of
pooplo'recoivcd almg frorn these halie. And that,
ueiql the Buddha who rehrtecl thie Etgr']., rvas but
rhe trnisst fractiorr of what he had dotro to realise
sul)reme Buddhahood.
For the Pali vorsion of the stor;' see s.v. GAMA.
\ICAI,IDA JATAKA.
c. w.
(2), name of anaga king (-blhuyut.
ApgnSeUUKIIA
3:97), probably the same as Adar6tr,mvkha (fuIah'ri-
Ttiriyilri, 247) which, -Edgerton suggosts (81lS. II,
p. Il), is probably a misprint or orrol for the abovo.
AOInSeXA-JfrAilA, one of the fi'e kinds. of
ino_wlorlgo (jm<tna) of a Tath6,gata. See AplnSf-
JNANA.
- TARAexeTTARIKo-A D B H U T A - D H A R M A - P A R Y A Y A ,
Apnn$spRAsADA-NAun
'Ilibetan.
PADESA, a Sanskrit toxt which ie extant in its
Tibetan translatiori, Lhe Rje'btsun nla sg'roL-muhi
nian-nag me-lon d,rah,s-p'a$tes-b11o"ba,in th'; I gyud-
hgrel (tantr& commontary) soctiou of .tiie'.I'eng1n:r.
Iiwas composed by lltag-pahi vajra (SS,6vatavajra)
and translated into Tibstan by the Lots6,ba of
Ba-ri, i.e., Rin-chon gr'a,gs or Railrakirti (Cord'ier,
Ii, p. l!4, No. 62).
ADAS^AffiUKHA, a prilce, the bodhisattva in a
previorrs life, presumablv the e&Ino- €ts A<la,rSa-
i n u k h a ( r ) . s e ^ ec A r l E N I C A \ T I ) A JATAKA.
tr, typo of divinatiort performed
ADASAPAffHA,
witir ttre aid of a mirror (adasa). Its nrethod,
which is all that the corrrmelntary hes t'o say nbortt
it, is to c&uso a god to descond into rr, rnirror and
then question hirn (D.A. Ilrahmajd,la.srttia'uunfer'Ld'.
soctiorr : ffahust,Lu) . It is rnentioned il tho Digho'
Nikaya rls an occupation prar:tisecl by certain
recluse$ and brl.hm&ns as earlY ils ti-ro tilno of tho
ISut t,heBuddira conciernned
Buddha (D.I.p. Il).
it, us a low kind oi art, (tiracchrina rii.'iri) and a \r'r'ong
rc.oa,nscf livoiikroo d (micc hr7jiua1.
A somewhat simii,r.r iornr of dj.r'ilration ('liglit-
foreteliing') ie practisod by' somo peopio in Ceylon.
llore, pstoad of a riri'ctrr i-in7rr€l <,i.nr,ment trrneared
cn s, fint, surfaco .is usod, a,ricl the go<! Hiilrurnan is
genorallv invoked.
T}l,e Di,gha liiltd.ua also nr+rrrtions olher s1'stems
of divinaticn akin to ad.asaT;ari.ha,sltch as kurnari'
pafi.ha and de.'uaprt.ftho. Ac;cording to tire corrunen-
tary os,rlier re{ilrrorl to, the formtrr i-nvolved the
questioning of a god through a maidon who could
s€rve a.s medium, rvhilo in the lattor ths msdiitrn
alwo.ys had to be a dettadusr"or nautch glrl.
In Buddhism, tho obstinonce frorn each of thoso
occupatirrns constitutas a, rtwhfisilu. or a virtus
higirlY rat,,d'
H. s. c.
191 ADBHU TA.DHARMA-PARYA YA
ADASSANA SUTTA occurs in the Vacch,ugottct,
Earnllutta of ths Khatuiha l'agga of ths ,Saryuutta
Niiauua (III, 260). Tho r*'aridering rnendicanf
Vacchagotta askeci the tsuddira whv srrch divorse
specuiative views as whether the v'orlci is elerrral
or not, whother tho Tathlrgata exists aiter drrath
or not, etc., should arise in this worid. The
tsuddha &nswers that it is bocaus€ of the failure
to aee (aiassana) errch of ths five ag€Fegates
(lchand,hu,.sJ,
r'i2., body (rupa), feeling \o;ed.ond),
porception (safi,Fod,\,rnontal formations (sahkhara)
and consciousness (uifi,itantaJ-their origin, their
cosss,tion and the path leading to their cessation.
This sutta forms & €iroup of fivs whero the fi.ve
aggregates are dealt with individually.
ADATTADANA, stealing. See ADINNADANA.
ADBHUTADHARITIA (P ali abbhutadhcmnrc, q. v. ),
ono of the limbs (ait1.1al,containing descriptions of
marvellous phoncimena, inchrded in the ninefold or,
accorciing to the Sanskrit tru,dition, tho twel.zefold
division of the tea,chinss of tho Buddha. See
A]TJGA.
a text exr"ant in
Chilese and
fts (lhiireso transltr,tions are three, viz., (l) tho
Sh|n-hsi-uu-ch'ing translated by Hsritr,n-tsang of ths
'Fang dynasty in 649 A.C. (Nanjio, 26L; Taisho,
689), tlro Wei,-ts'6ng1-yu-chino translaterl undor the
Eastorn Han dyntlsfy (25-220 A.C.) by nn unknown
scholar (Nanjio, 260; 1'a'ish'6, 688), and tho first
chaptor of tho ll"u-shang-i-ching or the Sr-rtra of tlro
Highest Relianco translaled by ParamErtha. of
t'lre Liang d;'nasty 50?-56 :\.C. (Nanj'to, !59 ;
Taisho, ti$9).
lflre Tii-reban trlnsla,tion is tho Iinhctgs-pa rrnurl-
d,u byun-bu she..s-b11a,-bahi chos-fu1i r'trq.tn,-grq,ns in Lhe
mdo-sde (srit,ra) section of the Kangyur <livisiln.
.Iinamitra and Surondrabodhi of Indiir, a,nd Ye-6ee
'l'ibet.a.n.
sCo of Tibet translated tho text into It ie
proserved both in the Sdo-dgo rrrtti the Ptaking
'fhe ilt,,r,ni t:ata-
iclitiorts (TM. }lb; 0M. 98.5).
logue shows lls a, corrospondilg table r.'f iir+t lrvo
Chinese translationg and two tr<iitions irr T.'ibetan,
as follows :
Tibetan: Poking eid. 903a6-2(i6a;
Sdo-dgoed. folio Sa l94at-l9riir?
Chineso : by Hsi.ian-tsang 78e{r-783 ttrr'
bv an turknown
tr'ailsliltor ? f iI a - T E t c u r r '
'Ihe
origin.ii titie of tiio *'t-irl: catr bo peuged
oniy from that, wiricli \srls trrescr..'cil in tire Tibotan
rrarrsiation, r,r'irerotire ',\'urd sft!.''t' r:; not ft-rund at
the err,l oi tire trtlt-. and, tnste;d of that, ndnta is
adrled. Tirercfore. here trr shorrii olriJ' the bociv of
the title. laaving or.rl troth rlie nlitilr.t and bhe first
J r y a f o r t h e s a k e r . r fs i m l l l i c i t t ' .
This eutra etands (rn the ltlvel of I'IahdyEna
idoalism or \-i;i,irnavida. Tho third translation irr
Chiueso is often c;uoted iri Vasubandhu's and
Stir.iramat.j's work and has helped co fonn their
Buddrrakdya and Buddliata thooriee.
 ADBHUTA.HETU-PARYAYASUTRA t 9 l ADDHAMASAKA
AecorCing to the text, for sentient beinss tlis But alLhorrgtr sho was born in tl well-to_do family,
highosl nrlirnco is nrrthing buf t,hu rvoit.l of tho persist,cnt effr:ct of hor forrnor sla,n.leroris
ilre Iathiig:lta, wirich rs nriitlrer rolrirttt nor r€- rorrlarli ruaclo hor becorne il stroet-rvrr,ik,* l.rorseif,
riocouso,r,r'lrir:iroxir+t,sirr l,lro vcrv llorlv of ii,il sonLicnt Still, she \vil,s irl)lo tc rest.ai. h.rsciif' from sin rr,'cl
l : c i r r g s . I r r o r r l o r L o u r r r l o l . s i r r . r r rtli r t - r r o r i l i t v o f bo;4rin to lo;td rr, liie cif ronunciation. \Viren,
brxlhi, t,he tcxt oflilrs t,lreiirloo of ther originrr,l prrrit,v horvr-r'cr, slr, *'*ntcrl to go t, Stivtr,tLhi to rec.ivo thrr
of t,lr,r rnind (cflto uisrulrllti) l,rrcl idsnt if;es d,,til'onrerit iiigher ortlinirtion from flro IJuclclh.r, hirnsell'. certtin
s,ntl lrrrth. In shori, tlro frrndament*l itloa cif tlru rllcn clf low l.,eJrrviorrr irlockod hcr r.oir.cl. Tlro
toxt is tlro itlerrti{it:*tirrn of noumeu& i.rnd phono- B u < i t l l r a c { t m e t o . l r e * r o f ' t h i s i . r , n da , l l o r v c r l . i r s a v s r v
monil, srlcrorl n,nd rnirndane. sJreciirl cirso, thrl ordjn,r,tion to bo corrJorrocl l_r.v"a
S. Ii.. single bhihklruni ilr rr roprosfrntlrLlvo of tlxr ljansgfu1l,
if slre \\'ol.e lcirnnocl ir,rrrl colnpotout (Irin.'ILI,
ADBHUTA.HETU-PARYAYA sTITRA, a text which Cu.ll.u.uugga2!), Lr,ithough tlre orclinarv ruitt roqrrirod
is cxtitrrL in Clrinoso arrd 'l'ibotrr,ntrtrnslations. 'Ihe Itot lr:ss tllln Lon JX)r,i{-)rrs trf ssnior age. Slr,r
C l r i r r c s cr r i r r r s l i r t i o n i s k n o r v n a s t h e l V e i - t s ' 6 n g - u r t - d o v e l o p o r i i r ,c i i s g r r s t f o r r i l l b e t l u t v , a n d i n ' r i i s n a s s i o n
g - i : 7 - t / u e t L - (1' [ii1 7t ,r i r r r s i r l t o r l] r y T ' a n g c ] r i n g o f t ] r e C h i rejcctod u,ll fLrrtiror. iil,. in s.i,rrrsarit. In dtr,r'corlrsr)
rlynirsty ({79-i)09 A.U.). It is in two-firsciculos. sho l:oca,mo :trl ilr.rlr;r.rrt,. Ilor vcrsos Lfo rocor(lecl
'l'lu:r'igrittta
ft irgrtrcrsrvith t,ho libottln vcrsi()n (Nunjio, 400). in_ tiro irnd tho -,1TtrLtlri,,u (Thlg. au. 2i_(i;
Tlteri,-Apaduna,37).
ADDHABH0TA SUTTA occurs in ilro Sabba Veqqa,
o_ftlrr. Srrldrlatrtna ,Sent,,/ttttaof tlio Sumttttttrt N;k)t',1a
(I\', j0-l), proitr:lrod by tiic Ilu,ltllriiirt litr,lrr.ril<a- AppHAMASAKA, a kin: ir.lentifir.lr.l ir,s An,..,nrlir in
n i v i l r a i n \ - c l r r v a . n i r , . f t < l o r . l i t r c ' tsl r r r t o v c r y t h i n g ir, provioLrs ltirth. IIis slor.y is con[airiocl in the
is :rlllicterl- tho sonso-orqillisof siglit, t,,sto arrri G u i , , T u i n d l u , f , i t u , h u ,( / . I I l , X J . + : t t .
t o t t c l r , t I i e r i r s r r n s < t - o l t j o c : 1cgr t,p s g i o r r j r r o s sc, L l l t t a c l s
llo u:r,s l'lorrt lt, J)(){lnrr)ln irr }Jir,ur,isi a,ncl oitrnerl,
l l n r l s t . r r r s i r , t i o n isl ,n d t l r c r n i n d a n d r i l l t i r a t i s c o n -
his living lrv carrvilrg \vd,Ler. T{e ir.id savod a lr:ilf-
noctc<l 'rvitlr it,-af{lietccl rvith birth, dor:ay, <leilt}r.
p.onny (rtthLh,,ttttrT.suka)wliicir lto concortl ,rl arnorrg
scrro\4', n'iofl \r'oe, llinontirtion a,nd d,.tsr_lirir.
tho bricks in t,ho norbhoril qii,ro. I{is rvifo, too]
Seoing t,his, the loilrnetl disciplo is ropellori by rhe
lr.r,d.s.r,v'crla lralf-1ltrnn5-. On,:o rlre,re wus i, f,,rtival
sonse-orgilns arrd t,he mind, anrl all th.i,t h.r,s io do
r n t l r o c r l v a n d t l r o . y d o c i r t o d t o t , i r , [ < or r l r . r t i t r . l h e
rvith thom, becornos detachocl frorn them, is freed
rovoiry witlr thoir joiub s,r,r.ing.:.ifiro rrorrlronn girto
from them and attar,ius aralrtlntsfiip.
wi]S tturrit-o lOilgut:S A\r'.r).' lrrt! t Itu wilt(.r-Cu;f iof
Tlro commontrlry has tlro tiNlo Acl,l,taq,bhil,ra
c l r c o r f r r l l v s c l o t r t t o I i t t c h h i s i i r u lf - p c n n v . At
n'lrilo tlro toxt hts ,lncJlrrti>lt,ita,biinded. In the nrid-dir,v ltt'iriL,-i coyorgil liLr,lf tire disttr,rrco and.
Ilurnrr.so manuscriltts of tho text, too, tiiroughout reirched tlre pitlLrco courL. 'I'hcl
l.oio11in*
tlro srrtta the worrl uddhabhi,ta apporrrs insteird of ,on king
U<ltr,y'a wrrs illnilzod to sgtr lrim rvu,lking-lrrrd tho
attdheb!tttta. burning sirn(.I, sinring hapg-'ilv. Ucl,rytr, him
L. R. (_1.
suffrtnolrod anrl on<lrrirecl rvirothor tiro sr:orc]ring
hoir,t .lid not iirfoct lri'n. I{is replv rvils t}rrlt it w*i6
not uho surr brrL closiro.; thrr,t burni lrim. fhe kins
AppHACANDIYA, trn iiralra,nt thora who in a was sirrpriscri to loilrn tlil,t tlrc troirsrtre fre wiii
forrner lif'e offereci :r, brrnch of dltara,ntrirlarr florvors undorgoing ttll_this ltLirtlship to fotch wirs only a,
in tlro sliapo_of-a hulf-ntoon (udtlhacanttatTt\er,ttJis half-ponny. Ho orfr-rre,l t,lie miln
bodhi-Lres of tlio llrrrldlra, 'I'issa. r\s a result of r e q r r r . r s t i s y gb i m t o g i v e t r l t h i s j o u r n o v
th.rt unrourrt
tlris goorl dcotl Lo knew' of no wooful existencr.,s. s u u . in tlto liot
IJut rvhile ir,ccepting the king's rn,;ncv he
Twerrty-fivo kappas ago ho was born a cakkauuil,i would
noi Sire^ up his oivn hal[-pitt-rn.,'. Uclaya
king b1' the narno of l)eva,pa (Ap.I, No. 363). lncreasr.Ll lrrs ol-tor. t,o a ponny antl tlron graclurr,lly
to greiiL t,reilsuros .rnd high posts, ovon up to tho
AppHACELAKA, an artrhiuri theril rvirose I,ersonul position of vicero.v, if rrnlir- tho rnrlrr rvouid noc
n&rno is not knorvn. In a proviorts l)irth jio wits pror:c.od I'rirtlic.r. Onlv rviron the liing rtr,isotl his
born into a poor farntlp' antl ho offelorl half rr, oflern to iirr,lf
tho king.torn cli,l lro ,,i.u,i It is saicl
garmont (n'honco tho namo) to tho Brr<lclha 'I.issit. th;iL-
throrrgir lovo l'<tr his ir,llf-ponriv iro c]rose tho
As a r,,srrlt.oftln.s good cloocllio knorv mrrch haplliness -
northorn hulf of tlro kineriom. Ho boca*, knorvn
altor dclth. H o e n j o v e d h o t r , r ' e n l yb i r t h a n i l w a s as king r\rlrlhu,masiukal- I'lro two l<ings ruled.
tlrirtv-trvo tirnos born ir,scctlclcduattiking under tho
amicaitiv. Onco rvirilo sporring togerhoi in tho
n i i r n o s o l ' S a m a , n t aa n c l O d o n : t . ( A p . I , N o - . g 3 ) . T h o park, Adrlhamirsai<i-r, ryris soizorl by a wickori thouglrt
commenta,Iy gives lris past Iives in greater dotail to kill^ Udrr,yl, and grrin tho eirbiro kingdom
and adds that, in this lJtrddlra-&go ho ivas born in a ior
himself, bui ri:inking of his rieep doiit ib Udaya
ri, h frunil.v and, har,ing herrrd.the Bu.lctha proach, he checked hirnseif.
he enterod the Srr,righa and boforo long becamo an --Aq;rin antl again the thought
aroso and
arahant. .fearing thaL tho dosiro rnigirt geu iho
better of Irim, ho throiv ilwir,v t.ho srv,.rrl'and asked
for frtrgivenoss for Lr.is rnrrrdcrous rhoright.
ADpHAKASI. During the lifetime of l{assapn, J]{a.Va
Udaya nor .only forgavo him bur err.en o.fforecl"his
Bucitiha sire had boon a bhil<khuni. Onco she htr.d
yhoig ti,ngdom_ag{'eeing to liecoine the vicoroy.
fc,uncl fault, n'ith an eldor bhikkhuni, who wils But Ad-dhamiusrrka, re,rliJing the cianger of cravin!,
alreadv an arrr,hant, and obusod hor, callinc her a rejected tho offer and declared lris intont,ion ti
Frcsi,irure. .\fter a duo oxpiatory poriod she w&s renounco the world. Ho handocl ovor lris tralf of
born rn the dispensation of the b,i.ldha Gotama. the kingdom to Udaya, proa,chod to the peoplo of
 AppEA SUTTA
the ovils of dosiro and loft for tho Himalavas. IIe
becamo a,n ascotic and ottnined jl,dna- (montal
ebaorption ) and abhiiodd (highor knorvled go).
This opisoclo form.q part of tha Ga,igamala Jdtaka..
The llrrrldha idontifies Addhamhsakr ts Anarrriir
and Ucla;'a ns irirnsolf. A variation of this is forrnd
in tlre GahgaTtdla Jdtaka of tho llahd.tta.stu, but
with mnjor difforoncss (III, pp. 182 f.). Tlroro
-{ddharrru.sal<afigrrres as Upaka. Thcro is *l-o
a referonco to king Addlrumasaka iurrl his curbing of
d*ire in ths liattia, Jdtaka (/. I\', No. 407, p. 171).
L. R. G.
AppHA SUTTA. Ts'o suttas of tlris nAnlc occur iu
t l r e 5 o / r 7 7 r r l l tSi u m y t r l t u ( 5 . \ : , 4 0 f ) . ' [ ' h o l ] u d d h a
prericl,etltlrern to tlro ntonks at tlro Nigrodlrrrrirna
in Kirpil,rvirttlrtt.
TIro noblo (ariya) disciplo rviio is endorvod rvith
rlrc forrr r';rrrrlie t s o f p c r l e c t f i r i t h ( a u e c c u p p < t . s u t l u )rvith lirrorviedgo and vision portaining to tlro insight
i n t l r o 1 3 r r r l t l l r ai n , t i t o D l r a n r m : r a n d i n t l i o S t r r i g l r i r , o f n n a c c o r n p l i s l r e do n o ( 5 ' . l , 9 9 ) . I n t h o V i n r r y n
a n , l v i r t r r e s s . l r i r . l ra r o i r o k l i n o s t o c r n b y t i r o n o b l o
ciis,'iJrlcs,is rich (adr.lha), is of gre.lt rvorilth (naltad-
,jitatta), of rrcot rrlsourcl\s (nwhubhoga) and of gr.oub ils a novico in tiro SongLo, thirt hc mav give
f,rrne (rrrahrlyasal.
Tlre tr','o srlttas aro idcntically tho sarno and
sometinres go by tho nilrno of -lluhadlJhqna Suttu.
ADDHA VACGA. I'ho selerr.th clrapter of tlro
Deuald Santyutta of tho Sary.yuttct I'likal.o
(I, 39-{ I ). Tho toxt crrlls it Ad,dlta, Vaggu
or-identlv aftor tiro word addltebhaub of the fir.st
sutta rvirile tho commentary lnas Anua Vaggo ancl
antabhati,
It consists oi tn., suttas, uniform in style, oaclt
,'ornf'rising a pirir of vorsos, tho first bcing a query
r n i i t i r o s e c o r r t li t s a n s r v e r .
--\ conn"..e t rtrn is seon in tlio subjcct-ma,tter of tlro
. i i r 1 o s , t ( ' 1 1 ,p a r t i c u l i r r l V i n s U t t a S t ' i v O t O t e n ,
- f l , , . r 't , r r . l i . l e l r i r v i t i r a n i t e m b v t ' h i c h t h o r v o r l d i s
::iie('t{}(i. 'l'ho first srrtta is r.,lt rr,r"onnocted s.ith
ti,o rr,sL. for hero, too, the sullject is that, s.hich
o \ : r ' p r 1 1 l 6o s v o r v t h i n g ( i n t h o g . o r k l , i t i s t o b c . lro is rogardod as a .\lrstor (osekha.. It.5l).
un.ir.'rstood). Ropotitiorrs aro also fourrd in the
ciift'erent suttas.
Trvo mothods appear to havo boen followecl in
naming tlro suttu"s. Wirorc tho surta doals rvith a
s:.nglo sLrbjocc it ltas becn namecl aftor that itom,
e c . . ( l ) f d l r a , ( 2 ) C i t t a , ( 3 ) T a n h d a n d ( g ) I c c h r i . s,\'or&go
\\'iroro tlrero is rnoro than ono subject, tho firso vorb
cr its dorir atir"o has givr,n the title to tho sutta,
e.g., ({) Samyoiana, (5) Randhana, (6) Abbluihata,
( ; ) C d d i t o , a n d ( 8 ) P i h i t o . B r r t n o i t h e r o f t h e s o pfished arahant ha.s complotoly uprooted fotrr and
Iu'e 1661l1edsh&9 beon adopted in the last eutta
wirich is namod Loka, a titlo which eould oqually
rr-eJlapplv to any of the suttas from two to-nins"
T\e only nea,aon that may bo adduced for this
deviation is that the last, sutta forms the climax
and doals with'the verv arising of tho world, whils
'-he precoding onos deal with an aspoct in which
:iie world is affoctod.
4PPnA VACGA, tho thirty-oighth chapter cf the
Jilakalth^a,kotM and tho third ind last-eection of
{ne Paficznipata aJ. III, pp. 2lf-22). It includee
193 ADEPT
the fivo jdtakas, Nos.37l to 375 (Dighitikosaln,
-d
!! ig a p ot ak a, M tui k o, C ulla Innu ggaha awJ K apobl.
Unliko in tho case of moet of tho vaggas wher.e the
6rst jltako-ofton itg title and sometimos e word
contained in its ver6€ or narrative-has givon the
n&mo to the v&g€t&, tho title of this v&gga shows
no conncction with its firsi jdtaka. It has beon
namotl Adclha (half) probably becsues it contains
only htrlf tho nrrmbor of j6.takas that a v&gge usually
contoins.
ADEPT (asel;fut\, ons who doos not roquiro ony
ftrrthor trrrining (from : sikkhatil an.d rvlro ig,
thorcforo, porfoct, very often in tho moaning of
arr rrrahu,nt. He has nbolishod tho five hinrlrtrress
(rtiuurat.r.a,r1.v.)of sonsuous do.siro,iIl-.rviIl, ph.vsical
and rnontal sluggishness, oxcitemont plus worrJr',
antl pcrplcxitl- ; rvhoroas ho pos.scsses the fir-o
qtralitic.sof an adept, r'i2.. his morals, his proficior,cy
in conconirotion, insiglrt, omancipirtion, togother
^llalr,rTuugoa (I, 6l) thi.s s*rno group of fivo tlrrnlitios
is rcqluircd in a monl;, if ho is to roccivo someono
instrrrction to him, and bo oLtonrlod on by lrirrr.
fn tlro samo chaptor sovorrll moro groups of fiso
qrrLlities aro montionod, oll of rvlricir go inLo tlro
rmrliirrg of u toachor. 'lhu.g, epart from tho qutrlities
rvirich hnvo mrrds him an adopt, hs shoul(l l)o o
miln possc&sodof ond inspiring confitlonco, oslrnmod
of doing v/rong, crtutious, ouorgotie and frrll of
min<lfulness ; ho also ehould uphckl rnoral lrabits,
good habits, right vien's, bo rvell inforrnod arrd
intolligont ; .ho slrould knorv wiren an &eE is &
trans6pos.sionof discilrlino, rr.nd rvhcn not, rvhou it
is u, slight or a sorious offtrnce, and lrir,vo ltoon a
fully orduincd monk hirnsolf for at lerrsi ton yoa.rs.
Corrsirrg to bo a lo,rrnor, such a monl< pas.Beg,
bcvorrd Lho rorrln of l[,irrl, for rftor tliis lifo tlrers
rviJI bo for lrirn no furtlror birth nnd ]ronco no
doatlr; und in rcspecC of tlro group of
'virtuo,
cottcontrirtion and insiglrt (sth-satnddlti-Ttaititti)
Tlro Sa'lr11iti.Suttonla (D. IIf, 3tS) montione
rvithoul oxplanotion tlrroa kinds of porsons, to wit,
tlro loarner (.*eA'lnl,tho adopc or aecorrrplislrod ono
(asckhal anrl ths por.son rvlro is neither, i.o.. the
'Ihis
porson or m{rn of ttro rvor.kl (pulhujiana'1.
distinction is rnoporrtodin tho Puggula Partfiatti
(I, 23-5). lho soven t5rpos of lonrnsrs aro cullcd
thoso rostrainod tlrrough fear, whereas tho aecorn-
is, ther.efore, not mst,rainecl from sin through frrirr
(abhayilparato : ibid. Il-lJ).
The eloarost distinction betwoon a learnor (sekha)
and an adopt (asekhal is givon by Buddhaghosa,
whon ho associatcs tho virtuo of e loarner with tho
fourpaths (magga, q.v.) and tho first threc fruitions
(phalal of sainthood, rvhereas tho virtue of an
accomplished one (asekln) is associated with tlro
fruition of arahantship, tho final etago on tho path
of esinthood (Iisnr. i, $ 37, p. I2).
I{. G. A. v. Z.
 ADESANA-PATIHARIYA
AOESRXA-PAflUAnIYA, the marvel of thoirght-
reaclirrg or, literally, of declarrng (another's minti).
' '.
This is the socond of tlrree marvels en'-:.merated
as ths marvel of psychic po\vor \iddlti-'puiih,iriyo),
the rnarvel of t,hought -reading (atiesarw -ytatihiriu o,)
and tlre marvol of teaching (antud,sani,-palih,ari,yo).
Tho marvsl of tirought-roading corrsisfs in
declaring what is in eomoono els'r's rnind {citta}.
the contonts theroof (eetasilcuj, merrtel rofloctions
(aitakkita) and considorations \z*icdrita: D. f, 213).
This thought-reading is actual readirrg of a tr:urfold
manifostation of the oi,her porson's thouglrt, through
some visible sign (nirnittena\, through some sound,
human or non-human (rnanussrTnazn ad a,rLenu,s-
sd.narJv ad, rJeuatd,na\n ud sadd.ant sutud,), through
hearing a rational sound made intelligently and
deliberatoly (uitalckayato uicdrayato uitckka-
uippfulra-saddom s'utud,), or ttrrough ccncontration
which is fro€ from discursivcr thirrking (a"*italckan,
auicd,rarTt,surnddhitTi,: D. III, l{}3 f.). Irr other
words, thought-roading takos placo throuqir
deduction, throrrgh inspira,tion, tirrough infsronce
or through intuition.
When the Buddha askod the brzihman Sangdrava
what he thorrght of this marvoi of thouglrt-reading,
i;he repl5r was that it appeared to liim to bo of the
natu.re of an illusion (mnyd-sahadh,amm't-ritpant :
.{. I, l7l). An rrnbeliever rnight not accopt this
powor of thought-reading as a spiritual dovelopment,
but as a performanco tluough the efficacy of a
charrrr (rnaniko nd,ina u'ijja : D. I, 2I4). And for
that reason, althorrgh the Buddha acknowledged
possoss:ng this pou'er, and not he u"lonebut alsa moro
than fivo liunrlred of his rnonks (A" I, 172), at the
sarrre timo percoiving danger in the practice thoreof,
the Buddha said thai, ho was disturbod, vsxod and
that he disapproved of this inarvel of thought-
roading (adesaru1-pd.lifu7riye'na alliyarni hard,yd,mi
jigucclfirrr.i: D. I, 214).
Nevertheioss it rxras S&ripu"Lta who exhorted and
instructed tiro rnonks with dhamma-talk by rnoans
of an irrstruction on tho wonciers of thonght-reading,
and lloggalld,na who sxhorted and instructecl iire
monks with dhamrnru-talk by meuus of au instructiorr
on the wonder,s of psyctric power (I'in. II,
Culla'tcgga, vii, 199). As a result c'f theso ralks by'
the two chief disciples five i,undrecl schisraaiic,
monks whc had treen siding with Dovadatta
roturnod to the Buddha.
H" G. A. v. Z.
194 ADHAMMA SUTTA
ADHAMMA (l) +"henegation of dhnmma. The two
termg are lreqrrontlv u;ed together in oppositiorr
es good anrl ovil : the evil deed lea,ds on to heII,
the good one wins a irappy biu.tn- (a.ilharnm,o nirayam
neti, d,lwmrno pupeti suggati,rTr: Thag.30q.
Ad,ha,mma is aleo used in opposition to d,hurnma
in ihe moanilg of wroug and right doct rino, together
with wrong and right disciplino, when wrong
doeirine {ad,lwmrna,\ an.d wrong discipline (aurrutyu.)
aro ment,ioned as causos of schisrfl in the Sairgh*
( o . 9 . ,1 . V , 7 3 ) .
Wlrsn qualifying pa.,+sion as urrlioly (adhanr,ma-
r,iga) iL ie evnonvmous with lawless lust (uisa,mo-
l,obha: t. IIf, 7l). Adverbiall]'also it is frequently
found in the meanirrg of unjustiy (ad,hammena:
e.9., ,S. I, 57), or againsi tho rulo, e.9., ( Trdn"IY, 37'S
not propelly, falsol5r. He *-ho is . roprovod
(adha,rnma-cudita) r,hould yet maintain
unjustly
hiurself without, regr€i,, but he wiro robukes without
fair:ress (adhamma-codaha\ has fivefold roason to
ropont (/. I1I, 196-?).
In the Dalckhind-uibhahgc Sutta (M. III, 25?)
cuih'unma is used Bylronymously rvittr Ttdpadhontna
and dussElo: ovil &n'l \rieo; wirile in the, Caklcauo,tti-
Silwridu Suttu (I). III, 61) the ariy;r,n (rroble)
dury of n worid ruler rs, arnorrg of,ilors, not, ro let
wrong pre','ail (nuri te uij ite ctd,hctrn tn a lcd,ra patt attittll. a) .
One who sses evil in'*'Lrai is right is called a fool,
but he who sees evii in ivhat is wrorlg (ofi.humme
adha,mmi.: A- i,85t is said to bo wise. Wiso mon
blrme ons for evil doeds t,orv:rrds one's paronts
(culhamrn.a,c u p u r.trii,ta
ar i. Cnt a n t'5td.7titil,s
garahanii.' ll. "-II. 5) ; and tire unrost,ra,ined in lusts
ar.e said to ire led by evil (.adleamrrut4araari : A. Il,
Ie).
ADHAMM A (2), a deity of the senso-sphera (lcdnza'-
loka),I)evadetta i:r a prerricits birth. On frrll moort
days he wsni at-rout in iris chnriot nameti Adham-
may6,nn, and admonished thc people r''f Jambudips
tc practiso the trrn evil doods. There lr'iig anot"her
deity nairred Dhanuna (tho boclhisatta) l,ho in ther
like rnannor a<irnonishod the paopi€ r.o practise
ti-ro lon gcod dee,d.s. Once, going in opposite
ciirections, therr vahi:las mel and, in rnid-air, tho
ts,o tioitieri had a digcussion as to which of ihom
shurrld ha,ve the rigl.t of the wa.v, At, ths end
,{dhramn& leil irom }ris charieit and plungod ho$d-
lcng u'rio irell (Ilfur.r,trti,a,]itu.ko.' J. I!:, l0cf-3).

AnXyyn-VACANA, aceeptablo specch or wcrds iu

be tahen up (from dd,ati\. S'.re:l:u'ere ti.e words o{'
,{,n5,t}iarrindika which 'carrieC worght' (Virt,. II,
158), inr his e;reeeh woul,f he iaken rrp b;' m;nnJr
people iirinking, 'It
seems he should bo heard
(l'inA. iiJC). The terrr is r.rcodagain by Nigasen*
(Miln. lltt) irr tie,scribing & man vrho wss lriglr in
office noar the kurq, of greai reputation, woalth and
propert\', rvhosc' rnoyd v.'as hold cf weight (ddegya-
uacata) and w-hoso i:ifliiernce was groat 1,
ADHAMMA SUTTA. A soriog cf throo gutfas
describing d,hannnla,a,nd d,ham'm,a, autf thtrir clifferent
quaiitios, in tlle Par.caraiw&i Vagga of tho Angu't'tara
' Nilcd.11a{Y, 212 ff.).
?lhe Buddha rrriciresisestho rnonks cn the bank of
tho iotus ponrl at G*gga.'* in Campa $nd admonishes
them ; the-v should ur,+ersNand whet, is dhamma
*nC what" is not dhamma, and aim an'l not-ai:rr.
Knowing dharama anri not-dh&rum&, and sirn

; Tbe reference of PED. t"a ./. Vf, j43 seemq witliout

grounds, as d,-,csalso the Bctc of T. W- Rhys Davlds iu the
Q,ipstions af Eins Milituln (p. 1$6, n.2), Pnagaln Paf;lLatti
(iii, 12). ]oose trrlk (t:ikr71ta tdca), paraphraeed as thought-
Iess talk \csaifuita Eaccriut : PqA.277\.
 ADHAMMA VAGGA
arrcl not-aim, one should iive according tc dharnr.na
'Ihis
and airn. being the tliemo crf all the tlret;
suttas, th,s Buddha repeats it in all throo plrlcos.
'l'hrr
first sr:t,ta dcscribes not-dltamrns an<l noi-
aur, tts being the ten rletrirnental ,it-v:ris, nriraclv,
wrong view, q'tong tirirrkr:'g, 1r-rotr.gspeeclr, \t-rong
nltion, lvrong living, $-rol1g ofibrt, qrong min,_itirl-
I.lr:SF, 1'!'ronI{ (:oncentrllLi.orr, wr(rng knowlr:clg(1 arI1l
wforrg release. L)irarrtrna and airn are i.lie tenfoirl
virtuelt *'hich u,re tlur o;tpr-rsitcs of tlio f',:rmsr. i.r:..
riglrt viows, et,c.
Irr the seeond sutta, tho Buddha explains irr
cletirii tlrnl, tlrtr ten rlotrimerrta,l c{eed.s ntl adharntnq"
i:'; tlie pr:.r,c-.tir:eof' wliicir ono n'ill be sulrject, to
dii'ers€ evil and unrrrnfitnblr s'rates. Cln thr: (;th:r'f
hand, by practisirrg the tenlbld virtrres tliere will
be tiiverse g.lod a,nd profita.bl': statL's.
In tire thir<l srrLta, liaving admonisir,:.[ t]ro monks
fcir tlie thircl tirnc the Brrddhu r.leuarts. There-
r.rpon the tnonks, rrot krror.,'in5j tho defui leil rneirninSr
of thr-r Budrllra's prorrouncrltrrent, go to Anarrdir til
hrr.,'e it explilint'cl. r\ft.er listerring to lrim tlrev
;r[rpr"os,eh t]re lSuddha ancl (:onvey tc I:iru .inanti,r's
expianatiorr. Tiren the Rr.rdclhtr a,pprov€ir.i it and
usirs the rrronks to bear it in rni-r:d.
r. Ii.
ADHAMMA VAGGA. Tiro tenth chapter of the
Eko-ni;pdta of tho Anguttara )iikriya (1, pp. l6-9),
consistlng ot'4:l sutras preached at Jetavana. Tliey
ieirl chictly with the harm (ln,ottha) thaL w,:uld
a.rise, if' the rnrtnks w€re tc decJare wha,t is nct
rlhurrrnr,aas clhq.ntm,a,
a,na uice aersa.
In the first thirt.v-tw-tr suttas the Butldha savs
t irat negligeince (,pantadn), inclolencr: (kosaj jai,
rvant,ing rnut-']i lnahir:.ch,atd,),discontent, (a.satilul-
! hili i, rlrrsvsterr.atic itlterrtion (ayc tt iso rnuna;ii;uru.),
disccrr'rlrcrsrtra(a.*antpa"ja'itiw), fi'ie,irrl.;lirp wilir thrr
tr-il lpdpamitt.aia; anci dovotirtn r,o things er.il
|,zniti!e{te-ctlcusg,la-dlr.arnnta), anci non-dovol.ion to
lood tirings (anartttgogu-kusaia-dhunimu), E!:o con-
,:'.tcivo to great Joss. Also, the3,' i:ring about
,-,-,nlu-"ion (,+arrr.pr.osa) and disappearanco (a.ntaru,-
Lhuna) of the trr"ie,rlhilrlma (,:adclharntna).
(-)li t lir.lutiir,r hilnci, t,he prar:tice of the,ir <;p5rusites, trrt. viorvcd iq conueciicn
s'i,,'lr us trarircstrress (c,pparnd.rla\ aiid energetic
'.r'frrt (uiriydranbft,a), is condircive to gront grrin.
ll ,-'se I't-retols frre condrlcit'e to the estlr,hlir-rhmont, d,ttdrani or spell. lhtdrais, as rrelli<ncisr-n.
.tr'rLltiio llerrnanonee of the trrra Dharnnra.
In the last krn sutiae th$ Buddha savs that
:lr.-.re wiil be rlisappeilrilnce of l,lie true L)hamma, if
nonks wors to rroinl; out, what is not ciharnma as
iirsnrfi)&, rv'hat is not discipline as <iiscipline, what
:s riisciplirre as not, rliecinline. wha-i, is not uttorecl
i-r,l prtciairne<l bv tho^Iluddirrr, as havilg been
::i"red *lrl Pr,rclairned by'him, whab is not prac-
::sarl bv rhe }ludtiha, as having Loerr practiso,,l by
:..rn. rr-iiat is pr':r,ctised i;y tho Eudcihu as having
:li i-,c,.'n pruetiatrd by him, wha.l is rrot orda,ined
:,r' rhe ljudellia aa havins l;eren ordain.;d bv hirn
ord :r hat is ordainecl by tlc Euddha as liaviirg not
:.t^Jirotd&insd bv hirn.
l9ir AoxAne-MI]DRA
Such conduct by the rnonks woulrl not lrenefit
poopie anci ri'ould be a cause of rnisor.v to <levas ancl
men. I'rrrther, such monks n'oulrl rr,'cumul&tr.r
great derncrir and c,luse tire distipp{-iari),nco of t}re
tr';e I)hamrnrr.
f r -
r. t\.
A D H A M M I K A S U T T A o f t h e A a h t k k u - n t -the
' p c i r ai . r i l r e
Angtt,tlar,t, L'il;ri;:ta (II, 74) speaks u.f ..auses
and co:rsequ{irrc{,sof unrig}iteousnt)ss anrl sunis rr1,,
in verstr folm: If those rvho i.rre leaders ,rtt.r,ll.lg
mern d,,r not iiv'e rightly, the othors, too, rvrll qo
&,sfray,&s tire lrerd follolr.'s tlre bull whel crtissins-a
ford. J3ut, if he who is reclioned besr amonq men
lires riqhteorrsi1', his ministers will lir-o likiwise;
and so the l;rhhmans tind housgholders in toqrn and
in village. And there will be happiness and pros.
periLv in tho errtiro r6alm, for tho devas n'ill be
pleased ; birey wiil s,ond rr"in in blro proper soason
to nrii ke the erops riptin in time. v-herob1, rnon
become strong ;r,nclfree irom illnr'ss.
l'lee coriclrrtiing \:erscs are lould a,lgo elser.here
(J. III, illt.
ADHAM0ROHAVR, ( c t d . l t u, i l . r d h a u a ) , u p - ; i r l e
tlowrr, nirme ot't" lnkatlhdtu (Guyu.5i8 ; ,i,adA. 18;.
ADHARADAYAKA, an arahirnt tirora,, r,l'hrr irr a
p r e v i o r l s i i r t h o f ' e r r e c iu , s t o o l ( a d h u r a k u . ) r t . r t l r o
IJucirilia Srkhi, wtrencs his dosigrratiorr. 1'rv,:ritv.
seven kappu.s ago lie was bonr'as cs,!;kaua/tj iiirr:r
fbur times. bv tile nrimo nf Samanta,verlr+a (rlp. I.
No.2u"Q1.
AngAnR-MUDRA, nsme of n sam'-rclhi. tiome-
tirres if is u,iso rt:ritten a,s ddlttirq,nu tnud.rd,, It
diflicrrlr i.o det,crmirre whieh te;'rn is origrrrai t'r
oldrrr irr iis strict sen$e. Ono mar,', lrowevcr, sir,r.
thal tht' nrn,jnrril' of tho ol,ler texis reprcsent tl,rs
s;irnircltri tls -Atilt,7re;-trudru-sarnd,dhi, n'hile tir,
sonrcn'lret ln,ter te:<ts uso the word ,Idhurwut.
l ' o c o - v a r n p J e .a n o l 4 P r u i f i t i p d r o n i t L ,SIlra (i.e..
S ut o-.suh - ri.
asri ka pr u.jfii nilr arrti td, I + f J U) u$es Ati I l i r&
and not -tcJhfr,r'ar.ra.
But, gerrerr.liy spealiing, !,hero is not, muuh
difterence in tiroir rnsanings, espociallr.' t'hen these
..vitlr their trrlrrslir,tionl
irorrr ihe Chiriese. rldh;rra ic.r Aclhirr.lnrr) lrletlrrs
' bearing '. '
holding ', ' srrflporting', brrt, nroro
closeiv, irr tiris c&so, iL rnnilns ti,at witich is )roicling
iir*- 1i66s
of pruticuiar positions *r intertu'ininss ol hr-,qers
comnonlv practised in tantric rvoisil.rp.-i;'iI,lrrriilhlgl
as 'lvell as in non-Brrdiihiritic serlis. 'j'lrt-rel,.'rir,rhe
telrn A d.hrira{nal -,mutir d -sanr,id hi r:a n btr ro rr,.lerc,i os
a concenbration of a condition which can be com.
pa,red with that of practising the rnuclr[ c,i sproli.
J.'his sarn6,clhi is incJu.ieci in tL,o third trnrl fifth
fascicuigs cf ths Paiialtimiati-suhusriku-prajri.d,-
Ttd,romitdSdtra (Nunjio, No. i), and reFeiited. in the
forty.third and fortv-serentit fascicuies of the
Mahd.prajfirlpdromit,i-i,lstra (Nanjir;, No. ll69).
Thero, it is mentioned as one of the 108 kinds of
sarnddhi. Later on. this sam6dhi is also inclucled
into the Mahaugdp,alri (No. 525).
 ADHARANI r96 ADEICITTA SUTTA
eoncerning ite detniled contonte, lrowover, these Rdjagaha and r*'ag named Simidatta. After hs
sources do not give any rofer'ences. Theiy oniy ontered tho Sahgha, he did not roadily strive towardo
r r r r J r r t , i r . r n$ l i s L , , r f n*rnes wit,hout stating their the goal. IJecauso his knowledge was irnmature,
me*ni:rg or r-:onterrts jrrsb n.s the ollter llu.trayina he rernilinod slack for il whilo, but, latt.r, on listening
afit,n!.c qis, o.!l.r fil'ty-ono }ti,trrls of sir,nrtrdhi of Lire to tlio Buddha preach hrabeoti,mealert anrl u,bt*ined
s ; r , r r r ol v o r h , l n o r e t l r r r n e l n e r n i l l i o n k i n d s o f s ; r r n , t r i h i arahantship.
of t.lre Aurtlrtnsaku 8{itru (only sornc, of the na,mes
arr: gir,'r:n), 103 kind.g of samidlri of the silm6 rvorkr L. R. G.
ten thousrr,nd liincls of sarnar.llri of the same work
and so on.
ADHICITTA, higher thought in the sense of moro
'Ihus int.onsified rrpplication of thougirt in concontration
wo can only conject,ure about the varieties
of concentration stated in tho svstorn of Buddhist ard contemplation. In the prL)cess of devoloping
psychology. tliis_ lrigher consciousness (ad,hici,ttam-anuyitto:
A. T, 25.1) one discovors the irnpurities in one,s
S. K. deed, word and thought, abandons thom and takos
precautions_ that they do not recur. And again it
is said (-4. I, 25ti) that the monk who is devoted to
AnUAnRtf i, n&me of a goddess in the Mahriuyut- developing higlrer consciousncss musf atternd to the
patti (525).
eharactoristic of concentration by preserving his
energeiic g"?.p of mind (paogaha) without fir,lbering,
and yet with oquanimity (upeklrl), not allorving it
ADHAORDHVADIGJNANAVABHASA, a, Tathd.
to eontract or to oxpitnd. Ilxclusivs et,tention to
g a t c w h o s o r r & m eo c ( . r l r si n a l i s t ( G u y u . 3 0 9 . l 8 - 1 9 )
'I'athd,gatas the devoloping of lrigher consciousnoss might lead
of hrtndrod namcs of who, n'hilo leatling
the mind to indolence ; exclusive attention to tho
(tadbuddhuiqtam prantukham krtta) all the Tatha-
growth of energotic appiication might lead to
gat,os in tho world-region Dharmircinagaramogha
in the worlci-agerVinrrr,lilpr,rbha, equalling in number distraction ; exciusive atLention to ttre maintenance
tho particles of dusi in Sumeru, wore propitiatod of .equanirnity night not keop tho mind perfectly
poised for the destruction of the mental intoxicanis
by t lre n igh t -go dd ess (r utr i d eua,td,)Sar v anagara,raks6,-
gambhavatejahiri. (d,suua).. But timely at,tontion, proporly directed,
will make the mind pliable, radiant and not
stubborn, but perfoctly poised for tho destruction
ADI{ICCA-SAMUPPANNA, trrisen without a. c&uso of the mental intoxicants. Arrd to whatovor
(D. I, 28) in the sonse of noithor solf-originatoci nor branch of special knowledgo he may direct his mind,
creatod by otliers (Ud. vi, 5). See OPAPAffru. ho has personally within him the po\vor of realisation
(4.I, 257).
ADHICCA-UPPATTI, spcintanecus origin,' i.e.,
lr'itlrout, visible c&uso (DhsA. 238). Seo Adhicitta is usually found in combination with
OPAI'ATIKA. adhisi.la and udh,ipartfid, which form together tho

ADHICCHATTIYA, an araliant. 'Ihe

Apodd,na
courso of training and spirituri discipline (sikkha),
comprising the observanr:e of tho procopts (sila I
(I, No. l4l ) and its cornmentary contain tlio samuara), culturo of mind conr:ontration (sam.o.dhi)
follorring inlbrmation about him. In tho timo of anrl spiritual insiglrt (pait,ita). This trilos.y js
the }Judclhrl,Atthaclassi lio was born a housoholder froquontly refcrred to in tho \/inava texts (o.g., f , ZO;
but fiiilod to soo tho l3uddha. At the pir,ssingaway III, 23) and in various discoursos (D.-I, l8l;
of tlrt-rlSudtlha ho repentod of his lapsotl opportunity D. III, 2l() ; ,4. I,229; S. III, 83 ; otc.). Tlrroushout
and in orclor t<.rrtra.lio his lifs fruitful ho offorod aihicitta is tho mind uuder discipline, which makes
a sorics of parasols (ch,attdclh'ich,rdtqm-literallv : it of a higiror: ordor than tho uncontroller-l bhousht-
parasols one on top of tho other) ai tt.e thufa prouoss of the aver&go rna,n (putltujjana). It is-the
containing tho Buddhtr's relics. From time Do concontrated mind of the monk wiro, rvith her,nds
tirne he worshippod at tho thup.i and again oiforod and feet properiy rvilsheri, after his meal sits down
a canopy of flowers over tho parasol. As a rosult in the cool shade infont on higiror thouqht
of thie good deed ho onjoyed happinose among (sudhotahatthapd,dam tnanufrfi,arn- bhojan"a,m
dovas and men. (This is according to the cc,rrlmon- bhuttd;-im sltaya chd,gd.yan,isinnem ad,hi,citteyuttor.o' :
t&r!'. Tha Apadd,na }:^as it that ho .*as rroL born ,*7.I, 45r).
arnong rrren.) Ilor orro thousand sovsn hundrod
kappus lro *':r,sking of tiro devas. In ihis Ruddha- H. G. A. v. Z.
ag€ ho ontored ths Sarigha. Firmly sot on
meditation, boforo iong ho became an arahant.
ADHICITTA SUTTA forrns irr the text (z{. f, 256)
He is r:rrllotl Adliicchatt.ivil in tlte Apad,dna whilo part of tho srrtta conclucling bho Lonaphala Vagoo
the comrnentary has tho variant forms Chatt6dli- in the Tilca-nipata of the Aiguttara Nikd,ya, but ie
chattiva and Adhichattiya. treatocl in the commentary as a frosh sutta. It
He is to bo iclentified rvittr Sdmidatta of tho doa,is witli the ihroo charactoristics to bo attended
Theragutha (i,. 90), wliose previous lifo, as clescribed to from time to time by the monk who dovotes
rn '!he 7-herogithi Atthahatha, &groes with that of himself to developing higher consciousnosg
Acihicchattiva. lVe have the f.rllowing furthor (a,7l"icitta, q.v.). Those &r€ concontration (samadhi\,
information in the I'heragdthd Atthakathi. fn hie energotic apphcation (paggaha) and equanirnity
last hfe he was born rn a brihman family irr (upekhd). Exclrrsive atteution to any ono of thoeo
 ADEIGAMA
throe wodld probably.mako tho moditator liable
to indolenco, to distractibn and to unpreparedness
respectively. Henco all throo charact-erisiics have
fo be ottended io ' from time to tirne ,, to koep the
mind pliable, workal_rlo, radiant, not etubbo"rri but
perfeeily poisoci for the desLruction of tire mental
iatoxicants (dsaaaJ,
Ile ehould be like e golt.lsmith in the aet of
purif-virrg golrl, who frorn time to f.ime irlows on it
tlrniugh a_ blow,pipe in ths cmcib)o, but not
eorltirruously, lest it burn rrp. Then from time to
timo ho eprinlilee w&ter on the gold, but not all ths
tinre, firr tliat would mako it, cold_ Ancl again,
lrorn himo to tirne her will take the gold out, oi ttre
e r r r e i i r l r :t , o e : i a r n i n o i t e l o s o l r . , B u t i f h o w o u l d b s
e-\i].rntning it, *li .tlre timn, the gold wrtulcl nevor
I.r'-rcurne p rrri find.
ADHICAMA signifies attainment
in ttre wiclest
sorrso of '_ccuning into possession of , (adhi, +
g_acchati). Ifence, acquisit ion of sl{jll (kusokt, arising from .disputcs) ; untr,:tidrjd,h,ikrrron'o(legal
rLhar.nnta: D. I, 224), of
rrnderstancling
d i s i i r r t : t i o n ( u i z : e s a: D . I , Z Z g ) , a t t a i n m e n b o f
l-jbirrrnrr, (-q. I, 92) and tho doathlass (q,,rnr1[enadq,
I'utt, iii., 7). Somotirnes, oven tho' procc,ss of
. _
a c q r r i . s i t i o no f l e n r n i r r g , i . o . . s t u d y i t s o l f , i s r n d j c a t o d .
as rr.ell as tho knorvlerlgo or information acquirod
therol,l': Ono sirould grow.
knowletlge of tlie texts ancl stucly (rigarnacilti-
g d t l i e. , . . , , u a l d l t i t a b l t u mi t; t z ' 2 , 15 .s' s ; . I t
is also said that tho declino of ottaining arr
rn-tellectuirl grasp of t,ho doctrine is orro of thei.ays
of disrr,ppc.aranco of such cloctrine ; for, with the
cessrttion of att,ainment of an inteilectrral grasp
e\-en tho rnan with right condtret lias ,rn iiooi
unrlerstilnding thereof, ancl rvithout such rrnrfer-
standing even the oubw.tlrd form of concluct will
decline (ibid. 133-4).
-{t tilirrrnont is freqrrenily to be unclerstoocl as
:iie pl'ocess of progress which is not a filtal
irttairtment of tho ultimato g'oal, brrt rattrer an
.rcLrr,.iltr,tta,inrnent l,t every siage. Ancl as such,
prL,grtJssive atta,inrnent is frequentlv contrast€d
.,r'itlrcior;line. ilence, the
errergy (c-iri11u)tc.racqrrire,
:o attain the unattained, to realise il,. ,r.rrorrli.ed
, oltptt_tt.u,ssa Ttattiyd,, nnadhigata.s.stz ctdh,igamd,ya, tlrreo roots of unsl<illod
_.
aso(chikatq..,,.ca sacchikiriyaya; D. flf, 2JS; ,{. iI;
l{s; I\', 332; ,S. I, 2L7; II, 29) is as a basis oi
.'iertrress (,ukusztttuatthul an attainment in itself.
Brtt aftitinment in tho highest arrcl most perfect
s.nse is, of conrse, the attainment, of'the Nobla path.
:': nerfect, rnsight, tho supreme u.ttainrnenb of the
jr.rits of ara,hantship (araha.ttapho.lud.higantam- arr<l wron viervs (tnic chii -d i t/lai) : rvrrrltl I i n,,s.si.rizrl,Jrl-
i,.rttarant : IlI,iLn. 3J8), which is tho hishest and
iost of the atta,inrnents to be gained in i,ne worlcl
)'; l':c aclh.iguma -uiptuluaara sarnpittiy o : ibi<I. 862).
H. G. A. v. Z.
.{DHIGAMA SUTTA occurs in the Chakka-nipd,to
- : t i r e ^ l . n g u t t o . r aN i k d , y a ( I I I , 4 l I ) and deals iith
:'-i.:rDfttsnt (ud.hi11arna q.v.) of skill in tho I)hamma
. ; Llrr,,llsc of thab skill, if alrerr,dy attained.
t.--t: rirnne.:tiorr tltore are gix thines which will
tr:r'..€D.Lsuch attainment or ihe irrcreaso thereof,
:^Tei)-, if a monk is unskilled in entering, in
197 ADETKARAITI
leaving and in approeching, if he has no wish to
attain, or dooe not preserve the skill already
acquirod, or doos not take the necessarv action tb
p€rsevero. But the contrarv also holcli eood, for
if a monk is not possesseclol'these six things, ire is
sure of attaining skill and the increaso rhereof.
ADHIJAYAJITA-SADHANA, a Sanskrit texr rvtrich
is oxtant, in its 'Iibetan translatio4, dho Lhag-par
.mi phant,-ina,hi sgrub-thabs,-
lgUcrl.-ba in the ffgyict-
l.rgrel (tantrl, commontary; section of the Terffy.*r.
-and
The names of ttre author the tru.nslator are'not
givon., tt] Tf,I . tlre author's nam6 is givon as
Sosr-r;rb skyon, and tho translator is sfu,tod as
Dana{ila (Cordter,If, p. l8b, No. i7; TI1.2065).
ADI{I{ARANA, subject of discussion or clispute:
a legal qnestio-n. I'our kinds of logal qu*"tions
a,re erlumerated in t]re Cull,tuctgga - of= tho- ltirtu;ga
Pitaku, viz., xi.,-d,darlhikaruni (legrr.l questioirs
quostiuns r.irising frorn censrrrc), dpattadhilcar,in,:t.
anrj
(lcgrr,lcltrestiL)nsurisirrg fi.orn offonr,,es); antl k.iccnilii._
k e r e n u ( i o g a l q u e s u i o r r st l r i s i n q f r c r m o b l i g r l , t i o n s ) .
:
All disprrtes ilrising orlt of certa,in specifie<l
s u b j e c t s u - l r i . . h ) n i 1 \ - i ; e E , r , r r , , , , r r i s o Lai s t l u c t r i n e
( d h u , t r n , a ) ,c i i s c i p l i n o ( t : i r t a g a ) , t o a c h i n q s ,
Siracticos
.....in and orclainrrients of the lathagata. anil the niltlue
of an ecclesiasti*r,l olTenc-eppdle are c:r,lle,l r.iurl-
-
d u L l h i k o r . a n a . ,F r i e n c l l y a n r l f a m i l y d i s p u t c s , t r e
excepted. - If a monli is charged fbr faliing A,.r,ilv
frorn rnor:rls. (s_ila-ui palli), conrluc t (,dcd. ru-u, )-, ri glrt,
vievs. (.cli11hi.u")o_r right livolihood (rl,jluu.-u' ,*y
),
qrrestion arising from il is called an- a.nuudrhd.cltti-
karana. Agrt9 frienrlli' ancl fa,mily disprrt.es nre
_
exceptctl. A legu,l question arising {iom any of rhe
fir'o classes (Ttuitea-ripatttkl;hailha\ c;r tlre sovolt
clrrssos of offoneos (sa.tta-dTtcttiikkho,t,dlta_-Stc
AP.{'fifl) isan alsctttd,tlilikaror.ri,u,irile a kiccdrJhi.
l;ara,\ra is th:rl aiising out, oi"a forrnal act of tlre
S.:,iiglra (saitglutA:arturir.r) rlr lronr anv of tli,l d.uties
and t-rbligationsof tho Srrrigha. Ilowever, titc clrrtics
9f..an d.c,triuu (terrchor). ipuj.ihaaa (precr:ptqr') or a
fo.liow pupil cannot be a srrbject for a ii,:"a-rll.il:,itrana.
The six aources of clisputtrs (t[,udclturrulct)"the
acl.iorr (a,kusa1u,-rtzllr1l 6114
tlto tlrreo roots of shille.l action (kusq,lcr-rtulu) are
'Tl)e
na,mod a^c tho sourcs of u rudridlt,ikalantt.
Eix sorlreos of diHputos arg &ngor (]l<ullut\rtnd ili-rvrll
(upand.hu.).;lt1'pocrisy Qnal:l:ha) ancl rnajit.e (puldsa);
Jerilortsy (assa) and avarice (tnacch(Lriuo); trerrciiery
(at{hct) and cleeeit (ntuvcij ; evil desire ( ttipicth:i)
q
lhi.pa.ramd,eo)and stubbr.rrnrLcss(udha, aJiit;: r. lf' a
rnonk, ovorcorrre by anr' oI'tirose e,,lil rlri,riitics.
shows no respoct to tho Terclier. tire Docltrulc Lrr
the Sarigha a.nd does not fuifil lris trtrirring. titen
that can be<:ome tho source for a lelai trriestion.
which rvill bo of great lrtlrrn io tiie ,r,rr-s. A
covetous rnind (Iu<kliacittn:, a corrupt ruind (.lirtlft.a-
c i t t a ) a n d a n e r r i n q m i n d y , , j l f u u , r i t , t 1a r o t h e t l r r e o
roots of unskilled action, whilt_.the oDDosrte st,irres
of mind aro tlie threg roots of skilled^rietiorr. llhe
In srrme.facLors,together s-ith the body (kriua) rind tho
(uuca) aro the source of anuvriil,iidhikarana.
lpeefir
By 'bod-;' is moanr ell sorts of bodilv dofect F.
-foot
such as bad colour, biindness, a lam e or a
 ADEIKARAUA 198
paralysod sido. A hortrso, surly or stuttoring
spoech, which may give riso to comment, is moant
'speech'.
by the word Tho sources for d.pattdd,hi-
karana are six in number, naniely, body, speoch and
mind taken singly and in pairs. (\nly the Sarrgha
can be the source for a kicafuihilcararw. Further,
it is said thet legal questions of disputo, censure
and obiigation can be wholesomo. unwholesome or
indoterminate. depending on the motive of ihe
porson who raises the quostion. But, a logal
question of offonce can be onlv unwholesome rrr
indeterrninato and nevet wholesomo.
Soven mothods have boen proscribeC for ttre
settling of thoso four liinds of iegal questions (Sero cornrnittoo &ro forthcoming.
ADHIKARAI{A-SANIA'|HA). Of thr;m, two, .tam-
mukhd.uinayo (r'ordiet in tlie prosence o{) and
yebfutyyasiA:cr. (majority decision), c&n bo used in
settiing a, uiuad,ad,hike,rirlt.ct. Here, sam.rrtu,khd.- t,hera SabbakEmi on €acrh of ths controvorsial
uinaya alono or it together with yebhuygasiL t
may be usod. It shoulC be noted that
.santmulthd,"uinaya is a nece.sar'; conC.ition in bhe
settling of any lega.I quostion even whon other
methods are usod. When in logal quosbion
of dispute arises in & monastery the monks
thero should try to serttle it arncing themselves by
.sa.mm'ukhd-u'irLtt,yafor w'lrich these {bur t}rings shoulrl
be prosenb : (I)- Tiro presence of l,he Srrnglia. i.r:., &s
many monks a$ ilre corrrpetent for a formai aci
(lramrna.ppalto) have arrived, tho consenr (chand,al of
those rnonks entitled to sernci. tlieir conssrrt is
brought, and when f'aco to face they do not protest
(napalikkosunti). (2 & 3) The presence of tho
Dham.rna and l'inaya, v'hieh rr.eans tho soti;linq of
a legal question in accordanco rvith tbo Dh,amnta, the
l/'irutya an<Ltho rvorcis of tiro Tsachor (saithusrTsanaj, person who will not fali in',o a wrong eoUrso of
14) l'lre presonce of iho indivi<iurr,ls ipuggal.a'1, i e.,
both parties in a dispute.
A vsriiict of sammukhd-ai,naua is not legaii;' r'alid
if it is sottled by uririglitecus mcrnks againsr tho
riglitoc'us, but if tire rightoous $eir,le it against tlre
unrighteous thon it is legally vaiid. Anv one whc
tries to re-opan a, caso thab is iegaily seliletl cr who
,:ritrcisos it aiter giving tho ccnsont, is guilt.y of a
pdcittiya oilonce.
If the rncnks in l.he rnonast,ery ea,mot ssttle tha
easei,thon it shouid be taksn to another monastery
whoro thero aro more rnonks. Thoy h.avo yei
anothor chanee of settling it,, whilo on the: way,
s'hich also is legall.; r'alirl.
\lton tho monks of
the oti:rer monastory sr$ requosbod to setl,lo & crls€!
ilrov nrusf, cako: ii ovor cnlv if they ra.n .sottlo it
according to the dharnma. vinaya and tlio .,vlrrds <;f
the Te:rcrhc.r and only if t.he others are rclrr-lv to
irrforrn tirern of tlie fz:,r:is rrrgiording the origrn of
t,ho caso. ilhoy also musr, rnal(o the others egreo
to ac:cepb theii deeision. Irr cage no docisioi i.e tiie docision
arrive.d at by tiris ruoili,od, tho cr&soc.rln be handed
ovar to a cornmitteo (ubbu.ltikaj.
-l'o
be appointed to a committee a monk shouid
poss.iss ien qualities, which in brief rvortld bs :
1'rrtue (a[to), knowiodge of ttro doctrino preacired by
tlre Buddha, knowledgo cf botl.i Ttri.linokklta.s, day. Tlit' motliod of opsn ballot ie ueod when tho
clevemese in discipline, cornpetr.nr:o to recorrcilo
rivgi factione, skill in settling a legal quosbion,
J<nowledgo of s-hat a logal quoetion is, its origin,
ADHIKARANA
its sottlsmont, and the course of action leading to
its settlernsnt. In app<.rinting a committoe, first
the monks ehould be infbrmed. and then thoir
namos should be placod before the Safrgha in the
form of a resolution (fratti, q.v.) for its approval. If
ttrero be i-o.s oommittoo a monk w-ho is an instructor
in the dharnma (dhamm,a-kathika) but who does not
know tho rulo (sutta) and the analysis of the rule
(sutta-uibhanga), or who knows tho ruio brrt not thb
anal1sis, and he hoids back tlre meaning (atth.a)
u:rcior tho shu.clow of the lotter (c:yafi,jan'a) in his
ignorance, sueh a person ciln be roruoved by rneans
of a fr.atti, bofore ctu'rying out the busirross. Apart
from this, no other rulos regarding tho working of a
But wo find a,n
account, of rhe working of tho committee of eiglrt
rrronks appointed at bhe historic Second Council in
\res5.ii.r '-fhero f,Le thera Revata questionod tlte
points and when tho latter decided them l{,evata
announced each decision t,l tho orhers and cast
tlre ballot accordingh' (idarn pathom'am sq,ld.kq'rn
n,i.kkhipa.rrti, erc.). At the ond Sabbakd,mi was
rr,gain quostionori amidst lhe wholo Sa,ngha and the
easa was settled. In ail these cases tho settlemont
is b y sammu.lchrT -uinay a.
Upon failur:o to reiar:h a settlern.eob bv s'anr.,'itttichd'
'lhtr
dna)|a, resorc can bo had to '!p-bltt.ttttltlsikq.
voting is done by the distrrbuiion of voting tickets
(suldka\ which aro made disuinct by difforont
marks. A polling offrcer (saluka-gahdpaka), who
should be of unimpeachable charactar, &s the post
carries with it a heovy responsibiiity, has to be
Bolectod by moans of a r'tatti. llo should bo a
conduct tlirougir lust (charula), hatrod (doso).
delusion \moha) or fear (bh,a'qaiand ho should know
how to conduct a trailot, (gohita-gahi'tor.n\. IIo can
condrtct the ballot in t-rns of threo we''s- .gecret
ballot (grt'!.haj, whisporing in {.he oar (sakanna-
jc,ppana) or the open baliot (uiuato). Tho comrnen- I
tary sa;rs thrrt, the frrsb rnothod ie resortod to wiren
tiro majority are r-urconscignt'ious (alajiussanna),
tho seco:rd wtren tlte Sangha is composod of'unin-
telligent rnonks (bd,lu.-*sanna)and the third when
the modest monks are in majorit;r (la.ii,-tssurt'no).
\!'hon tho seerot hall,rb is used tho poiling officor
can call upon tho members to trrke the mar:ktld
voting tickets, tolling thom the signific:ance of the
marks and asking them to koop tire L'allot socret.
fn tlie socorrd mochod tilo instructiorrri ere whisperod
in tho oar. Elui accortiing tc tho eornmsrntarial
viow, lierc, tlio poiii-ng ollicor ctrn tr'!/ to influonce
tlre mc.nkg rrhc lts,vo voted with ttro rtr:rigirtoous
bv advisiirg tliorn to tg,ke ihe vot,ing tickots of the
rislrtoous. At the ertd tlio tickets ars countsd and
onnouncod, brrt the poliing oliicer can
roject a wholo voting if he flnds the unrighteous
ha,ve won. This hr,'catr dcl thrice, sa-vs tho com-
mentar.v-. each tiruo a,rinouncing that tho improFerly
taken \rluggahiio) I,ru,liotshould be rejecLod. At tho
end of tiro third time if lro siill furds the unrighteous
irr ruajority ho cen FostPone tho voting to anoihor
maj ori-ry are righteorre.
I vitt. II, Fp. 305 {.
 ADETKARA!*e 1 93
Thers are ten instanceg wben the distribution of
v Dri n g t lckotc is not volid, viz.,whe.c the legal qrrestion
is trifling (oramattakrt), when it has not gr.rrreits dria
coir.:rsir{nagoto gataqn r), whon it is nat rr:srembered
or caugod to be remernbered {na, sarita saritaqn.s);
rvh,:n it j.c knowr that the rtnriqhteouu aro jn tho
mojority; when the poiling offiesr thi;eks ihat the
rrnrighter:ue m&y be in the nrajority; whsn lro iincws
ihal tha Snrigha will tro dividod; when lrs ar ierast
thinks that ttre Sangira may be dividod; whon
tho tick,iig aro not takr.n aeeording to rulo (dham-
intrtalt €.g., on€ persc,n takes two tickots ; if, in
grouPs (t'aggal{, tho]r t:rke tho tir:kots or when
the tiekets are nqt- taken accordirrq to the viowe
\Uathd4.lillhr1q&)-{halrging tho viowJ to bo on tho
winning cido, If the oppo*ite conditions &r€
present then ths ballot is leg+rliy valid.
t\nenutsddadhikarary,a ean be settied t:y sommukhd-
t' irtay n, sili - t;inay a ( verclict of itrnucon ee\, arnfi !h,a-
t.'i rrag a ('i,ertli c t o f past inaanity ) or ta,tsa -p d piy y as,ik,t
(rr,:t of speeif-ic clepravit.y). L su,ti-vinaya is grant+rcl
I '.1& r:ronJr, x'ho is aecusoel of an unfounricd offonce
rrnC. heirrg fr.lly erlneci..:us of iug inrrocenco {s*fi-
repulluppalto), ropurJia,tcs tho chiirge., and pioacls ii:r
e grant af a verdict of innoconco. Onl.y w'hen a
peison is accused of an offerrrro &nd ho pleads f,rr a
.:ati-tinaya and not otlier*"ise sirorrld it bo gir:.ntod.
Cnce tho reqrrest i-omade it hes to be plo.ced befors
tho Sariglra in tho form of a fiatti. I-crr-a sati-t,inatro,
tc be ie.gaily r=aiid fi.r'e conditions must bo fulfilleti;
tha monk should bo prrro (sud.d,hal and ft.eo frorn
cfl'ctrerr (enripalti), tJiov shouid charge lnirn (ar'utn-
'.ienti),ho sirorrld rc{luost (yucuti\ for asnlf -a*ina11a, tho
:ianfl]ra s]-orrld be re;rcl5.to grarrt it, and it, shoulri
'ne
t-'v cllra.nwirland ll;' a full assembly (sarrt:lgua).
Acc..'r'rii;,g Iti the cornmrrntorv only an &rrihant lrrrd
nc't er-.Jrr.rn and,gd,nxin. is entillod to * sati-xinai1a.
-{ceuser.l of an crfi'onco cornrnit;ted rvhilo h*: wss
lut of his sirnses. a,rrd n"hir:h he cnnnot, remember,
a n-ronk c*rr .rrskto a grant of anl;filha-zi,naya. The
rioceduro to be arlopiod is as irr r,he case of sati-
' tti:zle, in throo cases such a vordicb is not, logall;'
'.'alirl, i-o., w.re.rpa prJrsonr v'hile remernbering, s€ivs
:.,) r'&nnet, rcmombe;r an oflbnce cornriritted by
:lm:-;t:if, ,tr s&yE thlrt hs carl romernber it rr"sthough
,..:m l, rlr,';r,m, or not bt=iit:gmad, he pretencls to be
r=a,-iiltr,-l iu3L5 other$ to iroifri.te him. In eu.srJof
:r,ersitt, eonditiong boing f-,ressrri, ihc arnttlha-
'. rt,Jti&Le('{}rnesIegally valid.
ili irt'n ;r monl<, intorrugatod at, a trial, preivfficates,
=., lrircrr ciiarged *-ith an erffence, irir,ving deniod
'' ilgn;11ni;krrorvleilge.S ib, or iraving ackno*'le,lged
1 -rjilrrl ri,:r:irisit, or tries ts) shelye a quextion by
:;. ' i l i L . r or telis n corrseious lie, on aet of tas,s(z-
.:'t,i:1rt,;;;,ttrun Lte passod aqainet hirn. As in t,he
..;.:: {ii1str;,t}io irpprovil,l of t}ie Saigha has to bo
:-'..r':{',,1};r- rne;:.neof * rlatti- 'Iho act'osi:omeg
- j ,- ]- r'.ili;{ only if tho monk is irnpure (osuci\,
: -,:-1:i-'ii,rlt i;tus (ulajja-), fuult finding (..sd'nu,urhla\,
,'. I rt rh,r Sariglt* carries suf, the a,ct, according to
..: dlrarrr:nu,, in frrll asssmbly. An ect tsf tasso-
- I-;r,1 . 1-i. p. )102 : na ra {tatigatqnti dte tt,to dtLqe na
. ':.:a lr,llid tatlhera tii doatikkhatlutlt at;inttchitaW.
'
. --c cit. na rt snriia ailritanti doatti*klnttum t+hi bhikkhnhi
r: :-r r irilatp t3 atilchi alititnw pd na hsti.
I:;:J. F. 77q3:; Vawlt qanhant|'ti dte dlwmmaxfrilina
. c i- : I arnn erad.i xal&I'arVgaThorti.
ADEIKARANA
pdpiyyasiho, carrieC out in his absenco (asammukhal,
without interrogatiou (appaiipucchi\ and witirout
acknowiedgomeqt, (apatifi,t'toya), is not logally valid.
If tho Sangha Fo cicsires, an act of this t;rpe can bo
passod agailst a rironk who is a maker of dispiitr:s
i,na togafquestions, who is e fooi ancl inaxperieircr:rl,
and who ii."'os in unbocoming assocration with tlie
!a.ity. A pcrson, a,gairlst s'hom an act of tassa-
pd7tiygas'ika has besn passed, siloulti not Eir&nt
lrigher ordination (u7;ascintpr,,cia)or givo guidanee
(rt,issaya). I{e shorrld not bs attenciod !..v a novieo,
nor should irs consent to an agrooment to exhort
nurul or even if he is agreed u1lor, ira should not
exhori nuns arrd, la*ctly, ho shciuld not qua,rrel w'ith
mouks.
An dpattd,iihikorana ean bo sst[lod by summukhd-
vinaye, by patifi.itd, (acknowledgoment) or by
tinauatthfiraka (coveriog up with grass). On tho
on6 hand, a monk aecusod of an offoncs must
acluror*'iedge it before art act of csnsurs (ktjjaniao),
guicironco (nissaya't, b*nishn.rent' (,pabbajaniya),
ror;onciliafi ctn { pa tisdrcy iy a 1 tr susp{.rr}sron(.u,i; klrc-
paniya) is passed lr,ga,irrsihirc. ,\ :rr,-rniicu,nnot, al.s<)
be prmisirr,d fc.r an oiir-uco otlror llrrrn tho ono ltt)
is <;halgcd 1-or.'er"c;r lhor.igh he acknc.rs;lorige-e it.
On tho otl:er iu:rrl, a tnorrk guiit,v of a iigir+,(.Luhuku't
of{ence c-anconft:ss it to o siitqlo rtrotrk, ir nurni)cr of'
ruouks or a Sacgira and ask for gbsr-,itition. Ilr all
ti'^ree cases rho nlonk can bo discha.rqod with o
warning against future occurronco of the sr[rno
'lha
rrature. fretti form is not resortod to in thoso
l.tr.ree easf,*i and in th6 .qecon(l an.l tlrird cssgs a
single monk oLtt of tho group has to carrv out tho
act of absolution 'rvith tlre perrnissi,in (,f tho otherg.
An riputtddhiJtaran,a that rnight Je,id to.hsr.eltnesg
(kal;khalal, trorrbls @ala\ or srjhisili (blt'r.tilo\,when
doalt wi',h by patififia, ciln be sr-\iIled by tinuucr'tthr7-
ral;ct. Aftor informing tlro $:rnglilr,, a. representative
from each of the rival factions should inforrn his
sido that he will confess his o.".'n.oflbncos ond thcstr
of his ccileag.;as beforo t,lio Sanglta and thue sottle
tlroir lego.I quostion l1y lds.1a,1:rttthriraka. Then the
rerouest for a settlonr+nt l-rv li'nauu,tthrirrrlcashould be
lri,ried l:ofore 1,]is $:r,irgh,i in tt o forrn of a, fiatli,
t'hich should bo Freco,led by a conf':ssion of rhe
r-rffencog. Onco tiio verdict is given all tlie monkg
presont bocornn ribsolved of thoir sins---ccm-
rnittecl from tho irroment of, upu.*ant7lad<J,says the
c o nrrnorrtary--c xcop t o f gtavo offonces (t htt li a -rtaj j a),
t,hose in v ol ving layrno n (gihi p tt! i samyu tt'o), and t] io st:
<rf norscns r'''ho makc open confei;sion (rii.i{ivit'i-
I:amma\ of their dinsatisi"action. Those persons who
rema.in in lhoir cells after gi.ling thoir eonserrt
'I'he aci, sirrrtrltl be carrieti
a,re also nor absolvod.
out irr an assombiy where ail tho nonks are proscn!,
Ilvon tlro sick ulcnks ha're to be brought, to the
a,ssombly, says the colunlent,ar,"-, and thev cannot
meroly sen<l thai.r conscnt,.
rf kic,cd.d.l"ikaro",3u can L,c' settled soleiv by
aommukfui-tthwya.
C. \\'rr-rxecEcEJ.
 ADHIKARANA-SAMATHA 200 ADHIMANA
ADEIKARANA-SAMATHA, e:ighth &nd final forrr stagos of rnontal absorption (jh,ina.). Evil nnd
B€st,ian of th€ lliitinrclckhq,- ft eoneists of sevon right couduct aro shown by the Buddha as the
ntles lbr the scttlornent of legal questions (arlhi- e&uses of an evrl or happy robirth, respeelivoly.
k a r a n a ) . T L r u st l r e S ' u t t o , l ' i l t h a r i g a( l r i n . I Y , p . 3 b l ) The right expression of the letter of the l)htmma
eaye tlttit, for tho docirirng, for tlre eottlemont of and the risht, int.erprctrltion of the rnoaning lheroof
lagal questiorrs crising from time to timo, a verdict are said t,o be errrr<lrrcive to the esta,frlishment of
in tlre prosonce of ttro offender (sa,mm.ukhrl-uinaua) the truo l)harnnra.
mey be given- or a verdict of irrnocence (safi-u''), or
a verdiet of past ineanity (antfr.lho,-rso), which may
be carrierl out on tris ndruission (patiiiiuiya- ADI{IKARANA-VASTU iT;rr lttsad -pahi-gzhi7, tine
karetabham) ; this is dono by docis,iorrof tho malority sixteerrflr soction of' tlto'r-itnya-unsJ.r (,H du:t tta-gzhi1
(yebhuyua.s,ilca),& docision of specific depiavity of tho D,lt:a
,
(1'ilx-trln \-inr.rra) rl'iircir pr,',btlb11;
(ta,ssa-'pApiyua.:ika)or the covoring up (as) with belongs t,.-r the llirlir,srin,rls{.ivrida, sc}rtroi iA. d.
grass (li na uatthd,r a lcri,). llan-erjgg, _,Sct-rr':stdt,cidaLitaratu,re, 80j, It appears
in tlie Yol. Gri. f,.riic's 36ib.-.1 lHb of tho Sn:ri'tirang
l'he Mqhdurlutpatti a,grecs rrith the Pali vorsion oditron antl in fc,lir,,s q o r r - t J 5 t r
of'tlrer S..io-du}
of tlro soven rules. The corrospondinr Sanskrit, etlirion. fn it are rciirtnrl ovenLs thab le,_l to tlie
terrr rs lroing samn !!: I'ILCL-t'in atI a, s t nrti - r-',, an t frrlha - uo, lbrrnation cf tLe Orrier oi' nuns and also thei str-rrv
prati.jil.ri-kdraba, tat.suatth,iuaisiya, ;rla,lbhiiua- of llu-ting-r:iln, tlie d.urgtrter c,f a king oi Ceylon
siLlya and trnct'pre,std.rel:u. Apart frorn tiiis u'orl<, rSjir-ta lulSi-rlin)- tcr rvlrrjrn tiro ltu,lriir;r is s,riil to
tlre I'r,.ltitnokstt oi' tho f)liilrrnirgupr,iliu,, l!futhti, havo sent, thrortgli jsrir.rrorircrcirtnl,s, a s.r-rnirr,l and
sa i ghikt, Ii i,S_r.rrpiya, San'irst i vada, II u1a,-Sarvirst i - a fev.' \'(.'rsos r,ulogisrrr,I rire holv liib rr,nd the fr.tnda-
vida and the l\,Ia}riiirsir,iia,schools, forrnd in t}reiir montal.r of his r.lrrcrtrirr€. Rut tho rnilin purrr()se o[
Chirross trir"nslrr,t,ions, and the Til-rettrn IlIfila- tiris se':tion is 1o expl.tin tlrn ntles relatlns'to the
Sun:dstit:iida l"inaya, also a.sroo s'ith the Pa,li sottlerrr,.nt o{' tlislttties anlc,}lg rrlc)ni(s, Hence, it
vorsion of ths aihikarana.surnathq. corresprrrrrls to ilre Sqrn<illrul:iihandh.aha of the
T';rli ()tr!.lrtt'arlrta. i'lre tr'nn Arlh,ikerrt,re,-t:ustu
The seetion on tho adhikarana-ssm,atha lavs
dorvn onlv' i ncertain meilrotls tirat shouid bo gtrnoraliv oerrurs irr llro ^I! rtltdrtrrtt patti (lt I l i) t'ut tlrie sr)t tir)n
adoptod den,ling rvirh legirl qrre;tions. Ti; i s n o t , f o u n r . l i n t . l r o ( i , l , i t ) ! o , ; i t t s c t - :i . t s .
otlier sections of tiie l'd,lirtrcl;k;t,r, on rlie oLhor hand, 'I'he
nrodos of set.tling disorrtes ri,r'osei/en in num-
derll rvith speci{ic offcnccs for eac}r of which a ber, jrrst us in I)aii, arrll iu'e iileni.i,r,il w-it,h thtim (for
penaitv also is laid dorvn. Ilui as this soction of details s.v. ADHIIi:\iiANA)'lhe corresponding
the ftdhikarana-sa,m,atltatleals onlv with mothods T'ibetan trlrrrrs aro lhion-srrm-clLr-lrciul-bai-l.ios-pa
of settling legal quostions, the inierroga,torv part ( s o t n n . t t kt l t a , a , i n a l l a ) ; I)ran - p r r , s -
lr,lul -bar-hos-ia
founcl rr,fter eaeh soction rloes not soorn to suit llere. (.srnrti-uin,a11a); IIa-myos -par - hrlrrl- bar -hos-pa
Ilowever the Kafil;h'it,iturelit (p. ijO) says that tho (untilrl lrrt-r-;irtuya): Ga,n - tslnrl -sin - rna,n - po - sbyin
q_rrestiouherc is rviret-hor a monk \as dono an.vt.iring ( tl ad ttlt A u cts i lcl, a\ ; l)r_.hi - rio -bo -iiid-tsh ol -cl rr -,gzlrr g-
lt
that shorrld be sottlod trv tite adltikaralta-santfltlLe. ptrr -lros - Jrrr, (ta I n o.bhuu ai,si,,1a) ;' Iltsba - bkram - pa - I ta -
Aceordine to S. f}rtt (Early Bud.rlhist XIona- bur -!99 - na (t7 Ttap r a st d,r al,:a) ; Iiha s-blrr,ns - bar --fros-pa I
ehisnt.. p. 9"1) this scct,ion must havo beon a later (pratij fi,akurolco) (ibicl. 236 ff. ).
addition to the Pati,rnoi;klr,rr,mrrclo when the need
was felt for a la,rv of proc:ccirrre,nei laid down in c. !v.
the era,rliersections.
ARA-SAIiiGRAHA-NAMA, a Sans}<rit,toxt
AD^TTIK
which is extant in itg 'I'ilrcran translabion, the
C. lV"
i,rJi tan -bq,,q.ati-dag - 7iu,r bsdus -p a s ltes-b11
S p'.1 a -ba, in
Brnlrocnepny : \,V. Paehorv. A CtrtrnTtaratiue the Sgra-mrlo (Sabda-r'icl),d) soction of'the Tenqrrur.
t\ttrdy o.f the Prtlli,tttolt.sa" S. I)'.rtt, Eqrlr Burldhist Althoush the namo oi its author is not given, it, i,+
trIonrtchi."rii. I. ts. I{orrror. The Book of the D.iscip- recortloci that this worl< rvas translated a,t Yo-rali-gi
ljne, \:ol. fIf. gron-l<h',-er,{Lalitapattana,) by Dpal-rdan lllo-E'rJs
brtorr-pu, (Srimat Stiriramati) of Dpafi \Cordier
III, p. {ir9, No. 5; T)1. No. 49?3).
ADHIKARAryA VAGGA. Tho second chaptor of
tlae Dulca-nipd,ta of tlro Afiottttara Ni!;dua (A. I,
ADHIMANA, an unrlue ostimate of oneself. ft is
52-8) comprisos ten srrtfas of which only ti16 6696
orre of the eompounds descriptive of coneeit (mdna.
one sperrks of clisputes (adhikararyra), giving its
q.v.) or haughtiness of mind (cittassu ttl.?,t.tati;rVd
namo to the eniiro chaptor. And, oven in this
srrtta, tho theme is not of disptrLes propor but of II, 996) in an intonsified <le,{ree witlr the prefix
super- (adhi-). ft, i-. thrs hincl of over-conceit,
the conduet, to be otrserverl both by-tire offencling
whoreby a, person roga.rds his own value with
morik and tho roproving one. Only b;* the practice
undue estimate as truth, bhinks thab he has att,ained
of striet self-oxamination will it be nossible in a
ri;srrrrte to avoid conterrtion and sr,rife, enalrling to what ho has not won, thinl<s that he ha,sachieved
whnt ho has not done, thinlis that he has accom-
tire monks to live at ease.
plishod whai he tras not iregun. .r\nd then ho declaros
Tl;e otirer suttas in this va,gga deal rn'ith the in liis over-coneeit to have attainod perfeet insight
po\\'er of computation (patisahkhdna-bala), i.o., (adhimdnena afi.iiait, utlcikarr;ti\ : .. Rebirth has been
eareful consi,leration of the evils of immoraiitv. conquerod, the hol5,' life is iived., all duty is done.
and the pcs-er of culture (bhduand,-bola),of tio I ani assured of no more lifo in those coirditions "
B€\'en faetors of eniightonment (bojjhangai and the (1.. v, t62).
 ADHIMATRAKARUNII(A 201 ADHIMOKKHA
l lro cauge of such or,'or-conceit is tracod bl' K e r n ( . S 8 . & .X X I , 1 6 l , n . l ) s u g-mean gests that Sar_
\Iahu Iiassapa to tho fact that evon though a man veaa,ttvatritri, (whieh, inc rd ont all v, s saviour. of
has dgop lenrninq an<l bears in mincl the entire oil boings) is probebly a voiled na,me of tho regent
l"rrehing of tlie Rudrlhu,, ntitl his heart is obsossed of thc ea.stern quBrter, Indra, on-e of whos€ epithets
by covetousnet*; he ie fostering ill.will Q4lapada), i s S u t r i i u r a n . H e n , i s on o t e s ( i b i d . 1 6 7 . n . t t t h a t
ho nllows lhe p;rowth of pliVsicai and rnental Sud.harrnir stands for Dharm&, y&m&, the regent
rrr rI o lrrrrctr ( thrnrtmi.cL I h a), o t' i n decieiven esa (u.ddhac c al of tlio south. cieriving tho namo here appliocl fiom
irnd <lorrtrt (ticikicclui). 'Il'roso
arn llll sympt,oms
-fbrrr
Euriharma takorr as Yarna's hall. Tho n&moa
of srrJf-cosnpiacency, tho rregativo effscts of ovsr- qertainly' nrerit conrparison with thrr iokap6lake
cnnlt-it, Or, gUelr n pq,irsorr rnny feol the rrrgo to devas.
:aliow r,rITtho goclcl quolities he imagirres to possess or
.r'lrir:tr he ilct,uirllV posseB8ec ter gelo. eixf,ont, B. J.
; and
rhnn ho l'r{,,.'omee o tnrsyhorly s.ho finrls his delight
tl<iirig things (lettrnntdrrTnrul, in disputatiorr ADHIMOKKHA (Skt . ad,hintoksa)resolvl:, deieision.
l1r_ -
(hliu.t.+tirdntcr,), irr eouir:fv (sarigan.ikd,rdm,aj. And as Tho term. clorjved from tho intonsifylng directive
;r re.srrlt of nll thig, thcre is in hirn no furthor progresg, adhi and ther root ntuc (mufi,cati\, lo roio*"""o,sigrifits
nr.rtt+.itir*tsnrling tris urtainnrents. Bub lrnlf-*-a.y an 'ab{r,nd?ning' of the present position ,o*ith ,l
'going
ettrrinnront (nntnrd-uo.sdna) is o falling off in l,he tbrth ' in B, riow diroction.- Such resolve.
teaehing arrd dis,:ipline of the lluddha 1ibia. p. 164). therotbro, has in it a liberating lorce which leads to
On unother occr.lsion Sunakkhatta, a, son o{' tlrr: trrnarrr.ipir,tion (uirnctklch,rt), althor:gh with this
Lir:r-:lrnvis, askerl tho lluddha whether not sorno of spot:ifir: eonrroration it, would rathoi be congidered.
tlre bhikkhus who t'loclared having gl,inod suprerne irs rr,porlbct,ion o{' doterm inat ion (,adhi t thdna,-pdrarni).
rnsiglrt, wlietber at lcrast not sorne ot' thr,'m urade In its basir: frrrct,ion, rosolvn rvill tre founcl in
guch a deiclaratiorr wit,h &n oxa,ggorated opinirx of lr.rrrlry a cteed, word and thortght, for without,
Lhernselves (M. 'Ihe
fI , 252). Butkllrir. udnrits d e c i s i o n r 1 or i o w a c l i v i t y w o r r l d t r r i s e . H . e n c e ,o d h i -
tirat while somo havo rerllly completerl thoir tnsk mokkla is one of the six particular mental factors
so thilt, for thern rebirth is no mr:re, t,helo m&v b() ( p c k i 4 , . r . t u k rgi )' h i c h e o i n t o t h e r n u k i r r g o f a t h o u e i r t .
othels making a similar profes.sion q'ithout having
,. irr tho F.-rorl, ovrl or indift'erent.. In itseif. it, is a rr,rblr.
ec'lu&llv attaineid suprerno rleliverance p s 1 ' c h o l o g i r ' 1 1f a c t o r o f n o n - m o r a l i * p o r i . bui
mistaken l-reiicf that therer is nothing poisonoris trecornes m.-lm,l or immora.l aceording to its combi-
left behinrl " (r;isadonm sa-updrlisesarn aiupudisesct nation irr il moral llcusalo cittrii or immoral
Li nt,afi,il,rt.ntr7not. In tho end. hoq'crver, lust rvill thougirt, (alru,saiacitta\,
degrade their urind (ibirl. ll57) u'hich u'ill lead tirem
either to dcath or t,o deathly
Adhitnokkha. impiies a. relei{se from ths wavering
woo. Prido gooth
h,"fore t.he firll I stato of mind ltotlveon tlvo rrollrses rif action. Brrt,,
altlrouglr it is the fr-rctor (<:etu.,t,ilcal
whic'h chooses to
H. G. --\. v. Z- attond Lo this ra,ther t,han to that, it cannot bo
calle<l a deciding I'actor, in t,he sonso of passing
judgrnont,. Jrt<lgrnent is rlot ibrmed unlil t,5e
ADHIIUATRAKARUNIKA. Jn tire Ea,ttllrurrnu- Drocoss of tlrortgirl has composod a, sy'nthotic
ptu.idarika, (l(i7), tho Brrddha menbiops rldhimAtra-
,.s)pfi+p1 ollt of tho djfferent eomponent
kan:rrika (literally rrreaning' oxceedingly rlompas- Ferl,s
'rrfter
(satnucldUa{lqahanu\ rrnrf has clnssifiod it,
riona,to') as one of the lfalrrl llrllhmfi who, with relating iL (sarlttandhtt.'1to t,he eonventional marks
hra hogt, invited tho T6tr|1;ig,rtro IIahfiirhijflljiir1- or ide:rs. It is this discrirninal,irrn which is tbo
nrrtrhihhir to proach the first serrnon. Ths storv process of jrrclgmenL {uinicrharya,\ and which corn-
iJiPrF relgtri<l is thnh, On the attninnrent of enlighten- plotes the act rif oxtornal porception.
:.il-nt tr.l,thie lJrrddhn, nrr-ronF other q'on.lrorrs
;l erltd tir:tt t,nok plnce, o grrxlt liglit spread th.rough- Tlris <lctermrnation (tott,happana) or arronging oi'
:,;rr the liIt_r' thclrrsa,rxl uivrirrtls ,rf ft-oli..-of sphore,s the investigated mu,teilir,rl is a phase in tho proces"
- r.nclr rit'ther ttrn directious, even rtp to lJrahma- of consciousnesg. But adltintolckha is meloly a
...i:;i. ,\s l, rs.nlt f,hero wa,s greqt r:ommotion
f'actor contributing to the resolvo of inrJecision.
:.s,re. tlre"q+r <ler{.ies r.+'onrloring wirot the c,ause of which rnav obtairr already in any pureiy presontativo
'r'- liglit
eor.tltl be, Having a premonition t,hat it procjess rn which $n unknown object, is presentod
:.-rriltinri t,he arising of a lluddha. tho chief of the for tho first timo and rvhieh, therefore, doos not
rr'.rhrrrtlg of the eeet Sarvslsu,ttvntrr-r,tri hnsf.ons to sdmit of ariv form of comparison, s,s in ttre case of'
::.r, Hrrrhnliril of the wsst, judgrnont between tlvo knolr'n concepts. At moer
They together eoe that
, Eruldlro, hus otteined onliqhtenrnent under tlre
it is ono of the more eonstrit-uorls eloments in thp
:rdhr,trFe. rrnd, appenring hefore him, thoy invite proeoas of judgment. but not judgment itself.
:--::i [o lrren(:ll the doctrino. In thn sa.mo m&nrrer, Its nnture of dscisiveness iB made clear br- it*
::." rtrief rrf the Brahmils of thc south-onct, Adhim6- absonce in the mental srato prodominatecl Uy tne
::-.;B.ntrikn. $urlharma of the eouth. oud Sikhin of
- - nir.ilir, es.eh with ryontal propertv of perplex i t1j (-icik ic clul-ceto.*iko).
his ljrahmE-host. a.nd the Mutually exclusive. odhirnakklw cBnnot combine
r.:r'hmric of ths Eouth-rreBt. r*est. north.west s,rrd wil}r uicilciccfui. For perplexitv is the awarenoss of
: :: h go to th-e corresponding opposite quarter, en uns€ttled state of mind. rrhereas resolve is tho
:,::.-qr beforo th€ Buddtr€,. snd invite him to trrm. freedom from euch unroBt and a decieion to act in a
:.-.e l\'heel of the Law. Tho inv-itation to prssch particular wa5', without, howevor, discerning the
: o: reJrted by tho liuddha, as in the ca,se of Brahm6 complicated nature of sucb action, this boing
3a!.ernpeti, of whichepiaode the premnt story seoms reservod for jrrdgment propor. ,. With the abeoace
:i : e arr elaborate vornigl (See BRAI{MA.) of porplority, reeolvo eriees p-icikicchd.ya abhdaena
 ADEIMOKKHA 2Q2 ADETMUKTI-CARYA-BEOMI
pnn"ct*hd dhdmokklw uppajja.ti: Vdsnr. xiv, $ 178, eam,payulta'1, in which casos craving (taahfr) ie
pp. 398 f.). But a combination of nooolvo with repiaced by thoso two properties, respectivoly. The
agitation (rdd,lweca) ie poesible. And thus tho two intoresting point horo chon is that clocision (odhi-
thoughts rootod in dslueion {mohamil.lo). which are mnkkha) ie made in dependencs on sueh var'/ing
fomod either with the inclusion of porplexity or of condir,ione ae craving (tanha) pnd repulsian \pati,1ha\.
egi+"atroa, diffsr in their constituonte also with the producod by, but not, co-oxistent wiih perploxitl-
sbmnco or presonco of rtsolve {adhimokhln) respect,- (uicikicrhd) and agitation (ud.rlhacca).
ively. It ie seid tha6, bocouse of tho prosence of
resolvo, concontrsiion is stronger in a tlrortglrt- It is noleworth'7, however, that the tarrn ad.hi
process associat€d with agitation (.uddhs-tcca.- vnaki"ha is hardly ovor userl in ihe oldor eanonical
aompayutta: loc. citi. toxts, wirereas irr the Palisamonidd.rtagga ths tornr
is us€d practically synon)-mor:s with r;,tddhindriya,
Corning to descriptive dofinitions of the naturo of the facrrltl' of trust and tirith (Ps. I, 16, 19, 116 ff.;
dhimokklu, wo find on the one ha-nd that, r€solve Ii, 26, 84, 86, 8li, 216).
is tlre act of being convineod (dhi-muwana) about
aa objoct, not e€ trusting ( F'iozrid. rt89). It hae tbe In tho Amupada Sx.tta (fu[. IT'1, 25-8) u'o firrri
ehoracterietic of eonviction (sannigihdna-'l,akkhana : adhimokkh@ among tho sixteen corrcomits.nts of tho
Vd&n. xiv, $ l5l, p. 395). On tho othor hand, firet stage of mental abscrpiion (jhuna), all of rvhich
'ii sa:ldhfr: qualitios aro ascribod i:y the Buddiia to Sd,riputte.
reoolvo is said to be faith (ad,himokkha
ibid. xx, $ ll3, p. 5aG). I'or, strong faith arises ia Simiiarly, in the description of tho seconci, ihird
such e ono, in aesociation with insigtri, in tho fcrm and fourth stages cif montii,l ab:+o:'ntion in the,
of oxtreme confidenco of consciousnogg a,nd its nphores of form (ril,pa-jlttinc), io$cii.e (ad,himokkha\
ooncomitsnta" is founrl with thcr ugil*rl concorrifants, infontion
(chanda), enargv (uiri'gai and cithors. And so again
And again, the acquisition of the facuity of in tlre formieas spherss of rnental absorption (ar&pa- I

confidenco ie dopondent on the intonsity of resolvo, jhar,al on inlinity of spaco, infiniiy of thotrght and
for whethor in moditation a porson comprehends ail nothingness. Ilrrt in the most subtle sphere of I
componont things as imporrnanent, as conflicting, noither-perception-nor-non-porception, and ivhoro l
or aa ircsubstaniiai, when ho omergo.g on tho Peth both feoling and pereolrtion are extinet (.tafr.fru-
while eontemplating on imporrnanonco, " all throe' oe.dayi.ta.-nirodhalthe vision of tho old qualities is
ecquiro the faculiy of confidonce, einco thoy havo now changed, so that thoro is neither loaning to nor
groat resolvo " (tayo pt jarid dhimokkhabahul,d svereion from thcm. No furthor resolve is noed.od
l.onti, nildhirdriyam palilc"bhanld: ibid. xxi, $ 89, or msntioned, for to tho mind dotaehe<I (uippamu,tta)
p. 568). arrd the haart unirammolla,l QtimariyAdikota celasa)
This apparcnt contradicticn of d,hnmokkha being there is no f,u.rther rofrigo and rio further growth.
describod e8 couviccion and as faith is ciea.red ia
the Dlwrnmuonga?d snd its commentery the H. t]. .{. r,. Z.
Atthudlini,, whero the faeulty of faith (saddhindriya|
is expieined eti a belioving attitude of mind {sad'd,a-
ft,iorrd\ ss putting ono's truet in (okappand) and as ADHIMUKTI, rosolve, dscision. See ADI{I-
a sorrso cf sesiuence (abhippwdd'al, i.e., a develop- MOKKHA.
ment from fsith to convict,ioa (.Dhs. 12 i DhsA. L45).
ADHIFJUKTI-CARYA-BH0MI, one of the severr
An intercsting, bocause unusrtal, reforonce ie (or tweh"o) epiritual stages of a bodbieaiiva, or the
mede ta dhhnakkhe i^ ttro Vibfungo (lS5), wherre firsir of a list of six bodhisattva-bhrimis (Bodhisattaa-
it noplaces the cugtomary torm 'clingi:ng' iupd- bhtomi ed. by U. Wogihara, 84.23) or tho seeond of
ddnol in the sioreotypod fbrmuia of depondent soven (38?.4). Edgerton translat€s the word ae
origination depondont on 'etago
lpali,cao-samuppdda): of zoalous conduct' and rondsrs ths rpord
gonsation arieoe craving, dopendent on r:raving 'course
dhdmukticoryii w of conduct dotermined
arisos docision, depondont on decisicn arisss '.
by (religious) zeal For oxample, he mentions &he
becoming iad.arfr-prccaryd taq,hrt, tu1rlw-paccayE Sil.trdlarikiira,i, 13 and quotee the interpretation of
dhdmokklw, dhimokklw-pucayd biw;tss, sts.1. The S. L6r,i Etatilg thst it is 'conduito par croyanco'
commenter;r, Samrnolw-Vinpdartt' (p. 209), is not (note I). But according to the explanations and
very holpful, but makes a euggostion in rospoct of i:rterpretations of Chinseo and Tibetan commenta-
thie substitution : No clinging can possibly origi4ato tore, the wcrd ie not acceptod in the sones above
from oravirg ir" mental ste'r€s f'roe from wrbng reforrcd to. The Chinese equivalont for the word
viewe (tlt'flhfudppoyutfiesu br.lhagtrccoyd upddirurm is chieh-hsi,ng-ti, whictr litorally mesns and hes
n'athil and honco the terrn clinging has been boon explairred ag the stego of doed through inter-
replaced by firmty rootod decieion iupddd'na'l$lfrru pr.etetion or comprohonsion. In Tibetan it is
vpilnrnqt viga fuItpniFllrirud d,hirnokkherw pdaqt rendored N rnos-p& apgod,-pahi ao or tho stage oI'
pe?iurqtl. This substitution tekes place, according intorpretation and deed.
to the commentar5r, not only in mental Procosses
wbich er€ dissoaiated from wrong views (dd'llhi' As ie woll known, the doctrine on tho spirituel
tippogutb) as statod above, but also in the mental eiagee of a bodhisattva hae devolopod from its
stat€s whicb ars eceompeniod by grief l&marwaa- primitive forrn. According to the Bodhisatlao-
elragato), when craving l|alttltil ie substituted by bh&mi, this stage is ssid to be not of a bodhi-
repuleion (palighal, s\d in those moni*t stat€s sottva'e ten stagos (daCabhtimti) but & stage earlier
wf,ich are aesocist€d either with perplexity (acl- than that or the stage of a triblwd,ra bodhisstt'va.
bia,lrd-aarnpoyultal at with egitetion (uddltanca- In the third chapter of thie toxt it ig eteted es
 ADHIUUKTITEJAS 203 ADEIUUTTA
follows:. Ihe bodhiasttve who dwolls rn Adhi,- dooa not tell evsn his paronts who toke tho ssme
muktimry6-bh&mi perforrnr the coryd (dood) of road. Whon oppmssed by the thieve, the perente
dhimukti (comprehoneion) ; the bodhiesttva who &ccuri€ Adhimqtta of conniving with them. To
drcellB in - SuMhyadhydJaya-bhfr,mi performr the their astonieh-snt t'he thievea r''s*liao how feitMully
d€€d of Stffihyd,hyd{,aya (or pure mind). Alao, Adhimutta hes kept bis word. Thoy not only
in the ainth clreptor of the e*me text it ie etstod release Adhimutta'a parrnte but alao soei(
thet whon e bodhieattva ig awakened through feith ordination. Thene is no rnontioa of Adhirnulgs s1
but has not yet attsined the atage of purc mind ths former thievos becomiog arehantg.
('-9tddhydhyffiaya-bhfrmil, he ie celled * bodhieattva
sf Adhimukti"m,rya-bh&rni. In short, thig ie the The Sarpyzfta oommentary has differcnt detaile.
at*go of s bodhisettva who traine hirneelf by meene Adhimutta firet goes to his eister to find out hir
of ths p{rw€r of intelligeneo. ege for the higher ordination, and eho directs hio
to their mother. When he rneets the thioves he
Ileeirle.: theeo, two othsr pointa are notoworthy.
has etill to ettain arehantetrip end thsreforo he
Ono is that thie stago corrreapondg to ths spiritual thinke of a ruge to escape thom. He wins them
stage of awakoning foith. In the Mahdydtu- over by means of o parable which convinces them.
.4ra.d.dlwtpil,o-ladro tho word dhdmukticoryd- Tho account of his rolea€e, the attack on his penento
tra.dl,hotpil.a (chieh-hsing-fa-hsin) is mentioned. and tho convereion and ordination of the ihievoe,
The other point worthy of noto is that tho steto ia similar to that of the Dlwmmopdal(lwlcothd, but
correaponds to two of tho 6ve stagos of Vijf,anevdda, with a littlo more dotail. It is furthor etetod that
i.e., eorrfiMra-mdrgo end prayogo-ntirgo of a Adhimutta and tho five hundred thievee becems
bodhisattva. ft is sleo mentioned in the Vijiwptd- arahants.
ttfrl,ratdsiddhd (Tai,sh6, No. 1585 ; cp. Nanjio, ll97).
S. K. In tho time of tho Buddha Atthadasei, A.rhi.
mutta ie said to have beon born in a weal0hy family.
After the Buddha's passing ewey ho made a
pavilion with sugar-canes and held a great obns-
giving for the Sangha. As a consoquence of this
ADHIMUKTITEJAS, an abbreviated fon (ueed in
good doed he oscaped ali evil births. He ercelled
veree) of the n&mo of the Tethdgata Vipula- &mong dovas and men until hie last birth ae Adhi-
dharmedhimuktisembhavateja(e). (GryA. 428. f 0).
mutta (Ap. I, No. 36 ; TlngA.III, p. l2).

ADHIMUTTA (l), tn arahant there. IIie ne'no ie Adhimutta ig mentionod as en oxample of ono
apelt differontly in the r"arious soureoe. Tho who shono omong hie rolativ€s (S.C. f, p. 60).
majority of them refor to him as Adhimtrtte
Qhag. ua. 7A5-25, Tha4A. III, l2*18, Ap.I, No. L. R. G.
36..9,4.. f, 56-7, and in tlrc Dhammapadallhaleathd
eccount according to tho Burmeeo edition). He is
aleo callod Atimuttaka (DhpA. ff, 252-3) and
Adhimuttako (S.4. I, 56-7 and in tho Dharnma- ADHIMUTIA (2), a,n arahsnt thera, the euthor of
'Iheragdtlfr, a. ll4 which he addrossod to gome
Wd,ollh&kaffrd account according to tho Cambodian
edition). corpulent monks emong hie fellow-dwollore. He
robukod them for pBying morc sttontion to thc
The different sccounts &re agrood that he was a growth of the body than to the perfecting of reclueo-
novice under Sarikicca, who was eleo hig uncle.
ship.
The latior eent him to hie parents for thoir pormia-
sion for his higher ordination. On the way he had According to the comrnentery he wea o brS,hman
to go through a forest and was seizod by a gang of of SS.vatthi and in due coureo beceme proficiont in
robbere, who, however, woro evontuallv convortod brihman loarning but was diseetisfied with ib and
by him. But tho accounts diffor in the deteiis. looked sleewhere for refuge. Boing impreseed by
According to tho Theragdtlfi, Allha,kothd tho majesty of the Buddha ot the preeentation of
\dhimutta wae an arahant while etill a novice and Jotavana, he onterod the Safrgha and, developing
the highwaymen who soizod hirn as a suitablo insight, attainad arehantship. It was efter he
sacrifieo to their doity wore groatly impressed by bocame an arahant thot he admonishod his follow
his foarless demeanour. Thoy not on\r roloseod dwellore with the stgnza.
him but inquirod about his teaiher and his doctrine.
In tho time of the Buddha Padrrmuttara he wsa
Some bsearno lay tlisciples, whilo others aekod for
e learnod br6hman who renounced worldly life
ordination. Adhimutta firet went to his mother
and, having obtained her permission for hie oryn and became an ascotia in the forest. Ilaving hosrd
higher ordination, roturnod to the convorted thievos of the aplrearanc€ of the Buddha he left the forst
to meot him and spread his bark-garment at the
*nd had them ordainod. Ho gave them a topic of
Buddhe'e foot. The Buddha, knowing hia mind,
meditation and, not long eftor, they beceme
*rahants. stood on it. The hemit offercd him fragrant
sandal-wood and rnng 6 etrlogy in ten versor.
fn the Dhammaptad,alllekqthi, the narrative The Buddha propheeiod that in the time of the
dlffere regarding the encor"'ter with tho thioves Buddha Gotama, tho hermit would join the Sangha
and their eonvereion. I{ero Adhimutta wins his and win arehantship. As a reult of his honouring
releam by preaching to them. They eot him freo and eulogising the Buddhe Padumuttaro the
cn the undertaking that he should not mention ascetic enjoyed heppines aulong dovae and mon
them to A'ryone. He koeps to his promiso and until he was finelly born as Adhimutte.

t5 s.P.C.97040
 ADEIMUTTI SUTTA
Ho ie to bs identified with Sabbakittika of the
Apdana (I, No. 390) whero the two accounte
coincide and vary only in eome details.
ADHIITIUTTI SUTTA, thus called in thei text
\4, V, 3ti) and the ud.dana. Adhi,mutti mo&ng
resolvo or intontion, and has no bearing on tho
contonts of thie sutta which speaks of the perfe'rct
comprohonsion of the Buddha in the ten fields of
knowledge. ?ho commentary, on the other hand,
eppeers to read ad,hiuutti, expressed opinion or
doctrinal viow : adhiautti.yo ti d,itthiya tuccanti,
d,i(thi -ddpakd,ni.uaca n dt t,i.
Tho sutta deals v'ith tho ten powors (dasa-l.x.tldni1
of the Tath[gata in the various fioids of knou'lodqo:
the knowlodgo of a thing as it really is witli its
causal origination; tlie knowledge of tho fruits of
action, past, futuro and present; tho knowledge of
the direction of each practice ; tho knowledge of
tho world in its divers ghapos and forms: the
knowledge of the divorg charicl,ers of boings; tlio
knowledgo of the nature of tho facullies of otirers ;
tho knowledgo of the corruption, purification.
omergence from montal absorption, attainment of
delivoranco and concontration ; the knorvledgo of
remembraneo of previous lives; the knou'lodgo of
the spheros of rebirth aftsr peoplo's doaths; the
knowlodgo of realisr.r,tion that bv unaidod powel
tho mental intoxicant.s havo boen destrol'ecl .
Surpassing these, the Buddha tlecla,rod, tlrero is
no othor knowledgo of greator exeellence.
ADHIPAffil'A. The intonsification arrt-l sptrr-riu,li- p a e e t A ' d r l hpit r c t ' ( t n t. . - J . I I I , 7 6 , ) .
sation <rf knos.ledge (fidqta) comprises rlio hiqher
facultios of eognition and intelioct in thoir lxrost
form of insight @am,ma). But, in a, s'ay siniilar to
tho proec-rssof thought arnd tho culturo of virtue.
where higher thouglit (adhicitta, q.v.) and higher
virtue (ad,hisi,la,q.v.) are r.ocognised, there is nlstr
a higlrer kind of insight (adhipafifia). Insight ol
higher understanding of mental ohonomena,
(adhipafi.iia-dlrunttn,a-iipassana) is clescribe<l &s
knowledgo of tho mental object as mattor. etc. ;
and &8 undorstanding not onlv that obiect as
dissolvecl, but tho identifying consciousness thoreof
as rvell ; and as approhending emptinoss in that
dissolution, as follbws : Ilental forms broak up ;
this is tho end of mental formations. bosides rvhieh
thero is nothing else. This makes it, both hiqher
understanding and insight in montal phenom-nu,
and it is called insight of highor rnrderitanding of
montal phenomena. Adherenco and clinging to
tho concept of an eseence is abandoned throueli tha
clear understanding of the absonco of a permanont
substance and of &n essenee of self (tr:isrir..xxii.
S l18, p. 598). In support of this the following
stanza is quoted :
With fixod attontion on tho objoct
Ile pondors o'er its breaking up,
Arising from its emptiness :
Sueh ie deep understanding's ineight,.
(d,rammanafi ca pati,sankhd, bha,ngafi,co onu4tossati,
tufiiato co upa(lhdnam, adhipafrfiioipaeeand :
Pa.i, 58.)
204 AnnTpnrEYYA
This higher undorstan dfiig (ad,hipa,flfrr.t thus lbrme
9no of the eigliiee.n p-riricipal _objocts of insight
{aipa,ssana, g.v.), rr.list found in latir commentaiios
and troatisee (l'isnt. xx, g 90, pp. b3g-40 ; trlisntA.
L. R,. G. 5_06-7), s'horo ulhipafifid, is oxplained as insight
that.oce-urs bv knowing an object consisting-of
vieitrlo pherromonrr, and by seeing tho dissoluticri of
this consciorrs th<.irrght n'ith its objoct, and by
apprehending tho voidness thereof through its
dissolution.
It is through this understa,ndinc with insistrt
(aipa.ssand-pafrfin\ that invostigation of the tritir
(.dha,ruma-uicaya) as & factor- of enlightenrnent
(bojjhuiga) lreeornespossibler.
Adhi,pafi.iui is the coneluding torm of the sert of
threo higher inEtructions (adl$,sikkha\ in which
moral concluet (arlhisila) is taught throush the
Vinnvtr, deeper thorrght (adhicitta\ through tho
S-uttas, arrrl eomprehensivo insight (acthi"pafifid\
througlr the studv of i\bhidliamma.
(For details, soe tl'ro commontarv on Palt vii,
S 6, cf t l i o A b h i d l t a r t t n a t t h a - s a i -i r l a h a i n tire
.l bhitlha tn rnatthu-uibhrlrrtni.)
H. G. . { . r'. Z.
AOgtpefEYYA, sornetimes founcl in tho forrn
ddh'ip-uceu,nieturing srlprenre po\^'er, frorn arJhi . Ttati:
over-lord TIris srrprerlro l)otver of absolrrtism is so
muclr irbor-o tire orrlinarv lrurnrtn po\r-er tlrat it ie
r i g l r t l y c a l l e r I r l i v i r r o ( i s . n r r i , l l t i 1 t , t , ' i u r :n A . I I , 2 0 5 ;
dibhena, rlrlluiputeytlena: D. III, l{G ; ,.t. III. J3).
I t i s t h e d i v i n e l i g l r t o f k i n g s a n t l r r n i v e r s a lm o n a r c h s .
who rulcr with solo power dmonl] t]-re clans (kttlest,
I i v o r r s o . t i r c p r o v i s i o n o f ' s r r c , l ra b s o l u t o p o r v e r .
a n d t i i e o s t r t l r l i s i t p r o l t o { ' ( ) r 6 j ' so \ t - n p a r L ' n t s i n . c ' c l r
suprerne rrutliorilv an<l absolute rulo of tiie entiro
w-orld -*'.-,rrlrlnot suflir.o to pav off ono's dobt ot
g r a t i t r r c i c t o t h e r n ( ; . I . 6 2 ) . _ F ' o ra, f t e r a l l , e v e n r r
rlju,, lrolrling srrch <iir"ine lorclslrip qis.saritltiillti-
puccattt| antl .euprerno dorninion over tho fbtrr
continents. is thereby nob yot rcloasocl from retrirt.lr
in lov'or spherc.s.frorli tlto rva,y of u'oe (-{. \r. 341).
Sor"erreigntv ol'er tlio sixteerr pror-inces (.sola..'rz-
ntalttT.iana-padu) is str,irl t o l.re rrot rvorth one
sixteonth of tlte valrre attrtched to ther oltsen,aneo
9f. tho , -eight prer,.opts on an rrposatha .l*).
\A,I, :13-.1 : I\:, !52). Ancl a poor thing inrlee,cl
is human sovereigntv v'lien eonlpared to heavt'nlv
b l i s s ( l o t ' .c i t . ) .
The onlv lordship (adhipateuya) which is prrriso-
worthv and q'orth -striving fttr is virtue. domina,rrtlv
inflrtoncorl by self-regard (attddhiTtateylla), rlomi-
nantlv inflrreneecl by tho censrlre of the lr.orl.l
(lokadhipateuya) ancl dominantly inflrrenced bv
desire to lronour tho true doctiino (rl,ham,mdrlhi-
p a t e y y a : A . I , 1 4 7 - 9 : \ ' i . s r t t .i , $ 3 4 , p . l 2 ) . T h i e
self-rogard is said to be inspirod br- con.gcientiousnesB
wirich-is the subjoetive sense of'shirme (lrjri) ; sn6
desiro to ward off the consure of tho world is
influencod by the objective fear of blame (ottappa ;
DhsA. 125\. In this threofold dominaneo orril irt
abandonod, goodness cultivated ancl rrtter purity
attained.
H. G. A- v. Z.
 AnmpnrryyA 205 ADETPATI-PACCAYA

'dominent Beeide thr,e, aomo othor classiffcstioor with

3ruftamoene irtflrtonco or factor' or. lras€d
on Bceurluletion'. This hae b€€n tranelatod into
tlhingea_ ua teEng-alw?g (p,l,), moaning 'incrsa€€'
'ilrlluencs',
or while in-Iibetan it- iB literallv
t renciet€d ffi .rgyd.s-pd-Ias -hbyui -ba, moaning . origi-
n*ting from inr:rsneo'.
Generelly epeeking, theeo t€clnieal torrne are
enelogoue to mod_ern words like . increasing power'
or 'dominant in{lrrene€ '. In faet, the worde were
, ullrl_ rn irrnumerel:le ' wal-e, corrosponding to olmost
irll. t,LCrr:eaningn of' pcwer ' or ' potonce.'
The clasnifit:a,firin of f,hie wor.l in itg s+,rict eenee
*'iLq {lono by ttie effortr* of tho comrnentatorg of
the fiirrvlist.ir-irJer (o" l/nibhrl"siktl^:),' and w&s
tokon un'.:r Bn<i expotrndod by tho VijiiArravddrr.
Tlt,]Br, ;:la.asificntiuns Boanr complicirtod
sr:trnlil:;t,ii:, lrrrt Dit furthc,r oxantinr.rt,ion it w-ill
cii-3il-1' flrat oll thes{r
Jr_ogqgn clas.yfiod powerg c&n
ire drvidatl into two parfr. dfre ig tha'incres,so of
Ir('rwrrr ite€lf, arr.d tlrt+ oLhtir is tho ca.uso of thar,
rncre{:,Ea of powor and dornirrrrncu. Strictly epooking,
h.or*'er,'e1,Adh i puJey 1;d o r dI t p u t'e,yt k a only represe.rlA
the iormor srrnse, while the taiter ie eigninoa Uy
ulhi pa.ti -po ( cny a (q. n-.).
It moy_bo etatod that tha cluesifieations of power
ariginate'J in the epoerrlntione of tho Vaibhi^sikas
and thoy w€r{l sxpoundctl morg and rnore minrrtely
through tho effortg of the Vijfrinavddins. In tl;
Ab hirlharma-mah.d,uib lfi+d, Cd,atra (fesc. xxi ; N anj ia,
'r*o, llljSi thore aro mentioned onlv threo kindj of
auVaraytkn, i,e,, clominanee by orieself (tzu-ttrlng-
.ehrutg{ HEtl, dominance by tiro world (shih-tstng.
thg.ng tEEt', lnd clominenr:e by tho dhanna (/c-
tsEnq-sha,ng(*ry!). Tho firgt one Ls u oo*u"
u'lrrr:lr ie inhoronr, rft or gained b.1-orroself, liko tho
tnflticnco Of ellriegl progTe6s, n6t to i ommit an
*-t'il de€d. T'ho eoeoncl ona moans the
Fow€r
or infl'lrrnce trr,' the people crf this profano world,
like 1rr-ri.riit:
critieism. The thircl and last, one is
inflilonr:c gainer-lthrough holief of t,ha tmth, or, in
o+,har words, ttrie ie tho po*'er of tho dharrqa
I rtaolf.
regard to ths dominance of dhame aro found in
tho toachings of tho Vijn6nav6rla.
8. K.
AOXIpATEYYA SUTTA i.s rho concluding sufta of
tire Deaa.d,&tn Vogg, in Tika-nifita of tho Aigunra
Nikdyo (I, 147-50) and doals with the threefold
dominent influence. by onesolf {ail,Adhipatnyya), by
the world (lokatlhipaleyga\ and. by tho toachin!
(dlwmnd.dhipateyya). No snrcunt of twistins csn
' ' '
irrodttce a eolf as tho m&stor in thie overl6okod
Pali Sutta' (C. A. F. Rhys Davids t JRAS. lggl,
pp. 329-34). For the fireb form of dominaneo is
nob by a eolf but o/ oneseif, in mind-control, which ie
self-control. The thouglrt of eelf (attal iaintrodrrced
os tho eubjuctive factor, in oppoeiLion to tho outor
and rx'orid (Ioka) as the objoctivo factor, in coneideretion
of which a monk puts forth onergy io calm his body
end control hie mind.
So!f-cantrtl (attadhipateyua) is brought about by
r_efler:ting on tho unworbhinr:ss of pursrring th-o
dosiros of the flesh and the spirit bftor having
ronouncod a q'orldly life. It u the errbjectivo
approach of awakoning coneeience which bringa
aborjt I sense of inner eham€ (ftrn) and mekoe oie
abendou evil and cultivat€ what is good.
. Control out of regard for the world (lnkddhiptcygal
rs brought aborrt by moru externol r.,eflectiorrr on
the resccions of ono's fellows rn the holy life, or
feer of public opinion. Thus, foer of blam o (ottappol
makss one lead e blemeloss life.
!'inelly, tho culirrre of what is good, the ebaudon.
mont of whnt is blameworthy and tho prrsorvation
of utter purity may bo originated and dominated
try consideration of cortain qualities of tho toaching
ld,ham,mddhipateyyo), how it is well-proclaimed by
tho Blassod One, bocorning offectivC in this vory
l!fe, not invoiving the olement of timo, invitin!
cleopor investigaLion, guiding onward and io bo
compretrended with trus understanding by anyone'e
personal effort.
II. G. A. v. 7,.

I TLe interpretgtisn given atrovo is rueinly eon-

eerrr$d rvitlr tha difftrreneo of tho pow€rs themgolv€s, ADIIIPATI-PACCAYA, ono of the twenty-four
eonditions (pa.ccayo, q.v.) in the syetom of eor-
.A-nr;tlrer ela.c.qifientin_n of power is mado aecording
rr-rtha difft:nrneo of tho lloworg r:orrospsncling to th6 relation (palfhdna-nnga). It roforg to e rtlation in
whieh the conditioning factor. exertg nn influonce
uretrumonts sr ths faerrltiea of lrurnen beings (the
'1! indriyasl- ovor what, is conditioned ther.oby, by way of
Ssvon kind.q of dd.hipateyya *i given
dominance. I{onco it is called aanipti or
+nd tirrrir ell+qsitication is bas€d on lho difforence
rrt..tlir-r ir"rlrillas- Tho sevon ddfuipatcyyys dominance-sondition. Thoro aro two kind; of this
-o. a.r€ aB rolation, namoly, 6.rammarwdhipati-pu,caya (object
f*llorvs . rhi;t.lseng-slutrtg (F#1.) itre capaciiy
'f a,sdom inanco -c'ond rt,ion ) and eahaj daddhi edt; -piay
- o
1'1o1'titrn of oy€s, oar-q, eLtt. i shdng-ts6ne^-sl,a,ng (co-nescent sb&ta8as dominance-condition).
€tgt) {'r ths produetivei porotlc}- producod
:ronr rho Fenitril orgerns of both melo and femalo; In the casn of the formor a mentel object cxercbae
-Lt,t.t.;in.g-*thung({$}g},),
!iteraliy meaning the a dorninating influenee in bringing into existonee
1 r + , ' I l u 1pgo l l ' e r , o r r l r r - pr o w s r o f i i f e e m b o d i o d i n t ] , n another menral 6tat€. The objecf may bo eithor
r r' riiln l-xrd3'; #lLott-ll unu l.sa,"jun.k6ng -shatq ( gH# e type of consciousness (crtto) or a montal con.
.,
*€_F_l r,rr th+r powrrr of porcept,ion, o. closiio l-;h;;,q- comrtant (ceta.siLal. But, only such objects aa aro
_ttr.rtytsE.n-g-ahanq (ffiis€-f), or tho eanacity or $'ieh most loveble and worthy of attention can sorve as
:gr pttriffr:u.t,itrn i t-nta-tsaslg-shan4 (El€-hi or the a condition in this connection. Thereforo, the four
!,rrnmon power oi kn.trn,r in this world i chih_ tryos of coneciouerrees accompaniod
by hatred
shart-t.tEng-shanq{#e€}) or the power of the and dolusion (moho), the tirctile coniciousness
,.1.-'nrerrts (rnahdbhutal rn tlre m6dification ldosa\
of accompaniod by pain and the mentsl concomitants
..:h.-,1ott ooo (nipaj. nesociated with all these, carrnot possibly Eorve as
 ADHIPATI.PA.CCAYA
e$ d,rarflnaytudhipa.ti-yt.ccaya. Coneequontly, eny
of the remaining types of r:onssiortgnqss or psychic
factors, when thr:y aro capablo of evoking pleasuro,
funetiori ae rr conditiori by way of dominaneo.
Suhajandl,iprtli-paccu.ycr,, on tho ol,her hanci,
refera to n relat,ion in rvhich a concomitant, menCal
evont exr'rts an overwhetminq inJluonco in bringing
intq bcing eithor a typo oI' consciousnoss, ar E
'fhers
material quniiry. are fortr such concomi-
tante, namely, corrcentrated intontion (charuia),
onorgJi \uiriya1, conriciousness (ciltai and reiflective
invssr,igatiott {ai'ntar.nso'1. These fbrrr montal eorr-
ditions are included in tho dominaneo-condition,
sineo t,hoy exercise a dominating inf,uenco over the
congciorrsr,ess,mental concomitarrts and the matorial
qualities wiih which ihey aro associatod. But, it
should bo notsd hero, t.lrat only ono of these four
eondit,ions can bo pretlornina,nt at any singlo timo.
Y. K.
This condition of dorninaneo corresponds tc thtr
l,lst carrsal eondition (hetnti of the six, i.o., kd,rapa-
hetu. As rogards tho identity of this condition
(cdhiTtati-pratyayo in Sanskrit, ; ts6ng-sho,ng-yitan,
€_L,ffi in Chinese; bdag-polti-rkyen in fibetan)
wr rr the kd,ra7.alrc,tu, many seholastie spocula-
ti<.1,'rs and arguments wero mario among tho
toachors of the Sarvdstivirda trnd the Vijfrdnavd.da.
Ilriefly stabed, the qrrostion is rnainly concornod
witlr tho relation of adhipati-pratyaya with lturana-
hetu and witli d,Ia,mbana-Ttratyaya, rospoctivoly.
After a long and complicated discussion, the
Abhidharma-mahd.ui.bltd,.stl-.4tl.strd(fasc. 7, i\tan,iia,
iio. 12631gives its conclusion as follows: tho ossonco
or tlro body of adhipati-pratgiaya ancl kd,ra,7ta-hetuis
tlro samo, honce the osscnce of both pratyaya and
hetu is tantamcunt to all the olornonts (su,rue
dharnxlh\. But, t,heir oflicioncios aro difloronb;
tha,t of the former is strongr:r than tlra,t of tlro lattsr.
Tho po*'er of arlhipat'i-'prutyatla is nob onl;r +"o do
&wa,y lvith hindrancos brtt to givo powors to the
othor dharmas. On tho othor hanrl, t,ho alficioncv
of' tlro kd,rr.ty,a-h.etuis confirred to gettirrg rict of
llintli'irncos. With r(lsprrct to tho rolation of
aclh.ipat.i-pratyaya and cilatttbana-prutyaga, it is
slatotl tlra,t the former is wider than the lattor,
honco tho fbrmer c&n cover all the olement,sincluding
sartyukta- an.tl sahal,hfi-dharmas, whilo the latfer
cannot cover thoso two dharmas.
Therefore, at least in the list of tho SarvdstivS.da,
ths Borlhisattua-bhinti, this pratltaltrt. is dofined *r,s
kd,rarya-hetu (and tho eorresponding plvalas &ro
a.dhipati- and uisam.yoga-phala,,slr. Lator interpro-
tations, however, sonrowhat diffor frorn this. In
Lhe Borlhisattvcr,-bhluttri,this protga?la, is dofinod as
uittiy ct-h.etu (B.F/,S.s.v.).
As rrrentioned abovo, tho efficioncy of adhipati-
pratuaua ig divitiod into two, i.o., that of romoving
hindrancos and thrut of increasing tho pow'or of tho
other dharnri-ls. According to tho l2?th t'asc. of
the -4blti,Jharnta-mahauibhasa-:ia.slrg.,tho power of
inerea^sing tho efficioncy of othor dharmas is drawn
from tlro close connection of this pratyaya and tho
I Th, StcherbaLsky, ?Ic CentrolCorception of Buddhi.em,l06,
206 ADHIPRAJfr[
othor olomonts in this vory world, while that of
removing hindroncee is to bo gainod frorn the
romoto corrnoction of tho twn, the iatter of whieh
is to be in the othor world.
La,tor, iri tl ro Vijfl iirrrr,vfda, this udhi.pati -pratyuya
ciimo to be conrriderai a^ea goneral ytratyaya, which is
superi.;r to tho o0hor thrao pratyayas. (Soo tho ?th
fasc. of Liao Vij'fi,apl,i-mrltratd-sd&lLi,| In thia sctrool,
concnate oxamplos of this pratyuya also eamo to be
givon in dotail. Such an account, ca,n bo found, o.g.,
in tho flfth fasc. of tlle, Mahd,aa,na,-abhidharma-
sarnuccaya. -For dotrrls see E.v, AbfffpatEYYA.
Furthor, in tiro doctrino of Puro Land Ilucldhism
in Clhina which -was fcr'ridoci by Shan.tao thig
prafilayo is dofined rts iho po*'or of Amitabh.a
Brrdcih,r, fhrough rvhich all sentient boings a,ro to
be led to the Pure L*nd. which is his abodo. This
idea wB.s accopted and expounCod in tho Iluro
Lancl Ruddhism of Japan. I
s. K.
ADHIPATI-PHALA or dominant offect oceur$
in connection q'ith tho Sarvdstivida oxposition
of cu,usality (AbhK.II; 49 tr.). Ths SarvrlsiivEdine
sstablishod sover&l kinds of car:eel relatrons botwoon
the elomonts (dhanna)- Accordingly, in their
exposition of psychological phonomon*, they trold
tlrat tho sonse of vision (calcgurfuxiriya), u'hich thoy
considorod to bo tlro ralison d'6tro (kdrana.hetul,
producos a visual sonsatjon (caksuruij fid,t r),\i,8, rcsrrlt
which tlrey tormod adhi,'pati-phala. This rslotion is
absont, in tire casa of an inefficiont conditicn of the
sonse organ (indriya). I'hrls, r'isrial consciousnes.:
or sonsation is tho dominrr.nt offect of tho visual
organ (indriga). trhe samo holds truo s'ith regarcl
to tho oihcr sonsa orga,ns, Thus. wliatovcnr offoct
comos into existonco frcrm a cause which oxorts a,
dominating influonr:o on it, ig calletl ud.hipati phala
(Bbh. 102.18 and 130.5 tr ).
In the trItl,hdytlna ,Siltrdlatilcdra of Anl,figa
fivo fruits (pltaiu) of eompassion (karuniij iuro
onrlrrorated, orrl'of u'hich the atta,inntc,trt,of suprrlmo
knowioclgo (rttuttruboclli,) ia tirs dorninouI truition
(adhi.'pati-phala). Compas-*ion is saicl Lo be the
seoct (6ija), out of whicir tlio treo of onlightonrnont
sprouts (p. l2a).
Tho term adhi.pati-phalu ie not fcrrncl in tho
Thoravidtr, Abhiclhamrna. The Thoravidins rvho
'rho causal process into trvo
dis!iked the analysis of
wator-tight eompartments strch as ca.use (hctu)
and sffoct (phala)-a,n analysis which coul<l not
stand the as.sault b1 tho di*loctic of Ndgirjuna-
laid omphasis orr tho cr.rnr:iiLeuation of several
condit'ions {paccaita} prorltrcing an effect which
tlroy tormo d paccayuppanna-dhamma (T ikap. T, 2i J.
D. J. Kat,uperrexa.
ADHIPRAJilI, suporior wiedom or insight,
Sanskrit f<irrn of the Pali adhipafrfii (q.v.) with tho
samo meaning.
 ADETSITA
A D H IS I t A (F,lrrL
-a,thi,m c ), hi gher moral itv or con duet
of a l.ypa srrperior to that of tho moral otrligations of
an nrrsrs,gc nran in the world, f b ie virtuoue conduct
baeatl on ths monael.ic rulse of discipline (dnayo)
end forma thereby part of the threo typee of higher
triiinirrg (adhi,si,kklw) based otr tlre three divieions of
I3rrcldlriet t€xte : highor nror&lity (adhi.:iJa) based
LIR tlrcr Vinaya, doepor thoughi (adhicitta) based on
tlro srrtt,n..r,Bnd tho wisdorn of ineight, (ad,hipaitfia)
blr.sedon tlrs etrrdy of Abhidhurnrn&,
'I'lre trnining
for higher virtrre lad,hisila-sikkld.l is
plnr:erl at the begirrning, for " virLue that ie quite
lrrrrrfind ia tlrrr l-reginning of all profii,able thinge "
(-\. V, 143). But, this highor vrrt,uo ie noither the
volition to {ulfil ono's dut,iss, nor fhe restraint to
atrstnin from transgrossion, bu0 rather tho moral
basis for mental concontration, atrsor.ption and
insigtrt. Tlurs, the reutraint foll,rwing from mind-
frrlrrr-rgs (.tal.isarp.mra,-stlu) guarde 0he eye-facrrlty
irakkhati cakkhuruIriyarn) and bocornos thoreby
tlro lrroliminary to concontration (D. I, 70 ; Vism,.
,, { 17, p. 7!'. }-or only whon "ondowed wit}i
rnorrrlity, doos concontration tlring great fruit and
lrlossing (sila.-paribhaailo sama.dhi m,ahapphalo hoti
ttnhdnisarlrlo : D.lI. 8l ). Endowod with eoneontra-
tion doos wisdom bring grcat fruit and blessing.
llnJowed with wisdom, t,bo mind bocomog f'rsed
frrrm tiii rnental int.oxieants (dsaual, of sorrsuaiity
ika.rttal,of blriret for existence (bltaaal, of attachmont
to opinions (d,itlhi) and of ignoranco (avij.io)."
It is this throofold training in highor morality,
higlror thorrght and higlxrr wiedom, which entitles
o n o t r r b o c a l l o r la p u p i l ( s e k l x t: A . L , 2 3 0 - l ) .
lriglrer rnortrlity is not the observancs of a gmal.er
n rrrrrI ror o{' procep t s (as 7n fi,casila, u t tha.sila, dasasilu},
trtrt, u, training of orro's lrighor na,trrre and character
s-]rit'h is tlro basic rnorrning of sila. Tiro highest
vrrtuo is tlrtt, of tho Noble Pafl1, and it is to thig
lriglrcst riogroo of conrlrret,that, tho Lluddha reJ'emod
irr ilro Aa.ssapa-SIhandda Sulla (D. I, p. l?,1),
"'l'lrcro flrd s()mo monks a.nd brd]rmono, KaSsapa,
tvlrr,' ;rlitcr, grorrt ornphasis on conduct, and speak
irr viiriorls wnys in praise of viltrrous coaCuct.
l l r r t . l i i r . s s i r . p a ,a s r o g r r r r i s t h e m o s t n o b l e a n d
1 , 1 g f 1 1 r s\ '{r,r t r ! { r ( u r i 4 a m p a r e m a r n s i l a m } I a m n o t
n\tr'tr'(l ol- rrnyr>no who t.herein oqurrls m5,solI or
t r i r r r s c e t r r l sn l o . I l r r v e g o n o f u r t h e r i n t h i s r o s p r . r c t ,
rirrrl llrut is suprorno virtuo (a.d.hisila)."
II. G. A. v, Z.
ADHI$THANA,_dotermina,tion, rosolution, rosolvo.
seoAITHTTTHANA'
*:illlHi*":: "[9":'"Tli,{itrt!i!!"H"'},:!,y:):
ADHI$THAHA-KRAMA, o sanskrit rcxtJtl:l i: fffitXli:i;Tfiil;t'f3il1:"n'T:orffi:T:#ift:H,2
t'rt:rnt in its Tibot{in trrtnsletion, the
hrLalt-'s-7xrhi rinr-pa, in_ tho
_fisvud-trgrol- (l:ll,1i"
':.r'rtmenlttr.v) section of.-tho 'T*ngYrtr', rll^:_"!l?t
r:i I)pal'htlsin chen-po (l\lir'hn6ridhara)'
ciirvrr of oast Inrli*r.. and.-Prajflnlatla
t r a r r s f r r t o dl , h o u ' o r k i n t o T i b e t a n f C o r d i e r , I l , p ,
:io' ll)3 ; TIt[ ' 2024)'
ApHr$THANA.MAHAKALA-cuHyA-sADHANA-
fii:{u':'Kt'
HAMA, a Sanskrit text eomposod by Kiu-byan
lNagabodhi) and oxtant in its Tibetan tranelation,
207 ADEITTEAHA
t}eo B'gin-ggis brlabs-pahi nag-po ehen-pohi gsan-palti
sgrub-thabs ehcs-hya.bo in ths Rglud-hgrel (tantra
'Ihe name
comm€ntary) section of the Tengyur. of
its translator ie noi mentionod \Cmdin,III, p. 201,
No. 96).
a A IIA ,
A D H r$TH A H A .D IA H A T(A LA -S A D H A H A .N
Sanskrit tert which is sxtant in its Tibetan transla-
tion, ths Byin-gyis brlabs-pahi ncg-po chen-pofii
sgru.b-thobs ohes-byo-ba, in the Rgyud-hgel (tantra
commerrt&ry) soction of tho Tongyur. Ite author
is'. Dpal-ldan'I'dbara-pa (Srimad Ajapelitapada).
Atayavajra (Advayayajra) of India and a Tibetan
Telrui.khrims mggn (Silan6tha) tranelatod tho work
into Tibetan. But in the . Sdo-dgo odition
tho author's namo is givon ae Sabari-pa and the
tronelator's name is'not rocordod (Cordier, III,
p. 200, No. 95; III, p. 205, No. L07 ; TM. 1762).
ADHITTHANA (Skt. ad.his{hd.na), dotorminatron,
rosolv€, resolution. As the rvord 'determination'
ie ueod irr differont contoxts with vorious meanings,
it may provo usoful to sot out hore in briof thoir
distinction as tetrhnical tsrms. Thus, doiermina-
tion as resolve (ad.hilllud.ne) is a rosolution towards
a eertain typo of oction whicir is tlreroby stimrrlated.
Dotormination as decieion (rd,ltimr,klrha) ia a etoad-
f'astrross in choico, wheroby the mind is fre€d from
wavering botwoon two courses of action. Deter-
mination as fixing (aotthapana) ie the arranging of
tho rnvestigated material during the roprosontative
procesa of cognition. I{ere wo ehall deal only with
Tiris the firat term : adhiifiArw.
A firm montal detormination usually procedes a
horoic acb of solf-sscrifice or renunciation, and
therohy beeornes the basis of furthor action.
' Basis' is tlre fundamental concopt of adhilthd,rw,
rvhich is somotinres found in its original meaning,
e.g., wlren a tsrrddho, preaching tho Sad"dhanna-
'pundarika, makos tris discipio, tlrs bodhieattva
Survasattvapriyadar6ana, tho' baeis' of his oxposi-
rion, i.e., ho i,reachod for his special benefit (S,Imp.
405). In arelritoct,u,rotlio Sanskrit term is use;l es
tho ph1'sical foundation or basomont of a htrilcling,
tlro bose of a pillar, tho prop of a railing (Illlwyut.
5591 ; Diz'y. 221 ; MIwu. i, I95; III. 2227 ; IJHS.
s.v. 4).
The Sahg-tti Sttttantc- (D.III, 229) onrrrnerates fbur
kinds af adhi{lhuno, disbingr,ishod by their objects.
Ilere, too, the ba.sic moaning of 'foundat,ion' is to
bo undsrstcod; thoy aro tho four foundotions ox-
plairrcd in the Dhdtuxibhahga Sutta' (M. III' 240) as
-Buii-vy;s liittnryyai. Tlie foundation of iasig}rt (pafifiad.hi.l-
iirorr,rf {"then oxplained by tho corimo'i"ry &IA.
V,p. igl as tho iisight of concentrat,icn a^,i medita-
i;Ln 6o*arlL,ivipassanapafi.fin) which, through devs-
ofP":R"iu-
Glo-bo t".,".,ment, ofthe sts.gssof ment,al absorption, loadsto
182, i,fi* i"*igtt of tl,[ fruit oi arahantehip (arahafb-
phalapafi,fid.). Tbe foundat,ion of iruthfulnese
t:,11i,,u"'o'r;Y,:";Hn;IaTll},Llr#:
Ttad.idaqnamosadlnmrnam nibbdrurr.n: M. III, 245).
Tho foundetion of liberality (cdgd.dhi+lhdwa)is ths
 ADEITTEAT{A 208 ADEIVACA}IA-PRAVESA
rsnnnciation of aU tiss to sxidtonco (nbbilpdhi- wiil allow it to eurvive as I memory-in thst
pliniaaqgal- The foundetion of tranquillity entiro procegg of a rneximum of eovent€on momgnts
(upaaamtuJhil{hainl ie the quelling of grood, hate the most important is tbe atago of full cognition or
snd dolusian (rdgadoaamahdrwqn upn^samo\. Esta- epporcoption (joaatw) when senaory perceptiona
blighed on thseo foundations, a man is truly are interpreted, eppropriated and assimilatod. It
es,ll€d e tranquil ea,ga Qnuni aar.te Ai vuccati : Ili. ie the etago of tull awarenosa and roaponsibility,
LII, 2461, i.o., ono who hes destroyed in irimsolf all when thought @irtul acquiros karmio Iiability
intoxicenta end is free (khtnrtaoua-muni santo through a volitional roaction (cetarfr) to tho
nibbuto: MA. V, 60). passivoly accepted improasione in the s€naoa. Thos6
momonte of apporcoption (usrrally eovon) &ne
A r.osolutron m&y be moroly besed on tho right
somotlnos callsd tho irnpuisos of rosolvo (ad.hillhdrc-
of d monk, €.g., to disposo oi his robes (triciuird- jouana), for it is here thab ttro will ig 6xed in the
dhislhdna : VinIIS. ii, 9l), although more often it is
procos.e of acrluiring somo supornormal powgr
l! supernormal strength of will-powor as a result of
(i"ddhi). The fifth and final st&te of mental absorp-
meritorious action in tho pasL (punyauipakadhisthd-
tion (jhina) is tlion callod the besis for tho fixation
ndd,loig(hita.s: Lal. 48). But, the predotorminirrg of
of n'ill (adhitthdna-padaka-jhana), for this state of
tho duration of montal absorption (jhana) before ibs
induction roquiros cultivation (ad,hilghannva.sitd), mental absorption forms then tho basis of tho
'u'illing ' process (Compend,iunt oJ Philoaophy,
and is. thorofore. nsithor normal in the sons€ of
p. 6J) ; and the aovcn momsnts of volitional appor-
attainmont within the roach of the evoryday man,
coption aro then known us adhi!(hino-ja.uano.
nor supernormal in tho eenso of tr)olonging to tho
transcendental attainments of tho Pal}r (lokutbra Adhitthdna is porhaps bost knonn in later litora-
maggo). Neither should it bo thought that, detsr- trrro sg a pd.rami, one of tlio ten p<lrfoctions
mination ie always good in tho othical sense; for to bs doveloped in tho highost degroe by a bodhi-
thet doponds on its object, which may woll turn a s&tta during nrrmorous livos and ruons in proparation
rosolvod nind into an obetinabe and projudicod for tho suprome onlightonmont of Buddhahoori.
ono, &nd thereby place it in the eamo catogory with " With unshakablo rosolution thoy work for the
lust, cr&ving, attachment to opinions, herobical wolfaro and happirrsgs of beings " (le*arn hitosukhdga
vigwe and roligious bias (adhi{th{rnubhiniuesdnutraya : auicalodhillhdnd honti : I"i.sm. ix, $ 124, p. 270).
'Ihug
,S.II, l7 ;rf11, I0, 135). wo read of the bodhisatta ae king Safrkhap6la
(J. No. 5t4, \', pp. 162-77), yiolding himsolf up
AdhQlh.dna may acquiro the moaning of pouer of as a eacrilico, firm_in hie rosolution not to opon his
control, ovor and abovo tho ri.ght to control or eyes and rogard hir* torturers with an€lor. lt muet
dotormino. Thus, we hoer of the force of tho be noted hore, lrowover, thrrt, only the lotor litoraturo
supornatural powor of Maitreya bodhisattva of tlrs Tlroravada (o.g., Jataku, trluhdb<tdhiuaqnsa,
QII aitr eyosy a- bod,hisattuas y ddhi gtha.nobal ena : G u y il. (,'ar it fi p it rr,ica
512). Tho continrtation of t,he rolling of the ) spoaks ot' thoso 1rcrfi.rct ions, when ten
pdranti rrro enumerato<l rvith a.dh'lthdna in the
\Vhoel of Rightoousnesxr also is assured through tho eightlr plu,co. But in tho toxts of tho Sarvirstir'[dins
supernatur&l powor of all the Buddhas (sarua- and tho i\tah.isir,nghiktusonl.y six &re montioned,
bud.dMrlListhdniuilopitar.n : Lank. 4L5). It is on an<l adhitth<ino doos noi find o plrrco thero. On
account of tho fixed detormination of the Buddhe tho otlrer hand, no inforenco carr tlo drawn frorn the
to disciplino crsaturos th*t &ro subject to er-il absonco of tho ton perfoctions (dasa pdramil in tlie
robirthe, that ths Wliool of his toaching cannot bo Ilook o[ Ton of Llrc Anguttora Nikdya, for ttro Four
turnod back (o kgana -satt ua -tyinay d.dhist hd.nd.pr al.y tt - Noble Truths arr not found in the Book of Fourr ;
d,daartya-cokrom : LoI. 423\. neit,her is the l.Ioble Eightfold Path in the Book of
Thus, & close connoction may bo obeervod Eights.
botweon a resolution (adhillhnno) and &n a€sovera-
tion of truth (eaccoki,riyd, q.v.), which is a solenon H. G. A. ve.x Znvs, .
statomont of truth by tho etrongth of which (sac6-
dhil{ulnal eupornormal p}renomena occur. T}rie
could actually bo groupod undor adhi((hdns-idd,hi, ADHITTHANA-IDDIII, oupornormul or magicol
ono of the psychic supornormei powors, by which a power of dsterminetron, i.o., tho pon'er of mani-
person cguld multiply his personality (see fosting.onesolf in meny placee. " Iloing one by
hnHrNNA), if he resotvod to do io. nature hs turns his mind towaids many forme . . .
end dotormines to &ssgme go many form8. "
The det€rmined r€Bolves of tho individual Tho psychic powor diepleyod thoraby is callod tlro
(ptggolslh4lludnA) arc, eccording to tho Yiblniga, aup€rnonnal power of dotormination (ad,hillhdna-
rovealed by the positivo progros.q in meditation, of
iddhU, as it, iB accomplinhod through roeoh'o (adhtl-
concoptivo ideation in ite initial appiicatiorr (l':r,takkal,
and the sustained applicetion of discursivo thought |fi,d;rlr'vo;enanipplwwffi : T7iam.xii, $ 33, p. Sltl).
Thie psychic powor ie tho firet of ton kinds (duu
(ai.dra). But, sven in the ordinary thought dMhiyol, which, as I group, constituto one of tho
procosi' (ciua-rrithi, tho factor of rosolvo formg a knowlodge.
eix ki4{s_ of highor epirituol Soo
very important lirrk. In the proeess of the devolop- ABEIfrNA
ment of a thought,, whicb. ie tho process of conscious-
neas (uriidrw.kicca\ from the moment it is a moro
disiurhance (cal.ano) in the uncongcious lbhouaigo) ADEMCAT{A-PRAVE6A, name of a esmidhi.
entoring the 6old of presontation, till it lbsos itsolf It oppoars in tho tonth a,nd oightoenth chaptera of
in the 8tr€am of living after a 6nal momsnt or"two the Patunvimletdedhsril6-projid'pdramit6-titra
of regietretion (t&rammopc)-which, perhepe, (Nenjb, No. 3) as ode of the f 08 kinds of samedhi.
 ADEIVASANA
Ite Chineee equivalont-can tro fbund oither from tho
translation of tho text itsolf or from its commentary
(Mahaprajfi,apd,ram'itd"ia.stra, fasc. 43 & 4i, Nanjio-
5o, 25) and from another translation (Malr,aprajfi,d-
pdrnmitd-4d.atra, fnsc. 414, Nanjio, No. l) : namely,
J u-ming-t2il, ( L&+\, Ehih-ming -tzw (ffiflf.), ? 6ns-
ju-ts|ng-ytZ (+AtgE6) and so on.
In Srr,nskrit adhiaa.cana moans'designat,ion',
' apl.rellatiolr', ' n&m€ ' or 'torm ', while praue$a
m6anB 'ontering'. So the litoral rneaning of the
ig ' entering into a torm '1
tarrn aellti'u.to{trLu-pruue.{er
rL rrray ind.icote tho aitempt of getling into. the
real mcaning of the word \Ttaramd,rtha), apart from
the ordinary meaning of the word (prapufr,ca), by
m€&rrs crf thie meditrition {samad.hi),
The aourcee abovc montionod, however, do not
h*lp one to get any informati<.rn about the contonts
of thie eomfrdhi, since thoy only give an account of
tho numsration of many ssmrrdhie. At any rate,
it is evident that thig eamadhj is ono of the epithots
of idnyatd which is a principal tonet of Prnjr-r6,pdra-
miti teaching.
Even in later maiorials, the name of this samadhi
occurs along with thoso of som6 of the other
s&medlris (a,g,, Mhuyul. No. 523).
S. K.
ADHIVASANA, endurance, ono of the scvon
methode by moans of which the four epiritual
corruptions or montal intoxicants (d,saua,q.v.) are
to bo got rid of. Ho who endures cold and hoat,
hunger and thirst, wind and surr, insects and
unpleasant speech, who ean onduro his own bodily
feel ings in acuto pain, will not be subjoct to tho
trrising of thp intoxicating corruptions of sonsuality
,kcirnct.sa.uu),<if attachment to life (bh,aod,suua),of
*trrrehmont, to wrong views (d'itthiiso,ua), rind of
rgrrlrirner, (auij;1a) of tho Four Noble Trttt,hs. Thus,
' lrrough €rtdurarrue thoso deritructive &,rrd
consurning
, ,rnkors will not arise, See also SAIIBASAVA
suTTA( Jlr. I, 10).
lirulurarrr:o r:,rlcleclto virtue and skill is aleo said
;o bc the gur€ wa,y [o do good to one'e friends and
ril to one'c enemioe (J, _II, 236).
ADHOPUPPHIYA, &n orahant tlicra. In
l rer.iou* bi-rth in tho tirne of the Buddha lJikhi he
l.vu-slr sago of grq&t psyciric pc*'or and lived in a.
j-rrrrirlags irr fhe Hirnu.lo,yns. ()nce when Abhibhu,
:ire elriof ciisciple of tho Buddha Sikhi, came to tho
rirnnluyas, the el,ge wont, througl'r the air to tire
:p'oi takirrg a, flower and offerod him seven flowers
.:.r all. On hi* returrl to the hcrmitage he was
'i+r e,ured by a b<-ro-con.strietor. He died thinkine
,: i,r* good cleed and he knew of no dnhappy birth
: : - . e r , : rtrof r ( A p . I , N o , 8 4 ) .
1-he comm€ntary r€peets thig urformation with
E':€dter dotail ilnd ar-Ids that after death the eage
-:. ,r'ecl birth in tho brahma world and the deva
= :ld. In thie lluddha aqe he ws,s born in a
,:r:srn family and havin[ heard the Buddha
: ::4,:h he entered the Sangha. I3ofore long he
:- rilt€ en srehsnt,. In lator life he waa known ag
-:-:ropupphiya thore becauae of his former good
:---'i. His personal name is not known.
209 ADEYARDHASATAKA
ADHOVAT{A, ono of the ma,ny mountains that tho
prince Sudhana had to cross on his way to'the
dwolling place of }lanohard, the kimnara-maid
{Diuy. 450, 455). ft lies to the north of Himav6,
the king of mountains, In the Mttla.soruastiuddn
l'inaua the s&mo mountain is called Adlrun6na
(GIL III, part I, 144, 152).
ADHUNANA, name givon in the M&la-Saruastiad,a,
llinaya (GM.III, Part I, 144, 152) to the rncuntain
Adhovd.na (q.v.).
ADHVAN (in Pali add,han), a stretch of timo, also a
lifetimo, usually applied to a modo of timo, past,
presont and futuro. Of theso, tho past (ati,ta) and
tlro ftrturo (a,nd.gata)are the most commonly used.
Tho present is usually oxprossod &s ,. thab whieh
Irae arisen jLlst now (in Pali paccu.ppanna: M. T,
3i0 ; D- III, 216 ; in' Sanskrit pratyutptanna :
Srlmp. 42.I). In compounds it losos the earlier
significancs of a division of time, and may como to
m_ean morely a, vory long tirne (ciraTn dtrghow
u,clhudnam : Mhuu. I, 52; digham addh.dnam sam-
s d r a r J t; , 4 . I I , I 0 ) .
Sometirnes the idoa of a strotch is also applied
epatially to a road or a journey (ad,rlhdnra-nbaggo
:
D.I, 7g\.
ADHYAHARINI-LIPI, a kincl of script mentionod
in tho Lalitctuistara (126.9) which, coneeivably, w&s
a form of writing of consonants alone, without
',-owols. Edgorton suggests ' suppletivo acript',
from tho n&me rvhich contains adhi : augmontation,
which is srrpported by tho Tibetan n&me bl,a-thahs-
su-bsnam-pa (suporior.augrnentation to & higher
lno{lns ?)r-
ADHYARDHASATAKA, one of the most important
toxts of Tantric Buddhig?n. It is also' callocl
A rlhy ardhaiati ka -praj fr d,paramitd, or P r aj fiapd,r a,mitd -
nayo. Its full namo is roforrod to variously by
scltolars, for examplo, Nanjio giveis ib as the
I I u hd,saul; hy a - uaj r am ogha saty a sama y a -,praj fifipu r a -
mitri-burl,dhi-st7tro, (l{ anjio, No. 1034) whilc
Mochizuki ropresents it as ths Prajfi,dpd,rarnitd-
nayu-iatapafi.cd,iatikd, (Moc. p. 3451). Aecording
to tho Sanskrit title givon in its Tibotan translat,ion
&
it is writton as in IIoc., which literaily coincides
with its Tibetan title Hphcgs-pa ies-rab-lcyi pha-rol-
tu-phyi,n-pahi tshttl-brguu,-1rut,-bcu-,pa (T11. l{o. 17,
No. 489). Nanjio's Sanskrit titlo appoars to bo
derived from its Chinese title, viz., Ta-l€ ($ain-l,-
saukhl'a) clr,in-kong (vajra) pu k'ung (arnogha)
chf n-shih (sat5'a) san-nto-11eh (sama1'a) pd.n-Jo
(prajfld) po-lt,-rni-to (paramita) li-chii (buddl:i ?)
ching (s:|aLnr).Ilut the title preserved in tho Sanskrit
fragment found by lt. Petrovskr- onlv shows tho
a.Lrovo hea,ding, .4d,hyardhaiataka, whir.'h therefore
seerns preferable.
The Sanskrit frarments and a north &rvan
manuscript of the sut'ra do not give a compiote
vergion, the former, found bv Potrovsky, ha,s l5
leaves in all, and the latter, collected bv Hoernle,
onl.'y 2 ieaves. Both have been critically odited by
Loumarrn and pubiishe<l uncler tho namo of Zur
n.ord'arischen Spra.che und, Litera'tzr (1912). In I9f 7
 ADEYARDEASATAKA 2r0 ADHYARDEASATAKA
Togan6 and Izurni publiehod those togetbor with a oxplains the identity of aajro-aomM, artha-tamatii
Tibetan and five Cthinoso translations undor the o;nd dtwrnw,-samatd. Finally, he uttore tho mantra
titlo of B onz6kan -tai sh.6.lw nny oriehulq o (or tho collec - Ab.
tive edition of Sanskrit, Tibotan and C'hinse vorees of
t}ne Prajitd.pdrarniti,-rwyo, tiltral. In 1930 Iaumann ._Th.g - third. chapter-ie the Chi,ang-aan-ehih-p,in
(Troilokya-vijay,9), whoro tho Vejrapani-Uoittri-
translated tho north aryan dialoct portion of thie
sottva or tho S&kyamuni Tath6geta eits "in the
sitra into Gorman and publishod it as Ad,hyardha-
ea,medhi of the Trailokya Tathdgeta, who. is
iatikd.-prajfiiparamitd, in the 6th and 7th fasciculo
described a,a tho inearnation of- that bodhi_
of tho Taisld-daigaku-gakuhd (or the Bullotin of the
eattva, and discoureos on ttre oquality of all
Taisho Univorsity, Tokyo). Theso orthodox and phonomonal matt€rs and ovonta, i.e.,' aarad -d,fuvma-
diatectal Sanskrit vorsos coincido well with tho oxtant
sa.mald. 1 ai,jgga - sangralw - nim,s - prejfrd - prinrm'itd-
translations both in Chiness and Tibetsn. But, horc, nirhdrah. He expleine thie truth with ths fourfold,
for tlre sake of the completo explanation of ths unexplainable, reality (a'propafirnln), i.o., rqdpra- -and
contontg, it, would be bottor to doal with the pafrmtd, d,vegdprapof,catui, moMTtrapafreotd
translations along rrith tho referoncos to the
soruad.hormo-aprapafiantd. Finelly, he utters tho
originals.
mantra Hur.n.
As it will bo eoen from its titlos, this sfitra
. the fogrth chapter ietlns lfuan-ts'u-koi-.p'u-sa-g)o-
repr.og€nts. on one hand, the osotorie tonets and, j o -li -cht! -hui -p' in
__ ( Avaloki toriverapraj fi,eparemi16-
on the other ha,nd, shor*'s that it stands on tho levol neyesaigama). Hero theTath6geta Mahdvairoeana
of tho Prajfrdpd,ramitd S&tras. In fact, both in eite in the eem6dhi of Svabh6va-6uddha-tathdgate
Chinese and Tibetan trenslations, tho srltra is or tho Avalokito6vara-bodhisaitva, and oxplains
claseified both in the Prajfrap6ramit6 section and horv to obsorve freely the oquality of all the phono-
the Guhya (socrot) seetion. In Chineso, ono is rn monal world, i.o., aanva-dharma-tamatdaalokitel-
the PrajflEp6remitE section as tho lOth assombly aorajfrdnn -mudtd, - ttd,na - projfi,i. - pdramitd - ttAaft..
(or soparato chaptor) oi the ilIahd,projfid.pararni.ti He.oxplaing.tlil reality with the fourfold stage if
siltra (Tai.s[d, No. 220;Nonjio, No. l) and the other purity (rri{uddhitd), i.e., aaraa-rdga-viiudJhitd,
is in tho Guhya soction (To,ish6, No. 243 : I{onjio, se,rvomol.o-u", sa,rao-dharma-uo and aaruajildna-a".
No. 1034,). Likowiso, in tho Tibotnn Kang5rur, ono Finally. ho uttors tho rnsntra Erih.
ie in tho Sos-phyin (or,Prajfl6pdramiti soction) and
the othor ie in the Rgyud-hbum (100 thoueand .Th9 fifth chaptor ie the Hdi-k'urry-tcarq-p'in
tontras) soction (TM. Noe. l7 & 489). (Ak5^6agarbha). Hero tho Tat,hagata Mahivairocana
sits in the samddhi of tho Sarvatraidhdrukddhi-
Thie fact cloarly oxplains the characterietic of patltathfr.gata_or tho incarnation of Ak65agarbha-
tl,ris text which, oll one sido, comos from Mahd.ydna bodhieattva. IIe axplains tho truth of tho reel
'wiedom which anoints tho head
tradition, and, on tho othor sido, has dovolopod as an of overy Tathigata,
accomplishment of Vajray6na (or Tantric) i.e., sorua -tathd,gatd,bhiseka -samb lwuo -j ilirw -gorOtn -
Budrihism. Tho work is said to bo tho eixth volums nima-prajfr,a-pdramitd,-nayatt. Ths fourfold ditw
of tho groator vorsion ofths Vajralekharoyoga-tillra which coneists in the contonts of the said truth ig
l
(q.v.): Ilut anot,hor scholar, Pu-k'ung, eeys this ie dhigeka-dina,, drtlw-d", d,ltarma-d" a,rrd d.miso-d,o.
tho thirtoenth volurne of tho said shtra. So far
thero is no definita progf of this work being a part
Finally, he uttera the mantra Trdm.
I
I
of tha groator vorsion of the llajra,iekhara,yoga-titra. Tho sixth chapter ie tho Chin-kan4-ch'ilnn-l,i-chtt-
But it is cortain that the work comos from tho \ti-p_in (VajramuetiprajflE,pdramitd,-naya). Horo
lineago of eomo Yogdcdra school of }Iahdydna. the Tathigata Mahivairocans sits in the eamadhi
cf SdSvata-sorva-iathdgato-jfl6na-mudr6-pr6pta-
The contonts of the work ano aa follows : esrva-tathigata-mugg.i-dhara-taihdgata anci ex-
eccording to -Pu-k'ung's Chineee translation (tho plains tho symbol of wisilom of al! the Tothigatae,
variorre translations will bo roferred to lator on), i.e., saruatathigata-jfrd,na-rnudrdihiethdna*iajra-
it eonsiste of l7 chapters. The firet chaptor is nlrya -frai it dpd,r ami,td,nagah. He oxplains this tru th
c al Iod t}r.e T o -l€ -pu -k' ung .chin -kang -sa -tn -ch' u - ehi- hui with the four m,ultd,e,. i.o., aoraatothdgotakdyo-
p' in, whore Meh6vairocana- bcdhigattva oxplains hie
1nud,rd, ad,n-m", citta.rn" and aajra-m".- Finaily,
s&mddhi in tho stato of his o\rn spiritual cbndition, he uttors tho mantra .,{.[.
i.o., that of Vajrasattva-bodhisattva. IIo diecorrrses
on the sevontosn puro statos in tho Paranirmita- T?ro soventh chaptor is tho Wdn-chu-shih-Ii-
va5avartin abode. Tho eight groat bodhisattvas, ld-chii -p' in (Mafljusri-naya-pranidh6,na). Here the
Vajrapipi, Avalokito6vara, Akasagarbha, Tathigata Mehivairocana eits in tho semEdhi of
i:9.r
Vaj ramugti, Maflju6ri, Saeittotpdda-dharma--cakra- Sarv adhar_m6prapaf ca- tath6gata or Mafr j n6r ibod h i -
prawartin, Gagana-gaija, Sarvam6ra-pramardin, eettva and explains ths truth of the fouifold whoel
and various demons and human being's wero hie of th9 truth_ (cakrdkgorapariuarta-ni,ma-praj6-
gudionces. Vfhen these soventeon epiritual etagoe pd.rarnild-noyoh'1, !,.o., _*tinydlt tana-dltonnd,h,
are fulfilled by a poreoa, ho will tre able to obtain ninnittdh eanta-dh,antttilh, apronihitdl.t, riarroi-
the truth (nayal, or tho identity of dosire and dlwrrnih. apralcyti-prabhdaoardi aono-dlwrtttdh.
enlighteomont, Lastly, ho uttolt tho msntra Finally, he uttors tho mantra .4qr.
Hnqt.
. Tho oighth chapter ia the T'eai-fo-i-p'u-ea-li-ch&-
Tbe reeond cbaptor is the P'i-ht-cl#.-trrr. li-chit-hud p' in (
'fathigatc . - - Sacitto_t_pddadharrne-cakra-privartin -nayo.
Pp'in, wberc the Mahivairocane aits in pranidh6ma). Ilors ths Tethdgata-Matrivairoc;ns
tbe cc EO7D0. dwolla in the esmedhi of Sarvateth6cats-cskranbr-
a,nd gata-t*tbdgeia or $aeittotpadadhani'e-cakreprever-
 ADHYARDEASATAKA 2tl
tin-bodhissttva, and explains tho reality of ontoring
into the groat world or tho Vajradhatu maTciala, i.e.,
mahuculcraprauei o-nunta -pr aj fittpar andt i -nayah. Tlris
apiritual steto is also said to consist of ths
fc-,urfold oquality, i.o., uajra,-oa,matd, artha,-s",
d,harrna-s" and cora'a-s". tr'inally, lro uttors the
m*rrtra HuZn.
The ninth chaptor ig the H.rii-k'ung-lc'u-7t'zt-sa-Ii-
chil.p' in ({}eganagafrj e.naya-pranid}rEna}. Here the
Tatirdgata &iahdvairosana dwells in ths eomMhi of
the I'athigata Sarvaptlj&vidhivistara-bhdjana of
tho Gaganagaflj* bodhisettva, and oxplaine the
tr.rth of how to eomplote ttre end of rel:ergncg
(pfrj11\, i,c-, earuapft,'jagr11u-rtd.ma-pra,ffidpdramiti.
nayalt. The esntonte of thie highost rovor€nce &re
eaicl io eorrsiei of tho following four kinds of rsvor-
oneo, viz., bodhicittotpd.danatd., sara asat lua.d,hatupari -
trdTtati, sadd.harm,a-parigraha und praj fidpdramitd,.
Finally, ho uttors tho mantra Oar.
'I'lre tonth chqptdr is tho ?s'u i -i -ch' i eh-mo -p' u -s -I i -
a sarnuy u - rtritn u -t' uj r d,rn oghad lwr rn at d, pr aj r1,a
ch il -p' i n ( Sarva -nrdra-pramardin - bodhisattva -navr r-
prar.ridhina). Ilsro tho lathflgata ]Iahirvairocarra
eits in ths eam6dhi of the Tathdgata Sarvavirreya-
sarnortha-tathdgata or tho Sarva-m6,ra-pramardin-
hodhis&ttva, arrd oxplains the truth of how to
destroy all kinds of ovils, i.o., jfi.rinamustipari-
gr a ha -saraa,-sattu a-uinay a -j franag ar bhn -nd.ma -pr aj fid,-
pd,ramita.nayah. This supreme spiritual etage is
eaid to con;ist of ths following four aversions to
ovil, vi2., krodha-samatd,, krod.hu-ainay anata, lcrodha-
dlnrmatd. and krodhu-'"^ajrutc7. Finally, he uttorg
the mantra flafr,.
Tho olsvonth chaptor is the Ch'iong-aan.shi.h.
chiao -ling -Iin -p'.in, whore the Ta'"h6gata M ahEvairo -
csna sits in ths samddtri of tho Tathd.gata Sarvt-
virra;'a-samarlha-tathd,gata, or tho bodhisat.tva
Samantabhadro. Ho oxplains ths oqunlity of oll
kinds of elomonte ir^ this world, i.o,, sarua.d.hartnd,grya-
rnma-prajfi,apdramitd,-na,yafi. It is said to consist,
of the fbllow-ing fourfold oquality, viz., sarua.samaid,
s araarthatd. sqrtadlwrrrratd. o.nCsaraaltarn atd.
Ttre iwelf th ehnptor is the Wai-chtn-lcangl-hui-p'in,
where the Tsth6,gata Mnhdvnirocnrrh eitg in tlre
gem6dhi of tlro miacellsneous cleities of ths outer
l'ejrorllritrr rnanclu,lo and oxplains ths truth of how
tr: rneintain ell sclntient boings, i-e., surt:asattua-
ad h,!,st hd ne -nim.a pr aj itd,p iir <un it d -?Lay a h. Th ie t ru th
rs also .*rid ts sorr*ist sf ihe following ftrurfold ators
trf wic.fom {jfrfinagarbha), i.o., tathdgata-garbha,
,-tz-iraqurltho, d.ha.rmag,trbha e.nd lcarmagarbha,
Finall"v, ho utterg tho mantra ?ri.
Tho tlrirtoonth chnptor is the Chi-m.u-t'ien-thi-p'in.
From this ehapter to tho fifteonth chapterr ths work
r: full of adsratione offnrod trv mnny nralo and femalo
cieitieg to thig siltra, This chepter is that which is
,-fferod try tho following mothordoitios, i,e,, llahd-
kalF, Ratidri, IJrihmi, Vairnavi, Kaumdri, KAli,
1leha-kaii, LlhakFani and Rakgasi,
The fourteonth chapter ie th€ San.k*iung-ti-chi-
hui-p"iv sr the chepter of edoration offsrcd by the
fcllorr-ing three brotlrcr deitios, i.s., Brahmarr,
}:Araye4e cnd lfeheSvare.
fira fifteonth is the 8zd-tzd-mei-chiJwi.p'dn or the
,jhsptor of adoretion offersd by the following fotrr
rrat€r deities, i.e., Jayi, NijayE, Ajite a,nd AparEjit6.
ADHYASAYA
The sixteenth chapter is tho Szi-po-Io-nui-pu-
la -man -t' u -lo -p' in (o r the Cat urp 6ramitE- aprlramitd-
m+rhimandala-parivarta). Here the 'fathd,gata
Mahivairocana sits in tho srr.macliriof tire I'rrfhirsata
Anantd.pariyantinisfha and explains rho trurii of
how to comploto the idontity of the etornsl rvorld
and tlre sorrtiont beings, i.o., sar.uadha.rrrut,-;ainatri,-
pa,rinisthrldhistlfi,na - aajra - rulrtttt - prtj idpur.ur;tilti-
nayal.t,.The trrrth ig saicl to eonsist of rlro follorvirrg
fourfo Id roal i ty, t.e,, p'raj ild.pd,ram itdn u rttu td,, p r a1fi,ti -
pdr amitd,p ar y a nta t d, sarv adlnr manai L,a t a &rrtl,.rr r r.. rr
dhu.nndpariniethuld.
Tho sevontosnth and last chapter is the Il'rt-chuttg-
mi-tnl-san-nrc-ti-p''in (I'or1cu64uhya,-sa'nrrrlhi-puri-
varta), f{oro tho Tatirdgat* trIah6vairoconu sirs iir t}re
eamldhi of ths'fathEgata l\Irr.lrtisukiravajrurnoglra-
sama,y* - dharmu,ti - ;rrapta - ea,rvadharmitpro.pa irca.
and oxplatns the trur"h of tlio groilt equality of tlro
greot rojoicinpl and non-voidnesg or tho roali[y rs
solid BS dianiond, viz., Mahrisulchauairdmogho-
p ri r ar t i tri,-
mukhuit. Tl,o trut,h is strid to colisist of and to be
conrploto wiLh t,he following fivo secrot yogas, i.e.,
mahrirdga,'nn husul;ha. n t ahubod.hi, .saruunLa han d,ro-
prarnardano and sakalamahd,-trai.lltd.11lkaiiua,rya.
Ths last porLion is ftrll of prir,iso of this sirtrn as is
the case w-ith other trIahlty[,na. t€xts.
Agrrin, at the end of each chaptor the mu<lr6
and rrrlnd&la of each Trr,thrrgata reprosents thg ifles
of oach socrot samiclhi symbolicalll'. Basocl ori r.his
stu,temerrt u great ntrrnber of mrr,rrrl*lasarrd irnagos
were painted or carvcd out in China and Japan.
Thoro aro livs Chinaso translations, viz., l-,v
Hsiian-tsang, s,hich is in tho tonth nreoting of tlrt
Malulprujfi.apdramiid,-sutra (Nanjio, No. l), by
Bodhiruei (Nan.i'it,, No. lt"i), by Vujra-prarjir.,r.
{Nanjio, No. 1033), by Dd.nopiria (Shih-fu : }iu,tiitt,
No. 862) and hy l)harrnabhnclra (Nan,iio, No. 1037).
All these aro oxttr,nt and critically edited and
putrlrshod in the sevonth and eighth volumss of th6
Taishir Tripitaka.
. Among the Chinoso eommentlries that by Ch'i-
k'uli is the ono most highly estoomotl ancl proserved.
fn Jap*tr, mnny commentrlrios rv<rrerv'ritten pnrti-
cularly by tho Shingon-shh moni<s ; for oxa,mplo,
Iiukai, Seiserr, Knkuban, K*ive, Ilaiyu, pOUO.
Crrsliin, Gcllr6, Genshir, Reiiyo, Yugi. Gank6, Raikei,
Choei, Ryotai, "Eignku, JOgon, R3rojO,Jrru, Ryoko,
Tokri and so on.
Among the modorn sl udies on the work, besidee
thoso referrod to already, is S. Togan0's Rislnkyo
no kenkyil (or the Study on tho .ldtryardhaSatuka).
SaDyf Krxeorr,
ADHYARDRNSETTXA.PRAJfrAPANEUITA, A
Sanskrrt Buddhiet work. See ADHYARDHA-
Serexe.
ADHYASAYF (Senskrit), or o.ijh,tuayo (Pali),
means mont&l dispositionr purpos6, intent,
determinetron and Bo on. Translators in China
and Tib€t gnve wrde trarrslations for it', auch as
ah4n-i,"rin (BR,b) a&d ltwg-pabi btam-po, hotlr
 ADEYASAYA
of whiclr rusan tho euperior or deep thorrght or
mind- 'i'his sippifies intent to Jrractire vs,riorls
kinrle of rnorit nnd koon <lesireto get ernnncipation.
Tho eonnototion of this terrn is ne wido &s that of tho
'faith',
lJnglixh term NLrmororla definitions ean
tre extnreted frorr llfahFyEna works, but it ie
dillicrrlt to fix a formrrlu lbr this term.
F<rr exa,mplo, the Vimalaklrtinirdeia (Nanjio,
No. 146) f<-'rmulatos adhydiaya as a spiritual state of
thb bodhisattva's Puro Land. Similarly in the
24th faeciculo of the old Chinese branslatiorr of tho
Auatar.nsaka-stit,ra (or 60 fascicules -1t:alqmsaka,
Nanjio, No. 87, trsl. by tsudcthabhadra. 418-21
A.C. the term is doscribod as an indispensabls
spiritual practice in oLrttiining ttro bodhisattva's
third stage (bhurni). whore it is dividod into ton
spiritual facultios, i.o., puro mirrd, fiorco mind,
mind of hatred (for unrightoousnoes), mind froe
fi'om avarico, indomitablo mind (atsit:artan'i'ga\,
firm mind, frank mind, discontonted mind, activo
mind and broad mind.
l-urther, wo havo to roaliso tho fact that this
od,hya.6ayais not only a singlo spiritual practico for
obtaining the fruits of enlightenmont. ln the
Sukhduati.uyuha (I{anjio, No. 198), it is describod as
ono aspoct of the threefold mind, by which sentiont
beings entor into Amitdbha's Puro Land, or Sukh6-
vati. In the M ahdy d n aprasdda -pr abhd,uana (I,Janj io,
No. f249) it, is montioned as ono of the throe
convorsions as well as that of Sukhdvativyhha.
Basod on the dofinitions abovo roforred to, m{ury
interproiations havo boen mado, mostly by Chinoso
Buddhist scholars. Those interpretations can be
classifiod irrto threo.
The first is the common and rather earlier
interpretation. It definos adhydial.la ae intent to
practise various kinds of merit and a wish to win
emancipation by practising theser morits. This isr
forrnd irr S6ng-chao'e Chu-uei-mo-ahieh-chinq (#ffi
@f*ffi\ and Yiian-hsiao's Chi-hsin-lun-.shu,-chi
(€{e ;fr DftEEt . C'hih -i's Kuan -u'tc'li'ang - shou -f o' chirry'
nlr, 1 ft ft #{fi ffiFJt ), Oh6ng k uar' s H ua -y en,-clt ing -
pb -
sltu (#ffifum,, and also in the works of some
other Chureso comrnontators.
The second is tho descliption of qdltudJaucl as
" 'Ihe
devotional faith, somothing like Unitctt.
Auata r.nsak a -stitr a, M aha pr aj ln n rir a n i t d,-{dslro, II u i -
.r.iian's llt ei,-mo-ching-i-chi (ffi@ffi*;e) tuncl others
stato this interproiation.
The third and the last is the most important.
dofines ad.hudiauu as intsnt to be born in the
Buddha's Pure La,nd. Thore tbe adhgi,iayu, or
shin -h.cin (*,t1.) is identified with
(Rtr') or t,ho sound faith
uatiu.ttilha -s [it r u. ]Iereafterw ards adh1ld,iaya becarno
an important concopt especia,liv anrong
follor*'ers of Pure Land Buddhism.
f i . r s t f o r m r r l a t o d t h i s i n t e r ' , - r r e t i r t i o ni n h i s K u u n -
chtn,1-san.-shan-i(ffiffitr#*, or Essencroof Sukh6-
vativvirha), and if wa$ e-{pounded bv Ja,panose
monks of the Pure Land soct, ernong which
Shinran's Gutokush6 is considered to be tho rnost
important.
212 A DIBRAHMACARIYAKA.S I LA
ADHYASAYA.SAfrCODANASUTRA. n&Ine of a
Sanskrit work ment,ionod in the Siltstl-.rurrtu(:ca7a
(pp. 13, 97, 104, 351 : BHS. s. r.), dealins with
rnental disposit,ions and tondoncies. r\ I ibritan
translation was effected by Jinamitra,
Surendra-
lrodiri and Yc.s-6es sde u rder the title l7'phug,*-7tc
Lhug-pult,i-fuatn-pu bslcul-ba .shes-bya-ba theg-pa
cheru-'poh'i rtttlo. which is now grouped in tho
Dkon-brtsegs (Ratnakita) section of the Kangyur
(?.01. No. ti9).
'Iho Chinese translations of this sritra are
found
rn the Sritra-pitaka of tho Chiaese Buddliisr Tripi-
taka. Jfrlnagupta of tho Sui dynasty (589-til8
,\.O,) tra,nslated ths sirtra into Chinesc undor tho
title tr'a-cltiao-cluirtq-lnin-ching ('l'aish|, No. 327 ;
.rYanj'io, No. 37). Fa-ilft.n9-ch,ih-yao-hui by
IJodhiruci of the T'ang dynasty is a later translation
rrf tho sdt,ra ; and is ulontioned in Nanjio as tho
95ttr sitra in a colloction of forty-nino under the
rrame of Mahdrutnakd,ta Sdt.ro (rVazi,jio, No. 23;
T a i s h S ,N o . 3 l 0 ) .
ADHYAYANA. PUSTAXA . PATHANA. PRASKRI-
YA-VIDIII (var. J,uraskriyd-), aSanskrit textwhich
is extant in its Tibetan trtrnslation. the Kha-ton <loi
qlegs-bambklug-pahi s'iton,-du-bya-bahicho-ga, in the
IIdo-hgrel (sulra-cornmentarv) section of ttro
Tongyur. Its author is Dpai llar-rne mdsad yo-$es
(Sri Dipankar:ajf,*na or Alr3a). In Cordier a"nd T M.
trvo translatiotrs are rnentionod, but the translator's
nirrno is not, given of oither (Cord,ier, fII, p. 335,
No. 19 & p. 341, No. 23 i TM. 3975 & 4187).
ADHYESATTA lfaU t ajjhe.eand),roquost for instruc-
tion, oithor from tho Buddha (budd,hadh.yepa4,d. :
A'Lhuyut.tl6I) or from a teacher.
It u'as a Great Brahm6, who ontroated the Buddha
l
Vipassi to proach the truth to boings whose eyes
woro only dimmerl s'ith ths dust of iqnoranco, and
who would perish through not hoaring the truth
(D. II, 38). And again, after ninoty-ono &eons
history repeated itself, when Brahmd Sahampati's
request (a.i.jhesand) wa8 presentod to the Buddha
Gtrtama (l'in, I, 6).
The retluost may Bomotimos bo f<rr something
rnrrch lcss spiritual as in the caso of tlre womari in
tlre l/d,tag17a-sindhauaJdtakq (J. II, 337) who,
consumod by her passion, lay huggine her bedsbead
untrl her neighbours entreated tho hantlsorno land-
owner to prly her & r'isit. Rut the moaning
It
devolopod in a teehnit'tri sense as 'entroaty for
inStruction'
sh4n-hsin
of the Su.Llra- ADHYUPEK$ANA (P.ili : a.ijltttTtekklwt.ta), caro,
diligencs, attention to tho ir,ctut-ilmerits of a caso I
tite hence tho irnpartialit.v v'lierervith the Tathdgata
Shrrn-tao imparts his instruetion or admonition at tho
o p p o l t u n e t i m e . ( 1 3 F l S .s . v . ) .
AoteneHMAcARIYAKA-SlLA, morality of
genulne. puro ('onduct, consisting in throe soctions
of tlro Noble Iiigiitfoid Path : right speoch (samtnd,
udcu), riglrt action (sarntnd,-kamntanta) and right
livelilrood (samtnd-djiua). See ATTHANGIKA-
S. K. II:\GGA.
 Anr-supDHA 213 ADI.BUDDHA
ApI-gUpOHA. General. The corrcept of the Adi- Indian rnind it is implied in tho l'rikaya (q.r.)
Buddha ig one thtr,t aroso as p€]rt of tlio developmont doclrine of .tsuddhism, the Sambhogakaya (. Bo<ly
of wlrat htls como to bo described as thoistic r of Err.lovrnerrt') being virtuullv a Ilinrlu Deva anil
Buddhism, in the latost, stasos of ths llahavana and Lhei Dirtrrrnakiva, the pantheos or Brahmit. f'lro
under tho influonco, cliiefly, of Saivite thought. Irrmas who followed the K[lacakra dirl not, irecome
ft is found rn:r.inly in Nepal rrnd Java, a distribution thersts il tho senseof u'orshipping ono SuprerneGotl
wlrit'lr }ins l;osn taken tr: siqriify that it oriqinaterl in brrt they identified with ilre fOi.g,r.ialra' sonr.
Berrg*l anri was exportecl f rol.rr there 2. part,icular deity, varying according to their seets.

S i n e ot t r s t i r n e o f B . H . H o d g g o n w h c s e r v r i t i n g s o n lfodorn scholars (e,9,, L. de l.r, \'al]ele Pcussirr.

- \ - r \ | : r L , $r$e l i g i o n a r o w e l l - k r r o w n .t h r : w r r r s h i [ ro i ' t h e ERE. I, 93 ff.) tliink thab thoro are irt ltasr /rro
A , - l i l J r r d e l l r . i ,o r a n o l i g i n i l l r l i v i r r o B r , d c l h a p r a c L i - Adi-Ilrrrtdha svstems. One belongs to ryhat Hodg-
crtlly tre1,.rir':rl*,rrt to Gocl, ha.o often beon clescrilred sorr (-8.rsa37.s, pp. 1lti f.) iras described as tlie Ai6va-
as n EFer-'ifll clr;inrctcristie of .!{opa.lese rcligion. rika doetrino (q.v.) of Nepal, iralf theistic, iro,lf
Jtit-:lr* rvorslrip rloo.sundr-rr.tbteclly exist, l-rrrtit is not paltlreistic. fn this there is an Adi-Buclclha o"
ttrrtinll' ;rrr1111i11qr11f n{}r ea,rlit bo ecrnsidcr;rria clistinct Perrr,mirdibuddha, i.e., first Buddha, prinrary.
tyltr: ef ' rnonst,heistie' Btrelclhism. In rrrodern Brrddha, IJucldlra from the beginning (ddau,Buddha ;
-\ t'graIt lre cliic.:l'teur1.rletlod ir:+rtt:rlto tl rc A<Ii -Btrddha Ndm.a.sangita, 100), Buddlur, rrnoriginatod (anadi-
rs on tiro hill of Sr-avarnbhil (,tir6 Self-Existsnt') burld,ho\, uru.burkllra or Brr.ldha of the Br-rdtllias.
ne:1r li.rr,thrnirrrr-lu, iiccorclirrg to a, legr+rrrl girren lle is also irticlrossed(e.g., in tho 5r:rryornbhftpuraltctl
irr tlro Sz:ar171711r1,[i Pu,rinu, u,-sper:ial clivino mani- as Adirilit,lrr, (' first, pr:otector',; a.n-clSval'rr,mhhir-
l e s t & t r o r r o c c r r r r r r r li n . a , n c i o n t t, i r n c s o l ) a n l l d j o i n i n g lokaniltha (' selt-o,ristinr protoctor of tlro *'<irld ')3.
lrr.ko: rr, nriracuior-rs lot.us appoarecl on its surfirce, IJe appears a,t the begurning of tirrre, at, the corn-
hrr.lding wittrin ib arr irrrage, oielr v'hich a r:a,itva u.as r r e n c e l n e n t o f t l r o k a l'IIe , n a .t h e ' c r v s t i , r , l i n t h e l o t u s '
sul)seqrrontll' erecte<l. This shrino is helcl iri ereat, (nlani issr,ies fronr the Vorct
|t,rdnle'..
vorr.rirtiorr. brrt, tho .l\rli.ljudtlirrr ()r Svrlvambhri ( S i l n y a t u ) a r r r i l r i s n i , t r u e sr r o i n n u r n e r a b l e . H e i s
does not, clift].r osst,ntiillly frorn other n-riiacuJous s o r n o t i m e se a i l e d V i 6 r ' a r r l p r r( ' l r e u ' l r o a s g u m c se v c r \ '
i n i n g r ' s i n I r r r t i a * l r i r : l r a i o b e l i r : r ' r , t lt o e r l b o r l l r i n forrn'). tle is irr nrrvairir antl, being puro ligi;i,
s t ) r r l ( )s I . ) e ( : i l l r v , r \ . t l r o 1 1 1111 1 ' q o rl ' r l c i t v . W h r t t i s is rtever soen. It is saitl thilt, though he i,i ,-ror-
s i g r r i l i , : r l ; ; .rii l : o r l t I J u r l r l l i i s r r ri n N c l r : r l i s n o t s o m r ^ c h shippod, pruyors a,re never addressed to iriirr.
its rr.)w drvulolrmenls *s its frrsion rviLIr llinduisrn lris contenrplrrtivo portor he prodtrct's fi'-,'
Rncl the resrrlts u'hic:h errsucd fi.orn tlris f'usion. !V
r-ih;'rlnibuddhus(' Iluddtras of eontemplation') r.
1t i* irr t.lro IJr-rdrlhi*f Iiiilncrrlirg, or lrajrayirra It is not saicl that tho Acli-Buddha actualll'
i i t t ' r i t t r r r r t t h r 1 t t h e d ( 1 L r 1 r i 4 Lqlf t i i e A d i - B u t l d S a croates t,hese Buddhas, brit,, ra,ther, that ho is madrr
r r r s l i ' l 1 r .r1i sl l i r i I e i e r e l u p l n i : n t . I r h n s b e c , ns u g B e s t e d up oi' the' part,s tif the five Buddhas. Tlroy are
h y _ S i r _{ - ' l l r r l ' ' s 'E l r o t ( f l l n r J u i . g t r tq r u l B u d d l t ; s r r i , t t t , dc,scril:ed &s being in tiro world of treeorning
; t $ 7 ) t ' l r : r ti L p o s s i b l l ' r o p r r , g H n t ,irti,l a s t ,e f f o r t ,o f e e n t r i l i lpraL'ftti). I3y thcir twofold po$'er of knowleclgo arrtl
\ . q i i . r n. b r r r l r l h i s n rt o c ( ) n t o n d r v i t l r f s l a n r w h e r . e b v contempiation, t,hev give birth to dhydni-b<;dhi-
rnsterxl of denying tho bosc:s of tho prophetis sattvas (Samarrt,ablrtrdra, Va3rap6ni, Rat,nap64i.
t(jrrching, it tried to show that monothlism- (liko Avalokita or Ptrdmalirini, ond Vi5va1.6ni, rospec-
e','er.ytlrine else) could also bo found in tsuddhism. tivaly). Theso are said to be the actual cre&tors
Tho I't^nrlanrentirlfeature of tlris cioctrine is that of a of ttro physic.rl rrnivcrse, but tlie worlds which
prirnor<lial Iludrlha frorrr wirom rrll otlier Budclhss thel' r'reat,e &re porishaltio. Three snclr creatiorrs-
arer ultin'rat,ely rkrrivtr<l.'l.lre Kirltrcakrrr, ilrl<lptecl hsve irlready perrished; the lburtl, is that of v'lrictr
all the oxtrrl,r'irgrrner_'sof the Tantras and oven wo lbrm pnrt. It is the crea.tiorr of tho fourtlr
p'rovidod the prirrc.iJrlrl lJucldhas uncl bodhisattvas rthv[nibodhisat.tva,'\r'aloliita or Padrnapul.ri.Thr.
w i t h s p o u s o s ,g i v i n g o n o t o t h e A d i - B u d d h i r , h i m s e l f . Kd,rultda-uitftlut5 (irr its vorse odition) roiutes hov'
Tlris, of collrst, is not urueh moro than tho Hinrlu tlre origini,t Aai,buatlira (also calioci Svu,yambhrl
idoa tha,t tho Suprc.nro .Being became male a,ncl and Ac.lirrtltha) appear:d nt, the lnginnirrg in the
fe.rrrnielbr the purpose of producing the universe. form of light turd producetl Avalokito by meditation
'flrere
is thtrs rrorhing rrerv ur important, and how Avalokitu, in turn, producod tho univorse
ln tire doctrino of t,he .4.di-Burldhol "eoll-, fo" ^to the

I .{s nrr illustration of ilrirr state oidevelopment in contrast
-ilie
.wi!h th.e earlier ,cttges, it is poirrtcri out that,',,u.hile in
latter the formula com';n<rnlr-- aeeepted reads, Of all iliat
proeeerls. fr9ry gruiql, tire I:rilriiqtrta-has explaiired the eauji,';
i n ' t h e i s t i c ' I J u r i d h i s r n t_h i s i s r n a t l e t o i e a r i , . . .O f a t i t t r i t
proceerlsfrom causes,the Tathigata is tlre eause.;'
I _ {gr the prerclenee of flre doctrirre in mediaeval Beneal
see R. K. Srrkirr, ltolklora Elenett in Hindu C,ttlture,flrrrGh
JnlI q re\\' preclse reterenees lre given. At,teution has also
hcen rlrnwn trt the f;rct-that t.he Dharma or Nirnirjana of ttre
.\inVn Proiila i(:elnt to he eqrrivalent to Idi-Brrddha.
'l-he
3 tetm stavanb,trTis ;1nolcl enither ot llrrddhng becausr
B u d d h a s a t t a i n e n l i c h t e D m e n tw i t l r o u t a n i ' e \ t r , r n a i h e l p .
{ Vairoeana, .tkgobhl'a, Ratnasamblrara, -{mitibha an<l
,\moghasiddlri. Sometinres a sixtlr is adderl, \'ajrasottva,
ihouqh ae"ording to Getiy \GoJe oJ )'orthern Rtttl,lhi.,nr\lljro-
'There
sattva is the ldi$rrrldha iriir-rself. are 5 hurrran Iluddhas
( m d n u 7 i b u r i lrll r . c ) \ + h o e o r r e s p c n dt o t l ) e l i \ e D h t r r n i b u d d h a e .
Thet' are noi incarnalions cf them but, rather, 'reflereg
' '
\pralibinbo\ or nragit'al prolee_tions (ninldful'ii,,rc). G. Tueci
r e g a r d st h e t e s e h i n ca b o u ! t l r e A d i . B u d d l i a a n d t h e f l v e I ' a t h [ -
gatas whieh developed from it (the Dtrl'rini-Iluddhas) as rluite
comporoble \r'ith the Manichaean l'atlrer of Light and its flvc
light aeong (Milangu chinoit ct bouddhiquer, IlI, pp. 345 ff.).
5 Tlris, which is e late v'ork, says that ln the pores of
Avelokitr'n body ere woods and mouDt$inl where dwell
raints and gods,
 ADI-BUDDEA
with its gode. The epeciel Buddhe of this fourth
crcotisn ie Amitdbha, while its instrustor is tho
Sakyamrrni.
It ig difficult, to dotermine when the concopt of
Aa;=guaaha or Per*madi-Bucldhe 6rgt med'e its
nppoerane€. Accortling to Cgome Korosi tho
nsmo and the syetsrn io which it is attached are
cl<rsoly cor,n*ti.l , wittr ths Srikdlaenkra.ta,nlr&,
a ianira 'oponly Saivito in its inspiretion' and
aseignod to about ths lOth or ll0h century. But,
rhe word ad,ibuddha appoars as a, namo of l\fafr1u6ri
in the Nanwoahgiti, a book considerod eariier
than the l0th century sinco it is bolieved that n
comnrentery on it was writton as far back as tho
7Ch eentury (Tdrnndtha, p. 152). There aro rn&n_v
qood roa,sons for a^scribing to llaflju6ri tho charactcr
of an Atii-Buddha. IIe is, for oxamplo, tho por-
sonifiortion o{' t}ro knowlodso whenco Buddhas
origirrato, and being a 'Jflinis&ttv&', ho is moro
than e bodhisattva. But,, boyond all this, I\fa,fl-
juSri is Aai-guAane because he is tho kins of thg
Prajii, whictr is ' tho mothor of tho Ruddhas'.
In Tibotan Brrddhism, Vajra-dhara (the indostruc-
tible or stoadlirst holdor of mystic power) is the
nalpe givon to tho A<li-guddha'by the I{argyut-pas
(followers of the apostolic suceossion) a-"a ino
Geltrgs-pas (tho established church of Brrddhisrn
p_opularly called ths Yellow Caps), while che
Nyirig-ma-pas (tho 'old.slyle' church or the
Red Caps) crill trinr Samantabhari,ra. Tho hoavon
<rf the' Adi-Bu<iclha is cailed 'Ogamin (Skt.
.4konigfta), whonco Nirvd4a
'Tho m&y bo attained
wiihout rocurn to oa,rf,h. mianing
of the
word is 'No.Down 'Without
, ot (roturrring)
Downward'. ft is pocsible {rom thore to escape
tiom repoatod births in sowsdra, wholly and for
over. lt is ths last orrbpost of somsd,ra.
. Tharo is nc greet difficult5r in tracing tho svolu-
tion of the corieept of the iai-eoaOni from the
toachings of oarlv Buddhism. According to tlre
canonic*l texts of the Thoravdda, tho Sd.kvomuni -eighty,
ontorod into finnl Nirvdna at the ago of
but-tio1'go on t<i add, almost immodiatoty, thit hc
corrid, if irs so desired, havo continuod [o livo as
s hurnan being for a wholo a€on (kal7,a\. fn this
final Nirvano ho has passod boyoncl ihs kon of
devos and men, into a sfate whi-ch is undofinablt,
and beyorrd the 6:resp of intelligc"nce, but, it is
certainiy not annihilation or notninqnoss. From
earl-v*tinres thero seoms to hrrve beon the bolief that
the Btrddha cont,inuod to live thorrsh ho vns
invisilrle. Aeeording to tho Su.khiuqtilsection g),
a lltrddira livos fcrr rr hundrod thousand niuuttta
(millicns) of kotis (10 millions) of kalpaa or morc.
Accordirrg to tho Lol:oituraud.d.aof tlie Votulyaka
school . the S*lkyarnuni did
not, &ppoar in
po-rson in the world but doputod an irnago of him-
self tp roprosont him. 'Il.lc
Mahaz'asrrr dould havo
us beliove that countloss tgos ago, at tho vory
beginning of time, ilro Sak.vamuni beccme BudrJha';
his appe*rance on earih in this a6qe,his entrv intci
2L4 Anr-nupDEA
Nirv64a, etc., &Fo purcly m*gical apparitionn,
phonomona of the nirm^dTtokdga (q.v.). Tho gamo
doctrino appoars in the SuaatTopr&hd,sa. In ths
orthodox thoory of the Vibhajjavadins, too, tho
Sdkyamuni on bocoming Buddha, ontorod into
sa-upadiseaa-nibbdrw (Nirv6na with rpsidue), the
residue boing thn body, wr',trout any active ' soul',
which continuod to live and speak. But no
spoaking was possible whon tho tsuddhe was in
dhyine (which ho ofton was) ; therefore, his body
w&s only 'magical'. " Vory probably ", sayg
de ia Vall6o Porrssin (ERE. f1 96a), " the Buddhists
soon camo to believe that S6kyamuni during tho
wholo of his earthlv oxis[enee had onlv been tho
magical substitute of tnu roal Sekyarootii, who had.
long sinee ontered into otornal Buddhahood ".
As timo went on, tho iclsa.that dovolopod was not
of the porsonality of the Stikyamuni 6ut, the facb
that he was one of sevoral succossive Buddhne,
who for convonionco rnight, bo counted as four,
sevon or twonty-forrr, but who roelly formed an.
infinito sorios extendins without lirnit backwards'
into the past and forwirds into the futuro, many
of thom apparontly not bolonging to this world
st all, but ruling various points of tho comp&ss or
r.ogions described as Iluddhe-fields, till wo aro
dazzlsd bv an ondless penorema of en infinity of
univorsss with &n infinity of shinins Buddhas
illuminating infinite space witn tne AdilBrrddha at
their hoad 8.
ft worrld be a cornplote misconeeption to consider
the Adi-Buddhs as just anothor vdrsion of ths God
Creator. That would bs &n absoluto r.svorsal
of the Buddhisi point of viow which essentially and
firndamentally denies tho notion of a god .roator.
Tho coneoption of tho Adi-Buddha sliould rathor
be regarded as sn ottompb to expross the rrniver-
selity of exporionce, thc ossential ononoss of Sar.ns6,ra
and Nirvdna which ha^splayed so important a part
in tho development of it'e Manayarir. ttro tr di-
Buddha has sometimos (e.q., Evans-Woniz, The
Tibetan Boolt of the Gre.d l'iberation, p. 130, n. 3]
boon oxpiained as the porsonifieation of tho One
Cosmic Min<l. It would, perhaps, be botter to
deecribe it as the personi.fication of Reality.
(A dotailod description of the dovolopment of tho
concept of tho Adi-Buddha and ths literal,ure
corurectod therewith follows.)
G. P. Mer,eresuBERA.
Development. The Sanskrii namo Adi-Rudaha is
t,rrrnslatsd into Chinese as P6n-chu-fo (*A{fr),
ynig! litorally me{rns the original, primurJial
lJuddha. Thore is another namo, Poramacli-Buddha,
whieh is translated into Chinsso Ba Sh6ng-chu-
fo l$Ul{fr\, moaning tho incomparabla,* first
Buddn*. ln ?ibotan it is translatod- as Dan-polri-
sans -rgyas, llchog -gi -r-lan-polri -sads-rgyas, or ihog-
malri-s*is-rgyre, all of which indiccto ths Buddlio
of all Buddhu, who originaily appoared, as tbe
rr In the Silrfria'l.kilrd (I_\, 77) the dorrtrine of the ldi-
Il:rrldha is condemneri on the ground that no one carr become I
Iluddha without an equipmerft \samtrMro') ol'merit and kooi-
iedge. Sqnh lln eqrripmen0 can only be otrCained lrom e
Dr6vious Iluddha. 'l'heretore, there ean be no/irnl !]uddhe.
 Anr-gunllHA 2t5 ADI-BUDDHA

vsry first : Paramd,i-bud^4hotldhfta-ffi'-lcdlecakra' dhudrwttarapa,lalabama ( '-EEft t TM.808). l'lle

rfrma-tontrardja (ThI. 362) and Jfrdrwsattaa' M ald- Y ai rocanrtbhisombod r,z b tu,r d (X E g : ? a;ish6,
mam.jutryddi-buddha-rfrma-addharn (T M. 2604). 848 ; TM.404) is also in lho lcriya-etitre clt$-qrticaiionr
but bolongs to the Becond, pirrat period. Aleo
Deuelopnenl ol the ccrncepl. The coneopt of,
pertaining to the period of prrre esoteric Buddhism
snd the istiof irr,'Adi-Buddhi originated not in tbe
are tho Tottuosthgraha Siltra (EEfiS : Tais6, 8E2;
exoteric te+ehings, brrt in esot.lrie Ruddhism.
TM. 4i9i of tho caryd divisron sntl the Puranril,i
The terrn csslns to have corns intg rrse in an early
.1*tra (ffiffi,$ : T a,ish6, 224 ; T trI . 487 end 4tt8 ) of the
period of Buddhist history, but, the belief in sttch a
goga drvrsrun. Various volurninoug esotoric srltras
coneept probably aroso only lotor, when egotsric 'Ihe
woro eomposed in tho later esoisric period.
ELdclliem samo into sontact. with t\o myetieism
in their mutual Guhya.oorruaja 9il,tra (#fiHgg : Taish6,885 : ?,t{.
of Indian Tarrtrism, rt'sulting
442 and 443) rnay be regardod as one of ths funda-
iafl.renc€. The eeoi,€rical s,spects af Ruddtrism
rnsntal stitre.l of that. lneriod. The coneept of,
mgde ttreir app+Erance prior to thoge of Hindrrism'
and the belisf in, the Aailn"aafra have not. as yet,
but whsn the latt€r coms into boing ttrey influoncod
€sotoric l?ucidhiem, and gradually the system and bosn found arnong the eeotsric efltras of bhe 6rst
period.
the form of both rnovemonts boeame almoet
identieel treeeuce of intorchange. Tho history
sf tha 'doetrino for the iiritiated' has to tre Baakgrourtd, of _the ioncapt. The developurent
mentioned here, becruse the dovelopment of tho of the eopeept of Adi-Buddha can bo traced only by
concont of, and the bolief in, Aai-gueahe aro scmtinising closoly the statoments of the esot€rio
closely involved therewith. It is convenient' to sfrtras. Ag mentioriod above. the sfitras rvhich
dividC this hietqry into three poriods : (i) lhu belong to the puro esotorio period aro well
orirfur, (ii) the rlovelopmont, and (iii) the propagation systomatised. In-the Mahd-Vairocanibhiaamhodhi
of eeoteric Buddhism ; and thev may be described $l.2tra the activitios of the Buddh& Rre referred to
es tho mixod, tho pure and tho later eeoteric poriode, from tho standpoirrt of ;ho three mysteries of bod,o
reapoctiveiy. (kd.ga), epoe*:h (uof) *nd thougtrt (citta), The body
ig called the matrix from wtrich issues the mandala
(i) The first period, of mixed osotoria Buddhism, of the Groat Compaseion, spetcb i8 called the
eomprisos its origin and oetablishment, in two kinds mandala which turns the Wheel of Worde, and
of systoms, uamely, the Mddhyamika and the thought is called the Secr'et Ma4{ala. Among
Vijfiaptivdda. During this poriod only the embryo thee, the basic man{ala ig the body-manrfalo'
of oeotoric thought can b€ found in the doctrinse of namoly, the rnendnle of tho Gr'oat Compassion.
oithor systom, Various rulos of religious coromonics Iho universo is manifostod by the man{alo of tho
as well as pictuneo and images of verioue Ruddhas Porfect Wheel. Buddhas and boclhisettvas,
can tro found in the esot€ric sritras (kalpal, soparetely existing in this univergo, are manifoetetione of each
eatabliEhed, incompleto, and showing a haphaza,rd one of the countless virtu€s of Mahi-Vairocana-
a,rrangoment. toth6gata, who is tho lord of the rrnivorso. They
(ii) The socond poriod, that of purs oeot€rio sre classified into threo groups: Buddha, Psdme
Buddhism, roguleted and systematised these (lotus) and Vajra (diamonrl). In the ohaptor on
firut beginrrings and gevo them a philoeophicai ralationslrip (&uen: nilh) of the Malfr-VairoaLno
eignificarrce. Hore are found the two different Siltra, thoughts a,re ci.rssified into five kinds of
systems of Md<hyarnika arid Yoga. While the ea'rnddh'i, narnaly, the samddhi of the Buddha,
MAdhyernikn eystematises both tho ceremonial bodhisattva, 6r6vaka, pratyoka-buddha and man.
rulcs and the philoaophic concepta, tho Yoga eystern Tlte Mahd-airaaanffi,lro bhapter doscribs ths Mahfl'
-repreeents
digeusaea only mattara of philoeophic import. Up Yairoccna-tathigat* who tho Br.ddhe
to thia eiege, eeot€ria Euddhism wes B much oarlior as followe: The Buddha's wi^qdom ie inaonceiveblo
rlcvelopment th*n the egot€ric devolopments of and incomparablo. Thoso who are froed from all
Ilinduisrn end othsr rtligiorrt. kinde of dofilement and who have rsalisad ths
(iii) The thitd poriod, that of later eeot€ric truth by solf-awekoning witl find fulfilmont of all
Buddhiem, e€€s the 6*rerg€nc6 of hereey eftsr the tlreir deiirm (Tohl6, xviii, I b ; Tib. Hettori erlitioa,
qstsblighncut of pt,re estoric Euddhism. Heretical p. 86). 'Thoeo who arro self-awakened' ia in the
idaas gradually eontanninstad the purity of esot€.rio libetan toxt atranslation of the Sanskrit &)oyombhfi,
doetrinoe, by thc philoeophy qf non-duality which is trensiet€d in Chinoso as tzri-ion'chih
ragardir,g tho phyeiological functiong of the body, (Erttr : naturally-producod-wisdom).
-Bnother This word
and by the philoeophicel obasrvationc of Yoge. 6ti g'ii bhil is ussd ;s name for Adi -Buddha in
Tbb developed into the practice of ir't€roornrnuni- s lator poriod end possesees an important eiguifi-
ection sf two root-eorreepte, deeignated aa the trotrrs cenco. In the Buddlnguhgo cornrnontary on the
Ma6-Vai,roaant S&tro the moaning of tho word 6dd'
{pad,mcl and tho fieuoad @ahal.
hddtn is erplained as follovB : Thoso who are eolf'
ThiE eloeaification into thte6 periode oan be ewakenod are Uoafri"attvas higher thau tbe eighth
npplied to typiael eramplm of the four divicionr of grado, They Bre not guided by otbera, but att+rin
oeCItaric aritrae, neaely, b''tdyii, ffiiy6, rtura nnd fheir awakotiiog - by thdlnsatvee i?ad. 2663, 332 b_6,
s.ttrdtaro'yogo. Tbe,1usiilhilfrro Sfrtra (##i&* ; reetorod toxt). . ,nd, agein, in the chapter on ths
Tuiah6, flAX; ?M. 807) end Lha Stfrdhu-part,p7acffi 'mar.r{ala which turns- the vheol of iho world'
sfrira (tfitrt?B: tFoiahs,895; fM. 806)are in the Molt&-Vairoaru 9lEtrd, the TathBgata
cnotaric autrru of tho .l*iyd type and belong to tho decribee hirnrelf ae followe : I am cBlled the world's
6rut period. Suoh edtras eldom poas66s e philoso- most roversd one ae I e"' the very ffrat (tohidd)
phioil Bi$dffioanoo eud are ooniquontly- oalled who preachod tho higheet, originally eetsbliEhed and
 Apr-nunDHA 216 APT-gUPDEA
incomp_arnble Dharma (Taish1, xviii, ZZ b.c; From a comparison of tho oxplanations of tbe
Tib. Hattori ed. p. 2ll;. A e c o r d i n g t o t h e c o m " Mafui-Vairocarut Sitro and the Tattua.sahgraltu
mentator of tho Bucldha,lTuh;7a,tho tswn lokadi, Sittra givon abovo, it,.will bo clear that the former
which is used horo, is oxplirinerl as fr;llows : Thors only' classified and uni{iod tho vurious holy beings
anretwo kinds of vrrrv first. tlxl prrre trnd tho impure. of the first poriod of mixod esoteric Bd<ldtrisrn.
Among the puro rrro inchr<lorl borllrisnttvrw higher while the latter oxplainecl that tho 36 holy beings
than- the first gra.do anel tho lirst tnlightonerl Jnes originato from the ono lSuddhrr Vajrrrdhritu-
in the world. The inrprrrc rn(rirrl$ Brrrhrn,r tr,nd tothrigota, whicir is a much molo dovolopotl doctrino
fndra who were born rr"t tltcr r-trrY first, u.lron tho thl,n that whieh is shown rrr the f<lrrnor. As
world was'established ul'cor tlro rlestnrt.ti<tn of' the mentionotl 'l'attuasuigraln
earlier. in tho Sir,txr
6rst kalpa. It must be nototl thtrt. tlro rvoxl tlrero aro iortr chilpters, l:a.jra,Lhi,tu, Trai.Iokurt..
'first' i s t h o s a . r n e n s t J r r , S r r , n s k r i t c r l l o f A r l i - uijaya, Pari-ubhicriro rlnrl Sarud,rtlm-.ti&Ih.i. ouch of
Buddha. The word r.rsed for the nrost p1_.1,111.q.11 them rnanifesting the nia,hd-, s(r.,na!/ct-t rlllarntu
ono of tho workl is'ekanit/'n. anrl l,xtrrtte-nlatulala, respectivolv. As orlr:h also
m*nif'osts tho other threo, they aro rnutr.rali.y rolatorl
In tho Tothsataigruho Siltra (tfiHtffffi),
-- u.trir.h likc tlrri net of fndrrl's prrlace. The above rnontione(l
I"lglg! t , o t h e l a t o r p e r i o r l . i l p r r r , , t . s o le r i r . r;o.jnt-.*ttltro (rliu,rtronrl beinq) is oxplrlinerl in thr:
Buddhism, the three mlistories rnontirtrrcrl irr tlte \-rrirrr-sirttr',r r:htJrter of the Parqtn,ildi Sfrtnt
trIahd-Vairocana,SrTlra g'ore furthor rlnveloped. (iT.HfS
'l'qi,,;h6.
Nc,. 2.til; T;lt. 17 antl {$9).
Tho actual entering irit,o tlio three rn;.stori'os, ulrrr:lr is r-.onsirlororI tlg sixtlr nrteting oI tlx:
called the divisions of aetion (htrnta), o.rj Iiongdchd 5t?l"r.l tnd r,lr{ilrrlorl rr,s similar to t.lrtr
tho three mystorios tlro classifiod into {bur first mi'ot irrrl of tho sitnrc. f t is strltorl t lrrrt t lr
p&rts, namely, nmhd, so;r,Laya, d,harrtn &nrl words d,l11rt-rtxrlui-ulrjrtt. tlxr origirrrll first (lroat
karrna.- Thoy aro thus, rospectivoly, callecl rnahd_ J)itrmond, inrlirirto tlrc rigrr of t,he \-irjrrl-stttvrt
nta14l.a,la( body ), scrnralJa,- ntar.irlala lthought), d,harna - (TM, {"q7),'l'liitreforrr. t}re p71711t71r'i,lr1tt-n,7rn,q,-
nafdolo (speer:h) antl karnra-mandl"to''(action). -tnah,lttrlnrrl^'rt,l ( ir$#1ft_kfRtt*Zr
tru-ri.ia-siltnt
firey are symbolisod by adding the word mud,rd,, ,B=[t;(ftf,f$) oslrltrinsin its soven \,()lurlosr,lre
as rn aM -nt.ud,rd,,eamay a -nr,ud,rd, dlmr ma-mudrd and innato ortltgltt.ontnertt of tlrr'r Vrljra-sr'tb9u, f'or
karma-mudrd,. This order is changod in th; whielr rg&Bon the wortt txtrarn.idi (strprtrmo anrl
7'railok yauijallo S i,t ra ( h=E#). rvi ri e I i'i s t he fourth first) is rittachorl to tlio title of ttro sfrtra (7'c,sh6.
' meeting' 7 ofthe
KortgochctSitnt (SmilIfiffi), into No. 244 ; TlL Nos. 487, 4litl). Thus. the namo ot'
trtqhd, rlhanna, aanaya o,nd karma. ilri LniJj-i"ip"o"- Vajra-jattva is Prrrami<li rrn<l its sigr-r is Adya-
,nu.eeaya-yogct Sil.tra, (H*ffithfirri. - whieh is ihe mah6-vajra. All three torms are eqrttri and form
third moeting of tlie- 4,,',,',iacho Sfr.tra, the the essontial, basic nature of ths fir"o tvpes of'
karmrr,-division is frrrther eiivided into karntq, wisdom (paitna-j f,andtmaka ),ealled the fi r'o-divisionrr.l
rrrrrl_ ratna (Ffff), making five clivisions Diemond (pofica-iekhara-uajra or pafi,cr7ri.t1u-uajru;
(Txtrleakula) in all. Inthe Tattuasai.graha S.frtra, Buddhagultyo commentary on Lhe Mah,d- Vairoeatut
tlre first meeting of tho Kongdch| S&tra, th; Siltro: TM. No. 2663, 344 a). When a cliscipte
.
orrsrn ot' these divisions and the various Burldhas is given the lcanja coromony or or<lination by tho
and borlhisattvas aro explainod as follows : Aftor sprinkling of tator, in osoteric tsuddhisrn, ho is
Vajruclhdtu-mahisattva himself roalised the eonsidered &n dcd,rt1a. At that time the five-
enlightenment of all the Tathirgatas, he beeamo divisional Diamond is given to him by tho teacher.
\-ajradhirtrr-tathigata ancl entored into the Diamond whilo chanting the folldwing Sloka : l'his is tlrt:
tterng (a_qlra-.*a,ttua) which is the ba^cicnaturo of fivr, natur€ of all Buddhas, and it rests in tho harrrl
typos of insight : the -insightpure insight of d,harrna-anaiti, of Vajra-sattva. Do thou roeeivo an<l olwa.r*ti
mirror-like insight, into the nature of rrphol<l his r.esolute pre<:epts (?aislro-, xviii, 223 b.
on eness,marvel ious insiglrt and deed-aecompl ishing 951 c, 359 b; TM.479, 35 a). In this vorse it iS-
insight. All Tathagatai appear in this rujra-sattui. shown that the practisor of Shingorr is identiea.l
liaeh ean converso wittr tt^e-others and in'realily
is with the Vajra-sattva. tho I)iamond Being.
one with thom, having no difforences. One sitJ on
the lion-seat of all Tathdgatas, the others facing tho fn the Guhya-samdja ,1iltra (#fiH$ffi, which is
four quarters, and thus tf,o four tsuddhas, who the fifteenth meeting of tho Kongochd Sfi.tra and thtr
are basic sitrr.l of esoteric Brrtldhism of the lator poriorl,
the essential naturog of tho fotrr t._ryes oi wisaom,
rrrise. Theso Buddhas are Aksobh5ra jeast), Ratna- the following question and enswer ero shown :
tgnpt-,l.r" (south), Amiti.bha. ( wesr)' a"a''A*oghs-
sicldhi Qzrcstion: Ilow m&ny kinds of truo natune
J"o-"tt_t). Frrrther there &InB36 strintly, i*;;;;, aro thoro, and how m&ny kinds of myscery ?
which include the four daktis rrpresenting tto
i"", Whot is the m5rstery ? and how many kiri<ts
piramit6^s, sixteon great bodhisattvas- who &re ere there in the highest, elass of all ?
dieciples of the four Tithagltas, four inner d[;iplrs,
fortr. o-uter d_ise-ipleeand-four grrardians eaiaho, Anau:er: ft must be understood that there art.
1vr1r, _Jo-E_ a_216 s, ZZ7 a_386 s:942 b_g5l b ; cp. five kinds of truo natrlre end throo kinds of mystory.
Tai^sh6, Non. 870, g7l, 872 ; TM. 47g1. The original enlightonment is tho great mystery en,^J

j^ Therc are eighteen . meitilrgs ' of Tath6gata.s, bodhi_

3r!t\. ls, et ., each one with- a^separdte namc of a sfltii,'gronp,ih
together in..the Xongdehri Satic. juctr-a"iimbliei'fre i[i;
known. bl' the name of the sritra, anC tne lltri-1e-r;fei;A
'meeting'.-G.
to u P. M.
 ADI.BUDDHA 217 ADI.BUDDEA
rlrFre *r* n hundrerl kirrds in the hishost class of .ll r v i s c l c r r r r . L ' l r c t i t l t ' t r t ' t l r r _ "r ' l i a p t , o ri s t h o t r I u i i t t . $ r i "
.T,tishr1, xviii, Fft6.Z ; (,'OS. LIiI, 150_l : lI,-l[. j ir,ti. r,n.tytl I L,(t.rt| (r I Ie r e | |t d r i Irq,.rui it a -.sa rig Lt i (
-\u.4.llj, 14lt-50). 1 f * g ffi tr
W i # , $ H : ' 1 . u . ts h i , ) i o s . I l s 7 - 9 0 ; T ] 1 . ^ . , ; oJ.i i i r i T r | i
rtr$sun wlry tho rltrnit| .}[ririjusri ls rlscitl ]rere
I'hs conterrL:* o{ t,lre r:oncoJrt of .{rli-Rrtrldha, inst,o*ti ot' \ rr,jrtl-sartva, is that Mairjusrl is it
,'rTx:c:iu,llvns concoivocl in osol,eric tlutlriliisrn of tho maniltrstat.iorr of tho origrnalll' onligtrtenocl b<.rdyot
1 . r t e rp c r i o d , r , l 'lil r r o l s b r . e r x p l i l , i n o r l . ' J ' h e r r r o di L r t , t , i v o Sarnrlrrt,a.frhu,clra, whiclr is tnother n&me for Va,irrr-
l-',:rlv uf Yetid (.t'i.ue1trt-1afiryo) sativa,. 'fhis
u'hich has pa,sst:rl tho rs considererd a kurd of Indiar,
linril step of medit,nt,ionin tlrc vohiclo of srrprumtr kat].ronotheisrn. .{s mentioned earlier, thero ie t}re
]'oge (aruiltarayoqa,-trann\ i:r the original basic oxp(Jss i on' X{a,ir,1 rrsri-praj irirsattva-adi - bUcld}re' i I r
Ui.tidanr"l t'he grent Lllies Qna.h,asztkha). It is tlivirled ttris commentary tr,rr<lalso the statemont that th,,
rrrtu twontv l)tr,rts, n,1mfily, fir'rr ngurtglltes, {bur prujitu-krii1ct of' tlIri,frjuiri-prajrid,srrttve is self-
' l , r r r r r l i r r s s, i x u . o r l t . l si l n i t f i v o s o n s o - o l . l j e c t s . T h e s o <rrigirrtrtrtl (suu,uatnithi,: Taith6, xx, 820). Hor*-,
IFontv fi,r6 rlrl6d iry {ivo ISudrllrrrs, rurrl as ol,ch tlro terrrr .sout1a,mbhfr, is used as anothor n&me /or
Fl'.rr-lrlha has thoso twerrty parts, the twonty bocome Adi-BLrdcihtr,. l'rorn those ftr,cts it cnn oasilv be
.rne hunrlred parts. ltrach division is of primordial soon v'h5.' tho name Mariju6ri is us€d instoa"rl of
'nlighl.t,nrnr-rnt,itsolf, ancl thrrs t,ho doctrrno oi' thrr \rajra-sattvu. ,\ltlrough thoro s,re tlrroo kind,s of
''iteka-kd,,ttu,of' tho highest hunclrecl classes wa.s strttua.s, nrr,rneiy, .so,ttLaVe,jmona an<l satnudhi,
r,qtablishod. The tnro natrrro of tho yiueka-kdua tlro irrr,sir,,sriltt:tt,is the wisclom-borng (jfruna-sattua).
,,f tl.rr,se highest, hrtrrrlretl cla,sses is sutr-rlivirlt.xl Thertofore, \'ii,ira-su,ttr-*r is ,:allecl laffjrr6ri, as ho
, n t o f i v a < r l i t s s e:s V n i r o c t u t n , R a t n a s l r m b h n v a . nt*ni firrt s rvisr-lom.
\rnitrilrha, Amoglrasi<irlhi llntl Aksobhva.'l'hcro
tive t:lasses ilro Jirrtlrer: srtlrc{ivido<l int,o tlrreo frr tht-. silrrio -\'alurasa,igiti r_:ourrnent,orv ' tlio velr-
?.'ajras,wlrieh aie t,he sel{'-nn,turr:rof borly, sPooch rI&rno lrli-Rudrllra is rnontiolt(xl arrrl praist,l a.s
t b l ' l < ; i v s
: 'Ilro fJrrtlclhu
anrl min<l. This is rlnrlirstoorl :rs tho rnvstorious tias no beginning arrd ir;
, ' , r e k a - k d . ' l no f t l r o t t r r e e c h r r s e s . ' I h e s e t-.ncl lt.s in tirne. J'ho Aili-IJtrddha is ii'rnatoriu.l
tltre<r
irrrr-l irrvisiLilru (7'ai;lt6, xx, 829 ; Tl[, }bO\. T]ris
ta-iras of body, speech oncl rrrintl ilre cc,rnltirrorlarrrl
rtnited into one personalitv rvhich is the \rajradliara,- innate .,nlighronmcrnt is the sound-lott,er A, inclicat-
iag thr, lifo of tho univorse. It is thg serno as th(r
Bucldlra nnd the great rnvsteriorrs t,h,eka-krl1la of
, ) n e c l , r s s ,a s t h o t r u o o s s e n c eo f \ t a j r a - s a t t v a . JI thdfi ro-,nrndrllti rv]rich is oxyrlainocl in t,]ro
JIah.,|-i'uirocanu ,Sfrtro a,s follorvs : fne urrcroatod.
cllriirmir s'lriclr f har.o realised is separato from anv
I n s h o r t , t h o h u n c l r o t l c l a s s o s a r e r r n i t e t . li n l r i f i r - t r s('nse ()f urorrl expressiorr ancl hos no faults and.
groups rnri n,gain cornllinocl irrt,o tltreo t"ajrtls o{'
tlrorofore, it is separato from any diroet or indirect
boclv, spooch and mincl. \'ajraclhara-Buddirrr ca,lls{)s. T}ro wisdom of voidness is tho samo rrg the
includes all these virtrres within his one boilv. ultivr-\rse (7ari.s[r), xviii, t]). On tlre ot]ror hand,
whicli is the Acli-Burldha. Thri totrlity of tlioir. i I r t l r ( ' N d t n u ; : u i t q i t i ,i t i s e x p l a i r r o t l a s : I n s u c h w a y s
'' on eopt s bhin the Vaj radharu -Budrliro, eonsirlcrerI thrr Burltlhrr,, Illrir,girvi-r,rittrnd Sammasarnbucldha
ru-i
rilr the Acli-Buddha. is in a worlcllv sonse th,' ilro lrorn frortr the srunrl-1,-rttor A. ft is tfie rnost,
,ii,tt1arliltu, tho ltocly of illusion. u'hich is formerl oxtollent of a.ll vowrtls rr,nrl Jotte,rs arrrl possessos,r
,rn].,' liy the smallest essence of ether (r;tiutt) a"n<l vrrs1,sigrrificlln{:o. ft is also tho groat uncrc,r,.tnrl
life
mirrtl (cittcr,). Ifo drverll;: in nwttopama-surn.dtlhi apirrt li'orn rrnv rvorcl. lfheroforet, it is tho rnost
Tiris is also callod the ua.jra-krJya,u'hir:h is in a tnro rixcellent, root o{'rrll rvrlrris and ma,kos thoir, meraning
sens{r unobstructod, a frco stato of mind a,part c l e r r , r( ? a i s f t . c i ,x x . 8 0 9 , u 1 5 , 8 2 0 ) .
irrrm rnv idea of relativitv. ' f n othor u.orrls. tho
irbove ment.ionod t,ruo-natura af uiueka-kd11a, of fivo ,\ecorrling to Toganoo. the contonts of thc
,lrrsscs rnay be callod tho Paricadhryiitt,i-Buildlw concept oi' Adi-Rrtcldlrrr, &ro as follows : tho
fffi.fff#). Comparing this Pafrcadh,11dni-tsuddha Adi-Ruddha is tho hiqhest spiritual doctrino, while
..r'rrh ure Pafi.ca-Buddha of the first, rnootins of the it is aiso at tho samo time the highest maiorial
Konq\chd Siltra.the wotddhycin,r,was proba,bli adrlorl origin. It is tlie nRnle for tho oss.rnco-body whieh
',n i.n tire later period of esoterie Buddhism. f r-rsome is not soporate from either rnatorinl or spiritual,
r - i r s e ss i x B u d d h a s a r e m o n t i o n o r l t r y n d t l i r r g t o t h e an<l is rna,teri{il and spiritrral at thc snmo time. It
Paneadhvdni-Burldha the Yu,jr:r.-snttv& Irs the is etnrnal a,n{l imperisbabla" This is tho origin
A,li-Buddha rrtlitrq tho fir'e Biiddha,s. In tlie of all tlrings in the universe, beearrso the univorso
f ' , t l t e a k r o t n a( f r ffi) tliis Vajra-sattva as tho Adi- is produeed *nd clevoloped try it. This is tho
Rrlri{ila, is cxpltr,ined ts lbllows; He is tho solf- one-great-lifc.body of the rrniverse and is itself
originated Svayambhri Bhagavat and ther onl.v seps,rir,to from botir produetion u,ncl timtruetion.
F S S e n c eo f t h e s u p r e m e * l f glt. 1802. 53-4; lt is the origin of al I things and exists in the
Sttbhd,sita-saigraha, p. 9). ft is elear that the i n c o r r r . e i v r l h l os t a t e . E v e r r , ' t h i r r g i s r r r l e d .b y i t .
',rord ,Suoyambhtt, indicates the Vajra-sattva rls the
The last sutra in wlrich tire r:oncopt of Arti-
-{di-BuCdha, and it is noteworthv that in suc:}r Rudcllrn is nrcntioned i-s the KriJacakra Sfitra.
wa-;s the Ruddha-pcrrsonality -esoteric of tire Aai-suadha According to the libetan tradition the original
wai established in Budrlhism of the lator (rnfilatantrc) of tiiis cutr.r does not exist at prosent,
period. fn the middlo of the later esotoric period but an abbreviation thereof is extant a,s the
the Vajra-sattva is actually called A,ti-nudana. Raghutantra. The fuil n&me of this sirtra ig
This ean be found in the Ndnt.asai.g\ti (&H$fr) wl_rere P ar amd rJi bu d.d.h- odd hr ta -i r i,-lcd.Ia cakr a S fi,tra, end ss
various virtues of the \rajra-sattve &s t,he Adi- is seen from the titlo, this srftra has stemmed
Buddho aro praisod bv clivisional elassifications from the Adi-Buddha. fts contonts c&nnot,
aueh as the five Buddhas and tho fivo types of b€ explainod in rletail here. But irr the
 ADI-BUDDHA 218 ADI.BTIDDHA

Buddbiet Hinf,sly by_ Pedm^o-dkar.pa tho following individually to e group of disciplos. Tho
a-plenation ebout Adi-Euddhe ie found: Thoao of this term Yajredhara, according to the Pruli-
wf,o do not Loow tho Adi-Buddhe do not know pod'yotana-r6,ma-ldkd, is the errlonco (dtmanl of all
the familios lkulol. of Buddhas, i.e., tho five femilies
Edluoloro BAfia do not know how to erplein the L'rown as Padma, Vajra, Retna, Ka,ma snd
aign rightly, thoee who do not Lrrow how to Vairocana, without beginning and ond, the Adi-
erplain the sign rightly do not know the wisdom- Buddhe, tho greet consciousness manifoetod
body (jftdtu-kdgol of Yejradhara, those who do ia a livi.g form, the body of wisdom (jffiroa-kdyol,
aot hnow the wisdom-body of Vajradha,ra do not by naturo ondowod with a I "ninous character,
how the vehiole of tho mantra lmantra-ydno); by naturo possossed of the thrso bodies (tri-ldyol,
and all thoeo who do not know the vehiole of tho bv natrre possegsod of tho threo yohiolee. And in
nantra a,re illueioned peoplo and er€ parted from t[is !ika, tLe Aai-euddha is tho Vajradhar* or the
the psth of the Bhegavent and Ve,lrachara. Vajrasattve just as in i;he Nyit'rg-me-pa. But,
lberefore, ail mast€rs of the vehicle of the mentro horc tho Saraatalhdgata-iottuusahgraha-mahdydna
nust toech this supneme first Buddha (pororffiyo Sfitra ie r.ogerdod as ihe ouber tantre and the
Brddlnl to their disciples. And ail dieciples of the &ubyooamdjo is rogarded as ths inner iantra.
ntantro-gdtn who want to r.ealiso onlightenment
must list€n to this expoeition of the pnra,milya Adl.Buddha ln Japanese Buddhism. The Aai-
B1dilu. Buddha in Jopaneso Buddhism is tho Mah6-
Smrmx Sernr. vairocana Taiih6gata as tho ossoatial body, and
ie callod t};re dlta,rma-lcdyo of the Six Greet Onos.
IeFruadna ln Tlbetrn Buildhlgm. Tibeten It is the ogsontial body of ths non-duality of matter
Buddhism can bo divided into two periods, namoly, and mind, noumonon and wisdon. All Buddhas, ,l
tho oarlior poriod and tho letor period. In the bodhisattvas and other incarnatod beings are the
Nyirig-ma-pa, a eohool of ths ea,rlior period, tho roflocted bodies, or rofloxos, or the incarnete
Adi-Buddha iB rcgardod as Sarnantabhadra or bodies of tho Adi-guddtra. The Adi-gudaha
Vejrasottva. Samantebhsdrs and Vajrasattva ie the 'whole' Buddha and a dhyd,ni-Buddha
poscogs tbe natures of pravTtli (phonomenel world) is a 'partial' Buddha, and they aro rospoctively
and, ninv?ui (oesontial world). Bhagavan (the Lord) callod 'univereal-gat€' and 'one-gato'. And,
was born iD this world as a bodhisattva and ettainod moroover, all the gods of tho Japanose folk r.eligions
enlightenment, and aftor him, tho Enlightonod- aro considered es tho rsflectod bodios of the sssontial
Ono who preachee to all b"ittg. is Samantebhadia dlwrrna-kd,yo, and thus tho Shingon doctrine
in the Bodhisattva-ydna, and Vajrasattva in the ostablished in Japanoso thought tho theory thst the
Vajre-yBna. It is thought that both posnoss fundemental body manifosts ths reflected body
the same nstuns ond that theyproduce the dhy6,ni- (fil!$ileft). Aocording to tho explanation of
Buddhas in order to make manifest the sontents K0oo-r.tarshi, tho Mshdvairocana Tathdgata as the
of their enlightenment in the form of dhydrw. ilhorma-kdya taught the Shingon doctrino, and hie
It is mentioned in tb€ D&-del-gon-po that tho incarnate or roflooted bodiss taught the exoteric
Nyiig-ma-pa esteblished tho fvo dhy6ni- teechings. Tlrte dherrno-kdyo teaches tho Shingon
Buddbae or tho thrce dhy6ni-Buddhas. It iB doctrino, living in tho essential world, and thereforo
known thet these Buddhas originatod from the tho sfitras of tho Shingon doctrine arc the toaohings
dootrineg of the Mahd-Vairocana S&tra and ths of the oesoniiel world. On the othor hand, the
lletuongraln S&tra, i.o., tho concept of throo incarnato bodies live in tho phonomenal world and
dhy6,ni-Buddhas etemmed from the Malfr-Vuiro- t€ach the relevant doctrinos to tho beings of thie
cotoo Bfr,lra and the fivo dhyini-Buddhas frorn the world as the masters of the exoteric teaching, whilo
Teouaiyaln Sfrtro" In ordor to sa-vo various tho ossontial world is r'egarded es the Tath6gata
bebgs ia the stato of dhgtuw, tho Adi-Buddha which cannot be expressod by the oxoteric teachi'g.
produces fivo dhydni-Buddhas, and each of tbom According to tho Kenmi,tcu-ni,kg5-ron ($ifr-Etfi) of
poasossos the Vajra, Mahd,mudrd and Kula. Ali K6b0-Daishi, it is ernphasised that all the.Budtlhas,
echools of Tibetan Buddhism in tho leter period, bodhisattvas and heavonly beings are tho refloctod
na,rnely, the Kargyut-pe, the I(hadam-pa and the bodios, or tho dhyEni-Buddhas, of the dbarrno-
Sa-okye-pa regard thLe @uhyasamdja as the essontial kd.ya, Illah6vairocana Tathdgate, and tbe dlwrmo-
dootrine. According to the Deb-d,el-goi-7to, the koyo itsolf is the Adi-Buddha. Two theories of the
tarm, Quhyrcomdja moaru the throe espocts of the dual doctrine and tho non-dual doctrine havo
body, opech and vnind which are callod guLya arison concorning the r.elation between the Adi-
or hidden, and thoir group is called eanidjo ot Buddha and the dharma-kdyo, Mahivairoeana
aesembly. This group symbolieos all the Buddhee. Tathigata; and the differsnce betweorr tho doaga-
For this ncaaon the transcendontel body, speech dlwrrw-kdyo end daayo-dhanrw-kdya wono dis-
66d rnind of the Buddhas ane callod guhya or cussed froquently ss tho most important problem
hiddo, bocauso they wero hiddon from the 6r6vakas in Jeperrose osotoric doctrine. T}:.e daaya-dlwrno-
and pratyeka-buddhes, and er.en from thoeo of &6yc theory admits tho two essenoos of the body
tbe followers of Mah6y6.na who ane deprived of arrd the rnind, but the daaya-dltarma-kdya theory
the highet bli8s. The body which msnifeste admite oniy one er$r€noe in the ilharrna-Ifrya of the
itsalf as e peir (elcu-thugel represonts by ite naturo Six Groat One. Both dhonna-kfutu ans the
aa asmbly of all the Buddhas. This was called Ad-nuaaha; in the phonomenal wdrld the Adi-
tbs Greet Vajradha,re or the All-Buddhe. Ifer.'e Buddba manifeets tho_daaya aepoct, snd in tho
tbe word 'Buddhe ' doc not mean tho Buddhas esentiel world the Adi-Buddha manifests tho
vho dFoll in a particula,r sphorr and preach d.oaya aspect.
 ADI.EUDDHA 2lg ^IDICCA $UTTA

Qiflorence betweon the Tibetan anil Japanese in oonnection with the Adi-Brtdilha. And after
'Iihetau
ACi-n_uaAna concepts. Irr Tibeten intarpretation him Getty msntioned. the snd Japanese
the Adi-nu*aha is the ij*mantabhadri or the AAi-suadha concepts in hor work I'he Gid,s oJ
f-ajrad,hare, but in Je,panoso int'erpretatica Northern BuCdl,i^sm, Da:gupla nlso introducoci
tho Adi'Uuddtur is the Jharmn-kd,ya, \'bir,:cana. the eorrcept of Ad.i-Er.rddhtr-in his ,{n Interpretation
Jho reason for the arisine of such difi'erenre is as cf Taniric B'udd,hism. IIe oxpleins, in his l.rook,
'I.he Trbetan Alti-Rudrlhs *oncapt the wril' of Tibotan +,irirrking aborrt ths Yab nnd
i'trll'rwn: crigi- 'fuin.
n*tod irom the philosopliy c|' Eudtthaguh.y*a, rmd the Jap*nese rnterprgtat,ron of i;!re
;lrrnn.leg*rbhe on{ Fjliky's5'1i_t.*, whiiu, on ttis eoncopts of Adi-Bueahrr (shown by fho riqtit hand
ottr*r hand, thq Japanoe+e Adi-Eudrlln coneeipt firger) and Dhymi Buddha (shown by tho left
+rigLrated from t'hu philosophy of Subhs,ker.i:aoimha, hand iinAer), ote. Iiut he camo to the conclusior
Amoghevejra, Koike and Kfrkai i.Kobo-Daishi). thri.t tira--Adi-Buddha in Tibsten Buddhism is iho
Tho rliffanrnce sf the euncepts riroco flrm the Vajrndhara or S*mmtabha.drn, (Kun-ht-zar,q-po|
differenee of the *'By of i,nierprertatiou of ther ossanlially, and ths Aoi-Ruddha in Japanoso
.\Ia,hrittairocarwi S'iltra, by Fr:bi.rEkarar*ir.nha end Brrcldhism is iho dlvzrmtt-kd,ya, Vai-roeana, or the
Lry Budrthagrhyn, reepoativelv. Acoorriing to the il,\,arrno-lcdyc of iire Six Groai; Cnas.
in',erpreiation of Subhi,karaernrha. tire contrrrl
Buddha ia Mahdvalroerlna, the firet, grorrp arer ihe Kexv0 Ksrsr.
innsr disr:iplos, t,he e€L'ond group ar+ vslrious great
disciples who tos*li thu sent,iont troings, arrd tirs AnICCABAHDIIU (1), ari oflen-ueed epithot of the
'kinsman
thirti group ero th'r ot,her disciplos and ir,riy boirrgs. Buddha, moaning of the srur'.
'fhus ttre t'ontrsl ]Jurltlha is th.a d,li,a.rm,u,-haya.
the first group aft his self"refiectoci boCios, tho ADICCABAHDIIU (2), name of $ p&ccokebuddhr
'uhs cornmontaries.
-cec()nd group nre lrie oth.or refleeted bodiss, and the forrnd only in
third group ara hie irrc&rnate bcdios. The <:ontral ^ro
A story hae boon sFuil round this naruo
B'rddha, t}re dharma-kdya, produces the flret grotp, doscrib+r how ho exhort.'d a, ptince wlio had become
sncl then the eecond a:r'i the third succaseival;r. a rsclun€ to tlrnuietc the lifo of a paccokabuddha.
Thc prac';iser of tbe Shi:rgrrr teaching entors into The story is eontninod in the commontaries bo.the
t he tirird g'l'oup at first, antl the.n tho Eecond antl the Euttanipd,t'a e'nr'tA'patkina, (ApA. l8l), Co oxplain an
6rst in trrrn and &t iasi ho can onior and seo tho ollusion to ths ward d'dice,aband'hu ocourring in a
cerrtrai Buddha, narnely, tha rlltarma.kd4la. On tho voree of f}re Rha4guvisdTto Sutta that ig commentsd
cthor hand, Buddhagrrlr.va's intorprotatiorr ie es upon in borh (^-$n.a. 2O). Now, tho exact meaniug
follown: the contral Buddha is the triangle- oi'this word roally deponds oa whother we conatmo
muelr6, the first, grcup ars ths Samaya-mudrE" it e€ a prolief n&me, &8 the two comment*rios
Yejraoaitva and Sarnantebhadra, tho seeond Epoup havo dono, or &s & rere but appropriate epithet of
'.
rs i,ire llikyamuni }Juridha, and tho third grotrp aro the Brtddho mearring ' kinsrnsn of the sun
Mafl.ju[ri and othorg. The eontr*l Buddha ie tho Moroover. the fact t'hat. tho word occurs in tho
etBt€ of tlte d'ha'rma-kiya' anrl thie is tho sta,fe where Kh,rygaudsd.na Stttto is elgo of eomo oignificance,
l'ajrasattva and Sam$ntabhadrs enter whon they be,:auso eaoh stanza of ttrat eutl,o is traditionally
raaliso orrliglitenment.
- Tho seeond group is the believed to hsve beon tho uttorance of e paceeke-
3&k-t,arnunl Buddha, bhe irrcaltrato b,rcl;r. who butialra. And bhie F*Irlo trsditiion cbteins also in
g:.verr tire toaching ir: the serr.tiorrt boings of this tina trIahi,taetu (Jr-.rne.r'trsl. Vol. I, p. S05' n. l), but
world, and tho third group $ro 1\'Iefiju6ri and r-rthtrr there the Kh*l'gc,n-"i.sd,rut Sfi,tr.t (ae thtl text ie there
Fodhiaattvag who aw*ib enlightonruenl. Thoee ealiod), containr fi.ve hundrod. stanzas and not
ar€ tho manifeetation of tho thrso aspects of forty-ono etsnzas as in the Pali tradition. If this
Vajraoattva'e snd Samantabharira's prosont- tradition ie g,:ccPtgd, then the raforence is to
enhghtelnoci body. l'hug, tho central Ruddha is mrother pacceirabuddh* whose pereonal n&m€r w88
tlio stat'e in which t?:sv soo the clharni,a,-kduo in ihe Ariicca,bnndltu. But, if, on t'he other hsnd, the
prssorrt,-eliiighter,ed Uody, and the eoconri is ths Klwggau'i.uap.a Eutta is baksa &c I composito whole
staio which mnnifeste the present-enligh+"ened and not as a disjoined coilection of eopar*te etanzas,
i-'ody in the outer worid, ancl tho third is the stata of end if the legends sssociat€d with each stanzs ara of
]rodhisattva"q v'ho await tho proeent-enlight"ened comprrratively late origin. then it is very likely
bcidv. Thorofore, acaording to Subh6.karasir.nha, that, ths allueion is to no otlrer than the Buddhe
rh.r Adi.Buddhsr ie the central liuddha, namoly, whosd ' eoiar ancestry' rvarrantod the epithet
the dhts,rnw-kd,lts,, I:lahivairocsn{i; but rln .the I liingnaan of fhe srr:a'
o+,hpr hand acclorfiolg to Buddhag3rhya, the Ad; H. S. C.
Budoha is ihrr Proaont-cnlrghteno,i bcdy of the
6rst group, n*maly, Sam*nta'ohe,dra, Vajl'*eati,va AnfCCl SUT?A, +"hoeighth suita of the Cokkavotti'
*rcl othore. fn Bilddiraguhya'e conunont,st'y Dn uogga in the fiar.nyutto Nikd'yo (Y, 1CI1.
ttre Tattuetsts,rigraltn, Sfrtra,, the fac+'s sbovo
ar€ well explaineri. Such diffomnce It ieye stross cn the cloi,s comection to be found
mentioned wrth tho gocr-i (kalydpa'
irr uha intoi-prretetion of the ACi-tsusldhs prob*bly between ths friendship
ni&ord) and the crrl+"ivsticn of t'he s€ven eonsti"
originates from the differenee betwaeatha trt' ydn'a (baiihan4a, 9.v--).
and tI;Lo eku,-yiirn tuents of Fupr€me wbdom
{thlirr.=ovehielee) inlerprol:rtion I{eneo, it, ia r€msrked that juet as the dawn is tbe
{cne vchiele} interpretatiog of the Adi-Buddha.
fororunner, the harbinger, of the arieing of the sun,
Conclurlon. ft wae lfodgeon who firgt mentiouetl even Bo friendehip with the good iB the forurunner,
the Ai4verika in the SvebhEvev6k schooi of Nepel ths hsrbirger, of the arieing of the boiifungu.

r5 .s . t . c .97C{ 0
 Anrc0uPATT'EAr{A
JATAr{A
AptccupRTTnAxe.rAtaxn tJ. r1, No" t?5),
narratod by the 'Buddha in referenca i,o n certain
hypocrito.
The bcrlhiiiatta was 8, \"efv loarnod brihrnan of
B6.rd,nasi who took to asce{,irrism ancl attained
higher kn,rwiod5;o. Ho livori. in the Flrmaiayas,
tho loader cf a iu,rge firlio-,ving ,-rf sc,qes, Once, rn
nood of sall anrl ssasc,ning, they i,s11i6to a borrlor
villago. \4.''hlle the u,scet,ics w-ent orrt for alrns, a
miech,iovcrue urun!-€rv rvould enter their hermitage,
r;verturri {,irejaev cf v'atei,, br.eak t}re pot,s, dir.ty tho
ontire piace c,nd erren pi;liute the fire"r.celt.
Ai t'he ond of the ra,iny saason tire Dscetics
urformod the villagors that, it was rime f,cr ther:t to
toir-rrn to the .t{irnalavas. i[ile iatter requeeted
theru to n-ait untii the toilowing day wlreir thoy
would bring thsm ths moal, to whir:h they agrood"
It wae a hearty mrnal that, tho ,.'iliagers broiight"
l-he monkot. s€eiiig it" rLl'r'is.:C $ rn*lalis of propitigt-
ing tho r iilasers a,nd getting Eomo food for
hirustilf. IIo prot,:rrtied to tre practising ascotiuism
and gtcc,d clcso by, worshipping tho sun.
'i'hc poople qar:e
much irnpressod aird concluclod
that the monkev hrr,d bocorno holy as a result of
living noar the virtrrous sa,ges, Iiie;' utterod a
Btanza io the eff'ect that ther virtuous a,re to be found
anrlong all types of beings, &s this sun-q-orshipping
rnonkoS' *'ould demonstrato. The boritriiatta"
in a second sta,nz&, rovealed t,o iho unsuspecting
pgople the misdeods of tho monkey. On ro.ilising
hie deceitful naturo ihe villagers peitad him with
sticks and elods of'oarth and gava-tha alms to tho
asceiicg._ Afier partaking of-the food the Bagee
returnod to the LXimalavas and s'ere lator reborn
in the Brahrnaloka.
Tho Buddha irientified ther mcnhov as tho
hypccrito, the folicru-ing of rrscetics ari the Buddha's
follcwing oi bhikkhus and their loader as tho
Buddha hilneoif.
ADIKAI!ftIIKA,
according to its gerieral usage,
mo&ne a beginner. Tlius" it ie usad in the Visid.
d.hinzagga (p_.zal) tc rofer to a person who deveiope
a aut-rjact of meditat,ion for tho first t,irne. But, ir,s
speciall;r useC i1 ,+,lieVina.va, this te.m refors to tr,
monk or & nuri ra,ho transgregses e monastic nrle
beibre it reas actually laid doi,r-n as a training-
precept. _ Sudinna, for oxamplo, whose indulgence
in ma,riial roiatiuns wii,h his forrner wife led ti the
proscription of tho frrst, parajdfro (q.v.), is called ran
ud,ikcntmikq,. Such a mernber of the Butidhiist
Ordor, it is said, is noL guiltS' of any tr*nsgrossion,
siiloe he commits it before ib ie actuallv preecribed
t!. ? Vinaya ruler" Acr:ordirrg to t,he Vinaya
Y,iniccha.ya, (t'. 225) there v'ere alrogr;ther thiriy
;lrch dd,ikcmm,ikas. such as Sudinna ainoug monhs
qnd Thullanarrdi
a,rnong nuns. Soo also
Actxantrrr<a.
AptXanMA-PHADipA, a L{ahayana treatiss do-
:cribing tho various and manifold acts of dovoticnal
worship, recita'uiori, offorings, sy'mtrolic formulas.
ote., to be performed by a boginnor (a.dikarunika),
such &8 the <iailv oightfold suprome offering
(astat'i;lhu.aritLttara'-p')jqi'. includirig confogsion-,
220 ApIxRnMIKA
rosolui;ion, lransfer c,f rnerit. (Edlted end tranelatsd
by L. de la Vaiide Foueein.'in .Bo'uhdlti,sm,e: Ettd,as
et ilfatdri.our, London, I8!8, pp. f 62-282.)
AnfffAnMIKA, o boginner or En inoxperiencad
p6rson. Ar:eortling io the Rd.gtrapd,La,-pari7t7cchd.a
novicc' (naaaka) ar & monk who has not boen in
robes jr-rr & lr:ng timo (aciru,-praa7.iji,ta) ie &n
'Ihe term. howover,
ddi,karmiku" is genorally usecl
to signify a beglirner-trodhieattv&, who hae just
sntered tho Creat Vshicle (Mahay6,na-.sa,m7;rasthita:
,$ifg eO;. A bcdhisrrtt,va who has accurrrilatetl the
root of morit and led the higher li{e {brahmacariyd,)
':nder lna,ny hundred thousands of Buddhas and is
ekille(l in ali the met'hods of true k*w (d,h,arma,-naya)
is nirt, an d,dilcarm,ika (Sd,m.p. 65. 2 f"). The
U gra,Catta-paripycth,1, indicaies that, an dd,ikurmiko
in tho Groat Vehicie is still sirongly attachod to
thr: woriul anrl cannot rnako up liis urind.at once to
givo awoy any object hei po*sesses (,Sifts. i0). The
Ruddha js liko a car&van leader (.+drthaud,ha) Lo
the beginner-bodhiso,btvas (I[hx_uu.t. p. 32) who
artr nourishoci by tho discourse of f,ho Tath6,gata
preaehod in praise of the bodhisail;vas (Guyfr,.{A\.
In the bantric works a distinction is urado between.
tho pt;r'fect, yogin who has ros,ehed the supromo and
final nispannt-yogq, a,ncl the boginner who practises
it,e adikarmi,ka-yoga (Poussin t Bourld.hisme, p. 179.1
Tj nhke bho perfect sago who is abovo morality in
the cornmon s€nso of tlie torm, the beginner is
botrnd by tho rules of disciplino as described in the
first, cba-pter"s of the Baclhicariyd,uatd,ra (ibid. lS2).
fn the S'ikpdsu,ntucc(tya,too, thero &ro & number of
instrucbions laid down for the beginner-bodhisattvas.
Aecordingly they should &void greod of gain and
honour, esehew taking plc-.asrtre in soc-iety and in
talk, siumbor and useloss a,ctions (Siftp. 1046).
l
I
Tlroro arer eiglii serious off'sncoe (m,uldpaiti) t}:rat I
I
should bring groat disaster to au. ddi,kr:,rm,iko,,viz.,
preaching the deep ancl profouad doci,rine of void
{6{tny,t} to porsons of immabure tvicidorn lest it
should frip;hten them ar,ea,y t'rom Mahd,ydna;
dissuading one fronr prar:tising the pdrant,i.tri
iperf'ections) b;,2 proaching tho idsals of llinaydn*,;
clissuading peogrle from observa,nco of prdt,imoksa
rulos and advising them to read onlS' tlio Mahdy6,na
texts; unduly rlisparaging the Sravakavina (tr'ehiclo
of tho I--risciples); reading, teaching or preaching
MahdyEna for tho sake of gain anci horrour and
speaking iii of others to lessein their gains and to
increase ono'6 o\r'rr; being prc,ud of and boasting of
ono'B o've-nknowlodge of Mahdy6,na; being instru-
mental in punishing the mor.rks (bhiksus) a,nd thus
compelling them to commib offences against tho
Sa,ngha; and giving out falso doct;:inos, therohy
tainting the morals of the monks and thus dis-
crediting them in the eyes .rf the householders
(ibid. 60 ff.). An d,rl.ikarmoka w}lo commits theso
offencee will taint all his fornror roote of rrrerit.
I{e will bo deprived of his r,vealth and all happiness,
whethor human, divino or derived from followine
Mah6,ydna. Devoid of good friends, ho rvill roam
e,bout in sarysd,ra, for a long time. However, a
bodhisaitva, c&n absolve himself from all theso sins
by eimply worshipping the bodhisatrva Ak66agarbha
(ibid. 64). Furbher s,rrrong othor things, &n
Edikarmika-bodhisattva prornisos not, to break faith
in the Buddha"e; not to spo6k disparagingl;' of a
 Ur+INr SXANA 221
ADIKARUIKA-EEO ADTr{}TADAIIA

bodhisettva, whothor toonk or layman, to bo ready
to sacrifice oven tho highest of worldly gains to
fulfiI the vowe taken, to b of a humble rnind like
en outeacte, to go €veD a great tlistonce to avoid
urrangling, to eoneeel one's virf,uee and confees ono'g
faulta ( ibid. g7 f.). According to t*ntric worke, an
dd,ikarm,ika binde himself to a firrm of yoga (ibid.
lE3), which ompl,,rys the ueo of ina4rdalas icharmed
cirelr:s), nnd in which he hae t.o perform variorls uid'kie
imatlrods). An frd,ikarrnika who repou,ts eight
'
thousend timee tho ayloll (mantral namod [ho Hoarb
of TaihEgaLa' \TalluageteJLrdalla) can achiove for all
i:oinga tlro irnrneaourablo actirrity of a Budelha
{orw,i.hup Burklha,'kTtyam : ikiid. 139}. The Adikarma.-
Ttrr.uli,ytrt, is a tantric work which oxplains iB
dotail the csremonies, ritual and fbr"mrrias that form
tho daihr lrractiee of an 6,dikarmika-bod]risettva.
seo also AnrK,qnrMIKA.
c. w.
ADIKARUIKA-BEOIIII.-PARI$KARA, a SursKrit,
toxt which is oxtant, irr ite Tihatu,n translation, tho
La^s-d,an po-pahi 'ta sbyan-ba, in the Nldo'hgrel
I le
(sritra crtmroeut&ry) section cf ths I'engyur.
author ig l)gra-ias rgyal gsan-ba (GuiryajelS'ri).
qnci
Kpr.ra-pa (Kpgqapada) Chos-kyi-ses-rrlb
(Dharruaprajfla) tra,nslated tho work into Tibeta,n.
Tn Cordlier and fi!/. two similor worke are recordtld
{Cmd,ier, ItrI, p. 3!6, }Io. 7 & p. 342, No. 3Cl;
TM" 3945,t6 4494).
(See VIPASSANA.) A class of fivo ovile &re
groupou togethor, boing tho loss which the ovil-
doer suffers through his doviat,ion frclrrr righteous
conduct (pufi,c.a ddi,naud, d,ussi.Iossa s.cla-uipattiyd :
D.II,85) : sloth will make hirn poor; l.is bad n&mo
wiil become notorious; with diffidenco he will onter
good socioty; bewildorod ho wiil lace dearh; and
after death he is duo for an unhappy rebirth.
In o, gradrratod discourso, slowlv preparing hie
lieboner stop by ntep from the olementary t,alk on
generosity (dd,nakatha), tho Bucldha eoftens and
uplifts tho hea,rt of PokkharasAdi by speakm.g of
right condtct, (sr,lakathaj and its reward in hoaven
(so,ggaka,th) ; from thsre on he makos him eoe the
dangor of eense-pleantrrea (ko,md,nam od.i,no,ua),lhow
varrity (okaral and dofilemont (sa,nlciJe.sa),in order
to lead hiur to the acivantages of ronunciation
(neickhumme dn,isam^ga; D. I, Itt-t;. Hero, we finrl
tirli'naua ao danger and loge in diroot opposition to
anisamsq, as adva,ntage ancl hlessing. I,)leowhere,
tho wretehodnsos of sonsatir"]ns (uedu,n,anarnddinaua :
,. I, 39) is placecl in opposition to the ewoot taste
tlreroof (assdd,tr,|;bortr of whieh aro r.rell known to
'I'ath6,gata, v.'ho
tho is freo frt;rn botli.
I'lre va,ri,lts eviis \Jrlin,a"-o) whieh rnay beset a
).'orulg mnn al'(r onunreratcd ae 36 in ths fligd!.outida
, > t t t l a n t a ( D . I I I , l S 2 - - 4 ) - l h e _ t ' a r o t h e r e e ' - r l t so f
rlri.nking intoxici,.ntg, ro.rming tho etreets at
rtnseemly houre, r'isii.irrg fairs, gturnbling, associeting
with evil cornps,nv and irllirrg.
H. G. A.. v. Z.

ApIlra R]UIKA-SAIIIB HARAKRIY AKRA il[A-

SAHCRAHA, a Sanskrit toxt which rs extant in its
Tilrotan translation, tho Las-d,an-po-pahi tahoga-
hya-bahi rhntpu mdor-bsd,us-pa, in the Rgyud-hef"l
(tantra conr-montary) soction of tho Teng'yur.
author is Snd.gnum rnam-p&r dag-palii rdo- rjo
(Tribhuvanaviiudcilravajra).'Ihe tranalator's natne
is not re,:ordod. In the Sde-dge odibic'n gIl{,}
tlrrr work in omitted (.Cord,ier,III, p. 94, No. 68).
AfII-UUXIIA, namo for csrtain eiructures, four of
whicli woro rocordod io ha"'e beon oreeted at the
Abhayagiri sbfrpa in tho Znd cont. A. C. Possibly
they were the gamo aa agaka and tho rnodern
udhalkoda.
,ADINAGAMIN, a forrnor Burldha, mentioned in a
,list of former lluCclhas rrnder whcm Sbkyarnrrni
whiie in the ninth bhunii aeorrired merit (Mht:u,. I,
r41.1!).
ADINAKUSUMA, a, bodhisattva
o c c L t r si n a l i s t o f f i r f u r e T a t h d g a t a s ( t l u y u . 4 1 3 ' 2 ) .
- t r o rd e t ; a i l ss e e M A Y A D E V I .
[nIXnl'E, mietiry cr wretchedness, is t]ro object of
contomplation of ,'rno of the oighteen kinde of
a aight. kn o wle d go, namsd d il inott rinup aasa ni' fidr.t'a'
ADINAvANUPASSANA frAge is rhe tnowledge
consisting in a,r.d arising from contomplatiou and
realisation of the danger or disadv*ntago of following
any of the five way's of evrl cunduct (.d'ussr,lassasi,Ii-
I'te
uipattilSa ddEnaaaJ. It, is one of ihe oight kindaof
Lrsight. SeeVIPASSANA.
ADINNADAUA. Taking whab is not given {Skt.
adatttirl,dna) also referred Lo aa theyya (Skt,. steya,) or
thefr,, is a legal as woll as & mora.l offerrco which
r:ot only disnrpts ihe social order but, alrro _barsthe
spiritual progreBs of the individual, On thie
account Budtlhism considers the abstinonco from
it a virtue that should be cultivated by all, hy
layrnen as w'ell ae liy monks. The idoa, however,
is not, original to Buddhiem. Ilrdhmaniem con-
siderod it one c-rf the ,leacliieet sins s tw.ico-born
eoulcl comrxiit, with tlte heir,viest logal or spiritual
prtnislrment
' U p a n ' € & d , ' sas the consoquoncc.- fn Lhe Ah,andnq,la
t e r a l i n go f g o l d ' i s r r l n k o d w i t i r , t a k i n g
' i i i l i r ( l o r i n g i i f b r r - r h r n a i : .'s a n d '
r.f slririiB', dra--
',
honorrrirrg tho gUru's l-'orl &E one t,f ths ehe
whoso n&rno ' i - i r e .
trringirrg orle'sriow-nfalJ. l a r r -b r r o k s r r f f _ i a r r t a m a ,
I J a u . l h a l a n a . \ - g s i s t l L ; Li a r r d ] I a r r r , re c o r i l l r r n t h o
. i d e n . A c c o r , - l i n g r o t h e \ - o q t t - s 7 j 7 y 6 so f P a t a f l j a l i ,
r-ron-stoalin I l o , s t c , , i1 6i s r r r r e o f t h e s u b - d i v i e i o n t
< r f y a n t a , t l i e f i r s t o f t h r : e i g h t a e c e s s o r i e eo i y o g a s .
lieetraint i;r takir,g andthsr's propert,y (parad,hano-
h a r a n e , \ Q n i/ q r i t a L)i, t u c , : o r d t n g t o B h a r t y h a r i ' s

1 S. Tachibar.e, The Elhir.tof Burldhi*n.,p,58.

2 O. A. ClrnndovarL..r, A Manucl oJ Uindu Ethicerg,4l.
3 ibid. pp. 30-1,
 ADIHNADAHA D9il
ADII{I{ADAwe
IJitiitttnko, holpe orro t,o reach happiness a. Jrrni as \bhaya,j, a ha{,red (uera); it breeds foar arrd hutred
rr Jainrr, la,y devcrt,cieis sxpq:r;tad t,o keep tlre l'ow of and produr:es mon+"al pa,in and griof both horo anci
;rtrstin*nee from tir,king what is not, givon (.adqttd.dd.nd. hereaftor (,4. III, p. 2tJi). Aft,or his death, a thief
rinnrraTr,tt urlo.ji, no ie * Jainrr, rrrlnl'. tl-xpeered to rvoulri bo reborn in nn rrnhappy st.ate and, if roborn
obsorvc tlrr: vo'w of non'sten,ling (oslcyo,-t;7ta),fot iru .l happy st,a,to, povrJrt,\/ a,nd. miser.y *'ill be his
.;on,ltir is ihe orrtrvard life of u. rRan 6. aharo s. (Jn thr; otlrer lrr.r,n':i.ho whc tli:stains from
tal.:irlg wrirl,l, is nci. giverr l.ras strlf-eonfirierrt:e and is
Ethrcll clip.eiplineherng nn cssontitl condition of ireo irorn tlrrrso e,:il r.llrt,lit,ics {.ionsteqilirnt r_rnsteaiing.
t,lre .Llrrclrlira'spa.tir io dei]verarroe, ihe rocossit,y fol llftor dcrr,tir, ho rvrll be reborn in a hilirp.y state
abstriiriing fron' taking what is not g'iverr, rrs woll as vi'ith great anil iinrne:r.sur:abje u'eelt,h, rluibe eafo
iron-r i uhol evil actions. u'rr6 lo"id down by irim r'.'it.h frorn ar:): dangor, ris t.hrt row.ard fi-,1" his nol:le
o ne$' omJririr,sig absenb jn r:arl5' -Iji'6,hnianisrrr. aet,ions (.Kh,1tA. p. 33i.
Tlrrrs. it is ono of the-fivo moral precepts (puiin-si,Ia,)
rvhic:lr ccnstituto th.e ' porrneront, moraliil' ' {n,iccit- A Rrlildhist morrk iiu,s or:iy ,, \:rrr.y ft.ru' persoiral
silu) 7 of a la.yrnan. lt l,ra.ealeo boen includecl in belongings. L)tlter tliilrgs rtsed l;\. him ai-o
utlier elassificatione of ltoral precept,s, e.g., tho conrnruna.l properl v bc,longing t.o lhe Sirrigha. llis
r:igirt pr"ecepts qr;{!h.anga-sila,),}"ire ren precept$ airn is t,o deslrrr.v u,l.l cravin[t fbr t,l,iirgs inaterial a.s
rr.nll as rntrnateriai. lfliciolrtre, not orrll. should he
lCasa-.si.!a) and the Po,t'imokltho,. St.ealing also ils
ono of lho tsn unrrirolosome actjcns (alnt.sa.Io. rolrrrirr frcrrr t.akin( (-\'r'orra blarlo of grass ttiat is
katntnu,\; so is tho abstinonce frorn stealing ono of not given (i'irt,. I, tr. :i6). lrr siic,irlcl fi(,r, cverr covet
Cho ton svhoiosomo actions. i)ne rx'ho treu,ds the any t,lrinq beiorrginrr to unctlrer. (M. ifi, p. 4g).
Accorrlirrg to i,ire Sd,rtta'iiiulitula gultu, a monk,
Noble !)ightfc.ld I'al,li has to absi;a,in fi"orn steialing,
irr f\tlfilling'right aeticn' ( s u r i i . n t , 6 . k : a n t r r t a n t a )" h a . , - i n g . l l l d ; r t ! n n o r . i t l r k i n i l r v h a t i s n o t g i v e n ,
rvtritli is one of ite eight f'actors. rL-rstaining therofrorn, trt,ki'r.r3 :urd expocting only
wliat is gir,eir, iirrt:s l.l'i'h ri rnirid irr_rnosLancl lruro i'
Tho cornmonteries (o.g.. D^4. I, p. 7l) define iD. f. 63). The leasorr is foun<J in t,iro Maj.ihinw,
adin.ndd.dno &s ' tho taking, with the intontiorr of ll ikattu. An a,rif iln (,robie) rliscipic strives ior the
si,ealing, of an object bolonging to another poreon, tr
e rn,i q.jq 4 s) w hi c }r have
dr--.strU r-r i tr r r o f tl I{)911 t'trt t ers (.,r'
whieh can tro usod b.y him &e ho degires withorrt. stoaling as their crtruse. Ilonce, it' ho takos an.ythinEg
being ceneured or punistred'. The object stolen may t,hat is not, g..iverrr,nut orrly rt'ill his ,rtvn conse.ienci
bo anything material but, in a r+'itler eenso mav rrpbraid hirrr, tho intelligent, too. will blame him.
inclucl-o evon immatorial things, o.g., tho infringe- Stoaiirrg is i-r,fer.ter, a hindnr,nt.:e (r.Ioarana\. Ono
ment of another's riqhts, rtnu,sked intoriorernee with u'ho stoir,ls not is free I'rom tlro consuming cankors
anothor's businoss, wasts af timo by an ornplo.yoe, (aruuo) r0 u'hirrh resrllt ir.orn ib (^lJ. I, 361). Thers-
noglect of duty, or ov&aion of r:esponsibility ". The i',)ro, has it becn ranked one cf tho four deadliost
mothods usod in stealing vary. Cne crr,n do ii; by ofrencos n, rnorrir eon ('omlnit. entailine defeat or
ons'8 ou'n self (td,hatth;,!n) or get ib dono by anot,hor oxprrlsiorr t\'trrn t.lre f)rdcr (ytarCji.hu, c1.v.: Vin. IlI,
(unuttika). IIagic (uijjal or peychic pov,-(]r (irlChi\ , p " 4 6 ) .
can bo unod; a trador may use lalgo u'oighi.s and \\-itir ni,;rrlrs, irrrrr-or-or. only tiieft of important
rne&suros or I felse balanco ; e robber rnhy rrse (gutttl:o.J oi.'i,x'ts \1'ortll fiva mq,'al,,os or more, is
physical forco. Whatovor ths rnethoC used or punisii:rlrlo hl-r,rlrrrlsion 1Yin. If, l;4). If the
whttever the objsct t.Rken, as far as il, is dano wii,h <rbrjoct is uriirnlrt-rrLs"ttL t.lo.h,u,kc)a,nd worth logg than
the intsntion to steral, thsrs is an off-enceontailing fir'e trncl rnor'o tlturi ontr llri,saka. the offonce is a
unploasatt eonsoqdancos. Yst, for f,he aet oT Lhu.l,iact:a,i1a(ct.v,).
'l'rr
:;ic)ir,l an ohjecb worth ono
etorr,ling to bo conrplote ancl for it, tc berrr the fullost md,saka or krss is rr, dril,'l:olo (q.v.) offeneo. Not
conso(luencos, thero shorrld Lre fivo conditions. viz., cn!r' t,o tal<e an objecf, but even to torreh or move
ther frrct that the objoct tairen is another's, tire some!iring bolonginq to u,irot,hor. to seek &n a,ccorn-
knowledqe that it is anotheros, tho intontion to pliec, orza,sion cf't,ho pa;rmont of t,rrxes or cust,oms
eteal, ths ueo of somo mothoti or fho exortion of Cuties, rr,ncl anv ottrer srrch act,ion, done wit,h f,hts
effr'rrt, and, the actual taking of tho object (D-4. I, inrcnt,ir-rn of st.eriling, is in the Vina,va rr rrunishable
p. 7l ; KhpA. p. 31). Tho gravity of the offeneo, offence. TIie grai'itv of the,ril'etrco depencle
howover, increasgg with tire value of ihe obioct upon t,he vaius of the objor:t and value has to be
stolon and, to stoal frorn I more vir+,uous man ig a estimatcd before irunishment is nretecl oui;.
'Ihero
grertor offeneo tha,n to steal from rl ma,n of iess are fivo things to be co.rofullv considt.rred before
virtuo (DA.I, p. 7t)" A thicf has to faeo tho ovii punishing rrn offsnder nnd of those the last folrr are
consequencos of his actions in this lifo as well as in ]relniirl in fincting out tho tnle velue of the object
oftor-lives. Ilero. he rvill have tu undergo severo stclgn : (i) t:atthu (object), whq:ther it has *., o*ie",
punishment for breaking the law ol tho state (ii) lcu!.u (time), rvhen ths object lvas sbolen, (ilil rlesa
\4. iII, 209). Iforeover, he wiii h&'zo no self- (countrr') whero t,he stc.alinq was done, (wl a11gha
confiCence (KhpA. p. 33) and on hea,ring tho gravo (r.aluo) of the ob ject,. rvhethor tho obieei; is a nowj ono
consequencos of stealing will exporionce great pain or an old ono, {v) .pcribltoort, irrse). wtrothor l,he object
anC grief (M.III, p. f 63). Stealing is eailod a fear has boen usod or not (l'inA. fI, 305).

{ i ' o i d .p . 1 0 6 . 9 .i^md.!at,trt (erl. Ratmald;rd Dharmal:irri Sri Dharmtr[ma)

i lf r;. S. Srev.nso!,, The Hetil of Jeinism, p. 203. p.106.
' ' n ri . p ? 3 5 19..y A. IIf .pp. 41-2_(adinndrtdna kata4d kdtttd,csoodillhdsooo
i I - , , r 4 .p . ! ! . ae ij jd saooti tay o ii,eaodup pait ottlil.
i :. Taei,iban^o . p. eit. p. 00.
 ADIN$APUBBAKA
Thore ia no offsnco in taking arr. articlo thinking
it to bo ono's owrl, with eonfidonse that the owner
ie e friend, for tompor&ry uso, if it, belongs to the
dead or to an anirnal, if it is discarded bv ths
olrrrer, if tho ta,ker is rnad, has an unhinged-mind
sr ie a, boginner {artikammika : Yin.III, 5d).
Tha AggaiLfra Eutta tr$ceg tho origin of stoaling
tq tlie appearenca uf privats properr.y rrrnong men
(IJ, lII,,92), At fi.ret, all rioe-Gelde wers comrnonly
gwned by the peopio. Later, whon they wer-o
dividcd and bouueiariee establietred, one groody
Fsfgon, wlrile keeping hie own Bharo, etole that of
*rnothtir, Thus appeared stealing, followed by
othore eueh &s cortrilrre. Iy.ing rnrid punishmoni.
ft boeamo a logal oiTrrnco for which the punishment
in Magadha at ths tuno of the Buddha included
imprieonmont, banishment and death (Vtn. III,
46). 'What ie not given should not, be t&ken',
w&a ono of the fivo commandments of a cakkavatti
monarch (D- III, 62). The Cakksua,tti-si,hand.da
Sutta eaya that widospread povorty in a kingdom
increasos etealing which will h'e followed by other
vicee (D. III, 65 f.). Tlrc Ku{adanta 9uttq, confirms
thc idea and goos on to suggest a romed;,r for tho
sa,mo. Stoaling carurot bo successf'uliy endod by
sovoro puniehrnoni. The root,-cause sltouid bo
first dortroyed. The herdenren and fu,rmors ehould
be supplied wiih food ar:.d sood-corn, trtiders shotrld
be given capitol and governrnen.t sorvants should be
given wagee and food. Then, oach orro fbllowing
hie own bueinsgg will abstain from eter,,ling - *nd will
leavs the kindgom in peaco (D. T,135 f.).
C. WrreNecrcEr.
ADINI,JAiUBBAKA, I v€ry woalthy br6,hman of
Sev&tthi in the time of the Buddha.
Ho was a
rnieorable pereon dovoid of faith, and bore heretical
ideas, Bocauso ho nover gave a,nl.'one anvthing at
all he came to bs eailod r\di4napubbaka-1, Neier-
Gave').
He not only did not- wjeh to see r,he
Buddha and hie disciplos, but aleo tarrght his eon
to dcr tho seme (VwA. 322 t.)"
Adin4apuhbaka'e Bon w&s called Maflakuqdali,
gpce.he woro ? psq of poliehed (ma!{a) oarrings
(ku,rldalani) rnade by iiis fether who wished to sailo
the wagoe for making them.
Irh"g Maf,f,akun{ali warr 16 yoars old he fsll
sick. But the fat,hor refusod to call a phyeician
beeaum that would cost money. frrstoad ht went
to varicue phyeiciana and ssked fhern ae f,o what,
thoy '.r'orrld proscribe for sueh c,nd euch an illnese.
I'hoy montiened to hini tho i.lark of trees et,c., a,6
meiicine. Adinnapubbaka, preparod i,he medicine
and gave it to his sorr, bui, the patierrt, worseneci.
Then ihe brEhrnan sont for a phy'sician, but it wae
too let€, Ther.eupon th.l br6trman, kno*,ing that
hie eon would aoon die,left iriri irr the outer voiandah
es thst the people who vreitcd him could not geo
hie E-eolth,
Tiro Ertckiha saw ,w.ith hie divins ev6 that
Maffekun{ali was rroarirrg death and ssi out ro
visit him with a large retinue of monks. $inee
1\{a;,taku{rdali corrld not soo him a8 ho wae lying
223 ADIIYNAPUtsBAKA
with his face turned towards tho houso, tho Buddho
eont forth s.rqy of ligirt. 'Iheroupon
Malfaku4dall
saw tho Buddha and, thringh sad ir the fect thit hs
waa unablo to approaeir the Buddha, or obtain tho
privilege of attonding on lrim, or giving him alme,
or of hearing his doctrine, dovelopod faith in the
Buddha a.nd, dying soon a,fterwards, he weg born
in tho Td,vatimea dova-world
The brdhrnan , having porformod tho funeral
rites, _went daily to the cometory and criod,
remembering his-only son, asking him to return.
Matf,akugclali, survoyi:rg hie pasU and recalling
what had h:rpponod, rosolved- to bring aborrt i
chango in the attittrCs of his father. IIe took the
guiso of I young man and wont to tho conietorv
hirnself where the brdhman found him wt*pin-g
copiously, In answor to tho brdhmln'ri
quostion ho said ho was crying because he was
unable to got a pair of wheeis for a charioi which
he had obtained. The brd,hman sa,id that he worild
give him a pair of wheels of whrr.tever kind he
dosired. But Matlakundsli told hirn ii was ilre
moon and the sun that he wented as whesls.
Theroupon the br6hman callr-rd itim a fool crying
for the moon and ths sun. The deity asked- t$
brd,hmon r+'ho the greater fool wo,e, wh-ether it wos
ths one who cried for what one could i-r6o,or th6
ono whc cried for that wliiuh could not be soon at
all.
ifhen the br6,hman reaiieed hio folly, and lfaffa-
ku.lciali rsvoalod his idont,ity. Gn trie advico the
br6hman eaid that he would tako rofuge in tho
Budrtha from that day onwards (DhpA. tr, Zf-801,
visit the Buddhe, givo him e.kns, iisten to the
doctri-no arrd ask him questrons.
The br6,hmsn went, homo and informed his wife
about the whole incidont. A fow days lator he
i:rvited the Buddha to accept alms ai hie houso
with his retinuo of monks. Tho Buddha accopted
the urvitation. lVhen the Buddha had fini;hod
his meal, the brEhman aeksd hirn wtrother there
ygte r-""1y p_ooplg born_ in heavon, having repoeod
faith in ths lluddha. Tlien tho Brrddha drLed Lrim
whethor ho did not hoar about it froru his eon who
y9,s- a.lreri-dy *llory ui hes,ven as a result of havi::g
fait,h in ths Budciha. The BuCdlia confirmed thal
there wsl'e innumorable beinge who wero born
Iikewiso having performed r,,cie of faith. Seeinir
thaL eomo peoplo etill doubtsd what he ssid, th6
Ruddlis mado Maffakunclali s,ppear before him
and rslato his own etory. At tlre conelueion of
the recital ths tsuddha spoke tho fcllowing etauze :
Mind is of all things first,
Foremosb of al!, tho cause cf all.
If orre doos speak or act wrth fsitb,
Joy, like his ehadow, foilows him.
(D hpA .2e7,
Eighty-forrr thousanri poople underetood the
truth and bor-h A,.Innapubbaka end Meffakugdall
attainud the firat Fr';i: of the Peth (eotdpar6).
r.K
 ADIIINA SUTTA
ADINNA SUTTA, the second'V'irata) eutta of the oighth
chaptor called Appak'i (or Vaggo of-the
Eacca Sar.nyu.ttain the xSamyutta Nikaya (V, p. 469).
Insignificant, says the Buddha in this sutts,, is tho
soil that can be taken on the tip of a fingornail
lshen cornpared with tho mighty earth. Evon so,
few are the peoplo who abstain from taking what is
not given (arJi.rtrcudtblo)and m&nv more who do not
so abstain. this is because tho5z do not seo the
Four Noblo Truths. The monks are advised to
mako an offort to realise this fact. The samo
srmilo is employed in all the other s'Jbta,s of this
chapl,er and also in the suttas of tho sovonth chaptor.
Aptpne.lffA. Tho etymological moaning of the
word is givon as tuli (first) and pra;ifi,o (suprorne
wisdom, nature). The word indica,tes praXiLa when
it is viewod as tho first and essential c&use of the
world. In that, s€nso, this word has a closo rolation
with Adi-budd,ha (q.v.), which is tho csfitral con-
ception of later Mah6ydna Buddhism. llhe only
differonco botween the two is that A,li-buddha has
lia Sakti,, and ig considered aE an upaya and malo,
whilo Adi-prajiia is considerod as prajfi.ct itself and
fernale. The poriod of the origination of tho
conccpts of Adi-buddha and Adi-prajfi,a isnot knowrr
with certainty. Brlt, at, loast, in the soventh
century, a, gorm of theso ideas seoms to have
oxistod among the Tantrists of Ka3mira.
In this Tantrisrn aro containocl tiro old Inclian
idea of identification of tho macrocosmos and tho
microcosmos and tho syrnbolisa,tion of tho formor
into tho latter. Tho srrn is male and the rnoon is
fomale; both these powors &ro also manifostod in
tho body of a person. The movsrnents of the
universo and the creaturos in tho world aro realised
in tho body of & person, ospocially in t'hat of a
yogin. Therofore, in this very world tho wisdorn
of prajh,a is ropresonted as a fomale, or yogini,
mudrd,; wheroas the up,dya of mo,hd,kara4d is
ropresont€d as rnalo, or yogin. Thrrs, ths fomale
prajfi,a isvariouslyrepresentod as & woman r, some-
timos as a girl of sixtoon yoars of ago, as Bistor, or
mothor, or riaughter. Thus, Prajfi,a is an oquivalen+"
of all kinds of womon, such as a girl, Yajrakui,S and
Candrd,, and ovon tho pudenda (yoni) thomselves.
Therofore, she is somotimes called Przr,;fr6rndb6,
Bhagavati, and Bo on.
In the eloventh century this concept ws,s made
fully known and various praeticos ostabiished in
ccnnection thorowith. Prajiia is regarded as the
mothor of the world. fn its last stage, Adi-prajfra
is rogarded as tho ultimate roason of rr,ll things, and
thus sho ie characterisod as ti'ro sr.rpreme existc.tnco,
superior to rldr -buclclha.
The religiuus practices concorning this femalo
Prajfli s'ore expodndod irr the systorn of Sahaja,yana,
or so:<o-yogic practices. The human body is
identified with the mandala of the univorser, tho
left sido of which is called latla.nd, (or the fornals
nerve) and tho right, side ru,su,rtd.
(or the maio norvo).
Tlre parr, rvhich joins thorn ie called auadhil.ti (ot
1 An example is the well-known statue (13th eent.) which Is
most commc,nly interpreted as that of Prajiaptramita in the
form of queen Dedis. 1'resunied tc have eome from Sifigas6ri
(Java), it Li Dow in Leyden tr{usouro.Eoliand.-G.P.M.
224 ADITTA JATAKA
cd4d_a,Ii,-Qombhl,)" Whon tho bodhicitda reachos up
to tho brain from this auad,htrti., whero a ploasant
sensation rosides, lhs bodhi should bo comploted.
But, the joining should bo dono only in tho mind;
if plrysical mattor is ejacuiated frorn auqd.hL,fi
ii;' doos not moan tho complotion of llna bod,hi" In
this.caso, the object of tho yogin is Prajira, or a girl
of sixteon years of age. She is called m.uclrd" ot
ms"hd,ntudrd^ It is said by Tantrists that Setya-
muni himself got tr.is bodhi, ttirough the union with
his consort Gopa.
This Sahaja practice is porsorrifiod in the Tibetan
iam&istic panthoon as the Yab-yum form of deities.
ft rneans tho form of intorlockod ma,lo and fe:nale
gutras aro callod
<leitios, whsnco Prajflaparamiti
Y urrt-oil,tra.
In China and Japan, howovor, this developed
form of Prajf,d concoption was not introdu-ced
(with & few oxceptions of Chinsso translations
during the Sung and Yiian dynasties). thus, thoy
havo not bocomo common in those r:ountries.
S. K.
Brnlroonepry. R. II. Ilodgson, Essays on the
Languuges, L,iterature and, Religion o.f Nepal and
TiQet; S. B. Dasgupba, An Introductton to Tontric
Budd,hism.
AUtftr JATAKA. Tho tsuddha related tliit
birth-story (J. III, 469-74) to ths monks rvhila
dwelling at Jetavana, with reforonce to an incom-
ptr,rablo gifL (asad,isa-dd,na) offorod by the king of I
I{osala. It was relatod to show that ovon wiso
men of old (pora'nalcapanditd,), aftor oxamination,
gave groat gifts to holy rnen.
Onco thero was a gleat king, Bhdrata, who
roigned at Roruva, in the kingdom of Sovira. He
pra_ctisod tho ton royal virtuoe (rlasardjad,hommal
and won the peoplo by the four forms of
popula,rity (catu-sahga,ha-uatthu)" Hie chiof queon
Samurldavijaya was wiso and ondowod with groat,
knowledgo.
The king, roalising that ovil and groedy pooplo
wero enjoying the alrns given by him, thought that he
should offer alms to the virtuons paccekabuddhae
who were worthy of rscoiving the best of gifts, and
inforrno<i the queen about his desiro. Sho said
that prii,ccekabuddhrr""could bo invitod for alms by
sonding flowers, tirrough thq pgwgr of their having
given suitablo thing:l (databbabala), and of thoir
virtue (s'i,labala), and Nruthfulness (soccabala\. The
king ar:tod on hor advice and made proclamation to
his poople that- ihoy qhoul{ undortako to koop the
precerpts. IIe himseif with his servants observed
ail holy days ancl gavo great gifts in charity.
One day hs offered sevon handfuls of jasmine
flowers to tho eastorn quarter and, having made
obeistlnce, wishocl th:rt a paccekabuddha who lived
in that qrtarter might come to accept his alrno.
S.incothore wero no paccekabuddhas in that quarler
 AUTTaBARIYAYA sUTTA
he was disappointocl. On the eeeond and iiro third
d*ya, ho did likerviso rogarding the eouthern and
Lho rvegtern qusrterB, but with no reeult.
fourth day. ho made obeisance to tho northern
quarter and maclo ttrc sama wieh. Tho flowere
travolled nortliwarde &nd foll on the five hundrod
l r r r i r c o k ; r l r r r r l r l h nw
s h o u ' q r r ei i v i i r g o n t h o s l o l l o o f '
t l ro 5i ;r,ndnruril;r rnr: u rrt:li o ( Arr.r,rl
Tiro p.lccokahuclclir:rsur.d.erstood.thnt the king had
rnvitod thern ; *nrl sevr:n of thom c*uno through the
,rir n,nd lrrrivrrrl nt tho king's gato. Tho king arrd
{llirJerr welr:olrfirl ilrelri u,nql off'nrerl i,}tem &lrns for
levsrr cir,ys, Orr tire iast, da,y the.y offered oach of
tlrem all t'he requisites of an asceiic. Thereupon all
tlro sevsu paccekabu.Jdhas expresso(l their thanks.
Tlre sctriorrllost, &rlleng thonr adrnonishod tho king
trr ho riiligent (appant,attrt). 'Ihen thoy all dis-
;ip;tnrr,rnrllrorn there nnrl roLrrrrred to f,he Na,nda-
rtr l-rlu rrteiturtuin.
Ib ie very liholy thot t'his is the story rofi:rrod t<-r
rra tho Suciro, Jatalca in the introclrtction to tho
Dusa-brehnta Jataka, (LY', 36t)) a,nd as tho Soairq,
,Jatulca in ths introductory story of tlie, Siui Jdtokct
(IV, 4,10). Tho pluaso z iclam satthtt, Jetauane,
uiharanto asuditctddnam drabbha katltesi,, which
occurB in tho Arlitta Jd,iaka, is common to ths latter
two Jdtaka stories, too.
ADITTRpRRIYAYA SUTTA. The 'Fire sermon',
rre it is callod, occurs in the first soction of
tho Mahd,uagga of thoV inayn, Pitaka(34 f. ) and also as
the 28th sutta of tho Suld,yatana Vagga (chap. 35)
of tho Ear.nyutta Nikd,yu, (Vol. IV). It is the tirird
recordetL addross by tho Brrddha aftor his onlighten-
ment,, the first, one being tlto Dh.clntma,calcko,ppa-
t:a,ttana,Sutta and tho second one the Anattalakkhana
Sutta, Tho s€rmon is ofton roforrod to in the
commentaries.
Soon after his onlishtenmont the llutldha wont
with a group of disriiples to lJruvelrr, where lived
fhree brotherg of tho Kassapa clan : Ilruvoltr-
Kaeeapa, Nadi-I{assapa and Gay6-I(a,*sapa. The
Buddha sperrt a night in the fire-rot-rm of the
hermitage of lIruvela-I{assa,pa alt}rorrgh t}ris room
tvas occupiod try a, vonorr)()lrs srrake. Throrrgh his
ps_r'chic p()wor the Rrrrl<lhs. overeu,rno tho snako
wit'h fire and smoko trncl theroby v/on tho admiration
of K*esapa, who invit,od hinr to stay with him
permanently r. Sovoral erhibitions of psychir: power
were nooclsd, however, l:of,:ro Kassapa of {Jruvell,
wculd admit ths lluddha's sr€ater nerfercbion.
And only when Ktr,ssapa was toi-d ttral hio not, only
wl.r not perfect but had not, er:en ernterecl on ths
way tr: perfection, a,nd th*t, his preisent wa5' 6f
living wtrs not, conCucivo to perfection-only then
did ho ask to bo acceptod as a disciple of the
Iluddha and receive ordination frorrr_ his hands.
llis'oqn disci;rles, and his two brotholg with thoir
disciples, also snright ordinatiori frorrr the Budclhu.
1 It was a subject popular with the sculpfors of ancicn[
Gandhara. Reliefg from ditrerent sites are Dresented by
Itarald lngholt (Gand.ldran Afi in Pakiston, Plates 8G-fJ1,
83-9).-G. P. M.
225 Anmr*panryAy,q, $UTTA
All theee forrnei ascetics had been fi-re-worshippor
and moat of tlie porrers ehow-n by the Ruddhehad
On the eonnoction with fire and srncke. It is, thereforo,
on fire tlrat the Br,rcidhe,preacitod €! serruon to them
which brought to all of them releaee from .. the
cankers (asaxa)'rithout grasping''. 'l'hov
irad lelt
thoir hermitages and had follor.'o,l the Ruddira oa
rkt n t illuk u -p *b[ l Lur,t) . lris tour to Gaya. Near that, place on tire erest of
a rock, called Gaydsisa, the Bucldha addressed his
rrronke, " Evorytlii.ng is burnirtg" (tubbum adittcrTt).
Tho sutta ils il whole is au l,drniru,ble pioce of orclerod
thinking. First, tho aubjoct is etated and analysed
with nll paliicul.rrs. Thon tho nature of tho firo,
followed by tho ca.use of tho confla55ration, is
gxplainod. Action to be ta,kon in this respect is
detailed nnd finally the results of such aciion aro
shown. ifhie orrangornent, displ+ys & patterl
alrnost irlentical with that, of tho Dhainnuacakkap'pa,
uattal1,& Sutta, the first serrnou prea,ched by the
Ilttcldha, in rvhich ]rer dotails tha gorroral fact of
suffering and conflict, (dtilckha-.saccct), the caus6
(dtrkklta -santuday u), the r:essatiot (d,tt,
k kha -nir oclha)
arrd tho path or rnothocl leading to coesatiort,Qlukkha-
n,irodha -gan'irtt -pct{ipad,ii).
l. I'he subjecf : ', Evorything ie on firo. Arrd
what, C) monks, is everything thai is burning ? "
'Iho
six sonBcsof eight, hearing, urnoli, tasto, touch
rind thougirt are now takorr one .by one. ', It i8
I. K. tiro eye (cakkhtt) that is burning, matorial shapos
(ru,pa) aro burnilg, mental vision (caklchu-ui.r1,md,7ta)
is brrrning, tho rnental impre*sion through virrual
contact (calckltusantphassa) is burning; in fact, tho
{boling, whother pleasant, painful or noutral,
rosulting frorrr such contact ie buming ". In other
worrls, it is tho'physical Bens,o-org&nas .qubjoct, tho
physical sonse-phenomenon as object, the physical
activitv of the s€nso-orgB,n, the rnontal improssion
thereof, an.d.the mental reaction theroto, all the,t is
burning. And the same analysie io ropoated for
each of t'he s€neog montioned abovo.
2. Nqture and, cause: " But w-hat is it burning
with ? It is ablaze with the firo'of lust (rdgn), oT
hato (dosa), of irrationality (rnoha)- " Thoso aro
tho throo loots of all evil, pa,ssionato dooiro being
diroctly opposed to ha,to, whiie eithor is a,lwavs
coutbine<l with a,nd inspired by lack of unclerst&ntling
by dullnoss, sonsolossnoss, ignorance, etirpiclity,
'I'hese
delugion. fires, howovor, clould not llurn b1'
thcmsolvos, but' tlloy aro fer,l fry the firel pro.,.iriod
" by birth, deeuy and doath, by griof and sorrou', by
physical and rnental conflii:t and by t,lre con{lict "
(rosulting t,horofrom). It, is lifo in all its phasas
from boginning to ond, which is sr-rta.]rlazr) ';r-ilh the
fires of ldst &nd hiiLe, wirich is :cnsrinrecl h. si;'rseless
action. lf is nr"rt tho brirh' or t,hs rruril cn accclrlnt
of which tho corporerri arrtl inell ai sf nsos arc
soici bo tro bilnring iatl'iitu), flamirrg (,pa,litta) ancl
b l a z i n g ( s a t n , p a S j o , l i t: a 5 1 . I I . p . 3 6 3 ) . I 3 u t , t h o
friction of thab phvsir',r-ps','chi,:al proceaa, mis-
apprehended &s a perrrlar)ent seif, with the impor.
rnanenL stream of iifo'e Drocenq. cll.rlseBth6 sonfliot,
 ADITTA SUTTA
wLich ir unrost, grief arrd sorrow, from birih to
doath. Thue ie the nature and the csuao of thet
which has sot el-or5rthing afl+mo.
3. Action to be taken,; ., Seoing this, O mo"ke,
tha well-instruct€d ariyan disciplo gote woariod "
with the sonse-organs, thoir objecte, their contacts
a,nd thoir msntal roactions, whethei tlrey aro
pleanant or painl'ul, or noithor. An.j iu his dis€n-
charrtment (nibbinda,ti) he dotochos hirns€lf ihere-
from (uirajjati).
4. Results: Through diepasaion he is e€t fros
(uimuccati,j with the knowledge oi deliverance and
noalisation that ., rebirth is deetroyod, the righteoue
life is livod, what had to be done is dono, for life
in.these eonditions thero is noihing mors ".
Notoryorthy irr those concluding lines iB tlro
abeence of all rofurenco to any persont oven ul an
impersonal way. It is notj tho disciple who dostroye
rebirth by living a rightoous lif'e; it ia not a porfoctod
one who has completod his task; but .. dono ie whst
wB,s to bs dono " (lcatqrm,karunEyaqnJ. Tho conflict
has solvod itseif, the conflagration is burnt out,
tho fire oxting-rrished.
firo eutta appoars in an abridgod form as AAtUa
Sutta in LlnaSamyutta Nikayu (III, 7i).
. TJ. G. A. ve.N Zrysr.
AUIttg 6UTTA (l) occurs in the Aaitta Vagga of
\h3 Dqqtd. Sarnyu,tta of tho Sanvyutta Nilcti,ya (i, St-
1?). When the Buddha w&s onco sta;zing-paik, at
S6vaithi in Jotavana in Anathaprndika's a first threo snttas : Adiila, I{i.m,rJad,a, and Anna, a,a
deva spoko to him on tho good of giving. ]ust ss
ono takee out goods from a burning house (ddifbs-
mir.n agdra.smim) rather than lst thom burn insido,
similarly in this world which is on fire with decay
and deaih, the wiso ono shoulci onjoy his bolonginga
end give them away rathsr than storo them, for
thoy would nob bs safo-thoy
could be s€izod bv
robbere, commandoerod by the king or burrrt bv
fire. Moreovor, at t,he ond of life ono ieaves onei
body and posse*sions. Thorefore, whot u!]e is
etoring goods ? Gifts are fruitfirl. Ife vr"ho rnakog
ysg of his belongings and givoe them &way ie rsborn
in hoaven.
Tiro 6rsi two stnnzas of this sutta are fo'tnd aleo
in tlre AaAa Jd,taka (J" III, No. 4114, p. 4Ti).
Thie eutta ie also included iu tho Sutta r.larirJah.o
(No. 31).
L. R. G.
AnntA SUTTA (2i, ai:riclgocl forrn of the, AAaua
pariy r7ya S utta. Sea ADIT'I.{PARIY.I.:fA SUf 'ta.
AOiffA SUTTA (B), containsd in fiw Sarnttd.da
Y_?gq ofllre Eltldyatana, Samyutta of rho Samyutt:t
liihoya (fV, 168 f.). It is s sorrrion illustrsieh bv
fira (atittapartydya) and proached to itro bhikjrhue
by the Rud.lht.
226 ADITYA
ft would bo a good thing if each of the fivo
e6ns€-orgB,rur wae burnt with a rod-hot iron, for
thon t'here would be no grerrping of rrarks or dotalls
of objocts cognisablo by tlie sonsos. tr'or, ehould.
ono die whilo brios atLractsd by such marka or
dotails of objecte, oiie would be bbnr eirhsr in hell
or in the womb of an arrimal.
It would- be a gooti thiug,-dulltoc, to bo asleop, for
.
although sloep io barren, and fmitles6, the
eleoping man would not bo given to evii thoughts,
But, tho iearrrod disciplo, rathor then doetroy
hie gons€-urg&ns, ponciors on lhe irnptrmanonce
-c.rngciousrreg8,of
ihe sons€-org&ns, the censo-objocts,
the contacte and songatiens comrectod with them.
Inetead of sloeping, he pondore over
-mind-sfatos, tho
ir''rpormanenco of, tho rnind, ninrl-
consciougnoss, rnind -co ntact arrd roe ul f,ing sen;at ion.
Ard, in duo courgo, he wuns arahantship bv beins
disgusted of the sonto-organs and all tirat-is coii
neciod wiih thom, bocoming detached from thorn
and finaliy boing frseci frorrr ihem.
In the ttddd,na, (the liet of titles at .uho ond of tho
chaptor) this sutta is referrod tct ae id,ittena (cditta
il, its es,se-endingr Ina&ning, togother wiUh tho
Aditta Sutia).
I,. R," G.
AOlffA VACCA, rhe fifrh chapter of tho Deuat,i
Sarpy,;9tr6 of rho Sar.nyutta Nihayo (1, 3l-6i
consisr.ing of ten sut,tas, ihe tlrst of which Aditta
(-'burning '
) iras givon the titts to the entirs
chapter. T'he suttas show no common thoms. A
connoction may, however. be eeon betwe€n tho
tl-ty c_ontr.s on giving. Tho romaining Bov€r ;
E kamd,Ia, A rwrniy a, Aich,ara, \7anaropa, 7 etuuana,
Macclmri and Ghaltkdta, have no coruloction with
oach ather or with the fi-t-et threo.
ipITIn _(l), narno of a forrner Budd.ha, proclaimecl I
by Mehebala Tath6gata. Aait;'a Buddln himsolf
proclaimr:ri Pratdp*vo!'rta, &s hio eucceesor" Ttrig
wad revoriled by Gotarus, Buddha to his disciple
Anantla al the end of :r" poriocl of throo month8,
'liavirrg-
rernairred in total soclueicn with oniy one
bowl of nlms at $r6,vas;i in Jetnvan&r6.ma. meirtailv
ul-riciing in the etai€s rf fu,:nror Tathd,gatas, arhanti
?19, pe*foctl.r' onligbtoned Buddhas- {Mhtw. III,
237\.
(2). aaoi;hor narxo fbr Suriya, tho sun
{ptrya
(r. TfI, 198). It iB aiso the gatra iia::co of the
Sairi'ens. 'Ilir boChisa,ttvrr, ei his firsii mceting
voith }cing Bi$bisira, iniroducud hime,Dlf es a,i
A,-lityan try eian (IIhrryut. III, 199.16; ,Sn. 493).
Atltcce-bandlor (kinsm..l;r of ths sun), an epithet
of-ren uea'-i of the Buddha, eJac sdlerng to icilow
frcm this. T}ro Yirtdn.aaatthu comrnentarv -A&eca
sive.g
tl:r9e axpl*nations ior the opiohot : boih
and tho EudCha wore of ths eiime Gotama farnily;
the Buddhr! w&a s deacencianii of the suu &n,i. das
o,f.tlre srrr-oc Aryan famil.v (uriya jdtil ; tho doity
Actioce w&s an oru6-Int ta (broaet-borrr son) of ihe
Buddha (VtruA. 116), trr is in thre last senso rhet
 6,qrl
ABTTTRpATTA ADMISSION

ihs Btiddhe calls Suriya paja.ry, nranra (my offepring : ADFIISSIOI{ of lay Ciscrpiea and rnonke.
,5'. I, 5l), which, according io tiio commentBtcr,
w*isr said bocausc $uriya lrac,i alr€'aiy becorne a Atiruission to participetc in religioris cereruonitx
etroem-winn,l ('51 . t, lOV). 'Ihe 'fiboilrn !'ir:,aya uauall]- ini'c,lveg mernbersirirr of sur.ir. a religroue
rrffers a eourpieteiy differonb oxpianotiorr. Iksvahrr body tlrrough acceptance cf ite tenete *n.l gubmi$sion
to ite autlioriiy,
{Okkaka), tho unrnerlr*t€ &nL:ostor of the Sikvone
wag born af an r,gg formed by tho co*grtlatcd aeod In certail inetsncee Lulre
a,i.missicn nray porlly
ancl blood of tho B*rgeGeutarrr&, & clsecendan& of sxisi in tho tranr;for of powor, i:r wliich case ono
Ilahris&rnirla.ta as iro lay irnpalod for tht' allogod s_peake of consscration, o.g.. of priests and krngs.
murder cf s, courtesan. The egg wae hatcirod by 'lhe
*r.drnissiorr may bo &n introducrian r.,J ir
thc *sye of the risrng;eun, Belrg born wiih the riaing specialiserl or o\rort $ocrot doctrine, in wiricir cas(- onc
errn and being brought. fort,h by its r*yo, tire clan epoakl. c..f initiation. Among the Romans rn?lia rvas
oi Jknv&ku airei deguenrianrg were c.'rJlntiSiiryavai.nsa a gerreric terrtr for in.,ysiories (Vtr,no, de ke Ru.stir:u,
(Rrrrrktri!!, 'Iha Life af tlle'Ilurhthu, l0 f .\. iii, 5i.
1'ho admission to early llrrddhism, boforo an5.
kintl oi organiuation .y!ns possil;ie owing to the
c. 11'.
abgernt:el of tho l-rangha, took plar:o tlrrougir tho
trvo-rvurri (cfueudci.ltr7.jfbrmuhl. ( L-i1.. I, Makduaogn,
AnttyeneTTA, o l'r,rmer Budclha rrrontitrnerl irr n, p. 4). r*'horr thq' fii.st lav-rliseiplos Tapussu, and
Rha,ilik* tnok their refuge ii, the lJlessqtl ()nri and
list of ftrrcklhas under whonr Silr.yanruni acquirocl
hia ttr:rr:l:irrg ibhalla,uanta,m trqre.ne,Ut gacr:itdm,a
r n o r i Dw h i l e i n t h e o i g h l , i r b h u m i ( f u I h a u . I , i 3 8 . 5 ) .
tllnynntuii':,r). flre nrmc lJliagavir bernp; rrsed in.rtond
of Ilr,ticlhir,, und the -qat'rgirn boing orrritted. &s n()
ADITYAGARBI{A, one of tho bodhisattvns pro.3gn1, rrr<;rrkg lrn,ti bt:r.rr ilrirriitietl ir,t tlre tirnrt, AIso, the
at the palaco of Va.(avarli, king cf gods, in tiie deva earliosL atl;riis.iir-rrr irrlo the ()rtler of rn<lrrks lackctl
v'o rkl I'aranirmita -va*av::r,rti, where the Lroclhisattva *rll cer'emon'r'. It rt':rs .,\iirrirtn ii<:r.rr]ilr-rrirt,.otre of
Vr. j rago,r bh a, thro rrgh t,ire Bud dhs'a po\r-rjr, preachecl thrr group ot fir-e rni'rrks (;t:tizcitt,ttqr;i,uu bit.ikl,:hrr) wIir
tbe l)&J(,lthi'ntiko, Siltra (pp. I f.). Tho name of -.v:r,snit,h thi: Rrrricilrti l-"nftrr,-,his enliy4htenntent,
rlrrd
Adit,1'ng*r"1.,haal,qo appoari in a list of trorihieattvi{r -wlio norv. hLr,ving
iistenerl to lrit first dist-'or:rge
irr iho .ll{*h,iayut,patti (7+t8). requesrerd t o bo nllorveri I o g<i fbrth into tiro lronrc,lqss
lifo (.pabltrt.,r'iciirirrrl tn tre rer:eived into ths brothor.
AOIfyeSeUBHAVA, a Tathdgafa of the norrhern lroorl of rnorrks. IIia admission (rrpasaumTte^4d,1 wea
quarter montioned in the Su,khauatl,uyuha (98.1), effocted by tho simple worcl of tho l-en.cher : ,, Oomtl,
rrronk " (ehi bh.i.kklru: ibid. p. l!). This w&g
t<rilorvetl by similar tr,clrnissions of tlio rema,ining
ADITYATEJA(S), ono of the innrrmorable Buddiras
four ascoticso Vappa, Bhaddiya, l\{ahrrrrAma and
honoured, in hsr.Ibrrnor birthe, by the night-goddoss
Assu,ji. in thii,t, ordor. (How ver.y similar is tlris
(r atri -d,eautd,) namecl Pramudita-nayana -j agad - v i -
"o t , , _t-hi e i n v i t r r t i o n o f J e s u s c u l l i n g h i s d i s c i p l o s " Come
carril. Ifer wns born in the worl{.eyetom (loiaadhunt)
y6 afi,or lIe " in Mu,tthew iv, lg.)
nsmsd Ratanadhv*jAgrarn*ti in tho a€on rrafflod
i3nroeay'a{Guyu. 2$8. l7l. After tha Safrgha is ost&tllished, one re&ds of &
rncrichant,, the li-r,ther of Yasa, who, a.ftor clue:
inst-rucliolr trv the .Buciclha, acquires full confidencs
Antye SUTTA deais with fivo ugrrri of prjs,s€rssisng in hirn and rorlrroers
to be admit,t,ed as o lay di.sciple,
lpuriau bhagGrwTnruli,ya; .4- III, 45l, a* explained boins L.lro fir.sr one to 1,alie iris rofugo witlr the thiee.
by thn Butldho, to Anfrthapigqlik*. Wo*ltli arrd worrl (.teud,cilca) lbrmulu : rhe Lliosssd Orre. iris
poaenssiona ju*t,ly oarnod h_v tytrrk anr! ze.r,I can 'l'errclirrq
an<i (_blwgar:aiztnm
Crder of monks
rrreko & ru$q and liie sntirr-1 irousohoki heppy arrd s?'|"attetti gttr:t:ltrit:ti d,laiiitlntuica lih,t,kklttt$anqtoot-tca :
ecrgtle tLertr te live in eornfort,. They olrlo-enablo
i'in l. p. iti).
ihr: erw'nsrto sharo this hapJlirrsrrEtnd oonrfart with
lrrs fi'i*n,.lg. Flurllrcr, thoy can pri;toet 1'rim rig."-i4et \Ylrcn i,hertr *.ero sixtl--orrcr ,'nr,jrilnt.s in iLe, wrrr,ld
tho nfflicrrorre of fire ancl_{!oo,is, ,:f riijaq, rc;bbono, (urelr.r;'ivo of .the Buddlin. hirnself), tire.y rvr.16 gny11,
qut one try one in diffcrotrt, dirtct.ions, nrrcl frc,:n filr
ensrnists a:id ireirs (i). Tlrrr5, 411,liio hirri [r-r fi1s!16
tlis fil'cfoLl ofieiring tu lrrrisfrrlk grr+rsLBr tnt ei+I..r:ir'fgd, d i s ; a n c e s u , o u l d - b o d i s e i p l o s c a r r : o t , o t l L e R u J d h a
t l i e k i n g a n d t h e g u d s ; o n c l f i n u l ! y r i c v c r t r .i , i s g i l ' t e i o r o i : e i r - o a d : ' r r i , q i r i o n f r r : m h i m , r e s ' - t l t i n g i r i i r n -
1.o rrt.rniig leadin;4 a puro life. 1f, ,1r1l,ga1,irtenti_v,n e c e s s a r v f t t t i g t t e . ' f l r e r . r f r : r e . tire lJr.rdrllia ailoued
hit r:ctsaensionsdocroaeo, l'ro oarr corrsole irrnrsoif i r i g n r i : r r k s t h o r r r s o l . . ' e s t o r i d m i t n r l v e n t r a n t g , . r _trh o
' i l i . r folli;rvin q obscri'an,.es i aiier hur-irrg
sil,h t,hri crinsirirrrnbicn t,hnt he ht€ marje qood rr:re t i r c l , r l v i t h
'r!'i:ir we+lt,lr If ohel'" on iha othsr hnnri, lrr".",*8.. s l t r i ' r ' t ' , 1t l r e : t p p l i c a n t ' : i , . t t r l r F r lr i r : , , i r i i t i . . . ' . ' u e r t - , t i
gi1'c j t j t r l t l r r . r i t , t n k ' S r . / t ) r , , q .a r r r " i l g i r r E t l t * o t r t e r
hfl m+f attrifruts thrit t,o his gorrd prracticos. t
rob*' o {'over the Ieit shnuider onlv ; then the
Tlre ec'nc,'urlinggdthd is tbund slea &t A. ii, 57. airpll(.arrt sir,,rrild par- lrrs. rc:rl)eCtg it; liis t,eaCher:
an."i giirrrittirrg d,.rr'.'n lte; !ir,:llld be mtvie to rep,g11[ ;
This suttrr flIlr:Dks without dsi*bi of the var;ori$ I i r t u r _ r : ' .r e i r . g e i n r l , e B r i d , l i r . ' " , T l r ' . k e r n y i o f i l g o
v?srlrgo.rs shcluld gpproprieta (.ddiyati\ or apply tho in itirlrrma, I take m1' refugo in tlro Sariglta
us€ oJ'rleulth (bhoEdnan d.,Jzgu\. Ilenco ttie roadirrg "ir'-
(IJ tulCl^uam sqrenc'll gctclri:nt, Dluzrnrnam sanq,tlu.m
af blwlar'<i.zlr, food. fsr tihogdnar.'r, w€,!a.l0h,has led gacchiriii, S<;,ngitam aorun@rn gocchtl,mi\, to' be
tlr ther clerivation in ]tED of dCi.gtt, uss,go, fronr. the repeated c second anC a thir,d tirne (d,utiyant pi. . . ,
iikt. ridyo, edible, eiatoble, tatigan .pt..... . ibid. 22). And thus tha Brrddha
 ADMISSIOI{ 228
allowed rrclmieeion and ordination b5r these thr6e
uo{lertrr,kingts \unt.Ljinrtrrti, bit,ikkhat;e, itttehi thi,
Eu r an d,qanl q r w:hi p a bbuj j u,m u 7ta.*rtrn 7taslam ), a I t h ou gh
he himscil' conLinrle(I to ailtnit disciples in tlre
Orclrrr of lUorrl<swith his simplei formula, " Clome,
lltrnku ". li.rriprtt,{,tr,arrrl Nloggalltlna, w}ro u'ere to
b{rcrorttethe Buddltn's chief' rlisciples, aI)pe&r to
hav,: l:otu rrmong tlirt lu,sb ones thds adrnitLod into
the Strngh*r.,rvhich had grown by now to rr,strongth
of sevoral thousands (Vin'.I, 13). While tho wavo
of enthusiasm swopt the country to suctr an extent,
that the Buddha was &ccusod of making the peoplo
'wiclows', or breaking
childless, of making $'omori
up familios, the largo nurnbor of monks who had all
joinod within tr, short sptlco of tirne roamed tho
countryside wrongly dressocl,not befittingly attired,
without instruction, without exhortation, becauso
of tho lack of precoptors (anupajjhuyuku : ibid. 44).
And thus shoer nocessity of disciplins brouqht
about, bho instittttion of t:;'t'or (upajjhd'ya), wlrc,
sharing tho same dwslling place with his pupils
(saddhi,uilrurikd'), should &rouso in thom tho montal
attitride of a son (.puttaci.tta) while assuming bimsolf
the attitudo of a father (pitucitta). Ihe tutor had
to accopt his pupils oithor by word of mouth by
saying- , Very well (sadhu), certainly (la!;u), all
rijfrt {oTtayilca), or sometlring to that eff-ct, or
consont at least by gesturo (lciiyena), v'horoupon
the pupii would egroo to porform all the minor.
attontions oxpectod of liim, such &s proparing
wash-water. sweoping the place, folding the robes,
and be, in short, tho tutor's attondant (upajjhogassa
pa,cchdsantana: ibid, 46). Tho precepto,r, on tho
other hand, would help his pupil in rogard to recita-
tion, interrogation, exhortaiion and instruction:
provido for him tho necossities of life in clothing
and lodging; and look aftor irim in illness. Tho
tutor could disrniss his pupil for improper conduct
anct refuss to bo waited upon by him any longor ;
but if tho pupil apologisod, ho shorrld bo forgiven
(ibid. 54).
Many rulos wero thus gradually formulatod
rogulating tho rslationship be_twoon tutor and pupil.
And in the same w&y as tho family is the prototypo
of socioty and state, so the tutor-pupil relatiolship
becamo the prototype of the organisod Brotherhood
of Monks, tho Saigha'
Thus, with the increaso of regulations aleo tho
mothod of recoiving a pupil in the Order was
altored b;r the Buddha. He abolished the ordi-
nation by-taking -athe tlrroo rofuges as earlier allowod,
and introducod formal act consisting of a proposal
or motion (fi,atti), with a thrice ropeatod resolutiorl,
inviting tho Sangha to oxpross its disapproval. if eo
desired. This v/as followed try the actrral docision
&s fourth itom (fiatti'catuttha-kamm.a), that tho
Sangha is pleasad to adrnit inbo the Ordor & now
meribor, consont, being exprossed try eilonce (ibid.
Dol.
But. several complications sot in by the indis-
criminate adrnission into the Order, eithor on tho
oceasion of going fort'h (pabbajj'd') from home to
horr,eiessness, or on admission to full membership
bv ordination (upasampadd'). And henco, whon
the occasion 8rose, furthor restrictione wero laid
down and an enquiry into thoso requisite conditiorre
ADORATION
formod part of the actrral rittral, Thereby, tho
following woro dobarred from nclmission : thoso
sufforing from cutaneous diseases, suctr a.s loproey
(kut{ha), abscesses (gaftr.la), eczom& lkildsa), or
from consumption (sosa1, or epilepsy (aparndra).
Agu,in, jail-breakers (kara-bheduha-utru) and
rofugees lrorn jrrstice (pal,rlyita) or those againet
wlronr & $'&rrilrrt w&s orrtsbanrling {lilckitalca),
tlrose wlro had boen punishod hy flogging (kasdhata)
or branding (lakkhanrihata), thoso in debt (i,rSuyika)
tr,nd runaway slavos (drlsa palii.tf ita), all these wers
denied admission into the Order ovon in the lowor
grade (pabbajjd, : Vin. I, Mahduagga, pp. 7l-6).
An age Iimit was fixod for tho upasatnptadd, at, tho
rlgo of trventy, q'hon young boys wet,bed their
bodcling rvhen opprossertl by hunger during the
niqht torvirrtls darvn. But the going forLb (pabbajja)
rvag allowrd as soon as a boy was able to scaro crows
( l : u k e u t t e p e t u r n: i b i d . 7 8 - 9 ) .
This distinction botween & preliminary admission
at the timo of going forth (pabbaija) from home to
homelessness and tho subsequent confirmation
thoroof by a final admission or ordination (u,7ta-
santTtada), whon tho candidate takes upon himself
(upasampajjati) lhe obligat,ions of the Ptltimokkha,
doos not &ppear in,tho earlier sf,ages of clevelopmont
of tho Sarigha, and it was probably rendored
nocoesa,ry by the phenomenal numerical growth of
tho brotherhood, whieli required a period of proba-
t,ion, both to allow tho preceptor to test on appli-
cont's viows, if hs had been a rnember of anoihor
soct, ancl to allow tho aspirant to togt his own
strongth irr leading a lifei of ronunciation. Tlre
tirne before ttro finrll adniission sorved, therofore,
as a period of yrrobation which was imposed irrespec-
tivo of aqe orr those wlro sorrght admission after
having belongerl to a different sect or school. A
poriod of proba,tion (pari,ud,sa,q.v.) very similar to
that of the novitiato was also imposed as part of the
ponalty for brcai<ing any of tho major rules of dis-
to the Sangha (son.qhdrlisesa\;
<:iplinoto be corrfeisserd
but,, in that caso, no now admission to tho Order was
required after completing the period, but only a
rehabilitat ior^ (abbhana).
Thus the going forth coremony (pabbajjd) becamo
the initiation of the novico (sdmanera\, and the
confi rmation ceromony (upa;ampada\ t'ho admissiorr
into the Order as a full-flodeed bhikkhu. Seo ftrrthor
ABI{AYOVARA, BHIKK}{U, PARRAJJA,
SAMANERA, SANGH.\, UPASANIPADA.
H. G. A. v. Z.
The Chinoso word isan-lon, ( #H )
ADORATION.
for adoration is a translation of tho Sanskrit
uarna and t'he Tibotan bsiaqs-pa a,nd is somotimes
abbreviatod a,s tsqn ( # ) meaning admira-
tion or &s tan ( 4 ) moaning ojaculation
and exclamation. Tho English term, therofore,
should not be takon in the Christian theological
sonso of divine worship (latria\ which is roservod
for tho supromo Godhoad, but in tho sense of vene'
ration (doilia1, which is rospoct paid to porsons and
objects, worthy of honorrr.
 ADORATION
A genoral tiofiniiion oi' tf is wr)rd is given in
Vo!. 2 of tlro Miao-Ja"lien-Itua-ching-utin-ehti {.the
colleetion c.,fsnrrnons of T'isn-tai ta,-lrsi in tlro Sui
rlynasty put donr:. by hie cliscipls llrlrin-fl1g
6 3 7 A . e . ) & a ' T o u t [ e r w o r r i n a n t i n , r l o r oi - " c s i i e d
en adorntiorr.' Aecorrling to tlris.lofitrit-ir,n, tho
arJortttlon cttltBiqL:rin rrLl.oring r.l'orul:1, nrlrnjring ond
nrioring. lt ie to bo notod tltt while it i-e the
grrrrtlr&[prnetice in l]uddhisrn to ci*ssi{y the setions
of peopk: irrto tho thron acts ol titn l'<Ldy: speroclr
*ntl rnind (iho ttrrree kirnnas), ucicriltio:: is noi
confinc.cl to enbert,tr,ining a fceling of rrtlonr,tron in
thr: rnincl only, nor to ex1.rt'etsing; on nttiirrde of
nqlr:rrr"liotr by borlily rnovelnent, bul, it, shorrlcl bo
&(reornpfl,nied by wortltl of mor:th. Th*rnforo, &n
ultoranco of words is congidered sssonlial to sr,nact
of adoration. A similar definition is fottnd in
Birt,h in th,ePu're Lnrul, (aomotimes ltncw-n &s ' Ilrlr€
Land') : \Vhat makss an ncloration ? Arr ndoration
ie mado by the karrna of sp+eeh,
'fho M ahcipraj ir,iiytdratni,l,A-idstra of Nig6,r'juna
(whoso Oliinsso vorsion was rn&do by Krrm&rajiva,
Lo-drih, in 406 A.. C. by royal ordor) cnn be taken
&s tho roprose'ntativo writing which gi.i'eis tho
corrtents of an adoral,ion. Vol. 30 , f tho sarne rvork
' is clorivod
has this to sa,y. " The v'ord ' atloration
from twc words. To admiro tho virtrroe (tho
virtues of various Bttddhas) is nn admiratioir. This
'Ihis is
being insufficiont, thev aro prnisod again.
an ojnculatirJn." In this wriling, tho objocts to
which &n adora,tion is mado are rhe virtues r"rf the
Buddhas; and as to the mnnller of an adr:ration,
tho word is explainocl in its cornponont parts of
admiration ancl erjacrtlation. That is, to admiro
ths virtues of tho Buddhas by rnoans of epooch is an
admiration, but howover hard ono ma,y try, tho
virtues of the Buddhas &ro so doep anC subtle that
ovon ropoa,ted a,cts of admiration can rlovot do fuli
juetice to fhom. Tltoreforo, one s'ho earnerstly
trie.s to admiro thom piles one arlmiration upon
anothsr and pilos one praiso ttpon anotlior, giving
riso to eighs and exclamaf,iono, in one's mind at
loast. Thus, a praiao boeomos an crxclamstion.
Iilowovor, according to this oxplanation, though an
adoration ariseg from tho karma of spemch, in that
it is oxprossod by means of words, itg rrltimate is
ehown to bo an adoration from tlio karma of mintl.
Thie fact ie rendered moro clear in Vol. 3 of tho
abovo merrrtionod XIito-fu-lien-htm-cling-tt.;{n-chu
by tho torrns: vorbal ejaculation and non-vorba,I
ojaculation. The fnrmor rnr:&ns adoration by merans
of words, whemas ths lattor signifios adorrttion
whieh, being incapablo of boing l,ron-qmittorl by
words, is simply utterod in ono's mind. lVlion those
torms aro interpreted according to Llrc Mch(r,praj fitl'
pd,ram,i,td-ld,stra, tho former corresponds to an
admiration a,nd tho latter to atr e:iclamat,iorr.
Tho meaning of adoration ae is fourcl irr ihe
gr-rtra com;.nentaries has bo€n explainod atlove, brtt
eince the non-vorb*l oxclamu"tion whieh is the
ultima,ts of adoration connct bo expresned in u'ords,
tho adoratiro passages .eppe&ring in the siitros
vrhich'r-,ill bo dcralt with in ths fbilowing pri€ios a,ro
inovitrbly vorbal uttoraneos. ft is nlso f,o bo
noticed that ths odorativo pa,ss&lTosin the sr:trae
aro g€nora,lly rhynaod vorses (gdtha\ and eongs, so
221) A,DORATION
that '"he1rnray tre ':scd in r:lianting and rooibat,inn.
I'or this ro&son, tiiov oro t:srllllly reforroC to as ths
Borlg$of qr.clcraion.
it1
S i g n i ! 1 c na c e and Contents ol Adoratlon.
(aJ 'l'lie t.)rtgirt oJ ,.1tloratioti. \Yhore arr ociora-
tic-rn is &n rlct of prrr.ising groat doeds trncl
virtuos, it is by no means conflnod +,o Buddhism,
brrt, it can bo found in any reiigion. Ilowever, in
regard to lhe ro&sons tbr the a,doration thoy should
l-ro sortS4htin tho rofloctions which originate in the
irlorl r-rfdivirri'|.y, ,"vhich is a purely religioue problom.
The rlivino qrtnlities cr attributes, srrch es per.
rn&norrcg, orrrniscicnco, ubiquity, croativonegg, etc.,
rvhich !ri)r'o concoivoC tr,t tho same timo as tho
iclo* of tli.,'inity, gave riso to tho soneo of awo and
rospotrt ori tho pnrt, of rnon, and these foolings
gradurtrlv found r\xl)rossion in tho adoration of
tho rclsn.lctivo nttribrttcs. Theroforo, adorotion is
arnply rsln in gny primitiye religion,
fn India,, tli,r .I.i'g-Veda,one of tho oldeet works
of Brelirnnr:ic iitureturo, has nlrenCy many allusione
to tlri-osituution. Ae tho !g-Vetl,a. is originally the
t knoroloclge of tho vorsog to bo recitod', a groat€r
part of tho verses consists of songs of offering and
praise 1o ttre gods and of optative sentont:es. Thoeo
vorses and songs dovr,lopod into ths songe of
n<loration offtrred to srtch gocls as Visqrr and Siva,
appearirtg in the iiteraturo of the Pordna at a lator
poriod, nnrl tho adcrative songs in Buddhism had
a simil*r origin,
(li) The Olt.iectsof Adoration. Among Buddhie0s
nclorat,it.,n ig not limited to the Sd,kyamuni, the
founclor of FutldJrism, but ineludos also thoeo who
belong to tiro rrr,nks of Tathdgata and bodhisat,tva
such as Amita JJuddha, Samantabhadra, 1\{aiiju6ri
and .Avnlokifo$vara, and tho initiators of different
sects o{'Budilhism, t}ro number boing so largo ae to
rondor onrlmotation todi.rus. Of them ths Buddha
h&s boen rigtrt,ly onough tho objoct of tho highest
adore,tion in that he is tho originator of Buddhiem
and the p()ssessorof tho noblest attributes. In this
connoction, ii, should bo notec! that in China and
Ja,pnrr tho adoration of Amita Ruddhe grew in
extent in keoping with the dor,'elopment of the
concept of Prtro Land.
(c) ?h,eContentgof Atloration, Tho contonte of on
adotatic,n aro the 'virtues anil t,he morits, which are
ciividod into thoso of irrtornal naturo, i.o., those
connected with thtr porsonalitios of the Buddhaa,
and thoso of extornnl anture, i.er.,t.ha charaetoristio
marl<s u'hich &ppear outwardly. Generaily speaking
the virtu,rs of hotli naturoe constituto the contonte
of o,rradoration but in some cases those dealine witb
t h t r s o l r r i , r { i t on a t u l o s u n p e & r a s t h e c o n t e i t s o f
gtrptrrito :rtlornt ions.
ll'ho >;,];j'ar:-.r.tniis usrcl as tho trpicai examplo of
nn rr'dr,rrntirrr. In i:is r-asc. ti'o intemol virtuos are
rei:rrrriltl ' r . t.ir..sttlll..lros ci n Buddlra while tha
€xtr\r'it,rl clra|a(.tori.tic rnrirks liave developed into
the gnir(c of thc JlLt.iclha. In the formor, tho
biogrlirhv of tho Brrtldira which is contorcd round
the fivo circrrnrsc&ntial factore of his life are consi-
dorcd rrrr-'rostrrlt.lLivo of thcso int€rnai attrihutos.
Ifistcrir.Lilil', in the light of extant Sanelcit textr
 ADORATION
eud IlISlq,, tho biography cf the Buridh& was given
ite finel shapo gomo 600 or 700 yoars afioi his
doeth through such writings as l;\rc Mailulaastu,
bhs Loliravistora, otc. In Pali toxts the biography
of ths Buddha wa.q finalisod in the Nidnrxt- kotha.
Ther.oforu, for s€voral conturias aftor tho Buddhe's
Farinibb6ne evory adoration had beon paid to
him and the five circurnstaniial factors which aro
p_oosossedby arr idoal saint wore inccrporated into
the lifb of ths Buddha. In the lattor caso, the
thirty-two auspicious eigns an<l orghty charactoris-
tic marks, which &ro regardod &a tho pecuiiar
chara€iorietice of kiog", hacl boon attributed to
him and adorod as such.
In the caso of adorations of Aiai+.a Buddha.
eince p+ pie a lmiro his wiedom end intelligonco
and belisvs in rbe Bucidha's powsr of morit-
tranefer€nco, 'tho adora'rion of both his iniornal
aad extornai vi tuos was considerod essontial.
(,itt Relalinwhip betueen Ad,orotion an.d Reiteatirry
the Norne of the Bu&iln (){embti:t,*u}. As has been
rlemarked Bbove, sinco an adoration is an act of
venoration of tho virtuor and the oxcollant rnarke
of Buddhas, a qqxtioa which has been discussed
einoe of old is what rolationship exists borween
adoration end tho ropotition of ihe namo of the
Buddha u Namu-Am,idabutsn: Praiso bo to Amita
Buddha, which is indici:rbive cf aceepting tho
teaohings of ttrs Eluddha, aud ie parbicularly populsr
in tho eoct of Puro Land. To cito an oki oiamplo,
Yesuba,ndhu in his'Birtir in ths Prrre LanC' (somo-
'
times knownas Pule Land ') montions fivs forrns of
discipline which ho torms as ' 6ve for"'s of medita-
tion' by which ono may boar in mind Amita
Buddha aad tho Puro Larrd in order to obtain
merit which bonoGts both onoself and othors. As
the seeond itom of tho five f<rr'.r" of meditaticn hs
montions the form of adoration and teachos that
one'E adoretion ehbuld bo matched with invocation
of Amita's n&ms. Sinco then, many theoric
hsve boen put fo:.ward by translatore in China,
but tho general tondency of their intorpretaiion
''rVang-sh6n4-lwt-chu-elvi,
found in Vol. 4 of the
from whicb the following quotation is takon :
'adoration'
Quostion : If tho n&rne is confinod tr.i
'praise ',
how can & forrrr of adoration corrtri-
pond to invocation cf tho name ?
Answer : ff scngs of adoration aro prolnrly
praise spoaking uLtorancas of tho rr&mos of
Budd.has, even if the names themsolves are
omittad, it is ihe virtues of Buddhas that are
adored. Thsrofore. ae tho old mastors sav,
thore is no bsitor a<loratiqrn than uti;oring the
n&rrre ct'Amita Buddha.
As eeen from tho abovo passagg, tho corrospon-
denco of adoration to invocation of Amita's n&mo
jg considered to be e mattor of courso.
The Form of Adot*ticn. As has beeu discussed
already, einco adoratir;n is dono by m6a'ns of worcls
ertolling ths virf,uee and chsractoristic marke of
Buddhss, Tsthiprtas, trodhisattv&s aird foundsrs of,
reots, t-.he adorst,ivs eont€nces cams to bo medo
rhymed and eriphonic" in ordor to facilitato thoir
230 ADORATIOII
uti,€r&nc6 and recitation, and thus, a greater part
of thom havo ths form of vo?Bes and song"s. How-
evor, thos€ rhymed and ouphonitrus edorative
eent€nccs varJr in iength : sorno of thom aro long,
sinco they are based on 1,ho Jitaka which rs t[o
lifo-story of the Buddhe,, each of his auspicious
signs boiagg mado the ob;ect of adoratiou. Othere
aro short and aro genoraily ienown as stotras which
is the Sanekrii torm for praise. ft is the usuel
practice that thoso of groatdr length are edited in the
form of volurnes while most of tho short onos &ro
containod in the sfltras. Soms rnpresontativei
oxampios of adoration from Ind.ia, Clrins orrd Japan
aro gi'"-en bolow.
(al Ind.ia^-As examplos of tho moet boarttiful
sdorative verses in India monf,ion shouid bo medo
of thoso found in the epic poom B?ddhanerntu
which, wlxl composod by ASvaghoga (l-2 cent. A.C.).
The sxtant Sanskrit toxt cornprisos gevontoen
chapk;rs and bogins with tho birth of tho Buddha,
and ends with his arrival homs. On tho othor hand,
tho Chineso and Tibotan vorsions oi ths poom
coneist of twonty-oight chaptors, starting with the
chaptor on his birth, and onding with tho division
of hie rolics (iari,ra). Thorefore, they deal with tho
lifo of the Buddha. Among adorativo voreos of
ehort length may be mentioned tho Saptobudd,ba-
stotra, Aryatd,rdni,mi,atottara-Colaka-stotra, Ga4j,i-
atotragd,thd,rrnr.l so forth.
l\s an oxamplo of adorativ€ vorsos whicir are
contained in tho sritras, a quotation is mado from I
tlre Sadd,ho.rrnapu,Ttd,a,rika Sd,tra (Chapter 4, Dova-
datta) as follows : " You havo penotrated into the
aspoets of sine and merits dooply and now ghino all
ovor ths world in evorv direction. Your"s is i;ho
puro body of dharrna and boing possossetJ.cf thirty
two and eighty au.spiciorrs signs, your body of
dharma is made sacr.sci. W}on l,ho pooplo of the
hoavons adoro you, tho god of tho dragon rospocte
you and thero aro no living croatures and mon who
do not admiro and follow you. What we hoar
io and learn so as io attain Buddhahood is known by
Buddhas alono. I hko to follow the toachings ol
M-ah.6y6,na and oxtricato myself from tho sufferings
of all." An adorative pioce of this kind ie found
frequontly
in such sitras as tlio Srdnfi,la.deuE-
gimhanfula S tt tr a arrd M ahiu adpuJy a-bud.ilh,a -ga?do -
tsyfiha Sil,tru.
(b) Chiru.-In China adoration had boon much
in usage from the old days and edoraril-o sontoncos
are tound in many writ,irrqs sueh sg tlts Bhih-chia-
us6n-to-hs,iawt-t.san t Rifi13f,t#ffif
) aud A-mi-to-fo-
hsittn g -Leon / lFjW trf{fi fr f I of i.ao -lin, T son -a -mi -to f o -
( '
c.hieh ffif$ ffiff?,ffi {fi 1 o t f am-lrr 4 W o,ng+h€no -Ii -tsqn
{ tr*f€fr } of' dh&n-tao, Hua.gen-Ii.-taon { $ffift!il )
o! 1 9 -t sang and P a,n-cho u -son -m,ei-tson ( fi *=Fk il )
of Hui-jih, o'oc.
(c\ Japan.-In Japan a per:uiie,r form of adoration
caine to be cultivatod, known arr Native or Jepa,neso
ad.oration. After a priost named Hn-rrin get a,n
oxample in the connposition of gueh long, adorativo
sentoneos, it was zoalously foilowed a,nci eamo into
wide usage among tho poopia. Tbe form consists
of ths aitornato arrerlgsm€nt of Boven and five
worde, snd, as n&tivo words woFo ernployod in
 ADORAIIOH 231 ADORHTfiE!{T

its corrposition, they.wero oasv of recit*tion and
cr)mfrreliDnsion at the samo timo, so that the
ptropla corild rocito thom irr ttreir daiiy devotions.
I'fra masterpiecos of ndrrilt,i v-e serrt€nces were
eontrihuterl by sueh priccts *s l{iya, Ir,yogea,
ii*nshin, Shurrnn arrl Chishil, &nr-l others of iurrie
sp'Jocted and edit-*rl th€nr {rnt1 efter anothc.r, thus
4vlrg fnrthar adr'*ncernent to tho sect of Pura
Laa'i.. On iho othar iraud, '.heso adorutiye genionceg
ere foffiC la,rgely in tho Zen serr.:t,,
tco.
h;,':nn of praise amxed to the life of Bodhirlhaema,
"'.Ihor€ arre no m(irt eiCos, thero Bre no rncre
suri&c€s; ind.eod. is -uhero any..hrng i*rEor*t el! ? "
A hl"r'rn of prarse aifixed to thc lri-a of Bihei Dogon
( t(+Hfr ) , " Shin:.ng end bright ail over,
therr l.s no nrdrilo eurf;ice : is tLert anlthing sa
enlightened both in miud and bcdy as hB at ail ? "
.8u:rvf Metsupe.

_{dl .Eamg paculi.ar -forms.of ad,orat'ion.-Tnl;e t;4roe"

of adoretive i6r1isntl6:r dig(iussed ribove ats-lho AIIORUMEIIT. The $nnskrit words 1?JAh.c an.t
'
rh,vmed vonies and *onge. fri_ addition to these sl,ankdra rusan either 'firrs arlorrrmegt ' or thn
therr; are Eoru€ pecirliur f<rrms af eompoaition which thing finely adornod', To be rrroro ex&ct', irr
F-r'6E€ fqllowe : roiigio'.rs contexts they indicatu edornmont of
terrrpi*'s trr the lSudche-iend s'ith goid, eilver' artd
(li Heed partgraphs of morii,,trensforance cther Elsirr.qr iotufi$€i and oilror ffow€r's, fi*ge an<i
sellE€Rces,-=In e memorial eorvics to the dead, it ie
tranners, nnd flower-ileeoralions of tlro Buddh*'s
tire ueusl prnct,ice lhat B rnorit-transferonce ie
image, or: sdcrnrnont of, the bcdv an<i d.ignit;r with
recitsd aftor the res,ding of eacrod toxts sJrC
ean'oplr, ciothss en,i 'liadema, s.l:.rl geul rr6cklsr€4,
t,hs ll€*d paragraph of e rnerit-transferencs (:om- or e<lomn'ient of e f,gure r:itlr the borlhie$tt'va's
:nonly eor:nprises sn adoration of dhs virtues of
religious practicos sntl tho nlerils i'tt*ined as th$'
Iluddhag. The tlorm ef this head paropaph ie result of accornplislrment af dhose preeticos.
found tc be eommon to itre varicus sicts,'-but this of thingp,
ie particrrie-rly in wider eirculation in Zen Buddliiern.
Genaraily, W{tha ln+.ana etlo::nrn€ni
and pJ<,rn.A,irathst of practices and meri$e. Describ-
The following is montioned by way of oxample: ing tho adornrnont, of tiro Budilhn-ianC when tho
" Magnifiaent aepocts_ of gold, tho sta,t,oly king of Buddhn hciCg pmaching, tlrre Ta-p'in-nart.-ia-chdrq
-rriiigirtorunent, the only Budclha irr tho thres worlds,
( f$$fige ) relatos how ai ohrr.t tir:n* the
e"t'Lrry eoul looks up to him all. Eoing vast in hie whole wortd changpd into a trsasuro-flowor ovor
hol5r accomplishments, hie gacretl virtuoe s,no rv'hich eilk bff)$ers and cenopios wore etrotchod
bright. Wlu+ I prayef, is said rt el!, it will suroly and whe,re all tlio sweet-srnelling troes and flower-
be answorgd." tress wero adornetl. Giving an intafl:retation of
(2) Hymns of praise effixsd to picturos.-An this eccourt, the Ta"chih-tu-Ian ( f,!$ffiffi ), i0,
e+lorative phrase is usuelly afrxed 1o t?re uFp€r oxplaine as followe: " With the tour dhybnes
ps* .of a picture dopictinj Buddhas. TethEgifrs, eapablo of chenging the world inf,o fourteen
bodhisattvas or founders of secbs, which is made up different,. fbrms, tho Buddhe co"' edorn ali the
of a Borreeof liva or s€ven words. To the pictur.,ea oT flowering and fnrgrent t;ro6s as well ns ihe whole
the eaven founder.e of lhq $hingorr sect-enehrinod eurfado af tho atrth and can puf i$ harrnony and
Lr tire Gbkuiiu templo at i{y0to there are alTixod make good all the living things th€rs." IIs adonlg
qymne of praise i.rElth in Sanskrit, and Cbinese the world to prro*ch tho prajrtdpciram'itd eud also to
rharectere, and &lso i.n Zon lluddhigm a eimilar rcceive rrlr-m€rotlg Lrr-rdhisaite.'as cf the worlde in
hym+ gf praine ie Eff;xed fo the protuberanso Gn tho ton dirrrctione and pocplo of ths vsrious worlds
the Eudelha'e brow sn the oeeesiou of thr{ hrnding who somo thore to rneet together^ Whon inviting
Cr',Fr?rrf the doctrine. The origin of this cust{lr; an honcuroct guost,e merr adorne his hou.ser s king
irl effix a hyrnn of praise to rhe pictrrre is tracgrl adorns iris land, a eakravsrci.r6j* tho four graat
',c' the intr,:drrction of the Fogerr echool in cdligraphy coni,irrente anrl a Lrrr*hma.-rAja his great coemos of a
'iiie
.ifL*r the lfuro-machi era.r hundred rniljiorr worlcjs. Buddhe is tho lord of
tho worlrls es irrxlumerahle as tho iirnitless sands of
(3) I{yurne of praiso afiixed tu the ond of tlie Gangos in tan directions. I{e receiveg bodhi-
bicgrapi:iee of rnonks.-'Ihero &rre found & eattve,s from innrlrrrerai;Je worlcis and residents of
;:ar*graph or two affixe,:l ta the rlnd of tlre other worlclq. \lhen ihey look at tho a.Jcriu"oon-t done
biograplries of the famotrs rnonlrs and thev by ",;hoBuddh*, insido tliem ara stirred up feeiings of
gqrve to praise tlre virtuog of the r:ronker whos'e purity and rejoicing in thoso tpl-rc'iook ar. them and
llves have be€n written in thoso books. Ilv v'ay of therobrv le.qd thern eventuslly to supreme onlighian-
irs,rnEle, refer€nes is rna.do to the Dmkd.iaku ment. 'fhis is &n examplo cf tlrlornrsent of 'ubo
r trlfi# ) atlributeti Lo tho hand of Ksizrn, Buddha-iand, ar'd hera ws carr Eeo ',he signifirauco
rlie laedar of the SOtOeeat, in which are describ€d of sueh adorrrment
t!€_ lives of th€ ma.st€rs ireginning
f{!y=t*" '].'here are
mth EAk3rautun;, tlrroqgh India. Chin* and'Japan] & nglnirer cf' sut::a,q and *bhi,
trgether with tho harrding down of their doctrine Cbormakc6,r* whjch |rear nan:es containir,.g the word
* irymn of praiee being sffix€d to the end of eseb WAlw ( #E ) in then. There sr€, for
l!fe. For_6xunrplo, {+ hymn of praise affixed to instanco, the Sz.lchdueti.vgftlw, i,ho Ta"ch'$ng-ur.
rhs enrl of tho S6.\amuni'e Iife is; ,, An old plum Ii+ng"slwu-ahrw g-yen-chiry ( li.*Ffdf#ffi ) and
rrEq whos€ brancir protnrdoe itseif, a Uush of the W 6n-shou-ah;h-I' a' u- to -j o - elt'e- tlur.g -k -chu&rq -
thomg, it eom€s in corrforrnity with ti.m€." A yen-chirq(**Sff|J#&tsnJnffi#ffiU } inwhich the
I 1s9g-1573
A.C.-fi. P. M.
 .] ?.)
ADORflffiETT ADORNMENT

ndr;rnnron+, of tho Pur$ Lar;d is d€rseril;ed r:onr:r$telv ccrn(j rn coriLrtrol, u,rfh t,he -Brrdclha's providence
t}ae (] on d u"- u au ha. th,a C ht i,a n g - u en - pra,i. t r -I r,si,rr c h.i ng oxptlrrdrrcal tlis irci:om_trlishment of nie supr€ma
t ffffi##,L'ffi ), t;he 1-r,t-chuu,iig,gett-Ja,-rt'titt "chtng nr.nrit,.
( ;ft,4Jffii*flg ). ::,ncl t,ho Ta"ch,'€,n,q-cluto,ng.yert,- 'I'he
t\ht,,!? tuii ( t*Slffiffi-# frtrir iiirirls -rf adcrttrntrnt, ibr bodhisottvas
) wliich rnarnly preach
tire vows ot ircr,;lhrstit,Lvas and 'ltiw-eat.o arcl : (li br,cliiisrllt'r'd,s, &s iissistu,nt.s to tho l3uddha
tlie of
meri f.s' ; t,lts T a - eh' 6n g .7toi "f w - chu,tt l g -y en .chi nq ( in his rcofk ()[ cnlight+rni1g, (.)orn{i into ali t,tre
t *
w'orl(is rri' t,.-rrr rJrrrctioirs, i:J) tlioy iii1ir61filr-r i)owor
$i,ft*Itrffi ) u'hich r+:iatos l,he arlorrrrnernt tJtco-
niLurg rtrt-r Br"icldiras witit rliir:iy-i,ia"o asllei:i,s arLrl t,o irr,lcl & :Iidrilr.,rirtl se,rvici ln hi'rIor.1!-rlf tho Ruddlrrr
oi6tlrty kinris ; tlre Kou -ch,'il. chtt u,',g-yen-chieh-tit' ien in oner rue,litat!or., (ll) t,her' liavr.r tto riimslr r)f digcri-
rr:irrc,tion ili irrai:ring tirrrl r';ursiriliDirrg Birddhas,
fa-rruing-ch;".q ( j6*#ffL|,f4#&ffi ) indrc.rting h,rw
ono thotrstrnrl 5lt(iulrir,s aFIXj&r in tiro t+.trrhi arrti and (.i) tiitrv nrrivo iri plar'les wr1,ll t,lrri tlrroo treasuros
sdorrr tirrr age, llrerre aro aiso tire 'Iatt,-kotc.nrt-ta- (iirldd.ha, l)iurrrria s,ncL S:lrigtra) u,nrl they preservo
chuang-yen-ch.ii;.E ( ;sffit+Iffiffi l,l.roru t lrr:re. l.t, is rr-rado clegr tlrab glI thoso tworrty-
) roiating t,l-re ilio.
graphy of tlre Rllrkl,ru llrrti t,irs 7'a-ch.uanrl.,ir,rt.-Itrrt rrino rnerits of tr,iiornrnont' wore &{leornrrlishocl trv
chi.ng ( tffffi;ftffi r givirrs ..i('coilr ts o1' leg,.;nds, the 1,s1v65 of tire ','on' rif Alrrrt.g Ttu<.ltiirtl.
parrr,l)lss and jafu,kas
,[rr o]ttcitlrotirrg 1]rt, sigriifirrattle of tiro IJuro L&nc1"
'.!'a-rh',1tt11"i
Aspects of Adornrnent. il) Adornrr,tn,t ej :pecirlic t,lto c.imrr.g ( :\#ft,,€ ). l1), gtlr;rrttarises
thinqs * -In his; 9I/u-h,an-shtin,-ilri.rui. rtr_t- p' o-i' i-hart, thu rr,dornmontg (if t,lre l'trre ;,rr.rril ulrtlor tltei ltiree
yila'n "s h6ns "chi c h ( ffi -AHffi fi*HF-,-egRlE il,1 i va-lr itoms ol- L)er$on, law tlrrr{ t}rinq. Ji'irstly, p{;is,r"-
b a n d h u r e l a t e s t i r r r r . ; v l { l r ) u s t , i r r . t l o l ' r r n : o r i Lm o r i t s adorriniorit lneilrrti rlr,it tixr-oilSttt pt'rr'sonallitir:r.:
&re u,ccrmplishecl in -A.nritrr,I3uciriho's Prrre l,anri, slrch {rs bodiri.sri.t.t,r'tr,s iir,"t in lirrir lture Land.
which consisi of sevontetrn kin<is for rho Budilli*. Seconiii ir, law-odo rr r;ri(ril 1,ri-ii)iil ls t,ha,t l tre I'r.tro l,ttnd
' '
land, eight kincis for Llrrdrihas and fc-rur kinds fr;r is f,r.trnisherd n'ith the 1tr,u-gatt-, of !;irc Buddhu"
bc;dhisa.ttr,'as. Thirdlv. tiring-u,tkirnrneni inclicntes tliings a,rlorneid
by srtporrrutural power sitcir as t,roasures s,nd Iight.
ftre l7 kinds of'trclornrnont for ths lluddira-iancl
rlre the folk:.,r'ing types of merit,: (t) tite rnorit of (2) Ad,ornrnen!. aj'prttcti.cc-;tierit. -Acot)rrnts of t,ho
I'eing '
Prrrity, rrnsoilecl t.'y worldlv rlg:ires rrid adornment, of the t'rtdhi-qntt ',.irs' practiee or ld.w-
t::anscentlieg t.he world of impurity '
anci orril, (2) ttrr. ga,to r)f nlol'its rn$iio froclrtorrt nT)po€rrrincog irr the
nrerit of quantit|, wliieh is the vrlstness of the 'I'hc' (
sutrar:. Te-tti-th,i,nu XHFJ ). 2. and
Bucldha-]and, (3) of quality. rvlrich is the origination tho 1'n-fatuq-tdng-tt;"thi ehin.q i ,\} StHS L l,
of the Brrddha-lancl frorn thg Brrddlru,'s rnisclcxn morrtion &dornlnent of for-lr IntltLer$, riz., lrrtrg6lpi
and rnert:.y. (a) of form, the Buddha,-la,nd tho proeolrt,s), t;ttntarild (t,: liavo
reploto with purc lighis, (5) of diversity. tho 13trddha-
heing (nr.rt, fo vioiato
slsariy wrili, u'isck:in (u"ith minil disturired l-il'
I
lnnd being furrrishod w-ith nufit€rorls rrnrl r{rro notiringl an'-L d.hdra4tl (t,o rentarnbor evervtliing
t.reasures, (6) of oxquisito colours, t,he ligiit thera once hourcl). {n r,}io II*a-'i1e'n-r.hiha (Sffiffi
bairrg superb a,nd l_royontl eotrtfr.."ri:jon. {7) of tl:e which derii,r u'itli rldorrriu()r11-;concernirig vows .rnd
). I
funcrioning cf thti senrjos iry r"'hrcii all six silnses pluct,ices of L.rr,rrihi-"rr,ttvri"s reperittlriiy, aro gi'rtrir tol
expctierrce supolior" lltrlight::. rll) ttrcr lnfirit, of t.hu hinds of atiornrnont. Tlrose are ( I ) ccrloitr-f orm,
tlrreef<,'ld ridorrrnront of \i.irt,er, tarth e,ntl ek;r" i!i) of adornrnenl,, to ilppcar irr cciour nnil foinr as occu,siorr
the twofold sircwering oll gern-stttdrieil ,rlothas :!iid c-l.t:rrra,rtd:i iir i,ir,: rvot.'i< .'if e,fiflrrtr,tion, (2) \{'ord-
fiowers, (i0) the merit oi light rvhich rcrncve,,q e"ll adorrrruent. {,>r rr.moving doubts in t,he rrrind of the
darkness ri,nd ignora.rlee, (l l! of an oxceilerrt, voiccr potip,lo. (iJ) atkrrnrutrlrt <,f rnr-rntrr,l irrtout'ion to rrtlti-
which can bo he,ar<l in te:r diloct,i<rrrs. ;y;icling !iving vs,te perftcl,-mirrdo,-jness in meclit,at,ir.ln, (4) torrrpie-
boings t.i eniiglrtennrcrrl , t il) tirc rnnrit of rirL.,'siriyr adommort fcr ri,ruriiriltr.tiiin of ail oarilil;' desircs,
iry lrmit.a Buddha, wiit-l is tirt] king of ti:e f)]r;rr.rnri, (5) light"rrrir)rriiront tr-r light tr,ii ten diroctiorrs. {S)
protecting living l:rerngs, (13) thr: merit cf lt,li:r.iurr- kin-arlornrnerrt to $ii,romon ull the paople to gi-,'e
ship wittr iiving brrillgs in 1,he Prre La,nd rvlro a.rc thern jo.v, (7) srlprlrnu,i,rtral-pon'er-aclornment to
born frorn the flov'or of the Budclha's suprsrnr) mako &ppeil.r'ii nrje rr.brvili, ( 8) ISirddhism-arlornmont
onligtrtonrnent, (14) tho nrerit, of recr-riving t,L,, j,ry to ,'ldif1, q,r<,I.:.,rd1'rero;rlo, (9) l{irvan&-&dornment t,o
anci tho tasto of the }{atriry5"nn, toac}'ring unrl ilit'r yt16;1ifos;tonosolf irr ton tiiroct'ions, -r,nrl (10) dharrna-
concentration of Zen (ch'art, ; fllaSdna) IJur:liiliisrn. ariornrr:.arrrt to qil-r: &de(Ilato sermons in accordancra
(15) the merit of t,einq for ever froo frorn rn':nt,al n.nd 'I]re
with tirrro tr,nrl aririionce" Oftl flu.a-yen-ch'ina,
physical sufferings, (16) the mcrib cf enterrrrg thcr 10, give: s,nothor vorsion c'i i,he I0 kinds of
qa1,e of righteousnoss wnich changes ali living bt_.ings 'l'hov
arlorirrnenl. aro : (l) sretut-rnercy-e.dornmerrt
into MahAyilna bodliisattvas, and (17) the merit lt through salvation and proto,ri,ion of all living things,
lraiing all wisires gratilir;d. (2) qroat"piiy-ri,donrment, ti;rough endrrrancu of aii
su{Torirrg, (3) groat-vow-rrdoirrmerrb i}rrough reali-
Tha eight kinds of adornmont, for the Butldhn satii)n oi all t,he vcws. {4) rnorit.transforoneo-
are ]ris rnorit of a flower-s*ri+t which embodies his Ed{)illilrorlt t,}irough the atlt;rnrnont of ali Buddhas'
d,rgnirl' and virtue, his threefcrld rnerit whoroby ho rnerits, (t)l param fo-adorrrment through seving all
enliglrtens living beings by hrs s.crs of body, speech living tliLngs, (7) ',visdom'a<lcrnment through
and rnind. his merii wherelry pious cro$'ds batho in annihiial.ron of sll E,tirt,hlv desires and eompltr,ints,
the sea of liis wisdom. the merit, which ma,kes (E) erpodiericy (.upL1!te)-aclornment through croation
{.rnita Bucid}ra t}ro euprerne and must, venerable ot all sooci doijds, (9) e,dornment of solid calm-
one. the rnerir, by which he is reverod by all pooplo i-nrorfedriess to koop offfromhereiical toachings, (10 )
as the LorC arrl tho morit, bv qrhich all thoee who do<:isit;n-aclornroont through clriving &lnrlv tlorrbt
 ADORNIUEI{T 233 ADORIIMENT

ebout the right law. TLrc OL,J Hu.a-yen-ching, 38, roligiorrs proportv tlrnt rippearsin tho Ta-fa-thu"
givea its own l0 kinds of adolnmenr including t'o-kt-n'i-chtns( *Hfiftffi.tr,g ) ), 4, and also thet
porl er-adornmentr and. rr.,"rn-foar-adornrnont, and tire of fortlfoici adorrrrnt,nl ,.,1' Lrr.,,l\.. sneech. Brrdciha"
t-)Ld Hua-len-ch,ing, 4(t, also gives its version of l0 lanci and casto 1birtii,, menii.ruocl in tlrc 'Ia-jang-
kinds of arlornrnonb of bodhistrttvas. The Ta- t i n g - t a - c l t i - c h .i r , t . 3 .
Jr.t"ttg-tint1-ta-chi"thing ( tf+tHfS ), 17, gir-es
trt-gnty kindg of grt:at-l't)v'=ii(tornrnt)nt as ibllows : V a r i o u sA s p e c t si n S f l t r a sa u d A b h i d h a r m a k o 5 r s .
I3eing on bonrd a big stip, boclhisattvrr,s l-rcitctiso (L)Adorrwtent oI t he, P urt Lund. --O[ al l t,he
greal.-vou,-nclorrtrnelnt. in rtrdor to slr,\'o rr,il tlro parnclisoe of Buclrlht'"s. the Prrrr.r i,anci of
!rrct11 ed. Ilaviug got riri t'lf rl,ic-kr,rl anrl irrolovilrrt Amita ISuddha appci:Lrs mrrst frequerrtlv in
thorrghts, -\ (/w-a(lorrr-
bodhisattvas []ritctise grrl.rt srllras. To dc.s.-"ribethe magrrifieenco of ad,rrriment
rrtnttt, irt ortltr tu m.lke iill f lrr: pooplo cornpl'(rlrori(l of tlro P',rro Land. according to thcr Antitabha-
tlro trut,lii. Living po*eofr-tllv irr t,iro sta0e of non- z,utiha Sfttra. the Pure I,and stands on golden
I*rrr, Liorttri.g&t,tvas pr{rctis$ grofl t-vo$"-a(ltlrnrnont in grorrn,l srrrrr;r.tnded bv sor.'crrlirl<l railings deckod
oralor to lrr:l1r all l"ruoplo to attlrin prritrce o{' mrnri. lv'iih qoiri, silver. sapplrire anrl crvstal, ser-onfold
Llndl-ris+r,ttv&s Lri'lctiso tho gr':at vow-ildornment of rrets arlorrretl witli jorrols, and stoven rows of tregg.
guielilg irll 1:rroplrt to \ir:r-ana in order to rnlko tliem 'l'herc
is a pond of soven trir&suros fil letl wit,ir wator
g*rl rir{ o+'t}ri) burrtnrr rlf t}ro fit-e clarknessos. Being of eiglrt kirrdc of merit,
'sti,ncl. t.hei bot,tom is covored wit},
r r . : r s i i i r r o r , sn l l t ! r o t i m r . , l r o r { l r i s u , t t y t r s p r . : l c t i s o b h e gt-'Ll arncl thc, lolrrs flowors biooming in the
grr-ral-r'rlv-aclornmerrt, of srtpplving living berirrgs so porr,l aro exquisito lrrirl fra,Ernnt^ Tlio potrtl iB
tlirtl t.ilt,]- rnigl rt livt: in corrrfirrt. lJeing rreiver t irt-.d enr:ircled rvit,h stops rntcle ol frrrri' procious t,hin6p,
d rl (l ix)roil, l-ir.rclhisattv*s prarcLiso greilt,-r'olv-adorn- a,nrl on tire hranlis st:rrrri in rnnpSnifieerujo rn&nv-
rrrcrrrt,iri order to attain and mairrtoin infinitv in lifo st,()riocl buiirlirrgs,,:ovorori r v i i . l r r . r e a s ' . r r ' ( . )ai n
- i( l g e m s
arrd rlorrth. Worshipping anrl revering tLotn in < - r fs c t r - c n k i l r , l s . [1oav+rrly rrrrr.iic is 1rl,rt'otl ail the
their vrrr.y I)r'esence, boclhisattva,s pr;lct ise groil,t- time. anr,l si.t tirirc.s cliriiv lreavenlv tlorr,t't's slr{'}wer
vo\v-adorrlnr-*rrt lbr plea,sing all Butltlha,s. Ijodhi- fronr lrr,rir,r-i,n.u'itlr uirieh tlro inhahif:trrt,s go over
B&ttva,s pracl.ise groat-vow-arlornrnent to reeoivo t o t l r r . ro t l r o r r ) i r r l c l i s i ( 1 st o h o i i l c o J e b r i r , t i o n s i n h o n n r r r
and proservo all tho Bucldh&'s laws so that the of tlre FJrrrlrJir;rs. Srv;rns. peileocks ;l.nrl klilavinka
threo trea-qtlrcs mav continue to e:<ist. llaving ( 4 , i r i r r i o l t l t e I ' ' r t r o L i t n r l ) c r e a l e t i l x . - 1t ' t t ' r ' t I l r t d i l h a ,
aeclrrired d,ln1o,n, bodhisar,ttr-as practise groa,t-vow- rolato in tlicir rnrrlr)rliolrs voic{)s tiro lir,rvs of t}rei five
adornmerrb to ren',on'tl,'t.'r all the laws thoy have ftrr:rrlt ies \i,ruLr'it1a). fir.o lrov;ers, se\'{)n faetr,rs of
heartl. Possessirrg ..1-isdorn of speech,.bodhisattvas onlisht,enment anrJ the Noble Eishtfold Pnth,
practise great-r'ow-adorrirrrent to pleaso all living while the frroezo stirs nncl vibrntes tlie gom-deckod
beings with thtiir firro rir\rmons. Tn ordor to t,rees atr<t nets which ernib r{olieate sounds harrno-
accornpiish boautiful forms, bodhisattvas priectise nisinq in a concert of hrtndreds and f'horisarrrlg of
groat-vow-&dornrnont to collect food to g&rn Tho sgrilit of n.reditirtion on l,iro
musit':rr.l sotrnrls.
inlinite morit. tr'or ostablishing tire practicos, Ruddhrr,, I)harma anrl Sarigha swolls rrp of its own
bodhisattvas'pract.iso groat-r'ow-adornment to &cr:ord in tiro mirrris of tho iisteincrs. Antifa Rudclha
Flonse nll the wi.*:e. For lirr:ducing d.h11dnr-l(rnedi- proa,chos thoro and his infinitei lilht porvados +"ho
tatierrr), tiruukti (lilrerlLiorr) und tnrrt.ridlti (coneon-
lanrls of tho ten tiirei:+,ronr;. Tho TJuclilhlr, and the
t rnt iott ), l:oellrisa t,t vas pract ise gres,t, - v o w :.rrlorrr nrent rosideirtg of {,}re Pure Lan,l livr: l'or evor. Ar:rits
in ordor to etroB distraetion of tlro rnind. With IJrtdclhlr, has as diseinlos r.rf iinfatlromabio wisciom
srilr{)rrrrdLrri'&l ;,,iru.rrs (rf six kitrclu, boclhisattvas
n\rmorolls ird,vakas, n lrr, ],n,r,t rr,ttainrrdtho enlighton-
practisrr gr'e&! - vo w' -adornrnerrt to af lain de tach ment ment of irrahants a,nci who are rrouritless in nrrnrlter.
frorri tiorlv and lifo in thei state of tranquillity. 'fhosn
So arr) the boclirisattviis. rvllo rj,ro irorn
Ilavirrg acquireci tlre law of non-self, krodhisnttva.c thoro, according t;o tho sitr$s, are ir,ll irr the rrrlrstro-
praetiso grrru,t-vow-eidornmorrt, irr their wish to make gTessi\ o (aruigd.mi) sfat,o. ancl lhero aro a ppoat m&ny
a I't &rlegg lion-rocr. Ilosiring fo eomprohond that who htlve atia,ined to the sttr,ge srrpplemontal to thei
all e,xisttlrrces sr€ nc-rthing else but illusions, droams Buddtra's merit.
ancl ehariows, bodhisattvas praetise g3eet-vow-
eclsrrrrnnnL in rlrdor to reach s,ll tho worlds.
Tlre uecortnts on adornment in the '4parint'itdttus
Focauso of llreir power of rna,iutaining anrl aecom-
Siltra a,n<l the ,Sulchduatit,,1fi,hu .\il,tra &rB evon
pliehing the puro Freeopts, borihisa,ttvas praetiso
moro detniled. Ti.re aclorrirrrent oi t'he Iludciho
grant-vow-&clornrnont tcr solornnly ariorn ancl light
Lantl describod in the abovo mrntiririt-'rl 1I'u'li'-ntg'
all tlro worlrlg. Hu,ving fulfilkrci the 7rlro,m,iid.s,
shArt - ching -y u' p' o' t' i'han'y ii'tt"r"shi n g - r:fi I 27-t i s bn.':ed
b.,'dhis&tt'vas Frart.is€ greilt - vo\r'-adornrnent to
neeornplish tlio ten porvcls orr tho aecotlnts relsterl ii,. tirr. al.rore strtras. fn
of a TLrtlritgata. To
prilcf ise in r:onfornrity with the theor."', bodhisattvas later ages in China an.i .TaIi..n. tl-rn pirtrrr,'s c'f the
adornment's of ihe Prtre I-iltrd, dr.r',rlr according
pr*etiscr gr$€rt-vow-arlornrnrrnt for attainirrg to the
to Aparimitayus .\.iJlra ;trrd cthtrr. tile so-r:ailed
four kinris of I'os,r"lalrsnoss. iloing free of irrelevant 'transfigurations oi the Prrre l.and ' earno to bo
theoriee as ftre la,w of bodhieattva-bhurni, bodhi-
use(l as objects of vt'neratic'1,
s&ttvas pr&etisc great-vow-adornment irr order to
ohtnin *lll the eighteen exelusive properties of the
'Ihere (2) Adornrnenr of the pl'ace oJ enlighlenmenl--T'ho
tludelha. algo exists a lheorv that elassifies
oarlier Gar.rdar4tuha Sfr.trq, l, describos the sceno of
a,dornmetrt, a theor-v nf twofold ntlornnrent of the Buddha's enlightenrnent under the trodhi-treo.
wircdom s,nd blegsecl virtuel related in the Ma,hd'pari- The Buddha attained enlightenment for the lirst,
lvirudna Sfttra (27), and that of threefold adornmont timo while he rpas at the holv place in Magadha.
'Iho w&s changed into ooiro (diamond),
of religious a,wakening. religious practieo and place
 ADORHMEHT ?34
adornod with puro magrificence and uumeroug
troa€uros anrl flowsrs. Tho wondrous raina.-eq.l*a
(treasrrro-whoel) was perfect and spotiess, painted
with irrfi.niia and exquisite cclours. Gonn-dr..,ckad
barrners a,nd flags shono in r,he light, sweot-sr.neii:ng
fir-rwors covgreci er.'erythjng, & net 'rurrde of sevgtr
troasuros was strstch$d over them, capable of
shcwering numborless trotisurss and gems, and
brighb flcs'ers and Jeaves .rvertr thir;k on the treasure-
tro€s. With his myo',erioun power, tlie Buddha
tran:forrned this placo into a r.r'r,st, expanse, adornod
with purity, magnificence, liglii, -flcrrciroua tFee,supes
and unfathornablo gor:d ft"cultiee lindriyai. llhis
moa,ns that, tho Budlira cira,nged this worlcl into
tho land a,rlornod with trsasures h]-' iris super:ratrrral
powsr, and adorrrerl tho place of onlighionmont
with untathornable good rlualitias"
The I'rejfr"a-
pElamdta,9'&lr a, mentionod ea rlior, gi vos d ascrip tions
of tho &dornfitent of tho pla,:o of p,roac]iing, wl:ic]r
acccunt is I'er;r srmil,J,r to tho aciorninent of the
Puro Land. Arnong rhe rt;ftai,n,q in Gancihir.ra
ther'o aro a l'ew iroagos of tiro proaching -Buddirn
eurrounded h;," Budclrrae and bodhi-:*,trrrar. 'Ihoro
stand gem-docked many-storiod buiidings unC
trees, snd a flying deva holds & gsm-Bst, crcwn
abovo tho hoad of tha flrrddha, wh-rls tha fcur
gua,rdian gods eiiher hold iip & carlopy or r:ffor
flowers from botir sides ta the soat of the Buddha.
This carveci scene olso exprossos adornmen t, of the
holy placo, liro a,ccotlnts of adornment in tiie
tlaqtr!.axyih,a Sfr,tra have someihing iri covrmon withr
tho carvinga and paintings of herrvenly boings on
tho pillars, walle and railings or with tho ornanrontai
flrrgs and c{rn{rpy hoistsd besids and above t}r.+ mairi
iruage of tha Bud<iha in the tomples.
{3} Arlorrrment of tqtusys.*lire style <;f tr,wor.s
changed aceording to tho tune and loc;,tior: in rchich
they \r'ore built. T'he stylo and axioinment cf tire
firsl stage of Buddiriem cen btr lln.-rwn by oxami:ring
the old meihod rointod ir: tho Vinar,'a. ,tceordi-ng
to the Mo-ha s€rry-ch,ih-iii ( Hi4tg_6,+S ). i{li, t}re
railing stands on the fot.u.' ririos-orr"tlie lownst
founciation" On tl.u iop of th* ioundt+tion is
ano-iher circular structlrro and aboyo it the
inve::ied bowl. Pillare siancd in the for:t cornere,
and tire pagoda is topi:eii willr roo6.ng wiiir a long
stretch of rylreels attached on top of it.. .lccordirrg
io the instructions giwon for building e iowor in 'uhe
Y tt,- 1tn.- p',i - na'i - y eh.- tsa - -qhih. (.M il.l,csartd.sti tdda -
vincy an'irl d,na -ru ii t y ko tid,cTzla
), l,rvofol d b asie pl a,tLorm s
are eonstrr-rcto,{ firsi, then t}ro bc.ly' of the tower is
placod, cappod with the invertod bowl. The
herght of the tower is optional. On it is pla,ced a
flat top, o;ro. iwo or three feet irigh. Insirlo it is
placird a bar 1o i*'hich are *ttacheri whoels rehicli
can bo one to l"hirteen in ntl:nber, and a go:r-deeliod
3ar ia piaced tirere. This system ls found in the
olC pagodas aL Bh6,rhrrt, and S6,fici. To judgo
t.rcm 'rho rernains of tho oldest towor-c, roofi-rrg,
ornarnont&l bannors and flower-dt.e,-rrat,ions .goem
tc have bsen rmsd for tire adornm,enr 6f 1,swers.
(1't Articlea useri Dhdraf.:t
Jor odqrnment,-:--?irs
Sii-c. l!. gives more than oighty artielos ueed for
s.lonrment. fn Japan, for tho adornmont, of the
siine irr a ternpls. the pletform foi: a Bucidha
:-aae is surrorrnded by gsm-dockeci rrr.ilings, tho
:*aie h plecccl on ths pedostol, anc{ a halo is
A,DUKKHA-DI-AsuKgI
surre
attachod bohinC, whilo s c&noFy is boisbod above
ths irnago. The rrrairr irnage is sometirnes placed
urriide e gem-decked manv-storied building, eu"rlr,tl
or nicho. ft is a goneral nrle to plaee ihe fivs
instrumenis on tire tabie in frcnt u,nd t,o ducorsto
tho insido cf thc trail with orn;iruental bannsru
and flowors. Er+ch eect iras u, difl'eront rtylo of
adorni:rg ths rnain image and ttre halla"
Ytrnx Oz,a.w,r.
ADOSA, lrr,erallrrn tire nogarion of s,ng€r, ill-wiil
rnolico, haie (dosa)" But, actr.raily, rt ie much moro
than tlre rnero ribsnrreo of an tt',.ii ; fbr, in tho scrue
wey a.s ill-w'ill r.lenotee one cf tiru th-roe' rnei:t
bloraislros of charecfor t,rriga,-d,ota-mohalan.l is one
of tlio t,hreo roots of ail evil, sc ths atrson,:e rif ill-
will (od,o"+rt) tiocoruos a wholesr:rne r,rot (kustil,a-rnil,IaJ
rvilh a ilisti.rctl5, pc'sitive ctiaracter which is so
t1'pieal oi lho nsgat.ive teririiroiogy in lJudcl}lisrn.
fri the str-.reueoof rll-wrll, a raa,in nbetaclc in tiro
approacir tu undolslandLrg iras be.rn removed and
ther;ebv an atmospirere of good-will {mettd,,\ har
kreon creaied, wl'rich aione 1):Irrbroak dowrr the aloof-
trc.ss of snlfish gri:t-.d (lobiaa\ ancl stupid ign,.tranco
(moh.a). And thrrs, lratelossness (qrlosa,) is synoriv-
mous witlr L>ving kinciness (me,ttd,)" " To qet rid
of fiatreri, cultiv&ts a,mitv " (doso.rsaitahfrnauiv ntettd
blti,tetqbbri, ; A. TTI., 44t\.
A'Jost. n.s a wtrclesome root (i:r.lsala-m.t1la\, is a
eondition or state of ririnci *'hich by its very
Dreserrcs detorrninos tho actual mcra,l quaiity of an
ael, of -,vill (cel,a,ru7),
iri oi,her rvords, tlre quality cf
korma, its roprc,rluctir.e tendency and luturo eff'ect.
ADUKA, n$mo of a rrd,ga king, which occurs in
Mahdmd,yi.ri. (217 .27 t LIH-$. s.v.).
ADUKKHA-M-ASUKI{A \IEDANA, indifforeur
fe";iing cr songretir;n, ono of, the five class€s in-to
whicli sensations \uerlarri,\ are grouped aecoriling to
thoir nature. ft, ie ; horloniu neutralitv, ccnterup-
lati:ag ;rain ancl pleauuro, wiihout pureuirrg them-;
but it clifitrs frour. equanimity ('a.pel,:kh.a1v,'hichis a
lralancocl et&ue of rnind {f.afromajjha,ttatrt). Feelings
oi pail anil pieasuro ale oxporioncod oniy by the
senso of-touch 11tha,ssa),beca.rrse+"hairnpaci betwoen
tlro sentir-ai, surfaco i'pttsddu-r&.7ta) and the
resiiectivo objects c-rf tiro cther sense8 ieolour,
so:.ind, odour, t,aste) is i)ot srrr:ng orioilgh to produco
physicai pain ol pioaeuro. Honee, l,he sanses of the
oye, s&r, nose and fongro are alwriys accompanied
by tiris herionic iridiffsrsnr:tr. See also VEDANA.
ADUKKHA-il"ASUKHI SUTTA is tho f<rrty-fourih
Butta of tiie ,-1rtuipatti Vqgo of the Saryryutta,
Nikdya (I1I, 220).
It purports to explain the reason for ths a,rising
of rho dogmatic belief that, self is withcut blise or
B'.iffsrins and tha'u it' ie without sicknoss aftor
rleath. Att*chmeni to, and dependonce upon, tha
fiva aggregt:,tes (khand,ha) of corporoality, feelingu,
porcept,ions, iorrnations and congeit usnesB are givea
here ag tho eource c,f all such spesuiations regarding
a s€lf.
 ADUTTERY 235
ADIILTEBY. Ths genoral attitudo towards
immorality in ths teaching of the Buddha is not
exproesed in a ponal code ; but,, whorovor eocial
cuitorne lrad alreedy built up s:rch s eolloction of
laws, ihe influonco of tho doctrine tonded, to the
mitigation of their sovoriiiy. Far from coldcning
any transgrsssion of rules which v'oro haeed on s,i:rd
gro* out of communal, social life, ths respo_nsi'
biiity for tho rt:s'-rlt of sueh action is always laici
squarely at' t,he door of the transgreesor. If the
trbnsgroasorl-rappenod to be a memtrsr of the Sat'rgha,
menaitic disciplino would be onforced by th€
-rele'rant,
applirlation of rogulafions' - Excornmuni-
ca[ion (pard,ji,ka'; ig the sontonee fixod for on;'
sexual i:rtercourso in rvhic.h a mon.k would find
himsolf wilfull5,- invoivod, irrorpective of the act,
having beon aCultory or nct. This oxcommuni-
cation, thoreibre, is not, o punishmont, of the cuiprit,
but a safeguu,r'tling of the cornmunity to preservo'
its owrr 1,uiity. Tho cuiprit hae sufforod ' dofoat
in his stiiving for tho goal of a discipli-:rc,d life.
Adultor;' doos not in the Buddhiet toxts and
'r,ratlitione recoivo the sarne disbinci atterltion as in
somo ctt,hor religions arrd codes of morality- It is
nc douht rrrenti,on'sd &s ono cf tho various degroes
of esxual miscondrrct, (kd,mesu, rni.cchd,ad,ra); but
apart from the act, of inordinato dosire \lcdmacchand'a)
wirictr ie tho first, in the sories of f;vo hindrancee
(paflf,ca niL*a;'arJ4ini)and also the f.rst and foremogt
of the group of '-en fottorg (clasa samyoianani)
which pievorit doliveranco of rnind and which bind
1,o ret'irtlr in aary,sd'ra, tho sinfulnoss of the act
a,Fpo&rsto lie in the violation of custodianship' The
guaala oxplains to Cunda (A . V, 264), that in
sexu&l dosires the wrongdoor is he who has inter'
coultro wil,li girls under the guardianship of mothor,
fathor, brother, sistor or roiatitos, under tho protec-
tion of law, or with marriod r','omen, jailed womon'
or v'ith betr'othod girls.
ft is rroterrorthy that v'irereas tho transgression
cf miscondur:t rvirh an evil wotil&n is censurablo
only to B, Brrrall dogroo (n';"rcl,'d'cd,ro pi du.:sEld'ya
itthiyd, ,Litikkanrc appasao^aijc), it becomos increas'
growth of
ir"gti wor$o with tho proportionato
viltue in the wom&n as a la--v-discipio,s.8a, s6ma+eri'
a bhikkhutti, ono rrho is on ihe road to sainthooC,
or ono g'ho has at'"ained tho oxtinction cif all montal
intoxieants (khind'saad'ya'pand elcuntannahasauajjo
aa, : trlbhA. 3Sg). It, is also notowor'uhy that
adultory is nevor roibrred to ag a psychological
wrong dono by a married mitn to his olcn wife in
'Ihe reason i8
his aJsociation v'itt^ another wom&n-
perhaps tirat tlre differencs lretweon lnonoga,rny
ind pbl5'gamy was rrot one of' virtue arld vice, bub
-a
only difference in degreo of sens€-destre (hd'rna\.
The ideal man wili avoid bolh.
The fJook of l\Ionastic Discipiine (i.'inayc)
spoaks only inciclentrr.lly oi' r'ariou s !.-rpes o i -rron-re_n'
' temporarv wiveis ' i.taikhanika),
a-s mistresses,
'wiveg for t,hs moment ; (rrtu.huttii:d': Trtn. III,
139) ; tho-1' s,ro mentionod fac+"ually' whereas the
ethical fault is w'ith ihe rnonk s'ho should act es a
go-between for such &'woman with a man.
That a woman should make a living by selling
hcr body does not seem to havo appearod ae if ehe
was selling her virtus. For wo corrro srcross several
ingtancoe of cour;osans, publicly rospected a,nd
1 7 .S . P . C .9 7 0 1 0
ADVAITA
honor:red, such as Ambapdli and the woman whoae
daughter was askod l,o be givon in marriage
'134).
to eome disciple of the Niganlhas (Ziri. III,
The stress is on i:ho conjugal right of oxclusive
possession of the wife by her husband : If one ie
irnalrle to lead a life of continenco ono ehoitld not
transgresu against anothor'a wife (asanrbhunanta
pa,nabrahma,cariyant, parassa ddraln na atilckameyyd :
Sn.. 396). A life of abandon is usually deecribed fts
tha,t of & man indrrlging in women (itthiChuth), ia
drink (suradhutta) a,nd in gambling (aklchadhutta) :
" The rako who sqits,nders all he gots
Fasi a.s it comes. on worrlen' drl'rh arrd dice.
Noxt comos tho lecher who, not,ss.tisfiad
With hie own wii'e, ie eoon abouf, with v.'horoe,
Or carrght, in dalliance with. otlrere' wivos ".
(.Sru.106-8, trsl. Cholmere.)
" IIe is seon with othols' wives " (d'i,ssati paro'
drJres'u\, stands hero a.g the culmination of soxuel
misconduct,. Tho brAhmon's rvantorr wife (bhariyd
arrdad.ri,dusstrlu) of the Radha Jd'taka (J. No. 145'
I, p. 496) is nicknaried the owiish one (kos'i'ydyani),
possibly in consicier.ttion of her night rlcrivit,ies. tbr
il.'at other bad s'oman of tlte Kosiua .Id'talca (J.
Ilo. I30, I; prpr.463.tT.) is tnisonainod the owl (kctiya).
Although the comrneri'uary _oxplains the narne a,s
boionging to lioeiya-gotta', a lowor clan of brihrnans,
tho coinCldencs of thege bad rvomen boing named
aftor a night-bird is too sirong to be without
significanco.
It, would app€a,r that if an adulierer (parailarikal
wers soized, he was botreadod (.q. II, I88)' but it ie
not cloar whothor this p'anishmeni; wag metod out
bv the'law of the countrYr or by an outraged
husband taking tire iaw inic hia own ha,nde' But
oven whon remaining undetected in thie lifo, the
effoct of adultery may bo exporioncod aftsr many
Iives porhaps, &B happonod irr tho caso of that man
-usod who wt s-sunk, head and all, in a dung'
in RAjagah'a
pit ; ho to bo an rrdulterar in t,hat same town
'nirnuggo paradariko:
\lcape S. II' 259)' Arr
aduitoress (aticd'r;'nt) wa$ soerr being flaYed slivo
by v'ultures (loc. cit.). Inasmy+ eB sho-got hor ple-a-
erircs rvit h other men' not with her own husbarrd, she
rrra,sto undorgo this painftrl contact, boing deprived
of pleasant, touch (Vi,nA. 510).
H. G. A. r'. Z.
ADVAITA or ad,uaya is for-rrrd in Buddhiern in the
sonsothrrt the Brrddha deniee the drialitv {dtauatd'l
o f e - t i s t o n c o ( . . r t t l t i l a \ a n d n o n - e - x i s t e , ' t c e( . n a t t l t i i d \ ,
g']rich trr-o ternis refrrr to the theories of eternalism
L s e s s n t-rdj i t 1 h I )a n c i a r r n i h i i a t i o n r s m ( z c c h e i & ' d i l t h i ) .
" The rlorid, IiaccA-;ana, ustlailv bas€s its tiows on
t w o t h i i r r s : r ' n e r i s t e n e e a n d o n n o n - e x i s t e n c e"
1,Jt'a 1,t an i -,s itc kh.i',i i-ta m K a r ce ua it a lo k o- y ebhuY y eln
a t i h { h r l c ' e r . ' an a r : h i i a i c o ; - { . l I , i 7 ) . B r t t i r o , w h o
wir"h i'ight uisigiir sees the Plssing of the world as
it reallr-, - ie, ,Jces not holci with the exigtsnco of the
w-orld. And h.r, wlto with right insight s6€s the
uDrisins of the world rie it really is, does not' hold
with th; uon-oxistence of tho world, oither.
 ADVAYAl{APIKA-BHAVANAKRA MA
Drrali.sm ie found in moet religioue eystems with
varioua modi-ficetions. Ilut, eeBontially, it implies
a co-etorrral exiatonce of two independent principlos.
In Zoroa,strianism. the two aro the primal Good-and
Evil, applisd to the eoul and the bocly, epirit and
D&turtf, the psychical and tho physicoi, or persr:nified
as God and thc Devil. ln Plat{r t}ie world of idsae
ie rigidly aeparat'ed from the mrr,nifold of gense.
Non-Drraiiem lad,uadta), &B the fundamerrtal
principle of Vedrlnta, &esarl$ ttraL thero is only one
roality (brahmanl,-that tho changing phonornena in
tlro world of events aro illusorT, (mayd), that, the
only realit,y (lnahmon) is idontical with the self
(d.tman), which, howovor, in ignorance ie assumod
as an individual Ego.
Thrts where Dualigm Qiuaita) distinguishes and
opposes the roa,l Ego and the non-Ego, this is denied
in non-Du.aiisrn (adaai.ta) according t,o which tiris
distinction is illusorv. Thig non-Dualism ie thus
actually l\foniem iri its accoptance of only one
reality.
This ono reality,-onlvhowever, is also denied in
Buddhism, where phonomon& aro admittod,
without gubgtanee or noumenon; mental processoa
without a static mind; othical actions without an
individual porformor. All this is errehrined ir:t
the doctrine of anatto which is the toaching
of no-eoul, no-substance, non-entity, and hence
of non-f)ualism in tho most gonerai gense. tr'or it
donies ihtr exist€neo of essenee and iis affiliated
doctrine of otornaligrrr, &F woll as tho ilenitui of
oxistenco as a phenomonal procoss, which donial is
absolut€ sceplicism and annihilaf,ionism.
The positive espoct of thie Buddhist doctrine is
tho doctrino of Depondent Origination -(patocca,-
camuppdd,a), accnrding to which nothing arises or
coa,Beaunless in dopendenco on eonditions, which
again holds tho middle betwoon o;-ist€nco and non-
exintence.
Tho Buddha is spoken cf as a teachor of non-
duality {aduaya-addin : llIhuyut. 23 ; Dioy.95.13).
II. G. A. v. Z.
ADVAYATApIXA-AHAVAnAxnAMA,a sariskrit
text which is oxtant in its Tibetan translation, the
Gfi,is-m.ed,-kyirtsa,-bsgom-pahi rim-pa, in tho Rgyud-
hgrel (tantr& cornmontary) soction of the Tengyur.
Ite author is Nilakhanda (or Nil&ke,nihs ?) who is
tho doscondant of Nag-po (tr(psna). The translator'e
narno is not recordod. In TM. ttre author's namo
i! given as Nilakhandha (Cordier,II,p.246, No. 96;
rM.2422).
236 ADVAYASIDDHI
A D V A Y A- S A T I A T A V I J A Y AE
KY A . K A t P A .
DIAHARAJA, nanro of s Sanskrit work, translated
into Tibetan undor the title Hphag.+-pa gfri,s-su-
merl -pa nr.fiam -lta - F,id, rnorn -par -r gy a,l-ba, she.s-by a,-
bahi rtog-pahi rgyal-po chen-po by Brr-ston Rin-chen
grub. The transiation we,s r€viged by Mi bzai
rngon-pohi skvabs {fM. No. 452), and elassifisd
in the Rgyrrd-hburn (100,000 tantra) soction of
the Kangr,mr.
According io i{anjio (No. 1030) and Taishd
(No. 88?)'a Chinose translation by Sirih-hu (Dana-
prr,la ?) of tlie lafer Sung d1'nast;r (960-1f27 A.C.),
ontiilod ( F o -shuo - ) l( u -i,rlr,.pin g -t 6ng -tsui -.thang-gti.-
chia-ta-chiao-wnng-ehin,g, and u'hich rrlay be
resl,orod as (RurJdha-bhririta-) Asamasa,ntanuilclra-
ycga,.rnahato,rilrarija Sutra, is also found irr six
f'ascicultls in agreemeuU witir the libotan translatic.rn.
ADVAYASIDDHI, a farnous Tanbric work writ,ten
by llhagavati Laksrni, or Laksminkara (ci,rca 729
t
A.C.; who was born in the ro5.6| family of Uddiyana
an a sistor of Incirabhriti. This is one of hsr exbant,
and most irnportant, wcrks, in which she shows
rerna.rkablo boldnogs in proachilg her ortn thooriog
in gettinq \rajrayina emancipabion. 'fhis work
was long lost in the originai Sanskrit, brlt was
preserved in tho Tibcrtsn 'Iengyur in trtr,nslation a
with her two other works 3.
To tiiis work the rrttontion cif scholars was first
drawn by Har"aprasad Sasf,ri, in an arficie in tho
Dacca Rez*i,e'u;. Copios c-rfthe original mo,nuscripta
are rr,va.ilabloin the lii;raries of the Oriental Institute
of Barocia and of lla,rrrprasrr,d Sastri {. Aecorcling
to the summarisation by B. Bhattacharyya, s,
+"hroughout this work the influence of Indrabhriti's
Jfi,anasiddft.ais evident; and riris is duo probably to
the fact that Ltr,ksminkarri waa not only a sister of
but also ono of his favouriLo disciples.
In&abh'iti,
In this work a most rerneri<abie and bold invo- I
cation is introducoci by tho authoross, Hithorto I
the Vajrayina advocatod tho worship of the five
DhydniBuddhas and thoir inn.umerablo omanations ;
but what Lakgminkar6, advoeated w&s quito
unusual and strangs, oven thortgh from hor timo
this new teaehing gradually won manrz adhorents,
who were gtylod Sahaj iyas ; thoy are still to be found
among the Ndclha Nadhis of Bengal, and espocially
a,mong the B6,uls. Laksminkard declares that no
suffering, no fasting, no rites, no bathing, no
purification, nor othor rules of society sro nocessary;
nor doos ono noed to bow dovrn before tho images
of gods, which are marlo of wood, stone or mud;
but ono should with concentrstion offer worship to
one'B own body, where all gods roeido,
1 Thts date ig *iven by R. Rhattachnry_y'I, rta Intrcd,utlion
to Btuldhiet Esoteieitrn. cn which thia articie ls based.
2 TM. No. 22?C, nnder ihe Tibetan title:. G]flir-eu-nteiqar
Wub-palz; eonft-thabt sl,cr-bya-i,a. T M. cives thc rrame of the
arrthoress as Laligmikaia ingtead of Lekgmltkar'6.
8 TM. 1547 (Vajtag,tqinisltrdhanal and No. tl12 lPoruma-
g wrud har ma-r d i a t td, r,t -n Amo) .
4 B. Rhattacharyy*. op. eit. p. 70, n.2.
6 tbfd. pp.78-7.
 A DVAYA SIDDHI.SAD H ANA-N AMA 237 AFFIRMATION AND NEGATION

She explaurs iator olr, -,vithoul, ho-,nover, openly Bofore tho transiarion abovo mentioned, this
4eclarinq tbe tnrt.ir, that rvh,,-n the lnrth is kno'Fn nutra was translated soparately bv Jfl5,nagupta. of
there arc no rostrietions for the worehipper. IIo can the Sui dynasty, rtndor tirs no,me of Fa-ch,iuo-ching-
eet anytiring, he can clri.rtk anythrng and violato h"rin-ching, ffEF,L.ffi (Nanjio, No. 37), or 'tho
.rnr' [aw6, humarr or ditine. l]'o.warrls v'ornen, sho sutra on the raismg and an'a,hening of puro
rior:lartrs{. no }r;ltrerrl strorrld be rlisplayocl; bec:ruse thought'.
rilr'1's1s t,ho smboclimr:ntsof tho Prrirrrrr, i:: r'cstrilint e,
Tirie is ttxr sfrtrj-r of eompassion arrd tolcrs,ng6
Lat*r olt, slio says that insti:uctions on .I,lirr.6,rra
which was empirasised in early Mahdyana Buddhism.
siruultl olwals tre cl-rtiririccl fronr lhe prcceplor. In
The Il':ddha comforts ail bo<lhisottvas who blamsd
the whole of t,he rnovabis ancl imrrrovable wori<l,
Iludrlhist monkri and he &gsur'osthcm thr,ry are rrble
therre is nritirirrg b'rtlrrr tlran tlre guru, thrcugh
t,o bo born in tho Fiukhavati paradise. Then ho
whose krrrcl oilicos tiro wlso ar:hioro many kindg of
teachos ttrem thirteen sorts of vowg and informs
oorfect,iorr.
Maitroya of twonty l<incl^cof fdrl.lts srhich are li*,blo
S. K. t,o lre committed in t]ris ia^st period, se well as t€n
kinds of faith q{rich &ro necoss&ry i.rx ordor to
ADvAYASIDDHI SADFIAHA-NAnlA, n rianst-rib trs born in'uiro Srrkhavati paraciino.
:r.rt, nhich is oxtant iri ite Tibotan trrl,nsliliion. ilts
G iits-stt-rned-par qr,,b-pahi sqtub-tho.bs shes-b11a-ba, This work is also extant iu Tibotan. It is
rn the Rgyud-hgre,l itan'ura comment&rrr) soction of trarrsiu,tod b.i Jinamitra, Srtrendrahodhi and
the Tengyur. -l.ts author is l3iragavati Laksmi Ye-$es scio, under ttre tibio ol HTtltags-pa lhag-pthi-
cf thr. royal farnrlv oi . U<,lcliy'ana, sister of bnant -pa $.;!;' t,l - ba slt es -h'yr.t-ba t iit,g -po, elten ^pol.ti -mdn
Irrrirohhirti. T'Irr: trlln$lator'g na,me rs nrtt reeordocl. {?r14..No. ti$).
Irr ?':1f . the eiuthr.rr'B na,mo is recorded as I.aksmiri-
ka.r'a \Conli.cr, IL, p. 2l I, rr. 1; T-tr'l. 22)tJ). S. K.

ADVAYA-VAJRA, na,rng of an aut.hr:r, mentiorrsd

ESCULAPIC BUDDHAS (')Iedical Buddhas').
ur tiie Si/.lr,anonrdLa (p. 4!q, etc.; -Ef1S. s,r'.). IIe
Seo LIH-{ISA,IYA (-}Uii,t .
was orrrl of ttrs later BuCclhist q-riters rcho ii','ed
jn tho llth or nt, tho boginnrne of tire, l9th r:entury
AFFIRMATIOI{ AND NEGATION. In thic pair of
and r*'roie a large nrlnrtier <lf gh<;rt tlidactic D(ieme ' o n p < - r s i t e si s s o n , o t i m e s i m p l ; e d a c t i v i t y a n d p a s s i -
on the }Ia,h*yiirur, ;1pd \-u,jra-r,Ena, collected in the vity. \ arious t,hoories in this comoction proeeut
,1 fl ps1t.1
eu rtj r a - sunqr uh,a.
tiromseivos in sovorir,l brranches of strtd.y, such Bs
rxtology, oJ;islomologv, theories of practico and of
A D V A Y A V A J R A - S n i ' { C n e U A , a c , , , l i e c t i o no f s h o r t explsssien ; hence it is qrtii,o possible that what is
; U n i r I v a n a . a n d V a i r s v F . n a p o o r n s , : f a d i d a . c t i c ullirmocl in gnt, rnay be rrtlgated in another. l'or
nat rtre. ascribsrj 1,o Arivaya-vrrjra (Winterrrita, erxa,mple,f,fie Ctrristiar, ancl lVuslirn idea of Ciod as
A H t l r t r t r r yo J I n d . i a n L i t e r o t u r e , I [ , p . 3 ? 5 , n . 3 ) . I t an entity is be5'snd r4,rneral reicogni',,ion a,rrd carr bo
ls erjitocl rvith an irl.trociuct,ion bv llarapragacl ,rxnrosgocionly in nogation, yet simultaneously and
Sastri (G{l^S'.,\L). contrariv'iso is thereby ;r,rtmif,tocl and allirmed a
positivo aceeptanee of th.r tranecendontal oxistence
ADVERTENCB is a turrr;rlc ol'the mind *ither irl of God, rvhich is an assertion of the poesibilit.v to
prosent,ativo ccglitiorr bondint Lr:rvn,rds the fir.e enprehend God throrrqh pracbit o ra,thor than tirough
Bense-'{ o (rrB ( 7x t r"o co d r i.t' io,:rt i j ana}, t;r i n r'.,,plesenta t ivo eonrpretronaion. Chrirr'"ian theology regarde God
eoprriLion bonciing l.owards tiro min,C-doors !?,8&r: oxistence whir-:ir tra,nsconds tho domain of
r,ntcnod,urirduaj'iu,rwj.lt is not, cognition itsol{, but recognition and expression. Thue God is beyond
a reaction of tiro congei,lugrless to an improssion all la:*', has no desigrration. no appollation, is neithor
whicir impinqcs irseif, in order to give rise to a good nor bn,d. Aithortghwo sav what ib is rrot, wo
thought. \\rit,liout porctiption of tho object, therre cannot a,liirm v'ha.t,ib is. In other words. God ie bho
ig a,warenesrr oi' rts Dres,1-.11,.o : ilrlrl lienco an adver- unknowabie darknoss, non-existsneo bevond the
tonce rn that dirqction. lil()('A\,':\J.I'\5A. range of oxist,ener-r. ttrnclnot,iirng'ness.Sttch a negativo
erttrtude c:oneerrringtho recognition and deoeription
AnyASivA"sAHOODANA. o r i t r o i ' i , i i t - . r n i n q r r of tho attributos of Clod. it is holcl, do+:snot implv a
rliiniir.i of ihe t xisteinc-oo[ Goc] ; orr the contrary, it
su.r&,so1'tho -Wah.,ir ut r; r-tL i l rt,\' ul r, : 1f','t ri i, o. \ o. 2li ).
rlnr-l exall s the porarnount
I r , i s i r a n s i R , t e cul n c i e r t i , e t r t l c o f f - t z . , i r , : n r-|t l L i h - 1 l u o - uflirrna, omptuii;ist,s
nt 'that spoken 3t irt: iisrielnirl\'
'xistrrtlc of (-jc,cl. In ti,is '* ar'. Clorl i**derseribed
hai (Sffifr#€) '.
on r&rsulg oxcrlllent, inelinat r,:tn &llri Tr'ish 1r , , s i t i v o l rI-; i . 11 1 1r';,s1, r i i r i , ' )r n 1 l r r Li bt l , ' e x p r e , s s i o n:sh e
Tliis is transla'.ecl bv Bodhiruci r.,f tire T ans i g t h q o n c a n r l t r i j . i n f l n i r , t ' l vi r r - ) a la n d r n f i n i t e l l ' s m o l l .
d5mnet,-v. It, t:onsists ,1f, tu'o fa.scicuies *'iriclr \ r e c r l ; r r 1 - ( - ' 1 1 * i r n r ,rrls{ u l t j 4 - { . C . ) r e q a r t i s d G o d
li-q c l i r r r - ,l r l e r i t l , . f i1,p,,s1r'):-urn , a coincidenr;6 6f
corrostx:nd f,o the 9lst and 92nd fascicllles oi tho
M ahi.r atn akt\ta Sutru. o p p o s r ' . e s ,l r ' ] r . i i eC i , - , r c i ; r r -B
i or u n o 1 I 5 4 8 - 1 6 0 0 . f . C . )

6 Thrj qerm of the theor:y cf tho Prnji1A.,or the qrent woman

to lre adopt,ed in the sexo-vogic practicc in t,he lster fttll-
biowtr Sehajiyis, is lotrnd in this f'nrt of her r.r'ork.
Sahajivis ntaintained that pcrfecl Ott.. '*,,ot obtained only
irom the itnlon qith tltc- Prajfl6 or tne sixteen vetrrs (rl(l
cirl nnd this bliss ls the hlchest non-tlualiry or }fahi-srtl<ha.
cp. B. B. Dasgupts. An IntroCuctio?t lo Tsntric Burl,rlhism.
pp. 09 rt 112.
 AFFIRtrtrATIOT{
AilD NEGATION 238
drove thie pr-'int home stili t-u-rther by defining Goi!
ae tho infinite eubsianee underiyurg 6very pheno-
monon, and unifying all oppoaite existencos, Ii is
also a,aserted,n'hrlo rejocting thia nori of inLeiiectual
recognition of God, that, man can bocorne physic*lly
unitod with God throrrgh myatir-: intuibion, at work
rn experionco and practico.
Thie wey of ihinking is also fbund in the
Upanisads, whtrro the absoluto being, Brahman or
Atmarr, was legarCod as an oxistence beyonci the
rangs of human knowleclge and linguistic cioecription
and was dopicteC only nogativoiy : net'i, r,"eti(ib's not,
it's not). Yot, ai the same timo, ite axietonce rvas
most poeitivoly assertod and evon atTrmed as tho
truth of tn:bh (sa,tyasyasatya,m); tho ono and ail;
erisloncs infinite as weli a.s infiniiesrimal. The
Upanisads asser0od that Bratrman or Atman w-a,e
to be comprehondod not through recognit,ion, but
ihrough introspoction {arlhyatmayoga) and a,ware-
rieee (pratibod.ha).
Thoro may tirr somo instances szhero tiro cienial
of recognisability of an absoluto oxistonce would
lead to t-,henegation of such oxistonce itself, unlose
negation stops at tho stage of seopsis, v'hich rogards
tho absoluto as unknowabls. This shows that the
quostion of affirmation and nogation is not simple,
and rhr.t their rohrtion is contradictory and diaiectic.
Thus in ono's ri,ttitude towards actuality, for
insiance, thtl negation of acbuality bocomes activeiy
posibive when it comes to working upon actuaiity.
An examplo may bo cited from tho various mov6-
ments for eocial reforms or socisl relief oporations
carriod out by religious bodies. On tho other handl
an affirmative attitude towards actuality ofton
lsads to tho paeeivity of compromiso in dealing with
actuality.
The Fundamental Standpoint of Buddhism.
Saijaya Bolalihipu',,ta, ono of tho six hsiorodox
toachors st the time of Gotama Euddha, grivo no
definito answors to motaphysical questions, but
took an obaolutely negative attitude while asserting
complete scepticism regarding tire abnoluto being.
Anothor of tho six toachors, who wae also tho
foundor of Jainism, tho niga4flia Ndtaputta, took a
relati.ristic standpoint (tydd-udd,t, anehanta-uriCai
by admitting e probable rocoqnisability, while
proserving both an attitudo of reiativo affirma&ion,
ea well &s of rolativo nogaticn. Sdkyamuni
(Gotama Buddha) rosemblod Sanjaya in hie aititude
of refraining from answering motanhysical questione
which wero indotorminablo (aaydlcata); but whon it
came to tho quostion of the abgolute sxistoncs of a
God-croator, ho gave a dofinitely nogativo a,naw-er;
and, thorefore, he cen be regarded &s having
progressod beyond Safljaya. As a roeult c'f this
attitrrde, thoso who bolioved in absolute existones
criticised him and called hjm a nihilist (nastikal.
In reply to this accrtsation Sekyr*.rtri said that to
presupposo a metaphysical existonco mo&ns the
t'ssumption of a passivo and nogative attitudo
t,,warcis actuality. Sdkyarnuni's aim was to stop
t,t-e assumption of a metaphysical entity and
ideoiogical existence as I porrnanont standpoint
and r-iew-5,otnt, end to encourago positigo action
upcn concret6 eventg and actual oxistonce, observing
rhrngs as thoy actually aro. and ono's roactiong
AX'FTRUATIOIIAT{D NECATIOH
ihereto. Iiecauge af this it iB s&id bhat he brougbt
abor:t a right-ei,bout turrr in tire history of fndian
though-r, ; lbr, it rnusu be woll understood that hie
indeterminate af,titudo did not constitute rl rnors
nogabion, but a vor| prrsitivo affirm.ai;ion, pointing
to actusiity, and cloariv indicated by his own words :
"'What,e'er is soen, hea.rd, s€nsed or clung to ie
ogtesrned
'Midet
As truth by other folk, thoso who are
couvincod
Not such a,m I, not, ono to claim thai what,
tliey say.
Be if tr'ue or false, is uitirnaie."
(/. II, 24; Gra,luul Sayings, If, p. 2E,)
Anothor point io obsorvo ie that Sakyamuni
gavo uI) all ascetic and yogic practioes. The aim
of a,scebieism is to froo tho rnind frorn tho material
vvorld and from the. physical body by moans of a
posit,ivc control of onergy. Yoga, on the oi,her
hanrl, bries bo set the 'nind f'roe from matter in tr
passivo and negativo way. Although there is s.
diffororrce of approach, both tako their stand on a
{uality of matter and mind in which the final
emancipat,ion of rnind is roalised only wif.h tho
death of phi'sical mattor. Such a visw of omanci-
pation cannot but assurne an attitude of indifforonce
and rosignation in doaling witir the aciual world of
events. In contrast with srrch viowe and abtitudes,
deliveranco, according to Sirkyamuni, is positivoly
basod on action of body, word alrd rnind. as seen in
the Noblo Eightfo!d Path. This Pai;h has no
srtpramundane or mystorious elomont in its doctrine,
but is a praciical and positive method appliod to
actual, <iailv life.
Ae thero havo bosn many lr"rong viowg about tho
teacirings and concepts of SAkyamuni, and even
orronoous interpretetions enrong his followorq,
eome of these concepte will now be considered arrd
elucidated.
Anicca-dukkha-anatti. The fooling of imporma-
nenco (ani,cca\ underiies ihe ontiro sl,ructure of
Buddhiem and sevore critit ism ha,e boon levolled
against it by ouLsiders charging it with bringing
abcut a passivo, nogativo and resigned attitudo
toward-" lifo. In truth, it cannoi be denied that in
the lator poriod of Buddhist hietcry thoro havo
boen ingtancos where , an actrrality-ovading
pessirnism prevoiled. Sakyamuni's viow of
impermanence ie, howevor, fundamentally diff'erent.
For him, to faco actuality which is imperrdanont
and full of conflict was to cope with thai actuality
'Ihus,
and conquor it in.a positivo way. coneerrling
the casto systenr, for insianco, his theory of imper-
manonee taughi that family conneetion and birth
wore not of tho naturo of a fixed absoluto, but wero
only tomporary phenomena; and, thorefore, to
thoe€ who were proud of their birth snd family-
n&m6 and who kept thomsolvoe high above othere,
ho said, " whom birth or wsalth inflatos, to them
doih failure come " (Pardbhaua Sulto: Sn. o..104).
Ilere we find a positivo attitude towards the
e,bolition, i.e., tho negation, of the caste-eystom;
 AFFIRTLqTIOHAI{D NEGATION 239
for Sbkyamrrni assortod that " nono is born
untouclrabls and nono is born a,s peor " (na jaccd,
oasalo hot'i, ra, jaccd, hoti Arahmal,o: ibid, u. 142\.
I{enco, ho taught not to care abeut, birt}r, but only
to 'osrc for virbue (mo, jati,m puccha, ca.ranafi, ca
ptccho,: ibid. u. 462, Eundarika-bluJr,zrtuaja Sutto).
IIe himaelf indiseriminatoiy aceepted followers irito
hia religious ordsr from every easto, instrueting ail
shen aeked sbout +,heir esste to answer : I bolong
to the Sat yn fanoily-
In reepect of hie eonception of 'a€lflessnegs'
@nattal there heve been many critir iame and wrong
interpretatione, sithor giving it ths meaning of tho
atraonce of the eubjectivo eelf or accepting &
eomprornieing attitrrde, which, €von by Bome
$rrdtlhicta wero not rejoetod os ontii€ly w'rong.
*dlcya.muni'a doctrine of soullessness' (ana,ttcti,
howovor, donied ttro mataphysical, ideologicai
d!.rnq,nsf Rrshrnaniern, and ho crificised tho attitude
of sooking one's own welfaro'where thore is nc self,
thue bocoming swallowod up irr the whill of rsbirth.
Yet. this nogation of sslf is a+, tho saino tirnc a
positive and activo soarch for independenco,
etrossing ths nood of being free frorn others. At
hig deathbed he spoko those worde of advico thaf,
one ehould, not roly on others, hut bo i,o onoself
ono'B own guiding light.
Voidness (til,ngatdl end the ltllddle Way.
Friedrich Niotzsche ( 1844-1900) constantly referred
to Buddhiem in hie writinge on nihiiisnr and,
regarding the advent of nihiliem h Europe as that
of Buddhiem, ho wont, so far as to s&y that a eeccnd
Buddhigm was comingi ovsr Btuopo. Hc cla,saified
nihilism ae oitlrer active anr"l positivo or pa,ssive
and nogative, apd classod Buddhism in tho iatter
group. IIe wae not awa.ro that the positivo and
activo sido of l,ha Void is oxpoundecl in Mahayana
Buddhiem. The concept of non-existsnco ot
voidnose ie not a passivo and negativo nihilism,
borrr from an exhausted mental conclition. As an
activo and positivo nihilism it conqr.rers nihilism
*nd briugc ebout the light of truth. This ie
domonetroted eloarly by Nig5rjuna : lVhere
voifureee (dunyato) establishos itself, overy-
thing- ecta,bliehes ii,eelf ; wltero voidness dose
not, ostablieh iteolf, nothing establishes iteelf
(Mad,hyamaka-ddatru, 24, l4l, IIo callg the trrth
brouglit nbout through voidnoss the realit'y beneath
all tlringn (tattunaya laksana,tnil or tho essontial
laturs {r{,h,a,rrnal,i: itrid. 18, 7 and 9), en61 givers it
the name of tha midello way (madhyatnd, pratipatl;
ibid- 94, 16). In lhs (iu,krous,rii Siltra ii is rolated
hcw the Bdddha, ab$.ncloning both hodonigm an'-l
aseetieiam, ewoke to the middlo way. This micldle
way ir not a compro.mise of he<lonism and ascot,iciem,
eomo kind of lrtkewarm mcderation, brlt it, implies a
etrong negation and eondernnation of bottr. And
in thie rea.peet the; miildle way csn be deecrib,ed as
setivo arrd posibive.
Compasslot {lcaru.na}. T'}re Fo$itirra- auC negative
aspeets of compaaeion forrn er'#t *+dav the object
cf- mnny controvergiee, and ons of these contro-
verEise concems tho rerls,tionehip between voidaess
and compussion. During the poriod of the branch-
ing of the varioue schooie of Indian Buddhism
compBssion was rogarded as a Fes8ion by some, as
AFCEAHTSTAN
it ie oxporionced in respoct of objects of affection on
an occasicn of miefoituno, and thus the Uttar6,-
pathaks, school went so far as to asssrt, tha,t the
Ilucidha had no eornpassion (Kou. xviii, 3). Othsr:e
corintecl corrrpassiorl togolher with the other Lhreo
sublirns states (br ahma -dhdr a), viz. . ioving kkr,.lnosg,
sympathetie joy and evenmindeci.rre.qs, as an
unconditiorred absoluts (a*attklnta). ilIahriydna
Buddhiem, howevor, places groat, weight, on tho
practieo of compassion, evon to tho point of giving
up the thought of the void $,nd tho unconditioned
state for the purpose of actively practising com-
passion (apratipihita-nirud,ry,a,l. At the samo tim€)
there appeared a theory which asserted that roal
and impartial compassion or causeless groat pity
was poesible only when baeed on the philosophy of
emptiness. 'of But in tho rnsantimo, critieism on
this a,spect Buddhist compassion was voicod
ftc.rn ths sido of tlro Christia,ns who agsertod as
follows : the Buddha's compassion is a love that
aclrnifs and ernbraces evoryfhing and ther Iludcthists
hold this kind of conrpassion s,s broader than God's
love which boars angor in it ; actually, however, tiro
Buddha's compassion, having no modiurn, is only
a quiot and obsorving lovo, while Gcld's iovo, with
justice working as medium, is an active, pa.inful
love which trios to embrace also what cioes not
desorvo being embrac<ld.
The Japanose monk Nichiten (L222-82\
dietingrrishod two types of compasaion in Buddhinm,
namely a fathor's lovo Qnettri) and a mothor'g love
(kartmd), designating tho formsr as the astivo and
positivo lovo with aggrossivo porsuasion that
makes his sick child undsrgo e,n operation necossary
for recoveryl-though tho operaticn gives hinr grerr,t
pain, and the lattor as tho passive and nogative
love 1.na porsuasivo ottitude, rofusing tho operation
boci.ruso she cannot bear to seo hor chill suffer trom
tho oporation, though ehs knowe that the oporation
in requisita for rocovery. Compassion in Ilucldhism
is ofton intetprobod to indicate the latter, adruitt.ing
and ombrasing everything as it ie; bub thero nro
instances when compassion has to be aggressive or
active as ths former, and as lon6; as corup&ssion
remains ae tho lattor, it will inevitably bocomo
helplees in the faco of actuality, without, power to
resist evil, Bassd on thie viev/ of compaasion
Nichiren reftrted the erroneoue visw and elucidstsd
the right view that the practice of the bodhisabtva
was ths manifeetatiorr of active and positive
eompassion. Thus thoro ig a resemblanco between
a father'e lovs with juetico as pronched in Chrieti-
anity and a f'a,ther'e love with &gtr€ssive persuasion
as taught by liichiren.
Yossrnd Teuuna.
AFGEANISTAI{. lJre countr.r' i<nown &s
Afshenistan todav iies beiween Pa.kistan
' A f g h - a n '
(lfast) anrl Tran (Plrsia)., The n&me
first appears in literaturo in t'he lr*Jia cf al-Birdni
(g?3-1048 A. C.), but its applicaticn is dncertain.
In historieal times rhe country wes traversod by
'Ghandharis'
Alexander tire Groat; Si;rabo caliedi'u
(I!RE. I, 158 f.). Irr the eariy Christian eras,
Buddhiem prevailod in a largo part of modern
Afgharristatt . (o.g', Gandlidra' ua*t ; I{andahar'
 AFTER.IMAGE
touth ; Balkh, north ; 'Iukhar, north-eaet ; etc.).
Tho introduction of Buddhism was undor ths
$ynasty gf- In_d_o-S.cythian kings, rnosU poworfulty
illuutrat€d by I(anigke.
_ Many eentr€g wiih archaeological romains have
been discovered boih by scientiitg working in the
field, and from iiterary rosoarcir. Owing to iho once
coneorvativs e logenoss of the Afghal authorities,
largoly becarlso of
-thrrir failh, archaeological study
had not been possible urrtil lgLL, in wh-ich yu"" L
Fr lnch mission wae allowed to securo rights for
oxsavetion. Nearly all of the informalion of
Buddhist intorost that is available has boen dtro to
ths resoarchee of the mombors of this archaeological
mission-, 3_otally Alfred Fouchor, Joseph IIaJkin,
A. and Y. Goddard and J. Carl.
in lgSI-2,
I(. de B. Codrington and tr'. R. Allchin (of tho
London School of Oriental and African Strrdiest did
somo fiold work. lloro recentl;r, in 1956, &n
ftalian Archaoological Mission inspirocl by G. tucci
further investigatod this earlior phase of iho cuhuro
of Afghanistan. (SeoAlossio Bombaci and Umberto
Scerrato in EW,, Now Seriss, X, Nos. l-2.)
Btrddhism once flourishod oxeoodingly in Afgha_
nietan but was showing signs of declirie- by the"?th
century A. C. fn somo parts, traces survived oven
as late as tho gth contury A. C. But by tho cloeo
of the same contury
-Islam had completely clis-
placod the eerlier roligion.
An inscription of Asoka written in Grook and
Aramaic was recently discovered in Kandahar. (See
4Y._pp, clt !X, Nos. t-3; X, Nos. B & 4,erc.; also
JA. Yol. CCXLVI for 1958.) Deroiled informarion
on Buddhigt rnatters eppears moro a,ppropriatllv
rrnder such roferencos as: BACTR,IA,
Eajr4lyaN, BEGRAII, cANDUAna. HADTA;
nAf-X}l,
{AUAlqrRr. r(ANDAHAR,KApIsA, sneirir,r_
BAIILOI, TA.KI{TI-I-BAHT, TOKHARISTAN.
D. T. D.
.
AFTE_R-IU+O.E,. also callod counter-image '
(polib.hd,ganimitta), is.a mental mark, sign or
(n'drni,tto), which arisos during the ""fr"*
successful
prnctico of certain oxercisos ,rf moditat ion (bhd,uand)
arrd concentration (samdd,hi). After the s;ttint ;p
o{ proliminary
!1"
which is the material . work- sign ( pari kamma -rrti;ttiy
objoci of coneentration, and
whon the mind is frrlly conconrra,tod on the otjeet
of its choico, an &cquired imnge. callecl the assumeri
eign (ugta.ha-nimitia), p"o"..r1s ir,self.
It is the
rnontal rr;fleetion of the material object which should
be goen ag one views ong'B own iaee in .a rrrirror,
wi,th all its imlrerfoctions, till all clotails u""
o"
rathcr knowrr, whet,her tho oyes Rro cpon or "iu", closod.
From this mental roflex of" bho a"srlmed sign
or gt
ae qn ire.d image (ug gang-
ryimi.tta), the imporfe"ii";;
gradualir. disappoar till tlie
aftar_image or cr-;rrnter- absorpt,ron
part,siEn (palibhoqa-nimittat, allpears, withortt
nnv
ot tha rmporfoctions artach€,L- to ths
material
protot-ype. It is a more modo of BppoBr.rnco
(upalthdnokdr,tmottam : Vism.
_ir,,_ $ Bl,';.--lgij
which has now bocomo completoly independeni
both from tho proli.minery objlet, .ria th" ;_q;t;
240 AtrTER-I}IAGE
sign, and is hence callsd tho aftor-imaga, or counter_
pert imago (patiblnga-nimitta).'fhis-mental reflox
inibe purity ce€Isosto dietract the mind and therebv
bocomes a true reflecticn of the state of ;;d-;1
that timo, as f,he hindrances (nEaaranal are auu_
preesod, trnd the dofiiemonte (hitesa,) htve eubsidei.
Thus, whils meditating on a loathsome object ii[a
a trlos ted corpse, tlre acquired imapqewill be"hideous
and a dreadful sight, but the efior-imago ttrruoi
will appoar ,. liko a stout man resting aftir * t u*ry
rne&l ""
.. These signs aro not eo sharpi.y difforentiated in
tho canonicel texts, althougli jvon thore airead;
th,ey can be rocognised in their basie forrn". bnrrj,
cognised a meni;al cbjoct with the mrnd,
_lrgvinq
ho rB not onLicod by the outward sign (no nimtttaq-
gd,hnhofi) or genernl d,ppe&renco, nor"is i,u ent"an#a
by rts mutor charactoristics ,' (nd,nubyafrjarwggdhn :
IV. L 180). In thie p&ssage *re d"itrere.rt,"""iqrr"
eccumpanying tlio various degroes of concont"rti,oo
bave noi agsumed as yot tho iechnical clistinction
which is fotrnd in ths-commonbarios, ospoeiditl;
Vlyuaahintagga, where rhe t,hreo sign. "r"u
!n1
rndrc&tl\'6 of progrossive concorrtration, ind are
stagos of visualisation. Ih the suttas ihese sisns
aro rather methods of association of ideas, ly muEns
'olt"i"Jl
of wirich
.duup9. _c_oncentration ma.y U.
I nus, rri r,he t ttalcka-santhana Sutta (M. I, I I g) the
Buddha rofers to fi.".e signs (pofr ca ni,mitiai;i,'b;;
tfey_ 91o rather various-attitudes of mind i,ifri"f.
shouid be doveloped tiom time to time dopendi.,e
o;
tno char&etoristics involvod in the development if
e
thought. When an object of thoughd Uu"r*""
associnted wit,h desire,.avorsion or c6nfusiorr, onu
should turn towards another objoct of tt oulfri
l
associated with skill and virbue, .. justae a clsier
carpentor drives orrt a large peg with a small on6',. I
If this mothod does-not pro"o iufficiontly effective,
tho moditating monk should scrutiniso nis thouslrJs
anct retlect on the painful results (d,ukkhattipatcdl of
such unskilful thorights. Or. he should ig6"" th";
and lcrgot t.horn ilrrough lack of atteniion
losiT
amanostl:dra1. Or, if such forgotfulness is not
possiblo, ho shouid analyse the firmation of such
th-oughts (uitakkd;ankhfira-sanlhdna\n manosikd-
tobba,m)and thoroby bring them to an ond.. Fi;ii;,
he may regort to concontratod will-foreo to eubdul,
rostrain snd dominato hjs mind (cetasd, cittii
&luinigganhitabbam abhiniit.piletabbam iUn;iiin--
petahbam',1.
qfber-imago or countor-sign (patibhl,go-
.Tlt? ,
n?rnlrta)
ls ttl€ rmlnodrate fororunner of a gtate of
nrental ab_sorption (jh,ana\. trut tlie transition is
suijtlo. l'or, should orto force, ono'g enorgy crt
tho mornent oi tho arising of this sign, ihinli:rg_:
. Now f sllall soon
rosch ,rirsorption ',-this dit";i;-;
ocsily.provont_ sttainmoft
1nr*y and-progrois. bo
tho other hand. deiigh.u in this couiter-imagg
-
a! ib h c ga n en d tia) * oj' bu" o * o
*"rul i I a rJ"-&I
wnerr)by progross and oventual"1 attainment,
of
will be retardod ancl ovon bloeked
( V ; " s m , i.r ' , g ? 2 " p . l i l ) .
Once thc aftor-imago is obtained, it should bc
oxtendod ,, in order to
e_onecio'ren*:.: ,- _perfoct the devolop*u"t oi
toddtior.n polibhoga-nim,ittam _(ci,ttabidtnnduepult atthafria yeiltd- -
addhetabbort : ibrd.
 AGADA 241 Aceue
$ 126, p. 123), till it perrvades all and tho mind taken into sxamination in ordor to show tho
becomes concerrtratod in accesg-concentratiorr suporiority of Buddhism, a,nd henco it has bocome
(upacarasama,Jhina citta.rp samahitorrt eud ,t, : ibid. the specific text fbr proselytisers. The Madh,yamd,-
$ 3I, p. 102). gama conLaine piecos of medium length, in which
writings of siniilar nature aro often juxtaposod
H. G. A. v. Z. in pairs. The doctrines taught are in conformity
with tlie i\Iiddle Path. Special stress is laid on
the intonsivo study of the I'our Truths, th6 dis-
AGADA, n&mo of Subdhu (q.-r.) thera in a, criminative analysis of the principlo of the Void
provious birth as cakkavatti (world rulor). and the eradication of ignoranco and doubts, and
honce it is the spocific toxt for scholastic studies.
Tho t\amyuktd,gum,a contains short pieces of
AGAYHA SUTTA, one of the suttag in the
writings which a.pperir somervhat trivial and
Deuodctlw,uagga of the Soryyutta Nikaya (IV,
disconnccted, inconvorrient for memorisetion
126f.).
(honco the title tsa ffi, 'mixed ', givon b;r the
The l3uddha, whilo staying at Devadaha, a small translator). A throefold- catogorisation is mado ih
town of the Sakkas, declares in this sutta to tho consideration of tho three aspects of dharmas,
monks that dovas and men delight in objocts, viz., that whicrh concerns tho subjoctivo poten-
sounds, otc,, and become excited by thom. Thrrs, tiality, that which concerns tho external objoct and
they livo woefully because of tho instabiiitJ', the that which concerns accompiishod deeds; and all the
dostruction, and the coasing-to-be of objercts writings includecl .&ro a,rrd,nged aceording to thoir
(r[t,p a,ui p ar ina,maair d,qanir odh,a) . On tho other ]rand, difforent natures. (Henco somo trnnslators rondered
tho Taihdgata,, knov'ing things as thoy real ly are, the titlo of this 6gama &s ksian_g-.ying tEffi
tho arising and the dostruction, the satisfaction, tho ' '.) 'the
corresponding The strese is laid on
m i s e . r y a n c l t h e w a y o f r e n u n c i u . t i o n o f o b j o c t s various methods of dhyana and hence it sen'es as
n e i t h e r d e t i g h t s i n o t r j e c t s n o r g e t s e x c i t e d b y t h e m . & specitic text for the dhvana-practisors. Tho
The instability, ther dostruction ancl the ceesation of c o l l e c t i o n s i n t h e E k o t i a r i k a a a m a s , r e f o r t h o m o s t
objects does not affecb hirn, thorefore, and he loeds part relatoti u'ith the numeriral categorisatiorr of
a happy lifo. the dharm&a, arranged acc<.rrtlingto their numorical
order from one to ten or eilevon. Tho eontents
ACeUn ( !). Agama is a title given to the collection pos-tiy deal with the topics of charity, tho precopts,
of scripturos transmit,tod by tho northern branch of birth in the dova-rea]_m, Nirvano, the gradual entry
early Buddhism. Literally, it moans ths tradition into the truth and tho like, with special emphasis
of successivs teachers. It is senoralli, roqardsd in on the solection of tho most, suitable dharma t,o be
Buddhist documsnts as the Sutra-pi\aftn of tho preached, adaptod in all ways to the capacity of tho
Srauaka. Tr,ipi,taka- This pipaka consists of four hoarer. Bosides, there &re also a number of
divisions known as the four 6gamas, yiz., the nid.d,na stories and hence it is the spoeific tsxt for
Dirghaga,nta, tine Mad,hyamd,gama, Lho Samyuktd,- the preachers.
ganld, and tho Ekottari,lcugqrLa. Ths -N.arudirnitrd,-
uadd,na, translatod by Hsr.ian-tsang of tho T'ang Sinco each of ths four agamas shows its owrr
dynasty, mentions a fifth division. tbo Ksud,rulcd- adaptability to the noed of spocial circumstances,
ganla, with ref'orence t,o the fivsfold division of tho eomo of the Buddhist schools used to favour a
nikaSras transmit,ted by the Thsravd.dins of tho particular division of tho trgamas as requirod by
south. But this class of toxt is genorally the particrrlar sphere of their activities. tr'or
regardod as a miscollaneous pifaka, outside tho instance, the MahEsat'rghikas proferred LLe Ekottari-
range of the regular S[rtra, Vinaya and Abhid,harma- kdgama (seo tho Pup,uauibhahga-idstra ftB[$tg#, -
pipa,kas, According to tho records in varicius fasc. I ),' the Mulasarvfr,stivA,din s tlne S amyu ktag arn'a
vinayas, tho four agamas wsrs compiied by the (seo the Yogd,cd,rabhttmi-6d..stra &ffi$Fffeft, fase. 85,
Buddha's disciplos shortly aftor Lho M dl a saru dstia dd,auina y a -k su dr a lcuua.stu & fi #-
his entoring
)iirv6,4a, but, as a matter of fact, thoy are compila- flfi'ffffi#{lf#t.rji, fasc.39), and so forthl''"'
tions of lator da0os.
Each important school of Srdvakaydna Burldhism
Tho soparato compilations of the ftrur dgamas had its own four S,ganras (the Theravfi,clins of t,he
wors basod chiofly on tho length and forrn of the south callod them Nikayas), difforing from t.hoso of
rlorks that rilr'ero inclrtdod &s wsll a,s tho other schools il contonts as well as in the arranga-
'numerical '
categorisation of tho dharma that mont of these eontente. Jlven as lato as the 7th
was involved, and at the sanre tirne tho ciogmas c e n t u r y A . C . , t h e r e s t i l l e x i s t e d s e v e n d i v e r g e n t
taught in those writ,inss as wol I as the exteit of t e x t s , i . e . , t h o s e o f t h o T h e r e v a d i n s , t h e ] I a h d .
thei intended applicaliors were also ta,ken i-nto s a n g h i k a s , t h e S a m m i t i r - a s , t h e ) l a h i s a s a k a s , t h e
consideration (cp. tt,e Record, oJ the Compilation of Kis.v*apiyas, the l)harmaqruptakas and the Servdsti-
the Tripitoka and, the Mi,scella,neous Pi,(ako FH=m v a d i n s ( T h e B i c o r a p h y o f t h " eT r i p i t r i k a M a s t e r o f t h e
E#ff6, and the Saruastiaad,auinaya-vtbhdsd GreatTs'u.enTernple^tr,ts+=ffii*mffi, faec.6).
*WralffitrftHi4r). The writings collocted in the But no complete hgamr text i;r S.lnskrib is extant,
Dlrghaooma &ro of groator longth, containing now, the fragments-found in central Asia numbering
narrations that ofton involvo largs units of time baroly & littio moro than a dozen. Thus, it is only
(e.g., the seven Buddhas of tho pdst, tho kalpas of through the Chinose vorsions that wo may form
tho formation and tho dostruction of ths world, etc.). some idoa about tbe contonte and structures of
In addition, Bome herstic doctrines ero particularly the four 5,gnrn6s.
 Aceun
The Chinoso vorgions of tho four dgamas woro
produced one aftor einother within a limited period
of fifty yeers from the lato Eastorn Tsin to the
oarly southerrr and norilrdrr d,rnastios. Those <.'f
lhe )Llad,hyamdgama and chs Ekottarikagam,a belong
to thg oarliost datos. Tho former wB"s conrpiled by
Dharmanandi in the 20th yoar of Chien-viien (384
A. C.) of tho Yao-ch'in rogime, ontitled the
Chung-a-han-ching (+[-oJeffi), in 59 fascicules; it is
now fost, oxcept ibr D l'ew individual srltras.
Becauso this version proved ulsatisfactory in its
failuro to preseirt fully the moaning cf tho original
text', a li-rtor translation *'as produced in 60 fa*cci-
cules by Sanghadeva in the 2nd year of Lung-an
(393 A. C.) of tho trlastorn Tsin dynasty, and this is
ths version norv oxtant (Taishd, No. 26). Somo of
tire newly coinod torms of this ro-tra,nslation woro
aftorwards again reploced by bhose usod in the oid
version. In ordor to provicio for further considera-
tions, Tao-tzfi, the transcriber of tho now rranslation,
proservod these now and oki torms in a roc6rd of
ono fa,scjculo which ho appondod to the list of
contonts, but, which is now lost. Tho Ekottarilcd-
garna w&s also translatod by Dhi''.rrnanandi,
in the 2lst yoar of Chien-yiian (3ti5 A. C.),
sntitled in Chinese Ts€ng-i-a-han-ching (€-Fq6ffi,
Taish6, No. 125) ir] 41 fascicules; ii exrsLs
now in 5l fasciculers. Owing to tho negioct. of the
translator, tho concluding ucidanrr,s of ihe ch.apters
in the last, l5 fascicules s'oro ioft unlranslated, ancl
had to be supplied aftorwards by ttre joint effori,s r:f
Ta,o-an and Fa-ho. Stjll, the vers:ion wa.s not
wholly satisfactory and sorne revisions v'oro aga,in
mado lry Sanghadeva. Tiio next translat ion
producod was t'Ilat of the Dirghdgam,a b_v-Brrddha-
ya$as, working in collaboration rvith Chu-fo-nion,
in tho lSth year of llung.shih, (413 A. C.) of tho
Yao-ch'in rogimo, rtndor tiro Chinose titlo of the
Cliang-a-han-ching (RF{effi, Tuish6, No. l) in
22 fascicules; it is strli extant. The latost was
tlre transia,tion of the ,Sonrurtktdga,ntaentitled in
Chinose Tsq,-a-ltan-chi,ng(#FESffi, Ta'ish6, No. 99)
in 50 fascicules, made by Liur.rabhaclrrr, d',rring tho
Yiian-chia period (435-53 A.C.) of iho Earlier
Sung dynasty. The text of this vorsion rloos
not soem to have boen carof-.rily re-adjustod by
later copyists, so that the frr,scicules of the presont
edit,ion are in poor orcler. ]Icrro .fhnn t,]rat. thero
was a gap of two missing fascicuies oi'r"oneouslv
fiilod up by interpolating into it Crrr.rabirrr,.-ira's
transiation. (cp. the ,4 iokd,uarl,anaarrd t.ire {,'c.ovC,
of the Tro.n.clation of the Tripitaka H=ffiFtH,
fascs. 2 &,9.j
Beside's these cornnlote translati<.rns of tire
igamas, thero a,ro ; numberr of fragmentary
trarrslations now oxtant. The ?sa-a-han-ching 'm
one fascicvio (.'{'aish,J,No. l0l), bv an unknorsn
translator during tiro rreriod of ths -fhreo Kinsdoms
(220-80 A. tl.) incl'rries 2? sr-rtras. The Piei'-i-tsa-
a-han.cir,ing (_fij##F{ff$. Taisitf', }io. i00) in 20
fascicuies, anot,i.ei rvori< nrotlucecl in tir,: tirne
of the I'lrreo Cir'ins i35l-431 A^ C.) by an unhnqw:i.
'r,nslaror', int,ludes 30.1 sfrtras. Stril anoti-'or
translar'ion is ,\rr Shih-l<ao's If ire.ii.\t7tras in tr'o'rty-
four Ch.apter.s (ffigEl+EH) in 1 fascicuie. It,
includos .1{ -qutr:rs r+'irrch aro parts of the Ekct-
torikdllama. Riit, in ths modern oditicn it has
ineorporatod tlre Sutra an. ,Seuen Ayatanos and
242 Aceue
T hr ee- C ont empl,aidon s an d tt^a C hi -ku -chi,ng (& F& ),
and honce assumos the title of ths CE t-clt u-
aan-kuan-ching (tffi=ffiffi, Taishd, No. lbO ;
"p. T. Ha,yashiya'a An bltth-kao's Transla.tions of
the Sainyuktrigama and the Ekottarikdga,ftLe., Tie
Journal oJ B'ud.dhist Stud,y, vol. l, No. 2). As ior
the individual sutras coiloctod in these four ag*rnas,
separato translations havo boein made at diflbrent
tirnes throrrghoub the period frorn the Lator IIan
don n f,o fhe Nort.hern $ung dvnast,y, rl,rrd filor€
tlian 130 of theso works are still extant.
As to tho secl,arian origins of thoss ir,gamas *'hich
were transiated int': Chiriese iu their cornpiote
forms, various thoorios have boen prosontod in tho
past. According to t,ho results of rn,.rtlorn i.nvesti-
gl,tions, tho following observations seem in tho
mein worthy of consitleration. Th,a Dirghdgama
was rocited by tiro trarrslator who, bofore [aking up
this wc'rk, had firsb produuod tho CaturuslTr;-
ylwya ([[fe), a work of the Dira.rmaguptakas.
Tho toxt,s ot the sitras includod in this agama,
although arranged in an orclor r,lifforent from that of
tho Caturuarga-t;inaya, explicibl5' attribute groat
significance to the moriLs of making oil-erings to tho
Iludcliia's str)pas, and defirritely avor the flawlossness
of tho body of arahaniship. Those ideas aro in
conformitv v'ith the r,eaching of the Dharma-
guptakas," honce ir soems qilitu pormissible 1,o
ascribo this rlgarna to tho tradition of this school
(cp. lI. Ui's .Stzdles in Indi,an Philosol:h.3i,Vol. II,
l
pp. i34-5). Next, rhe system of tho Chinese
Clhtmg-a-han-ch'inq is strikingly similar to that of
t,lre Srrrvistir.ilda \ladhuanrngama rrs quoted in tho
Tibetarr Chos rron,on-puhi,rrud.sod-kyihgrel- blod rie-bar
ntkho-ba, a transJatiotr of tiumathadeva's work, &nd
honco it can bo rogardod as a work oi tl-re Sarvisti-
vida tradition (cp. H. Sakurabe, 'On the }ladyami-
gilma, a,s quoted Jrv Snmathadova in his Abhi-
dhar"makola Comme'nta,rt ', S!ud'tes ir',,Ind.olcg"t owl
Buriclhology, I(yoto, 1955). Thirdly, tho sysbem of
tlro Clrinoso Tsa-a-han-ching agrees vory weli
with t,lio Mtlla.sarttristi.udrlau;,naya-kgudrakauastu.
Irurthormore, tho ordor of tlio toxt of its basic
portion, too, is in perfeei" accord with that doscribod
in tlr.e Samyuktaoamantd.trktt vshich is quoted in the
YoqacdrabltrTrai (fascs. E;l-98), t-lnd thorefore it is
ovidently a ]Irllasarvastiv[d:r trrr,dition (cp. rn]'
trtatise, .L RecorrL ,:f Ret,i,sinn lIork d,one on the
Tsa-a-l,..in-clinq, #FrJ€&t|Jtrpd, 1'h.e Innsr
Leurnine, \ol. i1. Lr.stlr', tiio t)hinesa Ts|ng-i-tt-
hurr-ching inelir,ies an oleven-fold division of tho
dliarrnts preceded by an introductnrv cha,pier, a
svstern r','Liclr is eviciontlv not the t-r.rdition of tho
Srirvistivi,ria sehool. Or, ths othor iiand, in this
work the pcsition of }Ia,hi,y6na Brtdclirisrn is
acknowiedgod, and paris of irs thocrios aro somewhat
akin to thoso of Ltr.ti )lrr,]risir,frgl-rikas. 'Iinrs, it is
very probablv the tr;rdition of the llalrasi,righika
schooi icp. H. Ui, op. cit.). Bosidos iiioso, the
Pielt,.i"tsa.-a-hdn.-chi,ng rnight be a deri',-aticl from
the tra.lit,ion of i.lio ]{airiS.r,s&ka,sor t}re Dharma-
guptakas, bocrruse this rrork seems to hold the
Re,.:i.irttionort lhe Eight llasses as tire first soction of
ttr.e s'hcie rvork (cp. t,ln Paiucavargc-uineya, &t+#,
fasc. 30, and tire Caiu,rcarga-ui.nayo., fasc. 54).
'Ihe l[ired f]Atrcs in Fortry-four Chapters mighc -no
a derivaiion of ths Thoravi,da t,radition, as the
 Acnue
arrangemont of ite cont€ntd ie quito similar to that
of the Thorav&da Anguttara, Ni,lcd,ya transmittsd in
tho south ("p. T. Haysshiyu, op. cit.). As for tho
sectarian origi:r of, the Tsa-a-han-ching in one
faseiculo, it is not yot possiblo to como to &ny
conclusion owing to the scantinoss r:f ite contonte.
As remarked above, almost all the Chineso
vorsions of the four agama,s trace thsir oricins to
different schools. Of*course ths svstom thit can
be drawn from tho oxamination o'f *.tv of thom
is limited to a partieular agame of a"particular
school. Noedloss to sa,y, i+" is eiill not poasiblo.to
define ihe distinctive featuros of anv echool in its
entirety.
Ttre contents of ttrc Di,rghdganra consisr of four
parts givon to four rocitations (i.o., divisions mads
aceording to ihs quantity of materials sc that oach
c*n lrc recited within a day) includhg 30 nfrtras
io mako up tho wholc.
Tha first p*rt cornprising
the first, recibaLion includoe 4 sitras, vii., ths
S&tra on the Great NiQana, etc. Ths second p*rt
comprising
the eocond rocitation includos l5
srltras, viz., the Sd.tra on the Lesser Nidd,rw, otc.
The third part comprising tho ttrird recitation
includos l0 sfrtras, viz., the S&tra on Amba,q{ha,
otc. The fourth part comprising the fourth
rocitation
includes I srltra, t}lro Sfi,tra on the Eecord,
of the World,, which is sub-divided into 12 chapters,
viz., Chapter on Jambud.ui,po, ete.
_ 1'tre system of the Madhgamri{larTla cornprisee
four lrarts which, in turn, comprise 19 chaptere
arra:rged uncler 5 reciJ"ations, including 222 sihtras
in all. In tho modorn (curront) otlibion, onlv tha
divisions of the rer:itatiorrs are markedr, s.hile tho
original divisions of the parts are unknown. Tho
first recitation, t,he title of which is wantingi! covers
fivo a,nil a hclf chapters, including 64 sr-rtras. Thoy
are: Chaptor i, Onthe Seuen,I)ha,rmas (l0sfitras: On
the Good Lau, ot,c.); Chal;ter ii. On the Consequence proachod, and the assemblie5 (cp. my troatise, op.
of-Rurma (10 sr'itras : L)n the Salt Comparison, otc.); cit.).
Chapter iii, On the Fitness o,f Saripuira (tl srltras:
S{ttra spoken ta Samacitta-deza, Chapter iv, Chinoso vqrsion consists of 48 fasciculee, altogether
"t*.);
On the.Ad,bhfi,ta-dharmas ( 10 sfrtrae : On the AdbhAta-
dharwtas,etc.); Chaptor v, On the l{itness oJ Practice
(16 sritras z On Ansusering the Questions obout the
Mean'inq of KeeTtino the Sila, otc.); and tho fir.st hnlf
of Chapter vi, Onthe Fitness o.ft,heKin,g (? sfrtras:
On the Seaen Precious Things, eLc.i. The second
rocitation, At iite SrnaII Earthen C,itu, eovors four
a_nda half chaptors, includinrr E? sitras. They are :
the second haif of Chapter ii, On the Fi,tne.ri a! the
King (7 siitras t On the Crotd and Other Bird,s.
Comparison, ete,.); Chapter vii, On the King of
long AEe (15 sfrtras : Oi the Ityulcta of the Xlig dJ
Long Aae, etc.); Chapter viri, On the tlncleanieis
(10 sribras : An the Uncl,eannes.r, atc.) ; Chapter ix,
On the Cause (I0 sfitras : On the Great Cautti, etc.) ;
and Chapter x, On thc Forest (10 sritras; On the
I|oreil,etc,). tlre third reeitat,ion, On M,irutfulnes*.
eovers'_two chapters, including 3E sutrae. T'lioy
aro : Chapter xi, t}:ro La,rge Chapter (95 siri;ras-:
On Sollr,ess, etc.); and tho first haH of Chapter xii,
On the Brahrnacd,rin, (10 sutrs.s z On the fudni^rter,
Rai.n-pou,er, otc.). The tburth r.ocitation, On the
Nirrleda, ccvers three and a half chaptors, including
35 sritras. They are : tho second half of Chapter
243 Acnue
xii, On the Brahma.carin, ( l0 sritras : Bdtra Spokcn
to t.he Manaaa*uka, otc.); Chapter riii, On the
MilIanird,eJa (10 sfrtras : Qn the Deacrtption of the
Sio Dhd,tua, otc.); Chapter xiv, On fnougni ($ 'of
sfitras : On Thought, ehe.\; and the firet helf
Choptor xr', The Twin Chapter (.5 sftran : Siltra
sptoken a.t the Horse Vill'age, eIE.l. The fifth
recitation, entitled Lhe Latar necitatir'rzn, coverg
tlrreo and a half chapterel including g6 sfrtras.
Ttrqy aro: the second holf of Cheptor xv, the
Tuin Chapier (5 sritras z On tha Ezptanation
-Latcr of
lV_isd,:rn, ete.); Chapter xvi, the Larg|
Cltaptcr (10 sritras :_ Str.tra apoken to Kdlodayin,
otc.); Clraplor rvii, Ori. the Instruption to Ttrddhi (?l
and. othera (10 sritrts : On the Kecpzng ol the Fcnat'-
d,ay, etc.); and Chapier xviii, On Eiample (Il
sfrtrae ; On th,eAii-hnowing l|/isd,arn, etc.\.
Tln Samlluktdgam,a. accorciing to the re-adjuetod
order that wo hsvo tried to make, shoulci be divided
into ten rocrtations arrangerl undbr four parts.
First,lv, lhe Part ort,the lr,iae Skard.has of Attttcim,e.nt,
the Sir Aya,tanas a,rul the Causc.| ()rilTtnation eom-
prises 6 recitations; (l\ On the tr-fue Skundha.s of
Aitachnrc.nt, (2) On the Sir Ayatanas, (?) O;
Causal Originatiorr, (4) Orr Food, (5) On the Truth
and (6) On the Dh.d.tus, Seeorrdly, llrc Port on the
SaEi-ny_of the Bytldha's Diaciples anrl the Sa.s-ings
of the Bu.dd.ha HirnseiJ comprises 2 rocitationi :
(l) tt'o ^9,ryan-gs
oJlhe Di,sciples and (S) lho ,-9ayi.vg6
of the Buddhn. Thirdly, ths Pq.rt on the ii,nrns
Leading io Erilightentnen,t eomprises I nseitaticn :
(,9) On. the Ohjects of Meditation. Fourthll', the
Part or:, the Collertion a! thc Scripturee eomprises I
rocitation : (I0) O,ntheEi.ght Masset. Thisarraneo-
ment of tho ten reeitations ie trasod on tho discr ssion
on the nine tbpice by tho Buddha ae related in ths
Bfrtras, i.e., tho sentient boings, the recoiving, the
o-rigin-ation, tho abiding, tho purity and impurity,
the difforontiation, the prqachers, the dloctrine
The sirtras includod iri tho Bar.nyuktdgaia
qro all pieces of limited longth. Tho eitant
1,359 srltras (eelculated aceordrng to the num[ering
of the Taishd edition). Tho text of the sfitras in
tho Recitation on tlw Ei.ght Ma^ssee is intcrrningled
with vorses, while all the reet or€ in prose firm
and henco in tho M &l.asarudt iiaddat"inal; a - Icgudr a k a -
pastu reforrod to ae 0ho Ckopter a! Qithda. Tho
.Pieh-'i-Lca-rr-han-ching includes only the erltras of
two roeitations, On the E;,ght M*stes and On the
Sayings oJ the Buddha.
As for Lho Ekottarikd,ga.rna, part tradition says
that it comprises eight mcitations under four
parts (soe S6nr-chao's Proface to the Ch'ang-o-
han-ching, but in tho modem
EFryAg),
edition only itre chapter On Pasturing Cowe
(undor the numeral 'eleven') beare the remark
assigning it ts 1116Recittttion on Di.fferentiation of
Part fV, n'hile the divieioge of the other recitations
ars unknowrr. The whole work consists of 472 efrtras
in 52 chaptere. They are : (l ) the Prelirninarll
Cha.pter; (2) Dharmas under tho numersl 'Ono'
(109 nrjtrae in 13 ehaptors, e.9., Chapter on the Ten
Intenae Thoughta. etc.); (3) Dharmas undor the
nrrmeral 'Two ' (65 eritras in 6 cheptere, o.g..
 AGAMA 2+L Aceue
Chu,pter on Eristence an.rJ Nort-Existenee, etc.); egree w-ittr the Anguttaru, likaya. It is also needless
(4) IJhfl,rrnas uncler the rrumerel ' 'Ihree' (40 to sny that, everr in thoso sutras which agroe u'itfu
srrtra,s in 4 chnpLor'$,e.fi-, Chuptt:r or,,theTriple Gerrt,, each other, thero still oxist variations in respoct
etr:.) ; (l-r)Dharrlii:,s under ths numerel ol.our' of ths contents as well as the order of thair arra,nge-
(til sirtrrls irr 7 chaptels, s.9., (,-lhspteron lhe .h-aur ment (cp. C. Akarrurna, Tlte Comparat,iue Catd-
'l'rrilfu.t, ctr..); ({.i)
l)harmas unrier thg numeral logue of Chinese Agamo,s ontl PaIi, t\ikayas).
'
I " i v r : ' ( 4 7 s u r , r r . r ,i sn 5 c h i l p t e r s , o , g . , C h a p t e r o n Practically tril commontarial works in India on
tht CrtLl.crtzonoJ Gaod ()ualitie.*, etc.) ; i7) l)harmas the four lgamas aro now losi.
'Six' Only ono book on
urr.ler tho nurnora,l (19 sritrus in I ciiir,pters the El,:otturikdgann is fcrund ilrnong ths Chinese
tt.9., (,'htt7tt er o n.S ir D e.qr ees, r:tc. ) i ( I ) Dh tr,rmrlsuncler
' S e v o n ' versions, that is, tlro PuTtyauibhanga-iusl,ra, in 5
tl.e rlumeral (2il sfitrtrs in 3 ch&lJters,6.9.,
fascicules (Ta'iah6, No. I50T) by an unknown
Chupter on the Equal Laut, oLc,); (9) Dharmas urrcler translator of tirc Later lian dynasty (25-221 A.C.).
the numeral ' E i g h t ' ( 2 0 s f i t r a s i n 2 c ] r a p t , o r s ,e . g . , But, this is not a complete version as it includes
C h a p t e r o n t h e E i q h t D { f f i . c u , i t i e se,t c . ) : ( I 0 ) D t r a r m a s onlv the explaner.tion of the portion from the
u n c l e r l h e n u r n o r a l ' N i r r e ' 1 1 8s u t r a s i n 2 c h r t p t o r s , Prelint'inarg Cha,pter to the major half of the
o.g., Chapter on. the Dwell'rrtgs oJ the N'ine Sorts oJ Chapter o'n th,e Buridha's Ltisciytles. .\nobher work
BeirLgs, etc.) ; ( I l) Dliarrnas under the nurneral ontitlod_ Llto Etytlartation qf the Ertract Jronr, the
'l'err ' (26
s i r t r r r , si n 3 c l r i r p t e r s , e . 9 . , C h a p t e r o r t tr'our Agantas (EfiqflftHfrffi, Taisho, No. 1505)
the Estublishment of Prohibitions, etc.) ; and (12) in 2 fascicules, consists ot & collection of the charac-
' (39
Dharmas under tho numeral 'Eleven srltras toristics of tho rlharmas taught in the four igamas,
in -l clrapters, o.g., Chapter on Pasturi,ng Cows, compiled turder a triplo division syston) for the
o t e .) . convenience of recita,tion and memorisation. This
worh was composed by \rasrrbhsdra, of the Bhadra-
It is noodless to say that in respoct of their yaniya school, comrnrrnted upon by Sanghasena and
cornlrc-,sitos&s seen in tho Chinose versions, nono r.lf translatetl by Kumd,rabuddhi and othors during tho
tiro lirrtr ttg&rna,sag?eec perfoctly with its corres- tirno of Yao-ch'in, A differont, vtrrsion of bhis book
ponrirng nikirva transmil,ted by the Thoravidins entitlod San-fa-tu,*Iu?l (*iH'# or Tridharrnaka-
in tho south. Those that prosont the ciosest dd.stra,: lla'ish1, No. l50ti; was made by Sanghadova
resemblir,nco aro porhaps the Dirghaganw and tho of the llastern Tsin dynasty. Besides those, the
Dieha lii,kaya. The Digha ^\ikaya cornprisos 3.1 Samyrrktaganr.arud,tTkd, which has boon qrrotod
sirtrirs in 3 parts while tho DirqhaganLcl comprises 30 in Hsiian-tsa,ng's translatron of the Yogdcclrabh&mi
srltru.s in 4 parts, tho oniy cliffercnce beting tho one (iascs. 85-98), and tho old orplanation of the
surplus pnrt on tho sido of the Dtrghd,qatno; furtlior- Gath(rs of l,he Samyuktrlgarna. rvhicir has beon quoted
moro of ths 30 sfttras inclut.lo<l in tho Dirghagama, in the sirme Silstra (fascs. l7-lE), may be rogarcled
27 sirtras agree with the Di11ha Nikd,t1a, u'hile only 3 &s two roltltive-lv (rornprehensivo commentarios on
srltrrr,s are rvanting in tho lattor. Ttre next pair is the SamyuktcTllarna. As for the Chapter on the
tho Sqmt/u.ktrlgcunaand. the Sarnuutiu ){ikuya. The Collection oJ tlte Synonym,s (,7n'n1r111as), containod
Iattor consist.q of 5 prr"rts. ro-rlivicled. suclessivolv in the fascs. 83-4 of ths silme Stlslra, it is in fact
into 56 serctions and 203 chapters, including about & work oxplaining tho characteristics of tho l
i . 8 8 9 s l t r a s i n a l l . T h e S a r n y , t , k t d , q a t ncao r r s i s t s o I ' syalonyms described in itre Sum,yult;tr711arna,.
l0 recitntions grouped undor 4 parts. ttrus making
tlre sub-divisions rnuch simpler; but of the 1,359
slrtrtr,s includecl in it, 883 srltrtrs, that is more than Lii Csf,No.
two-tlrirds of irs contents, have ttreir corrosponding
etrunterpirrts in tho rSamyttttct Nikaya. The third
prrir is the Madhyarnrlga,nlu, and tho Xlajihinm
ACeUn (2)*. Ihe Sanskrit wotd, dgoma is phoneti-
Nikduu. The latbor comprises 3 parts in 15 chapters
cally transcribed in Japanese aB agon ( FqlA ).
and includos 152 sitras. The Medhtranr,dgama In tire Chineso fonn, used by Hstian-tsang (602-6a
consists of a largor numbor of divisions, l8 cliapters A. C.). it is phonetically rondered as a-chi-mo
grouped undor .1 parts, and of its 322 sirtras oriiy (FFJfi @
9ti agroe x'ith the Majjhinr,a liikd.ya, that is to sa,y, ).
Ioss ilriln ono liaifl of its r-,ontonts. The priir thab Etl.rnologically, the word rlgania is derived from
lrrcsent.s th.c groatost, rlivergenco is t}ta EA.ottarikd- d+gam (to ct-rrrro. to arrivo at, ctc.) and it means
g(1nte ancl tire Aiguttara Iiikuya. Tlto Aic11u,t.tare coming noar, al)ploach, orig;1, traditional doctrino
l\i ikdyu consist,s of eioven ' numerical' divisions of and scionce, beinq espocinllv emplol'ed to donoto
'Iliorofore,
rl]rilrrnas, inc)uding trbout 2,308 sritras &rrr],rlf4od tho toxt, scripturo or canorr. irr tho
under l7l chnpters. In. the llkottq,rikdga.rna, tine broad senso this word means t,he satrrcd writings
'-l'ibetan
nurnbsr of the ' numorical ' divisions is the same, usually. fn tlie toxts it is translatod as
trut tlie division of tho chapters, 52 in number, is luh, in this sense. In Buddhism the w-orcl ogetma
done in a briefer v'ay; and of its 4?2 sitras, only is usually applled to wh:r,t are knowrr as the four
I35, that is, less than ono thircl of its contents. dgama or ogon.s, but outside Buddhism the history
of its usage is of long starrding. ft is not known

t The following article, sent by our Japanese committee, i.B

publistred, because it supplements the irfonrration contained
itl the precedinc a111.i.. It is being publislrtrd in full, in spite
of some repetltions, in order to preserve iis sequence of
tbougtrt.-G. P. M.
 AGAMA
dofinitoly whon tho Buddhiistic senso of dgann fitat,
c.lme into being. But it has been assurrred that
thig ussg€ is vory oid, sinco the translation of
Taa-a-han-ching ( #me,g ), Miscollancous Agarna
Sritra or Teish6 l'rrpipaka r\o" l0l, mado in t,ho
rniddle of the third century, outdates translationa
of tire four 6gama sutras which woro ruade frorn
the ond of tho forrrbh to tho boginning ot' tho fitth
ctrntrrrv srrrccnsgir'flIv. :[rd- eirrct tho lt -han-chdng-
hatng-ehirry ( Fql*trff,$ ), Aganra {irbirr.rLtox Sutia
translatod Lry An-slrrh-kao, ap1:oarod in the latter
paro of ths second cant,ury, ic can siairn to be tho
ol,lest sutra where t,ho terrn dg::irte, wns ilrst usod.
But, examples of tho worcl d,gima aopoaring in tho
sritras arc lbrrnd in the Ch'u.yao-ching l.(.Idana.rar(tal
o f' the C hung -a -ha.n-chinq ( +FFJAffi ), Middle Agama
fJ\ltra r-r,rrrlin the pref'ace to tlie Szi-a-han-rnu-ch'ao
(gq[{t*H#ffi) forrr lgama sutra which wns rrans-
l*ted rri 3dZ A. C.
Now it is propor to roviow. bhe tranelations and
iuterpretations of dgama in China. Aceording to
tlro Vui. 85 of Yogdcdra.bhfinti ( ffi{fugifiIfi;S)
uguntd. is oxplaiuod ae foliows : Since ib has lroon
hancled clowrr from a ma,sbor to liis discipie succes-
eivrrly to this da;', it is called d,gam.a,. Tho word
ia variorrsly trarrslatod us legend, learning, instruc-
tion, cloctrino, oLc., a.nd toachings that lrar.'e heen
hrrndoll clowrr, tho trppiication oi' the rvorrl boing
ext.orrclocl lattr to refer also to the sacrod sirtrru
whieh ombody thesc taachingl. In Vol. 9 of the
Hua-yen-t'qrt-htilun-chi ( #ffff;f,"=e ), <igama is
'o
interpreted as lVita,t has boon tauglit an<l handed
down by tho variotts -Buddhas in cho three phases
of the world". This carr bo callettr a broacl^inter-
pretalion of the connotation of the word. Howover,
in tlro rrarfo\r aonso. the uso of dgama is restrictod
to moan thqr saered sritra.s bolonging to the Hinay!,na
form of fluddhism. Thig wn"s duo to an effort, to
ineist on tlro *irthorit,y of tradition, ospecialiy with
the corning into being of tho Mahayana fiirrn of
Budclhism. ^,\nrong o[hor translatiorrs. montion
mgv be matio of sueh worris as'unparalleled cbctrine'
a:-rd 'non.sil4nificrrnt clcri:lrino'. 'fho lett,or rorm
ie found in []re prefilr:e L<t Szil-o-han-nnt-ch'oo and
ie takon to mo&n tlrnt all the rloctrines s,nd tonchinge
will reverl in thn rrnrl to notfuing, fn th,e Chanq-a.-
han-aftin7 ( EF-tIAffi ) eomd siitra-dgu,ma is
Lr*ncllr,iorl as 'dhnrrnn, roversion ', in l,hat all tho
dtiarrnu, rtrl'erts to it in tho ont{. All t}resc trang-
lation$, liowever, do not convov tho essenti*l
eignific*nea of aqnm,a, tlrt, tlro.v rrro interpreted in
eueh a mftnnor ns to errtlorr' t,iro sacr:ed sirt,ras v-ittt
*r-rt,hori1,y,
fn Vr"rl, I trf fhe Samantapdsddilta( SEfF-EHit,
'I'ripitaka
Taiahe Y, ti77u), d,ganta is t,rrrnslritod'ts
'reeept*eio ' or ' r:olloetion '. Tlris ir:'uerprelotion
may hcvo boon tr&sod ttrr lho meaning of the word
nikriya, whieh faet cnn tre supported iu that, nikdyu
trf ecrrrtliern Elutidhisnr g6p16,oponds Lo dgamu of
norttrorn Llu,ldhism in tho narrow sorrse and is
given n phonoti* tra.rr*eription of ,fEfrJqE @ikdyo),
being trnrrulnt+id l,rq'school '.
The usage ol Agalna ln tho various religions ol
Indis. Tho g'ord iqqTnrt, hrr,s bcen widelv usod in
tho vurious roligion.r of Inrlin froru tlro cla-vsof yore.
fn .l'eiriisrn tho s$cred sfitras are calJed riocrno and
245 AGAMA
srrmotimos thoy ere referred ro &s si,ldhanta,. Ia
this aense, dgama is taken io me&n the authoritv of
tho efitr&s and corrssponds Lo protnalta in Indian
philosophy. I{owover, there se,erns to bu somo
differonco in tho moaning oI ogama beiween the
iwo sr-rhoolsof Jainism, Digambara &rrtj Sr-e..r1mbare.
I'ho .Jains believo that tho words of eacre,l srltras
are thcrse in .Ardhamdgaclhl or the words of tho psis
or saints,
In llinduisrn, thero are tho writinas known as
4gomo n'liich constibuts one of tho importent
rh*ieritrls fcrr the Liriderstancling of the religir.'n. Of
courso. it is a kind of sacrod sri[ra, ugoma being
o_Tployed
-tho i.r' tha sorrse of ' tradition _' or . heritrrge 1
Of schoois of. Hincirrisrtr, the Saiv.l schooT of
Ka3nrira calls the Siva-surras ri,gama. According io
this school, these sirtr.r,s havo boon issuocl after the
eroation of the world hy S;va arrcl constitute the
twerrty-criglrt kinds ctf ugam,a. And sach of thoso
Cifferen+"kinds is accornpuniecl by u,pd,gotrta(supple-
rnonttr,rv [i7antti.\1,numlrcring arrywher*; frorn 120 to
198 irr sli. 'fho
cont,cnls of t,he Sir-a.srl.tra consist
of tho adr-rration of Siv,r ,i,nd ,{akti, }raving beon
ilfluonced lly, the tantra litsratrrrt: wliic:h wag
forn-rerl with Srlkti as its central tlit:rne anJ whi,::h
was iri vogulr ftrr sr:tne time. 'fherefor.o, it, is nlittiral
t l r ; t i l s o ( ) r l l e n t : is h o r t l r { } } i i r ' o n } u c i i i n , . , ) r r i r t l u r l
ivitir thosr. of tantra. ft cclmprises firur 1..u,rta,
knowlodg,:. ]'()g&, manners and pracl,ico, whic-lr aro
of espoeiol importance ir;r that thoy form the nuclsue
of the tloccrins of the S*iva school.
In lluddirism, tho t.e*rn igawto is applied to the
fo:lr igamas, that is, Iong c2rl)trgho Aq,;r;Lo ( RFE|* ),
rniddlu or Madhyurna Agarna, ( +FEI* ). rnisbol-
Irrnei.'us or '\amyukta_ Aganta ( #FqiA ) and
ir.croasing or flktttiara Agarrtu ( €-ffiS
). Those
ioar dgu,mus in Cirinosrl correspond to the following
Ilali rrikl,vas, respeetively : f)igha, Majjhinra,
S ttttttttr,ll,q,+nd Angtutarrt N,ilci i1a.
But bosidos these, the term d,guma is ernployed
liko, prarnrlnatn the terrninology of fndian-philo-
snplrl'. In rlris ctlso, tho word is used &e an
oquivalent of 6ab,Ja and rneans all the statements
(dpta-oalcya) of people which carr bo reiiod upon,
rand t,hey ssrl'e &s tho ground for our efforts to
a,ttain right cornproirension.
Agama Siitra. Southern trad,,itiqn tuul north€rn
trctLliti,rtn. 'Ihorc are oxiant bhs four d,gama, st-rrrag
&nd thoir varients togother with somo Chinese
versions. In the Th6ravada of the sorrtliorn
tradit,ion theiro o>;ist,q'hat aro kr.os'n as the rrikrivas
or collections.
In the relationshir: botweien tho southern snd
northern traditions oa,ch of the tour agarnas has
its coltnterpj{,rt,. rospoeiively linowr ri*e Digtn
Ii'ikaya. -IIa.ijhinw Nilcaya, Samyu.tttz I'ifrdya rurd
Airyuttara liilc,iya. Tlie Khuddakd )iikaya of
southern tradil.ion is represer,ted 1"1 t"he Duddrtidngo-
d.harma-'prfruecsna and- ihe ! atari:lo-,]dsorut. Tlioy
ars listerd bv thoir titlos only in the 6gama erftras
ot the variotts schr)rrlj of Buddhism, wi^ile in tho
writ.ings of tire )Iahisasaka, Dharmagupta and
l{ahdsafigh;ka, et(1., they seem to have beon
clu,gsified a 'miscellaneous srltras t, Moreovor,
there ie found evidonce in the Sarvdstivida to
 Acaul 246 AcRnrl
rndicate that theso srftras mey havo beon in tho dharma of oarly Buddtrism in e most faithful
trxistonco in that school, but nono of tho collectod mann6r, but thcro do oxist soms difforencss in the
matorials have como dorrn to us. Sorne of chom, two traditione, As hs.e been rnen+"ionod oarlisr
howev€r, a,ro oxtant in such ecatter€d forrns as tho this LI'i^scellsrleaus Agorna 9fr,tra lacke propor
Dlw.mmapa&r, Allhakauagga, I tiauttalca,, J d,ta,ka, etc. classificsiion; tho sfitr.Bs aro &rranged withoui anJ,
systom at ail. Momover, in tho 6fty-eix sarpyrrtias
Next, tlio namos and characteristics of tho four of the gouthorn tradition cortain sGtras at€
Egamas shouid be dealth with. To begin with, tho wanting such as lhs Asankhata Samuuttn and othor
Dirglw and Mad.hyatrro Agamas aie classified sfitras which corrospond to nine samSrukta afitrer ot
acgordilg -and to tho longth of tho sirtrss containod tho northern tradition, while thore aro only one or
thorein, the Ekottaro Agama, sdtras lyerl) two efitiaa corresponding to eight sam5rukta slitrss
compiled according tct tho aumber of topics of the nortliern traditiou.
containod in each clivision. Undor those circrJm-
stances the ihr€€r &gama srftras camo to be cailod as On ihe othir hand., t,hero oxist approximately
tho,v sps now, and they aro the sa:ns in tho sortthorn 320 erjtrss of ttre southern tradition which aro not,
and northom traditions. On the othor hand, the included in the northem samyukta sutras. Oi
.fuI,i,siella'neous Agam,a S&tras of the northern thom, about' 140 are included in ths Ahgdtara
tradition is translatod as Sargyutta in tho southern Nilcoyo. Likewise, about thirty of thom bolong
trrrdition. 'Iho either to ths Mojjhima Nzkd,ga or to thLe Dnglw
sfitras of the i'ialnEutta, N'ikdtto are
classified under sovorai headings, sur;h as De'tatd, Nikd,yo and about, twonty to the Khu.&Iaka Nikdyo.
Sar.nyutta, N'id,and Samyu.tta, Khand,ha Saqtyutto,, The balanco is found in ths Somyutto Nikdya of the
Magga Saqnyutta, according to ths naiurs of tiro south only.
sttras. Tho miscellaneous section waa vory complox
in tho translaterd Chineso vorsions and in tho order fn spito of tho faci that though obout half of tho
of compilation, as it lacks in procision. Iloroover, Saqnytdta, Nikayo sr;trss &ra not found in the
oaeh sfltra is vory short in longth and varios in northern trediticrn, thoir corresponding sfitres aro
contents, faithfully represonting aspects of oarly riot contained. in tlna MisceLtraneius Ag;,ma and the
Buddhism, with tho natural gonsrreu€nco that the numbor of thoso includsd in othor throo, Ekottaro,
arrangomont is not accrtrate. Out of this fact .ras Dirglw arrd llfad,hyarna Agamas, is only trventy.
born the name of tho Llisceil,oneau.s Agam,a. S&tr''o. Ttrus, most of thorn eorrespond to tho Miscell,annotn
But somotimos this colloction is reforrsd to B"s Agamo, roiaining their iclentjty as the Scr.nyutfu
Sa.m.yukta irr tho sacrocl writings of the norbhorn Nikd,ya or tho Miscelloneoue Agama.
bradition and, thoroforo, it is conjocturod that the i
Thore are sixty fbsciculos,_oightoon

I
elasses and
ram€s' miscellaneous' and' samy-ukta' slltra€ 222 sGtrBs in tlio Modhyarta Agama of the northom.
came into boing according to the difforsnce of
tradit,ion and corresponding to thoso ero three
treatmont of the sams sitras.
volumos (ponrtdsa) oornprising 152 suttss of ths
Tho term Khudd,aka of tho southern tradition *Iujjhirna Nikdgo of ths southern tradition. fn
may heve boon derivod from Lh'o Khu&takapd(ha tho Ytteh-ta'ong-chih-ching ( HffifftB ) the
which constitut€s the fuist book of L}re Khudd,aka Md,hyama Agam.a is doscribed as makrng cleer the
Niknyo. doopest of doctrinss. And in it, the rs_fleetione on
dharma begin tho M'iaceliune.ous Agama and
Tho study of the 6gama sfitras has made romark- procoed to meditai;ion on tho Bufldha. Of tho 152
abio progross and oxpansion in lator yoars. TilI suttas of the llajjhima Ndkdyo ninoty-eight
thon, the d,gama sD.tras had been rogarded moroly eorrospond to thoso of ths Mad.hyamo Aganu,
as part of Hinaydna sr:tras and werr apt to be twenty-throo correspond to those of ths Mhcel-
ignored. Howevor, haviug boen givon stimulus by Ianenn Agama and-nine to thoss of tho Ekottara
varioug Europoan seholars such as H. Oldenborg, Aga,ma. Also, in the northern tradition, thore are
T. W. Ithys-Davids bwenty srltras which havo no countorparts. Whon
and Otto Franko in rocont
tirnes, the study regardirg tho Thoravdda nikdyos oxaminod from tho standpoint of tho Md,h.yoma
of Ceylon has bocomo quito activs. Agama ninety-nino eitras corrospond to- the
Thus, recont
rosearches into the d.gama sdtras have reached a hlajjhimo Ni.lcdya, eighty sfrtras corrospond to the
higher doqree of progress by the comparativo Aigtttora Nikaya, ten er-rtre,s corrospond to tho
rtud;z of southorn and norihorn traditions. Saqnyutto Nikdyo and nine srftras to tho DEgIn
In
Japan thie study has beon much furtherod by such Nikaya' and tho Khud,rJako Nikdya oach. And
loading scholars as M. Anosaki, B. Shii,r, H. Ui and thero are fifteen madhyama sfrtras which havo no
C. Akanuma. correspondinq satnyukte sfitras in ihe nor0hora
In our days, it is impossibio for
any seholar of tho subjoct to refor to oarly Buddhism tredition. Thus, in thc Madhyama Agama ttro
unless ho pays due regard to tho compr:,rativo study numbor of s'itras corrosponding to the Majjhimc,
of southorn and northorn traditions. Nikdyo far e{coeds ttrose of the other three .l/iftciyac.
Ttrc btrglw Aga+na of tho northorrr tradition cc,nJistu
We shall now take a glance at the origin of oach of twenty-two fascicules, four divisicns end thiety
Bgama sfitra. Ttro fuIi.scelleneaus Agima Siitro sfitra.s and corrosnorrding to it are thrao volumee,
consists of fifty volumos which aro made up of tlrres divisions and thirty-fo':r srrttas of tho DWln
1,362 eitrri.s in all, while Ltie Samryufta Nikdya af Nikdya cf the south. As far as ths numbor iB
the eo,-rthern tradition corresponCing to the former concornod, theso two match best of all the nikiyas
corcprises five volumes, five parts, flfty-six sar.nyuttas and 6gamas. Thue, fweinty-sevon sfrtras of tho
and 2.85E sfitrss. Of all tho dgama eitrB,s thie Dirglw Agama eomespond to twonty-eight suttee of
jlitcelJorcc;a Agama S&tro preoorvos the outlins of fL.e Uqln Nikd,go and tho remaining throo sfitr8r
 ACAMA
cf the fr'rgha Agoma lack corresponding
autta"e in the southern tradition. At, tne semo time,
two suttae of tho DWlw Nikd'ya havo no corrsa'
ncndrns efrtra€ in the north. Ono sfi.tra is kncwn
bnly bi name. Of tho romaining throe sutta"s of
ths Digha Nikaya two corrospcnd to thoee of
the MadhAamn Agarno and one t,o thet of the
Misccllane.\us ,Lgitma. ffero, contrary to- the
provious ca,see, it is found bhat tho DErgha Agam,o
corrueponds to ths Di.gha Nikdga cnly and in tlio
latter ars mixecl some extsrnal olovnents corrring
from ottror than those of the Di.rgha Agano.
In regard to tho n&rno Dirqha,Igar,ta,, tbe Ytieh-
ts'orq-chih-chirry oxplains, " Dl,rgha' Agcrna destroys
ihe wickod ", and it, is said that the Dirglw Aganao
sutras liavo t,een compiied for tho puryloso of
propagating Buddhiem.
In this connection, of thlr three vaggas of tho
Wha Nikaga tho fingt is for propagating Buddhisrn,
tho soeond is for meditotion on the Buddha and the
third is compiled for the organisatir-,n of tho
dharrna. Against theso, the Di'rgh.a Agama of
tho north placee the f;rst' vagge at tho end of the
others, tho order boing the second, tlrird and firet.
And in the second \'trgg&, fivo sfi.tras, srlch a,s
Mahdpaddvpt y\utta (D. No. l4\, Mahr,rparinibbdrw
Sutta (D. No. 16), otc., which agroo in their subjeet-
metter, &ra groupod togothor. This rogroupiug of
sfitrae in the Di,rgha Agama ean be attributeci to
efrorts to extol the Buddhs,. In cornnarigon with
tlie DtAha Nikaya tine Dnrgln Agama h*" * groater
tendency to idoli.qe the Buddhs.
Fifty-one fa"scieulos, fifty-two va.gga.s a'nd 4i2
'firose togeihor
sdtras-make up the EkattaraZgo*o.
with thoir countdrparts in the Ari4uttaro Nikaaa of
five volumes, I f collections (nipata) trnd 2,204
sutt&s, carry within tliern the newegt ideas of ail
four d,gamss. Of 479 's[ira.s of t,ho Ehottaro
Agamn-somo 150 havo their saml'ukts, sitr&s i-n tlio
Ahgutta,ra NilcdTta, and tlro r+maining 180 gre not
to be found in ttra southern tradition. Alsc, thoro
are about ninety srf,tro-sin ail which corrospond t'o
+,hoes of tho Samy*ta Nikd.ya and ths Ma,ijhirrut
Nikdy'a: and a furtherfifty arltras corresponci to tha
Khuddaka Nikdl1a, and othors. Of theso fifty
Birtras, about twenty correspond to thoso foirnd
in the nikS,ya eommentaries writl,en b;r Ruddha-
ghosa. Of 2,204 sutta^g of f'he Ahguttara Nikdya
ebout 1,800 aro not found in ths north, and thoso
which corresliond to the two igamars of rniscolle-
nsous tind middle-lcngth sr-rtrir,s&rnount bo 180 in
all. .tl.-qth6 Ahgu.ttara lJikaua of the southorn
tradition ie of s more argr;rnentativo charaetor
when cornparod with other nikEvas, tho influenco
exoreieorl on it by othor nik6.yas ceq be said bo be
ernall. Flowover-, the Ekoinra .Agoma of the
rrorthern tradition has a wido range of iilrortghts
ancl it, hsa made r"emarkable progross espocially in
its wiewe on tho Buddha. It ie, thertforo, rich in
Mrrhayanisiic colour.
$ext c brief referenes ehould bc mocle to tha
'Tweh'e Textg' which ha,s boen regarded as
Bart of ttre Misccllnneous Siltras in tho northern
lredition. Though this text lras not been prosorvod
in a perfeet form to the prosont day, wo aro able to
247 Aceu*
infer at'uu.ii it from ths Kh*ddalca Nikdya of the
'Twelve Toxt's' and tha Kfudtlalca
south. The
Nikd.ya as well aro ba"sociupon ihe liauaiga,-9diro.
'Twelvo Toxts' w&e conpilod from tho
fho
N-anu,tiguS,d,ira with tire additicn c'f tirroe parte.
In like manner, Lha l{huddal:a !{ikd,va wur compilcd
aftar tho Nauanga, S'i,trtt had boon re,-lucsd to Lve
parts, wirich in turn R'a,s ret{rouped f'o forr-n soven
p*rto and to ',hom weire furthorur-rded oight parts,
amouni.ing to fifteon parts ia ell.
When t,he SuttaTtitaka wsc compilod by tho
'Tweive .llsxts' was clussi{ied
southsrn gchool, this
&a one of the ivliscelianeoun Siltra's and thereb-v
omittod lrorn Srr,Jdapil,c,ka 'which is the usual
:'oposibory of d,g*rna suiras. On iho other irand,
in the sout.horn schooi it, was inciuiied rvithin
tlro 6,gama ar-ra pu,rt, of the Pafrca Ni.kau<t and tbr
tlris roason it lias rarns,ined u.sll-re Filttui'laka I'likaya
(iii'teon ps,rts toi-t) in tho noulliorn t,r.xliiti'rn to flris
riay. Of these fittaon parLs, tho Sutktntpaut", Lbo
'l'hertgdt,hd,
Dhamnwpada. and ihs The,rt,tr.1fltti*nd
belongirrq to bhe or"iginal N at'rtti4ct,,corr'ca,in soruo
sut,tr.r,sv'liich forrr, *r,rntteh oldcr straturn thrr,n tho
fcrrr nikayas thr.-nrselles. Li llr-rrn;;, tl-roso f,ftoon
liave beon nraCo trr iorli'r niti,:i"t,n priris wilh thei
a d d i t i o n o f f o u r m c r . t n \ t - s t t t : i rl ' r St h e ) ' I i l i n r j s -
p a , h h a , , : t e . , \ r r r i i n S i a m . t l r e s e t - i f' . c e n a r e r e r l u c e d
to seve1.
The enrorgr,nee of igama srftrrr.sas the Suttapitako
is gerrortrlly bclisvod to havo takon piace sonro tirno
in ttro second cr,ntil:l'8.C., but, tirev rvero comrnitted
to w'riLing 100 5.es,11s later t'han tiris date, in tha
southorn school ; it wtt"sdont, in the reign of Vatta-
gd,mir.ri of Covlon l,ltrihtt. xxxiri, i00 f.)- fn 1,he
northerrr school it, wtt.e rnrrch lttLor.
Ar:eorrlilrg 1,o numerous log,:nds, soon aftor tho
detr.th <-ritho SEkyamuni, Mahakn^6.yapabecamo tho
leadtrr .:-lf ttre Sangha and tlro first sarlqzii rqtls
ctrrriod orrt, r-rrrder his eupervision. Tlio two
pitakas of rnoriastic discipliae (Vinaya) ond tiro
€iitrir,s ivere rociled by sucrh monks a"sUpirli, ,,r'rranda
and otliers, At *,ito sr.lhgiti wldch took plsco in
I,he reign of errrporor Asoka, difforencos wera
obsorvod in the intorpretrr.tions of tho toacliinqs,
tlurs giving rise to vrr,r'ious $ehools. Itra,ch of thoss
diffgrent schools is said to havrr rocited it,s owrr
ag*me sitras. As for lhe Su,ttapipaka, though the
sttras were recitod by tho custodians of sitrss,
thtr timo was yot to como much lator whon a oileka
by tha name of rSuttapito&o was to appoar. The
ovorall emergonce of the tripifaka cf monoctic
disciplino, ell+-r$,and cloctrino toirk placo trt tr r:ruch
later dato. In this conner:l,icn. & nloot point has
boen whothor c.'r not tho nikriyas c&me fo b€
compilod at tho sarno tirnv as the emergenee of
tho tripifaka. If w'o oxarnine this from the point
of view of the eonicnts, lherc are ob,*ervod various
etagcrs,old c,nclnow, B^sit wc*scompileci over a period
of throo hundrod vtars aftcr thc oeath of tho
Sekyamuni. I'he eontontg, \Fere exfsnded efter
thoir smorgonco *s t,ho nLkiy'.-s.
Undor the foilowing soction a glance is taken at
the l'ariorrs 6gan a sitras handed down in i;hs
schools of Budcihism. To begin witb, attention is
paid to a legen,l rogarding tha Samaya-bheda-
upaear a?a -cokt o (I -'pu -t.tung -lun -lunl and a profaco
 AGAMA 248 Aaaue
to the sscrod eutta€ of the Ugf.a Nilcdua where Translstlon ol Agama Siltras. The southom. foru
thers iE erpound,ed & view of Buddhaghoea. of Buddhiem w&g bmught tn Ceylon throug}r
Accerding to theso it is said, '. After tho fiu:t contral India posr;ibly by way of ite rsestorn region,
saigriti, the Dngfu Nik,i.ya was harulad down by a uud its northern form werrt inf,o Chine from
echool of Anenda, the Majjhdlnn Nikdya by tho north-wsst of India elong the mountain
Sdriputta, the '\a4ngn&to Ni,kdgo by Msl.rS.kaseapa raqgo of T'ien-shaa and through tha provineo of
aqd_thg Aiquttaru Ni,laly* hy Amiruddha, rospec- Ch'ing-h*i or Cbiaese T\Irkista,n by way of the
toivly."' Also, according uo other writings sucfi as woa'.,€rr. dietrict.
tbo Abhidhartnakodar,rydkhyd, eud ths Mahiyrtno-
aaig:raha (Sh6-ta"ch'6.n1-Iun), it is rseordad that The flrst irarrsl*tion of the 6gams gitras into
the 6gama sitrss which hevo beorr handed down Clhinoeo was undortaken by a monk of tho *"estorn
by various schools aro differrent from one *nothor, dictriet, An Shih-kao (circa 2nd cent. A. C.), end
and it is seid that amorrg sorrro twenty schooig of foliowing tiris, all tho four 6gama er:tr&s wefo
Hinaydna thero anr oniy a few schools iffhish havo rondersd into Chinose by sueh moo as Chib-ch'ion,
tho dgama sitras. llhoss which irave the 6game Chg-fe-hu, Sa,nghadova, BuddhayaAa and Grrna-
slitra€ are the ?heeaviria, Mehos6rigtrika, Dha-rrna- bh*dra from tho enri r:f the 4th century to the
gupts, lfahi66s*ks, S*rv6stiv$da, Vdteiputriya, beginnisg of tha 6th centur;r. At * la,or poriod,
K6syapiya, uf i,ho main schoole. in the r.rippi of tho T'ang dynasty, indivitiuei
traueletions of ttrea sfrtr&e wers made by froiian-
On tho othsr hand, aimost, all the gel,ools of tire tsang (602--64 A. C.), I-tsi:rg (S35-7f3 A. C.) .na
ncrth havo presorveC at least somo kind ot'6gam* othsrs.
eitras, and thie fact gavo rise !o i;ho four Egamee
of tho preeont day. Then, thq nsxt, quffirion-ro tre Thc.ugh some fregmentery manueeripts of the
1rcsorl will bo to what echools ean tlrese 6garaas be 6goma eriira€ in Sanskrit havo boen discoverad in
trsced I A viow fourrd in tho first volume of tho v'estsrn dietrict of China, thoy are onl-v an
Fo-hua-heilnn-tean (*#ffi) that, tire four in-fuitosimal parb of the vast colloction. Also,
dgamas aro tho properuy of tire Mehil:irlghikas tweaty-three sitras in .Tibstan &no now ortent,
togqrfhel vritlr tho V'inalta-p,ilak*. is not, taksn but they are only a small portion of what must
soricusly b;r prosont,-day ,qcholars. A leference havo been a large eonapilatiou"
fcunrl in the writing entitlod iJhfr,-sl+6,-lun-cki-ku.
(&*#H*) by Fa-ch'uang ao1's thec ths two Ae for the nik&ya toxts of the southern trailition,
Egamas cnlloJ 'nniddle ' and . miscol!&rieous ' &tr€ thoy wora published in roInear'ised editions by tbe
the prolnrty cf tho Sarvdetivfide, tho Hlkottaro Fa,li Text S':ciet;." of London froin ths oncl of tiio
A_garrw that of, the Mahisd,nghikss, l9th csntuly orrward. Now editiojaa wor€ receutly
the Dirgha
Agama of the Mahi66saka and i different yersion of pubiished in Thailand, Brrmoa and Coylon, in
tho Miseeilo,rraall,a Ag,am.a,beiongs to the K6,Ayapiyes. Siamose, Burmese *nd $inhelose scrints, rmpectivoly.
Moreover, Eriglish translations have boon mads by
western scholare, while Sinhaieso trenslations hol'L
Tho ebsonco of trustworthy matoriels for rlot€r- boen rnads L:r CeyJ6Ir.
mining the goureee of tlle 6.carnas h.cs ireen a woil.
known fact end sinco vre h*rre *o ehoice but, tu In Japan, the Chinsse r.orsions of the 6game
infor thero frorn tho contor.ts of the Egama eiitras, siitras hsd b6€n in circrrlation in thoir origrnal form
tho abovo statomerrt deserveg orlr "qttent,ion. At anC. compilod snd putliehod by tho Publishing
prorent, tho general thoory is that tho two 6gamae, Society of lrlishd as ihe Complete Collection of the
oalled 'middle ' and , rniscellaaeous ,, &rs the Si3tras, thers are tho vclunoe which are devotod
proporty of the Sarvdsriv&de ar of a echool similar to b,gama eritlas, 'tiis Sut,,onipd.ta arrd othor televsnt
to it in netule, end the Ekottara Agama is ihat of ettrae. Ia the beginning of the present ers tho
sohools belonging to the Mahdsinghika. Ae for above Chiness vorsions wom rondorod into Japaneee
l}l'e Dtrgha Agama, however, tho proseat view and publiehed by ths Daitd Publishing Company.
giuee support to its origin from the Dharmaguptes. There is aleo the Nan-d,en-daiz6-fu6 (the great
oolloction of efrtras of tho souther:n tredition,
following table gives tbe nunabor and origin which ie a Japaneso f,jannl6fiqa of
_Tho HBztffi&)
of theso dga'na sfrtrs€ : tho fivs nik6ya eutisa of PaIi.

PaI,i ltikdya Agama in Chinew aereitn Ori.gi*

Digha Nikdyo 34 sutta€ Dirgba Agama 2! parta; .30 s0brss Dherneguprrl
Majjhima Nik6ya 152 srrttas Medhyamo Agame 60 perts; 222 srltres Sarv istiv6do
Sarlny'utta Nikd,ya 66 samy.uttar Sa4tryrrktaAga-a 60 parts Sarvdstivdda
Anguttera liikdJ'a ll nipetes Ekcttara Agama 6I parts Mah6sS,ighike

Ss6z.nrv Krrxor.
 AGAMA-oAKRAvARTI 24!i AGA MONASTERY

AGAUA-cAKRAVAnTI. Tho sinhaloso work aebrology' and rnodical t€xrs, Tibet,an-Mongoli*cn

I,ldkaya .langrahe3J6r namen lrim ss ono of gevore,i dictionar:ies a.nd a certain nrtmber of oonrrle,r
'fho
lay scholare, in a liet of sminont, Buddhist msn of Budrthist toxts in Mongclian. catalogrrl uf tlte
loarn;ng who lived in Coylon from tho time of printinq pross lis0s the fcllowing rvork;s emong
Ruddl:aghosa to that of king Pandita Parikrama- rnany oti.r,ers: treatisrJs on logic by I)igrriiga ;
bfhu (I3th cont. A. C.). Thev aro eollectivel;r works on }\lddhyamika philosopii'_r' by Canilrtikirti;
dencribed as having " prodr:cod religious poemE, ex- Al.ihidhannq-kosa by V&subandiru: rqorks of
plauator;r tranelations and glossaries and numeroue Asanga on tho Vij,;.6nav6da ; l,eqs.bial g-eer-
tho thoss 'phrei
doctrinai irsntieos. On foundation of and Lam.riln chen.-mc by Tsong-khir-1ie:
works sueceodiag writord heve produeod religioue SiddM.nb of J".rrn-db""'aris bzod-pa ; wori,s 1rr
expcsitions in accordance with the needs ..lf their phiiosrrpiiS' hy tho s&me nuthor ; eollrrct,ion oi'
times, and mado ihe sclipturee of tlio religion of, works by l.7ag qib;ln trkra-sis g r,ollecticn <if 3fr v-orhr
the tsr:ddha resplondont ". (Ses the English trsl. on philoii'rphy, ri'-rtrologynndritual by Dkcn-mchog
by C. M. tr.orntr,ndo,rovisod by W. F. Gunawardhana' bstnn-pnhi sltron-mo (Tu.kwan gc-g,an): eollection
Colombo, Govt. Proso, 1908, p. 24.) of' wr.,rks of the fifth f)alai l *mn ; colloctiorr cf
works bv l)cn-yocl mkhas-gi.rrb ; the rite of Sri
AcAltAK$UDRAKA-vYAKHyAltA, & Eanekrit Cakrassmvara accordinq to the nret,hod of the
toxt which is exl,ant in its Tibetan transiation, the M&hssrddha Lrr-yi"pa.
trun-pkron tehegs-kyi ,*narn-por gAad-pn, in tho frrs riloneebr]"s printing pres.s pufrlished als,3 a
Mdo-i.rgrel (sritra cornrnentery) e€ction of ths number of iturlcihist t€xts in i,Iong<-riran sueh a"c:
T.engyur. Its authors are Tshul-khrime bskyanc the Brtddha's &ngwors to Subhhti ; Yekho Onol
(Silapdlita) and Chos-mchog (Dharrnottara). Sri (the great undorst'anding) l..h,r Wise end tbe
:
Buddha66,nti of India and Dge-bab.i blo-gros fdiot (Mdzane-bhuri , th+ hi;graph.v of Teong-
(Subhamati) translated the work into Tibetan. kha-pa ; Drops <.rf r\rnrta ; liulrhrrsit*. It also
But ia T.M. only tho formor is given as tho author publishod origrnal q'orke by Bu-rip.'atech,rlar-monks.
(Cordier,III, p. 406, No. L; TM.4f f5). 'Iibetan
This literaturo wers publishod both in and
Mongolian iarrg"rages. The, pri::.ting press oi tho
ACAmenaGAtrilAI{A, e gandhanre-maidsn who was rnona^story elso pubiisheri tho ioJlo.,ving clict,icneiios :
presont wii;h innunerablo others in Jetavsna to Mongolian-Tibetan dictionarry Ly Rinchon Nomtocv
Iiston to the Buddha (KrryA. 6. 15). and Tibetan-Mongoiian dictionary b1' Galseng-
Jimbe Tugrrlduro-.'.
ACRmeVeST{I-VBTTI, of Ac6,ryn Ssrrtre,ntika
I(aly6pamitra, is oxtant in Tibetan ; i;he betttlr Several raombore of the monastery ara L:nown
known titls is Vinayaaast'u-{nkd. Seo VINAYA- to havo ccmposod original worke in Tibota,n:
VASTU-TIKA. a rrork on tho kdlacakra syetom by Dandznn
Zharbaov; a taxt-book of tho philosophic achool
of tho monas'"ery, by Sodnom Jarntsho who was a
ACA UONASTERY (Aglnski datsan), the lergost s+"rrdent of tho philosophic school of the Ag*
Buddhrst monastery of tho Transbeikal region, monastory and racoived the degroo of Rab-
built in. 181I--16 in ihe lowor resches of tho rivor 'byums-pa in tho Mongolian monestory cf Badgar :
Aga. It, is known as a publishing centr.e, and for Mtsho.l-bya-don-gyi dge-'dun ii-6u'i rnam-bzag ;
its philosophic schools. T'he first 'abboi' of the t,he story of twenty lamas who fbllowed path
rnonastery was Pagbasv Rigdol. In tho rniddle of of wisdom, whicir was ueod as s text-book "he
tho last contirry, about 1850-00, the 'abbot', in the PrejfiapEramit6 class; a tnxt-book on the
Galeang Jimba Tuguldurov, foundod a philosophic MddhyamiLa philosophy; work on the notion of
school (chot-ro ot rntahnn-fi"id'1, far wirich e special Sun'yat,i in the philosopby of Mfrdhyarnike a,nd
temple was erectod known aa teany'[d'in si.me or Yogdn6ra.
coirin d.ugon. In 1880 tho Tantric feculty or
J3-ud-pa was founded, and in I894'e medical In 1867 'abtrot' Tuguldurov wrote in Tibetan a
school (smon-graa). in tho boginning of the book on sstronomy a'n<[ for:adsd an astr,]nomieai
20tlr ceatury a, Kdlmaltcr coilege wa*i eetablished. school.
In the prneont eentury the Aga monastery A-moug the authorg and tranelatore who wrote in
comprisod ono largo mein tomplo, or tehoga-chen, Mongalion, the firsi place t'elongs io'abbot,' Lubsang
a,nd gix othor tomplos, or 'du-khon. Fcur of Dorjo Daujinov. He becamo kir';wn as a trsnslator
t'heso tornples wore especially built for the and editor of popular booL:e in Buriyat' He
philosophic, tantric, medical and kdlacakrs studies. oditeri the biograpiries of well'known Buddhiss
The othore wore eepocially burlt to hous'e rho ioaders in Morrgolie, popular booke on ethics,
gigantic brass image of Maitroye (80 cubits in Mongolian prircere, glarrrrn&ra, colloctione of Jdteka
hoight), and for the tomple of tho Buddha Amitdbha, storiee, the songe of Milarasps, anrl was one of the
with two models of the Sukh&vati and I\sita authors of a e€ries oi bocks on ethics published in
hoavens. 1892.
About 1860 a printing pness wes stebliehed at
tho monastery for the printing; rylographically, Well lc^own aE & tranalator end editor waa
of Buddhigt toxts in Tibotan and Mongolian. Dilgiror', erpecialll- Lrrcwn as a trarrglator of
This monastory bocame the centne of publishing phiioeophic text-bobks, such as tbe Chu'd betnn'bcot,
activity in Buryatiya. The printing pr€es publiehed ine 'g;ia-gi betan-benc, and a eommmta,r5r of the
books in Tibetan on pbilosophy, tantric systems, I'orn-rim chm-mo.
 AGANTTIKA ?50 AGARA

The presont 'abbot' of tho monastery is Gombosv ACnttUXA SUTTA, the eleventh sutta of the
Jamtial Dorje. sixth clraptsr called Balakaraniya of bhe Mqga
,\aryutu,tta of tho So,'n-t'yuttaNi'ka'ya (V, pp. 51-Z).
Most of the iitorature published by the printing
Whiie rosidirrg at Savntthi tho Buddhe drew the
press of tho Aga monastery can be t'ound in ttre
cttonti<.rn of the monks to a guest house lagor,tukd'-
Iibrary of tho Oriental Institut'e of the Acadomy of
od,ra), wherc peopie of the four cnstos usocl to eomo
Sciences of the USSR,., the Buriyat, llesearch
frcm all the four quariers. A grrest houoe, aceor<iing
Institute of the Siborian Branch cf the Acarie;ny of i:;o the
cornmenLt-uy (,S-4. ItI, p. l3S;, is built, by
fjcioncos of tho USSR.. ond the Muserlnl in tiian-udo,
peoplo closirous of morit in tirt' 4errtro of a town
capital of tho Buriyat ll,opulilic of tire USSR,.
and thero even kings an<l nlinisbers can tske
13. I)A]liDArroN.
resiience. Er:on sc, says the Buddha, is a n-Ionk
wiro eultrvates the faciors of the Noble Eightfoid
Path, each b:r,sedon seclusion (uiuelca'1 , on dispassion.
ACAXTUXA, a bankor of Sdvatthi who gainod (uirdga\, on eessabion (nirod'ha) nnd ending in solf.
great woalth es a resuit of an oftoring of alms he srlrronder (uossagga-'parirydnrii. lbr he, through
rnade to a paccakabuddha in a previcus birbh. insigirt-kncrvloci.go, compreherrds tho fir'e groups
f{owever, ho m.ldo no use of his wealth whatsoevor, of clingirre w-hich shoulii be comprohended;
ts he had repentod oi his offering afterwards. abandcns ignorance anri craving for bocoming
whi,rh should be abandcned ; realises kno*'ledgo and
FIis story is containeC in the Xlolthqka .Idiq,ke delivorrr,rrce v'irieh sho'.rltl i-ierotrlised ; and cultivates
(J. III, t g o " 3 9 0 ) . I t r s s a i d t h a t A g a n t u l . - 4 , calm anci insiglrt a'hich sho'.tld be cultivaied.
in spite of his riches, noithor spont oi-r himseif nor
on othera, lived very irrrgaliy and vvent about in a
brokon-rlown old chariol, refusing any form oi AGARA , hodso or hut, generally impl;'ing the homer'
Iuxury. Aftor <loath he was boni in l-l,orur.aNirava. lif*. <rfthe lavrnan as opposed to anagdro', the home-
He died wifhout an hoir and the kirrg's mon tooii lc,.s 1i6r of the recluse (sarnc2ta). Budtlhism, as a
sevon days and sov€n niglrts to remove his wealtlr path of ilt,'liverance. v-a,s primaril;' rneant for the
to the palaeo. Jrors,Jn vl']tr-rrva,-sready' to renounco the comforts
of home lrfe anrl adopt the retired life of the rnonk,
On boing questioned by king Pasonadi as to the Prinee Sirldirattlia, vzho wanted to lind a way of
csuso of this miser's wealth and his inatrility to deiiveiancr). rrrnor,lncedhorne life, and 'uiris is :vhat
elnjof it, the Buddha narrated his provious birth. t}ae Pabbaj-id Suttu ("9n. tr. 406) says of liis ronun-
Acantuka had then beon born & morchant in c.iation. " Full of iurpecliments is the homelife
Brrrir.rasi. On his way to the king's court lie sav' (gharaud.so),it is the sphero of dusi;. Ilut, liko ihe
t,ho paceekabirddha Tagarasikhi bogging for alms open air is going-forth {pabbaiid,}. Seeing ihis }re
nnci he orderod his own meal to be oflrered to him. roaouneed the u'orld." fn his first discourse
Brlt, on his way back, seeing the elioieo food that (S. V, .t3t)) tlre Butldhe laitl down tht; pa+.h of the
was his meal in the paccekabuddha's elms-bowi. he hornoless rnonk, l;ut he said nothing of the conduet I
rogrotted tha'" he had not distributori it amone his of ia1.men. From tho beginning of the Buddhs's I

servants who woulC ha.re dono some irard work in ministry it rvas genorallv accopted that. o porson
return. The Buddha oxalainsd that as a rosult of who -santed to practise fully the Buddha's instrue-
his offering to the paecekabuciriha. Agantuka t,ions should adctt the homeless life. T{once all
g*inod mrtch woalth, but,, becartso he corrld not mako those who roaiised the inportanco of putting an
his after-thought puro, ho was unable to enjov it. errd to worlclly sufforing, hsro and now, lblloweci
The Buddha added that for a perfeet gitt. the thros tho fcot-sterrs of fhe l\{astor. No doubt thoy were
thorrghts-beforo giving, while giving and after convineed, n,s was ltellhapEia, that it w&s
giving--should be pure. " nof, easv for ons livirrg in a house to prael ise the
hisher life (brahmncoritldJ. eompletr-'iy fulfilled.
Asked for tho re&son why Agantukr:, hecl rlo son, completelv prlre, arrd polished like a coneh'shell "
the Buddha traced. the cause to an"other previor.rs (ltf . I, 55). Livirrg irr a house. for them. was a lifo
birth. Agrntuka had beon born &a younser given to the pleasures ofthe sonsosand to bo bound
brother to tho bodhisatta in a merchnnt's farnilv. by variorrs duties anti obligations, all otrstructions
The bodhisattaJed a charitabie Iii'e and, eeeing t.lie on the pntlr to deliveraneo. 'Ihe unsatisfaetory
futility of worldiy pleasures, went to the Hirnalayas nature of tho comforts of home life are doscribed
to lead the lifo of en ascetie, ieaving everyihing in dri.rk torms to induce tho lnymen to adopt the
including his wife and young son, ic his younger homeloss life rvhich is more eondueivo to the winning
brothor. The latter, overcomo with greed for his of pormanent bliis. " Folk grievo with thoughts
brcther's wealth, drownod the son in the river of ? mine'. But impermanent are ell possessione
ono day, so that he could beeomo the sole heir. By and thev ali do pass ewey. Soe this and clo not
reason of this misdoed Agantuka had no son or live the homo lifo " {Sn. u. 805). The outbursts of
Caughter in any of the subsoquent_births up to Subhn (Thi.o" ut. 342-59) and Raffhapelt (M- II'
thst time. (ft is not clear whethor Agantuke was 64 f. & ?2 ff.) agarnst the comforts of horrsehold
the name of the banker. or wheiher ib is used lifo with which their relatives triod to lure thom back
aa I commcn noun meaning'strangor', as the to the lowor life (hlno)-a term ofton used to
editors of lt'e Jdtaku and the translation hsve deecribe horno lifo-aro eouchod in equally strong
interpreted it.) terms. On the other hand, tho advantages of
loading the life of a monk aro painted in glowing
L. R. O, oolours (D. I, 60 fr. ; MiIn. 243 f .). " Shed the
 A6.{RA 25i AGANA
ia1'raa;r'a ga,rir, as tfro pirichatta-ti:oe its loaveo ii. curlr$o in reirgioue dittios. Ey a simple decleration
*uiunn. GoinE fori.h in tho yollow roboa, far"+ ,tf i;riib in ihe ilud<ihs. tiie Dhamrna (Doctrine) and
ir-,acly *s thertrinoceros " (Sn" t. Bai. By givhg up the Sangira (Orcer) a iay:rran or c ia;rwom&n iE
'.rav:ng find earlsual pleasrrros, bv iiviiig a horieises admiitod inio the foid of ;hc Fudciha'e lav <levotoes
J,ife, r:r:roLrecor$sea roei bralusrarr iii)id. d4Ui Qrfi*aka; 15. V, 3$5). ltrsncofcrtb h,: G oxpected
tu koep_ rapderiy the five pracopte i7safi,r,a.erl<t:
h'iih ite grcef,ar weight cu ,',irosir}r -.'f r€nutrciaticn s. v, SILA) calleri tha 'regulr rltre,iiiy' in.iaco-
cr.d hornelosc lifir whish llas ied sonre tc Lrsu* it es sii,o : Vfun" i3i af tho lny devcteot. Furfher, on
a puleiJ'mouastic rrrligicn, eariSr Budrihisrn hes rrot u.posath,a days, o iay cievotoo ru&y obsera-e
rrit i,Iie laity ent'ireiy orrt' uf ite sciroruo ot' es,ivation. ihe oighu prscepts {al!hanga-snC*), tho be=efife of
I'l';ough piacod amidsf gr-r:&tr die,edranLagos, tirs which ane sajd to be nrany and which uray also eorvo
'ait,y re rr,;t rlrnieci tho benoriis rif a raligious iiftr cr
.rs o ireining t-or a mor$ ad1'&ncod spi:itrra,l iifo in
ti:.r possif,ilitv oil epirii,uui progr€Eg. Jlho br6hruani.c {,}rc futitra, for ia doing oc the lay devofoe emulateg
doci,ririe that, " eho right p+Lh !,d,lnrnam lutia,lo"rir,,j tlie ido of an arsliant (C" IV, 255 ff.). Orro of tho
r-r q'ithirr the r*lch caly cf hcirsoiic'l.dow; igafu*t:tir,o,) cliief religiorrs duti.os of r ley derratoe is to
eupply
i.e rir:rSn+,ely rcjectod. Buf, ttre P,r-tcidl..r Cid nci; fha rnetenal noods ct' the Sengh$.
q,-, t,ii ihe othor ostrrrru{r to q-iuciarg thai ir, " Tho noble
clieciple wirl eerr.os f,l^s Crrdor ',viih rotris (xi.vara,),
lan L,r:atrFrievsd.cnly by n roelnso. " f cliecriruinat€
{oad ipi,r.ujnp64'1, lodgings (aeni,a*no) anri nedicine
.,'p this poitii, O nri[:.rnan i d+ noi give o
]-;rltl, i.1;'iitltwpaccay a- blrc+aj j+i li rw ontorod ttpon tlro right
r-iro rr'-ioci fi,llft'iror," wa.s tri:i roply ta Sirirha, t"h+ uon p:ath cf bha larty " iihid, lf, S5). Ltrer forn aehieiro-
'I,.cir;;ya, 'rrho
rf qrlosiione.C him an i,hre poin'i;, meirtiq isanzpu+ii) tirat r+,cr1lci arsilro tc ov6.t 1*t
" \lArether he be s ,ncnk cr luy;nan, if ho eonductg drivc'toe, rnan. anil F./cni$,n-ha,opiness irr the -next lil'e
l;i61s"1; ;rrolxrrly {eu,rnrrui pal'ipax.nu.} tLen -he 16 s,ra asrJrlh.fl or fr-:rtir i* ttro enlichtenrrrant and ths
.:gp'ai:,leof laaluingrhe Iiighi i"atli " {41. rI, IS7 f. ; virt,rrss crf +,irs.Budril;*, .liJ.aor bl-rt strict ubservanco
-1. |, (1i;;. r,\'ever'i,heloss,rt is rojterg,ffi that, the t;[ i,hrr fiv* ]]rcrreptJl, cdga or lileraliby arid the
ouairiios condrlcivo to epiritrl.al upliii;roent ar+r tc bo &bsencg tii. niingi-aess, an,i pafi.fifr or ponotr*tive
f.;1nd. moro in rnonks tiian in the-Iarr-,y(n4- Il, 205i. '*.-isdorrrirrtc the ri.so anr'-.fail or'phonornena (ibid.

An Ordor of hoy:rel$sirynut:-kgwith their fr.tli t,inr,. IV, :7rJ f.,'2ii4 f,.), ,.*'ukt,or ioarr'ed:ress is also
,Jevof-od to tho frrsctict *f reiieious duiies c&turot. sonretirn.is addad io those os o fifth (ibid. IIi, 53).
poseii-rly e$iel withoui tllo rnat'erie.Jsupport of j,he lrr the Aia,oaka Sutta, intLt' (sucxa'1,clha.mma,corlraga
(caga) ai'a eaici to be the forrr
i*:iv. Ae nuch, irorn *-hs vorv incepticn of i,hro r.,|h'iio) anri iiboruhiy
i)ider rri' morr.hg t,hcre gl$o *ppe**rei{ $, grorrF of le.y quahi,iastha.rvouiti bring heppinees in the noxt life
ilr;uotrrse who corrsidsreC it, therr duts to provirie for a i.q,ith.f':i lav tievotee 1i-5-n. o. 188). Amcng the
the irratsrial needs of tliu rncnkE. I'heir iltrnb.:r Eiltle$ r-iainly ,iovoierti tc iirc inst,ftelicrrs of layrnon
.*-t; influence irerarr,s€rd rl-ittr tino and l,}r*v playerl s,re the Muhrtmq,hgaln, Purd,bhtttlri. ",ra.cala anrl the
''\ir,;a.loariaa Su,ttas, whir..h bring odi i-rr detail the
ui in:r;r;rtsn+, rdie ,ir:.rirrg the ccl:rgo cf the historyr
of Lliitldhiem. llven sorno of the riisc:piirrar, rdltrs t}.i:rga tc he dono or givon uF by the lail,y. Rosidor3
{cr t'iro mo;rks }.ravro be+n forrtittll.;,l,eC at thorlr: tn,;;,1 n:ihic+i,Iguaiitros thei shorrld bo cuitivated by
iotl'Liesl {lrln.. IV, 21,32 f., 70, f8i lr.rrCsp..rcralrutea every iay i3udChret' i,here are no nt,hor puiifinatory
.ilso hRve iieqn fornleC fcr the prrlishriront +f those f,.]remon;ss or rituir,ls prescribed for him. In faci;,
-ceiioves
=rsnl-:,s ryhose aclions -nl$ri-rl rletrirriantcl to tha tlre hyman wtio in r:rtrious ritrrale u,nd
irrterr,*te r,f ths lait-v*(ihi,i. III, ti1, l4f1 f., ]Eii ff.)" c€rrefilonres iicotuhala-mantgal'iku.l and fixes his t'Bith
-j'l.i irr iueky olnone hltt uot iu deorLe(m,ehgahtrn pa*eti
lgil,v--of oitiior q*x--*t'crmr.d two of. tl'o tbur
r:rviai.lrre Ll l,he ecrurcilnir,3'nf the Burlcihri.'e rli+ciplos" mo kannttt;t'm) ie caileC the outcosle among lay-
T'h.- g,:5fursmonts expgcted ,,:f therrr glr.l the rdls davooo$a (A. III, ltt6). As the Ma,hanlanqall
:i:iri' r;r€r't axpeeted lr: pl$,y' in ths roligion werg &s Swttct, sloarl]r ehows, lrrck ehorrld b€ enugh'" in
i:rport+nt ss, if aot, oqrrai r,o, tho$€ cf tire monke - raood qr:slitiss, within brtt' irot rit extornel s.vrnbole.
ind nurln. " T eirall rnl 1i1,,scr],..s:ra'.() Evii One, Laek lf f*ith. lack of moruls r:nd so€king tcr giii-
'i-)ocDntetfliir wcrt,hy F€r'Rcrts ouisids til+ Ordor are thro* ofiter
"-.,;ii !r13 le;' 4;"*t*trrfl of r;ither Esx
i,;iic,,rar.p- l+'i=e un'l well-treinert, corriident end condicicur; uhrit'would make a lay rievotoe an ctit^
ie*nred. iraring .issch€dl t,ha d.h,:trqrnn,rightecr:sly, r:u,sr.e. Ilcw-e"zer. the legt ono doos not' in tha lesst,
,.{rriect in iifr, iiving in fuii .+nfarmiby vrith the Frch;bit a lJuddirrei; la.y davoLee frc,rn bostowing
'r** (tihamrrrai. 'ilho l}ud<ili& qas orrrpira"ic irl hia
Unril thtry i;homsejveg having learne'l .qifte on r.'tltsidera.
lirc Coetnr,* *i:r*ll be gbie tc t*olk to c-"irere cf it,, donial of nny eueh view (iirid. I, 16l) ancL hs aotrre-
prot'..:li it, malro ii; knowrr, o.gt.*lrl-sh it,, annlyae rl. timee even adt/isod his nerv convorts to food the
3rr{! makg it, r,!€er, rratii ttiev can rofutc l:y the;rr- ri:oriks of i,irei-r cii faif litr tM . I, 37 it : I''in. I, 2:l 6 f. ) .
gs,,'!vFgthc eritieisng rrf oirhonr, arrd aproad *br<.'oC
ihe qrorrderFrrlrLo.:trirre" {iJ. II, l0a). $pirit,ual wealtir alone-_sornet iDoes rlescrihed as
sovorrt4id, viz., failh iscd,ihd), mor'iiit]' {nl.al ,
Ttre rrur*irer l:f'disecltrErls Fr.:ixlhed fer r,iro prlrposo s I iarrre i hi r i.j . f oat { cttap1ta ), loarn rn g (s ;;ta), li berali ty
rr irstrr:eting tlxr l*ity is cerreiderable. Hocigaii in as {triqu\ an'j. wistloru {pafifi.,l..' :{. i\', 5 ff.)-howevor
lrc is rr:. &!! sidr-i. biy*th* numorc-ritBriutiee r:f *ociety, valuable and fui' Eupr31!r-'1 to maiarial rr-eelth it niay
s irlymFrD.cnrr4qt' be erpectorl t,* dovoto his firll iini) lx:, w'.ruid not be gitfiicl.ent fr,r r' gucceesfitl home life.
t{ thg pr&ctir:o af raligion. ,tlencan orlly i,}re Matolial *-t:iiiti,, '1.o,,.hae e' qreif eontribrition {,o
bsreet mjnimrrm oi inligioue dutios, eigsential fi.rr rnir,ke towarris ihs 't,aptririg;1iof the lny'rrran. Eleneo,
iria rpi.ritrt*l oroSrrosaend the wolfare of ths *ooirrtv, thc i,wo qu+lr:ils. tie ui.';iit1' to acq_uiroweolth and
are preecribsrl lbr him. Elrt. e layman has ths full tlio eirilili- L,r kr.cn- what is good ikusaJa) and bad
Iihrrty, i{ }is so deniroe, to foliow an advancod. lakusqla\, etc., are eirmpared to ths two eyes of c

i5 sPC.17040
 AGARA
Issl (ibid. I, 128 f.). It is the layman who possesses
both those qualitios i,hat r:an niake his lifb happy.
Tho happiness of a housoholcior, it is said, r:onsisis ir,
!fr-e possossion of woalth (tttthisttkha,), its enjoymoni
(bhogasukha), freedom frorn dobts {anaiaiulclta)
and freedom from blame (onauaj.ia.*uftllc : ibid. II,
69 f.). Lack of stored troasure js ons of the cB,usos
of tho docline of a family (.9. IV, BZ4). IVeaith
oo_uld ?re acquirod only through groat toil and firm
offort (Sra.a. 187), whilo sloth anri lazinoss resultins
from imrnorai practieos lead to ibs diminution
(l/in. I, 227 f .1. Tho Siylalauddu, Suttct,oridmeratos
six donrs for the loss of wealth (s.v. APA]IA-
MUKHA), and ths householdor is advisod to avoicl
thorn. T.'here are four achievernent,s (sampada)
that would ensrlFo a happy lifs in this world'for a
layman, viz., doftness and liroless effort in whai,ever
occupation ono is engagod, with the abilitv to
c?IIy it oul offir:iently (utthd,na-sani,.pacld,),"bho
g,!rili-t1 to gurrrei_ono's weaith acquirod iighteo,rsiv
(iirahkho-su,rnp7(aj, associaLion *itf, peolle. bott
'morality,
young. and old, ondowed with fait-h.
tiboralilV and- wisdcm (lcthldn,a-mittata) and
onsn iife to suit one's incorno (sama.ii.uata: A.Iy,"n
2-8i [.). In the acquisiticn of wealth a layman
should avoid all ovil _mo_ansand employ"only
righttious methods 1s.'r,.AjIVAy.
. The layruan who acquires rvoalth rightoouslv
shoulcl bo rviso in using- it. Both stinsinoss a.rd
,oxlr4ys,g;1noo&ro lookod
{own rrpon as evrl qual it ir.":
loading
- t - oo n e ' s d o w n f a l l ( ^ S n J i u . l 0 Z , I 0 6 ) . T h t :
householder is instructed to clivicle his earnings irto
four- parts. lvith ono he shduld meet his- da.iiv
neod-s; twoparts should be invosted in business ani
the fourth should be set apart for a timo of nesd
(O. III, 188). He may drafu from all tho four parts
for pur-po-ses_ of charity. Bosides maintainin!
own solf he hls to porf<lrm numorous other, slcial
duiiss. Tho househoider who rrru" his wealth
wisoly-uses.it in the performanee of rheso d.uties
tcwards one's orsn self and others.
sutta gives in full detail ilre dutios of a househorrler
his parents, wifo and children, beaehors,
l9.y"Td.
rrroncls, monks, brdhmans, servants and
and also t,ho duties thoy have to porfonn in
towards thsir bonefactor. In oth'or ptuce",
sl.r6sn that ths householclor also iru" tiiu
his relativos and guosts, to'-lre"p;;i;;;;;l
gods and dopartod "ites
ones (pubba'-petay
lgwa.rds
tho duty towards ilro king or tho stftu
The. king bocomos ontit)iod i,o tho ,sorrriee
subjoc.bs only_
1f ho porforms tlre Auties ho o.rvesto
hrs sub.;octs(D. fII, g? f. ; f, 135 f.). Thus,
porson- by performing the ciuties
proserving harmony in socierv.
#lf,,|f,part
rrowever rmp-ortanb in
may bo the duties ono l:.as io
poriorm. ttio housoholder is warned
any evii deeds in their performan"", fo" there
moasuies thar ono ean emplov in
:.1:lgl
r n e r r e x:ghj.eoul
ecution.(M.
sumrnsd up with the JI, lSg). All these may bo
clescription of the ideal
as given it tlt_" Ansuttaia Nikaya (V, l8l
:lijil
" r\ow, U householder, of those
ten" enjoyu". .rf
seaso-ploasrlres, ho who seoks *eatih r"*iuily
arbrtrarili-, and in cloing so tates
lot
nRppy and eheorful, also sliares his wealth
othere and further d.oes meritorious^*o"L
252 AGARA
rrnd yot makos uso of his wealth without groed and
longing, without infaturr,t,ion, hoedful of tho dangor
ond alive to his own doiivoranco : of these ten lre
iB th6 bost and chief, topm<-rst highest, anci supromo. "
Spiritual worlth ss rJogcriherl above shorrld ho
tho eommon possession of botlr rnen ancl women.
Apart, frorn these ttrero nre other condit,ions that
would snsure a hrrpoy lif's for a, woman in thig
world. Beauty, wealth, relatives, sons and virtue
aro said to ber hor: fivo prrwers. But, virtue is the
most important of them all and its absence would
make all t,he othors worthless (S. IV, 247). A
'rilom&n should get rid of stinginoss, joalousv,
sonsdalitv and lrrst whir:h wor.tld easii.v pavo her
way to hell (1. f, 281). Sho shorrlil not, allow
gains, flattory $,nclfavours to assail her (,S. II, 2;16).
A married q/oman must possess four qualitic's ttrat
can brinq hor htlppinos.r in life, viz., sho should bo
able to ca,rry ouu hor husband's housoholcl duties
with efficioney; shemust be obodient and lor.ely in
hor wavs io hor husbtend ; she must, be ablo to manego
her husband's servant,s and workerg and also to see
to thoir wolfare ; anrl sho should guard v.ith caro
her irusband's we.ilf,h (.1 . I\r, 269 f.). In addition,
stre is also expoeted' +"o respect her husband's
I
parorrts, olders ancl also tho reeluses and brdhmarre
rospectod by him (ibid. 2ii5). The trl'o charaeters l
held up as examples to be foliowed by Buddhist
layw.rrnen aro thirso of 1{irujjuttard anrl Volukan-
lakiyn Nandarn6.t5,. Ilvery mot,her (it is declared)
who is a true holiover, if she loves her onlv daugtrtor,
shorrld advise her to emulate the iives of theso two
noblo la;v disciples of the Ituddha (8. IT, 236). A
woman with virtuo and wisdom, rsvorencing her
mother-in-law arrd faithful to her husba,nd Ffty,
in tho Bucldlia's opinion, evsrl prov6 bettor than a
fri, man, f,or her gon may do migh[y things arrd oven
rrrlo groat realms. A son of a noble wifo can be
his couniry's guide (ibid. f, 86). A womarr with
faittr, mrrraiitv, libcrality and wisdorn, and a mati
The Si,lalouo,d.i v'ith the sarne qu.rlities, united in wedlock would
prov( the happiest pair. They rvill havo all the
blossings in this life and 'rvill be united in tho lives to
workers; como (/. II, 5? f.). P r o b a b l y t h e b r .s t o x a m p l o o f
a hapnilv mamied eouple found in tho Pali works
turrr
is tha.t of' Nalculapita and Nakulam6td. In the
ii lu
rrrrjsen{-rGof t}re Buddlia they declared their faith
duiies hv
in oach other a,nd sorrght the Buddha's advice in
order to be unitod in the next life. I{e rscommended
"nJ to thom l,lie culbivaLion of tho four qualities
1a. II, 6Z f.).
of his montionod earlior (ihid. 6l tr.).
The ideal that was constantly hold beforo tho
oaeh laity was a happy life after death in one of the ma,ny
'I'here are numerous instances in the
of his station heavens.
Pali iexts and commontaries of noble lay devotees
who reapod in one or other heaven the harvest of
not, to commit tho seods of good deeds sown while on earth. But,
are early Buddhism never tried to limit the aspiratione
of the lay dovotoe to hea-.'enlv bliss n'hich tho Brrd-
dha did not rogard as of lasting value. It is true
tha,t ihe discourses to the laiLy usually started
f.), with a talk on libera,lity (ddna), morality (sZlo) and
heavon (saooa : D.I, 148), beeause they were tho
subjects that appealed most to ordinary laymen.
""a
himself But tho talk was continued on the disadvantages
with of enjoying sense-pleasures, the advantages of
therewit.h remrneiation and finallv on the Four Noblo Truths.
 AGABA
Tho Budrlha and his disciples, no dortbt, werro thoy woro etill laymon.
cautiorts in in',roducing abstruse and deep doctrinee
to tho uninstructed kiity (M. I1I, 26f). But, it
shoulci nol, be takon as pointing to any osot€rio
olement in oarly Btrddhism. 1'he taachinga of the
Buddha wero quito open io both ths laity and monks
autl evon to thosc outsicje the fold of Buddhism
(S. IV, 315 f.). The Buddhs on many occagions intoxicante (daouakkhoya)or arahantship (,S.V, 408 f.).
discussed the deeper points in his doctrinss with
tho iaity and oven advised thom to learn theso.
A lay clovotoo, ho orrco suid, should not be satisfied
with moroly providing the rnon.ke with the four
roquisites. }{e ehould from iirne to time enf,er
and abide in tho 1oy (piti) tha,r,comorrfrom soclusion
(,4. III,207). Dharn:nodrilnil was advissd to
sturly the discourses ds&ling with tho void (surifi,n: Probably, thig at&toment has leid some to conclude
,S. lt, 407) and thero were i'r,;vdrsciples who culhi-
vai,od tho for:r irnsos of mindfirlness (sotfpalthd,na:
/!.f. I, 340) cer,lled tho one path (e,kuya,rta-nva,ggraj
t,o purity,
Sucir boing tho r:.r.sr:,thero lvore la;r
lliscipius who rver.l very rnuch advancod spiritually
eltl had ovon wcln the Fruiis r-rf tirc Patir. The
rna,jori[1' of th$ge naturall.y wor€ tho Strerrra-
winnors (sr;i,upannC),froe frorn reibirth in woeful
star,i,os aird ,,legLinod for Nibbnna.
LovaiLy tt-r lhe lSrrddha, tlrt. Dharnrn* and the
Sangha, an,-[ t]ro possossion of unbroken noble
virfuos aro tiro cluaiil,iori-'hat woulcl bring D persol]
t o t h i s s b a g o( S . V , 3 4 4 ) . T h o y w o r o a l s o t h o v c r y
qualit,ies thal the Buddha often advised his lay
, , l i s c i p i o st , o c u l L i v a t o ( i l . r i d . 3 0 8 , 4 U 7 ) .
&l:i,-)lrlvrnorl rr'iro trr:,i. reachod tha sfti,gos of Onco-
rc t rI rner (:;o,kadalltl rtr.a ) ;in rl Nrrn -rot urlrcr (o n a,qd'mi,). lrvo in the garb of decent and well-eonductod
{iggri ''v,rs at u,nagdmi'rrvr}ro practisocl the highor
Iilc (l.iroli,tnacari.tia),liut 1'et roina.ineil o lrrymarl.
I{tl is si.iitl tri hai'e }itr,d eigirt, wondelfttl qualities,
[.[o s]r*rcri his wt:rr.ltl.rimpartialiv -wit]r the' virl,urirts
arrri he gave his rcives t,he frosdorrt tu rsrnain with
hirn or r,o gc; brr,r:k to their paronbs. IIa was ao
le,,lrnorl lhl,b lro sornot,imos preaclred even to bhe
ruonlis (1. iV, JO{i). Velrrkorrfahiy6 }landnmAta
nlg(r wrlg ey14nrlr1u,n,inwho corrl<lnbtain the variorrs
etrr,bce of menla,l absorpl,rcn(jh,tnaJ at,will (ibid. 66 i.).
Tlre eourago *n,=l confidones in her owrr eolf shovttr
try I'Iakuler.dti,r, when etre consolerl her dying
hrr*bntrd, is $ clonr inrlicatir:rr of her high spiritual
r r t , i n i n m o n l . nl i t r i t l . I I L , , i l 5 I I - ) .
'llho
faet thnt {rucrording toearly RurJrlhisrn) a lay
,i11s61,*ro enn roalise t,ho first, Ltrruo*Lagoeof tho Pai,h
.l;tlnt) rJgntlr.tf
wlls nrr.;gI' doulrtrrcl. Riti. t,h,l
c f L , l r ef ' o r r r t , i rn n < l l h e f i r r a , ls t * g e . i . , : . . a r s r i t a n t s h i p .
Whethor a lay rlevotee can realiso 'irahant,nhip lrris
lrocn R pi=rirrtof ecr[,rr:vr:rsv frorn ihe ezrliost times.
The qrrestiorr is ruieorl }.'oth in LlnaKathr|uattltu (26'i )
rr,rrribhe Milind,apafi.hn (!42 f -". 'fhe
'l'htrrnvlrdins (rr,eri6rrlingto Ltre I{a,th,dt;a,tthu)
n(rEi&tive, while {,hs Ut,tariipa,thakas (ono of rhe
orrrly nocts of Buddhisri) snswer in tho aftirmative.
Thrr M'ilznd.aTtafrha arlrnits that n Iayrnan c&n
ronlige arahn,ntslLip but sttlree that the iife of a
mnnk iB urore conducivs to ite rerolieation (loc. cit').
Tlre connenBueof opinion in the rr.ikfr,ye,s,
a layrnnu ca,n roalis6 arehantuhip.
exauplas of persons, o.8., Yasa (Vin. I, 17) an!
ilahi.ya (Ud. B). who attainsd omancipetion whilo
253 ACARA
We also have the instaDco
of Suddhodana, iho father ot the Budr{ha, who died
*; a layarabant(ThigA. f 4l). A cliscreet laydevotoo
can help another discreot lay dovo, eo wno is ill by
assisting him to develop his mind gradualiy until it
roachos the ceseation of individuality (wkl6yand-
rodhal, which is identical with tha extinction of the
Iforoover, as alroadymontioned, it ie clearly stated
thab a layrnan who condrrcts himself properly ie
capablo of realising the Right Path. Howover,
tirere ie a gtatomont, in tho Majjhima Nikdya the,t s
lnyrnan who has not brokon tho layrnan'e spiritual
fetters (gihi,-sam,yojanc) cennot put, &n- ond to
srrfforing at the d.issolution of the body (J}{. I, 483).
t;hnt a layrnan is incapablo of realising arahantship.
'ilhe
conclusion of tlrc Kathduatth,u (as et&t,od above)
rnay u,lso bo due to this. llut, Iluddhaghosa's
explrl,uation makes er.erything elear. According
r,o hirn, the Tl-urr:rvd"riins iderlt,ify a, lavman from
the iayrrran's spirit,ual fotters and not fi:om lnvrnan's
c l o t h e s ( . g i h i u y a f r j a r t s: E t : u , A . i - \ ) . T ' h r r s , ' * ' h e t h o r
it trs a vellorv-rcirocl ::ionk or a lar.man (irr the
.rrdirrary seirsc of ih.c tern) in rvjritc clol-irrrs,if he
Ilnwavoring
h n s d o s t r o y e d t h o f e t r c r r sw i t i r i n . t h e n ] r o i s t l r o r e a l
monk. " A mcn, tirough ho be ciad in fino clothes,
if iitr lives rjeiiteouslrl, aecordrng t,o d.hajnrnq, if his
mrnd be tranqrriliiseri anrl eontroiied, if ire harms
no livrng cr6&turo, thon he is a real brdhrnan, a
rtrel'.lse(.sama1ta)and a rnonk (bhiklhtt)." (Dhp. tt.
'Itrr-ro
were 142.) Nrl orro should bo judgocl b;' his orttwa,rd
grriso, for thero ars meny rhrestrained ones who
],Lropla(S. I, 70). The converse r-rrrrJ'ire equally
t,r11(,.
Whatevor rnay havo beon tho position of the
laity in early Iluddhisrn Lhe gap befweurr tlrem and
the Sangha w&s a rvide one. Tho laitv, a,t loost the
rnajorit.y of thorn, harl to bo content with t.ho hopo
of final tlr:liworanco in r:, future lifo. while the
rnemllers ,rf t,ho Sa,righa wore plerlgrrcl to try their
trost to attain araliantship in this very lifo. But,
with tho pzlssrlgeof tirne and tho al)neurrnce of now
schcols srtch ;,rs tho Ms,hdsanghikrr,sand still later
S,{ahflydna, thore wa,s a t,ende,r.rc;;fi-rr t}io Irtit,.y trr be
clrawn closer to tlro lirr,nglta,. Ii rvrrs prob.;bly tho
lI.r,hd,sanghik.r,srvho firsf introrlrtlrri tlro ther.rry of
parar,titris (perfcrctions) which gir\-o tho ni,-,nks &s
r v o iI i l s t h e i a r t y a n e q u a l c p F , { r r t l l n i t r - { r l ; l s 1 ) i r i n g
her said
t,{) LJud,liralr,.rt'rcl, Tho theorv \vi!s titlr"n ui-r t,}-
t l r o u t l i o r s c h o o L sa n r l t h e J I ; r l r t r i. r n i s i- , , , r 1 ; jys' ,l 6 ] y
p , - i p l a c o tr i i e i d o a , lo f a r i L a n t - s 1 1 ir1i ',i.. r , i , t 1 . , . ' ,c r i l i e d
-l-eirieje
t lre Lower' t H z t w , - , , : i r., .. i' \ 't,l . : r . - ' ; , ' l , i i ,r s r l t v &
Bnsrser of tlt., : , l , , J i, , . rt l , i . f - r e , r , t . - \' r, . 1 ^ r , . l , r , 1 , , r , . . : , : ; , . U , . ' t l rt h g
ie in the iD'r.tks,rn,l ihe lait', '.r.':.' . . i I f.,liolr- tha
I*lf ef . pl.ir'toZ ti,e:ti iil:r. -' 'r ; 'r f i
lrrill footing.
Tn ihe eariie;l -\IlJ-l'.',.: ,'. - : ' r , , ,r t i , ' n i s m a d e
o f i , i r - i i o d l r i _ - s l r r . s s . i . . u : i . . , . r . , r , . , i 1i . ) i t ( ) i i r i n l a L o r
wurks. The Sri'*i;trr,?ic.'/.r.,,r.. .,-,rtk'clrraling wiLh
t.he d,lties an{-l prri.l ices r''i ir,bo,.iliisatti'a., ontlmcratog
too, is that somc, sppcial ' ones, priq'5r1-ii',:,.1for lav bodhisattvas,
There are t akon mainly from t he L| grado,tta-7tarip7cchd,.
,\ccordinglv, a lay borLhisr:,tt,va should have no
attachment io material possossions and musl, be
 AGARA
able to pari with tliem witlioub r6grots. I lfo b'o
rtnmovecl by ivordly circurnstanr:os, to a,cquiro
wsrlltir through rightetrus rrreaits, rrot to cbstruet
Bnvono from renorlrrcinq horne life, to boliavo in tiie
ollicacy of tho rasults af lcarna, t,o dovelop bodhi-
x;1tr6(t1.v.) anci to renoun(;B one's r:wn bonsfits for
tho srr,koof o*"hers,aro rlrnong qualities expectdd of
lay b,trlhisnttvas. It is interosting to seo that all
q'ere also e'xpt-rctedof all
thestt, t:x<:ept tlie l*si t,\i,.i--r,
lay rlor.ut.ci;s, in o:r.rly Budclhism. The iifo of
.VinraLikiri,i is rr, goori example of tho hoiglii a iav
bollhistrrtvii .:)i.Lrrirttlin tlccordinr to the ienets oi'
Mi,hrr,y'tina. l{e \f ils ir, rnrrn of grtlat virtrfe anC
'flrrii:gh cornplotoly
wistlorn. dotaclred frorn
rntlt,erial things, he stiJi remained a lai.p11n 3n6
rvorl<erl for tho u'ol{rlro of ofiicrs. His w'isdcm rvas
l;iqhl"v respecto<I. nnrl evon such groat l.hcras as
Sir,riputrrr, ancl Ilritn, KriS-v*rlpaiind such hcar.ani),'
bodhisatt,r'a,s &s llai-rjlsri, it is said, wore no', his
oquals in this respect r.
Even i{ahiiyrina in its g{lrliesl, stages coulci not
comirlotely closo tho sa,p between the laity anri tho
A lir,ymri,n can aspiro lo BuCdirahood,
"{angha,
but yet ho iras to ronounco home lif'o at the enrl of
bhe fnurth stago (bhunti) of bodhisatt,vahood3.
Tho SrA:.srisotlt,uccatladevotes a wirolo t:hapter tr;
t,ho prrrise oi tho virt,dos of forest life. Tire idbrrl of
t,ho rhinoceros wil,s stil! in far-our with theim. " in
tho forost -ooekalways solit,urle, loaving rhe deliglrts
of village and torvn. Bo ahvavs iilie the soiitary
rhinocoros : soon yortrvill rvin tho boori oi trancluil-
lity " 1Si.t9. tsir;. Iluclrlhahood, it is said,
-ean
novor be obtaino<i by a la1'ry1at. " Nover s'ill hc
obtain tho supremo wisdon:. (anuttaram agra-
bodhint). by living ther <lotesterliifo of a farnily-man,
by cnloying iiro pleasures of t.he sensesand hankor-
ing afber rvifo an<l c:lrildrern" (ibid. i93). And again
{loc. cit.), " There nevelwas i} Buddha aforotim-.,
nt:r shrrll be in tho futrtro, nor is t,}'ero now, who can
attairr tiro higircst rvistlorn whilsi he yet remain irr
household iifo." Yet somo of tho iator }IahdvS,na
sehools, ospecitr.lly ihoso of China and Japan,
could bring aimost to a naught tho gap that oxisted
boiwoen tho Sarlgha and the laity. Iri l(umS,rajlva's
Chinose t ranslat,ion of tho Sa,rld,harm,apund,ari,lca it is
said that t,o livo tho home life, to speak soctrlar
words, to acquire wealth and to produce el'or,'thing
is in keoping with the Buddha's words a. This, hou'-
over, doos not agreo with tha exiant Sanskrii, r'or-
sions of the srltra ($d,m,p. 3.3i5). The Chineso
co:nrnentator of tlto Sil,ra,igarno, Sil,tra, Charrg-shui
'Izrf-hsiian,
interprots this statomont as meaning
that the homo lifo agrees more wjt,h the Bricklha's
toachings than the homoloss lifo. Tho Japanese
author l{usO goos a stop further in his,interprotaiion
of tho statemont. Tho Buddha's truth (tataa) exists,
according to him, only in eontrolling the world and
producing overything 5. Thus, in some Japanose
I li. Drrtt, Aspects of l{ahriydna Bu&thism,297 f .
_ 2 E. fia.rhimoio,- \_td;ry,ano Sai.haklcn ('Rediscovery of
Yinaiakirii '), pp; 48 ff.,77 ; ltloc. 490t.
3 D u t t . o p . c ' i t .2 7 0 .
1 Tdishi. r'ol. iX, ch. 10.
5 H. liasam,:rs,, Tdriijin no Shiihdhd ( 'Thinkinc MettroCa
cf Lllentsi Pe<-rple '\, p. 202.
254 AGARAVA SUTTA
socts, like tlle .shingon-shu, a porson nood not
ronollricc harrie life to bo irritiated into tho Path of'
IJudclhniri;od. and ono. can hope to attain suprerne
wisdcrrr and yoi remain a layman.
C. Wnnxecgcrrr,
SUTT.A, thc, lburth .,;ut.taof the Rchogota,
4CAnn
Vagga,in the Sa.myutta llikqlu (IV, 219).
_ {! explains the r.rrising of the three tvpes of
feoling-pleasanf,, painfrri and neutral" Jirsu.'as
ve,riorrs poople.fi:om fho four ilrrir,rters corno anrl
trriifl up rosidenca in a guesi-house (rjqun"tuktiqara),
sven so di..'er.rrr foelirrgs ariso in the bodt'. lVhat
ihe suttri, empirasisos- is thtt feelings &ro oJ
div'crso origin end that, they are all chaiucterisod by
rmparrnanence.
AGARAVA SUTTA (l), tho ninth suft& of the
ScJthqhalu Vaggu, of tlno Pqfi,caka hii.pdta of the
Angutta,ra N.ilca_ua(IIi, ? f.).
Tirc, Buildha, sa)'s that s, nronk who is lacl<ing in
rospec:L and i.s unrtll i' possosses those {ivo ovil
cluoiitios, r'i2., ire has no fa,ith, is shameloss, rockloss.
incioiont rir,-l lacks insight. As a resulr ho will
suroly- fail a,1vay.and vsiil firrd rio support in tho goocl
dor:trine. Ilut a nronk w-]io is ful! of roveronedand
is docile, has fait,h, is modosi, scrupdlous, resoluto
and wise, tloes not fall away. Ile {inds srrpporb in I
tho good doetrine. i
!
TIie concltrding suttrr, of this vegga (ibicl. S f.)
a
I
.
also goes rrnder. -tho s&me name. it differs
slightiy fronr tho other one. Here. a rn,lnk rvho
possessos',,ire fir'o evil qualilies is said io be incapable
of attaining growth, increa.se and fullness irr this
rli seip I i no o f t h e riham r ira.(i tna.stn,iytt,d h,ulrtttta,ai,nrnI c),
rvhila tho monk who possesses the opposite good
c4talities *'ili be ablo t,o attain the same.
Bofh srrttas are rt-petitions of thc eighth sutta
(ibic{. 6 f.) of tho sarne ve.g.Aa,with bhJdifferenco
thr:,t. the latter doos not coniain the two word.s
agd.ruxa (lacking-rn respecL) and uppatissa (unruly),
tho first of rvhich has gir-en the narnos to both our
sut,tas.
ACARAVA SUTTA (2), one of several suttas unclor
the eamo tit,le. It is found in the Pafi,cangika
Vagqa of ihe Pa'fi,caha Nipd,ta of tho Anguitara
N i l ; d r y o{ I I l , l 4 f . ) .
Tho Bu<idha doclsros it impossiblo for s monk
who is disrospectful and r"truly, gr who doos not
dwoll in harmony with.his'i-elicws in the higher
iife, to keep the minor precopts (abhisam'icai';,tca-
dhantma),to koep the learner's code (sekha-dharmr..ft,e)
witlro.rr tho minor procepts, the virtues (stland\
 AGARAVA SUTTA
without the leernor'B codo, to have right views
without virtuos, or right ooncentratiorr without
right viawe.
Ac with m&ny other suttaetlris sutto, tco, goes cn
to givo the esrrveree of the abovo. ifhe Manw-
ruthuytfi,rapl explains the Derrn abfui.lorrrd.cd.rika
d,h*rrtma ae t'he highost, conduct in accord *'ith
dutios, ths doelareci morality. The Visucld,hi.m<.rgga
(10), toq, agro€e and identifiee this }iighast conduct
wiih ths minor FfscuFrts (yd,ni ud ei.kkhdf'ad,ini
d ld"um qblli"canfid,rdka -
kl,u'Jdd.nu ktunrtd,uh$,nEli u'u.ttd,r
ailarltl. #ekhury, dha,mm.orluie explaine,J *s aekhaTn
:;il.ant. This earuo prlss&go is sard {Grcd,uul Sayings
III, p. 10, rr. 3i to ho qdoted in the V,ieudd.himagga
but it rep'laeoa aekhaqn with adibral,moewiyakat.n.
'l'lrtr word sElary,is
ex1-rluinodae tho fourgrert sz-ias.
E. M, I{are eays here tiraf this ie r} somrnerrtarial
division and that tho tlrrm rnahd,si.ld,ni does not
soern to occur iu the nik*yas thorrgh in the DT.qh*
Nilad,ya (I, 12) ihero is a si,l.r-divi.gion rsf si,las
which, eccording to hirn, is prohably a lats editorial
addition (ibirt. note 4).
ACARAVA $UTTA (3), occurs us tho eocond of
L}re Pafi,congika r,'agg* of the Book of n'ives in the
Aiguttora, Nikd,ya (III, l5 f.). It is alrnoet a ropoti-
tion of Agoroau Sutta (l), but in piace oi the
bermc, virtues, right views and right concantration,
nrs insortod the torms, ther body of vu'tues (s6lak-
khandho), the body of coneeriiration exereisee
(aarcd,itrhilckhand,hajand the body of insight, (pafr,fr,ak-
khandha), roepectively.
AOARIYA VIilAXA, a palaee (o^'itnuna,)inthe world
of ths Thirby.three Gocig (Tdua,titnsa) occupied by
a couplo wlo, as humcn beings in -ti6,jagaha, hacl
done many doedn of piety. The poem (Vvu. Vf, l)
irr whie h.tho etory ie griven deseribes tho palace in the
werds of Meha Moggall6,ne. Ths palace is
{-'autpllred in nplondour to the Cittal*tBvana,
pleeeanee in Tevat,irpe$, and it etanrle in fhe sky
ehadding its luetre all around, Qrreetionerl by
Hslri Moggnllenn, tho doity replisa that all they
have sre tho fruite of their giving with open hands-
t,hoy werr: a wolling spring (opanabhiltd), ae it wero,
in entisfying tho rroode of oll rnon, while in the
hurnen world. The eommontary (VwA. 288*71
a,ids vcry littls to tlie dogeription of the palaco
eiven in the text. It e*ys that the palaca is t€n
: r:;i g'rt rrs ( tfut,r:
at1aj an i,ka| in extqlnt.
The eortro llrrsrn rn€ntiuilF again. with no alteration
'rirhe; in srrbjact mattr:r <lr in ths ccmpouition of
lrr: versesos, Becoud Agiiriya ltifilr,na (V*t. Vi, 2\,
Tlrc, ccrinmont*ry offere no oxplun*i,ion for tbis
:epretition, oxcept to eay fhat tho iaterpretation is
:hrr s&rEs ag irr tho e&fliof ons.
AGATI, thc nogativs form of goti. shich rno'ans
'rBtlr {)r eodr*e. The tenu qoli, in the phrasetlory
-,f Brrd.-ihist ethics, Fof$rF t,o ths prong or incorroct
rcrh. HridrlhaHhoes in inia Manorolfu,p&rarpn $i,
F. !!) e=piaincagatia,a$k&t!ablto\n,i,e,, that which ie
r':! Proper, ur that which ehould not bo done. fn
:he ilu,{dhist writingo montion ie uraale of four
esqdirion€ known aE og*ti-gamzni which are seid
255 AOATI SIITTA
to loacl Lo dgati or rhe wrong path, viz., clnrd,o
(lust, cr desir€), doso (hatrod), rnaha {dolusion) and
bhoya (cowardico).
Tlre term chc,nds aceording to ite usags B,seuroos
differeni meanings in different contoxts. In tho first,
place, it is coneidered ss an othieally indoterminate
psychological stato which meana infent,iun. it ie
rn this sons€ that ii, is rogarded &s one of the fifty-two
montal concomiiants (cetasika), In the second
placo, it refors to rightoous wili or zeRl (d,hamtnoc-
chand,a). In this sonse, it is an erhically desirable
qualit;r and as such it, occurg in the formula of the
four }iight Eftbrts (sammapparlhonal. Thirdiy, it
refiirs to th.e unwhclesome quality of lust. or dssirs
nnd ig closely c:onnocted with sensuaiity, greed, otc.
It is in this last sense that cha,nrJa, is considored as oile
ol tho four ctgot'i1Ss,rnctni,
d,lr,q,mtnd,. Dosa, or hotred ie
one of the three othibally unwholosome roots
{,rnil,Ial which, throtrgh their prosenco, dotermine
t,he actual moral qunlity of a volitionsr,l stato. Moha
or dolueion, too, is ono of tho unwholeerluls rootir
and is synonJrmous with aui.jja or igroranco.
B.hayu or r:owardico- is alao ,ethically undeeirablo,
slnco ono ovorcome by it is blind to what, is righi;
and w-rong.
These foirr psychological eta-'ies alo called agatd-
gqamani or leadinpt tc the wrong path, for one who
comos under their infuonce omits what is good and
comsrits what is bad.
Y. K,.
AGATI SUTTA. Three euttas undor tho aam€
title aro found in the Ca,tukka Ndpd.to of tho Ahgut-
tara Nikdgo as the soventh, eighth and the ninth
eutta€ ofthe cheptor called Carauaggo (/4. ff, 18-9).
B
In ths firat the Buddha doclares that a person
may fall into evil practico (o4atigamana) in forrr
'wa,yB, viz., through dosire (char,d,al, hato (doso),
clslusion (moha), or fear (bhuya), A verso at ths
ond of the sutta saye that tha fanie of a person who
trensgressoe d,ham.ma through auy of ths abovo
mentioned qualities will wane like the moon i:n tho
dark fortnight.
The socond dsclares that a psrson in whom desire,
haf,e, delrrsion and foar ato a'psent will not fall into
ovil practice. The vorse at ',he ond of tho sutto
declaree that the fame of a parson wlio cioes no'u
tranegresa d,harnma thrortgir the abo"'e four qrralitios
will wax l,ke the nooon in th*r bright fcrtnigirt.
Ttre thirct ls but a combinatir;n cf tho above two
sutt&s, wliicb a,gss1.ling to tho cornrnentarJr
ia for the eai{o of the inteili3unt itujjhak,Srnin
Lvtefw\,
he BlwttuC.d..-aoko 8'dffa, i,{, II, l9) also givee
the BaEe four quali+"iee-deeire, hat€, delu.sion and
fo{rr-t'brough which a food-starF $d \blwttu'dd'esalcal
may fall i-nto e'r-ii practice and i;hue be reborn in
purgetoty, rvhile tf,o abs€nce of tho se,me four may
lead him io hoaven.
 AGCABODHI 266 AGCABODEI IV

In the SigdJwfu S*b (D, Il[, 182) the Buddha to bo stor?d for the bhikkhus. In hig time thsre
oxproesoB tho samo view whsn he says that epereon *a: q.di"putation betwoen the orthodox fretornity
doos eyil deeds by falling into ovil practice tbrough and tho arlhomnts of Votullav6da. MahE thori
desiro,- heta, dolusion and foar. A poraon doos n.o Jglipalq l9d -the fomer and they wore euccoesfrrl,
ovil deode when the aame qualitiee ar.o abmnt. $!h,ogh-tfe l1tt4g wers fiercely-reiga
epoosored byprinoe
'ivrs
ltre vereee forrnd in the l}nree Agoti S&tas ano eIEo DdSb6pabhuti. During his thero
found in the Si,ga,lwffia Butta as having ileon spokoo groat-effio_rosconce of litoraturo and thoro oxists.a"
by tho Buddha. Iiet of twelve poots of the poriod. (See .lt4[u. xlii for
oxplains clwndngailr.n q93e_ral fqft". Tho lwr _t. Biv-en in pfr,jdaaliyo,
The cornrnsntarJr
Nilfryo Soi,gra,In and RtjAaaliyo, eacfr iitfr its
gu*hatd u clwnd,ertn qldrl, Cryl$d, okattabbor.n
variations.)
hnroti,, i.e., falls into evil practice through dosi-no,
and doog what should not bo dono. Agati ie not
explainod in tho oorn'nsnta,rJr"
AGGABOD{I ll,._king- of Coylo'l (604-14 A" C.).
c" w. IIo dovoted himrolf, with bia_quoon Ddfhd, zealor.rsly,
to rolqglgps Though obviorrsly ;
. _ -activitios.
P8t{91 of the Mahdvih-a,ra-co"'"ruhity, he
the Dhqmynq.rucikas of Abheyagiri and ttro ",rppbrtod Si,galiyas
AGGABODHI (f), a prince of Ceylon in thc ?th of Jotavana, without projudice.
cent. A.C. Tho linoago of his father Msh6tisss i8 In his tdo ine
I(aliirga king (who s€€rns to have been dethronod
tracod to Okkdka; hie mothor, $anghasiv6, was tho by the Chalukya king) carno to Ceylon ,. with tho
daughtor of ths ruler of the southorrr district,, -,.
rosolvo of world ronunciation ", eB his mind was
Rohata, Aggabodhi was the eldoet of their thm€
'independont ileturbod whon ho saw tho death of livins beinm
sona erd is hirnsolf called tho ruler
in w&r ". The vieitor entorcd tho Saigha, wiin
of Rohar.ra'. Ilo was an onorgotic buildar in tho
ae hie Bponaor, and was soon foilowod by
causo of the roligion and was respon"sible for tho igtipe.la.
hie minister and tho queen who, too, were duli
Mah6pili alme hall and the Dd,f,haggabodhi
artrnittod to the Ordor. Agga-bodhi and hie q,rou-o
parivo4a both in Mahd,g6ma (Tissamahdrama); in
built residoncos for thom and supporiod the;l in
I(6gagAma, the Palim6 vihira where ho sot up a various other ways, too. The thrlp-a of the Thupa_
groai itono Buddha imago whioh \r8{ !o splondid
rd,ma was threatening collapso ai ttris timo ancl,
as to be considor€d miraculous r; tho $fllsvnpa and ponding I
Parivona vih6ras, as well a€ one in I{ajareg&ma -r.opsire,_the king,removed the right Collar-
Ilono rolic of tho Buddha, which lay-enehrined
(Katar..rgama); and new buildings in the Dhamma-
within, to tho Lohap6sdda whore ii romainod.
s6la vihera. In Knfrag6ma hs siso built hospitals
Tho king and his officers " reoowod tho whole work
for tho blind and tho sick. Not all of theso
of Devd,nampiyatissa " with all sorts of ombellish_
works have bonn idontifiod' but thoy wore most
-:pte and roplacod tho rolic rn a repairocl thupe
probably confinod to tho district which hs r.rled.
which was richly embellishod, qnd offored
Ho was a dovout Buddhist. It is chronicled of him
gifts. fge klnS onlarged.tho Mahapali and. .. eot "o.tlo
ui
that onco he was so movod as to oet of the food left
*
over from alms givon to tho Sangha. As a furthor .9grog for the gifts of rico ". (it is yet in poeitiof,
with short donativo inscriptirtns ol four denturies
oxpression of tho piety which ilrduced hirn to do ii, later.
a (Mhu. See tsItrATTANA\zA). Tho quoon orrlorod.
he-grantod bhom tho village of Malr.lagit
p-€.Tn9,ng1r.tgifts of rico for ths bhil,khanls (Mho.
.xlv, 38 ff.).
xlii, 40 fi'").
D. T. D.

A_CGABODIII IV, king of Ceylon (667-83 A" C.).

AGGABODHI (2), a minister of king Sona III of
Ooylon (938-46 A.C.). Wtron ho was in charge of tho
rnountain district (Malayarija) he built tho parivena
callod Nd.gas6,la. Its situation has not been
tracod, but w&s probably within tho torritory
which ho odministerod. King Sona visited it
when c'n a royal tour and grant'od it * mainten&rtco
villago {Mha. liii, 36).
AGGABODHI I, king cf Ceylon i57l-604 A.U.) who
ie crodited with many worke cf piety. To various
fo'rndations for tho Sanghe he ettached tanks,
fieids and slaves. Among hie repairs anil additions
to s'ell-knorzn shrinos \4'sro those to LohapEs6da,
r\1ah.4Tht-ipa and llakkluna-vih6ra. Ilo sot up a
statuo of Mahindg on tho buncl of Mahindataf*
tank, macle a golden roliquar;' for tho Tooth Relic
and set up * i,"ottze canbo (soo BIIAT'IANAV'A)
in tbe IIah6.pali alms ball, presumbiy for boilod rice
I{o wa€ Bo int.onsely roligious that his people
spontanoously followod his oxamplo. Though
partial to tho Thoravddirx he also supported ottror
roiigioue com-munitios. IIo granfod them varirrus
ondowmente, placing a& their disposal, irr one
inst&r.rce, " he,iper's for i,ho rnc,n&stor'/ rqlro wero
evon of his orvn kindroct ". Ilo gr;t tho lhikkhus to
rocite Ttarittu. IIis qr:eerr .ieltha built, an arlrrria
(na'neci aftor her) f,.r bhikkhunrs. " All the heade
of districts in the island built, hore and there
according tc their merr,ns, numerous vih6,ras and
parivcnas. it'he tirne ,-ri't-,hisrulor of msri consistod
a.s it wers, in nothing but meritorious rtrerks ", is
tho eucci-nt doscrintion
.rn in ttl.a XIchouernEe, Hs
Iived his last, years Polorr.rurttv& u,hero ihero is a
touching story of his ond-a stor5, of n peoplo's
nttachment that ie probatrly rrniquo i:r tho annals
of tho world. " Ee ws,s attackod by an inc,rrablo
ciiseass and as he saw that tho timo for his death
had eome, ho callod iris subjects, oxhorted them to

1 Probably lhe colossaletone lmage at Mdligivele-(/SC-/R.

1934, pare 8i; Unlr. uflCeyloo, Ei&otlt oJ Ceylon, I' p.404.
 AGCABODEI VI
pietv and went to hie death. When ho was doad
'tris
iubiocte mournod all in doop g3iof, perfb-rmed
for hirn on his pyre all coromoniss without fail, "
*ncl, eontinuere tfie moving accorlnt in tho chronicle,
" rngdo for themselvee medicine from the aehes of
.,i-e DlTs " (Mhu. xlvi, l-38)- See also AGGA'
FUDHI-I'A]JIIANAGI{ARA, AGGA.BODHI-
PARMqIA.
AGGABODHM, king of Cevlon (733-72 O' C')r
Perhaps tho mosi momorable of his several acts of
pretlr were reparrs to the damagod doors in Thupa-
iam'a ro Anurradhapura and the re'arranging of tlre
trinle row of srsclful monoliths wiih sculptured
."iit"t" which" encirclo the thupa (Mhu' xlviii,
(q.v.)
O+]z'1. It wae in his reign that the- liriy[y
Sansitrit inscription, in Sinhaloso charactors, w&8
Th6 inscription (circ,a 8ttr cent. A. C.)-is
ongravotl.
in contonts and is important in tho
ltahavanist
history of the roligion in Ceylon. - In it ie tho
earliost contomporaiy notice (tg Qt l-ocally-lo.u1r-{)
of Avalokito6vara (EZ. TV,242 ff .; V, Pt' I' I74 ff')'
o' g'):
AGGABODHI VII, king of Cevlon (772-i
I{s " built anew and solidly " the ruined tomple'Ihtl of
the historic Bodiri tree a,t Aluradhaprrra'
MahauaTnsa also s&ys, " By logai at:ts ho carefully
reformod, the Orclor of the Conqueror ", €ln importa'nt
rroilt in tiro roiations between tho Srr,righa a'nd tlro
r,tl"". He is credited wiLh hrr,ving hirnself studied
tho metlical plants for thorapeutic uses. He disd
in Poloruranlva (Mha. xlviii, ti8-?4).
A G G A B O D H I V I I I ' k i n g-ofo f C o y l o n ( 8 0 4 - 1 5 A . C ' ) '
IIo was an exomplar somo of the Buddhist
virtues. Thus, hsTorbado tho bringing in of m€at,
{ish and strong spirits to tho cbntro of the town
(Anur6dhap,rrai; 6n uposatlia' lfas-t,1)9oy"'- After
worshipping at the ternplo he would clean his feet
thoroughly-on loaving, lost he should ta'ke away
o.rert a grain of sond. I{o never used hareh sp^ee.qh the king granted it soveral
arrd it Is said that w'hen ho trad onee'Blal'o forgetfttlly
addrsecctl a elav€, using the u'ord
I'ell, euch romorss thst hs called on the elavo to
addrese hirn in return in tlre same wa'y' The
Malnd,uurnsa givor tho following closc-ription- of his
rerlrnrkaille filial eerrtieo to his ruother, whieh is
protratrly unpreeerleirrtod among ki.gu, whethor
Buddhiet or othgrwise (xlix, 5f-61)-
" The King forrnd pleasuro in the serving
-n:othor day Lucl niglit. IIo wnnt to rpait
nlready **tly in tlie murrrinf, rutrbed lier head
wittr oil, peifr:roed tho pnrts ruoist with swoat,
cleaned lrer nnils end bathod her carefrrlly.
clad hor lrirnself irt a now ga,rment, pleaeant' to the
loueh, *rnrl the caet'-off rlfunent he took and cleaned
it, himgotf'- lVith tho wstor tlrerefrom ho sprinklod
lri.s own heed tose[]rer with the diadem, and
worshippotl her perfoct,ly wibh fragrant' flowere a^s iossaddho), i e ehamelose ( ahi'rdko), te ck less (u nottd pi),
n ceti-y'a. Aft€; making oboisancs before het
tlirc€ times, e,nd walking, with right side f'acing'
rorrnd hqr ;ntl giving hoi attendanbs raiments and
the liko to the.-ir hoart's contant, he offersd her
dolieious fosd with hie owre hand, part'ook hirnaslf
r,f what shc left a,nd etrewsd thereof on his hsad.
Ts hor attondents hs qave the bost food euch 86
was moant for the kin[, and whon he had prrt in
257 AGGADHAMMA SUTTA
ordor her chamber, fraprrant, with swoet odourc, he
carefully preparod there with his orr.rr. hand hor
couch, r,v'e^shodher foot, rubb€d her gently with
fragrant oil, sat by hor rubbilg her lirnbs and
sought to make her sleep. Thon with right sido
t'aculg, he walkod rorrld her bed, did reverenco
tlrree tirnea rn tho right wa-r , ordered slaves or
servantg as guard and without turning his back
on her, went out. At a spot whore she could no
longer see him, he haltod and throo tirnes again did
rever€nco. Then irappy at his action, a,nd sver
i,hinking of hor, he wsnt homo. As long as ehe
lived hs sorvsd hor irr this wav."
AGGABODHI IX, king of Coylon (831-3 A. C'),
one of whoso bost romombered acts was to eneuro,
by handsorno ondowmont's, that ailing bhikkhus oi
tho losser viharas in Alurddha,pura receivo medicinal
rico-gruol, without having to roly on uncertain
eharity in thoir woak stato. His action, in
surnmoning boggtirs by tho boat of drum and for
three days distribrtting t'o thorn as much gold as
thoy wantod, is rorniliscont of tho donat,ions of
\iessantara who, in ttris m€lnner, practisod the
lrorfoction of giving (darutparornitd : Mhu. xIix,
s3-92).
D. T. D.
AccABODHI-PADHANAGITARA, & building
erocted in Ce1'lon by ,\ggaboditi IV (667- 83 A. 0.)
who also camo to bo knorvn as Sirisnnghabodhi
after his attailruont of kingship. King Siri-
sanghabodhi perfonnod various meritorious doeds
and once, whon he visited the t,hertr .Ddlhdsiva, he
became overwhelmed wilh joy. havirrg listenod to
'l'lioreupon he
& sermon preached by tho thera.
oroclerd 'a horlse for the pract,ite of meditation'
(padhanagltara) and having named it as Aggabodlri-
padiiinaghara,, prosonbod it to the ttrera. I'urLher,
viliages and servitors
fcrr its rnaintenanae (Mhv. xlvi, ll). Tho class of
', he brrilding known us pad,hdnagl.aro is roferred to
olsowhers.
LK.
AGCABODEI-PARMryA' a building belonging to
tho Jotavand,rdrna of r\nuradhapura, orecterd hr,-
of l:is Pcrtthasdta, tho general (sendpati) of Aggrr,bodhi I\r'
on hor He namod thie building aftor the king (-[Ihu. xlvi,
23).
IIe
AGGADHAUUA 9UTTA' the ninth sutta of t,he
Arahatta Vaggo of tho Book of the Sixes (r1. III'
433-4). The Buddha declaree that if a monk
posseseossix evil qualitios, i.s., if he has no faith
indolont (kusoto), lacks rnsight (!upparltio) and
hankere after bodv and life ikaye cojiuite ca sd,pekho),
thon he carulot realise the highest eiats (oggoqt
dhammaln), i.e., arahantsh iP.
Brrt, if the opposito qualities are possossqd !y
"
monk, thon he is capable of roalisinq tbo higboet
8 t B f , a .
 AcG A-DHAt{rI GGA}IA-pAl{pITA 258
AG OA-DHAil UG OA E A*P A t{ pI TAn e youns
brdhmen of Birflqasi, eo'esllod bocaue€ of his
Hrsat ekill in archery; aieo hvrswn as Cuile-I)haru*q-
g*ha Pa+dits. Bocause of hie clov€rn.oss, his
tee,chdr at Takkasil& r:r+seirted hie daughter to him.
as his wife. On hin lraek co B6rd4raei' with
"va5i
lrie wifo, he k iled e litrrce eiephani, and, rneoting
fifty robbera, killecl *ll oxcept tiro londt,r. Then lre
eeizeC the loador ttad. degiring to kill him aekod hrs
wife for the uword. Llrrt as gho had i"ailen irr lovo
with tho robbor, she place{i irt bhe robher's Land
the sword.'s hiit wi,-,it yrhieh he sl.*w ht:r husban{i"
'rhoy earne to,a stroarn w*iich was
Goin6E together
flooded. Ho left her ori the bri'nk and pretendinsJ
thet he was Naking har orname*nti for safe iletpirrgn
'Iho bcdhiB$tt'/4, bcr::. ae Sakka, s+w
ran $way.
this onil, in o;der io show her fcily, -+-ent down tr:
the earih'with Paicasikha as a bird *nd ll{iitali as
a fish, whilo he hirci*elf tock tha fcrrn of a jackal
hoidirig * piece of rne*t in hig rnour,h' Wlen ti'a
ff.sh loapt-up he ebandonsd +"ho pioco of m.sat tc
c*t'oh the fish. Moanwhile *"ha bird carciad &w6y
the pioco of meet. \Yhen the "rromn:r rgrlw this she
ro*liaed her foolieirnese.
Thia ebory waa told. by tlie Ruddlr* et, Jtrl,svenn
in coxrnecticn with s rroirk who s-i"rhed to leove tho
Order, bscauso of his forraer wiio. Ttra rrrouk v-as
idantif;ad winh ihe archor,liis wilb with ilre wom&n +
of the Eiory and ths Buridire wit'h Sakks ('.f. iII,
3?4).
Accordingto ihs cornrnentary cf the Dhornm,a'pctla
thin etory was iold in rofer,rncc i,o & novice whc fell
in lo-ro wi^uh a young giri wiro:n he hml saen when
he vieited a certain houeo to obisin wet€r. Wtren
the giri had sncouragod his_r'rBits- snd *oueed his
feoiings, hs boesmo dissatiefied with his liis ee a
monts*nd wisho{i to leavo the Ordor (DhpA. TY,
s5tr)"
I- K.
AGCAI,APURA, ono of tlie saveral eitros visibed by
Iteval,e thera cir his way frcin Stre5rra to Sahaj6ti
(Vir. 300i, beforo ho was invited by _l"nea to
uuention the monke of Vee6li at, t:lrsrSecond Crrrarril,
*hers they blough*, up t <lispltio regerding t,'rt'
'ten poinis' (da+a-uacfii'u.q'v..l.
validity of tlie
AGGELAIrA CETEYA, the c'hief shrirro ot' Altl','i,
crigirially deriicated i;o tho wqr:.";l1iprf -r'al'.i<hasanri
-hii-{.
nises. iatar c;tinwertod. tc n llu.iChiet vr'lr6,ra,
atii-l retainrng its oltl rr&rie i^l*,l' tr, 3+4; ,9A ' I, 2::7 ,\'
On rnany occaei,lns tira .Bud,lire si,cppori h*.'ro
Curing his ws'rderinge, anti il bocane tbe secnn c,i'
tho fo-rrnulation ;:{ * numb'rr of, Yinsys rui€*' e.9.,
against, digl4iug tho g,rorrn<i lVdn-_T{' 32}, cutiing
'rutr*r fcr'
dow-r: trsee i:6id. 34i, ';sing rrnfiltored
buiidrng pui"posas {ihid. 4iti, siooping in i,he *impeil,}"
of ;rovicss(ibid. tti), eir-ing newbuil'Sirrge in charge
for repairs \V in.7T,l 7 2) nnd rr-.akirrgrugs ;nixod v;ith
eiik ( i'i*. I1I, :24i. Tne n:lrr';:,+r:'ainingi:-oth3 lxtild'
ing cf celle e!s'r w*g enscteri hsro. Ma_h1 l{assapc,
foiaa ihef tbo ;.ioople of Alavi d.e'r,est'rdtho monks
aod rr.r, &wet et the var-r' sight, cf t,hota, becaris€
ACGAflFA SETTA
lhey posf.oro,j. them b;' asking buiiding nratoriale.
lYhen this v'as reportod lo th$ Buddhao he rela[od
* nur-ober of J6take taies, e.g., tho Ma4,,i,kaqtlt*,
(J. II, 28?), the Erahmul,qft; (J. IiI, 78), the
A.ltkiae*a {ibiC. 35 i ) anil otirar anecdotes to i,llustre"t,$
tho tiis*dvant*gerr <;f borging. *nd leid dowr'' tire
al-rov,:t*Ie {,V'in. tII, i44 i.). trt rvaq here, too, i}iai;
iha liUC<itra l-)rai$oci flatth"rka Aiavaka si; tho
po8sesf'or r:f uighu wonderfiil qrrnliLiee. Alavaka
vigii-ed i,he Ilrrddleo with a iu,rge fi;llowing shoge
feally, hc avarrecl. had b+en r,sori h.y practisirrg fira
fbur oharee-reristicg rif evurpethy (*"olirgrz
hu-tr*tthu\
tatrght by i,ho }:ludcih"t iC. I.r", 218).
T}re Vafon.co S'ull,j was preachsd et i"fuaAtg[lave
Coliya to Vtrngiss, nn ilie e*cagion +f ti'lrl r.l+ath ol'
his praceptm Nigrodhe Kappr*. Durirrg his sa.ri_r.'
novifiate Vangisa iiveri hore rrith hi.s prgcepLor
anri sci;ed ae the eri;rtoilian of th,) slrrine {rzrihd,rap>dia
:
S. f , 185). On two occ&sic'rrs dissot,icfactiou
{antbhirui,il aloee $ithin hin:, oncr', bscerrBe c,f somo
'rditmen, anil theo gocnnti t,iine bc'cauee of hie prscep-
t,-'r's solii,ary htibits {"q. f, lt5-6)" Latrrr, again, hs
rloupiserl hie foliow mcnks bhrcugh pride in his own
powor of irnprovis€ltion (7ta.iibhana,: S. I" t8?).
Elowevor, on all tlrreo oecasicire ho x'a-q eblo to
(iv{jrp!*-er his ef il thoug}rts by his arrn eil-rrrts.
0. \,v.
AGCAHI SU?TA, n short eul,ta ir-r thtr Cctt:,lcka"
nip<itt* i;f th+ AizEi+ttaro -N'ii.iEa (II, ?$), fiilurrr*iet-
ing two gr"rLso{ four perfecLians (agga : the forernce t}
tho f;rst se'e containrng tlio porf'octions of virtue,
concsntraiion, wierlorn and delivers,nce, a,nd tho
secorrd eet, comprising the four perfect'ions of
trodil;v forrn, Eonsetioir, percoption and becoruirrg.
Frorn tha co;:'uaxt it is ciear slrsa,S;r iirrri thia laat
'boccrring' (hha,aaJ,eombinod as it stands
item
wi'rh r'*po, ao;,i,,lrudr*rd rsfrdd, is no oihor tharr the
r-aentsl ccfmploxos (sa'i'kharai; fr:r aleo in tho for-
mul e,o j dt poncient originat'ion (pal'icca -t arnuppii.a)
the twt) iinks of ks,rrna-frrrmations {saikhdra)
anritheprcosseof br.cornirrg (i;hazaa)are the idernti-
cal kt"rrnpr-proco€is lkanna-bhdi,esa,\" A-s perfectione
(.cggdndj thoee are takor; hy the comm*ntory to ba
th* pereonality in whrch on'r at,tains ereha'ntehip
(.Itti.eme-srrrirol'.
.qe *&frftA SilTTA, thr t-went;v-ee!enth sutta of the
iiig.tte N'dkd'1;*({1f' 8{i ff.) r*..ncrtirig rr diecuceion ii:
vu'hich i.hr: BurlCha is c{inc+rr:ed vttn tha ests,bliab '
mrint, of e stcndirrri fc f,iis €valu*'iiorr ot' truman
p'erscu*ii-1-t: &ri 4n aitarnativE io tir*t contorripo"
rsf.eririlslS' irr eoglit), n+inely, ot' hirth. fn the
c(iurae of il-re clia.:useicn he enunciritee, wiih arr
r'lucidetory *ei nuch. arl a refrlte"tive pr:rposo, &
'r,hoory <,rfcrigiua fiorn rvii,ch tlis sutta d+rii'e* i+c
' pertaining to begin'
r:a;ut - A,gE:thfi*, 'l+:rnir'g
nir:51a'.
?i:s Fr:':iJir:.. *i,*.yiag :lt tho tim* in tiro lIigir;i-
mit,ul,t-, tu14 ue the Fubb6rirna i$ Sdr*t+,hi,
*d&eseoa two br6hrasrt youths .Bhiredv*ja srri
I'ris,oltire imeraingly two young nen b'rlonsi^ag to
 AGGAfrfrASUTTA !59 AGGAfrftA SUTTA
'rrrJrhnran
clqns of theso salrre names 1) . Two youths (^11. lI, 84-C) r.ltat in point of dosiros an(l
.arB-ues
rvith the $amo n&rnos are rnet with iir thtl l/d,se.ttlLu &splra'Lro!)Srr'hrch aFe common tii all, Ingll &re ecrual
'$uttq rl' di;le Majjltttna, N'ikfirya (TT, 197) an,:l Sriltc, anci tliat, tho criieric,n f.or supremacv is virtue.' ft
!'[ ti.pri,rr+il lti) rrs rv.,ll nli in t]re !eu,i,.iju. ,ltttiq, r;f :he a , r 1 c 1 :i;n. f ' l r . 1 , t r , r h e l r q u r l e i l t 6 f t l r t i I ' r i . " c l 1 l a c tS u l l a
Dfuha N'iharya iI, t35), d.rrrl rire iiitntiiied iii ."!;c ih;rt ru:rn i-q of irne {enLrs irn(l sIJe(.i(,.'ancl t}ri
drffr,rrence in rren is noroinal (,\ ri. t:. tjl I .I.hr;
er'!mrnqllia,ry {r'id. 406} with tlrr:ss t,w-i,. Irr tirrr ).
/ 1 1 g n l t i t r t g u t i c t , h er w e r - e " , i s r l m p l i a t i c j l t h c a s s e r t i o n
L'ot=rrriloiLgilbla rrf Lhe' Sittta lii,palo rrnit Majjkinta
tiraL ihere is rrnoiiror slandiirC bv q,hich mcn rnrry
tiii;tlya, Vilsoltha elaims Lo i.rr.rtlitr pupil rrf l.okkirrr,- -thr.i of perscrirrliil', ,,lr,r.,.cler,
grtrJe,i rr,rttlre,
rdcfrfi anrl Llhiir"ir,1viljir. of Tur,r,rkirh;t, arrd describe !o
dfuqnuy.,J-tlrs srirr:e ilrgunrents whieh are repeatecl
lirr=:rnsalves os vorserd ilr tha threc Vedris iSrr.. i ltii. by Kaccrina tc ,\r-iintiprrttn. thougir rrith lessei
Tlrtrrr ri.gsoeiot,iuns rvir,h tho rcspor:i.ivr; IoachrrrFt it,r,e force_ an-r[-precisir>n. iiere, in tho presrjnt, srrtt...r.,
si1i,",'!'.r1 g,igc in thoriolratr r+'lriclr i nl:esplaco bst,woorr the l3rtrldha, is ropresonted as savrng ilrrt oven
t i r e r : r r i n t h e J . t e u i . j J t zt l u t t a \ D , I , 2 3 5 ) . Accorrlins tr, con*.'cniir.rnliliy this f*ct is recognised, nnrl r:.rlfs to
Ll rir {i(itil !-rlrr!ll ilr:l ; tir+. t wo yct'.: Lhi; w.* ro r:orivorted i,,y 'x'itncss tllrl respe{-t shown bv t}re ro1,al pasenncli
rhe ':t..ri:q'siur,r"oling'
l:ildrlhn on tllu eccasioli ret:errtlcri irr t,iic C,:rama (D. lII, Si; cp. lf. Ii.
lti;,;.{ilta S,uttct, alrci itga,iri on thr: o(jcnsiori roferreJ 1C0-t).
t'-r irr tlre Ttei:ij jo ,Su!t.tt.,the firsl" irlking plaee rrerrr 'Ihe
Bucldha attributes the c&uso of this idea of
ii:c:hir,rrarikr.r,Ju,t,\rr. loc" cit.) a,nd t,ho s€corid rit.
ciivino origins anri conseq.ilent superiority of the
Iinn:.isikriLrr, (D I, l<is, crit.i. Tlio I l.1gctitita Stttttt,
.l Lrrdhmans io r--ler$rs:tiiralico of history anrl of the
rhL'r], rofors tLr r;ri r.r"-rr_.asion iater iratr eilirer <;i 'ivolutic:r uf traingr trrrl society. praposing
tlr.fie, r...ltttrr ilrtt t,r.1'o 1't)lrntr brrihrrri:.ns a.ro eaiiJ thai
t h e u r i g i n o f ' t , h e c l e w 6 l 6 p , ' i g 1 t6. i t [ e i c i e u c , i 'G . r d i s
| il lir,r" Jra,si:ing tll+ir pro[:ation to olrt,cr t],e Sarig?ia "
psy"choL;gica,l,ho t,races a precionrin.'rnilv psyeho_
i , r ) I , l r " r i - rr.; i t , . ) . l o g i e a i . F r o c o s so f t ; r ' c , i r l t i o n . I u . " h i s t h t : o l y : , w h i t : h
Th;r probIerrt rvhit:lr i.he f i,-set.iylru.i.r,nciRitiraclt,iijn is sl,isc,brorrght forl,rrrl in a riiifererir.,conieit in the
f irdtlie bring Lo 1.he lJutldiru in the lta,odth,q Suttn, B r c l t n i a j c i [ . a t S r t t ! ' t( D . I . 1 j R ) : r n , l { c r n . t ] i f f e r o n l ,
is:: wltu,L or-rnsbitules ir hrlllimarr ? (Sn. lar. r:it.) rinrl purposi' rn Liro P,jtiku.,Sttttu (D. III, i7 ii'.), ho
!s r.ho llltn:ijj,i Su,itu (fr. I, Jg6) : wlrether all tir,.
, l e - , F i < rlti sf o c t n i h i s e a r t h r { s a r - r e r er . e - r : r ' o l r r t i o n .
vr: i'ioLti ;rrrt.hs t.atrllht b.y tli$ \-a,rious brE,hinan
The :rniverso is sho'.:'n to ho ono nebukrus m{reg,
Lo&chrlr,i, riu't:r ;.1s AijtlhrlriVa. Titt;riyn, ChariCiOki
sr;nk in darkness, socn t.r apFear in a liquiC stato
s.nd lirr.varil:n, lrr.r..J tp ti1: $rl,rrr+r righi go;rl.
I.n ilre Agitrtrirla irorn w-hich tlia o&rth cmergos. The eart,h is then
,9utt.q tlre prrlllt;rrr lr€r-i alrJr"tl. ghou-n to be visited v,'ith lifs from tho Atrhassara
firt-;.y .rrr.rnrure rlisprlte;, r1r;r1l+l.rFrolch tho IJ-.i.cidlr.+
(q.\':) worlti, tirers to 5ro tirrough v&rious transfor-
iri riirrttrt, hrtt, :r.re hs,r.r iiltorcsi.etl rriis*:iJ, irr lister:irir
mat-iorrsas a rosult of firo cJesiresoI those luminoue
t,l a di:r:orlrs:o ilrr t,lrr: rlcr{_:iriJre urhorr t,htiy corne lq beings. ' In the eortrse of tltis traneformation, time,
1.,irn. Thsv a,ro tnuw coilvFrted trrrl iind ligh+" and .-iarkness appesr. Yegeta,tion, first qf e
"orrficlent.,
!r is ihe Buricllir'r r,vlro sp911s tht' ciisc:rrssir,,l, a,sking mushroom variet-r', then creeping'*frl"t, plants, tfien
L i r e r r r w l r r t , l r t _ r rt , h e y , w l r c , l r e r n g l . r r u h m a n s b r . b r r t i i legr:r:'ros *nd cereals atrrpear, otr aninrate
r n , l f t r r r , i l - t , ,h i l v e f l o n n l i r r l l r f r o r i r n b r i h n r a n lhrnrly life feecls. I'iiserrrLlity occurs a,s one of tho stagos
etlrii h{'irno to tlro }rorneless lifo r,'o l;sing reviled [y
ia the procass. Horv men carne to build iirlbit&tione
!lit: Lrrrilrtn+qs (It. ftri, Sl). i.'rreir ari-sr+,sr to ii.
for thernselves rr.nd to a,criuiro priv&ts property ie
lh*t thtry li;rvu l.rnerl 4q'r.,ub€C r;I rrbrne]c,ning Lhe
-whielr explainad, the rrcqrrisition of privato property
titlieririr el&ss, has been bqrn from tire nroutlr
' 1. Ic t!- t.--: : - graclualiv giviirg rise to (:rirne anrl !p1*o"ality, ttris
]-}r;lrlltlrtt ltl (rl'(I(rf L{) Lh€ lnteflOr (tOiIlpiHty
JOlfi
sf
'
:ilr,velings'._provirlee
in trrrn nseessitilting Law s,nd tlie State. Tho
the print .,f daJiaitrrrL
for Llr* ltrnglliy diseorrrss on oricins evolutiori of hineship frorn }fohdeammB,ta 2, end
eonta.inerl in
l}re Aggaitrio Suitut. the esi,ril;iishrnent of monarcir-v is therr shown,
ro;oeting the thrrorJ of divino crigin of kings and
ilr.:ceer{inH t,r: rsfirte first tha irrahman i:lairri rcpiaeing it witir a thecry r:f kingly drrty arising
tFrli: thc brri.irnrarrs *rs tho gorluin*j chilriren of fronr tire tilet of rlorrrocratic hoginnings. The Buddhe
:jraltllrti, i=,orrr fluln liis morrth (i<rc. crit,.i, r,lic Buddha Lhen expiains the gra.luai cirvision of labour un.l
'uhe
F^iri!.s to mnre empiricril .:videnco tlrai br:ahrrro= how the brnlrm;r.ns {jarn6 to prflctiso their professiong
4ie, che wivoc of i:r'dlrrnang, giv€ birth to children, Throughout thrs discorrrso en attempt is made to
lrke r-rt,her folk, reassrrrti4g '
eouali,Ly in kind s,ncl show that,
erigin enn,.ri_stgut,ly wirh tho r:lairu oi the l:6,setl.hu
5i'ii": tlraL i4 m3n ttiero i:r nrr rnnnifold. (Sn. ?r. 60?). " Ths Norm's th€ bost &mons this folk
Sar,,indl:".. he nrgrros ag'ririsi ttre brir,hriran claim that Both in this lifs arrd in the*next.,"
':.1"r' * brrllrrnun is of tho liegt grrqral grado, trthor and !hat, it. hae th.rough the egoa been the crito,rion
gr+'Jes srr: lcw {D i.TI, 8I}. Tlrc Mn+|.!tur* Suttu of humon worttr.

I -ome valurt,lr-' materi:+! regordiof ilre I3lidradvEja and

YA-ueliir.rslani or geuB l:l fr.lrmrl tdNlacd.rnnei'a VeCtc Wyfnalogy ._ I .llohdnatfil . 138, ex^u.a-r$q
this. trociDg the geneaology ot
u&u9sote ag !n toc ltse ')l JiShdsanrmatS.
;E{j Eeith'e Beliaiul trnd p:t!:Iesophu of the L,eata, Tlie claii
1rp:alfl +"odcllrg thelf nsnres lrorn pgrs vrho were euthors of
esrtelu wcrLs of tLe Rgveda-
 ACcAPAt{pITA
The eutta concludeg with tho colsbratod poem of
Brahm6 Sanaikumdra who is admittod by tho
Buddhe to have reveeled this story of gonosie. Soo
lllss e"v- AMEATTIIA SUTTA, BRAIIMANA'
CASTE, PASENADI.
Baxour.e JlvawenuEANA.
Brnr,rocnepur : Rhys Davids, Buddhi'sm (Elome
Ifniversitl' Librory ) ; Chalrners , ,i RAS . I894 ; Fick,
S oc,iate Gl'i,ednrung'im rwrdistlichen i ndien zu Burld,has
Zeit; Sonart, Les Castes cl,q,ns l,'Inde; Rltys
Davids, Bwd'dhist Suttas (SB.g.) ; R. N. Dandokar,
UCR. XI, Nos. 3 and 4 (1953).
AdGAPAI{pITA, a Burmoss thera of the thirteenth
century. At Pagan ho wrote tho Lokuppatti-
pakarorlo, Lokuppattipakdsan'i', ebc. Apparontly,
ho was ono of tho fow contompr.lrary Pali scholars
who wors not oxclusively devoted to the study
of tho language in itself. According to tho
Bdsona,aar.ns@(p. 74) fhete wero three theras of
tho samo n&mo. Thoy were distinguished by tho
proffxos Mah6, Dutiya ond . Tatiya, rospoctively.
AII woro famed for their loarning and wero residents
of Arimaddana (s. v. PAGAN). Our thera wa,s
probably }{ahd Aggapalfita and is somefimos
confussd with Aggaver.nffr.
AGCAPAfrftRfff is a marrifostation of suporiority
in a particular field. Tho Buddha doscribos four
t5ryos of boings (.4. II, 17) and rnakes known tho
ch:iof (agga) of oach. Thue Rahu, tho lord of the
Asuras, is mentionod as shiof of thoso who have
perconality {attabhaua). Mandhdta, the r6ja, is
named chiof of thoso who aro givon to the ploasuros
of sonse. Of him it is said (.Miln. iv, 8, 25) that in
his earthly body ho attained to euch glory as ie
confinsd to ths r:ity of the gods. Yot his desire arrd
groed was the root of his misfortuno (./. II, 312).
MEra, the evil ono, is callod the chief of thoso who
hevs lordship, radiant with powsr and glory. But
in all the worlds of dovas, m6,rae and brahmds, in
tho world of mankind with its recluses and
brd,hmans, the Tath6gata is rsckonod chief, for ho is
an arahant, a perfectly enlightenod ons.
The superiority of tho Buddha, Dharnrna and
Sangha is proclair''od elsewhore ea dgra-praj frap!'i
(Aal I, 49,329).
ACGAPPASADA SUTTA, a discourge by tho Buddha
on'faith' (pasdda\ in the 'best' (agga). It occurs,
in what is probably its most, original form together
with vorsos, in the Iti,uuttoha (87-9), 'vhero tho
throe 'best' aro oxplained as the Buddha, the
Dhamma and the Sangha. For, amongst all beings,
whethor they have a physical form or not, sonse-
perception or not, tho fully enlightoned one, the
Buddha, is supreme. Ifonco, faith in him is the
best. Thon, amongst all states or things, whethor
t,hey are conditionod (sahlchata) or not, tho bost ig
froedom from passion, for that leads to tho subju-
gation of prido, rostraint of lust, removal of clinging,
tho oxtirpation of tho root of nabirth, destruction
of creving, froodom from paesion, cessation (of
260 sumN
AGGAvATI-PARISA
beooming) and Nibbdna. But it is tho Dhamma
which teaches this pa.ssionloss froedom. Ilenco,
faith in the I)hamma is tho bsst. And again,
arnongst all ordors antl societies the Order of tho
monks of the Buddha is tho bost, for it is that Ordor
which consists of tho four pairs of holy mon, i.e., of
thoso wtro follow tho path (magga) and enjoy the
fntit, (phala) of tho four stages of holinoss, who ete
thereby worthy of honour, rovorenco, offerings and
worship, a field ireyond compa,re in which the
frrithful ma,y sow thoir good doods to ripon into the
fruits of morit. Ilenco, faith in tho Sanglu ig the
best.
This Aggappatdd,a Sutta has beon onlargod with
& fourth bosb, tho Eightfold Path (atthangika
maoga), to onable its inclusion in tho Book of Fours
(catuklca nipdtaj of the Anguttara Nikaya (II, 34).
IJut in tbo Cund.i, Sutta (4. III, 35) the Eightfold
Path is again omibted and replaced by five virtuous
pract'ices (paitca sild.ni). Hrid the Eightfold Path
boen included hero too, it would havo earnsd
thereby the right to appear in tho Book of Fives.
But that both suttas in tho Ahgu,tta,ra Nilcdya havo
been edited is clear from the fact that in both
casos tho concluding vorses speak only of tho tlrroo
lrcst faitln, B,soriginally mentionod in the Itiuuttalca,,
A quotation of tho soction doaling rribh condi-
tionod a,nd unconditionod statos and tho I'roodom
from passion occurs in the Visu.ddhhnagoo, (vrii,
$ :42, p. 242) unrler the chapter on recr-rllection I
of poace (upasamd'nussati) with a cornprohonsive I
I
paraphraso on somo torms usod thor<lin. I
H. G. A. v. Z.
AGCAPUPPHIYA, an arahant thora who in a
previous birth, taking flowers which blossomed at, a
tree-top (oggajal, offerod thom to the Buddha Sikhi.
In one of his later births ho became a world ruler
(cakkaua.tti), named Amita (Ap. T, 229).
AGGAVATISA, a monk who was tutor to king
Narapatisithu (1167-1202 A. C.) reputodly tho most
prosperous of the Burmoso ntlsrs of Pag6n.
According to ths Gattd,lwua,nusohe was from Jambu-
dipa-which is not nocossarily India, the Burmoee
writors of the period ofton having takon the namo
to msan thoir own cou.ntry, tob. In tl54 tho thora
cornplotod Saddantti,, a grarnmar in which wag
expoundod tho original meaning of tho language
used in the Tipifaka. Tho work won unstintod
praise from the Safigha of Ceylon who considered
that it surpassed anything of a liko nature found in
that country. It oarrrod a groat reputation for
Burmoso scholarship and for the author as woll.
To this day it is troatod as a classic in tho country.
Aggavamsa rosidod in the vih6,re north of the
platoau abovo Pag6n.
AGcAVATI-pnntSA SITTTA of the Ariguttara
Nikdya (I. 243) deals with three types of company :
the distinguished (oggouatt), lhe diecordant (uagg6l
and the harmonious oomp&ny (sartmaggd pariadl.
Tho first one is indeed 'distinguishod', for the
monks who live in such compa,ny are not givon
ovor to e life of eaao, but they strivo to attain the
 AGGI-BEAOAIIA
unettained, to realieb tho unrealieed. The dis-
eordant crlulpanry ie s band of quarrelsomo., dis-
putei'ioue rnonke, wor-rndi:rg each obher with the
Fecpons of the tongue, whereas the haEnonioue
eompanly, on the other hanC, lives in unity,
eourteougly, withlut quarelling, 'like milk and
water mixed ', reapocting one anothor with affection.
Ifoving thua oxploined the three trpee of company
the Eucldha eddress€e hie monke about monke living
in harrnony, It ie in euch eompany thet the monks
aequire great merit end leod ths holy liie; for
rpiritrrel joy ia born tiom delight thrcugh sympath.y
and fre€dom of mind ; and one who is thus full of j oy
ia cnlm in body, oxperiencee woll-b€ing and is
coneontrated in mind.
Tho cliscourgo concllrdos with a longthy sirnilo,
comparing tho good effocts of living harmoniously
togothor, with rain that, firlls in hoavy drops on tho
mountains, and which, thon flowing down the
elopes, fflls up the crovices and grrllies of the
mountaine, making small pools which become largo
pools, which in their turn cause tho etr€amlets to
run down and feed the largo rivers, ultimately
filling the sea.
AQGI-BHAGAVA, the Lord of Firo, a deity roferrod
to irr eeveral Jatakas, and evidentiy identical with
tho Vedic Agni (q.v.). fn tho Asd,tarno,nla Jdra,ka
(J- I, 285, No. 6l) tho ceaselsss worship of the
Lorcl of Fire ie refarrpd to ae an arrcient euetom in
brd,hman famjlioe emong whom tho fire, which
is lit on the clay a Bon is born, ie not allowod to go
out until tlm boy is sixt€on, aftor which he himself
hae to tend it if he wishos to robire to the foreet
Es an aacotic and thorsby onsurc his rebirth ur
Brahmoloka: This eixtoonth birthday is again
referrod to in lhe Nangultfui J.dtako (J. f, 494,
No. 144), whers the bodhieatt{r, borrr sa a
brAhrn&n's Borl, was asked by his fethsr to choose
oithor to load a familv life trnd studv tho s€cmd
Voclas, or to tako the fire with him inio the forest,
thero to ternd it and win the favorr of birth in
Ersfun{*'s re&lm, Tho bodhisatta chose t}re
worehip of Aggi-bhag*v6, till ono dey he had
oceaeisn to eacrifiee &n ox to the Lord of X'ire.
Brrt wtrile he went in eearqtr of eelt, a band of
huntere hilled tho ox ond ate it, loaving only its
tail and hidc end tho ehonks, On his roturll, ths
boelhig*t't* it, ec tdg faith irr Agni, for, " how can
bo iook sfter othore if ho cannr:t ovon protoct
hime€lf ? ". I{sre tro calls tha Lord. af llire by the
nilm6 JEteveda, tha arehnie title rrsed also in the
Fa4tnkd Jau,ka (,1. T, 2L4, No. 35).
IJndcr cireumetanceg eimilar to thoge rslated in
tho Nangullho Jdta,lca, refernrd to sarlier, tho
bodhisatte ehossoe asoin the forcet-life snd fire-
*or=hip in tlre Sartttnitz Jd,bka tJ,II,43, No. 162),
but here Aggi=bhagavi is identified with Mah6-
brehm6. Whon ono day the hermit offomd rics and
ghee, the flame flared up sq high that the hermitage
r'*as set on fire. Blaming the fire for br-tneing
de,wn tho hut put up by him with great trouble,
tha tlsdlrisattn givea up hie worship of Agrri, as
being bad company, and mtirss dooper into the
mounteine whoro ho m€ote good friende, o.9.,
r d*r licking tho fs#e of e tigor.
26r AGOIDATTA
In his cornmentarv oiL *"he Brdhmatz.a Suttae
of the Samyutta lJikiy,t (I, 16B tr 1 nuaanaghoaa
assunros that tho flrs-ritps of tho Bharadvf,ja
brAhrnans had only Mahd-brahmd as their objeot,
from which ItrE. Rhye Dawids eonjoctures that in
Buddhaghosa's dey Agni wonhip had apparontly
bocomo quito obsoleta {Kind.red, Sayirryc, I, p. 209,
notes 4 and 5). T'ho fusion of Aggi.bhagavd into
Mah6-brahmd may have b€on occasioned by tho
very purpcso of the worehip, nemely, rsbirth in
frahmaloka.
AGGIBRAHMA, a rrephew of the emp€ror Aeoka
and later hie soh-in-law, boing marriod to Asoka'e
darrghter Sat'rghamitti (Mha. v, 169-70). IIs
becamo a monk with the emperor's pormiesion, and
lsft home on the same day as Aeokfr'a brother, Tiesa,
in tho fourth year of ,Aeoke's roigo. IIo *ae
Bdrnitt€d to tho Ordor by Mahedhamrnarakkhita,
a ihera advancod in s€lf-control, givon ovor to
moditatiorr irr the ior.ost and in posseseion of super-
normal psvcb.ic Fowsrs.
Aggibrahrn6 ie said to have had a Bon, named
Sumana, who l*teir, ae a tdm.aTtero ia iho company
of the arahant Mahincls brought the i,eachinge
of the Buddha to Co5'16n.
ACGIDATTA (l), $ poor br6,hman cf KEsi, whoss
son w&s Sornadatta, a previous birth of $akyamuni.
Somadatta was oducated at Takkasild aud entered
the king's sorv'ico. His f&ther had only a singlo pair of
ox€n, a,nd when one of them died, he asked Soms-
datta to get Bn ox through tho king's favour, but
Somadatta suggostod that his father should himsolf
approech-. the king. Ae Aggidatto soid that ho
was too dorvous to do so, Somadatta undertook to
trsin him to mako the roquest in tho propor maruler,
and took him to a comotery whero thoro wer.o clumps
of ewoot, grsss. Ilaving made bundlos out of them,
ho namod them aftor tho king, tho viceroy and the
oomrnarrder-in"ehief, reapeetivoly. Ilaving pointed
therr out to his father, he asked him to greot the
kurg first end thon to repeat the vereo whicb would
convey to the king his pray€r for an ox-
After hawing trainod him, Somadatta took hie
fotber to the king. B'-rt, thero Aggidatta repeated
the verse incorroctly. Inatoad of asking the king
for sn ox, iro roquested the king to take tho ox ho
eiready hod. Tho king knowing lhat the br6hmar-l
had nr*do a migtako said to Somadatts, hy way of
a joke, t'hat there was evidontly a great, number of
oxen bolonging to tho bra,trnaa. Somadatta in
reply aaid ihat if that wore so, they muet bo a gift
of the king. Tho king, pleaeed with Sonadatta'g
&nswsr, gevo the brihmae eirt€Gn oxen, Fith
fino caparison, end e vil.lago to Uve in.
Thea tbe brih-marr riding a chariot drawa by
prtre shit€ Sindh hcrme went to his village with e
great retinue. Cn the wa',' Somedatta pointed orrt,
to him the oje',ske rnade in his recitatioa. Tbm
tho bribmsn uttered thig etanz^a:
" Ills ihat aske, dear Somadatt's, t'akee hie chance
botween the two-
May get more, or may get nothing: when you
ask, ttir evgr to. "
 AGGIDATTA
The etcry ot' Aggidatta ocoura in the Latudayi-
-
thero"odtthu of tho Dhammapa"l,s,tihaloatho (IU.
pp. l2a-5)and inthe S omadattoJotoka (J .II,l64-?
).
The etc'ry was told by the'Ioacher whileaegiding at
Jetavana, in connscfion wibh the rnonk Ldiudavi
who was unabte to epoak in tho preeonce of two ir
t,hroe pereous.
Tho Teaehor identifiod L6iuda-vi wirh Aggidafte
and hirnself with $omadatta. "in
It is onhi the
Dhamrncpad.oi(hakatho tha,t Ananda is icientifred
with tho king.
I. K.
IACIDATTA (2)f a brdhman chaptein {purohita)
first of king Mah6kosala and thon of hie son'Fasonodi
Kosala. When ho becamo old encl aftor obtaiaing
the king's consent, he digtributed oll hie wealtf,
emong the poople end bocamo an ascotic. With a
largo band of followora ho wendsretl about Ai.ga,
l{agadha and liurura},lha tcaching tho inhabitaite
_rocks
that they should take roftrge in (pobbata),
foreste (uana), parks (d,rdma)'tnd tress lritctchay, i
order to bo rsloased from inieory-. The Buddha,
knowing that tho brehman and hii disciples hed tho
n€cessery conditione to attain arahantehip, sont,
Mog-gallana to adruonish hinc. Moggall6nir wont
C9 lhe horrnitage of g.ggid*te ancl IiUsa him for
sh€lter; it was rsfrrsed. Thoroupon Mcggalldna
wished to know whether ho could toko sliolter .-.n
tho rnound (udlukdrdsi) which wae the abode of
t'ho n6ga king Ahicchat.,tr.. The brEhman aaiC
that is w&s a difrculi task. But, tho there
proceoried thore an<i, whils ilie ascotics woro
watching, ho--subduod and tamed i;he naga king.
Thty- were all surprisod and pairl homago-to hiri.
-arrivsd
Simultanoously tho Buddha onE receiiod
Moggallina's-hornago. fhe asestics, thuiking that
tfe poygq of the Buddhs should bo groatei ilran
that,of
_his disciplo, also worshipped him. l1rhen
tho Buddha ssk6d Aggidartti o"L^at tr. taught, his
pupils, he seid that h-e taught them the cult of
nature worship, in order to-free thomsolves from
sorrow. Then the Buddha s&id, ., Aggidatte, one
who has takon refuge in those things lrocks, forosts,
etc.) will not be roleased from soirow. but, all tire
illg of sar.ns6ra will bo removod from. him who has
takon rofugo in the Buddha, Dharsme gsfigha. "
".16
At the end of the discorirso Aggidatta end his
followors a'utained arahantshi p pEp e. iII, 241,).
1. K.
A-GCIDATTA (3), a brS,hman of Khomevati; faihor
of the Buddha Kakusandha. l:Iis wife wag known
ae Vis6,kh6 (D. If, 7; 8u.,,. xxiii, 14; J,I, 4Lrt.
AOGIDEVA (i), n&me of Pipanivdriya (q.v.) there
ir' a pr-evious birth as e world ruler-(catcftaiottir,
AGGIDEVA (2) the fifth aon of Devegabbhi and
L-paetgara o'-d ons of tho ten brothore who becama
known as AndhakavoghudEseputt6 (q.v.).
2tz ACGIKA-BHARADVAJA
AGGIKA-BBARADVAJA (t), e brahman nf rho
Bhdradvaja clan, who lived in Sivatthi.
Once when in his horrso e s$crificial filo waa
blazing and cblation waa being m&rio, the Ruddhs
while going round for sLrns arrivod at tho spot. On
s€9lng tho Buddha tho hrdhmen inerrl+ed hirn by
eeliing hinn a shavelfucg (rnundaka\ end an outeasr
(.uesalaku). Thc tsuddhn thenrupon aekod him
whsther ho knevz tho meaning of the word osaols
end the things that me,ko ons &n ourca,st. Ths
brdhrnen odmitted that he wa.s un&waro of those
things and askod the buddha to erilighten him.
Tho Buddira then proached tho Vasola. Sutta of
twenty-aeveA versoa, the last vsrso of whieh reeda :
na joccd uasalo hcti na jaccd, hoti brd.hrnano ;
hammtzrui aa"gaic hat'i itamrnaruT hott, brahmaqto
( S n . .u . 1 3 6 : S n , 4 . I , p . 1 7 4 . )
" Not by birth does ono becomo sn outcast.
not by birth doss one trecorno a brE,lrrnape ; t-,y dseds
one becrtmeg &n outcnst, by doods one boe.omos a
brEhma4a. "
The tsuddha also rolated trl thc,: hrElrrnan tho
story _of a caTddla of tho Sop&ka c&sto, wsll known
ae }{6teuga. Mitafrga had beon able to reach
the highest fame end had been serverJ by many
k|3ttiygs and brdhmaqras. Furthcr, Mahhga was
ablo to bo re-born in tho tlrahma v'orld, as a"rosult
of tlre abarrdonuront of sonsual pleamros (kd.mardgo).
Aiso, eaid the Buddha, sorrlotimbs brBirrnanas, haiing
eornrnitted sinful deeds, get themeelve.r blemed
in thie worid and will be born in holl in the I
I
noxt birth. The Ruddha, by giving tlross two
exq::eples made tiie brihman Aggiklbharadvijo
rsaliso that a porscn bocomes a 1r*r,rhman or an
cutcast only by his deede, but not by hie birth.
Bliihmen Aggikabharadv6ja who w&,slist,ening to
the Buddha all this whilc, was verv pleased with
his words and took refugo il i;he Buddira, Dhamrna
e n d _ S a n g h a ( , : ' n . .p p . 2 3 - 4 ; S n A . p p . 1 8 4 - g l ;
J. No. 497).
I. K.
AGGIKA-nEAnaDVAJA (g), a brahman of li6ja-
gaho (Veluvana).
Onco when the br&hm&n war! rnaking proparationa
for a firo-secrifice, the Buddha, going bn tie alme-
round, anivod et the brdhnran's irouie antl stood
on a side.
The br6,hman seoing tho Budclh* eaid that ho
wouid offor the sacrificrlal rics io enrr Derson who
wae proficient in the threefbld knowlld go (tevijjd\,
meaqing therreby tho threo Vedas. Thor.,oupon,
the Buddha said thac although a Dorson cha,ntg
multitutiee of runos, if Ee ig i6pure' (kaaomb*sah-
kdli4lha) and hypocrit,ie,al (kuhar,,a), he could not
be rogardod as a brihman (S. I, pp. 1S6-?). Ee
furthor seid thei a truo br&hmaa loarned i:a the
triplo lcro is one who poes€sec€ the knowledgo of
forrc.er bir{hs (ptfibe-ii,r;fuo-lldt*t\, who e€cs- the
hsaveue and the helle with hie d.ivine oys, who har
attnirrecl arahantship and who has
$A$kkhaya)
attained the mastery of epociel hrawledge (itbhdilffi-
ooei,bl.
 AGGIKA-BHARADVAJASUTTA
Heving lict€ned td tho Buddha's worde, the
hr6,hman filled a goldon bowi wiih the sacrifieial
nce nnd offored it to the Bud.dho sa,ying that there
rFris rri bettsr britrrua.n anyw-ilere ihsn ths Buddha
.:ine€ he had put an end to r:,ll drrfilements. Eut the
Eti<ldlia <te+iin+d the food sr+ylrg thar it s's,a n,rt
Frop€r for him to enjoy presents obt*ined {es a fee}
efter chenting verses. He rvoulC part.ake of food
only acqr:ired by prap€r ire&ns.
Ii is eeid thet the br6,hman, 'iolighted by the
Fudeih*'e virtuo and rt=isdom, *=ished to spend his
werl,i+,h, about eighty crore.q (800 rnillions), for tho
bonefit" of the dispensatiorr of tbo ljuddha. At the
sarne timo, h6 w&s cnncornod with tho lluddhe's
refusal to accopt his offer bf aln:s.
Tire Buddtrs, wss B,w&rrrof his thoughts, but did
nr-'t warrt to tnlk about it irr the Irrosonco of othsns
since ho felt thot it wae not proper. Therofore, ho
spcke to the brflhman alone, as to how ri person
desirods of grrirring merit (gn;.fr,fi,a-pektha) could
ol-'ts,in great rnerit.by oflbr:ing r$quisit€s suclr ss
robes, e1c. (,Sr{. I, pp. 231*3). Latnr, it, is said,
tlrr: brdhnran attainod arnhantshilr (,S. l, p. l6?).
r. K.
AGGIKA-BEARADVAJA SUTTA, anothor name for
Va^ca,Io$utta, tho eeventh suttrr of the lJraga Vaggo
of f,ho o1uUa Ni.pdta (?I-5).
fi contains the story
of the brdhman Aggika-bharadvrje (I). This sutta
is considereci to be of gros,t importance rn daily
lifo and has besn includsd in the protocbive veni$e
$taritta, q,\'.)..
AGGIKA JATAKA (J. I, 461 f.). Once the bodhi-
ss.tta .wH bom aa king of the rats, A jeckal
q.'hose hair was airrgect in s f,orqst fire entercd the
iats' enve pretanding to be an ascetic with shaven
heir, by ths nemo of Aggika ltharadv6.ja, a fir.e-
wenrhipper. I{e told the king of the rnte thot he
haci come thenr to protect them by countrng thom
sn tus firgera in tlre morning whsn thoy went out
in quest af food and e.t night wheu thoy rotruncd.
T'he kirg ogroiid to tho propoeal and ihe jachal
r'.iilrrtod. them &ccordurgly. Eut every tirne he
eount€d tham, he seizsd the last of them oll end
devour€d it. When the king beceme s'tr&l€ of thie,
he oxposod tho jackal'e appe-aranes of saintlinese aB
cav€ring up hia gluttony. The Buddhsr identified
tl're jackel of the story with a hypoeribicel'monk
et Jetevane.
AGGIKA 8UTTA, E diecourge of ihe Buddhe
preeehed to Aggike (fi.re worshipper) BhAradvBja,
e brihmea of li6jng*he (,S. I, t66-7).
On hie rsund for eirrp the Buddha arri:-ed once
et the houee of the brEhnrarr who prereed the
krowldgo .rsem The Buddhs in
of the thre€ Veds;
r-u-ply t'o hi:n eaid that e mumbling of tho
Vdic nIn€E would not make ono & br&hmaa if he
vere defi.led withi:n and docoitful, rnd thot one
rhould heve a knowiedge of forsner live, of hoarmrr
263 AGGIKKIIA}IDHOPAMA SUTTA
and holls, of higher insight (ehhififr,Al, a,nd cf thet
which lruts an onci to l,irth (id,tikkhaVol. Tnen
tlie hrahrnan offored the Buddhe ihe proparation
of i'ice with giioo as a feo for his teaehing. The
Budcihe, however, dici nat a.ccept i", sa'zing that
Buddhas do not enjoy'prosenr;s for chanting v6reou,
but if ihe brihman clqsired to attond on him merely
orl &ccollnt of his virtue, he couid do so. lltrsn
the Buddha had thus epol:on. Aggika Bhdrari-
vfija acceptsd his word amd attained araha'rrtship.
AGGIKKHANDHOPAITA SUTTA (var. Assik-
kltancilwpo.rna), includod in LLrcMahd Voggo of the
Sattalea Ni'pdtu of tho Ahguttorol{i.ki,yo (IV, 128 ff.).
As ths title d+rnotes, it is the discourso of the eimile
of a mass of fire. ft was prcached by the Ruddha
while he was journo;ring in Kos*la with a large
following of moriks, and is concrornod with the
rni)r&ht"y of the monks, t?ro oc('&sion for it being
provi,lod b1' a blazing fire on the rondsids.
?tre Buddha bogins with f,he dlrsartion that it
wero better for an ovil riran to ornbrace thab great
flaming firo rather thern ceross n fair maidon well-
born, tbr tho result of the first whirrh was death or
deadly pain was preferable to the result of thc
seeond whiclr wexld bo birth in hell for a long time.
Ife procoods on to other images, rrrore anrd moto
grues()nno and rovolting, and declarm in turn thet
it were bettsr for the wicked monk of evii conduet
and corrupt practices to suffer e*ch ofthose torrnsnic
rrl,thor thap-onjov tbe obeisance tr,nd rtrvorence of
f,ho rptlalthy luity and accept thsir offsrings of the
four reqursites, for after death he would bo born in
i,ell for e iong period. Thort &r$ saven imagee in
al!, whonee i;ho appropri*tenoss- ot'thie sutte bein8
ineluded in the fi"tntca Itipata (tiro Book of the
$ovensi.
I'hs Buddha concludo.s his addrose etr€ssing the
importanee of diligonee (appamdda\. It is eaid
that whilo ths discorrrse wa.s beittg dolivored, sixty
monke vomited hot blood, sixty roverted to ths
ioy lifu in dil$dence, while sixty othars becamo
arahants. Aecordi:rg to Buddhaghosa (.4.,4..I, 68),
of theso three grclupsl tlre first had committad
pAfijilcd offencee (grave transgression mctiting
oxpulsion), tho second were guilty of rninor offencea
a,nd the ]"hird wero of biaraolsss conduct.
fn the Milinda'1:afiha (p. 164) this sutts forme
tho subject of the twentieth dilemma of the Fourth
Book of Dilemmas. Ililindo's quary from Nigamne
is bow could the Bucidhe who was Eaid to do only
good and avoid harm to all boings have preaohed
this sutts which rtsrrited in si=ty monks vomiting
hot blood. )idgasena rep'lies thet the Buddhs wat
not to blcms for the discomfitur of thee eirty
bhikkhus as thst llras tho result of their own feult
in teking the Buddha'B worde wrongly. By gstting
rid of tUo"o monkl, the Buddha had aevcd 6he
virtuqn monks.
 AGCIMATA 264 ACGI $UTTA

- Accorditrg _ to- the cornrnsnt&r'isl tradjtion r, AGGIUITTA' clro of the loerned young arahant
bowover, the Buddha waa aw&ro,:rf the conaoquonees. therls who accornpnniod SanghamittB to Ceylon.
Tho cutta was bsneficial for ell three cl^aas&, oven AII of them taught the Vineya at A-nurddhapura
to thos6 who vomited hot blood and those who loft (Dp,.xv" 77-9 ; xviii, 1f-3).
the Sefiglre. It eaved b}l,repardiilui offenders froi-a
continuing- to lsad e eini'ul lifs ia the $a6ghe nnd
AGGIUIIEflA (lim-mouth), tho namo of ono o{'
auffering tho ccnsequercos in hell aftor deith. ft
also prov-entod the minor offondsra f:om cornr,.nittinq four Elocix of anakts, mentioned by way of sirnile
graver oflencos i.n courso of time. in tbo Yi*tddfudm"^qga (3o8)" Their bite is eaid
On hoaring thii thero to bo capablo of causing bodies to grow hot,.
discoureo they would givo up r"he hieher tifE Uut
would load virtrrous livos observing the precepte Tlroy aro also meutioned in t}lLo AttlutEdlini, (DheA.
^ 300). For the namsa of tho four spocios, Bo€
thoy hod vowed tq obeen e anct 6njoy ti"tt i:,
heaven or even reash one of the stagoe of tle path. KATTlrA}/fUKrrA.
The offect of this sutt,a is said tc havo boen evon AGGINIBBApafR (var. Agginibbdpana), namo of
moro far-roaching. As nows of it sproad, thero Miinava (q.v.) thora in a provious birth as a worid
'were m&ss doseitions
frorn tho ,Tangha. It was io rulor (cafti+aaatti).
eountgrac,i; tiress offscis snC to aet &rj an encourago-
ment to tho bhil.-khus that the Budd,\a preachld
tho fi,laygltarosuig hita S ufta, enys tbc com-zuontary ACCIPAVISAKA, a cetiya in AnurdCh{r,pura, Ceyloir,
.C built to conunemorate tirtr spot whero tlrree nophows
(aA.I,7C).
of king I{hal16,ta-n6ga immolated the.airoives in a
T?ris discourso was ;:reachod iater by yonaka flre. ifhey were Tlssa, Abhaya and Uttara, and
Dhamrnarakkhita whon he was oD hi:,: mirrsion at were tho sone .rf the king's half-sist€r. ?Ihoy had
Aparantako, and it.rcsult€d i:r many people boiog intriguod co kill 1,16 lring, bui tho plot loakod out,
- and th.-.y took rofugo in the tomplo of tho Jeia
eonvo_rto<i and joining tho Saiigha i. It-was aie6
preachod _bf Mahinda in Coylon in tho Nanclana ascetic, Giri. Kr:owing the fate which would
Pali< o;r befail thern thoy decidod to throw themsolvog on a
!h9 day ths M.oh6rnegha Grore wes gifted pyro.
t9 th_o
Qafig]19" On learing it, edveral pooplo att"ained
tho fnrit of tho path t.
Aggipavisakr' (fi-no-eututiog) cotiya wa e buJlt on
s-ut'r,a is quoted in the Sila.nidd,eaa of. tho tho spot of the solf-irnmclation of those young
_phr_a_
y,rauddllrmaggo (p. It is also cited, arnong princes, who had outstanding qualities {eilra-
!3)" uira-parakkorra) people
others, a.s an oxample of a ciiseourse basod on sorr; which fired the with admira-
immediai,o iacident, in tlri,s c&ss a ;agirrg trrc tion. It was hor-e ihot tho cotiya of ths AbhayoEri
as an oxempia af a sarrnou with a vihi,ra wa€ lat€r built (,Ullud. p" 612).
ry4. {,.lqignd
sim,ilo (AA. T, 66).
D. T. D.
Larsgrrr R. GooNnsE -E:RE.
AGCISAIIIA, narlo of Pupphathripiya (q.v.) thsra
in eixt€€n euccossivo provious births as a world mler
(cakhaxa,ttij.
AGGIUATA {var. Agglnr6,lii, orie of eix sses which
leer€-crosaod by tho *oa-faring merehants cf Biiaru- AGOISAhIA, namo of Udakdsane-ddya,ka (q.v.)
kaccha, montionod thora in r provioua birttr as a king.
_i* tht Sup,paro,ln Jdt&ku.
in the eourse of their voyrlgo with'ihe bodhisatta
y .their skipper_. In the Fali "fata*c (fV, tBO_.tO) AGCISIKHA, namo of Gatasaflffaka (q.v.) thera in
it is the socond of the eeas thoy c"os"od, snd ie tbroa suecossrvo births aa a worlC rulw (ca,kkauaei,\.
described a.s sonding forttr a raciiance like a trlazing
bonfiro, liko ths sun at midday, and containin[
AGGI SUTTA {l}, & discoureo in the Saryyutta
abundance of gold. In tho Supriroa Jd.taka of thE
Nikdya {\, ll2). Some bhikkhus, having boen
Sanekrit Jdtakamrild (gl) ite narne ie Agnimd,lfue; quosi,ionod by the paribbd,jakas
it is mentionod as tho third aea the irerchants a,s to what
die'"inc.ti<-rnthore is betwoen the Buddha's teaching
crossed, but thore ia no roferonco to it as containing
on tho fivo hindr&nces (pofi,m-ndoorarw\ and the
gold. - It is dsssribed thore as tinged with tirE
factors of onlightonment (bojjlwnga\ and their own
sqlondour of goid resernbling tire redlbrown colour
toachi-rrg on the namo subject,, como to the i3uddha
of flarnes, tingod erith tht briliiant huos of tho a,nd ask him f,>r an expla''atiou. The Buddha
rising sun, and -like a groat trlazins fire. Soo
advisoe thom to placd bofore tho challsngers
also KI{UR,AMAI,A JATAKA, sr.FpAp"exa
JATAKA.

1 The corcrcentery on t-triggutta ls very brlef (-dl. IV, 65)

and the.re:-.der is referrer ro the eommenter-;;;'ii,; C,i;:
drstrataneh6ta Stttta whie.h coniains parflculnrr pertaini'ng
to Lhe Aosilkhon4hopdmo,juffa. See ta.i, iZ_lO.
- - 2 . ) i t h o .x r l , 3 4 - 6 ,p . F 7 ; D p a . v t i t , ? , p . 5 4 i V i n A . I , p . 0 Z ;
J/,llo. o. 114.
E MI''. xv, 176-7. p. 126; MiDo. p. f 38.
 AGGI SUTTA 265 AGGI SUTTA
ir coltntnr-clrtostion aboirt, wlrtr.t f actors oi'onliglrten- AGGI SUTTA il,. i'orrti'ined in the AA:kosukq Vagga
rrri.rrL it is f€rlfronrlllle t.o <:rlll ivilte and r+'hrr,t of the P,trirrtk't )'iui7t,t .ri the ,lriqrittctra Nikdyo
rrrrroagr.rnrlble, what, happons when tlre rnincl is (III.:i6). It enunlerAtes iive dangers arising
slrrggish llinu), ;lnrl wlru,t, u.hun the rninri is eliterl tl'om tirt' it is iirrriiilitI ti) the ei-es. it cousas
It,,kIIwlaJ, llnkirig no srlbt'lo clistirrr:tiorrs on thi* u g l i l l ( l s s , t I r , 1 t i . , i l k t l e . i . i . i ' p l l r r , l . t ' a g A St t l q r v d s u n d
ntitttor, lr;r,r'irrg no slrr,ci{ic <lot'trinos rt.ga,rding it, it lu:rtls to brrse tiilk. T l t e t i , l , l r " t r , r li l i r r a f t r t l e s a L
l.trn p;rritibii3ukus. s{ivs llro }Jrrtltl}ra, woillrl not }p the ond of the cl-rrrptor) roiers to thls s,.lt,ta as
;r,ble l,o answer', and it is on thrs grounri thai thoro ,.lggismim aftor tlre wt'ri"ri occrlrr'ing in rhe srrttrr,
litrs the elifTet'enee betweerr his toaehing r)n tlri"
srrhje<:1,,+trrtl theirs- Flis orvn teia,ching, however. is
rlt:-r,t it is irr:rdrrisil,hlo to trv to errltir-ate the factol r:f AGGI SUTTA (3). There ilro frvo sutta,s rviirc'h go
crrf iglrt,r:rrnrrrnr, krrnu'rr *s t,rirrrrlr,illity (pa.s,*a,fuJhi.),
or rlri(lor tlriri narne irr thc Ati,guttara '\iikrlyct (IV, 4l-6)
roferro(i to rr,s the ' t rvo fir'es'(dte aggi) trt the
ot' r:<rrrr:enLrrrlion (sr.r,rnrldhi) or r,.quaninrity close
(upekkhrl), when the nrirrcl is slrrggish, bec:ir,'ise it is of t'lrer ,\[a.h'iltar-t,fiu Va,gga (ibid. ij?) irr *']ri'' they
ilrr<l to rrt,iso it rrlr lry tlreso conrlitions. jrrst as it is (x'c i ll'.
riiftirrult t,o malie a, little fire bluze up if it is fed rvith
wot n:{iterials ; it is tire wrong time l.o t,ry to cultivirto Tho first is nddrossod by tho Brrddha to his
r.ho spirit o{'enqttirv into the lttw (d!nrnwre.-r)i(:(ttl(r). monl(-( and is very brief. rnerely onumsra,tirrg the
energv (ui,ri11a) or zrlst, (7trti) wlrcn tho minci is in a riovcl) fir(ls. Tlreiy are, he ga.,'s. t,ho fires of passion,
,;tnt.e of eila,tion. llhat woulcl ire like }rerlping dry hat,red, clciusic,rr, tho r,oncrr'.lrltl, tlro horlseliolder,
gras-q on n firo which one rtrrnts 1,o c.1ueneh, tlro gi{t-rvort}ry, *nd tha rvocrl-Iiro.

\\'hon tlro rnirrd is shiggish it is tho psyclrologictr,l 'llhe

sr,rcontl. u'hich is irirrced irnnreciirrtoly aftor.
t,pportunit.v to it,t,t,ernpt tiro cultivalion of n spirit
olatrorates untL e:rl.riairrs tlris rrc'lir.rrr <;{' the seven
ol'inrlrrirl', rif eucrgv or of z,est, for tlien it is oas.1'to
firo:s. ciLing tJrt' '.)(,casion tor tire exposition. A
ritise t.lro rnJ.ntl frorn its slr:th |5r l,hs"€) factors, just,
hrirlirnan, ['ggaiasarira, liv rtIrnc, praparing for an
,rsr surol)' rrs it rnoulil l.ro fo birr,ze o littlcr fire by
tnirnrrl stcr'ifiee, {rppe;-r,r's }relore the Brrcldhn to
lrlding dry r n a t c - r i r . r , l t ;( ) r ' l r l o w ' i r r g i t w i l , h o n o ) s
discnss uith hirn rcgardit'tg tfre laSring of thu firo
rnout,lr. {)lc. lt. is t,}re right scrr,son fbr tho culturo
rrrrd the sott,ing rtll of 1,ho sn,crificirr.l yrost, whiclr, tho
(1f tran({rtillil 1', of conr:rrlrtrA,tion and equanimitv
irr[rliiirrrn 3ss6rrts, lre lriis lronrd to bo vr-'ry {ruitful
u'hcn tho rnirrd is in u strrtrr of olttion, for then it is
(:asy, tlg it is to r1Jon,.:h t rrn(I. verv trdvuntageous to one's welfhre. Ananda,
firo h:y lre',ping wot'
advisus hirn to trsk fhe ljurldha for his instrtrctir:n
rnat,orillis or eslrosiug it to wincl a,nd rilin, otc.
on ther matter. Whon tho brrrhmarr does .so, the
l:htt t o (:rlltivrlt$ rninrlfrllncss (sal j), sa,ystlrtr fltrcldha,
JJric{d}ra tolls hirrr t}ittt t,ho rc,"srtlts ,-'f ttnirnai sacrifico
is goorl at all times. J'lrorti is no soason for it.
rrre evil not only in their per:forrnance but even
\\'lrothor tho rnind be slrrggish or: elated, this facbor
before it,'proeedod as it is bv llioughts, wonls and
of errliglrtenrnent is a,lrvrr,ys tirnoiy to cult,ivats. '-llho
d e r + r r l su - h i c h b r i n g o v i l r r s L l r r , i r ' t i ' i t i t . ritrtnl rrf
tlrer ltrving of thc firtt arrrl the sctting of tho socrificial
ll'irc sutta obviortslv cieirives its namo from tho
post, or pilirrr involr'.-ts tlte r:otrcetrtion or r.'r.rlition.
,.onsistent, a"ncl tltrite. significa,nt, similo of iire
tlre ver^btll instrti(itiou untl Liro tr,trlrlal, ltlrvsicir I
(ttggi\. Inrlir:ating bv irnplicirtion the strr,to of mind
initiation of slnriglrter rvhich is condemnecl clou'rr-
u'hich is lrt st attttned to tiio cttlt,ivntiolr of'onlishttrn'
right in t liis pir,rt r,l'tltersttt tit iis letrdirtg to ditrnrrnt iotr.
rnont, ariti the aim a.nd function of ttro factors of 'fhe
though iirlsr:iv r:oncoivetl tls moritoriorts.
r,'nlightenment, it seems to bo a. sutt,tl of'considorablo
'Iho Rrrddha, tlren goes on tr: sltorv that thoro are intteed
irnportance to ttro ethics of Rrtrldhism. sta,to
fir'es rvlrich slioultl ire a"'ciicletd bv tliose who rvish to
of rrrind most, attunet{ to tho soarch ibr Nibbd,nrr, is
avtricl trvil rrlsrlll!. nilnlr'l\', tlrn firt' of' passion,
t,hat botwocn sluggishness :rnd ol:r,tion. Tho airn
h n t r c r l r r r r t l r l t " l t t s i o t - t .t i t t ' l i r s t , t l t r e ' e o i s o l ' e n l i r : e s .
of'ths u.ayf-zlror rry'ho is a,tt,ernpt,ing t,o cultivn,to tho I-[tr t]rtrn nirrn(rs tirree otlrer iirrrs rr']rir!r. otr tho ot]rol
factor-q of'enlightenrlront is to a,tttr,in t|is state, trl
huntl. :t,rc desirrtlrltl :trvl tl+'si'rving ttf itr'ittotlr, lleirrg
uuench the oxcitorlcnt. a,n<lto cnlil'q;n tho -.lovonli- tlftt iTh,ttttelt.t/u(lgi, uuhapa-
frrtitlirl rtnd rerrvartlin(:
noss of the rnincl. lt is in thnt stato of calnr, it is 'l'irr'st'
tagoi, rrrrrl cloA'lbftiticr1.i1tty1.r7i. ninrn(:s arr' the
suggestod, tlint tlio rninrJ is lrcst equipptirl to tho
trarliiional ()n(rs ol tiie \-erlil flre-ritrtirl, the
flash of x'istlom whiclr sliat iorls the r.lar^krrtrss <rf ( i a r l t i l , l ) a l \ ' ? 1attti tlit, I)aksrna fires
Ahirr.,rniyir. tlro
igrlorer,nc<-r. A full grasp of tho prercise rnt-irning o1'
u lrit'lr rttr' tltt: oitjet'ts ut l'(:\'t'ronr't' itt t lrr' tlaiiv
t,he wordi; lizr.o (hero translatocl as slugqislrnoss
r i o m " s l i c l i t e s o f t h c l ; r i r i i l n a r l a i t r ' ( ' ( ) r i l l r t gt o t i l e i r
but litorally meaning stuck fast, arlirerrnq) arrcl
rii rrrrl I it crt'.tttre.
url.d,hate (hero translrr.ted oltrtion l-iut iiterallr'
meaning puffed up, inflated) should provc\ \'Llr\- 'fire
n a r r t t r - i i l , . i t l ) p i t r ' ' . r Lj t. . -u s t , r i t n t l r e s t i n t e , s e n s H
useful to tho rtndorst'trncling of tho reqrrirernents
i n u l r i r ' l r t l i t ' r ' r t r r i r l , ! l r t l e tr t o o d t h e n r . c o n n o t i n g
for the traveller on tho Eightfold Path, and on this,
objee ts rlr-,.erving diil iv revereltce, but the sutta
somo light may bo thrown in the Pubhe or lletu
gives tlienr an trtLi,'.il i u ist hv iclentifying these
Sutkt, af Lhe PdsctdakanrTtana VayTga in this same
tlrroe fires irs .'ivnlb.rls t,if tl,rtxl ('atogories of persons
Nikaya (^S'. V, J63) whero tlte Rrtrklha makes
cleserr-irrg porpt)t rldi r-loiur'stic honour and attontion.
refercnce t,o his own strugfle f.'," enlightenment, wifa, children and
Parents are the ihot'cttit,ta;
,rontoncling between ovrrr-sluggishness and over-
s.yplriolc'ar of th,' lri.rrs:eltold {rre tho grirhapatya; nnd
strnin. See al-..o I'ARIYAYA SUTI'A. ,rnrl re, lrrsrts g'lro become gift-u'orthy,
briitunans
not, hv rerrsr)n of the ritunl but hr' 15sir possession
B. J. &nd prrrsuit ot' irtitcr pe&cr), rtro tllo rla.kl'ipa uggi-
 ACCI.VACCHACOTTASUTTA 266 AGGIVESSAI{A
Laetly, tlre Iluddho namos a, seven-."]rfire, eallsd as tJreir tlisir,p;:oaru,nco. liv the dostructir-,:t (khayu\,
the s;oo.l'fue (ka,tlh"SSil which Le descriiy3s a# giving up (i:r7,"'a!, c:ist.in.q onb (pa!,inis.saggul oi a:l
having to tro kirrdlod from timc to ti.rus" i,orded imagurirrgJs'gnatLfi,i.ttt,l, spoculaticns (n,athitr,l
frorn t,ime to timr:, quoar:hed fronl l,isre to timo. arrd beiiei in tire iciea cf 'I ' , '
anrl rn:ntr thq
ieid lrom tirne to tiure- l4rirothar ths Buri{ihn is Ta.thag*t,.s. is freo.i withont ciinging ianupa<ia
mnking eJreeifie rsference or rrot. io tho fire 'r{' t}re uitnutttt\.
aecetic, whicir, irr the ,I6takas (i, l)E5; II, 4;ti arrd
oleervhorn, hermits eeeliirrg rolt'*so (:erry Lo the Whors is I m,lnk, firu.s; rtrieused, t-,crfl I . -B<;,rr^
forest, is not oxplicit iri. tire sutts,. .j&nlof, he appiied to him. In t,liei Brune w&'/ thr{
', '
f,orrns ' not.ilorn both borrr ,licl noi-bor:t
',
Ths sutta oncis *1'y Uggat.+sarira accopting rhe 'noii.hcr '
borrr nor. n,.l'r,-l-roirr cannct, bo rippliod tc
Buddha's teaching and reieasing'.he; arrirnals, s'hich
him" \racchirg<;t.ta rs i;owildsr,ltl a.t tha hrr.rwoi,
had beon brought lcr the iacriiico, fr,.rrn thoii.
anC ]ro is itb:.r loss ro -rilrlorstand it. I{o says t,hat
r:aptivity. Seo also AGi{'I {1;, }i0TAIIAN'|,\
ovon ihe satisf:iq:l,iorr lre liad from formor talks
SL'T'TA.
rvith Llre Eud,-[hr,, hi,s nor,.' cii:-.gFi;eared" Th3t, rs
1.. J. nct s,rrpnsing. is t,r.lo ]Jrlddira, s &:is\ry'or. tr'cr ilrEi
Dharnrua is d'iul l;a;rtbhira\, lirlrrl t,; scor (tlutlJata\,
ACGi-VACCHAGOTTA StrTTA, a Ciscourso to har'ct tc und.orsian<i (duru nubcitlha), poacefui (snnda).
Vacchagottri, on tire, rn 'uiie .Pc'"rbbajaku Vagga ol- excolient, (po't'.iiti, 1r..r1"1-,rr,1iogrc {.atalcLrlosacaro,),
tlrs illajjhznn, Niku,.t,r (I, 433 f.i. rt lbizne f,]r,-r subtitt !niptitiu\, iiiteiiigii.rio tc ';]ro r#istr {rr*.rid,ifo- I
second of thlcre suttas prencheci lo ihs nr."r'rbbr1.;ak.r uedorri5c) anci Yl-r,cclrrgot.trr, i-q a !'uiios'er oi a:rothli. I
Vacchagotia bl' tlitr llritidira. gir'cn in iiris riral;t'or. tr.'achor', and of &n()tii{-lr doctrlne. Tho -qimil"-, o-f I
I
I
Vacchagotta also figures irr soverai ltlicr s'Jttns firt* is emF.i')ve{i to rn;lks tire point, cloa,r. Pr;trrr,
found ospecialiy in the Az'utlkala ,lomltutic ol' b.v point, Vacclragolta adnrits thrat he cr.i,n know il
tho SarT,yutta N ikd.ya. f i; ai-rla,zo bsibrt iiirn, he eon know ttis roason lirr
ifs trinzing tc b,r tho fuo!, ancl vr'han thc {iro iir
This sutt'a gives a clou,r indici.r.tion of f,hrt nt,titurlo
oxtinguisi'eil tha,i. tco, ho cnn know. But rioes hc
adoptod by tho Budcihu, forvards spccuiafivo views.
knr)rv in which tii'ar:tir-rn i.ho erxiingirished flr+r has
Vacchagotia comes to tho l3irdciha at JeLa,r'oina.
goiro ? No. ?lio iuoi boing toi'all;v rj(.)nsurne'(1,
afid asks, " Is tho rovorod Gotama of this viow :
'Tho world is trtornal (sos.rota), ihis rndeerd ie tha ancl tloic boing no othor fuei, bh;r fire, is iJuencitod.
truth, aii else is falsehoerl ' ? " " No", sa-ve tho Thai l;e kncrvl-r, .;nd only that" iri f,lio sitnlt, in&linor.
$&r:ii r,f tho fivo aggregatos b;; wltich t,he'i'.r,i,h6.gata
Buddha. Tho samo qrrosiion on nino otireriiows
is recognise.j. has i:ocri got rid uf i.pu.hittu.i by liirrr,
follows-the world is not oternaj (a*a.ssata); tho
(jut &t tlrs root irtct:it'irtrtct;tr.u/a), nr*cie lii<s rrrrLo a
world lras an arrC, (antaua) ; tho world hns no enrl
tanantaud,); tho life principle and tho ilori-r' a:'e thrr ;tirrnlr cif n painr trte (tdiuuu.tLhu|;ata) th;li cttnnot
samo (iaza jiuam tan|-'sqr;.qm) ; Lfu: life prirr,--..rpie L;u(r;{t l() frrrtlrer oxisterrce (anabliautkaln) anri is
is
one anri. the body anolhsr (t;.frfr,am Ji.Lteiti,ah,iiqrn. rrcb lirr,trlo tc ri:o :ulitiil iat;uitrn arutitpcid,a-rlh,amma).
l''r'eeci ti'crr^. i,':r-' ,jentititir-.ri of tirino {ive *,g{regutes,
sariranol; tir.e Tathdgata exisls aft,cr death (iioli -1'ai,irriiq.aiu
Tathd,gato par&nl ,nsy6nd\; the 1\i,thfr.qri.ta cioes nr-rb tlre is,jorrlr. irnruoir,suratrle (i:t14:arneEaoi
illrrl rinfp"tirtrrniiliir, lil,ir,pr:r;ri,t1o;;C,ba)iike iho grerrt
exist (na hot'i) aft,-'r doat,i:; the lfa,t,iilgrt,a Dcrh
()co&rr. Ifen,l,. rons oi ilroir: ibitr alt.orrrativos cirn
exists and doos :rot exist after daa,i.b: ihs Ta,thA,sata - trc anpliod to him. \rur:cilagotta is fr-rlly c;nvirrced
noither oxisls nor r.l6ss uot exist, r-r,fterrloath. fri
iintl roqr"tosts ihr; Rrrriciha tc; accopt hi:l as a lat
each case -:ho ansv,'er is iri r.he ne;4atir-L\ as r:r Lhe
<lis':ipla froin tbai ci:i.;' f,,rrtir a,s long as his lifo laets.
tjrst.. Thoso aro tho vir:ws usuaily rlo::cr:iboil as
unrevealed (aayd,ka.ta, q.v"i an<.I rh* i-;c,ribl,irj:,rka
Veccha,gotta himsolf i'r reproserni,ed rrs ;rrritirir tlro L.;i.
a&me questir:ns to trfoggallS,na alil iliso trt the
Buddha in the Sary,yutta Nilcaya (I1r, 39i f.;.
But wh*t dangor doss tha iludciir* s,:o iir taking AGOMSSA, o!r., of lhe six guards of kins Efolry'a,
to those sperulstivo views ? Io lrolcl arry oi tho-"e riccorrlurg i,G the Artg;ttlara Nikaua (II, t 80),
viows is * going to a wrong viow (tJ.r.tfir,igaiu).n *,anslle Like thr-' kirrq, Aqrivcsra ond the ot,Lror g'r.iaids wore
of views (di.tthi-gatbdna,r,& rliI<-l,einoss (koni.ara), ti',,t riovotees of i"Idtiakariir,raputtr*. ft is not l.::.ow:r
wriggling (is{tlca}, the sc:uffling (nipphanri.ita}, a rvhot,her this llilrlle irae tlny eonnection with
fetter (sarnyojana\. Jt is ar:r:ompanied by anguish AgRivessene. wlrieh &pporlrs to bs ^ gotro (,'iarr)
{.d,ulckha), distress (aighata), rnisorv {upt7i;usr.t) aad 'iiro
n&rna. Sarrsl<rir r\gnivelv& occurs as ther n&me
tbver (pcrild.ha,), nor ia it condueive to aversicn of rr, fetncher (,S/i,F,'. ;ti/, iiif. 186; trIahdl:h,i"qtrt:
@.ibAkfi), dispassion Q:i,rdgal, cessatiorr (.n.irodln't, ljukthani.rar's oriition. I, p. 667) anC also as tire
crrlru (ril,pasam,a), insight, knowle<lgo (abhi,.fifril, narna of a t'rahm*n qotra (Dluy. 635).
awakening (sornbod,hi\ and Nibbi,na. Knowing
this peril the Buddha d.oos not accerrt any nf theso
AGGMSSAilA, a gotto or iamily n&rue. The terrn
viewi.
occurring irr Pali literatrire ie Aegivossana, but two
I'hon, has the BrrCdha anv other vieu' ? No. forrns are known irr Ptr.li gr&minar: Aggivessi.yana,
Yet he ha*q seen the ns.t,ltro'of each of thcr five Aggivossana 1. Tlio cr,rrresponding Sanskrit, ie Agni-
aggregst€B (paiualclch,an,Chai, their arising, rus well ve6ydyana or A-gnivai5y6.yana.

I Ea*adyanarn*tr.. Sinhaleso edition try DharmaklrCl Sr!

Dharma,rima, 190it, p. 69.
 .qfi#REffATE$ gs? S:G;TAT,q
It was a ssurflIon prn*trco to addlees a p'orscn by hee.dinge : ono plr;rr,ie.al gr"ci,ir {r::,pzkhhatdlut} lr'ith
his gotta rram€. The Brrd<t-hs often e-4droEsed its ibrrr basic elerrlcnbs {dfu.+.i} *-'i ?4 iionved
rrarrdsring sacetica not a+ po;rillitijo,kti or hy tbeir .u,ffioj rnetcrial phancmeri'r. :-nd foier :uent*ll
p*rsonni il{rma hrut by t}roir gotJo r.&rn€- ln tura, eggregetoo (tfiina,&:hltord,haj, eer;t fcr-r:'io g a L(Toup
tip E*ddhs liifi€ spokau Go a$ Gota,rne by non- cf psychie plronorneaa, arralyeoci, cli'riiioti auri
Errdrilrists. i$s it*rtog+es of ,jta Eu,l^'th,o. I, auhdividsd a* fiva i.i-de of feeling or montal
p. 195.) recepticrn i.ael*wT1, aix kir...i.: of n:ent,al percepticir
(*nfiiiai. fifty kinCe ci iiieaticn ar mentai c<;nccp+,i6s
Aurong i;hose rrddiess€C iu tfre dilii'es b3, ,.,he:tesle
c{ Ag.giva*sans &rd }iigarl;}"e N&taputtn (-D. f" 47i I {sankhdra}, end six ainde crf eorr^ecro-dsr,.gss {".,rAfuJrut}.
Ail af them ff'o essoc.iaie{i snri cor.:,ditiuni}d in
S*;,:e,ka Nigunthapuitr* {..1d. i, g??}, D-rghenaklra -
r:rcturli dopcrrriebiiity {+ itz1,c.'rnafr,fr*pacceya}, w}.ich
panbbiljaka t-nd. i, 4S?) an,.1 i,ii*r ni;vir:e Aciravr+'.',a
givee '"irk procflerr of conrinr:ity the app,:aran;e of
l]tr. Iru, 128!. fa the corraepond-ing Sar:nkrit
:-*rraiive of l-)irgha:-'rikhr he is &iirirass+l a*r Agni. r*utrsirnliaiity, Brrt it ie oxactly lbr fho purtrrose
'r*i6yayona &ud ie krrcwr to bx'ra brblunan (-4r'C" il, c,i shc'wing tletl non-exisi:;lrc8 oi a sub;tsnco, aoul
l8?)" Th*rro wrre ellso a 'iercher of the Uparria;rlu r:r abiding entity {on.attal t'hat this entira procssg
by i;he rrarlrfl cf Agirivo6yE"yana (-qJ?.&"i, *tiT)" 'Ihe !e anslv*ed i.ir nuch rninuts dotaii,
t-amoue Jaino discigile Sudharman, t{it}, tmlonSne"li*"a
riio Agnive6yayana grorr* fr-i8.F. XKII, ^4-s fb.ctors af sxisi,orr.:e, i;he aggragritue aro
?86).
*:cnrp';retl, to thti vorior:e co-existing parts cf a
Aggivaesenu would aXrpem to hs * trri.hman charit; : they {,oilati*"irtc lho w}rolo. and operi
goffo uamo. Agniveiya is inenticne,d sa {}r-1.$ cf ihe frcru them {,}rort: is nau;ibt,
lin'r,y-nine elarrl+ cf the lirdrlnrtiFl cist€ in ths Di.wd-
uulinc (p. {i35t. But not eii i}rase addro-"sed ae Tholo ae'o vrltiotis rrrlits :ri whicl: i,ltor;o fivo
{.1}ialmers {h'tr"!.her r-'io clg..rrririer!, The lisuai oug
g:rouFs *f r.qi.1e61,*1..<-es
.',gSvorr+an* were briihrrrans.
D'inJoguts,.I, l$!, n" i) li*s expiainorl this seorung of li,rriy 1.t-tit.,aiand rutnri (riwtaj hgs aLread;z been
rruflirr.;,i,, i=tie likri,m.a;angcrji troat,g ail phono-
*-nomal5, lry puiiireg fE.swsrd t]re theory t,hel tho jlrariE rrn,ier Llrr€ grotlfrs , ph1;iutl tru'pa1; rnente].
khatttlltts wiro stylsd t.Eerneolves .rt.g*ivoa+rile
{,cet;trik';l wliich cornprohen<Js ued.arui, .sci.:4e and
tock i;bs neme frtrrn f hojr br6tuan 7r,rrohti,c..t attikhdro; arrd rnilti {tittlo), the squi'aleai of
ifamilychrpiains)" But iih'Es DaviCa doee not egrtio
witii this theory fcr the r€ascn thal there is no eonsclousllass (.riii F.,in,.).
evidence that sucb prie*ta $ieno uitrusliy maint*irreii Ny an atilok & { B u"ddh. I}i+tio nary. p. 7 7 ) emphasisee
in theii' sla,r.s. Ifis vie\y is that gotdc nemes wor* ttrat not cnly doos the toial procosa of individual
probairly used by'krrahman$ and by mqmbere of 'r,he axistonce not ecnstituto any solf-dopeldeni real
fre6 r;lans. Tii': sirqiLarity beiweon tho gottc il&meg ogo-entiby or lx'Feonality (attn), but' also that' theeo
of t'ho nun-brtihinarrs nrrd t.ht--ge pJivon to tho flr'e compl,.lie groups llnvo rro roal existenco oithor"
brAh:riens irr t.[re l..rs]unan Looiee should be explainod a+ only single represontativos of thoso ppouPs can
iiy tho fact tiiat l,tre i--l&ns clrr,irrror-lto be de-ocon,iod aris€ with anv stat€ *f conqciousnees. F'or oxample,
fronr thc gsflra &n...:Bstor: as tiro bri*hmens who a[Fo
with r,ne aad the 6*ur6 utritr of conssiousness -(i,o',
bore the+r n&rnrle {,!}iaioguo* aJ the tsu"ld.ful, Icrc. r:it.}.
in ono singie thought,) only one singlo kind of ioeling,
sey joy of sonow, can bo essociatad and nover
L. R. G.
rnorro th&rl one. Similarly iwo different pereoptionr
jariee at 1,\e e*mo rnomsnt. As phonomena
cgnnr-ri
ti:ey have no srtbstantiality, and apari from rlrom
A OGE EG ATES, o col ls,: Livi: torrrr. rnc ! rlrl i:-ig phyr:ir ;ii.
ihoier is nc subst'rrrce eii,irer. r(oe fi-:ttltor lillAN-
1rnpaj .L{ urtrlI !!-f, nr-,n-ruaterigl iuri pa,J grrrrll;8. SAfirtA, VED.{-T.TA,
Thrr l"rii ie'rwr kl:*rul./i.c {Skt,, xk;ttd,ha1 innlic*tiss n f}}fA" IiilPA. SANKI1ARA,
r;rrli+.x:i.icrrof i*.gr*:,iie*tg';s.lirrl., togr:th*r cornprun vrftNAlrA,
flre FrLr'-rt!Orr:sfi+il 1t;''::q,rssa,:f eontinrl#d exiSt,enco il. G. A. 'r. I
'J.'l'*l rryorrd is al.ga u*.red in e iese
ll;Eg*tl+tt eatziti,tltz;.
ber:h,ni;*i aer:$€ i:;.rli,1*ting i.hg tol,F,i rrrr-sg of iil, all
Lh*t g.tgs tn mcrker rtp r,he rti;Fl(:€ilttof'confli,ci, in !i€ ,,!rirty'firet c'i' t'he
A*FAhtS3,A SUTTA, i}:e
r;risin g nnci qessat ili rr { leu d.i{t.t-,a :l';tk l)-*a.i;*,haruJlus sa ist- i,he $11v;ar'tttl{} *"ikdyo (ili-, 32).
Ktnrullw
stt'trd'ttdrxl$a;td ----tti,-c,tir:t.ii).:-1UOill & rnor'? sp*cr:ialised
re-ir; (,,v1ho) anri the rocf, of paln (.,';llo'
If oxplains "!a"tn,",nttz
u=utre ths egcr.rg*l'3s {,1;han-iilrr'i &re ths far';Sora
n"i+la\"
wliich cfit:atir-,,Jto Llro p.nocaeeoi er-iletenco, n{,t n8
elsr:r*nea h:;fl a6 agenls" Air theF.i :rtsgrjr,:tr-q€ srt ll'xc fi'ce aggrsgate: oi' ei,rc,olseiit'-', fc:iing.
i,ne faetar= .whieh eontnbu',,s r+ t-he i:untrnurrti':rl ':f jrt'T46;r'; p1-rr, icrm.tt iorig Sfrri C-Oirsetu rrrF e:s +re esiJ
the 'prol:ane trf hi;f;h, life etuC ds:si.h throuiih i,hi-:rr io b+ lhs sci.i,:c oi +11 pritn &nd rnt3€ry, nr'd the
graef:ing end larr'-i*g iir.rid rri'tte*h =:t'i*ri*J for t:it';. cie-, ir^g iirat loo;:g t.o I I'crrr'b, arccmpatrie4 by
ir.itrirrrr:rr& {dffird, q.v-}, Shey *re riglii;iy eelio.l ihe daligl:r, and Jrret ia i":lered io a.r tlie rcoa of p;rin.
+ggnrgatoe of el r'':f;i*fi {uffiiit*kktnfldlw ).
In r* easraa*"3-1;u"li*ur:.:lysie c,f t!::* pr: c;i+lg wo iir^<i AfiEe.lli$TElA, : eiege oi gc''is. See sifANIffiE[A.'
nf fi u* *g$rug:a r-rte{p*iimkhlnndfut
elr €Er1-ilngr*"tic,.a ),
which will tls Coel.t i*-rth undm theit r€si)€ctivo lGgAfe. malice. see PATTGK^{.

t tsut thh b ti,n ertor es H€tepnfte wes a XassspE

!*s SB&. Ei,Y. p. rxi)

19 :j r.i. i'li!40
 ,{{;F{ATA SUTTA 2ri8 ACNI

AcHAr* $UTTA, 'uire rr*mLl r,u oL.vBru,I

Hlvsrl
disr:L,rlrsr1:rtif l,hr: tLitgtdtara ik'i.t1it il Il, 185, id6 ;
"^J
Iy, 4()iii" :\r-! t,r"r.tir.rrelralrtc:r {rvrl) cl' Ltt+ lruil:aku
){iituttr" (4. I I I, I b;--*Ug)-lii,s rlor i,.,.l;l i;-s t,itit, irc,:rr
t . l , u f i ' r l j ; : . t l ; t i i ) : r L r r l l l f l dT l . ; r i 1 ' 1 : ; s 1 .

i'ho fjrst ii1!ttn, {.-{.lIi, i r l ; ) r l e r . r i s - , r - i r ; l -i i:v o v , r r y s

r r f l r r t l , t i r r g t u * , , i i i r n , r , l i r t + : , ( r : ' , ; l t t i t t t . i n : , l . i , t ,tt1' r, .!,t). r, l i z . b 5 ,
r l e v - e l p - J r i r r ;f1. r , . i i : , q * { r i i r r i r r t ; i - 1 , ^ i r t r i r r r r scr ,l ,i ' i : r ) r n P a s i i i t . r i r
, r { , I ^ do { ' - 1 : l i i r t l r , r ! r i l . v - l t i r ! . i r { . , r} r . l ' r I } * - r ' t , ' l {s- r r r. r r a l . t e r i : , , ( } r t
: , ( } t J ' - $ r i * ' r l r . l c , t i e ,r . r n , l i ! ; r r r . i ] \ ' [ ' 1 r , ' 1 1 i g 1 1 1s1; l-'*1 6 , . i a 1 r , ' ' ' ,
$3tiol1 : t ll." iiir,t t ii:-,1 urlt, ,.. oril i' r(r<rllirri{ t irt' j.rr-ti.t3
of crit-r's r)rrn ri.erj(l!r sliottlil tiisltt:i ,ril ir,,..i,,ig,.-,i
iils,iice 1r-rLilnotiir.r.
]{. Cl. A. v. Z.
i { ' } r o s r r t i . r r . r , h i c h { o . l i o w s i i i s o r i o i i i s . " ni t } r L } r $
o\. of(-.LrrrtMg o1' nrrliir'c irr ri. c lr.:j 1..,<,itnr! i,,; sl rrrlqi.,;1
lr.y Sirriptrtta rirLiressirig tir.o rrrcni*i i {. llf . lrt;t-
lJlit, liere t.lic fi|'o rncl itutlrr \'{ir.\ rlcc()r'(liilg t(] ir.lib
por.son in rvh,rrn lttelrngs c.f hat.rtt,i *'itir a rLr,;,re t,u
hurt r,ir7Jyii,17 lirt vo rr.ri:.trrr, ,l I srlirh a nerson jE
i t ; r g l i i r o i t r i h , , - ' t li . J i l i n o t i n u c l i r l . L e , . J t , , ' i J r l . . r i l l r . r
tirr-rerr-iit.n irattl iu'jies rr, iiis iir"rr,ri, cilr.itll rrL j r i s rnirrri
or] iir'1.ronstitrit, nla.y ].x)]iil:c, Srri;ii''r.i.,. iit: rrltr.. is
pUre in ritred brlt rrrtt in rvorci, sh,rrrlrl iirill.- pi
ltrr;,r; AGi{I 1l), tho Vodic firo qqyd. ie por}raps thg ruoat
'"Tor(is orrl.y il,n,i put t!;11 intprtrr, (illt (lf'
lut i-r-liiiti; conttlrnp'!ltorrsiy t.rrtrit er I nf
just as ir, irrrln, Lorl.rtre r,l trr- iroiit, r-r.n,.ithirst. ar rir,i;rg t.litr Vodic cleitios
rqf(irreil t,r i.n t,ho Pl.li Ilrrdclhint liter,ettirr_r of en,rlv
tr,i, ri 1rolrl {)\'erl'gr()1.1-rl .',-it.lr m,,:;sr :-:lirle ;rrrri r,,o,_rrls-,
'iia,n,-ls titnes. rlrit-I, rlnliko ir,r}'ir.,,ciro has boen adonteil
\ s c i t l l i l , i r r i i t le t " t l i o * u i r - n i r r i fr t i , . , ; r y i t l i b o t l r (soe S.-\Ii t,. { rrn,i Fra}ir:rrit q.ho bl'l,sbeien tr,ssirnilatod
r r i r i i t l t e n I r l r r n g r r i r i l c ' i l r ; r i 1 t r ' , , r [1, r r r : f i ' r ; s ] r] i i s l i r r r l . s . )
(rrrr.3fi[1.1 []-\l-1 ), rs not rrc{rnitteri into tho Brrckl}rist
"Again" thore niav bo st;rrt, irnpur,o L,otir in doorl printhr-.on in l,ny lbr"nr. Ilie oarly l:rrdrllrist
rurcl i4.ord, illro yot. oilrrlin itrental cl:rrrt-r, *inri ca,irn qritors rn,Lko no mista,kn &s tc tilo irlentificatiorr
< ; r i c e i n A r v i : r v ; t i r o - 1 's l r o r t l t l I i x t l r o i r r r r . i r r r l r l s t . o r i rrr assnciitlic,1 oi' tIis rleit-, h-v tltc ]:,rahrnans ivit]r
.1
t,ltltt, occa.sionirl exp,;riorlct), ho\r'ov,.rr' slrr,rtllver_{ it tlro Vodic firn rir rtal, whii:h, p*r,rl ir_.rrlrrrl1, witli
rna) lr1r, as a, tlrirstv Mirrr, \rlrc, 1inr.l:; no tyltl.r:r reqrrrr', t.ti anirrial siei'rificr:, the Hridrihist,g hatrr
oxcep_t in tirr.t for:tprint ol tl con.. can sin r;iii"r.. tri.,l':tvs totalll' r.ondonrnt,tl. 1'heir scr)rrt Jor bhig
Liiorofrom l.r.i. r11o,..1,tng ()rr rrjl forrrs lnri dririk frc,rir ritua,l i.i ircrrhaps ttssociatecl urth tho ihet thrr,t r.ht,
it. as r:a,lt.lo tio. JJrtt. -,r,-ireir rnillict; a,riso.: in ii, iroaru Vridi.' Agrri :iiriirc,l chrrsr;tr-'i.i:1,ics in cornrnon v,itlr
g-irir:h is irnpurt, irl 1]ronglit, a,rid iir_.tion, and u'jri;h
tho ltra,i:nrrr,nit.ill priest, fc,i: vhr,rn lire rnona.stit,
i.ict ev+ln occr,si,tnirll\. tiirt rrins ciu:it,v anci c:rlu, r":rit;ors oi na,riv fiurii.ilrisrrr sorrm r,-i ll&i,o nothanq
iike an ailing nran orl il .in.r11.nuo.iiir. ir.cnr atrtl h';t, ridicrri(r ;ind contempl . fn tire Vt..cjic par-,ttreirii
r.illage. unable 1.o get, eitlrqr l',,lod or ilotlicrno,.-- hering nirs s.,i:rificial priest, of th(l f.-,,.is, u.rr,,.,
19.'i
blir.n t,ho oni.i' u'a,\' ibr srtr'h irruii(:o to bo o\."orcon)o tho ciir.'ir.;-:reipr'rsenir,rtil'tr r.,r syrnlrol of tirrr brahrnH_
)s tlrrorrgh tirc coni-oir,siolr trl s()rneon(i rlls€. Brtt rrical piiest. Iitl,ig1tcn and Phih.so,pfur o,f
irr irim rVilr,SO 16-ti\-:ii'r{} J)iri+l tin{l iVltOSe rvOICiS rlrO _, iti;;;th,-
the ieti.t irr f/OS. Voi. ill, p. lig; l-fopl,_ins, lJpr',-
i'trir', '*'liostt rnirrii'is ,.',1r.1iiirr(l ri,-lr()s{)tr-;ii,rl ts c.tlnt. !,IAtlr,r;ioe.i, t 05- C. )
a i . l r r t r i g i r t .i t t n , . . ,[.; e r r ' t , i , 1 , i, { r l } r ' t s e ; r t , . i i ; e f i - x r , r i . , n
: ; i r . ! ' { , + ' i i t . - t s e t l t i t t i n . r 1 2 1 r 1 1 1i7/ ,1-1i ,,trr i i t l , ,l i. ; l n d l t ; : , i l r i _ , .\iT:rt is r".;i;f lrr,l trr in t.i:r-rr:ari,l" .l,lri,Ldi,i,.tt iift_"rur_rirt
, ' .1 | l I r i ' ] , l l t i l $ . l r \ - " i;v t,iitr i-lij.rrl() Aggi-i lia.gar-i, thr idcntif,,,' of whrcli
trrt i.,r;r[rs h*s i-ieon <liscrtssttri olsorcilerrr lseo /\CGI_
-'fiiu othur tright. girttrrs uiri,.h rirtr rnr,hrderi in tirrg BII-{a+ C\-Ai. T - s u : i Jl v , l : o i s r n o n [ i o n c , r L i n a s s o c i a -
-11|;1trr Itdi/t;rt i,l . III. I$;i :10;i) rio nor ilc,r,i Iyit,h tirirr u itir r.lro sa''riticia,-l ril rtal anri. tl,e u,orshio
i i i : ! i r i t e . l t . - t i r l r t i r f h o { j l t i , , i i i i q s l r _ ' r r r t rri- r , i r t r a , m o n } i
lriven iiin: bv his -r( rti,iries, but, thero &re & ful .
t i ; r r l i , - r r i .l t i r n t r ' l r r r l r l r u s s j ' r i s { r . l l i r l v r n r ) r j i < r , ( 5 , 7 1 o c c h , d ,
tnst.ances .*lrerr' ho is rnentione,! mr_eroll- as t.he rorl
. S r r i l ' r l . i r t r < l t o l i r t . r n o - . \ t ! r - n i r l oI t ' t l r C r n
i,lirii lt(r. Sutta\ ; of firo. uith nothing sairi of firo rvc'rship. Srrch an
i i i ! h i h o s t t i , i o : j g f . t r 1 i 1 1 , Jo f ' o n < r r r . l i o r { r r o s t i o n s ingtlr,rrr:r) rs ti'ro ieferr'nc*r to .,\ggi-bhasnvrl
- in the
iJrr(rtli€\r (l)aiih,ri-Tttt.clyt *\til|u|; wiili,, r i r s' p r r t , * . I:o,rtol;,t ,,!,1 tr\'rt (./. I, 2 t-i) v-hero tha bodhisattn,
1 , p t\ ' , ' e o i l S i l r r n r t l t a rrrrrl Urinwirl re*ali.lilg ti:e 'irrrr:t-i.ln'.litrg;t lrirrgL' {rre tr: rotreat, slr,va:
:-
, t- i i ,,,rrr rif'
;torr:elrtion arr,l i'ealin€f (.Nli.r,:rlhrs _qtttt,t):
rr; j r i i i r ; 1 , r r c ri . l n t i i t i o n s l e o r . l i r e d i n o n e : o l - i a f i t t o " I tcnjrii+) tlI(',:, {read Liird 6f fi'tre,
. . r i , r , r l : r t r o f l i i . l i , ( , ' o r l n r ; i, \ , t i ! . - ' .
t , ; i i 1 , r , i r t r t r . .a, t i C l t I r I'rirrrrr,r:l;rl .Iat,6','s3s, turn, go lracir I "
. : : r . D . -o l l r t . i , c u f , a , i l c c t i n g l l f o n r j i j i i i , r i l r i o ; r a n l l i n s i c l i t ,
r . / , 1 1 , 1 1 i ; ; i1, ,. 5 5 . P T ^ g . I , p . t i l i ) .
j - - i - ' . r t ' r i j , , , t o r l , l : , r _ i 1 , : r s s i nu:.rn c le n r a t t c i l > a i i , r r ,
- -- \, ii,r , : \\'lrli,rart fiti observal
ion (Nlsorr t,i Sutto) tlere, ]rorvever, tho reft-,ronce 1,c!thcr fjre tl.s gcd ig so
.- : lr::i lo a tirclolgh grtr,sir and a1;bitu.ic: &rril i ! l ; , r r r 1 r t ,[ ] 1 1 rp l r i ; - : e c o n t o r t i r a v i n g a I i t h e r i m n - r o f o r r e c [
:-i:;--... :.t: i. ,]ic ] l l r , : i : l r { l r fF C t _ s e n s , - t . o b j t C t S & g t o 1 i r ' ea s t i t e t i € , r n e r i l . t , i t a t i t i s r i i f l i c r i l b r o b o e o r t a i n
ex-i --r. I .- iliti,'i.i,,1. ri,ir,l --l.ll,rnCa (,bJn,idui 'r.r'hntlior it is noi mereil.r,-poetica,lir,'
t,itat the irersoni_
a.;, f'e,l r:so cll tho terrn. is l'erng nrado. ff , holr,over. it is
 AG}{T zfrV A{;ST

.. I :rrili illy r)ooLiil but arr rrtidrcsg lo tirtr gori irirrr;ieii, ir., !?ir,B l,ho r'v:coi;tarl t,elicf fi'at, ib ixla,g in&us}.]ici6ue
'-.trrr
rt is nr:l, fnvr:i,irab[.r'that iio is iieir',g apollol cf. or $B,iulogiotis tc, iot the {ir'r: g'; 6t.11,. I{"et,iremonl, to
l l,'s far:b wuitlc{ irl}iit,.tr; l/r}r'y cieali;r, inl,rntru,.stlng thg foiest for fire sailritir-le is ak o rndical,ed in
':.1:: iai*rence wrt,h i irrr rr,rr',ibudot.rr,k^rinu,; J:ta.liU4rra tso\/ordl int,aka*s, p*rficularil." tiioso e.lroaCy cited,
,: a rrr.'lilar brrtli-r;tt:5-,', ! !rn -\1 nr'.;h,rt .l r1.tan:t l.-l . i, s,rrd gerrerEriiy !n a farr: n.inrDetr oi oth.-rrs, eil oI which
. -j., - 1 , i i ' i r r l r . : i l i r o l { i t i , q , r , f r r c l V t : i l ! i . , . . . ' r u r5 . . ; i i , r l a ; ; p u l l . i o c i s$€rn ini'ussd ',vitli the breal,h of brahrnanrcal fire
f ilrl:-r'{r{1 t,<ir;rl.lrfii (.tlriit ii{.ilfl,ii11 oi. r,r.,rilrtlarlcla'i : ritilals. This ifl corifirrned &B e fa4b rrisci by stote.
' F'r,;jrinna, rneots tc the Be,mo €ffect in tho Ti"er'igatfui. (143j
!:liurrrior ! fi,.,iJlc. l,itv, art , r,it€ r.:talt i
iiri:,rrl .Jr:!y'r{tws Ftu,itgslltr i;irn; .rt{,fi t-:rii r.,f u'ou i " ,',*d.'!-herugatnri t2l9j a^cweli as in i,t:o .Dhonr,nnparia
(i 4 3 i .
(Ji,tLi;;',, I'7'5. f"i.,i. I, gi. lii4) 'llro -nrtiorr
r,rf tho bi.cth firo (jato,ggr,j ia frrund
r ..:' rirl..lLrr rr-ritor ad.{i:; Et },r.: unr,,-illins,"ro$g i,\) figquerrtly occrdrring in tho Jfit&kas. T\e N ang up[ha,
, l:Lentl.rr Li:+: silll*l'iii11',,.1. 4rl rigiit,ooUsrrels o,'br Sii,n,tiraua ,a,nd the Asdtun,*nta Jd,t&llias rofor to
-., irle Ir()tler, tirat r,ire bo,.ihisa,t;r' cnilsd tc Pe..yjdrinn brti"irrnan youths boirrs eontrontoct with two alter-
!. :, ,tirislt$r rntgfrt, .lfi,i.l tr:) a ge,r'vani,. rrrll)vn cai'eors. tho seeklng' of their edlrent,ion at
'i'akkauiia
arrd thon rei,u-rning to tha housoholder'e
fhrs ai..tit,irrle t,n .Agni. ig cc)ntirrri$cl by lhc r,li;(t$ricrl
' .inr-,rLlr€f sirnii*r lrlij u.s (-)no an(i t,lie trrking of thrr brrbh firo to t,he
fi,r-idr*gs in ii-lr, |{,-t,,,tgtttil ri. ,"fataks.
i-orosf,, tireru io worship tho Lord of Fire" Aggi-
i I, 4fli1'l wiroro h.r is refe;'reel to as thti , viie 'I'hr-*
-. I it \'*iJ
'" bhagavi", a*s tho ottrsr. birth {ire v4rich is lit
i.t
'l at the bii th ai' a hrlhma,n chiici is oxpectod, a,ccord-
iris irar:.;e, .lriravcd6,, is rr..re,dftrr Agni in lrciii t,hcr ing i,o them, to be kopt brrrning conti[.uously
, .; ti.al;i!!li(t.,lritaka a,nd l'r"f.takq, .l dtai,,i,' itr aCdir,iorr t,o thrrlughorrl, his Iito"
:riir tsr'IIj' .,Aqqihhai-rnlii. llr-tt, iis'-t"eB irr tire IJurirlirrst
lttrft,t,lrlo shodn no rrlort] iigl.ir- on 1,l-tnr;*xcij cil-l*rl+t,i.lri Ar-:":srriinq ,Lo iho rn[or'rnafion founrl in bhe f;dz]?."
,r:-ro i'ur-riror S'ltlt. liX Vl, lr, x);.-*l) <;t iire; 3t,'y'tirri,jJy !t,."tta,!\i'tl:t7,,r.. ir in;ri, i;u hs,zardcd that fire hrrd btxrrr
-rI llrrs term l;hrrn sohtirr,.;.s iiavL. i.rtt,it alti.r: tt-r ohr,uin 1'111rrer'tg, i ir,itl, thg rl,j,ririr. .riles as vroil, 8,t, loast
lI -.ir] 1:'rJili0 gt,rltiit;s. lilrlarn:l ( i)rlti1! :iai'i.r irt b.CAir.;nanS In t,lfe
,;/t,ii!i/.itti -\.-iki,ja ii\', ltl0) rlic. brrtlirnarrs ':f the
\t:i^;lt rtir;.-r' lle ilno^uher $r-rlil.ar.l y-si9;1+61ri:j: tl).rl
'i-.e ri{' t'ho I,orrn Augirler a in L}ie l-ih.ota ,iutak+ ivc.lsl rh,,r i)ai.,.;hal;l-.iilnakrr l.irahmans " who ars
' / t\', dli. I t i s h e i r o t , h q n g r r o g i v t r r l r i t , l t r s t , r , ,o f carrit'rs cf rva;erpor,s, E-ea,riors cf lily garlunde,
-* r;isliipptrrr;
Dlvnigrrirl':l'il r,,hqso otrtror $o!-rs rlre rilso lr&rnnd of iiro, vrhon a, nr&n dies, lift him up
.rft,ir gor-ls, aiiil <:arry hrrn orrt.,:rill on. hirn by n&mo a,nd spsed
\titsrrriovn, lJaltl,rlova,, Srlrvcdeva, 'flris
, - ' r r t r ! a i i . o ' 1 . , : \ j j r r r t a , l ) r : , jr r l r : n a . iiiln ]ieaveirward "" rnay L,e intorpretod as a
I t , i s r : r _ i r r r r i e e dt h e l
llLr; ..'i,^rrtlkrris probairly iiint, fhat, t,he ril,ual oi the fire $'crshippers rra,a
il, lla,triro in"y't,h. Aggidova
1.r i,oi11r l-rant0.I uiti'r4Usl.ri $li,ir tiie iir-e gorJ, rlr is ;r,ssor.iiited with thoir tlaai,ir cerornonies unci Lhat
ri rl-r{i,whave. lr&d & o{)nnocticr} \4'ith tiie belief in the
1-'iirirtrbl.y'tlio tiro g<:'t.lhirii v,rii' ot' ihe rn'i'th.
liiir.
"{ror
-, ,',.i rire r"orit rrf l iiu rtl{sit;rt(ruii 1,..r r\gni tha Bllodirise 'I'i'*r
Ilu,r:eiriitrlrurns"ka, briihrnanrt are rofenod trl
.. -'lr(jI iir;$s r101,$t){lnt t,i) L,{''ah,i*l t,C riisl;r:r;i,_r11; iliiliga}i frr,' tiD:".da ir.: tha A.ngultan'r; N,iktirla (\/, 2fi3), toee
,i. . rJ.t ; ite i;:ror+'i.e{lg(t t lrtrL t,}ro irr:,rluririir$ ii,ili(,rrila,iccl.
trh*lro i,hol' 11-" reprerientoci as o4;r:hring prrrifying
i ir.r ,j.cit',' u it-h t,lvr ritua,i a|' rlre lire. The
Ij,,':tt:rti.liila' rites cn t,?ieir ,.r,<liieronts. [{ero, solrr€ pro(:edural
Su.tta ( tl, tr, 9) irs'1,s :,iucrlli<:o 1.1-i-45rni infor;aaLioir is availablo on tbo roqrrited
' .,,1:i7,1.'it1,q,7 ritoe,
lr,rn()nrI ir,ittr it,t.ttii,:ts, or r:flhrirrgs of ri<:ar-lty na,ture, {)uncla, who ie
l,irorrgh of a vorv
i,)-,lafiori, rra.lrlol.y, dr;,hbtlt,r*;ut., thrtsah,rirtttt,, k'ar.i,oiton':q.
rlvpir,torl rr,s;u. beilievei, here tells tho Buddha that
t,t t.tdi' i.,tlt.':tttri., s'.;lip iho tn,e, i,t:l,nh',ort irt , ?n.riA:h.(r,h,ot?1tt.,uho h,r;ihr:ir;ne. irrstruct" their f<rllo-wers to rise
urr in
- .,itilthr.rtt.<t.,s,lJ of rr]r..ch {rir! B-ivi}ir ir.s <lrr;apprr_rr'e,J 1,he
rrr,rning anrl tr,rtl;:,r'r ti,.o gro:Jnd, or t,o touehbet
' - , - - ; 1 9 i i 6 1 ; , g I"t i g l r o t t - o r t i r o f r r c : : ,t , l a t h e d o F s n o i
;:tltttlur.rg, cr^ t,o worship firtl, c'r io worship fhtt
r'tiilltrsr' 1ir{.'s{r. ttrr llr.trl;ih{r, i-:r*1'r,i1 iirat ito iJrt,rrlrl trer srrn" if rrot to dest:errrl int,o tl:e w&tor.
' ; i ' r : r e 1 i r . : i i . I rr . r v i r . J * : l t i : t g l ; r ' t h i s q l . a t r : , i ! F , ] 1
t thn.t l,lig
'rl ilr'i ii'r,r rrf tltr,rr*
i'rt,,lals :tr(i:i{. }iH','rr l;eon lrolti in Florlo i'titire>r irrfornai,ron is a,ve,rinbl.r ori tirc
i , r r 1 n o s t { t t r r ' f ra t i i , , . L i l r , , , .
;;ilfrie'r.;f in flre .Lnr;|utl,zra tY;,';ii3r+ (V, 9:J4) rrliere
,IA,t,rls$or.li, tlre br.r,hnii!ir, d€scribog rl.t the Bu.ldha
: t i r i r i t ' i r i g l r r r i R t rrr- , 1 . , i ; i,i.,, f l r ; : ' i r r r { l r j i t i i ' s l . , i r t i i i ; i - i r r r r t '.
titg i:ilrein{r,Ji.,; lf i.ii{r n l}g,slrini of tlr:. Eirahmrrn
, . i i r c + t ' J r u l w n u i a l , i t i t . , . t t t t h . e f l l i l f ' , q e , { _ . r . i : i , . . rt r, - - : t ! ' r : t
' , i . , l c r t ' i i ( l l , n r r ' l i , l i r - , , I t 7 t . g i ; i i r e r,-\tt i i ! , : . ; ) r j r , j ,! iLrri.Jsi)t.ri is s.rr,n sirr iirliiig ur iie.., lii-:ec. t lothr,rs,
) iiiir iltr ri r:siirii irr.r ]ro.':ri itr iito ;;rtrni.rE .,f 1i1g
* r . { , r o . ! . a r ( . l}N , i s l T r : i t n [ , i t , r t r r r I1]i. r i r , L
* q r l . . i r, , l - , i i , I , . ' , r, 1
. ' ,l .' L. r ,
, r . - , , i , i r l, r j . . i r . . l . i r : r i : i i r . . ' ; . {, , i l r i r i p l f 1 1' r g l { f { r 8 s .
i,ir' , l i l r o r i , h v c i u i ' , L i : l r o r i s g : ' , i r , t j . l , ) t l ' \ s l i - - r , ; r, - , i '1
i . , i , , t , . ;l - . ' - ; i i . . i - , . ' 1 . . l , : . - . i , i n 1 , , , - , ,a n c i h s
.i't j I|:tit rlr;t-l riglrtl(rtirlrt{ilis q;1. .-i. " !: i-el,-_lr:.-r :o: i,,::l:. i.,lai,i:ttrt'ti rl-ash their
'l'lrl:
l r i , i , l * r ! r : l L t , l . lp F f i i r . k = i l r f r ? i t r l r r i r : i . , r r l r i , ' r . . 1:,.1 :,r1, .,i! ir i.'-s]r i:,,I ,,i
1 - I - L
i;,I j ' r : t . - - ! L - J i -
Smlla,f the fiOOf
-

triti,.i;,il a iir.r'rl.rrir* i.t+11'tt,i.11r."ira, in il, fr:+.t,t. ,.r rra.rrr, \\-..r c(.rr.\'.llri - .rrr,i r ta;r ih?lt |:eci betweOn
. l r e l r c ' . l r r , t l . r r . r i r' - r i 'f'hc
& ."-ille,ga. I'r;.,tri":r' ,.ittlrr ,. : ..rrr.i .l:e rl ,r sirrintr (agydgdra\^
i . , I L i f i t ' ! n 4 i 5 1 r 1 ' t . f e i . sl o , r , t i r r . r n o r s l , i p l l i : r l . i r i t r l . r il il.',, niqi't rrith claspod hands
, l ' . ; s l l i 1 1 6 1i . r ; r i r a i i , , l f , , r r , r i i t o f t , h i . r . - I u i r i i i . j n s t i j , l c t l n g ir-r i"i, s3\'inq 'r,i,'e t.omo dOwrr
;ri . rla to keep the firi-' lli.i,t'rr;Lrg-
1rrol-rilbil' tior:&tlso

i Ti:e -.fr;i,ctl,\a,:i.rilc referg to a, flre shrine heinE built on

ii11 r 11r111,iils1' of. a 1'liisge. Is it f,his that i"s l.;eiag
rcfr,irt't-! i.t z-. a vl.,i '!
 AGM g?0 AGI{ItrAT.TA
' ihey
3c!tr w'*rehip ! itlo:r feorr tl:*.r fi,'o with Ignrlrir.nt ertt *-3 all, ye l'c6lish apd yortrrg, of
ril=:lnl,iurr lr* cil. of butts.r +nd frtrslt vn'st+rr- -lVhen the Jioal,
1lr-' rright, h** pco--o<'. they feiod brd.hme:rs witil I)eornhg l-e i,hrrs might finC pLtifi.cation frorn
cn+ies too,,i, butlr iiur'"i *nci. gol*u." ovil.
{trsi. }'?iS" p. 83}"
LI, lnu;u'l. Ftligiy br-, etlr*rieod ihilt the rltuill n'hich
!inr:sl;;rJi, hirrtstiii' a br[i'inar., ie tiostibrng rrg
in ihe ni;ihr is wiit*t; is k".nown as ihta iiii.li hassra,pa, a Magri,dh* bri,hrnan 'sriio onco
i+1r:;'6;tlt,:e
A g':.-lupr;:*1 hir:r-+ ti I ite'r eitic A4ni.hct.iii, ,:arrisci crir, fir'<r ritri*l on i.llLr barih. of rher ]{eru.iijal6,
iraving cutne ttl aral:rr,ni,shil-. by hoaring t,h(j ' jr-irnron
'.1..i;a,+11s,
iJ.,r.;'-Ll,rsts1r:di{l r,!wl,tg tif t}::i rit,uu]isi.,ir: cl burning', r:<;nictssostiL,;s ('/iiag. au. 3*i--3i :
qsrt:..lii'irrrr(]rii' L(, fijotl tho hri'r,ir.rn&TrJwith tJ','r 'i";lslri';aJ
'l'tro
.-'f t.i.'r i:rr;ri{i-:s rs well brought, cu.i in tlro opirrodo l{ r:tlei;rant, in r,rrl-!n). .1.sacrrfi,c.:,
,Suncl,lu.!r.r Bhi=iraclv6j* I fi;;iui+rd 6yg, t-ii-rlr.lit,t^srnatJo ;
i'5' [, ltii;; dit. 7$) rv'irr:.
'1'liose lje iire -rrrc'fhought,-.
iravirig perribrratid Llio i'!tos, 1,:r:,irs rounil fbr $ 1;urer nnrl hoiy rii,o"r !
ttrr:.hrirrin {lri,' c*sio,1 Io of}e--; liro r-tsiduiri oirlelirrrr, i t i-'iinri air,.l avorage iscrldli:ig t!:,a,i, f .,cas !
rrrid rr*rlurfi; uho iiuriClrit, rl'islriks: liiiir tc bo r-rnti. .i'li r;i::i in 'ilrldonrt^srr of hir+r;-;ios,
Th.s Li:r,l;url.rn in,-.1'.iirinq irr;,c tire .lir:iid;irt s cnsto, ]j..: rl r-r'r ccnt,agior. dazttd Er,nd led a,stray' j
.l cJoerrri",riilirrt prrro roligiqn -'t'hii:h v'as fillse.
tlio Hu{lfihil:ri'.'e"*, }us lti:rtiirr,i +rt,hicli t'witt r..r' !,irs
'noi,ion t:f iri'iiii;nrr,i'liir:,i,,1 . strowhy- t ilal he, is i,lr*l :\rrri lirinileil vr,rs f, -<iriftlr'si, i5-'noi'ani,- i
higt,esi lrrehms,n lri that, ssrisa ri r,hs t*rrri. Tho lri t:rv is al[ on'r;r pr]L a!ir&;!' frorn rn.; ;
q'hir,h j-lr'*iir.n tlre ilne of'<;o:rriirgs banle. tu Lre.
er.rempi, tc s;hovr' iho iuagical nr.rlr":rties the
:',*si,-hrai .',]r);r,iicrr di:c.ltl..'ed q'hern srltik i::. llro s,ater f iy'r-,rtirevery giil, tiro irife I ce-rleirrat,e:
').ll'iq
iu -lirtbairir. irrs'.'rr1.ed lo' provu the po:,rrt tirat tir,; I rvc:t'ship 'Fliin *'iio. iln \\:'is*r -Flrrth (--o,'rto'.
'r,ri,s {ii.lrilifiod
E,-*idir* i.i,e a i:r.u}rrnr..i:ri t,; s,ccept' t}rir 'l'l.rt,
reliriuai i;Lle !::,-'n. It ";r.a,gprciLirl-r!.,t bt,i icvci,l that the l:li:tldiiist atton:pt, i,iirotlghout is i.o shorv what
"rttch.isi'.t. tli:r rosiriurr,l obl*ti'ln. ::ctriinoti ilirtr{ictrj lLir,c l.,rren sutr':inctiy c:rJ:r'essecl in tiro !)h,u,ttni,t7tnda
'vrlion +"irr: siicrLfitre hir,ci Lit:irir peiftrcfly ('tt. ltj?) 'rvorship
qir*litier: pci- " I.l' ;r rna,n fr-.r ri, hrtn,fu'oci vears
ftrrrneti. (On t,his, ooo {urt,irer : Athort;areiCcl, xi, il. Agrrr i;r t,h,o loresi , alrr-l if lie but f'r-rr a rnomDrir, pa,y
i. ; Sat:tpalha Brd.hnru,r.t-r, it, A.ilr. i!.; Ila,criorrell, trcmago to ri. ruan rr"-iroso hoart is gronnrlod irr true
Vedi,c i't ythalcgtl, L55.\ .{1 6rpisr-i,-lesirnila,r to that knorvlodge. boirer is rhat lrornrl,4o thari sacrifree for
*f r(itntlar:ikri Fll,are,dvs'jil is trJsro rolrrtsd of th*; & hiin,-ired voars-" In b"iof, n'.cralit,t. wrtrB &
IJh,:.r arl-., t' j o L';rnl rin eri rshcrn tho Iiecnnsicni stg cal led hundr'.ldfckl rlcre rntraning{iii t}ru,n more ritual.
.86gike tr-t' firo fhct t'hrrt, hr r"'as a, fir'o w,iisilinptrr.
'l'J;t.i t,riq.lh,ri monl ions anot,h+r Bharar'ivijl B,r ,rrr,u r,e,Ta'?A-i?AnD Ira )r a.
Thu
fir'e vrorship to ()rcie:-,
rpho rcnour,r,erl Scin t,ii+
Aigr,,rrirn ilhaia'ivilla -9}. trri t}ier rninds i,i'lhc
{2lll
BiiC.dlti:ri,s, t,rr€; f,th;iracivaj4 {'L1n $'6s oirr, io-,tsiy AtlN[ (!), nam* of il ..,'ni<s*r,loarjer ;nsntionertl in t,ho
r-ssoria',ed wlth t'lie firtr rilrtrul. ,r1*7ti7,1ri'iiu.i (:3(i : Bll.-s. s.v.).

!iirr,1t 1',i3;.s :rlscr :i;valo of t,l-re distrr:ction m*tlt -];t- r,r-irmoof & Iri}i)plo montione d in rhe
AGNIBI{AFJpA,
the irt'5livn;1;g vr;gfi,rd.ing th.r fires of tire housohr,rltlers ), i tt fi,j t L! ri.ti';ii i u |: c i'ittr i ij 32 ), ;i rn{illg whorn the Ilud.Cha
ai-iri nf i,ircso r":or-i,'hv i>f ofl'erings und gi{ls, lrs soerl fi-ror'irs ia {]gi;eqiit, irt,;6 llirn ;,1r-,r1s, an eri'orri (rrcccrding
i-n i;lre Jgili Sutt"t il . TV, 4i--ii). This srrita sprrnxs
tii jr,ilc'ri'i,on; ,-rlfl,S. Ii, f ), r:1,ttor t.han tilat ruhich Lc
of Btr,..an f'u<ri," In rlie "\'crir7,lr Su.i,ta (i). IIt. 21/) ;s:lirl tt) lilui'a taliel iii Sri,nLi$l'a (seo
Fklco
arr rlt-.rrt,iontrd six. In hoti, siitta,s th+,t u;uoi i'tl\:IiAssir I, ant;. rvtriefu i; rnoni,iontrd rr fe-',r linos
jr,irrr. ril L-'cr:!t i; gir'el: t.: t'lir,r Vacli,r eoncoili, of iiio
r.;i;'lilr rn til;r sartlo i:ontax.i,, Eilqt'rri.r:tl states
r1r+ ;'it;;;;.1. if' rs tr:rniitit:.q ltl suggrist, tlr;.r.1'tho ncltr(]rl iior'. i'il . I i,rr, il il tlet-uriloi-v- rini iri.-,nf i*li with
,,ff st=.,,+,i ilros tnat rlorii,'..t fr'orn titrt ccni.ilir'1, tli tltt: " r. lri::51 iire o.,'ent is otliiri'wiilo iocat€d.
lllir"i-ii;r.::s:r.
s$i'i,it t.rl'Il{LrcS oi .A!,iii.

AGHIDATTA, s, lrrirhnren l<ing r:r{ rv'*iro.mb}rva

As saiC. L.tfnio" an a,ttittldo oi'trt,it,itG;nal iilIt rrtni
(CLI . i{1. pi. t. lr,--45). Olrce, wanciorinq in tire
thrr.'irpiroi.ii ali rofcret:,1:trt to Ai7ri ri! iju{l.ihi"r
'Ibt: <-"crrnir-.. ,rf i.he Siirasari.r,s. the ]-JrrciCha lr,irivo,.l at
ii'ior':1l'ure oi'l.ira:ro oa-t:l;r timos rorr,!;r)ri fcl' t,lirs \"'airu,rrrbt'J,c.
'prat[,i".i i.iie*- i lio rii,rr;rl i,vs,s nsnccillf,eii rn l LLrl Otr liorrring tir.ie, .A.gnidstt,ri narr:e to
os. ,- o
see lrinr ir1)rJ Dir-or lisirrning tr,r rt roiigious riis<lortisc
E-rd,iiii..,t, *ri;ril ivit,h i,l,l srr,crifice of aninral iife.
'-1 rtrqitostr-,.r1 ih'r tstiddlii;. l,c; ror:civrl fr{}rn him Lil iire
i,,
i-. o rgi*,s of t.ilo l.acri ilr e rr,r'*.rlt r, :rii;*:n .r,'ii '1i rrlr':r:h
1',"'il:i;irei ct'tt irrciiisc. ftrr ti-iroe rlatr:l.hs. T'he
e,r;:ririir,i.ls r,.n,l fl:.-a;:qf;rir,li:.r:t in tl:rt .l1S,1i [j,-'t',tt,
iJudr.ili1i &!t{;tr11g. ira i{iir''J r.rt|O;-s fcnr:t}ir;;rr.ri--'arniicn
;ill-r.': i- riiod. iirt it x'i..r illsl f-it, tirtr': ij lll,gderi
oi all i" inrjs r;f f,tuii lc.r the nr;xt d;l-v, t,rrtL nirl'er
ci_)ii{j,lr.iiir,1irljt 1tn il,,: gi,.rrr;rris rt{ its l.i;.t.iiii:,' r-r,sa s:iiri r,o ir.lror;r iLo fli;tl sl;.ould bei i:ivon,
'i'lr.en
he
juet-tits f,{ t-,r',lifii:ei,,it:: ,:ir'sal .';iiit:ri, ?lri:r J'ul.ll;t,f iS
cjel,reu'rj f iiai-. n,-r ,rr:rr irr lris kilrctlrjin, 8;{(,i(rFlthiursolf.
- - jrriri. ,=,i'ii'cr;ur)rrti-r-. i;,s in i,lic :Tlteri,;uthrt ()4:1).
'.,. shri'ilri f-eirtl lirc Bnrlr.ihri cr l:is disci-*les durilg thr)Bo
1 ' r , . r r .! i l i . ; 1 ' : : j 1 . r ;-; -llirat,
-rii;'ric lnot:t,iis, \'crry night, ire lratl rt" dreaiit,
rtrt{i, (jrr3;rr,}1'p911,1trbeci o'-r''r ii', reqUSStOd iir$ l-.riuse-
',' hc ;rirrrrii",,'worsirip +onstoilritions ol
pi ir:sr, to :nterpret it. lYot rlc:irrrrg t,o s{i€,-{:irogr',rw fh
}:,' of tho king's incirnaticn iowiilds tho Budclha, the
lost;,:-'ri{ fii','r rt cooi grcrro, 'aaif, ripcln iiousr-,-,u'i{isi int.orpreted it a,s ar: svil drear:r capoblct
t.rf bringing' di;sa,ster on the iringdorl or cioo.t,h to ;ho
 AGI{IDEVAPOJA-HAUA 27L AGHIIEATA-TAI{?RARAJA

king. To avoid thmo ths king w*s adr.isod to keop Ttrirdly, ia scme ai*rira;j o{ M.Lhi;ye-ria wc s,lso
&rpay from ths publio f,or throe mcrrthe" It was find s€eourrt$ of rlir spoc;.rr,!rnedtsi,iou" fu the
procleimed thnt a,rry Jr€reon whc aaw the ki:rg escorid fasciculo cf thr, j!r:iti;porinirui,Tto-a{+tra
during {tre tlillt€ menths worrld be puniehed wit}r (N o.njio, Nos. I 13 & I i 3i occure th<: folir:r+'1nE
d.e*ih. As a rc}gul,bof eil l,hie, the Brrddira and his iotaresting stat,oment, " At ttre t;:xa {rf ihe
ilieciplea did not rsceive eny fc'cd sither at tho Buddhe's prrrinirvdr.ral Subha,-ir-a -'.-dnt, iri; tc tlr.;
pr*laco or f,rem, thrr psspfe- Fer +-ilg shcrls sf tho Ruddha frnd said, t i,ord, I carrit{,:: l'.rtar to se€ ysq:
thres montlie thoy had to li'ro lrt g{ras (bariey}, go into parinirv6,na, eo i wish ',o at,tairr ',t brforo
' The tcrd eai..i, 'Good '
mo+nt for trorsos, rupp_liod by * hurse de*iier. At you (will pa,sr awa5i). I
tLe ond of thie F..i.r.t Anantla wsrrt to tho palace ltren Sulrhaclre entor€i into t ho atg*i -'tix-tfu -eot i&Lhi
to inform the king of thei: intsnbion to loava tho and roaehsd parinirva+a right, ir^ front of the trs.{
kingdorn. It was ihan that tha king realie€d his where Sdk;r*rnuni l*y ciy'ing."
fault and he was eo;.rertuibod by it that he foli Ths forrrtir or tho lsat srag.o in the devolcrrrmerrt
down uneonecioue. Aft€r rocovaririg, he hur-riod to of the concept of agni-d.ha.itt -semiia-\h'i is i,i;at of
ohs Buddh* enel bogged ti.ie pardon for *ii the esot€ric or latsr Mahiiy6na l3uddhism, Tirere,
inqonssnienco esuaed by hi* act, snd further offsrad ilro moaning cf this ter:rn wqa changod. It conrss
to supply ihs Buddha crnd his diseipl€s with ail to indicate t he earuddtri of AcalEgra, fis se€n it i,he
their no$cis for the rcnt of iris lifo. Wl,er, this w6r-r descriptior:s givon in the ?'rzsam.aya^atardrya-lcr od,ha-
rejocted, ho offarqrd to do this fc,r E6vun yu*nr bur, rdjedfitdihyaya-halpa No. f 063. Soe
lNr'njio,
w&s *g*in rejacted. Howover, at the end, the A CALA GliA V IDYAF" AJ-{ ). The aim of agri -rihd,tu-
Iludelhe e.{:r$pted sn invitation t"o have his rneala at eunialhi t'f AcniAerra i.s to brrru rrp s1'$ry kincl ,:ri
Agnidatta'a paltleo ths f*llowing dl.y. Al-lor the delilsni';rrt {kleio) b;i nluans oi' t,his rnodit,nt.ion.
nro&l hri enc,rrrraged Agniclai.:a, wii,h a rerligioUs Hers v'o proba,bly -seoihe in.t1'-i':rr{reon Fii:drlLisrn
discourse and rlopartod from i,rairambhya" of fire q'orr;hilrprug h,-rrotics
'srl'o firrruished in i-nd.i"s.
'Tho l-)iuytiz:ad,7na(820.13)
nlso refors to a king I'uirtiror'. irr ttrre *ecc'nd chnptci of tire I!.:tnJ-
namarl Agrudattn. o:oirocana-sJtra \Nrn1zc, lio, i3U), t,lirs rn.rntra of
Acalc,s.ia is shorn tc t'e that of Malrcvaircciiri*
c. w. hiursr,lf. f iris is be:arr*o Ac:rldgr''.r !s rrdpp.;5gil io
b€ srl oxprossion c'f Ug,hriv:lirocaria Tnl,l*i,gata,
AGFIIDEVAPUJA-HAftIA, e Sanskrib text in its espcrcial).,'in tho istar devel.ofrcil, asoteric, iiuciri.!^isil.
Tib*:ton t'ranslatron, the Mehi-Iho-ntclwd-pa ahe-+- If a dovot€€ wishos to tbilcw ttro pr*ctice of Acaidgre,
Wo-ba, in tho Rgyrtrl-lgrei (t,anira comrnantery) he must entor irrto this g&ruedtri. l'ireb, ho makes
eeetion of the l-engyt:r. lts authcr ie Dpol-hCsin a mudrfr. of firo, chante a mant,re c,f the letter Bc,
(Fr:dhnre) nharpeaacirl.e of Indi+; rrnd d Ti'notan rce<iitating that tho firs of the Tathapata wili brrrn
Son-rotr rin.clren (Prajirirrotrrn) -ranslntoc ths work up hia carnal botiy, so tliai in hinr ouly Lhe l*ritor
ruto Tibetala lLlc'rd,ier,il, p. 132, No. 124 ; TtrI " 2043). .i'la *ill r:emain nnd ccrrenpond to tho sanAd-hi of
iho Tath6gata.
AGHI-DEATU.SAUADH.I, litcrally,'rueclitatron
'. We havo sevor*l rocoids of rn,rrliaoval iapan
in a fira-worlcl Ii ie rr kincl of samd.dlii in which
Lirtr ruerlil,a,f.or se{rll,e fu bs iri Ilarles rif fils-wiedom. report,ing that sorns prie.scs act,ra.lly burnl t,lrern-
.selveB in ordsr to &ccomplish t,bis ealaridhi.
lir,n;' Cirurc,.ra trenslef ions liave approxlnrately
th$ sasie rnaaning. Probably, ib eo:nos fiom i,ha I'n;'"b af kr;6pey'tti
reforr.rod t<r abovo" i"or exarupie, tlle lI'a;tfu;:anshi
Thic ter:'n h;r"{ c long history'. First, in the siatos that in CftS A." C. in }ir*ctu e:lrrvoc oir:ioent,
Eirnbi.'sdra'-prul'yu,ilgrtrnonut-tttilrrt (Taisn5, vol. I, priosts burat thorri;olvog cn tho suinrnil of r'.^nicia
),f *t.ftryarna-Eqarna fa^ec. ii, i.Io. 6?; Paii : Vinaya, rnount&in, aild t big r.rowd gathrireti it: ss+-'ib. In
TIuhi.tu4grt I, 4, i) it is rrrenticlriqcl" " Having Ll;o liih.on-Kiryahtt, it, is .qaid th*t ir high r:ri*st
r.nt * rnd in Lo agni -dhdt u - snm iilrb i, Lir rrvi h',i, k rlAy:rpa r.&n'rrid Kakushin had eniered intt, 'fi:ro-jriii'virir+ '
i:iil.'g flr1rr]{,'.qnf, variorrs colc,ttrs, blrro, yciiow, r..-vl in liill Ct$"1 tilrnple r;lrlrl€ncs, rl'hei'g $vL+n thq *.r;l[:?i{'r
Eiiir.lr*'lritn, iioonrliis be'dy. Frorn l.ho upper helf of of that tirne haC gtrnc tc worship him.
liis.borlS;ilro iq nlrlirlilerl, l';hile fror,i l,ire lowerpart of
'l?rus the origin crf the agni'-d!'^ittr-.*,tt;iiditr is
i l r r , b o d y o ; a & t oi rs r o n i f o r t h . . . . . . . . " Noxb, i*
the r+'Bri',esf seh+h*tic sect.ewe find airnii.irdescrip- evidently in tho firc worship rf hersri,'s lat"r
I rr.1:rs. For oxerarrle, t,l,re J ?'ith fa€s. ttf IuIahi- purified b;r fhe apirit of ]Ju<ir-lhism, but ngain the
,,tLhtiarilistr* {Nanjio, No. I2{i3} statas, "'flron tho herotical side of f.rg wcrship wa.s ln.jra ;irr:'.ri:*'r1'
Iiurlillra stocd up frrrm hie m$t Lni.yid+rutl errC went. t*ccoptad in Japan.
1rF t tho tcrp i-.fths mcuntain, wl:ore ho ent€rod furt{) S. K,
a niclre erf YeiCirya. There hs enrearl a urei etld
r'ntcled ;nto th,: agrri-dfu3tu-.eamid,hd, Aftar aovoEr AGHIGHAI'A, tho fire-pot, nanre of a lsi-i= which
,-iaye a.nd rrigtrts ho erimJrlete,{ hie prcr*Lico and ocellrs jr,ei, beforo Agci-hiradE, th€' Ore-pit, l,a
injrr-rr61l artllrsuit blic*tr, shile light eraanei:ad from I{tryi.98.
rire whcle of tric bcCy,"
'f AG}IIFfiALA-TA?{TRARAiA, nei:ns c,f a S*nskrit
Further, l,he .lInlu'lcatwF,ika in"oya (-llan3rc, No, i;sr.t, tran-ciated 'oy Ga]-a/iiralq and Sairya yo-6og
11 I F) states thal rha Buddh{i asconded up to hoaven 'Iibcten under the iitla Di'ai mehi phrei-bah'i
intu
'fire
|,,t- hia E&rvcilorrt etops end ihers ont*rred inttr rgyuC-kyi ,g1;al yn. work has besn ineorporatad
tyi-dhaia-sonddlli. lle b-.rrnt hinxa€lf lkypayati ; ra the Kzurgy:r tr-ndor ttre P"gyuri-hbum tf00,000
P - jffio+ril and got frual emancipation (parindrtrttta). tantra) riectica (firf. No. 4C7)"
 AGilIMAtIil 272 AGilOSTICISH

AGNIIf,ALIN, a rnythical eoa. See A.GGfIWAIA. by motaphysicians in an endosvcur to'locate tho

ultinnate objeci, siiowing thoroby a cielinite turning
AGI{IUUKIfA, name of a nd,ga (literally, eerpr:nt) away frorn dogrnatisrn towar<ig ecepficism.
* provious birth of Mer.c, (Dr"*y. 1f 9; f 22). It, is folt rnore and ruoro that, rrnlsr:s the spirit of
agnosbicisrn-or tbe admissir:n that cortain kind^c
AGNIPRABHA, & gandharva maiclen who v/a^g of allegod exietonts rlo not fall within the range of
present with innumorablo others in Jetavana to aesurod i<nowledge-is mado tlro bnsis of res€arch
list€n to tho Buddha (Kuyu.44I, 5.I5)" in any field, oither of physics or motaphysrca, tho
robult will be a distortion of lhs actual valuae of iif'e.
Drcams rnay be moro pleustr,nt for the ruomont
AONIPUJAVIDEI, a Sanekrit toxt oxtant in its tharr roalities, brrt lifo has to tro adapted t,n reality
Tibetan translal,ion, t}:ra Mehi mahod,-pahi cluo-ga, rather tlian r,o dreame. To call po!'ert)' a blessing
in tho Rgyud-lgrel (tantra comrnontary) section of because of a sut)$oquont srtpernaLura,l abundanco
the Tengyur. The n&moa of tlio author and the carurot havo any moaning if the vory oxistonee
translator aco not rocordod. In I'M" tho Sanskrit of tho supornatural remainB be;'ond the r:each of our
titlo is not rocorded. Brrt there the suth<rr'B n&me present, knou'Iedgoablo ex1:erienco. fri euch a oase
is given as Ajitamitragupta and ttro trairslatcre thero will be no doutrt, in the urind of the willing
a,re eaid to bs Srijaganrnif,r6nanda and Buddha- beliover, {br wishful t}rinking ha,s alwavs had a
6rijdd.na (Cord,ier,Il, p" 310, No. 3Q ; IM.2??3)" sl,rong irrfi.uenco cn ths formntin:n of dogrnas tc the
.-xt<rrrt of arroganof, " dollning Lho nsf,ure of God
S. K. Almighty with an accur&cy from which rnodest
naturalista woilld- siui$k in tlescritling the gonesis
AGI{IRAK$ITIKA, n&me of a spnte (fiiiuct\" of s Jrlack-beeilo"r,
montioned in tho Mahd,,md,yu,ri,(p" 2119,.i?l?.!. s."r.).
Agnosticisrn becErrnes impossihlo for th.oso whcr
obvit:uslv o&nnot, iivs auti act, without, adopt,ing
ACXISRI, a bodhisa+,tva whose narrre occurg in a gomt-.kild of posit,ive atiit,ude tewards btre problorns
list of futrtre Tathd,gates tGallil"- ++2.'i)" For of lifs, ll'hc cannot *rnvisogei oxistence ',vithr:tlt
dotails see MAYADEVI. a gaal or Furiloso, whc rnust seio p lon and orrler I
evon in exbra-rn,ental phenourena, who feni the
AGilISVARA, na.rne of a formor Buddha (,Srs. 5?). iruror urger lo rrrgulato their lives and those of 1,heir
noight,ours according to pre-concoivod standarrlr
ACilMISYAYANA, family n&me cofI)irghane.kha. of nrorality, v'lio cannoi liv..l wittiout hopo, whoeo
Soe AGGIVESSANA. prosont lios rn r,he f,:t,u-ro, wtrc, thoreforol dc nnt
livo nt.l'.v.l"ltb oxist oither as shados of the pasf c.r as
AGNOSTICISH and Buddhish. Thete aro phantonrs ,rf *n iuragi:rary f'riture.
varioug ways in which an oxp6p!6ng6 (:&rI bg As f,rr those' w'ho s1.;crt the naruo of agnoetie,
approachod. Thore is tire detachod vion' cf the hopirrg t'trerroby tc rolrrein in the fnregroirnd of
higtorian who deais with evonts and dona not p.lios arivarrceri thoughL, thoro ara r.ra!:y (not exeluding
thom to bocomo oxperiences. T'hero is *ls.J the T. IL I{uxloy whcu in I8f}9 i.:rvented t}ro toirm
approach of the eci€rrtist rvho, in derveloping his Aerros!:icism), who havo nc't bes'rr ablo to rnaintai.r
hrowlodgo, has secured reliable information on a a ,rcrnpiete corrsisterrcy. I'or T. H. Huxloy hirnself
wido varioty of suL:joets with whioh human alrr:.rq1"far,:cepi,cJ scraething that vgont be.yond tho
Lnowledgo is proximateiy concorneC. IIe lne:,r evidencre r-'f iho fionsss, as quotori try ttre Vory Rov.
edmit his incapacity t,o achiovo ulti.rrrtto f,rrit,ir. Dr. John Baiiiie' : " If thsro is anything in t,ho
bui; this should not bo eanstrued ,as a f'&iluro of world thrrr I cl<;tirmlv beUe.rc jn, it is the riniversai
ecionco, as its eim is not to give a metapirvsical vaiidil.v <.;l'the1aw oi car:sation, but, that univorsaiitv
view of realit;r. Only tho most. suporficial f,hinkers tr.-rprover! by any &rnounl, of e-xprlrience.;'
carr.lLcll,-
will not fool their deg;reo of assur"rr,nce dir:ririisli. Arrtj .,'rtt liro .sanre lfrrxiey 'lofinori th'r aglostic
as they continrre their probings into €ver mo! e principie. b-y sn.ying, "" Tlint rvhrch ,\gtrosl,ice
rsrroto rogions of inquiry. Groai thinkors have deny ancl ropudiate, €!s rrorD{r(tli, is the cixrtrar;r'
al-ways beerr koonly aware af ths n&rrorv" lirnite doc[rine, i,hat thtu"o €u'o proposjtion"s w'hich men
vrithin which ceriain knowlodgo is pcseible. ought +v{) }reliove e.'ithou.t, h:gieally sal,isfactory
Science is not a bocly of laws governing realib.i'. evid+rnce.'"3 Liow * Iludrihisb Agnostia avoids
but a schome anticipating t-urther <:ourse cf thiri pir,iair rlf trttlv,,rrilaiily ,1f causalion wiil be
phenomona. "he is irrphenornona
f r,s mairi intorosl; &s seon lator.
such, that, is, in thoir bohaviour. Since phvsics anci Irnlike tho sci,.rnaif;c gi::eptic who ent,ortain^.t
m.etaphl'siee h&vo officiaiiy anC offectively parted vcrying dogleos of doullt; rr.s f,o ll'ho-lhor soino or
their wavs, a atupondous arivance in all tho various aii of tho psychoioqical prL)cessoe.purporiing ta
fields of seisnce has hocorne evidont" Scienbific yiolC luu.rrvledge, reallv ,lc sr --tho dogrnatist is nor,
r-oetheds of. eriquirv &16 n??s being annplnveql e'von int'acosted, in phenc,menrl, br.tt r.Janf,g t,'-r sro txlhiad

1 Su Ilesley iitephen, An egn**i,c's A?talWU, London,

19 0 4 .
2 'Arenot eli men rgnasties ?' tr^: .{skirg tlwn
Qlul.sttwu,
Oxford ljair'. Press, 1050, p. 9.
B Contreo';Itd *u,:alliaps, p. 450.
 AChIOSTICISM 273 ACT{OSTTCISM

8nd go bo5'onCl. Evofits and axproriolrcsg are for the Bu.ldl-ra r:: b.rsect neirirer ,-'n ttriih nor oli seeptieism"
riogrrratiuit, bui exureseione of n furth,er anrl ultimp"in lrut' cn agnostictsli, " Scietttt+r makeg no atterrrpt,
{,ertBe: fl rHality hehintl octrr*lity. Oncs thie t,o strrdy or descrll)e rcalitv-.-cert,ainlv not, ultims,te
eupposii:ion ia +cceptod, the fact that the human realit.'-. Scierir-o is not ei'on concerneci ',vith tntth "
intslleet cnnnot, por:etrate thie veil is no barrier, ((-lrant FJrirrton, The Anatr,trit11 r'f Ileuoluti.on)-
'I'ho
end s trsnneerrdeutal or suprr"mrinclane is crested to lSuddha on the other harid is noi irit.€ri:Steci in
o-.rpl*in tlre ilcornprehonsihlo. Whoro rtro furtrrrllor-:t phenomena as sttch, but cniv iii so frr,r a,s thoy
ferlg to gr&Ep an uitrrnato in an ondless sories of affect and <ronstitu*ue the procoss of iife. i.e., in pirono-
(r&us€8 a,tl(l 6fI6c[8, t,]rerr: &n udoquato c+rrrso in mon* u,s experiencoC. It is not iheir hc,ha.,'ioitr
ilsolf takes &w&y l,he problom and makrrs i1, into a but, their na,turo, rvhit:h forrns the s'-rbject Lrf iris
mystory whioh csn be aucoptod by faith alone. orrqirir.y. -Llncl whon it is shoryn that tireir naLuro,
But t,his transconrlon'he,l, uitimal,o calf!lo, beirrg i.o., thoir re.rllil,y, does nol corrospond to tireir
gonoratod by an act, of f'aiih rnndo kry eubrnission behaviour, i.e., their a,cbualit.y, or tlioir action and
of tho intellect to *r dogrna imposecl bv arrthority, our roactior:, his int.rrest adtornatice"ily coases, as
etill romaino a prodrrct, of t,hought and is, thoref.om, tirat of a travellor in t,hr-r dosorb who diseovers the
rr self-doception. Tha,t this is nraiiiiocl rnore &nd oasrg to bo tt' fata nLor(JiLtL(1.
rnore is shown by thei {ir.cl that irr rnodeln tirnes
prcfessod agnosticisin springs rnrlinly frr>m tiic. Suclr discovory is a systom of krrorvlodge which is
bodom of wall-sstnhlishecl and dogmatic rrilisions. neit'lierr -"ceF.tieisrn nor clogrnatism ; atrd wo find hore
I t i i n o t s o r u r i c h L h o u t . t c . r i' r ; r i o r i a l i s t i r u t r r r t h e r onee nrcro tho Midrllo Pr,r,Lha bst,woon the twr:
the roactiolarv to fl,i'rh gril clcrgri:u, rr']ro ncw extrerues of rlenia,l arid affirmation. ft rls thie
ropuciiatos ali e'.rpornatural krrt>wlt ii go. agriostic attitude wirlch t:haractorises the teaching
of ttre llucldira, wirich is rnailly negativo iir its form.
'ihe 'rhab
Every truly reflectivo rnind rousl, bo agrrostic, reasr-rn is his ruotlio.l is not ono of posi-l',rvo
for whaf, sls*r ig mtlont by agnosticisrn thrrn tlie spectllat,ion, brit onrr of gciontific arralysis of
reccgniti<ln of ths vast desort-liko *rou,s of rlncor- acttraiit,v. Altcl, whe.ng\rer' &'jt,rtt1lib11is frrlly under-
tainty that, surround tho srnali or.sis of k'nr-'wlodse stortrl, it provoli to bo diffsrri)nt trorn iLs original
wo posn€ss ? For, oven when Rgnosticism is &ppearrlnces. Tho resitlt is not a,rr u,bsolut'o denial
tloscribod as a donial th.at .rs have r.trry r'trliablo or & rnoro doubt of oxistenr-'e. br"rt a rrrralified denial
knowlodge ar, all ab<;,.tt,ther ult,irnato rooaning of :tf appoartmcos. -Existonco provos to bs o process
things, it, worrid noi nece-qsarily becorno identicri,l (santati) of becoming and coirsing. I'irne a,nd sp&ce
with &bsoluto scopticisrr. lVhothtx the idea of an a,ro irrLlnt&l concepts (pafi,itutti) in -u;hich experiencos
' ' ',
ultirnate roality is r*concrlablo rvith tho basir: a,ro c:ust. Tho sell-', that, pret:iolts self around
coneept of r\gnr:sticism, rioponds on tho form givon whir:ir the whole univeireo rovnives, isl brrt a fabrr-
to this idea of ultirnato realii,y. If roelitv cation of bir*r rnind (sa.rzoiux-cittd\ s'hich in isolation
'I'
is cc,ncoived as somoihing sr-proil'r€, {t,s a principal and oppo.;ition is buiidmg up this por:rnarront
ontity, ns an abs.thito ossorrco, it n:ust romaj:r, rl or soul-cor-,copt to osc€lpo tlie inovitartrle submersion
eontradictiori, fot such an oxisieirco is incorrceivnble irr tlrs stroarn of inrpcr:mtnnonco (a,nicat). Mincl
without rnaking it lelative tc tho eorlcoir.ing rnincl. itself dissoJves in a, process of tirinking, depencli:nt
If it is incon.:oivablo, ii, is unknr;w.:llrle, anrl the in ifs arisirrg arrd cessatiorr cn conditions which ar.o
mind's attitude must rernain a6inostie" Brit if erlually w ithout substanco.
reality is unclsrstood. to bo i.dr,,r"ticalq'ith &{rtu&litv,
if the ultimatu rratru'o of pheitornenrl is seen ils rI Therclt'r:o, u,lthough ths ritrthod of approach of
procoss of aetion ancl reactiol *'j.thout any basi: $cirqliee mrry npperrr similar 1,o that of the Btrddha,
for identity such as entity, ossorlce! substarrr.;oor viz., *ln a,nal1 sis of oxperierrce- tlio two sysLoms
'tlro varv groa,t,l.v in th* <;bject of their a,pproach.
eoul, it falis not oniy witliirr purview of
exporienco, but is exporionco itsolf. Tlio sctrral S'-'ierrco is inl,oi'ostetl in pirenomen.a anti i-s not,
is tho real. Then the ta,r-;hof tho philosoirhor will worriod aborrt therir reai natilt'e o,s long as it' ean
bo to remov€r tlro conditror.s wbich pr*','ont the oxplail aricL exporirnenl wi{ ir thoir actual i-lr:}:rr,viour.
actual from hoins cc;nceived as thtr actual. 'llhh is Tiro Buddha, ()rl t,he ou'hcr hanrtl, itr nt;t cortionl. Lo
preciseiy the sc.!f'-inrpused lrsk of thrr agnostic, play with Jrhenolrotril ; hut,, l:nowrng r,hem li-, bo
' '-erporiorlcos,
es torsely oxpn ssrri-J.hy tire RurltlLt^,, of hig owll self trro p.'obos irrto tho trattrrc of
'solf''
taaciring: " t,o !ino',v and seo tiru:gs n,r thq-,;,arer '' tlrat, r l < ' t r , l o r i o r . l i s , r , r . , ' r -tri ri e r e a i i t v o f s u c l i
(yathahhuttt- fri.ry,o-r)asso.na1. e-r P,l'iorr.cr.s. fn lhis irplrlorri'ir tlie -FJtrddiia ,Jt os
n(rt b$(.onrr a Pr.r;11.,-',. fite-'re is in iris
I n t h e s a m e r y & y a s s c i e n c e i . r . t , r i p i r r ' , - . i c i ti c ) , 1 ,; r -t ,f i 1 1 9r i o . r r s i s t t , I r , ' e r rn s \ - n l i i c . ' , i s .r t , ) p r a c c , n c t l p t i o n
ex.perience which is aciual, oven if s,-.i,rnr^r--n)rr,rr ( ' i . r , D l i ; l t . O ri ] r ) r ( r i l ) i l r p , r i F . | i l : l a i n f r F A S n O t t O
-'ririt'ir rlil events can be
prove that thi,s actuali',,y is aisc realitl-, sr; iir6 tinil 'rrr eri'iatiat ia,tt ittir,
Buddha approaches life, which is an actuirl con.-}i,.t, f i t i . , , i , r ) r i t l r e 1 \ , 1 : i - r r c ] - ) a 1 i t 1t a] .) l . I r i ' . , r il l f e a n sa p r o C o s s
as a sories of erronts, a, process of experie:rce. Hi-. , r f : r a , r r l i i i - i l { . ( ; ' . - , .\i' r i r j i ' t i 1 i a l r e s h . Phenomena
aim, however, is not rnorely the discovert' an,l ari, nlJt r'r,nr..' ';1 ; -.' 'i,.' 1't-::..1r]a;rOf c&ri-sality
analysis of tiris conflict-oxporienco, Lrut, in e"rralr'srng a l ' i , l s . t f r : r i 1 r L i - . i i : ' - i , r - , .;', ' i r , l i t i , - , i l i r i t t v a n d p r o c o s s .
and tracing its origin &rr{i ca.-.lsrr,it, is an attorupt, io .{.rrtl thu- ll-'r :} p,-,1,'ii,:iri alrl nretephysical oxpla-
prove that thie corr{litl, is not real, but is based on a n&tiorls of the riorl,l whicii are sporadically found
deiusion. Ihe discipline of screnco is based r-rot on in lluddiris. ,,..\is s",,rrrlr-i rlover be uncietrs'r,ood in
faith, brtt, on neepticisrn. T'ho discipJine of the the se,nse of i,r.,smi.- la*:s, Such iaws, as a matttr

4 See Dh'zmmaeakka?gaffil1.&n4Sutta, Yin. I, 10 f.

 ACflOSTICISM 274 AGI{OSTIflTSM

of fact, ere spacrfically rejecl,ed when ba-ssd on tho solutiori or thig probiem by tlxr Euddlra's tea,ching
conc€pt, of cr'etliiorr, The Bruhrna,ljdlo fiuttn (D, Ii of sotillossnoas 1ennttul, tho earltor quostion becomoi
oxplairis how lJrnhm&, i:elir:vilg irinrseif fo bo tho rneeningloss and henco cioes not reqi-1j;.g &rr &ns1v(rr.
r:reni,cr of tlro urrivers€ orr accourlt "
of }iiil boing tho i'he ac+"uai Fiobleru to Le eulvsd is : Who ere vtlr ?
s*ir,r oceullnnt of llis heavon, ie eaught irr tiro nsb of iko,santc....).
€rror, Ttre sur,ba is a refus'l,l to ehooso beiween thtt
llven -qG; -rhs iricky olrosli()a of tlio *ot.id's
r'*riorrs possiiiilirios of alErmiaoion or d-niai,
boginrring is nut toialiy bnrsh$d &Es,y, icr this
simuli&neous aecsptsnr:e cf tlr+r aflirrnativo a.n.d tho
' rourrd rrf exist€nc:e (sartrcara) ;s saiti t,o Lt: !ltca,!-
neg;atiwe, in reeg-r+rtrt:uf tlro -.o-caiiod urrrlucitialocl
'!. cul'-lhi+ : " Tliis samsara's begiruring is incont:eivsl_rlq:"
f,opir:e
{i m.rnks ; its sta,rtrng pcilr., cnnnot, ho }inown "
lfhs BudCha dict not lay down a rigid ri,nii positivei l&?tu t n c.tiitlg a qu elrl bhi,ki; h.urc s oritsd,r,] ;,pttlti-,,t itott, na
cocio of moralit-y', but .wss prepared to poir-rt o'.;i, parifi,iyuti,: ,7. ff, i?8). It is ruru,riultsp)i1s,1
e,ny ancmaly whith rnigh," distr-rrb t,ire snrooth flow aqnosticism I
of mutuai rolationship cf iiving beirrgs in tlreir (-h anotLor occrlrioc. e the Buddha is asked.
constant contact in this process of life. w-ithout,
" Is thero & self ? " arrd ther Br.,dd-!ra ry,rrnains
rosorting to supornaturai sanr:tiori" This resruia,tion ,,
eilont," Agriia he is ask.sr-t, -fs tirero n<li a seii' ? '',
of iiving and ihiniling is, tirereforo, nr.rr rrccorciing
brtl, the Brtd-dha rnain!&ins hi,o silonr:e. Oi:lv vslron
to a dograatic plarr, uoitlior dor,s it ignor,. so-ceiled
Anancla pressas fcrr an explanalion at, loasti oi his
irnmatetiai values :r,s in sciontific scopLicisrn. brri ii
silorrco, does tho tsud<lha say that affirmarion of
appr(taches eacL prosionr atitrsh w irh,,rr'. Pr d{:cr) -
a soif would rnea,n siding with tire olernalist.s or
coiveci standarcis witlr & perf ecNly cf'elr rr:rnd.
dognrtr,tists, whiie negation of a s,ijf ',yor.rid mori:r
whi,-.h is rirlt afraid to adrnit tgilcr8,nce.
srtli.ng rvith. r,he nnnihile,tionisi,,3 or scoplris.
Ybt, it musi, be admitied that ths Burldira nevtr i{eit irer leply rvouid haye Lxoeu in acco"Janr.t,
'f with -,iie
said, do not, knorv'. C)n t,lie cL)ntrtirf, lie is krrowlodgo t,he-t, all things nrli irrrper'-
e I airnod to liar.e h acl orrul is., ie nc s (.q'ablia ri,it td ct- ilJ n a.\ . irjan{)rrt. Irr a teachrng of v'lricli tho raost
This poi:rt, ho.,r'ttvor, should not be slrossed tccr iunciarn,rrrial ttiesis ig the pi'{xress of becoming ir,
much, for it, is also rlorrtioneri tha,i; the Rirddha." irrilri:rrnanenfly, tl;g quostinn't,o bo'or, not to be'
'(j:rnnlt, tro p,ut nnd hq-q t,o re,rna|n
when he intondeci i,o 1,'16i1,1i1the nev.'i5' ibunj tmth, Lrnarrgwered.
did not know of ihe doaltr of hi:; fonnor ttaeirorg, (at:'yd,Latu\.
AlAra, K6,ldrn:r anr:l Udtlaiia,, birl lia,l to be inf(:rnred , self '
Qirosticns similar ts r,irose aboui the
ttrtr.urrf by an invi.siblo tiettatris.
v:.ro illi1. t'v AnitrJ,dha about i.he exisierice or
Tliere a,r'e sel'ei&l ,rtiit ru'ise r_,i' rrr.l rir:rr,_rnrltjishocl r.rne tTu.th|qathe)
occa,sions x.]io;r the .Erid,iira
loft a qLresl,iorr u;iilns',vorod oi' rat,hor rrnrlecidoti tri':or iiis tleirlii. ;!.nti hore, 1,oo, t.ho roplv is tc tho
ial I u i:ata). ljoli.iotirntrs, vio-"r,-srernain unexpo utrcieri efi'oct, tirrrt rlre rl{Jost,i(.rrr c&nn{rt, be &nsrvored a,s t,he
fl16 ,jr1ssil,iri11, onq-rtiry irsri{rr.n(}$t}ia real oxistencB, n.F zur orrtit.y,
l
or rrre i-iisrnissod withortt l,n &nswer.
" Ilitlier he kno-*'s that the rvorld is et.erriai or hr,+ cf that wliiciL rs rnlf ii ['r.r,c€issil nctuu,lity : " As.a. l
knolvs that iho world is nci oternal, or ho dcies not
know whothor tho wt-rrld is oternai or not, otern&l " ?,
Tathagatirir
thet.tr,io'1
r:i rrut niet, rvil-Ii i:r rlalii,.v (saccoic
, it is rrut propor tLr Jlrurir,:rlrrcs tif trinr iha-r lie
e-'"ris1,saft,ey' doath or Cttes rroL exisi, s,ftor rir:tlth" or
l
cornprohenei.,'o as it, seems :r,nd forcing a solulion.
is simpiy mo1, rvith & r:ounlor-questi,nrr. " And th.a"u ire bt.rlh ,ioes arrd ices nol exist tiftor deatlr, or
rriro aro you lo roioct .*'hom li " (ko so*tr kant, thaL ]re noitlier o.r:ists noi. doeg noL erist aftor
'l'ho
pt;t'.taczklch,,-rse), -+,'hich is t.lie real crr,x of'ti j* tvlr,ll€
rr1 dr,*i'lr. " e qiroshon, iirercriore, cannor, i:.; con-
'l
tho tsuddha's foaching, ibi". " t,ire irisrher li{b ir coive.-i ittt,.'r.palebbhrytn|,trtc\. ha a,cfuaI origin of such
not conti:rgont on tho trutii o{ er'v 1,}rr-rsisoi tliis iiioorius ci{;ijri nct. li,o irl :r sirrct,:'(: closire f,rr }ri,JIrer
t1-pe. in so fr,r as tirerro sliil it-.r,-itilns :ire fa,,-- urf s'isrlc'rii ig.,*itfr.d;r. i:ril, in t.rr,stiiy {l.rrrr_.ed (;}.,r61s1-,t
birtlr, tlor-:&v lt,n.,i .-leath. of sor.r<--rv and cgt,ilir:i.-- ( d i t: h i :,' " <il)inions b;rs;rr,.lon ip;iiirra,rrce a,rr{l bi irdnoss,
o{'all of -.r'irich l pr.ocla.irn tho extirpalitii f-'trrr;,rtrt],1 ir;oiirr;Js {trt ir r"eJrJlt rti rtli{.r..inf,, w-ii,li
}1n1's11;;j
rlov; ". Irr otl,or x'ofd:i, tiie prcblem i.s psr',.;hlit;gi orcii,r:ttoiti, arr.-! sct-rl-r'rlr:'*[:;,g;i,".1ir-rrr. " rr
,lt:alt ' ' ' '
cailv ra-ith. A melt- lrLrs or llo &n-sr4,or
.i t,i'nita,l Flt:rldhistic t,xpatition by l--Ji,riput.te,
worild have disrroseri cf th<: tiirt,s:tion. brrt r,ot cf t.i;e
l:asr.,l c,n tho Brrcidh,i,'s mode! r,-rplw to ,',lie so,*rllod
ptr-'hio:rt rvhi,;ii ga.r'o iii.i, t,<, tho qirsstrr.tn. J'trtl r;rirle.,rir-!t-.d (c:nldtr:atu ,\ <luestrcrrs, occ{r"rJ i;r the
ri,Itjr:iii-)ri raisoC ithorii i,iro uierlrrt,.V c'f. r,irt. w-o.1,1
Sttir":.!tniit:i.t I or;g,t of t,hr. Cotrrl:!t:. Nipata in ihe
or t,l,o tvt,ilasl.ing iite ltas..1 rrllrrtlr <idf.,pcr r.o,.,'i,
A n r l t r t t c r t t J . . . i ; r i J i r rr ' . ' - ' t s 1 , t ' r < o i t , i i i i a r v , i n t s i , o j c n u v , '
iltan tlis yr.rperfieiill enquir.,. ir.hout, tire 1ir.eserr,.,..-,1
r+ nr,i,l;ot &nytiring r;i rr,ii cxisirr ui rrot aftor the
sir,;enco of a rirnp-lirnit. i-ho rrsvr.hol:;giral crr_lrss
r-'i'prl,it;1 g {in'-i las:ioii.lr,,sg c€-qs{li.;'lri (o"sesd-uirago,-
cf t,he rluesiion i:-. ther pr-oblorn in tho riiinti cf t,li<i
i:,in,,J!tu) ,lf the srx ipitr,ros <;f nh.v-sical anC mont,al
r1lqgi1*3p 1,sle ir: eeekirig coniir:inat,io,.:r as t,o the
'. (rrli,aiit. Siriputt,a $-1:;-,ili,iris 1,is rop€ rte,i ai:ci
cont.inuatiqrr of irfr:. i,e.- ,ri' "soif Ar:cr ."."'ith t,he
naAiri,iv€ ropiy 1e eracl: arrd overi qu"rstion by sa;,-rag

i Se,: also i -iil{a. -'rd" I, il3

!J i. Iir. 40{!.
i !-in. I 6
. ''r'i3 iite !' s'. l1'. 384
: r ,, ! k r o r \ t0 -D. t, 3. ,c2.
lr.riI 'r'lili
I l.4. I I . i v , 1 E .s u t t a i T 4
 AGHOSTICISM 27i) A gFOSTIC i S U

tltat, a:ry p<;sitivo ar)slvor '"cor,ild c&uso arl .lbsessiorr is rn ttio rrairJ-e oi a, process. tr irere tlioro ie ccrltirluitv
v'liern ilroro wr+r .ri; obsessi<-rn lrofor.o (it.i t:rtdant withour- 11 per'sistulg enlrlt\'. An1'thrng be.voni
np7;:tyrn.tlr+rn papttr-ttc.ii). Tiro six sphc.re; (,f this process .annor be krrown. as knorrledgo itself
prii'i'*ti,:lr,l *nrl rnoiit.nj r..,-lnt,ar:t i-r.I.(, :rn irllirli'ti,.ril turr,s irdrl i)t riris procoss; arirl wh&tevor is krrown
,loscriFrLir-iri trl'irulivir{ira,iit,1', r\.* lurrr iu.: riris is b(-rirr:: iiLe r:iiject of kno;vledge, is tirercby aiono
r r r i g t u t , [ { . t : l i , O o da s a n e r r l r t y , r i u h s t j l n . ' ( , . s , J r l l { ) r e g ( _ ) , alrt,',rriv rri-so parr of iho Irrcuoss. Clc'ndiriotrnliti..
tirjg rlchrsicn rpi ll !errci t,: elue:.;tions. likr-r tlirr ril,oi-e. t l ^ e r e i r - ' i r : , t . - r r l r r st h o a x i s d r o u n d * . h i c l i t l i r , t e a c h i r r {
4l.rorJl, Llrfr c(]ntinriir,Tl4r,- of . tliscOntinurlncr+ t,lreroot'. of t,iit, IJr.iil,-ilill re\'olyeS : rf cer',ain c.rrclrt,i.,ris alrsi
'A-t
ll.rrrg as i-,iris vicw ut rn,Jir.irlirairtr' 1rt;rsists, eirch;:ilcet.s g'ill :i,risa. Br-it no dogrnatic tliesis
s..r lirlg rr,lsr: lvill thig ol;scssion {oi st,lt'-tulrtinuitv) is siicii'rr rrs rc r.hei causalir;. of tirirrqs, stiii less
i=::rrsisf,. ljut s'!th tho r:osstrLion. {roinpir)t,r) arlci os tcr a firs{, qr;r,i1so, t r oligin.
pasrrorrloss, of sr,teli & r'ic'w r.:l t,i:erso sptiornes of
r-*L.t&{it,, t,tro ri};E$ssion v"."iIIalslr CCg.Se.'' iJoosi this me&n tliat Buddhisrn is a fornr cf
atirei,crn I At,heism is a posrtivo ass$rtion oi the
Tt, lururot bs rleniorl tirrrt t,lir-rTjurldha IiilC a r,,orv ftilsitl' o{- r,lr() c-xisttince of a'Gocl-Clreatoi. tirst
rlotirritc t,lier:ry coucerrrilig l lirr lrortrr,ft.sr'. i{i:. c&irse rrriil orrgin of all tirr.rt exisis. It is rrot morolv
rlrrr:llrrro al' ke,mnle, tr,rrcl the lo:srilLl; of srr.;lr actiorr. a negativo nttiturie ot'relr-rsal of accoptanco, Liut L
whir:lr lre crlrt&in i./ slra.rcld witir ol.lior sllililual positii.o .li*"heliei, in"-oiving tho accepi*inco of rI
tea.-:lrefs of lirs 'rrlrre, cro not resrrir;tr:tl ti, oriir sir,syl., pr..ipi)l,tion rvtiicir $ssori.s il:e falsity of tho oxistence
liiir"spnu orrly, ,!nci lren<:e, whorr tlro rlrlesrion of'Gotl. In f i,is vtit'-v asseT,t,ion, horvever, is irivolverl
r;1' {irtrrro Iif o is slrclyrr lrll on{) rtf tlto rnt;t iv+rs of' {r {.'irr},liorii{e, u.s ir, R'oro, w}rich. il principlo. is
, ' r r t r t r r ; l e f . p r e s o n l n r : t i c l n , t l r t i r l t l r - r s L i u t rm o s ; t i t - . t i - oquilu,itint, Lo r'!,ru(rognir,rr-rn ,.rf the opponont.
r i r a t t i l . V c i = r r t r r € r : t , gtr.li r r . f . - , r - i t h ,I ' i z , o i ' L l r e a r r i $ c o c i { } l i r , s
,:f yut:lr lr,{:1.r(}Iliilr gxisl(-}nct}, cn,nll/Jt, l}tn Aii *g;rclsticr {is rvas tit.,r liiddha, colrtiiros lrimst,Jf,
I)r"0\.;ot!si
.;irril-rl.y ii;rrr-,rrrel (.ftr l lru gronnri : lr:1, byiliinos to tiisprciving
ir,-- Lire a,rguilrorrts pro<lu,;ed in far,'our of
b..,,r'i,ric:;. Srrl.isine.tir:r: r.r"t- crtr.rrrsitlr, ,-]l'' ,r,r1ra"*r. Lhlirsrn. And tllat is exactl1,. rrirat *.o finri expr.essed
F!! -rl tllLJ r:asrr o[' ]lirlrrril<_1,.r, 12rvuukl rrot, ]rr.ige i r t \ ' . e P n t i i : u . S i r ! ! a r " , * ' i i e r o c o r t a i r t r e ( : l r r . . r ) so r r , - l
s<lrvotl
r!Il1' ;-:t1r'plrF:d, u,rrrl t lri: ltli!i(lL$,'ri ,lf irrn,: i,iOtr (Ir brirlrlrruris <lucjtrro it l:s tlrt,jr traditi,-rnsl r,lut;frino
n.lgj1,tinn g'-otlirl rrc'i, l;llv'r: trocn Rn1. lrOlp tcwr:,reis tire t,lrat, ,rlr,J begurnirrg <ri tirlrgs rl'as thc wrllii r:i rr
;rrrniliiiirr,ion ct' t,lro l.l${itrii!nst. Brrt, we (jit,rr v;sila,lise (:reirroi \i.s.,uraktttta), i,iro rl'crk of Brahnrri (Lruhnn.
'i'iieu
rlil strrrro elta,Si,ie.rrr, []nrllr.!,pe difibrerrtly kutta), tite IJuddha, ivll'ile ciairrrils{ t,irr.rLhe
rvordorl,
1r: lrrlve i;txrn plnr,oii lie{irre t,lrg lirldrlha. knorvs tlro boginning r.rf this worid (aggai,.ittrit,lh.ar3.
rvith a
1't$u' L{: finrii:rg n(rt rrrgr'olr.' tfuo physical pajrl,rdtrti'1,,expjfrins that rhis so-calleC begrnning
+rigili <,f
t{1I'I'*1v gird liIe, l-ruf, rlt,l,iiof tlir+ ylsyehOiolrical is ',r rtr-evoiutiori (i:ir:ut{umd,ric) frorn r:r, disst_rlvini
gr'{'lrri(l-&r, in -+}.rr'..1: ii:Lr.*) l }io fJ.iidriiia, r:elt,ainlv rs,;rlcl (surnt;a{!,anx7na-lcka}18. He doos rrot, i,aki
'
rr'rrrirl ri,ri, lrri'vc l-rrl.{o!'\,e(lh 'rlo}rl+r silenc{, r. trir i,iii) posit,ic;n c'f a rcopti<r or a ma,terialist, adhsrin*
ic sp,.r:rf*.rnecus oligina;iicn (adhicca-sar,r,rp pnnnol,
..\ri iri+i+r,rri:rr is finrnri r1, whon r:,!l ths ahor.r:- f-';r' iro points rrut thst [1r.,-rabs.ence of knoi.lt"Cse c.f
nl{}nr,io!1oij &.id siuril{rr. (lrrogtii.,ns $ra &nS*eier.l iiro('.rd inq (rirniiitions dr:es not provo s, ft,rtrrl'tr_,us
ln 1,lro neglr.ti!.o, bece,dse biio Budcih* i1,los nLrg origin r:'. Iirtr lJudclha's vision of an ovolving
l:uLl arry' cf thoso viovr':i, " iig tliis tarrglo of thec,r:sing r'"'orldlr is certa,inly in &gre€rnont w-ith tho nro<lori
is n.lf*nclerd b1, t:rlrrflir,r, .qrttt elocs nr,lt-klarl to Beir,ce'l c ( ) r i c er ) t , s o l t b o l r i r n r a t i o n of tiris world in its
" 'l'iie uiloptii,n of vicw,e " ig ,.r,t,srrn discar.lod hv prouesrJ of ei'oiulic;rr. fn tho dorkrrosg of slim,,,
'i'tr,l r,i,a
hirt{at,li&, yr'ho lr$s a{:tudl -'ision of tlre o*i,r.u. o&rt.l) E.jx.less bodios lbd r;n tho scum of tlr,: ,_.,_rliluur
erriqur ;rrrd cosr*t,i{)1 of ttrirtgfe gnel. }ras thorcby Butitir.ro ol tlre l.ioili-rrg globo. With feeding therr
d i s r : : i . r ( l o d a l l t g n t i e n r : i i : : r t o ! f u 1 r ; r r i r J o n f ' 5 r 1 , . , i r 1 1,1f ' fa:rtrt tioyeioped ; on t,he sr-rrface. awaionoss of l;1;ht
'rninrt'.
ctt' I-30,,q;i1111;e tlie srrlrjoct uf tir.r" orriiuirt be(,{rrn€ mir,riifasi ; in tho rtlo&Liiirg q;i t,h.Jir ttx,tling,
i.q i::.;rt-sxistent, in tlru qii,tue r.v&V rr:r thtr OXt.iirglr;"iroa their br:,lio:: ul'surc.cd soliri flrrr.s in r.'&r'l,ing ci.rgre.r:s
iirt: r'rttrr-rof, l-ie def,grrrrinod, " tlr,rse <lrtristil4s r!+ ot' roiii,-.iinn:-:s.
i-r'ri u1i'riv tt.'fii:rgriti:: rli-f.1 iriie rrrrr,clirrtl-:j:t,s,j.-rl; 'flio
evoluiit.rn uf eviJ. trro, Las beon grelrhicaily
1'lrrv crriy re.vo*l tlrrl wenk o.v{t-sigllt of [rim or]rr,
tjescril;rd ..viihou"" any rocorlrso to .l,I* surrdrnrrrt,rsl.
1:so:- i,}l.Jin, lir:t tlo not, rrxy;l:..iri t l:rr n,itiiril r_;{ fhrr
A laz;t ilispcsitir-rn leh sorrro t,o lroardi:irr, rvirr:ir is
u l ; 1 e r : i r, { " .wa,s rrot,
criiving. lVhon hoarcling r'J..ih,,le rhe
. I l e n t o , i r , i : : r L r , r Lt o l i g c i r i s i , l a r r e { i _ ; . i r l e f i r : i e * c v E H , n i + Js r & v i n g l r r d t t i - " t o s l i n g ; a , r i d s f e a i i i r l l_::ings
in !hrr t,s:lrch:.rr$ul' Lirg Hncldlitr. t,itnt irr, fti&Ll\.,rnrl(l'o in ils 1,rain censuro, lr,'irrq, prlni:huterit. witlt rhe
rlrlgwfrr8 ilr'o IlrnvilleiJ firr s.rrflh l-rr.iltriem., erg t.hlr sc;eial institlttioris ,-rf iho judi<titi rrnd qor-ei'nlten'rili
oritrirr *i't,}rc rvorkt, tlro.,t6rlol lito,,f'tlrer soul, tlrtr uufhority 1r.
,.litirn*to gont, Iteliglous .qvsti:rnrj bri,sed orr fcrth Thus, lho Ruddha explairred ttre invciutic,n anJ
trarri: llruse llrirrtrtrs r,o.ltl-y-rrrrrrlo, hrtt l:e.yo^t-l proof
'l'lioirg ro-er,.ollri.ion of a worlci-':..'il,r as phasas of the
ir i'rrrif;cst,!on. is s r,s,lus rn,lrieh is fixetj and urriveis*l tirocoss ot'':vol..tic;n. rvhieh proce,ss does not
euJ)e'rnlrt!.lrtll, Tlrc -"'ir,lrlo of tl,o ;r.!rrrr-lstic teraclring
deporrd ot l.r,sui.rrome f,:ree rerriairrirtg itself oufgids
of Llrri Euclclha lies rrl ihs pure ,criafivitv, wtri,:il tte evalvirig cvciei. In tlie E'-rddha'l presontatiou

1t .+/. I, r;:J.
15 D . l I i , r x i v , 1 , p .1 - 3 5 .
I3 Agqi-Ytcchu.utilla ,ltttttt : !,f . T, 'i2. ,'tl ibid. pp. 2r ). g 1ir,
t4 r:tr, I'*ul U a l r l l r . : , E t l d . o ' . h i t . t ns n d Scieru:z.I,. ig?^ II i l r i i l . p p J J - { , . S1 0 .
18 , 4 ? , J a i t e ; . i z i t t cD
, . f I , p . 8 5 , $ $f f n .
1,9 ih;d. p. 92. E! ltr-tt.
 AGRACARYA-PRANIDHAilA 276 AGRATARAIKAJATOPADESA-SADHANA

of tlro ovolving univorsLr tltsre is no room lbr an5,- AGRAMATICITRACOpR, n&rno of'a serpent king
static onorgy, for tiro I)r()coss is truly urrivorsnl. (.If hu';rttt. 3+i8).
.He <loes r)ot (jlaim tlrat, hc h;1..ra god grcator than
otlror go,.1s. trlrt pollts out, thtit *rll gocls, or"c.n
()rr
AGRAPAI.{pITA, t hi;' wtitcr ot' Cc5lori
.\frrhrl tirahrnu,, are inclrtdocl in this involving arLtl
?0. IJuddhisrn. See AGGAT'ANDI'[A.
rrvolvingl procoss nr-rt tieny tfrrr p,rssihrility
IItr tlr-rr.,s
of cortain forcos, s'hich r,rpJ)r)rlrto Lre r-:toaLive, cornirrg
irrto iliis process, brlt thoso ibrces Lhernse,lrcs nrc.relv AGRAPRADIPA-DHARATTI (.VIDYARAJA), tI-'U
apperlr lrccause of tho n€c€rssit.y ol' tiisrli-rpeilrlric(r rl&me gir'+rn in t'he course ui' r'ostiiriltion trv ttro
In cr.rrrdit ionrr,[il:y irirci (.'lrirreso nnr.l t,ho 'J-'ibot,a,nattthorit.ios Lo +r, Sl,nskrit,
elsev'lroro. oi,lror words, 'I'ibolarr
inrpormilnrln(,o lrr() tlrr.l ntlers of tlris cosrnos. phvsi" r.vork ol'rvhirrh tlre Chirrese a,ncl tlre t,rrrrrs-
cally as lr.ell tr,s psychrcaliy. itt,tiorrs a,r'o trrtiint. l'Iro Lllrinoso l,r'arrslations aro
irrt;orportliorI irr tlio S[tr;r,-pit,aka of tho Chineiso
But, as far as tho boginnirig of the process of
ll'.tr-itIris*,'l'r'ipitaka.'\rnong tho L]hinoso transla-
ovolut-ion is regaiclt,cl, tlie trui-. i.r,grrostic :tp1)oars
'' tions ol ..lqruprrL,'' q-hicli ha,vo no eon'osponding
crnco argirin in tlte I'dtilca ,\ ttttu,nta, 2r : \Vhetlror 'l'ibetrrrr
trirrrslltions &io tlto follriiving Ch'ih-
t,ho bcginning of tlr.ings be rtrveu,lccl <lr rvirertlr,rt'
cltii-.:h,itt-tlLou-r'lt,intl ('I'uisho. No. llliri ;- Nrm.jio.
it, be nol. the object for wliich f terr,ch the NolIn ( - l h ' i c r n
\o. llt!4) oi'('hiir of'tJro Wrr clyna,st5; (222-8{-l
is thab it, Ieads to bite conrpiete destru,-:tion of w'oo."
.\. (1.),'!"o-lin-r,.i-po-ch,inl1 ('l'o,isho. No. l35l;
vVith his teaching '-rf cronditionalrty, especiu,lly in llurtjio, No. 3ti5) 'rf' Budclhaiant,r-l of tho n<irt,hern
corinection rv'ith tlie oloven tlte:;es r.lf tlolrond':nt lVei dl.rra,sty (ii36 535 :\. C.) an,l 1'trnr\-.fa.n4-t,:tti-
origirrirt,i<rn (Ttctzcca-sa7ntrppclda, q.v.), tlro Buddha .sh€. nq -t inq - :oan q -j rr -l't i - (,th,u -h u - ch,'i h, s h i h,-c h ie.rt - s h i'n -
avoids tho pitfail of universal causal,ion. rvhielt, chou-) ehinrt ('lai.shr, No. 1351 ; |{an-.iio, No. 330.
although it cioes not postulate an absolrrt'e boginnirrg 'l'rr,ng-Janq -t.stL:-l;h,Ang-t(.ng -'iaartrl-t'o-lo-ni-ching,
Cp.
in fhe gr,rise of a croation, yot sqbs an insoluble 'f'oislr,o,
No. l liiri)) of .Iirrl,na,grrpta ci{' the Srri clynasty
problom by its very univorsality. Fc,r', rrrtiversality, (5ts9-6lt A. C.). ac:orditrq to iVorr,i.o (t;. 9l a).
lry its own n&t,ure, lies out'side tho sphoro of Tlio trir,nslation by Shili-lnt (I)A,nap.r,ltr.) of the later
oxporionco a:rd verificrrtion, and henttei is not Srrng <lvrr:rst.y (96O-l 127 A. C.i, 'Sittnq-tstti-shang-
accoptablo to an agrrostic. The Brrtlrlha's toer,ching t i i i . g - r t t i t t q - . ju - l a i - t ' o - l o - r , i - c h , i n q ( 7 ' o , i s l t 6 N o . l35ir ;
shouE tho origin of wtratover has arisen in clopon- )ian.'iio, Nci. 799) *groo.w.itlr iho fibotan transla.tion,
rlenco orr a, condition {ye dharn'rna ltett.t,ppabhaua \1.{phrtgs-1xt'1 llitl,\-snee,\-k1J'i rgtlctl-7,r1 $qrott-tn'a
tesan. lnkt. Taihdgoto d'h,a1, and it sll.Jr,t-s also ttre ntt:lxtrt-qi (l1ltil,t ('1',1/. Nos. 5:?fi and 858), morrticno.l
eessat,ion thore,;f in dopenderlco on tlio cilssa,tiott in tire Itgvud-hbrim (l0l),()tX) tir"nlra) and [];rrlris-
of tlroso condiiions (yesafica yo nirodho euartt, ttcidi hcius (cihtlrLr,ni) soctions o{' ttio K:ingvttr. The
tnahd, Sa.ntano) 22. Thus, ceusrttion is ropla,ccri liv 'f
illef arr trirnsiator of tho worl< is not, rocordr:d.
eonditionality which is said to be founcl intrinsica,lly 'llro
*'ork is believsd to bo of Brr<lcih'r, rrrigirr.
in ali phenomona. i
'I'g'o
Although ths Ruddha, in thie way of rlopencient u'orlis ilri: rnentioned irr tho r;antra section ol' I

origination and cosgatit'rn, rofuterd ,ttr rr,bsolrtte tht: AMG.: the -,1lirapradipa-clhd,ra,-.tt, containg soverai
beginning, an a,bsoluto exisi.encLr artd an 'r.bsolrrtc rnttntras, givinq plotot:tion s,gairrst all sorts of evil
onding, yot t,here wore solne rocittscs arLtl hrlrlr.mans (A II G. II, :] l 9 ), s']rernas tlno A graprad t pa-tlhd,rand -
'uidydruja, contains ma,nt,ras u'hich cloim groet
who misroprosonted hirn thus, faisel,v str,ying,
" The rocluso Gotoma is a rrihilist, ho teaclios the effica,cv to rrbtain prosl.roriby and delivtlranr-'e frorn
the destruction, tlto cessiition of nclvorsity (ibid. 332). The additional titlo uirlya'
disintogration,
rd.ja rorittrs to elninent knowierclgo.
existence. " 23 This aecrrsation thtl Bud<llril refitter.l
by stating, " tr'ormerht as well as rrorv, I onlv
toach the fact of con{lict and t}ro <'esslttii'rtt ot' AGRAPRAJfrAPTI, pi'ociamation of superior-ity.
conflict. " I{is attitudo torrtur<-ls (rristr.:nt'o i. not Sco -r (l ('A I',\N-\A'J'TI.
that of a nihilist or a scept,ic, brrt of tho agrr<lstir:
who accepts only tho knou'ri. In respect of so-
AGRAPURU$A, a forrner l3uddha, rrtetrti,rtrerd rtr a
oalled oristence he only knows it as n proccs'r of Sakyaruuni,
llst, of forrner Buddhas undor whotn
becoming, a procoss of corrfiict and u, p.rocess of
rvhile in tho ninth trblrrui acqrtirecl rnorit lMlt'tu. I,
cessation of this conflicl through the trnr,it-'rstr,,ndirrg
thoreof.
r4r.5).
IL (+. A. r'aN Zuvs'r'.
AGRASANUMATI, u bcdlrisattva w-liost, name
'l
o c c u r s i n a , l i s t o f I ' i t t _ r r r e a t l r a g t l t ns ( G u y u . 4 4 3 . 5 ) .
AGRACARYA PRAI{IDIIANA, a Sanskrit text
For ciottils soo\IAYAl)ltVi.
extrr,rrt in its Tibet'an trar-rslation, the IIchoo'gi
spuod-pa.hi smon-lam, in tlto 1'[fl6-]:grel (sut,ra
'Iho A C R A T A R A T K A J A T O P A D E'Iibottr,n SA-SAnHANl, &
corrimenta"y) sec+"ion of the lerrgyur. rluthor
'Iho n&mo is not Sanskrit ttrxt extent in it,s tirr,nslation, the
is not known. transiator"s
recorderl. tlut in the Sdo-dge edition ('l:\1.) tIrc Itt:hog-gi sqroi-rta ral-pa gi'ig-ntahi mart-nu'g-gi
translaiors' namos &re givorr as Pnrjfllvars ttnd bt;qrutt-thttlts,in ther ltg5:ud-hgrel (tlr'ntrn, (jonmen-
Ye-srrs-sde (aordier,III, 528, No. 4l; TkI. itig7). t u r l ' ) s o r : ti l r n r , f t l r o ' I e i i g . y r r r . I t , s a u t l r . o r ' sn $ r n o i s n o t

nn B r a n t n c j d , ISa r r l l a ' D . I , 2 , 3 .
2t D. III, xrir- pp. 1-135.
,9 Dhp,l . on .4ggasumnnaYqga.
2g AWd'Jipamo Suhi LL I, sritta xxii, p 1{0.
 AGRATA SUTRA t)n 1
A GtrIA N K E Y ID U B

recorded ru tlio firsb ;rrrgo of the to-rr.. unliko rn tlre Iio v'idrt ir ('r*qir,g-r,ii,rrr,n;r\l khas-Rrr-l fr ) anci t ho kairc u
other Tibetan texts. I3ut, accordilr;1 lo its i:olo1tlion, Bsed-n*rirs. .i'r'rrn tlrc, Trbotan iturna BIo-ilzang
!iie rrrrLlrors rrro Iilrt-rg?1lb {Nire,irjr.trril), H1r}ii-irieil 'I'a,rilrisrrr.
6es-rsLr lie ob'"ained tlrr-' inrtii'ltion ilito
s { } r } r i r ( . { r n ; r n r , : . ' r r l r n i r n) , l t t r l g - p a . h i l r . l r ,- r j r ' 1( S a 6 - ; * t a - He t i r r r s : b e c a r r - r el e a r n e r i in t l i c , s r " i t r as and ttlritres of
' . r j ; ' a ) r r r r r . lL l l r : r , 5 ; u - p e(rH l r a p r r r , r ,r , t u , p i r l ; r ,? ; . I)anrrsiltr ][:ri'rrrvrlnii. \\'it h RLrb.'bt-trrns-1r,r IJzed-pn a.nd
r r i ' o r r , q t , I r i { l i r t r u l { l I l r r i t l , h l , ' . 1 . c r ' - 1 x r ,( ! ' o g r i r , a r r i i ) o+ i.l*b-'bvalrrs p* Bstan-'rlzirr rlar-rq.r u-. ire gtrtilied
I t l , r : ( I r r t t i r * t i l y I l r t s o n - h g r ' u l , r g . \ ' u r j - ( J r r r r li ' r i : i a , t r i i - Ablridlrarrna. 1\-itir t he Lha-rams-ptl LLa rno-
l * l t t l v i r . \ , t i ) i t , t r r r t i c t t f i o r l { t d i - i s l l i r - rt r i t n r l a t o r s o f t i r t r srurrqs he stuciiorl tlio \-ina1-a. trnd rn rrirorlt thfee
'l'rlrel;lrr 'l'.11.
\ 4 ! , r ' 1 .n r f ( r . In t i r t , ; r . 1 1 1 1 r Jo r n n r n r J l - c yefrrs rrl&stere(i tire mB,in toacirings ,.,f Iniiian &nt.l
g r y r : n i * ; l l h r r g r r P r r r r r .ilt i ( . l o r t l i e r . I I , y r . 1l l i , l i o . J l i ; Tii-,etan Brrrlclhism. At the trgo <-,f 3.1. lre paser-rtl
'l'-rI
I 73ir). the exirrr-rirration irr tht fir'c b,raneiros of 1.rl,il,:'soplrr
n n d < ; l ; r . a . i r r e t lt h e < l e g r e e io f ' k a b c u t / d k a ' - l r c r r ) . FIe
conrllose,l a t,rent,iseon the Vinava, and a c()rrrmon-
AGRATA S0TRA, r r r t . ' r r I i o i r t : {i li r i l r e . I [ q . h d - l ; n r t n - tnrl'on trvo of the Foilr Noirle'l'rrltirs. at, tlre age
r'ilt!i.rtit,ltt,irir<l /i'rzr'.,rr'tuibh,airloTtall.r:.,4u,. I1 is 1r"t.rl:;ablr.. of ii6, u.nrl tm<'urne <lh*rrn*svr--rmin o{' Yeko ktirion
r r i i ' ; r t i r ' r rI r v i t l r l l l r . l . ' t a . ' ! q q 1 1 a| ,' a q q o t l { ' t } r r r ^ l i t r T , u l t r t r a fflOn&ts{ tsjl'r'
. \ , ' i l . : r i i l t(tI , l 3 J i ) . F i a e L i v i ' s n o t e s t . . ) J r i s e i l i t i o n
, l 1li+rIiurtttrtt ittl;21,1t (IlH,q. s..,-.).
G" N- Iionnrcx.

AG HA"VIDYAMA I i { T R A . n i u r r r : rr i 1 i r , 5 r r , r r s l i r . i r , , r , o r k . AGVAH DORJI (Ns'aq-ribrr,ng lieio-rje), a lamsr

r r l r ; s r f ; s i t r l l i r r l o ' l ' i l r t , t r t r r i l r r r l t r I l r r ' 1i t i o J I , l i o t t
'l'rr-ii r r i r : k r r n , r r r c : r lt i r , , ' r v r i t i r r g r r l i l t o t { lricigrrci tsorji,
ti, 't, t'i.4-sit.qtt1,*. rctsit.rris llrr tlxlri,ltt
l:rtllt c h o s - r j o , . l l r r r r r r ) i i r . , ' t i i n i r )) . A t t l r r : 0 r ] . { l t r f t i r o i E L h
. i r i r i i t r t . ' o tl t l t r i i t t - r r l l r ) t l r r t I i i r r r g r ; r t r , ( ) n H i n t i r t - ' ()$ntlrr\'. aftor'ht',:onri,.re a tttonk in tlto Yoke
l l r i r r r l i r i r r r r r -{ -l { t t t . ( t t t t ) i i u r l l i i , t) { ' { . t r ( ! r 1r 7 ' . } 1. } i o . 7 . t l ) kiirrlrr rn()rlhst(]r\. li Klitrlklra ()[orrgolirr) he
r r r r , l , l t i ( . i ! t r I i i l . ' ! , 7 1 ; t - +i., r q l 1 1 s( t l l r r r l r u i i ) . { O ( , l i { ) I } c b t & i i l , r ( l r l i s t . i r r r r l ( ) nr r s r i l e i r r n e r i r r r t l r . Ii+r |-'1,1,'56io
\ l-ll .\r-,. 1U3(j), itr tttrrr ' t 1 l r r ; i r t , r i t l r , ' T ) r r s l ; i - , ' o r k o r( R k r a . . i i r . ' i r o s
'khor)
monrisleri-, IJi.nri,rr-,irrrjir,i, (llstrirr-I-,,rrlar-
r g v t i c l n l L ) I l t ! - s t ( ' r l-t\n' r i I ' j t l r r , \ ' * , l t t ' I t r r r r t n r n ( r r i , r . . r i e r v ,
AGRAVIRAgAUU, a r r F r l l l ( ,tr, t ' t ) i r l i s a , r , r . r r ; r r l r r r i g
'j a n d l r i b < ; r l r e Ltl' x t e n s i v o l v r n t l r e i n t o r c ' s t o f R r t r l r l l r i s r r r
r n t i r t : , I [ ; t l t ' 7 t " t i l t t 1 u t . t t. rt it . i r l i s t o l . ] r . . l i i { i r s . l i e l i s t
rrn,.i lr':rrning. l'it,sirl.rs L-.eingtlrrt trutiror of several
+ t : , r r ' 1 : :y , i t l r i l r e r i , , r r r , : o f ' \ i l i ( ; r * r . . r , i i r , , r , r , l o r i d s n ' r l l i
: l r t . i r ; r r l l r f l ) r r , r i r : i l i , r , . , \ g r : t r . ' i r : i l _ r i r l r sr -i t n r l - ; : i : ; i i r e r*-orks on the Tripilaklr, h,r r:ompc,.ecl .r det.aileti
' . , r \ t n l l i r r r i l i e . rl t " t ( I f E . - \ . L l I , ! 1)rilrn(\nlirr'l (,ri tltt. l'tilet/u-l)il(r/.rr. ltlrilosoplrir:rrl
I'. ! Fi5) tregr-ls{.it, tarrtrir instnrcLions. diffrlrent kinrl:: of
il.r':dator.v' cornposifiolrs, rnoral adnionitions,
r11r111is6;s (.)n &'r'amrnrir a.nd pootr)*, in oli l4 printed
AGRAYAHA, a l - r . r d l i i r u t t v : i . r " , 1 r o : c! i i ; l i ! / : { r c c r r r r 1 r r
;r lri1, rri' firt,rlrn 'l'ir,t,iirig:-r.1 'l r olrtmi:e qritt,en in TiLretan. Ther collecticn of hie
:.1s ([.:,i7il . .1.t: . | ). i.',rr
i . . ; r t l : . , , r Jr l r ' r \ ' . i r l ) l '\;' I " ','.,.1[-r (]ontl]rirs rn{}rrv comulont&ries on ttro works
r-ri f:iilirr,n rtr.ltil()r':1. Arnorrg those ar€, a rletailed
( : ( ) i l r i l l F r i l , H , r \ {' ) n I l r c P r r n n . r i n a - u a r t z k d b V t } f e I l r c l i a n
A(iROIlIKA, r , , r , , , , , , r t ' , , 1 . , i . . , i i rr .t rr rf . l r if r i r r , ' c l r i i t i i t ,
pirrlcsol;lilr I )Lriirnin,k irtr, & cor-r-oart*""vj on i,he
\i,tli,1rit,1'liirj (p. 131,, trrl. d l' ()lr_i..rril,r,;rIi,t:
I i c , I J tt r ' i t r u 1 7 i : i t t i r o h y S i L n t , i d o v a . a n r l l r i : ( ) m m { ) n t . & r y
' . # 1 1 , . .r . r . i
.Jrl tll$ lilti,uddar,{r-r trv ther fndisn o<-reLl)arrrlin.

AeUHYAKADHiPA'fI" or (.lr.rlivukrrir.iiiirieri.ur C. N. Ruuutrrr.

r piti,r-rl r-r[ 1'rrlrrr.]::rr:i, sitro !';\JltAI'Ah-L'

AGVAN KEYIDUB (NraF{-rji-r:irrq }lliiras grrrirr.

A G V q H B A L , D A N ( - { g ; r g r l l : r r r r q [ . t p u , l l r l r r r r ) , l ; o 1 r 1i 1 1 i - ' r r r r ti t r t 7 ' i 1 ) r l r t l , e r i r t , r i - r r r s i rtrr i l l r r , r ' J ' o , r l - g , , r1r ,
ll!1l.i rri iiie; Larrrt, r-rf a r::rLt,ie irrueriler in tlrti qtirtc I[,rttqiiltii. i r r i r i s - " t i t r i l r i l € r ] ' e ( ' i r . I 1 1i ei ] i i ! i r : \ i i i ' t i r , .
e t t t tr t l . 'l , r f S r , t r r , i 1 h i r r l r : i r r I i l r r r l k l r i r . , ] l ' c - r r r s r , l l r r . . . l t Y o i . : r ' k i r t ' r , : r r ' rm 9 n l l s t c r l ' a,rrri si'(lriir.l .i-t,-iri,.llristrt
' . 1 , si r g e ( i f n i x l r e l t i a r n r l t l f r o n r h i s { l r , t h c r r h t : ' i ' i l - r e L i r r r
A t t l r e ; l g ( ) ( r f I 1 f , i r o I r r o t l r r e c i e dt r i ' f i l r e t . ' " ' , ' h e r t , l r e
r,r!rirt. -it L,lre tigg 1rf lll, lirr lisfiu,rnfl u <iisciple of erttt't't<1the i-rr€ punq ('I?r;ls'sprtri-) lronrl.ltrr'.\- riirrl
:ii,il=l;lrlrig bkrlr-iis nnd fllei-trz.tLng Etrl"gs-pr], Lwo s t , r t lri e d t r r t < l c r l - l l o - l i z a , n g h s t a n - ' d z i n r r r i , l ' ( - i i . ' . r . p . l
il:ilitlis lrr:lonlgirig 1.o & rnoRristery r:f lri; native s e t r g - g { , . 1 \ ' i t } r i l r f r , l i r r i ' r . i r r s l r o n r i r r ' tt , r ' , ' , i t } : ' . r i r i t . .
'.,rrnt I y, rr.nrJ slrrtiiorl lfiidrJhisnr {rn(1 I-}rrrld}riet o f J r l r i i o s c , p h i r r i r , r b a t e s a n c l l l r t r 1 ' r , ; 3 i ,i - 1 1 1 . , ' n ; r i i
r:i.rts. \\ lrc:tL lr€ 1Ta^r l6 v{.ars olrl, }r,r strrrtied philr:so|lri'. H e t o o l i l r i s r n c i n : ' r . s t r cr , r , . , -r r l i ] , . -
,irrii*r lris tolr:irer Skal-lrzang bhra-!is tlrr.r r"i'ork of .1:rrrr-.i1,riii
' r r r r r s l ; 1 t , i r ; g' l ' i i r c i n n l . ex l s I ) r r J $ { ) r r ( : €or i ' t l r e e i g i i t } r I ) r r l n i l - r r , . , ,
into llongoli*n. lIo was r g y t r - r r r t s l ) L r . l I e l , r e r c i l r r r tc' . : p e , - ' i , r i l . - l - . , : l : . , i i l i i i i , . r
l! 'a'lr+-rrrlre euu:Lr to tlic Yckc hririon monastery of . \ I r - r r l h r - a n r i l ; n , t h e . { t r h r r l i ' r a n : ri i . , r L L i r , . \ - i n a r - a .
\ [ , . , 1 1 g , r l i r ln n c l t o t r ] - : t ] r o n r ; r . i r : i a t c i n t . l . r op r o s e n c e o f t t n t l o l r t r r i n . - r r l t h t t i ^ g r t t ' i , i J ' . . , . i . ' i r . , ' 1 i n 1 - - i 1 6 .- . \ t
.iil abbol,' Aqr,a,r'r Koyiduir (Nga,g dbang ]fkhas- t h e a s o o f l l l l , h e r e t ' , l r n e d t ' , - \ l , r n c , : , l r . Lr r n r i b o c t r m e
irr-:b), He i-hnnqod tire n&nlL. of Bimpil give'n irirn lii'rrcl (tsorji : Tiirei,i,, ' , t,, s-rj. : ril,rlrnrilsvii.rrrinl
... 1ris fritlrtrr t() t,irtit, r;f Bal<1ari ([)pn,l-ldrln). He of tlin Yoko kirrier ftr,'nir:raF\-. In lsiJ{. lrr: becanro
'r,'.r'. 1,r.,:unrt i, rrlr)rrL:in tlro ' a b - b L l t ' ( r l a r n f ' , - r . l ' i h , e t , , - : l: n l k l i r i n - p o ; r r p a i i l i l ' l r y a )
Rkra-Sis chos"'phel i
r ' - , . . ' F i 9 r ! & - r s l i a n g ) t r , r r ds t i ! . l i e , l r t n d o r t h e k a b c u rrilri nonr-un (,liln , ,Jl ,t:':-r*r[j a r of Yeiko kiirien
.ix., -i-,,-'ri) Ngrig-dbans .t'a-!i{ls phi losophl' and t}re ItJOnltstor\', irn,i lr:iiril,\- it'i\ rtr:.agd lOarrrinq urnorlg
'-;lp"s of ti...i.-e i:trrien.
i.:irriosoptrie ,.lebale. Ho rvag introdueed tlre rrrt;nks ,.i -{qvan Kol.irlriti
: : ii.r. Pr.rjiiil, p.rarlirii lrliilc,scphl l.y Aguarr a r i i i ' e i . - p R : . r : r i i , , . r i n r i r l r p l r i l , . r s o p h i c 1 . e 1 f1 6 y s 1 3 l r - s
 AH 278 AHAHA

in Tib€t. Thua, he took p'ert in the philosophical Aocording to the clessificotion of the five
controvanBy betwoen Batan-pe rab-rgyas of Ri-deng distinct forms of ths lebter A as slrprosontrng
(Rva-egron) rnonmtory ancl Dkon-mchog tgyal- five Buddhas, the oisargo Al.r, stands for Sikyamuni
mtehan knofin as Garrg-mang tsa,ng (Sgang-mang Tathagata in the north of tho Buddha naiure.
tchang) of the ta-brang (Bla-brang) monaetory, and Moroover, in the 4th fascrcle of the Lal'itaaist,zra,
e*ilsposod & treatise in support of Bstan-pe it is oxplairred that this character has tho meaning
rab-rgyas. Fivo volu;nee of his works wore printod of askrm.garrrana and dotachment.
at the Yeko ,kiirion rronastery. Among them Tho lotter Atr is a, transcription of Siddha+
was an epistlo condornning wine drinking and eharacter G o" *. It is transcribed into Chinee'e as
imrr:orelity arnong incernato lamas, and somo ft is the last of ttro fi.vs distinet forns
H o" #.
eompositions in vorso ; I commenta,ry on tho of the lottor A. fn tho abol,'o fasciclo of [he
' ' soction corrteined in the '
Middlo Path Questions Ta-.fih-chirug-shu (^flffififfi) it is explainod thrts:
of MahdkE6yapa', disciple of +,he Buddha
" There aro fivo forrns of A, namely A, A, Arr:,
(Malud,kd*yopo Sfrtro, Kg. Ser-phyin, 40), aleo a Ab and Ab ".
separate commentarJr on iho Suhrllekha of
N6gdrjuna. For moro than ton yoars ho suporvised Thus Ah is ths last of them. T'his is compoeed
the offairs of the roligious assembly. At tho age of lopgthened A and its uisarga. In tho eamo
of 40, ho proceedsd on a piipgimago to the holy work, it is etated that the fifih lor"ter Alr represonts
places of Lhasa and Tashi-ihunpo, nret with loarned soveral colours, namely, tho lsttor A itsolf is yoilow.
lamasn acquaintod himsolf with the doop rnoaning the lengthening raark is white and the uisarga rs
of Buddhist, doctrinos, and was acclaimod as a black. Therefqre, it must bo no+"od that this letter
groat scholar. Ilaving roturned to Yoko kiirion in Atl is composed of sovoral colours. If we ro-
Mongolia, aftor soms months ho wont to Peking constrret, this lotter according to tho description
and visitod such lr.oly placee as tho sandal imago mentioned abovo, it must. bo writton thus, *.
of the.Buddha, the Tsagan Suburga, etc. I{o also lVe cannot find, howover, such a letter in the lisf" of
visited lVu-t'ai-shan. tr'rom the Dzs'sak larna Siddlra4g characters. It must bo ono of tho lottors
(lama suporvisor) tho Lha-rams-pa blo-bzang uowly coined by Chinoso commentatoro (probably
rnam-rgyel and tho diyanci (moditator) Kaly6na- by I-hsing). Sinco then thie new lotter fr has boon
gr&gs-ps ho obtained the .uied to represent tho sound 44, at least in China
mitra Ngag-dbang
expoeition of tho Boilh'i-pa'tiw-pradi,pa, srf,tras and and Jepan.
tantras, as woll as initiationa. Wtrile on pilgrimago, In the l4th chaptor of I-hsing's commont'ary
he compoeod e commontary on the Grub-mtlt'a' rsforrod to above, tho metaphysical significance _of
'ehsn-mo of 'Jnvt'-dbyaf,rgg bzhad-pa of Amdo in this letter is oxplained as foliows : " The last Ah
Tibot. He vieited Kiik<i-khoto, the monastery of pervados ovorywhero, which satisfies all kinds cf
Dpad-dkar cboe-giing, tho monastery of Morgon- dosiro of mankind." Tho othor four lottors, A,
wang! and the Barran-coira. I{e reeoivod &n A, Alo, and Atr roprosent awakoning. discipline,
invitation to visit the monastory of the Khiikhen- bodhi end nirv6r.ra, respectivoly, while this Ah
khutogtu a,nd spont thero throe yo&rs. He etends for a synthetic powor of the above four, or
comploted thoro his eommontery on tho Oru'b-nxlw tho pow_er of updytt. Thoroforo, it is called 'tho
'chen-mo. Later, ho composed troatisos ou ths Iettor Ah which ie oossessed of five distinct
Vinaya, tho Abhidharma, tho Prajfd-pdramit6 fonns ' (goten guaoku-ni air.AngXEa)H).
philosophy and on Tantra, Ile leeturod on philo-
Jn the classification of tho five distinct fbrms
sophy to ttre mo''ks of tho Yeko ktirion. Ilo disd.
of tho lotter A as roproson+,ing tho Buddha, this
in 1864, eged 68. Ilis wcrks coatinuo to bo honoured
ond studied irl Mongolia. $fth form Ah stande for Vairbcana (eccording tc
Subh6,karasqfha) or somoti:reies for A-mogheeiddhi
(according to Pu-k'ung).
G. N. Ilopnres. s. K.

Afl (anrt IH). ab ig a Siddha4gcheracter fl. It ie BIBr,rocRAPEv : M qMpErinlnd4o- rtha (N antio, 1 18), fasc.
tranecritred into Chineee in various wsys, sueh as vlll; MoMoaironno-rtha lNaniip,690), faac. Yi trtnfrjutrl-
yogo-o8jra&khara-til.lra-
pottpTahti (1*anjio, 4121, fasc. i;
ffi, Fry H, m, It is on6 of ths twslve vowsls qk saro m litrika-Wlikhu d-cor|a ( N aniio, lt\{>2)l T o-i ih-ehin!- shu
(hsi-tan ehih-8rh-yia tr*+:ffi ), ae woii €rs ono ( *A&fr, , or the commentory on MaMaabuwne-eElral;
of the 6"ity charaetars oi'tiiddharp (hsi-."enrpu-ehih- fln-ton-bon| ( afiIH or ths etors of Siddhan chorscters).
tzri-m6n**fi,++ru ). fasc. v and vl.

l[iris cbnractflr, h{-r'w{,vor.-seoms to be i-mporiant

AEAHA, namo of a subdivision in ono eystom of
aa one of the fir'o distinet fcms oi the lettor A"
helie (nzlroya) n Buddhist cosncology. ft occurs
i'o which a,re ettributod varioue t inds of, meta-
in a passago common to tho Sar,nyutto and Angattaro
phyeicai moaninge. As is wsil know:rr this ig
composod of eimple A and it's viaorga. This ig Nikdyu and thoSurro-tu;pdta (,S. II, 150; .4. V. I T3 ;
erplei.ned in the 14th faacicle of lh.o To-iih-chnng- 8r". iii, l0). It ie fourth in a liet of ten helle.
rhu (tEStE, tho cornnentaay on tbre Molfrvoiro- Soo s.v. COSMOLOGY.
wnfr-tittro by I-hsing) as follows ; " If two dots Answering a guostion from ono of hia monk8,
@r visuga) are addod on the right sidoof the lettor the Buddha says that the tem of life in Aha,ho
A, thie letter then symboli*e nirudqa which er- Niraye is equal to eigh0 thousand in tho Abbuda
cluds gl] kinds of obetaoles to the bdhbifra". Niraye. 6ss6jd in g to ono cornrnentcry (BnA. E, 41 7 ),
 A- IIAi{. CHE}{G-ESING.CHING 279 AHANKARA
, r iE & nrlrne usod to Conots ono of ton divisions in replt'. " \\-hrrtoi'ur pirr src.ii fornrs ar:ise of tho
,+rrrns of tirue, of perroti.s of lifa spent by those I)&-si (1..,., iir rrre:nol'-r'). tri tliu prasenr. 1r.e,, actutrll
,is.rrrrrerl to :tvici, rrrtlror l,han a scparo"te hcll bv or,rf lirt, fli"rrre (1.(J.,l:i irnriginirion). wi:et,her
rr s e l f . thev be irrrerr;,iil rncirts] siatoi llr erftrrnal fc,rurs,
1\'lrt-t!irer I htrr- repreSBllt r.'rrs15g hgr:.ros of r\f1 rrisil..,
Tlre wriril uh,a ta s,n (rxcJri.mation of grief, lrtertril-r',
'' '' shap,r-<. i' irlgilr ()r nolilrl, ciisicrrl (-)r near : otld
t'}r wte ! U'!-D. s.v.) a;rcl Lhe narris -.thuh,t,,
{-ri,rl'!'{-1d thare*rom, is ev;.clenti5' onomatoFoiitic, si:nilul iy',i'iiiitr:ver scn,qat lorrs, p.rcept i oit s. r{lorrt r(.',ns
or t"ircirgirl"r+u,rise of any of thostr r.\:l,iss, ri'iiiir. vou
silggesbing, accoreling to tirc-r Sut.ta-nt pd.la cornurrin-
tarv (l<lc. clL), sounds ma.do by its shiverirrginmatcrs. knosr t,luii ihal, cirics not constir-r.ltc tiiet,I'. i; n'tt,
tlro properLy of tho 'i', ir ltot tho sotrl, u-irir tirat
i."or, &cr:,-rlrling tcr t\n Udana comrnenlary (140), it
klowiodge tiierer w'ill lre ro teltliorlrrv tr;n'slrls
rji rr, .,.oid holi (sltu,naruku). Presumably, sasvs
\Vooclrvsrri (Gro.d,ztal '\'ayitlg-s, Y, I ltj), ego Li srn, rr,ui,:rlncr) an rl pridti t o ir.a it k d r u - rn a rl t a l:.J:,1.t,t -
the rvord
nt.4ncinusayi- r;q h.onti-ti "' S, II, t53) r. lVi'rrrri on,:
,thaltu, lii;o utta.bo and a1afc,-q-thor ]rolls in tnis
tirus soes b], riq[t irrsight, t'tre tru'-r nlt1re ci all
rsi.-repr'erscrnts tho sound of tlrti t:hu.t,terini; of
rlrin5p, oiie is rtat freo wifhr:irt Erusping (ei:dnt
ilo1f . See AIJAil,r,. AIiIli;f)A NtrI:,AYA.
*:tanr, r/ at liCb hfr,t u,m -cc{m nis.f} lr.r it iv| i; o tli,: i :a art"up6'1i
',^'irntdto lytii). :\nC f,irus, R,Elruli. krrowing ii,l.d
li. ,i. -.vill- hiavs
seeing tiiings ir' 1,ili:; wFr:t, tlio rnintl
ttrrn.rii a\ril-y liolri .rgct,isrrr, l]rrol&nce and prirle,
A-H.AN-CHfXe-gStxG-cHINc (ctr Fo.t|ruo-o-lnn gono boyc)rrcl u,ll .Jistinctions, \r'ili bo at pcil(lo and
-,'|,Cng-hsi.ng-t:ii,ing, it a:tjio, lio. 6fi7) & sr-rlra t'rrll'i orrrn,rr.:ipa,t.e.j'" lahultlcdre,-?!ii.rritaiA.{ira-rnandpu-
'r'r tiro Ching-tsrrng (Siitru-pifaka) sor'tion of tho gutam, nLand,sem hoti z;zdlrisanrut,il;kanlatn sunta,rtt,
'Irinil,lka.
Llhin,rso IJtrddlrir;l T'ire sitra is ,situitnult,Jrt ? .' L\'. II, :53)"
,,i.riieverl t,o iro one spoken L'v the Tiircidha. 'Iho
.-sirnt, Chineso iratisla.t,ion is by. .\n-sliih-i<rio of the J.'lre rri8,nner oi' oxtirpaticn of tiris evil ton,dancy
'I'he top-a,rris eigoi isnr, rlfrog',uicei tr-ld r.,rjrle is given
Fl.rstlrn Han d1-nast'r (2nci csntur!' A.Lf.).
.irrr;r dollis with 'tire right, practice' esplained in in a passage ( - 1 i ' . III,3: ff.) dcscrrbini: t,he life of
-:'r :li{rirntrs (I'n.ish5, rerrrrnciatit,ilr iu ilre ,.rlrse!:r.i.nci nf
No. l5l). tri(_) t.en
ahstinerrcos, '*-hi,:h is trlso irr:qrt,-rrrii-r' f,rurid
eise*'here 2.
.{HANKARA is frequernbl;, 6s; with in ail Nrkrl-va.s ' ' ' '
.vitlr tho ur)qirirod rrroaning of egotism nnd arroga,nco. Theso notions oi' I {ind rnino hntl boer,
' rooted o'.rt from Si,riuutta sucir tr, long timo that
lire basic moanins o1'' I am t,he doer is still found
,n tlre Uddna (70) : ,Iaccand.ha Va11gct, {,'i, 6), even a changing or bocoming oLliorw'iser in tiro
rrhero it is rrserd in opposition to pa,rdilkar:t, : anotlrer Ilastor would not lravo given rise trt tlrief, sorrow
rs tlre clo{rr. " Poople are &tLrichod to tho notioo : and despair. although ho certairriy ruisliod tliat
' such a *'oqderful .Slaster trriglit r)ot b$ taken froni
I arn the door (aha'nkd,ra-prtstrtd,\ i tlieSr nre
' them, i.,hat h* rnight u,bide rvith i,hem yot, n lt;ng
iroldinq on to'the itloa : Anothor is the door'
r.tr o ti L i r fi p a.sa ni hitd) ; they nei thor undors tand. the time fbr the rvelfare an{:l }rapp'iness of rnany paoprle
:rr()rlgnesB of tho viow. nor d.) they oeo the sting
(s" rr, 275).
rn it. 'Iho
llrtt ho who soos tlio poisonous dr,Lrt thereof rtttor tlcstructic.n cf egotisrn in rr,ny form
.iles riot. givo rise to the tirought: f am the doer (s abb a - ait.zhk dr a - ma n t i i.J: ar u,- m arfi 7111s61,-1 cinam." l: h.a,ya :
,thcm karotni) or anothor is the door (pnro karcti) ." fuI . I, 48(i, sutfa ?:J) forrns lrart r-rt tlrr: frcoCtxr
it is ,'loar tira,t in ',liis
ir-rstarico t.he hc,rot'ical doctrirro o[ tho Talhai:at,fl, and tire arahant. It, is onlv
' ' ' '
i self or soul is criticisod, which :rlwavs cast off wit"h tiur brool<ins of the lLrai {ive fot,ters
' 'nori-f '.
; r l a r - ' e si h c f in <-rppcsition to This vierr (samyoja,na,), in particular iho fet,ter ,.lll the pride
: l scptrrlrte I-ontit3' naturally for'nrs firo basis whiclL srtl's: f trrn (a.stli. .nitiu.a). But., & rnctc
,: ail seitlsh activiby, and honce ehctnkrTra hz1,s t '
corrviction tlrat tlrtlro i:l no i does nr-iL lrrrrirn
, -lluirecl tire meaning of egot,islyi and €rrroga,nco. that the rrui,h of soullcssnesg has i;c,en fulJr. e'orn-
'I ' prehor-ioecl, Suc,ir was tlrr: cllse wit,h flie tnonk
i''!ro choeking of a,il t,hat r)a,kos for the Khernaka who acimii,bed. tirat lie hacl- sti.ii sol tire
'minrr' 'self
;itqil:urrl ca nt.e uparujjhi,sscrlf) and for itlea of in his tnental-phy.sical rn.rll,-.-iip,
," tr'i.Jiikiira\ is among t,ire good resultg io btr 'seif '
alt,houl5h L,t <lii{ noi; rlilrcorn sr-:c}r a r^). III,
r,.i,lei'eci rr-hon establishing thr-r porccpt.icn of p. l2ii, srri.*"a 8t), $ l3). Anrl -;':-rt Ktt,rroaktr, *-as
- , ;iIr:.--srress (annttasufLitatn upattltdoetu.?it .' ,4. fif,
'fha at tha.i tirns ono who lrad irn,t,rr€d tho Stroa.rn of
+-i i othc,r advnntuges are & comploto Sainthor-'cl (,toidpan nct).
-:'..cl1it)(rnl, frors everything in tho wor.ld. u.rtliin-
'-'jr-i c.f' ursiglit wirich c&rulot, be imparreci, fuil
.:.rer-s::inding of the root of ail thrngs i.rri of their
' ;'',r: -iaIlr origi"riation.

-\n,l hr-.w shoitld ons understand u,rrd. look at

': .:.1s. tirnt neiithar in conscious thousht, thti
'- ;r.,i ol ' ',
I nor in respoct of externaf cbjer,t's
' r n i n s '
::. :,-j,:a .,'f migh.t ariso ? That was ihe
Ii::i.i:r'ilut bv Rahula to tho Buciciha. And tho

Als.r fr.lrird.io lf. III, Ir. 1.8: -(. IIl, 80, 103, 138, 1.69.
D . i , 4 - 6 ; , 1 { .I , i 7 9 a n r i 2 S 7 : . { . I I , 2 0 8 : , F u g . 2 S .
 A..HA t{-K'OU -CHI}:H-"$Iil }t * JbU Auanrt
llt* hody, tlrev lot<i irirn si,. But, Irr=r rnlit'rl . rigtrf kiiict i-ri rlisg;st (r:ke,Jh,tt:trtte.,tr.ttnr,t"d, nii.br,tiiirt.
".frr hirrr *'ho worilrl ihrrrk, i a m t , h o r - ' 1 : 1 ri.l r , 6 nu'irlo), the rjgirt kincl of'f:ed;ng int,orosb in llrr.
b,:dy, t,he. trrrruL:-irr hirrr tlrerri r,"orlJct bo ;r ('li&ngc -worlC
isntrtin.ti t inlj.f antilnttp, be right,i.r' rolt,rrsetl
rn his l-r,;eivr. BrtL as [ ]iavo rro :;rlr:lr rrl+r:r:., ]lriil (:;qvl6.riri 7,ti;i,i.ii'i:r-Lttr,itrrv), rigirti:i sou t ho ii.,r;is airrl
'i'hr:
coilIct tlrcirl bc. a cltrngr* in rn',' borly ? ". iestri{ft,i()nc l,to,ntntti ilttr.i.tlo,ttttttla:;.;tit,i) r;rnct r.iqli-tlr
rrrutrkEi rrurrisd liis hody outsrde, aitci t,trtrri; rrrrrl (r(rrlfpf'elieiril t,he ui\)iininq of thiuqs (,'i.t,tt,itt,u!i,ttrl,lth t,
f,hen il v"'$s sc*rltored jrrst iike a iranrllirl oi,rirrriT. .idut.ctt:r:l\,1,hcn.in this r.orv €)riislerlr$ ire *'or,tlri mak,,
But, it is tti.it rltrrrt,ionocl w-hotlitrr tirg bri'ilircn riri trrirl to all rlc,rilirct (ctitttt c",,, dft,tz.n,trie thtkl:hes.c
'anci'lnrrrr)'
grasped tho su'btlereforence rrr ths'f *rttakaro huti)^ - 1 . r t e l t l i s { , ! n € e { } r ' l : r r r r i , t . i o r }( , y 1 , t 1 r 1 t i -
frorr the &r&h&rrL's viowpoirrt. A : , t . r a n a ) . t l r t r [ r n : . ; r v o r -t c t h i s r i l r r r e r r r r s t i o r r , t l . r e o i i r .
il-ct i,fOri(iOrr)lng .,vhrCh tlio i.r,l.,iiv.ssta,tentttilt wd:,
It is cloar thaL we iirr,ve c:,-'rrrsa loirc i:rly f'rolii tirr.
'tl;e. n:,r,,clt.i. is: " Ali that, livei, si,.ltrsisi,si oti lirori "
pre-Ilucl.liristic meanin;1 r'f wr:r;i in S.iiikirr:r asct,lr' ,tattii ithit.'(tleitil;u.' ,4. \"". 50--1).
philosophy rvhero the tor:;' ah,ut,kd.ra s'p,iiit-.: tir,,
orgarr ihrough wiii.r l. ii::iteritii attt'il.lr;te,l tiir,-1
lnental er, ents iii'o :1,i-irrrgl.,,'lrscribed tti i.ircr .,r)rrj
1ll. Garbo, I) ie ii drl,./"lt11oI' ir,i!.csc7t|r,it, Lctpi. : ::,. t :i'.t1.
p. t70), Tit<,rt, tlio' -[-iltr,koi' 1li]s; {lr)i}.:,:iii{:rir,-.ii
& subtle substurico r.ii iirr innor orgitn rr illr l rre
' '.
fiinc;t,ion to relat<, olrjects tr, iitt I i,.)11,.g;rorrtling
in tho rnind tc t,he lnateria.l sense-organs o f t lie iro,,{r' ;
i t r v i i s i i r o s t t i ; s t i r l r ( fc r t r o i r l l t l s ' i i i r : i i 1i r t : l . r ( r n t l l i
phenolr*ra. \r-3re groullerl, lrnd bv,- inorr.ns of u.hit']r
s u c h p h e n r ) r n r J n a 1 i - ( J 1 ct )o j n r n r r n i c a t o d t o ' . i i o r n t o l k ' r . t
(I'urldhi).
The qrtest l,;r ftrotl . l.s ,rgll ris l,irt, lilpply tilereoi'
\['hen the IJrtddh:l toc-rk a firm s;tir.nrl. {'or liis c o r r s i , i t u t c : , ; r ; l ' ; 1 ' s ; i 1 - 1 l l ; ,1' ,r s - 1 ' g l r . - i i , i g i c i l l i vi . . n r l s 6 c i , , -
specifi,: teacliing on tLe doctrinc of insnl;stanti.l it..,. loqici'"llv. lite hasis,rf ail rrltien.
' I ' m a k e r ' -\s.i p r i i r r a r ',.
.r
(anattd.)" thr: lost its origirral rneaniirg. rreori cii' i ifo it,sol i' tt. conv *:.,s tire errergt- {'ci. su *i c rrarr r
till it T,ras incorpornterl in tlre sut,tlrs a,s a,n irr'il a t n l l l e v r r l i , r ; r r r . i e r i r i . l ,b r c l r g i c i l l . ' r . o l i t i o r r a l rncl
tenderlcy (d.nii sarla I oF trirLrfilii,;tr rrnrl 1.'r"iilo, leatl i;rg irrlt.ller:trttt,i. Anrl ;rii t,lris is urvolvo<l in tire tlrrn
t c t h c r n i s r : o n c e p t i o n o f a , q e l ) : r r i i i { rf - c n t i t v a r r r J t l r r r d,hrirq,. frorn the Sarr,,;kr:it. root, i-hr. tir [irtr:.]1, trr
fetter of self-eonceit. hrirg iic,r r. I ii (..clt\ e3- to onesel i-" rviru.ii ;rcti,:rn i-
i{" (;. A" i. Z. 1 o 1 1 . r ' . r ' c r ri fr v a l l . ' : o r J i l , i o r r a n . C a s : ; i m i l a t i o r i . ' l - h r i - .
wo fi.;rci (rnrlrnsr'rlioci loirr sii;tena,ncros tor ti;t,
A.HAN*K'OU-CHIEII.SHITI-ERH*YIN - Y T JA N . rr]ilintotirirtce of bcitrgs (irhutdtLum. r:,7 ."(t!it-t;Lut!?
iltiti.tltl\ irntl flr tlio assistirnce of those soel<ingbirth,
CHING, a sutra i n 1,Lo Isa- t.srlng (M isct,l I rli I c c,rrs fV t.. i<s)
'[']ris t..'',ttiitb:ltat:c, t ,ta!ilt r:fi. allrqqahii.UtJ, : -q
seetion of the C'hinesn Buclllrist Tiipifaili. is II" l 1 ), viz.,
r r r a t a l i . i l f u o , l i i ; e t , , r l i l i k i l ' r ' q ,i i t < i , a , , , r h i r l ; s'ltrstains
.r Chinoso tra,nslirtirin of a ilririskrit, ri'ork tlio oi'igi1i
tlro bodv" all'11 i.lir.tr is eitiiel ' l f
solirl rrrrcl rrr.,\s
I
of whicll is tiejitrv'eii tt.' L,-,fririirr,n" lJrrb neitlt,'r tlrr,r
,oltirika), i i r r e a n d . r . : i . q r i i s i t e ( s u l : i , . r t n ; . s ,;: l r o r l r r i { r t
Sanskrit title, of tho rvorl: iror,i.lr€ iiiirn.] of its ir,ut,irr;r
,.ph,a.sso)rrhillr nu;.tltres tho -censos rvith ibolin,:s rri
is known. An-hs;iilrn cl the l:j,rsterrr i{:rn tlyrra,sir.
r'leligl:t, (.,c it l: ile -t,ttl.enii,t r,nri d ispitr,r srire (rl r: t; kha J:
is said to be l-he Lllrinose tr':-r.irsl.i,tur ol tli,r *,r.i.
v c i r t t . ) r 1 1 t i ; G t t r i - ' : t t i ' r . i ' , , t ! - t :w
1h. .r(c! )l i s r i s t a i t t s t h , r t i t i ' e e
wlrich deais with ihe t,w.,rlvo cir,(rsi^s (n'ttiurt.a\ ol
tho whoel cf rebirth, in tlio t-r!:irnias folm:s cli b,icon:ing, ior -,rlil is tho {ooil ct i}io ininti
R.s oxllaineti
tlrrr,rtqlr u,lrit,lr ar:l.ion \ka.,m,nto.'l is forrrr",,i; ariri
l.lian;jio, No. I339 : L'ci,olt6, ),io. Ii0.(,1.
i'(lrrs('iiiu.snoss i r.'ir.;fraria) whiclr feeds" srtpJiorl,r arrrl
r',,ii,lrt rr',i-rsi.lotit irri:rd afici b0<if t,tti.itii,ri4.,tt..p:.rt,t'a.'1,i
AHAne, lood. rirririinent. srrl.rport" l;oi,]r in ti;o i!,1rt1t.i,-r it1;ri,). -\nrl r',t those fcilr :iusf enan'.,es it is
litera,l and figr-trritivo rnoanilgs. On 1.hir simiri,r t t r r t , ] r r r r s a i r i t l i i i t , r _ " r i l v i n f l i - qt h e b a s e ( l a n i . o " n , i d a n u l .
u'ord is hinged practicnllv t,ho onbire toacl.rirrg ol- crir\ring tlrc r>rrgin ({.rtt-thd,-.rantude,Ua),craving thl
the Bltdclha, pa.rticuiarlv lris sprocrtic tloctrirr,,rs of pr<;cittcor (tutihC- j,ltikrz.,1,cra.;irrg tho sortrcer (tunlxi-
tho procr:ss of becoming. rebirt,h r,vitliout a soul, pahha'ur7: ibrd. l2) Rirt when Piragguna r,/ith the
dependent ,:riginc,tion, thtr l-our Nobl.r Truths- long hrrir imoliyal <lrrestionod tire RLiildha as to wlir
to rnsntion just o few of tho moro irnpori"ant, issrres. fneds on t.he t'oii:sciciusness-gust.$na!rf.to {ko ntt kh,t
It is also tho key-wold wirich unlocks the doors of' bhante utiiir,ci;jn.lldrsm a.Lrrireti), the Buildha repIied
th.r ravstaries of life anci doath in thsir rnosl, unir-e.'sal t,i.at tliis r"'gs not a lisirl qirostiori for'. I cltr not
-"'
trpplicatiol. And all that i$ sumrnerl up iri t,iro sa,y t h.,r,t,somoon€r fr:,'r i s ( rllt tir eti i i .ih q ftL n,e 1:fi,{! d,m i | .
answor to tho first qrlostion, l;efore lvhich lto l'tro c,rrietri quostion .a,cui,l havo bsori : Of r*,hat
Irroblem crirr :l,r'iss : Katantri el:o rJh.tt.rttttto? S,s,bbc is r;onscioitsrrese i ire sustcnanco {itzlssa nu, kho
.ott,i riharq,tthiiiku: .d.li tilrit, li..'os sutisists on forl,l bha'nte uififi{rnJharo): an,f tiion fiie fittrng &nstl'e1r
,Lt. Ii I, 211 I . ft is one thing tha,t rnus{r t.:,rt to that would be,o: Conscjousness-sustenrrriee is tho
. ir,;rorrghli' understc.od ie&o dhantmo abkifi.fi,e11yo . norrdition to renew-ed boeonring, to rol-'irth in the
;birt. 273). And again, there is orrs question, one frrt'.tro (aifi.rtdndhdro aqutim. Tturmbbhaad,bh.ini.bbat-
sratemcrrt, one explanatiun (efuo pa.fi,hc, elco utidesc. Liu,1, f)&ccottc, : ibid. l3)" If."ro, therofore, it is
?ka,:lt t.uydkariTrytm). Thn statement lud,tlesa\ ts el,,e.rlv poinrecl out bv the lJLrOdha that in this
thar if ccncsrnin{ one fact. e monk wodld {'trel t}ro p;oeess oi nr-ltritrorr i,her.o is r-io oa,tr:r separato from

3 Expreusieg t-ear of a1'prnachiog tieat,h.

 AxAnn
tho food; ii is a, prc,crrss oi *s;iruilniion wliore 1,hrr
.iife'continuura ie suetainod by physical fbod. by
larrie-colrtr.rct,, by villi'l;ionei act,ivity and by r.r-
lrrotlut:iivo cgn;c:iorigu,egg. In tlun procrrss of.
euljrorrt&f.uu arld a,eeuuilat,ion t ho absorbont rrhvsrco-
lritv{rhicEl olgonisra is nof e Eopsret€ entrty, nol
everr b separa,to lir{}{r(:sa, but, has becor.cg anil
+otrtinucs to becosro i,hat whioh it has assir-nilateci
ald by mo&rrB of :,ehir:l, it eui:tsirrs its proc'rss of
becoraing.
$eoing, t,hen, that rrre contjnu&rrc{J of the roliing
'-.'fthia eyclo o{ oxurtglce,. of bir'uh, ccnflict anil dsath,
.is et:rrelii,ir-,rrerland rrtu,iritailori bu the rerri.Jwod
assirrillltion of these ibrrr euston*n*1ufl, thoy shorrld.
ire reguni.ed with thfi utmost suspir:i+n. T'leue tho
.,r4nant, Ijrahmadatta,, son -rf tho king of Kosr*la,
romirrdrrd tr brahrnan who had reviJod trim (Tha4.
t,. 44il of lho parablo of parents oating tlreir own
,-,h-ilrt. In the Put,ta,mq,maaSutta. (5. If, 9S- 100)
the Ruddha taught his disciplos horq to rogarii tho
fcrrr kinds of nutrirnent. Matorial fciori (&clboliikdra
dlnra,\ sh,ruld bo taken not for pleasuro {dauayu),
rrrrt tirr indulgernco (mad,ayaJ, nol, f,c,rpersonal charm
t.r.a'rtda,nd.,ga),not f'or comeliness (z'ibhzsartd,ya), b:i
foi tlr-e sheer necessity of livinq, as parents with
rhoir <rhild irt the 3ungle, whon thoir provisions have
n1n orrt,, fbrctrri. by extrorne hrurger and facod with
tire proepeet, of cortain clsath for all. worrici he
drivon to kill the c,hild and eat its flesh (tire parable
sorJe into many prrirn dotails), even so withorrt
pession of the sonsos should rncterial fooc be taken.
(.'untar:t (nhacsa), ths nrrtrirrrent orr rvhich the
--ensestlrriso, shouid be regarded. as ir, cow witli s
.lrre hide wouid rogard all conl,act," -F'or, whether
rhe loaug agairu:t, s wall or a trer{, tho crea,tures t}rat
irver there wouid sting her; in water -"he would be
rrfflicreirl by tho creature.s in the wa.t,er: ovon Bt&ndirj.g
ai,rof in the o1:on air ehe worrld be i;ir:ten anC stiurg
bv ali kigde of insects. Whon contR,trt,is regarded
Ln thir- way, tho throe kinds of feeiing, pletrsrirable,
r'arrr-ful or indrfforent, wiil be well ru.'.CorstootLand
' there is nothing further which the Arivan
disciple
r.rr.c to do " (ti.err, uedanrtrsu. paririfiatatu ariya.sd.aa-
,:\.;-j rranlli kifi,u u,tl{rrim, karani,uarrti uadd,mi :
i r'!. f i), lirs Ftrrdclha d.eckl,red.
' )t ali rii,r tbtrr tyues cf mrtriment tho most
: : rlirori,arlt, perhaps, is the focd which is zuil! oJ min,l
n'tne terLcetan.ri,luira). It, is montal volition, without
'i:i''ir no th,ought bocomes aetivo or alivo. It is
::.e equivalent oi kurma, and hence it feeds robirrh,
: re'i destin;' and forrns tho ' eoul ' of oxisl,encs.
l: re to be regarded as a pit of giowing ehareoal
ri^rch will beyond doubt burn ons to death with
: L o r t a i p a i n 1 l o c .c i t . ) .
Frnaily, r cnsciouanoaa Qti,t-ttidrw) ie the rebirth-
. --i:.rr g con gciousn w {pagiaand,hi -tti"frfintta), tho food
i+,jta'i which &t tho moment of eoneeption f,eeds
-. ::.1 :.rrd corporotllity (ndma,-rfi,pa)
in the new lifo.
^'. :. c,, be consicler.sd ae s robbor seizod by the
. ---; s i:oen, wh.o inflict dire punishment on hirn,
*,---int, noon &rrd oventide (ibid. 100).
-f ',irt is one of the four origine (nnru,fi,luina) of
-;:enal phenornerr& (ntpo)', the other th-res beinS
ii-::d, the rnirrd (citn\ and tho changes of physiaa*l
-;'"'.:rp (utr:). Ib is the nutritive oasonco (ajd,l
=-':h rivt* risr to material phonomona at the
2sl AHAf;A
porioci of as.;imiirii.jt,r.. (irrt of tiie fwenty-oight
rnatorinl pirenorner:tr (.rupa) the lbllowing twolve
iA.bh*- r,r, ti, 4) firt-i tirt,rr ;,rigi-n rn r,he 1'p6ctJsr:r.)f
rrutri:r<;n gtlzu:'a.t, Itre fcur tleeet',iai maL€riai
rluu,lrties (.ntahibh,ti,ta)oi :*ten-.ron (pu.tfutr'r,-), ::oho-
eiorr {apo\, c&lorr{:iry ' ri'j )l sroci v'il)rai,rr,-r:r (u,iy,;'t,
thros r:r*iorial qirali;ras oi t he ecnsr,.iiolds, viz.,
cojour' \'"-a'n7w)"odour \gaitdha) antL iarLe (r"a.rc7,rhe
rn$t $ria,l qualiry cf nutrii;ivs esserlcr-: (clrJ, ttro
materi.al qr.lalit-.2of limits'"ion n'hi.:h is tire oll'aneur,
<rf spir,co (.al:dsa-ilhil;r) anu? til: t'ripie propeities of
liglrtneies (lalnlfi), pliarrc.; tniud,uta) anC aCapta.
bility (kam,nuzii;iiolo), whrch ,!ro groupod together as
ma+-erial qua,litios of piasticit3r {uikd,ra-rdpo).
These &rrJ ths maierial phencrne:ia which &ro
nutrirr rsrrt "o ri6qinatud (dhdr * -sur nut tlwr :,a), for which
nutrrrnont, is thtl frroclUltini{ eotldit,idr} (jarutka-
paccuyrz,). 'I'rvo more materriu,l phcinr-.,mena &rs
sornotimos tr.dded to the abovo list of tweilve, viz.,
€Folr'tlr (uitucayap and continiity (sa'niatu." Visfit.
x x , $ 3 6 ,p . 5 2 8 ) .
lVhiio it is aclmitte(l thar Loc,ri is ihe main pr.e-
requisite for oxistenco, it ls els<.irr:'knowleclged ns a
principal sorlrce of t,ernptiition, as an otrject through
which tire gense -if til.st€ develcps irrto .-raving.
i{6nc:-, on rr!rnerous occesicns t,err:portnce with
regard trr ibo.l is .rCvoeated. aithr_rr-rgil never to -;he
trxtorrt oI se,lf rnrirtiScati<-rn gttta!:,ilanuthal . The
ideal r-nonk is i-lsscribed as controllecl in deed and
word, restrainccl itr food for tLe stomach (A'ayngutto,
uacigutto, o.hure udare yu,to : S, I, 172; Sn, 78)t
rvrth srriu,ll (ligtrt) stomaoh, modorate in food,
e *si ly satisfi r-'d, an d rrnd isturtrocJ ({t n Edar o, m,ittihdr o,
appixclt'a.+sa aloll-tptct: it;id. 707). On tiro other hand,
a, person who is immodsrate as to food is describsd
rrs ono who thoughtlessiy and unwisely takes food
for the sako of arnusoruenf, priCe. docoration,
ornamentntion, insatiability, imrnodsratiori rlnd
tlrouEirblcscnoBss;3 to food (Pug^ 21, trsl. p. 3l).
Soliil fborl is not exeiusively enjoyod a.mong humlns,
t'Lnimals a:rd other: infra-humnn hoings, for in the
erntire sclrere of scnse (lcdnz.Ccacc"rrr) the objocts of
ttro sorisos provido the food f$rl eonse-contaet.
Thrrg, somo dovas aro roferrocl to s€ feoding on sclid
tood (kabalihkardharq-bhahkh^z: A. IlI, lg2) and
thoy ale of lowor rank than those who li.ro in a
rnind-mado bady" {,marwmaEa,-kwga,}. Although t}ris
Iattor class of d.ovas havo boriy and forrn, tnoy do
not corrg rmder ths e[rh$ros of sense-ploasuro
(kamd,aa,cara), bui under the ephoros of fbrnr
lrttpauanara), where the pleasures of the senses,
fltch Bs the tasto of food, do not occur. It was
Ud6yin's rirong rriew to think tha^,, the devas with
mind-made bodiee (manom,o4;ct-kaya1nrc formiees
(arttpa: ibid. f94). Matoriai food, ,il rather tho
pi:ilcous r:f drgoetiot v/'hi'.:ir inrrolvog the dacrrrripo.
sition of food in tho process of assimilarion bv the
bcdy, irr ona of the fcrt;; meditrrtion.objects
(laamm,algifrrwl snd ig calion reflection on the
lo&tbsomonsse of tbod (,Shdre palihl"'nJa-.tafi,iln)"
'. Whon ono livo,s wit-h thir rirought, reflecting on
the iosthsorneness cf food, the mind draws back
iroro a dogire for life, and ectablishee itself either in
equanimity or dieguet " (,{, fV, -19). And to tho
man who dooe not give up this r€floction, although
he may be weak and aili:rg, the Buddha promieed
thot, he nray erpect, ert long, to destroy the mentel
 AHARA 282 AH&iiA
iaioxioants {a,catro) and to +;n-tor and ahido in tht; llirr!&ii'c,l by tlie five hi-rrCrana.as {aaijjam yt'u,hary
emancipat'ion of rnirrd anct deLvern,nee thrci:gh bhekklwte sCliGt'<.rm tsarld,m,,i, no a,rffifrirqm. Ro
ineight (C. Iff, ru?j- Tho eorrunenta,r',' on fire *d hfr,r_oc+;ii i u'g a ? 1)s, fit-a, niu *r att ti' f 'i' .s,soil a : a.rr.i.y qrlt :
D ha,mma,e,zt+gfl tl? { $ 64 6 ), cal isd t iie A itlt, r,.g
uli iti't,,giv ::s A, V, lf B). Iir*'-' folloq'e €$ ihairr .tf dopo:trlen0
-r,at,ic,^t-
* lengtliy exposition on physical fco,i as a Cer-i',red rirlel c,:ntirt,ioned origh:ts, ;rot uniiko Lhe
neatorial quaiity (rupaJ. IJlra ,iitd,rc is ehcwi to sam,r.tppd,J<i, buc lrriks s,ro hore shown ss eus+,bnances
be both tho matoriai foodetr-tff and tho nutritige idhara| in t,hs lirilo.adnq sflqr.longs : igncrane*
ossance ioyci. ft is tiro r)reserlco c,f tho rnat+ri.*,i (az:'ii.is 1, fr ve hi:idrs.rt r€s ii1lr.r;ta ntu{rr *nr"lai ), tirros
siuff in the etorffach which ploven-ts ths fselir:g of e',-il :r'a]'s of ccnduct i.ttni :i,tt,-c,t:"itanil" l*ek of
hunger; in its sbsenc$ tht lrr:Cilv lieat sojzes lh:,' r'a,iitrairr.t of t,iie sense-{:tciritie.i (ititlri.ttrT3arno_,*ra},
stomach-w.qlls. brt.l -ril:ien:Estenai thod i:i intrr:ci ucaci Lrek ot' rriindfulnoss and of sEil"-t'or--iroi {rx.tztrj*am.
the bodily hsai soizus tirat and t,Le pr'{-ic1};{,rcf .pa i u f i;,i'i, d i st,rae i od r=" t.t eu i i o rr (LtlJo.n i :;o m r.rn ui A,d r q,\,
a,ssimilar,ion in digostion begir:s. 1-.ngrcrs r'-rblaarice.. .[ack of tnlsi i,J,isr-r.JC,ita;,rrot iisteair:g i.,r. thc truo
it is said (DhsA.331), the r;utrilive esssrrcrrig rr.'aak; teachinq t,a.sad.'Jkarnrtt6s{r,ua.!1r;\tlrci' ftrllc.ring ri
and thue affer riating ecsrse grain. e'r.c.,uce hicomos worr,ilv irran,,asanptxi7.i,,:ascwt;ex,li. tiirch ig i;itg
hungry agal:i ait*:r a brief rrrter=al. IJr-rt irr eubiia nutri.rnent of ip.noru,nce and u!r'.rE :t,s fulfiilnerrt
fooii, such a.s b.-r.tter" th.g nutriiryo Lr.lsgir{j.,:r is gr-eat. teuarp, et'issd *.ui7.iJ,ya d,ltdro hoti, at:afica
r;Jripilrij.
'fhe food derivod frorr. herbivorous
anircel:, suili r:,s tiut lheir opposites ien<i tc rlelii'trranco t,irr:+ugh
do.:r and ealtlo, is rnors er-ri;tJeand rclre rrutrjtiql-rs kn';x'ieJge { uij iatti.m,uila} in'lhe foii,:wlrig sr:rqu€:-,co
i.h.lri ths,t from. c,*riivcrous anir:ials. sucii as tigors of srist6:.r:rirr:irs : ioilowing a worthv ;3ni 1;ttpyturu..
and croccdiles. A pairrt of some i:rt,ores..:,thcugh sastzriweL,t|. listonin;r to ths truo ilcirr':illt (sacitlloarn-
not ersseatiaiiy conrrocfeii with our.' eutrjeet,, is ,ftas tue"r1"(i't, c+lr fi donc * (s.o.d,7loai, car"ofui aitsn.i,ion
msntionoci by Br:ddheghoea iIt,ism.. rx, $ 3?. p. 598) : { 11tir;.isorn a n<t.cti:ar e l, mindfr-rlness w ith srrli-r:ontrol
Nirtlirnent @hnra\ taken orr ono dav gi','rs sirsie- l,ti. -s e,m.paj a fi.fi a.), r-osi;ra i ni of tl.e senses I in d,r'*s-* -
i.,.<
n&nco iasting fcr sovon days, bui the rrui,riti .".e sarntarq.), the throe ri,qirL v/eys c.f cor:drict, {tiqtd
esseneo (ddbb,aojd) srrsirin*q for one or t-wo -'nonihs. su,ca';itdrtt i, 1,he i-,Jif rno.ihcds cf rii in dl uinese
Tho food taken by a nrother with eirild onglnates !.catturo sati'pulih;ltirii, i.he se\:on facLors of *-isdom
matoriality by porvaeiing the body of the child shs (satta bojjhaigdl,
_,-leiivor.,rnce t.hrough knowlodgo
bears. Aiso, nutriment smoa,red on J,ire boriv I,ti.jja-ttinttiffi. : rbid. I i5). l'he' g6Tayuttu |'l,ikil1a
begots ma.terialii;y. {V, 102) spee,ks of foc<i or nr:tririont fcr tiro five
irin<lrences (pance niuarand,nl) and for'the Bovon
Nutrirnent is not only a materis.l pLonomenon, iiml;s of wisdom (satia, ba.ijhanga|" Here, the
but ae &n &ct,ivo prccess it is .ciso a r:onciition allr:ring l'eir,triri,: erf' fhintgs isubhani,mittus in eaid to
{dlzdra^paccaya\ of' supporl, t-'i two kirids : tiie be fot-rd, for the arisirrg of sensu.q,l lvsi ilcdrrrac.ciuand,a,j,
rolatiorr of ediblo food tt., the bodv and i,iro r"eiar,ion wh jla the roprri:,;r se feiri,ure cf things (,paiighunirni,ttoi
crf immatorial supports to co-oxistinq statos of rrrind ie s&id to he f<ro.l far tliei arising of maloroiorice
aad bo<iy. It is thi-q nutritive support in rhn I,bryd pti,ti,t ). J,iisironteni, weariness, Ia-r,guor, drowsi -
r:sychological Iield whicii fc'rms tho basi.: of ths ness after rneais, i.-rr-1.ridit.,' of min,l (.arali, t*nd.6,
dcstrirr.e oi karma and tiro ieachings ccrrnGr.toc oij a'mb hik a, bh at t':t a rnrn,a,da,, eqtt;,*a li,no t taJ, s.r"e fcod
thorowith. . i:ooci or sustenance (d,ltira) is lroquerrtly for tlio ari:;ing and srorrth of -qioth arrd, ,orpor (th:l,na-
glmonymorrs with causgr,leondition, r,t.g.,'o lrom tho r,iiLdh,a ). whiier egii:airon ef nrind (ceia"so arsupa,samo.\
arising of lbod is rhe arising of tJie bodv; i'roro tho tiie fo,;;l for tl-r+i *r.rising and growth of oxcitomont
eensing of food is tlio ceasing of the bc,iy; and ih<,r and'n'i;ri.r- (ud4iia*:o.-ku!cicts.cc<i\; andL r ings which.
r*'a3r leariing io l',ho coas:ng of th,: hrocly is 'tha aro i-rased ln d+ubi. srici waverinE aro tjie-tbacl fcr
Noble Erghtfoid Path " (dhci,ra-santti,riai;d rfi'pa- tt:s a,i'isi-rrg and' grov-th of perplexiLs, ltitilc4tthaJ.
surnuda2lo, dhriranirodhd rE,pan'irodlt;l ; c1!anr eL-cL
eriyc q,tt:\qhgiko maqgo r,.ipanirodhsqtimir'i.. t..'.t,i
i.padd,: A.s :-t--g,it.iis r,iro i{r!'on olenrent,s of wig tlom
S. III, 59). Iiore, sris:,onanco of t,lie bcdy ira.s tre*n tbo.ijii.'tn,iu,\ r=liiih is on.lightenment.
gubstitrrtoci fcr the usual conflict of exi:ierree it, i.q said t,hot
thtt ihings-whieh aro brr,sed on tliesg r,ar.ious limbs,
(dubithai, its origin (,samtid,a31o), its rcrisrl,i.iot q.hsn svsterir.aticali-ri B.11sndod ttt, for:n ais.t ttro
(nirodhal anil t,iie path thereio i.rnagors';. And
nr:ttinrc:.l, of theso 6riv*fi oleme rte of insighi-wisri,tm,
again, conscicusnsss and its carrso (pafu:abdja-jdtdrtz viz., miird,lllr:sss (.saii1, ilvesrigation "of
whai; ig
viiiild.n,am sdhdrar.n dafthabbam) nre to be considered n"rue
{dhr;r;'-.ma.-r'ice.:jra), .errerg5 iizriya,i, zest (piri),
as tlre fivo sorts of seed, which requirc, lioth tho soil tranquiliiry {7'o"ssandhi), conr:sntration tsun aanii
of ihe fcur stations of consciotisr,€ss (r;iifiin.etthiii'; and equanlnits;" {.upekn,I: ibid. lf)3-4).
and the wator cf lust (nn,n'l.ird.aa)ir: order to gr1)'w
end lncreaso (.9. iII, 54). $irnilarly, ruerit is ca.iieJ Agein, sr:stonarrct {d,ifir,,ii il: c.seci 1it rr lr,srii.al.
t,he tb-'j, i.e., the causo of happinoss (.*z;&locs-odhdra : sonse oi i-r, ly;, as ()I)J){lsed to obsracle (.2:,ari,7tan.tha),
c. III, 6l). wh€n teil thrngs ii.rs ellumerafeil wiricir r.iiil assiei;
Although in the atoreot3grod formula of'Cepentianf one ti:, obtain wlitil j;, di-,r:iraflr,-., clorr,r and eharrning,
c ririrr ar ion (pat icca-samuppdda), ignoranco (auijj d.,\ brrt, hard t,o -r'rn in the world. Tirus, e.ro"g5,, a^d
is sncwn as tho first eondition (rca;caur;i which i: exertion al-s ei,is i.ii..dro) iur lr.r,.alfLi; fir:ei!.. and
r-,-t to i-.e tra.:ed back any further,.. for the or.igin s,dorrrrrrettt are t:ids i-o be'a*iy; soasou.ebie Lctiorr
c: i::::rr&nce is rrct diecernible " (puri.l.ri kot'i.-n., i: irir r"iri tc. irealtii; rrr-:bjs frie:ttsirip is an e,id tc lerl
xc; i -.,ati ,tt'zl.ijdya.),
anC it eannot be said, " There a ';irtrrc*g lif*; :errse-eontr.;l :s *n aid ta a life of
.Fii€ E ti.:.te wheii ign*ranco wgs rrct " (dto .pu'L!,e h,--,iinoss: nrrn-ou&rreliing is an aid :o rnailrieirr
t,,;,.7 nih.ort), stili it was deiinitolg siai,sd bv ths 1r:roniisir-ip: r;epeiitir:n is an aid tc tite stc.ring oi
F':ddha thsi iernoranes. too, is conclitionatl" and imowlsrige; listo:iinq and questioninE are aidi' tc
 AHARA*PAcCAYA 28:i AgAnE SIITTA
th+ ac'qu isiiion of' wisiior;;. ; uppi ietiion a,nd ief,scl ir-;l AHARARA, rr{}Iuo of r' dragc'c'kir'g living in a
aia aid.s to untlorstand the reachlngs ; riEht crrn.Cuct, ;ii)iiil;terir ti-rA scurco of the Si:r'iistu, A'" +"ho +'img of
i ; rrlr aid to rr,li tr.in +"ohn,ppineis in heo ven i .4. V, 1.1f,). tludCJrn J: i.i3-apa he we-i l:nrn as a ilt&n with th,e
i::-rrno Ki',.';i iiil.ri. Gar,xi) ancl. wiih tie rnagio
I'hue, tho proeor:s of rruti'it.ion L'r its various
*"oaehi;:g of l,r'w-Lji he nrevpntgd er-ii d'.-'rri'--nstc serld tlrrnder-
ar;:ieete errr-:or-s ttro entirc: f;eid *:f
"he 1."., ontor'ic't- it -.rn:c. iri srsiitude icr :,iiich the farners ctTered
i,!rc lludctna, physicai I -v, p.;ycli.-rlcrg,ienl
hirn cerenJs. Bui rvherr one da-',' thev neglectod
iii,l.v, rnont:r,] lv, erthrcs,iiv, ror ii is t-,,'toe6seric€ of the
to {J. this. Girnqi beea,rr'e enragei and traltsibrnod
Rriililh:r,'.q tear-:hing whirrh siitltr'3 .*xrstorieo ar a f.ux, 'uhreateninq
hitngr,lf ;ni,o a venomous dragc'n t'o
i-q & f.,ri)cess {,,f hecc.iuirrg, ilopanrieni '.-,n c.ritdiLiotlg.
r:uin thti htr,nests n'il,h vi,;lent hail stc-'l'rns. Hence
Anrl ;iiat is tl procoss crf uur,rrl.ion, which rs a livrng '
-rt he is als.r r:ailsd AiialS,!e,, lc,ar-ing not e1'e!i the
cxperienco *}ii':h t,hr o,tr;or;t is assirniiar.oci arid '.
'L'hiE Etr&w The Buddhru, horvet'or, feif, cornpassion
becomes t,he subjeea so-trrilled srrl>ject a&n
'rrilJt eontinr-;€ :vith biio i;oor poopit rf the locaiitv arrd deeiCed
in it.s pi'?r-'5ss by gatherrng frosh
tc ligirt r,he tlra.gon. Iie struck "uhr: mourr.talr with
axporiarrce, just a's a C.ame ttan keep itself' aliva
iL:r iighrrritg <lf Yajlaprlrii and tlici:etry tarned
arrl',' l:5. i-,itrning, bv ijravginF' iniri itself now fi:al,
i,he rilagon r+'h'") roponlod his evil wao;-q. The
irni,il e'i',1r"vr"hing is s+ou as f{r':d 1'.:i: Llociy, frrsd 1nt
'*,j ll, fc-'..'il for tI:ougi:t. Fu<idh*. h..;u'ever, at Gingi's rrJquost, allowsd birn
in t,iro roE,lieqlicn of the
joaihscrnene.gs of thrs iol)d rsili n,r:is;r a disgnre r. w-iih ?,o c;r,:tso a ttnrnrioriltonn orlee in evorS' t;welve

the process itself'whicii sllrno c*n make ona tree. ),iears to ons're his srrr.,'ivel ('|'aisho,2087).
T'he leqor.d ie so,-rietirnt)s 111s"u olabcrated.. The
1r'trr,tsvcr .onilict' t,irere' rr:'ay i-:e poriol rs ioeg,lised in the viliaito of tlren noar Reja-
.!.t,ll-rrds iJuppo:t thr-ough nui,riment; grha; tho narne srf '"ho iiragcrri is givan as Sund*ra,
But, v;lron :ii]irit,ii;n's protos:; co!-i-res tr'l oud destrul.i-6q tho harvosbs in ltage'd-ba. Hs is tsmod
No gro';rth of coriiici theta ean be. iry iho ;nagii of n brihrnan p-ho is honorled by
r,he 1-leclrlc €i'l.or(!insiv. Ilut wherr the Bucldha
r^,omos to llvo in F.ajaqlha. the offsrings to tho
Y am ki,r-r.r,1,riri i: bit,' t rn aarniitetd
brahrnan a,i.a t..ailsfe11.e;tl ln ihe Brrddha. 1.1:er:s-
S t b,ztn u itJ :a pce,'.a,,1i ; r.'ows io ber:ome
tlij()n the bri-]rnisn irimst,lf a
A hfi r {t r o;rw. rt ir a d h et;.a
tiragun tcqethor r':ith his wife and two chiidren.
N ctthi d,ukkha^srra,eam,hloat:o {$n.'/'i7}.
1'o onsure tho reglisation of this vow he accliiireo
rncrit, by making ofrerings t'a tho fotrr great
H. G. A. valr Zr:vsr. 'Ihen
disciples of tho Bud<I".a. he takes the place
'rf i,he rtraEon and tregins to deva,state the harvest's,
icr&ving n,ri evon tho sfraw" King Ajeta6atru re-
ANAne pACCAYA. Thig is {ln,-,of t,ire twentv-fcur ciuests the Buridlafor holp. and wibh the essistence
coirLiiticne (Itol::taur:.\ in r,ho s;rsl,enr of corcle,ii,-rn ,:f i/ajrapS,ni s'ho puiverisos tho rrrountain trith
ipctlhitnc.-nayaj ^ i{er+ 1,lre t,drm i;i,.t ?'.Lor nr:t,rimont his ihrrndorbolt, tho Bud,dha subjugateig th6 dragon-
is rrsoct in a vttry pr'idti r:srs€ to rncirrtis rlla.i which jlinriii' e'zaeuato to i;iie neigbbotrri-ng kingdom
"vho
ncnrisl'ros or s:usi.'r,ins, .r|h1iro,-';tar z,1a,. tlror:of<tre. c'f Vuisiiil (Taisl,6, I55, ll).
rcrfers ir; a r.elqiic:i iret-rv<4titnL.:r irrcr,i an!:l it,s off+r:t,
Thero &ro &ji,irgotiier [r';r <ii-rc]soi rrtrtrin-Lerrt' t]iui Cther va,rirr.tione are fcrrnd eisewhere iibid. 1448,
i-unct,inn 4.9 condit,iotrirrr -ir,ciors irv waY of trrt..ie- i5{.t9. Cp. Hobdg,{:in, s. v.).
n&nrf{r, n+nii.lv. msteritl,l fi-t;d (i':i;oiit'i,icaru ahd,r.t),
Eonsuiral or rntrnt,al lrpprai,,ron (/:,ft,rl.sscJ, lnontai
'.:r'rtsciotr:tnogg SgAna SUTTA (I) c,:curs in the Ahara Vagga of
-olition \nEtvl(.t-seicnt.anii) nr:d
tho Nirlttr".c -lam_uutf,q, of tho Sanny.aitrn Nikd,yo
it"!ei6,cno). (II, ii-13). It. wes preached by the Buddha wtron,
\Ia,terial fooii ig ottoi ol tlie .'q'ontv-eighu rrarieties ht was stayirrg srt .Savaiihi in AlEthapindika'a
;; i.r,at.srirai c;'.raiit ie"; irri..r s'lri.'ir rtlp:: t',t'corporealitv park at iata'.'ana,. T.nortr aro fotlr kinds of nutn-
,t Ci..'i<!ecl Lt ril :l toi.rn !ot thc nutrit,ivg esqen..,€' tnon- i{tirdl',2, c1.v.) for fhe msintenance qf beings
iv me,lit.j of llhi,rh iivit-r:: ireirrgs st:-*triirt i"fr'lri:telvos. oftor i-ririh and for tho supl-rort of those sor:king
Ii is lpr-.ken {'f as & ..:,i.'iilron. sitrrr, it norlri.hes the birfttr, via., rn:rter'ial fc,rri, co&rss or fine @hnro
eigh',fold corporeili;i 1', viz.. iir,.i .'ioli(i, lirrriiri. heti,t, oid,ri,ko uri. si.tJth,r;.mo ta\, r:ontncb (phcsaa), voiition
:u.tt iot1, colour, orl(rlir. {iavoirr gt,ii rirtir:it.ivo (.rr',onri sa,F:.c.et.e'ni)an d c,rnsc ior: snesc (uifi.firina) . The
Lr!::,n-o. Sensoripr,l {lr' iitr;arlil I rniI-:i'3ssi:)ir sOi'i'.'S &3 Fr lf ::Crlhn tr:r,r og tho ear:rie of lira:.o fi;trr nutriments to
,r,)nrjiilcr! frr fOeling, -.rir;'.h.;r i1- 1: .qti.r-e:)i!i3, craying (tenfuI). \!?riie pro,r€rcding to the ca'u_ceof
dseg"oeable or inr'!ifi't"eirL. lf a,rc ect.riceltttrtl oi cla-.-ir,g hc ,iiscclli see oll th€| .rtoi'i';r4-667nupp&la
inent,a,l r-olition scr.'-.ss r.ts ionr)orri,iarr'r prcpe.rr:.i in iq.t.i arirl e:rr,1ains in turn the uprisrng &nd
r,h€ Bxsrrution of nrr.rnLei, vo.-tai and botiijv ft,cr.i(rns. c"s++t,ion .:i th.., ec.tire m:rss oi iil. Se.l-AIJA-RA,
..-\s a jbim of nutiir,nent ii rrolrrisher, (lrrln::s o;:)
r.,L,irth-iinkrng in theu r,irrco piane; of 6-:i:ri-encs
t l-i;rn. p'. 285). Virtfi'o.ti'a cr r:t,nsciott;noss sar!'\-^s tts AA.{nA SUTTA 11 , a group of four suttss dealing
'-ith ti,s c,ln,-|r:.:ns suiiabls enii rinsuitabie for the
in€ srrpf)t)!'t for cotl:-..:iotisn€fis-rj.Jnccrniian-r,s ice,ta.:i.|:u;
.ri i.:{rgrlling an ol'jeci.. for it is sa,id iiirr,l tire latter dar-elcprnont of rire. ir-e hir.riraneEe (.niuqrozr,a) end
-.inrlct irni;tiol *ii.ft..-111.5reference te thO fnunal the neven ci'ilstitrrents irf qicclcm ltrcjjleahgoj. It
(i- jbhauirui '!ika, ed" f)hnrm:r"rat,::.n n. 32). Moro- rsas pre&uheti b5' the Buddha at Sdvetthi end ir
c"'.-rl', a.r a forrr of irrrt,rimeni ;i nourishos (brings on) re'ccrderi. in tl,o Bojjfuingo-adkaryh.d Vaggo of tbs
rrrL.aiCarrd itorprl'e{ilily_at the mcment of concoption B+jjhanga -lomgutto oi rhe Sary,yutta, Niknya (Y,
..Y',,<tn. p. 2ll5). Se+r AHARA. r 02-7).

s.P.c.97U.ltj
 AHARA VAGGA
Tho first soction doals in turn with what eonsti-
tutos 'food' for the arising of oach of tho fivs
niu^ara1ta,sthat havo not yot arison and for tho
developrnent of those ntuaro,na,s already arison.
Tho socond soction troats in a similar mrr,nnor with
'food'
tlre of eaeh of the seven bojjhangas. The
third section discusses what does not constituto
'food' for the arising of oach of the niuaranas
not yot arisen and for the growth of the niuq,ranas
alroady arison. The fourth and the last section
'food ' for each
treats similarly with what' is not
of tho bojjhangas.
A detailed troatrnent of th" subioct is found in
the commonta,ry. Soe also AnLna.
L. R. G.
AgAnn VAGOA, tho socond ehaptor of the |ii,da,na
Saqnyutta of the Samyu.tta, Nikaya (II, I l-27). It
eonsists of ten suttas alrd dsrives its name from
the first of them, Ahara Sutta, dealing with the four
sustenances. Tho others are Phagguna, Sa,rnana-
brd.hrnand, (l\. Samana-brd,l;ntaltd, (!\, Kaccdgana-
gotta, Dhammakathika, Acela, Ti.ntbarulco, Bd,Ia.-
panQ.ita and Paccaya.
Thore is no common therns running through its
ten componont suttas. Truo to the title of tho
bigger division, Nidd,na Sartyutta, they all show
a connaction with tho dor:trino of pa{iccasanr,uppdda,
in common with the suttas of the other vaggas
belonging to tho Nidana Saqnyutto.
Numorous repetitions are found in the suttas of
tlne Ahara tr'agga as well as il those of ths other
va,gga,sof the Nidana Sar.nyutta. TLo Ahara Vagga
i.s a haphazard gro',rping of ton suttas s'hich could
oqually wellhave:fitted into any of the other vagga,s
of the Nid,ana Eamyutta.
L. R,. G.
AHARIT(A SAIUADEI, a species of concontration
(sam.adhi) which is tho bringer (ahd,rika) of omni-
scient, insight (saruajfi,a-jfr,d,na), montioned in the
Samddhi,raj a Sd,tra (BFI,S. s.v. ).
AHETUKA-DITTHI, wrong vierv, regarcling events
to be without cause or condition. One of the
extreme heretical teachings in v_ogue at the time
of the Buddha. See AHETUVADA, DITTIII.
AHETUVADA, a teaching which deniod causality.
This herotical doctrine, teaching the rron-existonco
'a
of moral ca,use, or karma, is referred to in the
ilahd.ttod,hi Jataka. One of the fivo cor:nsellors of
king Brahmadatta of Rdr5,nasi taught tho poople
that borngs in this world were purified by robirth
and. therefore, that no moral responsibility attached
to them. But he was rofutod by the bodhisatta
whcse name was Bodhi, with the-followir,.g'ne"ses I
'All actsof mran,or good or
" If this thv creod:
base.
'From
naturel e&uses spring, f hold, in overy
e$sc'.
284 AHETUVAD^A
Where in involuntary acts can sin find place 'l
If such the croed thou holdst rr,nd this be
doctrine true,
Then was my action right, when I that monkey
slew."
(J.V,237, trsl. H. T. Francis.)
\\'hen the Budciha gave his discourso on tho
eertain, true or sure doetrino (Anan2zaka Sutta : M.
I. ,+01-f 3) to the brahman horrseh.oldersof Sd,ia in
Iiosilla, he referrod to marry reciusos arrcl brahmans
who speak in direct opprrsition to ono anothor.
Tlrei ^Sanroilitapltala ,\utta (D, I, 53) montions a
vies' which is ascribed to llakkliali GosA,Irr: ,' There
is no causo, no reacon for tho depravity of beings ;
they bocome defiled ri'ithout cause, without roason.
Neither is there a cause or a roason for tho rectitude
of beings; thoy become purilied without causo,
witlrout, roa,son " (n'ctttlti hetu, n'otthi pa,ccayo
settrlnann sankiLesd31a,ahetu-apaccaya sqttd, safikile-
scnti; n'q,tthi Ltetu.n'atth'i pacca,yosattd,t'tq,m ui.sucldh-
'iyd. ah,etu-apaccaqasatta uisujjhanti). ''All living
beings are wiihout, power, without strength,
rvithout enorgy, bent b;' fato, by chance, by dis- rl
I
position " (sabbe sattd auasa abaLt| aatriya n'i21ati-
sariga,ti-bhd,uct, ptrinatd). By holding such viows,
tho Buddha said, men do not seo the pt,ril in wrong
tlrings, the vanitl', the defilcmt.nt, norihe advantag6
allied to purity, in renouncing thom for tho good
things ; f,rr thoy have laid aside tho three good
things : right t'onduct of action, of speech and of
thought. Qenslrquontly, a variety of evil states
spring up, such as false conception, falso speech,
mocking of noblo tlisciples, convincing others of
r:ltruth, exaltation of onos,'lf and disparaging of
othors. Then a porson wlio is unablo to docido the
issue for himseli mav egreo thus : if there is no
moral causation, a, porson who accepts this cloctrine
may be safe at the breaking up of his life, but in
this life itself he will be condemned by all intelligent
people as boing of bad mora! habits and as having
heretical viev.s ; wheroas if there is a moral causation,
then such a porson is dofeatod twico, both here and
hereafter (j1,1.I, 408).
'I
he fatalistic view which rlenies causalitv
(ahetuka-d,i{lhi) is includetl together with tho view
of the inellicacy of action (aki,ri,ya-dillhi,) and the
nihilistic view (natthiA'a-ditthil among the ten
unwholrsome courses of action. Some specifiod
instances of the teaching which donios the existonce
of moral causo and effect a,ro to be forurd in the
Seaitabba-q,seuitabbaSutta (M. III, b2) : ., There
is no result in giving, in offering, in sacrifice ; there
is no fruit or ripening of doeds, whether they aro
done woll or ill; thero is no benofit from servins
mother and fathor ". But, " the following up ol
this kind of assumption of viows will make tho evil
states of mind rievelop groatly and tho good ones
d o c r o a s e" ( l o c . r r i t . ) .
The rejection of this doctrino of non-causalitl'
doos not- imply the acceptance of the c,ontrary
doctrine, as held by the Uttardpathakas, that
objective matter is tho cause of montal presentation
(Kuu, ix, 3), which is subjectivo (sdrammap,a), i.e.,
 AHEYA
havrng a montal object. 'Ilaving & mentsl
object' (sararnntal.a), howovor, ostablishee morei3r
tho oorrolationeiiip between object arid subject
but not tho rolat,ionship of
\ara,m,muqttt-7tacc,tyu,J,
causality \hetu -paccaya).
'iho
denial of cr,usalii,S' (if un,jr.ietoo,j Es s, law
of conditionaiity) ie a clcninl <if 'uhevery cora of the
obhical toaching of tho Burldha, which is most, tersely
exprossod by lhe furrnula : Whatovor phonomena
havo arison from a c&ilse \,Je d.hurrcmahetuppu.bhaua',1,
rrf tlrcso the Tathlgata has told the causo (tesam
hetum Tatht;gatoa,ha: l'in.I, 4C). But, the conciusion
drawn by Anan<ia K. i_-'1oom&raswamy (HJAS.IV,
130) that tho opposite hetuudd,a,which is synonymoue
lo lcantrnauddo, rnakos the Buddha " a eausaiitt,
that_ig io say a detormir-.ist, or fattlist ", is cortainly
rrot borno out by the Buddh&'s o\{.n oxposition of
tho working of the law of kanma, which is monta!
tolitiorr {ceta,wii.
I{. G. A. v. Z.
AHEYA, a ,Sanskrib torrn, comriosod of a anrJ heya,.
It lrterally m€&ns 'not to be left or quitted or
abandoned or rojocteci or a,voided ' or 'not to bo
subtraeted.''l'he Chinose translations fei-so-tuan,
(trFF.tffti, Jei-tuan (tFff), p-tu-tuam (iFffi) or lyu-
tuan (ffiffi), ail mean 'not to bo shut off' and
correspond to the original. if, is that whieh is
not to be shut oiT bocauso of its natural and orisiral
puritv. (-loncerning tiris interpretation, the Jixrli
fasciculrr of the Prakarana-pdda \I{uniio, No. 12?71
.ays : what is tho elemont not trr be shut off
laheua-dh,armu1 ! It is that of pur.ity (and|raaa-
dharrrta). Simiiarly, in tho fourth fa.scielo of the
Abhcclh,arnru.ka:iq-ictutra(Nawjr.a, No. 1267) wo &ro
told fhat various arul.ira."*tt,rlharntas &r€ calied
ah,e'gtt -dltarwrcs.
'l'iieso
iaf,orpretations ir-r.licare the fact that tho
nat,trr6 of anw.*ran:u-rLh.arnou,s is tliat thoy have no
faults or irnpurities arrd tirus starrd aloif {iom all
lrindrances iu lif'e. trVlie,t, then. &rB the roal
conr.trnts ,:rf sucrh ohe;ua olomentr ? In tho systom
of tlio Abhi.dho,rntq,kosa-iq,strn, it is rnontionod as
fc'llow:s: the last throe of tho l8 dhdtus. aitarka-
"-icata of t:it!a-yn,;hribl,unil:a. ail ihs tsn kuiala-
m,a,ha -bh'imi ka d h,a,r
n t cts,'ytrCp ti and the four fea tures,
i.a., jal.i, sthtti, urtyath,attta arrd an,ityatq, of citta-
i:r,prtgukta-sam.sltara, the fivo indriyas (i.o., rira-
,!r.!hi. tlrliri, sntrti, sq,niirih,i and prajfra) and tlie
atuilrauc a,sperrt <:{ tr,ttna" szt,kh,a,s€nt.rn&nei-,ya.
.g.tn,rti, i1:o l'hroo onaira.t:q,tndriyas (i.e., antljfr,dtam-
cjii,istrdnindriyo,, oj itendriuo, a.iirat,Tt:'in'Criua)of
the i 2 ind,ritl ai; (ii",:auim":at;.ndri t a ni) ar'd a t ij,ii t pti -
kcrtnan.
LBter on, coneerning the ossentral nature of those
F:ue ol€Jmonts, & very important &rgumgrrt $&B
,rdvarrr:ed lry th+' l,hiiosophers oi tho Yogicdra
schc,.rl. 'Iht.v laid stross u|rrrr tho significanco of
thtr rliscrirninatic:r wheiher thcso purities arjse
.z 1::,i,,:i or a p,;,sicriori,
The 66th fascicle of Yogacd,ra-bhilmi-idstra
(.1ar$ia, 1170) expresses such.two kinds of ah,eyaas
tzi-hsing-ching (gGS or original purity) and
i.tuan (flffi purify gained through an effort
"r
285 AEICCHATRA
of doing &we.'- with irnpurities). And, further, it
statrre rr.at ell :&cred or sprritual elomentg are
aheyo or q , pr[o7], r.n I ali socular or mundene
eiemonts &re a 1t,ateriori, Ihe samo erg.1rmont ig
oxponrrded in the fourih faacicle of tho Maluiudrw-
abh'idharm.a,-san'Lu.caya-iit"stra ()ianjio, I Iggi. It
was on tho bssis of this classification that the
ethics of laier Mahfydna gradually 661'sjepe<i.
S. K.
ABIBHANURAGA, a former Buddha,.monrioned
in a iisi of former Buddhas under whom $61y66 rni,
while in ths ninth birrimi acquired morit (Mhau,
I, 141..7).
AEICCHATRA, a,n ancient city with Buddhist
conlections, as ovidencod bol,h from anciont trevol
notices and archeological invest,igations. The eito
is noar tho rncdorn ll,amnagar village in tho Bareilly
Districr of Utrar Pradesh, bestern'"India. Schola*
havs followod the -bfahabharato in calling it the
capital of north PaicS.la country. (Kampilya city
was tlre chief crty of s<.rulhPaflcd,la :bwt Kumblwkara
Jatakct has ntrmed it tho caoital of north Pafic6la.)
Accrrr<ling lcl a Burorns,rv of roiggr.si:l tho Purdq,aa',
ths Pa.6.c6,laswore a confedoration of five tribeg
and were tho noighbours of tho Kurrie.
tr'r<;ni inscriptions found at Fabhosd, it has been
inforred that, in the 2nd cent. 8.C., this part of
Paf,cala had boon govc'rnod hy branches-of tho
s&mo roy&l family and that, along with Vatea
(.Kcsambi;, it acknowledged the supromacy of the
Sunga rulers. Coins of Agnimitra have beon found
hero. Obviously the namo was that of the king of
the region, but, whethor he was tho semo ae the
socond Sunga king of the same namo has yet tO be
conrlusivelv estabiished. Another north Pafrc6le
king, Indtamitra, is rocognisod in a Buddha Gayd
inseription-. (Seo EI. II, 243; Cambridge Hi,story ot
India, i, ch. xxi.)
The deseription of tho rogion by Hsiian-tsang,
though not comprohonsivo, has onabled archaeo-
logists, notably Alexander Ounningham, to locato
'Iho
ancient Ahicchatra. Chinese pilgrim namos il,
Il'go (or O)-hi-eh'i-ta-lo and givos it a circuit of over
3 0O() h, and its strategically piacod capital city
ono of 17 or 18 /t. Ihero were aome ten vihdras
with ovor 1,0()0 bhiksrJs who wore studying the
toxts of 'r-hoSarnrnitiya school of Hinayana. Thoro
Ard wero in the countrv adheronts of other religious
systcrns, too. Orltside tho t'apital city there was
an Asoka strlpa b;z a Dr-a5ron Iank (Niga-hrada)
where, according to tiro stcrr"y, tho Buddha ha,d
pre;rche I to ihe naea kirre fbr ser-en d61's. The
. t o . . r ' , . . . , . A H I C C H A T T ^ { ) i n u - h r e ht h e p l l c o - n a m o
o r i g i n a t e d . s r r n - i v e . qi n t h e l o c a l l e g e n d o f A d i R 6 j a
and tire rraia. Reside this stupa were four smaller
stripas conmemoratinq the piaces of meditation
exeicises cf four pa.t Bud,Jhas^.
Ahicchatra has boen difforontiy
The rlirne
rendered lrom the crigLnal Chinese O-hi-ch'i-ta-lo
(Beai); Ahikshetra (Julen), Ahichitra (Watters and
Cu,rurrngham). Cunningham montions that in his
timo it q'as still called A-hichhatr, even though tho
 ,AHICCiiTATTA tsrl A gIGOJI{DXKA JAT.AKA

spot l-rati beerr s-JlrrnCl,nait lbr cerriurius- trVhr:r ho \+'hr) hrivtr riow i,.t-t€rn t,hoir eLlrcls in tlris place.
rnv(!:tilqritotJ tho riiio, ire f,:.'(tnd t,ire ;rrincii-tLrl m,.rLrnC l)weliurg Lcr'1, Aggiritrir.* {rplrfir}rg io }ri;,vo bosa
'["]r,.;
latrlnei was bving caiLt'd Lllri;41,i'., r;ir.e e,pper]rrrti teach n;: teont tire rjr-'ct-iirro th*t " as suneiy ri:, 11q),,
lu be s lar'ge i'e.rl,ress, v':.-ii.ti, \.*.it:nounri 3$ ni'i. i.n $rJrii{. i'!i-'.-lEif} lt:l fr nl .-t'1,'}i:;ir:. ir i,l.'Fjs;, & g'COVA Of B
cirr-,umi"ererl,:;e; t-i<:lh iiiis r:irrrrrmsti",nce fr-'rd the Lr'9o, sc sr! riri1, u, i , i \if),-! rlb r,ii.,-n reiesae frarn
''- -.-t
stirl,Tegi,-r 1osit,it'irr,, nob tc spe&ii ol' tr,rtrtlusological sufi6rlr:.3 ii'rli.llri.!lr] prr;ir.:l,!;,' ol, rln.iuriern or
rr;{rrains t,ileiiiseives, conliclorrt,i-v ied l;irn r.c identiiy Joi.isirrsnl ,.r'a, pir:J,-rso;-ril'rw'nlcir gro'r orrt of thom"
t ri," ;riilr:r'r wlili t,iittr', rresri'ibrrii bv I{aiie.n,!,sllr,E.
' : ire stcr..", gcurr un t,r.i eal ahat t,he Budd.ha,
Withrii i,h:; icri ira 1()ilir{l ti,t, rornal"s rf brAhrnrr.ii'
i.'erceivrng L,h.r,L Aggidrlt,ia is urgh'rg upon tho
i.e::rp!os ; bi.rt; !1€,r::1llei-rtl'ittt, tht Buricihrs:i arlir::,iiilts
n'-rltit,u,itr & caiurs'l o1' at:t,icru ci,!r+--rrt.h:r.n the righr
whi',;i, Ile invor:iigtlerl rr'tir' i.,."iih. nrore uxifirsiio
ol.o, riiinLis tl:s rr,rairairr l.{o-{ga!ia,na, lu er.hncirie}.r
d,ricl.6"lri€i:L. iit iiiontiiierii r ii,, t-iliratr s6 l!11r gr'.r&t,
liri:-r. Eui Aggidut' a ie{lrsos iiiiri. Iodgirrg, &nd on }"iie
stripa. t lre epony.'ni)tis aG iiilrienra!"rit-ii'e oi t,irt.:st.'!')'.
le,ti,er s roQrirrrt to bo gi'.on tiro s&rlri.rnourid ibr an
I.-i .r.:":r strrroun,Jod b.... liFLt =rn:,rljer l:ri-:i;-"ld:-. tbur
airoii*. lt'iis r;lr-n r,htri tii:...t ivorrid b'o a errti;;us affroiri
of v,'liir:h ar()i)eri,re{f to t,e trl- stiiotis. a.nri tlirext of
to rihicu.irstlti. lloggtljkjn* tlsisls cln dla.yiirq erid
i,arnpii:S. t,he <:"iiar'act'or r:f tilo rlrnlarning cn't i:oulcl
.rr as hs tl;rp11-ri,,i'116,stii+r lriie of rjan(i. AhirchatLa
ItOt b': ,l,i;i:.-:rlre,-1. r\tii {:}s r.!r,-' }: iigr"-hradri
at'trirnpti i,u kiil l,iro i;y oiiritting s;llok€ *ili' flBmos,
Ettlutr&r.rlo.
L'ut ,:rlogge-ll-rur. rt sp+nds by perioruring simiiar
1'he f;re&r stipa wsll & 40 il. irigir::r:i;rrnri'.i'rih 'flre
a &ci:s arrcl di:.i',iar'Lng ti:,e slrno ljorr.org. sr.,roki:
-t--reen
diin.ltar c)1':ii)ft. oir tlre r,r.p. it haO erxcat'ated and flarrros a;irso liir-rur:rf,rrt 1.c Airiccllstta l,rui" nct,
$omo 1.rFoo i;of';ro Crrruiingl.:gm (.iunn:ii!ahaui to :,1;e .:,r;thuni', v-hi; rt'nrains rlnpert,iiriror-l. The
hiiroseif coril,rr:irt:ti tho srtriicn and lriund an carthen- 11,:igo-Iiir'g, realising the superior po'rvurs oi' Nloggal-
1E&:'e \rsssol v.'hrch disllosr;ri ri srnell s1irl:'tit,,r bcx ld.nl;t. t-..rricri.alns itl:rr .o it.ir f r:od., anri. crolting tl
+ortl.iining as;,rti,eii deposi;s of no poculi;ir i;:tlr.-lst. iror,ti. d,s iargc it.t u- ;r3,3.l.r..iii.lrlsO,hoiti:; it rlr.or thg
Fur+,ho: C'-oqrt. ilo f, rr.ri<-1,s succriri ste&,i,ii.e r'&ss" hoa.i of }lr)ggli,liai'& tis ;f it ttr/i-rf,i,ii par'asei, wlriJ$
r:ix&rttiJ/ tirnilar t,o s.lrios .zessol* tbund irr ths rlhiisa Ilt;grnlian.i ierrnains se,i,r,..r{i on the ;;iio of san(l }io
<;ho rnorur.:i, *'h'ich q,ne 'I'}i,.
stii;as. I{e riext erxt;iil:ld lisa v;'orr" tbllowers of .\ggid.,tta, anti .\ggr-
knorvrr as Fiat[ri Kohr'-r; it, rves 20 t-i. high ard 400 tt. <iatta ir;il;':ol1', &r's ir.rn€,zed .lnd !rnprosserl b3r tho
aQi":irro, Sttrfi,rce oxcar'..r,tio;i rcwryij6d it a.s ha..,irrg lcrw+rru of
t,he Rudtlira's
boen, nlost probairiy. ar., inra,go-]rc-,use : !ie; aiso Br.lidliii, rls prc-eir&irgeC,
iiirrciplo, arrd rl"ireri the
arrir.os on the spot, tho;.
I
I
fou:rd a damr,,;od Brrdnjlia stiri!,io r+'ili'.:ii iri:il t,i+'o pay groat l.onor-.ir l,o ].iin.
fiying iiglrr',>l dep'icte,cl over' lhl' i'rgirt sh,-,ulrior. lle 'l'ht.r
Brtdiha quesiions riggirlilt,tii rvlla'u he tairght
cornp'.r1,ect t,he crigrnu,l iroigirt, of tliu iril"lgr ae itaviag
iris t','rliow'lng rr.i,ti lolls l,im rliai il is nclb a <ior:trine
beea 4 fb. l{e reported orirer lLnris a.; .+'ojl. a*.1
holprirg ,:r a.i,iirg reiaa.so frr.,r:-rlr-rffering l{o1r
ane of tirenr ',ras on in:.rrilrecl pii.r'r v'lii,:h hari
' '. roitrgo ir lriil:;, grovas, titrr-ls r;n<i 'lrre.sis orrb of l-ear, "*O
bolongod to & lluddiiiet railirrg 1r, w'rs fiscril.q.d
iltii .*urc r6fuii" is iounrl onl.r in t.hcr i<uddhu, hi.s
with chrira:tci:s of tltt, Cult.g 1r;rriorl. rt {ragr::erll, oi
L a w u i , i l r i s ( ) r d e r . a " r r d i n t l l r e i e , r , ru r r t l u r s t n l r d . i r r g
&nothor, a l.irge pillar, haC a lion sclrlJ,i,ureii on tt&( i1
oi tlre I'our Loble 1'ruths (L)hy. ua. l8S-!]2). Soe
of ite f.lirr t-aer';. An axtsnsi!'a rifound cioea t,o i,lic ( 2 ). .l Ll l ('i. ri .i i-i1A - t; AG-.\.
eileo A ClG I li,i'l'l'A
soutir-\pasi 6;,pri" ..f tli" lbrt, I'ir,ir,tbi; e.-r,,t2irr- titr;
ru;nE r;f n vrrry large r.ihdrit qirost- rl-,,ils rrri,,ht h,ivr.
, rj-linaii.y rislri tr\.or |jU ft. R. .I.
T r,i * i- nr,l 1 oF\. mtreii t,il l,c lcrrrrrt irorr
i r i . g l o r i c , l t l r ( ' c o t d s r , f t i , i . 1 1 1 1i e, i ' . f i , r . c i t i i J l J e r , t o c l R . t r r i Y : J . i ' ' t r ' g r r s s c r i , 7 ' r x t t t t t t , . l ,f , e r l t e r t i
c,f ;rori,h 'tt-t,i"slr'1,
!tctii t, uiorrs. :rr,t'tlt i.l-:;j r:r:',rtir, ',vr\r{) i L r x r r i ^ l S 7 : i ) , { j l l f : A . } r . i ! , r i L \ t . I i , e it q i i m
Pai,,'gia.
alfer t:r:i iri iire r:r;i.,id i'i6e l,i' !i.trpr.ii iii:ii8: irl!lr
a*i.i. i'it'iir..,.sc3iliu e,j ii,t l:cLIos (i;i IJO.- xx,:ri), (iti rt'.
iial.tiirr i{i0tr.--lT A. { .). I lr( tr;r!.r i i. r' irifirrnriri,i rl
rcrrir,fi iionr (]unnri:g]ri'rn {;r'rf dj?. }, :Oi; fI.; x'ir.; Al{lCtIHbii{A JATAKA (Nr.,. 36i-). Yy'Jren r}io
ii,,s r:rci:1io',od tl.er tmr;r yomellts elrr-i ailrlitiarrt.. t.;
Ilurlr-llia wils r'(]rlidrng rit, ,Jetrrl'.lita,, &n aaeii i,rlrikiihu
tir* i-.rri !r1',1-ii iluhr;rlrtlilcl iil,aii il; tir' ITtj:
crd*inorl I ',.rilago ltid ; l:r,i.or iio e.bused c,rrri asse,uii€,d
cer;ti,irr'. { S e c a ! " ; - , f , ' . t r t r ' a , N t l l r , .i , . ) , , 7 ' 1 / q r LC h i r c t n : i ' s ll:rn.
'-l'i.e'erlpr>n
tlto ia,ti fis.l uv;r;,t, and icrsook iho
'Travei.s tn Irrd.'ia, i
; i:. Beel, !'itdJ,lii.:!, ,tie.:'.'i:;ll 1;l'l,!1s. ()r<ie". 'fiii..
v'a.; repetrtt..ri ii,l'ee i.inros, brr.l oa tiio
1 ! ' : : . e l e ; w\ , 4 - o r i d ; i i . t - 1 . l . i i r ' . i r i j . ! j ' - i f l r r . ti7.l
third cct'il,sii,r'r t,iro iir.il rgfusr,-.d to c{iinB it;rr:k. It
r:'*.s in {iGnnr+.:f ion wii ii iiiis irir-.ici,:r:1, t iii:"i f lio E}ri<Lliia
D. T. D. t l : l r t t r , r r ii l r i r . i : t i . r , ) ' 4 , t , l s l i o w ' t l i a ' : f o r n r t - . r i - , ' , 1 , o , r . t h i g
s & n i e i t r r l i , : r " r ' lb c c r r \ { J l ' } . s e r } : r i i i r e ( - r . I I ! - , l 9 ? - 9 ) .
'firo
AI{{CC}{ATTA {Snake-peresol). riami} cf & negs- botllr isi.ti i it r,t-,!S<>pcotr, r'rt il a corn meti'thtlnt'g
r'ij., , i;i ',ha f)harn'rttal);7.tict!ji.,.i.kathi (rIl . t4 i ). I{e {nu:ilr'. tr\'iien iro g!'e.,v uD, he oir,r'n6rl }iis iii^ing by
ra.!trrr,.s r; tho Etor'\' ()i Aggidafta r"vho i,s,:i srlterod. sellirtq <-'rrrrr. -'\L iiirr,t r,ln;i). & r..eriitrn srl&ko r,h"r,irner
'fhr.llt,
- l,eir,iicai or(lor. Iie is rirprctod ;rs taking iah,itlu n tli ;r; ), i i:r,r'rrrg tii,trgiri, rl rnoni{oy t rr,tig}rb him
-r .i ,-- : S r - : r ( \ n o f * h e e --pi r ro f s a i l d p i l e r l r : p l , , v A a g i d a t t , r 1 o s i l o r t ' " r ' r l i ' it l r e s l r ' , i i r : . O n c t ' i l u r i n g a i ' e s t i v l r , l i n
I i,rs fciio-rr-ors per,eiilie for'evii t,lioughr,s Ilarirr.,itsi lle It-,['ttire tii.;nki,.t' l,t'it]r t,ito c.rrn ini-.rt:hant
;1 ..1..eqi i'.,,' i llirm. 'i'l;is
l,e.:rp ctf ssnd uu::art n Li v iinri rvitnr-lgr+:il sbo'.rt fbi scven {!a,r,s, rrrrUrng the
-' ::: i .-'r:
t.' i,c a sh rine, ae tho inhahitanta of Ange, sriirko cl:ince. In tlio rneantirno. liro bodirisaita
l'1':-.,': .; anrl the kingticrrt l.1f Kunl t*grn to hring ior:kec elier ilie rr(,nlie-r,-- Olr tho so.,'€rrth day th*
: - . :i.e:. ,,itruigs tr-i Aggidatitr anci his f,rllor+-ers enaks cha,r:rj€)i got drunh, tirrtri on his retltrrl
 AHIAISA ?87 A H IH S A

L;tilalrc--lredi,he monhev r.hrec t,inrt': lvitli a pioce cf I r o s j t i i ' r - r 1 l ' , : r - . i r : " . l r r 6 l r n g 1 , , + 1 r - . t - r r i e i i cter , n { l u v c f o r
iir"rnboo. llhen ir,-.tooir the']ar-,ni;e'..tc thri grrrden, i t l r i i r i r n r ' i : r ' . a , - : n : r ' t C i, : g . , . i : l i l l , , . r ' e i O - n , t - rigL i i r . ; n . r , t i O l l -
tied hinr rrp antl feli as!c,ep. 'i'.'ra rnc,nker. escairer.i $-ir^ie 16.r1.ei1r ilt rJ:. a prtnc,:1re r.f i!)It-rA-cli::tiilCrr a,n,.l
and climboil on tri u mangu. t,ree- I'hor.igh lt wag I r t i ; ' r , i , 1 l ' : , f . , j - . 1 , - . r r , : ',t- , a . i 1 , , r ' r . ' j .
asked h5z t,li'o srlake churrnor to come back t.o him,
tho in<xi<oy refusocl to rlo so. l. As sila. T ' i , t , d , - r c i i : : 1 i - e 1 c t . li r ; i l a l : s i : l i ; q h l
ir, BuJ,ilrrsni u .a s l , t l l - t i e r , , . t t (',rir. o.nr, ,{id irr L
Having rolqtorl tliis story, fhe tsrtddhr, i'--l,rirti6od r:un tu e::trerltrjs. The prt-ll,-'inie (,i r:,1tirx-srr,wis
himself with the corn rnerchant, tiro nrtvice OxprtJsria(l in sttcir ;;lira.ier; &B -ii:ii.,tii;.ti!,i :'2:utriu n7,
(sdntarr,erai wii.h t,he morrkey anC the agod blrii<khu ar,ct panitipata patitL';rali (L'rt:t,i.i i Les(\ o:,pr-_.ssi.irrs
q'ith tlier snake chtinnur. ccnvLry the s&me n-,oaning, uf abstair:ing frorn
injuring livin;1 i:eing:r). Of thr:se tl-Li,oe terrns,
T h i s J E t a k a i s v e r y s i i r r i i a r to the Saiaka Jdtalco ahi mso. is tho ono most 'ai.ieiy r-ieud in 1"iro R..lcldhist
(II, 966, Iio. 249). Coxts, wliije the ot,!it'i [-*'o yrlrrtrses i*r'o used n:ainl-..'
I. K. in rol'errr,t:t: i.r: s-7,J11, aittf uiir,gu, in t,iie rules iorbii-
dirig tl;c hilline of 1i..,-r;rg cr'eat.ures. fn ther case
crf t.irtr r.:,incti1r.tc irpecial rne;ining i.s irlolrl(loJ iri
AHIIIS A iatrstontiorr lrc;rn injuring cr kilii:rg;. ilre rvorcis rtrie/ti!;?.tL (a,l;ci;r,iningi orrlj na[iuir,.tti
(restraining). 1'ho eflori,-ii .,','iii is trocosse.rv to
1. In the Indian religions. illtints,'i is a rvcrd. a,itstain frcru ovil iiii)d(,)ircirij strch tls killitg- rr,rrti
forniod bv arltiing the rregatir-e preiix o to the -,vorrl l-ir.t$rilrf: fal;ohc.od, air-t{,i ojro rntisi, :ilways, lulci)l{S-
!'''irp*ti, a derir"r,t.i..'o irtirn f,he ll.ot han n-roanin6;- itgly, be cn ono's g*'-1:1t-{ ;rc;i 1.o .Jo er'il. 'j'iiosr:
' ' '
ro i<ii! rrnci io injure'. At:cr-.rdingly, eltimsd
FI'ei-'atliiorli;"r5r effolf5 a1d the oxer,cisc of rvill'puwer
ce,rries the nloalrirriJ of not, kiliirg, :r,ncl not irijuri;rg. artr irrciudod in t,lrr: tenns oerarnaTl;t, cr;.d i:tti;a,irati.
'I'ibot:rrr 'rni-lrtsire- '
It hag been tra.nsirited into as W'iieri tho vow is :na,'le, -i u iii r,l:ssrt-e tli:i pr:inciplc
' pir-hai'
ba', and into Chinese in sucii torns as not, to kiii lir-Lig boings,' .siio is tho seli-realisirig
;FB (not to inlure; encl 'pu-sha-si,i.n{'-f*qe spirit tli:rt ;:rises u,hen one rrnclertrr,kes to continue
(lrot to kilt iiving creat,ures), otc. Ali of these, this offort,.
howrjr€r, corr\'ey tho s:tn,e nluaning.
A babv does n.it, pe,r'iornr baci derecis, end yot
Akirnsd, lias boon holcl in liigli re,gard in Inriia tlrerq is fic siie. b(,:(::1r.1:io it lras rlo ar/&rone,ss of not
frorn an oarl-,' u,ge. Tiris term ri])f-rss1s irlroi;,.lv iri rloirlg ei,'il. In mr-rch tlio sa-rno marulor, ii canilot
the glrunaJsiytr, flntni.sad. fi) c.f the ea,rlv
{III, bo sairl that <.xre oirserr-es sila. sii:+ply becau;;e cne
poriod. Aiso, lator" ({ittL contury B. C.) it w-a,s cioes not ut,ti.r firlsehood nor kill livinq craat,iiros.
strongll, advocated by t,ire Ijucldha arrd Lri' SZl.z, Lherrolble. corinotes a,L;stoutirin fr..irn ovri, with
Iftr"havu'a in midcijo fnr]in, 'arho inchrderci it ili tircir
dslrberration. fn the V i,sutldh'ini,aOga Rucidhaghosa
s1'stems of -rear'hing and gave i1, ii tireoiei.icrrl ba-qis gir'es llre definition of ."iia in tnis light,. lrs intent
f rom t,heir r'ospeci,ive cloclr'inos. In timo, it, spload
\cetand)" Agail, this int,ent iir ."Zia is not si6nply
to tho wholo of fnriian religion arrcl. down to tho voiiticn, but is the will that yearirs to cornpieto tho
present day, has to be hilrhly regardocl as air pr;l<:tice, the endeu,vour to carr-/ out the toachings
incornpara.l,Jo rrrora.i principle
of the tsudciha and therebv ro atL*lil erniincipa.tion
For exarnple, in tiio varicrrs n'riting-e of the {uirnutti). T}ris wjll is. t}reref,-rre, one tilai.uncoas-
f)h,arrnasuirr-r, r'.'hich si,rotrgly,rdluencod the daily itrgly turns towards onlight,enment. It is ths
life of the Irrtiian peopie, 'li.,oro apriit anirnatod
$re rnany rule.s by l,ho tea,chings of the Buddha,
l_rasod on cihi.nt"tu. ,\gain. rn t{illdursm thcr doctrine tho spirit which strivos to Srracrise and acr.uaiiso
of ahimfi, was highll. I'esper<:ter-, and frcrn this as f,irir,t teaching, thon aclvaneos towards reairgaiion
brisis t.ircre spra,nf{ gro..tpc of perplo rvho cracbisod and, in the oncl, becomos one with. errlighteninent,.
veget*r'ianism. In rocont, tirrrrrn, it ie k-oll-known Ir is sxlu whcn good deeds aro precr,is€d with
hcw lt'lrr,hrrtrna LicnCiri unir,eri '!li€, lhis kintl r-:f dcrt-,or.rnrned coneciousflei.a.
poolils of fndia,
gr.iided tlie nioverrionls o{ tlra rrc,tiori, crrii actriovod
Fr.lm very eariy rn ths history of trSudilhisn-r,
str much on tiris basrg .-,f' ulirnsu, giving it a sidor -;rncticer
disciplirre tras boen <rlassffiod into tirrce
intorprotirLrr,ti in ,,r',,1.,'ric erxcjr,rdo any thought cf
itisso siktcha) of or.-'cepts i..cila), nreditaiioi-r tsarTui-
rll--wiit or ]rlilied.
dhi), and wisdorn (pq,fviaa\. Thes,: tlrras prr,ctices
Tlro pr in.'i1tIo <tf clt ir.nsri is tlrrrs helrl in high ostoom are trach sepa:re,to ,rnd yan tlioy, g1',t ri".r- e-x,-'lusir-e
irr tire va,ricus reiiltiols o' Inrlii.., brrt tire 'jt,ctrinal bili, prcrrose t,ov,-rrrds ilio highesu b1. ;1ir.rt:r:ili-
l . r a s i s f o i i t g r r s s o r t i o n i s d i l l e r r : n t i r i i i r r : r . , l s r :o f e a c l r l..oiping ea,cl: oiher. ll'ireroforo, r! l,ers,.)r:. r,.i,r, iiirs
roiigrorr. - F o r o u ; 6 1 a 1 p l e ,H i n d u i s i . r _ . i s L ' a s e t i o n t h o -.:ii,i lirl,s rr-isrirtrn: Oiie ';hr-r has .r-,sd,tin ]'t,.s sJir..
;rrrocrpie tha,t tl:.o dtntan is never ciesrrc-,'iil r:nd...liat \1-is,ir;r,-r is i'urli.,'J l.'. silrr., :rnC at tlr.-r :ui-iit' tin,Lr
it trririsrnig:'aies tirrougb c:;.'cles o{' rebrrtlrs, its '.r'tll . y i i ' : ri s r r j : , 1 , , ; - . ; ; s r 1 i 1 . - '- s i . s r l ,n t L t . I , i , 1 j - 1) , I l
as tiiab Llte dtn"an arrrl ljri'rhnral i,!'rJ ur.e i1i1d. tir.-r tiiis Illiiliii .' t r ^ ' ' - l ' ; r : t - . . j , ' a ' - - , j-',- ' - t . : l r c : - : Jr + ' l r i c h
sarno (Br*!i,ma-airttu-ctikaa)"'i'hus, tite,],cr::itre of t l r i s e : ' f r r : i , - , - a i : t ' . , re S t ' : r . - . r . i , i r t r . h e t n d b e , - ' o i r i t n g
tih,nLta is Lra,so<l on t.ho idoa illiit all .liie is c'la. c a i { ) r i - i - l : i - ' r . , , , - , - t l t i . e i : r ai l . i , r r l : t c l . i e n l l g h t e n r r } e t L .
-1
In iainisrn, & det''p rei'lirsnc{) for er.en tire rl,,si Jlus titri :s tirt' C'i:g,n . r mOtive lt(rrter g'hrCh
rninuto foi"ritg of iii,: is adr cL:aterl, frrtnr th;: st{ii}.i- a . - l r ' : l i i , - e st i r e p r a c t l r : , : c i ' L u d C r i s r u t c i w a r d s a c c o m .
poilt c,f nninrisln u.'iri,:lt -!',.rg:rrcis not onlt t.c;rrstious plisir.nr.rrt. srr,-i urcluded ia ti,ie teachirrg of the
crlrat.uros bur als,.t :lLich sntii.ies &s pl.lnis and piecepl-s r..,uir,tsi"la-sikkl',i) is rlre tioctrilo <if irot
rnineraig as. hu,ving iiib. rigrr.rn, G.tncihi wrdened krliurg iii'ing bei:,qs (p; rdlipata xerqJiler.l,i a'ikkiut,-
fbei m.eaning c,f ahiry""sa, anei intorpreio<i it in a pqdlry'l . Thcreforo, the pr'ilctico of oh'irys tn
 AHIMSA 288
Brrrltlhrsm is strpptirfod by tho spiriti.ral force of -this
Frer'tsFt, iurd is acfualisod by the m.ontal pc)wor
rhar erisr-rg rvit,h it,,
3. As ncntal power(caitasika-dharma). . For -exarnpler, in thc Sd,mu,fi,itaphalaS;ttta, t!rc
Ps1'ehc,- first of tho pu.ecepls tllat
logienlll' spoiikirrg, tho sf irit u.lrich prorncrtes s r r \ - s , " t l i o t r l r i l i k l n l , p r _ r t tai n ghhikkhtr mrrst fcrllr:vr
nhirnsd cirn litr rk.sr.rih.:clns tho spirit of compnssirin
anrl, to exlrl;rin flris, r'arior-rs iriterpret:r,tion.s haver
apl,renre,,l irr later poriorls. Sthiriimat,i of tlre
Viji.rnavacla (scl-rool of pure consciorrsnc'ss) iri
n{ahriyana states in the I;,ij iittlttirttctratqsiddhi
( p . 2 8 ) " t h a t c o m p a s s i o r t ( k a r u r y , a )i s t h e m e n t a i
f)roperty (caita,sika) by w'hich ahimsd, is actua,lised
and practised ". He believed that when t,he feeling
<lf pity u'ells up in one's mind, ono does nc-rt kill
nor capture iiving creatures, and therebv he ccns-
trued that compassion is qhimsa as mental power.
Thus, it was interpreted that compassion (tho ?oeling
of pity) rvas the msntal property on rvhich tho
practice of ahilnsd rvas based.
Again, Dharmapala, even though he belcnged to
the samo school of pure consciousness, conitruerl
the mental property in tho practice of' ahim^sa as
being 'non-angor' (aduepa:Ta,ish|, \r, 31, p. 30b).
Ihis rnoans that when mental power, as a,nger
(duepa), arvakens and stimulates people, the object
of tliat anger is injured or killod. Consequently,
it was thought that tvhontho suppressicn of anger,
which is the mental powor that repulses and
clostroys anger, starts to rulo the mind, the praetice
of ah':,rnsq,is actualissd.
On this samo problem, the Sarvd,stivd,da believed
tirat there 'w&s an indopondent mental po\d/or called
ahimsa in tho mind, and t,his actualised ahimsd,
rvhich resulted as bodily action. This is to say
that tho mental quality from which ah'i,msa funi-
tioned as bodily action was not sirnply the foolirig
of pity (karund), nor the absence of angor (aduepa).
It, almost similar to theso two and yet differont
aod"l'asw&s &n indopendent
moritorious montal
power (kuialacaitas,ikad,harma, : Abh,idharmakosa-
ia,stra: Taish|,V, 29, p. I9 b ; Abhidharma-nyaydnu-
sara-Sastra : TaishS, V, 29, p. 39I b).
I^r the Theravd.da no speeial catogory t'as made
of ahirTtsd, &s a, psychological process. It is not
included in tho fifty-two kind.s of aetasikadh,tmrna
of the Abhidhammatthq.sa,nquha.
4. The prastice of ahimsi. The re&son why
uhim^sd,is assertod as being of univer.sal application
is that most people love their own. livos aird do not
1"i.,! to - be injrrred o_r killod !y others. This
feoling of the -love of self is transferrod in bhought
to othor pooplo, ond t,hus t,hs l<;ve for and protoc-
tiorr rrf life eornos to be advocatod. In Brtddhism,
too. ahimsd is taught first of ail from this stanrlpoint.
For example, in tha Dharnntapada (o. 129), we
are told :
" All trombie bofore punishment ; ali fear
tieath. Comparing others with onoself
cure should not slay, nor cause to slay.
(trsl. A. P. Brrdcihadatta Mahathe,ra.)
T-hu-.. atitrru;d, is &sserted from the point of view
of comptrssion.and lovo to'*'ards all living beings;
at the same time, it is also rnaintained from the
AHIM SA
strrrdpoint of a penitent ancl a foelirrg rif shamo,
becauso of tho crueitv involvod in killing living
croa,tures.
r r , u , e , yt h e h i l l i n g o f
livirrg tlrings, holcls lrloof frorn t.hb destrrrt:tirrnof
life- TlLtr curlgol and the st'.'cird he hils laid a.sitle,
and nslrilnro,l of rortgirness, anr,l lirll ol rncr,,v,
]ro tl*'ells cttntlrassi.iii.tte ilnd ki'tl to all r:rr;,1,i
trrbsr
tlrat lrirvrr lrib." t,D,i.olo,qttes of the Lludd,la, f. p, 7g.)
l ' l r i s s l r o w s t h a t t i r e p r a , c t i c o< t f a h t m s a i s n o t l i r n i t e c i
to liurna,n l,reinqs (,nl), t_rut includtrs a,il lir.ing
i r e i n g s . I t s b . r s i s i s e o i n p a s s t < n t( d a y d \ , s l , n i p a t h t
a r r d p i t r ' ( h i t n n t i k u n r p r T l , i t " sr v e i l a s t h e f e e l i n e o f
slramt. (Iayl) <-i,ftiro crrrelrS- of kitlirig arrcl injurilg
life. 'Ihus, ahi,ry,sais unrted witlt cornpassion anci
a consciousnerss of sharne. lYhore tirere is com_
passion in the hearfl. ib is oxprosserclin an outu,tlr.cl
a.ct es ahim,sa. Ahintsa is considoreil a noble act.
because it is nof only thtr objoct, of the act, br-rt
onoself, too, that can_.attain iiappinoss by having
c_ompassiorrand acturt,ll','practising it. C.,nverselyj,
this means thab persons rvho harbour hate, whir:h I
rs tho reverse ot' cornltassion, not only injure others I
br.t also at tho samei tirno bring Jnhappinoss tc.
themselves. The iifth ve.rse of the IlhLintna,nqd,a
is rendered, " llatrccl rre\.er c.o&sesbv habreci irr
this v'orld. Ihrough lor-ing kindnesi it comes
t,o an end. This is irrr anciont lirw.,' (i,rsl. op. cit.)
And agrr,in, in th<t Aiqutta,ra Luikatttt,1IV, lsit :
" Who kills noi, nor ar-rght causos to be killed,
Who robs not, nor mahes othors rob, for all
\\'ithin his heart hath share, ho hateth nono."
(Gradtrul Sayt,ngs, IV, p. i04.)
Tiius, to kill living berings is a sliaruefrrl act and is
w_rotrg because it opposes the spirit, of compassion.
}\Ioreover, ivhen rzhlnasd is practised ono- comee
t,o know tho tnro foeling of love a,nd att,ains happi_
^bo
ness, &nd, I'urther, this happinoss is also said to
spirituall-v a highly exaitod state. This is so€r!,
lor example, in t,he foliowing quotations:
" The sage u.ho injrrres n()ne.
v'ho aye controls hirnself,
Goes to tho everlast,ing statr)
where tl'rore who go rlon't giicys.,'
e ) h p . , r . . 2 : , ) 5 ,t r s l . o p . c i t . )
Ancl again,
" Gota,ma's disciples aro always well awalie ;
Both Cay anrl nilht i,heir rnind-c in harmlossness
"
d,rlight. )>
,Dhp.
,' u. 800. trsl. op. cit.)
And. agrr,i',
" \\rith all arn f a frierrcl, {-ro!-nrado to all,
And to all croattrres kirrrl tr,nd rncrrcifi-rl ;
z{ lr.cart of' :rmit,y I ctrltivato,
And or.er in good-will is m-r, delight."
(Thag. r-'. 548, trsl. Psal,ms of tke Brethren, p. 280.)
What is indicated he:-e is t,hat to har-e delight
in ahirpsd, and to crrltiyate a minci of cor,.rrpassron
(mettd,-ci.tta-bhatana), aro one and rhe su,m1. To
 AHIMSA 289 AHIMSA

clevelop a (.ompassionato. heart is to desire that is upheld literally; it wouid be diilicult, to say the
all living beings sha,ll reuch a state of happiness, least, to maintain one's own life. Suitabie food
trrtncluillity irncl well-being, tind then to €rwa.ken r:a,nnot be obtained ond prot.iablv one has to resort
in oneself bhe feelrng of clornpilssion to'*'trrcls innu- to suic:ide. Suicide is also injuring ancl killing tho
merable and infinito kinds of life, ancl tlnrs embrace solf, and, strictiy speaking. this is ineonsisterrt with
.rll life by tho thought of compassion. 'Ihis is ahimsa. Thus, many problerns arise.
crrlled the mind of borrnclless compassion (ntetta- The world in u'hich man lives is ono of rnutual
t t p p c l m a t l i L a ) . L ' o r r s e q u e r r t l y ,a t t h i i p o i n t a h i m . s a
injury, and life is sustained by sacrificing others.
also fuses with the principle of the mind of boundless Therefore, the lluddha looked at this life and .qaid,
comnassion. The cultivation of this mental stato " Existence is suffering" (dukkha). Thus, the actual
is tiie method of discipline ancl trainins which practico of q,hims& ca,n bo unrlortaken only on the
tlwakens tou-ards innumerable and infinito kinds of basis of a true cogniticn of lifo, the contradictions
sentient beings. Agrr,in, tho fact that ahi,Tnsa of which are ditficult to resolve. Ihat is to sav.
has as its basis the cornpassionate mind also morges in our lives the pracbice of per:foct and absoluie
with the principle of the emancipation of ^ina ahi,msa in this particular senso is impossible. The
by the power of compassion (metta-cetouimutti). inward foeling of the spirit of ahimsd, therefore,
This principle means that the rnind achieves and its outward manifestation, tho act of ahi'msq,.
serenity by developing a .compassionate heart becomo different from ono another. The uction
trnd thus attains emancipation. of ahimsa is diflicult to porfoct, but Llrc spirit
Thus, the development of tho compassionate of al,imsd, in the heart is not impossible to perfect,
heart is something that elevates man to groater-eman- by learning and practice. lVhen tho innor feoling
spiritual heights and finally leads him to of aloimsd,becomes complete and porfect it becomes
cipation. Indeed, the compassionato heart covers oxpressed in outward actions, and where ths two
ir, much wider field than ahiqnsd,and applies in eases harmonise in actual life it can be called the lifo
other than that of qhimsa. On the other hand. of the true follorver of tho Buddha. Consequently,
it is clear that the actual practic.o <-tf ahimsd, in recognition of the fact tha,t complato ahirytsd,is
strengtherrs the compassionate heart. difficult to p r a c t i s e , t h e B u d d h a did not set up
unciull' st,rict rules for ahimsd, &s action. The
5. In the teachings of early Buddhism. As rules of q,himsd, &re expressed as sila and uinaya,
soon above, in Buddhisrn ahintsa is not confined to and the following a,re tho precepts connected
the ethical rule that one should love all living beirigs. thorewith.
It goes further and recognisos in a religious sense
that through its practice the lofty hoights of T. Various manifestations. Firstly, the lay
enlightenmont aro attained. Therefore, in Bud- followor (upasaka, .upasi,ka) becomos a follower of
dhism the practice of ahimsd is taught in various the Buddha by accepting as his guido tho Three
ways. For example, tho fourth item, right Gems (td-ratarua) and undortaking to observe tho
action (sammaka,mmanta) of the Noble Eightfold fivo procopta (pafi.casnlo) of whir:h the first is that
Path (ariya-a{lhahgika-magga) can be explained of not killing living boings (panilipata uera,mani
and intgrpreted as ahimsa (M. III, p. 251, etc.). sikkhapad.a,mf. lloro, the- follower unrlertakoe io
Again, tho path of the ton kinds of good actions abstain frorn injuring or killing living beings.
(dasakusalakammapa,tha) is highly regardod. Its Thero aro included in this vow two things : one-is
6rst step is that of not killing living beings (D. III, to have the intent of a.h'imsd, and the othor is to
p. 269, otc.). When the Buddha taught the actualiso it in action. Even if one held the inten-
corrsct daily conduct of a lay followor to tion of ahi1nsd,, there aro occasions in actual life on
Singdlika, the first principle enunciated was that which it cannot bo practised. fn this case tho
of non-killing of boings (D. III, p. l8l). Thus, precept is broken. Such a broach of the precepts
ahirnsd was a rnost important toaching in early cen mo&n that whilo t}i,e ,intent of q,himsd, is there,
Buddhism. the selfish desiros opposed to this intont are very
6. Diflerence between the spirit and ast. Ahimsa strong. In such a case, when tho precopts are
is a beautiful act. ft is one of the doeds that broken there is inevitably regret, and thus confession
many desiro to put into practice. In aetuality, (palidesana) is made. The practico of the precept
however, it is very difficult to achieve. In man, demands that this confession be' made witli a-sincdre
there is the invariable passion that wants to strike hoart. As opposod to this is tho case of the person
ot'hers down. Bocauso of this, man, in spite of his who has not undertaken to obsorvo the precept and
desire for p€ac€, frequently stirs up war and who, thoreforo, makes no confossion and hus no
strife. Even if these struggles can be settied, regrets rvhen it is broken.
man, in order to live, must eat, and so ho captures This precept of non killing of beings is rnciuded
various kinds of animal and fish-life. Some. like the not onlr' in the fir'e precepts of the iaitv but also
Jainas, take to vegetarianism to escape this killing. i n t h e e i g l : r p r e c e p i s ( q l l h a n g i k a - u p o s a t h . e )n ' h i c h
But oven this cannot be called a correer wav of are pracrisecl bv Buddhists on the four 'fast'
lifo, from the standpoint of thoso who lool< upon (.upos677to1 dar-s of the month. Agai-n, it is included
plants also as possessing life. Also, when one is as the first of the ten precepts of tho sd,manera
attackod by others, there aro. occasions whon one and. the samaneri. The'rion-Lilling of life is gilr.o
even resorts to killing tho advorsary to safeguard in much detail in the Pattr;tokkha, in tho Yinava
one's own life. Moreover, there is the question of of the bhikkhus and bhikkhunis. The third p"ocopt
mosquitoes and flies that carry dangorous, infec- of the parajika in the Patimoklcho forbids the
tious diseases. Thorefore, if tha principle of ahirnsd, killing of hurnan beings. lf a bhikkhu or bhiklhuni
 AHTIYISA 990 AI{IMSA
kills a p€rsc,n with doliberato inten'',. this bocorncg ovarheg.-! ca"n+piris, rto{:k;aco.s of jtrwels, rrn<l similer
a pilrr73il;i offenc,e and ho or sho i.s ospolietl fr<;rn n.rtici+s r,ro off'ered but, rh)vor is :t,ny sor! r;f aninral
tlio Sangha. 'lo bo expoiiod fr,rm ths $rrrigha is iltt-r uat:r"iiiceri,
rirost, severo punishmonl, for & l:remDor uf lhe Orcler.
'I'1.r,:nt
9. History, &ro rn$itv wlro r_rtrt the
fn i,ho plrra,stt 'kill a human ho;ng rvit,h ir:terrt '. tea,clring ct u,him,st; rntll pr*e.tice in socir',l iifr.
aro also included, bssides kiliing b;; ono's owir irsirLi, i'ho Jrr,ings c(rrlsid{ir it 3, sublime virtu,o ialt;n*ngd
such aotions &,s orCering others ro l'.ill, anii also Llcrq,nl,o dititnn,eh\. ,\:norrg tiro tre.qt knorr.rn nu,mag
giving advice loadi:rg others tc! e.lninil; surcido. cf irrciivitll,,r,i$ n'hr; I:ractiJerl tho Brrdrlliist, ohtmsri
Abortjon (q.v.) is ir,lso place"d en lho sar!1e virl,uor: was lire e,nipe-rior Asoka. tle sr'.rljugaiod
levei as killing a hurnan being. Thus, ari in t,he c,-.rirrii,i'y of Kal;.iiqli tllrrini.l- tho eigirtir of
"'rear
the cases mentiono,i ahovo, rvben the kilier acts his roign and e'i, this :,irrio he felt doei'iy tirb great
rvibh intent to kili and is succoesfiri, the bhiklihu niiscry trrrd Lrc'rroil: of r.var, an{i reaiised ths,t,
or bhikkhuni who ccmmitterl tho ovii is nt:rside mrul's tr:uo happiness le,y irr rrracl,ising thl Rurlclhri'e
tho Sangha. In cases whoro a porson is kilied ieaching of a,h'im.c'-I. Ihe principl+:s-of !;ts dildnlsd
accidentillv antl tho inteption tu kiii is rror prosen1,, a,re. €rxpressort__in l;he iirrpelrai ocilct,s, nctably izr
the btiikkhu is roitra-ssdthrougir ccnfessi,:n. burcicto, piliar-e rlicts -[{os. 2. 5, and 7, a.B r,,-ol! as- tire
tco, is forbidcjen (V'in. III, pp. !'3, 8z). ::ock-edii-ie in {.}ir=rr.qr &n'i rr'Lii€ll. ;:l*r:es. s,.-tcb {!s
I{os. l, 2, f . i i. and i3- JJasod ci the"e, iir-rl the
Tirs above rofers to tire kiilins of'hurtran L'einss. sacrii.i.e., of anirnais as off,:.-rrng was Friihibir,eC ;
tlie eatiug tit nroai. was reslriri,od anci, ertorr in the I
Apart from ttris there is siso iho prohihir,ion"of
kiliing arrimals. In Pdcittiyo (No. el ) iu is etatod., paiaee, Lh,: killilg of arrirnr.ls for th+: l.ring's tabie
'fhir -prohibi-
" ff by intont the lifo of animals i.s taken it is wa: retiuceil tl i:, rniuiiauir. rvas a
pdciitiya" (Vi,n,.IY, p. t2a). Tlie oft-sncitai pacotti,ltt, tioir against iirs ;iood.i*ss irillinq c,f rrnirnals"^ Agait"
is forgiven by confossic,n {r;,pa,tii,d,eeand,,\.lt tiro animals that, wrr..r: parmitted to l-rt:
is llneng
'vyr)r'r)
also tbrbiddon to d-rink w'aier. c,r sr.,rirrkio it on tl:o kiilod, titoso i,hrit tr)rrlgnani, an,l i-hs .r'oung
ground knorving tirat it coniains livrng crea.i,ures unili-r six rlontlis were nct aliowsd to be t<ittea-;
(Pd,citti.ya,Nos: 20, 62). There is, agiiin, a ban ol llrr-. castr.tition of Corrr:siic ari.i-;-lals, the bra,rrdjng of
turjuting plant iit'o (Nos. iO. I i ). Ihc:rofcre, & r:u,r-rilc auci irrxses, and tl:.g bnrn.lrrr of forests fur
bbikkhu always camies rvith him & clor,ir-bag no !:e&s(rri at" all, or tc kill wilii iiio, .oere prohihired-
(7:arissdua,na) tcl strain tho wat,eir irr o:-der r,o svoicl Ele rvorked ia a positivo r,vav frrr tire ir..ve aud
d,:inkin€i wator containing I iving r:reaturt-rs. prctection of aniinals. IIo bu:it hi:spitals for boi;h
men a,nd anirria.is ; iro crtit,ivatnt! ;rraciicintr,J niante.
plantecl trees h;- the roacj.-.i<le ir,nd duq riurnor.ri.s
8. The Buddha's nrr0derate aititude. {)riqinal
Budtlhisrn ihus ineulcated a w€,lis, t,hus sorving tho rloacls c,i botf, msn arrd
hi*ir rever.rnce
tow-alds life by various rnorhorls end proiribiied boasi. Asclia, il rhis E.av, sprea.d tlie ilfi.ilonce o1'
the kiliing of life. But does this rnsan that the liud'i}isru ovor thc, r'hoie ol' In<ira, s'hich trer:en-
Br-.ddha proacheci unlimi'i,od protoctir:n of ariirnill' dous i'rllusnce lasted for a long pericd of tirns in tho
li{'e ? -Io begin with, the [iuddha porrnittod the spiritrrrrl life of tire Indian poopic.
oatin.q of nreat. In the fi.vo injunct,ior'"s (piafi,ca- 10. !|Iahiiy5na.
In i:r SIahayfr,na Bud.,J.iiisru,
aatthuni) which l)o..'adatte wantod tho Buddha t<.r too, thtr teacliirrc oi uitirns,T lvas lcokod on with
put into efft:ct, there r-a.s tr, regula,t,ion against gree.t imporLance. llon"ovor, a di{Ierent phaso ean
eating fish or anLnal moat, of any l<!rrd. llut, the n-if
t-)€ so€n in tho pr(]L-€)-cs it,s rnanifostatica. ErrBn
Buddha refused tri pirt theser fi.re rnatiers intc,
in the lfalia.yEn;l tt-rxt,s. iire f;ve prscopts (Efr),
practico. He diri prohibit tire eat.ins of ton kincis
tlre eigh_t l!r"Lr{-,i)f)ts (flffiF.), LIrc r,en prtrc,epls
of ffosh that wers censured i;y socie.ty. Apart -
(+/Al, i'rdtun<thpa, arll ot,irer tei:,.rirings *brel
from that, moat could. be e.lten by one, pr".rr,'irled higtlf.g t"h;
fr)r.'€tertl. .,!.parf ii9r1 tiioso, \t-a-i
it wa-c not, sson or lr.oar<i cr suspeci,e;i bv him ihat, the L(:ir! go;ri
oi rir:tions' (+g#iH) ly&F
an anirnal was snoci:tliv kilieci ftlr fl'ie 6a.i.er ti,:r..1. e.rr;et:ia.liv holci ir: high r.egilul.
ths noai wa,s preFareri iis fbod f,:r irira ct-!y (t,ikt,ti,.
pari.su,Tdham riraachanndr&su?n:i.'iti.. l\r, 1ro. :la - ln tno !,IahfprajfrdI.tiram.atu-iJstra q'faishC, iJ.
20; .sn. 242, oLc.). Also rogarding piLini iilb ire. p. i55 l-r.c.) irr an exriiair.a,tion of 'uiLe wn1l of the
pg:;rnitied bhe uso of twigs (da,ntt:.-ka.l{hc'tlgt t}re t,en got-rci a.ts r+'a roil,1, " Tirc oft'ence of'Lillinc is
pLrrposs ol' ciee'ning lrne'g tr-r;',t-l:. Coir.sequ:-rnti,v, j,lre rnOs', i,orrii-,le &ruOng riil effoncOs. 3mor.g:'iit..
ho ilid nci iupo-oe absoiuto pnp-inis11'yto plant li{b. various r irli:o-q, l;1lrr first is tirat '.if nori-killins .rl
lifo"" Acd t i-;ain. " Tirr,,ro lir.' l0 kinds ,:f defeicte
In briuf, the Buddira's injuncliurr wgs ag:;ilist in the kiiiirrg crl Lir,:ings " lf g,lss oG t.ur oxt-liij.:r
the ri.sstruutir:ir of iri'a. As al e>:ii,inplo of t,his. in rlelgi.i .i,i'e e*r'iousness of thc offen<:e o: kiliir.g
t,he Budcilia crit,iciso.i tire s,rc:iiiice cI' v*rious iit'e. lrl thie Liruizm.a,taLu :lit";ra {l'art-u'q.tiy7-chtrrg\
ai.rmals to ihe gods by thc, l:r6.hrn:rns in coremonie-c of -Tvloha_v-ane,, t,irc. lir:: r:i tho iell partijikas
and r.'r,r'kr]'ltcwarrls t,iro ai;oi,aron of srrch sprcri.iiicres rlen'.i.,rrs llio irroh,rl-'iii,rn ,;i iiiii:rrg lif*. iirx rlilier-
i5ii. lJUi fr-.;1). I, pp. 142, i4li). 1'lro practice ,ri ont iireth<rds usol-l i,.y l.iiie;'s j-'.rii €rru:rerateiii, ei;'id
r,-'i ,,{eLrrr;1:;nrmal sacrifices at cerestonirs }ra.st;agn ali a::ir !-.rolribire.i. iiroso *le : to Iiiii by crre',;
- trSrsttriiilv irphelCl:y tlio Buddlrrsts i,hlolrg;hr.ut i)H-r! Lrli;d, to order ot,h€rrs 1.o liill, to ki 1l bv vr,,iiour
t i r . : , r i i i > i , r r r ' . { j n o c c a s i o n s o f B u c i d h i s t w r - r r s i r i p devictts, to oraiso killing, t,+ iook cir ,tn.l rejoic-e
an,-i.i'..rr,.,1irori Lr3foroa st'ipa or s BudCi:a irn.r,q,-;, whelr sorr:,e:one r-rl,geis kilirng, to kill bl' rnagicai
i1uI'r-er-r. Lri,,eii>r:,iigh'"*, rnr:siC, garnr,erntS"b&&nOrS, words {T,ishd, 24, p. l+04 b).
 AI{IMSA ?9I AEIDISA

In Mah5.j'i'"n4. iho 1,'+rrfoction c-rf givurg iCd'tw.' inve,sion frcm otir<'r ccturtrigs : ilr-ffiet (on the rrickedi
pdramiti) is estc,erned great.ly, anrl one kirid of purrishmentS bas'-rd (lr rules rrf law--anrt efven
giving is ths irc't takii-ra of ariothrlr'-q lifc. 'Ihus. in tliis cr:,so the actiirn rnust be bastci on eorn;rir,ssion.
ahimsri is cr-,nsirlercr-ls,s h,oiiig t'! qreat inrportance. Iependt,nrS cn tiie Cegree ,lf tho off6-.11c, ,i ,neterl
ComFassi,rn is t.lran s::rongll' &dvocidte{l arrrl, o u i c e i t s u r a , ; r r : . n i s h r n e n t , j a i l . o r e - - * i i e; b ' . r ' . f l r e r e
-tre
brrc;err-soof {;his, tire orr,ting r.;f' nreaf iu'liicir is tho nrust not a n - p u " " a t i c n o f f 1 ; r - { 1 'n . t t o i r i r i ; , r s i t , i c 1
caus€ of killing livrirs beings) is prohibite<i. For of a death gentsnce (Ta'isho, 7, l'. 923 c ; 0. p. 33-l a ;
erelnr;le, in the Muhd;nrirtirtdnn Siolro of Ilah6.- 10,p. ?17: ll, pp.4l3 c, 5t'10 L; li, p. l0(i r'; 31"
'I'he
-v6.na(Taish6, 12, p. 386 e, b) v'e are t';,id, " p. il57 a I 32, p. 501 *). Iho prot ii.,ition i;f the
oeting of rrreat oxrins:-ri,';irtrs the set-.ri of greirL rieath penalt',' rs statod irr rnany.' h{ahdvaira 'uexts,
ccnrpassion.!' Again, tir;s srftr'a prohtbits t.he and lhe;"o &rr-! sevorrtl cou:rtrios tha+, hal.-e cbserved_
eoting of rneat, " I crd,.r ilitr varirtiis iiisciples frorrr ir.
tcday that they cannct ana.. rfl(,re I,ari.ake of any At iire rirme v-hen Buridhisrn f.ourisheri in -tndia.
me&t." t,iiere syrr.'orne"ny kir:,gs who in their rule practised
6ftim.si fro:rr t,he sta.nrli:oint of Bud<ihism. This
Thtt f,aikdaatdr& .9iffa sp.;aks abor:l- the prr;i:i,
is sta'"ed irr r'Lo F,t:corci (of his jcrurno-v--) by }.a-hsien
bition of ea,ting meat (p. 42ir). " Tlio bodhisaftva,s
who se.okthe enlighterrment r:f tiie lirtldha,, liow tarr who traveiied hrmsei{' Lo trndia. irr the Eth cretrturv
they oat the-flesii of vo.rious iivrng heirrgs ?" Aiso, A. t..., as q'i;il rg in 'flhc Rocorils of tlie Western
i:r tho ,3roli,:zojala S&tra, tho tlrirci rlrlirurg the regiot:s in t!;e r-lrlre rif tho groat T'ang ri.ynasfy'
prec€ptE regarding rnincr ciefilerlrnt,s sts,ies : b,v E:-:ii::ln-*usrr.n6:,Tl'.rSr..l'oc.rrds sa;l, ii kings
in rlie \r,'esternrt:gions bej;.ovo doepiy in the"he Budahist
" Olre shouid n--i, oat anv scrt of nr.eat. tt--aci-lirrg_*ndrio nLri ,rse tiio doath periaity in rrriing
If c,nt- shcuid . oar n)o&t, ther peo;rie. Even LrersGi-isguilt;v of sorious offencoi
Tho i;oqi cf iiuddhairood of gre*t irornrassiol &ra rror given the death penalty " lTaish6, Ol,
is oxling'rii*"he,1." pp. 359 b, 887 b).

Lr. 0hin4 arid Japan. 'l'ire forrn of Brr,-irihis:rr

{ T a i s h . d , 2 1 ,p . i 0 0 4 b . i
wlricii rlevoioped in_eirina_ancl Japan vras sirorigly
Thei'of'ore. in Milriyina the ea',,ing of ;neat is infiuenced b3' the Mahd,yin.r texts and wririr,js-;
cong'.{i€rred an ofTerrce, and ihis exprted a g-r:eat and i horeioro, irr rega,rd Lc ahimsd, a,iso, these influ-
ir;iluerrco on Bitridhisrn in Ciiina and Jioan. erices have i:een \,'ory cor.tiJpicrror,rs,First,, the et"ting
Apalt i-rom the -abcve, regulations .ego".li"g of urr:af, was looked upon a,s an svil and w-a^sogtral
uhdty^*ain th,e lif,r of the iay-follower F.r.es,lso sta.o,i ciseC. The errrperor Wu of the Liang drrnastv
in varit"-rs 14-s-r'Ein t,hesrJtras of ldah6v6rra i-rr =-*.irich pr"oelairneti (511 A. C") tho abolition cf ilqubr
and
tire }tralr6yi,na sd1ri is t-ugi;i. meat .rn his kingct,;rn; he put a stop to iiro k;iling
and injurine of h,'rng rrreaLures. prchibitoci tho
In the Fu-sa-nei-ehip,h-ci:.irry tha {ir;,isq,ka-si.!,a
use of' f;sir ners. clocreod against siauqilter anrl,
Strirct, itfi llruh.rnujd.la Sfr,tra of jvTahaliana, ei-:cii
again {ir;. 517) sonc out e prcclarnation calling on
i;iiings $.s ihe following u,re proliil iied : to sr,rike
his subjocts to stcrp tho kiililg of living creaiiir.s
living beings; to i:uy and sell maiE e,nd fomale
ori the <lays cl' religious service dedicated to the
s€rv&nt-( ; io seii o:1e's *-ife and children and
ailcestcrs.
dorrisst-ic enirnals such as horsos aud r:attlo : io ra,ise
<:at.sand badgers and siik-worms; fo nogiect a sick F'ror"n this tiiae onwards iho oating of moat
porson ; i,o have lethal wsalrons such s^stiro eworti. groduaiiy ceasod, and this tended to beco;re seneral.
bcw and arrow.g bo possess n ce,n€ ; i,o got firo io It, becerme a mattor <.rfcc,u.rsenci, to uso aiiy kirrci
hilis, woodlanri;, and fields; i,o tako revonse on oi meat in ihe meals of iornplos arid monalterias.
.rnels onemy i to administer poison. In partil'-ilar. This tradiiion theroat'ter rornainod in the ijuddhisns
lha Brahrrzajal,a Sutra r*:cc:mmsnds tha prinr:lJile of Ohirrri and Japan. Again, the custorn aroee cf
'liboraiirrg living
of tiro liberafi.on of lif<l, artd sper,ifies ihe:, one croatures ', basoci on lht-* procopt
'n11y r;1 Jiboraiion sivou in i!,e jirqL',ma;fila Etiro
shoulC anil sot free in thaii' ()rsn habitrit, air]
fishos, birCs and nnimals i;f u,i-i kinde ihnt hri....e alsrr or the- stor.v in ihe *\u,rsq,rTa,prabhde,Lttarnardja
boerr captire'J (Tzish6, 24, pp. 10c5, 1C06, 100?, Eittrl; of the woalihy merchant r,r.'hi;trrr.lsportod
',iro fish in the wcier. It is said that rhe first to
1029, l04g, i050i.
per'form thie a,ct of iiberai,iag Iir';ng -crFtifq16.s .ot-o
Besides theso, euch sitl:.es as r.he BuCdhau*t<trn- Chih i (538-97 A. C.) of tha I'ion.t'ai school
saka-niahdttai.pu,Iga Su,irn, Ilalarisrii.'!ta-n.irg7q71l,illt- (X*tr, This praclico becarne popuia: after that
liutr u -ay dkarane E{t tr q,, S uu trnaitr ctbizas otter.a.r aj rt ci;ri€ &nd it is colebr;ited as the ceremon-; cf ino
rl{ttra, Sad'j.harnutsmrh;upaathdna,,gitru. til,Jiii- lll-,aratrcn of lrvii,E rrea'.ur€s. -\qaln. i..:or-ar.ro,-rs
rd.ja Kanr.kq,-!e,kha,iltrii,rceta's leitar aciciresseci to nlacc,s grd sanclirri'ies rrhere thJ k;iirng cf iit-6
the kirrg Kanig':a, sxbslnt, in Tibetan) and other=s, i \ - & s o p r - r I i i , i i . . ; i . . . h e c e r e i l l o n . r F s s e * t J b l i s h e d ;
teach in detaii tli*,i tite goverrrrnot:t of tlie cor-iirbr.v i t r l a ^ s i u r l , i i , j e n t o c i ! : , i u r e b l r , l = a n d a n i r a s l s i n
muet. iia basqd cn 'uhe sp-;"it oi' uhimsd,. Tlris is tc tl:e arie, {i:o, ti'e reiei.sil{ ,,1 various kindr: of
say, tho kirrg of a. count.ry mr.st brlso his rulo oii i!Gh into lalies, !,()rr.-l: tirrd h,r,ir .x-its pra,cEieed,
truo teaching and ccmpasriion; prohibit work Lhat f l .'la-r-,rrriitrr r'e.emcrri' of iiberari:lg lleaiur-eg was
involvos sir.r,ugirter, hruriing, rrnd tho like ; give p r e c i r : e C i b r t n e i l r s t . t i r n e a ^ ;e a r l y a e 5 ? 8 A . C . ;
tiringa to-pcnr people, rund thcse in dietross ; prei)are frcrn that time on. this practice spreatl to various
shE;ltrrs for travollci"e ; give nredicino to ti:e rjick; disiricis. (!'':r" Ceylon parirll--is ffi s. v. ABIIAYA^
:riifoguard bhtl people irom slant.':iiroii, l.hieves, aur-{ DAIiA ) It i)€c&me tiie genoral sustom nol to
 AHIMSAKA-BHARADVAJA
c'eptrrre or kiil birds and animals within tho confinos
of ternpie proporty. From the tirno of ornperor
Saga Tenno (809-23 A.C.) and thoroafter for 200
vears iu Japiln, the death senience was abolished
lrocause of tho influonco of the teachilig of ahimsu.
Ihe practico of aiding the srck and the injurerl
was also followed from early timos. In Cllina of the
earlv Christian ora, Fu-t'u-ch'6ng was f,amous for
his praetice of modical tre:rtment,, and from that tirrro
on, the tornples praciised tho custom of helping poople
u'ith medical troatmont. Particrrlarly
during the
roign of'bho on-rpressWu (684-704 A. C.) of bho 'l"a,ng
tlvna,sty, clinics and hospitals for tire sick. and'
lntilclings to caro for the dying wore ostabtishod.
In .Iapan, prince-rogenr Shotoku (b74-621 A. C.)
brrilt a morcy home lbr the dying, a clinic and hos-
fit*l for the rocrrperation of tho sick in Shitenno
lomplo a.nd thus g&vo sll(rcorr,r t,o in.,'alids. It is
a well-krrowrr ftrct also tlrnt the empress Iiomyd
(702-60 A. 0.) founded in Kofuku tornplo a clinic
and a merc)' homo for the poor and for rnondicants.
In tho poriods following, tlie monks also aided tho
sick by giving thom,modical troatmont.
Thu!, tho Buddhists of China and Janan sa,vecl
the livo.s of living beings irr a positive inannor in
the abovefashion and directed their offorts towards
tho amelioration of suffering.
The spirit of ahi,msd,
ber:amo a fotrlurs of this evervdav lifo. In recent
times, however, a, matorial outlook has sproad.
ma,inly from western culturo, rnany customd such
as thrrt of oating meat have irrfiltrated into tho
oast, rovoltttionising the life of the people. Various
changes liave takon place iri the clailv lives of the
Budtlhists tr,lso. As a result of' these clianges, the
noblo prtrctice of ahimsa of the past hrrs been con-
siderably u,ffectod, especrially in Japan.
,\xrne llrnexewa.
AIIITISAKA-BHARADVAJA, one of tho Bharad-
v6.ja brothers, whose story is givon in the rgamyul,ta,
Nikaya (I, 164-5). He visitod the Buddha at
Savatthi and annotlncod himself as Ahimsaka.
Thororrpon tho Buddha said to him that, a porson
who boro such a n&mo should live up to its meaning.
He asked the brdhman whother ho practised
harmlessnoss (ahi,msa), and doscribed ahi,msd as
r.ofraining from harming othors in deod, word and
thought. Ahimsaka-Bhdradvaja said that tho
Buddha's explanation w&s excollont, ancl aceeptod
him as toachor. It is said that he lator bocame an
arahant.
According to Buddhaghosa (S,4. f, 230), it is
uncortain as to why he w&s n&mod Ahimsaka.
IIe says tlie namo was givon by tho Recensionists
(Sangiti-kari), either beeause his actual n&me w&s
Buch, or bocause his conversation with the Buddha
mainly dealt with ohir.nso.
I. K.
AHIMSAKA S{iTTA, containod in the Arahanta
!--*lC" of the tSrd.hmana, Eaqnyutta of the Samytrttu
}'il:,iya (I, 164-5). It records an intorview botwoen
the Buddha and Ahirnsaka-Bh6radvdja.
292 AflINDA SUTTA
AHINAGA, ttrc ndgarrijo, serpent,-king, that clwnlt
in tho fire-roorn (agyalTara'1of the tenrplo of the
ascebic flruvela liassa,pa. Wlien tho lluddha
requeste4 tho ttscetic to allr,'whirn t,o stayone night
in tho file-room tho e,scebrc oxprossed his roiirc-
tance bocauso tho nogartija, terribly venorrrous,
fiorce and possessing psychic porvor, wouid hsrm
the Brrddha. But, whon requested for ths third
time, tho ascetic r:onsr,rnted. The sna,ke, whon
ho sa,ty the lluddha, inside tho roorrr, blew forth
smoke. Tho llrrddha. too, di,l the s&rne. The
angored sna,ke thon biazed up heat, which the
Bucldha roperr,ted. Ultimatoly, the snake, tamod
by ihe BLrddhtr,,rvas put insido tho Buddha's bowl
and was sh.own to the ascetic (l/i,n. I,2rt f.).
A. K. Coomaraswamy (JAOS. LV, 386 ff.)
suggests that tho word 'AliinS,ga' in tho above
roferenco is a propor n&mo like Ahicchatta. fn
Jaina tradition, as pointed out by Coomaraswamy
.story survives in the episode of
ilo". cit.), tho
Mahivira's conflict with an unnamed adveisary who
appears in the form of a serpont. Tho sorpent,
howovor, is elsewhero called .qa,nqama. i.o., Yama.
Co.rrnaraswamy furthor shows tha"t .Ani, tho serpont
in the Vodas, is identical with a draAon Vrtra in the
Vedas. Vrtra is said to bo c'ut int6 two by fndra.
Ahi frrrther corrosponds to Avostan Azhi, known
alsc as Vishapa, 'of poisonous slavor ', and also i
to Sumerian Mushussu, tho sevsn-headed dragon
slain by Nimitra, later Ti6mat, bisoetod by Marduk,
who makes }loaven of ono of tho parts. All these
legends, pelhaps, could bo related to ono another.
H. R. P.
AHINDA SUTTA providos tho background of tho
occasion on which tho verses of proteltion (paritta,
q.v.) against snako bites wore given by tho Buddha.
A monk at Sivatthi hatl been bitten bv a snako
(afta) and had died. Wron this was broueht to the
notice of tho Buddha, ho romarked that if dhat monk
had suffused the four roval famiiies of snakes (cattd,ri
ahirajakulani) with a- hoart of loving- kindnoss,
ho would not havo died of snako bito. Thereupon
tho Buddha rocited a stanza of eight lines (.4. II,-7Z)
for sholtoring, safoguarding and protocting onesolf
through devolopment of loving kindnoss-towbrds
all living beings,
that all may soo good luck
and not meet any ill.
(sabbe bhad,rd,nt passantu
rnd. kafi,ci pd,pam agama't't)
Tho four royal slans of snakes aro namod the
Vir9ry,t<t<!gs, - tho Erdpathas, the Chaby6puttae
and tho Kanhd-gotarnakas. The firet meniionod
family wa1 regarded, according to the Atanatiya
Suttantu (D. IfI, 199). as tho custodians of tle
westorn quarter (pacchima di,.sa). Tho other throe
qrlartors, howover, aro not allocatod to tho remainin
three clans, and the commentary, too, is silont i
this rospoct.
. Tbo concluding linos of ttre Ahind,a Sutto give the
improssion of having lrcen added at sonde lator
etago.
 AHIPETA
AHIPETA, a pet&, twenty-fivo loaguos in longth,
whose Lody, enveioped in flarrios, had a head iike
that of a human being and the body like the,t of a
serpont. llis st,ory is given in the DhamrnaTtadat-
lha.lcatho (II, 64 ff.).
One day MoggallEna aecompanied try Lakkhana
wont from. Gijjhak'i!,a to Iliiagaha for thoir alms.
Oir their way, Moggali&rra, saw s 1;etr+and smiled.
llhon Lakkhana, asked him the roir,son for his
smilo, Moggallana wanted him to put that quesiion
to hini in t,he plesaneo of tho tsuddha. This was
dono and lioggalldna rsvealed the pota's story.
In the past the rnen of Bi,rd,nasi had br"rilt a
hermitage on t,he be,rrhs cf a river fcrr a paec€ka-
buddha. \l'hile resiiiing thore, the pacceka-butldha
went daily for alms rl the city. Tire r:itizens. 6oo.
wont to the hermitage, rnorninq and evenirig, with
oflbrings to attend on him. (in t,lieir u-a1', tiroy
used to pass througir a {ir-.lcl,rr'}rich they damaged.
Tho farmer requestr:d thom. nob to walk s.cross the
fiold, but hi-q requosts wol'e in vain.
Ono day whon the pacceka-buddha $'€rs &w&y,
the f'anner went to the hernriiaqe, destroyed all {,I-re aro repiacecl by nrutthusatino (the muddleminded)
vessels used by the pecceka.bu-dclha ancl sot fire to
the hermitage. When the devoteos c&me i.n the
evoning with ofiorings a,s usual, they forrnd that
tho hermitage had be<rn bumt. Orr inqnirirrg, the
farmor confessed his action and the peopie in iheir
fury beat him to death. As a result <-'fthis ovil doed,
tho farmer wag born in Avici g,nd suffered there till
tho earth rcse to a height of one leap5rre. Theroafter',
he wae born as a pota in Gijjbakrlga.
I. K.
AHIRIKA b an unprofitablo mental property or
factor (.a,busakt -cet os'ilca|}of utrserupulo r.rsness, imprr -
doncs and shamelossnoss in doing &n unskilful
action (akusala-ku,nrrn,a). tlnless this ruente,i faetor
is presont,, tho rrrind will not think of doing evil.
Iilenco, it is found in all unskilful thoughts, always
combinod with carolossness of blarne (anottappa),
montal agitation (uddhacca) and delusion Qnohal in
which it is firmly rootsd. These four aro collect-
tivoly called the genoral unskilful montal faetors
(sabbdl;usala -s6.d,hd.ran c -cetas'ika).
Ahiriko, has ncr consciontious scnrples and does
not abominato evil fbr evil's sake; it hag neither fear
nor disgust at miscon<luet (ke37aduacaritfid,i.hd
ajigztcchana: Vism. xiv, $ 160, p. 396), ond is.
theroforo, characterisod a-a immodesty (alajjalak- but also of a possibie way of escape from it. First,
khana) or shamelessness, disrogard of the law,
die6bedionee, lack of internal shame and irnpudenee.
Disregarding the accopted standards of rnoralit;',
it has a good deal of independenco and self-reliance
(attddhipateyya), and, therefore, of eonsistoncy to
somo extont, m&ny timeg loading io stubbornness,
owing to its lack of power of adaptation.
Its motivating forco acts, thorofore, from an
intrinsic c&uso. The suhjoctive n&ture of this
unskilful mental factor is its ossontial characteristie
by means of which it is sharply differentieted from
eartelossnos{r of blame (anottappoj, t}re objoctive
reckleesness of consoquonces in doing ovil, with
which it is always combinod. See also ANOTTAPPA.
H. G' A. v. Z.
293 AHIVATAKA
AHIRIKAIIUIAKA SUTTA, a group of four'
nrttas lrith a common tr.tie cont,ained in the socond
chapter of the Dlfilu Sannuuttu (,S. II, 162-3). Ono
furds in the:re a restatement of bhe contonts of
somo of the suttas of' the samo chapter and tho
next, all of which centro round the fact that people
of srmiiar ciisposition are drawn togethep. Ths
Buddha declares ihat beinss come tosether &ccor-
ding to thtir riaiuro : thus,-tho shamclese associate
with 'rhe sha,rneless, tho reckless with the reckless.
tho modest -aitli ths rnodest, the scmpulous with
the scrupulcxls, otc.
'lhis proup
of sut'tas was proachod by the Buddha
at Sivatthi. The foru contain repetitions, each
ono begilning with aitirikd, (the shameloss)-hence
the ',,itle. 'Ihere are only minor variations in the
four suttas. The second one differs from tha
first in tlrau appe,ssutd (Lhe'.rneducated) and their
opt-rosittrs baltttssutd, (iho learned) are substitutod
for anotti'pirio (the reckloss) and thoir <lpposites
ottupi,no (tho scrupulous). fn tho third these give
wa,y to ku.sitd, (the indolent) and their oppositos
d,raddhauiriya (.the energetic). fn tho fourth thoy
and tireir rrpposites u'polthitasatino (the attentivo).
L. R. G.
AHIRIKA SUTTA. Two suttas of this namo
a,ppear in tho Anguttara Nikaya (TI, 22i and 2139)
whero shamalessnoss is combinod with rtnbelief'
(qsa.dd.lru), immorality (dusscla) and carelessness of
blanre (arwttappa). Possessed of theso evil qualities,
uno not only is censurod by tho wiso and incurs
rnueh domorit, but will be roborn in hell (niraya)
acccrding to one's deserts. Soo also AHIRIK-A.
AHIVATAKA, name of & mortal infectious
diseaso which, aecording to folk-belief, when it
breaks out in & family attacks every member
of the irousehold not excluding evon domesticated
animais.
Apparontly', tho oarliest roference to this clisease
is in tho Vinaya, which, howevor, states nothing
atrout if except thab a certB,in family was cottntecl
among its victims (I, 77). The only information
wo htr\-e of it is in tho commentaries.
Tho Dliar;tntopoda comrnentary (1, l8T) inf,;rins
us not only of how iis infoction gra,iually spreads
it attacks tho lowsst forms of living be ings starting
with tho flies in a house, and then slorr-lv spreads
to other eroatures as v.'eli sttch as lizards, mice,
fov'ls, c:ats. dogs and cattle, ali of p'hich die ; nert
the infection spreads to persoris rosiding in the
h o u s e , a s s l a v e s f o i i n - r t a n c . t :a. n d l i k e s ' i s e t o o t h o r
members,. untii finslir- nut e-,'en the owrrer of the
house is spared. But a persorr v-ho escapes through
a hole that he makes in tlie walj could, ltowever,
avoid the disease. The \-rna!'a commentary (V, 1003)
mentions c,ther s-at-s of at'oiding the disease :
one may also escape b1' breaking through tho roof
or by irossilg over to some village or tlro like
(tirogdnfi<Iigata\. And both commentariss mentiln
insta.ncos of persons who thus escapod being its
vietims.
 AEI.VIJJA 294 AHI-VIJJA

Such rriethoci"c of ese&pe wsre perl:,:lps pres,rribeti tho ssentie, to whcm it was in turn revealed hy ri
to avoicl the rnalicious si-riril, or demorr of the m1.-thicai liird, gsruda, attr:nipts to cra,tch a sn$ke
diseaso who mrr,y h*r'e i.aken iiis si,and at the by mctnns cf this cliir,rnr. Ho usotl it, allng wiih
snfr&rrco to the h.ouss. drues of maqicai powc'r, -h a rnailner eimilur to
thrrt of t,he sriakcr chs,rmer itr tho rJunrpe:iuu Jqtaka,
Ahiltc,tcku-rogq- -as t.lit-.rlisotise ie propcrl.y calieti --
' '. tsut hero tlie snakr' charrner atroint,q iris body-.
nra;- lio translateC iitc.rally aE sntlJ<e-.*'ind-clise:,.r;e
-l). with drugs and takos focd tc ibrtifv himst'il'Lisfors
W" II. Roirse, howoi't,.r, irt hrs +.ranshi,tion of ths
ho approachos t,irs srrake, and t'iien liogirx to
soconrJ volunre of tire Jitalta (ir. J5) hirr. r'enilero,l ii as
mal;iiia {br no ert}rer roa,son tii.in t}ra,t, in ths
'l'.;r.ii, utter tire cirrr.rrn. IIe, Loo" is soen to splt into
the mcui,h of the sna.ko aftor iravi-rrg errton +"he
Enahe's broat.h is belioveci to i;o tiro cittls(: ,r{'mit,iarir:,i
hirt.i dtiubi,s alr'rrrt lris oITTI
drr-rgs. Wtren f.he sns,ke hars t';io druq in its rnrruth,
fever. lIo peili;tps
it is rv'oa,kened. aitor wlricir tho sn:r,ke is rlrntle to
translaliorr; fi.rr iio hits eltornu,tiur:h, st-atetJ t'hu,t
t,he term rzlr.rrefbrs r,,lso to tlte nn.r't-,1-r'hiclr.tt,1'; bo
vc'mit. thc f'oLld-rt, has talien. fc is tirerr that it is
constrrred in tho sortse o{' irori''jls, si> tb:l-u t}lo ftrll
marrlr+ndlerl in bho way deseribed irl t1,:iaCa;npey'g'a
expression mi])' rr lt inr:Lleriv i;,pplv to a cliiiot)-se .IdtaA:z-
of tiier bo.*'c,lsliko cliolcre. (ibid. n. i). I. R. Il,.irtrer, Seizing of snakes was obviously considorod an art
too, ret*.ins the fortnr:r trir,rtsl:rti',.r,, ln her tranft- cr skill requiring special loarning which wa,s pro-
'
iation oi't,iro Vina_v-a onl,itierl Br,c.k of t lro l)isciplino' babiy pa..sod doyin from ascetic toachers ancl traeed
('SBB. XlV, p. [i81, but observes tira,t tiro ;fiqkttt:o-stu fuithr,.r ba,ck to a rr-rystic origin. Tho mythical
alii.tries t,o ai. disoir,ser ca,iled aditi ucts,t " prt,rli.r:9'l $1' bird, ttro garucla, is sri,id lo ha'ro passeri it, ol to
-non-ililrnan
a,€ioncv x'hicli is;.ii11 t o t r , L t e r , , r k& tlro ascetic Kosiya. in tho Campey:yc Jd"tuka, and
wliole district " (ibi{i. n. 4), Hovv'er'*r that' nla-y be, tlre garudiis tliorusslves &r€ citpictod thtiro as
thero is cerLainly no doubt tha,t ar ieast, !rngr,iistic*Ii;r having, at a certain period i;r thoir hr-ii:ory, boon
there cu.n be no corrnection betv-een the lw't-r. ,.ui:r,\f,-ars
of tho secrot. A pa,rt of the seeroi vras tho

Ii. S. C.
,-reizing of the snakt: by tho tail arrd not bv tho
heod, as explrrinod in the Pary'dara Jatalta iJ . V, 7 5).
l
In all tho abovo rnontiorrod .f5,taka,s, snakes are
ueized b1' tireir taiis, tho beliei rinderlyint: hreing that
AHI-VIJJA. Sneke craft, or sn&ko Fcience, is listed they spcallt,!r.od stoues. sn4 heing irel<l in tlris
among the iow arbs (tirocchuwt tijjo) and w"rong mann€r, the st.onos \,could tall ircrn thoir mouthsn
Enoans of livelihor:rC (micclvi tijiua) wirich cert.ain so fhat the angkes would;rot bc hoavy.
reclusos arrd. brahrngna &ro gaici in the lJrahmaidle
Sutto iD. f, 9) to htr,ve practrsod, but whic:h the Sr'.akcs -*'oro usually capt,r,tred in this manner for
Buddha disapproved for his discip,los. Tho worr.i the prupose of rnaking thern perform bofors
probably refars to tlio charming of snakes, sorcery audieii.ces. -\Iaking them dlr,nco w&s cc'rsiti.l'od a
and magic assoeiatod with sntrkrrs. ?he cornmen- feat and lhore was esceptional skill in cartsing thom
tary (D-4. I, 93) intorprots'r,ho word as refor-ring to t,o croato varyinil- numbors of hoods. Technical
the art of healing snake l:ir,os and tho invoeation of terms, again, seem to havo boen usocl : forming of a
aaakos for magical purposes : sap,podartho-tikic- black or i-rlue, rorlnd cri sq\lrtre figure, spreading of
chano-rijjo c'euo sapp:'auhd,yeno-oijjo. But, for tho hood by swifu motion r"o give tho appearanco of
this instanco, thero ie no straightforward interpre- a hurrdrrrd, o b}rousand hoods, eic. Thoro soom to
tation of moaning. havo hoon exhibibions and contests in snake dancing.
On the othor hand, rneiiio<ls of snake charming
Tho audionces, including kings, held these *s a
aro rsferred to in soverai
sport and paid lbr t,hoir pericrmancos. The
Jdtekes euch as the
Cornpeyya (J. IV, 454),Bhuridatb("/. Ahcgutldiica Jd.taka. speaks oi a monkey whc had
VI, 153) and
E-ohkha'poiq (J. Y, 16l) Js,tukas. been trai,ned b;. a srrake ehrrrmer to danco q'ith a
Aceording to the
Compeyyo Jstuku, it required
snaKo.
the knowleclge of
charms which could be learnt frorn well-known In the Saitkhap,iia ,iAtuka, too. thera is the
te,actiors of the iiberal art.s, in th,is pariicular instanco of tho caFtur€ oi a snako, but here it is by
irrstsnce it being learni frorn a tuacher ar lakkssili. a band of h':nters and not by a snako charmor.
Magicai liorbs .,vere also needeci, arrC the gnake wag fts vroothccidr;os not goom to be that, employed in
approacheii wiriio ropeating f,he rLrno or chtlrrn, the ahi-uijja arid no masie is involvod. Tho snako is
aound of lghich crnrsed murh pain to the snako. captUred l-'i' tioir,trr:g it, -,rith stakes and tVing it up
T'ire snake chariner iir this slory uhews tlio rnagic witlr. rcpes. The pulpost) oi capirrring it, peculiarly,
herbs, ropeats r.ho charnr anci spits oir ttro snilke, is the eatirig,--f the flesh wliicir is claimed to mako a
wheroupon blairrs ariso, v'herewr:r i,he spittio tsuches srr,\,r)rlry disi1. Iho oniy eonformity horo to ther
it. Aftor this, ths snako is ruanlrandiod., tire rcothocl oarlitrr rir€rrlic,ired ig the seizing of the
.lcirrLs brok-an, and the bod:v cmshoci. Orrce again sneke by'i'"s laii.
lhe chann arrcl iha chowri herb are r-tsed to oiaak
lhe snai.;e's frrngs. A few tochrrieal terrus a*e givon -1hi.qunth,ilro(vniiaiit: : -gu,wiiktz,-lcr.tntlika, otc.,
in ti.rs storv, w-nich were probahi.r' g"ug in doscrib- s e c 1 1 , l. i c . r r i s . J P T E . i E 3 6 , p " 1 5 3 a n d P l l ! ) . u n d e r
Ij]" tlis sultsrequo,rr|, pro(:ess; srrch as cloth-wrap the word ihz) prc.ri,ably refen:ed to thes€, profbs-
'out
:''t: :.t l' t -'r" i iLt naj, rop.r-rubbin g itantaznajjzto) arid
sional sni,,k.r .:harnrers nr-rt rlocsss6tilt to all
-.:!-. rr-i--l,r,.i-ttr rirreiirg {rl,ussopoth,ila,t. tliose' whrr r:r:r"ctisod alr,i-ttiiid. fn tbe Bhfirid,attq,
and Carn;tc:;yq Jat&k(Le t!rc ihigunth'ricct is identifiotl
i:. :i,p ]lh.iridotto ,ld,tci:o tcc,, r1la,rr.,bd,yena, tho with Dov*tlatia and ths snako wir"h the lluiirlha.
Sjl-:.-.:-,.r:.]rlner. ha:'1;iq iOarni a speil. Whrch is A|SO
:..... -r ,.'. :ire.,r-o Aiembe-rlrra, frorn Kosiya, B. J.
"url1u
 AHOGAFIGA 205 A-HuBr
AHOGAHOA, mountain, situated in nortlr {nclia bttln p:^-.serci. ii,s ir,.li,,rn'ui:,1 fores h*virrq lapseti, ri,
on tlre upper Gangr:e \Mhu. v, ?33 :a'nd.X.Ihb".;. p. 106 ,,'4n-ncl 5e re',-ivr:d ag+in i l.rrt ss a rn&n who ,ir&s
rsolition ' +,he othor sids of i,ho Gansc,s' ; ttpuri i.r€cn &c Juir'.ed ul a !u,.Li'iier-iirai cannot tjf, tried lor
Ge,ngd.-uc;soe aiso Vin,A.I, 57i, "4'here i{aml-rhii'ru tit&,t <::-r.su
trgiirii. r-\rrotl:er icas{tn ltor i:arruic aclion
SEnavAsi lived for some hime;. i.'.;was a'u tiris r'lt',r:o bocurnrn8 ilcper*tii-e (,:th,,,,zi :; tii*r rntrinsic., wt-rfi,L-
that Yasa KekanrJaputta mai 5*mbhfrte 'iinavd..ri rrcs,5 oi ti.n actlor), Tfrr-rs, i'r Ii:()it!'i)i :iti:,irrq es the
and oxplainod to him the ten cioctrrnal pornts egvarith th,lught-rnrit,Jnt r l f & p I , , : r - , - ' e r , t i o ni : q t , t t r l e \
wrcngly held by the Yajjiarr ruonkg of VesAli. r$ Iict, Strc'ttg ,.tnoLtg| lc carr.v lti 6{fdct bry6nti a
Therreupon Yasa requosttd hirn io ,ieal with. tha socoriri birth; alcl ii' sur:ir thcrigh-t \tt1tc].ic,:.i,t-
eituation, beforo t,trc Vajjian rncrllks cc-ulri epr.'cad t.,*dqnEya-kor7i7n,a),icrgs not berorr:e sul-ase!ju,.rntl-\'
ttro wrong doctrine. A rnooting of tho arahanbs ef{octive. il, alr:o rrill bc an at'tiorr th&t, \aus (ah(,.ct
slso took prlaco near ihls hiil to di.ccuss how iho homnu\. '' Ail ineflec'iuai vrtiii,iorrs, L'y r'rasori r;f
Va;jian mc'nhs shoukl bs treate{i ior iha offtrttcc tht;rr inliulerri E-eakne::s, q,ir.i tr,il tirrio-barred
tho3.-had ccrnr:rittod; anci af tiro rnoeting monks karnma-s, l;y roasor-r c,{' tircir jr.hi}:ii.ion by rnor,;
'l,ave-lot '
from thti :gesterri co'Jr!Lri', sotil,ilorrr rou-nirry and powerfrri kam:na, are terrned becn-ir
Avau*ui w$ro prasont (Von,. iI, 29S--g). (.ahcs'ikai "
iCom-pen.d,tu.m, o.f Pli,il.uscgtit,l, F. 45).

Accorcling to tho Mahiuam,sa,, lir,ggaliputf,a

'['hircl
Trssa ttrera, pr:ior to his trlking 1'art in bhe II. G. A. v. Z.
Cuun.rrl, t<>ok up his gbt-,iio cr! tho Ahogangd,
mourrtain for ssvon yoars ii} solituCe (.nlhv. v, ?33).
In tlra Scmrtnlapisadike, i.T'inA. I, 57) !t re s',ated
AHRI, sl:ameles,*ness- [iee Ai{iR{i{A.
that lioggaliputta Tissa thera, sftor acuopting
ihe thir,l Lrvitnti,ln' ,:f nmpuror :lscka. qriloe
frorn tho Aloganga mountain. alorg ther river
Ccnges to P6{,aliputts on a raft.
r. ii.

AHOI0I(HALADIEKHALA, name ot a yakqi, in

tha &luhdmayuri (5E. od. Oidci:bourg) r.s ur,-iiceied
bv the Chineso vorsions. ECgerion (R"48. 427\
srggests that, it is probatriv a inispri:nt tbr }laho-
l-ikh*iarnokhalti.
'astii)n thai was ',
AEOSI KAITIIUA is literally
with tho implicaiion that it is no rnore. The
doctrirre of k6,nna invr.rlves tiie aciive and tho
p&ssivo Bspocts of tho ljrocsss cf rnen'"al volition
\cetana). All the varicus cirrs-"if.i,rrtionsof typt's of
karara ha'.'o tho officacy of aciion itr vier*', ar
furrctiorral (k'icca,), as prcdu,:t,ive (.p,ika,ia.nt:.\, as
inteneivt:' irr its cwn sphero {pd,katlhdri;t,\, (-:'r a€
oxi,onsivo rn drrration and uirne (pakal:iia\. Whon
,uction co&ses to be ro-acii.,,_-,t.his m&',' bo dU+ to iis
force lraving beon ol-rs""nrct,od (upapilcA,o.i ,tr evon
dastrc5red (tt,paghdtaka) by other infl-uerr.cos.It' rnay
bs that, owinq to a lack of oppr.rrirlrtit.-': tc react
irnmeciiatoly \ditthz-dhamma-uedaniua), the karrDic
forco is lyirig in abevatrco accumriietivel.y- (.ko,,aJlo).
But, 'rhori &ction witlr. volition is not givcn rany
opportunity, oittror horo or her"cafter, rrot tlirough
lraving spent, its repruduct,iws enertry (janako.), rtr
thloueh dest(ur:tivu oppositicn, birt rnereiy through
itlck cf tirr;e 'rr appropriate conditions, it is said;
Thore lras beon actiorr (nh,osi kammam\. thoro
lrae beerr no karma-rosulL (.n'ahosi. kumr,x,ipdlco),
thero will bo nc karrna-rosulL (na bhrr,uis.catil;antma-
viprii;p\, anC tirors is no karma'ror;rrit *t:w (n'atthi
kammau'ip,3lco: Ps. ii, 78; Vism. xix, $ 14,p. 515).
As mcst tvpes of rrction, horvever, have an
inherent accurnulaiive power cf roproductivity
without. being bo'.md b;,' a tirno-lirnit, rt is nostl"'
ttrat kind of aetion which must becorno reacf ivo in
tlris iife itseli lditthn-dhamnra.-aeclanlya-kantnn'1
which a'ill becomo inoperative and ineffective as
ohosi bamm.u onco the iinrit of thie iife span has
In cther s'ords, ..1 is ihe subrttaniial irase of this
'*ircroas Hury is the conclr.ision
I,)ircnomoltrrl u.rtrlcl,
i:'f ovcrr:;.' virtiro anti tr"ui.li. lhis is erpi;r,:nrled
in the secrlnC cirijijlor oi' th,r -!Iahdr.tt.i.rocqita S{ttrq.
1L'cnjio, ;'ic. 53(ri a,l foljo'qs: " A rs tho retrl
origin ci' i.Lii
'rhirrgs
frcrrr qhiuh evocv plionomorrai
o x r s i e : r i t e r : i u r a i ! , lr , d . " A b o u t , H t t 1 t , . K i k . . i i ; 7 { - S : } 5 )
g&\'o :r, Ccfinition ru Lis Un-.ji-q'i (moaning cf the
word lf i7rr.,1tilis : " lfhis ir,ilm ts a rl'ortL of trut,h
spcken b",' L:1L,r'1'
'Iatlnig.rta.
.... It is grrrlorr.rtci
with cocol.riete v is,.iotn 1*trt:oprajrid.'r aL ever).
rrrcrrr-rcrrt, reur,hing r.o tlrt-, ir.itiniir,te goal (a iiutirtra-
sarnyuk-sumbaCni\ lr itiir',irt arr.r'rlt ll,.-.'-
A g a . i n , J 6 s c r i ' s ( i 6 : 1 9 i 7 u J ) S } t t l u ; t - t a n , " r , ;t u ! ,shti
(Tu,tsloo, v<,i. 6;l) c-';plaitrr, ritrrt tlic tu'o:ioul.is
I ar'il H'irn. r,-I>t'ts(rt)L e--iiiir-i,itr<>ltand irlllztliiiloti
n.iii,.ir slrirl'olisr.' ti:.o Ilirt.rciiiii's (J..rri T'r,.itlt (-i i and
i r i . - ql l o r i s r r o i ; i i L l ' i r i l t - , r r ( i i t , ' i i i ) , i ' e s p , 6 1 : t i ' ' i l . t - .l l r . i r r '
k i n , i o f r , t i r r ; r i r , i n , - r r v i r i r r t . : i s i o h e ; i i r r ' l r - i 1 , . , . i1n
thoso 1\i't; !-rt:irtar r.irttre.g. liirt.ilrtrir-, iir ii:C,
K a k u a s h t ) i 1 r s s t . : r i ' - r t it i r r r - q : " - 4 l i t i i e r . : r , i i ' . r i i . , i t
of Slririgt-,n (ntutt.ti'rLi s tr,rt'.i,iinrurr.t te .J. ,, ,,1 !!;-.nt.
t h o f o r i r r e r s t t r t t l s f r - r rt r r t t l t i r t i ; i ' ' , , . r r i l ; t , 1 i , , t i . i i i e r
f O r b i , ' r ,l l i i r t q i n . " H , r . . c t l, r t r r i r l . : . n l , r j 1 r ' ; 1 1 1 1 r , n ,
t h c E u r l t i l i a ' s p { r l e r ' i t s c ! 1 ' a n r i t .l r ; r t c i t : t i , q r r s c a r n e
l,--r f6 r:htr.rtii-'i3rise,d b.r,' ii-itltiii:i 1ri 1r11.;;il iL;. Tllo
r,-ajra;ai<srts, plac',-,d, iirr'iI){ :r.Irt, rr iiirin tho
spe('o covorod by tlrrr fbrir piil.-rrs ur terirl,ie p:atug
i r r J r r p t r n . r e l - . r e s e r r Ll ! , i s t , i e i r t l - i l ; ! . r t ' i i i : . d H i m t .
'l'ire
sciriptttre of t\r-o ,lois in ti.,+ Chinese st,vla
of carvinp;, placed in th,e fli;ril oi tlie mairr lra,ll of
trrmpies. simrlarl..' rel)rcsenti: li anci Hfir.n.
S. K.
 ArUrpyYA SIITTA 296 err0snO
AgUXfyye SUTTA. There 1116 eeveral sur,igs two follow-in{ erittas, although idontical in stmcture
trearing thie title (-4. III, 279, 28$; IV, 2go ff., snd also $\'i:lg rofi,aone why a monk is wort,hy of
373 ; V, 23) and oat:h ono deals with e corteh trfiorirrgu, haire not beeu nnrrod 6,hu,ne,yyo in tho
number of individuals, six, uight, nine' or ion, trdddaut at rhe ond of the chaptor, but, are mentioned
who, for various reasons, are worthy of offorings by the rrames tnd,r'iua, an.d ba,l,a., as the tirst one
T"de to thorn (d,lrune11ya). Tho tonn dluunegyu ia epo.*i<sof faith (saitlinJ, enorgy (uiri,yu't, mindfubeess
the gerundivo forrn trom d -i- lau, ccnnoctod wiih the (sati,), c oncentrat ion !,t am,titlflr) and irxight (pa fifud)
nottn dhuti, o b lation, sacrifi co, veneration, adoratr on. aa the faculties (ind,riyal which together with
a,rrd with tho verb Tzhati, to offer, t o dodice,i,e" emanrcipatton (,xontutdii' mako a monk worthy of
offerrngs. Ttioso fecult'ies &re roferrecl to aa
- The eoncept, of sacrif;ce as a fbrm of placat,ion powors (balaj in tho subsoqrrent eutta (:4," III, 289)
F"itg foreigrr to Budclhism, the underlSing.id.ea which derives iie narno frorn thesr.
is that, of an offering as a tokon of ro*'p6ct, ilrxi
venoration. The terrn is best known ae r,ho €rst
H. G. A. v. Z.
in a series of epitht'te
-foru appliod to tho noblo disciples.
naruely, tho g'r6"p" (,cattari puAsa-yuja,n,i,,\
-four Al is or.o Ltf Lhts $alslsit, vowele arid r;ns of tht'
who have at,tained tho sts,ggs of sernthoo{i Siddham chrrn.:tors i9). fl i* trazrscribed urto
(sotd,panna, salcad.d,gd,min, arvlgd,min, araha,rw), Chinese in vanous ways, euoh es F, Fg, ff, ff
Each groirp eorcuri.."ee a pair (yu.ga), one viho has
(ai), $f (yeh), ffi tchiei.i.
attainod tho path imagrc.) andthe other who enjoys
the fruit (plni.a,) of such attailmen'r.. Aii ..r{ tiie;n In the L,iliia,;,ishra, p. 8S {i-lhinese l,ranslati.:n
aro worthy of offorings (d,hunz,yga1. I'ho offerinss 7 arw -lsuorw -ta -chuang. 3ien -chi.ng f Rt#trffi , fagc.
tc be rnade ars said to be tho four 'retlrlisites ' iV) it is etated ihr-is : the spelkng of '"ho le'oter Ai
(pa.ccaga : Visn. Vil, $ 94, p. !8i) : food, c,lothing, -A
etrlnd,s f or a'irildpatha regdm,^
sheitor and meiiicino; nnd- the above montioneri Aeccrding to 7'a,iak6, Nc. 880, the lottar -d.r is ihe
commurity of noblo disciples ie worthy to rscoi-ie inconeoival-'le xupremecy of ali i,he essencos {Skt.
them, for c,fferings mado to thern beai. great fruit Ai6varyri : that wliich trolor"gs to s lord or
(mahttpphala-icarina,tn : loc. cii. ). -Muikaku'a
I6vara,r. Mr:reover, accord.ing to Bulckyo-
Whon tho list of 'worthv onos' is extsndoci Daijii U,frfrf.ffif,j, the Sanskrit name of ths
to ten, the following aro included: a Tathdgaia, goC lSvara ie tidairi (Feg, Aiaririya), so it
who is an araliani, and a futly enlightoned Buctrlha ; is that the nlrme explails tho mcanirg of
a paccoka-buddha; ono wtro is relea,sed in both sovereignt'y.
respocts (ubhainblfi,gauinrutta) or in f,wo ways, viz., Ma.uy Chinoss arrd Japanose (rommenbatore har.e
by -way- of montal absorption (jtudnn) anc!- bv the givon it, *,iierrireanirgs of frrodom, na-l'zkpa, victory
peth _of insight-needitation (ui,paasart:,); oni n'ho
und eo on, k;aso,l cirr the interprelatior:"s rrrsntioneil l
has found dolivorance through iiuight (.pr-tfi.frA-
v'dmutta); one who is a witnels of the tiuilr
realisation in his cwn body (kayo-salcki.a), heving
or
above'
s. K. I
I
I
attainod tho eigirt dolivoraneos ; oie wiio is por"*"ed
B rs r.r o onA? sv t IWahiptorin't ra dqta-eitlra, fasc. YIII I
of vieion (diQhippar@ during i;ho middje stages (Nomjrc, No. liSi; trIa,hdvoirocona,-aillru,, fago. V
gq.-thg plllr liolinees; one- who is roioasod ly
"t
fait'b (soddha,-vi,mutta) nt any stage, aftnr havi:e! {Naniia, No. 530}; ;Va&ju"6riparipyuhfr, faec. f
(n*a,njia" No. 442j; Hei-t'qn-taaftg {*I* or tbe
errterod tho path of holineee (.sotd,panrw) ; a truth--
s',cro cri'Siddhafn), fasc. t'.
dgvole'o_ (d,lwmmdnusdrdi, having gained the faculty
of wiedom when entering thJ fath of hcrlineee-; 'diamond
AI*KOI{GS, of krvo"' nams of a bodbi-
a faith-dovgtee (sarld,M,niad,rE1, Iiaving gaiired the
-og settvs rvhose place in t*ntric Buddhiam is ia the
faculty of faith tlrrough coni;empiatlcri itopsr- '
wost amirist' &ho fivo tilamond bodhigattl"e€'. Ilo
m&nonce ab the momont, of ontering the path cf
oanies a etB,rrdsrd headed by the dragon's tarl
sainthood ; and a maturod ot.o, e,rr.6of tio elmt
(malearakeiu\. I{e ie blue in color-rr and diffors
(gotrabh:fr,), i.o., who has becomo a rnomber of, tho
bard.ly from Kong0-ai, ono of tbe four irodhisB,ttvos
{?*iV -bf -adoption, irnrnodiatoly -meke bofore entering belor:ging to the ontourego of A-kgobbya Burldb.a.
the path of holiness which will hjrn one of Sometimas he corrios a bow in hig. left, snd an a,mow
the noble clan by attainment (/. v, Zg). e. v.).
in his right hnnd (Cp" EdWdnn,
Two other suttas which open tho Ch,a,kha-ni,fi,ta
Qqo! of Sixos) of the Angutnra li'ihdya 1tti, AIffLEgS, not bent, on anything, fruo from doeire
2?9-8I) bear the eame title and havo given iheir (appo7ti,hi,b), is orre of tho throe kinds of delir-oranco
n&mo also to tho first chapkr theroof(.{hunnyEo QrtTau,ei,')" It is uchieved by prosenting all meatai
Vqgo\ although only the hrst four, airectty (i-Zt formetione +"otho rnind a*, unsetisfsctory (dukklw),
or rndirectly (3-4), dsai with ths subjoct. A whonce rogults tranquillify. tTrue, i6 is acttrally
monJr' bocomes worthy of offoringa p,hune,ggta\
-but rathor a gsto ef 6nrern4lp*t'iau Uti,rrwkkha-rnulchos.
who does rrot become elatod or deprebsod, gee Yttrdor(KHA.
retains his montal equilibrinm, ynind--ssntrol and
eeif-posse*ision, when- an object pres€nte itsoif AINOSH0, (ffit' cr 'the duet bag') is an
ry anlr of his six sonsss (/.. nI, 279). They are anaignt Japa,noee onoyolapaodia editod, by Gy0yo
also ciue to him who erperiencos tho five i:per- iD 1446 A.C. It oonsists of 536 itops epread
nsturel pow€rs lilldlbi; q"v.) together rrittr ovor sevon volumee and its nein purpom is to
d€Llveranee c,f heart and mind through deetruction erplsin the origin of Buddhigt torms, oultr,
of all mentai intoxicante (A. TTT,-28F1). The csromonie and oustoms.
 AIR 297 AISVARIKA DOCTRINE

fn connectiou with this work" there are two others

whieh should be noted. Ono is called Clviri'-
bukuro ($[fi or 'the dust sack'). It consists
of ten vohmos. But the author's n&uro is
unknown. In the s&rne way &s the above, ir
elucidates the rneanings of Brrddhist terrus arrd
fornrs a collection of tho irnportant customs er,nd
Ths clescriptions v'ith regard to thg appesrrl,rlc$
ooremonios in Buddhist iife.
of this rnona,stery as found rn tlio samL. wolk arL)
The other forms an appendix to tho abc-rvo two as follow's: tlio park is vor.y wide anci ireautifrr.i ,
works and is thus given tho namo of Jinten-airuosha the buiidin€is are hugo end gorgoous in wiricrh rnany
(![m#Sgtt 'ths dust b"g bo which is
or masterpie<:es of IJutldhist ir,rt aro placod. -\f anv
aaOeO rnoro trash'). It contains 737 itoms in all. monks hvirig thore ire diligent and u.oll-trainecl
Of those, 536 items are culiod from the firsi work, iIr religioue practir:os. Thcrefore, rnarlv rncnks
whiie the rernaining 201 itoms aro those of the and iayrnen from l'arioris ;rlar:es gatirer heie t,<-r
second ,Jne. From its profaco rhe de'te of rts str.rdy.
'fht-usc
monks are servod by rho [ing tr,nd.
completion ie ascertainod &s 1532 A.C. But, ministors vr:ry piously.
in tho caso of this work, tc,o, the author's n&mo
remains unknown. Acco,'ding tcr Hsiran-tsang's biog'aph.y (T'a-tz'u-
S. K. dn,-sz'ii,san -t,,:a,n4-fa -si oih-ch'uuri,, n ffi ,K + =tffi i* ftF{S
f"asc.:l) lie stavod at t,hie monlstory {br rnoro
tiran two moni,hs. and had tr riiseussion witli &
AIR (uayu), one of tho fo'.rr primary elomonts grorr,t scholar Moksagupta, rrhc iiv,:d thore,.
(d,hatu) constitutint' mattor (rupa,\. It' shoul<l
not be iakerr as tho mixturo of r)xf gen, nitrogsn, e tc.
which is the atmosphore, envoloping tho oartir,
S. K"
but as tho olement of vibration and oscillation,
of growth and motion. Soe BHOTA. B r n r . r o e R . r r l e v : .M O C I . - v - o l . I , p . 3 l ; S . I j o a l ,
Budcihi.ct
'Watters, Rer:crda,oJ the Western TYorid, Vo!. i ; T.
AIRAVAfA, Skt. form of Erdvana, namo of fndra's On L'uo,n Chtoo,ng, Vol. I; S. Julion,
(Sakra's) elephant. 's€€ ERAVANA. LIimo'ires sur les CcntrCes Occidentales.

AIRAVATA, rtrn6 of the m&ny rnountaine that

prince Sudhana had to cross on his way to the
dwelling placo of Manohard tho kirnnara maid
(DiW. 450). Tno name is somotirnes spelt &s
Airdvataka (ibid. 455 ; GM.fff, part I, 144, I52)'
AIRAVAT! 1l), narno of a yogini, found in tho
Bddhanarrnld, (427.6). She rs one of tho eight
yoginis of tho speech-circle (aak-calcra) mentioned
in connocticrn with tlto srirlhancr (fuifrhnent) named
Prajri6,loka.
AIRAVATI (2). snother narne for ihs rivor Rapti in
Oudh. See ACIf{,AVATI.
AI SCA RY A r rne ro c orroc t I y A 6dd'hdranc -sang har a n uo,
a monastery of Kucha in trncient wostern Clhina.
In Chineso iiterature it is named Ch'i-t'6-chung-
yiian (monastery of the miraeles), but it is trans-
cribed in vatious wovs. such as a-sl'06'li''irh
(FIf#En), a-ch6-li-6,rh(mffiFEfi) and so on.
' 'l'a't' anu'hsi-'1lii-chi
fn tlro first fascicle of
(tffEffi?e Travel book of tho \Vestern Regic'n
of the great T'ang Empire) of Hsuan-tst ng.
'tiie
tho reason why this monastorv is called
' e x i : r l , , , urrr r r a r -w h a t i t c , t i i r r , l t ' r , ' r ] , l h t g g i i o r t t r l - - , i e&. s
monastery of tho mirs,cles is explainerr.l as follows :
a certain king of the I{ucha countrv wa,s &ti
extrernely pious Buddhist who sorved tho three
tr€asuros (trd,ratrw\ with gloat zeal. On account
AISVARIKA DOCTRINE. The terrn oihtsarika is
derived from T6vara, rrre&ning k-'rd, niler, rnasl,er,
'to have po'v!'er'.
chief, from-rhe rcut 7.d,moaning
Ry Ai6.,arft.a rloctriuo, t.ho teaciring of on6 of the
f,ur Nepaloso iichools of B'..r,1<ihistphilosophy, is
moant, in 1,ho words of tle l* Vallet Portssi-ri," the
h:rlf'nai."'anika (i.e., theistic), liaif-Sar.'ite (i.o.,
pantheistic) intorprebatiori oi i,iro ontological and
religious speculation of tlie Great Vohicie in tho
last st'ate of ifs developrnenL" (ERE. I, p. 93).
Hc-.vover, this interpretation differs cGnsiderablv
from ihe acceptad docttinos of llaha;rana. so as
to make s<;hole-rsroeogniso in it s now kind of
Budclhism, l;ased, as if ll'ere, on thoisnr. It is
not onlv frum atlieis:ir, scepticisrn, clgnostieism-
or deisrn that bhis t,heistic doctrino of lluddhist,
philrsophy distingriisiros itsoif, but, also lrorn tlio
thoism aceepbetl by sorno world religir-rns.
Accortling to iradition, Buddhism -was introducod
to Nepn,l irr the third conturv B. (1., bv tho great
empor(),: As,.rkar. Early in tire e hristian era,
Iludcihrsm in Nepal devc,loped irrbi'fr-.ttrphrlosophical
s y s t e i i n s .n a m c r l ] ' . S v a b h a r - i k a , A r s r - n r i ! : 4 . Y A t n i k *
a r i r l K a r r l r k r ' r , .o r - c h i n i t s . - , r r - nw a \ - t t t t F r x l ' t i n g t o
r i ' e i l a s r ' ( l r i t r i t ( l l r , ' t r i r . \ t- I. r t l t i ' , - ) r i { i n a i r i u , - ' t r i n e . t ' . q , ,
t h e o r i * r r i o i t i r c ' g - c r 1 , , .1 t i r e n t l t u r e t , f a f i r s t c a l l s s
a n d r h e n a t l l r e d n J . l e s t l n ' , - c , 1t l r e s c ] u 1 .

I P,rrciranan-Hrrnilt'',nthink3 ti:t'1t Buddlrism was intro-

duced to ^\epel rn 33 -{ t'. \-{ccounlol \epal, p. 190); but
L. A. Waddcll s.e;;sthet this *as probablf its re-introduction
(Thz lluddhitm ol Tbe!. p. :t. D. il. Regmi, however, tlenies
that direct evidence exi-.ts l'.Jrthe introduction of lJuddhism,
end avers that the religion xas widelv current at the time ot
Harian-tsang (Aw;znl .lepal, Calcutia, 1960, p. 120).
 P^ISVARtrKADOCTRIilE iulr AIStriARIKA DOCTRINH

T'ite Aiir r,irilia,ri,ri.tlirro is iilrr:. ll i,:ii(.,1 on tlre

i n l , g r p r c ' t { . i t , i r i , n sr l . i i i e r l f r o l l r t i i r , i t ; r . , i i r r r i i t , n i - I t t r i t ; i t t ,
t \ o B k a r l r a A t i l ' p , 7 ' , t L ! , i : t r & n i i l . r t i t '. j , : . , . l . i r r : :l : u i 1 , , r i , , i , 7 ,
A l ' r : c r c l i n - t , o i l i i s r i o r r 1 p i 1 1 1 rw. i r e i . i r J l r , r a s v o i c l ,
pirrf'Or-:t i'.r.r,-l ii[tttLltt,.. nral;,it-.4:7nti,t;, t.irq sa,ererJ
sl,iiu,blt, ()r,'i, ivhrrir (rorlsists of'tilo I,llicc $orrrr,.is
(tr, 1t,, ,ttit! r,i, fie(,.inlt-. It1:Ulifesl., Srtrr ()tltr,:1,,i{i i;f.
trii t,lro r$diitiri letlr.;'s ( . b tj e k . : a n t ) . Tr- t l,tt.t sl(rirlii
syiltiliie _T6vrira?, i,ir,rrlifrerl rvitir tlrr-r (,1rcat
Brtddha (Acli-Rrrdcllur, ci.v.). tlie iir',qt rrrt,clio<:t,r;.-ti
esssllce, reveaie(L hirn:relf ir, t.ire {)-'i'1tr of iiirirt,
l'i' his owrr u'ili. This rrtlrirrr,l. ililiriite., irittriL.ut,ir:ll
and irnmaLuriai fsvale,, iLo stii t,ristent (]roai i:'.rtl-
rilra, lieeerrre for tirtl seke oi'creirti()ii, l,ai;ca-jiiarrat
riiika, {rs prolx)r to li!s r')l\ri} lJssoitio. _l''a.nla-
ilii-nfltrnikll, pcssessir'q fi r'€ i<irrc-l.! 1.;f !1pi-.5ry-i;:1]gs.
'r 416st1, s 1a,:ij sjj.i1l1 -i ttt,. rrt,..td i tti t,Lt- i firi ns,, d ti ur ! a n c.
.iiiona,'pralyutekga,r.;C -;rtt1ne,tartt,;,id..jtldrt<z {uid
j;'ittt.'7n,u,":iit,-izn-jitd.na, (.!'eirt.ed lrc,m thern by iivc
stjprfrl"tij s,ct6 {)t" ini}i}trii ?-}.:.rr;r'i,i,161;1 (tli;,t]t:t;tz'i tjiv tiv.r
trarre r:t:lrd*a h I-l ud rih,;s3 lliirv s,ni -b urlrlha !.'.'rli ii).ilns,,
Aksobhva,
gliasidChr
[]atnas;.r,inhiioi'ir,,llritiibira
t r)sp+.;u+" 1yelr,:" i l. s'horr;
anri Ar;:o-
ho grl ve t,iro 'l'h'ls.
es sii;t$d in thtr ;Juarj,Jr;tbkro-?)dT6,ril, .
I
I
viriiies Ljf t}r:{l knriwio<i.g.-; {jfi,inti\ -:r}r+nre thev ,
?ri'ar,-,, tl: ' sclf-oxisicrif {-ir:,ftr. tiu,lrth.r, i.
I
lrriginateti. ?'hs fi",,u t,iansr,,tridoni lJi:,,!.ij:.is ire Lhr ;it,\
;ril '"hings in pr"aurlti, tha sl,alo in rvhicli irtollect*aj "1:"
i:riftadiat,o s{}lltce. l!.'ara, tire Grlai, I-iudriira, es:jpii{-:9 axiel,s whilu mix+d wi'o}r rrr$tter, ti,nd sepe.r&te
being lhe i,ritirnatrr uuilrco, <_rf tiie i.i..'e elerrlr)rrt$
ii+rrr ail thirrgs it, n)n:'rtti, tho stat.e in wiricliintet-
i'pancu,-bhtl.t*i. tr,nd- .rf tho ilyc l'a,;uirios t'au,i:,c@-
l,rrrtrrsl esFlence oxists
inclriga) atrri iivs i;phr:ros (p*fi,ca-diiai,r;;al i;:.clol:Enderit r-if r:nsf,t€)r.
of per- .l{ent-'e, ho rs ihe r:$senc6 qf 7y1 ;4.t.t7lll and. n)rr:rtti,
cepf-isn. Tire eLerrnelt cf s-I)ece {*l;aia.,;" tiLe facr-riti-
. But, being drlstrliriod to prattrtti &rrd unsustarned rr,
of siglri, (calc;us) i+n<J vrsil.;,le objects (rupti,) proLfs;l
n'irurtt,,i, lris essttnr..* is ni,rvtti. In nsrurtti l:e is
frirm Va,iroc&n:i; t.lio elslrtent, ::f air (url,1it,'1,+^,1-61
fori-;r!,'ss. brr j irr 1;rtt{r!!.i tr,iI iliir:Ss riro forr-nn ,_;fl.iui.
faculty cf healing (irotrc) anrl st-,ilncls i;:ri.iu) frorl
in othsr' 'ri.tl'r-ls. as Fjt:1ic(l in thg 8!-radrl,..k.ri
Akstrbhya; thc e iernenr of fire 1tqo,'1,the f-aculty r,i' [.,ar-,a,jrirra,
he iEr tlr'r causo of ali t,hirigs existorrt in tho imper.
srnoii {ghrar.ut) and crdsurs (gunriha\ lrorn Reinu-
mancrnt unir.i.rse. A;i,:l il:,ing
sanrtihava : tho elen,erit of rr,'ster (apu,i, tiro faculb.v of -the ihe elrusri of
i.rnperrneneni eris"i.,onee. ho is c&lrse of tho
taste ljihuQ and tasbos (rasa) i"orr, ;\mit*.iri:rr,;
eess{rtltflr ci'ail sitlh +:xi.;ten,ro as wcll.
&nd tlio clerneni of earth i.prthiu't), ilis fac1il1,r' 1;f
btrdi' - scrnsi h i I it v ( kd u a) aiiii t an g;ib lc o h j r,r t s ( r'77.*-. *' - Eo..l1' arttl.irrt,oiieci.iial ei;goitce &re grrodut:ed bv
tituye,) lrom .Arnr,'ghasiil'.ihi. -Ilius. ".
iivara, tl:e flr,:rlt is-.r+iCira. tsody is b cornporinii
t,lre i-r.r'e 'whieli
elem.onts and the fr',re Ir.err]t.ies and fir'rt epi;er.ers of r"h.r fir'e srlcrr,ents ; inloiierci,i-iai $rrsorrco,
+1' perception ar.: lr.rrr:re .rf thri {.lvo transcenCent &rir{ri:-leFl rt. :s an er_nan*tion frorn ihe eoii'-exi$tont
tJucllhasa. Flach r:ne oitherri, u: crcitr io in.-_ruld livara, tiio {1rerr,t Budtlire. Hsrrce an a},,;or";-rti.-rii
tliese rnai,eiiale ints lhe sh,rpe of ari a.irli:ii ra,,_;rlil, i*to hirrr \a ttrcl:"r;, th+ ulr,inrate blise :,r,i,rurttii.
producreri a rranscerrrjgnt. bcrlhrsrf.tv a id,liusn?- This rn.cl'i'a ij&n be-11'oii, a.ccording i,o the AiSvarika
ltodhi.sctk:a) by tho joilt eiEi.r;r.:y of ii::o k-nowiodge d+ctrine. ..tftcrbs. rhrcugtr
(jfi,unal roceived. f,rom i5r'ara" !), c.n+l's orry:i ts,ltrilt sni
thc' tir--.at, Errclrlha dh_u"ri.na.-..ii"v th.; 1,eilr:r fc;,rs is ineani nit
p*nC c'f an act, af his ;:triarico ,r"
o-vyrr :rrontei absorption self-i:rllicterl trorlil-,' pain. bui. a ioiai r*isction cf lrll
Ldh y uyu:,j, The five iralscendorrt boclhisrrt cvi,*s-thui: cbjectivtr phonomena;
{prauiltika) and by tho
irroducdd by 1,he five trangcen<lent Budtil,as are ternt d,h'qd,na, prtrs rnantril u,bstrecti$n. Brr Ljro
Err,n'ranta'nhac!-r'e, Vajrapini, Ratnapfuri, Padma- of ta;tus a;nd dhyiinc .e fraine€ etrn eniargc
9ft<rr],q his
p*ini and Vi*:'apini, rospoctivel.tr" hlach cf these frirrult,ieg to infinity t,lirouglr the stages oi'"*lla
l:'anecendont bodhisattvas, in hia tum. having ( rnoral i ty t, sa':t r,tirliz.i ( co ricen i,.'st ion), p r a t i.r
{ r.rni.rorr
ber-'e111s possessod of all qualities (sarua41uV.,zj by,- rEii,h fsvsre, tile Grotr,i EurJdira), i,'ir:rrui{i (ornanci-
r,rrtuo of powers derived imrnediai;ely - frorn tire tiuti*n) antd, jiidrut (fuli-knowio<ig+r : t.tre knowlcCgt
iive transesn<ient ljrrddhas-I5vr;rs, the Groai of f6vtr,ra, t.ho Greai lJudiihaf, siovate frirnsdlf'
-Btid<iha, being their ulttinete sourco*-produceei rrii cc ti:e status of iiiviniuy and bo abeorbocl into
tlitngs by hi* docroo. Hencon tho tranecendant f6vara"

In P^aliFxte ig.g,, t" iII, Zl; M.II,,tgL; l. f, 1?B anrl

I'irn. 51,q) the word isaaro (Vedi* iioarai ie ijsed i,c. <lenoie
' ,--,rctiue ',
deity BratrnE.
.l ?. ldus, Barebo":d.ur,pp. S?? ff-
{ There ir aisc a eeries of aix, Vajrasattr.'a beilrr adried
'.,: r.-.i series ;f fve, VaJrasat.t,ve ie aesisned ihe in mediate
,:;3:rrstion gf mlnd (fiatwe) g.nd cognisable objecte (titnrma'i.
T:: :€n?s ,tf sir ha6 a_!eo biren augnitnt"ed to nind by ttr'e
: ;r,i;co cf Y+jrakAya, YaJratltr,arauaend Vejrakarma.
 PI,ATE V.

('t)liryriqltL: DaVtt*imenl aJ ArtlmeOlollt, I ttlut,

21.s.P.c.97040
PL,\'rE Vl.

c!
.!t

5)
s

's
t.
T
6'

a,
 AIJTHUN 299 AJANIYA SUTTA

From tho abovs analysis of the Ai6varika doctrine, Tho commentery (loc. cit.) also dorivos the namo
'
it is clear that it toaches an immaterial essence, an of the yakkba frotn aja-kalapeti, meaning tying up
infnito, self-existont god (I6vara, the Great Buddha) goats', but it sugqests also ajaka-Iapa rneaning
'goat-crv '. F. L. \\'oodrrard (Minor Anthologie,s,
who is the solo god and cause of all things, and
rogards mokpa' as &n absorption into his oss€nce. Part II, p. 6. n. 2.) thinks the latterderivationmoro
But, as Hoclgson points out 6, though it believes likely, as referring to the imitatir-e noise made bv
in an imrnatorial ossencfo and a suprome god, it t h e y a k k h a . R , .I f o r r i s ( J P T S . l 8 8 6 , p p . 9 4 t r . ) h a s a n
denies his providenco and dominion, and though interosting note on this passage, gir-ing tlso &
it believes mokso,to bo an absorption into his essonc6, description of a domon as found in the Jaina sutta,
and him to be the giver of the good things of the Uua.saga,-dd,so (ed. A. F. R. Hoernle, I, pp. 65-9).
pratrrtti, it accepts the connection of virtue and
felicity in prauytti to be indepondent of him. B. J.
Furthor, molcsa, the ultimate bliss, is declared
capablo of being won only by one's own efforts
through tapa,s a,nd d,hyd,rw, tho offorts which will AJAKARI{A, a disciple of tho Btrddhe, who aftor
enlarge ths dovotoo'q faeulties to infinity, will tho death of the Buddha, in preparation for a
elevate him to the status of divinity, an<i will raise discourse on the ton bodhisattva-bhfimis, wtl,s
him in heaven to an equal and self-earned parti- ordored by arahant llaha-Ka3yapa to keep &way
cipation of the attributes and bliss of the suprome lrunger, thirst and sickness from rnen (Mhuu. I, 76).
Great Buddha. I6vara.
ArAxl SUTTA (,,{. rrr, 248) employs a comrnon
E. Hncr:on Pnnrna. sirnile, setting out five excollent, qualities in &
thoroughbred horse (assajuniya); it nrns straight'
swif'tly, gently, v'ith patience and rvith restraint.
Similarly, if a monk develops a straightness of
AI-THUII or Ai-t'ung is only known as tlto author inttritive knowleclgo, a swiftness of rntellectual
of the Mahisisaka-kartnan (Nanjio, No. tI53), graspr gerrtleness, patienco ancl self-control, he is
which is an extract from tlrc Mahi'srl,salca tr'inaya indercd u'orthy of offerings and rospect, and ho
{}'ianjio, No. ll22). He lived circa 700 A.C. during beccmes an unsurpassed field in w'hich dovotees
the 1"ang dynasty. may sow t.hoir good deeds and from which they may
reap the frrrits of their merit.
'king of the scierrce of love'.
AI-ZEM-MYO0, lilsewhere (,4. III, 289) the same similo betwoen
Destroying vulgar passions, he awakens in his a thoroughbred horse anti a monk is found, brtt
tlevotees a greater and stro-nger love. _embracing
-' there tho point of comparison lies in the undisturbod
tl.e entiro ut ivur"". See RAGrt-VIDYARA.frr. toleranco (khama) &s regards the sense-objects,
which makes the horse fit for a nobleman, and the
AJAJJARA SUTTA, tho eiglrteenth sutt* of the rnonk worthy of offerings, ete.
Tsanlthata Samyutta (S. IV, 369), doaling w'ith the
non-witheling', i.e., Nibbdna.
AfAntyn SUTTA. Although the rvord uidniya
ft, is referrrrd to as Ajara Su.tta in Visnt. p. 2-13, should, correctly, be derived from ci + ian,'to be
v i i i , $ 2 4 8 , u ' h e r r ot h e t o r m a . i o . r a r n e a n s ' n o n - d e c a y ' of good birth', it is by Buddhaghosa connected
', for, it ' t o
or ' non-fading is said to be tlte bliss etornal, rvitlr o + jfiA, bo weli taught or trained'.
irr contrast to samsdra whieh is c"haracterised bv And, it is in this connotation that it is most
impormaneneo, suffering and rinsubstantiality. frequently found as a qr,ality of a thoroughbred
lrorse (assajaniaa). For, the clualitios in respoct of
which compa,risons a,ro drav'n betrvoen a rrija's
AJAKALAPAKA, name of a 1'akklra u'ho tried to thoroughbrod steeds and mouks worthy of offerings
terrily the Ruddha. Ttrc Uclunrr (.1, 5) mentione a,ro rrot, qrrnlities of pedigreo and birth, but those
him as dwelling in tho Ajakalapalia-shrine (.cctiya), acquired by training a,nd prtrctico.
at Pd.fali-the commentar_v roading Pava (of the
:\Iallas) for Pdfaii. llo tries to inspiro foar in tbo In the Tika-ttipata of tlre Angttttara fikuya
Ruddha's mirrd b1' uttoring a lortcl cr1', btrt the ( I , 2 , 1 4 - 6 ) a r o f o r r n t l t l r r e e s r ^ t t a s ,d e a l i n q r v i t h t h e
BtrdrJlia rosponds b1' reciting a stanza rvliic'h st.ates tlirce qualities of a r,r'orthy mc,nk: that he is
that he who has achioved release }rtrs nothing to p o s s e - s s e do f b e a u t y o f l i f e ( t a n T t a . s u r u p a n n a ) .
fbnr from yahkhas s t r e n g t h o f c h a r a c t o t ( b a l a s a t n p a n ' n a a) n c l s u ' i f t n e s s
o f r r r r r l e i r s t a r r d i n(g. i a u a s a t n p a r t t t r t ) .- - \ l l t h r e e s t r t t a s
Tlre commentary (UdA. 63 tr.) gives lirrther & g r o e i n t h e i r e x p l a n a t i o n o f a r n o n k ' s b e r r u t r -o f l i f e
rlotails. It relates thtrt tlie vakklia, returning consisting in tliscipline, in obsorvance of the
Irom a lakkha assembly, finds tho Bud,iha seate(l m o n a s t i c o b l i g t r t i o n s , p r o f i t : i e n t ' . r i-r t t h e p r a c t i c e o f
on his couch, as had been already tolti him by rightcousness anrl in s-eing dani],lr even in minor
S[tegira and Homavata. Angered, ho tries various 'Ihov also itqre,'i-' it-trheir orpianation
t.ransgressions.
means of ousting the Ruddha, but fails and is, of iu nronk's strength of charai:ter r*'hich consists
instead, convorted to seek refuge in him. i n h i s l i v i n g s - i t h a r d c - , t t ra n d z e a l , a b a n d o n i n g

6 R. H. Hodgson, Essays on the Languagcs, Literature, and

Retigion of Nepal and Tibet, p. 25.
 AINftfiN .TATAKA
ovil hakril,s, etiitiva,fing good hahits, with stoad-
fastnr:ss arrcl strong onorgy, without throwing off
tho yoko of good qtraliries.
The differorrco botu'oen tlir:so throo suttas lies
in bhoir vilria,tions as to tlier crxplanation of swii-tness
of understarrcling rvhich is atr"ainori *"hrough insight
in the Four |,[6fu16Trut,]rs <lf wco, its ,:rigin, cessati,on
a,nr-l mot,liod (p. 944), or t,hrough tho destruction
of tho fiv.r fottr,.rs thrr,t binrl beinss to tho lower
woricis (p. :la5), or throtrgh tlro clostruction of the
morit*I into::ic*nts (rtstzt,a,:p. 946), therebv roaiising
froodom of he*i.f and insirrlrt.
A.IA*'ffa JATAKA. The BLrdciha rolaiocl thig
Jdtaka (No. 24, /.f, r'ro. lsl-l) to a monk rvhcr
had givon rrp striving,'ti toach irim that the wiso
do nct givo up sL!'i'.'ing i.,-iri11tt,\.oven u,hen thoy
are physicaiiy unfit.
i)nce whea l3rahmadatts, u,'as kins of Bari,nasi.
sovun kirrgs t',nctrmFrasse,ltire city. -{ wirrrior
*'ho fcughi frorn a charir_it harnesscJ t,wo Sincih
horsee who s'ero brothers, anci soi out to carrture
thr: sevon kings. I{e lvas abie to clestroy six camps
-
and capture six kings. fn this struggle tire oldbr
horso lr'&s wounded. 'Ihe
charioteor drovo on,
until he arriweci at tho king's gate. Thoro he
stopped tha r:hn.riot, ancl having reierr,sod the
u'ounded horse, unfastcnod the ai.m,-,ur. anC marle
him iie ori a ei'1s. Thsn he srarte,l i;u eclrrip anotirer
horss. On'sooing ifui-c, tho u'oundocl animal, who
was the bodhiseotta, protested that rus an djaf,fia-
liorso lio must fiqiri; on. Theroupon tho chariotoer
harnosscd irim again, and i;his i,imo ho broks down
the camp uf the sevonih king and captrrrerl him.
Tho charior,eer roturired tc tho capiiai whore he
rejonsect tho wounded hcirso.
'Iheleupon 'dierd,
tho bodlr.isabta aftor having
counssiled krng Ilrahrnariatta
not, to slay th;
captives, brrt to ltonour i;ho vietorioris rvarrior ancl
rulo tho kingdom riglrtocusly. The king had his
bocly eremated wit,h all rospoets.
I{avir.g listored to t}re story f,[s morik becarne
{trr ar&hi}ut. Airanila was identified wibh t.he kins
of Bdr:*na.si.
filAFft'g S{fTTA. Tho co-rparisorr betv,oen a
r-ir_irr's
noblo thororrghbrod stoeJanC a monk who is
wcrrthy of ofi.erirrgs is mol, ',vrth fairlv froqr:ently,
ailhcutdh the points of ccmparison vary.' llhus,
300 AJAtTTA
the four qualitios in common (A. If, ?50) aro
beauty, strength, spoed and good proportions, i.o.,
length of borl.y and girth. In e monk, thoso qualitioe
are explainod ns tho boauty of a life of virtuo,
strorr.gth of r:hir,ra,etor, spo€d of in-cight, and good
prr:portions of the nocessruies for living, such
as food, ciothing, shell,er a,nd medicino. fn the
sutta immodiatoly following (.4-. ff, 25li iho speod
of irnsight in a monk is replaced by end defined
as tho rattainment, of the four state.r of mont&l
absorption (jharval and the destruction of the
menta,l inboxicants (u,suua)-
Eisewhrire (-4. f!', I88-90), another Aianna
Surta gives oight points of comparison. Tha
royal steod Jras a good podigreo, oats carofuliy',
avoiJs _lving down in dirt, is oasy to livo wittr ;
revoaiing its faults it is opon for eorrection;
in harnoss it puils corroctly ; it goes straiglrt
ohead arrci is stoadfast. Simiiarly, to bo worthy
of offorings anrl rospect, a monk should be perfect
in behaviorrr, oiit withorrt boing vexod aborrt, tho
qualit;.- of food, avoitl rnisconduct ; he does not,
troulile oihor monks ; he confessos his faults to
his te"lcherrs ; as a loarner he trains in the rray he
tirinks trost, ; ho goos tho straight wey, which ig the
Noblo Eightfold Path of right undorstanding, otc. ;
anti is stronuous in his ondoa,vour without slacking
his onerpq;1.
AJAI.{TA, the name givon to rl series of colebratod
cavo irermitages and Lrplle in the state ofl Bombay
in India {N. iat. 2$" 32'by E. long. 75" 48').
Topggraphy and eerly noticos i Tho site takes its
nB,rne from that of the village (more proporlv
Alunttia; sol'on rniles away. The .trill*ge fLr.alp"""
-
is, hov'over, noarel the caves. Aurang6,bdd, 55
miles awav, is tho hoadquarters of the district in
whicir those famous monumonts are located. (Map
p.3lr)
Tho aroa, r'hicli wos _onco I gro&t stronghold of
Buddhism and_ which had been often viiitocl bv
pilgrirns,r, scirolars ond connoiss€urs a,liko, w.s
totaiiy forgotl,on trircl rornained unnoticed for moro
than a rnillorrrium, till 1819. fn thot yoar somo
Britirrh officrors of the llladras a,rmy, *'ho wors out
hunting irr iho neigtrbourhood, accidentally dis-
covereici Lhs monurnents &^sthey wer€ led to the cavog
to soo tho 'home of tigere' r. Sinco thon interest
rn them has rapidly grown. There worr eoveral
early pap,ors writton on tho rock-eut templee ancl
the pointings u'hieh thay contain. The paintinre
wore- copiod anC exhibited in tho Crystal Palace i-n
London whero fhe first sot., a most valuable
1 $ome scholars su€gcat that here _wsc tho monastory
A-ch€-lo menticned by Esiian-tssng.-G.P.M.
_ .? IA.I_II (p!. z-qg f,.) whtch referg to lhe Tranaactione ol tlu
Litcrary Soe*ty, Ur.rnrb:ry, Vol. III (p. -for5gO) for itiii iiiriil
Iu the Tronsactione RAS. Vol. II t6ZO tpp.TOZEj.
-trJ
Lieut. J. E. Aiexander_has descritled the cavoe wtfii-ch triii
visited in Feb. 182+. For others *ho followed not-loo tiinq
aft-er, Capt. Qwela and_Laigg,_Capt. Oreeteyina nirtitr. .3
weU es the medical man Dr. Rird (who peeled bn ana riridi,ea
f paiut.d-dg^ur_e-s_dqspite lris compenions' proteets), see J A S B. V-,
(pp. 343 t. ,9,556 tr.).--c. P. M.
@'

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 AJAr.{TA 301 AJATTTA
collection by Major Gill, w&a lost in a fire r. 'prayer.hall',
with aielea on eithor side and tho
Undaunt,ed_ !y thie,_mom copios wore pmparod by momorial Btipe toward.s tho fartheat ond near tho
John Griffithe of tho Bombey School of Art a, aps€, a$e einilar to thoe€ in other west€nl
Lady Horringham and othors, and s greet literature Indian cavoE. Tho momorial stripa is devoid of anv
hcc gathored on the eubject of the art, Brchit€atrrr€ buman ropruentation b€csuso euch authrod-
lnd peintinge of the Ajenle eaves. morphic ropresontation was probably congidoiod
disrospoctful to tbe Toaohor. The mo-nastariss sno
Doscnptlve rnd chronologlcrl : Th.s c&vea a,rs elaborato, with colls orr all tbo sid€s.
situatod in picturosquo surroundings in a
woodeo and ruggod ravino (Pl. XI), along the W'hile the oarly cavo6 thus Ehow the earlier
bottom of which rune the river Waghora (Wdgura), feotuos of the arcUitootuoe of the Sdtavehsaa
which enters tho valloy over a cliff on tho east a,nd period, che lator cav€s ropresent tho mors elaborato
forms in its doscont a eorios of ploasent watorfslls. p_ill* (Pl. XrV) and copitals (Pl.XV) of rhe Gupte-
The aavoe havo boon excsvatod in the living rock Vd,kEfaka period, the more olaborato'and develo^pod
of tho Vindhya rango on I sorni-circular scirp of oheitya-window t;4re and sculptural embollishm^ent
mountain in tho Bouth side of tho precipitoug bank with the memorial stupa in- tho chaitya cleerly
of the ravine a,nd var5r from 36 to ll0 ft.-in olovation prceenting on ttre sidos the Toachor in humai
ebovo tho bod of the etreem. They are of two form (Pl. XVI).
\ilds, dwolling ha,lls (ai,hd,ra) and ieeting -to halls Tho sculptures, spociatly in tho later cavoe, ahow
(clwitya). Architecturally they aro said be mark of aahievemont
lbg _Uigl-weter during the
rock-cut, roplicao of the wooden architocturc of tho
day. The dwolling halls havo a broad verandah, fakala\a ?go, and no moro splondid oxamplo-nood
bo sought fo1 thSr study of
i-tr ryof supported by pillars, leading into a hall Yeke@ka art contompo-
raneouB in the Deccan with tho Grpt* art in iho
(Pl. )(II). To the left and right and it tho back, north (Pls. XVII, XIX).
dormitorios havo boon ercavatod, oponing into this
hall. fn tho centre of the back wall, facing the Tho paintings complotoly covoring tho walls,
ontranco-is animage of tho Buddha, ueually standing, pillars a,nd ceiiings form a_ groet gelaxy-illuetlating
of panola
in a nicho. The colls gonsrally havo stono bodi. proeonting mastorpioces of Buddhiet art
Tho larger meoting halls (e.g., c&voa IX and X) sr:onos from the life_of tho Teechor, hio previoui
se€m to havo boon dorivod from tho apsidal halls Iivee comprieing tho Jdtakas (Plg. \Il, \IfU; XXV) 6
of the socular communitios and guilds montionod and Avadinae (Pl. XXYIf), nnd florul and anim'el
in oorly Buddhist litoraturo. Thoy havo a roctan- motif,: (PIe. V, X\rlrl) doxtorously wovon into
gular portico and a navo with side'aielee in tho form diverse dosigns of staggoring originality r.
of an apso at tho ond. Tho chaitya halls a,ro so- Inscriptious in caveg IX and X revoal the oarlv
callod bocauso thoy contain, as an os.qential feptuio, date of the paintings. T.lre date is confirxod ah;
a memorial (uddesika) stupa. by tho le-atgree and charactoristics that bring thom
nesrer Bli6jd, SEflci, Jaggayyapo!,e and thC oarly
The total iumber of caves is thi.rtv. Of these the
phases of Amardvati. ft would bo intomstios t"
earliest ones ero Nos. VI, VIII, XII, XIIr and
XXX. compa,r€ Andhra art in tho znd contury B. C., ;ith
The first two are chaitvas and the rost,
paintings in Aja4@ c&von IX and X. The ecript
vihara^g Soms of them are half-dnishod., and those
that, demand attontion are the finished and paintod of tho inscriptions here is oarly BrEhmi of the Zrid
onos, c_ontury B, C. Tho paintings, themfore, belong to
tho, oarly S6tavEhana period, probably ro the t-ime
Tho oarly c&vos rank with tire early wostorn cavos of Sdtekarni, during whoso timo ths Sdflci getoway
like Kd.rl6 (Karli, Karlo), Bheje, Kondano, Bedsd was aleo worked by tho ivory ca,rvera of Vidied as
and so fcrrth and roprosont the art of the early Sd.ta- recordsd in an inscription thoroon- Tho paintinge
vd,tranas. Tho horse-shoe shapod chaitya-window in these two cavos are thus the earliest-that we
typo of tho fagado at AjanlE (Pl. XIIr) is not differsnt know of tho historical pcriod in fndia. Thoy form,
from whatwe know at Bhdj6, Kdrl6 and otherplaces. as it were, the very first in tho historical soquonce
Ths rows of pillars composing tho long apsidal of pictorial art in India.

5 Not all the Jltaka stories conform to their better kuown

I About tlre year 1850 Gill was deputed by the Directors of
the East India Co. to copy the paintings. Out of cbout :]0 of
tlre best, which hefaithfullycopierl in large size, some 22werc
exhibited in the Crystal Palace, Sydenham. After they had
perished in the flre, 5 of the uuexhibitpd copieg were found in
the stores. from where they were removed aud hung itr the
corridors of the India o6ce (f,4. II, pp. 152 f.)-later in the
fndia eection of the South Kensirigton Museum. An early
record of these incidents is found ft tbe Lifc in Ancbil lrdia
of Mrs. C. Speir. who rewrote her book in 2 vole. a,E Anei,cnt
dttd Med.iacoal Indio (under her chsnged uame of l[rs.
Manning). In the lstter work (II, p, 357) rho referred to the
Edittbtngh Rcaiaw (Jsny. 1868) for further informatiou.
(The flre occurred ln 1866.)-G. P. l{.
vergions. Some have odopted later.developmeuts of s story
and, in cenaiu instances, the painter has medo changes to
creete lerticular efl'ects. .tmonc exampler of thes€ rray'8ndbe
cited the Siti, Camperya, Mohdharyaa, Vidhuropttdrl4
Sulnnma J d.takae.-G. P. M.
_ _8 Twelve Jltaka represeDtstiolta were ideDtifled by S. F.
OldeuLrurg whose erticle (in Russian), published ia St.
Petersburg (1895) war translated into Enslish (iu 169Z
by I.eo Wiener) in J/OS. 1'r,1.lE (firet part pp. lEB tr.), ae
the direct result of s notic€ of it by T.W. Rhya Davids in the
JR,{S. (f896). Oldenbrrrg ideDtifled 3 storieE in Cave II
1 each ia ceves IX ,& X uod 7 in cave XVII.-G.P. M.

4 IA. II 1p. 152). Griftths seut 125 copies to the South

Kensington lUuseum but 87 were damaged in a flre in 1885.
It ls from the remainder that he wrote hie book. Ihe India
settion of the Victoria aud Albert Museum exhiblte 56 of
}tis copiee.-G. P. M.
 AJAr.{TA 302 AJANTA
Tho lator onos, which belong to the 5th-6th often resbt€d tlmo; a lower snd rrther thlu taver
over whlch r thlcker stratum was lold. both comooied
conturios A. C., aro aeeociatod with the V6k6laka of a very tne clay oarth mixod with rirouud:ut;tr;;
age; Vdkifaka inecriptions havo bmn disaovered over whlch was_rpread s glqo, of r wbito,igrylsb
elong pith the paintinge. An innsliption in cave colour owing to ilre presenccbf elhee. In aom6 crisci
XYI rnentions ite dedication to tho monks by on the chiselled^surfaco of ilre rock, E deus€ networ(
of small holes hes beeu mado for.the tnsortion-ot
Ycr&hadove, tho miniet€r of tho V5.k6{eka king projectiug vooden .-nalll' ln ordor to have a grertci
Ilarigena in the later half of the 5th century A. C., ad.hedon of tbe eartby plastere
while a,nother (in cave XXVI) reaordg tho gift of The drawing wes freely gtetched outo the plartcr-
the tomple of Sugata by a monk Buddhabhadra, a often wlth a . grafito , which served as a ctide for
the ultimate design ln black or brown. In mani
friend of Bhawirdja, tho minister of tho king of crses there seem to be repentrnces and uncertaintiei
AAmaka; its dato, judging by palaoographic io se0Clng down tho $Sules. Inside tne coutorrn,
ovidonce, may be about the ssme. A fragmentary as Oxed in this way.colour was put on ovonly withoui
any chiaroscuro. Details wero sometimee aone in
inscription from cavo XX rocording tho gift of the lgranto i, eqd sonoti4qlx iu white. tOi. fnUerto
'reconily
hall by Upendra is also of tho samo date. It is Scerrato ln his , Short Noto on romo dis-
covered Buddhist grottoes near B6miyeu. Afchi-
thus clear from theeo inscriptions of tho Vdkdtaks g[stan', lt,EW. New $eries, XI,-Nos_ Z-9, pb. fGfZ-
box-headed tSrpo of letters that thoy ore assign- Ine remarKs nere n&ve a general relevancy. and ere
not speci0cslly on Ajarlt6.-G. p. M.)
ablo to the Vd.kdtaka poriod. Tho art is thug
tbs art of tho Vikdlakas, just as the oarlior phese The techuique of the AJautI wall-pslntinc. ts
Dot markedly dlfferent from tbrt desciibed ti thi
ropresents the art of the Sd,tavdhanas. From a pai-gtings at B6miy6n. The rough eurface of the
recently odited inscription, c&vo IV has now boen wou or vault is flrst covered with a layer of clay or
datod in the first half of tho 6th contury A.C.(BI. cow dung mixed wiCh chopped etraw oi animai liaii.
\trhen thie has been smoothed and levelled. it-i;
XXXIII, 261). It is just possiblo that the oarly giveq.a.coatiq-g.of geseo-(flne white cley cr gvbsumJ.
wostorn Chd,lukyas had also a hand in the latost end it ie on this grouud thet the actuit pa-iiriin-sJj
done. Altbough Inpiql walt-paintings con neviib-i
phaso, that is, towards th9 ond of tho 6th and tho described es fresco in the true sense df tho wora. -io;isi
ft ii
begiruring of tho 7th contury A. C. noteble that the plaster ground was kept
d.uring tho -applicati.rn of th-e pigmont. fn6 compo-
Thers is also a school of thought thot bolieveg sition was flrst entilely ouilinedin ciunabarred: ndit
ono of tho paintings in tho Ajat:ta o&vos to bs a came aD under-pain-ting corresponding to thd tfrrs
ropresentation of tho embassy of Persia during the
verde of medieval Italianprac0ice.
tints
Tbdvcrious -was
were tben applie<I and the pstntinc
iocsl I
timo of Pulako6in II (7th cont.) and a bacchanalian fluiehed br1 1 gegeral atrengthening of outi]nEr inO
acceutg. A burnishing procbss gavd a luetroug flniih
sc€no, that of the Porsian king Khusrau If and his to the whole._ surface. _(Epnjamin RowtenO-.-Cfu
-'
beautiful quoon Shirin. Thoro is, howovor, no Art ord Architectute of htilia,-lgb9, p. 1B8J
agroomont amongst scholars on some of theso
identifications; the contrary opinions have boon
The composin-g the pointed figuros anro Eo
moro numerous and weighty. Novortholoss, no .lines
suro, sinuous, rich in form and dopth tLat ono may
othor satisfactory oxplanation for tho presonco at onco recall tho apposito and epprociativ, o*rrl
hore of such scenos has yet been made. on effoctivo lino-drewi.g in t}ire Vid.dh,aial,&hafrjikd :
apd- laghu likhiteyarTt d,76yMo p&rnamfr,rtih
Painting teehniques: Tho paintings at Aja+ta 1or.on
with tho minimum drawing tho-maximum effoct of
&re exocutod in tho tempera procoss and tho full form is producod). T.rrly,-of those masters have
matorials usod are very simplo. The fivo colours demonstratod tho oxcollence lino-drawing as is
rrsually doscribod in all l}ro 6ilpa texts olaboratoly givon in tho Visnud,hartnottaro : rekhdrn -
ir^jo
doscribing the procoss of tompera painting in India tantydnaryah (the masters praise effective line_
may bo seen horo, i.o., red ochro, yellow ochre, drawing as the highost in art,.
lamp black, lapis lazuli and whito. Tho surfaco of
the rock was first covored with a layer of clay mixed Content-.o-lpaintings : The painter at Aja?fd hee
with rico husk and gum, on which was applied a studied life around him and natural econo-soi great
eoat of lime beautifully smoothed and polishod to boauty with intenso sympathy and appreciatidn.
form tho ground on which the paintings woro to bs Whoever were the aqthors of these pointincg. thev
oxscuted. The outlino drawing was in dark brown must have constanily mixed with the world.- Sclnti
of everyday. life, such ae preparing fooO, canJing
or black, tho othel colours being subsoquently water, buying. qnd, selling, l,.rocCssions, truntinE
added -by wash. Effects of light .nd shadb *er'o scenes, elephant flgfrts, meri'anh women dngasid- ii
croated by tho process of strea,ks and dots, illus- 6iDging, dancing and p)aying on musicsl inetiuhents.
tratinp; the mothods of pq,tro-uarta,nd and bind,u- $a4V a_re most gracefuliy, and all most crsDhic&ily
9epictga up-on these walls; and thef coutd-oniilil;t
ugltand, hatching and stippling. montioned in tho Dee.n coue Dy men who were consta,nt spectators of
Erl,pa texts. such scenes ; b;_m_en_ofkeen observstiou and retentive
merDories. (ERE. I, p. 259, quotiu,- J. Griffiths.)
The paintings \r'ere done with the . Asian fresco'
technique,^which is- something between tempera Plant or animal lifo
ano_ dry treslo paintiDg. Generally, the rocky has intorestod him coneidorablv
by chiselbeforehand,-havereceiveii and ho has revealed his tendor approach
walls, prepare_d to eucl
two layers of a very tenacious plaster which has themos as tho flora or fauna as he has choson to
depict. Tho olephants u.nder the benyan tree

. 7 Extracts from thie _workare quoted iu the preeent arficle

lv ]ig_A permission of the publishers of Fen?-uirrtiooE.-:
O.P.M
PLATE XI.

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FLAI-E XII.

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CoTtyright: Department of Arehaeolo7y, India.

AJAI{TA : Pillared verandah (Cave II).

 PLATE XIII.

Copyright : l)epailrnot.t of Arclweologg, Indio.

AJAI{TA : Fagade(CaveXIX).
PL-{TE XIV.

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Copyri4ltl : Depdrtnenl of Arahaeology. Indiu.

AJAI{TA : Section of sculpturod pillar (Cave XXIV).

 PLATE XV.

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PLATE X\TIII.

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AJA{TA : Ndgard.ja, Nigini and attendant (Cave XIX).

 PLA?E XXI.

,tt oJ'lrchucoktg|, Irtd iu.

Copyriuht : DepnrtrnP.

AJAt{TA I T}re Brrddha and Mdra host (Ctrvc XXVI).

PLATE XXII.

CoW riglrl : D ep zrl,ment ol Arcltazol.agy, I nil ia

AJAI.{TA : The Buddha preaching }ris first sormon (Cavo I).

 PLATE XXIII.

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PLATE XXIV.

CopurigW : Departrnent ol .lrchaeology, Ind,ia.

AJA{TA : Yasodhari and Rahula (beforo the Buddha) from ceve XVrI.
PLATE XXV.

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 AJAITA 303 A'ATITT
(cevo X), the gom in tbe Eolnsa Jiitako (cavo XVff) subjmt of mulptunl study. lbe originBlitv of
and the drer in lh.e MdgaJdtako also from the eamo thought of tbe eculptor io povetfirlly i[uetrat6a in
cavo Eray bo oitod as a few erample of tho loving nTF rspTroTtalion3 ae thscompcito deer (pl. XIX)
approaob of tho painter to tho themee of ani"'ali with a singlo hsad ar a oorrrrnon faator'for foui
and birds. IIe has been equelly et home in the bodies of the rnirnrl ertietiodlly ara.uged (cave f).
19ya_l _court, with ell its dazzling megnificence But, probebly the glootcn! nrrtcrpieoa at ajaata
(Pl. VI). the airnpliei0y of nral life anA tne eublime ano the ndga?dja and t@jnl irith attendd,nr
eeronity of the hem.it's life in eylvau sur:rorrndings. in cave XD( (Pl. XX), fbe mi*dohrro ia ceve
XX\II (Pl. X)(I), the ffrst ecnon et Mrrnd6ve
fre Vaaon ora Jdralco ehows the megnificonce of (Pl. )KXII) in the sbrino of cave I aad tb; hu;o
the prince side by eido with the eimple hormit and parfuimiiqu scorre in oavs XXVI (Pl. XX.III).-
the poor br6hman sppeEring as a boggar. Tho The soulptor o"d paiuter both shorod themsolve
acone of prince Yeessntars vrith hiE consort in the
capable of portraying humau emotione rnost effec-
cha,riot on the royal higb roed (cavo XXVII) ie a tively. Their ability is rovoaled fur tho OInd-
pulaeting pioturo 6f lte is actuaity lived in ancieni
funra Jfuko (cave X) and the aoouo of the dvinq
Indis. Ibo landing in Ceylon (cavo XVIf) is a princoss (ceve_ XIII) wloro the foelii'g of peth6s iE
spectncular preeentetion of royal glory. The instantsneously arousod in' tho qrcotetor-
intcior of the palaco, gring a glimpse of Jhe king
and tho gueen in the womon's apartments or in the For pathoe and eentlmont and tlhe unmtrtoLable wsy
ga,rdm, roveals that nothing w&s hiddon from tho of tolling lts story, thLs plctlue, I conslder. cennot b,o
surpasscd ln the hlstory of art. Tho-Florentine
gaze of the coult painter. The toilet of tho princees gould baye put bet0er drawing, and the Veuetian
ir another eSample of & sirnilar theme. The better colour, but neither could heve ilrrown nrester
imagination of !h" paintor oxpresaloninto it. (J. Ortflthl, En&. \ as dbove.)
in portraying the
geloetrafs has proba-bly no botter oxample of the
high achievement of I comp&rable theme than that $imilarly renderod is the proaentetion of R6hula to
of the divine musioiane floating in the air as depicted !!e B-uddl? !y Yaeoahar6 in cave XVff (Pl. XXry).
in eave XVII (Ple. \III, X). The gay thome The fesrful host of M6,ra in the temptation of the
of darnpat| (lovi"g couploe) is splendidly re- Buddha (cave f), theangryprinoe rairing hia eword,
precontod; a wholo row ol them ig found just to the uttor'const€rnati<in of the ladies of the cour0
above the entrance doorway of cave X\rff, one- of_whom proetratee horsolf et}ris feet (cavo ff ),
ahowing the versstility of tho V6kdtaka paintor
-s6at6d and the elephant of AjitaAatru let looso to kiil
in creeting divers€ poses for eoveral the Buddha in the streete of Rdjagfha (oeve XVI)
dannpotia in artisticelly attractive gituations. The c-annot but rouso agitation and fear in those viewing
mdrfurAam (aave I) and the Buddha's decont the scenes. The element of ffigiiro (eensuouenees)
from hoaven sf, gnrlkqgsa (cave XVIf), as also in the sconos of the zenana a'nd in the tnithnmu
princo Siddh6rtha and Yasodha.ri (ceve f), are (amatory couples), the spirit of dospondency in
magnificont r.endorings of the principal figure in fi$Igg liko the kqfrcuk! a,nnouncing failure (oav-e It;
difrerent attitudee ae dopicted by artists whoe€ and the spirit of mirth and gaiety as in tho sooDo
minde had sosred high to tho eminehco noodod for (cavo I) of tho musieal orchoetra for aaarodho-
the execution of such noblo thsmes. Tho long eorigEtaka (cha.mber music) ehow tho intense som-
panele end borderg from the ceilings, of swans and munion with the epirit of the theme by tho artist
bi"q, uidydd,lwro (flyurg) couples, auspicioue which enables him Be nobly to prueent euoh
conehee and lotusos ae well as sinuous rhizomoe end omotions.
stalks with lotuses in bud and bloom and loavos
Nowhere else in Ind.ian art but at AJautS do we flnd
covering largo aroas in artistic fashion reveal the suoh a complete stst€ment of lndivtriible unlon of
cepecity of the artiet to create diverre patterns of whet in the lVert ls referred to rs gcred and gecular
great ertistic value. art. Like the poetry, the mueic, sud the drama of
Gupta Indie, thll is an art of ' groat courtr eharminr
the mind by their noblo routln6'-6ll different yel
Tho nnirnals of fancy croetod in the paintings uui0ed reflerlols of s luxurioug ariEtocrrtic cultuie.
aFo no leee romarkable than the stono ceivings of
similar nstrtre in oarly monumonl,s all ovci tho In the AJagtI wall-paintingg we feel a deflntte chause
from tho rrt of oerly Buddhisrn, wlth ttr omphasiie
country. The buffaloos and bulls, horsog and on the eymbolic quite apart from the world of reolity.
elophante, lions and griffone with floriatoci tailg, Eere Ie a turn to a eort of rellgioue romenticism 6f
as found__at_4j"".tte a,nd latsr continuod in oarly o really lyric quality, c reflexiou of the view thgL
every espectof lifo has au equal value lu the spiritual
west€rn C_hafukya and Pallava art, revoal e groal eenseand aa aD aspect of tho-diviue. Srjusuou.r
tradition beginning from the days of Amar6vati. physical besuty ia as an emblem of spirttrrrl beouty
(BenjamtnBowlaud,op. clt. pp. 137f.).
Content ol seulpturos I The aoulptural work merits
ee groat an sttention as the paintings. The lovely Interactlon ln art : Early srt in Ind,ia hF,e alrnort a
carvings of rnithunae (affoctionate couples) on oithor eimjlar forro all over tho land. 15e $r'ngas aod
side of tho door jamba of tho ehrinos in tho cavoa, Kug6qas in the north, tho Kdlingas in thc east and
the porsonified figures of the rivorg Get'rg6 and tho S6tevihanas i-u the Doccen peFe inheritors of
Yamun6 on the top, as et Udayagiri in Bhils6, cornrnon traditions from tho Maur5ras, and striking
repreeenting the oarlier tradition of the rivor sirnilariti€|s in the Sunga, Sfltavihena, Ktrlingi
goddoesoe at tho top rather tha,n at the bottom, tho and Kuedna art camnot but take the eye of tho
ndgardjaa as guards, the quaint dwarf figures and connoisgaur. Cornmon motifa with rrndoubted
rhe oidyddlmra celegtial couples below iho pillar reeemblenco in distent parts of the land urge
capitale, ae in cave XVI, form here a delightful ettention. It ie int€r€sting, for insta''ce, to oompero
 aJAI.{TA 304 AJAt{TA
aarlier figr.rree from Bharhut end Amarivati, with thee€ heve exeellont ronde-rings in tho peintinga at
ttros€ of csve X in Aja+!E. Turbons, nocklacos, {jq+ta, The diversity of foim shown- ie unfiue;
earrings, frcial foatrrres and ttre position of handr the'paintors herr have mas-torod the vast comilex
joined in edoretion will bs notod, tho fan-ehapod of human, animal and plarit form, in additioi to
hea{igear of tho broTwidl,ubfnfrjikd, {the tree-sprito toping thoir imagination for creeting divereo
on tbo gatewey) et Siici has ite countorpa,rt in deeigne. The study of form has given ttie mestorE
Mathuri end Amarivati. Thoro a,re othor figurcs at Ajaqfn astgnishqg control ovoi tho proportions
from Ama,rdvati that sgroe with thoge at Karl6. o{ figures individually-and in groups ina Uetpea
The traditions of tho S6tavihanas ano groot, but the croation of eplendid composilioni. Emotioir ie
theeo aro results of the developmont of art all ovor geen at its b6t in sevorel important nerrationa or
tho lend for eomo oonturios and ths unity of Indiaa storios a,nd sconos. Tho graco of some of the
ert accounts for euch similitudo of details in famous ffgulos, like the princesg at hor toilot, prince
concepts. Siddhd,rtha, the eo-celled black princess ,ird eo
f1_rth, bospeak t}no liaaVya-gojonii of tho srtiet.
The Vdk6taka traditions as wo rloo at Ajanfi aro Tho oloment of portraituro ag ieen in somo of tho
derived from the oarlior Sdtav6hane. This can be Ajaarga _ng""_* like Jffjake tho wicked br6hmen,
clearly notod in many echoos hero (of tho painted ropoatod in lhe panels of the Yusortura
It is only the docorativo Jfuho, or
figurc) from Amar6vati. in so typical a faco as that of tho old chamboriain
olomont, cb'iefly composod of poarls and ribbons so (cavo fI), carrnot but moke us wonder at this efrect
charactoristis of tho Gupta-Vdkifaka ago, that of faithfubness to somo original (silqdya). Tho
distinguishos them from tho simpler but nobler v'ay tho painter has contrivod to mir-tlie
scuipture of Amardveti. Evon individual motifs coloure
which havo mado tho paintings truly world famoue
havo a g3oat story to toll, as in tho caso of ths is o tributo to his capacity in roryihabhariga.
udaremuklw motif occuning in tho Rdtndyar.ta.
I(abandha doscribed as huge heedloss and devoid Identilication, coEpsrrilve studles: It is interosting
of nock, with face on stomach (ud,aremukho), }l,.aa also to note how tho scglptor, wbile fbllowing th6
boen mado rtso of as the form of an svil ono ettacking traditions of tho modo of prosenting each perti"cular
the Buddha in the mdrd,ardazxr scono at Amardvati Jdtaka, &E soen at Amard,vati, Ndgtirjrinako4da,
in tho 2nd century A. C. Contomporary sculpturo Goii, Ghal!a^{ele,
at Gharllasnld has ropeatod it and tho sculptor of $.ummiqtidurru and- other pl;es;
has yot prosorved hie individualitv. This could bo
the Vd,katakas at Ajar:fe has continuod this woird noticod if the modo of tho dopiction of tho Jetakse
theme. It is presont in still later sculptrtro also, here is compared with that else$'horo. lVhile tlre
i.o., Pallavo and oarly wostern Chdlukya, which vorsion of tlro Pali Jdtaka, o.g., tho huntor cutting
succoodod to the tradition of the Vdkd,fakas. ft is tho tusks of the olephant, is piesented at BhErhutl
interesting to rocall that the Vak6,fakas &re lnon- Amardvati'and in Ganclhtra sculpture, tho vorsion
tioned in & lato socond contrtry inscription at follorvod at Ajonla is that of the Sd.trdlaikdro whore
Amardvati, and having travelled from tho l(rishna tho olephant himself pulls out his tuske with his
valloy to the Deccan and forrnded a ruling house trunk. 'Ihe
pathos is-greotly heightoned by thin
thorno, they continuod a tradition that startod in noblo act of fho animal whi-ch no-l only oders its
the Krishna valloy. Tho Guptas, rviro wore -helps I
tusks to tho wicked huntor but further him
connected with the \'6k6fakas by mrr,trimony, evon in pulling thom out.
adopted tho thomo which consequontly occurs oven
at S6rnith. T}:,is ud,oremulcho motif has trnvelled
^But, probably, the simplo and diroct prosent,ution
beyond tLrs shoros of fndia a,nd occurs, t,o cito ono oj-th-e rnost_importont incitient in tho Ma.ltijanalca
instance, in propor contsxt in tho narration of the Jdtaka at Bhtirhut, whoro tho king followod by
Rd,mdyopo at Prirnbanan in Java. Sivalidevi roalisos thot splitrrde iJ essontir.l for
'Iho Y6kdtaka traditions at Ajar,r![ eontinrro<l concentration, is more offoctivo than tho prut.rrrottluo
and elaborate prosentation of ths courf, a'nd
in lator sculpturo, &s c&n oasily bo seen in figures the earnest endeavour of tho quoon to ""unu keep tho
in identical poses found at }lahibalipurarn inspirorl king to harself and confinod to hor privato dpart-
by thoeo at Ajang6, which thsmselves in trrrn roea,ll monts.
sarlior ones from Amardvati. Tho twist of tho
right leg put, forward in an identical pose at Ajarilir The prosentation of frandati in a srving in the
and at Mahdbaiipuram cannot but drag' &ttontion. Virihurapa2tdita Jdtafro heiglrtens the elurriu of tho
The beauti{irl paiutings in colour help rrs to conjoc- niga princoss, tho desiro to mnrry rvhom rnads tho
ture and onvisago fully the glory of oarlier Amardvati 1'l,kklrrr Pu4r.raka play the g,,,tne-of dicc, win and
sculpturo and the culturo it reprosbnts, whoro tho bring the rvise Vidhurrrpanr'lila to tho pttluce of the
lack of. colour stands in the way of comprohending nirga queen. .'fhe story oI' \'idhurrr.par.rdita, as
the entire rengo of rich jen'ellerv, sparkling goms, being a, \'ory importntrt one. hns beonblaborately
gay and glamorous drapery, elaborate furniture, roprosentod at Bhrirhut., at, Amar6,r'ati *ncl }jara-
end tho garments of the poasantry, or tho imposing
architeeturs. !u{ur. . At Aja,ntir,, it hrrs beon no loss expansivoly
dealt with, arrcl most pleasingly.

Tratlltlonal stanilarils : The six limbs (p@.ohgal
of paintrng compriso r{r,pabheda (varioty of form),
prorndrw (proper proportion), bhdaa (dopiction of
€motion), ldaonya-yojoni, (infusion of graco),
eidriyo (likeness) wrd aarTrikdbhanga (mixing of
colours) to produco an effeet of modelling. All
_ The Sankhapdla Jd.talca and tho Aam,peyya
Jdtaka }:.a.r'o been as offoctively depictod as-'at
Amar6vati. Ths Hq.msa Jdtaka- is piobably moro
vivid than even at Amardvati whoro, thotigh tho
panel dopicting tho discourse of t}re lwmsi ie an
important mastorpioce, at Ajaafa the olaboration
 AJAT{TA
ie both in the fowlor's attempt to cateh tho goldon
gooso as woll es in tho Econo of tho discortrse in tho
king's court.
Probably, nowhero else has the touching storv of
tho Sdmo Jdtaka had so offective a portrayal os in
the paintings at Ajar.rld whero the incidents of tho
etor.v are wonderfully expressod. Thero is a certain
olaboration in the stor;z of prince Vossantara,
epecially his driving in a chariot through ths roval
highway of his capital, with merehants ptying
their different trades depicted ono after the othor.
Similarly, the seone of the wickod brl,hman Jrijaka
(Pl. XXV), begging of tho prinee both at tho court
a,nd in tho leaf hut, singles out the reprosentation
here of bhe I,ecsantara Jd'ta,ka s,aeven more effeetive
than the detailed dopictions at SEfrci, Amardvati
and Goli. Tbe Mahd.lcupi, Junka hero is one of the
two stories of nearly tho samo na,mo which hag not
found groat favour with earlior scrrlptors and
painters. Thus, while at Bhirhut and Sif,ci tho
story chosen is that (in the Kapi Jdtalcu) of the
leader of the herd who saved the group of monkoys
I'rom tho archers of tho king of l36,r6nasi, at Aja,nfi
it is that {th'e Mahdkapi' Jdtaka) of the irelpfui
monkoy u'ho rescued n, man from a deep abvss and
iator forgave him even though the man had provod
himsolf ungr&toful;
fn the sa,me wa,y, tho story of tho helpful stag
rrlriclr resc'ued a king from tho pit, the Sorabharnigo
JAtaka, is choson frrr depiction at Ajaala in plaeo
of the one of the stng wlrich offorod its own life to
save the pregn*r,nt doo and odmonishod the king, as
shown in a modallion at Bhdrhut inscribod 'fsi
'.
Ifligo Jirtaka
Tlro st<rry of tho Md.Ciposako Jdtaka is olaboratolv
doolt u'ith at, Ajan!6 and is much more olsboratod
thon t'ho vory slmplo sirrgle acono depicted at Goli.
305 AJAUTA
who q'oro trapped by her in boxes, it ie tho wiedom
of Mahosadha himsolf that is denictecl in ono of the
scones from the Maha-umnraggi Jdhka at Ajan!,6,
where the wise young men sottloe the dispute of
the real mothor and the goblin over the ownership
of a child.
In the depiction of scenee from the Buddha's
life, the ineident of Ndldgiri, which ie more com-
prehensive a,t Ajanta than even at Amardvati or
Goli, is almost as offectivo as in the famed medallion
from Amari-r,vati. The roprosentation at Amard-
vati is somewhat moro olaboreted and rnoro
opisodic at Ajar.rfd, though the repetition of the
elephant hero, as in the erossbar at Amar6vati,
clearly points to the synoptic nret,hod choserr by
the painter as by the sculptor.
The econos of the presontation of Rd,hula to the
Buddha, of the ovorcoming of MEra by tho Teacher
and of the doseent &t Sankassa, rom&in unsurpassod
by any other sculpture or painting dopicting theso
f,homes. Tho presentation of Rd,hula at AmarEvati
is no doubt a mastorpioce, but it is not so offective
as at Ajan!6. Even the most lovely KurkihS,r bronze
(Gaya district, Bitier) ropresenting tho doscent of
tho Buddha pales iuto insignificance before the great
mastorpieeo of painting dcpicting the thouo at
Ajal!6. The elaborato ntarada,rlq,lla scene in
sculpture ovon at Ajan.ta is eclipsed by the powerful
painting of the samc themo, not to mention tho
rnastorpiece at lJu.rnbudur which also dwindles in
importanco in comparison with this.
Among tho sculptural r.epresentat.ions, thc
colossal parinirud,4,a of tho Buddha, t}:ro mdrad,ariarw
episode, tho miniature carvings represonting prineo
Siddhartha soeing tho signs (old age, dise'r,se and
death) eloquently suggost the dextoritv of t,he
sculptor's chisol.

Ths Muhisa Jdtaka hero is partieularl3' irrterest- ft, is equtrll.y-irrterosrirrg to comparLr severirl otherr
,ing as it ie rarely dopictod, thorrgh at Barabudur scenos frorn the Bu<klha's lifo with their dcpict,ion
tho sculpturo presenting this is very farcoful. The slseu'hore. Thore is. for instir,nco. tha drsrlm of
\i al.dha s.vaJ dtaka, lvh ich is p i c iuresquol y roprese ntod I\Iiy&, tho interpret,iltion, tho birtlr, the sovon
on ths back of ono of the litrsfr,na rail pillars fronr steps, tho visit of Asita, the moditation uncler the
Bhrite6ur, with u lovoly yrr,lisi on the front, hae troc during tlio f.rlr-ir1g1tltr* fo,ql,ir-al. tho prirrce rrt
probnbly its rnost effocf ivo reprosentation at school, Sujdtd,'s offering of milli-food, th."i incidont
Ajnafl, u,]rore t,]ro story of t]re rroyrl.ge of Sirqlra.la. of Trapuqa and ]Shulliku, tho si;orv of Nand,s, and
his eneountor rvith the rfr,ksasis,his overcomin g them, so forth.
and his'coronation ars all nil,rrated. 'I'he story
hore ftrllou'e Lho Diuytit,addna and is supl'llomorltcd Tho sculptor, and likorvise tho Jro,intor, at Ajan!ir
by details from the Voldhusso Jdtaka. was not only a craftsmnn arlept in his line but
v'asalsoevidently a kearr student of literirturo with
Tho -\'i?r?Jdtaka &s repros€ntoct is the version of a,bundant creativo skill an.-[ pootie fancy. I]ris it
the king offering lris oyes t,o a blind br6hman. It, is whielr accounts for splonriid l;-rical creations.
ig differont l?om tho more poprrlur storv of the
Thus. such details frorrr one pain-t,ing as ths presoncrj
king crffering his floeh to tho rvickod hunter, after
of the tondor shoots on the er,r of a damsol. reeall
tho version of lisr:menilrn in the Aaad.d,na,ka,lpa- Kiiliddso
; kisaia,gdpra"iaut'pi t'ilds'indnr mariayitd
Jatz,7,which has inspirotl tlro aeenos nt Amar6,vati, 'tender
dayitdsrouundrpitah (Raohuuarnsa, ix. 2t :
Ntigarjunakonda s.nd other places.
leaf-sprouts, too. which on the etlrs of maids
').
The Ni.gtodhan'iga Jdtaka, more imaginatively belovod madden lc)vers.passicn-rvrought Indeed
presented here than the 'fsi Miga Jdtaka' at eo often havo we to call hirn to mind. Tho coiffure
Ifhirrhrrt, glorifios tho boclhisattva as a beast of demsels in their boudoir, petrrl-bodoeked, rvith
preaching o Bormon to tho rulor from tho throno beautiful ringlets of hair heiglrtoning tho charm :
on which he is soatod with dignity. mulctijd)agrathitam alakum (Meghad,il,ta, i, 66 :
' glossy curls in-braided with net of pearle'); tlre
At Bhd.rhut, if the wisdom of the lady A:nar6 largo central sapphire which sets off the boaut,y of
(wifo of Mahostidho) rn'as choeon for ehowing the the pearl nocklaco vivid in eolour-presentation :
discomfituro of tho wickod onemies of her hueband ckam rnuktdguq,om'iua bhutns sthfi,Iamdhyerd,ranl-
 AJANTA
lam (Me4lndfi,ta, i, 46: 'like oa,rth's ono poarl
necklaoo of single etring, with a large bluo eepphiro
in the contre ')
; tho beautiful long pearl yajfropau|,toe
ehown in the figures, both in sculpturo and painting :
mukt dy dj f,,oparikini bdblv oto lnimaaolkald,h (Ku.nud.ra -
'
aambh,atsa, vi, 6 : decked in holy throads of poarl,
')
dight in bark of goldon huo ; kon{hd6lego (ombraco
on tho neck) : ko4,{hfl{legapraqt"ayini jane kim
punard,,fr,raso\nathe (Meghad,eb, i, 3: 'what, then,
of him who longs for the clasp around hie neck but
is far away') probably has no bottor roprosentation
than in the painting in cave XVII. The olaborate
doscription of tho king's bath in B64ra'e Kdd,ambari
ie nowhere better shown than in the painting from
csve I. Similarly, the mueical gaiety in tho palace,
as doscribed by I(alidasa both in tho Meglnd,&n
end Raghuaar.naa, has no moro &nirnated presentation
than the colotrrful sceno in the Mahd,janaka Jd.ta,ka
(ceve I). The flying oid,Eddlwrot (cavo XVII),
recall sovoral fine doscriptivo lines from the
Meghdfito.
fn short, Ajal!6 art is a cornment&ry, &s it worc,
on classical Sanskrit literaturo. Tho great tradi-
tione of Ajafrgd art,, togother with tho literery
flavour, have found echoos oven in distant places,
fer beyond the bordors of India. Thero is, for
instance, almost an Ajal!6 conjured up in contral
Aeia, at Dandan Uiliq, in the dsmsel in tho lotue
pond. It is starttingly like a female figuro from
Ajal!6, and recalls Kaliddsa:
d,ine d ine i aiaa,Ianantu adhq,std,t-
aop d,naparo aryi a imuf,c adambhah,
udd,and,ap arl ma,r.n g7had,i r 17
hik afi dr.n
ruir i,nit ambad,uau as a no bab hd.ua
(r*^uro*o, xvi,40)
' w&ter€
of houso-pond roceding on mossy steps,
day by day,
baring their lotue stalks uprieen,
no deeper (now) than (to lap) maiden's waist.'
The cgves : The series of caves is a very rich one.
Though thore aro on the whole fivo chaityas and
twenty-five vihdras, some of them are unfinishod
*nd some mutilated. It is cavos f, If, IV, Vf, Vff .
IX, X, XI, XTI, XV, XVT, XVII, XIX, XX, XXI,
XXrI, XXVf,
XXVII which offor the rnoro
important studies. Special intereet, howevor, is
ettached to f, ff, fX, X and XVff.
Cavo f is a fino vihdra with a verandah, a hall, a
eanctuary and a number of monks' colls. It has
beautiful pillars typical of tho Gupta-Vakalaka
qge, -massive and artistically docoratod with fluting,
floral tracery, bulbous cushions and othor elemends
of ornament. The capitals are decorated with the
m.o.kara (mythical
complex monster) morif
and the dwarf figuros at the four points on
the eubical part of the pillar are the precursors
of the rrigabandha (coiled snakes) which comes
up - eenturies ,later. The sanetuary enshrines
a eoloeeal seat€d Buddha, flanked by bearers of tho
306 AJA{TA
chowry_(fly-wJriek of tho tail of the whito yaL) ; tbe
whool flanked by.door ou the podestal points to
the econo as that.of the first somon (Pl-. X)(II).
This cave contains groat masterpiecos illustrating
scenos from the Buddha's lifo. There ie a large
painting of prince SiddhedhB and YasodharE, and
p_aintings of tho bodhisattva
Padr4ap6fri (Pl. IX),
the miradar$ann, the mirecls of Srd,vasti and the
story of Nanda.
Th:e mdrad,arCana incident glorifies the dotorni-
nation of Gautama who, with firm resolve, sat
undor the Bodhi tree dotormined to become the
Enlightoned One. Mdra tried to tempt him with
hie boautiful daughters and frighten liim with his
mighty hosts, but the Buddha remained unmoved
and callod the earth to _witness the great deods by
which ho had qualifiod himself in hie previoG
lives.
Ttro miracle of Srd,vasti is an oft-repoated seene
in Buddhist monuments. It depicts hoi at Sr6vasti
ttre Buddha appearod simultaneously in innumerable
-fgrms_in the prese_ngg gf s vast gathoring including
king Prasenajit of Ko6ala, to confuso and humbl6
tho sceptics.
The Buddha converted hie unwilling cousin
Nanda whon tho latter's rnind wae etili occupied
with thoughts of hie boautiful wife Sundari who-was
sorrow-strickon by his ebs€nco. The sad princoese
represonted here is Sundari in grief.
From the Jd,takas,.we have hero the stories of
tbo Siai, th'o Sohklwpdl,a, tblo Mahd,janaka and the
Campeyya Jd.takat 8.
The painting from the Sahkhopd,la Jd,tako
lepresents the bodhisetta, born as a nd,ga, being
roughiy han4Jed by a wieked man and roscuod by i
passo_r-by. Tho ndqa is then shown conducting hie
benefactor to his aquatic homo.
The painting from tho Mahijanaka Jd,taka showe
how Mahajanaks'e wife, Sivali, attempts to retain
him in worldly pleasuros, Mahd,janalia's dotermi-
nation to bocoms an ascotic, and Sivali following
her husband. i
Tha Ca,mpeyya Jd.takc is tho story of tho bodhi-
satta born as a n6,ga and caught by a enako
charmer. Tho nSga's wife, Sumand, secures hie
reloaso -through the king of Bdrdqasi. The painting
showg the king in his eourt listoning to the entreatioi
of Sumand. A further panol roprosents the king
and the n6,ga seated amidst attendante.
A econe in this cavo has been a subject of contro-
vorsy among scholare rogarding its ldenf.ification.
As mentioned earlier it ie this which has been held
to_ represent tho ombassy of the Sassanian king
Khusrau ff reeeivod by the early westorn Chd,lukya
kiog, Pulakasin II. There is also another, a
bacchanalia,n aceno.
The most famous paintings at Ajenis are ln Cave f,
and dste eitherfrom the late Guptabi Eerly Chlluky&
Period; roughly, that is, the-late oixth or eariy
8 Theee gtories are dealt with eleewhere, each under ik own
name.-G. P. M.
 AJANTA
mventh centnry. The cave has the form of I square
holl with the roof supporterl by rows of pillars. At
the back of the shrine is a deep niche containing a
fock-cut image of e seated Buddha. Oriqinaliy, of
coursc. th'e entire interior surface of the cave. even
the pillars. was covered wit,h paintings; amorig the
most unusual detaile from this cave that we shall
exemine sre perts of the complete decoretion of the
flot ceiling. Although the painied deeoration does
not form a complete or unifled iconographic scheme,
large portions are thought of as parts of a single
coneept: the two colossal painted flgures of Bodhi-
sattvas on each eide of the niche at the back of the
hall may be regarded aB parts of a Trinity, with the
sculptured image of the lluddha in the sanctuary as
the central flgure. Boih theee Bodhisattvss are of
the earago type or composltion ln whleh s principal
flgure cervee as stabilizing factor and gutde to the
entire arrangement ; for example, on the left-hand
wall, the enormous flgure of a Bodhisattva with a
Blue Lotue stsnds in a landscape teerning with forms
of all sorts, relaCed not by any laws of spatial
composition but by their relation to the object of their
vener&tion, the Deity of Compassion represented at
tbe moment that he manifests hinrself to this goup
of devoteeB. The spectator does not take in the
entire huge composition at a single glance, but his
eye, following the directions suggested by the gestures
and movemente of the forms, and always returning
to the dominating shapg of the Bodhigattva, comes
gradually to explore bnd apprehend the entire
arrangement.
The flgure of the Bodhisattva is worthy of detailed
analysis. X'ollowing the principle of hieratic scaling
It .ls _enormously larger than the attendant flgures ;
this device not only Berves &n iconographical funetiori
but Drovides a dominant vertical axis 'Wearound which
the compositiou literally revolves. may be sure
thst the form, just like the sculptured Buddhist
lmages of the period, wa8 compoEed according to a
Byst€m ofcanonical proportlon, probobly nine thalems
to the total height of the flgure. The pose of Che body
wllh lts pronouneed ddhawlument contrives to impart
r feeling of awaying grace and movement that is
cerrled out ln the exouisite
- tilt of the tresd and the
gesture of the hsnd. Ag an example of that meta-
phorieal rsther thon organic composition of human
forms, this flgule hag few equalr. t-e may eee how
feeture by feature the parts of the face and body
ar6 drawn .. wlth reference to the shape of certsin
forms in the onimsl snd vegetable woild, whtch by
thelr bearty and flnelity recommended themselves
er more fltting thon eny transitory human model for
crceting the imegined cuperior ond eternal anatomy
o_f s god: the fsc€ has the perfect oval of the egg;
the brows curve as rn Indiran bow ; the eyes are
lotiform. We recogtrlz€ sgsln th{i elephantine
shouldere aud arm8, the leonine body, -t'tsond, perhapr
lovelieet of all, tho hand, which ln artlculation
ruggeste the plient growth of the lotus flower it holds.
It will be obeerved in the flgure of the Bodhlssttva
rnd his attendante that the 0eeh pertr eopear to be
modelled in light snd shsde. Actuelly tfiii chlaros-
curo heg nothing to do with the recording of tny
gfects-of lllumination : like the highly stmiEl modei-
llng of Treeento painters such 88 Giotto. lte sole
funcJlon ie to impart a feellng of solidity and plestlc';y
to tho forme. In a completely arbitrary way areas
o-f ahadow_are pl,rced on both pides of the bridge of
the nose of tho Bodhlscttve, snd in aomo of the dark-
lkinned attendents botd highlighta sre palnt€d on the
Bliencies of featruea end-boiiy fluth-er to enbanee
the feeling of existonee in the round. In the eramples
et AJaUti and elaewhere ln Indts thts absdsct
rhading has a much softot guitolo effeet ttrrn ln the
provincial Indian paintlng at Btmtyln, where ttre
t€chnique is in proeees of becomlng e couvention.. .
In _a mervellouc reconclllrtlon of beauty, phyrtcel
aud epirltuel, tbe Great Bodhlsattvc ls lbaltzcd Bs
the very embodiment of that compasdon end tender-
ness that his mission of allaying thc nls€ries of the
world implies. The flawlegs opolescent lmootbness
of the akin, like the generellzeil nodelllng of Oupta
ttotucs, the eyes helf closed ln reverle, thc physlcrilly
unrsal proportiono of the fece suggert a beauty
petond reality; thls ir a lovelinear so reined away
ft<im tranrltory humsn app€arance thet lt bccomea
r-rymbol of celestial beauty and purity. Thc hesd,
elmort lile o heavy flower.on the strong shtr of the
307 AJANTA
neck, bendsslightly forward: an Olympianmiljesty
sits on the tensile arc of the brorrys. The ftrce is
veiled in a li'ric, pensrveabstraetionthat s!rnost
rentindsone of tlre half-sensual, half-spiritualghost-
liness that anrrDiltesthe faees of -Vichelanselo's
d e n i i . g o d s .T h e l i g u r e a s a . * ' h o l e i n i t s t r a n o u i l
suavit)'and ririle sweetnecs ls the perfectrealization
of this deit]' of salvationanrl refuge. Thc proper
expressit.rn of the qualitiesof a -tsodhisattva is no
happy accidentnor solelythe result of any aesthetic
inspiration,it is the resulcof the art,rst'sknowledge
alrd possession of the errtire body of the painter's
tradition-proportion, drawing. technique.-togcttrer
with ar urrderstanding of dranraof pose and gesture
which, as in the dance,conveysthe essentialnature
of the deity. The tiguregivesan impression of beins
arrested in a moment beiween tranquillity anrt
movement,an impressionthat is alsogivenby sorne
of the great bronzestatuesof the .EinduRenaissance :
this suggestionof the potentiality of nrovementasj
though the flgure were about io ' come to life ' is. of
course,the expressresultofthe wonderfullyrhythinic
disposingof poseand gesture. (BenjaminRowland.
op. cit. 138tr.)
Cavo II is also a vihira, like the earlier one
wheroin tho shrino houses tho proaching Buddha
flankod hy chorvry bearors. In two srrbsidiary
chapols, thero is Hdriti and I'arichika in ono (Pl.
X'XVI) end two yaksirs in the othor" Among the
paintings hero aro a large-sized bodhisattva, tho
dream of llaya, the interprotation. tho descont
from Tusita heaven, tho birth and the seven stops.
Tho droam of Maya is an oft-repe&ted themo. It
relat,os to the droam whorein the bodhisattv& was
conceived as a white olophant rrhich entersd tho
womb of the que€n.
The interpretation rolatos to the prediction of
soothsayors, summoned by king Sudcthodana, the
father of Gautama, who explainod that tho prince
to be born would oither be a ttniversal monarch or
the supremely Errlightened One.
The deseont from Tugita heaven rela,tes to the
story of the bodhisattva in hoaven making up his
mind to be born on eerth as tho future Buddha and
descending from Tusita heavon foq that purpose.
Themoment the Buddha was born, Sakra and othor
gods roceived tho now-born prince on a silken gar-
ment even &s MayB etood under the 6dla tree holding
one of ite branches. Immediately aftorwards, he
walkod sevon st€ps forward and pronounced that
this was his last birth and that he would beeomo
tho Enlightoned One.
Depieted here are tt.o Hor.n*a, Vidhurapand,ita
and Ruru Jetakas &nd tho Ptt'rna-auaddrm.
There aro fragments of & peintod logond montioning
the donation of a thousand painted Ruddhas, as
also some vorsos I'rom the Ksdnti Jd'teka from tho
Jdnkamdla.
Tho peinting of t'he Hamsa Jdtaka depicts the
bodhisattve-golder goosrcnthroned and speak-
ing to the queen. of Bd.rdnasl who had persuaded
her hueband to have the bird caught by a fowler
eo that she might hear tho Law from him. Earlier,
the fowler is ehown capturing the gooso. The lotur
lake, the abode of the gooa€, is also picturesquely
Presont€d.
The paintinge of the VidhtnapopQ'itn_ Jdtaba
depict lho beautiful nBga princees frandati in a
Bwing, the yahkha Puq4nkn m€eting hor, the gamo
 AJAt{TA 308 AJAT.TTA

of dice betr*'een Punnako and the king whoso _

Tlre painting of tho Sdrrw Jdtaka r.epresents the
ministor wan Vidhuraponqlita, Vidhurapanclita's hunter king, SEma killod by hie arrow, Sdma's
discourso in tho naga palaco to tho n&ga queen and blind and sorrowing parente, the king in penitent
the happy union of Punnaka s,nd frandati. mood. ond Sdma rostored to life by * goddess
who also gave baek to his paronts their eyl-sight.
The painting of bhe Ru,ru Jd,tako, shows the kind-
hmrted goldon deer roscuing the drowning man The Chaddanla Ja.taka is oft-ropeatod in Buddhiet
who, ungratefully, later informed tho krng about monuments and givos the story of the bodhisattva
him and had him captured. born asl a six-tuskod olephant 10. The paintings
show tho hrppy life of tho elephant and his queene
The Pttrr.n-auaddn,o, from the Dioydua.dino in the lotus lake noar a, huge banyan trC, tho
depicts tho story of the convorsion of Prlrna by queon of L|drdnasi pretonding to be ill, so as to havo
the Buddhs and the miraculous roscue of his tho olephant (hor husband in the former birth)
brother. Bhavila, by a deva when he encountered killed, the huntsr eent in quest of the tusks, hie
a boat tragedy. cr-rtting them and bringing them to the queen, who
faintod at their sight.
Tho .I(,rdrr,ti Jd,takd is tho story of an aseetic
who had such a spirit of forbea,rance that he Only about oue-ihird of the p&iuting is giveu over
patiently entlured all the llersecution of tire king
of Bardnasi in accordance rvith the vow ho had
to the setual martyrdom and the C6nbuement of the
tragedy. The greater part of the space ie devoted to
j
a most wouderfully naturalistic recording of the
takon not to got agitated unrleir any provocation. elephants in their home in the dcep forest.- We see
them.bathing, restiug, feeding, and epprehensively
Cave Iff is an ineompleto vihara. awaiting the hunters.
Cave fV, tho most ambitiously plannod vihira The composition is crowded, and yet one has the
impression of the beasts moving-assigns
wiCh perfect freedom
et Ajen!6, is aleo unfinished. The decoration of in the spatre that. the artist them. Everv
the doorway is most olaborato and ploasing.' The avariable ruea that is not occupied by the forms of
hall has twonty-eight pillars similar to thoso in the the pachlderrns is fllled wittr thC carving of floral and
foliate forms, and serves to give a dramitic illusio[ to
verandah. The shrine has a colossal Buddha in the the densiry of the jungle. Although the elephants
attitude of pre*ching the law and flankod by are types, just. ae much as the human flgures-in the
Vajrapini and Padmap6ni. composition, the nrtist has given us a-marvellous
impression of Cheir lpmenlg dignity and weight, and
Csvo V is en unfinished vih6,ra, with a richly cheir ponderous frolics. The lieari:si compaiis6n iu
sculpture is in the_ representation of the s-ame atory
carssd doorway. on the cross-bars of the southern anrl western gatewoyi
Cave Vf is a large vihdra, double-storeyod, rvibh of Seiehi. The same method of eontinuous frarrati6n
is employed. so that the flgure cf the six-bueked
a dnrna,god orn&mental doorway. A preaching eJephant (the future Rudtlha) is repeated no fewer
Btlrldha is carved in the sanctuary. Among tho than four times, In the relief only ilre intrusion of
paintings, which are n:ostly oblitoratod, aro the the flgure of the hunter at the extrime r!gh; auggeste
jungte idyll.
that this is more than a 'theie Tire medtroO
miraelo of Srd,vast,i and the temptation of Mira. for suggesting space in animal sublects ii
An inseription here mentions the fift by a monk. exactlli the sarne as that in <lealing with-hrrman
fl.guresin both gerrlpture and painting.- The forms in
Crn'e VfI is a vih6,ro with a seated Buddhs in the foregrorintl slishtly ovr'rhip thos6 behind, *-hich
tho slrrine and six standing Buddhas carved on are placed above f,hern in one or more tiers to the top
t,ho u'trils around. of the composition. As in all pcriods of Indian ard.
Tho paintings hero havo nearly we &re struek rvith the artrst's eomplete assuiance
tll <lisnppeared. and rnastery in reudering the animals in literolly
drizans of poses,-every one of whiCh is eompletely
Cl,r-o VIII is a sanqhflrimn (monastery) that has clraracteristic of the specirrs. The eiepharits ar
bnd lv sufl'ered damage. Ajanti. and Sirdchi are r.errderedwith srrch consurr-
rnate knorvledqe of their speeiffc erticulation and
Car e IX is a chaitya hall with a fino fogado, its gait that it is difficult to think of a memory-inrage
nrtvo, apse and aisles conrpos.;d bjr a coionnildo ()f' intervening beiween the artist and the realizition of
p i l l r r r s r u n n i n g i t s e n t i r o l e n g t h . ' I o r 1 . 1 u 1 l st i r e his design.
o p s i d a l e n d i s & m s r n r - r r i . r l( u d d e i i b o ) s t i p a . lllh',' The setting, especially in thr.rseportions of wall-paint-
iug. clealine rvith the activity of human flgures, is
pillrrrs and other pil.ris c,rrnposing the ehaitva entirell'formalized, and existi only as a UaCFsioiind.
present earlv rrlrlr.rr.<'tt;
rist ir.s rtf t irt.r Jnd-Isb There is already a enmpletely evolled eonvention
eenturies B. C. 'Ihe c,u,r'ohu,st.* o iirvers rtf pairrtings, rlherebl' ro,:ks are symbolized by a series of blrrck-like
c-ubcs, and mountains are represented simply by
an orrrlier and n later, the former (:ontompor.ir,rv d.uplication L1f tirese same fornis. These shaire,s,by
q'ith rho structure of the ltr,ttcr half oi tlis 5tir their squareness end harclness, serve to eonn,rte'tire
contrtrv A. Ll.e idea of roek or mouniain without itre neeessity of any
rr-.rll1.structrrral or textural description of the forni.
Ctrve X is the oarliost ch-lit.va htril here, with tr. Tlris is the equivalent of the arelraic nrethorl of'rerrre-
serrting trees, rvhereby leaves of the ditfererrt sJrssir3s
votrro str-r1ratr:rwri,rds the apio ond. It has an are attaehed to a mere ideograph of the trulrk_lncl-
insr.riptir>n, v'hir:h crrrr l)o dated in the 2nd century branch structure. lRerrjamin itorvland, op. cit, pp.
(;0*1.)
B. C.; it names one Vasilhiputa Kzrtalr,irli as the
donor of tho fagado. Tlro prrirrtings here slrow the
\r'(frslrip oi' the lJrldhi rreo, the Srjrrza Jti.tako *nd Cnr.o \I is a vihira q'ith Buddha figuros in three
the L'hu,ldanta. J dtaka. panels on the right wall of tho r-eranciah and a
sea.ted Buddha against tr stripa in tho shrine. The
G \-azdani,Ajanla, III (text), pp, 15 f.-G. p. M.
l 0 F o u r - t u s k e r l e l e o h : r n t sf r o m Africa have been noted by
Attilio Gatti rn (lreat llother tr'oreil (Lond. Eodder &
litoushton, I93it ed.), p. 1gB. Ra;endra Lala Mitra (in
IluJtlha Gayd,, li 3 f.) qives the report of o (freek) nirre-
tusked beast.-(i. I'. Il.
 AJANTA 309 AJAI!TA

fa,rnous sculpture of four decr with a cclmmon head distingrrisliing himself iri er.'ert' braneh nf loarning
(r:ave I) has a painted vorsion. Thero .&r'olerge arrd tho use of arms.
bodirisatt';'a paintings here, but they a.ro quito
A m o n g t h e s t o r i e s t h a t h a v e l c r r r r r dr e p r o s e n t a t i o n
riamagecl.
irr this cilve &re t,he Ilasti, ti'e -IlalLa-untntagea a,nd
Ca.vo XfI is an oarly sarigh:irbma v'ith an earlv i,ho S utasom.a J atak a s.
Ilrlhrni inscription rn one el ths cells, rrrentioning 'l'he
Ha,sti Jataka (from the Jqtakamala1 nar:ratoEl
the gif't of a urorchant Ghandrnaciada.
tlie storl. of a nrible elephunt s'hich tlrrrrrv itself
( - ) a v eX I I I i s a r l i l a p i d a t o d s a n g i r h l a m a o f e a r l y dov;n from a groat hoight so triat iis flesir might
rla,tc. No. XI\r is an incompk:te vihAr*, with a f'eed a rrrrmbsr of hungrv travol)ers. Ttte lIaha-
lroirutif ul, docoraterl cloorway, and No. XV a, umrn.agga Jq.taka is ono of tho lon61est, of the
damtrged vihhra. ,ldtakus a,nd tlro epir^odo ehosen for dopietion is
Cave XVf is a.rnongst the most beautifrrl vihdru,s tha,t r-r1'tiioriddle ofjhe son. The bodhisattva acted
a t A j a n t d . . T h e i r r s r ' 1 i pi1o n h e r e . m e n t i o c i n g i t s as a jrrtlge to settle ll clisprrtc hetwoen an ogress tr,nd
<{t--c.licirti<;n by \:rir'fthndr:va,, t}ro rrrinister o1 t}ie :lte rerri rn<.iltrer s'hr: ear:h elaimed tho child as hor
\rirkafeka iiing tr|:rrisena towarrls ths eld of thi: ou'n. Ife a,skeclthem both to pull ttre child but
irth <:entur.\'A. Cl., enhanc€rsthe importanco o{'this tho rnother. ser,ring the pilin exporiencoci by tlre
(ia,vr). l'he ar:corrnt gir.en in tho inscription of this traby, gave in, thus enabling the judge to pronouneo
ctwelling. tliat it q'as &dorneri wit.li wintlou,s, rioors, her tho real motlrer:. The ridtiio of tho chariof,
bearrtif'r"tl pictrrre gallerios (uttht), carvings ot' anrl 1he riddle r.rf tho cotton tlrread, both from the
celestitr,l nyrnplis. orrrarn€ntal piilars, stairs. shrino aarrrc story, a,re ulso shown fu.rther on.
(r:h,aitya-mundi,ra),a la,rge reservoir ancl a shrino of 'l'lts
:Jtdasoma Jaleka givos tho st.ory of tho
tlre lord of tho nigas, is fully t-r<irneouL hy n'hat irrfirtuation o{' a lionoss iiir e r:harming princo ar,cl
is seen lrere. I'hr: twenty pi.lla,rs supporting tire tho incicients that followetj. 1'he painting shorvs
froll liave square bases with octagonir,l, polygonal the lioness licking tho feot of the sleeping princo,
trnd squ&rc parts in suceesriion, and decom,ted theroby conceiling a chiicl.
capifals and brackct figrrres of y1tt4as,musicians (lave XVII.
,rnd ffving couples. The large, preaching Buddha which wa,s exe&vated by a fsuda-
tcfrv of' the Vdkataka kittg Harisena a,s givon
hore is sea,tecl irr tho attitude of pralamba4tarla
(western sittinpr stvie). in trn inscript,ion inciserl on the wall of tho voranclah,
iras an elal-roratelv carvod doorway with fino
The paintings represent the story of lrianda, tlie floral dosigns; the Gangd, and YamunE figrros
miracle of' Sr[r,asti, Sujata's oftering, ttro inciclent, on the door ja,mbs artr most pleasing, as also the
'l'raprl,sir,
of lld Bh-liika a,nd of the ploughing eoveral Buddha, figures hero. The central Buddhs
I'estival, tlic I isit of Aniba, l,ho princo at, school, ancl imago in tho shrino is fla,nked by Padmap64i and
tho droara c,f Iliiyi.. Vojrapirni holtling chowries and on the pedestal is
Tho stor5r of Na,nrla hero h&s reforoneo to his the wheel flanked by dotlr.
<,onversion. The scenog shovr Nanda's ordinat,ion r\mong lho mhsterpieces of painting here aro the
trntl his journey to heaverr in tho cornpany. of the seven earlier lludtlhas, Vipa6yi, Sikhi, Visvalrhrl,
Rrtddha in or<.ier to see the hoavonly nymphs who Krakuccha,nda, I(antr,kamuni, Ka6ytr,pa and Sd.kye-
u-ould btr his il'}te lived the monk's lii'e. 1'ho finesl, muni, a,s well ns -Vlaitreya, the Buddha to como ; the
t'epresetttrttir-rn of this theme is to bo fbUnd irr subjug:rtion of NQlagiri ; the doscent at Sanka^ssa;
Nir,g6rj u n n,krrr.r
rl rr. tho mrracle of Srdvasti, and tho moetirrg with
Sujlt6, tire dr_r,ughtor Ratnrla.
of a villago hoadman. had
rnario & vor!' to offer tho b+rst r.r{'-rnilk-foocl to the Tlre .Iatak&s represonted are Ltro ChadlJantu, t,\to
shining spririt of the tree, v,hom she sa.w in the two Mahalcrzpr, (Nos. 407 and 5IB), I1a.sti, Ha,mso,
resplenclent, figure of tho llrrddha turdor the llodhi l/ essa nt ar a, Ii u t a^sorna ;' u1ar abh,am.iga, fuI accha,, M dti -
t,rce. To trirn she gavo the food prepared by, her. po.salca,Stirna, and Mah'isa and tho story of S.ir.nhala
This is a,rrofl-r()peatod theme in RuaAhist sculi:turo. frcrnr the Diuyrlr:adan,a, togother with dotails from
tlro Vala,hassa, Siai,, Rurtt. tr.nd Nigrodharntga
lirapuga antl Bhallika woro rwo nrorchants who
Jdtakas. Ths storv of the frrst, Mahdkarti, Jd.taka,
offered food to tho Butldha. "lhere a,re m&nv
(No. 4il7 ; cp.,tatakimala,Lrio. 27) is famou^.*rrncl has
represontations of this scone.
been sculpturod in the Bharhub stipa. it is thnt
Tho incidr:nt of tiLo ploughing festival ir, B,ga.in, of the bodhisattva (born a,s leing of the monkevs)
a favourit;o thome. L'he"little piince was left iri tho who scarificed his own liie to s&vo those oi' hi'r
qhade of a t,reo wirile Sudclhodana and the othor subJoctB,
$6hyas celobrated the pl,:ushins festival. .l.he
shndow of tho troe did trot rrr6rre iittr tte passage The prrintings in this cs.'r'e represent the river,
tho {bliowers of the king ir}r.ootingthe monkoys, t,he
of time and the prince was found seatorl in mortit!-
strango bridge partly coil,Foso.l of tho body of
-leade;r'ths*
t,ion, a rniraclo wtrich astonished tho Sakyas.
their hro.lhisattvb who thoroby helpod
Asita, the sage, came bo kins Suddhodana to thom go safelv, and the serrnon of the dying rnonkey
sec tho lif,tle child Siddhfrrtha who, he knew. wouid to the king.
later beccrme the supromely Enlightenecl One and
The painting is of great interestfrom the rellgjoug
io whoee first eermon, as ho sorrdwfully knew, ho potnt of view, einceit ehowsthat accordrngto the
would not live to listen. teachi_ngclf the tsuddhe, as preservedin the Jdia,ta
stoiles, men, enimals, even reptiles poasessalike
Many sculptures represent Siddhdrtha at sehool. a senseof moral and spiritualvalues,aid are bound
or using the bow and arrow, wrestiing -rd Qge_tler as different aspeeteof life in tbe universe
(G. Yazdani,Ajanla, yol. Iy, p. Bb).

23.S"P.C.
97040
 AJAUTA
Thre Ha*ti Jd,taka, alroady deecribed, relates to
tho megnonimous elephant which ofrered itself eg
food to the travollers.
- The interesting panele of the t&r,*o Jdta,ka herc
shou' tho fowlcr with the gooee ho has caught and
the esrmon by tho bird to the king and qlreon in
thsir eourt.
Tho painted seonos trom the Veaea&aro Jdtako
ehow tho banielrmorrt of Vossantaro beeaugo of hig
lirnitless genorr:e.ity,, ltossd.ntara leaving the city
i+ -lrtr cheriot, his life in the fore$t, fris gift of hii
ctrildrsn to a wicked trrdhrnan (Jujaka), tfie restora-
tion of ihs chilclren to the grandfathor ond the
roturn of tho princo and princess.
The scenes from the socond Mahd.lcapi Jdtako
(No. 516 ; cp. Jdtakamdld,, No. 24) show how the
bo-dhisattva, born as a monkey, rescuod a man
fnllon into a deep pit in tho forclt and showed him
the way _out of tho forest in spito of the lattor'e
ingratitude.
Tho sconos from tho Sutusoma Jdtaka show tho
king going for a hunt, the lionoss licking tho feot
of the sleoping ruler, tho mothor-lionoss ii the citv
with trer child- (Saudd"sa) in tho king's lap, thL
schoo.Iing- of tho prince and his coroiatiori,'
hie
cannibal habits and his convorsion by Sutasoma,
ell of which &ro narrated in dotail.
.f!1o_rsorgnham'iga Jdtaka is tho story of the king
of B6,r6nasi rescuod by a stag from a
fit into whicfr
ho had fallon.
Tilte Maccha Jd,taka is the story of the bodhisattva
who, born as a fish, mado a jolemn assevoration
to bring- doyl rain to save his kin from the danger
ofsure doath by drought.
Tlu Md,tipos-aka Jdtaka is tho story of tho
, tho compassionato deor offored iteelf ln her placo.
elophant who lookod after his blind mothor and
rrho, whon capturod by t.he king of Bdrdnasi to bo
th€ steto olophant, rsfused to touch any foocl.
T,",19
rn€-Krng out ot compassion rsloased him to return
to the forest and t,ake caro of his blind parent.
Tho-scenos paintod hero dopict tho rofusal^of tho
elephent to touch food, his roloasa and happy
ro-union with his mother.
Tho painting of tho Sd.m.a,Jdtakd showe first the
youth carrying his blind paronts in slings srrsponded.
-on
trom a bamboo resting his shoulcl-or, thin the
Ii"g,,"r]r1ving Sflma, aid the lartor *itt , pot to
be filled in the lsko.
Tlne Mahisa Jdtaka is tho story of ths bodhi_
.satt-va who, born as a buffalo of infinite patience,
t'r'eoly allowod a monkoy to torturo him. The
monkey. learnt a losson oily when he proctised the
same tricks on another budalo and do^arly paid for
it with his lifo, being thrown down and tririplod.
,The Simhola Auadd,rw is tho story of Sirphala
'r'ho.accompanied 'ship-
b5r
- sevoral merchairls was
rrreeked errd cast ashoro on & strango islarid
rnhabited by domonessos who assumed the"boautiful
torrns.ot n1'mp!9 to lur,o thom. The bodhisettva (born
as a horse) offered to roscuo theso ship-wrd,ckeA
310 AJAI!TA
mor.chants. Simhala with sorno of his companione
availod thomselvos of this holp. Those who
etayed behind wsre eaten up bt the delectablo
demonesses. One of these ofrossos, disguised as
a beautiful v/onran arrd carrying e child in-her arms,
followed Sir.nha,la and claimod-him, as hor husband
before tho king. Hims€lf struck b-v her beautv
the- king made her his queen in spito 6f tne protestls
of his wise minist€rs. Thie resulted in tho- steadv
a,nnihilation of the palaeo folk, who were devourol
by tho domonosses. Sirphala drovs out the ogross€s,
sot out with an army, croesod tho s€a to roach the
land of these wicked ones, dofoatod them and. as
the eaviour of tho island, became tho ruler'there
(Pr.xxvrr).
In tho painting of tho Siui Jd,taka thsre ig a short,
legend . SibirEja ' painted in tho pan€I. The
pfq$ing boautifully dopicte tho magnanimous gift
of Sivi, while e-xporioncing great pain whon his oyes
woro being. pullod out. The sorrow of his queons
is vory vivid.
I
T}re Ruru Jonka. ae dopictod hero eLowe tha
king prornising a reward to the huntors for infor.
mation about the doer. Tho king in the foregt,
surrounded by huntors, and tho miracle of ttie
huntor's hand, getting choplnd when he tried to
eapture tho door, are deviations from tho Jetsks
story. The principal sceno hore ie tho roturn of
the king, with the deor respoctfully placed in a
chariot.
- T_tg Nigrodlwmiga Jdtaka ie the story of tho
bodhisattve who offered himself to bo kill6d by the
king of Bdr6qasi. The latter was fond of veiison
and on that secount eecurod from the animals en
qgroemont that one animal should be eont €very
day to the slaughter houso by tho animale thom.
selves. The lot having fallen on a prognant doe
The cook, astonished at thie magnanimity, brbught
it to the notice of tho king who worsliippod the
animal as- it proachod to him regarding ifie right
practico of karuqfr, towards fellow-beings.
Another part of the wall of the court in Cave XVII
illustrateg a portion of the Vi.ioantnra Jdtoka. lo
whiclr the chief. episode ghowg the princely hero
announciugto his wife the news of his banishment
from his father's kingdom. At the right of the
co.mposition, in a paviliou with orangewalle and red
pillar-s,a srvarthy lord clasps his ewooning consort ;
her drooping pose is accentedby the beind of her
head_,. and the_relaxation_of every limb emphaslzes
her distrese. This detail of the frescois an illuitration
of how iu Indian painting statesof mind or moodgare,
as in a play, preciselyindicated by poseand ceaturd
and gJelces._ _Thie is exactly what is implied-in the
Six Limbg of Painting and in all later treitises on the
art o-f -p-ain!iug. The enxiety of the princess ls
revealedby the way in which she clings io her lord
for support ; the prince'ssolicitude,by his offeringof
the cup of wine. The atmosphere-of concern-is
further-heigh0ened by the flgurebf the dwarf glancing
upward a0 the couch and the maid servant tith the
carafewho hoversbebind 0hecouple. It will be uoted
how the directione of the clancesof ihe princioal
aetors are flxed on the flgure of the haplesi prince.
He and the prlncess appear again wi0h um-brella-
beariDgattendauts iu the part to the left of thig deLail.
whereone ehould also notice the wonderfully charac-
terized flgure ofa boggarwith bowl and crodkedetaff.
B-ehindthie sroup ie e boldly patternized blekground
-sreens
of exotie foliage, in the rich variety of its
auggestingDuropeantapestry design..
 fl,+:,

.,i,,,46*'iti

ry,:T

Copyriaht : Department ol Archaeologg, Inilia,

AJA{TA : March of tho royal army, Sirphala Avaddna (Cave XVII)

PLATE XXVIII.

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 AJAr.{TA 3rl AJANTA
The effect of the-wholeeompositioniu lte euploymcut montioning on€ Upendre aa tho donor of the
of dramatic and emotional gestures, tho device of nwtfropo thoro. Tho inscript,ion may be dated
continuous narration, and the feeling of sttrrtng
movement that leade scross the shallow etago eud towarde tho end of the 5th and tho beginning of ths
animateethe individual flgures, is like s transl8tiou 6th c€ntury A. C.
of the technique of the Amarivatl reliefg into temr
of painting. it should be noted further in eonnerl,on
with this wall-pointiug that ihe representationof the Ceve XXf is a partielly darnaged vr.bAra.
palace with its heavy cornice aupported by elendcr
eolonnettes is probably a reasonableapprorimetlon Cave XXII is elso a vihera that enshrinee the
of the domeeticarchitecture of the period (Bcnlrrnln Buddha e€st€d in ths prfumbap,ila attitudo (with
B,owland,op. cit. pp. 141-2). Iega hanging down). Among the paintinge hor€
are M6nugi Buddhas, Maitroyas, au.d uBgee [6lrring
lotuaos.
Cave XVIII is unfinishod.
Ceves XXfIf, XXIV and XXV 616 iasoynplet€
Cavo XIX is a fino specimon of a cheitye hall. vihiras.
Ahe stripa towards tho ond has on it representatioru
of tho Buddha in human forno. It hae a wondsr- Ceve XXVI enshrinos tho Buddhe in tho pralom-
fully earvod fagado and a boeutiful littlo portico, bofifu attitudo. Tho two important soonoe lloro
all dominatod by tho chaitya-window pettora, aad are tho parinirudpo (Pl. XXIrI) and lha mdro-
huge figuros ofdwarfyaksas and Buddhas. Ons of dar$ona (Pl. XXI). Tho inscription ncar the
the lovelieet carvings et Aja4td, the beautiful group veranda,h montions tho nemo of tho donor of thie
of tho nagarija and queon, wrth tho fsmale chowry tomple as the monk Buddhabhadra, a friend of
boarer behind them, is to the left of the facede Bhawir6ja the ministor of the king of Admake,
(Pl.xx). a,nd may be dated towards tho ond of ths 5th and
The paintings hore roprosont ths Buddha, and & tho boginning of the 6th century A. C.
particularly noteworthy one is thot of tho Buddhe Cavo XXVIf onshrinee sa irnngo of ths poaching
witb his bogging-bowl, before his gon Rihula a,nd Buddha. It is a vihEra, a€ elso are Nos. X)(\II.[I
Yasodhar6. end XXX. But XXIX ie a cheitye. All of tbem
Cave XX is a vilrera with tho preaahing Buddha aro loft unfinirehod.
in it€ ehrino and & fragment'ar5r inscription C. SrveqrrrxuBTt.

7"ptf a--

INDIA
( s E c rr o N A L )
 AJAPAUT-IIICRODHA 312 AJAPAIA.MGRODEA
BIBIlocRApFy (Note by Editor.-The followlnc hlvo been
rcloctod from the wldo rongo of lltercturo on Araott) : Ao@re- - Not only do trcd'g and shady gtov6 in gonercl
blwWn by Kshemendra (Bf. h 2 vols.) ; J. Burgest, ' Notce t'orm the background of many historiocl dotaile
on 0he Bsuddhe Rock Tompler of Atentr and the Palntlugs of in the lifo of th; Buddha, but iome havo ecquird.-
the Begh Caveo, etc.' (Archufug:udl S{tzctt of Wedt lidig, an individuelity a,nd history of thoir own.
IX) aud
'Roport
on the Buddhlgt Cavo Temple,s end thelr
And
Inscripiionr
' (IV, same 8€rle8); J. Burgper & Bhagvenlal the Goatherd'i Banyan 6eo @japdla-niayodlnl
'Inscrlptionr from tho Ceve Temples of West€rD is one of the most outstq,nding among thom-. The
Indrajl,
' (X, gams rerleo)
India ; Marlo BugssSU b Brctclapaalia of atory of how it got its namo does not, howover,
World Art, I, 174-8; A. K. Coomaraswamy, Eistur! ol
Irdhn and hdonnciott.lrt
occur in Pali literature and is probabiy a iate
; A.Cunnlnghano, thpa of Btwr}ril:
E. B. Cowell & R,. A. Neil, Dioylla&tlc; A. Foucher, Bcgin- invontion baeod on tho n,€rmo r.
niWs of Bttdd,hist Art ond, otlvr Eeeaye (trEl. L. A. & F. W.
'Prellminary Beport on the lnterpretetlon
Thomas), ' (Jnrnal of tho We road in the Mahdautur thst when Gauteme
Peintingg and Sculptures of Atanta of tlu EVdcrfid as a bodhisattva
Archaeolo|irnl Soeietl for 1919-20) s,nd. I'ee Yipe adAriewa du wao living his life of austerity
Bondd,hoi Y. Gloloubew, 'DocumeDts pour servir i l'6tude on ths benks of the NeirantanE, he was eeen by L
d'Ajanta: les pelntures do la premi0re grotts' (Art Atiatiln, goathord who with great dovotion plentod a yoring
X) ; J. Glrifrths, Paintirqs in the Bu.rldhist Caoce of Aianto:, banyan-troe with tho firm belief tUat wten that
B6n6 Glrousaet, TIw Cioi,Ii,aali,ona of ttw Eatt: A. Ortnwedel,
Buddhiet Art in Indb (trsl. J. Burgees); R. Spence Eardy, ghould hgvo grown to its full sizo,
P.*ypr-t"g"
Mdnualof Bundhint: E. B. Eavell, A Eardbook of Indinn Att, tho bodhisattve would hivo achiirved his aim.
Iilals of Ind,ian Art ard, Indion Swl,pturo onil, Poitttings; I"ady
Eeringharn, Aianla Frc2coct; Jdla*a (ed. Y. FauabtiU & ioa tu boggo_d, .",Fo" my eake, bo pleasod thon
trslg. ed. E. B. Cowell): Aryosfira'a JEh,baflill, (ed. E. Kern to mako uee of this banyen-treo ", to ftrictr requost
in EOS. I) & trs!. (J. S. Speyer in S88.I); E. Kern, Monual assent was givon by silonco. From timo to tim6 the
A. II. Longhurst, 'Tbe Buddhist Antl-
of Ind,ian Buddhitn: ' (ASIMem. goatherd would hoe tho soil aroundtho tree a,nd pour
quities of N6g6rjunakorl{a 6a); N. J. Krom &
'A water_on it. _ Thus, the trce grow quickly with meny
Th. van Etp, Borabud.ur; E. Luders, Llst of Brahml
inseriptions from the eerliest times to about A. D. 400' (.8f . X) ; branchos. Whon the goothrbrd siw this, hiE hoart
Madanjeet Stngh (introd.l, Indirt, Paiatirye from Ajonla Caoce
(UNESCO 'lVorld Art Serles); John ldaraholl & Alfred Foucher, becqyno oxcoodingly Beren€ ; and when he. died,
'Vikeisk&
TIp Monumaua of Sonnhi; V. V. Mirashi, Inscrip- he was reborn in the l{oeven of the Thirby.thnoo
tlons in Cave XVI at Alagt6' (Eydorabad Archa@lnginal (trdyaatrdryda|.
'
$orinc,14) ; T. N. Ramachandran, tsuddhist $culptures from
r Stupa near Goli vlllage, Gun0ur Dtstrict' (Eulblil of the
Md,rae Gloocrament Mutau,m, New Eerlea, Genl. Sec., Vol. f , Tlro Chineso vergicin of the Abhdnielcrornano
'NigArJunakonda' (.C,9f
Pt. 1) and Mon. 7L); B. Rowland, Sd,tr,as,_too, m.ontions a shephord boy, who otrorid
The Art &, Arehilpdurc ol Ird,i,o, Blrddh'td,
'Amarer'ati Eittdu, Jaht; the boclhinattva eome goet's-milk, snd elgo anointed
C. Sivaramamwti, Sculpturea In the Madras
Glovernment Museum' (Bullntitr ol the Madrus Gooramafi fis body, thercwith. 1hon, cutting down somo
Mwcum, New Serles, Genl. Sec. No. IV), 'Eculpture ineplred by branchee from a ba,nyan-tmo, tho bo.v made thone.
Kalidesa'(Madras, 1942) and '$snskrit Ll0erature and Art- i
with e covering over tho heed of thl bodhissttva
Mirrore of Inillan Culturo' (ASIMem. 73); Y. A. Smtth,'Ia J
HistDrA oJ Fi,tu Art ia Ind,ia and. Cevl.otr; J. Ph. Vogel,
(Are Aciati.ea, XY) and Itdbn
as a sholter from the wind end the rain. These l
Sculpture de Mathura' branchee took root and bore flowers and loavee.
Sapent I'orc or ttw Ndgat in Eind.u l*getd and, Art; Gl. Yazdanl,
Ajottkt (Text & Plates, 4 vole. each) and b EWVd'rputria of Still, tho namo of tho banyan-tree, as recorded,
World, Art, I, 15C-74; E. Zimmer, Tlu Artof hdinn Acia
(2 volc). ie probably no mons thao an indication that
goetherds ue€d to come end git in ite ehade.. But,
whatovor tho origin may be, it is ovident from
theeo a,nd othor sourcos that ths Buddha.after big
AJAPATA-NIGRODHA, tho , Goathorrl's Banyen' enlightonmont eet down at the foot of this
tree. Goathord's Banya,n-trroo, for a poriod of eoven days,
o:rperioncing the bliss of omancipation 6, in joy and
When rnonasticigm had not yot devolopod into a ea,set. As to the exact placing of thoe6 heven
syBtem of organised hiorarchy with voeted interest daye, thoro ie eorne discrepancy emong tho different
and pormanont hold on propertyn when the life 8our(rog.
of e bhikkhu w&s mor€ liko that of a wandoring Frorn tho Book of I)iscipline a,nd the Vorsos of
a,scetic although the spirit of aecotioieno as solf- Uplift,z it would eppeer that the Buddha spent
mortificetion was donorrncod, whon ths ohiaf tho firet Bovon dayn in concentration of mind.
charactoristic of a follower of the Buddha wae experieneing the blise of emancipetion, soatod
oont€ntmont with littlo (appiaa,hardr, at that timo &t tho foot of the Borlhi-troo. At the ad
tho shade and shelt'er of a sproading treo played an of this firrst wook he formulated tho doctrine of
important part in religious living. The foot of a dopendont originetion (pa{fuca-comu7tpila, q"v.).
trea (ru.kklw.m&Ial is roeomrnonded froqr"relg1" 1ot thn following aeven daya wero spont in oontem-
inoditntitrr, €lnd ie ono of tb"o f,our rolis,npea (nissurga) pletion a,nd in the bligsful erperience of release
cf g; i1'11ri;:Ec'nh'E lifo" uader tho Goetherd'e Bsnva,n-tt€€.

I XpS. II, ?.
2 Mhtlz,"III,801.
3 traaslried by S. Beel, Tlu Romantb laGtd of S&yo
Bud&fu, Loadon, 1876,pp. 102 and 238.
I UdA.6l end Yit 4.957.
6 Yitr.l,2.
6 Mboll.III, 802.
7 Yirl.T, MoWwop,2i Ad&u,l'|,.
 AJAPALA-IUGRODEA 313 AJAPATI\.MGRODEA

But aocording to the Malfrautur, it was only ruccoeeful, prcsp€roue, wide-eprcad, and populer
a,fter the ffftb woek epent by the Buddho at tho in all its fult extent until, in a word, it ehall have
ebode of Muoalinda, the n6ga king, that he eat for been woll proclaimod among mon ! " 16
tovon deya in joy a,nd oaeo at the foot of the
Goethord's Benyan-t'ree. While the narrativo ft was etill during the samo 8o&Bon and in thn
of the Mdfrautu does not mention any detail eame placo, when the Buddh& was eoatod under the
about the happeninge in connoction with this open sky during the night, and Mira onco moro
weok under the Ajep6la-riigrodha, the Mahduagga' triod to produco foor in the Buddhe, making use
reletoe that at the ond of the Beven deys there, of the rain which was falling drop by drop rt,
s britrman, with a fault-finding neture (buhunka- btit failsd to moko tho slightest improssion on tho
jdfdln.brAhmaqwl and etiff with pride r0, approachod Brrddha who clisrnissod Mdre by soying that thoae
the Buddha with tho quoations: To what oxtont who are well eontrolled in dood, word and thought
ie ono a brdhman ? What ero tho things that wero in no wey to bo conditioned by Mira'a
oonetituto e brdhman ? Tho Buddha replied with geductions.
an Udntw-gdtlfiu, saying thet a brihman is ono According to tho Mahd,uucttt l? ondother sourcos,.
who has done away with all evil, who ie without it was at the foot of tho samo banyan-troo that the
gtarq, who has solf-control, who ie well-versed Buddhe hositatod to toach his doctrino because
in the eeclod loru, and lives e seintly life. it w&s " profound, abstruso, subtle, hard to
It will be noted that the reply hae beon couchod understand by rnero logic, intelligiblo only to the
in vory generel terme which could havo besn wiso . . . . " But it is only in tho Pali cenonical
works rs that wo road of tho eolrrtion of this doubt
utterod by eny spiritual teacher without expressing
any definite cheractorlstic of a spoeific doctrine. and hositation, of how Brahmd Sahampati pointed
ft is, no doubt, for this t€a€on that this utterance, out that thoro wort some boings " with only little
although the ffrst one of the Buddha after his drrst in thoir oyes, who wotrld grow in knowlodgo
enlightenmont directod to human oaro, has novor on hearing tho doctrine ".
attained the etatus of his first serrnon, tho Dlwmm.a- fn ths commontary to tho Dhantntopdart,
ukkopparnttano Sutte (g.v.). It is aftor this con- howovor, wo road that " for sovon wsoks ho
versetion that the Buddha left tho sholtor of the remoinod on tho Throno of Wisdom ; in tho oighth
Goatherd'e Banyan-tree. ft wae beneath this trco weok he soetod hirnsolf undor tho Goathord'e
that tho Buddhe meditatod in golitude, just after Banyan-troo and moditatod upon the depths of
he had won full enlightonmenl [, with joy in his tho Law, ffnally arriving at misgivings e{t to hie
mind over tho freedom attainod, and which is eo ebility to proach the lew to othorg " !0. But then,
had to achieve. ft was thers and thon thet following BrahmE Sahampati's petition, tho Buddha
Mef,e, the tempter, approached him with the survoyod tho world and accedod to his requost.
thought that the glving up of his austoritios had
given the Buddha an illusory fiuedom, wheroas, A year passod, ond again the Buddha had
in truth, he had etrayod from tho path of purity. oomo to Uruvold on tho banks of tho rivor Norafijari.
The Buddha.understood et onco tho souFco of such For eeven years now Mdra, the ovil one, had beon
distracting thoughte, and rejoined in verso that dogging (anubad'dha,) tho Exaltod One, six yeors
he knew the ugoloseness of rituals, which may bo boforo tho onlightenmont and rno year thoroafter,
companed to tho oars and tho nrdder of a boat watching for an oponing (otdrdpekkha) to make
on dry la,nd. Whon Mira realisod his defoat, him feltor, but without gaining &ccoss. Once
he immediately changod his tscticg snd assumed the ogain the Buddha wast soatod undsrneath the
likeuees of a groet olepha,nt in or{lor to frighton Gathord's Banyan-troe, which seema to hevo boon
the Buddha; but onco again his efrorts wono in not only his fevourite rotreat for meditation,
vain rt. but elso tho haunt of Mdra'e choiee. This time
ft was, probably, on the samo o_ccosion, as tho Mire presontsd himsolf as a compaeeionate friend'
-'t sunk in griof
Buddha subsoquently rclated to Anande and ae of thit lonosomo figuro, " fs
recordod in tho MohA Parindbffitn Sutlonlarr, thou art, thot in tho wood thou moditatost ? . . ..
thet MEra, the evil ono, approechod tho Buddha, Is thor€ no ono with whom thou eanst be frionds ? " tr
nesting under the banyan.tree, shortly after having But, if friondship is not, wantod, tho sphere!_and
atteined enlightenmont, with the roquost, " Pess objocte of the e€nsos aro tho domaine of Mdra,
away now, lord, from oxistonee " (pardnibbdtu and hsnco he boasts, " Thou wilt not, O rnecluee,
&ni blw* Blqatrtl. But the Buddha replied, escepo from mo ! " The Buddh&, howover' tPlie
" I ghallnotpeesasra/r O Evil Ono ! until not only thet as ho is not intsrtgted in whatover belongr
the brothren and sistorE of the Ordor, but also tho to the sensos, MEra cannot oven seo tho way he
lay-disoiples of eithor eox shall hevo bocomo true (tho Buddha) goos. That really e€te Mera
hoarere, wieo and well-trained, ........ f ehall not dio worrying and so he ontrsats the Buddha thet if
until this pue religion of mine ehall havo bocomo ho his found a peth that is *fo (khemo) and that

15 SaA. III, Dialoguet ol the Builha, If, DD. 120-1.

8 Mhou.III, 802and 314.
I Vin.I,2. l6 .s,r, 104.
l0 ada.6r. L7 Mhou.III, p. 3l{.
l1 O d .p . 8 . 18 Vin.I, Mahdoqso 4 ; D. II, 36 ; M.I, 16? ; S' I, 136.
tg ^9.I, 109. 19 DhpA. I, 86,
l3 lbtd. 10{. 20 EOS. XXVIII, p. 106.
la D. II, ll2*1. 2l $. r, 182.
 AJAPATA PACODA 3T4 AJATASATRU-KAUKRTTA-VIilODANA
leadg to deathlessnoss (am,a,tagdmina), 'o go thou AJARASA SU_ITA, a short, sutta in vereo occurring
that way alone arrd do not load snothor- thero " in tho Jard Vaggc of tho Deaaki Sam,yutta of the
(pehd grccln l,aant,ca-eko, lcirn oftfiam anusdsusi'ti\. Sarq,yutta Nikdyo (f, pp. 36-7). It derivos ite title
But evon that is not concedod by the Buddha : f'rom tho question containod in tho first line-
" \ilhen poople sook tho kingdom not of doath, What is it that is desirous bocause of its abeonoe
Saguiring for a road beyond, of decay (ajora$), the answor to which is found
To thom, whon asked, I do doclaro in the third lino, viz., virtuo. It is to be inferrred
Tho froedom l'rom attachmonts all " 22. that the questioner is s dove and the anewor is
to bo attributod to tho Buddha. The sutta onds
But althougf tho ovil one apparontly g&vo up, with tho Buddha'e answors to tho throe questions :
not Eo his daughtors Tarlh6 (craving), Arali It is feith that is profitablo whon wetrl eeiabliehod,
(diacontont.) qd Raga (lust), who, assuming. their it is wisdom that, is o jowol to mankind and it is
most enticing forms, offored thsrnsolvos to ministor merit that cannot bo car.riod awey by thievee" I
at his foot tE. All thoir offorts, howevor, wero liko
attempte to cloavo a rocky mountein with lotus AJARA SUTTA, rsference in Visrfl. viii, g 248,
st&lkg r{. p. 243, to AJAJJARA SUTTA (S. IV, 369).
Not only wore ternptations forrght end ovorcome
of the foot of this famous trno, but it was horo also AJATASATRU, kittg of Megedha. Soe AJA-
that during tho Buddha's moditation in solitudo TASATTU.
he discoverod tho ono and only way (ekamaggazs)
that leeds to ttro pwification of boings, tg tho uttor AJ ATASATB U-KAUK BTyA-VINODAilA ha,s rhroe
pa,ssing beyond sorrow and grief, to ihe deetruetion Chinese translations oxtant in ths Tripifaka. The I
of woo and latr,sntation, to the v'inning of the
Path, to the roalising, of.Nibb5,na, namoly. the four
mothods of mindfulhoss {,ralqpatlhd.na, <1.v.), con-
tompliting tho bocly, feelirigs, ihoughts and inenta!
first ono is callod To-.+huo-a-sh6-sltih-uan17-chi,ng
L{fiffiFFiHEfrffi, its Sanskrjt, equivalont, being
d t ai at r tt r dj a -.+t1ir a), ll'hich lr'a s t rans--
Il ud,tl,lwo n t.st t d,.1
irrted by Chih Lo'r-chiir-ch'a,r (Ltikarakgu ?), of the
I
etates. Ilere, too, the Buddtra rsfloctoct on how Eo,sterir IInn d5'nastv; 25-12l A,C. ft consist,s
tho five controlling faculbies of faith, enorBy, of 2 fnsciclos ancl agroes u'itlr tho 'Iibetan text
mindfulnees, concentration and insieht could 6e (Nanjio, No. 174 ;1'aish6, No. 626).
cultivatod and devoloped, and woild culminato Another translation is callod P'u-ch'oo-san-nwi-
in the doathloes etate of Nibb'6na 2c t$ffi=ffiffi, its Sanskrit eqrrivalent boing
*i"g
Somntankttr,krumap,o-sarndd,hi,-stttra\, which wai
And again at, ths foot of the Goatherd's Banynn. translated by Chu Fa-hu (Dharrnaraksa) 286 A.C.
tree, after having beon rebr:kod for his apparont of the Westorn Tsin d-wrastyn 2fr5-.917 A.C.,
lack of respoct for soniority, tho Buddha iliought and cousists of 4 faseiclos. This is the lat€r
of the things whioh make an oldor : to speak in dno translation of tho above mentionod (Na,njio,No. IBZ ;
sooson things trro and profitable ; and. Taish6, No. 627).
" Ilo who, in virtuo porfect, loarned, The last ono w{rs branslated undor the title
Of ready wit, controllod, a sage, of Farry.'pa-ching (trffi& or the 'srftra
on
With wisdom sees the senss of things, let-tirrg _ the bowl p;o ', its original name t;eing
Of open hoart, of ready wit reforrecl to by r\anjio &s Prtrtra-ga,nuayat-nitri\
H'r hath traneconded every state. thdor tho lVostorn Tsin dynasty, but the trans-
lator'snameislost. Moroovor,thisis nnt e cornpleto
^It
W|o hath abandonod birth and doettr,
translat,iou, unlike the two montionod above. is
Who in the God-life perfoct ie*
a tranglation similar to tho socond ehaptor of the
l'hat is thc man I elder call.
above (Nanjio, No. 183 ; Tnish6, No. 620)"
By ending of tho dsauas
A monk is rightly oldor called." 2? Resido thoso, nb-shua-wed-ts'6ng-yu-ch'6rq-fa-
ahins ({fr;ffifrH6'lEif,ffi) is. r.lso called a iater
H. G. A. ver Zri-sr. translatiorr ot'trrrs sritra. trt consists of 6 fascieloe,
and was translatod by Fa-hsisn of tho lator
AJAPA.LA PAGODA in Pegu. Distrier, Burma. Stmg dynasty (Nanj,io, No. 925; Toi*ht5, No. 6P8).
Ovor 1,60(l torrasotte piaquos of a uniquo tvpe The corresponding tibetan translation can be
wore dincovorod horo. Tho reliofs on thom depict found both in tho Sde-rlge and bho Peking editions,
-
the assay at the tenrptation of the Bucldha by Tho formor is rondered as Hphqs-pa ma-akyea-
If{dra's daug}rtore, who sr6 shown in difforent d,grahi l.tgyod^pa bsal-ba, ahes-bya-bo theg-pa chen-
stagos of life, $s rnaidens, middle-aged worrlon pohi-rndn (its Sanskrit errluivalont being Aryo-
arrd rnothors, with descriptivo iogonds in the A j at ul a trukaukr ty aui no rIarm - nfrma -m ah d y dna -aiti o| .
Talaing lanpp:ego (ASIAR. l914--5. Pt I,23). This q'&s trarrslatod try Maffju6rigerbha and

22 thtd. 123.
1 The resding eorchaMri1Sorp ln the Sinhslese edltion
23 ibid. 125. ( Buddhist Congress Tripltaka Series, l.g48, p. 80) ls to be ore-
21 ibid 127. ferred to the. reading of !he. other c.titious eofchi hdrrilam
25 S , V , p p . 1 6 7a n d 1 8 5 . r.vhich has the opponite meaning,
!6 ibid 0.232.
Z-7 t. II, 22, trrl, F. L, \Yoodward, Orulual Seuiwt, Tl,
p.2{,
 AJATASATRU.RAJA- 315
Ratnarakgita (TM,, No. 216). The title of tho srit'ra
and tho namo of translators of tho lattor aro in
comploto agroemont with the forrner (OM. No. 882).
Tho contents of thie sfrtra aro based on tlr.e
famous legend of king Aj6taSatru and Gautama
Buddha. But its doctrines show tho irrfluonce of
early Mahayana Buddhism. Tho quostion of the
confossion and bhe purity of mind (cita-dAundhil
aro fully discussed. From this point of view
this vrork should be ostimated 6s bolonging to tho.
period of transition from.tho early Mah6ydna to the
teaching of Puro-Land Buddhism.
S. K.
. RAJA . VYAKARANASUTRA,
AJATASATRU
ortant' in Chineso. It was tronsiatod during the
Wostorn Tsin dy'nasty (265-3f 7 A.C.) by Fa-chii
and consiets of fivo loaves (Nanjio, No. 2??).
With rogard to ths contonts of thie stitra, soo
AJArAS1,TRU.KAUKBTYA.YTNODANA.
AJATASATTU, king of Magadha. T'ho lifo story
of Ajdtasattu, who roigned during tho last oight
years of the Buddha's life and yet twenty-fbur years
moro theroaftor r, bogins evon boforo ho was born.
It is a prenatal incidsnt whieh proviciod trirn with
tho opithet Ajd,tasattu, one which adhered to hirn
for lifo and even thoroafter, srrpersoding his own
proper namo, unknown in Thoravdda historv 3.
-For, at the time of his conception thero arose in his
mother, a princoss of Vidoha a,nd darrghtor of tho
king of liosala, an intenso dosire to drink blood
from tho right knee of hor husband, king Birnbis&ra
of ilIagadha. Whsn the king hoard of this. he called
for his astrologers to find out from them what
would be the rosult thereof. 'fho astrologers said,
" The child conceivod in the womb of the (litroon
will kill you and seize your kingdom." Whbther
tho king dicl not bhink much of this prophecy,
or resignod himself without resr..rvation, he had
his right kneo cut open with a, sword al,nrl gavo
the blood to the quoen to drink out of a golclen
vessol. IJut, the quoorr lost her affoction for ths
'
urrborn child which thrrs bocame its fathor's onerny
while still unborn' (ajato.sattu.s\. Several times
tho qrreen endeavoured to bring a,bout tr,n abortion
'cmshed'
by causing her wonrtr bo bo and to ho
heated. 'ivith steam. But notwithstandins all hor
efforts flro child was born in due course to fulfil th€
prophecy, as wiil bo seen later.
Birpbisdra, however, loved his child dearlv,
so rnuch so that once, instoad of paying attention
bo a discortrse by the Buddha, who was being ontor-
tained at, the royal palace, the king fondled the
boy on his lap without listening to the doctrine
expounded. Tho Bud'lha admonished the king
in this connection and told him a storv of olden
tinre, callod the I'husa Jd,taka{, in which tho king
L Mhu, ii, 32.
2 Ajltaeattu (Skt. AjAta6airu) is called Kir1'ika or
Kopika by the Jains (./BO8A'. V, pp, 56G.-1) and Kpemadar9ln
by Tflrflnitlrt (l HQ,III, p. 508).
3 J. III, p. 121.
4 J. III pp. 122-0, No. 33E.
AJATASATTTI
was apprised of tho danger coming to him through
his son. But llimbisd,ra qave no heod tc the words
of the Buddha.
Another incident is relatod, shov'ing BirntrisEra's
affoction for his son. Once the child was in great
pain, due to an abscoss on his fingor. Although
the king v'as administering justice, he wanted to
soothe the pain by holding the chilcl's festering
finger in his mouth, where tho abscoss broko. As he
could not lsavo tho courtroom to spit out the matter,
tho king swallowod it 6.
I'he prince showed ovil tendencies quito oerly
in his lifo. Onco ho visited tho palaco that was
bupg br.rilt for Jotika, the treasuror. Holding
his father's fingor, as ho walkoo round and round
tho palaco, ho thought to himself,
" What an
utber sinrpleton my fathor is ! This Jotika,
although he is & moro liouseholder, dwolls in a
palaco made entirely of the severr precious minorale.
But rny I'ather, although ho is a king, dwolls in a
house of wrxrd. Not, for a momenb after I havs
become king will I porrnit this householder to
dr.r'ol!in such a palaco." I
His ambitious tender,;ies did not pass rrnnoticed
and were exnloited in duo cortrso bv Dovadatta.
a cousiri of tfre Buddha, who througfr ni" po."orr*i
aurbition and self-conceit had tormod evil wishos
for religious lor'l.ership and power. Ho plannod
to secure tho co-oporatiorr of Aj6tasatt,u for ths
fulfilmont of his avid schomos. Having doveloped
certain psychic powors ('iddhi, e.v.), Devadatta
w&s able to win his admiration theroby, and
ingratiated hirnself w-ith the prince 7.
Aidtasatiu showered gain and honour on tho
cratty Devadatta while ths lattor developed his
plan to place himsolf at tho hoad of tho Order of
monks. I{o evon suggestod to the Buddha, tirat
since ho, uhe lluddh&, was now feoblo and agod,
he should iive free from caro, and thaii ho, thero
fore, should leave the clirsction of the Sangha
in the hrr,rrdsof Dovndatta. The lJuddha's rei'usal
was received by Devadatta with indignation. which
soon dove,loped into real hatred 6.
Meanwhiio AjS,tasattu lrad a nrrrnastery built for
I)evrrdrr,tta at GayE-sisil ; antl overy day ho brought
him porfurnocl throe-yoar-oltl rice flavourotl with
the choicsst spices. Such groat lionorlr and gttin
brought lJevatlatta a largo following e. But it
also brough{, about his dowrrfall, as " tho bearing
of fruit brings about tho dostruction of a plantain
tree " lo.
Aftor the Buddhn ha<l caus€d t;he Order of monks
io issuo in Rtr,jagaha B,n Act of Proelametion
(pokr7sani11u,-kq,tntnct)
thut in anvthing clone by
I)ovadatta neither the Budciha, rlor tho Doctrine
(dhornnta\, nor the Sangha rres to be recognized
but onll' Der-adatta. the latter \,Tent to Ajdtasattu
and propused that, rvhile he himself should kill the
5 DJ.. L 1lla.
& DhpA.I\', 911.
7 Yitc. II, Cullan:agga,vii, p. L84; DhpA.I, 139.
I ibid.
g J.I, p. 186 : Mahiltmukhn Jdtaku, No. 20.
10 s. I, 154.
 AJATASATTU 3r6 AJATASATru
Buddha, Aj6tasattu should kill his father, earlior, when tho princo had an ebecess on his
BimbisBra. Aj6tasettu took a daggor and wont -fingor. Hoaring this, Ajitaaattu, now himsolf
to do so, but on being found out by tho ministors, tho happy fathor of a child, was ovorcome with
he confossod his purposo. Tho ministors advised romorso and issuod ordors to have hie fathor
tho king that tho princo and all tho plotters should roloasod at onco. But, when tho mess€ngers
be slai;; but Biirbisara, whon he'found out who reachsd tho prison, Bimbisdra was ahpedy dead.
the roal instigator was, pardonod his son and
hended ovor tho kingdom to himI. Aj6tasattu's friondship with Devadatta and hie
consequent hostility against the Buddha and his
Dovedatta, having succo€dod thus far in that Ordor of monks probably ondsarsd him to thom
the tool in his hands had now acquired real powor who felt thoir pmstigo waning with tho inoneasing
as. ling of Magadhe, &pproachod Ajdtasattu-again influenee of tho Buddha's doctrine. ft ie not
with tho roquest " to command his men to dopiivo surprising, thor.ofore, to find a diffornnt vorsion of
tho rocluso Gotama of life " 12. And Aj6tasattu Bimbisdra's doath in tho Ni,raydaali S&tra of tho
asked his soldiers to do whatever Dovadatta wishod. Jains, who havo tried os far as possiblo to fnee
Thus it was that Devadatta laid various plans Ajdtasattu from the guilt of patrioide. Thoro
to encompass tho Buddha's death, all of which Konika (es Aj6tasottu is namod) ordors his fathor's
miscarriod. (For dotails, seo s.v. DEVADATTA.) imprisonmont, owing to some misundorstanding.
When the mistako is roalisod, the good son himsolf
But, although Bimbise,ra had handod ovor tho rushos to the.prison with an axo wherrwith ho
lingdom
Devadatta
to Ajdtasattu, tho ovil seod sown by
had takon root, and the now ruler
thought that as long as Bimbis6ra was alive, ho
intends to hack throlgh tho fotters which keop hie
fathor bound. Bimbisdra, howevor, not ewafo of
tho-son's changod attitudo and seoing him approach
l
might try to rogain his throno and powor ; thereforo, with an axo, thinks that he has come with mu-r-deroue
ho should be dono away with. But, aftor his intentions. Rather than allow his son to becomo a
abortivo attompt at patricide failod, ho hesitated patricido, BimbisEra takos hts own lifo 16.
to adopt tho extreme courso of direct action, and
resolvod instoad to imprison Bimbisdra and allow One feols inclinbd to think that Aj6tasattu'a
him to bo starved to dsath. In prison, nobody chango of hoart was not vory deoply rooted, or
but queon Khemd, sister of the klng of Kosala, was not eonsidercd by othors as convincing. For.
was allowod to visit tsimbisdra. This queen socrotly his half-brothor, commonly callsd AbhayarEia-
took food with hor, on which Bimbisdr& usod to livo. kumdia (q.v.), ttrs son of king Bimbis6ia ahd
Whon this was discoverod and forbiddon, sho took Padumavati of Ujjeni, w&s not only greatly
-fathoi,
food hidden in tho loeks of hor hair. On this being disturbed in mind at tho tragic doath of his
found out, sho was allowed to onter only rvith but, oven though he had less elaim to tho throne
flowing trossas. Thon she took small quantities than Ajdtasattu, ho sooms to havo thought it
of food in her shoos, but this toe was discovored, wisor or s&for to disp-el in gthors all possiblo thoughte
a,nd she had to go bare-footod. When, finally, of a future claim of hie in this rogard. \4lhetever
she smoared her body with honey which Birnbisi,ia be tho roa,son, ho boca.me a Buddhist monk shortlv
ueed to lick and thereby kept himself alive, sho was thoroaftor, and lator, having listened to th:o
no longer allowed to soo Bimbise,ra at all. Buddha's preaching of the discourso on the
parablo of tho hole in tho yoke ru, ho attained the
ft is said in the Amitdyur-d,hydna-sfi,tra,1s that first stage on tho peth of sainthood (sotipattil,
Ajdta6atru becamo so angry whon ho heard of his and subsoquently, stirring rrp insight, bocamo an
arahant 17.
mothor's action of smuggling food into prison,
that " ho brandished his sharp sword, intonding Anothor son of Bimbisdra (the commontary ie
to slay his mother ". But, his ministor Candral silent as to tho porson of his mothor) was namod
prabha and the physicien Jiva intorvonod; thoy Silavat. When ho was como of ago, Aj6tasattu,
rebuked him for such low conduct, ealling him a tho king, wishod to put him to doath, but woe
cand6la (outcesto), and threatoned to loeve his unablo to do so, bocauso Silavat was in his lest
court. Thoroupon, Ajd,tasatru ropontod, laid down span of _l!fo _a_ndhad not yet won arahantship.
his sword end did not hurt his mothor, but ordorod It was {ahd,lMoggalld,ne who led tho young prince
hig officors to prrt the quoen in a hidden palaco to the Buddha who teught him, adapting the
and not to allow her to come out, again. Bimbisdra doctrino to his tomporament and rrndoretanding.
ultimetoly diod in prison of etarvation, at tho ago Tho youth devolopod confidonce in the Tsacher sn-d
of 66. ontored the Ordor of monks. Letor on, whilo living
in Kosala (was thero still foar in him that he did
On tho vory Bemo day that Bimbisera diod, but
bofore the news thoroofhad roachod the royal palaco, not livo in his nstivo corrntry of Magadha, ?),
men wor€ sont to him by Aj6tasattu to muidor him,
a 8on was bom to Ajitasattu who was groatly
pleasod thoroby 1r. Aj6tasattu'e mothor usod tho but ho taught thom in turn, convortod thomr
opportunity to tell him of tho incidont, rolatod so that they, too, joinod tho Order of monks rt.

l1 Yip.lI. Auila,colga,vii, p. 189. 15 Kern and Jacobl,Du Buditrhi.amue unil rcinc SccchlnNc
l2 ibtd. p. 190. in Indinn (Leipzig, 1882,) p.244,n.2.
l3 SBE. XLIX, ii, pp. 103-4. 16 TdlacchiggalDnama Sulta.' S. Y, 465; M.II, 160.
l4 Tbis child could not have been Uddyibhad,la, L7 Thas. o. 26; ThaaA.I, 83-4.
meqtioned in D. I, 50, whose mother Yejir6, Pagenadi's 18 TlW, w.008-19, No. 24r.
druSbter, was given in marriage to Ajitasattu much later.
 AJATASATTU 317 AJATASATTTI

During hie life-time, Bimbisdra had recoived overheard by the king's mon Bs saying: Th'at
some hairs and nail-parings of the Buddha, over pot-bollied king of Kosala is a big tool ; all ho
which tho king had erncted a thripa within the knows is how to oat. And thus he allows himself
womon's quarters in his palace. Tho womsn used to bo beaten by Ajitasattu, who is no lptter than a
to pay thoir homage to theso objocts with inconso, worrn in his own bolly. lVhat ho shouid do ig to
'Waggon-battle' by posting brave
lemps and flowors. But whon Ajdtasattu had fight the
ascended tho throno after his father's doath, ho soldiors on his two sidos, on hill-tops, end then
issuod strict commands that no woman should, advance with his main force in tho middle. Onco
on pain of death, do so thoroaftor. Ono of the tho enomy gots in botwoen, thoy will have him like
womon, named Srimati, however, took no notico a fish in a lobstor-pot. That is the way to catch
of thie command ond lit & row of lamps all round him s5.
the monument. Sho was killed by tho onragod When the m€ss€ngors reportod this back to
king, but her dying thoughts romainod fixod on tho Pasonadi, hs set out with a largo force, actod
Buddha and onsured her a happy robirth in heaven re. according to the advice of Dhanuggaha-Tissa
thera, took Ajdtasattu prisonor and had him
fhore was yot anothor son of Bimbisdra, a half-
bound in chains. But having punishod him in this
brother of Ajdtasattu, born of tho famous courtosan
m&nner for some daye, ho sot him free again,
of Vee6li, Ambapdli. Ho w&s called Vimala,
Thus, pe$ce was finally mado and Pasenadi gave
but was aftorwards known ae Vimela-ko4dafifla,
his own daughtor, Vajir6, in mamiage to Ajdtasattu,
thsno boing, however, no apparent reason for
witlr tho rovonuo of tho disputed villago as hor
his acquiring this bre,hman clan-namo 20. He, too,
bath-money.
bocamo a monk in the Ordor of the Buddha, and
sttained arahantship. There is no referneneeof any A son was born from this marriage, namod
attempt on his lifo having beon mado by Aj6,tasattuu. Ud6yibhadda, obviously greetl)' loved by hie
fathor, for whon Ajdtasattu once visited the llango
After Bimbisdra had died in prison, the queen Grove whoro the Buddh& r*'as in residonce with
who was a sister of Pasenadi, king of tho Kosalas, 1,250 monks and saw how silent was the assembly
diod of griof. Tho rovonue of a KA^si village, his wish was: Would that mv son L-rllyibhadde
omr:unting to a hundrod thousand (kahdpo?a ?1, havo such calm &s this 36. I)oes this reflection
hed been assigned to her as part of her dowry, show that remorso had been oating so deoply
but Pasenadi refused to continue payment thero- into ths king's hoart, that he did not even daro
sfier. lJecaus€ of this he was at wa,r with his
to. wish for peace in his own mind ? Thnt Ajdta-
rrephew, Ajitasattu 2r, with varying success. Victory
sattu'g conscience was certainly muclr perturbod
et first lay with Ajdtasattu. IIe raised his banner
is slso clear from his roaction to tho poacoful
rnd mq,rehod through the eountry in triunrph
strnoundings of tho monks' dwelling place in that
rvhile raturning to his capitel. But when a bottle
Vango Grbve noar Rajagaha. I{e was soizecl
rv&s loet, he ,returned downcast without letting
anyono know, In this eonnoetion ttro Buddha with a sudden foar and consternation which mado
the hairs on his body stand erect. fn arrxiety
rgloterl how in soms previods existonco too, whsn
AjEtaeattu was E watersnake, he used to cetch and excitemont he said to Jivaka, tho physician,
who accompanied tho king and on whose udvico
and eet.fish, Oneq tho snake erept into a wickor
eege in the river, full of fish ; but when s number of this visit was made: You aro playing me no
fish thronging together fell to biting him until trieks, Jivaka ? You aro not deceiving mo ?
lre wae sovorsd with blood, he complained to e You are not botraying mo to my foes ? How
frog that it did not seem fair. The wise frog, can it, bo that, thors should be no sortnd at all, not
Hosrovor, repliotl thnt ae the snake ate fish in his & aneezo nor a cough, in so large an assembly ? 27
domain, eo fish would kill him when entoring fn this account of Ajitasattu's visit to the Buddha
their domain rr. Evidontly Ajatesattu took hie
tho king says that ho had previously paid visits
revere€c very unaportingly s{.
to six toachers of other schools, and he repeats therr
Whilo ths w$r dragged on, undecided, tho king doctrines: Prira4a Kassapa who teught the
of Kosala asked his couneillors for soms devieo to doctrino of non-action, i.o., the absence of morit
capturo AjE.tesattu. The councillors suggestod in any virtuous action and of demerit in or en tbe
to hnvo tho matter referrctl to the monks as having greatest crimos; Ilakkhali Gosdla who admitt€d
great skill in magical charms. Accordingly, tho fact of dopravity, but said that purification
Psc€nadi eent hia men to the monastery with was attainod morely by trarrsmigration, not by
ingtn:etione to hide thome€lves there and overhear any action of the individual; Ajita Kesakambali,
what the monkc ahould ea,y. fn that monastory who taught the doctrine of cutting off, i.e., of
dwelt goma of tho king's officere who had renounced annihilation at death; Pakudha Kaccdyana,
tho world, irr particular Dhanuggaha'Tissa, an who nraintained the existenee of soven permanent,
sxp€rt in etratery- It wee thie thgra who was uncroated substances ; the Niganiha (Jaio)

19 Aaulllno Sataka, No. 54. L E J . N o s . 2 3 9a n d 2 8 3 .

20 C.A,F. Ilhyg Davidr, Paolmt oI lha Bnllvan, p. 05, n. 2. 28 D. I, 50 : SdmalltaphclsSdla, $ 12.
zl fhog. s. E1 27 ibid.s 10.
22 S. I, 6E; J. II,403.
29 Earilo-ttri|,tt JMLI, No. 239.
24 DPPN,I, p. t3.
 AJATASATru
N6taputta, who taught that ar Niga,nfha, i.e",
one freo from borrds, is restrainod by rostraints
in four directione; Safijaya lloiaf{haputta, who
provaricated and rofugod to affirm any doctrine
positivo or negative. tr{aving dono this, Ajfltasattu
points out, to tho Buddha the advantagos which
vnrious poople in the worid dorivo from their
ocorrpations, and asks whothor tho rnsnabors of the
Satgha, who havo ronounced the world, derive
thorofrom any corrosponding advantago, not only
iq a lifo horeaftor, but in thoir presont exist€nce.
Tho Buddha's roply is givon in the 9dmafr,finphnla
Sertte'g.
After hearing-life,
this discourse on the advantages
of tho ascotic A jetasattu oonfossod his iin
to the Brrddha, " Transgrassion ovorca,mo mo,
Lord, in that in folly, etupidity and wickodness, for
tbo sako of lordship, f doprivod my righteous
fathor, that rightoous king, of lifo. May tho Lord
aecept it from me that I admit rnv transgression
as such, that I may bo restrs,inod in the futuro. "
The Buddha accopts his confossion, and this ws,s
takon by somo as if the matter of his patricido
was endod horowith; and as if Ajd,tasattu wore
lot offfar 1,ooeasily. But oftor the king's departuro,
the Buddha montions meroly onei ovil offoct whioh
overtook him in his prasont life, for it was owing
to thie criminal action that Aidtasattu did nol
attain a,t t,hat moeting tho iniiial stago on the
path of holiness (sotuputti). Said tho Bucidha,
" This king, brethron, !r/&s dooplv affocted, ho was
touchod in hoart. If the king had not put his
fathor to death, that rieht,eoLls man and rightoorrs
king, then would ths cldar ancl spotless e,ye'-for tho
truth havo arison in him, oven as lro sat thor6. " 3e
Moroover, hs would still have to bear tho otfect of
his evil doed in tho futrrre, both in this life and tho
noxt.
The visit of Ajatasattu to tho Buddha has been
presorved in stono sculpture on orlo of tho monolithic
corner pillars of tho wostorn gatoway of the tbfrpa
of Bhdrhut, 120 miles south-wost of All&habad
(Pl. XXVrII). Arr inscription: 'Ajd,tusattu
worslrips (tho foet) of the Buddha' (Ajatasota
Bhagauq,to uandatel identifios tho story in stons
with absoluto certa.inty. Crurningham 31 assignod
the th0pa to tho Asokan poriod, sornewhero botwoon
250 and 200 B.C. The small sculpturo roprosents
ttuoo stages of tho visit : Ajd,tasattu lotving
his palaco at night b)' iorchlight, aceompanied by
sovoral womon, oach mourrted on &n elophant;
the king dismounting frnm his erlophant noar.tho
dwolling placo of the Buddha: and abovo tliese
two, tho hing paying his respocts, with bendod
knoes and joinod hands, to ths Buddha's soat and
footprints, ths ustral ropresentations of tho Buddha
himsolf, who is not known to havo boen clolinoatod
in human figure, at that timo. Although Ajdtasattu
had cortainly been touchod by tho lluddha's
discourso, anci his romorso ovor his crims was
a,:caprcd as gorn:ino, tho solf-contr:ednees of his
; ,1, x ppr?-8b.
2i :ci,1p . . 62.
! 0 l b r 3 .p . E 5 .
3i {lerarier ['uuningharu, Thp StApo oJ Blwrhut
I ^ : . 1 .: 1 : 7 i ) . P l a t e- \ \ ' I a n d p p . 1 4 a n d 8 9 .
318 AJATASATTU
character doos not appear to havo irnprovod much.
fn fact, wo do not road ovon of a socond visit of
his to tho Buddha, oven though ho romainod
till tho ond a faithful follower and rocoivod also
a share of the rolics aft€r tho Budclha's passing
eway. But, looking at his wholo life as a continuod
procoss, there is no striking point of converaion,
trs, o.g.r in tho caso of emp€ror Asoka after hie
conquost of the Kfrlirigas.
Ajdtasattu eppoa,rs to havo beon &n ogoistic
dospot, and an opporturi.ist whers his own ad.vantage
was concorned. Even his ons single visit to tho
BuddJra had a purpose, to find out tho advantago
of a life of ronunciation. And seoing that many
good rosults of such a iife could be expoctod from
euch a life in ttris prosont existonco, Ajd,tasattu
was full of praiso for tho systom in profolonco
to rnoro icloaiistic viows of other toachors, such as
ths ilefficacy of action, tho oxistenco of rrncrsated
substa,nces, purification through transmigration,
ote. As long as his father Bimbisdra was alivo
and patronised tho Buddha, Aj6tasattu encouraged
a schism in the Sangha by his support of Devadatta.
But, as soon &s ho liad usurpod tho tlrrono and
allowed his father to dio in prison he had no furthor
uso of Dovadatta,
And, again, in tho strugglo for supromaey bei,woerr
Kosala and l{agadha, althoug}r Ajdtasattu wa"s
capturod and put in chai.ns, he rna,n&gsd not only
to obtain his release, but emergod rrltimatoly as tho
victor of tho contost, retrrrning iromo not only with
his conquoror's daughtor aB wife, but oven with the
rsstored rovonuo of the village, which was the
easus belli.
It is r:lear that this did not satisfy Ajatasattu's
arnbitions, for ws see him soon afterwards making
plans for tho conquest of Vesdli, tho capital anci
territory of the princes of the Licchavis, the Vajjian
confedoracy, although his mothor, Callan6, tlxr
princoss of Vidoha, w&s a daughtor of the aged
head of the Licchavis, Colaka 8r. Ae the Licchavis
were tho chiof patrons of tho Jaina soct of Jfleti-
putra, it might have bosn a mattor of prudont
policy that, Ajd,tasattu wont for spiritual advice
olsowhero, and by preferenco to tho ono opposing
sect powerful enough to mako its woight felt;
and that was tho brothorhood of monks followirrg
the Buddtra. It was to the Buddha that the chieT
ministors oF Magadha, namod Sunidha and
VassakEra, aamo with great rospoct, whiio thoy
wore buildirg * fortified town orr tho south of tho
Gangos at P6,{,alig5,ma for ropelling the Vajjis.
Tho Vajjian confodsracy included eight clans,
tho most poworful of which w&s the Kqatriya
clan of the Licch.avig. ft is probable that, thie
clan with their capital in Vesa,li causod the ovor-
throw of neighbouring mo'''archies, such as tho
Yidehan monarchy, and thus formod a ropublican
confedoration, rotaining Vesd,li &s tho eapital.
The princos of tho Licchavis soem to have iovod
32 Akrhaya Kumari Dsvi: Ga$nrna the Budd,ha, p. 116.
 AJATASATTO
war ss much as independsnce. I'hoy attacked tirrr
kingdom of Magadha &cross tho river Ganges
during tho time of Bimbisd,ra I and ovorr A j6,tas&t'tu,
althorrgh himsolf a torror t,o his noighbortrs, f,he
Kosalans and tho Sakyans, w&s suffieiontly afraid
of then to havo this strong fortrosg built on the
junction of the Ganges and tho Son" \Yith his
'divino eye', i.e., u'ith supornormal elairvol'ance,
tho Buddho sa\l' on tlrat ocr:asion hoiv ma,ny
tleuata.s $'ere occilpf ing tho sites at Plitrrligd.ma.
bonding tho minds of' the builriing. ministtirs to
orect their stntctures on selected spots. From
this vision the }Juddha prophosiecl that tho nes'
town would be a loading trading centre, a placo rvhero
men would open up their bales of morchandiso-
Calling tho place Pdgaiiprrtta, the Ilrrddha also
a,nnouncod three dangors from which it rnight
suffor : firo, wator and intontal dissonsion ss"
But, Ajdtasattu had maclo up his rnincl to attack
tho Vajjians ; and sont i.i,s chiof ministeir, the
brdhman Vassakirro, to tire Ruddhn to find r:ut his
vie-,vs about his decisiort tt) corlcluer the Vajjians'
IJut the Brrdclhr.i,,although the rtsual complimeniary
greetings wero exchangod, did not givei n, d.irel,t
reply to Vassakara's main onquir.l', fnsboa,tl, tire
piraaf,a spoko to his pupil Annirda with praise
of tho Vaijians and their clemor:ratic cunfecieracv.
Ho declared that' thoir prospority- would last iis
long as tho \iajjians would ofton gat'hor thoir
clan in public meotings in concord, ndhering
+,othoir anciont traditions, rospecting tho elders ofl
tho clan while lisi,oning to thtlir advico, respecting
also tlieir womonfolk, honouring tho religious places
of worship in their courtry u.hilo srtpporting t,irose
worthy irf veneration. As long &s the;,' woultl
continus on t'hose lines, taught them bv tho Buddha
earhor at tho Sdrandada ghrino rr,t Vos5,ii, so long
might the Yajjians bo oxpoct'od not to declino,
bui to prosper" And tho Butldha also said af bhe
Liccha,vis : Now tlroy are sleeping otl wooden
couehes. full of zeal and fervour in their serrvice.
Against them Ajatasattu, tho king of nlagadha,
gets no ehanco, no operning. But in sornti timo tcl
como tho Licchavis will bocomo delicato, goft-handod
and tender-footed ; they will lio down on soft,'beds
with piliows of down till sun rise. And againstr
thern Ajatasattu will got his cha,nco, his openi:ng8a.
And the shrewd rninister drow his ,:rvn conclusion
that the Vajiians couid not ]lo conqrlorod in trattls
without diplomaev cr breaking up thoir allianee.
aii of'which eamo io pass about three yoars a,ftor
tho Buddha's tloath.
Va,ssak6ra w&s thon sent t'o Vosdli to ci€atei
lisscrwion" qttarrel arr.d civil strife alnt)nq the
Licehavis. He protended that he had fled sudclenlr'
to tho Vajjian ca,pital Vesdli' givirtg out that ire
had barel;r osciUred wiLh his lifo from Ajirtasattu.
Ilaving boen givorr rofugo and hospitality, he
dweit among them for three yoars, which time
he utilised in sproading lies and slanders, theroby
breaking up ths unity of the Licchsvis. The
po,rr t'egan to hate the rich, and tho strong looksd
33 I7in.T-, Mahlioagga, vi, P, 223.
3+ . S .I f , x x , $ 8 , P ' 2 6 7
319 AJATASATTU
dorrn rrporr tlie weak. l'hree years nfter his kind.ly
reception. Vtr.;akri,ra qavs tlie hint to his ma.stgr
Aiitirsattu. g'ho s"vounod dou'r. on VesA,li at tir*t
psvchological morrentl takrng a,dvantage of ths
internal dissensicns. Tht' ri-eak Licchavis roiuserd
t.o starrd aqainst hirn and said : Let the stror:g
Licchtivis go t'crwarrl and crush him, Thus, it
',tr&g easJ/ for AiEtas&ttu to conqtler \rtrshli, tho
eapital, which he destroyed, slaughtering €LSrn&n.
of the clan--mon, \pomen B,nd chrldren-as ho
could soize. Nfuny, however, oscapod; and that
thoy regair.od their power and status is clear
from tlie faet' of thoir subsoqrtenf connectiong
with tho imperial Guptas. Thus, in the 4th
contury A.C., Chnndragupta I rrrarriod l{um6,radovi,
tho daughter of tho Liaeiravis, rt'ho becamo tho,
rnothor of Samudragtipta 86.
An intorestinr sicielight on AjAtasattu's eharaeter
is shown by tris irnpationce, &nger and displo$suro
with a certain U'paka, the sln c't MandikS and a
supportor of Dovactaf,t'e., trIpaha had conlo lrr
find orrt whother ths Br-rcldha t'nuld praiso or
bl.arneihim, brtt Ajarasal tu irndorstood him to havo
presumerd to ebuse the }itrddha aftet the latber had
o'What a pes;tilont
iovorely eensurect Detvadatta.
follow is this salt u'orker's boy ! A sctrrrikLus,
'Io t irink that ho si'iould prosurrrs
sliarneleissrogrlo !
to re.r'iie that Exaltod Ono, the Arahnnt,, the fultS'-
enliglrtened One ! Away '*vith .ytiu, lTpaka, i Lot,
me see you no rnor€ ! " 36 And tho cornmont,ator
atlds that the king had hirn taken by the nerek ancl
draggod awa,y.
Again, A;:itasattu is nlentionsd in a quarrel
s'hich dovolopod into a grea,t rn&ssa.cro betweon
Lhe I{osals,ns and eome Snliyan princos. fn tho
oarlier stagos cf his reign tho lcing of Kosaln had
through hi.q own nogligoncro lost tho confidetrco
of tho Buddhist monks who for that roason failed
to como to his palaco on thoir usttal tour lbr alrrrs.
The best wn1' to rogain ti'-ir conficlenee, tho kir g
thoughl. rt'oultl be fo introducs irrto his housohc,ld
f,ho tJ.au.r:htor of sorne kinsrne,n of thoir teacher,
tho Buddha," Thus, ho had sent rnossongers to
ther Sakyans, roquosting one of their maidons for
& c{uoen. Brrt the proud clansrrren deceived
Pasenacli and had given him a giri born from
a slave-rvom&n, who in duo courso bocama tho
mothor of Pasonadi's sort" Vidudabha. \Vhen
Vidudabha. .g'ros.rl up, had loarnod incidentally
of the troachorous wB,y the Sakyans had tro1t6{
his f'a,thar, tho Kosalarr prir:co 'rvanted to take
rovtrns€'!in blood. trlrrb" as htl wirs unn,blo to rnako
his i'atlior, king l:)rrsor:,adi,see his poinl. he rnado
use onu day of .,tre king'si abserrce to rebol ancl
nrise .hirnsolf to rire tlirone. Pa:rtnadi set out for
Rajagaha to sociiie Ajdtasnttu's holp agriast his
roboliious son, bLrt lre dreri from expc.sure dururg
riro nigi'rt outsidu iiie closod gates of that citv.
This traqicr end ,>f Pasenadi, the kinq of Kosaia,
only shorvs how easj11'ur ihoso times onmity could
be changed to frienclshrp, as well as vice 1,cr3a'.
For Aiata.sattu clid nor move t,o intorfore in tllo
36 DA. 99; JASB. IVII (1921)'pp' 260-7I.
36 .1. IL iv, eutis 188, p. 182: trsl. p L Wootlward'
 AJATASATTU 320
quarrol between the Kosalan and'$akyan princes,
since tho destruction of the latter bv the vindictive
Vidrldabha would have suit€d him'well, confirming
his stability ramong neighbouring statos without,
effort on his own part. A great number without
distinction of ago or Bex woro put to doath, and
Kapilavattlnr, tho Sakyan capital, was clestroyod.
fi was during Ajdtasattu's reign that the doath
occurrod of tho Buddha's trvo chief disciplos,
Siriputta and Moggalli,na, anrl also of ths Buddha
himsolf. Moggall6na, although an accomplished
arahant, was overtakon by ttre weightiness of an
evil act of his in somo oarlier existenco. rvhen
ho had killod his own fat'hor and mother. The
resultant offoct of this hoinous crime was oxperioncod
by ltoggalld,ntr, when he himsolf was clubbed to
death. Ajdtasattu sernt out spio-c to discover tho
murdorors, who, when arrested, confessed to havo
been set rtp by a soct of naked asc€tics, tho
Nigalfhas. The roaction in the king was typical
of his impulsivo natrlre. Five hunclred NigaTlhas
wero trurjed waist-doep iu tho corfrt of the roya.l
palace and had their heads ploughod off3?. It
is not surprising that Ajatas&ttu seems to havo
been held in hatred by the Niganlhas 38.
Ho doos not seom to have boen aware at the t,ime
of the passing away of the Buddha, the news of
rvhich ovent w&s communicated to the king very
carofuily and delicately. The story of the Buddha's
doath being related to Ajdtasattu is found as part
of a sories of froscoes covoring tho walls of a walk
around a thirpa at Qyzyl in tho Ktrcha area of
north-central Turkistan, dating from tho Tocharian
period. The king is here being told. by a dovieo,
of tho Parinibbdna of the Buddha. The Buddha
has passed &way, but who shall toll tho king ?
Tho nows is going to imperil his life : ho may die
of shock if the tidinss aro indiscreetlv borne to
him. His brilliant minister Vassakdral therefore,
induees liim to take a bath in moltod buttor ancl,
while tho kine is undergoing this soothing treat-
ment, unfolds before his eyes, without a word,
o painting that ho has orderod macle, from which
the king may doduce u'hat has happened. Tho
principal scorres of ths Buddha's lifo shown to tho
king are thoso of Siddhatt'ha's birth, the enlighten-
ment, the Buddha's first sermon conclrrding with
his doath in the sdla-grove at Kusin6,g6,ra. \Wron
ho saw this last scone, the king cried out in despair,
throwing up his hands 3e.
The Pali commontary (DA. TI, 605-6) varios
slightly in detail.
On the preteTt of warding off the evil offects
of a droam, the king's ministers place him in a
vat filled with tho four kinds of swoot (catu-mad,hura)
and then break tho news to him. The king faints
37 DhpA. III, p. 66.
3s DPPY.I, p.35.
39 Heinrich Zimmer, The Art of Indian lsia, Plate 612,
rp. 203-{. There apper.rrsto be a sliqlrt historical anaclrronism
:n the presence of Vassakira at -tjitasattu's court, u-hile he
.s said tc be residing with the f,icchavis, pretending to have
tJed from \Iagrulha in fear of his life, unless the beginning
of his treacherous mission to Vesili is placed at'ter the Buddha's
Prriaibbtne, whieh is not chronoloeicslly impossible.
AJATASATTTI
immediately, and only after tho procoss has been
repoatod twico moro, ho grasps the implication of tho
message with rtttor dospair.
After having thus loarnod tho sad newd, ho sont
a messenger to the Mallas saying, " The Exalted
One was a ksatriya (a warrior by casto) a,nd
so am f. I am worthy to rocoivo a portion of the
relics of tho Ilxaltetl Ono. Over his remains will
I put up.& sa,crod monumont and in thoir honour
will I celebrate a foast....". Do4a, bhe brdhman,
in assont to the roquesb of thoso assomblod, dividocl
tho rornains oqually into eight parts with fair
rlivision. And so the king of Magadha, AjEtasattu,
the son of tho princess of the Videha clan, made
a thdpa in Rajagaha over the romains of tho Exalted
One, and celebratod a feast ao.
There is no ovidonco in Theravdda tradition of
Aj6,tasattu's sustained interost in the teeching
of the Buddha &ftsr his visit montionod earlier.
As a matter of fact,, thero is no rocord of anv visit
by tho king, eithor to the Buddha or to one-of his
disciplos thoroaftsr. Stjll. when, aftor tho passing
sway of the llrtddha, Ajd,tasattu had otrtainod
a sharo of the relics on tho ground of oquality of
easte, ho w&s approachod by tho monks who
plnnnod to hold a eouncil (dharnma-sarigiti) for the
purposo of compiling tho Brrddha's toaching
through recitation, and askod for help, which he
readily gavo. With all spood he had a splondid
i
I
hall built by tho sido of tho Vobhd,ra rock by the
entrance of the Sattapanni grotto, like to tho
assembly hall of tho gods, adorned in every way
and spread with precious ma,ts, a noble soet for tho
prosiding thora on the south side, and a lofty seat
for the reciting monk in the middls of the hall. cr
In the Chinoso translation A-yii-wang-ching by
Safrghap6,la (512 A.C.) of tho Asokd,uaddnn$
wo find & moro elaborate account of Ajdta6atru's
aetivities in connection with tho Council of
Rdjagrha. When r\jirtasatru was informed of the
approach of K66yapa and 500 arahants, ho had the
roads to tt,ajagrha cloared, and placing all kinde
of offorings along the route, ho himself went aheod
of Mahd,-Kd6yapa. Now, on an earlier occasiorr,
Ajd,ta6atnt had fallon down from a raised pavilion
whon ho had gono to seo the Buddha entering
the town. Tho Buddha, then, had come to his
noscue. This time, when, having mountod his
elephant, he was on the point of falling to the
grortnd, Mah6-IidSyapa with his supornormal
powor, soized him, saying, " Tho supornormal
powor of the lfathdgata manifosts itself wifhout
particular concentration, but in his clitciples
this requiros very spocial will-powor. If tr had
not oxorcisod my will thus, you would havo been
killed in your fall. Be rsore caroful in fiiture."
Then Ajatadatru prostrated himself at the foot of
10 D.lI, Mahd-parinibbdna Sultanta, pp. 164-0.
4L Mha. lii, L9-22.
42 Trip. (ed. Tokyo). xxiv, 10, p.47 a i Nanjio, No. 1343,
partly translated in I'rench by Jean Przyluski in Le Concile de
REjtWTha,Paris, 1996, pp. 22-53.
 AJATASATTU 321 AJATASATTU

Mah6-K53yapa, roqu6sting hfun. "'When the " Tho relics of the Blossod Ono are not our business.
1156 Lings, hoads of families, br-dhmans, house-
Blossed One entered Nirviqa, I wes not ablo
to eee hirn. But whon you enter Nirvdna, allow holders, and the many who soarch for morit will
ms to be present." MahE-K5"6yapa consont'ed pay duo respect to the ralics. Our busi:ress is to
and informed tho king that they wishod to neciio gather the collections of the teaching to provont
the Dharrna in that town. To which the kurg a apeedy disappearance of the Buddha's docrrine. "
repliod, " Ifenceforth, and a,s long as I shall live, Inrmediatoly, tho monks bogan to di-:cuss whero
I Jhall donats to tho Sangha clothing, food, medicine they should moot to gather the coilections of the
tr,nd bodding. I bog tho members of the Ordcr toaching. Soms said: Let us go to Srivssti.
to atay in tho Bamboo Grove." But Maha' Othorplaces suggosted woro Sd,keta, Camp6, \'ai6d.li
Kdsyapa thought, " That is a vast placo, and the and Kapilavastu. I\Iah6,-Kaiyapa
Then'W€must spoke
rasident monks will distr:rb our work by interfering; the following words : " go to the town of
'Ths,t must bo said thus ; that should not be said RBjagha and thero bring t'oget'hor tho collsctsd
thus."' And he spoke to tho king, " Tbstre sayings of the Doctrino. And for what reaeon ?
is B mountain ca,ve named Pi-po-lo.yen (Pip- The Blossod Ono has predictsd thnt in the town of
pal6yana).
^soyiirgs Allow us to compilo- tbe collocted R6jagrhe, Ajitaiiatnr, tho son of ths Vaidehi'
oith" teachings thero." princoss, wasby far the most pr€-eminepf,{8 &mong
hie lay-followers, having. faith without root-
F\rrther rnention is mads of ,AjdtaSatm in eon- eonditions as concomitant. Moroover, thie king
uection with the rscital'of ths toaching of tho has aleoping accornmodation and food offorings
Buddha, as rolatod in tho Chuan-chi'-san-tsong-chi- for five hundred individuak. ft is there rso
taa-teattg churn or the 'Aceourrt of tho Corapilation should go. "
of the Tripitaka and.of tho Tsa tsang'{t, Tho ?sa-
Apart from Aj6tasattu'g aggression against the
kanq mant'ioned rn thie work is a collection of
Vajjian corrfedoracy in the third yoar after. the
mieeellaneoue eayings, which conetitutes a further
Buddha's death, hardiy anything is known of tho
end fourth pi,taka," ft speaks of the varioug causes
prodrreed sf the final otagos of his reipgr. There is, m.oreoverr somo
whieh succeeaivo exigt€ncee
diecrepancy among the various sources of hiotory
bodhieattve in tho eorlreo of three incalculable
in respect of the duration thereof. According to
world eyelee. In this collection, there is more 'Ilistory
tha,n in the thre€ pilakasrr, while the T6,rdndtha's of Buddhism in India "r,
diversity
to the Buddhe, tho toacher's offico, when the Tathd,gata had
eayinga nre not only attributed who'
passed &wa1yt was given to Mah6-K66yapa'
bdt nlso partly to hie diseiplos and to celestial
when he " disappeared - from existonco " made it
beings. Thoy ere eaid to havs been the result
rugarding the ovsr to Anand.a. Anando canisd on the teacher-
of a requect by king Ajeh6atru
praetiees of bodhigattvas, and were eallod by the ship for forty years and during this entiro poriod
tho Bodhdaattua-pilaka. Several gtitras Ajd,tasattu was living, for he obtainsd ons half of
Buddhe
the other helf
of leter development {VaipuJyo-nitral are includod {5. tho relics of Ananda's crtmation,
boing taksn by tho inhabitantg of Vesf,li. A yoar
Eut ttre msro reliable tradition of the Coylon after hirn, king AjAtasattu also died.
qhronicleaas ia that the Cowcil of Rijagaha was But according lio the Ceylon chronicles,
held under the patronage of Ajdtasattu on the Ajdtasattu livod only twenty-four yo&rs aftor tho
Vobhi,ra hill at the entra,Deo to the Sattapa4ni Buddha's passing Bw&y, bringing the total nunber
cavs, and loeted. Eevon rnonths (s.v. COUNOILS). of years of tris- reign to thirty-two 50. IIie evil
There ig, however, no evidenee of Aj6tasattu taking deed of murdering liis father recoilsd on him with
eny pereonal intsrest in this matter, unlike Dharmd- full and equal slrength, for Ajdtasattu himself
aoka (s.v. ASOI{A) in respect of the third Council of was elain.by his son, Uddyibhaddaka6r.
PElaliputta, Ilut then, epart from the expulsion According to Tdrandtha, ho was " in a trico
of D-evadatta a,rnd the outburst of Subhadda, reborn in Lell, from thoro he passod away (lit-
therc sere B,t the tirne of the R6jagaha Corrneil no separated himself) and was rebonn among - the
eigne of diaeensioR, and the aeeemb-ly_of 500 arahs,nts gods. Theroaftor,' ho hoard the teaching from
csnfined itsolf to the roeitstion of the eacred texts, $aqavdsika and attainod tho grade of a trotd'
cs that it might bs known ar.rthoritatively what ponr7a, " 62. But according t9 tho Therev6de
they roally rr€fo. I{ence, Aj6taeattu's patronego iradition ae rocordod by Buddhaghosa 58 hs was
w*d reetrictod to the provision of ths monks' roborn in tho Lohakumbhiya-niraya after hie deeth.
requieites during thoe€ Eeven months, Thore he will havs to suifer the torments of thqt
In the account of thie firet' Council, aa it is found holl for 60,000 years' but finaily he will attain
in the trtinayo of ths Mahds6nghikagrT ws ff"d delivoranee BB a peccoka-buddha r:-nder the name
6{.
MahE-KeAyape eaying to the bhikguc s,Eesmbled Viditavisesa or Vijitdvi
for tlro oremation of the body of tbo Buddha' I[. G. A. vAN Zssst.
48 Ajf,tasattu's DeDe, howeser, -is no-! mentioaed iu the
4S lrfit, op, clt. uiv, 8; NanJi,o,Iio. 1465. tonC list of pre-emlnent'disciples, found in the Atigltil&ro
44 ibid. v. 190. Nihd,ya(-4.I, siv, pp. 23-6).
15 Frzylugkl, op. clt. P. 120. 49- Fiom-the'Germaa versiou of A. Scbiefner: IEQ. III
pp.50&-9.
t6 ,lld/lu. Iil, 19.
50 Mht. fi,3I-2,
17 Tr.p. aD, olt. xv, lA; Xaniio, a-o. U19. 51 ibid. iv, 1.
5 2 I H Q . r - l l ( 1 9 2 7 ) ,p . 5 0 9 .
53 DA. r,237-8.
54 DPPN,I. P. 35.
 AJAYA 32J AJIO I(A.RYU
'$'lto oceupios tho nortltern AJINA, an irrahdnt whoso verses oro found at
AJAYA, tlro goddoss
r l i r e c t i o r r o f t h e t h i r d s o c t i o r . r ( p t t t ( o ' So f t h o Iiirrltllra,- Theragutha (l :ltt -31)1. '\ccording to the ('orrtlnontary
'I'lrtt (II. irp. 9-10), 1tr ksopin.sr '*'ith
kaprlla mar.rr'lala. , otiror diroctions aro or"r:upiod his l;ltt,rnil her v'as
by tire gocldossos IJlumuclarirr.nir, Strbhl. ()st.raki, born irrto ir, r)oor l-rrir,lrln:rn ftr,nrilv a,t Sir-att-hi and
Suroksinr, Vikalariitri, ]l*h0v.r,!5, anrl Sundari u'as nilnrod -\1iul, us iro rt,,s *rr,,1rpetl ir,t birtlr in
(,t;ddh" 6tJ2). a r r i r r r t ( ) l o p i r r r l i i r r ( , u j i t u t r ' u t t tr t r t t ) . I l t . r g r o r v l ) I ) i n
Trov(rrt\:. St){)ing tllo rnirjcstv of t}ro lJrrriillrrl trt,
t h r - l l r r c s l t , n t a t i o r l . . r f J e t i r \ , i l l r l . l r e , 'u i t . i r t " , r i i l r i t l r : r r r d
AJEI/AKA SUTTA, cont,trirred irr tlre .Tnt,tl:rt' jr,rirrt,.l tlro S;rttgl,il. i J o i c l l t ' l L ) t t ? l i c r l ) t , ' r : r ; l r t t tf)l , n
rlhafi,ria-'1,euuukt. of tho ,\itr;crt, ;Ja777t1trtt& r:f tho ilrilllil,nt. J ' ] r ' c n u s & I I r l r i r l l l l r r ' 1, l ) o . t l r - r t of iris
r\am,qutta )iik,,r.,lrt'(\', 471).'l'ho Ilrrt|llrrr dtnci.ires nasi liirrnttrir. lro r:oritiriirt'rl lo lre ilrrirortortlerl rrnti
to t,ho lthikhllus t,]ra,t, l irose 'rylro lirstilin 1rlrrn itnknou'n l-rrrd lor thi.r rr.!sor \\'ils tit,ruisorl tly
acceptirig gon1,s att, l ;;lrteJ" iti<t f-el . and llrosc rslttr r',"<-rrldlt"rrov i(ios. I t,'nr'll,rito rtxil.ritil t llosrt.rtttr-rttksr tltlrt
rlo noi, so abstir,in fll'(' lrrul.i(trtrus (r:l;. rJ. l, 5--'tire Ajina tllerrr ul.tt reri tltt' r-crs:tis to tlrr: trtTrrit tirat I
list of .rninor rnorrilil ios in /Jlcrlatrtctiula,\irllri). -['crr evelr r i oIlB \r or'") rl rr ltritirtrr.f iltlt ttrtl<rtorrn lttl rveis
t,hof irst portion of i lris srlttt lvlli('lt 1,,is l;trcrt urnit,trlrl. s c t ) r n t , . c lb r " t h o 1 l ; o l i s l r . i r t r t i f ' o t t t r t ' r t c i : i v t r d o t l i r r i n g s
s€o the l:cgirrning ot' tlro s()\'ontir r,hapi.er of the t i r o t l q i r , - r r - r l - t t i i t t t l , r , l l , o . . r ' l . s I ' o s : I , o c l ( , i lb v t l r e r t r .
s&rne iiillfi.r'rrtta (,\. \:. -t0;).
fn a i.rrcvirlrs lifrr Ajin;i i. srrirl to lrtlvc ol't'elttl
brrttor r,s i)rr'riilirre trt tlitr ]rrrr.'('()liir-ll'.rrlrlh;r:jLtcirr-
AJETAPIIALADAYAKA, t l i t ' , t l e . r i g r i ; r r i r - . , r 1t , r [ ' i I r ] t i t . a . $ ' l r o r V r r , si r i l l i c i e r i u ' i 1 l l < i i s o i r . . , ,r r n r i . i : ; a r e s r r l L
rlrirlirint, llieril. Nirroti' ibrrr i;ir,y',yresarl(r ire ,'rilbrod of t.liis g,-tttd ciortil lttl trus lrr;rrt itr l)('ir.\.olr. IIis
to tho "[]ritl<l]rn,.\jiunl,. rvho rvus iivir.rq in t]ic p,.rst lrr,ls itre rlc"r'riltrrl in grcritrir riot;ri1 riri\l tvith
IJim.ilri','as , i\rl ujt'.l(t lrttit as biq iis rtr])ol ()rr ir, lrlirt t er r ; l i r l l r t v r r r i a i i i ' r t i t t t l i o - 1 7 r r r d , l ) , r ul i n ( ] ( ) n t , l r c r t a r r ) e
of ]otr,r'os. As a restrlt, of tlris,ireritoriitus tltrotl of (.ihiltlnr;rt.trlirtlii',-;tliil lLcrir (II, p. I:)ti).
ho oscapotl all rnisr:r'irlilo oxistunces. fn the tirne
of tho liuddha Gotilrnl iio joincti tlic -{lrigha ilnd
lrecamo iln a,rahar).L (Ap. I[, Nc'. 5{){). AJIi{ADAYAKA, a tlier&, the stcrv of t'iioru ocours
irr tlro Tlrcrir,prrdiirrr! o1 .LlLutlina (I, 1rp. :I3'-+).
Tlro rrirme of tho ll'rrit is gir.on as ajt,li (C l'D.):
arrd accorrf iug11't,hr-.thc'ra is r:uI|ed Ajoliph.iirldir;'rrka.
-\jirrudlr-rrko uas a chiei'rif ir grriltl (qrtttasarr,thd-
r a A o ) r v l r o c . , t l i , r r , . irlr i n i r - 1 q 1 oet ' ( i i r r t ( , ' i { ) i ) ,) s k i n \ ( : u t t n t a -
AJEYA, & sa.rnil(llri cir a corrr:t-'rrtraticln of botli k l t o t . t t i t t ) t . o L i r o l l r t r l r . t l r i r ,S i i < l i i . --\s ll rcsrilI of th*it
minrl and lr<rc{y, rnontioner.l in tho JI'zlLrTr;!/r.ttputti t n r l r i t . o r i o r r . J r l t r e ( l l r t , x i t s r r , l t l o t o e n j c l y r r r e i l L r r r r t i l L h .
'. l l o v i n r { I r l r L i u } r ' r r r I t o a i l r l e l i l e m e n t s ( A i l c . s u ) . i r r - ll e d
(Bll. XIII, 9). Its lilcrral rrloanilrg is ' inr.iritrilrie
his lrrst o\islrlrr(,o ris :r blrikkinr in tho clispeus$t,ion
ft is noither rnontiont:rl nor explairiorl irr tire -ialo-
ot tlro [Ju,.lrlirir,.Hc rn;lrio t]ro oficrinq ()f tlre arrtolopo
.sdhasri,kdprujil,dpdrattLittT u'hero i! rrumber of
shin (o.1jnn) t,o Sililrl lludriirn, thirtv-one aeons prior
sanriidhis .lre enurnernted- Lo the rreun in n irir.rh li+r u-rts iearlirrg a lifle r-if ll tirore.
'l'he
colrs,e(ruenee of tho offtrrinq rvas t,lrat lro ditl
ilot experionco rI lrlw litlrte of o-ristorrr,.e (duuuati\.
AJI-GIDEN, an ar,ncielnt Ja.pa,ntso scroll, the prrr-
Fivo :r,eons beforo, ho ha,tl bcon il ptru'orful world
1'roso of rvlrieh is to rrxpl5lin the rrre:Ining of tho lot,ter rultrr (c:oi;/cev-rrtti)ir1' t,ho l)ilrrre of Srtrliivaku,. Later
'.\' .rlnrl
t,he motho<l of ntorlitlltiort rrnon it. It is
'l'ho ire rittainod arahu.rirsliip wit,tr tlie lorri brantrhes of
tlivitle'd int.o thrco pr.r,rts. fir'st anri t,he iast llrrrts logit'rrl arri.rlvsis (calasso Ttatisttntlthidu\, namoiy,
consist ri,f prr,intings, whilo tlro rnir-lcilerl.rilrt is devototl sub.iecl: (attht.t), lnatter'(dh,antntu\, etl'nrologv
'A'
to philosol-rhical sriltornorrts on tlio lra1,uro and (nirutti) rrrrci insighL (patibhd,rto).
"if
its mebhod of meclital,ion. I'Iio first ptrinting is a
porfrait of omperor Saga (810*24 .A.C.) (lrcss6d iD
the emperor's ga,ia costiuno. Thcr last ono is a portrait AJIOKA-RYU (gtffiift) is ono of t,he thirteen
of Krikni (774-835 A.C.) -Both of thom hoid a lottor
srhrroisor -sub-divisions of eso[eric l]uddhism or
'A' 'A' Tairnitsu (fiffi) whictr. w'as propag*terd by ficichO
at their <:hesb : and lrorn this letter light (76E-EiJ A. U.). iln.d rvirirrh w&s birstrri on thc
epreads in every clirecticin. This sy-mbolisos the
'A'. .laprerrese'l'onclai-shu (X6#). a sect to u.-hich ]re
cornplotion of the moditi-rtion on t he iotter belongerl. (-)n tho ciea,tli of this grea,t fotincler', his
successors rvere uttitble to lrrlir-o {rt a conserrsus of
These paintings are done on the lines of the opinion uith regarcl to tiro rtrcthorl of tho prit(1ti/jes
ancient ernd. trntiitiorral Jrrpanese art of drawing enjoined J-rt' him. It lyris in this -,r'irv tliilt, there
(l1atnata-e tfif$), and thore is no dor"rbt that arose thirteerl ol rnore srrl-r-clivisions fi'om bhe rlriginal
'l
tliese paintings belong to tho rnilst,orpieces of tire s':hooi. hus, thc Lr brid irnd sornowhat l+rterrand
Karriakura period (t 199-1333). It is. hov-over, oninflrrent ral Aji.rkri school wa,s establishecl br-
nct certain whethor, as hr:ld by popultlr tra,dition, Chrisrii in t.lie thirt.ecntir cerrturv. Chusai received
tire I).Iinter w&s Jakuren (1207) and whether tho the secret teut,iring of the Y-Ojo (#_f) sehooi
from liisai (ll'11-I2li A.0.), of tho }iorrqe (##l
EEoriscr \\'os emDeror .Iolra (1f 08-33) or not.
scllool frorn ]{inben, rind of tho Axd (RA) se}rool
frorn Shdsho. On the comnletion of these
studies in and noar the of l{-v*6to ire
Binr:ocn-rpsv : Kdko-gwafu (*filt). returned to his nativs place, "ity Ajioka (now in bhe
 AJIRAVA.TI 323 AJITA

Aichi prefecturo near Nagoya), where ho propagatocl Buddhism and not to ontor Nirvdna until the
his now doctrine. Ilence the namo of Ajioka for coming of the next, Buddha. The.v* took an oath
this particular branch of esoteric Buddhism. to this effect, in the prerence of tho Buddha,

Of the three original schools of osotoric Buddhism The veneration of theso sixteen arahants lrecilme
of Taimitsu mentionod abovo, the Renge school widely prevalent' in China after the translirtion of
boars tho closest rosomblanco to this new school. t,he l,iendittitrdl'ctddno cluring the T'ang <lr-na.tr'.
This expleins why Chfisai's full n&me roads and many pictures are recorcied to have'be.,iun.rtle
Renge-in Chrisai, or Chrisai of tho Renge temple. by Lu L6ng-Ch'ieh of tho Oh'ien-ytian lrriod
Moreover, ho is venoratod as one who was responsi- (758-60 A.C.).
blo for the final developmont of the Rongo school.
ft is obvious that tho concept of ' rlralruntsliip '
According to the Jizoikongdshti-remmotrl (EE3fi in respeet oI'these sixtotu distriples of Silhvrrrnuni is
ffi|J$#3[), Chrlsai spent most of his lifetime in tho not jn tcrtill aecord rvith thc 'Ihoravir.da, cloctrino.
Aichi prefecturo at the Mitsuzo templo, and it Nor is it possiblo to icloriti{y t}re nra,hrrnt Ajita
wa.s in this temple that the ceremonies of the Rengo of'the \Inhiivana tradition with anv of tho Burldha's
school woro porformod. I{owever. according to disciples as klown from P.r,li litoreutulo.
other Bources (Sangokudenlci', =ffi€;fl, fasc.
viii), tho coremonies held in this tempie were 1I.G. A. v. %.
gradually changed. from those of the Rengo or
Aliote school to those. ef the Okahre (mfiS)
school. Thus, it should bo notod that tho Ajioka AJITA (5), a brahman, knov'n us A jitarnEnav$ who
school wag not vert' influential ; it did not prevail later becamo an arahant tireril. FIc is the arrthor of
even in its foundor's nativo temple. Nevertheless, Theragatha o. l0 and cirme to be knorwr as Ajita
irr spito of its oarly insignificance, it has beon given thera.
a prominent position by Echd who, in }:,is Mitsu-
mon-zasshd (fif!#D), reckons this as one emong I{e was one of the sixteen <iisciploso[ tlro brir,hrnon
the l3 schools of Taimitsu (fiffi) esoteric Bivari who v'ere sent, by the lrrtter with iheir
Iluddhiem. following of pupiis to interviow the Buddhu on tho
S. K. subject of heads and hoad-splitting, after flirvari
had boon eursed bI' anothor brd,hman tfuat lis
BrsLroanApnv: Mitsumon-zas.shd (gn':y),t : head should split in seven. Ajita's qrrostiorw
K airn i,tsu -koy 6 (#$fr* t T enclai -no -mi kky a ( X';; a A *) ; and the Buddha's replios aro containod in the
Tend,ai-kgdga,kushi Ajitamdq,auapucchd, (q.r'.) of t}:e Pdrdyanu Vaggo
{XBfi11f,) of.. the Suttani,pdta. Aecording to the prololue
Ajita put. . the _introductory quostions rnentally
AJIRAVATIT- a ttarne whieh wes in voguo in ths to ascertain that he tvas speaking to tho
Eanckrit tradition for the river Aciravati (q,v.). Buddha. It is said that at, dtre etrld of the
convorsation Ajita joined the Sarigha. The
AJITA (1),, epithet of Maitreya Buddha, See
Sutta,nipd.ta eommontary adds that Ajita attained
MAITREYA.
alahantship along with his one thousand -pupils.
Their hermit attirs disappoarecl ancl tlhov
AJIT,A (2), the unconquered ono, proclaimed by became robo-clad (SnA. pp. S-AZ-a). 'Ihig incident
the Sakyarnuni to the fivo Bhadravargiya monke, is also rseorded in the Angutta.ra commontary with
*g thc neme of one of the thousend Buddhas who siight variation. ft givos the added information
will erice in thic &liapicious world-eycle (bhd,rokalpo) thet Ajita was Bd,vari's nophow and tlrat
a,nil who will passnsB a radiu,nco of twelvo the latter nrade a special request^ to como back to
yojen*s {Mhua. fII, 330). He appears to bo dis- hirn with tho Buddha's words for he douhted
tingmished trsm the futuro Buddhe Maitreya, of the others returning. Ajita wont as the lead.er
whsm ajita ia a.n opithet. of the eixtoon disciples and their followings of one
thorrsand aach (AA. I, p. 33b). The Theraqdth|
AJITA (3), a par:ceka-buddha who lived rrinety.on€ commentary repeats tho story of his conveision,
a€onn ego, lldsak* thera, in a prcvious birth, but sosms to indicate that ho did not reaeh arahant-
offerod him mangoes (ThagA, T,72\. ship immediatoly. After his ordination ho took on
a topic of meditation, and onlv after developinq-
AJITA {4), one erf the sixte€n arahents, accord.ing insight he became an a.rahant (Thag'A. f, p. T8t.
to tlre Nand,imitrdua.ddna, as translated into We have the following information reearding
elrinese by Hsiinn-teang. In this work compiled Ajita's earl5' iife. He was born in Sdvattiri, thi
by the s,rahant Nandimitra of Simhale (tlylon) eon of the brdhman price-assessor of the king of
etrout 800 vsa,re aftor the Brrddhe's Nirv6,na, I{osaia and was nemed Ajrra (ibiti.). He becimo
Aiita r,q thc fiftesnth nrahant mentioned, and he is an ascetic under Rivari' q-ho.
to piease the king,
eaid to havc lived with his retinue of one thousend first livsd in the kiae's park. But rn search ofa
five hrrndrsrl arahs,nte mostly on mount Gfdhrakrlta. moro sggl-u$od spor they wonr from tittarajanapada
Ttres€ gixteon arahants, aceording to tho Ratna- t^o Dakkhi4ajanapeda (-Sn..i. II, p. 580). ttroy
megha S&tra (fasc, vii) ss msationsd in the 'Notog on finally e€ttled on rhe bank of tho Gbdhevari in th-e
the Analytical. Study of the Saddharmapu4{arika neighbourhood of Assaka and Mifhaka (Sn. a. g77;
8iltrc ' were ord€rlod bv tbe Buddha to eustain AA.I, p. 333).

24.S.P.C.97040
 AJITA
The various accounts speak of Ajita's past
births, too. The Sutta,niprlta cornmonbary
doscribos the past trirths of Bivari and his sirteen
disciples and their following of one thousand
each. fn the time of Buddha Kassapa, Ajita was
ono of sixteen earpontors under B6,vari, their chief.
They seized a kingdom in the Himd,layas ancl while
Bdvari becamo known as Kalfhav6hanard,jd, Ajita
bocame one of his sixteon ministors. They heard
news of the appoaranco of a Buddha from the
king of B6rflnasi, but beforo Ajita and the othor
misisters go+, thero, he had passod awey. Ilow-
evor, they joined tho Sangha and after death
were born in ths Kdmd,vacara hoaven whoro thoy
remainod tili the tims of Gotama Buddha (Szr-/.. If,
pp. 575-9).
In the time of Buddha Vipassi, it, ie statod that
Ajita offered him a wood-applo (kapittha-phalo).
Ttreroaftor ho did meritorious deeds and movod
among dovas and men unbii his frnal birth in the
time of theBuddha Gotamo (ThagA. f, ibid.). IIo
is bo be identified with Kapillhaphaladdyaka thore
c{ the Apad,rina who offerod a wood-apple (Feronia
elephanturn) to a Buddha and as a result of which, it,
is sa,id, ho knew of no miserablo exister,ce (Ap. II,
No. 509).
Ajita thera of the Apadd,na (f, No. 397) also
probably refers to Ajitamanava though tho story of
his past is different from tho accoun-ts of Ajitamd-
lgvg.{ge,ording to this account, ho offered in a past
birth olighted lamp boforo the Buddha Padumuttara
and tho Buddha prophosied his futuro trirths in
hoaven, as a world-ruler (caklcaaatti) and as lesser
kings^on-earth. He further foretold that Ajita would
tre gifted u'ith the divine oye a,sa rosult of his offering
and thal, fiaally ho would bocomo a disciplo unde-r
the Buddha, Gotama. The prophecy camo to pass
and when Ajita passed away fiom Tusita hoairon,
ho was born in the human worid amidst a groat
- o'wn life for the sake of tho tigress and hor
light, oven as the Buddha had prodictod. IIe
ronounced tho world and bocame an ascotic undsr
.Bd,vari and it was whilo living in the Himalayas
that he heard of the Buddha.
In spito of tho divergonce bstween this and other
accounts of Ajitamal&va,, the fact that they both
boac the s&me n&mo (Ajitamanava is reforred. to as
Ajita also in tlto Suttani,pd,ta, Theragatha and its
cornmontary) and that they were both pupils of
B5vari bofore they came under tho Buddh-a," inflrr-
enco makos it plausible that they refer to the same
A.iita.
Soe, holvever, N. A. Ja5rawickrama, ,'Ihs Suttani-
Ddta ; Pucchirs of tho P6r6yana Vagga , in UCR. Tf.,
I (Jan. l95i) whore tho author oiir..ssos the viow
t_Lat A jit?
9f Su Ajitarnd.Tta.uapucchi and Ajita of ilro
1-heragatha, Therag,lthd commontary and ,4 paddna
Nr. 509 aro two differont pe"so.rs. He further
,rc'rl,ts whether Ajita was a, brdhman merely
ie:auso he is referrod to as a brdhman in th;
l-:.::)i:,1rti-hrr(prolog ,. and is called md,r.taaain tho
.-'-.e '_I :ire puccha, oecauso it is signfficant that in
'":^e i :.,-.htt
itself, which is decidedly older than the
T'z*r,,".;i:hi. Ajita is spoken of ai d,yasmi Ajito.
324 AJITA
The author goes on to s&y that " eno would not bo
far wrong _to conjocturo tJret since tho ksatriye
seers were the custodians of llpanisadic loro and as
Ajita's mode of ihinking resembles theirs that he
w&s a kqatriya belonging to an Upanisadic sehool.,
L. R. G.
AJITA (6), a monk dovoLod to the oxposition of tho
pd,timokkha. Ilo was appointod by the Sangha to
assign soats to the thoras taking part in the Second
Council held at Vdlikdrdma. At this tirno ho is.
said to havo beon_ a yggng rnonk of ton yoars,
standing (Vi,n. II, 305 t Mhu. iv, 5t).
AJITA (7), a br6hman, the bodhisatta in the time
of Buddha Sobhita. I{s listsnod to the Budclha's
p-roaching, becamo a convert and offerod a groat
."]Tlgl"irrg !o_ -tho Buddha and his followinlg of
bhikkhus. Sobhita predicted thar Ajita w6uld
becomo a Buddha in tho future (J. f, p-. gb, ApA.
p. 38). fn tho Budd,haaamsa (vii, lz-t3) his nimo
is givon as Sujdta. According to the Buddhaaamsa
commentary the bodhisatte was born in the citv
of Rammavati.
|JITA (8), name of tho arahant thora, Citaknpfrjake I
(q.v.), in a previous birth as a brd,hman.
AJITA (9), an attendant of tho bodhisattva in a
previous lifo. - Ono day Ajita .was following tho
bodhisattva, then a,n ascotic brdhman, alJng a
mountainous path. In a cavsrn bolow, thoy sai a
you|g tigress tormented by pangs of hunger and
getting ready to de_vour her own yonng onos] Ajita
was at once sent by his master in sdarch of some
food for her. But on his roturn he found tho
tigress feoding on tho lifoless body of tho bodhi-
sattva wir.o, in the moanwhilo, had sacrificed his
cubs. When he saw this, Ajita, ln a beautiful
monologue, gavo utterance to his adrniration of the
virtuos of lovo and self-sacrifics of the bodhisattva
(HO8. r, 3, 4 f.).
AJITA Q0)r g rvanderor (paribbd,jaka) who question-
od the Buddha on tho topic of what eoistitutee
p sagg, an{ in reply received an oxposition on what
rlqn!^(aiaamma).
is. 31ld ylgng (adhatnma) speech
(4.V,229). Seo AJITA SUTTA.
AJITA (ll), genorai of the Licchavis and a d.evotee
of the Buddha. Aftor doath he was born in the
'Id,vatimsa
hoavon. As a deva ho visited tho
Buddha to ropudiate tho statemont of the naked
qs^gotig (Acela) P6likaprrtta to the Vajiia,ns that
Ajita had been born in the l\Iahdniraya 1D. tII, tS;.
Tho commentary slal:orates on the statoment
of Pdfikaputta. He is said to havo como out with
this reply. whon questionod by tho poople after the
luneral ntes as to Ajita's dostiny. Ho had
furthor asserted that Ajita had com-e beforo him
and wept. sgyitrg. that by rejecting p6fikaputte'e
words and following tho Buddha, hd naa been bora
in hell (DA.TII,p. 825).
 AJITABATA
AJITABALA, a fomer Buddha, mentionod in a
lieb (Mhtru. I, 140) of former Butidhas undor whom
the $Ekyamuni aaquirod morit, whilo reeiding in th€
ninth bodhisattve-bhfimi.
AJITACAKRA, namo of a formor Buddha, under
whom the Sdkyamrrni, as bodhis,sttva dwelling in the
oighth bhffmi, acquirod morit. This name sppearu
in a list of former Buddhas. mentioned in tho
Moltdaastu (I, I37).
AJITA,IINA (var. Ajitojana), s ki.g of the rme of
Mahdsammata. Ilis doscsndants reigned in Kapile-
plul:t (MhuA. 127r. Es is called Abhitstta in ths
Dipaaaq'usa (iii, t7).
AJITA KESAKATIBALI, (slno Ajita Kosakambalan
Skt. Ajits Ke6akambali, Ajina Keciakambala),
one of tho srx famous loadeirs of horotical
rnontjoned in Buddhist litoraturo &fr boing
cc:ntomporanoous with the Buddha, the others being
Prlrana l(assapa, Makkhaii Gos6,la, Pakudhe
KaccByana, Safljeyn Belaf,fhiprltta and
Niganf,ha Natnputta (D. n, 150; :{,u.{. p. 102 ;
Mhtryut, $ 179)" Ajita eppoars to have enjoyed a
eort'ain roputation ao a religious teachor, for he ie
tleccrib€d ee the head of a largo following, woll-
known and of reputo as a sophist (t'itthakaro),
rovorod bv tns pooplo, a m&n of exporience who
hee lorrg L*cn a rsclus€, old arrd well etrieken
in yeara {D. T, 48 i M, I, l9E ; etc.). IIe was
mrreh oldor th&n the Buddha ,*nd much e€nior to
liim ss e r€cluse (,S. I, 68; Eru. pp. 92 f. ; Rockhill,
T'he Lile of tha BuddJla, p. 49 for the relbnence in tho
Iiulua),
Ths b'eet cum-Eery of Ajita's teachrngs is found in
LhE Lqd,rnartfr.aphala Sutta af tha D-+glw Viikayo and
it, ia not€Tsorthy that sll his aesertions ar€ of a
negetive ehcreetor : thsro- is no euch thing ag
*lmsgiving, Bacrifice or offering, nor reward or
retribrttion for one'e aetiong, no future life, noither
fnther, nor mother, nor beingE of epontaneous birth.
Thftle [l,ro no escaticg or trrdhmane who hsve
reaehod perfoction, who, having urderstood sfld
rorilieeel, this world and the world boyond, meke
known their wieclom to others. A man ie made
of tlre fir:rr eler.nents. When he dies, the oarth
elemeut returne to ths garth, the wator to wat€r,
the 6re to fire and the a,ir to air, while tho facultios
paes into sFs,e6- FoUr men with the bier carry his
corlrs€. Till thoy reach the chernel ground men
utter his praisoa, brrt thoro his bonss arr bleachecl
an,l hie offeringa errd in ashes,, T?re telk of gifts
re a doctrine of fbole and they lio when they say
rherc is profit in giving, At death, foole and wis€
€,lik6 &r's aut off, ennihilotcd and do not survive
efter death (D, I, 66). A passage vory eimilar
325 AJITA KESAKAUBATI
to this about a horetical doctrine is found in the
Jaina S&trolcrtaiga and is probabiy to be identified
with the doctrino of Ajita (see ,SB.E. XLV, p. 3a0).
Thus, he deniod past and future life, virtue and vico,
heeven and hell, and fruits of good or evil deods.
Ilo rejected all knowiedge by insight. By declaring
sacrifices to bo futile he donouncod tho Brahmanio
ritualism. With his theory that man is composed
of the four elements which disperse at death, he
rcjected the Upanisadic thoory of tho dtmon.
IIis viows como very close to those of the CErvdkas,
the Matorialists, who followod the Lokdyate system
srlpposod to have been fouldod by Bphaspati,
a legendary figr-rre. The C6,rvd,kas did not beliovo
in a futuro life and postulatod tho theory that the
individual was formed of tho four elemonts---earth,
water, firo and air, and that consciousnoss was a
product of the combination of theso elemontg,
sects
which was destroyed with the body at death.
Ajita Kesakambali, too, was clearly e matoriolist,
preaching the doctrine of annihil ation (uccheilooa.ilal.
Ho has boon described as the historical founder of
the
Indian Ma.terialism (8.M. B&rua, A H,istory of pre-
Buddhistdc lrd,ian Philosophy, p. 288). Barua
has also expressed tho viow thet Ajita in tho negative
aspeet of his doctrine shows a rsssmbla,nae to
Epicurus, while on the positive sido of his spoeu-
lations ho appears to be mone a Stoic then an
Epicurean, his frrndamontal thesis b"irg thet
nothing is r.oal but that which is corporoal (ibid.
p. 293). His w&s & doctrine of non-action
okiriyauad,a).
Although the Pali p&ssa,gementions only the four
olements and is silent about Ajita's view rogarding
e sorll, tho parallel Jaina S&trakrtfingo passege give
the heretic?dtheory of ths soul which is again olosely
akin to tho Carvdka view that the soul is not
difforent from tho body, " I/pwards from tho
soles of tfue feet, downwards from the tips of the hair
cn the hoad, within tho skin's surfaco is (what ie
cailed) soul (jiua) or what is the samo, the dtman.
The wholo soul livos; when this (body) is dead,
it doss not live. It lasts as long as the body lasts,
it does not outlest ths destruction (of the body) . . .
As a man draws a sword from the ecabbard and
shows it (you, s&ying) : ' Friend, thie is the sword,
and that is ths scabbard', so nobody can d.raw
{the soul from the body) and show it (you, saying) :
, Friend, this is the soul and that is the
body ' . . . "
(SBE. XLV, p. 310). Thus, Ajita's doctrine camo
to bo termedTam-jiua-tam-sorira,-udda (tbe body and
soul are identical) as opposed to tho doctrine of soul
being distinet from the body (afifram-jEaa-afifi,ar.n_
aarora-uila),
llhers is no indication in lbe Sdmofr,fnplnl,a Buno
passsgs thst Ajits liks the CErvikas edvocatod,
 AJITA KESAKAMBALI 326 AJITA KESAKAMBATI
hedonism. But tho Stitrakrtd,ngo cont,inues to say
of the herotical toacher. . The. Sd,rira fi,it aplnl a ^Su/to yrassagoregarding Aj ita's
" Thus underbaking vieu's is put into the mouth of Ajatasatlu who sdeeks
various works thev engage in varirrus pleasures and to the Brrddha of his visit to Ajita Kosakombali apd
arn($ements for their own enjoyment." tho other fir'e leaders of herotical sects, and repeate
their toachings as he has heard trom thom (D. i, 5d.
Ajita Kesakambali ha.s been identified by some There is a roference to this incident, in tho intro-
with KarnbalS6vatara. a CErvtika,, mentioned in drrction to tho Safi,jr.'ua,Idtaka, in .,I. f, b0g).
An
S6ntrrraksita,'s Tattu*asangrahu. (SercA. K. Warcler, instanee is reeorded *-here Pasenadi of Kosalo
'On the llelationship betu'een Etr.rly
lludrlhisrn and also interviewod Ajita (,.9. f, 68). Among othsrs
o t h e r C l o n t e m p o r a r v S v s t e r n s ' , i n I J S O , ' I . S . v o l . who met him wero the mendicant Sabhiyn (^5'n.g2 f.)
XVfII, 1 0 5 6 , p p . 4 3 f f . ) K a r n b n l i i v a t a r a ' s t h e o r y ancl Nrllaka (Xlhuu. III, 383). All these visitors
was that consciousnoss proct'eds from ths bodv s'ent awa,v dissatisfiod and next sought, th.o
itsolf u'hich is equipped rvith tho five life-breaths, Buddlra. Tho account in tho Mil'inclapanna 6. +y
prdna, apd.na, etc. (I'attuasarlgraha, l86f; t. of llilinda rneeting Ajita and the other five hor6tici
camot possibly rofer to the six horetieal leadors
Apart from the pa,ssage referred to there are a few of the Buddha's dav and is very likely an inter-
other scattered reforonees to Ajita's toachings in the polabion.
Pali canon and in later literature. The Sd,mafi,iia-
nha,Ia Su,tta p&ssage <lescribing Ajita's doctrinos Ajita Kesakambali has on difforpnt occasions
rocurs elsowhere as the viow of a typical sophist maclo claim to magical powor (iddhi) but is not
with no mention of Ajita's nam€"11U. f, itS; known an5rvrhern to havo shown proof of it. l
When
,S. III, 207). Ajita has boen sometimes conlirsed tho merrchant of R6,jagaha, offored a costly sandal-
with the other heretieal loa,<lers. lVhereas Ajita
I
woocl bowl, which ho placed on top of a long
emphaticallv denieC rebirth, in ono instaneo he is bamboo pole, to tho porfeeted rocluse who could I
representod as discussing tho robirth of liis disciples fetch it rvith his psychic power, Ajita arrd tho othsr I
(,S. IV, 398). fn tho Ahguttara, Ajita Kosakambali
Feoms to have beon confused rvith \Iakkhali Gosd,la, that thov had reached porfection
fivo irerefical loaders asked for the bowl claiming
(arahd,,1 and I
for tho simile ig moro apnropriat,o to Aiita (A. I; possessod srrpernatural power (idd,himd,), but it was I
286). Pfr,yisi, the chieftain of Setavya in Kosala, the bhikkhrr Pindola Bhdradvije who actually
who appoars on the seorro a few year,s after the roso from tho ground and obiained tho bodl
Buddha,'s derniso, professed views very closely akin (Vin. ff , I I I ). fn tho Suttq,rvipd,ta commont&rv
to thoso of Ajita l(osakambali, " There is no ib is said that Ajita claimod tb havo .reaeheh
other worlcl, thore &ro no boings reborn otherwiso omniscience (SnA. If, 423) but olsorvhere when
than from paronts, there is no fruit or result of deeds questioned by Pasenadi he makos no sucL claim
well done or ill done." Ho adcluees various (S. I, 68). \4'hon a plague broke out in Vesali
argrrrnents in support of his theorv of annihilation, the pooplo approached Ajita and the othore to
each of which is, howover, refuted by Kumdra- holp to arrost the plague but all of them failed
Kassapa who finally wins him over to the toachinge in thoir attempts ond finally it was the Buddha
of the Buddha (Pd.uusi Sutta,, D. II, 316 tr.). Out who succeedod in alleying the plaguo (Mhrru. I,
253. tr.). The lliraclo of tho Paire (yamaka-pdti-
of a modley of views, ascribed to cortain heretics,
hdriyal wns per{brmed by tho Buddha in the so.r-enih
some aro rominiseent of those of Ajita-thus of year aftor his enlightonment at a place
Nandaka in the Petaaatthtt, (p. 59, u. 27) and of the near Sdvatthi
in order to refute Ajita and the othor five horetieal
nakod a,seetic Kassapa in the Mahd,ndradakassapo
lenders. ft is said that these six herotics all claimod
Jd,taka (VI, 225). The llibetan version of the to htrve attained groat supernatural
power and,
Sd,maiifraphal.a ,9u,tto in tho Dulua attributes to as they f€lt tha,t tho Buddh& w&s deprivlng thom of
Ajita somo of tho viows of two other horotical tho lonour they had beon receiving from the
leaders-Pal<udha Iiaecdyana and Makkhali Gosd,la peioplo,-they docided to have a public
frial of thoir
( R o c l i h i l l , o p . c i t . p p . 1 0 2 f f . ) . W h i l e r i n o n o magical powor
at, which they hbped to dofeat tho
Chineser version of the ,9dntafi,fi,aph,alq,L\u.tto Lhe Buddha. King Pasenadi of Kosala had made
aceount of Ajita's views closol5' resembles tho latter evorything road3r for the performanco. The
part, of the Pali aecourrt, another Chinese version Buddha was the first to display his magical
power
-pairs,
has eonft.serl Ajita with Safljava Belaflhiputta, a-nd w-hon he performed tho Miraclo of the
t h e s c : p t i e . ( I t o c k h i l l , o p . c i b . p . 2 8 7. S e o a l s o P . V . the six hcrstical Ieaders dared not show thoir
Bapat, 'SrS,manvapha,la St--rtra and its different, inferiority- a1{ fled in shamo. (Soo
D.{. I, 57 ;
vorsions in Buddhist Litoraturs', Ind,ian Culture, Dit:u. pp. 143 ff.)
Vol. X\'). In a, iater work is to be found an echo
of Ajita's views denying rosults of good and bad Hsiian-tsang speeks of a monasterv in Srd,vaeti
doeds()Iiln.1i. 1,1;. where tho Buddha ig said to have heki a discueeion

I For indivitlual interpretntions of Ajita's philosoohv. see also.

a;.arr frnnr the $'orks alreadl- mentioned, B: C. La';, Euddhtst;i
-ilrdie.r. 1,p. ql f. : , lnfluence of tr,ive Heretical reactrerJ-on
J a r n r s n ri r d I t r l r l d h i s m' , , i L J l S - B ( B e n g & I , )l g l g , p 'UV
p. tZ:f f.;
Eet'.,,,. ar,.l Hell itt Budilhist,I'ertpectio,i., -aer Appeu<iif n-. Ul
h.r:.:: _ \\' liul,cn. .Geschichte thA$incn phiosiphi-.
Be::l:,. I)t-L:rsclrrr Verlag der Wissenschaften. f S5l : Da[.shi]
Earan'3r )hasrri. ,4 .\hort Hjqtqr!,
_of_ Ittdi,an Malerialism,
Calcuita. The bcok Company Ltd.;1980.
 AJITAMA$AVA-PUCCEA 327 AJITAMITRA

vith tho horttics. He also rofors to a stripe noarby To Ajita's quostion about the obstructions and
erectod on the spot whorro S5,riputra sileneed the da,ngers of this world the Buddha replios that this
six leaders -of heretical sects. Ilsiian-tsang Bays worid is shrouded by ignorance, that it doos not
that when Sariputra accompanied Arrethaplq{ika show cloarly bocause of avarice and indolenco; it is
to Jota's grovo to help him with tho pla.n for the stained by desiro and its greatest danger is from
monastory, tho six herotics sought to deprivo aorrow. In reply to further quesrions the Buddha
Edriputra of his spiritual powor'but the latter docla,res that it is mindfulnoss that obstructs the
brought thom to reason and subdued thom. stroams of ovil, and knowledgo checks their flow.
Reforopco is also mado to a mona,stery a,nd stipa Mind and body (ndmar&pa) will cease only when
built whoro the Buddha defeated tho heretical cousciousnoss (uifi,frn7ta) has ceasod. (In the
leadors (Beal, Budd,h'ist Recordt oJ the Western comm-entary_this is oxplained trs the summing
World, Book Vf, p. 10). up of the Four Noblo Truths : xSnA. If, S87J
NdA. III, 7.) Whon asked by Ajita for the
Ajita has beon idontifiod with one of the charactore way _of life for_ the trained and yet training
in a jitaka. It ie seid that in a provious birth ho and for the ordinary rnan, ths Buddha advo-
was bonx a€ one of five herotical councillors to bhe catos tho life of tho bhikkhu : one should not
king of Bdrdnasi. Thon, too, ho preachod the deiight in seneual pleasuros, should havo tho mind
doctrino of a,nnihilation (ucchdaaddal a,nd wag unperturbod, and should be export in overything.
rofutod by the bodhisa,tta who wae thon born as a With mindful:ross a rrronk should conduct himsslf.
mendicant na,rnod Bodhi (Mahd,boilhi Jdtaka, in Tho moeting with the Buddha resulted in Ajita
J. V, 246). bocoming a bhikkhu.
Ajita wae his persbnal narnq and ho oarned the fn tho Siamess edition of the Culla Niddesa, tho
n&rno of Kesakambeli from his garb. IIe wora a Ajitamanaua-pucchi has been reforrod Lo as Ajita,-
blankot of hair (lceaalcanfrala-huma,n hair according md,qtaualca-pafi,h.dwhile in other editions of tho
'the meanest
to the cop:rrontator), which w&s of Cul,l,o Niddesa and in the Nidd,eso, commontarv
all garmonts'. It was cold in eold woathor, warm in as woll as in tho Suttanipdta commontary, it is
w&rm weether, ill-coloured, foul-smolling and called Aji,ta Su,tta,. Outsido theso commentarios
unpleasant to the touch (DA.I, 144; ItIA.If, 233). this sutta has also been discussod at great length
Eig choico of this ga,rment would indicate that he in the Netti,ppakarana (pp. l0-21). Elsowhoro
ws€ & bolievor in austerity (SnA. TI,423) in spito the Nettippakarary,a statos that the Ruddha's
of the fact that ho was a matorielist. The hair- erplanation was in ths nature of a roply to questions
blankot waa on6 type of dress adopted by ascetios and not on his own initiativo (pp. 70-2).
in the time of the Buddhr (D.I, 167 ; M, T, 78; The Aji,tamar.taua-puccltd, has boen quotod in
A.I, 240r. chaptor iii of ths Mahd,prajfid.pd,ram,itdld.stra.
All the information wo can glean of Ajita An elucidation of u. 1038 by S6riputtatin which won
I(eeekambali iB from works of other religiona the Ruddha's approval is iound the Bar.nyutta
where ho is tr€at€d'as a herctic. Theso accounts Nikaya (If, pp. 4i-50). The Atth.asd,lin| also
cannot, thercforo bo oxpected to be freo from quotes r'. 1035 at p. 35I.
projudico. Thus, in the Jaina Siltrolqkihga, This pucahd is in 6loka motre. (Seo UC.R. fX,
MahEvire (i.e., Niganlha N6teputta) condemns tho l, January .1951, 'The Suttanipf,ta: Pucchds of
heretical loadorwho may reasonably be identified as tho PdrEyana Vagga', whero N. A. Jayawickrama
Ajita, es a murderer who toachos mon to kill, has made a study of this sutta and has also analysed
burn and dost'roy, a,nd ongage in pleesures for their linguistic and giammatiaal ovidonco which de"note
own onjoyment, as thore is no world beyond the antiquity of this sutta.)
(SB.E. XLV, p. 34f). In Buddhist literature
rarely Epp€axs alono. Ajita Soo also PARAYANA vAGcA, AJITA (b).
Ajita Kosskambali
and the other five are often treated as a group of
leaderg of eix herstical soctg and Ajita Kesatcambali's L. R. G.
narrro occurs moet often third in ordor (var.
okambali, Soo also CAIiVAKA,
"ka,mmala).
ANNIEILATION" AJITAMITRA, a famous Buddhist Tentrist. In
spite of his groat famo, tho detaile in rospoct of the
LAKSFTTTR. GOOUgS;KERE. date of his birth, his ca,roer and his works still remain
confused.

AJITAMII{AVA-PUCCEA, tho first of tho eixto€n First, wo must consider tho works, tho authorship
questidns of the Pd,rdyan'a Vaggo of tho Sura of which is attribut€d to him. In negard to this
Nipro (w. 1032-9). ft records the interview problem, the bost way is to examine the cetalogues
bstwoen Ajita, pupil of the brdhman B6veri, and bf oxtant materials translatod into Tibetan, and to
the Buddhe. compare and try to idontify the names mentioned in
theeo catalogue. The eataloguo of Cordier mentions
Tho procoding mction, tbo V atthug d'thd (prolo gue ), six works rtnder the name of Ajitamitra, tho
nanat€s tho ovonts which led to Ajita's visit to the S riy ok sabhr dtr duay a -sdd'han a (II,_P. I 96 ), four works
Buddhe. After he fulfils the misgion on which b,y ihe name Araponanasadlwrw (Il, p. 30-l-i fII, pp._4'
ho was sent by his toachor, Ajita proeoeds to ask 30, l?7) and Ra'tnaaalQtlce (TII, p. a2\. On the
his own questions from tho Buddha which form tho othor hand the T6h0ku catalogue doss not mention
subject of the Ajitamdr.waa-prnho. oven his nnrno. T6hoku (or Sdo'dge edition)
 AJITAryIJAYA
&lso conta,ins Eov€n works nam6d Arapa,cana,-
sadh,a,na,but in throo instances tho name of their
author is not givon (Nos. 3172, 317:1, 3459),
whilo in the other cases it, is givon, in 'Iibetan, as
Ilfi-phan bios-gflen, or &s Ajitarnitra (Nos.. 2714,
2715, 33I1, 3449). Of tho other two workg Sriyak-
gabhrd,lTdualla-sddhanais not containod in Sde-dge
edition (TM.), and Ratnaualiti,ka is ruentionod
undor tho authorship of Mi-phan b$os-gflon, or
Ajitamitra.
Theroforo, wo can, at loast, mention two works
undor his name. One is Ara,pacana,-sd,d,ha,rwand
the other is Ro,tnd,ualltalca. tr'ortunately, tho former
work ie oxtant in original Sanskrit and proserved
(as No. 65) in the Sddhanamala (tn GO,S, pp. I l2-5).
According to this, Arapacana means a, mystical
colloctive namo of the fivo Buddhas, oach of which is
ropresontod by a lottor. Tho idea of fivo dhyani
Buddhas first appeared in tho Mo,hduairocana
B{ttra, tho complotion of which is reckonod botwoon
500 and 650 A. C. But the ideas containod in this
Sadhana tend to tho later period. On the contra;ry,
the latost author in the Sadhanomald rB Abhaya-
kara-gupta (q.".).
Ba€ed on thoso propositions, Ajitamitra's date
can bo roughly dotorminod from 9th to l0th contury
A. C. But it is no oasy task to determi-rro the date
of this practically u:rknown author from the scanty
matoriels availablo. As B. Bhattacharyya has
noticed, the words of this EcErya havo boon put into
the rnouth of tho highost god lllrihadeva in llindu
tg.nf'1as (An Introd,uction to Buddhist Esoterisnt,,
p. f 63). Even his extant work Arapacana-
eddfu,tw in tho Sdd,hanurnula, roferred to abovo,
is also attributod to tho samo high god, in the
Kuktrtelaa,ratanfira of ths llindus (ibid. p. f62).
Thus the ma.ny confusions a,re caused by this
Bupor-mystical dovotion to him by later Hindu
Tantrists. This conson&nce botweon Buddhists
and Bongal Eindu Tantrists shows us that Ajita-
mitra could havo beon from Bengal.
s. K.
AJITAMJAYA (f ), n&m€ of a bodhisattva,
montionod in the Arya-Mafi,ju6ri-rnilIakalpa
(p, af : B.H,S. s.v.).
AJITAIUJAYA (2), n&rno of a iocalitv, montioned
in the Mohamayuri, (pp. 27 ar'd 69: BILS. s.v.).
AJITANATHA-SADHANA, namo of a Sanskrit
work, a Tibetan translation of which has been
incorporatod in the Itgyud (tantra) section of tho
Tengyur under the titlo Dpal, rni-pham mgon-pohi
sgrub-thabs shes-bya-ba. Tho name of the author is
rrrentioned as Nailiti-pa, and the translation is
ascrrbed to Byarns-palri dpai (l|.P/. No. 3649).
AJTTANATHASTUTI-MBTYUVAil'CANA-ilAMA, a rc grrlato ono's I ife ac c ordin gly (t athd,p alipt aj j i,tahbar.nl.
Sanskrit text which is oxtant in its Tibetan tr&ns-
iation, the M'i.pharl rngon-po-Ia bstod-pa l.wh'istru-ma
sloes-bya-ba,i-n tho Rgy"d-hgrol (tantra commontary)
eoction of the Tengy.rr. Its author is Dpal $jigs-
rnod grags-pa (Sri Abhayakirti). The translator's
rrame is not recordod (Cord,i,er,III, p. 99, No. 2).
328 AJITA SUTTA
AJITAilJAYA, name of Todeg'a (q.v.) thera in a
previous Ufe as lring of I{etumati.
AJITAPU$YALA (var" Ajitapusya), namo of a
fbrmer Buddha under whom tho Sakyamuni
acquired msrit whilo residing in the oighth bodhi-
sattva-Jrhrlmi. IIis namo is mentioned in a list of
former Iluddnas in the Mohiuastu (I, 137).
AJITASENA, a householder of the city of Romka
in the south. Sudhana, the troeguror'e sorr,
was sernt to him by tho horxeholdor Srrcandra of
Bharukaccha to loa,rn a,s to how e bodhisattva
shouid train himself in the duties of a bodhisattva
(bod,h,isattua-carya). Saying that ho hed attained
t'he bodhis attaa -aimolcoa (reloase) named Akqayalak-
gana, ho, in his turn, sent Sudhana to the brdhmen
Sivardgra of I)harmagrdma (W'fr.453 f.).
AJITASENARAJAN, a former Buddha, montioned
in a list of former Buddhas, rrldor whom tho
Sakya-,rtri while in the ninth bodhisattva-bhrim.i
acquired rnorit. Edgorton (AffS. s.v.) questions
the spelli:rg of this n&mo, as certain. IUSS. have
Ajinasenalr Reje.
AJITA SUTTA, nanrod aftor Ajita, the wanderor
(paribbd,jalaa), who iB not mentioned olsowhere,
although the namo is cornruon orrough amongst
monks and ascotics, Ajita thera, Ajita-kesakambali,
otc. Ono manuscript in Sinhaiese writing, how-
ever, h&s in the uddd,na, (summary of contonts) to the
Paccorohap,i Va,gga (/. V, 222-37) to which this
sutta bolongs es ths fourth in a chaptor of ten,
instead of Ajita, the namo Aiina, an-d speeks of
hirn as an ascotic (ajEaaka).
In his convors&tion rvith tho Buddha thie
wanderor Ajita (,4.. V, 229) speaks with pride of a
comrado in his modo of living (aabrahmamra-) as a
sa,ge (pand,'ita) w}o had thought out fivo hundlod
rnental stat€s (pafroa,m,attd,ni, cittatthd,na,sahdtti).
\,Vith this system of hie he wac able to outvie
holders of other visws (afrita,titthiyal. Perhape
Ajita had here in rnind also tho holdere of ths systom
of mental analysis, which wae letor dovoloped as
Abhidhamma, accord.ing to which thoro ar€ 'only'
l2l mental etat€s (cdtta,nd).
'fhe Buddha
doos not, contradict his clairn, but'
morely points out that iearning doos not mako a
wise man. Poople may acclaim a, man as a s&ge,
whon he is able to excite a gloup of pooplo and make
them uproarious and noisy. Thus, when ho is sble,
with wrong views, to countor and crush right viows,
he may be acclairned a wiso man by tbe ignorant.
What is irnportant to underet&nd is not: who is e
sag€, but x.hat is rigtft (d,ha,m.ma,)ar^d what is wrrrng
(adltarnm,a), what is profitablo (ottlwl and what is
harmful (anattha). Iinowing all that, ono shorrld
Then is repoatod tho expla,nation of wrong
(ad,hamma) and harmfiil (armtftha) as in the thrse
preceding Adlaamma Suttos (4. Y, 222 tr.\: wrong
'statse
wiows (rni.cchnililphi) and tho unprofitable
that ariso from ETong viows, wrong intentions
 AJITAVATI 329 ArIva
'pursuing gain with gain'. lVith an ove on
(mhchd,sahlcappa\ and the rrnprofitablo states that callod
ariso thorofrom, wrong spoech (micchfiuaca), wrong gain, honour, or renowrl, if a monk resorts to any
action (m,icchdkamrnantal, wrong livolihood (m"iccld- of those, ho is guilty of lear^li.'g a corrupt life.
d,ji,ao\, wrong effort (m'dcchaud,ydma), wrong rnind-
fulness (rn'i,cchdsati. omittod in P"S. taxt,A.Y, T-be Dngha Nikd,ya (I, pp. 9 ff.) sal's that tho
Buddha is praised by the poople for his puriby of
p. 228), wrong concentration (micclnsamdfi,hi,), wrong
lifo which most of the roclusos and brAhmans lack.
Lrrowledgo (mi,ccluifidq1,a,)and wrong reloaso (mi'cch,o-
"'Wfr'oroas somo rscluses and brdhmans, while
vdmutti) togothor with the harmful conditione living on the food provided by the faithful, earn
a,rising therofrom. A:rd also tho ton oppositos of thoir living by wrong means of livelihood, by iow
tho sbove which aro right (d'hamma) togother wibh aft,a (tira,ccharw-uijjQ . . . .Gotama the recluse
the profitable states llataala dlwmma)'which
with the holds aloof from such low arts. " Arnong the so-
fulness of culture (bhduana-pd,ripuriry) ought' cailod low arts, which somo reclusos and brahmans
to bo one's aim, @rilw). rosort to in gaining a livolihood, palmietry, prognos-
tication, sooth-saying, offoring of sacrifices,
(q.v.), the rivor obtaining oracular a,nsw€rs from gods, and
AJITAVATI, a namo for Aciravati
Repti in Oudh. practising as a,n oculist, & srugoon or a doctor of
chiidron aro but a fow.

AlIVe, [volihood, modo of living or the occupation Along with those thore are six other offences
by mo+',e of which a p€reon earns his living. Ilonco givon in tho Vina,ya (V, p. lit6) and described in the
e llorson who ma"kes e living by archory is callod Visuddhimagga &s constituting wrong livelihood.
a yodhdji,ui,n, p.nd peoplo living by composing or " With livelihood as re&son, with livelihood &s
reciting hymns &re marrtassa-djI'aimo. Ilowover, c&uso, being & proy to wishes, if a monk (1) lays
the word occurs froquontly in tho contrasti'rg pair claim to super-human qualities (uttari-manussa-
of torms samm.d,-dj1ucl(right liveiihood) a\d micclfr- dharnma) that aro non-oxistent (aa offonce ontailing
djiaa (wrong livolihood). defoat-pard.lika); (2) acts as a go-between (an
offeneo ontailing a rnoeting oi the Ordor-sanghd'-
'Ths rnonk in your monastery
Prrrity of livolihood (d,jiua-p,er:Lsuddhd')is one of disesa); (3) says,
tho oscontial conditions roquired of a monk aspiring ie an arahant' (a sorious offonce-fzl,laccaya-fot
for perfoction in morality, in tho first instanco, one &\rare of it;; (4) eats delicious food ono has
and ultimatoly for tho bliss of Nibbd.na. ft iB called ordered for one's own solf (an offenco requiring
(5) boing not sick, eats rice or
a condition of ma^king ono a recluse (eam,ar.w-karaqta- expiation-lodcdttiya);
dltornma) or trraLing one q brdhrnan (brd,hma,qta- curry ono has ordorod for ono's own solf (an offonco
lnraqw-d,ha.mm,a). It is d"ly porfectod whon a of wrong doing-dukkata); or, if a nun (6) oatc
monk'e livelihood is perfectly pure (parisudd,ha), dolicious foa'd she has ordor€d for herself (an offouco
cle*,lt (uttfrrw), bpen (viaa4a), without defbcts (acch'i'd,- roquiring confession-1ea{'id,esanEya) ; thon such a
fuod) and controlled (saqruruta: M.I, 272). Tbe person is said to havo mado a living by wtong
cultivation' of right livelihood (sarnmd,-d,jiua), which mothods which aro not in accordanco with tho
forme tho lifth stop on tho l.Toble Eightfold Path, dutios of a truo rocluse. "
is the me&ns by wliich ono ca,rr hopo to 6f,ts,in this
ond. Right livolihood is very ofton dsfinod nogativoly,
but a l)erson who practisos it is always expoctoctr
Irx the Ambalafthikd, Rdlru,l,oodda BMt6 it to cultivate thoso positivo qualities as charity,
is said that a porson's doods, words or thoughts ploasant speoch and lovi:rg kindnoss, which bring
ehould not bo deetructive eithor t'o hivnself or to happiness to ono's own solf a,nd to others.
othors, but should bo constructivo to himself as According to tho Majjhirna Nika'ya right livolilood
well ae to others. Ilere tho topio of rliscussion is is twofold, ono conducivo to mundano and tho
not tho mode of right livelihood. Yet in it wo fnd other to supra-munda,ne happiness. Thus tho
a genoral principlo which can tre aaceptod as e Buddha says, (1) " Iforo, O monks, a noblo disciplo
basis of right livelihood. Elsewhere (op. cit. TIJ, 75; having givop up wTong livslihood, makos a living in
thsre aro cloar doffnitions of tho torme ' right accordnnco with right livelihood, which is defi.led
livelihood' aJrd 'wrong livolihood ', fr, the cas€ (sd,saual, moritorious (pum,ft'abhngigal and yielrling
of a monk, w:rong }ivelihood is to seek a living by worldly rosults (upad,hi-aepakka) ", and again,
such methods as scheming (kuhana), talk (Iapana), (2) " whatever thero is, O rnonks, of abhorrenco
hinting (nemittakar$, bolittling (nippedkatd) and of wronei liwing, abstaining, withholding, rofraining
pursrring gain with gain (l,abhena ldbhqrn nijigiqr- therofrom in a mind that is noble qariya-citta),
sonati'\, which aro low a;rd unworthy of a rocluso. freo from defllements (anisaua), conjoined s-ith the
Defining o,jia a -p dniaudd,hi the V islt ddhdmag ga (pp. I I P alh (ariy @-mnqg a- samangirw), and cu-ltivatrng tho
ff.) oxplains thoso terme at longth. Accordiagly, Path (arigo-rno4ga-bhorirw), that right livelihood
rojecting tho roquisitos offorod, posing, or composing ie said to b€ free from dofilements, noble, suprs-
ono's deportment, ano called schoming. Talk mrrndane (l,oL*tara1and a Path-factor (nwgganga'). "
includes indireot telk, persuasion, suggostion,
fl3ttery .and ingratiating chatter. - Ilinting is to Further it is said that in the cultivation of right
givo a sigu or an indication. To abuso, disparage, livelihood as a factor of the Noble Eightfold Path
rtproech and ridiculo, resorting to talo-boaring or it is aIwaJrB Bcconpamed and followed upon by
baokbiting ie belittling. Soeking or going in seerch right viaws, right efforts and right mrndfulnese.
of material goods by moans of matorial goods is Ilence, right views, i:r relation to right livelihood'
 ArIve
is to know riglrt livelihood as right and wrong
livelihood as ETong. 'Il,ight effort
'
is the
ondsavour to avoid \rrong living and earn a right
livolihood, whils the mindfulness exerted in this
'.
offort is called'right mindfulness
Rightly appliorl energv (ui,riua\ is the most essontial
factor roquired in avoiding wrong moihods of living
and practising right mothods. After abancloning
wrong kinds of sea,rch (ane.*ana) for requisites, a
monk shotrlcl ta,ks to such riglrt moans as going on
almsround (pindaltata\. A rrobio disciple of tho
Buddhtr, rvill never resort, to low arts condomnocl
by the Buddha irr making a living. Sd,riputta is
onco reportod to havo said (Vism. p. 34),
" And oven if my bowels obtrude
And trail outsido, and oven tirough
My lifo is to bo jeopardized
I will not blot my livelihood.
For I will satisfy rny hearb
By shunning all rwong kinds of soarch ;
And novor will I undertake
Tho soareh tho Buddhas havo conclomned."
(trsl. Paiir, of PuriJication, p. 42.)
Not only tho monk but, tho laity also are roquired to
o&rn a living by righteous me&rls. Tho gonoral
attitudo that should bo adoptod by tho layman in
disciplining himself is discusssd in such suttas as tho
Sigoloud.d,o,Sztfc (q.v.). Sumrning up his corumen-
tar5r on the sutta the comrnsntator states in tho
words of tho Buddha (DA. TIT, p. 952), " O noble-
man's Bon, & noblo disciple aba,ndons the four evil
doods and avoids the six doors for ths flowing out
of woalth (apd,yantukhal. IIo associatos with the
eixtsen kinds of frionds and thoreafter hal'ing put
tho household lifo in ordor and attonding to such
duties as supporting tho wifo, ho earns a living by
rightfut mo&ns. "
Finding woalth is one of the dutios of a la5rman,
but wealth righteously obtainocl is said to bo a
rarity in the world (4. II, p. 66). Ilowovor, he
should try hard to obtain his woalth without dis-
turbing tho ten wholesome coursos of action (dosa
kusala-patha), for woalth thus obtained is called
justly obtained (dluatnma-Ia.ddha). Trading in
wo&pons (sattlw), human beings (sutta), animals for
moat (ma1nsa), intoxicants (tnajjal tr,nd poisr:ns
(aisa), is i,o be avoidod by a layman (ibid. III, p. 208).
A layman should not rosort to such methods as
choating with scales, bronzos or rno&srlros, bribory,
choating and fraud, maiming, murder, putting in
bonds, highway robbery, dacoity or violencs (1). III,
p. 176). To livs by such low moans is not tho
corroct, and honourablo way for a layman. fnsbad
his u'ealth should be obtainod bv zeal and work
(u(lldna-uiriya\, by tho strongth of tho atrn (bd,lwbala)
and the sweat of the brow (.sedaaakh,itta). IIo
ehould be doft and tireloss in whatover rightoous
occupation he is ongagod and ho should try to
protoct his wealth justly got. With such wealth
justly got, he must lead a balauced lifo which doos
not exeeod his moa,ns (/4. IV. pp. 281 f.). Ihe
A wiss
corrunentarial viow of this latter is this.
iar-nan should divide his oarnings into four parts.
\\-ith the first part he should meot his daily needs.
Two parts should be invostod in businoss and ths
330 A.IIVaxe SUTTA
lburth should be put aside lirr lirture noeds. Sorno
say that charity also is includod in tiro first, pilrb ;
but tire commentilLor is more inciinod howa,rds
drarving from all tho four parts for purposes of
charity (.1,{. IV, p. l3li).
Practising right livoiiirood strows m&nv a,nrl viuriod
results. On the one hanct it, is condrtcivo to tho
garn of worldl.y rosults. 'Ihus trvo of the
rnarl<s of a
great nran that tho Buddha had, or inclcud, &ny
Ilrrdclha crr rvorid-rvler (calcku,uatti.\ u-ill htve, tro
said to ber the result, of the cult,ivrltion of rirhb
livelitrood in former births (D. III, p. lTti). 'flro twr>
marks rr,ro t,ire eveu aud shininq teoth (solrrt-danta
a n d s u i b A n - d d t h a ) . I l o r o o v o r b y r e a s o r ro I r l r r . s r L r n e
pnr,ctico, his follorvers wili l,ll l;e prrrei in herlri.
A person cultivating right livelihood rvitl noiflror bo
subjecb to degra,riing talk nor to bodily hs,rrn or
imprisonmont in this life. After clotrt,h he will rrot
bo roborn in any of tho four evil states, bub u'ill
havo tho benefit of enjo;ring wholesomo senso
objects. As to supra-mlrndane benefi.ts tho l
practico of right livelihood leads orro to the four
paths and fruit s (ma.ggu a,nd ,pha,l,aland makos him
participato in the bliss of Nibbina. Soe UTtd.saba-
I
I
jandlaitkd,ro (Pali in Sinhalese characters. IIdd.
Itajjama Dhirdlafikara and ot,htirs, Colombo, 1926, i
p. 106). I
I
c. w. I
AfIVaXe SUTTA. Ths ascetic mondicani (dji-
ooka), atler whom this sutta is named, is not
roforrod to personally. It was a foliowor of his
(aduoka), and he a housoholder (gahapoti), wtro camo
to soo Ananda in Ghosita's park at Kosambi
(4. I, 217) with three questions: Whose teaching
is well proclaimod (kesan...d,hammo nd,lclchdtol?
Who aro well-bohavod in the world (lce lolce ntpali-
pannd.) ? Who aro lbring well in ths world (lce loko
sugatdl ? Had Ananda ropliod to thoso quostions
directly, ho v'ould havo boon extolling his ovrn
fail}: (saddlwrnmukkamsand) at tho prico of running
down tlre beliefs of othors (parad,hammd.-pasddal.
It would nob havo boen convincing. Thoroforo,
Ananda puts the &nswors in the housoholder's own
mouth by countor-questioning him: Would a
doctrins which toaches tho abandoning of lust
(rdgasso pahdna), of hato (d,osassa pahdno), of
cielusion Qnohasso pahdna), would such a doctrino
be well proclaimed ? Would it be right to call
thoso who abandon lust, hato and delusion, of rigtrt
behaviour irr tho world ? And thoss who havo
abandoned conrplatoly all lust, hato and dolusion,
wouldn't you call them faring well in the world ?
And a,s each question is answered in full
agtoement (eo^omme ettho looti), t'he visitor's orrthu-
si&sm roachos its climax whon hs realisos that
Ananda has not boen a-trrrmpoting his own creed,
has not beon deprociating anothsr'g viows, bub
has boon teaching t'he d'lwmma for its own value
(dyotane aa dhantmod,esortd), that ho has boon
speaking of what is good in gonoral (attlto ca, autto),
without bringing solf into tho questictn (attd, ca
anupar.ti,to).
Tho conclusion of the sutts is too steroot;ryod to
be of interest.
 Allvrxes 33r AJIVIKAS
AflVlXeS ( z r , i s oi,n l , a l i , A j i v a k a ) , a n o n - b r A h m a - J a i n s a n d A j i v i k a , s h a d b e e n f a i r l v c i o s e r-botrr.r,ern
l va s s o c i a r e d ,
nical sect which aroso in nortlicrn Inciia at tho tims but lrorn lrow on there rtas rr i,rr'ach tlre
'I'he
of the 13rrdclha,tlre founder of' rvhich u'as the tsachor two socts. Ajivikas tirornseir-es apllirronblv
known in tlio Pali scripturcs as llakkhali Gosala c l a i m e d t h a t G o s a l a ,d i e r l l r o m t h e s L r i " i r l . i l ^ - \ i l v i k i r
ancl in those of the Ja,ins as Gosirla \Il,nkhaliputta- In pgn&nqe known lrs' the Pure l)rink ' (.s,ldrllraptitttrlu)
Pali sourcos Gosaia &pperarsas one of tho six heretical w h i c h i n i t s f i n a l s t a g o i n v o l v o r l t i r c .t r , r - , rilL l r s r , , r r t i o n
teachers so frcquerrtiy reii'erred to togother r. f r o n r a l l l i q u i d s 1 0 . t ' h c r o i s l o r r s o n 1 o l t e l r t , r - t :r l r i l t
A fow statemonts in Pali, and a largor nrrmbur il t h e d o a t h o f G o s a l a o c c u n ' o d s h o r t l v b , . r f r ' 1 .trl r. t t t o i '
tire ltuddha, ancl that tho o,,"o*ni in tirr, ,IItth,-i-
tho Jain texts, ailow us to recorrstruct sonrethilq of
parinibba,na Sutta of'ttro Buriclha,'s lrerrrin( c,l-
tho biography <-,fthis roligious ieador. BoLh sources the cleat,h of Nigar.rtlrir, Nfr,tnputta or Jlalri,,irir rr
&greo that ho v'as of humble birth, and give accounts actually re{brs to t}ro neurs of tho clo*th of Gostlir rr.
of his origin which are evidently basod on fanciful
otymologies of his namer. lle appoars to havo Tho order of ntrko<l monks esbn,blishodbl' Gosirlr
become an asceric irr ed,ri.v life, anct ft-rr a whilo ho on ti-re basis of tho enrlier ascetic grolrps tri,cl niuclr
wa.s associated rvith Vartlhami,na, tho r\igar.rgho irr comrnon rvith the Jains" Tho ferm ,LiIuiA:a h,ts
N6taputta of Buddhisrrr, beforo the latter teacirer sometimes boon takorr as a cleroga,Lory-epithetrl,
bogan to lay claim to full enlightonment a,ncl to be but mav n'oll havo troen adopted to intii-cate tito
ealled l\[a]r6,vra. 'I'he trvo ascertics r]ro saicl to ha,vo lifolong charactor of the 'u.,,ru'.s iakon by tho Alivit o
-
spent six yoars togother, wanrlering from placo to ttscotics. Ajlvika monlrs appear to hnvo br:rlrr
placo 3, and & numbor <-rfstories aro tolcl about thoir initiatod b1' having ttroir hair pulled out by t,he
adventures, in whiclr Gosula ustrallv flr,nears irs €r rootsra. ancl bv otirer painful ordealslr. Lil<o tho
I)igarrrbara, Jairrs t,ho;r were normaily cornplelely
boorish hypocritoa. L-ltirnatelv they partecl, al'i,er
a-disputo about the possibilitr- of tiro roir.rrilnitriorr n;rkecl. I'hov performed rigororrs fa.sts ,r,nil alrl
5. atrst,erities ,.lf' the hatho-uogu, typo to, inclrrcling
of dead bodies
penirrr'.resin large eilrtlron pots r?. Tho;' also oppulir
- Aftor leaving the comprrnv of \-ardharniina, Lo hrrvo iracl secrelr nragir:tr,i rites of a tiritric
'l
Gosala is said to have performed a ponanco of six char;rcter1o. l r o 5 ' l i r . e d c h i o f i y : n e o r r r m u n i ti e s ,
months' duration, from-which he aeqirirerl a eertsin brrt thero wero iris<_r solitelrl' A.livikas, wlr.o clwelb irr
arrrl magical powcr 6. tho depths of the forests 1e. Apparently thoy also
*S""9 of superhumaninsight
He thorr declared that- he w&s & jina, 6r fal|y p_raclisod ritrral singing and_ d.ancingzd. Tiough
omancipated boing, and began to rnako converti. their way of life seerns to havo beon in thocriv
Most, of his life as a toacher rras spont a,t Siivatthi, aust€re in the oxt,rorne, Ajio-ika lnonkir ,r." u"",,*",1
in the workshop of a pottor-womirn, narnocl }Inhl- in Ilurldhist and .fri,in sources aliko of laxity ancl
hal8, apparently a dovotoc{ Iay-disciple?. It is inrmoralit5r, in ma,ttors o1'cliot,and soxual rokit,ions.
clear, howover, that, like tho Bucklhir.-ancl }Iahd,- and_tiroy..seom oftorr to hruvo acted as astroiogere
vira, he also travellod widely throughorrt the or fort,uno tollerszr. Thoy appeo,r to ha,vo made
Ganges valloy- IIo gainecl srrpport from grorrps of great eftrirt! t9_ gain
_the support of the laity, an<l
ascetics a,lrea,dy in oxistence, who lookod bac,k-tc, a therir housoholdor a,rlherents tvero nutneroris and
numbor of former toachors such, as Nanda Vacr:ha, irrfluential. At leasL tluring tho tludclha's lifetime
and Kisa Sat'rkir:cn, tr-hosenfl,mosare frequently men- thrr Ajivika,s seem to har.o tleon ther most seriouc
tioned with that of Gosaltr,in the lrali scriptures a. rivals of tho Budclhirsb Safrgha. Tho ljurllhe is
sairl to have criticisod thern soveroly. ancl to havo
A detailod acc:orrnt,of Gosrila's la,st,rlavs is given forecast unhappy rebirths fr.rr thornh. 'l.hore,*ro.
i1 thg Jaly lhqOguati tl{ttra, from w}rieh-it appoars hlrw-elve1,.sevrrral passagos which irrrpll, compara_
that he died of fever, after sponclirrg sixteen'!ua"" t_ively friendly relations botv'een Ruddhists' anrl
az a ji,na. The story, stripped of its supornaiural Aji*ikas. Thus an A.itvika laynrarr is recorded as
and propagandin^t eloments, associates the cleath of giving s meal to t.he Rudrlha and his followers 23,
Gosdla with a fierce argument with l,fahavira in and king Bimbislra of ]Iagadha is sa,icl on ono
which tlr,o .were supportocl occasion to have fed tho Buddl^ist Orcler at t,hs
^p-r"otagonists by thoir
rospective folk.;,wers, and in which- lwo Jain'monks behest of on-4.jivika ascetic 2{. A friencilv ,tjiu.i;*r.
lost their livos 0. "rhero
ft seoms that until this incident a,nnouncod the Buddha's pir,rinirvd,na to lho

I e . g . ,D . I , 4 7 f f . ; M . 1 , 1 9 8 , 2 5 0 ; S . I , 6 0 i V i r t , . l I , l l l f f . o t c . l0 4._ !. Basham, History and Dortrinet ol thp .tJir:i&nr,

2 DA.I, f 4B-4 ; IlhaAauati Sztra, xv, 540. pp. 127 ff.
3 Bhryatsati 9utra, xv" 541. rl D. II, 72-3.
-4 .finadisa's cilr1tl to SrZra (Rallam, ! vois., l2 A, L. Basham,op. eit., p. 75.
1928-9), vol. I, pn.':tSZ ff.-Aoaiyaka f3 A. F. R,.I{oernle,in ERE. r.ol. I. o. tig.
5 Bhaaaaali 8ulra, xv, i1Z-4. 14 DhpA.IT, 52.
6 ibid. xv,545. 15 J. III, 511.
7 ibid. xv, 539. 16 /. I, 1s3.
8 o . 8 . ,M . I , 5 2 4 ; , 4 . I I I , 9 8 4 ; . D , { . I , 1 6 2 . e t c . 17 A,tpopdlika Sutra.4l. dith -{bhayadeva,B corLmeDtary
9 Bhagooati 9filra, xv, E5O-8. l8 J. lII, 5.11-2: Vdyu Purana, BO,286-?.
19 J. I. 390.
3 0 A . L . R a s h a m .o p . c i t , p p . I I 6 - t .
2l it-rirl.pp. 123 ff.
22 II. l,483 : ,{. III. :i6.
23 Vin. lI. 165.
24 I'is. IV. 74.
 arlvrrm 332 AJIVIKAS
Ma,h6kassape Bgq hie followers i6. In genoral, human effort, for this, though apparently dependent
-fact
howovor, it would eeem that the Ajivikas-derided on man's volition, w&{t in automatically
tho Buddhints for their compa.rativslyeasy discipline dstermined by niyati. Like tho Jginr, the oarly
while the Buddhinl,g accueod the' Ajioiaai of Ajivikas appear_to havo delighted in long liste and
hypocrisy and licentiorumess. catalogues, aad the passage sbovo mentionod
co_nt_ainsa lengthy clessification of the catogorios
It is certsin that tlo Aiivikas survivod for of tho universe, meny detaile of which cannot bo
"any
centurieg. During the Mauryen poriod they were fully oxplainod. Both tho $dmafi,fi,aphala Sutkt
9v-rde4ly .a very important factoi in tho qnd tho Jain Bhagauati Sdtra sr aeciibe to ths
life of India, and Asoka dodicatod to thom "etigioo" artiheial Alivikas tha belio{ ihat tho soul must inovitebly
c&ves in the Bar6bar hillsnea,r Gayd,zo. In Asoka's pass through 8,4O0,000 great a,oorul (malwkappd) -
?th Pilla,r Edict they a,ro mentioned among tho befcrro rolease from trans'nigration. fhere ii
chief secte of Indi.e, aftor the Buddhist Seigha, ovidenco that the Ajivikes, in-common with the
alongsido the Br6hma"s, and beforo the J*inn. Jaing 6nd Buddhists, also maintained a doctrine of
Aeoka'e_grandeon, Da6a,ratha, also dedicatod c&vos cosmic progross and decline cr. Like the Jainr,
to the Ajivik?s; in the dedicatory inncriptione ho
stresses the faot thet tho donetions
imrnedia,toly efter hiq eoneecration, which would
were medo

uuggest that he gave Ajivikism his spooiolfavour t?.

thoy bolievod that the soul was in Eomo Bonsc
material, and flnite in dimonsions, roaching iu its
discarnato form the sizo of 600 yojanaass.
l
But with tho fall of the Meuryas the Alivitas In letor times Aiivita doctrines e6om to hsvo
1aplqry declined in i"'portanle. Except for undergono- oonsidorablo -change and development,
Buddhint and Jain ooynynerntarial literatule, tbe and the deecriptions of Alivitism in the^ Tamii
only importa;rt reference to them iro later literature souroos diffor goatly from thoso in m,rlior Buddhist
of northern origin oceure in the Vdgu Ptn6qw, snd Jain literature. Tho founder of A5iv;t i.m,
wlere they are dgscribod as a neligioue-community MqkLhali Gos6la, in ons toxt takes on the itatus of
of workmen and creftsmen, whJworship goblinr
and do not respoct the orthodor rules of oor..no arrd t gog, who_ manifosts tr.hiynsolf to his worshippers in
dazzling thoopha4ies Tho Jsin corn'nentstor
66rornarE. Thore a,rer- howevor, enough pessing
lfalliger.ra msnlions thst Ajivikas believe that thoir
referenoes to them in Senslcit litersturo tb ehorv
that they did not cornpletely vs,nish until the late toachors rotun from Ninr64a from time to timo to
agee. rostoro tlo pure toachingrs. Those pesseg€s
-anywould
middlo
sgggelt that, in eolto Ajivika groups at rato,
In gouth India the Ajivikes have left elearer theistic tendonciee had eppea"ol, raiher lik; thoe;
traces.- p.he.-$flgn tradibion records the appoar- which a,roso in Buddhiem to produco tho MahEy6ne.
anco of Ajivikism in the ieland ovon before tirit of
Buddhism, gfurce Cortain other featuree of letor Alivita dootrido,
_king Pa+d.ukdbhaya ie eaid to
have eot up En Ajivike monastoryre. Nprneroug as givon in Tamil sourcos, sr€ of some int€roet.
inscriptions from Medras, Myeoro and Andhre Appar_ently it was bolioved in some Aliviaa circles
ghow that communitiee of Ajivikas surrived in that tho univorso wes completely stedic, and that
theso regrons until the l4th contur5r,-local and woro f,,irn6, nnd all movemo,nt, cha,rege,snd developmeut
often oompollod to p&y strrecial taxes. within time, woro illusory ro; tlig doctrine,^called
Ajivikas are also roferrod to in Tamil literaturo, ot:icolita-nityatuam, or unmoving- pormanenco, has
and throo texts, MondmElalai, NtlakEcd, and somo genoric li-keness to the Sftnlloadda of tbe
Cbofldnmdfidyar, give outlines of thoir doctrines. IV,Iadlyamike schoolof Mahaydna Buddhism, and to
tho Ved6nta of llinduism. Tho doctrinoe of the
The basic tenet of Ajivikism wasr that the whole 6f,srnisf, teachor, Pskudha Kaocdyana, one of the
cosmio proc€s{r t" governe_d by a principle six horetics of tho Paii scriptures 3?, proclair''ing
"ig4!y
called niyotd or fate. Ilenco the Ajirrikas ire offon the existoaco of sovon olomental "atomic .oatogorioJ.
re_f9yed to in philosophical literature as Niyati- earth, water, firo, air, joy, sorrow and lifo, a:ppear
v6dins. Tho most striking surnmary of lhoir to havo survivod in southern Alivikiem, to whioh a
lpsshings is lhat conteined in the Sdntanfr,fi,ophala very similar theory is attributodss. Another of the
Buliasa, which ghowa thet they believed thal tho eix horetics, Pfrrana Kassapa, was rtmomberoil by
path_of eoqzr,sdrcw_es,rigrdly laid out, and that overy th€ Ajivikas Ba a teachor of their soct 89 and is
soul had to travel the samo irnmonselv lons cours-o mentioned by tho late l4th contury Jain cotnrnonta-
beforo reaching final release. The pro"coss "of 6o1 Qnroabhadra es the protagoniet of the doetrines
transmigration wss in no way affocted by any of determinism, (niyotiadda\ t;.

25 Vin.If, 284. Bl Blwgaoati, 9il,tra, xv, 650.

26 4. !. Basham, op. cit. pp. tbO tr 32 A. I,. Basham, op. cit. p.254.
27 i b i a l . ,p . 1 5 7 .
28 Ydyu Puribp,69, 284-8. 33 Petnaatthu. iv, 3, p. E7 : N'1lakeci, ZlZ.
29 Mho. x, 101-2. 34 Nilnh€ ci, 672-3, wi th Vimanamuni'g comrn€Drary.
30 D. I, 63-4. 35 SyddoEdttmafrjari, ed. A- B. Dhruva (Bombay, lgSS), p.3.
_36 Nll^akeci, 694-6. with_ Vdmanamuri,s commentary. See
Bashao. op.'eit. pp. 235 ff.
37 D. r. 56.
38 Ma-2tiqibcl,ai. r:vii, 113 ff. See Basham, op.eit. pp. 2S2 ff.
39 NilahEci, 688.
^f9 T.o Earibhadra's Sdd,ardanzaamwwryq, ed. L. Snalt,
Calcutta, 1905, p. 20.
 AJJHATTIK'ANGA SUTTA 333 AJJUilA

AJJHOKASA, the open air. Ses ABBIIOKASA.

Like tbe Buddhiets, tho Ajivilrns eeom to bavs
dieappoared in India by a gradual procoss - of
assirnllation. It would seom tbat' thoso branchoe AJJUKA, a monk of Ves6li. IIis opinion rtras
rrhich had dovoloped theistic te.ndeneios 'wore sought by his lay supportor in connection with the
ebsorped by Vaisnavism, whilo thoso which etill sottloment of his ostate. Tho latter had a son and
maintained tho original athoism of Makkhali a nophow, and ho wished to boquoat'h his property
Gos6la pergod with tho Digambara _{"i*-; possibly to the moro roligious of tho two. In order to
other Alivita groups woro swallowod up by ascertain this, he requostod Ajjuka to grant an
modieval t6,retrism, with which they had somo audioncs to the more pious ono. \lhen Ajjuka
a,ffinityrt. Perhaps Alivikism had eome inf.uence chose tho nophow, the son accused him of depriving
in encouraging fatalist tondoncies in somo branchoe him of his rightful inheritance to his fathor's ostate
of llindu thought, but, its influenco on later plilo' and reported" tho matter to Ananda. On tiro son's
sophy and roligion wa,s certainly slight, and there The
version Ananda found fault with Ajjuka.
is no ovidonco that Buddhism was ever appreci'
Jainism and lattor asked for a trial and Upeli docided in his
ablv affocted bv it. Buddhism,
Aiioitiem, three non-br6hma4ic systems appgarfng favour, Alanda agroeing with Upali, that Ajjuka's
at the sarno tirno and in tho same rogion of India, conduct in complying with the householder's
have had very difforont historios-the first he8 requost was ontirely blameloss (Vin. III' 66-7).
bocomo one of the great roiigions of tho world, the UpBIi's docision was approvod by the Btrddha
rscond has survivod as a small if not insigpifrcsnt (TIwgA.II, I0I; sooalso d.4. I' 311).
rect in the land of its origin, whilo the third ir only
romemborod in the pplemics of its opponente'
AJJUHA (l), tho name of two formor Buddhae.
A. L. B,q.suA,M. Thoy are both described in the same terms in tho
Apiaana and would €,ppo&r to have been iclent'ical
Brnr,rocnepgY : A. L. Basharn's History an'J but for tho difforencs in the period in which they
Doctrines of the Aizvttcas (London, l95I) is the only- iived.
monograph on tho subject. Important roviews of
this work, criticising certain of its intorpretations According Lo Apa'd'dna (No. 385) Buddha Ajjttna
are thoso of W. Schubring (ZDMG, vol. 104, 1954' li.;ed ninety-ooe kappas ago and whiie he was living
pp. 256-63) and Helon N. Johnson (JAOS. vol. 74, in the Himalayas. Panasaphalad6,yaka thora offered
1954, pp. 63-5), him a large jak fruit as big as a pot, on a plate of
The rrrost important earlior stud.ies of tho Ajt"ft"-t loavos.
are thoso of A. F. R. Iloerrrlo (Ajiwikas, ERE.I, Ajjuna is msntioned in
Tho othor Buddha
pp. 259-69) and B.M. Barua (Tho Ajivikas, Jourrwtr
ij tne Department of Letters, Calcutta lJnivorsity, Apaddna (No. 50a) which states that ninoty-four
kappas ago Ajelaphaladdyaka thera offored in a
iI, 1920, pp. f-80).- Very valuabls-for-the..study
of tho background to the riso of tho Ajivikas .rs similar maruror aa aielo fruit to Buddha Ajjuno
A. K. lVarder, 'On the relationships betwoon early whoa he was iiving in the llimdlayas.
Buddhism and other contemporary systems' in
BSO,4.S. XVIff, 1956, pP. 43-63.
AJJUNA (2), an arahant thore and the author of
'tno
6UTTA, n&me given in tho verse 88 of Theragathd,' Ho was t'ho son of a
AJJIIATTIK'AilGA
banker in S6vatthi. In his youth ho associatod
Sutta-eahga,ho (No. 76) to tho sixteenth discourse
of the ltivuttaka (9 f.). Tho discourse is on proPor with the Niganlhas and while still very-Yolng,
attention (ttonieoma,rr,osikdral. Thore is nothing so
joined
'But their Ordor, in tho lropo of attaining ealvation'
ho found no satisfaition. Onco seoing tho
helpful to the trainoe (sekhal as _yonisomonas'ikdro
for- the attainmont of tho goal. The discourso Buddha's twin miraclo he gainod faith and joinod
tho Sangha. Doveloping insight, boforo,long ha
is eo n,$med in the Sutto'sahgafi,a probably becarrse
attained"arahantship if iage.I, pp. I95-7).
goni*omanaeikdrais eaid in tho sutta to be an inward
luality \qjjhottik'anga). Ihe uddd,na of the
Itinrtt'alcq, calls it Sekha Sdta' Ilis provious births are narrated in both the
TheragEtlN.r' Allha,tcetha, and in the Apadd,na]{u'
the dosignation of Silapupphadd,yaka (-4p. I, No '
AJJHOHARA, namo of a fabulous fish mentiorred
139). In Buddna Vipassi's tirneino was born &s 8
in the Moh1-tutosoma Jdtaka (J. Y, 462) as one of
lion and being ploased with the Buddha, who was
the six monster fish which lived in the ocoan at seatod. at, tho Tobt of a troo in the forest, he offered
oue tirne. Ttrey wore known as Ananda, Timanda,
the lrirn a branch of sqla flowors (Shorea robusto\ ur
Ajjhohdra, Timiti, Mingala a'nd Timiripingaia, bloom. (In the Apad,ana!{ltakothi the Buddha is
firit threo being five hundred ieagues in oxtent and
Sikhi aud not Vipassi.) As a rosult of this good
the other threo thousand loaguoe long. The word
d.eed he knew of no evil birth theroafter and was
ajjhohara (Skt. abhyauahira)_ occurring-^- ^lk
(L7t), 366) born among clevas and mon. I{e was born as a
i"inoyo (IV, 233) and Mitrinfupafrlbe world. ruler-(cokk ouatti,) thieo times by the namo of
' and the n&mo is obviously
mearli swallowing'
Virocana.
ciescriptivo,meaning' swallowor'.

{l A. L. Basham, ca. cir. P. f86.

 AJJ{INA 334 A.rfrnxnRIYA
AJJUI{A (3), king of the I{ekakas and a grear AJfi AVINIVARTA.CAI.{APATI.
archer.
8AUNEXE.NAMA,
Onco ho annoyed the sage Gotama andwae namo of a Sanskrit text ascribed to fndrabhrlti,
dostroyed in spite of his great bulk and the thousand and translatod int_o Tibetan by Dipankera6rijfrEna
(J:
t_*1 _V,_-267). According to the Sarabhanga (4t,1") and Rgya Brrson-frgrus-sen-lo wirh rh; rirlo
Jdta,ka ("I. v, 135, 143-4; Il,q. L 266) he wls s -kyi,-bdog -?o hjy!-g eg
Dpal ts-ho-g s ael,lba shee-bya-ba,hi
hurled headlong inro hell lbr slaying the holy sage 'translation
sgrub-thabt shes-bya-ba. The i"- incoi-
Angirasa. Both names, Angrrasa-and Gotam"a, poratod in tho Rgyud (tantra) soction of tho
soom to refor to tho-same person (DppN.I,7g7), Tongrur ("M. No. 3741).
Tlrc Bhuridattcl JAtulta describes him as holding'a
bow in oach pair of his ono thousand arms a'nd AffrnXOnIYA, or Pali afi,f,inclriya, ons of tho
offering sacrifices to gods ("/. Vf, 20I). Ho has throe faculties for purification (trdnyand*rpaend,ri-
treon idontified with the l{d,rtavirya Arjuna of the gap,i) and one of tho twe4ty-two facultios (initriyo).
Kathd,sarit,sugara(trsl.C. H. Tawney, fi, Bgl, 689)
and tlro Lrttara.-khd,n7laof LlneRd,md,yana. Accord-
ing to the lattor source Arjuna once obstructed the -The term ajfi,end,riya is a compound of riifld
which me&ns to know woll and ind,riya or facuity,
course of tho rivor Narmadd with his ono thousand so tho word dosignares tho meaning"of faculty irf
arms ma,king tlie wators flood tire banks and flow porfect knowledge. Both translatidns of Tib6tan
tl
llrg op;rosite diroction. R6va4a, the king of 1ma-,ie.s-7tahi, d,ban-pto) and Chinoso (chih-kAn
Laik5,, who was camping on the iiver bank, "*r"
annoyed by this and waged war on him. frffi) are eguivalent to the abovo.
But
Arjuna defoatod him in single combat anci took him
The names of theso throo fecultros cen be found
prisoner. Later, howevei, at the request of oven in the early Buddhist terts. The 26th
Prrlastya, ho was set froe by Arjuna (Rdm,dyana,
fasc. of tho Salnyulcto Agama (in Chinese) montione
fff, sections xxxvii and xxxviii, tisl. N. N. O,ittt.'
t!"9. indriyas: tho first utei-chih-tang-chih-kLn
(frfi tsfi & o naj fi,atd,jfid,-sy dm|nd,rig a, TIb. md -ties_
AJJUNA (4), the seventh son of Devasabbhd and pa lcun-ies-7ta,r byed,-paltd d,ban-po), tho gecond
Upasi.gara and one of the ten brothors iho became chih,-kin, and the last utu-chih-kCn (ftfo&
known as Andhakavenhuddsaputta (J. IV, 8l; aj finfi,uin d,riy o, T ib z kun -i es-7ta -d,ah -p ahi, db;Aii.,p;f.
!,!A. 93, llt). See ANDHAKAVENHU-(DASA-) Like the othor bwo ilrtiirwendriyas, tho contenl of
PUTTA. d,jfr,endriya accords with the othsr nine indrivas
which reprosent the faculties of spiritual progdss,
A.ffrA-CeXRe, ns,moly, manendr.iya, sukhendriyo, sclrtrno,n&syen-
montioned. in Tibotan tantric
d,riya,
texts as ono of tho six psychic centres within the _u,pelcsend,riya, lradd,hendriya, uiryendriyo,
yogin's bod5r and located to be situatod botwcon amrtind,ri.la,^ sornN,hi,ndriya and prajfi,end,riya.
-accordlng
tho eye-brows. In doscription, this is similar to tho Thoso hiire facultios-chango their namss
d,jfi.d,-cakra spoken of in Hindu Tantricism. to the aspectB in whioh they stand
This
is not listed a,mong the psychic contres cited in
Wl"l they stand in d,ariana-md.rga or the way of
Indian Buddhist tantric works. According to .knowlodge, they aro called anaj.fintaj
modern_ plrysiology this is taken to corrospond to frd,oydmindri,ya,
moaning tho faculty which intonds to know iho
the medulla oblongata,. Ilowover, even in Tibetan
unknown. In othor words, this is e dosire to obtain
toxts, tliis is rogarded as being in the roalm of tho
tle kngwledgo of Buddha's truth (satya\ - by means
sakasrrTra-pqdma (thousand petalled lotus) on tho
of plrilosophical thinking (d,ariano,\. Nsxi stends
crown of the hoad and, therefore, not treatod in
d,jfrerudriya. This id a namo of nine facultios, whon
deta,il &s a, soparato psychic centre. Aj.fiA-cakro thoy are in bhauond,-md,rga, which indicatee tho
is described as-a lotus-with two petals, lnaving ha,rn
dosire to realiso ths Buddha's truth bodily in ordsr
Vnd bqarp as its mystic seed-syllablos (bojo-aksaral, to oxcludo all defilements aftor knowing it through
its main seed-syllable boing short or half A (Lami
mind.
Anagarika Govinda, Eoundations ol Tibetan
Mysticism, pp. 141, 143, 145, 174, L77).-
Tho last ono is entitled ajfidf.dui,nd,riyo, wlnich ir
S. K. N. a_designation-of nino faculties in aioikpa-md,rga,. In
the st_age of- nothing _to loarn (a"6ailcga-r;irgal,
AJffANAVIDHVAUISANA, name of a former ovorything is known and kept as a completo know-
Buddha (Suyu. 6. f 2). ledgo, honce it is callod the facultios which are
possossod of complote knowledg e (d,jfi"dtduindriy ol,
Arfi Ase ryyAK-pRAMA{A-NAMA- DAKTNVUpA-
DESA, a Sanskrit work oxr&nt in its Tibotan All theso tbroo stages (marga\ aro cailed drtdrdyo
-of
translation or facultios, einco they havo a strong powor
under tho title Bkah yah-d,ag-pohi,
tahad,-ma shes-bya,-ba mkhah-hgro -m,a,hi-m,a"-;"g in increasing (aupacaika,) tho puro sacr€d elerqents
(d,rfi,6raaa-dharma.) in lifo. And thoir contents or
the Rg;,'ud-lrgrel (Skt. tantra-vptti, tantra com-
mentary) soction of the Tongyur. bodios are nine i'ndriyas thernsolves.
Tho author of
the work is not rocorded. Nor is it mentioned as According to the intorprotations mentionod
to who translated the work into Tibetan (TM. above, the nine faculties chango their names with
\*o. !331).
tho progress in throo steges. Of them, djfi,endriya
soerns f,o be tho most important, bocause it ie
AffrAfe-XAU{pINYA, the first of tho Bhad.ra- the last snd fundamontal roligioue traini'rg beforc
vergiva 4enks.' See a1VN'A-KONDANNA. entoring into Nirvina.
 A K ArAMA RANANIV ARAt{ OPA YA 335 AKANITTHA

Ilowovor, the opinion of l\{a}rdy6.na somehow correct according [c colnmentaritrl ort'strsit (I'i.*m'
-I\[iilriy'lnn
differs from this. does not accept the vii, $ 80, p. I7$). a']rei fact thr,t tlre I')it'trtLitir.t is
graduai progross of nino"factrlties in throe.tag*s. described in ono a,rrtl tho strttr,: ii:'t'rnrllit ils irr li'it'
' ' s"rt't''iiirrt'."
tinly the di"fforence is u,<lrnitte<l cf' pre- or post,- plescnL a.rtcl ni)t in tiInc" l';t. l'''i
<larianamd,rgartl.rc,inrlrillas be,fore u'h^ich are ctriled ie.g.. Anarttla K. f'o''ittlrrtt,st','itlrr\-: H'I l''. I\-. ll9t
unajfirltd.jiii,sudninj.riuu', tho-qe ir,fter rvirich are to ('olnpare tlre- IJrr,i.lltit-I)lrttttitri,i u iiir .( ir,51:1'l-
Jn other tnrth. rr'lrit'li irjlirtlttgir ()i r.rl('irlliil ri ." r^t
call,ecl a,:iiren,Triya antL djilcTttiuirt,lrit/ct. "l-ilttr
'promrrlgatotl
worrls t,he II,,iirif inists, ospecialit- tire Vi;iana- i n t i r i r e ' . i i t r r l : l l s ' - , s - l t l r t i r e I r r t t t i l ' 1' >
v,irlins, regard djfiendriyo rn ti.u'same l i g- l r t a s o _ t ' t i m o i l n d t i t o t i t r t t ' l t ' s s \ A . t 1 ! ' t , L t ] : L 1 i . . l i)l's t ' l ' r l r t ' r i l "
ajfi,utdaind,r:iya, Ilralrrnan in tlre UPirnistrtls'
S' K' ' '
Irr lJrrdclhi-.tn ihole is rtt, ett)rnrtl tt 'ri lt : :ll
fact, thorc' is .r truth :iprr,rL i.orrr t.lit' {\i'
d Sr'rsl',it "','''r'i,l
is .stant,i* its 'r'ir,et*,'
AKAtAMARANANIvARANopAyA,
texr*,rricrr j1l;i:li;li;: :i:.:XT",iil:?"t,l;:i';:l',ili""i1,.i,.i11i
!l;;1.;;:ll:;:l
tl$ -[')us'tita11i,''rtari'ltu lt:lrx1-pal1i.1T1'']l is ., cc,.riir.t: *liir,te't:r is a r:r)r]1rrr)-
:l]: . . t = . "' . o m p r c x
Iig5'rrd-l.lgror (tirnt.ri-e.r-'r'c'rirrv),
"''f s<;rti.n ot;,rtl:l
iii"
',ittk'kh,i). r. lirible to crr,.rimrx,,qition (.sur,bt: sttir,.riirii
1'errg.vrtr..(cotdi'er, rr' P' 3ti0, Nrl' '1.'he i-. 1u)r
vtrracil.',- Lf tlri" s,rl.r).terrx.,rrt,
],ai-)' ^"tl...1*
I sltorL l.itrrlgica'l-tcxt- 1'.)r t]ro ploven]fll..Ll.til= ,i.'fsr-rrlent tin t]re 1..,,r.r,,1g*ti.^ 1,.,' riio rJrrrLli*r,:
matrlrcr rlo.rth. It bel{)ngs to tlro flsttis,-ldltutirni .l,atJrircrr,t,l 1}ro *i.rricl, o. *.lrtttirr,i,
.ut'roatrr"a ,rris,_-,s'irr
class of'the r{riya'tarttrtls' thr,rre is no Trrtti*grrln, it siill roru,r,irrsa fti.t tl.lt
AKATARAvT IATAKA (/. r. 1,y,.1ii-{i,),t: rll,l, illil[l::' i;;:,iii:JlJlll:l "+11,1'll,';l;i
l-,'i"llilllX"i,;l'
r.ellrtecllivt]reIJrrclcl]ratot}rrrrrrottlis.'i1]..l:rt:])1:i.j'o,'.r.'''.o.,i|''''','',r*.ttii.
in rr,llrtsion to a mQrrk wlro $'as {} sorlr'('()rrf tiistrrr-
i i * r . r . , , r t . 1 i 1 , . r . o r r i l , < r t ,l r r r L , . i i : , s r r 1 i - f ; _ t t , t i o l \ , j L t l ; l ; l t a l ,
llarrr:orrtallllrrs{tt1,soniIbIe}rcrttr's.'':.-,'\1i].:.-'',:...']o.j,otl,.-,..g1rt]rt,l-
agrrod1ir,rrrilr''in.iJit,r'attiri,entc'r'tltltirtr0r'tlorl'rrt"o,'.litiu,.'',tsr's}ljtiitiediritirtrt,..itciritrg(rI(lt^l}t.'l{]i,'lIt
rroglerrtttl his dutios i111dlr-rilrtting' (prr,.ir-'rrrr-sr,,r iittppdd,t).
o'rgiriatr,n

1\'lren LJr,lltrrrrltlrltttl rvrls king of Ririrrrasi, the Tlre truth is. tlrtrrcforc. itr the process ot *'i-rrld'
lrodlrisrrt,to lf iur i! tolchor t-,f fir'o lrr.rndrotl young er-ontSr in tho nilt'rro of imperrruilnorlce. iul{l ;tit'ilvs
br'ir,lrrnilrl$, T'hcso 1tr*ihrnrtrts hnc[ ii, crrck itt w]iose irr tlier_pre"cent, uot inr-olr-ing time (ukuliku). iret:
rrou'ing tlury rvoke rtp for tl.reir studir:s, \\'herr it al-ro I{AL'\.
el-ir:rl. tht'ry f'ound a,nothr:r in ll <:ornoter:y, u.hich
tire.1. liept rn ri cil.gc, liirrr:r.r tltis eoeli hu,cl gt'(r\irrl AKAITMANIYA SUTTA, t,ho first sutta of Lho third
u1,rirr thr; cotrr.]tgtv rt lrrlrl no solll'it) of'tinro rlnrl r\'otrltl vaggir, of. tlro samo r1d,lno, in tho Aiquttu,ra )\'ikuya
crrir,r," *f, rnirlnight, as u'ell lr,s at <lilvln'eilir. llhus (r,5).
th,-: l-rri.lrtrrans rrrvoho at, mirlniqht atrtl t)rif{itgeti ft states that tlretc is no othc'r thinq so itrLrac'
t,herrrseriv{rs rn t-lv-rir' st'tteliog. I3trt, hv di}u'n r}l+rv tahlc and so unrvicld;' as the uncultivatcd mirid.
forrnd it rlillicrrlb to study surr:e thoy lrird rrot, hrrr{
6u{rug}r slrlon. ll:hen t,}to tlocli crrtrvoti in lrr<tr*tl AKAIYIPITASACARA. ir, lrotlhisattva u'hc'se rrairlo
rlnl'IigirI their lei;srinli \l'ere intorrrrl.rtttd. Tliorer-rpon ()c(rlu's irr n, list o{' f\rturc 'Iu,thigatas (Guy'u". llilS-
tlre l.rrii,Lu,ur,rli, allrr{)yod at Jris fxl}rrlvioIIr, '"YTung l'r.rr det:tils se,: ]I-l\ Y-IDEVI.
il.* ner:li.
AKAItIPYA (' rrnslrrrkrr,lrle'), lin,rwn as ttti(h)sy\ttl.-i'ta
Tho Tlueldha idontifiocl himsel{' r+-it}r tho ttxt,cher in Tibctu,rr, is il sirnrrrdtri rnotttionerl in tire IIalt'ri'
irr ttio stnr.y, his diseiples rl'itli the five hrrndred l t t l u t p a t t i ( 1 J 1 J .X I I I . l3 rrnci 70).
L'riirrrr*rrs. r+nd the monk u'itir tho eock rvhich did
AKAMPYANETRA, a bodhisatt,va rvhos:e rram()
nr:rt know wlron to rrrow. 'fathi,grr,tas
oc(-,urs i;r a list o{' fttt.ttrr: (Grt1n. 41^\.
In tlro storv o1' I ho l.her* Parih[nnkabi*qsa of tho For cletails se,r l't.\\'fUUt'I.
I lltilrnm,ek,cltlilttlt'uAsthti (pp. lal f,), tlre n&mo of this
AKANI$THA, the higlrtrst of the iive Prtre .\lxrtio,s
.Tartirkrr, ie gir-en as ,lknlarrltti-kttl':kuta *ntl tho
(,sud,Ih,rit:aso). See Ali,\NIT'l'lI--\.
llrern P*r,dlrErrak-tltissrt.is idonti{iixt with th<t cor:}<.

AKAtIKA, Limnlnss, ono of llre opit.lrcts in tlre AKANITTHA, ()Ilo of tlte llvo citrsses tll' gorls
r l r . r { . . o t } ' F { r { 1 .l l r r r i l u , t o r v < 1 e s < ' r i p t i < i no f t l r e B u t l d } r a - lrelorrgirrg to tho tvililTr'it'ri:;r, srrl)(lI\-isi,trt t.'f tl:'o
l-1}:r-rmmt, " \1'oll-ptoerltrimocl is the teu'liing of ftrrtrth jhrirra, liear i.r^ rr']rii'lt i.; tlrc' lriqlre-t ot' the
:he IJI*seorl (lne, immotlinteiy effectir.'e, rinreless, RIpavacara-bhurni. LIi i]io l-]rrrlrl]rist tlr,r,ricui{'iil
:r.r'itirrg invostigot,ion, rovonling, rlisr:ernible b1' l r i s l n c l l o g \ ' , t i r e R r r i r . i r - c t {i i : ' i r j s t } , t ' s t ' \ ' i ) r } ( i , r i t l t e
'hn u:rsr], enrrh {}ne frlr irimself." The things three r:ategorles t.ltt1) u-iii,']r tlrr'li't'rlrl ,,f beings
-f
lntoir-ing timr-. *rro tho plonstlros of sen-c{e,ciinging to (,cattt'aloka) rrrrl\- i.-re Jivrtie.l . lre trerrrgs thus
:hr pa*t. desrring for tho firtrtre, {itll of condict, riesigni^tetl are ('()ntra-rtei. otr tlte rlne hantl. ttr thoso
i.r,J snxi€ty (S. I. l(l) ; Lrrtt the tntth is rr thing of tho sensuous sphere, arid on the otlrtrr. to tlttl
r,i rhe lrresent (sardil,lldka) not involvin;5 timo immaterial spirorc, b1' tlte lrrct tlrat, thoso ot' thtr
:i;iliA'er), i.e., uot dol*ved. becauss on tho r\obrlo Rripavar:ar& are made of minti (rtiuttornullrt), u'tth
Fati, tlrcr fntition of hliss ('phala) is obtarnotl imme- all major and minor links complete. These llupa-
,::eieiv lfter a pri,rticular stage of progress on the v&car& gods, rvhom they considered made r'rf mind,
e aih {nwggal has l:oern trttninod. A transl*tion of the Buddhists in turn divided into tbur subdivisions
'et'ernal ' states of absorption. Tho
lle tettn akdliA:c ee is, therofore, not in terms of intellectual
 AKAMTTEA 336 AKATKEEYYA SUTTA
fourth of thoso jhiina heavons is yot again dividod The duration of lifo among thesr dovas is 16,000
into Asafr,fi,asatta, Velwpphala and Suld,hdadsa; kalpas.
and the last of these, is onco more dividod into five
It is a point of intersst that the S,gaed,arefers to
groups of gods of which the Akanillha is ths last.
the Mamts as Alcanitth,a ajyeq[a, 'noither tho
Thus b;r a process of inferenco from the charac-
yormgest nor tho oldost'.
toristics of tho spocios to tho charactoristics of the
B. J.
Eonus and class, wo may coneludo that the
Buddhists considered tho Akanilfhadova to bo
mind-mado (ma,nomdya) and associated with jhana. AKAffKHA SUTTA, first sutta of the eighth
Whether this association is tho result of the referenco irhapter, which derives its naruo (Aku?ikho VaSga)
in tho D14ha, Nikd.ya to the Buddha lraving visited frorn this sutta, in the Dasakq, Nipata of tho
tho Akanillhd and the rost of tho Suddhd.vd,sa gods Anguttara Nikaya (V, 131). Tliis sutta is also
while in a state of solitary meditai;ion, or who"thor found in the Majjhima Ndkdya (I, 33-6) whore
f}ae Diglw Nikd9ta roforance is on tho contrary duo f'urther details aro shown, and whore it is called
to tho association of the Akanilfhd with monral Akankhetlyct, rSutta (q.v. ).
absorption in the minds of the Buddhists, it cannot
be made certain. The formor is moro iikely as it AKAfrKHA VAGGA, the oighth chapter of tho
s,ppoa,rs that tiio cloar-cut divisions appe&r to havo D asaka N i,pata of tho Anguttara' N i kdy a (V, I 3 1-5 I ).
corno in late. Ifo'wovor, in this roforonco of the It consists of ton suttes dealing with a variot5r of
.Mahapadd,na Sutta, the Akanil,lhd, dovE, are picturod topics and dorivos it's namo from tho first of thom.
a.s paying hornago to tho Buddha on his visit to
thern and rclating to him tho storios of their
AXAfrXnnYYA SUTTA. Ttrero &r€ two euttae of
provious births nndor various Buddhas.
this namo. The first is tho first sutta of tho I
Buddbaghosa, ciaims that the name Akaniflha Akankheyya Vagga' of tho Ahguttara Nikd'yo
I
meant that these deities woro without juniors in (\r. pp. f 3l-3) ; the socond is the sixth sutta of
-Majjh'i,ma
virtuo o1 happiness and that they had no juniors t}ae Nikayo (I, pp. 33-G). Thoso two
&mong thom (D.4. fI, 480). That they worp consi- suttas woro proaclrod to tho monks by tbo Buddha
dsred to be high in virtue and happiness is vouchod at JetavA,na.
{or by tho aspirations of Sakka, in the Bakkapafi,ha At the boginning of both suttas the Bucldha
Sutta,nta,, to be born in his last birth among the
Aksniflha whom ho describes as pa.nl,tatara, asks tho rnonks to load a lifs possossod of virtues
distinguished (D. II, 286). (sfla), obligations (pd.timolckha) and right bohaviour
(d,cd,ragoca,ra) and rostrainod by the control of
But, L. de la Vallee Poussin pointq oub that there
obligaticrns (p atimokkhas anra ar curarnautta,) . Further,
in a synonymous tertn aghanislho, meaning, -at tho
the Buddha says that, having obsorved tho dangor
end (ni,qlho) o{ tho compact (agha), intorproting
in the slightest, fault, ons should loarn the precepts
this to tnoan the top or tho ond of the material
and put them into practico. If a nonk wishos to
sphere, the Rrlp6,vacara-bhhmi, above which is win the lovo of his colloagues in ths highor life
tho Arripa, the irnmaterial, Thero cannot be (sabrahm,atdri,), to rocoive roqr.isites, to bestow
much doubt that as far as tho early Buddhists
morit on thoso who offer him the roquisitos, and on
wore concornod the Akarrtlhd, dovd, were tho last
those of his kith and kin who have passod. away,
to bo named of the classes- of sods of tho liupa-
to bo satisfiod with the requisitos that, ho rocoives,
world, though in lator works like tho Mahauyutpatti,
tc, bo able to endurs cold and heat, hunger and
-contact
ihrough the in-fluonco of l{induism, tho realm of thirst, the bito of mosquitoee $nd flios, tho
Siva, Mahdmah66var&, seems to have been added of wind and sun, tho bite of snakos, abusive speoch,
immediately abovo l,he Akaniflha, and below the painful bodily feolings, to ovorcomo fear and droad,
Arripa-world. G" P. Malalasekora states that it likes and dislikos, to win oasily the four stages of
was also spokon of as the highest point in the (jhono) and to a,tta,in the freedom of
rnoditation
universe, ths hell Avici being the lowest. The mind by tho dostruction of lust (dsoua), he should
quarrel.amolg- thg Kosalirbl monks spread ovon up
be a person fulfilling tho virtuos, intent on rnental
to tho Akanilthd deva (J III, 487).
tranquillity within, whose meditation is undis-
Ths earlior toxts aro scanty in their roferences to turbed, and endowed with innight (uipassavl),
these gods, A, Majjhima Nikayo list of deities Ieading a solitary life.
rnakes no rofsrenco to the Akani!!h6, whilo onu-
merating Praj6pati, Brahm6, Abhassar6, In tho second sutta, tho Buddha rupeats wh,at is
Subha-
kinha, Vohapphaiaand Abhibhfi, but the Majjhima, said in tho first sutta and statos a nurutror of other
Nikaya (III, 102), whilo presorvirg Abhassara ambitions that shoul<i stir a monk's hoart, o.g.,
and Yehapphala" substitutos four oftho Suddhav6sa to roalise those incorporoal delivorancoe (ripe
eatogories including the Akanillha for Abhibhfi, d.ruppa\ whilo in tho body, to bo a stream.attainor
'*'hile the Digha Nilcaga adds a fifth, the Sudassi. (sotdpanrm,1, to be a once-returnor (salmdd,g'ami,),
to be of spontanoous birt}a (opapdtika), to oxper.ionce
T};.e Vi^yudd,hi,magga(634 ; 710) and somo commjn- tho various forms of psychic pov/er (i&Lhi), to bo
reries (ltA.40, DA. fII, 740) say that thoir world able to hear both kinds of sounds, namoly, tho
;-r spokon of as a Brahmaloka where and,g[mirrs divino sounds and the human sounds, through
are born and enter complete Nibbdna. tr'or those tho divino ear (d,ibba-sota), to L.ow intuiti'rely the
wbo ane born therr, thor6 ie no more mbirth in the minds of others, to be ablo to rrmember ono'E
worid of men. Hence, bodhisattas aro said to bo fomer stato of oxistence, to attain freedom of
never fiodi:rg theu rebirth in these heavens. rnind !y tho destruction of lust.
 AxAxxSITAMUKEA
AIIilX$ITAIIIUKHA, a group of bodhisattvas in
(BHS.
Sukh6vati. rnenlir-'rredin tho Kd,ra'4ia'rryft'ha
*. v.).
A KA N TA K A (' thorn les' ), a lhtddha-field (bu.ddho'
kaetral in the easteln quarter, where the Master,
teaches its living beings
named Jfidnaclhvaja,
(Sdsoli vrd.ni'ndnt : Mhau.I, 123).
AKANUUA, CHIZEN (i684-1937), one of the
qreat pioneers in the field of Pali Buddhist studies
in moclern Japnn. As a profeasor of Otani Univer-
sity in Ky6to, ho specialised in Pali Buddhi$n and
rr"ndertook ite comparison q'ii,h Mahdyd,ne thought,
by introducing tho modern scientific methods in
the study of Buddhism. Two of hie many publica-
t ions aro 'The Cornparative Cataloguo of Chinese
.lgamas and PA,li Niktyas' and 'A DictionarS' of
lndian Bucldhist Proper Names*Part f, The
Early Poriod', works which have eontributod to
the present-drly study of Palj.
Aka.numu, was born in Nagaoka (Niigata Pre.
lecture), Japan, and in due cours€ sueceedod to the
incumbeney of Jogan tempie of tlre Otani brench
of tho Shinshn (hrre Land school). In 1908, he
graduatod from the Otani University and entered
the pootgraduate courso to continuo his study of
Buddhism. ]Ieanwhile, he became e member of
'KOkOdO',
the Brrddhist Association founded by
.)Ianshi Kiyozawe (1863-1003), one who oxorted a
great influence in the field of Buddhisrn. With
Shrigaku Ya,mabe, who also later beca.me a professor
of Oteni University, he f,ounded the Sh6y6-sha
.{,esociation to publish a morri;hly Buddhist
magazine, Ka,tei-lc6wa. fn l9l0 he wa"s givon a
', a,nd also
denominational titlo of Sozu
academic degree 'Gik6', by the Univbrsity and
the authorities of Otani-ba Order for his theeis on
' On the initiative
Studies orr Pali llahS,parinibbdna Sutta'. In March,
1915, he left for Ceylon with S. Yamabe, by order
of the high priest s'ho wlshod young scholars to
coutinuo their studies on Buddhism in Coylon
and England. During his ts'o and rr half 1'6nrs'
stay in Coylon, Akamrma studied the Pali t,exts
under the guidance of S6lissara thora. at llnliga-
kauda, Colombo. In November. 1917, he left
for England to study Buddhism and returned tc'
.Irrpan with Ycmabe in June, 1919. In Seplember
he was appointod profoseor of Otani lJniversitl'
and devotod himself to locturos, research and the
publication of his works. Ilaving won tho higher
title of 'Dai-sojo', ho bocame tutor of tbe young
succsaor to tho higb priest, the chief librarian of
Otani University and, in addition, a member of the
edueatioool bosrd of the soct. After his father's
337 AKAI{UMA, CHIZEN
death in 1937, he wisbed to resign frorn tho pnofos-
sorship but was porsuadod by others t'o romain in
hie post. IIie family left hinr in Kyoto to roturn
to their homo, in Jogan tomple, Nagaoka. fn Jull'
of the seme yea,r, whon he was homo for tho
u*cation, he was seriously injurod in an rrccident. In
Septembor, ho werri i;o Ky6to as ho was fairly woll,
but at, the end of October be returnod to r\agaoka
for recuperation. -His condition becarne grave antl
complicationa sot in and he was beetowed the title
'Gon-e6jo ' b5r the Otani-ha brench of the
of
Shinshrl. On the 30th o{' November, 193?, ho
passod a,wey et the ago of fift5'-16o".
Contributlon to Pali studies. It was aborrt 1890
antl nearly sevonty yea.rs i*ier than in Europe'
that the stutiy of ths Pali texte bcgan in Japen'
'oebwoen l'he
At thet period, the mutuel reiation
Chinoao and the Pali texts wiis it subject of great
interest. to Peii scholars engaged in researclt'
The popular opiniou rvas that thero was not tr singlt'
Chinese text tranelat€d from Pali, outsicls tlr"
extant Chinese L}ipilaka. The scholar J' Takakuetr
hold tho opposito view, and ssid th&t' the 'Shon-
r:hian-lii-p'i-7)'o-so w&s & Chines€ translat'ton of tho
Samanlaptsad'okd, tlne commentarSr to tho Vinayt
(J. Takakusu, -d Pald Chrestorn'ut'hy, Tokyo, 1900)'
Earlior, in 1883" 13. Nanjio hed tried to
comp&ne tho Pali toxts, stlch es t'he Vi'nnya Pdlaka,
Dlwnmapad,a, the four Nik6yas, Mi'lin'd'*poffitu
and so on, with their countorparts in Chinoso (B'
Nanjio Caralogw of tlw Chi,nese Trarwlali'on of
the Buddhi.st Tripi,lr*a, Oxford, 1883)' Takakusu
had provod that the s€von booke of the Pali Abhi-
dhamma woro quito different from the soven Chineso
of the Abhidharma of t'he sarvdsti-
&n v6dine (J. Takal<usi, Abhidharrna I'ilerattte oJ the
"ranelatiorls
Sarlrfrsti,uddins : JPTS., 1905).
of Takalnrsu, Pali studie in
Japan began with a compar*tive research betwoen
'Ilhe Japrnese
the Pali and the {hineeo toxts-
scholars who followod him engaged therns€lves in
res€a,rches in the fields of ea,rly lSudChisnr, Ilinayina
Buddhiem and historical studies on tho developmeut
of the Bucldhist texts, etc. This trend has continuo<i
to preclominate in Japan rtp tcr the present day'
\L Anesaki indicat ad the eorrespondence botweon
tbe Sqdlh,LL'tryga ancl a part of t]ne Sorpyukti'
gclnto of the C'hin,*e tranelation (M. Anssaki'
Le Sqatho-uogga &t Sorygtttl*nilcaya et' ses aersions
ehirwises, lluseon, 1905). In 1905, he also dealt
with the relat.i<.rn between tbe Sultoni'fira and lhe
I-tslt-chitrg (M. Anesaki, The SlrtMni@a in
Chinpse: JPTS., 1907) and publishod Tha Eour
Agonas in Chircse (Tokyo, lg08), ma'king a detailed
 AKAISIIUA, CU'ZEil 338 aKAI{UUA, CEIZEI|
c'@perien betwpen tbe five Nikiyaa ard th€ hsrre been compilod in the Kolary&u-itoi?nkg6.
fqrr Chinee Aganas. IL Watansbe publiihod his Takakrrsu, as sditor-iu-ohief, conpleted in f941
srtiale ontitled A Chhua CoIIebt oJ lciMo, in the whole transletion of the Pali Tipifioke,
JFTB. for 19O7. In 19f3 B. thiio deelt pith the including some importent terts thot fell outeide the
roletion betwuen the Abhidhrynrna Pigaks snd the Tipi$rke, in 65 volumes under the title Norfutt-
Cbinese .Abhidha,rno works of tbe Sarvnstiv6ding doi?nby6. This work, which ma,rked the aulmi-
and the 81fr Jlt-lu<'- p' iJ' anvlun (S drapulr&bh*tln na - nation of his activities, kept hirn oooupied for six
fisbwl in th€ BleTkydlmi (X, 3). In 1919, M. yoers with the combi:ned eforts of the wbole
Nagei olariffed tho intimat€ connection betwum ffeld of Pali studios in Jepan.
tbe Chince YJmfilmqga and the Y&n&hinqga
Thue, Pali studies in Japan have made greet
(U. Nagai, TIv VJnafiiqgo : JPT 5., I gI g). Later,
atridee and oxeellont results have been obteined.
young echola,re, gueh ss 3. l{igote, B. Wetensbo
end otherg continued their resesruhes in thie field.
Thoir regrrlts heve been published in the footnotee Publlaetlonrby Atenune
of the Tobhd-ahirvhil-tuirnfuo snd other publica- Trcwld&ttte (into Japenese from English) ;
tions. Prp-eminent arnond ell of them waa
Rhys Devide, Buddhism, e sketch of the life
,Akannvn4's work, TIw Compnthn Catfugw of
and toachingr of Gautn"'a the Buddhe (f Oll) ;
Ch&me Agorrw ttd Pdli Nitdlyar.. Such a publica-
tion bad long been eerneetly awaited,byscholsrs, the rummarised transletion of tbe Apon$dt
(f9f6); P. Bigandet, Tln Ldtc m I'eaad of
tbough this object bad already been partielly
achioved by r"+',y. Glauhma (fgl6).
$no years later, in lg3l,
Akanumo publishod Thc Didionaqy of ltdiorn (into Japanese from the Chineso lbipigaka):
Buddhiat Propr Norrrra, Pdc, I, Tt* Eorty pcrilril.
It was tho fruit of efrorts to which his whole life
The Pdi-yttan-&irtg, with K. Nishio (f929); I
I
had been dedicetod, namely, tho oomparative
etudies on tbo Buddhist, tsts corrcring ths
ths $or-mi-td-pn- hn, thre only extant tert
flolds of Sanskrit, Pali and Chine€e. Ths \rork
of tln Sarnrnatiye school (f 934). lbe
has been of mueh benefit in tho fisld of Buddhiem,
othora are 6ve translations.
ond continuee to b€ so to this Cime. Buddhist
rwa,rch in Jepan is full of varioty because of the (into Japeneso fFom the Pali Tipifaka) :
methods of study followed, tho sehools end special-
MohAli Sum: D. I. (19361 ; $qdtlwrygcr.- ,S. I.
isd rections selected, etc. It sbould bo notioed,
(f937). Intbe Agon-rn-h&bgd ere found many
however, thet non6 of theee resoaxohes would how
transletions from the Pali t€xte.
beon pmible without tbe splendid acbievgments
of the ebove-mentioaed soholars, snd others. Ihe Ruutrh :
eompa,rative study of Pali, Sanslrit and Chinse
texts iB now regalded as an essonuial and s firnds- Eis six mein writings h.ave been tksady mon-
montel step to ell advanoed rpoa,roh. Fortunately, 0ioned. Other publieatione include about l5
during tho last saventy yoars, Jepaneee scholarg worko, oovering Buddhism in general, eornmgntgriee
bove hsd both the rbility on tho tertg of the Shin sect and newly compiled
and the opportunity ro
publieh the resulte of their comparative studieg. ssrred books, etc. TFo of his publicotione
deewe special meution:
Ai<anurna's book in three parte, connectd. (al Kut-p*ehilru-ehiqon-goal6rolat (a oompora-
with dootrinal remar-ch, namely, Bukfu6-Icg6ri-w-
tive cotalogue of Chineso Agamas and Pali
Ice*V'E (Studioe on Buddhigt Doetrines), Gerchi-
Nik6yas, f929).
htkhy6-na-kcr*yfr (Studies on Early Buddhism)
ard Bt*ky6-W6tan-sh&ron (Eis:torical Studiee on This was writton whilo he was studying the
ths Buddhis:t Terts) wae publiehod pethumo.usly, Pali texte in Colombo (though it was published
in 1937. Tbese books, as w€ll ae his previous leter), for the oonvenienee of hie own studiee,
rrork, tho Agon-rc-buklcE6 beceuso The Fow Agamu ,in Chitpad by Aneeaki
(Buddhism in the
Agamss), whicb was publishod. in lg2l, heve been was not avsilable to hirn. ft should bo notod
brgbly approciatad by scholars. that in Aneseki's work the compa,rison of the
Ekothrdgama with the Aignfitura Nilfryo ia briefly
In regard to Jepanese trsnslations of the pali dealt with, while the latter has not been assossod
:cxt€. S. Tacbibana, wbo hsd.studied in Ceylon, irr respect of tbo Ebtturdgona; end that Aneeski
i".a." sincs 19O2, published many of thom. firey adopte a diffisult method of comparison in whioh
 AKSIS#ff"A, CHINEff ;r3.Q A K A q$A i IA

t.he Cthine$e t*,e:{ts fialr: beeu r'eslon;.i Lo tli.rri: ih+ Paii fir'e liiki-u6:, i,l,:, i'i::.qr-n tey-fs c.f Pali
originoi forrng i-'efcrt, tilc r-'olitprrrisi,rr, thcr.rgh it' :rlrd Chin..se, snd iho ,iLiaktu v.r iii--'n i-'f t,irc li'ojsti-
ccnt,ai:re lnelir,r r:qeit:l foi,r,;iotxrg. Ol: irh- r:thel 'ir;,i:i'i;tti. In *d<litioir, tlr--:. -1-lhiij-l'iom::re- ecri
irtintl, 3 k.trru.:-r.t ll,i.loirLs a riie!,hoii Of t )d}rii pLitris{.'li 1h+-r .trhiri,:iliarnra ar.i:t,ioqs. ilrp \iaha.,'inu t€Et,!..
'r.t '-rt it,
r+'hi,:ir frrtlowr iir,. prt,v::rt, forn:s r:f oho &:xtrr birnturise u,n(l oiiler lr.'rligu clg.gsics r-+r$ r-6farriE(i wherl
liiE p,.r.i'p'-rSt, i;f t.r }''fc.vi,ii,r rji-:i:L-r'{rnitsrrr:{:
!n- llDgiiin* :.h6y aro icrrnd usetirl. E.rcir a.r'.ie'* irc.t its
Ltre lexil;. 1'1,:rr-t:'-:v.:t,-i,.kil-r:'..1r;.4gi-"-ss iho roielenLrie *hbroviaiion *ccord;ng trl the rrlasqiiic.|"iirrb ci
t,c th* lT'o,t si,,,i. dt;.t*,:; i' ; i *nci ing .!.b r/,rdr.v,tl.su- fu izi: - Fa.):.,gf n{}Ine!}, tli:iclh a!$(rliil!, t-l rTrofi th.sr}. r,i,p
'rji.ar'r,ii-,i..
JiiiS;.:s waii. :rliinli;..'ii,:j iilr i.i,eni'ic:rJ,ig:' liu'rr:,truii. Tirn rr;.r{ex *tvil:s Ctiin,-'.i., .t,:ui;aic*ti
s i ri.i j r'r,;-t:lti.ir-l,s,rl: i.i :rsLi;,.,1; uf i:,;i,h c&*(,rr,q, rr' :', ;. i!. q :;f ,-li:,.i itn,ti rrnci ijarrglrrii. gud ihe Citinee.-' F4rdi

2.1{"tQ{-trir;r:Bir rl,ri:-1, i:-;.ilil{} Pati tex-.g" .ihe co:ru.r:r's loiio',v f,ito .l.lpani,er: .{,:piiah}..bi'.)sl .;rdoi. Yarioug
rir+ ru; i.i.rli,.,-::. : i i,, (ll.l:r.rse I * Iu:rli : I}iighi:r;rrl': Lir'1r, rrf liei', (-'r4)" regardirri4 tho gonealogy of 'lhc
i;p ! -t;gii* -a.iu'lr-:::.1
; .1i11{lv,11...iidy trrii, tt,'elaj ii -Ln.l $alr,'as s,nd ihci l{ishF,rrr:nmain-*" bhe schoc.is, the
Niiinl,*, Se;pirtidDgo:,rna i.e S,a1;:-:,'::t'1,,. iJ:ir,iv.*; cixtazn irireient sta,f.es l.';nr"li,Siarin'Fu^d,t'i, heiis
'-.ir't,t<t.\.
-Ekoti,luige,iaa ir() ,!r:g.ltr ai:tt, Nikl;t,*. t?) Paii €te., .]:'o iiler: igirrq6"
l,.r {-'hi,;cse, in j(rvrir-J,: l.:t'rl.?tr of i.it-, fotep-t;ing-
.K. iia.
i -!i'l ir1rendice,, : Lrli;1,lie l t:-trrrr lrition uf' s.lra'" lthi;6,-
;u'r!ii,-'i'iie ;:irr;*jer' Irr,rn1.irki,i,'-:g.l;it'!114 iirit,re:
on htl'eii I':$,<:r.,r;l:.nr:! lri-t-rer'r 5,;i.,j,.':i,s lir:' { lo:ii:crn-
Srllrsk;.it. ilnE gr{"nxidihriAF?..4. ,: r}.i,irrrl<tfii ,rr s5t',1e {ri'
i'liitrot, {Ccntttirugg rir,elr.i oi}ritr Fii,.us,!"
'l-,hltr+.-r r.'r;acgni,trr-lrori I'i i;cr.l ruiu.ci .;t'.d i,ri,<i1.. Thrx
i,erls o!' I.-g,ornte d-cin*t, up trr f ii.- l-q'egrl.ll.
tr'4.;Isl&Lir;.:.F .'rf x'lirr*,1 r,r;ai,iirE i.,r -{fa,tn,t*. t.l\ r.rr:o.rr^i ir i i; nr e iitj i Grlr., i i n -lne P +f, antiti+ :t i -e d!>rtstt lsri-

$,;rpitn,,.li+'r: '-*.'1(k;rr'., i:. :^,t. pril;nftpllramdit' 5irr;=a, rrnd +ieo trr r,he .?frrLi.
prrtifi,11xl,rerdii-'i.Lttnt- Ite litersl ;p6anir\g i6
li-ia urt.:;:Ar4u 1ljtt$€ t.r; h;;rrtr L=$n. t,tr rr.'"'ite, e:rti ' ' 'effei;tttr*tio:1
r, lerhia ur;<:+rupiishrner,rt or irt
.i;Lre
r.i.,e !n riei."il ;lro sset,i+n nf Agrxnrrs outsi{ie ',
i.ri:fl &ftLJ i!$ ffii1rr-rp,s iraneiar,iln i* In.-Ja-hsitlg-
Nerijr,r's i-)i{ta,J.riu+. l{e tlt}dil;ntorl !iie e'r,rk io ')
hsi.&rul {'ait*el-ui"t;ion cf i}{r!lvo fore.e of o:rist€nc€
:lriu le-t''lher ]i'1i.iisF..qi;r tlt{il;i l'r .'i i,lri."-.;r Of rieoJ:
S,rrtrs,isc W.\r:151.1,s.
533 ; .S,t;:P. i{?3.5.
sr$5itude.
f.i{AR,EKARA, 'rrarrli} oi onc, r:.1' the saruii,dhis
i+},trttju-13a.*ilicut' fuury:?r'i*r*lh.t.
;iiti:rt, i []ii'i,,.rurrrl'
otitlr.id ir-.t,:r h-r- .1^',:oicttittLsv*ar&. ,Firrt during tlre
'af J.nrli,ai. lr.lrli,inir.l I'r',;irttr l\*r'.i,-;:,' * '
t,ir:ir:: rif ii:.e Biir{ri}r}i F;r{}krteshe,.:da (Pnli ; Ka,ku-
irtnri.J, .i'i;,r E,rriy F*ri,-.xi, I.l:i1i. '{
.r'tr:,ilr,ri..r};r].ir w,: l-',:r.
lliirui.i-.'rcs, t)$rn$ly,Av*lokit'm-
A* t.ho t it it ii;.iir;at.r;s, ';:iis dicf ;rlnt"r1 i 7il'i u.;rr. i'.:.,i i!r+!nrilrtr.rlbhir^:'n':,. er:.teru,{ irrtO rliffbr"*ni;
i.;ri..tes ;r;11r! iJii liatsus cf l.::dg;':e;J cgrior* t,tr,c n,iid se,rnii.liiis €r.:jriailri€11', it ig tire ll+-4t.rr whrl i.s .+trid
.;i f laitui '!i.'ith. €rr( r/)Ll(lii
i}rili-iusi:i. t,;rii lJlaln to :rr!\-o,:,irieft.Ci ilt,n thrl perf,ic:lar sarnfrrihi
i'f i;he -{aiiiy6,nir rs'-r{)Lti'}r;,. L'ir.: vicri< '6.1o ilpit;i- {Krryii. p5i. ,i;i , 1il ; .,n. p 1i4)
lr*ller: l;er:a-trg': ul iris Cesir.: iri strrri;' tlie fhinotro.
::iir:skr.i'i, rUed i'rili l,tiel;i,- j is 'lp{lgit ,1li_r,i"iJ:..}rl;rt AKARAtiAvA:{[itA, i' $rrndrlhi or sttrte o!

:,lir,e;'i {"earg i;r t:crroiliiirrri lti-s i.'t"r'j iriut',:os- A .rr.riic{r:;i,r*tior} Gf brr'{.h mind. a.rd bo<l"v. llh,le

tri fsr,e r4'1$i L.ir*l f'Llr:f th:rf, r,ir.rnix{ h i iii rn'.rntione ri rn liio P a iteavimi uti -aa}*naril*i. -
;.et:i*.1 riiFir:rrit:. hri iprri
ir&riy' ;'t){rrii.s h*ai -1;';rlra'l rrieonir.,g"t h1- i;ireir Chrn.:se srttiri,ipd,rttm'it<t. .4{ttra, trnrl rrtei, iu t'be :d.,Jhii
ti:\115)itliUr-'n.'.fir:r 'Ltro.jridyirrtwdai-id;tr,t li,s iii,ersi rnoaning' i.s' ccrc.
li-riinr+ir':g rlltt,g trrr ;o'"'1ri,li"ilcli
' 'sh)Bolriirl
,..' i lii irlFJlli.r-ll l'trc.lrl;ill .r;.i i i,r-, lirr*i=. : tie';-teq ,),i-'.' rriett-: o! rtt iui?.n'. tt;rl is t:'*nslat+d
intc' (,trirres.-. d,s; I'i,-h*ti't"1-iusr+t,rtp i'ep4rt i.'oLa
j.or-41,C. lrcc{.)rdr{1[l trr tl,: i'rrli i;-j'1i11]1rtt i ire.: ]i6';t1
i.^il*-r ; ti:.6lr [,tlit-trv F-+'l'-rlrl'if d,lil ! t.lltuii]r;lr tn,,rtg' rv.li,rvi: f'orro ,rt exilrwirc*'i. [n iiro -"rf,ir",nli. il is
jat.,ic*s llcci)r(l.i4B i'rt i,r':ti i)rr.-rfiil!)ori!i.ior: t:{' t,iiil r-t'f0rr.t)ollttiy r.&*.rfdeti ;:*i ri.lr-ir.r'r-r;iiiF,::.fuit;. tSgo rrlSr,
.';ir:!.e'rl w,rr(i. i'a.:ir , if,ler ilfii 'givrir:. i ho .{<r-.*s,zttnsr'ikA, \ 42:1, i I : .I{rlr-r;r*,-iir;: ;.
Iln,ier
qi;.-rir1{,1g1i13 'fr,o;11 t,bo 'rxrxt,:l i.rr
8!;i:]:nr*ri{r$ or rielri)
AfiAHDAIUA. ;r $'.tirli:.r .L.el,"',1 (Brtciohs in
lirrr-rekdt', l*'ali anrr i..:lirnex:. {i6:r1fir}$li}.' sprc+}iing,
tJtei ::t)r-l?,hill'll (fi.r.&t+Fl-. wi;.:,t .lr','q the lJllririhn
aiau ;-;orsons i:,'l(:. plar).t6 $On{}d{ltrid
i.liefg {rfr-. i.r-:.u;ir..tiie:.} 'l-i;"
n,r,turr(l lti,i;.L,'i'r..ri-n (il{itit- J, I
with liuddiri.r*' .lrietur-v and p-iq,h lStirldh'*t lr,gtrndc
Tho rrre,t,€r';4il quo'uotl Lan ii.:err claecifisd rlnd AKAI{$A}!^4. ()r i,rlj=- irrr-:!,oo.rl\- iil Buci.r}rist,
'I'?ra ittLn,l
nurubrsretl... sourcos fr*ru whiclr the rnaterial ll6v6''1rr,iJia.c.r'i.i. I{re€brt8 rrt,tra<lti0n. or
is gatbor.:d ff"s rr,;l qivei-r *iith refsrt acss to F{rfierl. .irr'r'j*; Fr'{-r'i"x'i';. ru IJ'r,.'rCL+'e lro\{/i)r io ntiiact rnen
'fho Agr.tmno. ic i;iirr.r:l:- :ii',C iiis ci+rtrine. Thie is fcung in
rnir,ieia,l e.:vers fhe {Jhinerq, four

j.i. S ll.{:. 1}-;0.r(;

 Axan$attt
Mrunr. i, 314, 2-S (fx'osa) t dlwgottd e.ed bufu
dltiindsn; blqa,t;uin tnireguffivdnflry, also in
Mhvyttt. 4315: aoruatotlfrgardlc*rpni. Bub in
emtoio Buddhirqn the word is usod to ropreeont e
spoci,al esotoris c€ronaony which ie bold by e priost
in ordsr to attract mcn to the socret doctrlne.
It ie trarxlateC into Ohinseo in varioue wej/€:
lau-ctum-fa (ffi€f*, the c€!"emcny of, attraction
by Br,ddhe'a hook), eV.:lwa-fct dFA*, tho
oer€noony of sttraction rrnd invitation), r,h'ing-cha*-
/a (ffitrffi, the eoremony of asking the Fucldhs to
attrapt mon to his placo), cha+-alno-fa {#E&,
the cersmonf of attrection and invitation). I:e
Chineso azrd Jupu,neso esotorie BuCdirisrn, tho
Chen-yen sect &nd Shitgon eoct, it, is count€d Bs
one oi their four (or- five) t'tmdamental cernmonies,
and claesified rtnrlor the lcamrw-lcukt, csr€rnony.
As ie well knciwn, all Buddhas, bodhi.sattvas and
deitios, and furthor, thoir powers anci virtuss, ancl
evon {,he doctrine and corornony for theee doitieo
are olsssi-fied into five divisiong (pailca-kuln'1. in
whii:h &:a,rma-kwla ropresonts & power of galvation
or attraatiorr; thorefolo, this ceromony is olnsniffod
under this divitiion.
Its Titlota^n aquivalenl, ts kguga-pa, which moafft
f,o bond, io rnake erockod, to gsther, t,: csuse a
gathoring, to call, to srrrrr,mon, to eond for" But
the cemmony did not tN:como popular among the
Buddhists of'Tiboi.
Accordirrpl to the commentary on Mahdva'trownt
S&tra by l-tsing this corsmony doveloped frorc
tbo ceremony <lf csaii,ka,raya., or tho eor.emony to
gnt anotheros lor€ (in Chineso ching-oi.-Jo ffif&).
After the perfrrrmanco of this coremony poople
are said to bo roborn in u good huruen eondition
in the rrrorld, as if drawn thore by a hook.
XIIlren the dlcoraana corsmony is eombined with
thls aaiikatrzn& <>arc\ronv, it, ie eallod dlwtaana-
uaii,locar"a4,a (&€ffifr* lcmr-ch,an-cki,rq-ai,fo).
Sometimos. it is also combined vrith lhe pwti,ka
eoTornony, t,.r the aoremony of getting prospority.
ren it is calied dlawa.ana-puCliko. fn tho per-
fbrnnanee of the dkoraano eeremony, all require-
monte for tho cot'ernonyr srieh n,s robes, food for
offoring, flowore and incenee sticlcs mrrst bo red.
The practisei ahouiri sit in tbo .*ukhd,eorro posture
and offer a thorny red flower to the Buddha.
fu ll{ahawiromnn S&trao chap. vi (I{anjb, 580)
anci Vajra,6ekharo-,t),i,mAnfl-san'ua-11
oga,-yogi S{ctro.
(fo*.ir,a. 1039).
S" K,
AXen$e$J, r-,neof tlie fivo mess€ngers of Maf,ju6ri
bc',i.hieattvr. This nemo is rondered into Chinoee
340 ArAse
as Ch' ing-obao tffi E ), Chao -eh' in g ( Am), Cbao-ch' ing
(#mi, Kou-chao (fiH) end eo on, ell of whioh
srenn: he who invites pooplo to his pleco like a
hook on which hanga evorything. ft,s Tibetan
equivalent ls th-bahin llgilgr-trttL.
firie deity 6rst appoars in ths firs0 foscielo of
t'he tr[ahduadrocano Sfi,tra, and is defined Bs tha
fifth or last mossenger cf Mnfiju6ri bodhisattva. Tho
brisf riescription irr fhe sitra was oxpanded by
I-tsing's eommentary on it. Acoording to it,
this,teity ropresente one of the vir0ucs of Mofijudri.
I{is poeition in the Garbhadh6tu-mandala is bhe
fi-ith froin his mast€r. I[is appsaranao is thet
of a hoy \lcumd,ral, whn has thrso knota ({dkhd} on
his head; his borly is yollow in colour. Ile woerg
the thfur r,:be of a heavenlv hei:eg" Hs site on a
i'od lotue flower, holding a blus lotue in his left
harrd and o sword (or fiag etr keht, according to
tbo P'i-tea,n4-chij in his right band.
I{is mud,rd,, or the poeturo of his hand, is called
ahkuii-m.ulr6, to signify the shepo of & hook.
tlae bi,ja, or tho symtrolic lettor, is o. T'Ito eamaya
slra.po, or the symbolic shape roprosentod in various
applianeea, is e hcok. EIis guhyandna, or esotorie
n&me, ts aarrontosanniyita aajra (yi u- chi,-chin-karql.
IIe also eppears in ths ma,Dr{ala of Maijufri bodhi-
asttva.
s. r(.
LXASe, sp{lce, atmoephore, sky, open air.
The moaning varies according to the context, but
tho ba"gic concopt of space is predominant. Etymo-
iogically derived from tho Skt. ftdC (to shiue, to
be vieiblo), dkd,aa is the needium in whieh objeots
ean bo seon, b"dt which is not, occupied by objects ;
hence space. In Se,nskrit,philosophic liierature d,Wda
standg f<rr the subt,le and ethersal plonum, supposed
to pervade the uni':ersa, the vehicle of light and
Iifo, as the air ie thot of sound"
But irr Buddhi-st terrninology dbris<t. is not a,
reelity, not e,n ult,imato dparamaltka.), but a concept
(portrtafid), an idea or riotion whinh corrosponds t,o e
ecllection of $ttributes. This space-concept (dkdsa-
paiifiattij is not a notion corrosponding to a thing
i,hus nemed (ndma-pofric,etti'), such as the idea of
land or rnortntain ; but, it rather rovealg certain
attributee. or connotes t'hem {atttta-pafi,fiatld} as
subjective views, witlrout' corrosponding to an
individual thing. Not treing linlied, even conoop-
tually, to e eorresponding object, d!frsa is &
permanent conoept {niceo-pafi,frdtti\ " by which the
rnind is enablod to distinguish objects in external
porception " (Shwo Zan Arrng, Aomp. of Phdtr,.,
Introd. p. 1,6). lVithout having objective reality
 ArAse
it is spokon of us thai by which an object is limited
*nd bounded (.lnricchedarfipa). Space (d&a.rai is
that by which objects aro paroeived as mutually
distinct; it is the poesibility--but not the actuaiity-,-
of being occrrpietl. Thus, qpece is to the axterncl
:{rgrception of rnatter *-}rat, tirne is to mental porcop-
.tion. Just, as events happen in time, so objocus
rro plaeed in spoce. Both are essentiel in the
pnocoss and sucr'erssionof mental states. without
having an individual reality of their own.
Spaee itself, not the eorrcepi of space, is rhor.e-
ftrro dopendont oD the objecte delimited by it"
Theoreticallv speak' g, en oxpansicn or inereaso oi
objects would deerease the amount of space ararl-
ablo. And thus lip&ce is dopondent on all bhe
four causal eonditions \{hich rogulato t}re origin of
material phonorrrena : kamma, citta, utu and tift,dra.'
l-or, just as the concepts of units of rna.ss {'rfr,pa*
ka,ld,pa: bunclles of matter) originato in dopendoneo
on volition, rnenial aspeets. physical chango,
nutritivo absorption from pre-existing matorials,
and zuch units rnove about as electrons in intra-
rrtomic space, sc, spae€ itsolf is oclually dopendont
on the s&me eonditions. The rrrodern ntomic and
electronio theories of matt,er did, of courso, not
find a place in the conception of mattet as visualised
by tho anciont commentators, but the amount of
resomblance found in the old snd tho nsw concepts
is rcmarkable. Aka-ga is not a positivo rnedium in
whioh matter {rupa) movos, but it limits irhe
rnaterial units (r.tpa-kald,pa,'1. Tlie rrnits togethor
witb the Bpace bets'een them constitur,e a material
''rbjoct as it enters the fielci of the sansae with its
charaeteristics of solidity and oxi,ension, and all
the othor varying pltonornenn, which give it
app€&rance (ru.'ppanato niposfil- I'rom l,liis ceni.ral
eoncept of space, as a potentiality of oceuoation,
n derived the meaning of placo or ovon rogion of
rebirth (kahint akdie ynawttaji,ao : Mhul^ fI, 4g).
Rut even if it is raised. to the rank of an olement,
(,dkdso-d.hd,tul,it, is the ernpty spaco tc be occupied
by the otlier elements. tho void in whieh the olements
&ro placed (akd.iagarika : Sdrnp. 214i.
this again the notions of above, below and aoross
,rre formed, according to Buddhagiroea tDhsA. 3ZS).
As a rule, d,kd_sais treated soparately from the
tbur great material elenronts (mah.a-bhtrta) and is
not considered in the F.'ifakas as an element, exeept
rn the Maho Rahulouad,e, Sutta, where Rahrrls is
advised by the Buddha to devolop
concentration which is like open sp&co (d,ki.tasomant
bMuonar.n bhd,aehi : M. l, 424). And what is the
element of open space ? (katama cs Rd,hul,a dkd,ei-
dJ6lu). fnternal (ajjhattilco\, it, is the speco.
enclosed bv material, such ae the openings inside
341 AxAse
:.ho mouth or noso ; extornal (bdhira| space would
bo that which surmunds mactor. Perfect, intuitive
wisdom (aontmopparlno) in rospect of this elemonb
of empty space cleansee tho tbought (dtlant drdjecil
' ' ' '.
of the misconeeptions of I and ruine
There is rr. bare snumeration of six eic.monts
(eha d,lud,tuyo)in the Sangiti Suttnnta (D. fil, 247)'
and in the first' sutta of lhs M(r.hq, l-agga of the
Ai4utt*ro. Ni,kdga (I" 176). whers thev are given
as essential parts of fhe lfhernma together with
the teaehing on tho -"ix spheres of eontaet (cia
phassduatand,nil, the oighteen applications of
mind (atyhd,rasa nnnrtpavidrd,\ and the Four
'fruths
Noble . lcdtari ari,yasacd,ni;1. 'fho eix
eloments aro enumeratod &s the olernents of
extension (p,zthau6.-dhd,&"r), of eohesion (d.pa-rlhdtul,
of errlorieiby (tejo -d.hd,tu,),cf vibrati*n ( ud.yo-d,hritul
"
o f space (d,kd-s a' ilhatu\ and o f c o nec io trsnerir ( uif f, dpo.
rihdttt), withorrt &ny internal conneetion bol.ng
shown ; in tho Dhamrnaeangani, however, it ig
said that spaee does not commingie
explicitly
(aaontphutthom) with the four great elernentg.
as fhey do with each othor (.Dna. $ 638).
From all this, the foilowing points of int'srest
may be notod. Thore is, first of all, the unyiolding
attitude of Tlrer*v6da Budclliisrn which arlmits
qDece only as a poteniial. This is, perhape, not
surprising in rnoderrr philosophic thought, but it
rnust liavo boen rather & 'shock' in thoee
early times q'hen noi oaly in Indian schoole
w&s spscs considered & roality, but it, lTas slso
eccopied as suctr b5; bire great masters of Greek
phiiosr:phy. l'or, not only in genoral wero Plato'e
' ideas'
etornaliy existent, brrb spaco in particular.
aithough deriving its existenco &a a lc,gic;alpr,rjection
lrorn the ',
id.eas eea.sori to be, for Aristotlo, a.
dialectical relatiuity and beeamo a reality depondent
upon rrra,ttor- This inta,rrgible i'eality devolopod
into a distinci;ion between the anbitati.ve existenco
of space and s, sub.qtantial existonce apart from
mef,isr. Thuso Aristotle carefully distinguiehed
From spsce frorn matter a,nd form.
^.\not,her pr-'int to be noted is bhe constant 3ep&l'8.
iit n i:r Buddhist pliiloeophy of space iri&risa) and
extensrcin (pa4had). Spaee is a potentiality and
a iimitation of matt'.'r. Exiensicrn ls the sciidity
of matter. ona rrf its forrr essentral elementg or
constrtuenta (nnha-bh,ittt), In c,ther g'ords, speco
mild- ia mental and exten-rion is materral. Rut in the
views of m*nr' \restern pirilosophers (early and
late) space is rdentified with oxtension, although
'pure space ', which
accorciurg ro Locke is capable
neither of resiatauc€ nor of motion, is to be distin-
guished from eolidity (.Eesay concernirq Human
 AgAsa cETIYA 342 AxAdACARBHA
'was seaieri on thc rcad on h i s
Un"lzrcknd,ing, fI, iv:). fn Buddhist philoeophy iiis nriirist*:rs. wllo
eorii'tyard '--,f the
it is sotidjty, tbe element of sarth ipalhaui), which return :ift,eir having swept the
givos extension t.o obleets, while space (akasal thupa"
c,irr.:umseribes its lirnitations. lt is irot, p-,n apti- 'fhe
utlrue. seorns to bo typicai of th'irpns built
tudina,l oxtonsion forrning t'ho bssis cf an tr,ctrrsi on the surrrrnit of hieh rocks
oxteusion, brrt a void (suDi.a,) which hus irothing
i:-r cornrnon *'ith oithcr air, or ether, cir m&tter XXAinnHArUVIpUl,A, a sartridii, or & state of
in an5t form. concenin:,tion ol lloth rnintl nnd body. 1'his
.'IkIsa a'spuro spir4o and emDty vciid htr" niat,itrally sani,idhi is morrtionod in ti:'e Ds.4Qbhil,m,ikaSil.tra
'
found ir,s application in lee.t igitliv pL^iloscphic (S:. l3). Iis iiteral rtier'inirrg is. ,{-ido sphote ot
conrrotatioru;. And lhus we fi^nci the tsrn ris€C for '.
va.crritr.-
t l r e o r r e r r a t r ( a h b l w i e d . s a :D . I . d 3 ; M . I t I , t i i 2 ;
AXASACA*C'I. Tiro river that liorvs sout]rwartl
-.{. fI, 2}0), as &:r unsh.eiterctl pl*ce, rs-comn.rontietl
sornotimes as t'eing suitable for eirnplicity or iiving f.r:om tira Anot,atta lako receives, in its different l

and for moditat,ive purposos. 1-hs infinity of spaco etages, .rtlriouB rr&me$. Tirat, part" of it wirictr I
'through tho air ', i.e., &8 &
(dldsdnafiut ). or i,he sphore (ayatanaj of irnbotinded flows sixty' leag";ee I

$paee, lbr:ns the object of t,ho first of the higher w a t e r f a l i , i s c o l l e d A k - d , s a g a r i g d( S n A - f I , ' 4 1 1 9 . ;

ktA. 58ti ; etc.). Ihe lJuddhit'** diseourso on
rnsntal states of absorpti<>n (jkina) and wtll be
vsricrrs topics (tnk'innahc*kdihd) is like the
detailed u:rder AxASAX^cScAyaTaNa. Rr.rt
ciowrr',vard fiow of the Akd,sagarigil t,4z{. I, 94 ;
even &a a limited sp&ce-aperttne (parieehinn'dkasa-
Iuxi,na,) it forms a device for concentrating a Dh7tA. IIi. 360) : go also ia the oloquenr-,eof clever
preacliers(DhpA.IV, l8 ; .r'.II. 65).
wandering mind, au aici in the practice of modiration
(kamrnattluina,j. See KASIIiA. Iiere 1,oo, horr-- The fure c.lay to be fouud iu t'he aroa (thirty
ever, it ls nevef endowed with positivo eharac- ycjanas in extent) over which the Akdeaganga
toristies and, if properly develolrcd, such eoncontra,- falls to eartb is callad. ot! sccount of its finonoss,
'buitor 'fhis
t'ion sho':ld lead to insighi; int,o tho ossontral erirpt,i- clay' (rvarnni,ta-mnttilid\. clay wes
neee and insdbstantiaiity of all +'hings, rlrrough brought by arairant g6maneras to bo spread over
which tho rnind becromes omancipatcci s,nd ilre tlre fouridstron crf tho ]\[ahn Thripa in An'urd<lhapura
porftrct rloliverence of Nibi:ri.na ie attained. (Mhit. xxix, 5). Tiro sgroi where it is fcund is
called'I'int{rsigskoia { &1ht-'A. 51 5'i.
H. G. A. i'" Z. TJ. K.

At least,tlrree thupas in ancient AxAieeaRBiiA ffigH i{sti-k'unE-tseng, a bodhi-

lfASn CETIYA.
sattva. ILe is aiso callecl Gaganagofrja. fha wor'cl
Oeylon eeem io lrave bome the name,."vhich nf,e&n$
' thfipa in the
sky'. ?he erirliest, event in -tin:e maans a groat store of wiadorn boundless iike spaoe
gorlnects ono thripa with Diy-hajantu, th$ Tarnil (eky), involving all tho merits iike the atmosphere'
The red.con why tbo bod.hisottva is csllecl AtraSa-
Eenernl cf the unuping ki'ig El6ra ieirca 205-16l '1'a -iang -tdng,'f"it'chi'
B.C.), whc is mentionod as having marle nn cffering garbha it explaine<l t*tr tl,e
cfti*g tii$tHgu'Suppoae thorsis a millionsire
of e cloth of rod silk to Amse Cetiya at, Suraanagiri.
vih6.ra {eoe SI]MANAI(CTA). l1re best kncwn who has lirnitless riehos, an irnrnaasLreble etxrre of
ever)/ kind of troasulo, who gonerouely mtdroe
of Ak;sa Oetiyrx, and the only cne peroetuating the
large d.onations to poople, specieliy to the
ancient n&me, is situated in the 5o11666"oProvinc'e
nea,r Situlparrrva (Cittaiapabbata). Tho Mahd- pcor and. bereavod' Suppose that he opons his
ua/ms{r ixxii, 25-28) rnentions it in uonneetion wit}i etoro to rnake offerings to thoee 1>eopie es much as
tlrey want, and that ha is thereby imrneneelv
tho fixing of three sl*bs, as stone steps, by a
sd,slanera of it'otapabbata-vihEre. !'ury fsw satisfioel. Lilre tbat rieh :nan, doos Ak65agarb,h,i'
rernains exist of the elneient thupa; they are cn bodhisottl'e practise his rnoritoriotrs acts " (No. 3.
a irigh wind-sweptr and alrnost unscalable rock, $ 8, obep. 16).
which, in fact, is recorded to havo boon ascendod fue Su-ycw-i-kuei ?B$E&# says that' if e man
scarcely half a dczon times in our own d^ey. A wants to got happinoee and wigdorn, he should
-+hird AkEse Coti,va (Mha. xxxiii, 68) existed, in devote himsolf to this bodhieet-,tva, for the sun, the
encient times, near Acehagallo-vihara to the easi moon and tho star€ arle all inearnations of Akega-
of AnurEdhapur&. Tlro Mahdtmmaa aceount of garbha (Taieh6, XXI, 422 b\. The second volume
it grvee s, trsgic incident, in which king Vaffu- of bbe Ht&-k'un4 yirm-p'u'ta'ching ffiE#*ffi
gn'nA+t in s lit of angnr slew Kapieisa, one of (Aleiagarbh.o-boitrhiaaltao Sutro) 88ys, " Tlie dovotee
 ArA6n.cARBgA 343 AxASECARBHA

takee a beth in scent€d w&t6r, prrts on eioan clothos,
burns incenso of sloe and turns his face to the e&st
lsts at night. He bringebeforohisrnind the red.dieh
Arusa (the dawn) end recitee to him :'fhou, gr.eat
morciful one, dost app€or andilluminato ihis world.
Ilavo morcy on rne out' of eompassion and protect
mo.' (?ar*h6, Xlitr, 672 e). ft goes on to sav that,
whon the dawre, Amr.ra, a,ppears i:r tho oast, the
bodhisattva Ak63agarbha appoars. Aruna iB &
Senskrit word, moarring the dawn. ft ean, t'hor'oforno,
be suruis€d that this bodhiesttva has hie origin
in the worship of celegtial bodies.
Tho T a -lA-chin -kan4 -pu -k' ur'q -ch6n - thih - srn -nE i'
y eh- ching -pa -j o -.st'o.lo -mi -to -Id -t' nt-slitt/r t*ft ffi 6E
-rhe
ffi#lE*H#'WffiF| se)rg thai
threo gods, Brahm6, Nflraya4e snil lfaheSvsra.
ar"o regardod rr,sths corrnterparts of the Triplo ciem
(fr,-rutrwJ of L3uddhiem.l The Buddha is identifirtd
with Vajrasattve, fhe Dherrno (Law) with Avalo-
kite6vara, anci tho Sarigha (Order) with Aka6agarbha
(Taich6, XfX, 616 b). Then it wouid app+,ar t'hat
Akafagarbha is tho counterpart of ltahedvara.
We resd in Aryadeva's L6,ng-ch'ieh-chi*o-ehung-
uni-tm-lwino -eh'en4-nieh -n' ant,,Iun ffiflnffi+tt€tJ.9s
E*ffi thet tbe follos'ers of Mahgivs,r&, & school of
haretiee, aseert that evorythins in the world, alive
and not alive. is born from Mahe*vara. The skf ia
hie hoad, the earth his bod;', the water hie urino,
the mountaine hie excremont, all the living beings
are the wonns in his abdornerr, tho wind his lifb,
tho firo hig wannth, and eil $nd blies his aetions
(.Tadah6, XXXII, 157 e).
Section l9 oi'the llalad,pa'rir-oiruina Siltra (.ll'a
po-nieh-p'an-ching t*ttr#ffi) aeys that eveqr'
sontiont boing is msde by Mahe6vara who rejoices
in the happiness c.f seutiont beings and is sorry for
their euffering" Mahoevara is reaponeible for the sin
rrnd blise of ail sentiont beings (Tai^sho, XII, i[76 b).
.{kdfagarbha being identical w-ith l{aho€var,*, bis
charecter rnay be gat.herod fronr thc ilbove
quatstions.
There are two theories in regani txr his residenco :
that of the esst and thai; of the west. Tlhe section
of Ak#agr"rbha (l{o. 14 of tho 1'a.frzni1-t|try.t&-chi-
chinl JttSt#$; says thnt this bodhisaitva
'ths l3uddha ' us i:curg p':rplisb
.rttonds ou decoratod with one jr:'wel
in ' the great, doeoratedworld' io the oast, and thaf,
ho came to thig world of men with 12 hundred
rnillion bodhieattvas t'o ruu S6kyu, Buddha, wor.
rhipped him and marie offoringe tr, him (Iaiahd,
XIn. gB f.i. Wrereas tho Estt'k"rn4'yilt'tt"p'u'sa'
chi,rq ( A k ai a qarb ha,bodh i,sottv o S &tr a I sa1'-sthat there
'ail tho scents eccumuiated ' f*r
is acountry callod
away to the wost, whsro there is a Tathageta
(Buddhe) who is called ' the st'ore of spiendrd open
flowers'. Ak6.6agarbhe botlhisattv& coines urrt of
thie corrntry to this world with 8,000 millicn bodiri-
sattvas to 8oe 6eky**o.ti Btrddha. t<; make
<rfforings and to liston to his preaching (Taiuho'
KIII, 647 c).
Volumo 6 of the ccrnnent*ry on the Mdvd'Iwi'
r ocatuo S&tr o : T a -p' i-lu-chil'no' ch'6n4'lu'eh4ry' ahu
;|(EiltrfiS&ffiSrfi (Tg,ish6,xx.tDL 635 c) and
volume l3 (ibid. ?13 a) anC the socond voitrme
of tho Ch'ins-iuztr-snil-d-tc1rei, ilft+fi#t ritual
{Taislc', XVIII, 156 a) st*to that he livos in
the west. I{e is the rnsin objoct of worship in
tho soctioa of Ak6.€agarbha, situated to ths wast,
ir-, tho revsnlerL illustratiorl of t'iie Gorbhadlriitu-
rnandale ( 1" ai -t a'attg -clt ih' nt an' t' u -io E€HiFfr trF t'
But he ie an attendant r-ri-Ithc: right side of
$at ya Buddha in the soction. ot' S3kya. situared
to tlre oest. He is also repreeonted u^sa doity
of bhe south amonE tho sirt'eon bodhis*t'tvgg
of the preeent neon (blrcdrakalpa| in the second
'*ttainmont of Butldha-
procinct of' tho contra!
revenlsd illustratiorr of the
hood' maqrd*la, in ths
Vaj radhitu -ma,nclala.
Tho bodhisottva is represontu'd ut rD&nv w'avs'
Tte Kuan -hni - ic'urr -tsa'n4- yt'u -sa -chh r fEit4t#
that the boChisaltva, having cornpasoiotr
frfffi
"*y*
towartl sontient, beings, is represontccl hy tho iigure
of ii monk or a fignre of all lbrms. Ii save thrrt the
imege is rnanifbsted on a large scale, oqu&l in
ststure ttt Avalokito6vara. soated eross-legged nnd
holding a wieh-conferring jewel (crinl,int'a7t'i)in hisr
hancl (?ai.sh6, XIII, 677). Vol. 5 of tire c(!!nlnen-
tery on tho Mqhcirairrtcs,ne Sfi'trt tiescribos i,he
figuro $s we&rxlg a rvhite rol:e, hoi,llirig in tha lcft
lre,nd o iotus ffower F.urmouritcd witli e big e-woro.
shedding light, and seated cu o lolus flo"ver. it
dotte noi give any tletcription oi'the riplhl harrd.
The big sword syrrrbolisee acute wied.our. r,nri the
white robo spotless prrritl' (I'a'i.shi. l{XXI\. 63ir c 1.
IIe is doscribod in t,he tr{ ie.n-s,tnc -: liit h -h't -J't-p' u'
t"un4-ehu-p" f;ffiFi#i*#ffifiS
golden ali over, hir, herail riurmounte,j with tire fire
Buddhas, hlq ieft harid belng rn the rrrturual sigrr
of fearlessneg' (*bhcga-,,r,+4rd), wtrile the right
hend holds a blue lorus. It ie seid tlr*t" the Bowor

1 The DhyinibudChas were ideutifted" io ancient Java, as

compronente of tbe lliudu Trlm€rti. Akgobhayo,
'See for
instance, appears gs l6varu (lf[aheivara). N. i.
Krcm, ScrcDudur,lL, p. 3OO.-G, l'. i6.
 AxASacARBHA 341 AxAsiacARBHA
oontains a crirngon crystal with a bodhiqattva in it, Draw a dark purplo AkA{agarbba in the cirole
seated in tho lunar eircle, eot on a blue lotus to'the ioft, holding a hook in ths ieft and croeeing
(Taish6, XVIff, 906 c). bolts in the right. Suoh is oelled the rite of seeking
weelth by the aid of the five great Akasaga,rbhas.
The E att-k' un4 ts' ang. p' u -sa,-nLn4 -man. chu -u iircn - ''
They aro drawn on e blue or goldon elreet of eilk
tctti. -shi nq -hsin-t' o -lo -ni-ah''itt,-u|n- ch' i,h-fa ffiffi#
(Taish|, XVIII, 263 b).
ffiBEffi#trfiF,U.fEFtr*Eg#,* (Taisho,
xX, dol
c-602 a), tho Li-t'su-shi,h E€[El (ibil. XIX, 610 c) Tbe W u -ta -heil -k' una -ta'on4 -p' u -so -*u -chi -b -dhh t -
arrd tho s€cond volume of the Ch'irq-lun4-sait-d-k1rei yen-pi-rni-shih-chdns if tffiEtrSffijEFtffi Wffifr
tr€E+&*i ritual (ibid. XVIIT, 156 a) depict *fl[ saye that tho Sanskrit lettors h&m written in
differont forns of the figure. Ttre figure of this the eaet, trd,ll in tho eouth, hri,h in ttre west.
bodhisattv& sppa&ra twico in the rovoeled illustra- ab rn the ncrth and uar,n in the centro transform
tion of the Garbhadhitu-rnapqlala. The figure themsolvos into Akil{agarbha-bodhisattvas with
reprosonte<i in the goction of Ak66agarbhe is flesh- the epithets of the virtues of this bodhisattvt.
coloured. IIis head is crowned with tho diadem of naqely, emancipation Qrwkgo), rnerit (gur.t*|.
tho fivo Buddhas. Ife is seatod on a lotus, holds a fulfilrnent (sidd,hi), vow (pra'nidhorw) and puritl'
sword in the right hand rvhile his left hand rests lomola : Taish6, XX, 607 f.).
on his waist, bolding a lotus flower which contains
This sitra also gives instruction for drawing
a jewel (Ilanual of the two Mapdalas, II, 77 a').
the soven star-kings, eight deities, twonty-eight
Another figuro in the sectiorr of Satya is of
constollations and thirty-six birds, which constitute
flesh colour; Iie holcls a whito whisk in fho right
rr sort of Aka6agarbha-mandala. The eecond
hand and & lotrrs in the left, and stands on
soetion of the Taui-shang-ktn-pAn-tu-l€,-chin-kang-
& lotus (ibid. 66 a). lhe figuro among the
pu - k' u ng -san -mei -ta -chiao -w ang -chinq t.l,&f ^*
eixteen bodhis&ttvas of the presont, aeon in the
#FUTA=FRtA!E&, describes how to draw the
Vajradb6tu-mandala rosts the left fist on the
figrrre of Ak;6agerbha in tbe man{ala (Tahko- l
waist and holos u lotus with a wish-conferring j
VIII, 792 c). The socond volume of t}lro L'i-
jewei in tlre light hand (ibid. 36 a). I
ch'ir,-ahih Etr[Ffl, givos nine mandalas wboso chie{ I
There are othor types of Akadagarbha bodhi- figure is tho present bodhisnttva (ibid. XIX. I
sattva explained in other texts. Thoy are callod 6 1 2c ) .
the fir'e great Akdiagarbhas who, appearing The five groat AkESagarbhas, illustratod iu
difforently in fir'o forms, repreeent five different
No. 62 of tho iconographic collection by Kakuzon.
attributos of tbe saine bodhisattva. They corros- rida fivo mounte (udharnl, i.e., the lion, elephant.
pond to the relation between \rairocana Buddha
hor€o, poaeoek and garuda (Toi,sh6, Iconographic
in the centre of tho mandala and l,he fcrur Buddhas Soction, v, 4l o),
sunounding the central Buddha. Aecording to
tho Yti,-ch'i-ching ffiffi,W or Yoga S&tral they re- The bodhisattva iu the soction of Ak66agarbha
presont tho foliowing attributes of the bodhi- in the Garbhadhatuma{rdala is called the Wigh-
sattva : Dharrnadhitu, Vaj ra, Iiatnaprabha; Padma conferring Diamond, that in the section of Sety,r-
a,rrd Karma. The Wu-ta-hsii-lc'una-ts'ang-p'rt-sa- muni is ca,lled Roundlsss DiamonC, and that of
su -cht.-t{t.-sh An-tt en -pi, -md-shi h -ch.ing iitffi4ffi# ffi the present, aoon lVealthy Diamond (Manual oi'
ijK*;ii*fmnd,ff*ffi and ttre Katcu.zen.ah6
frj#W the I\[a?dala, Part ii, 77 er ; 66 a ; 36 a). lbis is
givo different, oxplanations on tiris pc'int. given in the descriptiori of the Ta'i-te'ang-ching-
kans -chiao-Ja-rni,ns-hao F6ffieH[4fr&ffi (T oiaho,
The Yoga S,iltra doscribos how to draw a figirre
X\rIII, 203 b, c : 205 c), and will b€ oesill-
of thtr greot adamantino Ake{agarbha: " Dr&w from whot has boen said above.
understendabis
a clear oirele aa large &si ong s orvn porsion end
divide it into firre srnaller cireles. Draw a white 'Ihsro trro nx&ny seed-letter*, (bEja) ohareoteristi-
ik6,6agarbha in the inner circlo, holcling a hook in caily symbolising the bodhisettvs. fr.y are
the loft hand and a jewel in ttre right hand. Draw Z (commentary on the hlahduodroaana S&tra:
a yeilow Akadagarbha in tlr.e circlo in front, holding Taiah6, XXXIX, 713 a), d (ibid. 691a), trdryr (bhe
a hook in nho left hand anc{ a diamond thunderbolt L'i-eh'ii-chi,n4 EEfis[, : Toi,ah5" VIII, 785 a; tb,e Li.
ia the right. Draq' a biue Akesagarbhe in rhe ch'ii-elti,h EfrfFf, (ibid. xrx, 613 a). The bodhi-
cight circle, holding a hook in tire left end a trefnil eattva in tho eection cf Akadagarbha in the
jerel di-ffuslng brilliant light in +"ho right. Draw rovealed illuetration oi the ma4{ala is reprrosente,ti
a reci Aka^-.*rgarbliain the eircle at the back holding by d and thtrt ia tho eoction of $akya by i or o or
e hook rn the lell and a big, red lotue in the right,. au, T?rat in the nresent aeon is o (Manual of tha
 AxAsacARBBA 345 AxASeCARBI{A

Dap4e)*, P*tb jj' )l n -' fifr n ; 3fr e') 9t esrqgtilqq!
troh and or.n ets usotl a,s in tile cano of Rat'nagam-
l'rhnva Buddha.
-{ccording to the Manual of the Maodala a
bejewelled sv'ord si,arrds for tho bodhisattva in
tho eection of Ake-(agerbha ofthe Samaya-mandala.
lrccaueo ho has the merit of the Jewel Division.
'that
in the sectinrr of' S,;kya is eymbolieed by rr
wish-conferring jewel on a lotus flower, and tlrat
,rf tho present aeon by e. trefoil jowel (Part ii'
77a;66a;Parti,36b)"
'fhe section of the siore of sacred forrnulas and
the section of the socret manual signs in the
i:ommontary on the Mahdua'irocq,na Siltta give
f'or his sacred fonnula : Akdio samunto antt'gatct
,'icitrdmbora d,hara sudhd (Taush6, XXXIX,
The bodhisattva, 'qituatod among the sixteen
srrints of the present aeon, has Or.n gog"Zt t goit'ja
surihd,(Manual of the Mandala, Parb i, 36 a). The
and tho Nien-surtg' bodhieabbva
Ch'iu+udn-ch'ih,-fa RFfl#E
r.hieh-hu-Ja-p'u-t'ung-chu-ptt
ftffiffiil*gE#S,
giva Namo Alcdiagorbhdyo oryr,mdld' kamala mauli
(garland, lotus and crown) .*aahd (Taish6, XX,
ii0l c; XVIII, 906 c).
Tlrrre T a -heto-k'un4 -ts'ang '7t'u'sa'rtien 'sung 'Jo J\ffi
fffigffififfiE gives the eacred formula of the
iewol bodhis&ttva in the Samaya-mandala of the
Vajradhdtu . Ory Vairarotno lr,8m (Taiah6, XX,
604 b).
'fhe
bodhisattv,-r has boen mainly worshipped
for the virtues mentioned above. I(0b6'Daishi 3
(774-335) instructed & monk that one could
remember the meaning of all the doctrinea by
rcciting this formula one million times. Ife
himself went often into tho mor-rntains and fiolds
whon he was young and practissd aust'€rities in
search of the merit to be conferrad by this bodhi'
rattva. He is said t,o have beon inspired by t'his
lrodhisattva (Sattg6'shitlftr, Complote Collection of
Shingonshu, Vol. 40).
Kakuban (1095-1143) practieed the rite of the
bodhisattv& seven i;imes in his youth but could not
find accomplislrrnent isid'dhi'1. It was only at tho
eighth timo that ths secrot moaning was revealed
l.'y his preceptor. Each time he practised the rite
for ono hundred days (The Collections of K0gy6'
I)nishi, Part ii, 909 ff.). The ritual of tl is bodhi'
rattva has been performed by followors of esoteric
FJuddhism up to the preaont daY.
Thero Bre rnerly rituals for making offorings to
bhis bodhisattva. Regarding the ritualg, thore ore
throe booke in the Collectiorr of KdbO'Deishi,
bhoughtheir authenticitv is ci'r'rbrful. \-ol. l'l makes
mention of tho secret rite of Ak;='asarbne to obtsin
'I'he
aceomplishrnont in seveu davs, C,,.llection of
I(Ogyo-Daishi gives &s man]' as s.i'e:rlteL. rller,
progranrmes, desiderntivo et atemeni s. n8i,'. * i si rn,.
*nd socret practices. Chapters 13 anC 4-t ,,f the
Cjoilection of Gydrin by JOnen'of the T"ndsi -ct
(Taish|, LXXVI), vol. 5of the Book of Iconoaraph-,'
inten volumos (ibid. Iconographic Section. \-ol. LII),
chaptor 28 of lliseellanoous Coliection of Strcred
Beings by Shinkaka (T'aish|, feonographic Section,
III), chapters 82.64 of the Collection of Kakuzeo
(ibid. V), chapters 76 to 7& of the Byaku-holcku-ahd
(ibid. VI), the Asabash' by Shocho ( 1205-82)
and tho Byaku-hd shd refer to this bodhisattva.
7i8 b).
Many other books in Japan givo deseriptions
similar to thoso above.
There &re nranly. works namocl after bha
and commontaries on these
texis in the Chinese Tripifaka. The most
importa,nt aro givon belor'rz; Ta-fang-tin'q-ta-chi-
ching -hsil -lc'urrq - t s' ong - yt'i,n 7tf StHffiffitsHft
(Taial6, XIItr, 93 f.). Ta-chi-ta-hail-k'u.t4-tt'ung-
p'u-sa-so-tu*n-chins *fittr4H#GFf'H* (ihid.
613 f.). E ra,-k'ung-te'ong-p' u-sa-chin4ffi$trgfifflf
( t bid. 647 f.). f u - shuo -hsii -lc'u.ng -ts'ang -7t'u- sa -aMn -
ctwtt-chirrytfi ffiffi4Hf#ffi ilf,nffi (ibid. 656f .). H Bit-
k'urq -h'arq-f u-so-a&n.chou-chinqffi$trHfr iFEg
(ihid. 662 f.'i, Esiit-lc'urq-yd.n-p'u-so-clairq d[fl+#
ffiffi (ibid. 667 f.). KrnnJrcil-'lc'un4-ts'ung-7t'w-ea-
chhg WffiBffiffi fl[ (iuia. 67 7 f .). H tti -k' ung -tu'ong -
- -nAnq -rnar, - chu -y an- I*u i -ahA.
w -h *i n -t' o -lo -ni -
p' u sa
dh-Jo ffiSffi$ffi AEffi#FFB,L'FEFtr
ch'iu-wan-ch'
(Taie6, XX. 6(ll f.). Ta-hsii-k'urlg-ts'oq-
*H#|f
gt'rt -sa - r,i,en -,rurw -! a ^d*ffi#ffi ft ffi * (i bi d. 60 3 f. ) .
Sh|na -h,gb-klung -ts'otq -'p'u- so't' o'lo -ni'ching gffi E
H#ffiFeffitrff (ihid. 604 f.). Fu-ehuo-hctt'-k'rns-
u"aa-t'o-Io-ni ffiffiffiffiFEffifE,
ts'an4-7t' (ibici.
607). W u-ta-hs{t-lc'unq -t*' anq - p' u' ao's1t-chi -tu' ah6n'
yen-pi-mi - ahit-ching fi *EtsF#ffirlH*t fFH flj fr
ttg (ibid. s07 f.). Haii-k' un4 -ts'an4 -p' u- nq-wa,n-, h' i -
Ju-t'o -to-ni-chou-chins ffi 4H*ffi ffi tffi peE F-F,B
(T aislr6, XXI, 56 I f.). J u'lai-Jarry -pi'en'ahan' ch' i w'
chmr-chins
ftXf,E#t5q,ffi (ibid. 565 r.).
Tho following templos in Japan keep a scuiptureri
image of this'bodhieattva: Kon'r:ji ir Yamaehim,
Horinji of Nara, Gakuronji of Yamatc. Ilokuso'bo
of Owari, Shoinji of Ise, Koonji of Kawachi and
Kinshoji of Orni. A pictorial fig'-re drawn on a eheet
of silk is found in: Samb5in in Ky0to, Emman'irr

t
Thir la his posthunrous uatnr' ; iu life he wss kDovo as
Kiikar and founded the Shingon sect of Japar, under
Chlneeo inspiraiion.-G. P. M.
 BKASAGA RBfiA-( BODHISATTVA-D H- 346 ArAsArsaffcAyarAr{A
of Omi, Kongsji of Kawachi $nd Enkakuji of reelin. It alac' doal.: r*'it.h the nrore rcate;riai sido oi
ii.amaklra, Ai! f,heiis were onc.r proclrr,uaori riaticnai hurr:air iife pertarnir4; t" tbirg wor.lti (td*aiuuh*c).
iraqgules by the govsrnmqni cf ,lar'on. Tile fiv.r geem trr have
Later Jansiir.it wrileis attedthe.j
'llojr.
greet ,LkEiag*,rtrhas. kep., ir3 F:.wanchi'in, 1,o iire giLra
i4reat i:nlrortariee as a gcit*co-bc,ck
Ky6tc. aro anlcrtg tli,: best knowi:n beeause t,ho'l 'I'he
fc.,r ltairriyan;r i!irgf,1i11o,r. ovider;,:o oi the
*re regarciotl s.c hxving be':r-r br+ugl:'U frcrr: ('lhi'ra
l l ulxtu y'us'oii,tti s,nt.I S' j.t*ri.su r;..riccar.?lrl {ioerns i,o sli cru,
by ll-un i?98-8Sgl. i,irq"t r:cr-t;t,in p&sts{tgcs frr:u^, tllr: .ji-it.r!, tvore reguluri.,
As this bocii;isrlttv& lg'{rs believcd to h.qver i!:c <1uotr:ti r.rrtii ttluobeil r-r".r si._,irk rli{ri:ei;. ,l.hug
powe of giving froe,*o:n i'rorn celaruiiies, the rite !r*s Sarrt irlei'ti, tho authr:r oi- tht-. jzli.srriaa; u tcr.::1u (a
been zealcusiy pe$,rrrnerl ln .-'rtier io :=errio?o clln-l;x:nclittrn i'rf Ma,hrry.,ir;rr ii:irr.rini.q\. {lrl,ji.$s t}le
varioug calarnjiies eupposeri i,o hrrllpelr in n spec,i6c -ik3.4a.;urtiie D:i.*r'.a as li:i :,r.r:ill,illitp..+"r-''ij te:tt iri
year in the sesagenery r:Ji'ie. *seorlinq hrs vir:*'-pornts otr ttcxlltiti.ttz, rjirectiorl of
.{keiagarbhe ie h*li*',vac! to }-re comect'od s'itlr lho rnind txrwcr.rls onlighterrrrrrent, (,{:.r.s. l(i. 1.1i.
Avnlokite6vara bcdhis&'rt,,':1, ae<;crding fo wht-rt is Thc il'ri*clcrhhe Sti!,ra ii; aiso rlraii'il
itpu,,t in t,lic
said in the Ku/tn-h.s{!-lc'tt-nrt't-*'{r'.rc-e'r^:-sa-cfoinq t it.
.*.ii*:,ii,r-o.r,"r*at1i,:i t ; i!.. t{}. &c,i ro riil*G; uJ-:orr
Bffi5$trSffiS it'c;;ir6,:{Iri, il?? b.). 'iire ii'ra{a" varilus kitr.it l.rt sin. inuiuilitrg tho tivo crirnina, I
garbht;, S*,tra tfirr:slsted rnto llhiric:re l:v liatnel:il:ta trarregrelsiona of a king, the eiqirr, oflencss of ari
an<i qu..,t<ld irr chapter $2 of Kakr:;i'n's {-lol!r{;iiorr tklikannika b<f,h'isrtttue anri so i.ir:. iA. R. lri-ar:irnan.
hes a stat€qrerrt sirriiiar to ihat, of the thirii'-t'liret: 'lien^'rll:rit |lurl.:1hL*rn,p. l{jt3). Sr.e aiso A.MQ. TI. !?ii
iecernatir-rng of :\villokiteA.iar;.1, i;i:ntqino' in i,her with forrr,nole 2.
seciion of lJrriverarrl Liatos (,9c rnun!.o,rnLait;ha of
the Srxitihizrmrtptr,nd.uri.lca ::iitra''fa'iskrJ, fr:ono- EK.46ASCT?A, rr i;iiv:ri,:iar," Hi,* s,ory ie given in
gr*phic Sec"'ion, '.', 'iii iri. Llte 3l,rh.t'it,rtggt_t,at tle irir:-;ya Pitaicrt (I, pp. glJ-ii).
Iir-, livcii in ltuiagdr,r. .:r!r! onco ianc'fci. rrn ulcel
H. C).
\i'l.e'1rtrLC;,aifii liu*l which :l i:innlr sliffer,:d, The
IlrrclCha, r'r'iule torpllg t.her l+rii4irrgs tf iiiorik-c.
AKASAGARBIIA - {B$I}HISATTYA- DHARATTi '.rieiiotl t,hr: r.i ling ilr(irrk, '{i,!o
p}rysician wlro wrre
SUTRA' a Sarulkrit 'w.'orkexi,*n-:in ite {-'lirirrose
e.nd there nrriueslod i;iia tsu.&iir* t,r iook at tho rnonk's
'Ihe
Tibei,an trrrnglati*rns. authr,irr:hi;r arri thg dete 3:'ifice, sr-r'/rng i,irat .i was l:ke the lizer.l'a Enoutll I
of the iext are ni-'L recot'decl. "litre onginal S&nskrit (gtxiiucr:,u<iu;7. '.i'he ',ir*t
lllrldli:: ar firsi t,hor:qht
j
i,oxi,, onl,i'"isd Aknia'Jartihq. Fll,tra, rvas lator i,ians- tire physir--i$n !{,'&8 rrrrlki;ig firn o[' hilri, birt lrrtor.
late,l into Clrinese

F,'le-cq-ehtr'"g ffi4ry*ffiE, by
under iho nenrc Haii-k'ung
Girrln*gupta
,i|ux-

of the
faund
tn:re.
on inva'retigetioa
lr''hen tho Bucirlhs
that.
hsanl
wh+l ?te iiri,ri errid wa.r;
tirat tiro ulcer harl
I
I

I
Fui dynasty {5E9jif8 .{.C.}. been r,rn<rv,:d, hr; robukod tho m.;nks f<x: he.r'inx I

l["ne rostored Sariskril eCiiiou is lc-r-orvn r:e i;?-4da- ailo$'e"l t,ho iancing t* ire d.one. tmr*:dnaid ihat
it was
garbla-bod,h{sel,lal S&tt"u. Tliere is anoiher tratr:riri- ri gr&1'e ofle,Gs6 itnuli<tcaagla nTtrt#i) cn f,ho narl r.rf the

tion oi the sarne originai $tonsluit, i;:xi: l;v Liuqirihg- mci,-ks t(-) i1].,ir.'t iillcrv-*il ',h<; ;;.:rtbrxaonco of stich .in
ya6a; of tha itrtcr l'si.n dyr***t;; ,liil?-"i?{-} A-il.i. i,.FxJrll.tJl
uJ t,

A tbird reconeior; ,:f ttrc te:*t lrcruc l;iie *rlrelii.l,icn Ax.i$glx^ltrAR?F Aps!..t]!i]A! :]'t*r{,!l6s*rra
A lcfriac arbhrz -bad"hisatia-r "ilhdo iit i.;.,! rii m n" i; i,' ! :',i' r":.n v:hui*t' nlirut) (rccur3 i.'i,i riiijil f'.ir.';rrpi:nniCi:inir-
trgr.n,$ieterl int,o {lningee ir:. !-)iiali}r}r:-iii.ri.',,,i :: li :.ruarl;-rdr& g+nrl {iharrr. 1d qlr | ;11i9.r3iit'! v115.is,i n s i n t.
;ii+ :ii'ng d;''n*tst3' (.{2{!- d.?fi ,'..{; ! oi 1'riitdg*tnsw}ro w1::ir p;1ii,;;:' ;t*'J !.itruit'*ila) ttgr th,:
'Ii:e
itrree wo::ke rroi,a,-i tr!r.-'ir. trr,,r tr&rrsirti,lo;i6; 51 $ekr.u qrl, (1op1'., irr ir*;- {.flrr'i1rrits .t'ririirc tt}ttryi, 422),

the *arne. ...,r sir::,ilal, t'es'us atr.i rl.Eree r:r;Lii tho

AHASAfffA?ARiAr, r;1]r,i1;:.rf a. t:ia."r oi' m&!ol'oierit
-tibetari i'l'{u*;.1ji,t,67. 6t. 60).'ih.r: ?iixrian l,.-riris.i'.r.
:,uper-n&ture! tieing. ::l:i.r t;rii:Lri-:ri io i:s I{eh,{tasre,-
l,rr:n f,nurrd in tle }{ilo-sdo imig;:elia.r*oris siiir:ri
rn,rt.*16, iir{int.ionilci jyt t,hc irf':.'4uirirt,(+nkaa,n
ae<,t.ion cf the iiu:'g;'r:r is known as {Finlxryc-p.r}
iir. ) ?;.
r!!]m ?,rklwJ"..'i-sr,,i.n-po,.i4a b1;it-ba the4-p;t, clrctt-Ttttizi
.tLLl-'-,!,T I{. -}f'.,,. 2f;,,r1, t,}ro' rtstorr:.i ij:ul.sk-:'ii tii,ie :ii'
AKEsAil.4,ScAy*rgua. t,ho :'ri;iie:'e{j:: b.i-re r:I
rrlu .i, ",:t! .ir g*.-\ A kijlag*; bl:tr-.:uJns; -trwhigit *it fiutr,t . liorirrr l icsf; ef!.+r:s. lbe tii st ct{' r,he fr:ttr irnir:attlriar
I- ls sr*i-:J ihat SAkra;;roirhr: *t'O lteti:ar:rltsltr:
si,*Los |[trupi;rt ;. tt, iiil 5rarss physi-
: ri-.. : a',.., i r i rt. -,rol k ; nbl' ?ic,tii,:rit, c*.l mi;ttt:r origi;rel.cii
",r,lrrgtirllirrg
ir'<ini e,:'t.icrn'rk*ro.jc.'ri7pa.j,
llle :.-,rt, ::l nut, ,:orifurgd to lh;: ;,"xp,-],1:lfionclf the 1-i) rneilna ci i,tie i0urt.h i;iatlr 'i,f r.tent.el nbsorption
e&-lii ial; ,,,i .\'iaiirri"r.n{i fiiiii: tr:: l.:r*ii:rg i;! :.!}i)irir{Iai in i].t-: q;here r-'f irrateriaiity, v'h:ch in tree fmn
 I

AT<ASAIAffcAYATATA 347 AKASA SCEOOI,

$orrse-desires (rcipat oc ara - urt ulthci jhd,n ar;uae na; V i srn . os though thi; stato waa unccnditicned (asaikhatal.
-*-, $ 2, p. ?71), one gives no mcre rrttontion to the rnaking it identical with lfibbd,na. Thie contro-
r-ioncentratron device of lirnited sp&ce aportirre vertetl point w&s, however. rejected b.l' tfue
('parhi:hinn'ilco*u,-k,z.gzina), v'hit'h has boen devie€d Therave,Ca (Kt,u. vi. 4t.
fcr thir purpose of bringi-ng a rvandering mind to ono-
poinledness i(itt'elca4lgata). Thus, l-.e-ing fre,e frorn H. G. \. v. Z.
etttx'hrrienr to its !imi1ar.ions. one prr,l-r. attention to
spirce qrithor,tt, lirnits (a'na.nta-dkdsa). Here, the
sp&ce which siili nrriteri*iised by the bouudarios AXASINA,{TYAVATAI{A, sphere of rhe infinitl' of
"r':r,s
rrf'theka:*i ltc }trrs rro"v beoome irnmaterial (vrtt,pa\ sp&ce" sec AKAsAx,rN'cAYATANA.
bv the removill ol' tiroso tio 'ndariee. " Wittr the
compieto t,ransr:endi:ng of materirrl porcept,ions
lXninpf,AVA, a kinnara-maid who wrs presenr
(sfrbaso r&pa^suii,riinatp sq.nrt'ikLernd.j, wrth the rvith innumcreble othors in Jetavsna to lieton to the
<lieappeararrr:e oi ihe perceptioa of soneory reac- Buddha (KvW. 1t.24\.
Sions (po.fi.4lw-,vu i i,atwrn atthahgctqpi) and witlir the
non.stlerilion to porr:options of the nultifcrrnit]' of
nXA$epnATI$TEITA, a Tarhigats in tbs eouthern
sorrsrrctlrr impressions' (n6nutta-gafi,frdnur.vt (r,rnotu&-
qu,nrter iSamp. 164). Tho legonii in tbe P&ntc.
si.lc'3r6,),one l--eco:nt,s +w'$re of j uat rtnhortnd,-.ri space
yog<t-tr*rhw,rta(ibid. ch. 7, pp. l4l-75) mentione
(.onanlo dkri.so lri) antl cne enterg into and rlwells
that ire ie one of tho sixtesn sons of the MaL6-
rgithirr the sphrre of bortndless sp&ce " (d,l:d":dtnrt-
bhij6[lriannbhib]rtr Tath6g:ata, who appoared in
<:riqa.tanafn upasamp,r.'j;jo. uilwrati : Yhh. llit; l'i.r;tt..
the extreme past in the Sambhava rphere of the
:r. i 12. F. 273).
lfah6rirpa-kaipa.
Lt is nci, oni',' f ire t,ransconding of matt,er or the
pbrt:eptit;n therec,f, but everr of thc s,errsoi'.'' AXAdngnK$ITA, a kinnara-maid who was prestrnt
rcgctionc to r;uch percept"iorr. whicb is rre':ossnrJ, witli innur<rtrrable others in Jetavana to ligton to
to the ;rt.teinrnent, of thie firgt staqe of mentai the tsuddha (jia'yr7. 6" 8J.
aberrrption in the rrnrnsterial rpherea (.arilpa -j hdrut).
Onl3'- wFren tli* ru'-rltifcnrrity of gongir<;ug improasions
ArAie.saDrADARsAI{A.TAI{TRA.PAffJIKT, a
c6&8ss i,o draw attentiori
and all sonse-splrere-
-sanskrit toxt which is extant in itg Tibeian trangli-
coneciousn ess (hfu ndttc,c.ar $ - citts. - aetasilc<iytnm'ytharn\ 'uion, tho Ln-ba.rwn.mkha,\ d,zi rnfun-pohi
lirra been reieeteil. is r"lis aphore of unboundod space
fui dkah"!"greJ, in t,ho Rgyrd-bgrel (tantra "gVu&
oom-
$ttainod. lihe ept'cifieation' l:.nbounded' (onunta)
montary) eection of the Tongyur. Its author wos
r:efers not onl5. to spar-,c (ek,i-saj in so far ss it has
Ilgah-rab ido-rje (Sur*tivnjra) ; Sri"imha snd
disc&rded its bourularies" bul, ale(- rgfi:rs t,iJ tit,- state
Vairocantr tranelated ths work into Tibeten
of mind wlrich pervtrcies sTrece w!;hor,ri bortnds
(Cordier,III, p. 234, No. 6). Ic is a ehori toehnical
\ari.arrtam ; Vbh. 262\.
tcxt, incorporatod into the cerlorr ai a lntor poriod.
{n the ca:-rcrrical t,exrs tlro schoeo of boundless
si[.]rrce (dkdsdnafi<:duata.na) i$ frecJuently referred to nKAdAsAkcavlmuKTI-I{IRUPALEFA,a s&rcE-
whon tha r,'*rri,}rs strige$ 0f nlerrtal ahscrrptii,r: *rrr dhi or & staf,e of concani,ration nf both mind
enurDeraf'p,t {e..E.. lJiuapo, Suito : M. I. }53) +r when
eld- bociy. lt is meniioned in,Srapp. f 1428.12). {t iB
tlie soven s+rls of tieinge, rlistirrguished b;r i,heir the s.cm6dhi af emencip*tion whieh is ae pure as
states <-rf cots<:icusne3s, &rs e::olainorl {Mrtha- lreaven. See also )lIh'wgut. 823.
Ni'Mna Suttankr.: f). II, 69). or wheir i.he eis'tit
etages of rieliverarrce (a,!tha uiznokkhrj) *ire ijr-
pounded, e.g., tiy the ljuddha to Anands in the AXASf SCH$OL, a scb,ool of iroretics in Ind.ia. It
Malea-Pari.nibbdriu. r\attenta (D. II, 1121. fn the
is mentioned as ono of tho twenty heresiog in ths
la;st-montionerl eontext after the Buddha hus given T'i-p'o-F u-sa-shdh.l6ng-ch'ieh-chirq- chung- uoi- to-
his fin*l adruonition, the various stagos of his mental hriao-ch'ens-niel+-p'
an'lun €F#fmffifrf,f+tHI
procees
'Jrfti$$Sffi ithe 66stra by the bodhissttva Deva
a,re nentioned before he ett&ins corrrpleto
tleliverarrc:e ',parinibbdyi : ibid. 1F6).
c.n +"he e:rplanation af Nirvipa by (twonty)
'ia
heretical llinayina toachere mentionod tho
A rnonk *-ho sttainri anC abidee in the sphere of Lankavatira-sfrtre ; Nanjb, No. 1260; ?air,l$,
ul$nite Bpeco is saici to trave " won :lccoss to the XXXIf, No. 1640). Tho narne appears only in thia
riuportu.rbable " iunejjappatto hoti : A. II" lE4). 56stra and in one or two Chinece conamontarioe,
'I'!rig
torm &p'Jeitlq ii) hitve been rnie'-rrrtlorsioo1i suoh a8 Ciri-teang's Chung-kuan-lu,n-shu ; +nert
 lxlslspEARAr.{A
(tho oommentary on the MtuIhyamiha-{dstra\ and
the Hua-yen-hsiinn-t' on #J&trffi (furthor research
on tho Aaata,r.nsalea Sutra), The original name of
this school is only conjectured through their
doctrinos.
Tho only n&mes of this school recordod in the ex-
tant eourcee {rro' K'orr-li-lun-shih' tr/ffiffi' and
'Yin-li-lun.shih ' tr2ffiffi. The word 'l'n-sftill'
moang teacher or scholar, o k 'ou-li' mearrs the
power of the mouth, whereas 'yin-li' means the
power of logic. The appar.ent contradiction in these
two differont Chines€ names can bo sottlsd by com-
paring tho similarity of the two lettor-charactors.
Tho letter k'qu in C'hinese is tr and tho letier
ydn is El. Through their doctrines it is quite
cloar that the formor is the comoct form of
writing. Moc. also gives a noto that tho latter must
bo a wrong tranocription of tne formor.
Tho followers of the school assurnod tho real c&use
of the world to be dkdilo. fn the first source
referrpd to above, their doctrine ie oxplained as
follows: The heretic called' mouth-powerist,
arguee thus : dkdiq, is the real causo of the world,
from which wind is pr.oduced. From wind fire ie
produced" Fmm fire vapour is produced. From
va.pour water is produced. The water becomee solid
snd forrns into earth. From the earth various
kinde of plants are produced.
From thoso plants
tho necegsary crops are gathornd.
Our lives aro
eupportod only by theeo nocessary crops. Thore-
fore, in our 66stra it ie statod that life ie food. If
life returns into dlci^6a, thon tho being entore into
Nirvdna or otornal lifo.
With regard to the name K'ou-It, or , rnouth
powor ' tbere is no deffnito explenation rrmong
scholers. Some explain thie as dlalsa, from the mouth
or from breathing, while othors explain it as a
digeetivo faculty of the mouth which onables man
to support his life by moans of food. Moc. does not
agroo with tho latter opinion.
Materials dealing
with this school are too scanty to obtain a cloar
picture of it.
S. K.
AKASASpHARANA, a samEdhi or a stare of con-
contrstion of both mind end body. This samddhi
is mentionod in tho P oiwatttrndati,-adhuril6-praj
pdromiti Stttra, and aleo in the Mahd,projfrd-
fi,rarnitn-id,stra.Itg literal mear.ring is , pervading Che
beaven'. Inthe Mlwyut. it is rscordod ae dkd.6o-
tplturono, Soe elso Stpp. 1417.5.
AKASA SUTTA. Thers are four suttss by this
nsme in the Somyutta Nild,yo. The firet ig tho
348 AxAse.vI ilALA-sAI}HAI{A
fifth sutts of the 56rtprttu Somg-u,tta (,S. frr, 287)
;
the second is the fifth sutta of the Moggall&tw
Somyuaa (,S. IV, 266) ; the thirrl is the eeeond zutta
of the Rahogatn Vagga of the V?non"d Sapyutta
(S. f,V, 2i8) ; and the fourth is the Beventh eutta
of the Balolcoraniya Vryga of the Moggo Sor.nyutto
(,s.v,49).
The first eutts is a conversatio4 between S6riputta
and Anande at Jetavana. Ananda says .that he
had attained and had bobn dwelling in the sphere of
infinity of spaco (d.kdsdnafindgatana), by passing
beyond the porception of fotm (rfipaaa.fifriil, by
ondi'g the perception of resistr+nce (ptighasofLfr.dl,
and by disregarding the pereeption of divorsity
(ndnattaaafiil6).
The second sutta was addrosssd by Moggall6na
to the monks dwelling at Jetava,ne. Moggalldna
oxplains how he won the powor of dwelling in the
realm of infinito spece, by passing boyond tho
percoption of form, by ending tho percoption of
rosistance, and by disregarding the pernoeption of
diversity.
Tho abovo two suttes, tho rnain srrbject of dig-
eussion in which ie tho roalm of in{inite spaoo, aro
aleo known x AlciadruMy&ru. i
The third dieooumo wasproaahedto a monk by the I
Buddha et tho Kfileg6rss6l6 nea,r Vesili. Therr
arro, sayn the Buddha, divorso feelings (oedotudl
euoh as h"ppy feolinge, mieorablo feelinga, and feol-
ings neither happy nor mieerable, which arise in
this body, just as divoree winds blow in ths Bky_
the winds from the four directions, the winde with
dust alrd without dust, cool winds aad hot winds,
and eoft winds and stmng winds.
The fourth discourso was preached to the mouks
by tho Buddha at Jetavans. Juet ss ther6 eno d.ivergo
winde blowing in tho eky, a monk who oultivatee
tho Noblo Eightfold Path, the four gtations of mind-
fulness (ntipag(hdru), the fourfold righ$ erertion
(aommappdlrdtu,l, bhe four bae€e of peyohio power
(dddhi@n4, tho 6ve facultia (drdrigc), the five
powors (balol and tho rbvon f,ectors of supmoe
wisdom or enligbCennent (bojjtfingal, noachoe the
fulfi.lment of meditetion.
Af AdA-VIUALA-8ADEAM, a Sanskrft toxr whioh
ffi _ is extant ia ite.Tibetan tnanslation, the Nun-mHntr
bd-mal-lcyi egrub-thabe, in tho Rg;,ud"hgrel (tantra
cornmentaqr) aoction of the Toug5rur. The nsmee
of thoautbor and tra,rrsletorarenot rrocord.ed.. Inthe
Sde-dge edition the work is wenting (Cord,br,I!,
p. 308, No. 6f). It ie e text beloaging to the kriy6-
tantra olass, and the ayolo of Matr&K6ru+ike
(Avalokitefuara).
 AKISUKKEIPIYA
AIrISUKI(EIPIYA, Bn orsh8nt thera. In a
previoue birth ninety-four kappas ago, ho offer.ed
a lotus flower at tho feot of Buddha
Siddh^tths audthrowanother up into the sky above
hirn (wbonco the dcignation Ak6sukkhipiya). Ag
a rosult of this offering ho know of no svil birth.
Ttrirty-two kappas ago ho w&s e world rulor
(uklcavcttil by tho nam6 of Antalikkhac,are (Ap. T,
No. 261,
AKATAfrftO JATAI(A (No. 90), related at JeLc-
vana ("/. I. 377-9) to Andthapindika, who b.ad a
friend, a merchant (selb;\, whom he had nevor mot
but knew through corresp,ondonco. Ono day, tbis
merchant loadod fivo bundred carte with locel
produco (u4thomkabhauta) and orderod bis men
to tako the goods to Andthapin{ike and, baving
bartered tbe mor.chandiso at his sbop, bring back
the goods roceived in exchange. Theso men went
to Sdvetthi, cohtactod AnEthapindika and gave
him a gift. Ifo acceptod it end wben tbey inforned
bim about thoir business, ho treatod tbom well. Ho
gave them the g'oods in exchange for the merrch*n-
dise, whoroupon tboy went back to tbeir master
and told him wh^at hrd happonod.
Later, ^\n6thapi+{ika eent fivo hundrod carts
of morcb^ttdis€ to his businoss partner for the same
purpoe€. Andthapindike'e men alao went to him
with a gift, whicb be accepted" but having obusod
Anithapildika he drovo tham away. Thoso men
bartored tho rnerclrandiso as they pleased and
brought, back the gards in oxclrango, to Sdvatbhi.
On thoir return thoy informed their master Anitha-
pip{ika of the reception that they had from his
partnor.
Onco again the border mer.ch.ant despatchod
anotber oar&van to S6vatthl Anethapir.rdike'B.
men now plenned to teko their revenge. Tboy took
thooo men outeide the city and ordered thom to
unyoke tho certs. About tbe middls watcb of tbe
night, they looted tbe caravan, took away ell
their gannente, drove away thoir oxen, and took
tbe wheole of the carts. Tbono men, t€rror.etricksn,
ded back to their own digtrict. AnEtbapiqdike's
mon roportod this incidont 6q hirn end. tbo lattor
related tbe wholo story to the Buddha*
The Buddb.a desl&r€d tbat this morobant had
beon ungratoful even in tbe past, whon tho bodhi-
aatto was a woalthy merobent in Birt4asi.
Tlro moral is thBt {r llorson wbo is ungratoful fon
kindness shown, will rocoive no holp in timo of
need.
LK.
349 AKEYTilAtrALPA
AKATAftfrUfA 8InfA. Tber"e aro rpo suttae by
thig name in tbe A@.uo Nilcduo (fr.,228,229).
Tb€ ffrBt is th€ tbird cutca of the Sobhatu-vqgaand
the otber tbo third of tho Suarita.rnggo. The
contents of both are very eimilar. Thoy point out
tbat ono wbo poeeeoe suglr rrnsholesome qualii;ies
as bsd conduct in deed, word, thought and ingrati.
tude, ie destinodrto be born in purgatory.
AKBO VIHARA, tho Sinhaleso rurmo of a tndi-
tionally anciont shrine situatod in lVoligama orr
tho south ooa.st of Coylon. Tho namo Aggabodhi
(Pali; Agrabodhi, in Sanskrit) gives a cluo to
its origin from tho ovont that here was plantod ono
of tho thirty-two Boodlings of the Bodhi tnoo which
rvas brought to Ceylon by Safrgharnitti (circo lrd
cent. B. C.), aocordrng to the Simhala-bod.hiwntstt.
Tho place is mentioned in some of the l6th cont.
Sand,aio po€ms (Tisora, Pa,revi, Koaull. To tlrr:
genorel Sendlarikddliik6,ra (l4th cont.) is ettributo<l
the constmction of an image-houso which was ig
eubite square (Nikap Saigrahu.n, Eug. tnr!.
p. 24). Portrrguem vandale deatroyed the buildings
in tho l6th oentury, aftor which ttre buildings toy
in ruin until the middlo of the l8th cont., when
they wore to somo oxtont rostorrod by a devout
thera. An inscription towards tho close of the aame
century mentions tho offeringv mnde hero by king
Nsrcndnreimlxr. A ehort rcfer€nce $ppoaned in l$l4
in tho diery of tho arohacologist Ll. R. A5rrton
(Ceylmt. An^tiq1nry otd Litarary Rq'L*te,r, Vf, Pt. g,
pp. 90 f.). An unueual colos*r,l relief (ident,i-
fied rl-s thnt of Avalokitesvanr), htving mulUiplo
Dhyd,nibuddha figures in the hoad-drcss, whioh is
f<rund on a bouldor closo by *nd belonging to tho
vihira, ha<l formed part of tho f<runrlatiou, at some
unspocifiod timo, at least l,(X)0 yoars ago.
D. T. D.
AKHILA, ono of the two ohief womon di"cipleg <.rf
Buddha Sikh,i (Bru. rri, 2l). But sho ie mors ofCen
called Makhil6 (w BrnA. pp. 245, 246; J. f,
p. 4l; ApA. Sinhalm edition, SEB. reries Vol.
I, p. 38) end in ono instanoe Sskhili (me Jpl.
P. 45).
IKflYAilAKALPA, a SsDskrit texr whiob ie
ertont in its Tib€tsn traaslation, lbo Gbm-"gVltd-
byt rtog -po, in ths Rgrud -h gre I (ta,utr.r co.', sntary )
"t
mction of tho Tongrur. Tbe narnee of the euthorend
tnsrxglator sne not rrcorded. Ihe work is not fouad
in tbe Sdedgo edition (Cmdicr, II, p. l?3,
No. 80). ft is a ahort t€chnica,! tmatiso of the
Vajrabbairave oyolo.
 AxnyATA-TAN TROTTARA.VAJftA-
AI(HYATA-TAilTROTTARA. V AJ R A. V A R A II Y-
ABHIDIIA H AD-V ARAH Y.{BH IBOD H AN A-il A MA,
:l Sanskrit work extant in its Tibetan translatiorr
rrncler the title P/, ag-m.omnon-par brjorl-pa blad-polii
r Ey tuI ythtli -rna J.ue, pir og -mo n io n-'par b uui -d t ub -pu
slw.s-byu,-buirr the ltgyud hburn (iantrrr) sotition
'Ihis
of the Ka,ng;'ur. tantra is believed to have
been spoken by tho Buddha. ,firind,kara end
Khun-ston Drios-grub *rc montionod as the Tibetrr.n
translators of tho work (I'lf. No. 37?).
AKIKO, FUJIWARA NO (988-1074), Michinagc's
<iaughter, Ichijo Tenno's (royal) consort. arrti
'Go-Susaku.
rnother of Go-Ichijo and beearne a
Buddhist rrun in. 1026 and assumecl the n&rne
J,5td Mon-in. S€o JOTO M(,N-IN.
AKIUCANYAYATAilA, sphore of nor;hingness. See
Axr NcefrNAY,tr,tu.-t,.
AXIilC^1flffA SUTTA, in the Sdriputto Samyutkr, of
the Saqnyuua Nikdya (IIf,237), records & convors&-
tion bstween Ananria and Siriputta, in which the
iatter says that he had attainsd and had been
'
d*'elling in the sphere ot'nothingness ' (dbd'Dcarifld,-
yatarm,).
.{noiher sutta of the sams n&mo sppears in the
Maggailarw Sar.nyutto of the Saryyutta Ndkdyo
ifv, 26? f). Iloro Mogg*liina tells tho monks how
' f,roquontly an ettributo of bhe arahant, owning
he enteredupon and dwolt in the sphore of nothing-
rress' (okifi,canrtayatunn) and how ihe llaster
helpd hirn to gain intuitivs knovrledge (ablaif,fid1.
.AfIficafrtAynfene, the sphore or mental
'.
station of ' not being anl'thing A sphere. mental
station of b&Be is called ayatar:a, because it providex
a range for arising (d,ye tanati'1 and bocause it also
loads on that 'which tra-s alreadY eris{rn id'yorufi,co
nagaii : Vi,snt. p. 449, xvii, $ 48). In i;his particular
context it refers ioaranqe of knowledgo whicli ha.s
*s its object the nogaticn of sornefhfurg (a-lciitcxtruz).
ft is tho third and ponultimate state of montal
absorption in the imrnareriai sphoree (anipajjharw
or artTptd,uanarajjhorw) antl is b,rought about " by ttre
total ovorcorrring of tho sphero of urrbounded
'Nothing
consciougness and with the idea: is
ihere'. " (e&buc d'f,frdnafiutyatenern $+ma,tik-
i:a'mi, n'atthi' bt'ftciti dkificortftayata"rwln upctsatn-
;nj.io uiharati,: Vbh. 245). This, rt is said, is nct
io be undemtood ris *n *t0ernpt to rnake conscious-
reas not anise, coase or diseppear (abWaeli, vibhdueti,
a*ndiwpeli : Viswi. p. 278, x, $, 38), but as an
350 AIflfrCAfrfrAYNTAilA
at,tenrion to irs non-existence. its voidless, its
.seclrrded.ne.ss (na,tthi,bhfu,am. su,ititu,bhdt:ant,r,-ia,ittq-
hhdt,ant,eua m,awtsika.ronto : ihid, ).
The immodiabely procedirrg rdnge. the sphere ot
urrb orrnclod consc i o usn ess (u ir-iit d,ltan-t ed uat q nn.). whic h
is basod on the coneept of boundless sp&ce (dkd.sd-
rwfi ca\ tx pervaded by consc iousness (tutm y cz,o d,lcd,s a nt
ui rifi,d lt ena pht r.ta m. rtt tr,n c.ls'
i ka'roti : trlbh - 2 6 ? ), c onta ins
the dnngor of the misconception (tnicalr,dditthi,) ot
a univorsal self, as found in the tTp*nisads : f arn
the Absoiute {aham brahntisttti). It is to overeome
this self-delusion tirat the sphero of untroundsci
eonqciorlsnessin the seeond stage of rrrontal tbsorp-
tioir in the irnmaterial realm lras tc he totrilly
o\:orcorne (.sarnatilckamati,\.
,I kiri ca fini y atono is. therefore, stric0 ly speaking
noc rr spliore of nothin[fness, which implies a contra-
diction such as something of nothing, but a rnontal
sphere in which tho universality of sprrce anci l
consciousness is reali,sed a^san ernptv tlxrught.
Kdficona has, in the older toxts, as,rumod a rnoral
iruplication of something that stickB or adhoroe iro
tho charactor of a man, and which he must get rid
of, if ho wants l,o nttain to a higher moral condition
(PED. s. v"). I'hus, it bscomes svrronJrmous with
tho thtoe impuritios of hrst, hate and delusion
(rago kdficonaqt, daso lcifreanuqn, ntoho kifica?t{t?t. :
D.TII,2L7|. And thus, rtlcifttanq, obtairis ihe speeial
genseof being without, mor*l dr-;filemont and becomes
rraught, lraving naught (kdme uic'iricarw : A. \.,
232). Ilero too, the state of mental purity
bacornes moro aud more refiried till in the
realiseticn of no-self (anaftn) the por{ection of
erahantship is attained.
In the sphores of rnontal absorption this re{ine -
moni can be observed, fi.rst, in the transiiion within
the material sptreres (rttpdvacaro) whero application
(vitalckavicd,ro), intorost {pLti) and satisfection
{mlchal aro graCu-ally overcorno to ra,ake roors for
one-pointednoss (ekagg&to). Then theso mabsrial
spheres, whore ftirm \r6po) rernains predomineni in
tho various eoncentration dovices (koainc), fade
&w&y, and consciousrress dwells in tirs formless
(or&pa\. First, according to -rhe tiki, tho mind
in its state of irnrnatorial abstraction {arfipajjhd,no\
bas es its objoct the infirrity of space. Realising
thar this, howor'6r, is merely a mental coueept,,
this stato of miad itself bocomos t,ho object of tho
soocnd stage, the object bsing tho fuffnity of
rnind. B'.rt, in the awarenoss of the neture of the
mind boing a mantal process without inheront or
 AxlfrcnfrfrAverexe 351 AKIRTYA-DITTET

abiding entity, this sarne furfinity of sprl'ce and (ri otthi kti.t:iii, ibii.cariiiutttiltt{t"rt ttPasontthxjjd
; iii, stttt+ 7. p. f 3?).
thought is soen as nothing (aldric'o'tua\. Thus not "-ihar'.ttni S.
being anSdhing, not being attached to arrything'
T'nis sphere of the voi<lneg. of l.ioth m+terirrl
and henco ownitrg not,hing, is tho irnmediate fnlit sp.c{,€and rnental conr-,ept&lso hrr: to bc abandoneti
of this third stato of concenttstion. Such insight- and corcpleteiy by-pai+sed in oirier to *ttain a stiil
knowledge may be but little remor''ed from the morc subt,le splrore where percepticn itself t-'econres
perfect insight {amfla},which has cornpleto delivor- aaa i, tio - rt'aso it iti y ala rw \1,t l ie I ast
irn;rrrcepti hlt, {neos
q.nce &s its inrmedia.te f'ruition. Yet. t'r irrrogine tha+" stop be{bre thl fuial attairunent, of cessa-riori oi
nrch experience is the equivalent of arahar'tship perc+:pticrrr antl sensat ian (:ta rt iiix edny i'tanir odh c) .
(D.I,3?) is rightly condonenod.
A finai point of int;:.-esl to be no'"od in this respect
These gtates of mental absorption do not realiy is th:r,t $rrr:h stltta of the Sdripuitct' S&rf'yiltta eontains
-' IluL to rne.
tloiong erclusively to the teaehing of ttie Bucldh'i' thr.l rcpeated stnf,ement of Sd,ipirita :
'I' who am
Even trefore his enlightonmont, Siddhuitha Gotama" friend, never carno the t,horrght : lt, ig
the bodhisatta, had atta.ino{i +"hese spheres under attaining, who havo attainod, or who havo emergod
the guidanee of fllch €,sc€tic teachers rts Al6ra from such atlairrmeni "- And ie, indeed. tho
"hat
I(dl6,ma and Uddaka Rdrnaputta (I[. I, 164 f')' goal of motlitation e'nd ooncentretion in Buddhi*m
The effica,cy of theso statos is not deniod, but they t'hroughout ail thr: various stagas : tho realisation
should not be mad.e tho aim of the doetrine and cf of no-solf (analtd').
spiritualeffort. In sever*lplaens (e.g., I/rn. ff, 161 ;
i{. G. ,\. v- Z.
fl', 24) the etatos of merrtalabsorption i.ihina) arrt
mentioned in the beginning of rr graded series
of attainrnonts, evon before the a,ttainment of
entering the path or stream of holiaes.q isetipanna)" AKIITO (Kodo Akino), an ominent Zen priest of'
But, whon the states of raental absorption are t'hus modern Japan. Bom in f859 A.C. he beeame a
nentioned in general, they are morol5r reforrod to prieet of l,ho SOtO s€ci in hie childhood and reeoived
'eestssies' (ihana'l a,nd only tho four hic roligious narne Kod6. In 1878 ho graduated
as tlro four
,rApajjhAna Bro indicated, aa induced during from tho l{arnarnetsu branch of S6t6'shi college
meditation oxorcisee based otr somo met'orial and in 1882 graduatod from Soti-shli college in
dovics (kasina'1. The statee which ars rol'srred t,o Tckyo" Aftor that, he waa trainerl in Zen practico
in Abhidhaaoma literature &3 the f'our rnental undor tho leadership of Bokuz*n Nishiari for
absorptione in rbrrnless spheres @anird arfi'paiihd' about, thirtoen yea,rs.
ruini: Dhs. $$ 2S5-8i oppoer in the Nikdyas as
In 1889 ho delivered in Teni;<rkuji, Tokyo, his
four of the eight deliveraneee {vim,okkha : A' W,
loeturos oa ZsnBirddhiem whrch woro highly appre-
306) or in immediate sequence to the four ecslsniee
ciated by tris pupils. Thereaftor he beearne popular
based on matorial fonrr (r&paijl"d'nn). but neiihor in ld92 he
emong all the Buddhisb peoplo.
with ony collective titlo, nor as parts of the fourth in
bocamo vico-chancollor af Soto-sh'a University,
rfipajjha'na. Thus, in the Saripda Saqnyutta'
1902 was grr:ntod o post, of Shiks (or great, lesder
(,9. III, xxviii) tho mental stat€s born of solitude
and sustaineC of Zen), and in l9u9 appoi..rt'ed to the post of
Qtiuekal, aparb from thought' apptied pr.osident of Soto-ahfr tlnivorsity. fn 1929 ire was
(uai,talcktt avid.tcl, with fading zest and witir
appointerl chiei sbbot, of Soji tempie (the main
dispassion {ptfiyA u, ni'rdgd ttpekklwlm ca) and in
(upekkhd' salipdri^*il' tomple of f,be Srit6 sect). IIe pa.ssed &wa,y in 1934.
equanirnity of rrtter purity
ilhi,r^n), are d,escrib€d ac tlle foul stat,es of absorption Mauy sJmopses' comnentaries a,Ird eome popular
Uhnm: suttas I.-4, pp. 2'65-7). Bub when, iu w<rrke on Zar Buddhism were w-ritten hy him; some
similar style, Sariputta eontinuee to explain to of theee are s'till umd by students of Zen.
Ananda his furthor attainmonts, passing utterlv
beyoad tho consciousnesa of shape and form (itp' S. K.
sonrtdnanT eorrratikkarnfr), ending the awarenees of
inciividuality-resistance {palqha'sof,frdmm attha'
gomfi), not averting the mind to the divarsit'y
of sonsu ous impres - AKIRIYA-DITTI{I, wrong view regarding sction
!6notta- aafi frdrto\n amanasilcn'r a\
sions, we find no mono montion of ihdna, but only as berng withcut effect. It wes one of tho extreme
of ths fact of tho ettsinment of having roalieed that horetica! toachi-nga in voguo at the timo of tJno
'nothing' Buddba. S€o.{,KIRIYAYADA, andaleo DITTEI.
particula'r ephore of rnind that thore is
 AKTRffAVADA
AKIRIYAVIDA, tbo doctrine whieh donios the
efficacy of action, and denies that' karma has any
roeults. Of the traditional six heretical viows
enumerated by king AiEtasattu on th-e oceasion
of his only rocorded visit to the Buddha (D. T' 52),
tho doctrino of akirtyaa,fulawwattachod in varying
degrees to s€veral of those heretical teechers.
Prireqra Kassapa clenied the officacy of action in the
most abgolute genso: " To him who actg or causes
another to act (Iaaro;'o. I&royotol, whether the deed
be mutilation or oven killi.g, whethor theft,
rot.bery, adultery or doceit, to him thus acting
thers is nc guilt. (kara,b na laoriyoti pewrtu). Like-
wieo in gererosity, in solf'conbrol, iu mastory of
ihe senees, in truthfuiness, thoro is no merit and
no incretiso of morit (dd,runa damcrw sdr.nyamerur
aa*n-wjjena, n'atthvt W'f,iw\n, n'ehi ptufrfuso
dgarnol. Thus did Piuala Kassapa expound his
toaching of inoffieacy " (etlar.n eaooPil,roqt'o Kaasapto
alciriyam Wd,kdsi: iUi<i. Sa1.
Makkhali Gos6la. whose ftrllowors wsre called
Alivit<as (p'. 331) and who is montioned both in tho
Buddhist and the Jain texts, was equally absolute
in his denial of all causation: " Ther€ is noither
causality, nor conditionality (n'atth'i lwtu n'atth'i
Tncugo); beings ore either do6lod or puro without
causo and without roason " (ohetu-aTta,acayd'sattd,
aahlci'Ii,ssar.ti : ahetu-apaccttyd' satti ttisujihanti :
ibid. 53). This fatalistic view of naturalprcdestina-
tion ascribes all experience to fatn {niyati),
accidental occurrence (sai.gati), to nature (bhaaa),
to changa (pori,ncttct\, to ono's position in e particular
group (eud.bhijaa). Evsn though a wiso man m&y
hopo to bring his karma bo maturit'y by virtuo or
by pena.nce, and even though a fool may foster the
serne hopo, yet the me&srrre of joy and sorrow
cannot be aitsred ; there is nei{,}rer tlecrease nor
incroaeo (n'atthi hdgarn-uadd,lwzra), noither excosn
nor doficioney (n'atthi ulclcor.n^tdaakarrose : ibid. 54).
Tbis fatalistic view also implios the inofficacy of
aotion (akiriyauafu) to bring about a chenge.
.Sjita, u'ho rrsed to woar a garment, of hair and is
henco always referrod to as Ajita Kesakambali
deniod sr erything that w&s not matorial, and
thus amongst a long list of denials one finds also :
" T'llere ie neither frult nor result, of either good or
evil deeds t' (n'atthi sulcato-dntblcalanaryt kamrni-
nom Tthalnm vdpako: ibid. 55). IIis was a teaching
of annihilation (uccheda-aadn) which ridiculed any
doctrine of spiritual values as & ' doctrino of fools '
ylztlu-pafifiatta,). T. sorno rospocts, therofore, his
annrlrilationi.qm is a kind of olcdrdyavdda, elthough,
perhaps, it would be more correct to say f,hat the
doctrrne of the inefficacy of action (akiri,yaudda,l ts
a kind of arrnihilation-i,gm (u*chulm,ilnl.
352 AKTRTYAVADA
In faet that was the conelusien arivod at by
Sikh6-Moggall6na, tho br6hman, and the youth
Sopakiyana, es stated in the So.rwkdyana Sutta ;
for they proclaimed : " Gotama tho monk teaahes
the inefficaoy of all activity (eamor.to Gotamo
sabba,lcammdrnry akirtgar.n poft,rtdpeai: A. IL, 2BZ).
And by ioaching the insfficacy of all ecticn he
toaches also tho annihilation of ths world ,, (sabbo-
leammdrutrTtkho pona, aki,riyor1t, pofrfldpento ucc edanyr
aha tolc*ssa\. But the Buddbaclearod. himself of this
accusotion by oxplaining in great detail that dark
rleeds havo dark results (lcomrnam lcaqthum lw+lxr_
uipalcoryl, bright deeds har.e bright results (lcamnnrn
sukkam su,klcadpdka?), and deeds which aro ueithel
dark nor bright are deods which sbandon bobh
dark and bright results ; and srrch is the deed
tbat is cor:.ducive to tho wahfu:g of karrnic a,ction :
{lcornmakkhayd,yasomvattati : A.II, ZIZ\.
T'he accusation levelled agr inst tlrs Buddha of
teaching the inefficacy of action, notwithstanding a
woalth of referenees to tho opposite effect, may
well have arisen from en incomplete understending
of his most fundamental teaching of ana,ttd. For,
if there is no dcor of deeds, it doos not mattor
whether tho deods are good or bed. The fallacy
of this argument is, of coursre, situated ir:' the
misundorstanding of tho 'door'. Aecord.ing to
tho doctrin e af ana,ttd., thoro ts no permanent enbiby,
subatance or soul, aparb from indivirlual actions, but
to
those actions do not theroby become insffeetiva.
Thuy produce their results and exereise thoir
influonco in the arising or cessation of further
oonditiorx, which may become oporativo in their
turrr, and thereby set a chain-reaction going, of
wtrich neithor tho beginning nor tho end can be
seen. Ttio arising and cessation of physical and
mental phenomena are dopendent in thoir originn-
tion and cossation on conditiorx, but not, on an
unch;rnging entity, ossenco, substance or soul.
As thoss aetiv,r conditions ara also reactive, there
rosults a conneetion of crnditionality which earrieg
with it a moral responsibility for tho rosulte.
Morality ie thereby purified, for the ego-olement in
striving for virtuo has been eliminated. Tbug,
arwttd does not lead to akiriya, not to inofficacy of
action, but to kiri,yo, which is seff-less action. The
taming of self (atta-d,amattra) which leads to tho
oxtinction of self (atta-parinibbdpano) does not
involve an abandonment of ethical values in the
eonso of repudiation thereof, but rathor of sublima.
tion which becomoe possible throrrgh & perfect
understanding that, what had to bo done, has boen
done (lanfn kotta5baml. Suoh perfection ig
sJmonJrmously described in roferenco to an arahent :
having doetroyod ths cankore (lchnquiaoaol, having
 AKIRIYAVADA :t53 AKITTI JATAKA

tived tiro lifo (au'ei'toud), dono what was lo bo done
(lcatakorantyo), laio. dovrn the burdon loltit'obhdroi,
s1,1,ained the goal \enuwettfr.sadnnluo\, having
complotoly dostroyed the fsttor of becoming
(parikkhi'Tutbiww*aqnyoiorw), ho is freeti with
perfoet insiSht-knowledge bammadnfr,fifr, t:hnattn :
M.I,2351.
In the A1nnnaka Sutta (M.I,404 f.) the Buddha
'suro' (a'yr,n4aka,i dhamma and refere
oxplarns tbe
among'st other heregios to the u,lciriyaotula of Pfiraga
K.assapa, altirough he ie rrot' montioned by name,
and its optosing wiew of evil to loilow (nton'i'ddna-
Wpi auil good - a* rsward (tat'onidi,rtrt'-Wfri.'a\.
The holding on to the viow of tho inefhcacy of
action, eays the Buddha, loads to evil couduct,
aa one doos not discem tho danger of doing wrong ;
it prorluces falso intontions (mi'cch'd,sahlnp'pol ar:.d
foloo spoech (m.i,cchd'ad'cdl: it, leads to mocking
nobls discipies (arigdnam pacrnnlkatd), convinoing
others of falsohood (asadd'lwmrnaaofrfintti), self.
exaltation (attulckoryBand) and disparagomont
othors (parauamhlw.nd : ibid. 406)-
This heretical doctrino of the inefficacy of action
should not be confused with tho
\akiri,gaaafu)
noblo ideal of tho sublimation of action, whon an
enlightened mo"'k is able torise above the obligations
and abstentiong of mcrality (kiccokiaco-pohina : ,Sn.
7f 5). An action becomes karmically effective
(leamma-vipiiin\ when it is performod with &n
intontion (ceiani,), and tHe intended goel is the
purposo of such sstion. Then the act projects
itsolf in the intended romlt; for tho act in itsolf
is incomplete and eeeks eomplotion- in the offect.
Thst iB lcarnma. An sstion whi.;ir, howover, is
not performed for a different, purposo, but which
orisos from the u.irdergtanding of the neceesity of
action, will bE complo'r,o in itself end the urgo for
solf-projeetion will be absent. T'his is a pttre
ection (kdrdyti) without r'olition (ceta,nn\ and without
moral rosult (1ri,palc,6l. Tlnis ki'ri'yo ehould not be
confused with the ine!fic*cy of action iokiriya).\
Tho doctrino which denios tho eificacy of actlon
is a wrong viow lni'cclfr'-di4hi). It is doffnito
\nigarai, iir its ovil corulequsnces, and producee
irn'nediete resulte on tlio disintegratiou of tho five
aggrogates of exietenco ('paiicakkhondhdi, i.e., aL
doath. Other wrorrg views with simil&r conso-
quencos are ihoee held by tho *4.nti-C*rr"gtisniets
(ahetuka-aadi'1, who &rrl fatelists, *nd by tho
Nilriiiets (rntthiktd-vddd or uccherla-udrldl, who are
matonalists. " Noi, a hundred, notevon tl thousand
Buddhas would be able to eniighton them "
(tiwl.358).
H. G. A. v. Z,
AKI8HIilO-DERA, a ternplo situot€d rn the Nare
Prsfocture of central Japan. Accordlng to tradi-
tion, the tomple was founded by tbe priest Zenju
;n the Flski period (?70-80 A.C.), ad a rocult of the
vows of ths omperors Koain snd Kwommu
(trIoc,I, p. 14). On its found"*tiun laqgo rice fi.sldu
woro given by thel emperor Kr>nin's govenrment;
grante afier grants followed later. Ilenco, the
of temple increaged in power, a:ed after the Monyoi
poriod (126+-74), rhe monkr of this templo
contended with those of the Saidai tomple regard-
iog the ownership of the lande. In f 135 (Iloyen
poriod) the tempio was bunrt, nnd after its rocon-
stn:otion it was burnt again in times of war.
On anaount of theso fires, this templo now bae
only now buildings, exoept its main hall whioh wae
bu.ilt in tho Nara period (710-84 A.C.)"
Formerly tho tomplo belongod to the Ilosso
srret (or Vijiaravdda), but rrow it belongs to the
Jodo eec+"(or f'uro Land cchool).
S. K.
AKITTI JAIAKA (i{O. 'I8O), rolated bv tho
Buddha fua Jetavan&, conc€rning a genorous donor
irn S6vatthi (J.W,236-4.2), who invitod the Buddha
and tho ret'irnue of bhikkhus and gavo them marry
gifte frrr seven da5rs. On the iast day ho offored
the bhikkhus all their requisites. The Buddha,
while rondering tha'nks to him, praisod his action
and eaid thet tlro wise mon of old gave alms eveu

l This 'in€flcecy of Sction' ia thus much more pernioious

'inaction', wirlcb is tho transl&tton of F. L.
thru mere
Woodward of tbe traditionel doctriue of inefrcacy of aetion
(pqrorv pi gofioA alciriydye: A. I, 173, in Cradw) SayirroE,
f. p. i67), for trere are actually present€d tlte fsislittic
tincNngs of Maktbrlt OoE[lB, " overythlng ta wtthoqt
oanrs o1 condiCion" Q&barp tat\ alptu'appwyd-:,,A.,I,
1?6). to whlch tbs Buddha gave the following
'realonablo robuke ' (eoMlwrrwtuika-niAgelwl: " x'or thoae
wbo fall bach oD the uncaueed and uncondi0ioaed
as the oss€nco {edrn), tbero is no degire to act (tto -ltoti
clwtd,ol, no effort-(odydttw), no duty to pe4lorm
(fuvtiyal, no obligation to abst&it (okoropi"-'o). -Th-,tst
llvtnclne etato of bewilderment (mulllweat; gDd'without
ceutl-on (ondr*hllu), tbey csnnoC be trulv "'.'{ to bavo
retired from a worldlv life."
 AKKAilTASAffTAKA
when ttrey had nof,hing but ld,ra leaves to give.
Bir way of explanation, he rela.ted this r{,i1ry of
the past.
Once, the bodhis&ttva was bom in the farnil.v of
& verv rich brS,lunan and was nnrned Akitti. He
At the ar.;e of sirteen the;,r
had a sister, Yassvati.
losb their parents. While inspecring tho treasurto
in the house, Akitti forrnrl that vrr,-:t'wealth lisd
been collectod by his ancest..rrs, irLit, tlra"t t,hert ha<j
left behi:rd ever;'thing ;>n bheir death. fJrar.e'.lporr,
ho told hig sis""er .rf iris desiro to lcave tire ..v,,rilil
and t-iecome a rnonk. She, too, expresso<I hor
desire to enter i;he Order. For s€von days they
distribut€d thoir qreat storo of woa,lth Lrut ccrrrld not,
ond it. Then, they opened the doore of iheir
house and invrted the peo;rle to teko aws:i/ what'ever:
thoy wantod.
Tb.ey then left +"hehouee snd ent+:red tho Oider.
Many othors follow'ed thorn and thus thoy had a
groat rotinuo ; and the pmpie bogan trt vi-qit them
with gifte. Akitti, wiehing to live alcno, went'
away without informing his sistor and liverl in a
park cloeo to K6,virapa$+"ana in thB Damila kingdorn.
Thero, he cultivabe<l m-vstic ecsiasv (jharw) und
euponeatural knowledge (abkifr,frn). l4rlrern peoplo
trega,n to vieiir him there, too, tre went thro'.rgh the
air to Keradipa, noar Nagedipa. There he lived
fua a herrnita.ge by tho side of a large kd,ra, lter.
He fed hirneeif on its fruite and leaves. Beeariso of,
the herrnit's aust€rities, Sakka's t,hrono bpcanle hoi.
and Sakka, in order to test hun, '.'rsiied irim in t'he
guise of e brd,hmen, asking for fbod. Tlre s€cetic
gave him tho monl of A:,ira,leaves rvhich ho harl
preparod. SakLa came aga,in on tho second day
nnd on tho third d,ry, too. The iascotic offor':d tiio
g&rne mo&l of kdra ieavet aver anti 'rvef t,g&ra--r.
Sa.kka thorerrpau revoaled hims€lf anti cfferod hrn:
various troorrs. Ilut 'q}itti said aii be wanbed'.ras
to avoid tho company of fools, 't',o culiivato trare
corup&iy of tho wiso, to be free frcm luet' srrd to
find joy in generr"rsity. When Sakka prcrnise,I hir.:r
thoso boons, ALitti requosted him not to pay him
any moro visits. Alitti was bora ir,fter death in
the Bra,hma world.
Anunrddha was identified with Sakka s,nd- ttre
Buddha with the bruhmsn Akitt,i.
I. K.
AKEAI{TASAftHAKA, an arahant t}tera. Irr a
Dr.crious brrth, nineiy-four kappas ago, whiie he
qes re+eiving iuetnretion from his toacher, ho saw
BuJciha Tiqsa and spread out his klndlaka ('ragged
:l.H AHKSASA SUTTA
g*rmen-i' in 1)FP3.. ss*'u rre*do of' gr'*sr ?) i-or 6he
Rrrcidlra to stcp ttoc'n (n.klxtna,n!,,r, frorn rqhieh word
re .Jttriuetl his rlesigrrrrtjon). l{g a lestrit $f this
off+;rrng llt .va^ssaverl frorn aii woeiiii birthg in tire
firtrinl, Thirt,.i'-gr,'r'en lrappas aqo ho -wa^sbol"n as
a w<rrlrl ro.'illr (.crlkl;auattil rrlt,ino{l Srinanda i.47r. t
I{o.2i8).
AKKHABA SUTTA, tire rrir;tji srrtiir. .,i'i"i;ir,: R6,j;t
i'a4:lrsin tlio .Ait,,:rt,thtri;
,Y ik1:tG {i{t, i57).
ilho iirst sociict cf the >:rrttr:,sti,.vst,hab iuat a,g*r.
eloi;hant who loseg hea,r't.:r,nrl frrli,t,rs i.r tire irall,i,E
ie not' -*ort irv clf' a kirrg. sr, *Li,; r-r rnonk wir.r ig:
oa.siiy !rired by' a.1,br.'activoiutrrrs. scr:rrr1:., emoiis.
tEst$s and contacts is not vrorllr.- srf offering-*, gifi;s.
oblatione and salirf ations. J'i,c se(--on(l ssr:tion
remarks tira,t an olepir.r,nt. wh.,,r g.x;g i;'r batt.ir:,
lr:rzusred by foeg anJ Cisroqardinu ail &dvsrs{,..
circurnrrta,nc€e,is realiy worthy of a king. So, olso,
a monk who dces not vrtrld. himsr-'lf t,o attra;:tio;.rs
of the serLs€,1 is indoed ',vorthrr of offerings. etc.
AKKIiAHA, inopirortune birth, birth untlsr iueli.
circumstsn<.:esthat orie cannoi lotirn fram n liuridhe.
Seo AKSANA.
AKHHAUA SUTTA, thr: tiur,h. r-ui,t* rrf i\te (]ahapati
Vngft* <ii tire Attita,lto Nip,zra cf :h,; t7&ou,ttq,ra
Nikiya. it dsale wittr eigl-it inrippartrrne occasions
for iiving the holy life. T'he ,ft'st ge\:er'.of tborrr a,re
when a BuCdIia ha: ay.';rea;"r.din t,liie wnrlr!, trrrt,
whoii the indii,'lduol is not in suitable eircumst,ancas :
i.o., he is b';m ili in purgatoi*v. qr (?) trs arr animai ,
or i3) anoong peta* ievii spirit.si, or (4i among lon:r-
liveri rieva*g@cafti'+u-Cetrd,according to the eci-niuai)-
tan'';i, or (5) in inril:cossihie aroii$ a.qan ruiinteiligoiii
barharian whcre thern is no opport,u-rr 1t,y ta beeorne
a follower ol t'he Buddha" or (fi) having tl€or tmra ;n
the Micldle Ccr-rntr-1(of Jambud-r;ai is & pcraon either-
wit.h wrong and porverie4 vio;-rs" cr (?i strrpid nnii
urrdls:errriug. Theeighth uniimr:lg occe"siol is ='vtrn
tlie individ'-ral is lroni in n.itabie eirc'.rrnstances
but whon tht'rqr is no Budclha. Ttre ong occ&Brorr
thai is seascnable lor living tira highar life ie wbon
a Bud-rlha has aris;en in thie r*'r-rrld and tbe pereon ie
born ire ihe Middle Country md ie intelligent arrri
-wiee, Thorofore, one whc is bcrn as a hu:ter.n whon
tlro doctrino is teught, by tire Budrlha bui rloes not,
seizo tho opporiunitli to lcaC the highor ii{'e, surell'
inissee h.is r:htnee, tbr. Bucidhae &ppo$r oniy aoldoirr
in thig rrorid (.4. IY. 22fv-8\.
Thi,q sotta is mot with twice in th$ ilnghu Nikd.la.
ln the firgt context bho aighi inopporiune oceaaions
are expandod into aino with &nothor edded, birth
 AKKHARA
Accordirag to the Munda,iar Upani,sati (rbid.),
there are tn'o kinds of krrowlorlge. the lower (apara)
and the higher (paral. l'he former consists in
t,he knowlodge of the six veddirgas a,nrl the latter of
t}r'e aksara. w'hore the term is rrsed ro clorroto the
imperishable Bra,hma,n. In ancther place z alagaru.
or syllable, is equat,ed ".r.ith Urtr,hmi. Those
attempis to identify the syllable u'ith rhe Ultimate
Reality, Brallnan, a,nd to assign similar values to
both are i,ho direct resrtitrr of the consideratirrn
of the \redas as rervealed (.4ruti) The prescrvation
of the Vedie texfs in their. pr.'is0ine puritv wls
achievr;d by this morlns. for rli,: tradition tla,rerl noi in the fbnnor (-4. III, 107). Perhaps, becntrse of
alter even tr sr.vilable. -\<,coriling to tfie ti a4ha
Upaniaad (2.5) " nreu live the life of religious
rtudentship (brahmncarga) with a desire to know the
word of tho Veda, tho syllable rvhich is Brahman.
which is srrprerne. ft is the best supporb, the
supreme support,, knowing which one becornes
happy in the Brahma-world."
Tho Chd,rtd,ogua
Upani,sad, (1.4) says that he who pronounees tho
syllablo (akpara), knowing it thrlg, and takes
rofuge in that syllable, in the imrnortal, foarloss
eound, becomes immortal, since tho gode become
immortal by taking refuge in it. This seems to be
an attempt to enr;ourago the study of the Vocla^s
without making any alteration in thc toxts" sn
attornpt directed to the presen,rr,tion of the \rodic
toxts in their prisiine purity.
Buddhiem accords €l verv insignificant place bo
this branch of loarning. At, timos, such a form of
study is condernnsd as useless and unprofitable.
Mere . scriptural' strrdy, without testing by means
<rf intuitive wisdom tlre meaning (auho) contained.
thorein, doos not, aceording to Buddhism, Jead to
the goal for tho sake of which it is dorie (.1f. I, lg3).
The person who loams the word of the Buddha
whieh consists of nine divisions (anoa), but lasks
any insight into the FourNoble'l.ruire, is comprlrecl
to a rain-cloud (ualaha,ka) which only thuncler:s
(gajjitdl but 'whieh does not, pour elor+,n rain (no
uasei,td,..,4" fI, 103). Toxtual srudy (pariyatti) i*
not eonsidered c.npable of leading man tqr the desired
goal for the sake of which he leaveg r,he hotrsehold
life (J. Ilt, 86). It is said to be an offentreinvoiving
e-xpiaiion (par,ittiya) to spoak tbe doctrine line by
lrne (y'odaso) to the uninitiated lri.n. I\', l1).
The c.,ld eorcmentary onrbedded in tbe \rinaya
-:i:rc.. iire term porla a,s line, syllablo (ahkho,ra),
: :.:Lie r\,i11iiiqrw.), ot,c. Thrrs tho imparting of
.:-i:. :rr:ri pertrtining to the syliabic importance
3 56 AKKHIPUJA
of the texts, but not tho docLrinal vah:o, is regardecl
a8 &rl oifeneo aceording to the oeelesiastical regula _
tions of the Sarigha.
'lhis
berrnq so. wo t-inrl Buddhisrn cr_rndemning
crrch d i sr:otrrxts i s u#trrr,lrl),h ar..inE va,ri eit,.r,an cl beaut..r,
of words (cittalci;harrz c.i,ttaillleiijrtno) eornposed bv
poets {kauibatu, . "1. I. ?l). Srrc}r diseourses ar,(,
placed in contrrist to r,ire discourses pr6gn&nt
with rneaning, containing beauty of thorrght
(gam.bhirar,tho) prear:he,d b.1' t,he Buddha. It wa,
consitierecl to bo orte of thc liri.ure dangorc (an6gqtrr.
bha'ud,ni) i:onfrontinq the Siusana, r,o take rlelight
the difficrrltv of preserviug the nuritv of the toxts,
the eorresponrlingiy ineretlsing necessity to clo go
bocame more and more evidenb, anrl t,ho monks
doveloped a, tenrlencS' bo think that learnirrg
Qtaritlatti,) was of greater importanen than living
ihe life (pati,patti.: AA. I,\Z-J). This ehange is
rominiscent of the one that, took plaeo in tlre,
Vedic tradit,ion, a chango neeessitaterL by the
n.tbempt to proteet tlre texts from aclulterabion.
D. J. K, I
I
AKKIIIP0JA, * festivel helcl by the emperor.
Aqokn ",vLen the nd,ga king Mahak6la creabed for
him, at his r.equost, tho figure of tho Buddha.
It is srr,irlthat, Asoka, havi_ngheard that Mahakil,r
"
rvhose lifa-span wa,s one kalpur, had seen all the
four Buddhas of the present kalpa and rvas therefore
able to creato the Sgure of the Buddha by hie
rniraculous po.wers, ha.d the nd,ga king brought to
his presonco, fottored with a shain of gold. Asoktr
paid him great honours and roquested him to
rrreate tho bodily form of ihe Brrddha. Mahikala
complred wit,h hi.c requost and crsated a beautiful
tigure of the tsuddha (manoharom, budd,hare.pary)
with all the major and minor characteristics of a,
Buddha's body. On sooing tbie Asoka wae fillod
with jo;. and wonder and s&id, ,, If the createcl
figure is like thirr, how sbould the actual Buddha
b€ ? " Thue the emperor nras overwhelmed with
joy a.nd for seven days ineessantly, tre held the
greab festival called the 'testival of the ovee'
(akkhipnjd, : .ilLht'. v, 87-94).
The toxt doos not explain rvhaL this festival of the
oyee \ra8, but tho commontary (MhuA. pp. lal_2)
eaye thai on eeeing the figure, tho omporor: refrainod
from d.oing anSrthing else, even taking food, anrl
 AKKHOBII{I 357 A K K OS A K A V A GGA

g&zed at it, standing u,ith rrnwinking oyes for a€ven as he r*'as not aceepting the insr-rlts. those unp.'anted
daye, as I wa,y of ironouring the Buddha. insrrlts woulrl go back to the brihman himsell
T'ho commentary further eays that the ecncentra- The brahman, being pleased rr-ith the Buddha'.

tioie of any one of tho five senses ofl a suitable sons€- wordg, entered the Order antrl later beeame an
arahani (.9. I, yrp. ltil-3).
object, is n wa5' of honouring that, particular object.
T1nis Maldluarltsa.Iogond of Asoka and Mahakdla Asurinda-bhdraclvija \y&s one of hrs r',-rune.-'r

is found eileo in ths SantantawEq.dnka (i. 43-4). brcrthers. At:eording to ther Dhatnnqpa,JcitLt!:rtLt,i
(IV, p. 163)he had two younBer brothers. Srmdarikri.
A. G. S. K. bhdrarlr'6,ja and Rilangika-bh6radvdjn.

AKKOSAKA-BHARADVAJA-VATTEU, tho stor-r.

( var. q,l;ttft oLtt i.'tt"i; in B uddhist Hybrid
AKKI{OBII{I
Senskrit, :
o,ksobh,,ini or aksobltya), a \rery high
numeral of var v*ing va,lues,gometimes equalling 100
t'hsaras (ot bim,bara; I btmbaro =,=100 kankara; I
kaikara : 100 niyuto ; I niyukr: 100 billion) i.e.,
100,000,000,000,000,000, although R. C. C,hilders
ostirnatos I followed by 42 ciphers, snd H. T. Francis
10,000,0000 (Jakrlca, i,rsl. VIn p. 201, n.l). Tho
ntrmbor is used in the Mahd,-(lmntagga Jatttko,
(J. W, No. 546) to describe the rnight of'
Brahmadatta's eightcen armies marehing rrp to
Mithila, the stronghold of king Vedeha and his
wieo eounsellor, Mahosadha, tho bodhisatta.
I)ifferent, vahles a,ro giverr at Lal. 117.22 ; Srbn,p.
409.6 ; Mh,uyut. 8008 ; Sut1tT.3l.l ; Mmk. 262.13.
But it is not so muoh the nurnerieal valuo v'hich is
expressed as the enormitl' which ma,kos an &rrny
' imperturbable' (aksobh;ta).
AKKOSAKA-BHARAIIVAJA, a br6,hman of Raja-
gaha, a momber of the Birdradvdja clarr, who, later,
entorod the Order anci attained arahantslrip.
fn the first, sutta of the Araha,ntu, Vagga I <tf
Lho Brdhmano Samyuttn of tho Samyutb Ni,koya (I,
pp. l6G-l), it, is etated that a hrdhman woman by
the name of Dhanafrjnni had great fa,ith in the
Buddha, Dhamme a.nd Sangha. One da,y she began
to sing the glories of the Triple Gem, whilo she was
serving hor hugband at rnoal timo. The brdhnran
wBS so voxed thai he gcolded her and ineultod tho
Buddha referririg to hrm as a shs,veling friar
(mundalcasoma,no). Thon the wornan roquested
h$r husband to rnoet the Buddha personally in
order to get lro L.ow him better. He agreo<1,
vieitod the Buddira and after listening to lrie
words, enterod the Order and beeame an arahant.
At this time, his brother Akkosa.ka-birirtrdvaja.
(so na,med by the Sangitikaras, becarlse he, insulted
the Buddha in five bundred vorsos: Sz1. I, p.22.9)
hoard that his elder brother w&s ordained by the
Buddha, who wa,s thorr residing at R6,jagatra.
lle bocamo very arrgry and going rrp to the Buddha,
scoldod him. I'hereupon the Buddha said that
of Akkosaka-bhr-r,radvnja which ie sietod in tho
I)hamrrwpod,a.lthalcatha(IV, pp. I 6 I -4). See AKKO -
SAKA.BHARNNTZAIA.
AKKOSAKA VAGGA, the twenty-second seetion of
the Pafrcaka Niputo of the Angttttara Nilcaryil.
(III, pp. 252-6).
The Rurldha, while dwelling near Kirnbila in
the Bamboo (lrove (Yeluvana) preaehed to the
monks these ten sutta,s namely, Akkosa (abuse).
Bbaqrdana (strife), Sila (virtue), Bahubhdr.ri (much
taik), two suttas by tho n&me of Akkhanti
(impatience), two sutt&s by the na,me of Apa.sd,dika
(unhapniness), and one on Aggi (fire) and Madhur[,
(a place in fndia, presurnably, Mathura),
r:espectively.
fn the first two and tho last two subtas, the
fluddha orplaine the fivefold disadvantages of
reviling virtrrous peoplo, of croa.bingatrife, ,luanols,
contcntion, llnd talks of gossip, of fire and of
lfadhurii. In the romrr,iningsrrttas he mentirns the
advantages of being virtuous, of talking less, of
being ptr,tient, and of being h"ppy, and the dis-
advantages of not, being virtuous, of ta!king rnuch,
of being impa,tienr and of being unhappy.
The fiJth arid the sixth suttas explain tbe advan"
tages of being patient and tha disadvantages of
being impatient" These two sutta$ are idonticai,
excopt for a little variation in detail.
Tl e conrmon subject of diectrssion in the seventh
and eighth eutta,s is ' un-happinew' (afrsd.d,ika).
In the seventlr sutta the Buddha saye that there are
five advantages of being happy and fivo disadvan-
t ases of being rrnhapp'y. " A porson wlro is unhappy
will bkrme hirnsolf, will be i..'oked down upon by the
-nrise,wili be subject to evil rumours tha.t
may
sprearl ever;.where, will die muddled (in thought)
and will be reborn in hell at the clissolution of the
body. " The opposibe of thase evils wiil be ihe
advantages that a h"ppy peraon may enjoy. fn t,he
next sutta, the Ruddha mentions five more advan-
i,r.r,gesof being hrlppy, and fir'e disadvantages of
being unha,ppy. If rr porson re unhappy, his \Fild
 AKKO$A SUTTA
thoughl,s will not, be calmed. tlre itiour.ihLs thn*u *re
sslrr'etl wili berccme ctlre."wi*: ; ihg Bilddh,a's
me€s&€iewill not, be carriedorlto&,s a. rairilit, of u"li"icli
liis nex+, generation'rgill fall into tire -r*'avof wrong
'''iclrs arrL his heari w'ili nat }'lo <itiighte<i. Tht'
rovsrs€ wcu.ld hepp*n to a pera+n who is Lappy.
AKKS$A S{ITT.&. gl}$re are two sut'ies by thrs
:i58 Axoraxa
rrightir s.,rt.-ieho *xplains ,fo atro monks the ten
ccrrrdit,ioristhai; shr>uld again and again be eontem-
plsi,er-i orr l.r;r ontr whc, has elrir:i'e,J the Orclt r- fn
r"lie uexi sutta he ,jegerj"nes ;.:enr:orrditions ihat a!.er
inhertnt in tho bod',r. TIae inst srltt,e explaias tc
tir* irlo;.:bs, wi:c were i;, iiisp'rto" trrn corrci_itions
rE'hichro'orrldbrir,g atrout rr.nif'/. alI'ectitrr arri{ reirpe,.rt
Art$rig iiiitrn.

nr!:ii€" The firsi, ie t,ii{} si:con,:i sutta of tb.e Arairtnta

i'agga ";t" i,lre f3yi"\rrutria Sami;l"tta ol .t,he Saqtyul,ta, AKKSSA-VATTHU, ,-he iei:. rrr.'rrid ci' .rbrrsa
Niki".3;a (I, l-^F. 16i-3i I n"Leeecc:-iri -r: tiie ftrst, sutti (i*sa akl:oxt,u.ai!,*r,1. i,: tl.e |J,7",:rtc-uti,4tlr.ry
of tire
rrf iho Akkoaska. Yoggo of tha Aiguttara )iikaya itpyx;,rtnlli; \'stJga *r:.d irr the Attdnam-d.t.ab'tLha-
icaihita.-,sattllzir'f"tlra Ndgrr l/rg11a of tire frharnnta-
iE-I, p. 252i. The 6.r'et vl-a.s Froacheri b.y' the
i3uddl:s rthilo he rua^cresidinSl !1e&r Itnjagti,ha in tlre prda,(,thaicoih:i, rL is men'uion'r,j ',irai tho Euridha
Barnlrcxr Grtrve {Velur-an*i e.i ine Squirreis' Fee,Jing- wes subjeeteri. tc tii,ese ten krnds oi abuee by horetics
snii t'iro eecond (.Dh'pA. I, p. 212: fV, p. l). $e was .-:alled rogue I
Ground ilf.ala.ndaka-niv&pa);
rryhile ciwailing ieea::KimLiild, in i,he Bemboo Grove. {,t"lra), ehiliiish person {bata1. fccl int,&!haS, csrqoi I
'Ihe fusr sutta ia ndcllessod trr the br6,hn-ian iorgi+t), ox (oortcl, mule (gcdlabha|, one who w&.r I
d"eetincii tc lie born in purgatory (nwau,ika\, anri. I

il
Akko.e.aka-b1rdredv6ja. Insulte hurled at thoss'i+-lio
b*ts'u (tire;:ck.inng,ila,"\. F{e re'&,sr'lso tolC that he
rovile noi, co.'rreback to the reviier, jrrst a.s gifte -rr-oul(i at,tsin r:,ot the stats
af bliss (s.ugatil t.r;:t
of hospitality noi. aceepted by cthora sr€ loft behind
thai of srrfforing {d,uggatdi. fhi,. da*a alolcaea-aatlhrt
wirh the host rs.v. AKKOSAKA-BHARADITA.IA).
rnr€ elr:o ruentioned in tLe tr{andiad,sd,la Jd.taka
lihe eioeond w-Bs lre,.ehod by tho Buddha in qrrder'
(.r-. f, p. I9l) nnd the fr,isatpk*suttauar\rtanri ai'
lo point aut tri thre monirs tho fi.ve d.ii:advartagas
tlrc rSuttn-ni,ptito, aotnraentary (Sn3. pp. ii64, 467i.
of abr:aiag and rtviling thuso whc lead a t'irtuous
liG Tho f;.vo .iisadveniaqee &ie, eitiicr expui-
altirough ncb in ilet;lil. I
I
s'-{}\ $xird.iika) or a dofinite hiu'h'arrce {thiivta-
AKL,II{HAGATRA, a forrnot Budrlha, rnentioned in
lnrdpantha) ; comrniiting of a foul cffense (.sanbili.t- a iisi of fbrmer Buddhas und.er rrhcm Sakyamuni
fhu-a'patti\; ireing sut'ject, to a grievous <iisease wliiie in tlro ninth bhumi a,s l:orllrieattva acquired
(rogtti; death through inlht,uation (sainrn&lha,\ ;
morit (Mhw. f, i4l).
anci birth in purgatory (ni,raya')-
AKODIiA-AVIELHSA SiJTTA, t,he lagi surta of r.tre
.dKKOSA \NACGA" the fifti-. v&gg& of the Dasaka Saltka-s*mqutto in ij11oSarn1trtttta Ni,kdgn (I, :r40).
(V, pp- i7-92i, '.Ihe
Nipd,ta, oi i;h+ Aigu,itatra liikaya main body of iha gur,!rr,is a sbanzc. rshich is
ccnttrlning lern suLl,ss. .ceitl to havo bsor roeited b;. (iakke, ih.e ruler of'
tlre god.s, by irny of adv-iea to his ibiiowsre. I'o is
'fhe
Bud.dha preached thc first, tirroe cf these written in a hrl'tatoly at,"*le, enii $o€ii]s to have
suttae t r: TTpEii, exclairing +"otrirn the ten roeits of tre,irr me.r,ni,for th:: n:ora! edific.r.t,ioa af tire roonks.
quarrels in the {)rd-er" I{e add.:rsssosihe nlonks in If, lays l-ir.regson tho I'act t,hat kindness a,rd cornpas-
ihe fourth sutaa and says that if a monk wishes to sio[ are i'ictorious over! ov€r the lbrces of h&trod
ad-rncnish a:rother, lro should do ec afber investigat- antl malevalence"
rng his o-osn a€if in r fivefold manner. The next
,gui,ta is dovotod to explaiaing the ten drsadvantagos 6KOTAKA., a deva wlro, acccr"Ir*niod lry five
t.rl<iErwua\of outering bhe r"oyal couri. In i,he sixr,h oihers, namoiy, Astcrna, S:r,!rali, Ninka, Volanrbari
suttar the Fiuddh.s s*ks the Sd,kiyau la;r' dsvotoes and lfa.liivu"gimiya, vieited. the Br:ridhrr when hs
rchcii.er tlioy el';r'aya koep ihe 'sabbath ' r:ompiete wss residing in tiio B.ri:rlroc Grove (feluvana) at
rn irs eight part; Iraiihawgo--ra':n'am'ri.gaia-zrpesaiho)" tire Sqrr-irrtrls' Fsedi:rg tl r<;und i I{ *i*rrdakanir6pa!.
'ih€-v
reply thai the.r's<-'rneLrrneeotigerve it f'.rll.y,
i-.ut ai. ti:.:ieir they ril not d* sc. Therr iir,"r Buri-dha W1i*l t,h.e three gods. -{sarna, Seheli arld
' in
:.;i-s ihai, fiio oirssriiance r-,l.the ' sabbath that l{ink*. had re*ited three verses, irr pre,iss of tirsir
:.'duier wili nol bo of any baoefit to them. I-n bhe t.irree beacirers. Pur*qn-Kassapri, &iairkhaii-Gcse,la
'-i-\. sutla tl,e Bu'ldha oxplaius to Mahili, tiro and, Niganiira.Niiaputtr, r'ospectivelv, Akoteke
i-,':,--L.r','i.''he ril'e resuifs oi an evil deed {pdry- *Lso rocited s verso in preiso of various
L;,t!. :.r-it a:',j liteir opFositc.s t.h,ai woulri r:esult tsechers rraincly, PakuCliaka-Kd iiyila. Niganfha,
irr:,r-, f guiv-! dted \halgaqta-lcamnwi, fn th,r $fakkhair arid Prlroqa. Thereuporr Velambari
 AI(BTAJ fiA
nra,ie a rojoi:iiier fo the .;srse rittered bv Akciaka,
Ee &s to dispa,ra,ge tho teacl:ers l*'ho were praised
t'y Akotaka {S. I, p. 65).
a, prince whose fether lvas kit'tg
AKRTAJFA,
Ho had a
Raiisoma of i,he city of \fatighosa.
brother, I(ptajfra (a previous birth of the bcdhi-
sef,tva). Kgtajfla, deeirrng to dlgtribute the woalth
that he acouirad through his own efTorte, embarked
on a ship tc go tc ancther country in se&rch ofjewels"
Akysajia, who was jealous of his brother, s.lso jcined
him on this voyage. Thoir trip wae succegsful {xnd
tbav r.r'oreable to colleet a large amount of jcwols.
But on their way back, they wero uhipwrecked
in rnid-occ,an. Kptajfra who was ablo io eeve his
ow-n ]ife coultl by great effort sava tho life of his
br<ithor Akgt+rjria. too. liut wherr Akptajfla saw
tho jeweis that hie irrother had. herrnade hie brother
blind by goring his eyos, whil* ho wgs eleeping on
dhe soa-ehore. Thon, he ran awey with tho jewola.
by sri 'e'ct of truth (satya'kriqa'l
Lator, Kltajaa,
of hie wifo end of hirnssli, regainod hie lost eyo'sight'
T'hereupon, his f{rther rnad.e hirrr ths vicoroy.
Akrbjns, unashernod, approached bis brother with
tho idea of ploasilrg him by doceit and mide a
faleo confsesion of his t'aultc. Ilut i;he ee.rth opene,l
up end ha f':ll into purgatory, wirile ire criod out
e&yrng that ho was falling into firs (du&. p. 109I",
rn. 14 ff.).
AK$A{A (PaIi: uklchana'1,wrong time, inopportune
birtli, birth under such r':ircurnstan*es thet, ono
cannot learrr from e Buddha. The usual eot, cf
theeo circumabsnces enumsrak)s eigh6, viz., the
misadvsntu-re of beireg born (i) in a hsll. (2) as *n
a,nimsl, (3) ae a prreta, (4) ae ono ,:f tbe iung-iivod
goJs, (5) in bort!,er countrioe or berbari*n roogiom,
(6) with porverted. herctical naentality, (7) dull,
stupid, incap*ble of distinguiebing ths dh&mmo
from what is ircongiFtent thorewii,b, or (E) at a tinno
when ths Bud;llia'r teacli^ng is not availabla (I)' IIT,
287 ; A.fV,225i. Cr,e commontary UA"i c>:plains
the long-lived go<is (riirgh.Qtulat'rlnvanikayo) a"s the
unccnacioue Csvd€ (aaa{"itt.ietwnilay a\ . G lviously
it, is the incrrpaciry to pereei'ro rather bhen e loog
lifs whicir makee sueh a lifa inopport'uno.
In the So,ngilti Sdrarda, {D. lfr-, 264.) wo find
anotlror class of heplose ones, viz., those bora *'ith
a dsmon body iatwra-k oyw.n uprynnndl, wedge<t
in betweon tho ghosts (petaj and the gods (daov),
thue forning nine clmaos.
With elighi v*riations as to placing, the iderrtiaal
set of eight ia listed in the Mahdvy&pa,tui (2299-
2306).
359 Ar{SAPADA
ils oppc,*:d to thcse there ie cnly ono opportuao
bi:th (S!:t. k.so3,tt,Pali: ,ttata), whieh is t,imel',r,
seadonable for leading & Furo iife {eke 'ua bhikkhaue
ichano co Ltett?ayoeu brahrutca:'iqa..ud,ed,ya
: A, W , 227)
anC that is -"rhen a Te.tha-qata, has arigen in the
world, deciaring his toacliiag, and nt sueli a tirno
t.o be l-.cm in the Micidle Cc'unt,r./ (of .IambuCipa)
with suflicient urtelligence to dieringi:ieir the mean-
ing ofgood aad svil rpeecir.
A bodhisattva iir nat bonr in an inopportune
birth, except fcrr ihe purpos€ of leeding other beings
to maturity t"aksanagatim ?w gunhatyanya,trs
sattuaparigikar : Siks. 147t. Seo also AKKHANA
SUITTA.
AK$APABA or Gauterua or Gotar-a&, the founder of
tho NyEya school, one of ths six schoole of philo-
sophy in India. IIe lived fi.om atiouf, 50 A.C. to
150 A.C. In China, he i^cI'rown as fsu-mu-hsien.j6n
,E H fl[ or Aksapd<ia hermit.
V6tsy6yana refere to AkeapEria as the person
to whom Ny6ya (the science of iogic) revesled
ii"seif. Accord.ing to Ucldyotakare and Vdcaspati,
tlne Nydga-.4dstro is s&id to have origineted from
A-keap6de. The N y d,yadasdratarka- idstrc etat€s ths,t
his t€aching oxplains fourcaon f,orms of faliacies.
" While Caraka h.ows only tho three fbrms of
inferenco, he has uo names for theeo threo typos
euch ss are mpplied by Aksapfrda, viz., pfittsaaat
(mlatod tn ptltt;o, tho prior, or ihe oaueoi, 6epa,aat
(relatod to 6ega, tho lattor, or tbo effoct) and
admd,nyata-dfffc (from obs€r"'ed. eirniiarity iu the
nast, preeenl and future, wlfeh is also omphaoisod
by Ca,raka in tho vrme mannor). It may well be
assrrmed that Aksap6da's eontribution ia tho defini-
tion of inforonce coasisbe ic his giving nareos to
the tpos oi ffo*iing infer.onee deeorib€d in the
Caralea-atzrwhitd " iS. Dasgup+,n, A Htstorg of
Indion Phil,oaapby, li, pp. 399-40C).
Aftar Aksap&d* certain eepecis of the liynya
sehool, in partieular Bud"ltrirt logic, wore flrtirer
develtrp,ed by Nagarittna, Fiaitreva, A.eanga. Vaau.
bandbu, Dinnlga, $aikarestdnirr, Dhura.r'<irti,
e--n(iot,l-r-rrra.
Thorc ar€ m&n:/ s:ggeutione regardiag tho mean-
'rouch', And
rng of Ak--.apddr, s.g., ohc naAning
' '. -.{€ he is full
gicJc maerri-:rg wis<iom of wiedom,
bo wss nene-f Ai<sepada. Anclber orlplenetirn df
okpa is 'eyo' ; he has o:*eeon hie lqls, eo hie irams
rs "{,keep&Je.
E. Tu.e.

AK$ARADEISTHANAVIDEI
AK$ARADHISTHANAVIDHI, a Sqnskrit text whictr
is extant in its Tibetan tra'rxlarion, tlte Byin'gyis
6rlfrs-mi-zad-'pahi' cho-ga, in the Rgyud-hgrel
(tantra commeutary) section of the Tengyur.
belongs to the Krivi-tantra cycle of the TJsuisa'
rlhdrani class. The names of tho author and the
translator are not recorded. Byi'n-ilahs mi-za'd'-pahi
cho-ga, a,ppears in Sdo-dge edition and may be
considered identical with the above work' Acccrd'
ing to the T6hoku Catalogue its autltor was Ajita-
rnitragupta ; and Srijagarunitrd,nand.a and Eudiiha-
Srijfldna trenslated tho work int,o libetau_(Cordier,
II. p. 3tl, No. 89 t TM. 27821.
AK$ARADVIKOPADESA-I{AMA, a tantric wcrrk
by tbe famoue Buddhist tautrist Dombhi-heruka,
who wrote lreny works in Sanskrit. Practicaliy
none of these works are extant in their origirurl
languago, but are to be found only in trarxlations:
in tbe Tibetan Tengyur. This work, too, is
1;reeorved in tlre Terrgyur under the title of Yi-ge
'Upade$a
grtie-pahi, mon-hag ces-bya-ba'pr the
named Two Lette'rs', by &n unknown translator.
ft ie a sbort work of only six linos and appears
to represont tbe Prajfrd-upiya idea which flourisb€d
in the 8th eentury in Iadia.
In the Toboku Catalogue it is classified under the
tantra (rgyud) soction ("M. No. 2390), while in
Cordisr's Catalogue it comes undor tbe Rgyud-
lrplrel (or tantra commentary) soction., where the
lrtime of the author is given only as Sri (or Arya)
Dombhi (Cord,ier, If, p. 240. No. 64). Altbough
bhe work bolongs to the Anuttara-yoga-tantra
class, it is eometimos erroneouilly clussified in the
sfitra soction.
AK$ARAKARA, namo'of a samedhi in which
Avalokitosvara is said to have attained complote
pro6ciency. This is citod by the Buddho at iho
request of the bodhisativa San-anivaranaviskam-
bhin (text has "rlivararlao), as one of the m&ny
sarne.dhis accomplished by Avalokite3vtra (Kayil'.
p.52).
AK$ARAK$ARA, n&me of one of the gamddhis
practised by Avaloki.to6vara" Tho Brrddha men-
tions this at the roqrtost of todhisattva San'ani-
t'sla,nsyiFkambhin (text Lu^s'ttiv&ranaul (Kuy{0.
p. 93).
AKSARAPAOATA, a sansdhi or a atate of con-
ce.rtration of both mind end body, mentionod
i n t b e P a fimvimiati.sMlcn- proj ffipdr emdtd' S tttr a,
,
:]60 AK SARA-SATAKA-V BTTr-il AMA
nnd also in the Mohd,prajfidpdram,itd,-6d,stra. Its
liieral meaning is ' unexplainablo by lettere '. See
,+lxo llhuyu.t. 5i2; 'Sspp. 142I.3.
It
AK$ARASAMBEOGASADHANA, * Sa,'rskrit text
wlrich is oxt'ant in its Tibeban translation, Lohs-spyod.
mi,-zad,-pahi sgrub-thab.s,in tho Rgyud-hgrel (tantra
commontaqr) section of the T*ngf,r". It belongs
to the Kriyd-tantra class, in the cycle of Meh6-
K6rurrika (AvalokitoSvara). The n&rnes of the
author and brarrslator are not recorded. In the Sdo-
dge edition it is rocorded as a work of Ajitamitra-
gupta, but no Sarrskrit n&me is given, v-hile $rija-
ganrn itrd,nanda and Buddhadrij fl dna aro mentioned
as its translators (Cord,i,er,fI, p. ill-[, No. lll-r ;
TtuI. No. 2808).
AK$ARA-SATAKA is a synopsis of the l}ladhya-
mika doctrine, which is prosenred both in Chinese
and Tibetan. It is composed of just one hundrcd
lobters, t'rom which the rrork received its tit.le : in
Chinese it is callod Pai-tzi-lun ($.ffi: Taish6,
Vot. XXX, No. l57il ; Nanji,o, Ns. 12541, and in
Tibetan Yi,-ge brgya-pa (T M . No. 3834, and Cordier,
f[. p. 993, No. l2). It is a s5rnopsis of Aryacleva's
Sata-.4d,stra. Therefore, one m&y sey that the
Tibetan tradition which attributos to Nigdrjuna the
authorship of this work is not eorrect. (See D.
Tokiwa. U. Wogihara and K. Mino's Japaneso
Alphabetical fndex of Nanjio's'catalogue, p. 107.)
The Chiuese translation of Bodhiruci attributos its
authorship to Aryadeva. Cord'f,er(III, 551) montions
it among thei texts bolonging to the Ndgd,rjuna
school. and judging from the introduction of the
Absaro-Jatnlo its atrthor -ry'&sone of Aryadeva's
discipim ; but soe noxt, article.
fts main tenet is tho exclusion of the view of self-
atbachment, in order to ostablieh a correct view of
l&'nyato in & polemical tliscussion betweon two
adhoren0s of the Safrkhya antt Vai6esika schools.
A KSARA-SATAKA-VBTTI-I{ AUA, cornmentary on
Akxloro-fiataka of Aryadeva, follon'ing the original
text vory closoly. The work is extsnt in a Tiboten
translation, ontitled Yi-ge brgya-pa ahes-bya-bahi
ft.grel-pa (Cord,i.er,III, p. 294, No. l3). Tho Tibetarr
tradition givos tho namo of NigBrjuna ae tho euthor
of both t'be Akaora-iotaka and the comrnentary
bhereon ; but tlrie is presumably a mistaks for
Aryadeva. TM. 3835 records ths title as AkEara-
iaraks-rfrnua-u7tti, (Yi,-oe brgya-pa furel-1ta shes-
bya-ba\.
 AKSASUTRALAKSAT{A
AK$ASUTRALAKSANA, e Sanskrit toxt which is
extant in its Tibetan trt.r,nslation, rtre Bzlas-pah,i
phreh-bahi, tntslean-fi:i.d'in the Rgyu j (or tantra ; in
Cmdinr, in Rg5ud-lrgrel or tnntra commentary)
section of the Tengyur. belongirrg to the t,actric
meditation section oi thc ,nro.-irid p,ii'a,rLi!,tt. Its
a,uthor's nrlrne was not reeorded. and Ratnii and
Ses-rnb rgyal-mtshan transla,terl lire worl< inLo
Tibetan. Corciier, htrvrrever,rnent,i()ns Parahita, ancl
Ses-rab rgval-mtshitn as its trtr,nslat,ors (Corrli,er.
If, p. 288, No. 2i] : 7'JL No. 2650).
AK$ATABUDDHI, a forrner l3udrlha mentioned in
t iist of former Ruddhas lrndor rshom SAkyamuni
acrluired rnerit u'hile in t.heeigirth bhfimi (Mhur.I'.]tl.
AK$AYA, a sarrririli or a sta,te of concentrntion of'
both rniir.l :rncl lroriy, rnentiorred in tho Pt.fica.
tir.n6ati-sahasri,lcd,-projiid,pd,ramiui S fi,tro, tlrrtl also
ire ther Xlakaprojfid.pd.ranitu-icistru.
rneaning is 'exempt from decay 'or ,inr1)erishable'.
S e e a l s o M h " ^ 1 1 u . t . 5 4; 7S . s p p .1 4 1 3 . 1 5 .
AK$AYA-BUDDHAvAtydn-xtnonsn,&
tlhatu in w-hich Jfrirnanrandalapratibh6sanirclesa while his left hand is tightl5r clenehed and placorl
'fath6gata abides on his ehost, lris right hand shows the gesturo o1'
iGugu. lf)1.
AK$AYA-BUDDHAVAfUSn-VVUllA,a sarnadhior'
a state of concentration of both mind and bod-v,
mentioned in Guy{e. I5, 18, but in tho corresponding
portiou of its Chines$ transla,tion the equivalent
tor the w'ord is uot f<run<I.
AK$AYA-KARANpA, a samadhi ol a. etate ot'
conccntration of b,rth mind and body, rnentioned in
t Irc ]' afi,ca,xim&ati -sahaerika -proj fii,pd.rum..itd. Szi.tro.
fts literal meaning is 'irnrnsaaurable vessel or
box '. See also Ml,t;yrt,t.603 and S"pp. 1121. 12.
AK$AYA-KARAtjEA ( irnperishable honel'-cornb' ),
2\ bodhisir,ttva-dh6,rani, rnentionecl in the Mafui-
rryutpatti (BA. XIH, l2).
AK$AYAMATI ('of boundless rosolutislg ' 6rr ' ef
limitless deeire ') known as Wu-chin-i-u'tt-stl ffi#H
#ffi, or Wu-chin-hui-p'u-sa ffi#H$ffi, or Wu-
liang-i-p'u-sa ffiefi#ffi in Chinese, Mujin-i
bosatsu ffiffif;#ffi in Japanose, and Blo-gros-
mi-zad-pa irr fibetan. & bodhisattva who was
rn tho assomblage of numerous porsonalit,ies of
his own ordor on tho Gfdhrakirta mountain at Rija-
gfha, wheu the Buddha presonted in detail the
Dlwrmaparydyo or the " Great Exposition, e text of
great dovelopment, serving to instruct Borthissttvas
*nd proper to all Buddhas " (rrutMm,ir'traiam n6ms
3 61 AKSAYAITIATI
d,harmapar y a y a nt, .s'fi,trd,n tam moful,uai'p u I I un1, bo,II r,i-
*attctd,rsan;ddarlt, .garrabud<Ihaporigralwnt : Sdnrp.
pp. l-4).
He is one of the sixteen Bhudrakalpa bodhisattvai
lltloc. 4832 b)and is assigned the western corner of
the northern diroction il the Vajradhritu ntaltdala.
or tho manclala oi'Vairocurrtr,Budtlha (GO,9. CIX.
pp. 4+-7). Tho Fu-shtn-fu-rning-ch;"g 4fr#.ffi{.&
(N o,njio, 404), entitled the Buddhu-bhdsi,tsbuddha'
nima Sd,tra, considers hirn to be one of the ten
future tsrrddhas. His gtthua-ndnta (secret rran're) is
'fing-hui-chin-kang, bt:
Effieffi[ which could
rtrstore<l irrto Sanskrit as Acala-prajfr6,-vajra. His
l t i j u , - t n u , n t r uo r t h e ' m v s t i c s J , l l a . b l o ' i s t t i ( M o c .
- 1 8 3 :h ) .
A-ksayamati bodhisat,tva is s.rid to be ol ir
yellr:wish cornplexion, and his syrnbol is a. srvord.
rvhich, in somo (iases,is replar:etl by a Jrol,,il bowl, or
'fhree
a lottts flower. short, accotrnts with respccrl
Its literrrl
to his complexion, posture, and s1'ntbols rr,refourrrl
irr the Ii'ispannayogd,ualt of lltrhirprrndita Abha'r-rr
karagupto (GOS. CIX).
ft is said that Aksa;varnati is oi golden colour arrrt .
loka-
best ow irrg (A ksuy arn a tilt sua ar naa q,r ryo uu.ma -rn u.,stirn
hrd,yauasthapya sarryenceaaradnnrudral.t : itrid. 50).
Elsewhere in the sarne text it is stated that ho is ot'
yellow c()mplexion, bears a sword in his riglrt lrand.
and strorvs t,he gesbrrre of protection with his left,
while lroldirlg a lotus flower (Aksayatnatih pitu'|,
soryene khadgant, utimenabhaya.kulnalam bibherti :
ibiC. 58). Finally, Aksayamati is said bo be wlrrtt'
in comploxion, and holde in iris hands the pot oi'
negtar of krrowtcdge (Akwgama.tdh $n hastdbhyir,t
jfra,n6,m7to kila{ad,h6,r; : ibid. 67).
A bronze statuette of tiris bodhisattva sho*'s
his right hand raissd in the gesturo of protection
(obhaya-rnud,rd,) witia a lotus, while the left hanil
rosts on hls lap with its palm turnetl uprvardr
(W. E. Clark. Tuo Lamai,stin Port'theozus,II, Fig.
4B3).
Atrcording to the Ta-fong-ftr'q-ta-chi (tsi)-chh':t
^]b+;|(ffiffi o" ths Mahiuaipulya'matuannipdta
Sitt'ra (Nonjio, 61, fasc. 27), Aksa.v"amati bodb'r-
eattva Beoms to be the mediator or the interceesor
botween the sahe-Ioko-dAdlrl (this worid) and tho
rvorld of Samantabhadra Tattr6gata. It etetos that
onco Akseyamati bodHsettve entered into the
menbal stete of concentration, called btffilw-kpetro-
santddhi, wirilo he was moditating upon Samanta-
hhadra Tathagata, to fuifiI the wish of Sariputra,
who wss desirous of gaiaing the vieion of tbe
world of Samantabhadra Tath6gata. Ae he entered
 AKSAYAMATI.NTRERdA.S
OTRA
tho tranco (saniadhii he tirrew -{oine flowers
into the world of Sama,ntabhadra TathEgata,,
and the bodhisati;v:rs of tbat, worid E'anieC to
sse tlris worlti isaha-loka-dhdkr), ihe Birci.lha
anC his disciples. Theroupon, Samantabhsdr,i
Tathigata illuminated the entire :eqior.r so that
Siriputra couid see his worici, rvhile the i,cldlii-
sattvae of tris wcricl ln trrrn could serr the lJrrcllira
end his disciplos oithis wcrld (saloa.loha-dhdtu: M oc.
4832 b). Acerrrding to the tlojeZkwansh,r fi,fft*
written by the Ten.lai priesi; Singaku in the lZi;ir
century .d. C.. Akeayamati is renresenied as one of
tho eight bodhisattvas who eppes,r 'r'r the denth
of devout worshippers tc lesC-tiiem io the Sukhii-
vaf,i world of Amitdbha Buddhs.
With respeer, tc th.e ilame, i.e., :\ksa1-anati, the
Kuan-yin-i-aftz SE*ffi" ar tltq Aualoki,ta-.p17yt,r-t6
i i 11
of tho Sdrtgt. nncntions that the titie rf 'urrlirnitecl
wiedorn' is bostowerl on hirn, since ho couid
tranefor the eightyfold limitless teaching. rvhiclr
ho posseases, to all sontient boings. A-g:rin. in fhe
Fa-hua-chdrq- lir'.r<tn-rr,son (fnsc. 12) i,*,is
*#B$Gl
rnontioned that his 'desire ' lffLtzti\ to save the
sentient beings i6 'boundlsss' (.aksogat glncre
that tnsl- could rrot irc colanleted. bv hirn, Lreing
a bodhieattva, turiess and r.rntii thev aro dev.ri<l
of ruffering.
As a t,iflo of decorat,ion, ironour is besto\r,ed on
him by a-*cribing to him the exposition and author-
ship of the Aksayarnol'i-ni,rd,eie ,1&trq vririch is
extant only in Chinese and Tibetarr.
H. A. C.
Aq$AYABfiAIr- flrRDBiA =t uAUA- tr A HAYAHA-)
SOTRA, a Snnekrit text slre authorrhip of whioh is
not knoqrn, but is attributsd io Ak-qaya::onti boclhi-
sa,ttva snd is oxtsnt only in its Chineso anrj Fibetan
vorsions. Fcrrr indiridual versione are f*irnei irr
Clh,insse :
.- {l} W'u-chin-i-p'u-sa-i,,toi ffiffi*#1ff$ or. tli":
,{rydkmyamaidndrdz,,ia (,Vcc" 3430 B), tbe I.Jrh
rninor sii.ra of tlrc X[.ah.du*ipulga*rna,la,iean*i.p6ttt
5:7r'r*l,iFanjic, $t). Ir wse irancl*teci by T'orr-ruu-
eb'an i$barma'*dntai" of the liarthorn i,i*ng
d5mastv, ln .Ll4-21 A. C.; (2j ,4.ch,*-ri!e-p.!t-
se- chin FryE*Sffi ffi o" tha J ksay a(r *)rn;*i.*ir,_h.,: a
Sdtra (ibid. ?4) traneleted by Chu-i'an- ruc-ir-r-
ch'a (l)hermaraksa), of the Westorre Chisr {yrrgrg.",
in Boverr fesciclss in t8{j-3ll or 3l? A. 0. : (3;
T c -f arry -eArry-ta-chd-iwtcn -hr:"ch iitg TitrSl(
HH#ffi
whieh has b€en restcrsd hto Sarrskrit, *e Maird.
,uiltulya-nahd^+anni7fit't-:ohedr*pala Sutra by
-{anjrc iibrd. ?5) iS auother teansia.tion of the
362 AK SAYAHATI-HIRDESA.TIKA
ilahat,,t'i'pulua-mahisanniutita, S{ttro mentionsd
:rtove, the translators being 'Tu-na-ehti-to
(Giiir-:&guJ,ta) and ?a-mol- r:hiu-io (Dharma.
ilunta) rlf Lii.oSui dvrrastr,'. A fotrrth traaslation, also
Lr Chineso, is reer-'r,-lo,l
, viz.. Wu-ali,irt-i-p'u-so-clning
ffi.-#trsffiffi or rhe ,4i:sauar,rulmati,-nird,eia Eildra
{ibid. 77;, in K'ai-,viian-lrr. [l wns iransiateii by
Ohiir-.ren rrnd Pno-^r'irn of tirc eerlier Sung ri-r.nast,y.
'l'he'libetau
translati<;u, Blo-gros-mi-zoC-pes-
bsian-pa. ishe.s-bya.ba thea-p,a,chen-ytili mdc: OLI.
841: 7M. 175i. corresponds with the Chineso trarrc-
iotioir A-ch',t, m,o-S;'tt-sa-cling (Nanji+, 74), *r:.d its
t itie carr bo restored ts Ak.saqarnoi'i.-nirde"ia- Since
ihe cc-rntents {}ion3rlo, 7.1'lcorrespond wit}r those of
Bla-gros-tnt,-zur.I-'pasbshzn-pa. it ie clear that the
'lil;etarr h'Di'li
is tJie transh.ti,:n c,r"tire Snrrskrit text
Aktau+*tc$i-nirdeia. r\&tra. ihe Ti'oetsrr version is
attributed to Chos-friri Tshui-khr'lms or Dhsrrneti-
sila, and inr:orporated in ihe jrfdo (sr]tra) section of
r , h eK a n g v u r ( 6 M . S i i ? ; ' f M . i 7 i i .
'Ihe
eoirtenl,s of lho Akea'1a,mati,-ni-rCeia^ldtrc iri_
its Chineso and Tibetan r'efrjions a.groe a.hnost,cq{n-
pletely. The main theme of ihe sirrra is the
erposition ot' the inexlraustible oightyfold doctrine
by Aks*yamati bodhisattva, for the sake of all
e€rrf,ientborngs, v-i2., tho botlhi.q*itvm (Moe" 3420 B).
The eightyfc,ld tiocirine *ould bo definod e.s the
eiglityfolrl metirocl, thr,rugh which a bodhisattva
shouid lisien arrd comprelond ttre l)harrn*. It is
suid that, wiylc.,m eornes to him wiro listens ancl
ccarpreherr,$ ; cessation of paasicn to hirn who is
wise ; nnd when he discards paasion l.IBra ceeses i,o
centrril hiru (.drict'aioh'.pr aj frdgariw bi+qttali, praj ffi. .
ualalt. lclz^Sa-,pra-4ancbnovati ; nihblc.&wya, nfrro-
'taldram
ns lotshate; Srll:.s.p. i891. 'I-har.eforeoto be
wis* *nd to t-rreak F.lt-&-!- frsm ths fetiars of MAra, a
botlhi'cel"twer shoulci iisi,en anri grasp i,iie Dhu,r,rnn
throrigh iite oigirei" ie&t,s oir r.r'ti*h the .{ft.ssyri.rnflJc-
nirrlBi,r '\ritru rs b$"ea4 iri-'irl.. Irp. 190.-i). Ths
exposition is givea in iho ibrrri of a dislogus
lretween SAky',rmor-i, his chief disciple Sdriputra
(Tib" $aradv*ti-hl bui arlj the borLhisatt,va Aksaya.
rnati i...i.&f#. I[, i54)
ir,. a. G.
AK$AYA!fiATI-UIRDESA-IIXA, .l Souskrir l.sxi
wlut'h is exiont, in iis Tibetan trtnsl*t,ion. tire
( S'pko4s- p\ hlo-gros tnq-z&a-pu s bs'a,ft -W't-gy a-cher
$grei-7n, irr the Mdo-hgrei (sitr.u-conraontarvi
ceetion of tlie Tengy'ur- fts autlior was Dbyig-
girin (Fasubar-dl'.1). The i,ransintcrr's n&rne ie not
,
rsc.orded (flf. 3994 : {'}orrl.kr, iII, p. 3S4, ld'o. i}.
lt is a coitrnsniary en tire Aktaqarz<*ti-t$.rde,irt
-Sr7tru.
 AK SAYA IEATI-PARIPRC CEA 363 AKSOBEYA

The work is quc't^edby -Bu-eion itrsl. Obermilier:, requeet of tho bodhisattva Aksay'amsti. The
II, 103) in roforenca Lo tilo duraticn of tho Bud<iha.'s originel s+rk was rondered into Cbinee (Nonjdo,
leaching, calculatod on the trasis of l0$O vsa,rs 23 : 4-41by Bodhiruei of tho T'ang dyneaty.
tlivided into 500 yo&rs of dovolopmont and 50(t ye&rs
of regrees (cp. Wassiljew, 296). A Tibetan trar*latit:n is fourrd irr ths Dkon-
brtaoge (F"etnakuga) section of the Kangyur under
tho titlo Bl,o-groa mi-z*I-nas ahus.pa ahea-bya-ba
AK$AYAr!ATr-F,ARTPSCCgA
i-NAE[A-ilAriA- theg-pd chen'poh'i mda, rnonbioning Surendrabodhi
YAXA-SUTRA), a Sanekrii work -,?hich has been anri Ye-6es ede ae translators. The work was
lster translatorl into Chrnffie under tho nanie [I'rr- revised by DharmatfrSila {?-f4. )io. 89 ; '{,[y'{J. II,
chin-hui -p' u-so. h rri t S#H#ffi€'l " 318i.

The text waa meent for the e:cposition and eluci- W. S. Kr.
dgtion of intricate Mahd_v*S,uadoctrines. Ilence,
tlie great importence attached to ib in diverse
Xah6yEna vorke.
AI(SI$O0APRASAUAHI SUTRA or Aryo-A&sri", a
ParipTcchda (frc:n tire Sanskrit par;" and iho root Bauskrii wcrk extant in ils Tibotan traneletion
prach: to query, to quosiion) arn goner*ily regarded kriolrn by tlie n&me (IIpha<9."-.pal MiS nd rab-tu shi-
as short tracts dealing with a pa,rticular problem bar-byd,-:pchi, rndo in the Rgyud-hbum (100,000
euncorning the spiritrra,l dtrctrinos enunciatod by the 68nir&) sec'i,ioirof the Kangvur.
Buddha, which wero later commeni:ed upon and
oxemplifiod by the teachors of the Mah6yEna. Thus, This eutre (to rreal maladies of the eyes) was
various diaiogires of the bodhis&ttvan of tho i\Ash6- spokon by tho Buddha (Tib. Bcom-ldan-hdas, 'who
ydna pantheon were eompiled and categorieed hae eomple'ied hie victory') in R6j&gpha at tho
undor the donotation gnri,pyccid. Among theso tbo roquest of the groat blaokprince ofthe yekqse. ft
A lcgayanwtd.paripTrltd oecupies a sigrrificant piace. contains mantras s,nd ritos (AMG.II, 320), but tho
Theee so-ealledporipTehris and sovaral other simiiar n&me of tho Tibotan tr*nslotor is not known (f M.
sritras, allogetb'er 48 in uumber, are inolucied Nos. 820 and lGlS).
in the Retnakrila (q.v.) class in the Chinem arrd
E.H.P.
Tibeten celleeticrns. In rnost cesee i,be criginal
texte of tho pari,pTrltd.s eoom to bo oxtinct,. Elonce,
AK$OBI{VA. * ftb. : Mi bskyod-pa, Mi'khrugs-pa ;
the doetrirr*r diecussed in rheso ers to bo gioaned
Ch'ine*e.' Pu-trrng-t'u ; Jop": Ashuku ; Morry. :
only from secondary eourctrr. In f,hie rospoci
Aksobi, Ulrr ?irrdalukci (I16bo9irtn, 39 ; Mochizubi,
$e,ntideve' e S iksaea?rlutffiga ternrair:s our mein souroe
I, 24)" Brrddha or ,Fiaa of tlro Eesterrr Peradiso
for oxcorpts and speeimons fro(x these e,[tras. fn
(A.L.hiraii). TIo .g one of tho Dhyd,nibuddlras of
lris discussions cn the topies rruuli,td (Si/ef,. 190.4),
taniric Buddhjssr, whem ho hs.s a partaer called
eighty forrna of ,intta {2t2"12, f,33.6, 23S.1, 0},
Locan6 (Eartli). In Lameic Buddbi,*"'' ho lurs
citt* *nd d,lwnew-c:isrtyupaathd,na (271 "4, 278. 4\,
I(an*k*muni ae his mdnulibr:dd.he snd Vajnrpani
SEniideva r.efers often to the AleVayarwtistetra,
aa lris bi;dhi.cattve. His most corrrmon oolortr is
but vory seldorn doos he prcvicia us rrif.h informa-
d*rk bluo (rereiy golden yollovr), his woapon is the
iion orr the principal contents of, the to^rt,.
uajra in his right hand, while his lett hand is ile the
Candrakirti quotes, i.stora€ oihers, from the bh&mi,spariarnu.d.rd. FJ.is td,hcna, {vehicle} is a biue
.Aicpayarnati- ond Updli-peripVxhA. The Matfrtryur- elophont.
peiQa00) hes but a singlo roferonce to tho Alwoya-
.Ikgothy* was mogt' popular in the pantheon of
rnati-gmriqcclrci, where it is cited as en authoritetive
er,cient Java. Nepal and Tibet. fn Chirre he ie not
troatis€ among mery *there which worre rsgardod
so prominont, in Japan still less. b€ing confined
by' the author a€ source.bookg for Mahiydria
to the Shingon ner't. firem ho is clsssed raith tho
tloctrinee.
other Go-chi-nyorai (Dhyinibuddhrrs)-a eat€gory
The Akpryan,ati-Tnrdprcclurt sontaina q'ho lrardly entored papular theolory-eo that
various
lrigher clocirines expounded at an aesombiy on the ropros,ontatiotrs of hirr ere onl-i occasionally found,

I This article is based rnainl] on materials supplied by

ilessrs. ZeskhyO liakagava and D. T. Devendra to whom
grateful acl;nowledgemen'r is hereby ma.de.-Eci. ia e.hlef.
 AKSOBEYA 364
In India iteelf. as in ltreravdda lantls, he ispracti-
cally unkno*Tl ;s howovor, fai:r-rt echoes of him seem
to have beon heard in Cevlon 1. Burrnti 2. and
Cambodie e.
Tbe Gu4a-lfirarulantiliha traces the, origin ot' the
doity as conceived in Nepal where he is rnentioned
as tho gocond of the Dhyd,nibuddhas. It refers to
the Self-Existent (-{.di Buddha or Svayambhu)who
wished from orre io become m&ny. This desire
itself 'was Prajira,. Lr tlie instant of the desir.e
rvere prodttcod tht' five Dhyenibuddhas, of whom
Akqcirhytr, !r-as ono (R. H. Hodgson, Transq,ctiutt^s
of the RA,J. f, 332 f.). This vierv of the Nepal
Ruddhistg also aocorcls q,ith tho Pafi.ca-Tathdgata-
nrudrd, aitarqnq, of the Aduaua,aojra-sut'teraha in
rvhich Dhyd,nibuddhas represent the five .sku,ruIlw,s
(groups), Aksobhya, symbolising djflina (eon-
sciousness)(GOS. XL. p. 23).
In rogard to -A.ksobbyn in encient Javr,, Sit'
Charles Eliot inciines to tlre opinion that the Dlryd.ni-
buddhas (represonted in the fourth gallery at Bara-
lludur) were molr cornrnonly known in the country
as tho fi.ve Tatlrdgat,as. In the Javanoso work
Kamayahanilcan, in clescribing ttre procedure to
become a Buddha, a Seky*rtnuni is introducsd..
This is not the histnrical figure bub a, superhu-rnan
personalitr'. F rom hi.r riglrt gide this Sdkyamuni
prodr.r<'osLoke6vara (and Vajrapdni from the loft).
In trrrn, Lokerivara pro<luces Aksobhva and Ratno-
sembhava (with Va;r&pd{ri producing Anitdbha
and Amoghasiddhi). From tho face of Sd,kyamuni
springs Vairocana. Thus the five -fath6gatas
(i.o., Dh;Enibuddhas) &re eccolrnte(l for in Java
(Hirduism and Btddhrenr.. fII,166. ft. nt. 2. l?3 -
see 1954 reprint).
The Javanese king Kr6tanEgara (1268-92 A. C.)
of Sifigasd,ri is known, from an inseription on the
pedestal of a statue of lrim garbed as a monk, to
havo been initiated in esotoric rites on a eremation
ground and thoreafter to have boen identiffed with
Akgotrhya (Eliot, ibid. f 69 ; and Nihar-Rajan Ray,
Sarwkrit Buddhistn in Burma, p. 13; N. J. Krom,
1 Suggested ss represent€d on r mediaevel hero-stone
(rj. Paranavit&na,, ArtA. XXII, I12, l5B ff .r.
2 In 6rimad Dtrlnyakateka Chaitya in the isle of Dhana-
(r'i (in Burma). the 16th cerit. traveller Buddhagupts (teacher
of Tdrlndtha) noted Akgobhya as the central esgence of a
rna4{ala of tlve lfldns (Nihar-Ranjan Ray, Sonakril Butl"dhinn
in Bumw, 83). The deity is the highest in this family (D.
L. Sneilgrove, The Eeaajra-Tantra, 1, 11.9).
3 G. Coed0s found a Purvotathigata (Tathigata of the
egst, the direction of Akgobhya) mentioned in some Cambodian
rnscripiions (L. P. Rriggs. The, Ancierrt Ehmnr Empire,221\
AKSOBHYA
Barabud.ur, Il, 306, mentions the king's post-
consecration narne as Jfiansbqirenhnra|" Krom is
of tho vien' that Java follou-ed the Nepal tradition.
fn oast Java, espeoially during the nrle r-rfthe kings
of Singasd,ri and lIe;apahit, '"rprevailing syncrotism
led to the e'rexrtion of n eombined Saivite-Brrddhist
vrnctua,r;' like tlrtl rnarrsoleLrm of Kr6tandgare at,
Jajawa where Siva is errthroned. below Aksobhya.
This scholar firrther mentions t,lr.at Aksobhya
appears as ii*-ara. the l)hyinibuddlras being identi-
fied as oomponents of Trirnirrti (op. cit. I46f..294,
300t.
A goocl rlercriptiorr c,an lre olrtaincd li'om tlre
P a itcd.kd ra section of Arlua y rtuu-iru sorigralr.a alreadv
referred t,o. '['here. ,\ksobh,ytr, is rnentiorretl as ori-
girrating from tho blue syliable H{un a which is
placed in the orbit of the srrn t' ; he is one-f'aoed and
two-armed ; lris mudr6 is tho oarth-touclring one,
nnd thr: pose. la.Trapar'ganko; he reprersents the
primordial cosmic elemont of di fi^dna; he is the
embodiment of the Vajra family, rcrpresenting the
se&son of v'intor, noon-t,ime, prrngent taste, tlte
lbculty of hearing, the element of ether, sound,
and the Co (palatal) group of Ietters ; blue is his
colour, tho olephant his vohicle. the vajra liis
syrnbol; when placed in a stripa iris figrrre facos
tho oast 6 v'hich ie his particular direretion
Other forme are alrc msntioned in tantric works ?.
In somo of those Aksobhya is shoq'n with four or'
six &rrns, sitting or standing, as v'trll as in the
mystic rtnion iyab-yurn\ with his spiritual consort.
According to Pindikruttra iti the Nispannnyogd'aolt
(p. 5) he ig t'ight-arrnod, blue, and of &ngry aspect ;
the right luco is white, the lerft red; in three of tlte
right lrands are bold. ttre vajra, the discus anrl the
lotrrs, while the left harrds liold the bell, sword and
cintdmani (wishing jewel) ; tho principal right and
left hands hold Prajfld Sparfur'ajrB, hie consort,
who is also known as Mimaki (water), whilo the
is.srro of ttre rnvstical union iu the bodhisattva
Vajrap44i. A large numbor ot'emanations is also
list€d. Thoee aro of both sexes, €.g., Ileruka antl
Prajfidpdramitd,, to cite tu'o of th.e several.
4 Ya, thinka S. B. l)asgupta, when remarking thot the
tsntres do not, gtrietly &gree on the allotment of Dijas (geeq
syUables) to the difereni gods i,4.t. Inlrodu,clion to Tdntrit'
Briddhism.64 and nt. 2).
5 Moon {ln M'x.. I, 21 ; II, 1316). The eecorrd refertnce
is to the Japanese Yajra-dhdtu-urar.rdala where the delty (ln
the Samaya-ma4{ala) is placed east of the disc of the mooD.
6 Alice Getty thinks that ii is Vajrasaitva who takes
Akgobhya's place in the esst, ir lhe Pad.r"o-t'en-uig, and referu
to a silver image of the former with Akgobhys in the heir
(Tlu Cds oJ Norilwrn Bwldhimt, p. 6). N. J. Krorn gbates
that in Tibet the point cf the cornpass and posiiion of the
hands vary (op cit. 146 f.).
7 B. Bhattecbaryya, Irulion Blttd,hist I,:cttography 2nd
ed. ebaps. vl aud vii.
 AKSOBHYA 365
It is difficult tc, tlaoe the origin of Aksobhva
Buddha. He ie menrioned in the Tao-hsing-pa'n'
jo-cldng Effffi#ffi ancl the l'i'malqkirtinircleia,
which were tranglated into Chinese in the middle
of the socond cent,urv. His worslrip is, therefore,
probably vory old. The lirst mention of his rl&me
se€ms to be in tlro Praji6pdramiti literature, as
the sy I tif & fen'ent" immovable, deep-
listening ssembly (acalakarrrpd,ksobh,ua-po,rsruTl ur
tbo Suttilcrd'ntauilraniiparipTcchd-P raj iuipdlarn,iki
Sdtra, ed. R. Hikata, (chap. ii, p. 26)"
In the Astasahest'ika Prajfinpd,ramitd (.4.s1). ed.
R. Mitra, XIX, 366 tr. eci. U. Wogiliara, ?45 ff.:
I,). Conz6, trsl. l4l), Aksobhya is first rnentiorred
in connexion with the prophecv that Gangadevit-
bhagini would bocorne the Tathtigate SrtvarnapLlspa,
rn Aksotrhya's ]Juddlia,-ksetra, ^\hhirati, and u'oulrl
---as wouid ali those uho livo there -be i<nou'n a,s
" havirrg emergecl from tho rnud " (utt|r'p,opahkds\
D,nd " irawing approachod the aeeomplishmtrnt of
ttre enligh tenmertt " (bodhi pari ni spct'ttyu,ytagat c1u
| . Irr.
anothor passa,ge(ch. xxvii, Mitra,, 450 fr'., \\'ogihara,
353ff., Oonz6, 184 ff.) the l3ud<lha exalts tlrose who
practiso the bru.lmmcaryd, w'ith Aksobliya (and
Ratnaketu), du'elling in the Prajiiapdrarnitri, ; if
thoy lravo firm t'ellef (dh'tnnkgyozrJi) and listen
to the Doctrine in t,iro p!"eserrce (-d.rttikri,d\ of
Akaobhya, thoy woukl got the quaiitS,- of irrever:si-
bility' (a,uiniuartani.yatd..i.o.. uf not. going bnek to
rhe w'orld of hurnuns).
Firnlly, tho Buddtra entrusts arrci transrnits to
Arianda the Prajriipdramrtrl a,s 'th,e inexhaustible
storehouse of l)hanna' (aksayo dlwrtnq,kostuh) anrl
by his' wonder- working power' (TdJhyabhi^sumskd.ral
sbows Aksobhya preaohing tho Law- irr. an a.sscmbll'
" vast liko the oeoan, deel-r and irnporturbrr,blc "
(sdgaroparnd,yd.mou.mbhirdy d'qr ok.soblryd,'g
ii,m'par suli).
T'hore aro meny interesting legends r.r,botrt
,\ksoblrya nnd his heaven. Abhirati. The gectiorr
on tho life of'tlre }trrddlpr. in the first volunte of
tha Sr,warnaprabhd,sa Stttru, rnentions {ksob}rya
smong four Buddha,s seated on a ltrtus. Volumo V
uf the same sirtra mentiorn him as the Buddha
of the East. It is said that once thero w&s &
bodhis&ttva in theaudionce of the Buddha Samarrta-
cakgu, in a country callod Abhirata or Abhirati.
After listoning to tlre sermon, he mado & \'o'r^
to pr*ctise dosds without &ngor. So lrtr E'&s
celled Aksobhya, i.e., 'Imperturbable'. bv the
tsuddha Sarnanta-caksu. the four hoa'o'eulv kings,
SalIra king of gods and bv Brahmi 8.
8 Akgobhya is the hypostasis oi llevajra. who is
frequently referred tn at d.teedtman, the one whore nature
is \prath (Snellgrovc. Tha Herajra Tartra,I,29).
AKSOBHYA
ltore details are given in the frrst volume of the
Alcsobhya-Talhd.gatu-t14t1lta, Nos. 4 antl 5 of the
Karttnri-pttn,lrtrik,t, translated by Lokaraksa from
Ytre-tsi in the period of the later Ilan. Thero
it is said thei after Alcsobhva made his vor*-, the
Buddlia predicted that he would beeome a Ruddha
of +.hefuture. Later lre practised. r'irtues till he
attained onlightenmont and became Aksobhya
Buddhn in ihe parad.ise of Abhirati.
His paradise has neither holl, nor hungry spirits
(p'ekt), n(lr bnrto boasts. Everyone practises
goo<l oorrrlrrct ancl 'uhe earth is evon and on it grow
trses of r:qrrtr,ltroight. There are neit'her mountains
nor r':rlleys, nor srtonog nor landslips. Ttre soil
is so soit that it, is rosilient to t,ho tread. Thoro
is no illnt'ss l,hrough the effor,ts of wind, cold or
hrrmour. )tro ono there is ugll-. Thore is little
'fhero is
iust, anger or ignor''rhce. no prison and
rro orre hold.ing heretical vie*-s. People wear
fi vo .eololr red garments q-hit-h trre beau t ifirl, fragrant
and soft, and their eolotrrs do not fado. The food
is r.lolicious nnd smells sweet. \fhenever ono
rvarrts to eat, food appears before one'B eves, &s
in the he&r'en of tho Thirty-threo.
I'he inhabitants live irr rnnrisiona marle of tbe
arrven kinds of precious things. Ttre bathing
fanks are full of u'&t€r wlrich has oight qualities.
The u'o,tor &ppears and disappeare at one's wigh.
Akrobhya Buddha is the ruler of the land and the
peolile live tlrere in peace and sorenity. Thoy
ltave n,r iove attaohrnents anrt no phyeical intima-
cies. 'fhus, no oq€\ r,r'hohas lust, c*n be born tlrere.
Tlre clinrtte is neither hot rror cold, but agreeable.
Fregrtrnt, breezes blow genlly, all tlro iime.
The wornon ot' the etriurtrv ur.e beautiful and Eo
rlre their r'<;icos. Thoy freoly tako clotlios p-.'d
orrroments lrom the trees that confer thoir wiehes,
Children a,rtr born to tlrem without poin. There
is no dirt anyvrhero. l'hougir tlrere is neither eurr
nor rrroon, it' is not dark l'rec.ause the piiine is
illuminatetl by the glory c'f l\L:sobhyc. \\-hen
the Buddha walks, thousand-petalled goidep lotuses
ris€ to reo€ive his feot. If o bodhlcsttr-a wlshee to
be born there, he can do so b;' practirrrg t,he seme
virtues as tlrose of Aksobhya. \\-hen Aksobhya
preachee the dharme, m&nv listenero attsin arahsnt-
ship. In tho land of Alisobhva, bodhi$:tvas get
special facilitiee for their spiritual practicee. Sone
and daughtere of good familiee are born there by
listoning to tire name ,.,f Ak"obh.""a.
 AKSOBEYA
Tbe third soctioq of tbe Sadd,harnw,purularilcu
S&tro says that once there was a Buddha namod
Mahnbhijn&-jfiarr6bhibh[. B.;fore ho becarno a.
monk he had sixteen sons, the first being JflBnEks"ra.
Lat€r, thoy hoard their f-ather preach the
Sud.d,h,annapuninri,ka. Stteru ond ail ol' them becarne
monks. They, irr turrr, preaehed tho s[tn] to
ot,berc. Ji.anakara afterwards btr.:a,me ^\ksobbya
Bu<idha in the trlesf ancl tris paraditro w&s oalled
Abhirati. lflro ninth of. the sixtoerr sons beca,me
the Buddha of tho North Eq,st and -,vas t,he Sekv*-
muni hims'elf.
According bo the Karunapuralarilc, king Alat.r u,
who was a former inoarnation of Arnit5,bha Buddha,
had a thoua&nd sons. lltren tho hermit Ratna-
samutha, onco ministcr of A6atru, revoalod his
wieh to attain onlighuenrnont to tlre king's rrinth
son, lho lattor wished to get onlightennrerrt, too
and performed tlie a':l,s of a, bodhisattva"
-{e a
reeult ho was gifted $ ith th<jus€,nd-spoked hetvorriy
wheois and their iight rva^s like thnt of & gr6at
flamo. Theso wlreols found tboil way even to ihe
world whore them wero no Buddhas and rnad.o a
groat sound. Thoeo who lreard ri werrr freed from
ovil tr'roperuities and gained wisdorn leading to
enlightenment.
ft was this prinee who ia.ter
becamo knawn as tbe Buddhe Akrqobhya.
\\a Vinwlohi,rti-ndrdeia S tttna, rnentiorw Abhirati
ss tho oorrntry both of the layman Vimalahirti
aod of Aks.obbya. By the supornatura.l power
of Akqobhya, Vimalakirti was ablo to show tho
oountry to poople v.ho wislred to seo it,.
The firnt chapter of the fir"st volurno of ths
Stnar4aprablfrta,
SlJ;tra rnent,ion^s Al*obhya as the
Buddho of tho Ila"st, among the lbur tsuddbas of
the four quarters who protect thst sfrtro. Ttre
eoction in the life of tho Buddba states iirat when
bodhieottva Suketu wns ruedita,tine or: ihe lifo <if
the Sikyamu.ni in R$jagrha. his rtim was illumi-
natod by the powor of trre Buddhs and lotus
flowers appeared tl:rerein *'ith tlro foirr seated
I3uddhae, fucluding Ahsobhya of tlre Ersl,. trn the
Am'itdblm, Sdira, Aksobh;,ra is given &s ore c-rf the
Buddhes who prtrise ^{mitabha. Buddha..
Alrsobhya ie reprosentecl in aeny mandalas o1
tantric Buddbism" One of tho simplmt of tlies€
is tho rnndata of the 'tr'i.yefold Manif€station'
s€nqist"iag of the ffve Buddh*s and their associ&tiong.
:ttiti AKSOBEYA
The folloryrng e is an oxtrecl frorn ths Atirsayatnira-
aan4.raha. r'hich conteins &n expositicn of the
Fivofoid Manifestation :
" There in the csntle ono envissgc,s t,tao syllable
pa,rp, of, many colours. This turns into a fair
eight,-poiallod lotus c'f rn*ny colourr with the rsd
'I-iris
syllable rcm a.t, its csntre. becomes a solsr
d.isk, upon which is a ciark-blue hfrry whenoe
aris€s Aksobhya with ono faco and two arms, in
tho clossed legged p{lsturo and making tbe 'eerth-
touchinp' g*tu"o to. HLs bociy exhibits the 32
rc*jor and the 80 minor marks of perf'eotion, for
it is rhe reoository of the whole hoet of excellent
qualities, the ten pc\trers, foarlessnese and tho rest.
It is without aportures, flesh or bone, for it is
noither truo nor false like pure light refleef,scl in a.
ruirror. Ho is black in colour because he is por-
nreated v'ith great compaesiorr ond his s;rmbol ie a
l;lack vajra q'bich eribodies tlre flve corrstituente
of tho puro atrsoluie. He has no hair on liead or
body ancL he is cl*d in roligious garb. IIis hoad
is m&rked with Vajrnsattva, for he is himself the
eslrenceof f a,jrasattva, where thoro is rro dietinction
l:stq-een Void ond Cornpassion. He eleo embodios
ori,r.ls anri effect, of wbich tho r:har*ctoristio is ths
Vciid in thst it i)ompr€honds all possible forrns Ile
is tho Dharma-body llecauso he is the embodimenc
of t,hc Buddhas who fl,re unconditicned; he is
the Ninni.na-body trecauee lro repnosonts tho true
rrature of ronstructive consciouaness; tre is the
(.wd,bhfrvika) hecouse thie is the
Self-eristing..body
single flovour of those three bodies. So it is
sa.id:
'Dharm^a
ie minC unconditioned; Sambhoga is
chareetorized by rociprocal enjoymont ;
Nirm6,na i,c tlret, which is var:iously eroatod;
-{'r,iibhd,vikrr is thet wliich is ir:.nat,ein everything.'
As he is rrndefiled by discriminating thought and
so on. ho ie of the Vaya-family, anri tha iiajra-fa.mily
is undeffled. by worldlinge. His ext€ro.el a,nd
interiral bases of spnbolisaticrn *re wratli, vajra.
wBter, m.idday, pun€fenay, revoaled howlede,
str)a[e, sound, tlre fia-sorio,s of eonsonants. Hie
ruantra is I orn. dh uajrad,hrlc h&r1i," .
In Sino-J*panose Ruddhism" in the ninefold
Vajracihdtu ma4dala, Akryobhye (.{shuku Nyr-'rai)
is in tha esnf,ro of the oeietern mandala. with
0 lletiro<lucerl {by kirrd permisoion of the publiuhe*.
llieseru. Bruno Caseirer (Publirihers) Ltd,, Oxforrl) from David
Srrell6gove's renderirrg in Bud.tlhi,tt Tea,s throu4h tl& AgeL 249 f .
10 Mainly because of the earth-touching mudr{, the idea
of an ,l.kgobhya hee been traced to tire histofloal $Okyamuni
(D. L. Snellgrove, Eimalagon Pil7rimaqe, p. $7).
 AKFOBHYA
Ve;nesSdhu (Kong$-ki llor*tsu, E.), \'ajrarAgs
{Kongo-a,i Boeatsu., $.), Yajre"saiiva (Kongo-eatra
Bcsatcu, 99.) and Yajr*rdj* {Kongo-d, N.} illajima,
Balt. da la M&ts{?r, Frana. J*p., pp. 169, 1?4 ff"}.
Iiis treriiticnai jAarrs is iho Mirror-I{nuwlodge
{Adrn*ajiem}, hie man*"rss: }ro ar h&r:*; fcr hio
rnudr6, ep" S,i-d.a-i""2.-dztu, p. 84, n. 2., anC
XdW , i: 40i.
In St gkrit tantric Buddhism, A-ksobhya has
someti.mos ihe esmo placa in the east (cp. G- Ttrcci"
Jrxio-Ti.bet'i,ea,Ill, l, p. 153; Ti'r, g, pp" i82 fi;
S. B. Desgtrpta, Introd., p. 8?) ; but rnore ofton,
foilowing
lh.e &uiryaaernfr.fatnritra {* p. 5i anci ite
ey'olo (piarticularly Paflcalmeana I, 27 ff. and
paesim), Akgobhya ie in the centre of the ma4rgale
snd Vaisocnnaobtair$ tbe eastem poaition iep. tho
minisiure neprasont€d ot Plate I of nfdqp,rnruyryd-
ualf and p. 35/5. This ehmga took pla*e probebly
rrnder tbe +mphaeis an tke Abhiadra ntex,. W.
Wasailjew {p. l8B) mentiors e text {Tai^thd, )f,X,
No. tlS2 ; Miao-thi.l*iang-gt'i.ng.?ng"N-mid,r,ti-
elrfrW-lcuatu-nwn-ta-eh'bo-uonS-chtngl, whsro
Buddh*, asked by Maitreya, endte flve ra3'r of light
from his fir+d, transforming tbem into the 6ve
E&ry$nibuddb&s ; tbe firat one, out cf the biack
t&t, iE Akqobhys and Vairocama ie &he eeeond one.
rrut of the *hite ray.
In tbe tantric cycle of ltrevejra or lle::uka, ari
idesl proieotion of Aksobhyo, this tendency of
empbeeieing the dark a^sprer;tsnd. eontral posirion
cf Akqobhy* w&s eec€ntuated.
Aocording to Vol. 2 of the Sh6-ch€n-."itili-chirry
Ai<eobhya is Lrlue rr. fire palm cf
tfrfiftBt
bis righr, haDd, with the fingerrs stretched,
is
place.l on hie n'ght knee. the tips of the fi:ogars
touching tho eartb, wtrrle his ieft'hand tiolds a
c,orner of his robe, plared rrpou his hoarc. Blue
is tbe colour of srrbjugation-t?re sirbjugation of
demorrs,
Vr:ln-me 5l oi .,l.snbraeli quotes the Eolcu,*ho-
nwndara.rnkttshoku aB foilox's, '" the fgure (of
Akqobhya) is like that of the Ru<ldha. He has his
rigbt ehoulder bare, boldrng $ corner of the robo
with the left fist. Tha arm ig fbldod go that the
Sst ie plaoed over ihe heart. Tho fve fiagers of
tho right hand are siretched so tlist ihey eover
11 Yhers the Buddhes are equated with their liilhuranical
ccuateqrarts, Alqobhya rc eqrrai,id xith v-ignrr.
36? AK$OBHTS
the b.+.: wirila the irpe of tbe fingore tcueb tho
e,arth. " Tho earth i^sthe eymbotr of the i'nmrrteble,
the soiid, tba concreio, the forme<i. Akqobhya
alrc sreatra imvnutqble. " Iie ia golCei: ail o',-+r ",
saye the Eigon-s6, " ihr: €si of the ieft bar,:l rg soi
on the eide r"'hils the right harii is stretohe<i u$til
it, t<-rr:ctresthe ea,rth ".
1lse s€eC-lettore iffij*J of A{sobhya er."' ho and
h&sn. Tle foraer stand.s for hcfd icauso), tho
'csrrso
ef cniigh.tenment, i.e., Mhi-ciu{t. Eecp
iadicst€e iire eublugation af tho demone, demons
of montsi *gflieii{rn, by :aeans cf itio brdtyj-eilra.
'Wie{iom
Itrrs wiedorn tsl"no d<ioriu-!frdrart, tire of tne
Gneat blirror' 1! wbichrrafiects the void, l6finy&'1 w
woll es the objecte, and rerreale the 'emptinees'
in '"hings as mucb as the irbings ir: tlre 'omptirrees'.
-Akqobhye thue bscorne the ernbcdiroent of this
wiedorn. Tho eloment 'water', easooi*tod with
him, is lhe dlaguuijild,rw x cxiesn in e staie of
tnnquiility wrth mirrar-iike surfsee. A.€ fcrr
Ak4obhya's mudre, the A-eh'u-ju-lai-ndero-eung-
the (FqHfuXAffi&=&)
hurry-yarry-ja giveet'be €arth-
touching ibhirn:i-eparia) mudr& as tbe main cns.
i.io. 3 of tbe Lioit-ch'u-nicn-eung<h&q tf6$iSffi*l
saJns: Ae Aksobhye Bu<ldha rrrak* the osrth-
touching mud.r6, ho csn maintein the aonwyo-mu<lrd
*'hich eonsists of the two naiddle fingors strotchod
touching ea+rlr othor efter the h&rrds are joined in
the reverse order. This ip the mudri of the c,ng-
prongotl vajra which syrnboliem tho equali[r cf
tbe bd,hi-cifio r.ngardless of tha dis0inotion beiwean
the Briddha and other snntient b"iog".
A bronze figrre iri worshippod in the Sirinnd
mou.ast'ery ar Hoj.asan, detir-g from the Eakuho
period (64il?i0 A.C") and a wooden statue in the
HOr.vrl-ji, dxting from the F\rjiwaraperiori {960-1068
A.C.), &s€ &mong ihe most, farcoue rapresontatioris
of Aksotrirya l]rrddha fourid in Jay,gn. Them ie a
siory of the euiore&: K6rnyo (701-S0 A.C.) in
thlq connectir:n. ll'hsn sbe rtnr.de & vow to ser.'e
one thous{rnd poople by letting them take t,heir
battr, the iast man to come was a sufferer from
lepiosy. Sire lot him take hie bsth witb pleaeure
end gavs hirn rnedieel trcsr,trnent. Thca the
patieni suddenly bccan.re Aks*bi:ya Buddba with
magnifieent, aspeci aud Trraised lrer compeasionate
deed. Tt is said thtt ilii. i-:muirrlsi. built a
12 lVith regard ta il<vts-jdttzra, Ind.'abhir+-"s i4ihraciddhi
*1ye, "Just $s one sse6 oae'g own refleciion in e mirror, so the
dlnrmo-kdya is geeu in tiie Mirror of \Fir<iom ".
" Thus Akgobhya, whea t,.inreri tcwsrds the wurici, reflects
the ,rue nature of tl:ings beiond 'being' anC 'non-belng'
(d.ha.rmt-tnird,irntt a) : rr h ea turned to*'ards Lhe d,lio,nna4hdttt.
irewever, tle reficr;ts the la[ure of Vairoesna "" For a
dciallerl explanation ,ri t,i'us. cee 'votal4tiorts of Ti.bcian
Myst;"rism by Lama {uegerilia *ovindr. pp. 112 tf.
 AKSOBHYANU$ANGIKAN ATH A*
!.emple for' ,'llisobhva irr tlie pa,laee. it'his is f .i[r.n
as evidence of the worship of tho T}rddha, in
lror dav.
Aksobirya is repre;jerrtetl in the iieaddresses cif
llafrjrrjli, Yamrrutaka, l'rrli rrnd Prajflirparamiti.
ilmong tho Brrddhisi tleitir:s 13. }{e is slso
shoqrr similarly tn Ilindrr iconoga"rrpliy nl the
ltenddre ss of lyfahiieina-Tirir (Ugra-Tflrn) of
Iluddhist tarLtric literatrire, rr.]rorn tho l{indirs have
absorbod ss l.'6ri anil r'eg:rrtl es ontl of the ten }tnlra-
Vidya goddesses r{.
AK$OBHyAnU$nfu
cr KAr{ArHevrc nNANrBAR-
EANA, a Sanskrit texr rvhich is extani; in its
Tibetan trtrnslation, tlne lI i-bslcyod-pa-Ia brten-ns,,:
nqon-polti gegs"sel, in . tlJe Rg5'trd-trgrel (taltra
comrnonthry) sect,ion of the Teugy-rrr. lts authol
rvas Savari-pa (Sabaripdda), but tbe translator,s
namo is not recorded (C'or,7ier,III, 1'. 201. \o. g?).
AI($OBHYARAJA, a I'athigata. l,h,-r cout<l rrn-
ambiguously be idoniifiecl v'ith Aksobhya Buddha.
In the Konr,nd,pur.rrlarika-sr7tru, (Pei-hua-chino
*n,i T a-ch' Ang-ta -pci. -fd n -t'o -li -ehin4 : t*t
th#&
f,Hfi'fftflJffi Xanjio, I42 ancl t8r) rcspectivoly ; and
Sfi.in-rje.pad-nta d.ku,r-po nlI.780) it is merrtionod
that Akeobhl'a g-ent- . tp the ea.:t and" gailotl
suprorne onlightenrrrerrt,irr thrr legion of Abhirati o1
rvhioh he trecaure the ruler.. lfhoncoforth he u-rrs
krr<rwn o,s;\ksobh;;tr6,ju 'l'a,thEgata {Moc. 4Zg5 A).
AK$OBHYA-SADHANA-NAlIA, fir-e Sanskri+"
ryorke which are extant in thoir Tibetan irrrnslation.
lbe lIi-hkltugs-pahi agru,b-thah.: shes-b11o,"ba.All
c-f them tre in the Ilg;,'rrd (tantra) section of the
Tengyur.
l'he first u,n<l t,he, socond rvero written
by Dipankara^(rij idna ()Iar-me-mdsad ye -6es), anti
the author himself together with Tshul-krims rp;yal.
ba (Jayasila) translaterL the v.ork into Tibetan.
The tbird work of this nrrme w-Rsrvritton by Dpah-bo
rdo-rje-pa (Virevajra), but the tranglator's namo is
unknovrn. The fourih oue tya,s written by Jet6,ri
anci translated by Bla-mrr gf,en. The fitth ancl last
one ie anonymous as regards both author and
tra.nslator (Cord,'tnr, II, p. 289, Nos. 26, 27, 29 and
39 ; TM.2653, 2054, 2656-8).
AX$OBHYA - TATHACATASyA -VYUHA -NAILA -
il A H A YAN A-S 0TRA or,{. r g a -A kpobhg tt'',e Sanskrir
rcork extant in its Chinese aud Tibetan translat,ions.
LB Lliee Getty, op. eit. p. 37.
1{ B. Bbattachery}-a .op. cit. p. l0l anrl fls, l3ii.
:ls8 AKSOBHYOPAYIKA PATRIKA
Chih Lou-chia-ch'6n of the Eastern T{an d5masty
('15:220 A.(1.) rransla,torl the girtra into Chinese
r:nder the titlo (.Frrslwto-) A-eh'u-ftt-16rn-ahirt|.
(i##)Frrjffii#@ffi pu.tu,n4-ju-tai-hui,
-nflrfufl€'.
is a lator transl;r,r,ion oi tho sirt.ra by Bodhiruei
of tho T'ang dynasty, 6i8-907 A.C. Ihose t,rans
l$'uions are forrnd in the Pao-tri-pu (Il,atnakrlfar
section of tho Ching-tsang (Srlirrrpitaka) of the
Chinese Brrckiiiist Tr\.ri!,aka,. See lianjio, Nos. 23
(6) arrrl 28:'Iai;;h1, Nos. lil0 (6) *nd :]13.
'lhe
Tibetrln translrition o1' t,he sfitra, narnely.
(IJ phags - pa\ D a-bslt,irt-gi egs-pa tn i Lk| r,ruos -pah i blcod
pa shes-bua-bq' theq-na chen-pohi ntCo, is found in t,h"
Dkon-brtsegs (Ratnttkirta) seciinn of the Kangvur
(TiVf. No. 50). 'l'his tran-clation is bv Jinamitrr.. .
Srrrep.clrabodhi and Ys-3es sde.
I'he BLrddha preached about Aksobhya-ta0higatrr
a,t,Grd.hrakif a at the recliiest of Sariputra.
'['he '
sreat-e.ve' Budtlha pr.eached six p&ramitu.*
in th,s .\bliirtrii rr'ollri. On hearing his serrnon, rr
certatn moul< ma.rlo Inriny volys, ihe first, of rvhicl,
rvas not to get irngr\', not orrl-; wit,h hurnan boines
but also not er-en with ar)\- otller living being.
'
So he \l,a-e ca,lled ,lksoblrva or 'not-rungr1-
bodhisattva. He practised t.he way of iL
horlhisattv& a.nrt a,ttained Buddha,irood. Aksobbl'a-
tathdgata is rr,rw discoursing on the Dharma lo
his disciples iu the -t\bhirati rrorld..
This is tho oldesc of exiant sr-rtra,s
r.eier-ringto tht
Prrre Land, antl is cnnsi.dererl a precodent to the
Anitiiuurtyfiha (X[oe. p. 2041.
T]. H. P.
AK$OBHYA-VAJRA-SADHANA, a Sanskrit work
extant in its Tibetan translation under the tith.
(Dpal) IIi-hakyod, rrlo-r.je-li, .egrub-Witi thabs in t,he
Ilg-vud (tantra.) section of tho'Iengyur:. The work is
rrttributed tcr ll,in-chen rdo-rje. Padrn6,kar&v&rmli
anrl liin-cherr bzari-po *ro montioued a.sthe Tibetan
translatoisr of this work (?r}/. No. 1884), which
belongs to the class af trfahaya,nopdya-tantra and
the cycle of Guhya-samija-tantra,.
AK$OBHYOPAYIKAPATRIKA, a Sanskrft tsrt
rrhich ie extant, in its Tibetr:,n, translstion, tho Mi-
hkhru4s-p,hi cho-go,hi tho-yio, in the Rg1'ud-[rgri
(tlntra commontary) section of tho Tengyur. Its
author was Dpah-bo rdo-rje (Sfrr*r'ajra), trut the
translator's n&me is not reeorded (Cordier, Il.
p. 289, No. 29). It, is a short t'echnieal treat,ise ot'
 I

AK-TEREK 369 AKUSALAMI}IA SUTTA

the cycle of Akeobhye in tho Sarvadurgati-pari- In the abbidhamma olassifcation (Dhe, i, t)

6odhana clase of ta,ntra, which is i.ntermediate twalve etatos of corueiousnese (cattc) {rnd fou}teon
to Cery6,- and Yoga-tantras. The work is not rnental concomiiants |,celadlur) &ns cla,seified ss
reforred to in Tdhoku. s .K . akuaala. Sso also KAMMA.
U" K.

AK-TEREK a village in ths Khotan oaaisr where AKUSALA DH'AiltHA SUTTA, the eecond sutta of
wgre fotmd the remains of a vihdra and s€veral tbe Micchafia. Vagga of the Mc"gga-aamyutta of tuho
fragments of art. The former w&s partially Samyutta Nikaya (V, l8'1.
invostigated by Sir Arlrol Stein who earried away
sovora,l portions of rnurols, strtcco reliof,s, i"rages, The Buddha s,ddreseed thie discourse to tho
etn. (Serindia, I, 133 ff.)" Frorn among chese a monks, while ho was residing in S6vattbi. fn this
(damagod) Buddha figure is intoroeting for several .gutta he explaina the eight unprofitable states
of its foatures (op cit. IV, Pi. I/III). But for a (akusa.Io-d,hannrna)and the eight profr.Lablo stat€s
alight. 'almond ' touch, given to rhe eyes, the face (kwalo,-il,hamm,a\. lYrong views (miechd-dittrhi),
looks quii,e Indian. No curls ar.o shown on tho wrong aspiration (micchd,-sahlnppa), wrong epeech
hoad, which is quite smooth and givos ohe (mi.ccha-rsad), wrong conduct (rnhchd,-lnmmanta\,
appea,rance of a skull-cop being worn. It thr:s wrong living (rnicchd.-ajdua), wrong effort (rficchd-
resernbles tho Mafrkuwar and the Ka,ttra Buddha adydma), wrong rniridfuluess (mi,acha-safi,) and
irnages. Ilowever, the uq+iga is higher ihan lrrong coricentration \rni,cchd,-santd.d"hd),ero tho
those of the latter and a single lurnp. Tlre pleats unprofftable stat,es. The profitablo etat€s are tho
'eorded'
of the robes aro rather than grooved opposites oi those urrpic-rfitable states.
(Pl. XXIX). The site seoms to irc of the Gupta
period - the dato boing tho same es th^ot of the AKUSALAII{JIA SUTTA, the ninth sutta of the
Rawak stipa (4-6 cont.). Mahcr. Itagga of t,he Ahgrfita,ra Nilfr,ya (I, 201 ff ).

D. T.I). There are throe roots of unwholesome action

(akusd.amd.lo), namely, greod (iobha), ill-will (dnsol
and delrrsion (moha). ff a poreon whrr is over-
wholrued by these qualitiee and whoso mind is
uneontrollod 'werg to mtrke another suffor by

AKUIIXA, a nfiga-king, whose ns,me is given in the inflicting on hirn punishment,, imprisonmont,
(Arg"l Mafr,juffi,mulu,katpa ( I L l0). loss of wealtlr, abuso or banishment, by reason of
his ow-n might, such &ction is considored ovil. Tho
evil-doer is he who speaks at the wrong timo
AKUSALA (Bkt. ahulala), a+kweala, opposite of \ald,Iawrli), what ie false (abhtr,tauddt'), irrerlovant
lanala, unekilful action. Actiorn a,re oollod @rwffhanxifir-), un j uet (dhom'n',orsd.dd), or encour*ging
'uuskilful' bocaus€ of tbeir undosirable effecte. fn i ndiecipl ine (avinay a,odd,i.\.
other words, they aro the oauees of rrnfavoureblo
effects, and contain ths seed of unhappy dostiny Further, whoeoever is influenced by any of these
or rebirth. Tbey &rs roctod in greod (lobhal, qualitios will lead a mieerable lifo in thie world
hatred (doaa), or dolueion (rnoha). and, aftor death, will bo born in a miserable etato
(d,uggafq, even &a a ed,la tree, or a dhava. or a,n asp€n
Alrueala, togother witt;. lataalc, ie diseueAed in is deetroyed when attacked by parositic cr€€pere
detail at Viem. 462-4t M,I, 489; Miln. 25; Ne. (mdJuud,latii).
16l ; etc. Aldnal,aa are emrmerated in a numbor of
placee in ttre Suffa-pinka as ten, i.e., throe ahnalu In thie sutta ars aiso mentioned the oppoeitee of
committod by the body: killing (pdnaghd,ta), theft the three roote of urrwholeecme sdtion as tbe threo
(dinnddrtnQ, and wrong sonsuous conduct roote of wholeeomo action (hraalomrTlo) ; and tho
(ld,rnamicclrtfr,ra); four, by word: lying (mwd- advantagos of culiivating srrch good qualitiee.
uddal, siandering (peeuil,il,a), rude spoocb (,plwrud-
$del and foolish babble (aam,phappaldpal; end This eutta corrosponde to tho Sanqndi{lhi
three, by the mind: coyotoueness (abhAiihd), ill-will Sull'a (M, I, p. 47), wbere Seriputta mentions to the
tWdpadd and wrong views trni,ctltddillhil. Them monke thes€ thr€€ roots of evil action and tJreir
a,re aleo called the tenfoldcourso of evil or unskilful oppositoa.
aotions (dmo-alanala.kamma,-ptha : A. IIf, 40). I. K.
 AKUSATA SUTTA s?0 AIAGTYAVAHNA

AKU$ALA SIITTA, the flret autta of i}.a Mangal*
Yo+jgo of tho Ti'kp lidpd,rr-r of the An4uttara I,ii.k'iy,t
(f, p. 292), preached by the Buddha while residing
near lidjageba ai Mcr*rnivd,pn in tho P*ribbfljok6-
rdroa to the monks.
A lxrson who is guiii.v cf i.hree kinds crf action,
namaly, unwholoec:ne acl,ion of ihe boCy, of
-!:oli.
rpeoch and of the mirid, wiii bo born in
I. Ii.
AKUTOBHAYA, & iirrrnor Eu<idhe ri\€)$tiolreo
as the trvonty-ninth in a ]hr af Eii<iciiirrc iMteuu.
IIf, pp. 236-E); of whora SordarSar:.sis the fi,rst.
gei;isi'*iion lap;aa+fula lc{imd}, of rnuc}: p,*in (6a&a-
du,kkb) arld of mrrch tribulrr*"ion (bahilpdVdtcll.
Ir' hold.ing such tr view Aritths shr:wed tirat he
p*ssossoct rlrrt aven er iittle knowlotige of ths
l-)harnma anri f-.he r/inaye. A' pors{}i} who etuCioe
the ilhamma, simpiy tbr fhe purpose of roproaching
cthers end for gossipinpl, withotlt posseseiug a
eowrd kaovrlocige of it,, is like a rcan *,'ho, finding
a serpent ial.a6,zdd,,;,j,neizog rt by its tnil and rts
coile and gote iritieu. thorebv mooting n'ith disaster.
On thr cther h'.rnd, tho prnon rvho corr-rpreh.ends
tLe Dt"amr:ia ie lii<e tli€ rnriu rvhc ;iina dow* r
serp i:i wii.-lr a t'crhed st,ick, an,t graspe it properiy
by iin ner:k"

In *"ho introCuciion tri the Baht-b"ui^l,hs. Sritrs Irr thig disr:uur,36 the Brrddha rncnbiorrs tlia
{ibid. pp. 224-5A\ the .tsuddhx makss i-. r'eeolui,icn perahie of iho raf,t eayi:ig th$t f,i:'r i)h{rmma is
to rrbido in the states of forirrer BuC,Jha,s for a likc- a rsfi 'ishich should bo used to cross tha etreom
period of three months efter whicir"lre" expounds to snti thon be .{iscarded. Evon good th.nus have to
Ansnda tho legend.ry be ovontrtally dieearded, how much more bsd
hieto"y of six succossione
of the Buddhas and ihsir ro.t'al cii;ies. Tbe eix
succsssicns cornr:nence vrth Indlad.hveja Ruddha
things ?
I
I
and hie ro.yal city Indratapani, The la.qi, part, of thie suita is chiefly tlevctod
and eoacludes
witb '"he future Buddha Maitreva and hie rovol i;o r" ee&c1fr4uostiona asked by ii:e bhihkhue from the
'This
Buddlr".r on tire nestei';.' of self. sutta ig
eity Ketumati.
qtroted iry Buddheghosa in the ?apafar.rttdd,ani
Akutobhay* Buddhe ie ibund ful the fortrth {LI A. f, lll6i, &s En exempla tif a qliscourso ci which
auccesaion which ends ixrith Sdkyemuni Buddhe of the raaaning iu iilr.rsi,rsteil ny il variof'.r' of aimiicla.
Si4phapru-i.

R. A. G. tr.K.

AK$TOBEAYA. SOO biSLAI&EDHYAMAKA.

VRTTI AKTTTOBHAYA

AI/AOAKKOHAHA, an eminent princo of Oeylon.

ALAGADDA ${ITTA" ,-qee ALAGADDSPSTTA Sue ALAKE,4VARA.
STTTTA.

ALAOITAVAHI{A, * poot' wbo flnruriehed in flo1'lon

ALAfiAEDBfaUn SUTTA, rhe tweniy-seconC. tn the l*+"trr part of ahe sixUoentb eentury.' Ile rpas
i'rrtba of the third divigion (Tariya Vrygal af thit born in a faiuily wiih echolarly traditione *rui
Mejihi,mt Ni,lcrtga (I, pp. 130-42), preachod by the connoctiorrs, his father tioing llharmsdhvsje of
I3uddha at. Jotavane, in connceticn rritir a ITisv6ila rvho woe well versed in the rohgion aari
'be
bhikkhu named Ariffha, who, in a forruor hirth, eervod king R*jasim. I of SitBvake. The eon also
hsd beon & rroituro trsinar {g*C,il,hebrralht), iri carne tc be * court poet whoee name is cna of tho
shom a hsretical view had er:ison. Arigfhe bald trec.itremombered araongei the Sinhaiesa. Ile trore
according tc tbe docirine as ho understood it, the title Muka*v*r;i {Mukevegg,i or b{oh+!giil.e}. Ela
'vhat stet€B
of mind such as iho senee-ploasuroe, wae the auibor rif Subhdgitaya, Kruddkaoa
which ths ts':dtlha had declared tc be olrst&cles i t 6 I 0 A. C. i, S tixul -aanxl.F,Jayaand D aillrl;rnao{dalcaaa.
io tho gcod lifa, *ro, in fac+". not obet*cles to a
n€itolr who intiulges in thom" lVhen ihs Buddhe I{ie firs6 l}o€rn, SubhdVi.tago (meaning Words Woll-
hosrd of this, he surnmonsd Ar$f,ha an.d apokon) consiste of eayi,ogs to aervs aa guidea in
queetionorl hinc. Adtlhs achowlefuacl that sssh worldly dealings. Novertholess, sorna eontein
wea his ',-iew. Thereupon tho tsudChr. r+'r.uked thg truihE of the Buddhiet, Dharnma. Though
nirn s,nd eaid thet, Bense-pleasugerl wsre of littlo nrrt strictly apeeking originnl. thoso have c*ught
 l'Lr\TE XXIX.

Ituliu,
lt6pyright: Depl. oJ.ArehaeoLogv,
AK-TEREK : A li,rclclira firrrrr.e
trorn this atrcieiti,sito in l(hot,an' AlrnVaXn setting out against the
(Fr<rnr: M. Aurcl Stein" .Iluins of lluddha but laLor siroro'n as subdued-
l.)e-cerlOutlta3t,I. Pi. 78.) a,
l'anol t'rorn Nd,gilr'jutra"liorlcJ

India.
t-'opyrigli: !)ept. uJ ;lrchapology,

AMARA eonfoundirig tho scheutor'$&gain6t, hor hrrsba.nd]la]rosadha (,I6taka No. 546).

Panel from Nigd rjunakoPtla.

: 7 . S . P . C .9 7 0 4 0
PLATE XXX.

CopyrirJht: Ceylon .lrclneological Suraey,

'fhc
AT,AHAT{A PARIVEilA, P o l o n n a r u v a : imago-irorrse (l,arikrltilalta) and
tho thipa (Kiri Vehera,)o l - t i r o r : o r n p l o x .

Copyrilrht : Ceylon ,ltchaeological SutoeY.

AMBATTHALA THUPA, MihintalS, as it is today.
 ALAGIYAVAI{T{A 371 AI,AHAI.{A-PARMl.{A

popular fancy and aro on tholips of every Sinhalose for the Por0uguese call hirn Dom J.eronimo Alagrye'
Buddhist. Ktrcadikaua is the Jitaka story of tho vanna Old Mohoti6la. ft was more often the
bodhisattva as king I{use. A king of the thirteenth practice than otherwis€ with the Portuguese for
contur5r is reputed to have written a Sinhalase Poem' native people to be acceptod into the feith of thsir
entitled Kaad,lumiryr. on tho sa.rne subject. Thert patmne. On the otber hand, tradition claims that
are Tibeta,n and Nepalese veraiona, too. Alagiya- ho died a Buddhist. Tho Supplementary Tombo
v&nna,'s poom incorporates many a wiso saying of was completed on June 12, 1622 A. C., which is the
his people and has, more or less, the theme of last point of time known to us in the life of
kanna as moral. ScitruI-sandElaya is of the class of Alagiyavanna.
' bird-moss€nger 'poems which came into voguewith
fhio Meghalt&fa (cloud-messenger) of the Indian poet Tho poet is also credited with the authorship of
Kd,lid6sa. Tho king whom our 1rcet sorved wa,s Nltd-Ltd,raya,Malw Ha4ann, Porahgd Halana, Muni'
involved in wars with the Portugueso and it was for gu4a Ratnorni)nya, Dwsi'lauata and STrt4droyo,
this reason, perhaps, that tho poet made hie mostly unpublished.
messenger (acock) metaphorically doliver the poom-
pra,yer to tho god Sumana of Saparapure, seeking IIis undoubbed place lies in the fact that he wrote
benediction upon tho king and his army. Dahum'- at a time of great stross and trial in the country.
efi4q,lcaua (some take it to havo been a work of bis Learning was at the lowoet po*sible obb. Rdjasfu.nho I
father) relates a birth-story of tho bodhisattva, was concorzrod with defence or conquest and,
but one which is not found in tho known J6taka ind.eed, renounced Buddhism to embracs Saivite
colloction. It is, however, the first story in the Ilinduism snd dostroyed wholo libraries of Buddhigt
Rasaudhdni, (q"v.) which is a collection of tales in books. Thus, Alagiyevanna through his ennobling
Pali interspersed with quotations in verso and works kopt aflamo Buddhist forvour ot, e time of
written in the thirteenth csrntury by Vodoha thera unprecodontod distr€ss in the lsnd.
of Ceylon. Alagiyavanna's poem was writton on tho
invitation of the Mukavelfi Samararliv6kara, who
has boen identified with the hero of the pa,negSrric D. T. D.
Vdlcrama,si,mha Ad,ilfr,ram Va.r4anrtua, in which
ho bears the titlos of Sendn6yaka, Yikramasir.nhe,
Diee,r€ (disirict governor) of the provinco of Sabara-
gamuva, Mudali and Ba4ddra. The poom rovea,ls
AtAaUPTA-NAUA-sAugAxa, a Sanskrit work
whicb is exta,nt in its Tibetan trqnelation, the
tho poet,'s intenge roligious forvour. It shows, too,
A-In-sfus-pa el*a-bya-b@i' agrub-tlwbs in tho Rgyud'
tho skill of his art.
trgrol (t'rmtra commenta,ry) eection of the Tengyur.
There is another poem attributod by eomo to lbo nsmss of the author and tranelator ere not
Alagiyevarrna. This is lbLe Kuetanltnu-lwlann, t recordod. Tn' TM. tbe Tibetan title is givon ee
panegyqic on tho Portuguese gonoral Constantino A-tn-gu@ alws-bya'bahi' egru'b-thobs (Cordi'er, lI,
de Sa de Noroflha, on tho occanion of hie victory over p. l8?, Nd.''los i TM. 2078). It is a, two-line
the Sinhaloee reb€l known to history by his ll,ornan s6dhana, belonging to the cycle of Red Yam6'ri in
Catholic baptisrnal n&mo of Antonio Barreto. the Mah6yogatantra class.
Beca,use of this tho poet is cloimed by some writore
S. K.
to heve been a Christia,n. But tho authorship being
controvereial, the change of the poet's religion is not
to be decidod from thie work. Nevortheless Coylou A-LA-CIIPTA SHES-BYA-BAEI SGRUB-TEABS'
writors on tho Portuguese times state that he was a a translation in Tibetan from tbo Sansklit tort
profesod Ctlrristia,rx in l6f6 A. C. IIe was one of which iB prtsumably logt. See ALAGUPTA'
the three Sinhalese Chrietiane, thoy claim, of the NAMA.SADIIANA.
Sinhalese quart€t who holped in eompiling tho
Tombo (registor of londs) of the Two Kdral6s and
eervod likewiso at the Supplomenl,ary Tombo in tho ALAXANA-PARMNA, nanno given to a oomplex
Portuguoso fort, tho platform of which eurvives Es of buildingg (Pl. XXX) situet€d in Polonnaruva
that of the Saba,ragamuva Maha Saman Dbv6l6 in (Pali: Pulatthipura), Coylon. It was founded by
Ratnapura. Tlao clsim of tho cha,ngo of religion king Par6Jrramab6bu I (ff63-86 A' C') and was
by Alagiy&varlna reste on flrmer ground in thie presumably built for Sdriputte thera for whom e
instance. IIe was thon quite odvanced in yeare, splendid pas5da was provided in the precinote
 AI,AHATJA-PARI-.!IA 372 AI.,AHAr.{A-PARMr.tA
(Mlw.lxxviii, 48 tr ). Tho three main featurss of the standing Buddha image of brick and etucoo ig
tbe compler are (l) ths Larik6tilaka (image- estimatod to havo had an original height of over
house), (2) Baddha-sim6-pdsdda (upoaathagltaral 40 ft., and rests on a lotus pedeetal. An epigraph
and (3) Subhaddicetiya (modern Sinhalese: Ifiri found at the site, oetebliehes the identity of
Vehera), the thripa. Tbe site had been built upon tho building. About a hundrod yes,rs sfter the
earlior than the time of Pardlcamabihu (as impliod founding, tlro building underwont repair and
in veneee 6l and 62 of the above passago of tho restoration at the instance of a later king.
Mahd,aam*a). In layout and planning, the
estsblishment. is considered to be one of the ffnest Subhadd6-cetiya has boen recontly conssrvod to
examples of aneiont Sinhalese work. suggeot its original form. It is typical of tho
$inhgl€Ee erections of ite clags. Closo to it is a
Lankdtilaka, tho walls of which stand noa,rly
stono slab on which is engraved an inscription
60 ft. higb in ruin, was & brick building with
doecribing ths slab a"s the eeat from which royalty
vaulted roof. Tbe front ele'yation ehows massive
worshipped the enshrined nolics. (Pl. XX)(.)
flutod pylons covered with stucco. Tho building
w&B one of the loftie.gt of ancient imago-housoe. Baddh,asim6-pds6da whieh, as ite n&mo irnplies,
The romains of stucco ornsmentation with various was a building usod by bhikkhus for eeromonial
deeigne still survive on tho exterior surface, whilst acts, contains the rematns of numerous cells ranged
the interior wall-faces had murals painted on them. round a contral hall. Some of tho twelftb century

Il rr
!II TI
lrt
I

scA !l I

AR,CXA EOLOGICAL
!r, t6a r..r

O:PARTTITTIY
o-
 Ar,anAnn 373 AI,AKA
boundary marks @nmq a,re yot glanding in tho but is arCietically inforior (ASCAB. l9l0-11,
precincts. So, too, three of the storego tanks for 42 ff. and l91l-12, 66 fr.). This rogion was of
wetor and eome of the conduits. etretegical value in warfare, in the l2th cont. A. C.
at loast, for the occupation of it onebled
Ths main structruos were onclosed by an outer PacEkramab6,brf I b cepture Polo r"aruva (Mha.
brick wall which moasul:es 1,880 ft. from north to lrr, etc.).
eoutb and 970 ft. from east to wost. Tbo principal
'Ibe
ontranoo was on tho oest. Ercavations have ssme namo occurs much oarlior in tho
exposed tho romains of a largo numbor of colls, hinfsry of Ceylon, when it, is recorded that king
ponds, stairvays and other festuros of considerablo Vasabha (67-lf f A. C.) apportioned a share of ite
value ae ehowing the anangement ond composition waters to Mucola-vihira in Tisseva{{ham6naka
of s mediaoval Buddhiet monastie ostablishment in (ibid. rrxv, 84). Ths locotion is not known, being
Ceylon (ASCAR. rgrr-r2). vaguely celled the eastern region; but both plaoeo
woro probably the same.
1te namo implioe the connection of tho parivopa
D. T. D.
with cromatione. In 1950 a stfrpa-shapod roliquary
of ooppor, well soldorod and gilt ovor, wae found in
one of tbo emell cetiyas in the yard of Kiri Vohera.
Tho ootiya waa apperontly a ftrnorary mound. The
roliquary containod AI.AJANAPADA, &n anciont dirtriot in south
foesiliaed bones which were
identifiod as thoeo of a malo of robust etature Coylon moationed in the Vi,blwigo commentary
(ASCAR. t96O, e r9 f.). @. aaTl as a pleco whsre Isidatta and lllah6sone,
two looding monks in the timo of tho BrEhmaqa-
lbe idea of a cromation gnound ea an adjunct of e tissa famine, wandered about. fue Virnyc Gorn.
monastio institution persiste in %ylon. mentary (m, 680) moations that the .Alandandga-
Until tho
direppea,ra,noe of the kingdom r6jamahesi renowod tbe gift of a ca,nal abandoned
early in tbo lest
oenturlr, insts,nces ean be cited from the chronioles by the monke of Cittalepabbata (Situlpavuva), e
of cotiyas eroctod ovor tho aehe,s of kings and woll-hrown monastory of Rohana. E. W. Adi-
quoons. lbe last hown of them woro cnom&t€d in karam (Early HiEtow oJ Budd,hi,xm in Qeylan, p. 74,
tho latoet royal city of Kandy u. 8) is of opinion that the refor€nce ie to the chiof
whore, in tho
importa,nt Asgiri Vihdra, there is a gection etill coneort of tbe nag6-lring, the chief of Ala (A!*+
known es Adaha,na Mafuva (cp. Al6haqra-pariver.re). inde : Alinde) and, if thie bo correct, Afajanapade
'!pas I digtrict in Rohage,
This not only perpohratos ths namo (in Sinhalose) the population of which
but ig evidence of the signiffcanco of the terrn predomina,ntly consieted of poople of the n6ga race.
diecussod. The digtrict oould not havs beon very far awey from
tho Oittalapabbats-vibira (cp. JCBRAS, Nsw
D. T. D. Serioe, Vol. \rI, Special N 'mber, p. 63).

II. R. P.
If.Agfne (Pati, Alisara), a district montioned in
the mediaoval hietory of Ceylon. Ths Arhbari-
gafiga, the la,rgest tributary of the Mahavdli
(Mab6vEluka-gaigi), waters the area. In those
days the region E€€rna to have been fertile, for the ALAKA, n&moof eyaksa. Edgorton thinke that
wholo of it wes sot apart, by Vijayab6hu I for tbo ho was an inhabitant of Alak6pura (BE,S. p. 67.0).
meintenance of tho Sangba in Polon"aruva In Sanskrit literature thie t€rm has boen usod in the
in the
plural forrn (o.g., Malu4rr6ynri, p. 103).
lltb eent. A. C. (MLo. lx, 14 f.). It ie largoly wild
and forostod todey ; parte ofit bevo been opened up
undsr the sohemeo of land devolopment. In the AI,AKA, a country on tbe bsnksof tho river God6-
forest there aro remaing of anoisnt viheras. lbe vari in the Deccan. An Andhrka king of this
most striking of thoeo work6 ig in Maluveydya at country was slso L.owo as Alske (9nA,II, 680-l).
Ataragall8va. Ilere thereis a greet rerslining Bgd.lhs It was et e plaoe between th€ t€rritorlos of the
imego of stoao which has lreny nffinitie with Ahks and the Asssks kin$ that tbe br6,h-en
that at tho Clal-vihdra (Uttar6,rEma) in Polonna,ruva teacbsr Bivarl livod during the tirno ot'tbe Buddba
and ie, in fact, larger tlran the lottc. It soe"'r to (Bn. u. 977). To tbo norCh of Afoke wae Petiffhtua
bave been an earlier work, too, by a few decadee, (Br. u. fOll).
 ATAKA 374 ALAKESVARA

ALAKA, a n&mo for Alakamanda (q.v.), the ALAKAVATI, a namo for Alakqrnande (q. v.),
rssidence of the god Kuvora. th'o residenco of the god Kuvora.

ALAKADEVA, one of tho missionarios sont by ALAKESVARA, a groet chief who lived in Ceylon
Moggaliputtatissa thera aftor the third Council. in tbe fourtoenth c€ntury A.C. and whoso namo is
Alakadeva tbera, along with thrce other elders, also popular in its Tamil form Alagakkdndra.
accompanied Majjhima thera totho Ilimdlayan IIe liberated tho Sinbaloso from ths dominion of
regron where tho latter is said to havo won ovor tho Tamils and, as a rosult of his succoss, attained
tbo people by proaching the Dlwmmnm,kkop- to an almost uniquo position when rars honoure
Tmfifana Sufra. Alakadeva is creditod with the \il/ero accorded to him. IIo was admitted to the
convereion. of one of the ff,ve districts in the circlo of five ranks of tho prinoos of tho land and
Tlirnfllsyas and the ordinabion of a hundred with the highast of them, that of prablwd,ja,
thoneandpeoplo (VinA.I, p.68 ; Mhbu. p. ll5). rtndor king Vikramabdhu III; he ultimatoly bscame
tho virtual dictator of ths country. Titlos more
Whilo the eame incident is rccordod in the MaM- high-sounding than those givon to the king himself
rnlnea, without montioning tho"narnes of Alakadeva havo beon givon him (and to his brother Dot'a-
'three mantri6vara) in an opigraphl. IIo was born in
and tho other thoras (ch. xii, 4I-3), tho
Dipa,aamsa and tho Vaqnsattlnppakd,sini, narne all Girivargia (probably Ameragiri-va4!,S&, modorn
fivo theras but givo, irxtead of Alakadeva, tho Dovanagala in the Kegalle district). His fathor
namo of Milakadova (Dpu. viii, l0 ; MhuA.I, p. 317). and mother belonged to tho Nfohopavara and the
'Ihese
Tlris incident is repoated in the Sd,sanauamso whero Ganavdsi clans, rospoctively" clans, how-
the fivo dietricts ar6 roferrod to as the fivs Chinese evor, &ro not msntioned until a conbury earlier,
rlistricts (pafi.ca Ui,naralllw7n) in tho Himalayan and thoy ars said to havo originated with ths
region (Sdn. p. 169). princos whom Asoka sent to Coylon with the
branch of the Bodhi tree. With the aim of protect-
Apart 'Mrilakadova'
from thero aro eoveral ing Buddhiena (and the Sinhaleso) from the daugers
othor, apparontly variant, roadings for Alakadova: threatonod llindu Tamilg he fortiffed
by the
Alakadeva, Alakadeva, Alanadova, N6lakadova in D&rugrd,ma (Dalugama) and built it into a fortrose
YinA.; Alavakadova, Alakarova in Mhbu.; Mrlla- called tho now Jayavardhan&-pura (modern K0tt€).
dova, Pdlakareva, Mrilaka tn Mhr:A.; Alakadeva, At differant points on its walls ho conetructod
Alarpkadeva in,Sds?r.
temples which were, according to tho Ndkd'yo
Saigraltaua, " dodicat'ed to the four guardian
L. R. G.
doitios Kihireli-Upulvan, Saman -Bo ksiil, Vibh-r,?a4ra
and Skanda-kurud,ra to whom is entrusted the
welfare of Sri Lafikd ". I{e greatly promotod the
affairs of the Sangha try encouraging' tho admission
f,frAfAUeNDA, a city of the gods, one full of of numbers of people into it and by building rosi-
deves (D. fI, 147, 170). It was ono of tho shief dences and templos. Among the last-namsd tho
cities of Uttarakuru and the royal reeidenco of following vih6ras are ascribed to him : Siidurugiri,
Kuvera. The name ie us€d es e sJmon5rm for Kifleipurapurzurdara, Giriva4p6adokhara and
oitiee of great wealth. In tho MaMnwpso (rxxix, Ni66&dka Aleke6'rara, IIo built other vihEras for
5; lxxiv, 207 ; eto.) and othor Buddhist bhikkhus living in viilages and foroste near hie
literatui'e, only of Ceylon,
not tho word has own resident city of Rdjagrdana (modorn Reigama)
eometi.nes boen us€d to doscribe the splondour and bstowed on thom ths four requisitos. IIo
of a particular place, o.g., a royal palaco, or tbo noticed a csrtain, laxity i.n tho obsorvaDco of tbe
porch to the Temple of the Tooth. (Soe also d.isciplino by tbe Sangha whioh ho brought to the
W. Geiger, Cebuor:nsa trel. xxxvii, p. I ft. notiae of Safrgherija Dhsrmmekirii who then
nt. 8; xxxix, p. 43, ft. nt. l, etc. DPPN, oalled a Counoil of tho Sangho. Alake$vare,
r, 290.) in t\o fting's rrame' empowored pious theres to hold
D. T. D.
l$agama Insadptlon of Bhuvaneikabthu Y (EZ. Iy.
pp.296-311).
 ALAI(|(HI 375 AT.EUNEilAPARIKSA.TIKA

an inqurry and disrobo unworthy bhikkbus. Ths ALeMgexA, object of eon8o.Seo Aneruua,rye.
event took placo in ciraa 1368 A.C. Groat credit
is due to him for tho purifi,cation of the Sangha and ALAUBAXADAYAKA, dosignation of an arahant
the uniffoation of tho seotsl.
thora. In e previous birth he offored a prop
D. T. D. (dl.ambarwl to Buddha Attbadassi. Sixty.two
kappas ago be was bonr threo timee as a cakkavatti
king by the name of Ek6passita (Ap. I, No. 221).
ALAKKHI, thc goddo*s of ill-luck who doligbts
in men of ovil doods. In the Tesakorg Jdtolw, a Af.eMgexAPARIK$4, a work of Dignaga (Dii-
bird, namod Voesarxtara, is said to have montioned naga) on opistomologT, in whicb be discu&sos tbo
the goddess of ill-luck to king Brahmadatta of problem of tbe objoct of cognition (dtrombonol, in the
Bdrdpasi, while informing him of tho duty of a fonn of k6,rikes. Ite Ssnskrit original ie not oxtont,
king (J.V, pp. 112-4). but both the Tibetan and tho Chinoss translationE
ano oxtant. Sdntakaragupta and fghul-khx'iynn
ALAI$AIIAKA, a,n opithet which rofere to an rgyal-mtshan tra,nslated the work into Tibstan (TM.
enlightened-one who is not ondowed with the thirty- No. 4205 ; Cordier, III p. 434, No. 4). I{si.ian-
two signs of physical beauty (Burnouf : Intrduntion tsang translated the work into Chine"se (Nanjio,
dl'Hdatoiradu Bouddhisrwindian, p. 378, noto l).
1173 ; Ta'isho, 1624.1t
Such a person is not an actusl Buddha, but a e&int
who livoe in the absence of a Buddho, porforming The Chines€ VijfiBna-v6dins viewed it as an
tbe duties of a Buddha (bu&ha-ldrya\. ft is ssid
important work and counted it as ono of their
of Upagupto (Dhry. 348.24; 350.28 ; 356.20;
eleven fundamontal 66stras. Even iro Iudia somo
367.24; 385.8) as well as of Ndgdrjvtlo (DCBT.
fragmeut's woro quotod and are ertant in other
p. 3816) that thoy will be dla,kqagaka-buddhas
works. Two kdrikds ere quoted in Kamala$ila'e
performing tbe duties of a Buddha.
T&,uaeahgrahapaftjiln. (Soe D. Chatterji'e a,rticlo
I. K. in ABORI. XI, 1930, pp. 196 f.) Se6kara elso iu hie
commentary on the Bnhmaefrtra (II, 2, 28) hae
ATAKIINDALA-BHATTIYA, a disoiple of tho quotod a sbort paragraph of thi.s work (yd
Buddho. In preperation for a discours€ on the
antarj fi,eyarfr,par4 tu bddnd aaabhdsate).
ton bodbissttve'bbfl in he was ordered by MabB
KESyapa to extmine tbe minds of the essemblod
Dign6ga hims€lf wrote a vitti to thie work and
motil.a to ffnd out who had doubte and on whet
Paramdrtha translated into Chinoso both knrik6
mettere. It is eaid tbat ho eould soe tho minds of
and proeo, viz. W u -hsdorq -strt-ch' 6n-Iun :
otbon'as oloarly ae e fiarit bold in his hand (Mlwu. ffi fi B1f,n
(Ncnfio, No. LI72; Ta,iah6, No. 1619). S€€ J.
T,76r. Nagasawa, " fnvostigation of Form of Wu.hsin.g
-szri-khen-lun (Ala,mbanapa,r'rksirrgtti) " in IBK.
llAUnA, namo of a mueioian of Sakka. A largo IV, No. 2, pp. llL22.
numbor of musicio"r gucb as Bh.aggara, Bhlma,
S6dhuvddi, Serpsaya, Pokkhare and Srrphasso, s. K.
arc said to bo et tho eonrice of Sakka and bis wives
(Vuu. pp. 16, 47). But, according to Dbammapila, ALI\MBANAPARIK$A-TIKA, & Sanskrir work
tbo nsmo Abmba is not tbo name of a musician, but which is oxta,nt in ite Tibetan tranglation, the
of a musical instrum@f (YwA. p. 9B). Ilowever, Dmi,ge-pa Mag-Fni Wel-bdad, in the Tshad.ma
Eardy (ibid. 372), end aleo Malalasekora (DPPN. I, (or Hetuvidyd) eoction of the Tongyur. This is
289), bavs obsorved tbat Alamba ie tbe name of a & commentary on, Digrr6ga's Abn*onoparik&
oeleetial mueiaian. written by. Dul.ba lh& (Vinitadeve) and translat€d

I For a rBoth
reoent discurslon, aoo $. Paranavltana lnths Unlver- thege tgansletionf have beeu crltically edlt€d, aDd
rlty of Ceylon Eiatpry ol Coylon,044-50,'etc. UBD^slBt€d ioto Jspa_D€s€ by S. yamagucnt an-C t. Notwr
ln tneu-D'rrarn y1/|Jh?fi-rp gentar Xahrci or Ur-text erplonr-
Uon of Yasubrndhu'a vtjleaa theory GvOto. ibOSl.'-Tbe
works are aLeo tranglatod into Freuch- : Ewmtt'ae t;dficn A
b ^Cowviuta ( i lerbn4porlkal. 3ee ;iTiitas it*'6li
chlnotE ei- traduc0ioD des staaoes ct du oommentelre ,,. pa,t "i S.
yamgguclt J.d. CCXIV (1029) pp. -Td,1-06. ..8" Frariwlilner
-trnd
tra_qslrt€d tbom into -Gelrqtn i- Ub"solatne
Erlduttrungar, WZFA, gZ (fgg0) LZ*-51.
 Ar,eusarapenlr gA-vBrn 376 AT.AUBAyAilA

into Tibetan by Sakyasirpha and Dpol brteegr then thero oan be no rslatiou betweon tlre two
Oordb,frI,p.460, No. 6 ;TM. No. 4241). (Mdhrr. p. 84). see AnermaailA, ARAMMA$A
PACCAYA.
If,eufAXePAnIK$[-vBTTI, e oomnenta,r5r of
D. J. K.
Dingega on bn tlotfutwprtl*o. Paru,mS,rtha
treneletod the work into Chinoso togethor with its
kirikEE 1or Al,amUanaFarlkgB) , viz., W*lwbry-aa\-
di6n-7an ftffi,ts*ffi (Tabh6, No. ldtg ; Nonjb,
No. ll72). S6nt4l"aragupta aod Tahul-khrims ILAUBARA, the dnrm of the Aeurae. See
4gal-notohan mnderrd it inio Tibetan x Dmige-pn MUSICAL rt{STRtlt[Elfrs.
brbg-pohi bgrd-p (?"r\y'. No. 4206; Cordbr, ffi.,
P. 436 No 6). A oomparative etudy of both
taanslatioDs holped &o rstore the originel form of its ATAUBAYAilA (ftamb[na, Alambrl, nerno of a
lost Ssnskrit toxt. (goo J. Nqgasowa'e fnvestigatione spoll 6gug5t to an ascotic by a gonrla king, which
of Form, Wu twbng-ed7-klnn-l,un ia IBK. fV, later devoloped into the riame of e poor brEhman
No. 2, pp. ff8-22.) It is e ehort tort of the who a,tt€udecl on the asaetio. T'he story of Alamba-
oittsmdtra concept of Yogdodra. yene ooour:e in the Bhfr;rid,atta Jatako (J. Vf,
S. K. pp.177-97).

AleUlenA-pRATyAyA, one of rhe four oond,i. Once, o gorula bircl living in llimavat s€ized a
lions (preyayo) enumereted in the Abhid,hormakofio ndgn-king and ca,nriod it to the ,rurnrnit of Eimavet
of Vasubandhu (p.43) aswollae in tbs Mddtayamiln. whers an ascstic was living in a hu6 of lsaves noar
vftti of Ndg6rjuna (p. ?6). a banyan tree. Whon tho bird oarried the n6ga te
tho top of tho troe, tho lottor twinsd its teil round
As egainst tho twonty-four oneof the brenohoe. 'fte bird, berng unawailo of this,
e,oaditions pnosontod
by the Pdi Abhiflh*rnrnikas, flew up to tho sky, carrying 1,[s ndga along with the
the Sary6etiv6din' 'Whon,
held that thore aro only four cond,itions trse. having oaton tha fet, it dropped the
and no
molD. Of thoso dlanfiana*raeayo niga's body into tho soa, it hoerd & great
ia en objoct of
peroeption but for whioh no oporation of tho noiee. 'fs its &mszsrnont, it 66,1ythat the banyan
mind.
ia pomible. This objeot is sn invari^sbls condition tnoe which was of graat uee to ths ascetic had. boon
of the mental pxrcocs, though it ig not tho d.iroct oecriod off by it. Tho bird, ilrinkiag that a,n ovil
caulo of it. The Sarv6etivf;dins bolisved, thab consoquenco would follow, wont to meet ths
tbe nature of tho newly-arieing c,enaci6 lRn€ns i.B hosnit and found out fiom him that it would bring
oonditionod by eitar:nal objects: henoe tho impor- no hamn since ite act had boon unintontionrt.
tanoe of dlarnhano-Ttatyayo. As in ths oam of Tho bird wss so ploasatl with tho horrnit that it
dtonmatta4nsngo or obiect-cond.ition taught him the Alamb6y'ana spell. Lator, the
of ths
Thoravddins, hore too it is Esid thet ell objocts ascetia teught thi,e epoli tu a poor brihman of
orall dha,rmas of the u"iverte oen act u dlomborw- Bd,repasi who ministered to hiur and ca,rrre to bo
pmtgogo firasrnuoh as ell dhqnnas ceD, act as known as Alembtyana. Iloor*qse of thie knowledgo,
objocts of peroeption, rtipa b€ing tho 1lerguna- whilo weildr^,g eloug tho barrke of rho yamun6,
gralgoga of thofivo eonsrrour aspocte of conscious- bho brdtrmao eamo a€rosn a hr:et 6f n6,gas, eitting
nms, while ail dha,rmas whatsoover can oot {rs aftor their sporte rouncl f,he n6ga gom, which
tho
alotnbcmo-puyogo of the eixth or manantijiLdrw. grenta *ll desires" l{hen he ropoated his charrn the
In thie way, evon the oonditioned pbenonnona n6ges boUsved him to be the gamla king and thoy
(eotTtekita-dhoma) as woll as the unoond.itionod all flsd. to the n6ga_world, leaving bohirrd tho gorn.
phenomena (uatTtakytadtnmul euoh as nirv64o Tho brf,hmeu took tho gorn and, whilo proceeding
oaa firnctiaa u &bmboru-gnatyoya (Abhk. p. 4g). furthor, rnet an outa:est br6|m1sr with his son
r-Somadatta. tlrs outcast br&hono,n promiaed to
Thie oondition doee not cuoape the oriticism
of show l,aim tho ndga-fting Bhiridatta, and obtainad
\'folrjuna. Beoouso it, ig Eoid t*rat 6Wdna is tho the gom from hirn. With tho holp of tho spoll
objet-oondition guvemiqg tho rieo of mentol states, Abmbdyerra tarnod Bhfrr.idetta and went ebout
N-{irjnla point€ out thot if the sta,t€ i8 aheady
glvrng orhlbitio:ne of the n6ga,n gkill. Bhiridatta
Fecat, t&e objeot ig mperfluoua; if it ie absout, was lotor roseuod by his brothor, Sudaseana,
 ATAUBUSA
and his sister, Accimukhi. Accimukhi assunod tho
fom ofe frog end let drip throe drope of poison on
her brotJror's hend. Theso wero allowod to f6ll into
ahole whioh was epoci*tty prnpared with cow-dung;
A flamo buret out from it, end Ahrnb6yen& was
smitteu with tho heat. Hie ekin chenged oolour
.and he beoame cr white leper.
I. K.
AIAUBUSL, a nymph senf by Snkka, to tempt the
sege fsisidga iJ. V, IEZ f.). She was identified by
tho Buddho as tho wrfe of the rnonk (bofore his
ordination)
in reforence to whom this story was
related.
In tbo Vimdnaaattnu (p. 10. u. l0) her
n&mo eppears in a list of nymphs who minietor
with eongg and danoe to Sekka a,nd his queens.
sEE ALAMBUSA JATAKA.
c. w.
/ALAIIBU$A, one of tho young dove maidsru of the
wost€rn quarter. whose blessings ond protoction tho
Buddhe invoked on Traliuga and Bhallika (Mhuu.
ffl, 308.8 ; I'aJ. 283.31).
ATAMBUSI JATAKA, (No. 533), relatod by the
Bqddha in refsr.onco to a certain monk temptod by
a rtroman who in her former birth was his wife,
Onco the bodhisabta wae borar to a brdhman
family in Kdsi. When he grew up, ho beoamo an
aseetic intho forost. A doe, who had drunk tho wator
into which tho bodhieetta's somen had fallen, garro
birth to a malo child. The bodhisetta, having learnt
that he was tho fathor of tbe child, namsd him
fsiainga end showed a fathorly affoctign towards hirn.
When the br6hman roached old ago; ho warrodtie
son, who u/as an ascotio practising the uoet severo
atrsterii"ies, to bo caroful of tho wilen of women.
At
thie timo, the abode of Sokka tromblad by ttre power
of fsrsinga's virtue.
Sakka was ovonrhelnaed witb
fear lest ths ascotic ghould bring him down from tho
position of SakLa, and hs thought of e device to
make him dostroy his virtuo.
Thercupon, he sont
Alambus6, a celostial maidon, to tompt him, a,nd to
bring about the destruction cf the asoetic'e virtue.
Shs euccoeded in the task, end made him lie uncon-
soious for throo years in hor embracs. Lator, whon
he rogainod conscioueness, roalising what had
happenod, he forsook sonsual desirc (ldmardga) tnd
attainod to a steto of oaetasy (jludnol through tho
dovelopmont of mystic meditation. Alambuedn
seeing tho aecotic's virtus and knowing that he ]rad,
atteinod to a stato of ecetasy, was frightenod and
eeked his forgivonoss, which wes readily grontod.
377 rr,ef rARA-ilrssAyA
At the end of the eonnon tho monk concorned
attsinod tho Fruit of tho F,irst psth (eotdpttiphalal"
Alarnbusd wos identifiod witb the wifo of hie fonnor
birth, lsisiiga with the dissstisfiod monk, and the
great aecetic with tho Buddha himsolf (J.V,
pp. f52-dl). Elsewhere, Ieieirlga ie said to have
boen tompted by Naliniki (Nal,indtfi Jdtako : J. y,
pp. f 93-200). The story of feisirige (Skr. gayasfnge)
is aleo mentionod in the Rdmdyoya, in which there
is a rofercnee to a numbor of colostial maidens
corning to tonpt the escetic (f, ix).
In the Dtglw Nikdyo oomrnontary tho name of the
aeaeCicie givon as Migasinga, andtho story ie quotod.
65 sa incta,4so of a wrong explanotion of the ooseation
of oonsciousnose (II, p. B?0. See also Vi,nA. f, p. 214).
I. K.
ATAUVARSI. Another narne of Alambusd, a
dovaku.mErik6 in the weet€nx quarter. See ALAIf_
BUSA.
efeiflnA, narne of e somddhi whioh tbe Buddba
citos, at the request of the bodhissttva flerrreni-
vara+avisLe'nbbin (text has "4ivara,r.ra-),ae one of
f,fu6 rrrnny esnedhio profloienily aooomplishod by
Avalokite6vare. The laak of infomation doee not
make it possiblo to find out whothor this has a,uy
oonnectioD to tho other samddhi oelled. Ahrilrfl16.
6ubha (q.v.) (Kryfr. p. 6t).
s. K. N.
AtAff, AEABEO$ITA (. enbolliahed wfth boeuty, ),
a gEndharva king who oams to liston to e esrmon
doliirsred by the Buddhe at Jstavena in Srdvacti
(Kw,2l.
emiXAnADEVA, or AleikEradovapad.a, AIon-
kdrakala$a (cp. M. Lalou, Rflportoiredu Tonjur,l3g),
an active translOtor of Sanakrit corrvnsntsries of
sritrss and tantrae into Tibotan in the 6ret b.BIf of
tbe ?tb cont. A. C. (Oordier, 4071.
af.eiflnA-NISSAyA, a soholiurn on Saigbarak-
khitars Bubdlfrl,aikdra, a work on tho arb of
poetry, writton by Ywa.mys-s6 Atwin-wun in f gS0.
It is sn eramplo of tbo care taken to pneservothe
old traditions of eobola,rship (Bode, pdli Ldteraturc
oJ Burma p. 95).
 AtAiTKARA-SuBIrA 378 ATASANDA

AIAI{KARA-SUSHA, & sa,rn6dhi or a, stat€ of txr. Al6ra KalEma occurred to the Bud.d.ha. But
concontration of both mind:rnd body, mentionod in the devatd.s informed him that A!6ra K6,lama had
ths Sadd,harmapurularl'ko S{t'tra (Wogihara & diod soven days earlier.
'
Tsuctrid& ed. p. 37ir). Its literal meaning is bright
' beautiful docoration ', and its In the Mah.d, Painibbd,nn, Sutta, (D. Il, 72)
orna,ment' or
is chin4-chu,arlg-yen (' p,ue Pukkuss-Malla-Putta is montioned as a disciplo of
Chinese translation
'). Afara K6,l6.rna. Here Pukkusa informs tho Budclha
ornament Ono manuscript rocords -"srlra for
6ubha, wbich Burnouf and Kerr transcribed. that AlAra Kd,l6,ma, waa & person who practisod
great concentration. Thus onco, when ho wa,s
s. K. seat€d in the open air, practising concentration,
he neither a&w nor heard the fivo hundred. carts
ef,liXSfA, a forrner Buddha. Mah6,-Kd.6yapa
which passod by, though ho was fully conscious
quostions N[ahd,-Katy6,yana about tho narnes of the
and awako.
Buddhas untler whom the Buddha (SS,kyamuni;
gained merit in his gradual progress from the first According to Buddhaghosa, ono of the disciples
to the sevonth bhrimi (JlIhvu.I, 36). fn the list of Alara Kd,ld,ma was Bhara+du K6,lama (AA. IT,
given in reply Alankpta Buddha hails &s thtr 375), a, conternporary of Gotama. Bharandu
thirty-ninth (ibid. 137. 2). Kdl5,ma, theri'foro, is referred to as tho Buddha's
T. R. ynrd,na,-saArahmac<1ri (A. I, 277r. Buddhaghosa
further telle us that Ald,ra was tho personal n&me
given to hirn since ho was tall (dcghn\ and tawny
AI,ARA, a landowner of MithilS, in the kingdom of
(pingal,a,), and K6,l6,ma w&s the namo of his linoage
Videha who saved tho litb of the n6,ga king Sat'rkha-
'
pdla. IIo was a forrnor birth of Sd,riputta (J. V, lgotta DA. TI, 569).
164 ff.). see SANKHAPALA JATAKA. I. K.

^[I,Anl KATAMA \Fa,sone of the f,rst two boachers

of Siddhattha Gotama (later, tho Buddlra) to whom
ho went for instruction aftor his renunciation. The AIASANDA, arr ancient city in the land of the
other was Uddaka Rdmaputta. According to the Yonas. In the 2nd cont. B. C., it was evidontly
Mi,Ii,rda-pofrha (p.236) Al6ra Kald,ma was Gotama's an important centro of tho Sangha. TIte Maltfr-
fourth toaeher. fn the Therigathfr'-a!{hakathd' (p. 2) Da\n^sc,(xxix, 39) montions thet 30,000 bhikkhug
it is sa,id that be wont to Bhaggava beforo going to samo from thero to Coylon for tho cerrmonios in
Al6ra Kald,ma. In tho Ariyapariyesarti Sdta' ttro connection with the founding of tho Mahdthripa in
Buddha gives a full description of how he went to Anurddhapura by king Duffhagd,rnani. Yonaka
A!a.a K5,l6,mo and loarnt his teaching and could M&hd Dhammbrakkhita was at their boad on the
repoat it by heart. When Gotama had asked him occa,sion. King Milind"a is mentionod as a,scribing
to what extont he had realisod hims€lf the eupor- tho place of his birth to Kalasi village in Alas&nda.
knowlodge (abhi'rtfid') taught in his doctrine, Alara This Alasanda, which \ra,s about 200 yojonas
K6ld,ma doclared that he had roalised the plane of from Sdgala, is deecribed as t d,vi,pa' i,e., island
nothingnoss (d,kifi,cafi,fidyarana). Then, Gotama by (DPPN. I). Kalasi has not boon identifiod. It
his own offorts quickly realised the samo stat€ for hae been suggested that by dudpa it was tho dietrict
hima€lf. A!e,ra, pleased with his pupil's ominence, of Alexandria-under-tho-Caucaeus which has beon
honourod hirn greatly. Thorouporr eonvincod meant, thie word itsolf having other plausible
that Afdra K6l6ma's teaching did not eondueo to ' island ', although translators
meanings than have
dieonchantment (nibbidnl, nor to dispassion oxclusively givon its conmonest meaning. (Cb.
Qirdga), nor to cessation (nirodln), nor to tranquil- tho identification of Ndgo-dipa in Coj'lon, on ths
lity (upasama), nor to super-knowlodgo (abhift,fin), mainland.) Thus Alasa,nda-dvipa could.algo moan
rror to awakening (sambod,h.a), nor to deliverance the counfry betwoen tho Panjshir and Kabul
(nibbd,rua'),Gotama left Al6ra Kdldma and went rivers. It is her€ that ruins, near ChErikdr, have
in search of tho truth (M.I, pp. 163-5). When he boon diecovered; these may, probably, be tho tracss
had practised austerities for six yea,rs and had of Alasenda, Alexandor's city under the Caucagus.
at t a ined enl igh tenment, Brahm6 Sahampati invitod Ttro dietenco from hero to modera Sialkot (Sdgala)
tbe Buddha to preach the doctrine. Then tho ie estimat€d at 500 miles, whiah is fairly the dista,nce
thought that he should lirst of all teach the doctrine of 200 yojanu as computod from ovidence from some
 A_LA-SBAS_PA 379 ATATACANA

Buddlrist texts (Camb"dg" Hi^ttory of Indi'a, I, (usdra, n'isadral, a cbaract€ristic wbich is illustratod
312, 496 f.). The Chdrik6,r rrrins aro actually at by a variety of sinilas, such aa Jato ,notgan4r
a placo callod Opi6n (Houpi6n) about 30 milos (marioil, droam (wptno), whirling di"c of firo
north of l{abul (V. A. Smith, Early History of (aldrmoklca), celestial town (gandhabborngorol,
Irulio). fotm (phepal, et'c.

Aloxandris-under-tho Caucasus has beon suggostod. Ndgtrrjuna, who ondeavoured to show the inada-
as the ancient Arachosian Aloxandria which tho quscy and incompotencs of ompiricel torminology.
king founded about 330 B. C., aftor the capturo of to dsscribe reality, trios to show tho docoptive and
Persopolis. It lay on the roturn rout€ of his &rmy illusory naturo of moeninge (pffirtlw) attached to
and wee travemed by Crateroe with the divieiong words by worldly convention (l'okauyouolfrral, by
which had olophants. (Arwder& Irdie and Irdian comparing thom to euch things as aldtapahra
Ci'vildzatdoru--T\e llistory of Civilization Series- (Milhyamiko Kdrdl6, 172.3). Asserding to
pp. 7, 30.) N6gdrjuna, roality cannot be describod by such
terms although thoy have gained publio approval
There wors eoveral other Alexandrias named
(prad..ddhir.n upagat'al on account of the fact
after Alexandor the Groat,' thoir foundor. But
that the eye of wisdom (matinayona) of boings is
none of thom arurwors to tho Alas&nda with Buddhist (oaidyd
ooverod by tho darknoss of ignorance
connections.
timira).
D. T. D.
Then again, the school of Idoalism (Vdjffinauadal
utilisos the similo of aldt'u,okrc to prove its own
A-LA-SBAS-PA SHES-BYA-BAHI SCRUB-TEABS,
tsnots. In the Lohlciuatira Sfitra (p. 9) tho
a tranelation in Tibotan from tho Sanskrit t€xt
lost. Soe ALAGUPTA- incidont is recordod of how on tho dieappoaranoe of
which ie presumably
tho Buddha and the host of monks eftor the preach-
NA*MA.SADIIANA.
ing of the Lahbduatdra Stttro, Rdvaga was astonishod
lr,essa. soorl{DoLENcE" and utterod & vonlo (i, 43) which puryorts to oxplain
the nature of phenomona (dharmat'd) as bolonging
INDOLENCE.
AIESYA. SEO to the rsalm of mind (cittagocara) and as not boing
comprehond.ed in'their truo form by tbo ignorant
ALITA, a minister and genorel of Angeti, king of as they aro confusod by ovory form of imagination
Vidoha. Ho could recall ono of hie fonner births (mohitd u$ualcalponaip). This illusory naturo of
as a butcher namod Pingala. ln tbat trirth ho is phonomona is illustrated by a varioty of similos
said to havo committed many sins for which he one of which is the aldtamkro.
did not suffer any evil consequoncos. Ilence, ho
IIo was a In a list of illusions (rndyd) onurnsratod in the
did not boliovo in the effoct of actiorrs.
M ohduyutpfiti (2832) al'ot'anakra is montioned.
provious existonco of Devadatta (J. VI, 221ff.) and
is eomotimos callod Aletake (ibid. 221 and'230). Besicle'sthls, old,tonakro is also used to symbolise
SEOMAHA.NARADA.KASSAPA JATAKA. restloss and uncoasing motion. Ono of ths four
c. w. vows, takerr by the bodhisattvas after roflecting on
tho naturs of phenomena and the wolfaro of all
ATATACAKRA (Pali: Al6tacakka), whoel of tiro, human beings, consists in ma,ki n I klrorrn the metho ds
of a firo-brend whirled in tbo air, usod as a simile of tranquillisation to tboso living in the world,
whictr is not tranquillisod, which is confusod liko
which is much fanciod by alrnost all schools of
Buddhist tliought. It symbolieos the transitory, en entanglod wob or waqP' entangled liko a ball of
honce tho illueory and essencoless nature of things, thread, to thoso moving in solfsdra, which bas
and aleo restloes or uncoasing motion. assumed tho form of a whirling disc of fi're (.LaI.
p. la8). Horein the sin-rle of iltucakro is mado use
The Theravb,dins who etrongly adhered to the of to explain the reslless and uuceasing motion
doctrine of non-substantiality (onaltal mede uso of beings in sar.osrric exrstence.
of the simile of a,Idtacaklco t'o iilustrata the insub-
st'antiality of phonomena. In ths Vdstddhimoggo Thus many of the schools of Buddhism woro
(p. 5a3) tsuddlnghos{r says that to a porson to whom fascinated by this gimile of alota'cqlcrc aod they
tho dietinction among the Truths, the causal I4w' mado froquont uss of it to substantiate their tenots.
mothods, characteristics, ok., i8 ovidont, tho
courploxes (aahklfira) &Ppesr to bo without ossonco
D. J. K.
 Alavaxn 380 AI,AvAIm
IlaVlXe (l), lring of Ahvi. He w&s in the yakkha w&B so poworful that tho bodies of msn who
habit of holding a hunt onco in s€von days for BBw him bocame soft like buttor. For twslvo
three roasone, viz., to koop off thieves, to ward off years hs nrceivod daily, a€ Bacrifioe, s hurna,n boirrg
enemy khg", an<l for tho purpoee of oxomiso. and a lnwl of rioe frorn king Alaveka. But on
Ono da,y whon hb waa hunting, a d.oor tho d^ay tho king orderod his inibnt son to bo sent
oscapod from wher.e tho king iay in wait, and to the yakkha, the Buddha eoeing qrith his Eyo of
aocording to agrnoemont it becarrro tbe king's duty Compassion tho qualifications of the prince and tho
to capture it. IIe, thorefore, followed the deer yakkha to gain the l-ruite of the Path, went to
on foot for thre€ loaguos, eaught it arrd cutting it tho ya,kkha'e ebodo.
in twain brought it in a pingo. On his way back
he rcutod under a banyan troo which happened to Alavaka was awB,y at a moeting of yekkhas in the
be tho abodo of the yakkha Alavaka. This yakkha Ilirnavi. Tho door-kooper, Gadrabha, admitted
had be€n granted a boon by tho king of the yakkhes tho Buddhe aftor warning him of the r:nruly naturo
which allowod hirrr to oat anybody that came within of tho yekklra and wont, to lfimav6 to annouaco
the sh&dow of tbe banyan troe st rridday. Acoord- to hie master the arrival of the Buddha. Mean-
ingly tho yakkha soizod him, but lator reloaead while, ths Buddha ontored the abode of Alavqk+
bim aftor obtaining a promiso that hs would send and set on his throne. I{e was there proaching to
him daily s buman boing and a bowl of food. tho women-folk of tlre yakldra whon tho two
yakkhas S6t6gira enq l{emavata, who wero
Tho ki.\g, with tho holp of tho chief of the towrr ptrssing through the air bo tho easembly at llimavE,
(nqarqurfikal and hb ministent was able to keop mado &wa,ne of tbo Buddha's proffrnoo by their
bie promise for somo tirne by sending condornnsd inability to fly over him, dosoended and mado
criminale to tho yakliha. Soon, tho country was obois&uco to him boforc resuming the journey.
omptiod of criminols a,nd there waa no ono even to
touch tbe troasuroe etrown on ths strtots by tho Whsn Afavaka hoard fmm Gadrebhn end from
king. At last sach family was foroed to contributo S6tdgira and llemavata of the Buddha's visit, ho
ono infant for tho yakkha, and womou, about to was groatly incensod. Beforc aturting to hiq own
britrg fortb ebildmn, bngan to loavo tho king's abods to vanquish the Buddha ho etood on tho
capital. Twelvo yo&rB passed in this mannor and Manosildtela witb his left foot, ehook the sixty
ono day tho only infant left in the kingdom w&e loaguo Kol6ss,kfits with his right and uttorsct hia
the king's son. The king'e lovo for hie eon weg narno to be heanl thnrughout ths wholo of Jambu-
great, but his lovo for bic own solf was much gmator. dipa. The wholo of Eimavd trpmbled by hie pow€r.
Ilenoo ho ordertd hie son be eont to tho ya,kkha to Then with all tho supomatural powor at hie
save his own lifo (SnA. 217 tr.; S/. I, 317 ff.). command he tried bo dislodge tho Buddha from hie
For the rpet of the story s€o tho next article. seat, but wibh no succoesl. Evon hie spooial wealxrn,
the Dueeivudhe, comparablo to tlro Sakka'e
c. w. Vajirdvudha, Vossevama's GadEvudha and Yqmc'g
Nayandvudho,was of no avail (Pl.XXIX). Whon
thi"s woapon foll poworloss at tho Buddhe'r feot, tho
yakkha approached him and, to rouso angor in bim,
AfrlVnfn (z), a yakkha. Hi.s abode waa noar
.,ordored hirn out of his palace. The Buddha oboyod.
Alevi, about t gdtlula from the city. This abode, This happoned thrce times and, to eofton his ruind,
which hs had reoeived from tho king of the yakkhas tho Buddha oompliod. But whon tho yekkba
(,S/. I, 317), wae nosr a banyen trno and on the ordsrrd him out a fourth tirno, bo rot'us6d. Now
ground (bhummo4tlw), well protectod with walle, otc., Afavaka axproseed his wish to ask quostione of the
and oovonod on top with a metal not, reoombhng a Buddh.e a.nd throatened to addlc his wits, split
oaslret (nwiljfnd'l cover€d on all sidos" It was his hesrt and throw hirn over the Clanger if the
'air
tbreo loegues in hsight and ovor it lay tho quostions wers not answsrsd. They woro answomd
routo' to l{imavf,. Ascotioe who passod through to Alavaka'e satisfsction and at the ond bs bocarne a
tho air often eew thie glittoring palaco and oallod ' str€am-winnet' (totdpanna).
to s€€ what it was. Alavaka would a.sk tbom
queetions and when thoy could not answor them King Alavaka'g mon who brorrght ths infant
he would aasumo a flrbtle form ond, entering thoir prinoe, Alavaka Kumdra, weFe surllrisod at tbo
boarte, Crive them ma<l. Thon hs would split sound of tho yakkba's shouts of joy. Knowing
rherr breasts and taking thom by the feet would ths Buddha'e proeonce thoy entered tho yekkha's
throw them over tho Ganges (Sn.4. I, 228). Tlre abods without foar and ha,ndsd the ohild. to Alavak^a
 ALevnxA 38r ALevl
who etood there with his lnnde joined in voneration. ALlV.lnf gUTtA (t), asmo es the Apw Surro
Tho yekkha was asha.rnod beaauao of tbe Bud.dha'e (,9. f, 213). It occurs in the arqd Vogga of thc
pFesauoo. IIe gave tbe child to the Buddha who Snfro N'tplre, (pp. 3f tr ). firs eutta reeords e
bleeg€d him and rotumsd hirn f6 1,[s lring's mon. number of queetioue Bakod of the Buddha by tho
Tho clrild, heving passed fnom tho hands of tbe yakkha Alavak,r and the Buddha's &nswiers to them.
king's men to thoeo of the y'akkha, frorn thore to It ie Beid that Alavaka'o paronts h.ad loanrt the
thos€ of the Buddh^s and back again to ths king's ffrat eight of theeCI quostiorrs with their &nswera
mon, como to be known os lfatthaks Afavaka r. fmm the Buddho Kassapa and ha.d. reught them
Vfhen the Budd-ha eet out, t,o go to tho city for to Afavaka in his youth. But as Aiavake oould
his alrns, uho yakkha followed him carrying the not nemembor ths rrnswers ho hed the questione
Buddha's bowl and robos, but r*topped half way written on e gold loef with rod paint, loat he too
from the town. l'ho king and the poople of Afavi ehouid forget them, antl this bo etor€d away in hie
truilt for liim a epecial abods near ths shrine of palace. 'Iho answers to f,heso queetions are s&id
Vessava4a and providod bim with gifts (SnA.'tr,2L7 tc' bo within tho rango of knowlodgo only of Buddh^ae
ff. ; ,s,4. I, 216 ff.). ('SnA.228\ and thos{. given by the Sdkyamuni
Mal*lasokora observos f,h*t thero aro threo were oxactly tho s&nco as tho answorg of tho Buddhe
saliont featrrrrs in this story- of Afnvaka which Kassapa (itid. 231). The laet 6ve quostions weFe
link it with tho group of etorios oollocted by askod by Alavalts on his ov,'n initiativo (ibid. 234).
K. W*ta,nabo QPTS.1909, 236 ff.) under the title Tlne A.lnuoka Sutta is includeC in thtr list of
of Kalmdsofida Sknica, viz., (i) Ma,n-oating yakkha ; purittan.
(ii) tbe eaptured krrg savrng hirngslf wi6h o promieo
to provide tho yakkha
c. w.
with offerings and the
sanctity of the promieo ; and (iii) the convsrsion AI,AVAKA SUTTA (2) contains 'a convotretion
of the yakkha (DPPN. I, 2031. bets'oen tho Buddha and Hatthakr Alavaka, in
c.w. which the Ruddha staCos tbat he is among thoeo
who oujoy roal happinees, for he has dostroyed lust,
hatred and delusion. The sutta oocur€ in the
^[I,AVAI(A, mo'\ks of Alavi. Accord.ing to Puggala Vaggo of the Tiha Nipato of the An4uttaro
Buddhaghosa all childron born in Afavi woro Ndkd,yo (I, 136 f.).
callod Alavaka and, ovon aftor boooming morrks
tbey woro known by the aamo narne (Vr,nA. IIT, AlrgVA 6UTTA, aa,rne arr tho Alat;alia Sutta
561). They aro mentiorred in the f inavs in (q. v.) rrf tlre Sutta Nipita. This sutoa occur.e in
connoction witb the onactmont of a numbor of the Yokkha-lamaurta of ihe Sa,,nyutt,rNih,iya (f, 213
ruloe. It, ie s&id that, thego monks pe.sterod the ff.). It, recorde the questions asked of the Buddhe
peoplo of Alavi eo much, by asking for donatione by the yakkha Alavaka ancl the Bucldha's &nawerl
of building materials, that the people fled at, the to them.
very eigbt of a yellow-robed monk. In this
AfreVI, an ancierrt towrr of India which occurs in
connection the Buddha rrlated a numbor of Jitaka
tbe etory of the tsuddha and mostly at tho various
talos to iilustrate the disadvantagee of begging arrd
timee of his rosidence in Aggblavn vih6,rs which
laid down nlles rostrieting such activitiee (s. v.
was olose by. It is menrionod in tho iatrodrrctory
aGGALAVA OETIYA, p. 258).
rocitals of the tbllowing ,ldtak*s: ?ipallatthanvi4a
Onee, whon a monk of Alavi was cutting dowu a (No. l6), Man'i,kar3tha (No. ?53), Brahm.qdattn
treo which was tho abodo of a devat6, she was (No. 323) and Atth,,fueno (No" 403i" Alavi w*s
eorely tompted to kill hirn !sf, r'6stra,ining her situated botweon lt5,jagalr"a an,J Sdvatthi, being 30
temper, she compleinod to the Buddba. I{o yqanas from the latter and probably 12 yojarun
preisod her forbearn.nco and proachod the Urago from Bd.rinasi. It wae in thig town that the
Suttn (SnA. I, 3). Buddhe, in the eixte€nth yoar after the ettainmont
c. w. of Buddhahood, spent tho whole period of bir

L Mlro. (xrx, 84) teUs of the eceno of the subjugation

hevlng boen painted ln the rellc chamber of the Mahlttripa
(2nd ceut. B. C.) in Anurldhapura. A relief at AbheysgJrl
tbipa, ln the same city, has been suggeeted as another
representetion (D. T, Devendta, Cbtciral SinMosc Scttlpture,
Pl. 95). The ctory is known ftom Clandhln sculptue (A.
F<rucher, L'ort Qr&o-buddhi4n du AandMra, frgt. ?52-3,
E28) ry qell aa in that of N&g[rlunako4Qa, (ASIMem. 54,
Pr. LXIX).-G. P. U.
 A[,AvI-GorAuA
'rrtreat' during tho rainy soason Ho is thou
said to havo preachod tho dootrine to 84,000 peoplo.
On one occ&sion, when tho townsfolk hed treatod
him to a meal, ho postponod ths gtving of thanks
until a poor farmsr who had boon anxioue to
liston to him hart errivod. Tho man was ff.rst fod
on tho Buddha's rrequest end thoroaftor hoarken-
ing to tho sermon roached the first stago of the
Path (sotdpattil. At anothor time ths Buddha
came to Alavi all the way from Jotavana in order
to be of help to & weavor's daughtor.
Tho peoplo of tho town wore known as Alavaka
Alavake yakkha and
and their king as Afavaka.
Hatthaka Afavaka woro famed a.s tho rosidonts of
The theri So16, tho daughtor of e king,
tho town.
was also born horo, ond thorofone camo to bo known
as Alavik6 {Pealms ol the Si.stars,p. 43). Thoro was
in the town which,
a largo Sangha community
beooming a busy residontial contre, induced tho
Buddba to lay down regul.ations in regard to the
ersction ol Soildings.
Alavi (var. Afavi) hes beon identifiod with Nowal
(Nawal) in tho Urao district of tho (former) United
Provinces, as woll as with Aviwa whioh is 27 milos
north-oast of Etwah. A suggastion that it had
boon on the bank of the Gangos doos not &Ppoer
to be tenabls (DPPN.I, pp. 295 f.).
D. T. D.
382 ALAYA-vUfrAxe
and.Mira. There is no deliveiramco in this world,
says MBra, who advisos Alavike to givo up her
proffbless, eolitery life and enjoy tho ploasuros
of the s€rnses lest sbe should repent aftorwards.
But she rotorts that s deliverance does exist here
in this world, which sho has alroady mado her own.
Mira disappoar$tbsn aad thore (,S. I. I28).
c.w.
ALAYA, attaehment, as a dovelopod meaning from
what was originally a roosting plaeo or porcho an
abode or houss (gehd,Iaya: J. I, l0; MiIn. 213).
Ethically, it aequired tlre meaning of d.osiro,
clinging and lust ; taking ploasuro in, baing devotod
to and getting excited about tho things to whicli
ono is attachod (dlayordma, 6l,ayarato, d,loyaoomw-
ilita: S. f, 136). And thus, horlso and. home
being the chiof objects of attachment, dlaua is
BJruronyrnous with oka, resting place, shelter,
dwolling, attaohment (e.9., DhpA. fI, I70).
Tho Sd,rotthoppakdsdnd alludes to ths wifs as rl
nost by re&son of attachment' (dloyo-ucuteno bha.ri'yar.n
lculdnakam katud': S4. f, 38). But, also, the
Four Noblo Truths aro onumsrated on tho basis
of dopendencs or rolianco (d,layo), usod as & synocya
of craving (tonhd) and honoe ot conflict (dulchlw) :
reliance (dloyo), delig.ht in relianco (alayardmotiil,
romoval of reliance (d,laga-aamwgghdta), and tho
moans to the removal of raliance (dlaya-*arntq-
glfitakfi,pdgdna: Vi,sm. p.422, xvi, $ 28).

A still further dovelopod moaning is found in

AI,AVI-GOTAMA (var. Alavi-Gotema, Alavi- 'though
attachnnont as imputation : not' med, he
Gotarna), an arahant thera who.reached that stato protends to bo mad' (urnmattokalayar.n lcaroti :
through faith. This is told in a stanza by the
Vin. II, 82) and evon as impeisonation, e.g., in
Buddha who appoared in a golden boam of light
Dovadatts's efforts to poso as a Buddha (Sugoki-
before Piigiya, when ho was bittging the Buddba's
layaTn.'J. I, 49I).
pmisos to his formor toacher tbo brdhmen Bdvari,
at the latter's hermitage. Tho Buddha exhorte II. G. A. v. Z.
Pingrya to evineo eimilar faith and win tho doath'
loss state (Sn. a. f f46 in Pdrdyano Tagga ; SnA,
p. 606 ; Nd. II, 56, 104 ; NdA.II, 94). ALAYA-VIJfrANA, ono of eight or nins kinds of
consciousnoss in Buddhist psychology. The theory
L. R. G. in the
of al,oya-udjildna was elaborated mainly
Yog6cdra school in fndia. When the word was
trarrslated in China Paramdrtha and his colleagues
(tbo so-callod older translators) trenscribed tho
AleVffA (l), tho nenlrn of Aiavi. soe ApevefA.
word dloyo w a-ti'-yeh ( Ff&qf or Fif44E ), and
reprosentod its meaning by utu-ntei ( ffi&. ), o"
ALAVIKA (2), a nun. See AlraVI and SELA. 'non-dissolrttion '. Ths lator translators, such
&s TTniian-tseng, howover, copiod this Senskrit
IIAUXA SUTTA, firet sutta of tbs Bhdkkhuni word as a-l,ai-yoh ( F ffq[ ) and translat€d it
'store'. According to
Supy'um of tho SorTryutta Niledya, contains a es tsatug( il ), meaning
oouvoraation between tho thori Alavik6 (5o16, q.v.) ths former trausoriptiou the word is pronouaced
 ATAYA-VIJfiANA 383 Ar,nvl-vlr[Arn

a-lnya with & short vowol (r, meaning

'non' Mahi6a"sa,ka,and 'subtlo conseiousness' in the San-
', that is, & 'non ' (tm,\'loya 'dis' kr6,nti, are a,ll eonsider€d as the persisting oloment
dissolution
solution' (ntei). If o is pronouncod as a long underneath tho ordinary six kinds of oonsciousness.
vowol, tho word may bo translat€d as tsang (H )' It shortld bo notod that, &s the fundamontal
' ' and 'receptaclo ' ' (ani,tmora) admits
for d.laya meiuls dwolling Buddhist, principle oi non-self
" of no permanent solf presiding over an individuel
Thus a-ti-yeh and a-lai-yeh &ro tv'o differont'
transcriptions by the older and the laier boing, tho subjective personality which eontinues
translators. It should be noted, howover, that in the causal circio of delusion-action-suffering is
they have had differont doctrinal connotations, apt to be ovorlooked. To avoid this, tho abovs
for, a-li-yeh appoa,r$ in tho books pertaining to tho proposition, adrnitting somo perrnanent olomont
naturo of Dharma, such as Ta-ch'eng-ch'd-h,sin-lun within ono's solf, was established on the baeis of
( **€tr"#, Discourse on the Awakoning of tho thoory of transmigration. Theso theories,
l'aith in ths Mah6ydna), while a'lai"yeh is forrnd however, wero not sufficiently convincing, for thoy
in the books pertaining to t'he chara,otoristics of failed to explain clearly the subjectivo porrsonality
Dharma, srtch as Viifiaptdrrcitratd,'sidl,hi. In Ctrina, which'rrndorgoes transmigr:atio:r and yet that is
' self '.
where tho study of the charactoristics of Dharrna not identified with a permanont It was
gained its greatosb popularity in tho Yogdc&ra Asa.figa (4th cent. ;\. C.), a great attthoritv of the
school, the word a-tai'yeh lurs boon oxclusively Yog6,c6,rasclrool, who, from the BLtddhist standpoint
' ', proposed for tho first time the exis-
omployed to rapresont d'laYa. of non-self
tenco of alaya-vijfinrzo which acts as the subject
in the cycie of births and doathg. Based upon
Origln of the Ahya Thought. We can trace the
the teanhing of tho Mahiyana-abhid,hamra t1d.l,ra,
origin of the dloya-concept as oarly as ltro Maitli'' and the Sartdhini,rmocartct Sd.tra, ho composod
yaq,a Upanisad. In Buddhiet si.tras, srrslr as the such ii,s the Pra'lcaraniryaudna-id,stro
troatises,
Agamn^s, nontion is made, hero a.rrd t[ero, of this and tho Mahd,yannsari4raha-6d,stra, in which
eoncopt. In Asaiga's Mahiyanasaigraln'idstra
the persisting olomont within oach individual is
a notablo pess&qo is quoted from tho Tsdng'i'a' represonted a,s d,Iaya-ttijfiina, or a basic consciorls-
tw,n.chin4 ( €-Fryeru, Ekottard,gama Siltro) which
ness. His theory w&s further studiod by hio
discloses the existencs of aia'ya in four modes yormger brnthor Va,subandhu and systematised
i.e., alnydbhirata (6laya-loved), dlaya'rata (6,laya' into the Vijiwpti-mdtratfr-trir7sikd,.
most ekilfully
enjoyed), dlayasamu.di.ta (alaya-indulged-in), and
In this treatiso the naturo of dlaya-ui,jfii,na was
dlayd,rd,ma (6,laya-delighted-in). Alaya is hore
rovealod in its entirety. About 200 yoars later,
'that which is loved and attached to
intorpreted as
Dharmap6la exporurded this thoory in full detail in
by living beings'. Tho existing Chinese toxt of
his Vijfrnpti-md,trati,-sid'dhi-ldstra, thus giving a
Ts6ng-i-a-han-ching doeg not contain a possago
furthor-etmrification to ths charactoristics of this
corresponding to this quotation, but similar onee The Vijfiapti-mnlrata-siddhi-ddstra
consciousnoss.
:r,ro found in the Pnli text of the Anguttara Nikd,tla
w{rsl rend,orod into Chinese by a later translator,
( ffi*ftH
(e.g.IV, 128), the Fu,-p€n-lusing-chi'-ching
Ilsiian-tsang. As this translatiorr came to be emplo-
ffi, BuAat ana,ritasahgraha SAbq,) otc. yed a,s the fundamental literature of the Fa-hsiang
or Dhaxmalakga,4a school, the exposition of alaya-
The traditional Buddhist schools of fndia vijmnne as adopted by this school is wholly based
proposed theories admitting, though not erplieitly, up<-rn this treatise. The following description as
the existonce of dlaya. Tho srrt:r-eonsciouseloment is regards ths naturo of this consciousness is thus
callod bhauari,ga-uijma,na (undorlying factors of derived from ths flame Bource.
existence) in the Prajflaptiv6da, a branch of the
Mahds6nghikas (or, in anothor opinion, in the T6,m- As the d,laya-uijfinna is the last of the eight
'prrdgala
raparapiya of the Theravddins), noither kinds of consciousrress ostabliched in the Fa'hsiang
identical with nor separa,ted from ekandha' in tho doctrine, it is also called the eighth coneciousnsss.
'
Vdtsiputriya, & branch of tho fheravddinl, d,sam- The d.osignation 'basic consciousneaa ie also givon
sd,rikaskandha or samsd,ralaolinipflw-skandha to the alaya-djfiito becaus€ all phenomona mani.
(ska.ndha which la^sts to the ond of sar.nsEra) rn the feet themsolves with this conscioumoss ae the basig.
 AIAYA.VIJfrAilA 384 ATAYA-VIJfrANA
l'ho doscribos b\o dlaya-
Vijfuptindtratd,-trimsikd (ahih-t,aan4, ilff) irnplies that, as itris oonsoiousnesa
uijffirw as follows : " Tho fi,rst (transformation) is continues to exist without interruption, constituting
dloya-vijfidnn, or aipd.Iaa (diffoiontly maturod) the subjeot of ench individual, it is 'attached. to '
ot toruabi,ja&o (possessed of all seods)" " In trlris by the foIanas, or solf-oongciougrross I (tho sevonth
romark thrse charactoristics of tlris consciousnoss consciouonoss) rritlr {i falso ids& of , f '. The
are distinguishsd, that is, alayo-uijffi,ncr Ba the self- abovo tirree distinctions ar:o called. the t,hroefold
chgractoristic, aipd,loa as the sffoct-characteristic, etoro of dJayo..
arrd,aontabi,jaka as the cau*e-charactsrist,ie. Those
are detailed hsre bolos'. Tirere aro tlreo rarrks o{' t}ris consoiousnosg
(applicablo in eitlrer state of ceuso and offect),
(A) Self-chsracterietic is, in othor words, self- according to which three differont designations are
substanco. The solf-substance of this consciousrross given to it. Tlro ff,rst is the r*nk of manifesting
ie what tho torrn d'laya litorally means. As sttltod golf-lovoa,rrd atfeahment. Peoplo of this rank vary
'store', to which
above, dlaya is translatod as i'rom ordinary men srrbject m begirrninglees trans.
'to 'to
throoconnotatiorrs arogivorr, i.e., Etoro', bo rnigation (sam,ed,ralup to bodhisattvas in the s€vsnth
'gtoro ' 1. '
storod' and attachod to Io store' stago, ineludirrg students of l)viyd,na (vohiolos of
(nhq-tsang, BEffi ) rnoans thet, thiscon- iravakas and pratyokabuddhas) srill in tho prooees
gciousnoes store.s 'seeds ' of all phonomenal of loar:ning. In this rank tho eighth kind of con-
'seodg'
oxistences. fn this caso, sre thoss that are sciousness is incerssantly attached to by t,he Manas,
'stornd'. ' '
Soods are so called because thoy aro and self-atiechment (titnwgrahu) manifests itsolf.
direct cauaes for the manifostations (or prosenta- The term d,laya is used in this rank. Next is tho
tions) of all things; they aro stored in the dlayo- iank of fruition of good or bad karma. This is
'To be etorod' (so-tson4,,ffifr,l msane that
ajfrilm. tho div'ision undor which fall ordin.ary mon up to
'porfumod ' t (and soods
this consciouenoss is aro tho state of botlhisattrras with the diamond mind
plantod) by tho proceding sevon classes of conecious- (aajra-czltta.) trnd saints of f)viydna
"i1o dcl not
noss, i.o., the consciouanoss of ttrs eyeg, o&rs, noso, roquire any furthor training. Tho eighth conscious-
tonguo, bodv, mind ( senso-control ) and rwnuu {rnlf- nogs in this rank is looked upon &s the fruition of
consciousness). In this caso, tho soven elassos of genoral rsward which is produoed by the infltrsnce
'porfitrning',
coneciousnols oro on tho act'ive side of of good or bad actions, or karm&s leading to diffor-
henco'storing' ; whilo tlre oiglrth ono is influsucod orrtly matrrrod sfates. Insteod of d,laya, tho torm
'perfuming ' &nd 'aeod-pltrrtirlg ' activity,
by their udpd,bais used in this rank as the closipJnation of this
'to be storod'. 'clifferont
honco tho passivo expression trn eon*gciortsnosswhich me&ns maturity '.
short, tho passivo phaso of d'layo-aijfrdna,, or tho Tho third is tho rank of sust&ining tlnd holding. ft
phose of its bein'g inflrrencod by the sood-plant,ing includos all beings from ordin&ry mon, who hove
activity of the other sevon olesses of consciousnoss, transrnigratedfromthe past withortt bogiruring, up to
' '
is orprossod as to be storod ; and tlrs actiye phase ths Buddha.g who onjoy f,heir endless reword. Iloro
' perfuned ' ' planted'
of its prosorving tho or tho oighth corrgoiottsnosshoids and sr.tgtains all tho
'to store '. ' Store attachod co '
ssodg is shown as soe&, material and, msntal, and the fivo organs.

r " Whea ell things sre reflected on our mind, our discrimi- 3 Takakugu (op. cit.) c*lls this " thought-consciougnees ".
nsting or imoginative power is already at work. This ie
celled our consciousness (oiifrnna). Since the contciotrsuess 4 " Among these eight consciousnesses. . . . the flrst flve
so-ordinating all reflected elemente atorea them, it ie called the conscioueneBsesare simply t he senses; the sixth, the aenee ccnter,
etore-consciousness or ideation-store-I prefer to use the term forms conceptions out of the perceptions obtained from the
itleatlon-store. The irleation-store its€lf is an existenee of outsido: the eeventh, the thoughb-center, thinke, wllls aud
causal combination, and in it the pure and ihe tainted elements reasons on a self-centered basis; the eigltth, the store-eenter,
ere'causally combined or intermingled. When the ideation- stores eeede, i"e., keepe efltciency or energy for all manifeg-
etore berins to move and descend to the everyday world. then tations. The aixth, the eeventh, and the eigltth always act
we have the manifold exietence thaC is only an imagined world. on one another, for the slxth ig the gene-al center ofperception
Tho ideation-ctore, which is tho seed-congciousneee.is the and cognition inwardly which acts ouiwardly on the basis
conscioue centre and the world manifesCed by ideation is ita of the thought-center which in turn acts on the basis of the
environment. It is only flom the Buddha's Perfect Enlighten- all-atoring eenter. The Manae (7th) is responsible for self-
ment that pure ideation flash€s out " (.t. Takakustt, fA€ tronsciousnegs.self-interest, or selfrsh motiveE. The subjeciive
Etccnliab o.f Buld,hist Philoeophu, Asia Publishing lfouse, firnction of the eighth ig seen end regarded by the eeventh os
B o m b a y , 1 9 5 6 ,p . 8 3 ) . self (dtman) though in reslity there ls uo guch thing as aelf.
'perfumed' ir to Thtetblse idea pollutescll thougiirts and gives rise to an idea of
2 To be [ave impressiona made upon it by individuel or personalego ot Eoul " (Takakusu, op. cit. p. 95).
cognition and action. Ib ttrug becomea etEcient in mani-
The ef&cacy or energy which produces a ro8ult
fe€tation. 'seed'.-G.
ir crlled e P. M.
 AI,IyA-VIJfrANA 385 AI..aye;vIJftANA
'The 'holding', is omployod rnaturity' ugod as a desigrrttion of the oighth
torm ddd,na, meaning
in thie ra.rrk. To sum up, all the three dosignatiorrs conecioueness ; this term signities the fruition of
can be used to rep,resent the oighth consciousrtesg of iho general rowarcl (efrect) of a e€ntiont being
' Prodrtets o f differenr, matrrrity' mearret
pooplo up to the bodhisattvas in the eoventh st88e he particuler
end followers of Dviydna in the stago oi loarning ; rew'ards {offects), or differently matured fruitions
two dosignations, that is, vipaha and dddrut, aro of nne'e six kirrdg of eonsc'iousnese, such s^c rliffor-
applicablo to the bcdhisa,ttvae rn higher etages ence of s€x, of boing wieo, foclish, h&ndsorrn or
and the sainte of no-more-lea,ning (aiaikea) : irgly. lVibhregard to the'real drffsront ma&urity'
'be considered : fruition
ond, finally, ihe Buddha's eiglrth consciousnosg ltas thr*o oonditrons a,ro tD
only ono deei6gration, dd,otta" In spite of the of karrna, continuitl', and univorsal presonce i:r
' -F'nrition
fact that theso throe designatiorus equaliy express the three realms. of'karma ' denotes tho
' ' 'differently
tho charaeteristic of self of i ire oigltth consciousr:.eas, abor.e-melntioned rnatured. nolttral
d,loga is exelusively ueed to ropresont it, bocaueo fruition' brought about by ono'a good or bad
' Oontiiruity'
tho stato of this corrsciousnoss to which tho term aotions. mearre a continual oxieteneo
'Ilnivor:sa.l presonoo
alaya is given, or in the ra,nk of rn&rrifosting eolf' without intor:ruption. rn tho
love and attachmon|, is a deierront to ths rsalisstion r"hree reaims' indirrates the qualit;z of existing
' '.
of the funilamontal Budd.hist principle of non-soif anyw'here in the three reaims, i.o., realm of dosire
(l&ma-rtrhi,tu), roahn of form Qfipa-dhdtu) and
(B) Effect-characteristir:. This corrsgiousnesa is roalm of the forrnloss (aril,'pa-d'M,tu\. Theso threo
'fruition
viewod hore as an offoci-tho effect ansing out of' are conditions l-or ihs of tlro general
'"^ipdka whicrh 'differont maturity'). ft is only the
e propor cs,use. Tlro Sanskrit term roward' (or
represonts thie characteristic of the eighth eonecioug- oighth coneciouanoss, and rrorl6 <)f the othor s,overl
'difforent
nese is, as mentioned abovo, translated as kindc, tlrat estisfies all the throe conditions arrd is
'fruition of thegenoral roward'.
maturity' ; it has variod moanings, of which, qualitiedto be tlro
'result 'offect-charaetsrietic' of the oighth
espocially used hero is the meaning of This is ths kind
' '
matured differently from cau.co'. The implication of conseiousrross, or the real diffornent mat urity
'fnrition of the genoral reward
is thet this conseiouanoss is a neutral (attgakrta) or tho
fruition obtained from cauEoB of good or bad "
actions--or, exprgased irr torms of eausal sequonce' (C) Cause-charaeteristic. In this aepoct the
the eauee matures iuto a rasult of a diferent nature. eighth kind of conscicugness is considored as a
'C&uso'
ft should be noted that the causo involved in thq c&rts6, tho cause for all existing things.
'difforent 'geode' which aro
maturity' is in reality the by-cause, hero implies the direct ceugog for
or tho indirect, eo-operativo c&uss, and not the thepresenee of allphenornena. As this consciotrsnosa
'
direct one. The seeds' which &re the direct is capablo of holding anrl proserving such soeda'
eaugo for the oxistenco of ttris consciourinoes ar€ of it is described as soruabiiaka rn ths Viifiapti'
'unobsoured and noutral' nature (aniuytn' rr,i,tratd-trim.vihd,. Son'obi'ja meana'all 8ood8',
&rt
atyd,kTta'), bemig too powerless to marrifest thomselves and,sanobija&o donotee the possession of all seeds by
without tho strcng holp of good or bad soeds' tho eighth consciousness which marrifoets them.
Theee e.o-operative soods of good or bad nature Tho theory, which assorts tirat this consciouanesa
'perfuming' influence of good or
are producte of the *g it is possessed of all seod,s causes all phonomene
bad actions, eo they are called karrna-soede, or to appear, is technically called the theory of causa'
simply karma; while soeds as the direet o&ueo tion by ltre d'laya-atiilina; and wo givo th,s namo
are called abldldpa-aoeds (seeds of worrls or o1'' Corric iousne)cs-GrliyDor: irine' (oij mapti -rnd'trald'
terrnsi. for they are prcdueed by ihe infiuence oi tdda) to tho asseluion that the manifestation of
things. In this case, tho direct' c&uso is of a all thi:rgs rests on consciousness'
neutra,l (unobscured) natut'e, and ths by-cause E I mentsl appaSatua
Now, tht.r dloya'djfiina
either good or bad, The by-causo is here used presupposes cbjects *-hich it eogruses. They aro :'
iusteed of tlris csuso' honce wo have the passage
seeds, the five organs, and ttie material worid.
" the cauee is either good or bad, while ths effect 'Seeds '. as e:iplained abor-e. are diroct cau-stesfor
'different
is noutral ". This ie the meaning of
all existrng iilings, and orrginaiiy are producta of
maturitY'. 'perfuming' irr-B.uencesof the former a€von kinds
Noxt, wo shall obeorvo the distinction botween oi eonsciousness' Thev are viewed ae part of t'he
'products of differont 'soen portion')
'real d.ifforent maturity' and objoots (this objective aspect is called
'differont which this consoiousnoss rocognisos (this subjoctive
maturity'. The forrner is the full namo of

2E.s.P.c.970N
 ATAYA-VIJftANA 386 Ar..ayn-vlJfiAHA
aspoct is called 'sooing portion'). The five orga,ns nattlro of perfeet purity and undeffled goodnese.
are tho fivo seriso-organs, i,s., eyo, e&r, noge, ' Tho tsrm d.dd,nnis applicable to t ho ' state of causo '
tongue and body. Tho rrratoriai world signifies which procodes the Buddha's fruition, but arnolq
all external tlrings, such &s mountains, rivers, (taintless), wlrich is another designation of the
grass alrd irees. As is clear, tho fivo org&rls donoto eighth corrsciousnoss, is exclusivoly used for tho
tho physical existencs of a sontient beirrg, while st'ata of the fruition of Buddhahood. Ae, in tho
the matorial world denotes tho world of naturo highest state, wisdorn is moro powerf'rl than
as it outwardly oxists. ft is notod that, unlike diseerning activity of eonsciousness, the eighth
the obher kinds of consciousness which literaiiy consciousnoss is calleicl,by tiro n&me of atJardajfiana,
discern and cogniso things, iho d.laya-uijfrinn Tlie Brrdd-lra's oighth corrsoiousness is so termod
recognisos, or in rosliLy manifosts, tho fi,vo organs boea,use i0 is taintless congcicrlsness. Again, tho
of the body and tho material world outwardly and seede hoardod in it' are only undefiled onos. fn
embracee tho seeds inwardly, as it presonts itself. thie respoct, the state of tho frrrition of Buddhahood
'Iiocognition ',
therefore, denotos tlrat activity of is distinguished lrom tho stat,e of causo ir: whioh
the eighth consciousness which manifesis theso the proserved goeds are dofilod?.
throe things, inwardly and outwardly. That this Undefiled soeds are indeed prosorvod evon in tlro
consciousnoss presonts itself irnplios that a ssntiont,
stoto of csuse, but they.oxiet a Tzriord; so. they
boing exists, tlrat is to sa,y, he oxists by causing 'perfuming'
differ from thoso seods produced by tho
his alaya-uijiwrn to manifsst his own body and tbe
inflrrenee of the former seven kinds of soneciouenesg
world of naturo as his abode and to etore inside
andrecognisod e,sobjoets of ths eighttl consoiousnoBs.
himself the seede es tho onergy for roproducing
Such rroeds &s &re rocognieable as objecte rnust
theeo phenomorur. This evolutiorrrrry process of a
rrooossarily bo dofiled ones.
sentiont being upon tho basis of the dJaya-uijilnna
ie callod caugstion by tho dluya-uijilana. Ag tho In this way, tho ,il.aya-udjfrina, boing in iteelf
dlaya-uijftd,no is the fruition of ths general effoct s defiled phonomenal consciousnese arrd its products
of s sentient existenco, once it manifests itself, borng ail dofiled phenomena, ths theory of o&usa-
it continues to bo and aleo nervos as the foundation tion by ala,ya-uijfiana is otherwigo called the theory
'tointed '
of sentiont exietonco 6. of caueation' or c&us&tion by phenomonel
'teint€d'
corrsciousness'. fn this caso, means 'defilod'
'phonomenal corwciorrsness' implies
Thus, the substa.nco of this coneciousneas novor a,nd that thie
cea€es to bo 0 ; but tho designetion of dJa,ya ia consciougnoes ie & phonornonal existenco &B
replacod by nipaka or ddina whon ono atbaine distinguished from & noumenal existonce called
'noumenal consciouanoss'. This ig the most
the bodhisettva's oighth stage or arhantsftip. ft
ie becaus€ the eighth consciousness in thie ra.nk is noteworthy distinct'ion which charactorisos this
no mor€ influsnced by the self-attach$ont of tho thoory of causatiou, which is the special teachrng
Mana,s (the seventh oorwciousnose). Further, when of the Dharrnalakgala (q.v.) or l{ossd eohool.
the fruition of Buddhahood is obtainod, tfto designa- fn the foregoing pa,ss&g$s we have considered
tion of adpaha is not to be used, thue loaving only a,n oultino of the dlayo-aijfi&no doctrine of the
ono doeignation, ddirta,, for the congciousness of Yogdcd.ra school. Somo of tho traditional Buddhist
this highoet rank. The roason is thst tho etato echools, as alroady mentionod, bad indeed eoncepte
of Buddhahood ie not a neutral fruition as d.iffer. of mind similar to thnt of dl,ayo-aijfiinn,, but thoy
ently rnaturod from good or bad actione, but ofthe were not roprosented in cloar logic ; and othors

6 " Each of the coneciousnegseshas four functional divlgione
of independent uature : 1. the objective or tha seen poriion
(lnktatra-bMaal, 2. the subjective or the seeing portion
klndana,-bWa), 3. the self-witness or the gelf-assuring portion
Ghk\Atkd,ri-bhnaa), 4. the rewitnesaing of self-witness or the
renssuring portion. The obJective ie s shadow image of an
outrer object reflected on the mind-face. and the subjectlve
illumines, neeaand experiences it. Now, who will know that
the subject has seen the object or the shadow-image ? It is the
mind itaelf tha0 will see and acknowledge the subjective
function. This functiou of cognition ls celled the Self-wifuess,
ryithout which no knowledge can be obtained. The Rewit-
nessing of Self-witnees completee the mental faculty. Theee
are the four mentol functions " (Takakusu, op. cit. p. gO).
6 " Alaya-conx,iousneEs itself ie not an unchangeable flxed
subgtance (d.rawa) but ie itself ever changing instsntoneously
(Lpaaila) sud rep€at€dly; and, being'perfumod'o1 having
impressious made upon it by cognition and action, it beconee
habituated and eflcient iD manifeetetion. It ie liko s torrout
of water which nevsr s$ops at one plece for two coneocut{ve
moments. It ig oniy.with reference to the continuity of the
stream that wo can speak ofa river " (Tekskusu, op. eit. p. 02).
? " When one'e knowledgo and wisdom heve beon porfected
by sell'-ctrlture, the eight consoiousneases will turn into perfect
wisdom as follows : The flrst flve consciousnesges will bocomo
the wtsdom that accomplisheg ell that ehould be performed.
The sixth, tho senee-centm (Maru-djftdna'), will become the
wiedom of good obeervation. The eeventh, tho thought
centrt (Manaa), will become the wigriorn of equanimity. Tho
eighbh, bhe ideaiion-store, will become the 'r+isdom of megnl-
flcent mirror'. Theee constitut€ the fourfoid wiedom of the
Buddha " (Takskueu, op. cit. p. 0?).
 AIAYA.VIJfrANA 387 Ar,eyl-vr.lfrAre
such es tho Sarvdstr'rddins, did not recogniso any coneciougnese. The difforentiated, phenomenal
coneciousness othor than eyo-, oar-, nose-, tonguo-, appeara,ncoa Brro explieable aa tho manifosf,a-
body-, a,nd mind-consciousnees. Such being the tions of the d'la.ya or tho true oonsciousnesa.
c&s€, the formulation of alaya-vijfiinq, a.a the Acoording to the mind-theory of this soct, the true
fruition of genoral effect in a sentient beirrg marks oonecioueness has threo distinct phases, i.o.,
an epoch-making revolution ilr ths doctrinal substance, appesranco and activity, end the univoreo
history of Indian Buddhism. ft is natural thon is dividod into two : tlre absoluto and undifforon-
that the propononts of this thoory ehould have trotod ontity (tho phaso of substonce) and the causally
boen vory scrupujous in asserting the oxietonce determined phonomerra (the phases of appearanee
of this consciousnegs. fn tbo Vij fiapti-motrofi- and activity) u'lrich manifest themselves in differen-
siddhd fivo si.tra.s are cited and ten roasons &ro t,iated forrns in accordance with defiled or purre
given as authoritativo and logioal evidonco for its ceusality. In the dofiled condition, this conscious.
oxistence. ness, combined with delusion (i.e., delusory mind,
thought and consciousness),actualises iteelf as tho
Theories on Alaya-viJflina ln Chinoso Buddhism. ph';nornenal oxistence of birth and doath ; while
fn exponnding the theory ctf alaya-uijitd,na wo twro in the purifiod condrtion, it gathers all morits and
oxclusivoly follcwed the tLought of tho lat,er virtuss hy practisurg the way out of delusion.
translatol Hsiian-tsang (and his disciple Ku'ei-chi). Thus, tho phases of appearunco and activity of the
Thero are, howover, throo Chinese translatione of true consciousnoss are vierwed as either defiled or
tho YogdcS,ra philosophy: (l) Traaslation by puro phenomena i:e their differentiatod aspects ;
Bodhiruci, Ratn*rmati, etc., in the Nortbern Woi in spite of all changoe the substence rornains pure
dynasty; Vasubandhu's Daiabhfr'mc-ld,strq w&s and stainless, true coneciouarlass. The development,
'Ii-lrtn
translatod, and the eect establishod. (2) of tho tr.re consoiouaness into manifold appoarances
Translation by Paramdrt,ha (or Chen-ti) in the of defiled or pure nature is compared to the manu-
Ch'en dprasty; Asanga's Mahiydna-safigrraha- facturing of golden objects which remain gold,
ldatra and Vasubandhu's cornmentary to tho same whatever forms they take-watch, r-ase, ring,
were translated; upon these w&s for:nded the button, otc.
Sho-lun sect. (3) Trarrslation by Hsiian-tsang in
T'ang dynasty; Dharrnapdla's Vijmnpti- In the later poriod this soct divided itself into
the
two, i.o., the Southorn and Northern Ways.
rnd,trqta,-si.dd,hi-{d,strowas translated, from which
the Fa-hsiang sect originated. Tho former, stoadfxt to the original doctrino,
irrsisted that the alaya is the 'ndefiled, puro, true
fhose three bave oaeh their own characteriscic
corrsciousnoss, but the latter took the contrary
featuros ; esqh intorpretation of t'trc dlaya-uijfinno
view, l^cserting that this consciorurness is a delusory
differs greatly from others. In this article Ilsiian-
one, subject to defilcmont and chango. As the
t,sang's translation has beon exclusively empioyed
latter view is incidentally identical with the doctrine
because it gained groater popuJarity thqn the otlror
of the Sh6-hm sect which originated somowhat
two and camo to roprosont tlris kind of idoology.
later, the Northern Woy was gradually' absorbed
A few additional remarks on the othor trarrslaticns,
in ths Sh6-h:l scct whon this new sect gained
howover, &re nocosrlary to make cloaror by eornpari- 'Iherefore, the thoory
popularrty. of the true
son tho truo rneaning of this consciotusnoss.
consciouslees, proferred by the Northorn \Yay a^e
(o) The Ti-lun secb : In lhe Daiq'bhtl'mi"6d,stra, Lbe regards tlte dlaga, came to be taken as the orthodor
dlaya, translitoratsd &s a-Id-yeh in Chinoee, ie viow of the Ti-lun sect.
roproso4ted as stainless and pure trre consciousnoss
which in ossotrce ia tathatd,. Agai:e, ths conscious- (b) TheSh6-lunseot : Based upon Paramdrtha's
ness callod qald,nois revealed, tho meanhrg of which trerislation of the Illahiyd,na-soigraha-idatra and
is vague in the text, but in tlre later doctnne of iis commentary, tlro Sh6-lun seet der-elopd & mind-
this sect interpretod as stained delusory conscious- theory which onumerates nine kinds of conscious-
neaa. In the Ti-ltrn rect oight kinds of conecioue- noss, of which thp ffrst eight are consciougneasof eye,
nog{l &re distingrrishod. oi' which ths first ear, noso, tongue, bodl', mind, qdrlna and dJaya.
five (to which tlre term sl"ih ffi, or aijfiana In asserting the existence oi erJdrw as tho seventh
is applied), the eixth or thought-consciousnesg o;n:d d,layo as the eighth consciouenoee, this sect
(i * or manas) and the seventh or ddfin'a, sharos tbe eame doctrine with the Ti.lun sect;
(hsin or citta) are delueory t5rpos of conscious. but its irrsistence cn tbe exist€nce of amah
noBs, whilo the eigbth or dl,oya is the true (a-mo-lo Fqt!il5 ) ss the ninth, distinguishos
 AT,AYN.VIJfrANA 388 ALAYA-vttfrAna

the mind-theory of this sect from theorios In this way tha Sh6-lun soct, the Ti-lun soot and
of the eight kinds of consoiousqoss i:r otlrer The Auahening of Faiih *e similar to eaob other in
eocts. The text, of tho 66stra makes no mention intorpreting phenomena in torrns of eelf-actualiea-
of amnla, but, suggeatod by t'he ooourronco of the tir:n of the totlntn^ In ?he Awokenirq of Padth, it,
torm in oiher rrorke translated by Param6rtha, rnustbe odded, the dLaya is of drrelietie naturo, true
the strrrlonts of this soct' in later poriode e,ame and dolueory, for the deeignation of dlayo ie given
to entertain thie mind-thoory. The rnost character' to the Tathagata-matrix at tho fi.rgt rnomont of
ietic feature of ttris soct is seon in its interpretation itg mo'.'enont r:nder tho influence of ignorance.
of d.Iaya and am,aha. Firstly, d,l'aga is considored The Hua-yen eect in the T'ang dynasty has approri-
to be of dualistic nature, that ia, truo and delusory ; mately the ssmo standpoint as this i co it ie only
tha phenomenal arpoct of the alaya is of delusory the !-&-hsisng school tha,t ontertains a difforont
nature, p'hile tho noumonal one is of tmo or substan- opinicrrr as to tho d,laya,.
tial naturo. In thie respeot the Sh6-lun soct differs
from the Fe-hsisrtg school which conaoived of the Ths theory of origination from aloya which
d)aya as delunory, and not tnre; again,it is distin- appouein the earlier traneiation is cailed tho thecry
gtrishabie from the Ti-lrtn sect in which this con- of origination from ths noumensl eonsciouslloe€r,
sciou6'{ressis viewed &s pure aJrd stainloss. As far ag for tho earlier trarr,slatore eonsidorsd phonomena
tho dohrsory aspect of dlaya is concern€d., this s€cb as the Mh4td, itgelt' or as manifoetatione of tho
maintaing, like the Fa-hsiang schooi, tho thoory of turh,arfr; this rnay also bo callsd tho doctrine of
defilod origination, i.o., origination of all phenomena dharmali,, or the naturo of dhorma (fa-hsirW
' eeds' contained in tho alaya. Brrt, unlike the && & meaning the turhalni which,
from )-l*irus
thoory of dolusory d,laya,of the Fa-heiang school, tho accordrng to this doctrine', devolops its€lf inro
substanco of dJaya is considored to bo of tho naturo phenomona. The later translatore, on the other
of tatlwtd" Tho substence of d,laya is ossentially harrd, conceivo oi the atoyo-aijfii,tw as phono-
the ninth consciousnbes, arnnla, whiclr ia of a puro mon&I, and not nortraonal or of ths nature of
and gtainless n&ture. In the state of ca,uso, or tbo tarlwtd,; becaueo the phonomona ar6 hers
fransmigration, the arwJa movos undor the influencs erlplained es the manifeststions of tha pheno.
of the defiled sevon kinds of eonsciousnose arrd monai ,1)ayo, we celi this miad-theory tho
causes the dJaya. to manifest itseif in its delusory theory of origrnation from tho phenomonal con-
aspact, thus rosulting i.r the origination of defi.led seiouerross ; thie is the doctrine of d,luorma-lakeoru
phonomena. It ie noticod, howover, that this or charactoristics of dharma (fa-fui,ong *ffi )-
thoory of dofileti origir:ation is tc be distinguishod fuiang *fl denoting a phenomonon (daya) which
frorn thot of cauesticn from dlaya: the former developa itself into phanoncona (nll existing thingp).
considers the defiled phenomen* as nrerely supor- Irr tho oaso of dltar.nw-IalcpaTtn, t}lra btfdrt is oonsi-
fioial rnanifeetatiorx and appoarAncag of the ts,thatA dered as the fbundation rrpon whioh ttra dlaya
inside b}l.edlaya, while lhe iattor rriewg pherromena mqnifosts al! existing things. Thoreforo, the
independently of t'he tathatd. tafi,ard may bo cslled tho subsi,enco of phonomena ;
but a distinction is made betwoen the
This eoct,, it shouid bo noted, stands on tho eame . prop€r substsnco' (tarry-t'i-t'i H&#. ) in tho
footing as the Ti-lrtn seot and The Awakeni,n4 thoory of tho earlior translators and ths
'eubstsneo
Fa,ith { To,cliEreg-ch'i-Iwin-lun, **fitrffi ) &sr a resting placo ' (ao-i-t''i Fftftlll
"J
translat€d by Peramirtha; thoy ali have the in the lator translaiion. The formor moens th"*t
cornmon clraraeteristics of the oarlier Chinego ths substanoe of phonomena is tho tatlwtd, while
translation. In its interprotation of pheno. tho latter mo&ng that the tatlwtd aorvas aa a
mona the Ti-lun sect attributes all phanomonal basis upon whieh phonomene exist as thoy, are.
thiqgts to the app€ara.nco and activity
of the Ilorein liee tho fundamontal d.iffereiroe in stand-
tufh,oln whieh is ths substarroe of consciouBnoss ; point betwoen theeo two translstione ae regaide
again aceording to The Awakcning oJ Faith, all the relation betwoon toth.atd and phenomona.
exieting things are oxplainod as eolf-actualisetiong
of the d,loya (a-Ii-yelz) which takes **p", under Seo also ASANGA (section on Alaya vijf,drcl.
the influence of the ignoranoe (avidyd), from
tbo TathEngata.matrix of the subgtanoo of Mah6y6na. s. F.
 ALCOHOL 389 Au and KAII

ALCOHOI. The Pali word ewrd, i?, the generic importanco in tdntric Brrddhism that thoy can be
nsmo for rrreny kinds of intoxicating iiquor, which said to cons0itubo it"s baokbono, and dla is ono such
mey be preparod from errshed eoods or flour important mantre. The 35 oonsonants of the
(ptt{hc"), from ewoetmeate (p&ac.l, from boilod rico alphabet ars troatod identioally and ero similarly
\dana), from what is included in yeasi (kdfipa" callod bdli (ka + 6li). To facilitete the cloar
pakkhi,tA) or from somo artificial ingrodients understanding of dJr,and hdli, a brief eccorint of the
(aornbhiro-aary,yutta\. Togothor with juioes extrac- historical devolopmant of tho rnantras is necessary.
tod from flowers {pupph.a), fruits (phata,l, honoy
In the boginning thero wer"e the Vsdio mantrae
(rn^od,Iw), euga.r (gutre) or othor artificial ingrodients
which, of courso, had some moaning. Later they
(earnblfrra-aorytyuttal, colloctively called spirita (raer-
woro succoedod by tho Buddhist proteotivo spolls
oya), which constitute intoxicating drinks (rnajja), (pori,ttal which, too, are ueod es mantrae. Thue.
they are objoctod to on the gro'and of inducing it \rill bo eaon tha,t evon tho oarly Brrddhists had
nogligenoo (pamdda). Tho abstinonce from inboxi-
somo boliof in i;hs powor of tho sound of a word,
cants is the object of tho fifth precept (surd-meraga- a powor other than what lies in its aocopted moaning.
majjapomnd,a4{Mld ueroma4,i eibkhn pad,ar.n aarnddi,- Later, in Mahayana Bud.dhism thore devoloped tho
ydmi), brri tho partaking thoreof is not included
system of ehortening very long srltras into small
in tlro ten unskilful actions (alawal,a kam,m,a) of formula*s, to enablo ord-inary ley disciples to commit
body, word and thought. It is, howovor, inclu.d.sd lhom do momory. Thsso were technically caliod
in indulgencs in sonso-seLisfaction (karnal which
dhdraqti. The noxr, step in thtr choin of thoir
is not limitcd to sexual dolights only" Soe evolution was tho formation of rnantras '.,v.hichworo
PANCASILA.
oven shorter than the dhdra?E^ In this way the
ALERTI{ESS, sJmonyrn of mindfulnesa (satd), Praffii,pd,ramdtd, S&tra of Mahdy6na Buddhiem,
&we,mnoss, attontion. Although less froquontly whiob has 8,000 st&nzas, wa-c reduced to a mantra
umd by authors on tho subjoot in English, it is in of a singlo syllablo, prarn.
a way moro appropriate than any other trenslation
The t6,ntric Buddhists boliove that thess m&rrtras,
of tho terrn. ,Sari is certainly not momory, although
which are nothing but, unmsaning nyllablos, aro
tho Sa.rrskrit form amrt'i ltaa that moaning ; it is
sacred and havo inmonse powsr. If uttored
also moro than attontivo awBronesa of things
correctly and ropeatodly, these rnantr.rs can, it ia
happening in the'physical world of ovonts or in
belioved, confor oven Buddhahood. Tho rociter
tbe mind. For awa.rsnoss of an ovent is uaually
has to continuo uttoring the mantrerr with full
aw&rrrnoes of a reaction thsreto, which is &n aftor.
eoncontration, till thoro is no tired fooling (tduajjopet
event. But the mindfubrose which is sqti., as the
yd,uat khedo wr, bhouati : Sad,lnn^tmd^1d, p. f0).
four mothods of &walenoss (safipa{!h6,na), is
a, constant stato of aiertness and watchfulness. ft was as a furthor devalopmont of tl.is tfr,ntrio
which doos not mernely pay attontion to sbatos oonception of l,he mantras that ths lotter$ iuar4a)
which havo arison but rathor to statos as thoy arise. of ths alphabet woro aleo transformod into mentnas
" lnhaling a deop broe,th ho is awaro : I ir,]ralo a ia dli und kd,Ii reprosonting tho vowele and the
doep broath " (digtwnt ud ostasanlo : ,l,igham assa- corusons,nts, respoctively.
cd,mltd pojd.r&n : M.I, 56l. The conception of dlo ond &rild oannot be clearly
Alsrtness. moroovor, has a csrtsin neutrality undsrstood without an idea of the philosophical
whioh may not be found always in attsntion. principlo of 'duality in non-duality' as taught in
fn
attention orro is prepar.od and is on tho lookout for a tdntrio Buddhism. Tho fundnmontal unity of
cortain event : amd tho mind may be prejud.iced. continued oxiatencs (sam,sd,ra) and smancipstion
But alortness is a roady reeeptivity which is more (ni,radrua,) is a basio philosophical -reaet of tintric
paseivo and honce noutral. Seo SATL Buddhism. Apperontly, thore is the dualitv of
exist€nce (somsdra) end non-oxiet€uce (nirua4,a).
II. G. A. v. Z.
The yogin has to begin his course of training in thig
Ai,l &nd K[tI. Thoso eornpouncl wcrd,s are appsrent duality end the trarmng is to conoeivo of
derived trom tho Sanskrit word dli, meaning this exist€nee in tho kaowladge of its non-exietonco.
'serios ',
together with either o (Grst vowol) or ko Thie makos hirn reah-qe the dr^eemlike naturq of
(first con*onant). its apparent dtrality Bri a rnett€r of eelf-orporionce
Ali {a, -r-Eli) ae a compound is tbs torrrr ueod in (woyamudya). To achieve this, exiet€nm (ao\n-
tdntric Buddhigm to donoto the 14 vowels of the adro) itself has to b€ uE€d as the rno&na (upd,ya).
Ssnskrit alpbabot ta,kon together &s a myaiic By this metbod tno yogin vrsualiees tho dreamliko
ayllable (manlra). Tho mantra€ are givon such nsturo of existenoe (aamadra) ond thsreby he obtains
 AIJ and KAII 390
the knowledge of tho vacuity of the univers€
(*&nyotd,), which knowledgo is called wisdom
@rajrta). Thus, t}:ris praiil,a ar.d updya aro tho
two aspocts of ths ult,imate non-dual roalitv in its
fundamental dual naturo. Those two aspects are
manifested in the material world as male and
femalo (upaya and Ttrajir,a, respoctivoly). The
ultimate goal and the highosb truth in t6,ntric
Buddhism is the union of thoeo two, which is the
realisation of tlro essential s&rnenoss of saqnsd,ra
ar;.d nirad,r.ta. Here is soon tho osoteric signifioance
of the soxo-yogic practices of tdntrio Buddhism.
This apparont duality, as well as tho result of
their union, is ropresonted in t6ntric Buddhism by
a large number of pairs. ft, is in this ropresentation
that aro found the two terms undor discussion, i.e.,
ali a\d kq,li. Thus in the doctrinal aspeet the
union of upd.ya and prajfid is called bodhicitta or
mahd,suleha, the srlpremo mystical experience.
In the cosmic aspoct, it is tho union of moon
(male) a.nd sun (t'emale) rosulting in fire. fn the
soxual aspect, iL is uajra, the diamond (male) and
padma, the lotus (femnle) resulting in iulvo (semen).
Biologically, it is Sulcra (male somen) and rakta
(female blood), resulting rn bija (seed). This sa,mo
idoa ie conceivod in the vooal aspect of kali (malo,
consonants) and dli, (fomalo, vowols) bocoming
unitod, resulting in akgara (syllable). This resulting
syllable is tho vocal representation of the {inal
comprohonsion or nirad,r.ta. Thus, ali and kald,
taken togethor, are one of the aspects of the very
complox symbolic reprosontation of prajfid arrd
upd,ya in t6,ntric Buddhism.
Thero is another scheme whereby this philosophy
of symbolism is prosonted within the human body
itself. According to this thero &ro two voins,
l,alond, and rosani, to tho loft and the right of the
human body, and starting from the nostrils.
Individually, tbey correspond to prajfr,6, and upd,ya,
which is tho state of existonco (sar.nsd,ra\. Regardod
cs the vital force and having tho naturo of femalo
blood (ralcta\ to the left and maie semen ({uleral to
1,horight (the femalo and male biological oqrrivalento
of the two aspeots of roality), the breoth p&sseg
up and down these channels. As long as breath
eontinues in this ma.nner, thought, too, eontinues
to wander uncontrolled. Thought bas to bo
regulatod according to broath by concontrating
the thought on the broathing procoss. Thus tho
process starte. It is in f"his procoss of concontration
t}rat dli and kali &re rocommended as objeets of
concentration, as a form of mantra. The yogin
has to visualise the vowol serios (ali,) as going in
and out with the breathing to tho loft side of the
AuclrggTAYA
body and the oonsonant sorios (&ali) going in aod
out to the right. This conaontration helps to
control both breath and thought (cp. d,ndpdnmfiil.
Noxt, the 1'ogin has to visueliso a third voin
aaadh&ti in the cantro of tho body, wherns lalani
ar.d rosand, moot. This contral vein ropresents
tho union of prajfi.a a,nd upd,ya and thus it ig the
abode of the highest state of spiritual advanoo
(mahd.sulcha). Thus, symbolically, the passing of
breath along tho two veins in tho mannor dosoribed
signifies sam,sd,ra. Thoir meoting arouses bodhi.
ci,ttq wl\ic}r rosides in aaadhuti. Thoir contacf ig
symbolioally tho s&me as tho various othor paire
mentionod oarlior and thoy sorvo tho s&mo purposo.
In this m&nner the samo sy'mbolical ropresentation
is oxtondod to d,Ii a.nd kdl,i. The veins ra,sand, e;nd
loland, aro lconsidorod masculino and fominine,
rospectively, and are accordingly idontifiod with
kald and d,Ii. The method of symbolism describod
above has been at work horo, too.
llesidos the points discussed above, al,i and lcali,,
like the other mantr&s, might have boen thought
of as mo&ru1 of purifying the body, when placed
in the ploxus of the body. Liko any other mantra,
these two terms, too, havo no'etymological sonso.
They woro just, unmeaning terrns with some mystic
significanco attributed to them. The two terms,
in thoir significanoo as mantras, helpod the yogin
as objoots of moditation for spiritual advancomont;
and in their signifi,canco as s5rmbols of prajffi and
ttpdya, in conjunction with tho other numeroutr
equivalents, they signify tho soxo-yogic practicos
of the tdntric Buddhists.
{. G. S. K.
Brnr,rocnersv : S. B. Das Gupta, An Introrluc-
tion to Tdntric Buddhisnt; D. L. Snollgrove, The
E euajra T antra, I ( Introdr:etion).
a Sanskrit text oxtant rn its
Af,fClfUSTAyA,
Tibotan translation, tho Rim-pa bahi,apo, in tho
ts"gy-ud-lrgrol (tantra commontary) section of the
Its author was Nag-po (Kpr.ra) and
Teng1rur.
translated the work into Tibetan.
Sri Srmatikirti
Tdhoku, however, reoords ono mors translator,
with Grags-pa 6os-rab (Tohoku : Ses-rab grsge).
'Malo
This text and its eommontary belong to tho
Enorgies' cyclo (yab-skor) of tho Cakrasornuaro-
to.ntra. Seo aiso Cord'ier, II, p. 38, No. 32; TM.
t451.
B.K.
 Aucaru srAYA-vrgxeilcn-NAuA 39t
Alrceru$TAyA-vlBgnxca-nAilA, & sanekrir
tort oxtant in its Tibetan translation, thlo Rim.pa
bahil.ti rnam-par-hW"d-po shes.bya-ba, in the Rgytd-
hgrel (tantra commentary) section of tho Teng1rur.
Its author w&s Nag.po (Krqfra) and See-rab
grags (Prajfrd.kirti) translatod the work into
Tibetan. Tohoku, however, records the work
under tho title Kramac.atustaya-uibhan4a-n\nn
(Cord,ier, If, p. 38, No. 33;TM. No. 1452).
At txAunrANTRAJflAra-nAuA, a sanskritwork
which is extant in its Tibetan translation, tho
A-phreh ka-phren oi shags-kyi, rim-pa shes-bya.bo,
in the Rgyud-hgrel (tantra eommentary) section of
the Tong'yur. fts arithor was Ghandha (Ghan!a-
p6da : Dril-bu-pa), but tho translator's namo is
not recordod (Cordier, If, p. 242, No. 78; TM.
No. 2404). It is a text from b|ne (|tpadanaorarna
in tho Anuttarayoga-ta ntra.
AIIXAVBNDA, na,me of a yaksini followed by
Maghd, perhaps part of tho sams n&me. Sho was
subdued by the Buddha along with many other
yaksas and yaksilis (GLI. III, i, L7.i\.
ALIMANMATHA, & form of Mafrju6ri.
ulN.ruSRI.
ATIMANMATIIA-SADHAt{A, & Sanskr.it work
which is extant in its Tibetan translation, the
Buh-ba myos-paht, sgrub-thabs, in ths Itgyud-hgrel
(tantra cornmentary) section ot' the Tengyur.
its author was Rin-chen myu-gu (Ratnarikura).
Its translator was Kirtidhvaja (Grags-pa rgyal-
mtshan). In T M . t,ho author'B n&mo is not recorded
(Cordier,III, p. 33, No. L62 ; TM. 3467). It is a
s6dhana from the fi,rst part (prathamolclw4,S,oka) of
the Sddhp,nnsamucca!& (or Sd.dhanasd,gara of
Cordi,er,lII, p. 20, No. 95), which is a collection of
s6dhanas related to tho four catogories of tantras
(Cordier, III, p. 547).
S. K.
ALIMAI{MATHA-SADHAHA-NAMA (var. Ao;, a
Sanskrit toxt extant in its Tibetan translation, the
K hor y ug rnivar agrub -p a,lti sgrd -thnb.s ahc^s-by a -bct,,in
the Rgyud-hgrel (tantra cornmontarv) section of tho
Tongyur. fts author was Padma hbyurn-gnas (Pad-
md,kara) ; and Abhayd,karagrpta and Tshul-khrirns
rgyal-mtshan (Silsdhvaja) translatod the work into
Tibstan (Cord"ier, II, F. 379, No. 47 ; TM. 3186).
Thie text is includod in the Sadhana,-ia,tolca, a
collection of general rituai texts-the first geries'
in a bigger collection (Cordier, III, p. 547) of
translations dono bv four difforent scholars.
ALIT{ACITTAJATAKA
ATIHACITTA, king of B6rdqa"si, tho bodhisatta in
a previous birth. Ho was called so bocause he wss
bon. to win the hearts of the pooplo. See ALINA-
CITTA JATAKA.
ALIIACITTA JATAKA (No. 156, J. rI, r7-2g),
f,ho story of tho bodhisatta when he wa^s born as
king Alirraci'tta. It was nanatocl by the Buddha
in reference to a bhikkhu who bad ceasod to
strivs.
Not far from B5.r6,gasi was a village with 500
carpentors. One day near thoir plaee of work an
elepha,nt trod upon am acacia stump and injured
his foot whioh swelled a.nrl festered, eausing him
great pain. Hoping for somo holp from tho
carpenters ho approached them, limping on throo
legs. 'l'ho carponters drew orrt tho stump and
treated tho wound, whieh he.r,led in a slrort timo.
frr. gratittrde the elephant remainod witlr the
carpentors helping them in their work. Ihey in
turn fed him at meal trrge, bringing a portion each.
The elephant eontinued to work till in his old age
he retired to the forest, loaving his son in their
ser"r,'ico.
Seo The young olephant, too, willingly holped tho
caqrcntors. IIo was in the habit of sporting in
tho river after work a,nd tho carpontors' children
would play with him. ft is said that nobie animals
never stale or dung in tho wator. But ono day a
ha,lf dry cako of his drrng was carried into tbo river
by tho rains and it floatod downstroam and stuck
in a bush at tho landing plaee in Bdrd,gasi.
When tho king's olephanr"s were lod to this spot
to bo batheri, scenting the nobls olophant's dung,
thoy refuse<l to ontor the rivor. Tho elophant
trainors. invostigating the c&use, discovored tho
dung and advised tho king to have tho elophant, to
whom tho clung bolongocl, brought to court.
Aecorrlingly, tho king wont upstroam to t'etcli
the olepha.nt. Tho carponters roadily offerocl him
the a.nimal but tho latter left only after tho king
had pa,iri thom adequate compensation. Back
in the city, the king made the animal his stato
elephant.
Sometimo later, tho bodhjsn.t,t.r wa^s coneeived
by the queen but tho king died before the birt,lr
of tho child. The st&t'o elephant $'as not informod
of tho king's death lest he sirould die of n broken
heart. Tho king of Kosale taking advantago of
tho situation besiogod Barnqasi. But on the requost
ol' the citizens ho stal'ed irie attack for a weok, aa
it harl been told by the astrologers that then tho
queen wouid givo birth to a son, in which caso
 ALITASATN' 392 AIII{DA

chey wure not prvpa.rod to snrrondor tbe kingdom. At laet the king agroed to his offer and Altnassttu
The pmdiction proved correct and tbo prince ras wont to meot tbe yakkha. The latter waa ao
namod Alinacitte. . Tbe citizens thoroupon gavo irnFnrseed by his foarloesnosE and eam,ostasg
battlo to the king of Kosala, but fuhting without e that }re was too frightoned to oat bim and gave
leader tho array got gradually dopletod. him e chanao to ssoapo, but Ahnasattu would not
run &wey. Tho yakkba finelly askod him to go
Tbe ministers approached tho quoon end
back to tris peopio, saying bo bed no wish to kill
suggostod tha,t the stete elophant llo inlbrmod of
him. The princo, thus frood, taught the yakkha
what wae taking plaoe. The quoen herself broko
ths fivo ruloe of morality. Noticing tho yakkba did
the nowe to the elephant. Sho offered him tbe
not possese tho characteristics of his kind, Aiinasattu
baby princo with the requost thet the elephant
recallod the story of hie tbtbor's thnee oldor brotbers,
ehould oither kill the princo or win tho kingdom
two of whom bad been dovoured by a yakkhini,
for him.
but tho last of whom had been rearod by hor as
Tbe eloplrant sef, out to battle and at tho moro hor son. IIo eoucludod that tbis must bo tho
sound of his tfumnoting ihs forces of the onemy persofi and., saying so to tho yakkha, invitod. hirn
scatt€rod in foar. Ile took tho Kossla kirrg captive to go with hi:n to his ancestral kingdom end
and lator roloasod hirn with a warrring to bo caroful aso€nd the throne. Ths yakkh^o wished to .havo
in his deelings with the young prince. Subsoquontiy his statoqent verifiod by a giftod ascetio. This
king Alhaoitta bocame suprorne rrlor of Jambudipa. was done but, even eo, f,ho yakkha had no dosirs
Ho ruled rigbte.:uely and after death was born irr for kingship and, instoad, bocame an asoetic.
benvsn.
Alinssattu figures in e list of births in whioh
lllo Buddha identifaC the cbaracterr in rbe tiro bodhisatta is said to have fulfillsd tbe odLo-
J6taka. T'lre monk who had ncw given up effort pdramitt;i, i.o., tho perfoction of morelity (e.g., J. I,
was in that life tho atatr elephant who hed p. 45) (var. Adinas&tl,u, Adinaeatta, Arrnd.a-cattu,
dieplayed such porsevorance, tne old king x'as Adinnasatbrr).
Suddhodana, the quoon, Mahimdy6, and tho fathsr
elopbant waa Sdriputta. L. R,. G.

It is esid tha0 anothar Jdteka, tba gasv'1211ro

Jd,hko (No. 402), was aiso roiatod in nefersnea to
AtIlID,[,, chief quaen of fksvdku, king of B6rdnasi
tho gamo bhikkhu.
anri mother of Ku6a. rk?vdku, who had no off-
fue AlErtrcitn Jdbko was rolat€d by tho Buddha spring, aont out, on the advice of tho hour,o.priest,
or another oceasion to illustrat€ BEriputta's all the women of his herem excopt Alindi, threa
gratitudo. Sdriputta agreed to ordain Rddha ae tirnss overy fortnight eo that they oould onjoy
his pupil in gratitude for a spoonful of food thet any man they liked. When $akre, king of
Rddba bed onco ofrored bim. On the thera liddha's tho gods, sarv this, ho came to tho king in the
ordination the Buddha declaroct that it wss not guiso of an old and decropii brihmen and oxprossod
tho firgt time that Snriputta had bsen gr-ateful his wish to hav". {r woman for hiroself- Boing
(DhpA.II, 106)" asksd to geloct one, ho chose Alindi and wortld
not bs satisfi,ed witJr anybody olso. Notwithsten.fi'rg
L. R. G.
the protostatioes of a,ll in tho palaoo he pursuaded
AIIilA8ATTU, namo of the hodhisai,ra as given i:a o66 king to keop his word of hoaour and led eway
tha Jayrdd,i*ct Jd*a.lco U. V, I{o. dl3). tho unwiliing queen out cf tho cir,y. Thoro in a
(oef-hut Alindd spo:rt the whole nighr with him,
Ile wes tha gon of Jayaddira, king of Uttrara- iisto*inq t'o hid lar:rontation: " Now delight mo,
paflcdla in Kamprlla, snd ir: due courae weg marLo deiight mo; rai.ua mo up, put me in bod, put mo in
vieercy. One day hie father wae Eoizod in tho bod ", and eo forth. Tho noxb morning Sakra
foreet by a mam-eatiag yakkhe, who agreed to lei appearod beforo her in hie trus form and gave her
!i1e lring roturn to bie kingdorn for a while to red,oern the choico of a boon. Sho choss tha boon of a
a dobt. Jayaddisa paiC off hin debt, boetowed aou, whor€upon bo gave her a msdieinal pill to bo
h:rr.skuigdom ou Alinassttu, ancl informsd him of stirred in water s,nd drrrn.k. I{or eoo, seid hs, would
bie impending death. Alinasattu offsrad to go in bo as etrong es a lion and no ono would equel him
hic Flsce, ariding tb,et if hie failror insist€d on in prowess. But ho would bo ill-favorrod in
going, be too would tbllow hin in which case they oomploxion and form, as eho had, failsd to provido
rcu]d both be loet. him with ths ttrrill of love.
 ATIITDA
The king wae wroth with her whon ho trsard thie
story. He ground tho pill on a stone, diusolved
it in wator, and got four hundred and ninstv-nine
of hie young brdhman quoona drink it by mean-s of
a ku6a gra-ss. As Alindd was not givon the mixturs
sbe put a drop of water on to the stone on which the
pill was ground and drank it by moans of a ku5a
grass.. All the five hun<lred quoens got sons, but
Alindd's son alone was ugly. Ilence the king namod
him Ku6a while all the others were givon some name
combinsd with the word ku"da. They worer provided
with all comfort rmd, lator, with the tacilities to
loarn the princely arts. But Kuria, vrho got
nothing, mast€red all the arts by his own wisdom
and surpassed all his brothers. Therefore, whon
tho tirno camo for tho choosing of a successor he
wae adjudged the bost and made king.
Alinde at fi.rst opposod her gon's wish to merry &
beautiful girl on tho ground that tho marriage
botweon a.n ugly man and a beautiful wom&n worrld
nover be a suceees. Sho advised hirn to marry a
princese &a ill-favo,red a,s himsoll.
Bub since
Ku6a rofusod, sho sent out messeng€rs everywhero
to fi.nd a suitablo bride. At Kannakubja, tho
capital of $frrasena, they found pri.ncess Sudardand,
deughter of Mahondraka, king of tho Madrakae,
and roported ,back
the news. Kusa marriod
Sudardond but, according to Alind6's plans tho
two were to metrt only in the
dark. This eho
explained to Srtder$an6 as a rule in [ksv6,ku's
court or a,s & covenant sho had mado with the gode
thab they should not eo€ each other rrntil twclvo
years after they h^ad got a, son.
Proesod by Sudar6an6 for a view of Ku$a by
daylight, Alinde made l{udadrtrma, the rnost hand-
some of Ku6a's brothers, to sit on tho tlrrone and
pointed him out to her as her lrusband, while l(u6a
stood behind the throno holdrng a paraeol. lVhen
Suda,r6an6 asked who tho trgly man was, Alindd
told her that though uncouth ho was & man of high
qualities and it wee to him that they owod their
comforts and tho safoty of tho empirc. Ku6a
himeolf was holped by Alind6 on e€veral occasiona
wbsn he desir€d to eee his wife. But on eaclr
ocoasion KuSa annoyod her and Alindd bad to
appeaee hor. fn thoend Sudar6anE recognisod hor
huebend aard appeeled to bo sent back to hor parents
threotoning to commit euicide if otherwigs. AiindE
agmed. When Kufu, too, docided to follow hor to
Ka++akubja, Alind8 was Bo ovoreome byregrot that
she collepsod and fell to the ground. Moenwhilo
Sakra had given l(u6a tho Jyotirasa jowel which
393 ALLAKAPPA
comnletel;- chanqed his appearanee and made him
so handsolne that, even Alinds, could not recognieo
him.
The Bud,lha identi6ed Alinda g'ith queen }fava
(7Ihuu.II, 4J5.1 ff. ; III, l.:L) rf.).
For tho Ptrli version se€ KLTSA JATAK..I,.
C. IY.
ALtilCn, a small dnrm (J.V, 156). SeeIIIISICAL
INSTRUMENTS.
A.tI.TO.LO-T'O.LO.NI.HO.LU-[I.CHING Tqffi+
ruFgffitrf{WnK a Chinosetexr in one fascicle,
which is presumably a translation of a Sanskrit text,
thetitleiof rvhich may be roconstructodas Ar31a-tfrrd-
<lhd,rani, (a-Iu-lt -) Bil,tra,, by Amoghavajra (T'aisltd,
No. 1039 ; Na,njio, No. l02l). It is found in the
Tokyo editiou (xxv, l0) and the Ky6ro edii.ior,
(xvi,4).
ALIYAVASA{I, mentioned in a rock inscription of
Asoka, found. at Bhi.brrr and referred. to as the
Rhdbru edict, or Bhabra inscription.
There has boen Bome speculation in the process of
identificaiion of the texts recomrnendod by Asoka
for recitation. tsut the latest opinions establish
the identity of Aliyauasd,Tti witli the fottr Ariya-
uam^saof the sutta of that namo (.4. II, Z7).
For.the text of tho inccription seo E. Ilultzech,
in CII., Vol. f, p. 173, and for thr identificrtion
of the texi hry Dharmananda Kos.lmbi seo /,4.
Vol. XLI (l9lr) p. 39. Thie identificarion is
strengthenecl by the irnrr.rensepopularity wtrich this
sutta enjoyed througlrout tho &ges, and whioh
no d<.rubtl*rgely conbributod to the matnterrarrce of
disciplino and purity of morale in the Sangha,
which was tho vory purpoeo of Asoha's edict.
T}es Artrta.,arnscl Sutta spoake of tho fo'rr noble
Iinoages or lroritagoe which the ideal Buddhist
monk ehould eherish anrl cull,ivete:'( f ) contontmenb
s'ith wiratever robtrs he obtai.ng, {g) satisfantion
with whatover food (modioino) is offered to him.
(3) gratification with wha.,evor lodgrng ho obteurs
and (4) delight inmedita.tion. See ARIYAVAIISA.
H. G. A. r-.Z.
ALTAKAPPA (l), an sncienr divieion of Inciia ee
oxisting in the tims of the Brrdilha. fts people,
known es tho Buliir. belon5;ed to the ksatriya clan.
Thoyadducod thie es & Feason that rhev bo given a
portion of the remains of the Buddha's cromation.
Tltey roceived it end enshrr.ned the relics in a cetiya,
aftor which they' ceiebra'-ed the ocoasion with a
feetival (D. II, 165-7 : ^SBB. fff, pt. II. 188,190)-
Tho kingdom of ^{llakappe w&s I0 leaguea in extent,.
 AttAKAPPA
its king was friondly with king Veilradipaka of
Vof,hadlpa (HOS. 28, p. 247). probably tbe two
regions were not very far fioro each other.
ALLAKAPPA (2), a king who, togother with his
friend, Vethadipaka, gavo up tho royal life to
bocome hermits in the Himalayas. fn duo course
Vothadipaka, pre-docoa.sing iris friend and being
born as a d,euoking, saw that AlltrkappB, was rnuch
disturbed by wild olophants. I{e camo d.own as a
travoller, met bis friend, and gavo him a luto of
three strings by the manipulation of *-hich he
could control the bee,sts in three d.ifforent ways
In tho oourso of timo Allakappa met accid.entall5,-
the queenof Parantapa (king of Kosambi), and her
son, IJdena, who had boen born in i,he forost while
the expectant mothor had bson carried away by a
hugo bird of prey. fn order to socuro tho safety of
hersolf end hor child, she onticod Allakappa into
making her his mistress. Time passed. parantapa
died, and r\Ilakappa interpreted the ovont from the
conjunctior.s of tho stars. The queen then disclosed
her identity and was thinking of a way by which
hor son couJd occupy the throno which was his
right. Allakappa taught him how to use the lute to
mako the king of elophants do his bidding and tho
princo, profitr'ng by tho instruction, duly bocamo
tho king Udena of Kosarnbi (Dhantmapodollha-
lcatMT, Udena.uatthu ; trgl. Buddhist Legends, in
HOS.28, pp. 247 tr.J.
I). T. D.
ALLEGORIES or symbolie representations in
literaturo are not to bo fcund in the Budd.hist
Theravdda toxts. The well-known stories of provi-
ous lives of the Buddha and of porsons connoetod.
with him historically during his last oxistenco,
are froquontly oxplainod by modern intorpreters
as parables, logonds and mytbs.
Although oach
Jdtako-story contains a moral losson and. ig an
illuetration of a particular virtue or perfection, they
arecertainlynotmyths in tho oyos of tho Brrddhists
throughout the centuries.
Even the fact that
animals aro mado to speak and are ondowod some-
timos with moro then human qualitios is no ground.
for rologating them to the fairy-land of mybh,s. It
is not for us to docide tho historicity
of srrch
a€counte, neither to measure their voracity with
our modern scientific yardstick.
The porvor of
yogins has not disappearod from fndia evon in this
20th century, and tho unoxplained influenoo of
mantras is well rocognisod, not in tho mystio East
alone. The exist€nce of lifo, may bo in other than
hrrman form, in sphores not of this world, has novor
been disprovo<l or reasonably doubtod. And.,
altbough the doctrino of rebirbh should not bs
394 AroKAcAr URA-TIKA-NAMA
confusod with thc Hindu doctrino of transmigration
of a soul, there is no noeri to roject the storios of
previous births with their identification of indivi-
duals &s mero allegorios, on tho ground. of tho
'
basic doctrine of soullessness ' (anattd.\ ia
Buddhism. Iiemembrance of provious existences
(pubbe-niud,sd,nussati) is one of tho rocognised fi.vo
mundane (Iolciya) spiritual powors of insight
(abhififrii, pp. 97 ff.), and is sssontially not different
from momory, which faculty is certainly not rosorved.
for humanity alone. Tha mode of prosontation in
story forrn is an adaptation of the doctrine of the
absoluto truth (paramattha sanca\ to convonbional
e xplanatio n (uohd,ra -desani) .
Tho Jdtakas &re historical illustrations, bub th':;,
are certainly not allogories, parables, myths or
fables.
On ths other hand, symbolism is found already
in the oarliost suttas, e.g., when the senso organg
Bro reforred to as the sonso-doors (partco-dudra)
which aro approached by a sense-objeot, and to which
the rnind turns (duajjana) ibs attention. The
beginning of a life of consistsnt spiritual advanco-
ment, with no rotrogression, is reforrod to always
as tho entoring of tho stroam (sotd,patti) which
inevitably nrns ibs courso to final doliveranoe.
Theso and similar oomparisons which bring out
likenoss withorrt identifioation will bo troabed rrndor
ANALOGIES.
H . G . A . .v . Z .
ALLUKA, n&me of a ndga king mentionod iu the
Mahimdyuri (p.217).
AtMS. Soe DANA.
ALMS.BOWI. Soe PATTA-DI{ATU.
A-ro-HAN-cnii-ri-cnrilc (Flf,ffiHRffiffi
r, {r
Chinesotranslabion, in ono fasciclo, of a sibr*spoken
by theBuddba on the porfect qualitios of tho u,rahant.
Consisting of ten loaves, it is a laier translation
by l-a-hsien (982-1001 A.C.) of chaplors 4-? of
tl:.e Ekottard,gama Sfi,tra, derling with ths various
typos of disciplos, bhiksus, bhiksugis, upisa,kas
and up6,sikds (Toislt|, lrlo. i26 ; Nanjio, trlo. 8g7).
It is found in ths Tokyo edition (xii, 4) as wsll as
in the Kyot,o edition (xv, 5).
AIOxeoATURA-TIKA-IAMA, a Sanekrit work
extant in its TiboCan trarxlation, tho Sgron-rna
bshihi t-t,-kri,
ahes-bryc-ba,in the Rgyud-hgrol (tantra
commontary) section of the Tongyur. fts author
was Nag-po (Kfqqa) and Sri ihara of fndia translatod
tho work into Tibetan. But TM. gives the namo
 Al,oxlxnnn
of the euthor tho semo as tho translator'a (Cmdicr,
f, p. 64, No. 2l ; TM.l540). ft is a toxt connectod
with tho 'malo enorgios ' (yab.skor) of the Sambara
(C alcra* ama ar a) -tan lr a.
'enlighton'),
Af,OfnXnne ('illuminate' or a
stato of concentration (eomddli) mentionod in tho
Mahdvyrt.tpatti (BB. XIIf, 9). The semddhi ig
so collotl becaueo the individual who ontere that
stato of concentration issuos forbh the light known
a€ taraa,-samidhi-sukln (yatra oamil,hau sthituA,
sartta^gamddhi,sukha ruima, dlokarp koroti. Aya-
mucyote dlokalcaro nima santdd,hih: Sspp. l4l9).
R,. A. G.
AIOXn-KASINA, one of the aids used in medi-
tation. The act of contomplation flnds its
instrun'rent or base (kammatthirw) in forty difforont
methods, ten of which a,rs aided by various devices
(dasa lcadp,a). Thess ten a,re usually onuntoratod
as earth, w&tor, fire, air., blue, yeliow, r€d, whito,
spaco and intellection @im,finna\. As such, they
are mentioned in tbs Maha-Sa,kuludiyi Suttu (M.II,
14-15), the Jhdna, Voggo of tho Aigutta,ra Nikaya
(I, p. 41, $$ 7l-2), the Sahgi,ti Su.nnm (D. III, 963)
and the Dasuttaro Suttanta. (D. III, 290). Rut in
lator sources wo find tbe last two substitutod by
limitod spa,ce aporture (paricch,innd&oso) and ligbt
(dJ,oka). Thus, light
(aloka) is substituted for
intolloction or coneciousness (aifi,finna).
ft is intereeting to noto that theso two d.evices'
of space and intelloction, havo boen omitted from
tho usual list of ths rfutta, Pitako when reforrod to
in the Abhidlnmma, Pilolca, where only eight devices
ar"e montioned (a{{ha krnina : Dhs. $$ 202-3 ;
Pe. i, 6).
And, thus, aftor their elimination from tho later
books of the c&non, thoy aro ro-introd.uced under
difforent namos in cornrnentarial
works, such as
bhe V ieudd,himqga and Abhidharwnattha,-sohgaha.
It will bo seon that tho differenco is only in
n&mo, eince the light oi intellection is the common
object iJo this moditation oxorcise, whother it ig
oallod dl,oka or vifrffina. The Abhid,lwmmartlto-
eahgolw (p.4l, ix, $ 2) refors to the ten concentration
circles (lcadqta-maqdela) and montions light (dtokol
as the last. The Visuddluirnagga (p. l4l, g$ 2I-g)
places light aa the ninth. An explanation
this eubstitution of d,Ioka fot uifrfidqta is offored,
probably bocauso tho coincidonco of this speco-
devico (dtcdsa-k$iqw) and inte I lection-aid. (uiilffi'r3a -
lcwir.wl with tho first two immaterial etat€s of
395 AT,oxIIu At APRAKARANA-ilAMA
mental absorption of boundlesr sp€rco (d,kd^sdnafr,-
cay oton a) and infi nite co nsc i ou sn ess ( n fi rtd,na /tc.dya -
tarwl raight lead to confusion.
Of the light-device (ilolco-kasina) iL is said : One
who is learning with this aid apprehends the sign
(nimitta) oither in tho light which comes through a
hole in a wall, or through a koyhole, or a wind.ow 1.
This eign or montal imago ariges (at'ter previous
practice) when ono soes tho circle of light thrown
on the floor or opposito wall through the hole.
Another moro artificial way in producing a similar
eflect is to plaeo a lamp inside o pot, allowing tho
light to fall thrcugh the oponing on to the opposite
wall. This last method &ppoars to bs preforablo,
as tho circlo of light cagt on the wall will not shift,
unlike the circle of light thrown by the sun or
moon through a window (ibid.).
Tho rlevelopment of this mtrterial devico into the
mentir,l imago tlreroof or its ropresentative sign
(nimitta) ancl its further unfolding into tho so-called
after-imirgo (.paribh,aga-nimitta)or mental reflox, is
comrnon to twontv-two medita,tion exercisos, viz.,
the ton c ire le de v ic es (k asir.ut- mary! aJa) wh i ch inc lrrde
dloka-kasirut, Cen exercisos of concontration on
various types and etagos of impurity (osubhal, bhe
ono exerciso of concontration on tho thirty-two
parts (lcotthdsa) of tho body, anct the one oxerciso
o f mindftr lreess regarding rospiration (6,ndpd.na-soti :
Abls. 42). For full details, soe NIMfTTA.
The acquisit,ion ot knowlodge as to the passing
a,way and reappei&r&nce of beings (ctilft'papdtafrdfo)
or knowledge of the divine eya (dibbo,cakhhufi.d,na).
which is one of the supernorrnal facultios (iddhi,
e. v.), is brought about in a state of mental absorp-
tion (jhd,ria) which forms tlre brusis for intuitive
knowledge (abhifi,frnp'adalcajjhi,,ro). Access to this
stato of montal absorpt,ion (upcaira;i.jhdno) should
bo obtainod through ono of the threo sircle devices.
viz., tire (tejo), white (oddta), or lighi (d)oka-ka.:ino).
Tho light-deviee is said to be tho besb (d'Iolca-kasir.tam
eetlltato,ram: Vism.36f , $ 95). See also KASI\I-{.
H. G. A. v. Z.
AIOXeIBNA, a eave in Ceylon, the same &s
for ALUVIHARA (q. v.)
^[foxetuALAPRAKARA{A-xAMA,& sanskrit
toxt which ie extant in its Tibetan translation,
the Srwn -bah i phr en -ba ahes-by o -bdpi r & -tu -by ed-p o,
r Quoted in Yum. p, 111, but without reference.
 AT.OXIUAI.ATIKA- 396 AIPAKSARA-PRA,IfrA-pAnAMITA

in the Mdo-lgrel (sritre commentary) eection of the
Tongyur. fts autbor was Kemala or No-bo flid
mod-pa, and l{umdrakala6e and Sakya-hod (Sakya-
prabha) translated the work into Tibotan. TM.
gives Kampala as its author (TM. No. 3895;
Cordier,Ill, p. 498, No. 3; Peking od. No. 5866).
I r . one nr Al AT rx A - H BD AN AN D AJ A N A I{I-
IIAUA, a Sanskrit text extant in its Tibetan trans-
lation, the Snari-bahi phren-bafui ft4rel-pa yid-dgal.t-
ba bskited-pa aha-bya-ba, in tho Mdo.trgrel (efrtra
oommentary) section of the Tengyur. Its author
was No-bo iid med-pa (Asvabh6va), and Kumdra-
kala6a and $6kya-!rod (Sdkyaprabha) translated
tho work into Tibetan ("M. No. 3896; Cordi,er,
III, p. 497, No. 6; Peking od. No. 5869).
AIOKII{I, e yakqi4i. Seo LOKINI.
ALOUA, a poor wom&n (ilu4galittbi) wbo lived in
Ii6rdqa.el. She saw the Buddha going round for
his alrns and, having nothing els€ to offer, gave
him somo unsalted driod flesh (lcumm&ra), with a
happy mind (puanna-citn), The Buddha accepted
it. Sbe constantly thought of tho offering sho
mado to the Buddha, and as a result of that
meritorious deed sho was reborrr in the world of
thirty-threo gods (Tduatiqnsol. She rslated this
story to Moggall6na, whorr he questioned her as
to how sho was ablo to be born in the Tdvaiimsa
heavon ag a beautiful goddess (/uz" 39; VuuA-
r84).
I. K.

AIOX'rUn{pAtAPRABtsA, a Buddha whose ALPA-DEVATA SOTRA, a sirtra oxtant in its

narns is rrlsntioned among thoso of an unbroken Tibetan and Chineso translations.
lino of jirwa who, being the proceptors of the The Tibeten translation, Lhahi md,o frui hu, is
nigbt-goddess SamantasattvatrdnojahSri, lr-ero found in the Mdo-sdo (miscollanoous sfrtra) eection
propitietod by hor, wbile striving to gain the of the Kangyur gIW. No. 330). The Chinege
bodhissttve-salvation (bodb isattva- vimoks a) named. translation is found in the Somyuktd,garm* Sfrtra
Sarvalok6bhimukhajagedvinsyanid.sr6aua (Guyfi.. (Tsa-o-hon-china\ of the Ching-tsang (sfrtra-pif,aka)
285.6). of the Chinose Buddhist Tripilaka (Nanjio,
No. 544; Tai,ah6, No. 99). Yo-6ee sdo translai;ed the
Af.Ofe-SAfrftA, Iiterally, perception of light. efrtra into 'fibetan ; and Gunabhadro of the oarlier
The t€rm is ueed in an extondod meaning of con- Sung dynasty 1420-79 A. C.) translatod ths
eciousneaE or aw&renosa of the faoulty of sight. With sfrtra into Chiness.
rnind alort, one is awar€ of, pays attention to, and
It is a sborE (al,pai sritra r.elating the visit of e
concentratoe on what€ver light thero be, by day or
devat6 who questione the Buddha, in verso, as
by nigbt (dlokuafrinm manrcikoroh diud,safrfi.a.m
to ths kind of work or msrit ono should porform
dhi$hdti yathd, di,vd tatM, ratiir.n: A. If, 45).
to obtain robirth in heagon. The Buddhe replios, I
And, with mind awake and olearod, he dovolops
his thought to brillianco (th:alerw cetasd apari.yo-
ffihena
'Thus,
aappa,b,rfr,stry cittu.n bhdaeti : D.IIl, 223).
also in vorso, that by not committing any immoral
doed one maygain a hoevenly birbh (/"MG. II, 281). I
I
tho aoquined meaning is not tho mere porcep- E. H. P. I
tion of light, but the aw&ronoss of guch perception. AtP[K$ARA-PRAJfiA-pAneurrA @r Suatpdk-
This awarcnees i8 also roferrod to iu the YodWjEaa sora-o), o Sanskrit work, the Chinsse version of
Suf,b (A. IIL, 92) where a monk is dascribed sg which goes by ths name of Sh€.ng-fu-mu-hsiac-tail,.
boing aw&ro of light, mindful and oontrollod, hig 'pan-jit-po-lo-mi-to-ching, 4tfr &rJ.?fi#dft g*W
mind cleansod of sloth ancl torpor (dlokasail,fiE i.o., Aryabudilhamolrk'ilqtd,lasaro-prajfripiramitd
qato aampojdrrc thi,nam,iddhd, ci.ttaT porisodltcti). Sfitra. The euthorship and dateof tho original toxt
Soe also PERCEPTION, SANNA. aro not recorded. It has boon customery with tho
Mah6y6na Buddhists in India to iransform some
H. G. A.v. Z.
of tbe sfitres tbomsolvos into magicel fbrmulas
Ildl(a SUTTA occunl in tho Abtfi Vqga of rhe entitled d,ldrar.ti (' proteotiva spolle '). Forinstance,
Catukka Nipdto of the Anguttaro Nikd,ya ('{.. II, the Prajffipdrami.td, e&tras in thoir shorbwt form
I39). Thers aro four lights (d,l,okal: that of the wono ueed as dhdreqri, of which the Alpdkaora-
,moon, tho suu, of fire and of wiedom, the chief of prajfrdpdromild supplies a gocd examplo (Wintor.
them boing the light of wisdom. nilz, A Hiilory of Indion Litaratura,II, p. 381).

.IIOKASUVEGADHVAJA, In thig eritro, the Buddha proaobod tlne Alpdkgara-

a nega king mentioned
in tbe MalfrvyurTnt i (3431). prajfr&pdromitd-dMraTtd andr tbe Projffipdramitd-
dldror.t1 ab Clfdhrakrila to ono thousand two
II.OXI-VIH.f,RA, a monastery of anoient Coylon, hundred and fifty monks, innumorablo bodhi-
the same as ALIryTI{Ane 1q.v.). erttvas, eta., at the requ6st of Avelokito6vara.
 ALTAN-KHAN 397 Al rrxA-x AtYtl-sAp HANA

And the Buddlra aaid, " Thoso who keep this is not found in spontnneous, or natural, but un-
dhirani will sttain buddhahood." (Taish6, No. 258). consciorts retiou.. In fact, ps1.'chologic.rllv,attruism
is urrn*trrral, bocauso natuto is extremoly selfi^"ir
The original Senskrit toxt was translatsd into
in its sr,rrrggle, s-lroro onh' tire fittest survive.
Chinos€ (Nanjio, 797) by T'ien-hei-tsai of the leter
Altruism. tlieretbre. is ner'..r an iiurirte virtue, blrt
Sung dynasty (A. C. 960-1127). This agrees with
must bo acquired end ric.r-eloped by' practice and.
the Tibetan translation of the work, which is known
through tho urrdorstan<iing of insiglrt. Henee the
u (I.I pha oa-pa ) S es -r ob -ky i -pln -ro l'-to* phy tn' p o yi' g e
Pali term paraltita is so mrtcir rD()rGitccu!'.]ie.
fr,uh-itr ehe,s-bga-bo theg-pa chen-pohi m^d,o.
The restoled Sanskrit title of the Tibetan transla' It is doubt,ful rvheihor the instinebive *nimai
tion is Arya-walpd'ksara-prajfifr'pdramiti-tti'ma' feelings of giving protor:tion to offspring couid be
rnahd,Ed,rut-sttlra. No mention is made of the name oall,;d altmism, instead cf a subtle exLonsion of
of tbe tranelator of the oriplinal Sanskrit treatise into egoism and possessivorressof ono's own. Thus, the
'Iibetan (?M. moro rln Retiorr.is inspirod. by conscious thought and
No. 22\. In Sanskrii anthologios
tho work is included &morrg the grcat dhdranis. dirocted against seifish tenrlencies tho g'roator will
The Brrddha'e interloeutor is Avalokite$r'arn. aleo be the element of, altruism. Animals will
defend their voung and attack evsn a stronger
K. T. onomy, risking their own lifo ; brrt as such action
doos not &mount to solf-sacrif;.ce it. cannoc bo
clas":ed as altnrism. Appotites, passions, dosires.
ALTAI{-KHAN of the Tumed tribe in south erven affoctions aro for-rnd in tho lower strata of lifo,
llongolia was a descendant of Chingiz-khan in the but it is doubtfirl whothor tho conscious eloment
,sevontoenth generation. Ifo wae born in 1507 A.C., has any control over such solf-oxpressions. When,
and died in 1582. In about 1570, Altan-khan hou'over, conscious conbrol o&n check suclt
with Sotsen kl:ung-taiji of the Ordos invited to expressions purposoly for the groabor bonofit of
Koko-khoto the hoadof tho Yellov'Faith Bsod-nams nnothor, then onlv tlre virtue of altruism is born.
rgya-mstho, doeirous to spread Buddhism in Philosophically, hou'ever, wo come up against
Mongolia. They recoived him with great honours a probiern here, ior, the Rucidhist denial of an
and conferred on him tbe title oi l;alai ('Great,') ego carrios naturally with it a donial of an ulter.
Lama. In Koko-khoto they erectod a Buddhiet But tho terms attahi,ta an'd parahdro should not be
monastery end an image of Sirkyamuni. They undorstood in the absolute sense of tho welfaro of, a
also propared a copy of the Tripilake writton in pormanent ego. an etsrnal soul, or an individual
gold end gilver. Altan-khan great'ly fostered substanco in oppositi,rn to other such enlities.
Buddhiem and porseeuted the old shamanistic For, it is exactly in social rolationship and not in
faith. IIiB grandson became the iburth Dalsi individual isoletion that virtue, and. ospocially the
Lame Yon-ian rg1'a-mtsbo who resided in Lhasa virtue ot altruism, can bloom. In relatiorrship thore
and strengthened the bonds of understending is only tbo intoraction ; and only when this inter-
betweon Tib€t and Mongolia. action is misunderstood a distinction is mado bet*'eon
e4o and alter as if in oppositian. Suoh opposition,
.ALTRUISFI, dovotion to the good of others. arl"ing from ignorance, is ths conflict which is
Ethically, it is the oppoeite of solf-interest or ogoism. common to all comploxes (sabbe sa'hlch.drd'duklcha).
In the teaching of the Buddha, whero self as a It is also in relationship that such conflict r,an be
pormanent eoul or ontity (atta) hu no placo, it is solved. And that is the important rolo of un'
obvious that benevolenoe and othor dieintoreeted selfishnoss or altnriem which does not see tho others
tendencies ocoupy a prominont placo. The term ee opposed to self, brtt which seee the common
altruism ie supposed to have been firet used by eonfliet in solf and others, in solf aq the smell maasluFe
Comte, and efter him oxtensively by Spenoer in of mieconcoption, in others eB the mass ot ignorance
lais Dota of Ethica, both in the meaning mentioned to which eech ono contributes with luet and haco,
ebove. And it is ospooially that sonse which iB and alwaya in delugion.
attactred to tho Pali word porohib, tho good c'f E. G. A. s. Z.
othors, as opposod to solfiehnerle @uahila.' D. II[,
233).
Altmism, whioh othioally placoe otliers abovo' AIUXI-XAIA-SADHANA, a Sanekrit toxt extant
eolf, iE naturelly limited to such dispoeitions as in ite Tibotan trencletion, the Alu-ka ahea4yo-bahd
are coneciously diroct€d towards tho boneft of egrntb-tlmbe, io, the Rgyud (tantra) section of
othsre. Ilence. it iB limit€d to conscious beinc€ and the Tengyur. flq arrthor wafl See-rab{kvon
 ALIIKA-SHES-BYA-BAEI SGRUB-THABS 398 Aue
(Praj6Apida) and D6,na6ila tr:anslatod the work goy€rrrment repaired them in l8Z0 (A. C. Lawrie,
into Tibotan (Cordier, II, p. 187, No. 167 ; TM. A Gazeteer oJ tlu Central Prouiru:e of Ceylon, f, 3Z).
No. 20?5). It is e text of tho Rakta-yamd,ri cycle At the prosent time the tomple is flourishing
in tho catogory of Mahdyogopdyatantras. and draws groat crowds on religious daye.
(Pl. XXXVIII top.)
ALUKA-SHES-BYA-BAHI SGRUB-THABS, a trans- lhom is litble surviving from tho vory encient
lation in I'ibotan from tho Ssneiffit text whiah is times. A fow traces remain t'rom tho work of
pr.esumably lost. S€€ ALUKA-NAMA-SAngANa. kiog from the oightoenth century ; among thoeo
aro some Buddha images sot up on the orders of
Ar,UMgtxIptSAcr-SADHAt{A, & Sanskrit,t€xr the l8th cent. kittg Vijayardjasimha (Mhu.
which is extant in ite Tibetan translation, the xcviii, 65).
Ss-zo tlumbi,-+tih sgru.b-thahs, in tho Rgyud-hgrot
The Burrnese believe that it was hore that the
(tantra comrnorrt&ry) section of the Tenglmr. The
groat cornmontator Buddhaghosa wroto hts A!!ha-
nemes of author and tho tranglator &r€ not
kathd (commentaries). (Soe DPPi/. I, Zg0.)
rocordod (Cord,ier,If, p. !87, No. 160).
D. T" D.
AI,UVAOAYAKA, an arahent thera. Thirty-ono
keppas ago, in a past birth ho offered art dluao
(root ?) to an arahant nsar the river Sindhu (tho AMA, a genoral n&me for Buddhist nuns in Japan-
modorn Indue) in the llirnilayss. fn oongsquenco The word can be found even in ths oldost Buddhiet
of tbis offering he escapod all evil births in ailer literaturo in Japaa, viz., in the 24f,h feso. of Eonen-
livm (,4p. I, No. 278; ApA. p. 4721. shdnin-gy6jd-ezu: " Tn llashiriyu-zan of fzu
prefecturo, theru lived &f, onw (mrn) who w&s
ATUVIHARA (Pali: Atoka,uihd,ro), also called Myoshin." Again, tho l6th fasc. of Kolaon-
ALOKALENA, gituatod four miles north of Md,tal6
clnmpn.shu states that in Nara thor.e was sn a?rwL
on ths Daribulla road, Coylon. ft is a pictuiosque (nun) who kopt hor cirastity all hor life.
place full of bouldors and with several cavos.
The otymological origin of this word is not cortain.
Short legends in Br6,trmi script incised on tho brow
ft has boen conjocturod that it is derived from
of one or two of the cavee provs the oacupetion
Fali omnfr, (mothor) and it was adapted to tho
of tho sito by bhikkbus from pre-Christian times.
letter E 1ni) whi$h has boen essumed as a simplifiod
It is a placo of pilgrimago for tho special roason
that, accordrng to tradition, tlre Paii canon was trenscription of the word bhiksuni. In tho 6th
first oommitt€d to writing in ono of tirs caves in fasc. of Shan-chi,en-l,i)-p'i-p'o-sln #.fl,BEX?$ (or
tho roign of Velfag6mani tho C]lrinose trarrsiation of SarnantapasdrlilcQ if ie
Abhaya not long aftor
103 B. C. The fourieenth stat€d that tho word omrnd, means mother, whilo
century Sinhaleee
tfrto nLeans fsther.
history of Buddhism,'Nikiiya Sairyrolwua (p. 9)
deecribee the event. " At th&t timo 500 Rohats Strictly speeking, a nun who has &n officiel
who ass€mbled et Alulena in the country of M6tal6, priesthood appointed by the proper authority ie
undor the patronage of a certain chief, recited and salled ama,-ldslfi (priestess) or am,u-bilau (ommi- l
I
r.educed to writing tbe text of tho Thrte Pilakas, bhilcgur.Ln), while tho romaining nuns who only
beginning with the Buddha's fi.rst words,. . . . . . . . ! . shave their heads after the death of their huebande
and ending with the last words, . . all or on accounf, cf old ege &ro called orna,-ny6bd or
that ho preached in this interval of 45 yoars om,a-n11Wi, both of whioh me&n ehaven women.
tho samo in tho rmmbor of lotters, words, grar$,lta"s
s. K.
and b6gantd,ran, T.oavixrg nothing, adding nothing,
freo from all horesy, upheld by tbe throe oonvooa-
tions of monka, . . . . the semo whieh had been AIUA, s Sanshit word ueod es a tochnioal term in
brought down orally in the suecossion of the groai; M6dbyemika philosophy to denoto a certain stage in
monkg Updli, . ... ", €fu. (Seo aleo Miu" tho career of tho bodhisattva, while practieing tho
r=:riiir 100 f.) porfoation of wiedom (projWpdromi,td), but falling
o victim to cortain wrong beliefs and thorroby failing
It is ssid tbat of old there wore eight saparate to roalie€ the ideal of his cs,r€or.
templee and thet eight farnilieg claimod the right Tho word ie defined in varioue ways in.tho
to appoint an ineurnbent to oach ono. British Satasaltwritadprajfrdpdramitrt (ed. Prat6paoandra
troope doetroyod the vib6res in 1803, but the Ghoee, Calorttta, 1902, pp. 486-90). Ilcne tbe
 AUA
word occrrre in e compound form witb mddha, w
tnfrd,ldma. fn a footnote the text iteelf explainq
the word mddhn or mudM es moaning deluded or
vojn Qryartlr.c), and dma w dlwnnatTglld (religious
longing). Thue, tho mea,ning of the cornpotrnd
'doludod religioux longing'
is givon as @yartlw-
dlwrrrudbhihdqahl. F{ete 'rnudhd or mfrd,ha soems to
bo a corrupted fonm of tho Sanslcit word m&flha
moening 'deluded'" Iiegarding the word dnLa or;.e
of its non-technical rceanings in Sanekrit is
'undigosted'. Thus, it is eson thet becaueo the
bodlrisattva goes wrong in his practico c'f praifin-
pdramitd ho comes to a stago whore he devolops
'roligious indigostion' in the samo way es on
develops indigostion when <ine takos soms r:nwhole-
Bomo food. The falso viows that & rnisguidod
bodhisattva mey adhore to a.re regarded as
unwholesor-ne for him and thus the stage in which
he belioves in such, notions is termed d,rna, fot
such a stago in his oar€or is a defoct or &rl illness.
Thus the idea of dofect or illnsss is attributed to
the word as &n oxtension of its original meaning.
Thereforo, tho idea of 'delucied religiorr.s longing' as
givon to tho compound word m,tidhima', can bo
otymologically connoctod with its primary meaning
in Sanskrit.
In subsequont pagas (48&-90) of the toxt the
author gives up tho uso of the compound m{td'hima
arrd usos the word d,ma alono to oxpross the idea of
tbo wholo oompound. Thus the word drp,o bocomos
a technical torm rneaning 'doluded roligious
longing'.
After establishing thie technical meaning of the
word &ma, the text oxplains the tsrm firrther in tho
form of a dialoguo between $ariputra (S6rad,vati-
putra) and Subhfrti. Sdriprrtra wants to know how
e bodhissitva falle a victim to ndrdhfima. Thon
Subhtti explains that somotimes a bodhisat,bva, in
practising tho six perfections by wrong motheds,
attaine tho three fonns of conoentration, viz., void,
eignless and purpoaeloss concontration (&tt'nya,ta-
ntmcttdpra4,ih;"tasarnddhini,gamya). By attaining
theso forms of eono€ntration ho can nevor attain the
stato of an arahant (ird,uakabhilm'i'), nor that of a
pratyekabuddha (faryekabuddho-bhtrmd) nor that
of a bodhisattva (bad,hisattuanyama'). Here it ehould
be noted that in the ca^seof the arhant and the
pratyekabuddha the tnrrn blnimi is sufrxed to the
words, whereas rn the case of tho bodhieattva
iB not bodhi'settoahh&rni but bod'hdsattuanyd'ma.
This is important as the tsrrn dma is being presently
discuss€d. Here it is soen tlte,t' nyama (ftom ni'
tnd d,ma,\ is the corroct state that c bodhisattva
ehould attain &s opposod to dmo. which is the
399 AUA
wTong stat€. Ilonceo if a bodhisettva attains this
defoctive state of dma due to hie lack of ski[ in
mea.na (anupdyakoulolyeno) he cannot attain
nirv6na, tor ho is su{foring from an illnoss, i.e.,
roligious indigostion, d'm,o (ayomucgala Mhd-
,$spp. pp. 485 tr).
aatt'uatya maVaattaa*ydmatt:
Thus, whon the bodhisattva in hie desire to attain
the oorrsct etate goes astray, due to his lsck of
skill in moa,na (onupayokoulalyerwl, and falls a
prey to dma, it is seen that hs has tho desire
(tfgryd\ to at'tain tho correot state, although ho
doos noL eucoeed. Ilence, the commentator'g
oxplanation ayarthadharm"dhhikdpol.t' or deluded
IIo goos astray becauao of his
religious lcnging.
lack of skill in me&ns and, thorofore, his concoption
of dhanna beconios deludod.
Wiron Sariputra qtrostions Subhriti as to tbs
r€&son for this etats of drna of the bodhissttva, he
roplies that tbe term is uged exclugively to donots
this st&to of a bodlrieettva aJrd not of anyono olso.
Then ho expiains it further saying that if a bodhi-
sabtva, whils praotising: the pefection of wiedom
rogards each of tho flve aggrogates (alcandlw) u
void. (&fi,nga), impormanont' (onityo)' sufforing
(atfiloh,al, soulless (ani,tmo), signlese (onim'itnl or
purposeless (opraqtihito), that is the bodhieettva's
drno.
Tlron follows a firrther oxplanation of ngdnra,
the truo stato that a bodhisattva shouid attain.
The gist of thie discussion is th.st if a bodhieattva
knows that the Iivo aggregabos (akondln) havo to
bo got rid of and knows aino the mothod of getting
rid of them, then that is ono oharaotoristic of tbs
sfete of nydrnn. Another charactorietic is that ho
should know cleariy what each of ths Forrr Noble
Truths ig and also the mothod of roalising oech of
them.
A further oharacteristic of such a tnre bodhi'
sattva is his ability to diseriminate botwoen the
following pairs : the irnpuro (sahkle$a) and the pure
(uyauadd,nn) : the dhannas wliich should be resortod
to and thoso which are not (seuitatryfu dharnah'
na sevitanryd'hdharmd,h ) ; the correet path (mrlrgo)
and tho wrong path i disciplino (hiksd) and non'
discipline; skill in means and non'skill in means
(upayakau^$alya and anupd,yokouid'ya\. He mu-qt
also bo able to diserirninafe between the six perfec'
tions and tre able to selecr. the correct onos. Thoso
it
aro tho truo oharaeteristicrs of a bodhigat',,v4 who is
not suffering ftom d.nw.
Noxt, as is the case with tlle Prajfiipd'rurn'i'td Sil'tro
litorature, the text contradicts itselt'by saying that
if the bodhisattr'a rhdoretanrlq and acknowlodges
 AUACGSARI STII:rA 400 AilADERA

theao dh.srmas lbndn ittnrnfi,n't in ihis mnnnerl Somstimee, &n ink stick is nrbbed down with tbie
thst restrlts in 6,rrn, T[en, to correot thia con- tea-water, and the following veree drawa on papor
tradiotion, onother explanetionoi nyd,nw as opposed with this ink:
to this dmc follows. In this discussion nydmo ia
explainod in relation to the varioue Chilnyofuru Shigatm Ydko tto. Kichinr,hi go,
forms of
voidness (tfinyaffil. Kamieqemuahi o seiboi ?n sura. (Moo,I, 00.)
As is norrnally tho case with
Prajftd,firomiJd litoraturs, in this erplanal,ion, too, " IIow holy ie thie 8tb day of April !
'We
tho stst€ment made in tha proceding sont€nco iB csn ward off all noxioue insocts (with thie
oancelled by that mado in the foilcwing sont€nce. holy wator)."
As this oxplsna6ltn dooe not holp ug to conno to a
The strip is pasted on * well or the doorway of
cleer underst&nding of d,ma, a discuesion of its
tho hous€ like eome ebar"rn.text; people believo in
eubject-matter is oonsiC.ored irrelevant.
its oflicacy against insocts.
A. G. S. K. s. K.
ATACCHARI SUTTA, oontainod in the e€cond AIfADAI-KANHON (F|IAEEE), name of the 21gt
Peyydl,o Yqgo of the Mdrugd,ma SarnEutta of the of tho 33 forms of Avalokitodvara, as veneretsd
Sa7nyuila Nikdya (fV, p. 244). The Brrddha tolls in Japan. The cult was introdueed from China
Anunrddh^a thet, a wom&n poseessed of fivo quelities h th" 9th oentury by Sbtloi. With throe oyee.
ie reborar in heaven after deeth : she who is faithful, and four arrDs. mounted on e white lion which looks
nodeet, eerupulous, not stiogy (omaeclnri) and up from below her loft knoo, the goddess wo&ra a
wise. hairdrcge of whito lotueoe. Hor two hands in
I,. R,. G. front hold e lute which torminatee in a phoenix.
Bohind those her left hand grips a dragon and hor
't€a right hand an auspicioue white bird. Her loft
AUACfiA, of heovsn', Japanoeo namo for
swe€t tea. It is oxtrectod by boiling the leaves of foot rssts on the heed of the lion, while her
Egdrongeo opdoibea. right foot hangs down. Boautifully dressed and
On tho day of the Brrddha's
birthday (April 8th) it is poured upon tho head of onrsmented, her whoie body radietos light and.
tbe Buddha'g statuo. her facial expreesion ie that of oompaosion.
E. G. A. v. Z.
The plant is found all over Ja1ra,n, the moet
fanoorre plaae boing Uji (nea,r Kyoto) whers it ie
AilADERA, Japanese name for the temple where
ugsd ae one of the.mein ingredients for Japaneee
bhiksupis reeide. fn encient Chine the word
soya-bea,n sauce. ft ie actuslly a small bueh, the
7ti-cln'i,u-mi-ssil(trfrn*), i."., the transcription of
flowers and lesves looking like thoeo of the hydran-
tbo Sanskrit, was used for a long time. But in
gea, end bloome in June. Tho fiowers are at firet
Jepan ths word pri-ch'iu-ni (Jap. bibunri) was not
blue, and latep turn red. In mid-sumneer tho
6rr conmton as in Cbin"e ; inetead, the word cnro,
leevee ar.,e piokod sncl steamod for a long time and i
i.e., the japa,nese promrnoietion of the nd which is
emmpled eoftly inio toa.
ebove refomed to (eee AIffA), w&a uged mor6
From mediaeval trmee to tbe prosent day, it frequontly. On aceount of this, the words amdero
has boen a corlmon and popular practico to ('nun templo'), amaya ('nun cottage') or, in e
celebrate the birthd,ey of the Buddha by pouring ')
cornrpted form, orul'era' (' hormitage were conunon
onwln on the head of the image. The origin of in Japan from medianval tirnes.
this ceromoDy is traced to a ststenent, (Toial6,
XVf, The origin of the Buddhist eist€rhood in Indie
No. 696) in tho Kuan-lwi-fu-lwi,n4-lwia,n4-
chins frft#W&W, tbet tho Buddha was weshod Bpposrs to bo very sncient. From a stetoment in
wibh omfta-water dnhis birth. the sixt€onth fasc. of the Slwn'chian-trtt'p'i'7t'o' alw
Thue, inoa,rly Chine
ff.flB$Eitl (Nonjb. 1125, or the Chinees
and Japarr omTta-watar of a kind was usod for the
tra,rrelation of the Sanunnpdeili'kd) th.nt' thoso who
sams purpoee. But as utwlu iteolf is ewe€t€r
than tho othors, it alone oarne to be ueod for this went into the garden of e nunnery and out the
e€remony in Japan from tihe IOth or I lth century. trsee therein woro puniebed, it may be oonjectur,ed
thgt not long after the pa€slng array of
People who at'tend the ooromonioe in tho temples Saayemuni Bomo nunneries weno founded in
on tbie day ere given amacha by the priest. Tleey Indie. Again in the P'o-eou-pt'an-bu-fa'ehih'ch'uott
bring it back in bemboo tubes s,led distribute Xfit[EEffiS {Nanjno, 1463, or tbs Life
tbir portion among all tbe mambers of tbe family. of Vasubandhu) it is etet€d tbus r In-
 AMAGANDEA
the country of ASrodhyd, {,hre;; tempies \{'er€
foundod, tho first is a bhiksuni temple, the socend
in a Sarv6stivr-rda temple, and the last a }{aJrdytina wtrich he explainod a.8 fish and meet. Wlren
temple.
Ths earliest, timo fcrr the nunnerios in China ie
gir,'en as the Chien"hsing period of tbe Weet€rn Chin
dy-nastv (313-6 A. C.), $,rron Chu-lin-e"gu w&s
founded in Lo-varrg, the capi'"al, by a bhiksuni
Ching-chien a,ncl othere.
In the twelfth ynar of l,he reign of emperor
Birlatsri (583 A. C,) the Su.ku:aidero templo was
establislred by three nuns who worp bom of noble
I'amilies. This rvas tiro firsf, nunnery in Japan.
Subsequently, in the thirteonth yoar of tha Tempyd
period of tlro reign oI' emporor Sh6mu (740 A. C'1.), and Buddha
try an r-rrdor of this ernperor noa.rly thirty national moarring of d,nwgord,h,a. At tbe end of the sutte.
rutnreries as well as natic)nal monaeteries wore
founded in t,he varicus pref'ectures of Japan.
Thege nunnerios &rB called Kokubrmni-ji ordination
('national nun.nerv ') or Hokkemetsuzai-ji ('the
purifi,cation templo of Saddharmapun{arika').
Ther lafter nams comog from tho fact that tho rule"s
of thess nunrrorios '"l-oro based upon that sri.tra.
\4'ith regard to nurrnerios ono of the oldsst
imporial ordinances in Japan (Tai,hnrei) Rays:
If a nul ailows a, ln{tn to stay in her nunnory,
she must btl gen.t to do lrard labour. Later on,
tho emporor Saga prohibited rnonks a,nd nuns to
as$ocieto u'ith each other (8I2 A. C,).
I ) u r i n g t h e l f u r o m a o h r p e r i o d ( 1 3 9 2 - - t S ? 3A . C . )
tho fivo principal nnnneries in K5'56e wero _[toiai-ji,
Tsrigen-ji, Daru"in-ji, Gonen-ji and Erin-ji ; the five
principral murnorisg of l(a.makure Eer€ Taihei-ji,
T0kei-ji, Kokuon-ji, GohO-ji and Zenmyo-ji. A
mrnnory r.berr"o princrsgses and dau6rhterg of noblo-
men loed the life of bhikgunis is cnllod Bikuni-gosho,
i.e., bhiksur3i-palace.
AUnClfOnn, &n arahant thera. He rpaa rr
br[hman v'ho beoarner an ascetic and lived
in the Himdlayas with five lu:ndred pupils. lthoy
ate only fruits and roots, rrover ta,sting any ffsh
or meat. Once a year they went to a suburbftn
villago in search of salt a,ncl.vinegar arrd the villagneirs
trsatod them with grroat respoet rurd hospitalitv.
Once the Buddha visited that villago and preachtrd
to the poople. Some villagors entorsd the varioue
fruits of the path while others joined tho Sanghe
and becamo a,rahants. On their next vieit to tho
village the a,sceties noticed somo coldnes.s. On
investigation they learnt erf tho vieit of the Brlddha.
29.S.P.C.97040
.101 AUncRnDEA SUTTA
The asoetic Amagandh& wa.3 overiowarl anrl askod
the villagers whother tho Budrlha ata dmagonnho,
they replied in the affirmative he w&q greatly
diaheartaned, hut decidod to a-qk tho Buddba
himself. With his following he met the Buddha
at Jetava,na and pos€d tho quesrion. Tho Btrddho
declared that d,nn:tandho did not mean ffsh and
meat" but roforrod to all passions, sinful and elnl
qualitioe of r:haraober. Ilo furtl^or saicl that Ama-
gandha wa.s not the only ono to have asked thet
qrrostion, but ihat in a previou,s &gs the brBhman
Tissa had put tho very s&ruo question to Brrddha,
Kassapa, and ho recited Lhe Amagand,lra Suttn (Sn.
42 tr,), which oontoinod brd,hman Tissa's quostion
Kas:apa's vors€s explaining the
Ainagandha askod tho Buddhor for ordination for.
him^solf and bie following. Not long after thoir
Ama,gandha togethor with his ptrpilx
attained arahantship (SnA.I, 278 ff.).
L. ri. c.
AMAGANDHA SUTTA, rhe soeond suffia of the
C\lla-vagga of tho Surtu-Nipdra (Sn.. pp. a:)-48)
proachod by the Buddha to tho brdhma,n
Arnaga,ndha wbo was suffering from jaundico
(pand,uroga), a"sa r.osult of nob oating fish end. mo&t
and also acicl ancl salt.
Amagandha, r-oalising that he arrd his followers
woro all suffering from tho same diso&s€, wenll ro &,
village whore tbo inhabitants offored them food,
which cuird tiroir ailment,. ft was there that he
mot tho Buddha and questionod him, whether he
ato fish and moab (what the br6,hman meant, to bo
a,magandha). I'lrortrupon, l,ho Buddha discloood
S. K. that in his viow the rneaning of tho tarro arna4ardtn
is not ffsh and me&t, but lust, or sinful deeireo
(lsiJesa). Furthor, ho said, that in the past, tbis
eamo quastion had boon askod by a brdhman callod
Tissa from Buddha Knssapn and tlre s&mo arurepor
ha<l been gtv€n to him.
fn.reiating tho convsre$tion of tsuddha K+q:spd.
witb tho brd,hnram Tisss. the Buddha declared that,
Kassapa Buddha did not at once explain the rrerm
'only
anqarullw to tho br6hman Tissa. but said
tbat he did not eat dn*qand.4o-wirich Tisss took
to moan ffeh'and flesh. Later, when Tiesa saw tbe
Budclha eating flsir and meat, he blamed him
e*ying t,hat he rpas a liar, and he oxtolled the
virtues of hormits who iived only on yarns and
fruits.
 A}IAtA 102 A}IALA-VIJfrA}IA
Thoreupon ttre tsuddha proceodod to explain tl:e.t tho iast gifb of the dying ongpoFor A6oks to tho
dnqard,ha was behrviour contrary to tho ff,vefold Ordor of rnonks, having disti'ihuted all tris woalth
virtuos (pofrca-snlal. Qualities such &s cruo.lty. earlior (ibid. 204:. J043).
backbiting, troachory, a,rrog&nco, lack of liborality
Its lo&vos reesmblo thope ot' the jujube-tree ; its
(d,Anasil,a!, &ngor {kodhal, pride and c;onceit
flowers aro whito and small; the fruit with tire
{min,atdrntina) wore also said to bo dnrqandlu,. Ths
ehapo of a nut is sour and swoot at tho ssme time,
o<rrnmerrbary(SnA. I, p. 280) sum6 up d,rnogondhu
as tho lirst, contect is bitter, whilo tho juico ig swoet.
trs inclurling all uinfirl and ovil qualities (dma4arvdho
From this is derived ite Chinbso narno Yiit-kcn
hd,m,a sabbe kiles{i, .papobd, akwaali dl'wmmo,l.
(ffit) mooning 'the rest is swoot'.
Meroly refraining frorn eating moat, and fish
H. G. A. r'. Z.
doos not purify a, mortal who has not conquerod
Itis tlotrbts (kanklud|. The wise man puts on ond AI{ALAKIVAI{A, tho grovo of ernblic rnyrobalon.
t<r all pain through tho undorstanding of the situatod at C6,tum6. Tho ljud.dha is said to havo
Dtramma and lives &ccordingly without clinging to riniivered t}ae Cdtwtw Su.ttu (M.\, pp" 456-02)
what is s€on and heard. t'he s,utta conaludos with an r*'hen ho was residing at that grove.
ourtmsration of ths factors th^at lea.d to purification.
AMALA-VIJfiINA. The word litorally meirns
;\t the snd of the digcourso the brdhrnan Tisse 'coneciousnoss apart from rlirt or
dsff.lement'.
onterod tho Ordor, and later bocamo a chiof diociple
Tho word amd,a has boon variously interpretod
of Buddha Ka,ssapa. by sctrolars of Buddhoiogy. Ohennillor rendored
This sutta is parbicularly interesting, becauso it, it as 'undofiled' in fris (Jttaratantra, a,nd Monior-
ernbodies the sayings of a previous Buddha, which Williams gave various oquivalonts such ae : epotlogs.
are identieal with tho views put forward by rr stainloss, cloan, puro or shining (Barckrit-Erryli,ah
lntor Buddha. Henco, this view has bocome t\ D'ictionary). J. Takakueu translated the worcl
'taintless '
univorsal (dhammat6,.) arnal,a-uijfidnn Bn consciousnoss (Thc
Ewentiala of BuMhdil Phi,Iaaophgl. Recontly,
I. K. 'porfect purity' soorns to be the moet eommon
oquivalent lor anwla, soo' o.g.r Hawaii tlongwanji
Botsuin z Glaaaary of Bu.Mhiat T'artrt,t (Engl.-
Skt.---Jap.) ed. by K. Kumata.
AUALf,, namo of a rdksasi, montioned in the
Mald,mfiytun (BIIS. s. u.). .{nciont Tibetan translators translatod t}ro word
as dri-nw-rtued-pa&d rmam-pw-ie8-pa or 'tlre eon-
'.
Affnle CETIYA, an anciont thripa irr tho north of eciousnoss which has no dirt
Ceylon (Ndgadipa). The timo of its found.etiorr it wog not translated
Ilut, gonorally.spoaking,
is not traceable. ft is, howevor, montionod in tho in various
into Chinoeo, anrl only its trenscriptions
tims of king Aggebodhi II (604-14 A.C.) who
onocted a chatta (parasol) over it (Mh'u. xlii, $2).
forme woro prevalont'. Ite translation is Wu-bou- j
ehih t*ffi*l or the coneciougnesa which ie
apart from dirt, but tlris ie vory seldom usod.
AUALAGARBHA ('stainloas womb'), & bodhi' Marty other transcriptions have boon used, o.9.,
sattva mentioned in tho Mafuryutpar't'i (BB. XIII. a.mn-to-shih (m!flmil), a-mo-to'ehih ([t[*IEffit,
ll). on-rnn.Io-ahih (ffinB*|, on-mo-l,o sr&th (6!fF*)
or an-nw-Io-shih (l!fES#). fhie shows ho*'
AUnl*Xn $'hyllanthus emblico), tho emblic difficult it is to ropresont tho roal ssneo of thieword.
rnyrobalan, ono of tho fivs fruite allowod as modicine
Tho thoory of this corrsciousness was establiehed
in the rules for rnonasticdiecipline ( Vin.l, 201, 27 8!..
in the systom of one of the Vijiiinavddu schools
It ie mcornmendsd as a remody ageinst, cold and
(the Sh6-lun) ibunded by Paran6rtha (or Chon-ti,
thirst,. It seoms to havo boon usod olso in tho
499-569 A. e.). Particularly this sub-sohool waa
comtrrosition of a hair-shampoo (Toia6, l45l' l).
callod the'nine-consciousnosE'sehool' (or Chiu-
Tile myrobalan fruit in the opon palm gf the hand
shih-chia Jtffi?&), boeause this consaiouEnegs
'hutdmalalca) was usod in brdhmanic sohoola a6 a
is placed ninth in thoir thoory of consoioustlossr.
s;'mbol of obvious trubh. Helf such a fruit was
1 Tbo Sb0-lul rcbool rogards tho Alaya-storo that has
uecoms purs antl tslntless as ThuE-negs Uaho$, and glver it
a soecbf nano Amair-YU[Lna (TalntlosE Conrclougesrlleg
iifltiGu- op. ctt. p. 83.- The Sh0'lun school l8 slso csll€d
Somprrlgrabr-O. P. U.
 A}IAIA-VIJ frANA 403 AHANASIKARA-NAun

Gerrorally, d,larya-r;i.jfidnrL or" store-consciorrsness' orr this tlpe of consciougnoEs ean onlv titr forrrrd in
is regnr'<ietlrrs tbe highest, irmong the cat.egories of the form of quot.rr,tions bv other rt:rthor.. !'or
c o n s e i o t t s t r ( ' s(s) n t l r n e l ' r r l t r <
i nl t i t e s v s t u r n o f V i j i r r r r t r i - exarnple. the ('hi.eh-,li rt.nti.cltiltq..si,tr (ffi*fi&*,
vdrla, u'hereas this sehool aclded thie neu' er)nsr:iotrs- eotrtmentar.r' on the SanrJhinirtu().e)i.t , S ' 7 / r , r) of
noss alrove dlu4u-ri.iit,rirttt.'Ihe nerslv estohlisherd Yrtiur-Ls'6 rlrrotes his ,tpinion as foll,rri'r ; 11t.r.or,lirrg
r : o n s r . i o r t s n e s iss r : r 1 l l i t i n r r r l r u t t l r l e f i n t - ' r l i n r n i r n y to P a r a m A t t h r r ) t h e n i n t | 1 1 1 p 6 1 i 1 - 1r :iir , ,1i , 1 , r r n h r
s r - r t r & sa n r l s i s t r ' ; r s o f t l r e l t r t e r \ - i i i r l r n a v r i d a s c h o o l. renrlcrerl iLs untlefiled r:onseiousnos.. . i r r rI it -

'Iiro r'st substance is grrchnoss (ktthetdl. Totlutt'i lrtr: Iwtr

fi frrsci,.le ol' (' htt eIt . t i nt1. Lsang -lun (REffil moa,nings, one is subst,ance, i.e., strchnes. or r.-.rlit!'.
ll inirVit,a-TLitaA'o,-irl.strrt. Nun.ii.o. No. l23i-r) t.lie other is faculty, i.o., undofilecl r . , , r , s ,l , , u : n e s >
s t a t e s : r \ f t e r 1 - r n l i f i e : r t i o no f t h e d l a q a - u i j f i d n a ,
(amala-u'ijiulnrt) or loason (buklhi.). the .tr7),/clrr-
utn,ala-ui.jfi.r|nu ('omes. Alutlo-r'iifirlno, is imper-
Iii-shtr-shih-tsunq-i.chi @b#ffitfr.R*il tbe
rnanont irnrl imprrrl'. Brrt ottto,la-aijildno is per- ()rr
cornnrerrtrrr'1' lhe Dharntaguptarztrutlultitrtkal
manent, a,nd prlrc. -{fter at,taining tathald comes
of Ting-pin itlso rlrrotes an opinion similar to
omal.a,-ai.ifiano . f 1a,11 a -vij irlno contains defi lcmonts
the irbovo, irrrrl those two sides of teth,tlkj &re
a.nd causes sufferirrgs. llvt ottttilrt-u'ijir,unudoes not.
irlent,ifierl u'ith cl,harmalothal,a :rnrl ifiTtratathali
Alaya-ui.iitdn,a is rrot a btsis of Jltrtlrlhahoorl lrrrt, of
rrf tho,9tn r na- prabhisottama-.s ittra.
rrll kinds of defilemont and suffering. Atnala-
uijfidno is not, n, basis of str<-,hdefr,lernent,<.rrsuffering I,'rom t,hese opinions it mti,y be conclrrdorl that
l,rut of Buddhahood. Similarly in the lst fasc. P:rlrr,martha, i r rt,erprete d u nmkt, - tsij fi,ana tus s rI elt ness
of the San-u:u.hsirlg-1u11 (=ft&ffi Tratta- ilrrd rvisdom of srrchnoss.
a:ubhd,ua-Ttrakaraqta, Ilanjio, No. l2l9) it is
Oppr,sirrg hirn, Tuo-chi of the I'rr-r:lr'arrg-ssrr
stated that the anto.La-uijfiina is tho only conct'ption
torrrpkr in tho T'ang dynasty maintained tha,t tho
lvhich has no misunderstanding or change. There-
srrbstturce <tf u,ttnJa-uijmnna u'as only Buch-rles.s a,nd
fore it is callod tatha,ti.
it did rrot cout,ain the wigdom of srrch-ness, beoauso
uttruJu-tijiulna is tho name of a prrre mentirl slrb-
Again Ah,uon-thih-hrn (F$FSffi l:idyd- praturktttu
st,iulce tnd it is not the name of a rnental faculty.
idstra, Nanj'i.o, No. I 214) states that wherr
both tlre subject 'rurl objoct disappeiar, t hc 'l''ien-t?ai
Bcsirlen t,he teachers a,bove rofcrred tc.
merrtul stute r:,t tltis t irne is <:u,lkrd settru. 'fl're l'a-ii and
'fa,-ehiieh
aocept(r(l the existenr:e of t,his
xaiitvt. ir+no more lJrrrrr llr: nrnriltt-r,'iiiuirut,. rr.lnsciorlsness, wtri lo on ttre ot,her hand Ilsiion-tsang
tnrl hrs school clirL not, accept this anrl thoy tleffnerl
lrr tlrn Shih-'po,k'utu1-lun (*Afttft A:!,i. atnala-vijhdntt it:t ir, prre aspeet of d.Laya-aijfi,clnrt.
rlu,ia=h1nyu.tti=idstru,Nan.iz.o, llcr ltRT) we finri n
Accorrlirrg to tho Tattuaratrtd,uali, Llrcro \.vore Lw()
einilar etrr,t'ement: antruia'ui,1 iirirto ts nothing brrt n
main schools in tho later Viji6nav6da sehooi :
rittn-ri4ud,dhi. Only whcn it is defflocl rlith
ono is
oalled Na,irdkdravdxla-yog6cdra and bhe:
figurfi4ku. il l,rccurnt'sitnltrtrr'.
or,hor is - SBkeravijridnavada. Tlie former wils
'flre r*ixlh laecicle of lhe Tu-r,h-irry-clruanq-,yen- introdrrced irrto (-ltrina by I'a,ramArtha anrl

rhnq -i,rtrr (tlFSIJ&Effi IrIaluilld,na-s'iltrdknikdra, developed into the Sh6-lun sect,, and the other

Nanj'io, No. ll(J0) rnontrons the point as follows: was introduood by Heiian-taa,ng and developed as

tflthflt4tr ie csllerl ri,tkt; tIrc ct'llrt, is t"ittrt-uiiu.d,d,hi, tho l-a-hsiang ,gect. Genera,lly speaking, wrth

rrnrl tlri* cittn ia otnalo,-ri'i rtrZrioit,s;clf. regtrrd to bhis conBciousness the forrner sclrool w*q
alwa,ya allirmat'ive and the llttor' \\'as negdtive ttt
lirrrtlrt:r, this (,(lns(,lolr!;n(:.rsls montinneld in fndia tw rvrtll rrs in (lhina.
rrr&ny Malr6yd,nn elltras, sur:h u,e L}le ,Iu-l6ng-dt'ieh.-
.S.K.
,'lriry (Affiffif$. I'uakritxtttlrn-til,tra, N nnjio, 176),
Ta-eh'Eng-mi-yen-ehing (t*#ffi Glwna-vyuh.o
si,tra, Nanjia, Nas. 9t &. 444), Ch'irry-kang-.tart-
(#,ll|=Hg, AMANASIKARA-NAHA, rr rienskrit t€xt s'hieh rs
me.i-ahitw l'a,jra,aanuid,hi Stltra,
its 'Iibot.an translation, the Yid'-la-mi-
Nanjia, No. 42!l), Ta-fn-tin.g-shart-I6,ng-ye,n-ching extant in
(/EfrG€.#ff#[) anAso on. byoLfo shea-bya-ba, itt the Rgvud-hgrel (tantra
comment,ary) soction of the Tengvur. Ite authol'
Hogrld on thoeo trrthorities, Paramirtha inter- was Gflis-mec.l rdo-rje (-{dvavavajra). Vajraponi
pretod conc{,ior:snese :rnd formrrlnted his Vijfiaha- a,nd (lflarr-chr-n lJso'C-nems tranelrrted the work into
vddtl thoory. Unfortunet,ely, Paremfi,rtha's opinion Tibetnn. Tdhokrr, )rowovor, r'scordst,his rvork undet'
 AMAI.{pACAuA!II ABHAYA,
tbo titie Amqna.vil;&ruJtledq.rfr,ma (Y id,-Ia-mi -byeil-pa
atnn-(n,she,s-ttua-ba,
: Cord,i.er,II, p. 2l'I, No. 3b i f M.
No" 224$). Tlhe taxt is classifi&d w-ith thoso
ooqrmenting on tho Siddhis of tbo Anutbarayoga-
taritra.
IJ. K.
IU*nJpAcAMn1tI AtsHAyA. king of C,bylon,
eltlor eon of l;Iohid6ghika,rnahflndga. .LIe ruiori at
Anurd.cliraprrra (19 -29 A.C, ) rnd is best remernbergd
as tho firnt, known king of tho islantl who i*suod the
corrunant{ ol md,giid,ta (thei prohibition t<l kill).
f.ir issrring tlio r:ornrnarrd ire wrrs putting Lrto practice
tho virttro oi ahim;d, one of tlre ideals cf ovory
Iluddhisl. As a cor'ollslry to his docroe, bo caused
thc plr"nring of vogouubles and fruita all ovor tire
count,rry. He encr.rurngotl *,treplanting of particularly
' [']oelr -rrroloru' d,rrutrula,
{ apparonb! y tha ricirt us plan l,)
rr,h:ich ha was ea.rnost in offoring to bhikkhu,g" IIi6
irertirr,lity to thoso offeri4gs gavo the opitheb to hi_q
n&rna. He add.erl tr.i the rpire of the l{ahE 'lihripa
& crowning para"sol (cha&a) atrove the existi rrg
oue itlro Dipauanrt^sa,attributes to him a cloublo
cenopy m.rdo of silvor to tiro thiipa of Thiip6rdma,
nclt to the Mahi, "n',ipa), and bo alsc) con.si,rutrtod a
railint4 (.uuii| at t,he bass a,nd at tho rop. I{s had
an innor courtyard and at outc.r verandah made in
the Lc,hapds6<la and tbo uposat.ha hougo of tho
Thiip&rima, as wollas "a tnautifirl pavilion aciorned
with f'reciorx,r stonos " for hoth buildings. I{o
'krjatalo4a
forrndod vilrd,ra (rrow Ridi Vihira near
Kunrnegala) whero ths sih"er for the oxpenso of
huilding the lfahathupa by Dug{,hagdrnani ir,ad boen
mirar:ulously fburd. fur iru*r.iption of tlro king,
found at thie tornplo (rooordirlg tho grant of two
villages to iL), zupports the statoment in the chroniclo
({lJSc. II, t70). For the f)akkhim Vilr.ira in
.4cmrddhaprlra he constmctod Mrahdgdmendi-tank
(G&mendita!6kam : Dpu. xxi, 34) on tho gouth and
offomd. it a.san crct of morit. A well dug by him is
furth+lr montionecl, though to wlrich shrine tbo tank
anrl tho rp'eil rvore offercd i.e uot spocified. FIe mot
his death at l,loo lmndn of Ka.nlrojinu Tiesa, his
younger brot,her.
D. T. D.
{MANpAPHALADAYAKA, dosignation of &n
?irahant t-hera. In a paat birth, while csrrJring s
I'rr,,;'r:'-load of fruit, he s&w Buddlr.a Padumuttara
..:-ci c'frered hirn an dmaryla fruit, As a reilllt of
l':-o e,>od detid i1s know of no sorrowful birth after-
ra'rjs (.{p. II, l{o. EZG}"
[,. R" G..
404 AilARA
AIIAIdORATHA, n&mo of t 7,iidca or fiend, men-
tioued. in the IVIafi.iu$ri,rnftlolcal,pa(p. l8).
A[fLi{U$A, * n&qa king, montroned in tho Mqhd,-
nwi'yft ri (p . 247 i .
AMARA (l), a city in l,he tirne of the tsuddha
Siddhrii,tha. Tha Brrcr.dtra went to tho citrr and,
loaving lrie footprints r,o ghow rlie pni;h, rtrado his
way to tlre pleasance n&rned Amaruyyana. l'ho
two r:hisl-s of Anr.ara, Sarnbula and Srrmitta, who
worei broth{}r\r, s:ra,rv
t,hoiootmarks rncr foiiowed tirem
to tho plerasauco. Ttrerei the lJuddhr. proached to
t,horn, und lhey later joinecl tlro Ordot and bocamo
araharrte (iht."-A. t24 f .).
c. w.
AMARA (2), name ot'a cibv. Seo AfIAB,AVATI (l).
AMARA (l), wifo rf the boclhisatta when he was
bor"n os lfahos&ctlr&. Sho u.as tlre daughter of a
rnrrrolrant (setthi,\ who had fallon on evil days. Ono
day, rs slre was carrying a, moal for her fatiter
working in ths field, shs met Mahosadha, .who,
Cisguisod r',sa i,ailor, was smking a suitable girl to be
his wife. They entor-eil into tr eonvereation in
which Mahosadha askocl har varioue questions and
she D.rl.sworodthorn, both quesf,ions and answom
being in riddles, Staying at her father's house
tr{a}rosa.dha plied }ris trade as o tailor and took tho
opportunity to observe Amara's bohaviour" I[er
charactor antl ternper wero testod by him in varioue
w&ys. Fully' satisfied, ire took her to Mittrila where
lre rnarriod irer y'itir the apnroval of tho queon
{Idumbard. With her endearirrg qrlaiities Arnar6
won the hearts of all and with her wiedom eho
assietod hor husb&ncl il frustraf,ing the efforts of
his onemios to harm htm (J. \rf, 364-7:1, 392). A
rnost dramatic episodo w&s how shs outw.ittod
four wis€ men (avowodly ill-dlsposod torvards hor
husband) who, stoaling four of the myal possossions,
tried to implicate hor trusi:and (to bring the king's
rprath.rn him) and obtain hor favours. (Pl. XXIX,
tiottom.) Arnrl,rr-i was Bimbi Srrndari in a formor
birth (ibid. 478).
In ths Mi,Iin&rpafi,^o (pp. 205 tr ) tho king men-
tions the story of Am*rddevi resisti:rg the tempta-
tioruq to be unfaitirful bo hor hur*brmd. " If that is
oorlect ", rlsks Milindo, " how co'rld you justify the
Buddira'e statomont that all wornen will go wrong,
faiiing others, evon witb a oripplo ? " N6gasena's
oxplanation was that Amard did not sin bocause sho
had noitlror real aecrocy, nor opportunity, nor the
nght wooer. Tho statemenb attributed to tho
Buddha occure in bhs Ku,nila Jdtalca ("/. V, 43b).
 AI[ARA 406 AMARAK(}$A

Malalasokara obsor-r'es that it doos not really belong NrrrnadB. Thuy suggost t"hat it was calletl
to tho Buddha. ft is borrowsd from Indien folk- Amrat<Ura by K6lidSsa, as BJrnonJ.nrous with Lanki
lore and ie not a Buddhist beliof (DP^PN.). dvipa of the Rd,md.yana. and elso 'with Amradvtpa
Acoording to tho MoM.tsutu (II, 83 ff.) Amar6 and Lankddvipa concurrnently reforred to in an
was tho daughter of a smitb. inscription at Bodh-gay6 (Fleet's Gupta lnscription
Strs answor.sd ths
questions of Mabaugadha in riddles but theso lilo. 7l). They furthor Bay that on th.e piatoau of
questions and arwwers &re not fully identical with tho peak thero used to be oontres of Buddhism in
thos€ of tho Pali Mohi-Ummqga the anciont timos.
Jdtalao. Amar6's
father agroed to give her in marriago to Mehoeadha D.'T. D.
only when ho provod his skill in motal work by AUARAKO$A, a dictionary of Sanslait sJrnonJrm,E
making gor,ne extromoly fine noedles. The DPPN. written in ve'rs.o hy Amarasu.nha, knorrn as a poot
arrdtho CPD. identify bhe Mohduutustory with ttret too, after whorn the book is n^*med. Nfurwlingd-
of the Molfr-Ummagga Jdta,ke. But Edgercon nu{deana is the namo grven to it by its outhor.
(BIIS.) profers to idontify it with the r5'iZcr.Jtutko As tho oxect dato is not lmown, scholars placel it
(J. I II, 281 tr ). Ilowovor, tho l*tter doee not montion betwoon 40C and 600 A. C. (See A. Macdonsll, .4
tbe namos of ite characters s,nd tho riddlos of Amsrd Hi,atory of Sorwkrit lriterature,433; cp. A. Roniod*lo
do not eppoor in it. At ihs etorioe of tho presont of Keith, A History of Sannlcrif fii,tarahtre, 41.3 ; aigo
bolh M alfi, - U mmng ga snd Sdci J dtalca.sare identic$I, Wobor, Hictmy oJ Indinn fuitnralure, 229 f.)
Edgorton suggests that tho n&nnris of tho hero The work is divided into tbroe parts by subjocts,
and tho heroino could have treen transforned from oach part containing a number of chapters which ero
one to tho other.
ogain eubdivided into sections, in accordanco with
c. w. the partieular subjects thoy deal with. Thus, wo find
the first part dividod into ton'soctions, of which
the first is on l{oaven (nmrga<:argal, which containg
AUARA (2), name of a rivor, noentionod in the
opithets not only of gc,ds like Yis+u, Brahmi arrd
Malfrrndy&ri (253.6) botwoon Vi6vd,mitr6 and
Yanna, but also of tho Buddha, o.9., kinsmarr of,
Tdmar& (Bff^9.).
tho solar r&co (arka-bandhul. Tho soction on
AIIIARADEIIA, a fornoer Buddha mentioned in a drama (rfilya-uorgo) oontains a wealth of inf,or-
list of formor Buddhes und.or whom S&kyamuni mation rogarding music. fhough short, the
acquirod morit while in the eighth bhrlmi (.Mhuu.I, e€etions on tho unclorworld (pdri,l,a-uorgo), wlrotr
r37.4). mention is medo of infernal rogions (rudWl,a\ *nd
tbe king of serpents (Anarda), nnd tbe ons on hsll
AilARAGIRI (l), ons ,of tho three palactm occupied (naraka-aa,rga), whioh cites tlro rivor of, hell
by Atthadassi Buddha during hie lay-life which (uai,tara7tl) and departod. souls (prelol, contain
oxtendod to & por:iod of ton thoussnd ysars ve,luablo infonnation.
(Bua.43, u.l5).
Of the ten ssctions in part two, tho section orr
AM$RACIRI (2), a vih6ra in Ceylon montionsd in humans (manu4yo-uarga) cont'ains a ebore of
modiaoval timos. Evidently orthodox bbikkhus information about mon, women, health, di"roasos
lived here in the d*ys of tho Gampola king Bhuva- and dross, o.g., the wbrds, denoting forna,le tesoher
nekabihu IV (midtlle l4tb cent. A.. O.). ft ha.s (updd,hyd,yd,),masculine-like womon (potdl" twico
beon identified with the spot now callod Dovana- marriod womon (pu,narbhil,, didhiryl &re given.
gala. The 'Suprome Thor&' Vanaratana of the Wool (rdnkat:a) is eitad, beeidee mrrnerous ot.hsr
timo who, on royal authority, held an inquisition dress materials. Tho word for ulcer, to'.r, is 'l"ound
into the conduot ' &mong men of standing who had (ndd,i,warut\. Ths four sections dealing with the
ontorod the priosthood', w&s of ''he Arnaragiri.vEsa. fortr castes : brdhmnpos, ksalriytx, ,-,aii!Jus and
(Ndkdya Sa,hgroha'wa, Eng. trsl. pp. 24, 2i ; Pali iild,ras are of irnmense value on eccount of the
Literature oJ Ceylon,, 240 ; EZ.IV, 302 f,) light +"Lev shed on tlre social order and reiigious
practiees.
D. T. D.
Part throe is oomposed of fi,r'e sections, Sving
AMARAKANTAKA, na,me of' a peak in ancient qualiries of person-r.quairties of things ands saction
Kd,linga (India). Some writers (".g., B.C. Law, of miscellaneous LcDonrs (,s,Jikirna-torga); and the
Eistrrrcal, Geography of Ancient India,303) identify last two chapters are in tha form of an appeindix"
it with tho inaccossibls Amaraka4lake which risos treating homon\-ms ending in ka, &fra, ote.n and
to noarly 3,500 ft. ; from its valley ris6s the river dealing also v-ith incleclinables and gendors.
 AUARAKOSATIKA-rAUlnnEI{U 406 AUARAPUm mxAyI
The book ie ortant in its Tibetan translation, The present mivrn of show its ertent
t"ho flcfui-ba nwd-N&i ndsd (elw-byo-bo), in tleo of I milo squano with a aolid brick temple-towor
Sgra-mdo (Sabda-vidy6) mction of tho Tongyur. at oach corner whioh may have neached a hoight
Its euthor is dlchi med eeri-ge (or llchi-ba med-pahi of lO0 ft. A very larje bronzo statuo of the Buddha
soi-gc:lssn'.-r,intn1 ; Kirbicendre and Grage-pa is sa,id to havo boen'enshrined in its oelebrated
rgral-mteban (Kirtidhvaja of Yar-luis) transletod tomple with 250 gildod woodon pilla,rs.
tho work into Tibeton. The work is clsssified
The I(yauktawgyi Pagcda on tho east of tbe
in Cordiar under the section of Mdo-hgrel or sritre-
Taungttrarnan lako and the Petodawgyi Pagoda
commenta,r5r (III, p. 465, No. I; TM, No. 42gg).
ara tho best prceorved of the numerous religioue
Roinaud epeaks of an oxtent Chinoso translation
buildings at the dos€rted capital. The forznor
(Webor, loc. cit.).
was built in 1847 by ktng Pagan (f846-52) on the
The Pali dictionar5r of qnron5rms, AbhidMrnppo- model of the furanaa Templo at Pag6n ; and the
dEpild, boars a cloeo resmbla,nce to this work. lattor by Bagyidaw in f816.

s. K. N. It wa€ in Amarapura thst king Bodawpaya

receivod bhikkhus from Lariki (Ceylon) on two
ocdasions, one in 1802 and the other in l8L2
AUARAKO$ATIKI-KIilADHEI{U, e Sanskrir (Hervey, op. pit. bolow, p. 277; soe elso tlio next
text which ie extant in its Tibetan translation, the
article). The occasion w&s the reetriction of tho
llchi-bo mtd-pafui mdsd-Icyi, rggo-cher Wel-W Md,- higher ordination (u.pasampffi) by tho rulor of
hjoPi bo-mo alva-bya-bo, in the Sgre-mdo (Sabdavid-
Lsnke to membors of a particula,r ceste. R.poo-
yE) section of tho Tongyur. Its author was liab-
mntation wss rnads by oxcludod csndidatoe to
lbyor zla-ba (Subhriticandra) and Dba,rmapd,Iabhadra
the king of Burrna, roqueetir\g him to arrango for
translat€d tho work into Tibeten. Tho work is
tbo continuod eucc€Bsion of ordination through
classiffed by Cordior rurder tho soction of Md.o.hgrel
the Sangha in Burmo. ThiB sucoossion waa
(efitra-commentary) and nannos of the tra,nelatorg
voucheafed a,rrd is now known as the Arnarepura
rlne given as fifticenara and Grags-pa rgral-
Nik6,ya (q.v.).
rntehan or Kirtidhveja (Cordder,IIf, p.466, No.2;
H. G. A. v. Z.
fM. No.4300). Tho text (Abhidbene) is classifred
with the grarnmatical a,nd rhetorical texte at tho Brsr,tocnepsy: G. E. Ea,rvey, Eistory oJ Burma
ond of tho Peki4g edition of tho @non. (Lo.gv"ans, Green & Co., f926); Sangermano,
A Dezdpri-o of the Btnnleae Empire, 1783-1808
AUARAPARPAIA, a town mentioned in the (Rangoon, 1886).
MalfimdyilrE (BHS. s. v.).
AIARAPURA I{IKIYA, one of rbe three main
AUARAPURA, a suburb of Mandaley in tbe Union divieions of tho Buddhist $eagha in Ceylon in the
of Burma. It was tbundod in f?g3 es tho new prooent time, the other two boing Sgihma and,
oepital by king Bodawlnya (lZgZ-1819), who Rdttuilfu (q.v.). Thore are two or thrpo unoertain
decided for astmlogical roasons to movs tho capital groups apart from those threo, although their
from Ava, six mile up the rivor. 'rAtnes sppoar on tho official Government list among
o called the
new towa the Immortal City (Ama,ra-pura) tbo major Nik6yas. Obtaining its neme from tho
and
it gnow rapidly with an eetimat€d population city of Arrnarapura in Buma (soe procoding articlo)
of
170,000 in 1810, whon a large part of tbo towrr was witb whioh it is eonnootod, the Nikiye originated in
dostroyed by fire. Submquantly in lg23 the myal Coylon iD 1803 A.C., ss I group eeparate from the
court moved baok to Ava. then eristing Syflnw Ni,k6ya. Aribagabepitiy6
An oarthquako in
1839 doetroyod tho groater part of the remaind,er, Niq.'avimelatiese thore is rcgardod as its forrnder.
which was ffnally abandonod in 1860, when king
Tbe origin of this Nik6ya is trmed to tho diffiaulty
Mindon occupiod {a,ndalay. Some of tbe msteriol
in obtairring tho higher ordination (upeamp&l ta
from the various buildings, tomples arrd. palacos,
mo.lt8 belonging to castos othor ttran tho goigoma
w&s nemoved to and incorporated in the now (agriculttrral c&st€). According to e strong tradi-
eapital.
tion, thie was due to a deorpe of king rcrti Srl
Amarapura is knovm by the Burmans aB Rajaeiqtha of Ifundy (late tSth cent.). lberoforu,
Myoher'''g, the old oity, or ae Taung-myo, tbe in lZ99 a learned monl. (of tho affigoma oasto)
eouthsrn city, to distinguish it from Mendrley, Arnbaga,bepigiy6 Nesavimelatissa is Bsid to have
or Myauk.myo, the norCbem city. taken ship, with 6vo otber novioos (rtmoporol
 AUARAPI'RA I{IKfrYA N7 AilARAPURA TilKAYA

and two msle ettendants, with tbe intontion of Nik6ya in 1887, and became the ffnst Mahd Ndyaka
going to Siam to obtain higtrer ordinat'ion. Ilearing, of the new group. (4) Arnarapura l{ilavarnsa
on ths way, that' irr Burrna, too, Buddhism was Nik6yastha Sti Son,buddha Sisanodaya MahE
flourishing in its purity, they landed in that country, Saigha Sabhdva originatetl in 1930 undrir tho
abandoning tho moro difficult voyage to Siam. leadership of Ariyavamsatilaka Xlodhdvitisss thora
Tho group reached Amarapura, the then capital of who also had severed his connoetions with the
Burrna, whoro tlroy were cordially roceived by Amarapura lffrlavar.nsika Nikaya in that yoer.
the rpigning king Bodawpaya bimsolf. With his (5) Sabaragsmu Amarapura Nik6ya originatod
patronago tho monks recoivod tho higher ordination in 1836 under the leadership of Bogahapigiye
at tho hands of tho Burmese hfahdthera, N6r3dbhi- Dhamrnajoti thera who had gone to Amarapura
var.nsa 1. The tn'o la5rmon wone also ordained. in 1806 and obtainod higher ordination from
In 1803 they returnod to Ceylon with fir'o (thrne Na?ebhivarn"sa there of Burma. For tho flrst time
aocording to the Buddha Sd;ana Connnission, he conforned higher ordination on sevoral learnod
Report', p. 34) othor Burmese monks, bringing rnonks at Ratnepura. Later, othor divigions
with tlrom a large number of Pali secrod books anrl occurred in this group. (6) Udarala (Ova)
a letter from Ni48bhivamea to the Sarighar6ja ot Amarapura Nik6ya. A monk, Rahupola $uj6ta
Coylon. On their return they proceeded to give tbera, who hsd obtained higher ordinotion
higher ordination to many novices. Eventuallv. at Ratnapura from Bogahapifiy6 Dhamrnajoti
they established whst is known to this day in tlrera montionod abovo, was r€siding at Badrrlla,
Coylon as the Amarapura Nikdya. (See Nihar whon Dhammojoti thera visited irim and appointed
Renjan Ray, Thcratsdfu, Bu&hdnn dm Batrnta, him head of tbe Amarepura monks of thet aroa
297 fr.; Sponce Hardy, Eastwn Monaehimt,, 32'l : (the Eill Country). As time passed, this gmup
J. Emsrson Tonnent, Chriatianity ,itt, CeElan,. came to bo known by the abovo name. Lator *t
224tr.| a cortain stago, tho pupillery line of Rahupola
Sujdta thera separatod from the U{arefa Amara-
Ndqravimalatisse is said to hovo gono again to pura NikEya, to form the Uva Amarapura Nik6ya.
Arna,rapura not long aftsrwards and on his neturn, (?) Ove Udukind* Amarapura Nikdya branched
about two years later, ho is ceid to have boen ofr from tho lJdarala Amarapura Nikiya
recognisod by the thon Governor of Coylon ($ir in 1932, with Beraliyapola Dtramm6rdrne therrt
Edward Barnes) *s tho Head (Malfi Ndyakal of as its flrst Mahd Ndyaka. (8) Amarapura
the Amarapura NikBya in Ceylon. Sudharma Nikdya. Thie group, whichwaa
forrnorly known as Mramma (Bunneee) NikEya,
In the cours€ of a fow yoars this l.Iik6rya divided
later adopted thie n^emo becarree iC was the namo
into geveral groupe, each having en cdministrativo
of tho $ik6ya which conforred the higher
lnee'd (Malfr. Nd.yaha'1 of ite own. lbo follbwing
on:lination on Aftbagahapiliy6 Naqabnivarnsa
list givee a croge-soction: (l) Arnarapura Mfila-
thera. T'he f,rst hsad of tbie Nik6ya was Sala-
varpsika Nikdye is tho name by which the originel
kunu6ro Sumangala thero who had nor:eived highar
Amarapura Nikdya csmo to be known, whon a
ordination from Boga,hepifiy6 Dhammajoti thora
group of monks broko away from it t'o forrn tho
at Ratnapura. (0) Amarapura Vajiraverpsa
Amarapura Mahd Nikiya. (2) Amarapura Moh6
Nik6ya. Tho plrpillary li:ao of Paf,fiiratane
Nik6ya, tho grcup th^et broko away from tho
thora of Sumanf,,r6ma of Udugampola is lmown
original Nikflya; Tolagermrv6 Siri
by thie narro. Elernal6l"Oitn Gur.r6nond,a thera
Pa,flfrE,molitisso thera was its flrst Malr8 Niyeka.
was it's flrst MBhe N6yaka. Vajirirdrna thera,
(3) Amarapura Cullogeqrlhi Nikiya, ostablbhed
who oa,mo to Coylon fron Brrrsra in lB92 and
by Vilitara Nd+atitafa thera who eovomd hig
oonnectione with tbo again in 1901, grantod highor ord.ination to rnoet
-{rnorapura Mfi,lavarpsika

I The Burneae therr PsfilIelnl, wridnd tbe ^$lmrc.

oafn Ln 1861, montloned thls even-t-thouih wlth mlnor
vrrlatlona. g€€ Usbel Bode's odltlon of the work, p. 186.-
o. P.u.
2 hbld. ta 9lnhrleao Dv tUe Ooveronent of Ceylon ac
itr g€ssloDrl Prper XYEI of fe69.
 AIIIARAPURA NIKAYA 408 AIUARAPURANIKAYA

of the monke of this Nikdyo. (10) Amarapura Sri Nikriya. Differenco of npinion regarding the
Dharmaraksita Nikdya waa inetituted &s a purity of a boundary $1,md^*ankara-vddaya.l
soparate group in l8l8 with tho consent of led to a division in bhe Amarapura Sarnagarnrr.
.Arhbagahapifiy6 Siri Ndnavimalatissa himself. (No. 16), the ne,w grqup coming to bs knorvn as
Tho Nik6ya is known by the n&me of its Amarapura Saddhammavs,4qsa Nik6ya. This
firet ilah6 N6yaka, Attuddr'E Siri Dhammarak- oceurred in the timo of Bopigo{a Sendlankirn,
khita. The s&me Nikdya is also somotimes Sirisumar.ra t,hora, succesaor of Kapug.rma f)harn-
Lcnown as Mihiripiinn6 Nik6ya, for, at a later maklitrandha. At a later stago, this group branchocl
stage, Ta^ngall6 Srrma4atissa thera of Aril.d,kara off into two again, eactr group having its owrr
vihEra, Mihiriptinna, became its Maha Mahd, N6yaka. (18) Z(s)we;in Nikdya, not strictly
N6yaka. (ll) Amarapura (Kalyinivarnsa) Nikiya. classifi,ed{ trut offici*lly so, ia a Burrneso group
This Boct is officially reckoned with the Amara- establislred in Coylon about 150 yea,rs ago. 'Iwo
pura Nikdya but its mombers do not accept Burmeso monks, Vinaydlankdra and Jina. arrivod
this position 8. The founder of the group is thera and inetitutod this Nik6ya within the Amara-
Katafuv6 Gunaratanatissa thera who had gone to pur& gtoup its€lf, but the attempt, was not succor*sful.
Ilarns&vati in Burma in 1809 to obtain higher ordi- Lator, the mrrnber of monks of tho group inorsaeod
nation. At first be workod jointly with Attud6v6 rapitllv as a rlesult of the aciivitiee of Siridlrl*rnrnn
Siri Dbammarakkhito thera (of group No. l0), thera of Arangala. Somo tirne aftsrwarcls, tho
but later founded his owrr Nikiya with himself a"s Nikilya branched off inbo two groups, oach with a
the hoad. Ma.ry loarned *onlr" succeedod to his MabB N6yaka of its own (Buld'lw Sdgq.na Com-
poeition in duo coura€ &rld, at ono stago, the missi,an Report, 34 tr ). Ceylon monks belonging
Nik6,ye csmo to be known a,s tho Kalyiqivamsa
to tho Arnarapura Nik6,ya mado sevsral visits to
Nik6ya. In the recent past thir Nikd,ya hes divided
Burrna, both to Ama,rapura and to llarnsavati.
iteolf into two groups with a Mahd Ndvake for
oach. (12) Amarapura Siri Saddhammayuttika The religioue aativities of these monks as well
(M6r;ara)Nik6ya was foundedby Siri Dhamm6r6,ma aB of their suoe€ssora led to the growth and
thora of M6tara and ie also known aa the developmont of the Amerapura Nikd.ya whieh eom-
Mdt'ara Nikdya. Its membors formorly belonged prisos moro thgn threo thoueand monks and one
to the Kalyd4ivarysa Nikiya (No. ll) till tboy thousand fivo hundrod monsstorios 5.
soparatod in 1841, as a rseult of a divieion of
opinion about fulhilcamrrw (q.v.) and such practicos. The obeerv'ations of J. Emorson Tonnsnt
(13) Amarapura Sri Dharrn6rd,rna Saddharma- (Chriatianiry in Ceylon, 225 f.l and Spenco Hardy
yuttika Nik6ya, e group that broko off from group (Daatern Monachistn, S2T tr.| as regards the diffsr-
No. 12 (aftor tho doath of Siri Dhammdrdrna thora), one,es botween tho rnonks of tho Arnarapura and
in tho timo of his succoesor, Ilikkaduw6 Siri Sy6ma Nik6vas aro notoworthy since thoy go back
Sumar.ratissa thora. Ttre flrst Mahd Ndyaka of this Lo conditiorrs in 1850. According to thsse writere,
group wos M6tara Siri Wirrralasira thbra who tlro monks of the Amaropura Nikiya insistod on
died in f 896. (14) Amarapura Ariyavamra tbo oxclusion of tho vensration of Hindu gods from
Saddhanma5ruttika Nik6ya, founded in 1000 by their temBrlao, the oxti:rction of caeto, and the
Siri Dneeanaserdbhidhfina thora of Bofrbuvala, a orclusion of ti.o Order from such escuiar oceupe-
monk of tho Miitar.a Nikiya group (No. l2). tiorw es medicinc und a*trology. Tiroy conforrod
(16) Amaroprrrc Dfrommavamsibhidhaja Siri ordination rogardless of caste anr:[ without die-
S*rldhommayuttika Nik6ya is anoth€r goup which oriminstiorrs. Thoy rojectod the authority of the
broks away from ths M6tara Nik6ya (\io. 12) in sovoneign or of tho civil pow6r to introduco
1915, undor tho leaderehip of IIiyEr€ Siri Pafrr-r6lafr- innovetions in worship" Ttroy expoundod and
k6,ra thora. (16) Arr^arapuraSamdgama was founclsd preachod tho Vinay* to the laity, while the Sicrneae
liy Kapugama Dhsmmakkhendhs thera, who had ordsr nsarl only to ths monks and thon only a fow
himaolf gono to Amnrapura in 1808 with mverel passsges within cloe€d doors. Tboy leid groet
othon monks and obtainscl upoeompadti from strtss on tho morite of tho ptlnn-pdmlcomo (foost
Na4aUfiva.r.nea of Burma" Tho aect wss founded of lamps) wbich tlroy porformed during ths wholo
about l8lf. (17) Amrr&pu,r& $addhtnrmavalnaa nighc. Wfron woaring tho nobo thoy coverod

I Accordlng to au lntlmatior, by lLc rec€ot MahA Nlyaka, 4 The head of thle group does not occept that they oonform
the (tate) scboler Polwstte Buddhadatts thera.-G. P. M. to ttle Arrarapura Niklya.--O. P. !fi,
6 Bttdd.lu Sdgpltlc Commi,etbt &cWrL 15 f.
PLATE XXXI"

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PLATE XXXII.

CopUri.ght : Dept. of Archaeology, India.

AMARAVATI: Sconofrom a Third Poriod coping slab depicting tho disporsal of the
Buddha's relics.

CopvrtaW: Dept. of Archwology, Indi,o. CopyrieLl,: Dept. oJ Archaeology, Indip.

AUARAVATI': Orna,montalpot with flowors, orr AUARAVATI: A treo n;rmph, work of tho
a Second Psriod casing slab. Fourth Period.
 PLATE XXXIII.

AMARAVATI : The subduing of the

drink-maddened elephant Ndl6giri'
from a Third Period cross'ber.

Copuright : Dept, of Arahacolo7u, In'iliu.

AMARAVATI : Tho veneration of the

Buddha'e bowl. from a Third Period
cross-bar.

Qopyrqv: Dept. oJ Archaeologu, lndtu.

AMARAVATI : King Bandhuma

rocoiving prosonts (Jdtaka No. 547)'
from a Third Period cioss'bar.

CopwicW: DeN, of Atcheologv, India,

PLATE XXXIV.

AMARAVAT! : The Buddha discours.

ing, from a SecondPeriod casing elab.

CopUright: Dept. of Archacolwg, India.

AMARAVATI : A Fourth Period

chaitya slab, ropresentingthe strlpa,
now in tho Madras Mu.seum.

Copvrraht: Depl,. of Archazolqy, Inili,a.

AMARAVATI:A Socond Poriod

casing slab showing the vonoration
of tho Dhsmma-cakk*, possibly tho
depiction of tho First Serrnon, to
judge by the s5rmbols thomselves.

CqpurigV: Dept. ol Archae.olagy, Ind.ia.

 AMARASIDDHI-\|BTTI- 409 AUARAVATI

both shouldors wheroes the monks of the Sydma ln tho Samartutpaa&1'il;d, when king Asoka ordered
Nikdya laft tlre right shouldor uncoversd. Tho his offioors to docorate tho capital bo eelobrate the
Arnaraprrra monks aleo left thsir eyo-brows complotion oi'tho 84,000 wilr6ras, thev wanted to
rrnnhaven. dsoorate it so boautifully that, it would exoood
Amarsvati in spiondour (deufinlfi arnarauati.yd
At t'he presont time tho monhs of tho Amarapura
rdjdh6,niyd, sirira dhilcataraaerctrilcarp'Liya naga-
Nik6ya disagmo from tho monks of the otb,er
re\n kdtu,kd,meru, tt*td,hajdtana rnahdjanena al,ar\-
Nikdyas on a few minor points, for, doctrinelly,
hafapaliyail.am rnguroty: Vr,nA. f, 49, 19 ff.).
thero is completo agnoomont arnong tho three
Nikdyas in Coylon. Tho author of the Cill,otwrpsa compsrog
P<llorrnartrwa, VijayabEhu's capital, to Amar6-
H. R,. P. qlalcwa
vati : lcuherqs,m aaklcuaeud,tnardaali
rdjadlulni d,lw l,ttssa pulotthdrwgarLuo ad
BIBLIOGRAPHY (in additinn to tho obovo) : (Mh'u. lxxx, 5).
Ni,kdya Bangrahayo,' Kofagema Ydciesars thora,
Ama,ravati, &s f! boeutiful and a prosporous city,
SaroTr,arikora Sahgharaja Satnoya (Sinhalese);
is a concoption cleveloped mainly by Ssnskrit
A" P. Buddhadetta bhera, Satndpiit:i.tayd Baudd,hd,-
writors. Both in Pali enrl $enskrit litoratune
cd,rguyd (Sinhaleso).
dosoriptiorrs of tho city of Sakk* &re common, but
nurnororls sJrrronynx srs usod to donoto it. In a
AUARASTDDFT-VBTTT-(SANATA!{ASTDDHT-) r{A- fow places, as ehown rbove, tho nemo Amardvati
MA, a SansLrit text which is oxtant in its Tibetarr is usod.
translation, the ll chi-med, grub-fxfid ftgrel-pa (qyui-
druh grub-W, alvs-bya-ba, in ths Rgyud-trgpel This city is deecrib€d in the Indralokagamana
(ta,ntra commontar5r) section of tho Tongyur. fts soction of the Vanaparva of the Mahd,bhdrata.
author watr Dpal f{birbapa (S.t Virripa), and Hom it is ssid that it is eprosperous end a dolightful
Dur-khrod-pa Edova (Sm666nika ET,adeva) of city with flowors of ovory Ba&son and with secrod
Gandhdra tranelat'od tho work into Tibotau tnees of ovcrry kind. Tho oolestial pack Nanrlono
{Corili,er, III, p. 231, No. l4). is also found in this city.

Ttrue it is s€€n that ths Pali writsrs ware faruilisr

AUARAVATI (l), alto cs,lled Anmra. A prosperous
city in the tims of Buddha Dipankara. The
bodhieettv* was bonr ther.e in I vory rich br6hman
family sxrd wse namod Sumedha (B,ua. ii,6 ; DhpA.
f, 83). Accnrding to the Maldbod,hdmmsa (p.21
tho city wss eo callod hocauso it, was inhabited by
mofr rosembling god.s.
AUARAVATI (2i, a city in tbe tirne of Buddha
Kondafrfra, eighteen leagles in oxtent,. It was in
tho Devav&ns, near this ciby, that Brrddha Kon-
rlafrfra proached his first Borrnon to a host of gods
and mon beadod by tho ten lcoEis of monks wlro
renortnce<l homo lifo along wi',lr hirn (BuuA. L34).
The city ie also celled Arundhavati (ibid. n. 2).
AUARAVATI (3), 'tho abode of the immortals'.
This is one of tho synonyrns used both rn Palr
and Sanskrit litereturs for the city of Sakka,
tho king of tho gods. Its signifioance to Buddhism
ie onl5' litoral and mybhological, and not doctrinal.
ft occurs in a fow places in Pali literatur.e as a
simile whero tho writere hovo takon Amaravati
as a standard of comperison in doscribirlg tho cities
on oarth.
with bhis oonception of a boautiful city in heaven,
aB found in ths Malfi,bhdrata.
A. G" g. K.
AMARAVATI, onuo tr gro*t oity, is now a smsll
village situatod on tho south (right) bank of the
I{rishnrr rivor and a little ovsr twenty milee from
Guntur (lIap, p. 3Il). Ilsiian-ti{ang, the Chines€
pilgrim who w&s travelling through this srea
towards tho fi.rst lralf of rhe 'lth century A. C.,
refors to this placoas T'o-rta-kia-tse-kia (Dhanakaga-
ka), tho capital of ]fah6 furdhra. (Jee Bt&hist
Record-o s f theWesternWorkl,In,J. ed. i957, pp.4?3
ff.) The placo is aleo meo.tionxi b,r' TArBn6tha,
tire Tibetan historian, *s Dpal .l,J,an.br.rt.dpun,i,s.,
DhEnvakaiaka i'+cctrmuiati,)lr of grsin') and the
great ehait','a Pl. XXXI) there, rn terms which
nright rmplv that i: ha: been one of the gr.eatet
seats of Buddhism in earlv tirnes.
The earliost inscriptions found in Am^arEvetl,
which gre sscribed on paloographical grounde to
the ltauryan eia (200 B. C.), rsfor to this pl,aoe aa
 AUARAVATI 410 AMARAVATI
Dhanakafeka. This soems to be the original name Tho Ctraityakas snd other Mah6s6ngbik'a schoole
of tbo oity r.. Thore waa & gneat stfipa I in this (oolloctivoly known as Andh^aka) flourished in the
city, called 'Matr6-cotiya' in inscriptions, which Amardvati araa, tho etripa at Amar6vati beirrs
is described by Tbr6ndtha in graphie torms. The their main object of veneration. According to
earliost sculptures of this stripa bear close the Mafi,ju^4ri,mtlakalpo, the AmarEvati stripa con-
roeomblance to tho sculptures of Bh6,rhut. Accord- tainod tho r-elics of Buddha himself (Sri Dhnnya_
ing to the Bdhimnidi,na of tho Somantapasdd,ihA kaEaka Jinad,lwru.dtnre bhuuil. Tho Gapdavyil,ha,
(SBB. XXf, pp. 60, 185), which wes written in
one of the principal works of Mah6y6na Buddhists,
Ceylon, Moggaliputta Tissa thera (primate of tho
montions that Maflju6ri stayed and proached within
emperor Asoka) sent Majjhirna, Kassapa and
the vicinity of Dhanakagaka. pilgrims thronged to
thr.eo other thoras to the Himalayan rogion for
the Mahdchaitya evon from far off placea like
tho propagation of tho Dharma, &rrd Mahddeva
Pdfaliputra. Hsiian-tsang, wbo visited this place
to Mahieaka or Mahknseka (llfahisamandala, ibid.
and studiod Abhidharme hero, statss that though
pp. 57, 69, 182, 184) whieh carno rrnder the sway
there werp many Serigh6.r6mas which wero d.esertod.,
of the S6tevd,benas who wero the rulors of the whole
about twenty wore in flourishing condition with
of Dakgil6patha. Mah6deva. went to Pallava-
about a thousand monks, that tlroro ,,
bhogga, tha presont Palnad of Guntur district. wore 100
Dova templos, and the poople who froquent them
That the strlpa at Amard,vati was originally ars numerous ,, (Buddhist
and of difforent faiths
built by Aeoka, whore Matrddeva and his monks Rccorda,loc. cit.).
wono &t, work about tho closo of the third and the
boginuing of tho second contury 8.C., has boen (tsut Ruddhists cbutinued to remain active, *s is
evident from contemporery epigraphical eviitenci.
widely bolioved for many years. This is now About half a mile to the *est-of Arnardvail is the
strengthenod by tho rocont discovery of (probably) small Cown of Dhara4ik0f(a). From here, once itiii
provincinl -capital of the'sEtavlhanas anit synony_
a fragmontary Asokan odict at Amardvati itself. mously linked with the name of Amardvatt. nave
gory_oto light eeveral flgures of the Buddha eid the
" SoFo of tho inecriptions racontly discoverod at bodhisattvaa, dafable to the periods 6th_1lth cent.
Amaldvati, which can bo assignod to the second A. L'j A pillar iruscription dated in 1lg2 A. C.
mentions ths Mahdchaitye; another, of f23l I.C.-
or third contury 8.C., on palaoographiool grounds, records _& grant to the Buddha wh6 reeidis-ai Sii
Dhenyaketaka. See E. Eultzech in
zuggoet that the celebratod Buddhist sttTpa of perhaps the lsst known of the ancienf EI. Vf.
references
the place was originally built in that age. l'he to Amarevati comes from Ceylon. ft is in ttri -'C.
Oar,&.I[depiya(q.v.) inecription,-dated lB44 A.
most important emong thaso opigraphs is & oL Dtr&rrn&klrti, the hesd of the sarlgha, who ls
..
recortled !o have re.qtored the two-sibried imsqe_
fregmontary record on a block of stone, which
house at SrI Dhanyakalaka in namtraiJ"l-;d:;ith
was app&rontly cut out from a pillar of the Asokan much. gold and jewels ". (See EZ. f V.l Lalii
hietorical mention, whether in Ceylon oi to.tii.
typo, with traces of tho original Mauryan polish. takes no note of Buddhist connectiSns. budlrr-,i-id
-ioi
The paleography, languago, style anC contents evidenees of prolonged Buddtrist activitv.'
seven centuries aft€r Hsiiang_tsang's comrirenti.
of this inscription suggost that it might be part of assume slgniflcance ; the Buddhists whom tre *J*
were no moribund community.
e yet-unknown pillar-edict of Asoka. It is not
impossiblb that fuoko w&s rosponsiblo for the The ancient remains came to notice in Britislr
times, after 1296. wlrcu a local iandowner in tr[iiirlnii
Construction of tho origirral stilpa. " (Irul,,tan nis residenee qt A_mqr6vati canre to a.spoil'iiiE
MalrEchaitya. See Budtthist Retmih, op. it.
Archanologg, 1959-60, p. 53.) nt. 10l,.summarising these notices: ;'alio p.
"ii.-p.-lf
b.'narredi
rI.gp. git. in Bibliography,- pp. 22 tr Beginnins;itt;
Dhanakalaka roso to glory as t,he eastern capital Colin Mackenzie. a numbdr of keen Entiqir?rians
began to manlfeet their tnterest bv gtudvi;t-T;;
of the Sdtavibana monarchs, whon thoir earlier remains, and making valuable documentationJ-irtiii,fr
seat Prathrglh6na (Paithan) was stormod by tho r.qeutteq ig publieations as invaluable. ftreji ri6iii
orrected the st,tention of the administration toward8
Keahsre,tas, who woro probably the subordinates te\iug otcial notice of this unique monument of Jrifil
of tho groat.Kus6rra omporors. Suity. .4 very-large number of the scutpt*es- *hicil
were retrieved from the epoil was removed to nns6;a
tnd photogrqphs of'lnosf of them rrppeaied i;l?;-;
Setakarni, the third Sdi:avdhana ruler, though a Iergusson's I'rea, BrLdSerpenl lVorildp; this scholar
champion of Brahmanism and s&id to h,nve per- had also earlier written a. brief accouit oi ihe-sitJ-
lri;"fi-
chajtya._ Nu_merorls others workea on the i;
formed meny s&crifioes including a.|aamedha (horso- mat€rial, a4d o-f the urosi recent of ttrem rnentiori
gay !e made of.the worke by C. Sivaramamurti and
sacrifioe), waa & groat patron <lf Buddhism and Douglas -Barrett, who havi made'itudieJ-oi ih;
Buddhigt art. remeine housed _respectively in the Madras- Uul,reirfr
and ihe British Mrrs-eunt.-i). T. D.)

1 cp. Dhaflaka$a in a PrEkriC inscrip0ion of circa 2nd cent.

-{.C. (8.f. XXIV, }56 tr); DMnyaghaia (ke), tn the late 6th
cent. A.C. inecrlption of $l4havarman II (Sff. I, 25 tr), etc.
2 Though deecrlbed as ' gleat', it was conslderably emaller
tbaa lbe grest cetiyas of Ceylon. Probebly 'gxeat' here
6nggeste Bssociationl other thau those ofelze.
 AUARAVAd
Ttro Mah6chaitya of Db.Bnyahage.ka waa
r.lnqueetiorrably a glorioue monument, of the Sdta-
vdbana, period. A atudy of some of the sarliest
Brdhmi inecriptions found on the spot leads to the
conclueion that tbe ot6pa is probably tho oldsst
extonsivoly scrrlptur'od stfrpa in south Indie.
Tho stripa prolrr consists of a railing, a cylindri-
cal baso, tbo homisphorical domo surrnounted by a
square railing enclosing a yasti (sh^Bft for pa.rasols)
of imposingdimensions. (Pl. XXXI.)The rail (called
vetdlcd, in the irxcriptions) oonsisted of upright
pillars about, ten l'oot high and two feot ten inches
wide. Tho bases of the pillars worp sot in a
foundation of brick a.nd mortar. In tho uprights
q'oro cut throo lenticular cavitios to rocoivo throo
cross bars aallsd sttci, tIrc whole being surmounted
by a ooping 2 fb. 9 in. high. Both faces of tho cros.s
bars wore carvod witb full lotus motifs-
The inner faoo of the middle stci alono contained
sculpturos of groat ologanco roprosonting either
sconos from the lifo of the Buddha or Jdtaka talos.
In the upright, pillars also tho inner middlo faco
ha<l oarvings of Jdtaka scenee. The outor face of
tho uprights showod a contral circular lotus dosign
with half lotus dosigne at tho top and bottom
separated by three wide and shallow flutos. On ths
irurer l'aeo, too, wero reprosontod the flutes and tho
half lotusos at the edges, though in some places
they woro given ovor to J6takas and the life of
the Buddha. (Pls. XXXV-XXXVII.)
The coping slabs wero also carvod on oither sido,
the outer face having a long rrndulating flower
garland, camied on tbo shoulde$ of yakqas
(somotimes accompanied by yaksis) as the principal
rnotif. The loops formed by tho undulating gar-
lan<Lc wero filled with symbolic reprosentations
from tho Buddha's lifo, the ond of tho garlands
being shown as drawn from the mouths of the
dwarfs. The iruror faco of the frioze was decorated
with talos from the J6takas and from tho lifo of tho
,Iluddha.
Tho gatoways of the strlpa woro guardod by two
or four lions soatod on pillars. The plinth carried.
on tho outside, carvings of men mnning aftor
mythical animals. A somicircular slab 3 was placed
at, tho g&tow&y, to sorve &s a step leading to
bhe prad,akgippad,a (ambulatory) the ground level
of which was somowhat higher than the outer
-
', ,rlr* ," ,* (PED.); popularly, '.**tn"l-
familiar in Ceylouarchitecture.
4ll AMARAVATT
side of the rail. T\o prad,afuiqudpada lay wibhin
the rail and was probabiy paved r,nith limestone
slabe.
Tho three main divisions of the stripa may be
convoniontly dividod into emaller parbs. ,, The
iirst, the cylindrical part or baso, is composed of
two subordinsto parts : (l) tho sculptured panel
zoll,:e bolow; and (2) tho narrow frieze above.
Tho socond, tho bemisphorical part, is composed. of
(i) a range of sculptures; (ii) a plain zone above ;
(iii) a docorated collar; and (iv) a plain zone at
tho top. On the top is I squaro (lta,rmdkdl which
is a balustrade around a centrsl pillar of imposing
dimonsions bssidos which aro the paraeols." (Jo-
voau-Dubrsil, L' Archite*ture d' Arnardaalo, citod by
C. Sivaremamurti, op. cit. in Bibliogrephy, p. Z5l.
The drum or base of tho strlpa had projected, plat.
forms at the cardinal points, faclng tho gatewa5rs,
with five ayoka, pillars on eacir projection. fhe
pillars poculiar to tho stripas of Andhrado6a were
squa,ro at the base, octagonal at the middlo and
finally round.od. at tho top. Tho ilattorrn runs all
along ths sido of tlre stripa and was probably usod.
for porambula,tory purposos. The sculptured. panol
zone of the baso is composod of slabs remarksble
for tho boauty of the sculpturos upon them. Theso
consist of figures, festoons, and & varioty of
ornaments very noatly exoouted. On tho sido a,ro
pillars whioh are finiehod oithor with figures-lions
and horsos, or of mon and womon-&nd ovor tho
top iB &n ontablaturo roplote with fi.gures in
varioug sets of dovotion or amusoment. Theso
slabs havo boon comented to each othor witb strong
mortar and supported by a wall of maeonrJr,
rising to a modorate height in the r€ar ; the adjust-
mont has boon very happily executed. Somo
of those slabs aro six inches in thickness and othere
nearly nine inches, their shape being chiefly
roctangular. T?re best slab reprosonfing the stripa
is now in the Madras Musoum. (Pl. X)(XIV.) The
friozo was, like the innsr faoe of the rail, dosigned to
odify, with the J6takas and ovonts of tbe Buddha'si
life. Ttre hoight of bhe cylindrical baso was jusr that
of an averago man, tho fiezo thus being on oye
levol. Ilenco, tho sculpturos in the frieze and the
slabs below it are srnall in size. The scuJptures
encaeing ths lower part of the dome abovo
the platform aro larger as they have to bo
soen from belbw and further aw'ay. The baso of
tho dome, above the circrrlar dnm, rose straight
to a hoight of about i.{ feet, *'ith sculpturod slabs
 AUARAVATI 4t2 AMARAVATT
all around. 'l'}e
Their genoral design in these regrslers palnoo,graphv of tho inscription forrncl on
shorps the tree (sometimes tlre Brrddha), tho wheel the rrr,il, a pr:prrla,r: t'ibetan tr*tlitiorr a^cgoeiatinrl
anrl the atipa. rnd at tlre top na,rro\r. friezr:s of' t.lro Jltrddhi:tt, dri.rya Nd.grirjunn wii,ir r,he eonstrue-
nrnning anirnals and tridt'rits (lri{illa). trorr 'rf tha rail. and an inscription frlitrrrl on a
broken elab kr tho offect, that, rn Va.4isthiputra_
Above tho domo slabs began the orlrvo of tlr,.
iirr-PrrlutnAr.i's r-eign or abrlrrt; t.lur midrlle of tho
dome, which was ioft plain up to tho <loccrrr,tc'l
si.cund eentrlrl', t,ho srtriprr, *t Anta,rrivrr,t,i .wft,s
eollar in the middlo, which was of lnrger dirnerurioru,
undergoing oclclitions or ermbellislrmonts, al I there
in stuceo. Tho cun'o of the dome abovo the coliar
qr; to llrove tlra,t, tho rtlil (]&me into oxisillnee in the
wae left plain up to r,he hnrntiled at; tho top whieh
lal,ter part, ol t,lro rrecorrd.rlollsrrrv r\.().
consieted of a plrin rail. An or:tas'on.al i:iiflrrr
resombling t}:e ayaka stantbha wos plat.od in the Tlre eu^sing i.lrrbs of f ho fourLh period ipl. XXXiI.
colltre, with ite root set dex,p in tho bocll' of the bo;t,om) rlro ir;osigrrc,i ro tho third e.e;rtur1' -a.^., on
dome. Small pillaru, canrving stoner un"lbrellas, gr:orrnd,rr of t,licir stvle a,nrl of rho furin of their
woro also orected. T-"iie outer strrfit.:ei of the inscriptionsq In regard 1;o f lre r:ir.il anrl tho ornlml-
lremispherical dorne was plast,erocl. lu=lhrnents e. trornllotoni juclpSr hnli cornrn"rnLotl:
" What little ot' t,his itus srtfvii'rrrl sri..t}jre,: to show
Of tlre position of the rolic clrambon rn tire rrt,tipri,"
nothing is knos'n. A gtono ruid crvstrll caskgt, wht,t, a notile struct,rire it
lrocrn and rrri..rt. lrnvc.

rocoveimd from the r{uceosltor's of the zarninclilr:s tho perftl,-.tion of I.'or *"ho rlrt of
rr,rt ri,t thr'r timo.

who first dug tho mound, {}r'e now in the lylndrns t.he rail poriod at Arna,rtivilti wa^:r tho rnost, splenit"itl
rn rill Inttirl runrl for rall tirno." ?
Mue€rlm. Nurnerrous small stipa,s \4-ere oror',tc4
out,sido tho railing of thia lIahfichaitya. (-{s to the impulst',rof rht art :it, dmerd,villi different
vip$ s lrar-c been oxpressed. Whil.qt scrme \,r-rltrrs
In Arnar6vati four periods of construct,ion arrl r_r-nplythlrt they. a.re jrriliqcirous, other opinion, e"g.,
easily discernibler. First come a few slabs, bear.ing Vrncent A. Sinith in EIIE. l, lldg f., hag iraced'baCi
tlre sourct, bo the ^"oltl Indiau ari, of ,ttexan,fiian -the
I
inseriptions or earvings or both. which are ';iosely origin ". Srnith a,lso c,:)nridcred lhat both frorn
religious and-_the artisfir: Jxrint of viil\'1 the sculptur(i"
relat od to tiroae of the Bird,rhut sifrpa, and proba blv are intcrmediate to those:rt Srifici and Gandhdra,
d^ate flom about, the samo period. l{crt cor,re lletwecn which two he has sr:en a erlrrnexion" lVheit.-
evr_,rthr: s0lriiion lirrs 111,r,'il agreerncnt lhau Arnari-
slabs, which are broad and of lttrving lruight':. vati is considcred to lrlve lircrfounrllr. influeneed the
art of IJuddhist rountritls beycrntl Iuriia's bouncis-
eont,aining penols arra.ngeld onrr abovo tho oiher, ttot,'il-rlvthat r:l {.-t,}'jon. The motifs rrsed sre brrifr
showing genorally the Buddha proaehingi. rr, \ r.j'i. sy"trtb:riic irnd dire,tt, in so fat as th(ry har,4 lieg6 t rnnlt,vj
,.ii frrr tl.reevrirt,slrl ttrt'liie 'rf t.he,Ilurlrliraantl i"i'tt..
or -*'orship of tho Bud.dha's fbot-prints placed -Lluddhrrhirnseif,. lftte lio! t"or the Brxlciha, ttie gdiu
tlt'i: lirr tirt a.t!:ainint:nt of Buddhalirro,l, tirc wheel iiir
on & throno. ol' tho rllnnna-cal;rn irl4reol of I.h:: ;rrr,aching of fhe dor:trinr.: arrd the cet:1,a for tfre
tho l,aw) (Plate XXXIV, |op *nd llott,orn) J{.ctztse. a,ppear il t}ri: s,triipl,iirr:s. '.['tie flgure rrf thc
irrrdilfra, too,. is rlepicted, 'Ihe w,;rl( has spreart ovei
or tho stiipa, wrth a frioze of animnls, and over rh(."nl drf}rrenf, ,lleriollg .lr,nd a_ 6equLlnce tras geneially li,re.n
a line' of clouble tri"ilfi,las. ,F-rorn the form oi' the *t,tt;rrtlit,edb1, viirrious scholars in sur"ir il ntanner :rs to
i'i)nvej' thc possibility of a transitio:t from .cyrnbolisnr
characters of, tho inscrip''ions fcrrrnri on tlre,lg sltlbs to thc objt'ct itselJ.--I).'I.ff .)
it is justifiable to concludo that they are older fhrr.n
F,. Nr;.
the railing, and porh^aps date f'rom first crrrrtrr.ry
B. C" or A. C. The many chaitya slabs tlrat, a,pptlr-
ently fbrrnod part of the casing of tlio basrrme'-It Ilrur,rocReexvs (Selectecl) : ,.IltA,g" ItI iltitilt):
platform woro obviously inspirtld by tho sculptrrreri Ttlwttr. CuJturc (Engiish rdaptat,iotr fr.om
I,elugtt
stupa and its railing &nd rnust, tharoforo. larvo 'Sontsl;riti, being Vol. III r.rf the "folirgrr Encvcloparr-
beon later than eithor of thom. Tho out,er railing dia,) ; IJouglas E. Barr,:tt," Scul,pkre,s from, A"na.rd,-
'['he
shown on theso slabs might, of courso" havo bce4 rxttt, iru t,he Briti.sh Ii[useu;n anci. " lator School
tekerr frorn sn earlior wooderr railing of whrch ihr_i oi .4,mar6,va,ti tuxl its intiirencos" {.Art & Leltern-.
stono ono must, t'hon, hava bosn a verv ciosa c,rpv" XXVIII, .\o. 2) : .Itr"-;. I3urgoss, " Notes on the
Paiaoopaphical .grounrls, howover, preclude tho Arn*rd,r.n,ti Stupa " (Arch'teoL. Surueq, A'. Inrjia,
vio*' that theso siabs a.re earlier than tho stono No. 3) and Th,e llu.dclh,ist Stupas of ,l,na,rd,uati aruI
railing 5. Ja,gga,yyapela; A. Roa (fbr excar'&tirrns) in .lS.t,Lr?

i OD thie ste also the illrunurating discussioo b1. D. L.
drre!!, Anwraual,i Sculpturet in tlw Bril.i.ahMu*um.
J .dt lire st,[pa site was found a piece of white urarble
:lrlirA ioscribed rdjotumdrtyd, Sary,maliyd, parioesakiirtam
-n,|tljrrIr, wntcn Iegend haS beeu paiaeograpiricaltydaled iri t,he
l;'. cenl. B.C. (see the Ind.ran Archaeological Sruve5, Annual,
f.tgtt tn LptOtaphy for 1053-.tr,pp. 3, 21 aud Pt. L)
6 In the descriptions oi ttre illusbr:ation-q
tc this artjcle the
Middle and the LaCe Pllases (of D. -!1.Barrett) uray be r"soec-
tivnly equaLcd.witii the Ttrird and trie Fourth piririds (oi C.
Sivaramsmruti).
? C. $ivararnanrurbi,op. cit. in Brbliography, p. 30.
s lhe fooinotps Bnd_. .rqe Bibliography in t,trig article
are by thc Editor-iu-CJricf.
 PI,.\TE XXXV.
r.!:f!'#
,iir,j

!r,ri._.

'j:'-.
:=.'!
i*-€

| ,jtt,,riltlil: Iirit,,sh]Iustu.nr.
'I'!r,. *tir,;-\eitrir.irrrir. tlts i,:;n'er' of Sujir,tir.
AfrlARAVATI: u p l x u ' s i l e u € ' i s u l t , i r , , L J r r r l i l l r . . t
. , - i - l r . r c l t - , r - , i r i {
a n d c o r r r p e r t r o n s { r i f o r i r r g i o o r i - - - - i r r i ; o l : l ' f . i i s t . s t i r e s r ; r - r b i ; ! i \ t ) r i f , \ , . , ' r i r r q l l \ , - ' ( i : f ' I, r t r t r t i } ' [ i r i P h a s e r n i l l t i l l i l r .

30.s.l.!.c.9ia4a
PLATE XXXVI.

. CopurlsV: Brilith Museum.

AUARAVATI : A Late Phas€ rail pilla,r depicting (upper soction) acenos of indoor plaxation
a,nd
(bolow) an inoidoat in the Campeyya jdtaka (No. 5O6).
 PLATE XXXVU.

t ot-'uright: Rritieh fluseutn.

AMARAVATI : Iiing Mandh6trr sharing Sakka's tirtone lJ.riaka Jiur. trom a flrd Phase rail

cross-ber,
J?I-ATI' :(XXVII].

'l'h,
ALUVIHARA : o p f , r ' o a c h i c Ltre atrcier:t sittr
iFrcrrr lierrr'l' \!'. (-1in'c's The Saok a f i i e y b n ) .

(r&so uscd 'J'ibt't.

AMUTET (crrnt reliquary) in
?ho metal is si lver ; tlitt t trrrltroiscs iiQL &r€r
r,henrseives believccl to act us a chtrttr. (I"t'orri

the r:<-riloction of J). T. f)ovcncllit, (;olorrrbo.!

 AMARA.VIKKHEPTKA
(190H; l90S-9, otc.) ; C. Sivaramamurti, Arnord'-
uali Seu!.pturea in the Mdra^e Gouernmarrt Museum
and soctione of his article on Andhra in tho Ency,ln-
'patdia of World, Art, T,404 ff.; Philippe Stern and
Miroille B6nisto, Ewl,utian dw Style indian d'
Amarouati (Paris, 1961).
AI}IARR-VIKKBEPIKA,'sceptie'. The word
soems to indieato a eonfused (tnkbhepa) monfai
stato, sirnila,r to a,n upsot eel-basket (khdpa). It
ic usod to indioato persons.who, like thoso 'sitting
on the feneo', ar€ roluctar11, f,6 i,ake sides, and
whoso action resombles lhe wriggling of an oel.
" When a question is put to thern they resort to
oquivocation, to oel-wriggling. Fearing to bo wrong
in an exprus*sod opinion, they will nei{,her declare
anything to bo good, nor to be bad " iD. I, 241.
" Because of his siupidity and confusicn, on b"ing
askod a question, ho falls into equivr-rcation, into
eel.w-riggling, . . .. . . uttoring: I do not eay it is
not, f do not dony it ie not, " (M. I, 52L , DA. I, 115).
I{. G. A. v. Z.
AMATADUITDUBHI, ' tho dnrm of deathlessnese',
I titlo suggostod by the lluddha to Anande to
remember t}ila Bahud,hdtuko Swtta (M. III, 6l-7)
on' the manifold olomonts
AIIATA SUTTA (l), containod in tho socond
v'agg& of l,ho Asafi,kiwld Samyutta, of the Sar7ryufi,c,
Nilfr,ya (IV, 370). Tlre Buddha preaohee on tho
doathlesg and tho path loading thsrsto. ThiE
zutta in forty-five soction"s is a roitoration of tho
ret of ihe sutt&s of the vsgga starting with
Asai,lclwt"t Strlta (q.v.).
L. R,. G.
AMATA SIITTA (2), the first sutta of the vagga
bearing ths s&me n&me in the Sotiprthirw $ar1ryutta
(,S. V, 184). Speaking of ths four mothods of
mindful ness--contemplati:rg iho body, its f'oelings,
the mind and its mental states-the Buddha
admonishes the rnonks to establish thoir thought
according to any of theeo four motlrods, bu.t at
ths srrme time he cautions thern not to confuse
these rnea,ns with the end which re tho final eman-
cipation of Nibbd,rra" her:e celied the deathlosg
tamata): " Do y-o dwoil with mind weil establiehed,
but lo+,not that l"roto you t,lre destirloss ".
Notwithstanding this warnilg, wa bear of tbe
soct of tho Andlrakae with their sub-groups of
the Pubbaseliyas, Aparasoliyas, Rajagirika.s and
Siddhatthik&s, confusing tho subjectivo and tbe
objoctive a.spects of tha applioations of urindfutnees.
They heid that the objecte of mindfulnoss (the
body, its feelings, tho mind and its mental si,atos)
4r3 AUATA SUTTA
wore tbernselves tJxo <ronscioue subjoot (KauA. i, $ g),
confusing tlrc objecLs of the oxorciso with tbe montal
oxer"e;.se it"sotf.
fn tha coun*o of this samo 1rcint of controver*y
the Therar'5di.n quot€s anothor s.]ying of tho
Buddba : They who partako of mindfulness
regarding the body do indeed parbake of tho
deathioes (A.I,45). Aceordirg to this the deathloss
is shown as oquivolont, to, or ai; lsast as an immodiato
reeult of, tho practioe end do','olopment of mind-
fulness. Where ilrtis tho ,sxorci;o or moans, *nd
ths msult thersof or tho objeet, are placod togsther
on such an equal footirrg, it is not surprising thet
oort'arn secte hrcarne confusod. The most
interesting part, howovor, is that the Andhai<ae
and thsir sub-groups also quotod the Buddhe'e
words in oupporb of thoir viow that all mentsi
sts.tes are applications cf mindfulnoss, which words
are rr:cordod in the vory noxt sutts : " I slrtll
teach you tho indrrction a,nd the onding of tho
applieations of mindfulnexs: tho body arisos and
o€asos with tho introduction and oess&tion of food ;
fmlinge ariso and ceasa togother with contont;
the mind aris€s and ooa€€s togother with the
individuality-corrcopt ; montal stat€s eriso ancl
oosde together with attention " (,S. V, 184).
Baerrg themsolvel on this text, thay confuged the
origination of tho body, its feelings, tho mind *nd
ite msntal stetos (i. o., tha otrjocts of the raental
erercieo) wi$h the arising of mindfuL:oess thoroon
(i. o., tbe eubjectivo sxoroisa iteolf) and ooncluded
that all montal staii€s anrs rnindfulnose.
II. G. A. v. Z.
ADIATA SUTTA (3), one of a sorios of f,on suttns
in tlre Khe'ma Vqga (/. fV, 455) which ars all
identical, also witlr ths ton srrttas of the prece<iing
Pafrdl,a Vqgo, except for the key-word whioh
gavo tho individual narrto to eacii suita. Irr ite
abbrovieted forrn lhre Amal* Suftrz runs os follows :
omnlf,rn amaktm'i'i furuao exrcu,ti: they sy,
rsvorend Sir, 'tho deathlese ',' tbe doathlosc'. Tho
rest, has to bo suppiied frnrn the first, sutta of tbe
prccoding ehaptor.
What, ie it that lra"s ireon declered the doalhiesg
by the Teacher ? It, is i.rnrriLa wirc s,:ppiios tbe
&ilswer : The detr,tbieas i-r thtrt star-g of ettai-ameai,
trlcof froiu ail serur desinra. pa..*si:ig '"hiough tha
varicu-q stagss of mentel ab:orptioo {jnorwl iri
rnateiiai and irnrnateriai spiieres, rosulting in the
enrll-rg of perception and ie*riing, when ono rsalig&
rvith rnsrght thar ell nontal irri:oxicsnts ar€
completel-,' destraved rpafi,F.lya c'assa di^std d^Eofi
parikkhiui l:,rrtti). This is eelltxi by the Buddh,a
the dogtbl.xs.
 AUATA VAGGA 414 AMAVATT'RA

ATATA VACGA, the fffth of tho ton vaggas of Cora-domanaboing moro eppropriate. ft deals with
t}ne Satipolglfrrw Saznyufra of b}rreSoTnyutta, Nilaiva the story of tho brigand Angulimdle ae given in
(V, 184-90). It coneists of ten sutta-c, all tho Arigu.lirndJo Sdta of tho Mojjhima Ni,Id.ya. Tho
discrtssing tho importanoo of the four applications oighth chapter, Paribraiako-d,amana (Taming of the
of'mindfulnos (mttdro sotdpoggludrudl, The vagga wandoring ruligious Mend.icarrts), deals mainly with
is namod afber the title of the {iret of the ten suttas the sbory of Sabhiya based on tho Sabhiyo Sutto
trcated in it. of the Su"tte Nipeta. Iocluded in this cha,pter is
w . G .w . also a description of Kassapa Buddha takon from
fho Buddlwuaqn"sagthalcotMl. Tho ninth chapter,
AUAVATURA (Flood of Ambrosia), tho oldesr
Mdr.r,auaka-d,omano (Taming of the Youth), narrates
existing Sinhale proso work on tho life of the
the B'rddha's triumph over the brd,hman youth,
Buddha, having been writton in tho first quartor
Saccaka. fromthe Cfi,Iil,sctccakaSutto of tho Majjlvi,rna
of tho thirtoontb centur5r, if not in tho soconrt half
Niled.ya. In ths tenth chaptor, Digambora-damanvo
of tho twolfth, by GurulugOmi wbo composod (Taming of tlro Nakod Ascotics), the story of a
earlier a compendium on the doctrino, tho Dhorms-
Licchavi, Sunakkhatta, is related to show how the
prdlpikduo (Torch of the Doctrino). Both aro
Buddha tarned Pafika's Bon, & nakod asootic. Tho
described ag commentarioe (parikathd'1. Tho author
author's sourco for this chaptor is ther Pdldka
of this work chooeos as his topic the epithot
Sutta of fho Dtglo Nilaryat " Tho eloventh ohapter.
ptriafummasdrathi, (Tlainor of Amonable Merr)
Ja!,iJa-d"a,mana (Taming of tho Matied-haired
as applied to tho Buddha.
Arcotics), deals meinly n'ith tho story of Pugr.ra
Ttre book consists of oightoon chaptors. Thq t*ken from the Punruyud.da,Sutta, of the Majjhima
ffret, ontitled. Durfrnta-funurw (Tamrng of the Nikaya. Tho twelftlr cbapter, Td,pusa-ctramana
Stubborn) givee a list of titlos of 208 J&takas (Tami".g of the Ascotics), deals with tho story of bhe
illustrating tho charactor of the bodhisattva, who accotic BEvari from the Pd,rd,uarw-uagga of the
temed etubborrr boiogs of various typm and sot, Sutta, Ni,pdta, and its commantary. The thirteenth
them on the path of virtue. The eecond, S,uwa,rfid,rw- chapter, Bhi'lcru-&trno,rw ('taming of the Bhikkhus),
funwrw (Taming of one's Own-self), gives an account rolatos how tho Buddha tamed tho fi.vo hundrod
of tho lifo of prince Siddhertha up to his onlighton- Sary" and Koliya bhil<khus who had lost interost
mont. The story from ths onlightonment is in the Ordor. This ohapter is basod on the Kuqtdla
contrnued up to tho accoptanoe of tbo Jetavana- Jalnlco and the Mahd.sarrnya Sutkt of tho Digho
vihdre from An6thapiFr.lika, in the third chapter, Ntlkdya. The fourteenth chapter, Ndga-d,am,a,nn
Poruontdrw-clarruru (Tarning of the Minds of (Taming of the Vigorous), deals not only wiib tho
Othors). The author's sourco for thes€ throe stoty of Nandopanancia, the sorpont-king, who was
chaptors is the J,Afafcofihalflthd. Ths taraod. by ltahn-Moggall6n*, but aiso with the
"'*inly
fonrth cheptor, A7fupa"ti-dantarta (Taming of the story of Ndl6,giri, tho elophant-king, who wag tamecl
Eou.Eobolders), doals with tbo convorgion of the by tho tsuddha, tho word niga rnoa,ning both
housoholdsr Up6li (as givon in the Apdi,sutta ot snake and elephant. 'Ihe formsr storv is tskon
bbo Mojjhilmo Ndldyo) and the story of Ditfha- from tho ld,ilheaid.hd-nidd,esa of the Vi,su,cldloimogga
'nq galik6 basod on tho Motonga Jdtaha. Tho and ths lat,bor from tho Cu,l.luhamsa Jataka. The
6fth chepbo4 Brdhmapo-fumanw (To-ing of the fifteenth chaptor, Yalcgu-dannorao(T*ming of the
BrEhmans), doals witb tbs story of tho brBhman Yakkhas), relatos iho taming of thc yakkha Afavaka
Ktf'adaota. lbo author's &ourco, hero, is the as given in tho Aktuttka Sutta of the Samyuil,a
Kilgadonta Sutto of tho Dhgln Nikaya. The Nikaya. The sixtoenth chapter, Asura-d,antona
eixtb obaptnt, Rd,ja-fuflxrtuL (Ta"'ing of tlro Iiings), (Tar.'ing of tho Asuras), rieals with the conversion
dosls witb tbe etory of Ajdtasattu, takon from Lho of Rdhu. Tlre author has hsro drawn matorial
Biirmilfuplnla Sufra,t The eovonth ohaptcr is cailed from vsxious corrrmentaries. espocialiy t!rc Dhamm*
Aig'uhnal*furrwrn (Taming of Angu[mala) at tho pa^da,tthnicath&. The sovonboenth chapter. Dauu,-
enrd of the obaptor, tndCma-futncLntl ('Iamingof ilie darnana, (Taming of the Devas), deals with tlio story
Brigands) et the end of tho v, ork, the latter tit,lo of Sakka, the king of tlovas, as given in the

L Amtusaluro, ed. Vil.ivifiye Sorata (194S) p. l92"

2 C. E. Godakumbure is of opinion tbat the author's
s-g'gr_ce
fg1lhis chopter is the Sunakkiatn Sma of the Majjhimn
4*AUq (SjnlnJeee ltiterature, p. 5Z). Vd,livi[iy6 Sorata thints
thut the Pdl*a Suiln ot Lh,e-Digko liikd,Uo' ie the sourcJior
tb.lE chapt€r (lmiautura, p. 102). A comparison of ihis
chapter wiih the ss,id eutras prcves l,lut Viiiivifive SOraia s
obeen'ation ie correct.
 ATBACORA JATAKA 415 AIf,BAGATIryA

Sakkapoltln Sdra of the D:r4lw l,{ildyo 'llle Buddh^e

and tbe doclared that in e paet birth, too, tho
Cillntnnld*amhlnga Sutta of r}l.e Majjhima Nil6ya. bhikkhu had beon eimilarly grilty. Ile was then
The oightaenth, tho last ohaptor, Brohma-hmana born nn asotic who lived in a mango orchard and
(Taming of the Brahmas), deale with tbe story of gainod his livolihood by various falso practioes.
Baka-Brahma takon from the Brahrnanimnnlonika The bodhisatta, born as SakLa at this time.
Su,fra of tbo Majjhinw Nikdgo and from the Bfu- wiahing to punieh him, made tho orohard appoar as
Brahmo Jdlaka. The book coneludee witb a brief if it hsd beon plundored by thievos. The asoetie on
mention of its contents. The storios seloctsd aro his returrr from his bogging round saw four daughters
an index to the quality of the authr,or's mind, for ho of a merohant in the orchard and accusod thom
has choson such stories a.s speak of tho Buddhe's
of eating tho m&ngoos. They protested their
wiedom, coura.go, eompassion and mor.ey, avoiding irrnooonoo but wonr not allowed to go until in turn
popular legondary matorials and etories dealing thoSr swore dmadful oaths. Sskks then appoarod
with the miracles. In many casos the storios in a fearful forzr and terriffed tho falso ascotio away
art digressions from the main theme. But Gurulu- from tho plaoe.
gdmi introducos ttrem as parts of the main thomo,
L. R. G.
so aB to keep the flow of the main Buddhacarita
(Life of the Budrlha) undisturbed 3. AIf,BADAYAKA, &n arahant who hsd boon a
monkoy during tho timo of Buddhs Anornadassi.
The language of the Amfiuo,turo wBs not the One,e, ho saw the Buddha in the llim6layas and
spoken language of the time but a la.nguago modelled offered him a mango fmit. As the consoquoneo of
on Pali, in order to follow tbo Pali version vory this meritorious dood, and in accordanco with the
closoly in its narrative. ft is c'haracterisod by its Buddba's proclarnetion, he onjoyed happiness in tho
vigour, simplicity and straightforwardness a. deve worlds for fi,fty-eoven kappas, and fourtesn
Sevoral later writers have followed tho msthod tirnes ho booanne a world naler (cakkauc#d) rrnder
that GunrfugOmi omployed in tbe Antiaaturo tho namo of Ambatfhaja (Ap.l, pp. lf 6-17).
to
extol the character of tbe Buddha. In L226 I. K.
Maytrapdda thera wroto the P&jd,aol,iya, on tho AMBAGAilA, a town in the Middle Country ffajjhi-
epithet ara,lwqn (Wortby-One); in f ?26 Vtiliviga madosa) of anciont India, which tho Buddha passed
Sarar.rankara Sanghardja wroto tbe Sd,rqrtlw- on his last journoy to Kusin6re (D. IJ, 124 ; $BB. rII,
Sai4rahaga on ttre epithet Bunnha (tbe Enlightonod- Pt. If, p. 133).
One); and irr 1773 Tibbaluvdv6 Siddharths
Br,ddlraraksita wrote tho SrZ-Sqddh,arneuaudd,o- AfiBAGAUUVA, a villago in Ceylon known for rho
sangrahaua, on the epithet .satthi (tlre Toacher). re&son the,t in it is found the earlioet known opigraph
whiclr Lrontaine refer.onceg to tbo footprint of tho
E. H. P. B uddha t raditional lv associ*ted with tb s poBk, cslled
Surnanakrfla (q.v.). The village is 5| milos boyond
modern Nawalapitiya on the road to tbo peak. The
AMBACORA JATAKA (No. 34:r, J. LiI. i3;-e),
inscription is in two portions of a bouldor which is
tho story of an ovil ascetic who was more concenred
now in a tea-planration. Tbe peek (whioh is horo
about keeping v-atch over his mzurgoes than pursuilg
called Samantakrif,a for the first lrnown time) is
his asoetlc pr&ctices.
piainly wisible from it in the dictaoco. Tho record
Tlris v/ss related by the Btrddha in reforence to is of king Vijayabdhu I (lfth cent. A.C.) end its
a bhikkhu who had jcined tlre Sangha in his old purport was to noto tbo work dono ia connoction
age and spont his time in a mango orchard continu- with tho shrine iteelf and ite maint€na,nco. It iB,
ally eating mangoes. Once when he was away on his however, silent on the quostion of whother tbe king
alrns-round some thieves entered tho orohard a.nd ato visitod the shrine (EZ. fT\.
tho mangoes. On his return thc bhikkhu found the Several pious acte of tho king ro mentioned in tbo
four d^aughters of a rich mercha.nt who happened inscription. It deecriboe the shrino as elaboretoly
to visit tho orohard, and ho oharged them with the deoorated with b+n',ers and tho footprint covomd
thefl. When they denied he asked thom to provo with a Det, sneinted with unguents and decked
their innocenco by taking an oath, whioh they did. with tho crown. Offorings wore mado of lirmps and
Having thus humiliatod thom be let thom go. paintings. Repeirs to the build.ings .wor€ ofect€d;

3 Msrtin TYichamasinche. SinhaLs. Itilaahso

(trsl. E. B,. Sarathehendra), p.-?0.
lbl . p.6&
 AMBAEATTITA
food and other nscsssarios \rore provid:d for tire
Sangha and. for lho iay pilgrrms, endowod airns-halls
woro set up at rogular etages during tlre last tive
laps of thoir journey. In addif"ion to tho nirper
torraoo, a lowor ono w&s proparod f,or thcse of
'lesrer birth'. In tho noighbouring areas rico-f;.{iids
w€r€ prep$rod for the rneinton&nco of thogs oonnac-
ted with this placo of piigrimagu, In like rn&nner
gardonx and forost land in a numbor of villagos woro
allocated. frnrnuriitiec wor€ attechsd tc t,horn so
thet looalities wero elovatod to the statrrs of vihirn-
villagee in line with tho rnediaoval systorn of
admini^stration in tlre lsnd.
King farSkramabdhu ft (l3th cont. A.C.) had
a long and sturdy bridge built here +"hrorrgh Dovrpra-
tirija his minist€r who, wbilo ongapod in sovoral
moritorious works, was then irnpror.ing tho piigrirn
way to the Poak (Mha.lxxxvi, 23).
D. T. D.
AUBAHATTHA (var. Ajlulw$ha and Abbinhatthd\,
a bill in Sun6paranta oouniqy whore Pu+na tlrora
dayed for somo time aftor his arrival in that
oountry. IIie youqgor brothor livod near thom in
tho merchants' viliago and gavo hirn alms (IvIA. V,
87 ; ,S.4. II, 376).
u. K.
ADIBA JATAKA (l), rho srory of &n agcetic
zoalous in the porformarrce of hie rluties
(J. I. No. 124). Onco ihe bodhie$rtawas io$der of 800
escotics in the llim6layas and thsre occurrod a
sovorlo droughi; whicb causod rnuch distres$ to tho
beasts. One of tiro asootics dutifuliy ormo to
tboir roscue. He follsd a troe, trollowtd it into *
trough and fillod it with ali the wrr.tor ho could
ffnd for tho animais to drink. Rut, they .wero so
numorotxr that all his tirna v,'s^5tskon in kaopir:g
the trough fiiled and lie lisd no tirris uven t<i iook
fsrr his own fbod. Tlro animals soeing hiu piight
oamo to en rigFooment that ov6ry oire :ti thoin tlrat,
oemo for water should bring eome kind of fnrit
for tho herrnit. Yory soou thers was arr abundanc:e
of fru.ts liko mangoos (amba), which were too
much even for the ontirs followine of ir.scetics.
The leadsr, the bodhisatta, pointod out how t,he
zeal of one of thern had bonsffted ilrem all.
This story was relaterl. in roierorrco to a rnonk
wbo s'as keen in the fulflLrant of his duties. T'he
laitv, much impreasod by his bohaviour, brougiit *
conritant supply of food su.flnciont for about ffve
bun&ed and. avoryone in the monastory profitod
tl:ereby.
4lfi AMBAKHAnnxn ftTAEATISSA
Tire iirst, lilre i;f ths st&nza rn iliis Jdtaka is the
sarhc B^rrtlre firsl. lins of t,ho stilnza of CrTlajanaka
.Idtcka (,,r. I, )io. 52i.
I,. R,. G.
AFIBA JITAKA (2). relatocl by rhe BudrUr* in
roference tc Devtr,datta',sho hatl denied ihe Buddhn
as his toRcher and as a result had l;een born in
tho Avici hell (J. I\'. No. 474).
In tiie Jiteke story ilev:ulattr was a br&hman
yo'lth, r,lio son of the king's chapiain arrd tho solo
survivor ot'the t'amiiy, q-hich hacl diod of plaguo.
Ho strrdioci at, Tald<&sil6 and on his travsls ho cams
to a Caqgdla villago, where livod. an old toacher
s'ho know a charm that r:ould procuro rislicitius
mangoes out of eo&son.
The youih. desiring to loarrr ths eharm, did.
monial sorvico for him -cnd his family and was
oventually raught ilio charm. Rut he was warno.l
thai at no timo should ho disown hie teaeher.
Going back to Birdpesi tlre bri.irmu,n rnads
much wealth by' sailing mringoos out of se&son.
One of thoso roached the reigning kinp; Brahmadattrr
and lio \a'a^qBumnoonsd to court. Lator, he gntorg.l
tho king's seryico and gainod groat wealth.
Ono tiay at tho requost of rhs king tho brehman
gavo e pubiic porforinanr:,a of his charm. Wh*rn
the king asked him about his toccllor, tho youtir
a"shamed of his toachor's low birtlr, said th{i,t h6J I
had learnt it l'rom a celebratscl tot cher at Takkosilir.
.{nd iirrmotliat,oiy he forgot tho chu.rm. On $
subsoquont ocossion .,vhon ho wrx called rtTron tr-r
perform tiro charrn. he failed to do so. ?he king
rebukad hirn for his prido and ordered hin to bo
punislreci. He H-as banishod and tolcl that ho could
como hack onlv ii he lear:rt. the ehan-n again"
l},a !:ritunan, finding no otlrer refugo. ...eonr
back t,o ths oid CagdAla teechor, and beggetl ibr
forgivorross but ihe tcrachor sould htve nono of
him. l'oolmg utierly misoratrls tlie br6lmr&n.went,
to tho woods rirnd diod tht ro.
the brihn:an youth was Devoda",ta, while tho
Cepd6la toechsr ne.g thc, Buddha hirosoif and tho
hiag, Ana;rda.
t. R. c.
AITBAKHNOAKA MAEATISSA, * thora who
li';ed at Ciragumba (Vistn- J4l. Acc<;rciirgto tlre
Porarnattl'arna,frjilsd, Mahil,issa while golrg on *
juurney Curing a famine, tirod in boCy arrd weak
tlrrough etsrv-etion and f*tiguo, lay down at the
foot of a Erango rroo wh_ichhad feilen fn-,iia on tho
$oUrrd ;rear him. Ha did not est ihorn" ainerr
 A*IBALATT.HIKA
ihoro wan no one to ofler fliorn to hiin.
disciplo, r:ndorgtanding the mental attiiude of the
monk, gave hirn mango jrrice to drink anC took
'[!hile
hirn to his house on his back. being carried
rtn the disciple's back he attained arahantship
*L,
(P or aritdilwm a fi,ias 5, ed . V id.y od,aye, 6 A) . Ac c orri -
ing to lhe Si.lnlatntthupltalcararw (,1661 Mahdtisss
is said to have askod for a mango from a man who
psss€d by tho troe but who hsd rofussd to olTer it
to him B&ying that tiro thera should look- sufter
hims€U svon at tho time of a famiho. Tho porson
who offered him the rrr{lngo juice wa.s tho seeond
man who passod by the troe. I{o is grid to have
attondod on tho thora thereafter throughoui his
lifotime.
I. K.
AIUBALATTHIKA (pd,s6da), the centra! portion
the palace of the goddess Birani (q. r'.).
AHBATATTHIKI, €! royal park on ths roarl
botwoon Rijagaha and N6landi. It contained a
rroyal rcethouao (rd,jdgd.roltal in which the Buddha
and mornbors of tho Ordor usorl to stay in tllo courso
of their jorrrnoye" It was on ono such occesion
that tho Brolvnojdl,o Lgu$e (D. T, l; V'i,n. II, 287)
wae preacbed. (DC. I, 41-2) says
Iluddhaghosa
that it wae shady iurd well watered, so callod
booauso of a rnango sapling wirich si,ood by the
gatoway. It wae surmundodby a rarnparl, a,nd its
reethouso wes adornad with
paintings for the
king's smusement.
It was ono of tho spots in which tho Budtiha
rest€d d*iog his Issl, tour, and wo em told th&t,
wbilo them, ho discoursed to a large number of
monks (D. If, 8l). Ife remainod, ther"e" one night
(AdA. 408). Ono of the most famor:s of the
Buddhe'e sorrrona in Ambalstthik6 was tho Amba-
iatlhdlfr RAhulmffi.a S ufia. thus namod becaueo it was
preached thorc (jlf. I, 414). From tho contoxt,
Ambalagghik6 Baorna to havo beon wiihin walking
distflrce fi,orr. the Kala,ndeks,nivipa in Rij*gahe.
4i? AUBATATTHIKA-RAFUf,CVADASITTTA
A iay According bo Ruddhagho:a (i\l;I. III, 124 tr )
Anrbaiafthiki, where the Rohu,Iot;ddn ^Szdta was
preached, was noi, a park, brrt a kind of rnoditation
L.all (pad.hnrur4ha,ra*anlchepo) built itr the outskif-s
of Veluvtrna-r-ihiia fcrr the rrso of thosa who ciesrsd
solitrrde. It is said that REhuia spent most of
his time thero, from tho day of his orrlin&tion at
iho ege of seven.
Tho s*r,rrrenamo is br;rno by a park in tho lrr6hman
viilage lilrinumata. The Buddha wont thonr
cluring one of his tours through Magadha. On this
occasion was pr.eachod the Kufa.da,nta SMra (D. I,
127i. ButidhaghosB, seys the park was like the
ploasanco of the same n&rno trstwoen Rdjagaha and
Nfrland6 (trA. i, 294i.
LI. K.
of AITTBALATTHIK[-RAHULOVADA SUTTA, &
eutta of tho lIajjhima, Nihaya (I, pp. 41+-201.
A-s ite namo irnplies, it contains arlvios giveri by
the Buddhe to Rdhula at Anrbalai'rhikel. It iE
one of sovor&l sutte-s addressed by tho Buddba to
R6hula t.
The advioo oorltree round two main thsmes
-against doliberate iying and tho importa,noo of
constant rofloction over dood, word and though^r,.
The Brrddha not only omploys mrrnonoue sirnilos to
<.lrivo home his advice but actually demor:,gtratos
eomo of thom 8. After bathing his f€€t in the wator
prcpared by R6,hula, tho Buddbe putting a little
water into a vossel oomparos tho rsclusoship of
thoso wlro are not asherned of intentional lyrng
to th"ai lit'"io quantity of water. I{o thon in tr:rn
throws eway thnt water, cverturne the voseol, anC
turns upright tho vossol which ie ompty and vcrirl
and saye, " Iikowise ie tho rocluseship of thoeo who
havo no shemo for intentionel falsehood-tbrown
a.way, overturnod and ornpty. " Next, ho ussa
the eirnils df the kir.g's elephant in ths battleffeltl
wboeo lifo is ftrfe aB lorrg as ho cioee not uss hie
trunk. But the momont he ueos hia tmnk, too, hin
life is in denger snd thore ie notbing tba', could
1 Accordlng to the commentary (.}td. III, pp. f24-S)
Ambalaffhikl was I meditation hali eituat€d in the outabrte
of Veluven&-vlhAra.
2 Among the otirers *e MaMrdhttozf,da Sdla (H. I,
pp. 42tl t.), Cillardhulotllda Silfa (M.III, pp. 2;7 f.) reperted
$ Rdhrla Su,'la in ,S. IY, pp. 105 L, Rdhrfuurvfi,o(:;,il,
pp.244 ff. I several euttse with the tltle o[ ' Rihula Sutto ',
vlz., Sn. w.335-42, S. III, 18F6, .{. II, l6{).
3 In the crrnmontflry it is esid thst B5hula waa a sevea-
year old novlcr at the time. (9ee allo .1.{. I, p. 258.) As
young children are fond of lytng and esy they esw wbat they
dtd not see or they did not eee rhat the]' Bctually srw, the
BuCdha thought he would give BilhuJa edvlct which he oould
follow by eeeing with hii owr e-v-ee. To this eud the Buddhs
used ths four eimlles of ihe wst€r yess€I, trro slmiles of the
oleptprnt and uoe of the rninor. (See alEo l/. III, p. 162-
...., .ArfiMlzi*z RnhuJe-t&a dahanet'cw ulo nu"snoildA
oetanwr$ bat.rlly'n,\
 AUBAI,AVAI{A 418 AMBAPALI

be done for him. Sirnilarly thore is no ovil that a Thence onwards, ho acquired groat merit by giving
personwho ig not ashamodof doliborate lying ca,nnot alms, and after his death was reborn in tho deva
do. The Buddha concludoe his advico againet worJd along with his wife (Rasauahinit, fI, l3&-g;
lyrng by saying that ono should nol lie even for Sscz. 90).
fun. I. K.
Noxt ho spoaks of the impcrtanee of repeated
roflection over ono's doeds, before, during and after AMBAMALA VIHARA, a monastery built in rhe
action. On rsflection before the desd. if it is 7th contury A. C. by king Dappula of Ceylon, in
found to be conducive to the ha,rm cf onesolf, or of Roha4a the nouther.n rngion. It is montionod
othors, or of both, it should not be commenood. If a,mong several buildings wlieh he had caused to be
this is realised on reflection while the deed is being erectod aB &n expression of his devotion to thc
done, it should be abandoned. If, on reflection religion \Mht:. xlv, 55). The sites await identi-
aftor tho doed is done, it is found conducivo to fication.
harrn, then that deed ehould be confeased to tho D. T. D.
Toachor or to learned reclusee and should be avoided
in the futuro. ADIBAPALI, also named Ambapilik6 (Skt. Arnra-
pdli, Amrapd,lik6), a famous courtesan of Vesdli in
The lJuddha snds tho discourse by saying that the timo of tho Buddha. She is said to have bosn
one should discipline onesolf to purify deeds of born spontaneously at, the foot of a mango treo
b-ly, spooch or rnind. after lepeated refloct,ion a. in the royal park at Vesdli, honco hor namo (ThtgA.
In the Bhdbrd (or Bairat) rock inscription of 206 f.). Tho Apai,Qne savs that eho was born
Aeoka this sutto figures emong tho s€ven t€xte betryoon tho branchos of a, ma,ngo tree (II, 618).
Asoka has recomrnondod Sa.nskrit sourees say that she was born of a plantain
to the Safigha a,nd
the Iaity for ropeated hearing and reflection. troe in the mango-grove of the Liochavi Mahd.ndma
It ig
referred tc as Ldghulov6de (concerning m.u,sd,url<Ial. and was namod Amrap6,li ae sho was d.iscovorod in
e marrgo grove (GM. LIL, part 2, M&lasaradatiail,u
I,. R. G. Vi,nayauaat?r, pp. 15 f.).
Becauee of her great boauty and charrn many
princos vied with ono another for hor hand. To
AItrBAI,AVANA, & na,me for ArnbE.takavana (q.v.).
end ttreir strife sho was mado courtesa,n (ThngA.
AUBAilACCA, son of a woalthy village chief known 207). The Mttlasqrad,stiudd,a Virwya says her
as VoT'igdma (Rasaud,hini., II, 138) or Venivahdla guardian MahdnEma wfi.c compelled to establlqh
(S,e?nr.90) who livod in a fortross callod Ciland,ga. her as courtosa.n bocause of the wishen of the poople.
Onco during d severe drought, Arnba wished to go Amrap6,li agreed. on ffve conclitione, one of which
to the mountains with his ,sorvants. Just before wa-q that her charge should be fivo hundred kah6-
starting they cookod a little rice u'hich they found pa+&s (GM . III, P&rb f , 16 f. ) I . VosEli is said to have
and wore about to eat it, whon Amba sa,w Cirla- become very pro.qperous because of hor and king
pinqlapdtikan6ga thora of Culakhaldapadhdna BimbisEra was lod to appoint Sd,lavati a,s courtesa,n
(Swu. 90-Nalakhanda,padh6na : Rasaud,h'ini,, fr., of R6jagaha to be her countorpart therc (Vin. T.
138) retur:ning from the village with empty bowl. 268). Arnong Arnbapdli's patrons was Bimbis&ra
Arnba, invited tho monk a.nd ofrsred him rbod. himself who was the father of. her son Vimala
Tho thera retired into the forest and having attained KonQairfra (ThagA. I, 156). In the Xlil.Iasorututi-
arahantship partook of the rnoal. Amba fell udda Vinaga, (GM.IfI, Part I, pp.20 f.) their chikl
asleep and on waking up asked his wife whother is namod Abhayardjakum6,ra.
thore was anything left over in tho pot. Whon Later:, Ambapdli boeamo a devout follower of the
she openod tho pot, she saw that it t'as filled Buddlra. She buiit a monastery in her mango
with cooked lico. When she dished +,he rico, the grove arrct offered it to tlre Buddha (Thr.gA. 20i ;
pot bocamo fillod again. Then, they invited ail tho S,4. III, 177). This was rvhile the Buddh& w&a on
villagers and gave thom enough to eat. The his last bour of Vos6li ahortly beforo his doath.
tut€lery deities of that village brought several The Dngha Nilcd,ya and ths Virwya describo the
certloads of sdli-rice and filied Amba's srore-room. inr:idont in great detail : Ambapili hoard of the

4 In the commeni,ary Buddhaghosa adds that deeds bv 1 According tn Vin.I. 268, it waa flfty.
body and apeechehould be puri0ed ly reflection in ttre moininl
Brl€r rhe morning meal. Deede by rhind should Ue purnea-Uf
t?flectioo when going on the almeiound.
 AUBAPATI 4t9 AMBAFALI VAGGA

Buddha's arrival in her gtovo at Vosdli (tlro Buddha Lo one traditron wore spokerr. bv Ananda iir arlmoni-
was *t Kof.ig6ma according to the '|'inayo accourrt). tion of't,hose u'hrt lost tlreir lrerrds lit rlle sight of
und wont forth with her rotinue to meet lrim. ^\rnlrap6li (7'lrut.1. IIi. llfj) \t'(Lr. .\rnbnpfli.
After hsaring him preaoh she invited irim and his .\mlr*pA,lini).
'llro
disciplee to a meal the following day. Bird.dlrri |,. ti. r].
acceptod lr.er invitation and had to disrppoint the
Licchavis of Vesili who invited lrim shortlv AMBAPALI SUTTA ( t ), tlit-' tilst siirra of th,,
afterwarrls r. - 'mbapli '['og;1a of the Sotipottlnnd SqntlJtittrt
(S. V. l4l), preached bv tlre Bucldhrr rrt -\rnbaptili-
On a subsotluent ocoasion she heurd her son, tlro
vanrt in Vesiili.
thora Vimala Koqdrfrfra, preach, and ronotrneing
tho v'orld antl contemplating on tlr.o law of imper'- '
lf lr c li l r r .tril i put ! | i,tind. ( app I ic,at itins o f rn indfi r I noss )
m&nenco as soon in her own agoing borly sho attaino<l fornr tho only way that leads to tlre puriff.cation of
arahant,ship (ThigA. 207, ff.). Thig. uu.252-70 are, boings, to the overcoming of sorrow and lanron-
rmcriberl to her. tation, to the rlostnrction of pain and grief, trt tlro
r.r'inning ,rf tlro righf patir nntl to tho rotrlisatiorr of
An tccount of hor provious livss. which also givos
Nibbdna.
t,ho roasons for the circumstances of hor birth a.s
Ambapili, is contained iu the Apad,arw and Ther:i- Tlre fotrr aplllictrt ions of rrrintlftrinoss are expluirrorl
gd,thd cornmentary (whoro tha Apa&,ruu versos &re '.llhe
tirus: rnonk dwells in eontomplation of'ttro
also quoted). During Buddha Phussa's time sho lrody (kriya). ilre sensa.tions (uerlanri). tlre minrl
wasborn *s his sistor and, after hearing him prouclr. (,citta1 irnd tlre rnintl objoc.ts (lltotttrnri\, arclont.
she held tr gre&t almsgiving and wished for boauty attontive anrt mindful, having put awa.r' u'orldl.y
of fbrm. In the timo of Brrddha Sikhi, she becamo groed an<l grief. " (Thi,. oxplanation of Sati-
a, birikkhtrui. One d*y, accornpanied by ottior pa((tdtw (,t.v.) is repeated els:where in tlie (:dllorl.
bhikkhrrnis sho r,r'orshipped at the cotiva &nd u'trs e.H., D. II, J90: M. f,.-16, otc.)
going rortnd it in revorence wben an srahant t,treri.
1,. R. (|.
ahoad of lrer, hastily spat in tho court of tho slrrino.
Seoing the sputunr and not, knowing u'ho had dono
AIITBAPALI SUTTA (l). tr,rr altetrrative tiiL. f<rr
it she exciaimed, " What prostitrrte ha"s been
Subbq, Suttu (.\. \t,301). The srrttt is t:allerl
spitting in this place ? " As a result of this abtrse
Scrbba in the ruklrlttrt, (the list of titles) ot' tlro P'IS.
of an arahanb theri sire suffercd great misery in lroll
edition, rvtrile it is roferred to rrs -ltnbapdla ir) tu-,,
and for cen thouBend lives was born a prostitute.
Sinlralese nrtlrrrrscripts. Lt is <;allod -ltnpamlnlu
In Brrdclha Kassapa's tirno she lod u roligious life
in ong Blrrrnese rn$lrlrscript.
and aftor death was borrr in 'I6,vatimsa. Wlren
she w&s tl, bhikkhrrni she w-as ropelled by the Althoup;h tho uord usred is -\rnbrpila, tho corre<.t
sigirt of nutural birth and wished for sponrancorrs fbrm would appo*r to be .\rnll'rrp6li dorivocl ti'orrr
(opapatika) rebirth. ft was in koopirrg with this .-\nrbapilil'trnu, u'here tlre sutl rr, wris p|etrclterl.
wish that in hor last birih she camo into being Soe S.{RB.\ SUTT.\.
spontaneorsly (Jp. II, No. 39, p. 6lll : Th-tqA. T,. R. G.
206 f.).

\4?rile at Arnbapi,livarrrr, in Vosili, jr,rst beft-rro AITIBAPATI I T A Q C A ( , 5 ' .\ - , t 4 t - s 1 , the tirst chu1rr,.'
rrt' tlre Satipotthdtlq Suttt,,lrtlttt of t,Iio ![trlrIr'aggri
Amba.pS,li cume to see him, the I3uddhir preauhod
'l']re rrf tlre ,Sam,tutt,o -Yik,iya. r,orrsistirrq r.'f trtn srrttir:
to tlre bhikkhus on mindfulness. cornnternLarr-
, 1 1 1 1l f[n r i v i n g i L s t r t l e f t ' r r t n t l r , : f i r ' . 1 , . 'I t l I t , n 1 , , 1 , r t l t , -ytt i l i
oxplains that tlre Buddha chose tlris tcpic bectruso 'flrer,,
..\rtlttt. i s r 1 r ), : , r n r r n o n t l r t r r n e 1 ; o c i r l i r r r t o t j r t '
o f t h o i r n r n i n o n t r t p p r < l r r , col fr t l r e l t o , l r r r f r r l ^ \ n r b * p 6 l i
(D,{. II. ;14ir). strtta- o1'tlris clrapter trpart fi'orn tire:,rbjoc.t tlt th+r
four srttip.tl.t.lrltt,i (apolications ol' rninrlftrlness)
Anrong the versos rrttribur,ed to Ananda in t,he ' * ' i r i c l r i s f o r r n r l i r . t l r e s i t t t i l s r r o t ( ) l r l - \ ', r f t h i s c h t p t e r
Theragdthc1, thoro &l'e severr. starting with u. I0l() brit iilso rrf r;tiLel clr:rpir'rs ,rf t fr ' : , S a l i p t t k l u i n u
(s:lme as Pr:ltflrrrpiila's r,.u.?69-7i) which according ,\artr,titlttt.

2l\'hen Anrbtpili uas askcd by trrc Llcchavis to forego lrer

lrriority slre rt:i'usr^dto dr.l so even for eniirc Ytsili (D. Ii.
1){-8; I'in. I, 231-:t; Skt. Ilah,iparhti.ruri.ryafiil,ra seetions
lo-12; Clrirtse I'u-shlra-hing-ttqrtg-chingllook I\', clrap. 'J2 .
IIhtu. I,'i()l. Jlt0).
 AHBAPALTVAl{A 420 AMBATIAKKHABA

Most of the suttss are prea,ched by tho Buddhs
to a group of bhikkhus, oxoept for threo where parti-
ouler rnonkg arn addressod. Two of the euttae can
be traood in the Malfr,parinoihbdna Suaaz cp. ,Soro
with D. n, 94-5 atd Gilrtno with D. II, 9g-!01.
After death ho was bom in Tu$ts, heavon. Subsa-
guently, he w&n born as enlalaauafui king. Ths
offeiing of mengoos saved him from all wmful
birthr theroafter (A7t.TI, No. 436).
L. R. G.

AUBAPALMI{A {Skt. Amrapdtiwna),'tho msngo AMBARA, thoTath6gatawhoabides in the Buddha-

grrvo of Ambapdli, in Ves6li and prwented by her ksetra (Buddha-ff.eld) known ae Avigraha (. indispu-
to tho Buddhe during his leet tour in VeBAli (D. fI, tablo';, situated in the west€rn qr.rartor ot'tho world
94ff.; Viq. l, 23f ff.; Mb,a..I, 300). But even
{Mturu. f, 124).
prior to this svont the Buddha and his following
rrre said to havo atayod therer. AItrBARA-AMBARAVATI, tho doublo namo of a
city in Ubtarakuru (D. fII, 201 ; DA.III, 906). It
Tho commentoriee speak of a monastery thet
ie one oi the cil,ios whoro livos tho king of the
Ambapdii put up in hsr grovo for the Buddha a.nd
yakkhas.
his disciplee (S-4. III, 177 ; Thi,gA. 207).

Ttrs Buddhe prroachod three suitas in Arobapdli- AtrBARAIISA, narrre of Nita thora in a pnavioun
v&ra-two on sati,pal(hdna (5. V, l4l, 142) and ono birth as a kurg.
on tho imperrnanence of oll componont things (A. I\tr,
l00-f06). Thorc ie.a fourbh sutte which meords ATBARIYA VIilLRA, a monastory noar Antara-
& conversation that took placo boiwen anuruddha va{{hemdrra-pebbata in Ceylon, tho rosidenoe of
and S6riputta when they worc eta,ying thore (8. V, Pingala Buddbarakkhita (,S,4. II, lE0; MA. I,
30f-2). The Maltfruastu. also eontaine & sritra 204; DlwA. 103), and of Piadapd,iika Tigs& thsra
pr€achd by tbe Buddho at Arurap6liva,ne (iI, 293). (/i.II,6r).

K. II.
At the timo Fe.hsion &nd lfsiian-ts$ng vieit€d.
Indja, there appear to havs beon not on!;v o monas-
AIIBASAKKE,\RA, a Licehsvi princo of Vos6li,
tory but also s stfipo st the eite of Ambapilivana
in the tiroe of tho Buddbn. IIo was a henetic
(Bo{rl, Budd,hist Rooorda of the. Wexte,rn Wmld,
Qnnc&Adifihikal oal.d e nihiliet, (nmhilcnrffilnl.
pp. lii, lix, 68).
Oneo ho s&w a wonoan sta,nding bohind a window.
L. R," G. and developed e likiqg towa,rds her. IIo mnt a
ma.n to ffnd out whethor strs was marriod, aad on
AUBAPASAilA. a vib6ra in wbich Cii,tagutta tbera learning thet ghe was, he eent for bor hueba.ndn
livsd. ft was situated in the village of Anganakola and agksd him to ettond on him. Tho lotter
and is degcribod as having beon in tho 'southern roluctantly agrced thmugh fea,r. One day, tbe
region' ot Ceylon (MfuA. 6521. prince ordorsd him to bring mud a,nd lotuees from
a pond three loagues away, wa,rning him that, hs
AUBAPIUDIYA, (l) an arahant thora. Ninety- would be killed if he failed to rottrn the semo
ono kappas ago, when he was bom a d6nsva (a kind evenirlg. Meanwhilo Ambasekkhara ordor€d tho
of asura) by the name of Rameaa, he ofrerod a bunch gSrards to close tho city getoe earlior than ueual.
of mangooe (anrfuptrdd) to Buddha Vipassi. Es The man roturnod to the oity boforo nightfall, and
know of no erril bir+'h afterwa,rds a8 a ccnsequenco of finding tho gates closod, he asked a thief who wss
th:e offering (Ap. T, No. 299i. impalod, just, outsido, to boar wi0noes to his arrivel
L. R. G. bofore sunsgt.
Ths thiofl seid that ho oould not bo of any
AMBAPINpIYA, (2) aa ara,bant thsrg. Ninety- asaistancs, since he waa ahrout to die but hie uncls
four kappas ago ho was bonr as a noblo olophant who wortld arrir-o shortly would be able to holp
o,rld offersd a cluet€r 6f rns,ngoes iambapirfidl him. Hig uncio had boen boheadsd for alleged
to Buddba Siddhattha whom ho sew in ths forost. irrrplication in hie nophow's thoft and was bon-.

r In the Yhuga occcunc the Buddhe is at Kotiglma wtlen

Ambapft,U hears of hle arrlva!, but ln tire Diglto ticclclunl he le
alrea<ly st Ambap6livans; Bo olso in the Skt. MaWporinit#aa
.erZro and the Chluese Fu-cbn-hing-teor4-ehing ch. lv, sec{on
D- Snrlputta and Anuruddha are redrorteri to have been
staylng ln the Ambspdlivana-S. V, 301, no doubt before the
Buddhe's last tour, for by then Stulputta had dle&
 AHBASAnAFBRA 4?l A]ffiATABIYA

ss a peta. Bocause of his good deeds, ho possessod According to Ruddharhcua, rhe villtge saa sK)
va,rious powers, but was tronr naked., as a result named beoeusa noar ii F6r€ $ num-oor of miiqgo
cf h*ving hidden tho cloi,hos of a friend who was g?tevee/D/i. fff, p. S97).
bathing in e river. Iivery night, tio came to seo I. K.
his nephew. and encouragod hirn iro go on llving,
AilBASIIPFIYA., E. name cf Appiha {q,.v.), s
in spii:o of being impeied, bocauso tha peta know
s6.manera.
thet snfferfurg in hell aw*ited the thiof eftor dsath.
When the peiie came, the hueba,nd sqked hirrr for AUBATAKA, a thora who medo en ofering of a
eclvice. When on the foilowing day, tha m&n waa mango fnrit to tbo BudCha thirty-one kappa+r
gurnmonod bofore Ambnsakklrara, ho ciiod tlre pota e-go and aitai-ned arahantehip in thie Buddhs
as the witaees fcr his defrrneo. .{mbes&kkhare ago iAp. II, p. 394). I{is story ie idsnticel with
*grood to moot tho liet& ar:d dici eo" The king thp=t of fi,6jaCai;ts, ia the fl*rcqdthd eommentary
liArtoned to ths peta with groat Cismay. snd offorod {T-nagA.Ii, pF. lii3-36}, axeopt for a slight veriaticn
to holp hina to get rid of his nudity. At tho pote's in dotaii, v'ie., tb*t it, wes t<r o paccekatrrrddb*r
rrequest he gave soveral e€ts of robos to the ther'a that Rdjadatts made tho oForing of the mango
Kappatika e'ho livtrti in Kapi.:ni-,cand in thc Vajji fmiL, and rr{,t thlrty-ono but only four kappae
uortrtry, snd the pete appeamd befone then cla<i ego.
m heavsniy robos. Thoreup'on, the king listeaed I. K.
to a eerrnon by K*ppatik* whom ht' mentioned
AIfBATAKAVAI{A, & gtove in the city of trfiecchi-
emong oiirer things thet one shouid observ:i the
k6san{a belonging to Cit,ts, the houeahold.or. One
fivo virtues @amea-eilal.
day lro eaw the areh^ent MehEnBm'* rrnd invited hirn
I{nving ligtensd to tho s6rInon, Ambasairkhsfi} home fcr s metl. At the oad of the meel, Citis
b.scame a sotdpnna. IIo eet frce the impalod ga.,"e tho gmve as a gift to tho Order of bhikkhus
thief, and got him eurad by tbo royal pbysioian. I,AA.I, p. 387)" AceonJ.itgto the Dlwmmapodofi,tn-
La+"er, ohis thief attained araluntship (Puu. 15-7 : lcotlfi. tho eerth quaked on chis occeaion. Lator,
PvuA.21644l. Citta built a spiendid mouastory there for monks
I. li. who cams from all directione {DfopA.Ii, p. ?4}. A
laqgo nurober of bhikkhug livod i:r Amtret&kErGme
AHBA$AiiA{ERA, a nobloman of ibo Lamb*-
and ofton ecnductod religio':e meotinge with Citta,
kanTa clan (Caylon), sorr of Dethepcrbbuti. IIe
was givon tho nnms Ambes6magora ('novice with <liscuesing such topi*g, as wbether fottors {aailfu-
jana) and things that tontl to fett€r (wil,fiojanty6,
tho marigo fruit'i by the monks oi Borthimatrde-
dlwm,mfrl ars two things, differsnt in spirit (ats.lgl
vihers (Indre) bocause, aftar his ad^rnissio:r irxto
srrd in lettor (t:ya?ijana.. lS. fV, 28t)"
iho Ordsr as a junior, ho l,roatod his suporiors :rith
mango fmit. In due coure€, he mtunrsd homo Well-hrown bhikkFrus such 8E leidatte who
with tha Buddira'e hair-rolic, whioh he offered to answer€d Citta's questicns regarding the reason for
king Moggall6nrl f. Tc hirn the king gavo eha,rge the exiet€nes of various viowe in the world ($'. IV,
of ths relic in ita specially built house. IIo waa 283-88), Mahaka, who by his megic llower€
appointed tbo royal sword-boar€t (ad4gAlw&o) end creatod a eool urind, thunderstorm and rain, and
rraa given tha lting's sisiisr in morriaga with othor miraclos (,S. iIr, 288-91), K6,mabhd, who
eonsidereblo rcvenues &s the dower. L*ter on disco'.rrsed on variolre topics sueh &s the aoihMrt
(518-gI A.C.), he became krng u.1d61 the nems of (8. IV. 291-95), and Godatta (S. iV, 295-97i,
Sildkala (Mhv. xxxix, 44-56: xli, lG-lI). vieiie,{ thia plaoo. Bhikkhu },sli,ilts,ln Bhaddiya
D. T. D. tco lived thore in solitudo, engegsd in moditetir.rn
\ftuW. u.46{t).
AUBASAUDA, br6brna,u villago in lWagadha, to
" Citt*gahepati ownsd * tr:ibuiary v.illage (btoga-
tho cast of Rijagaha. To the north of tho villege
gdnwj k-r.o-*-na.sltigancthaka, behina tho Ambdfaka-
was the Yodiyaka mou,niain in whicb was the
v&ns.
lndasElaguhd whoro the Br:ddha proaohed the
I. Kr
Sokhapafrho Sutta (q. v.) io Sakka, tho king of tha
gods. \4ton Sal.l.a visit€d the Buddha with hig AUB^$TAKIYA, aa a,rabant thera. Thirty-ono
rotinuo, tho whols viliage ahone with thoir radisnoe. kappes ago he offered a,n omh6|,*e ie kind of mango)
'flae
inhabil,&nts of the noighbouring village rnistook to Buddha !-eesa,bh[. As a r€suii of this offering
it, to bo a fflp on Vediyaka mountain {D.II, pp. 263 ho eecapotl all evil birthe thoresftor (Ap. IL
f"). No. 445).
 AUBATTTTEA 422 AnBAfIEAKOLA
AIIBATITTEA, e village in the Cetiye eountry name (KaV6llotn-goaol. Kanha later becrme &
near Bhoddavatik6. When tho Buddha waa on mighty s€r and married Maddarfr.pi, tlre daughter
to'.lr noar there ho wa6 warned by the eowhcrds not of king Okkika. Thus the Buddha deetroyerl rho
to go to Ambatitths, ae in tho Jal,ila's hermitago pride of Ambsiih^s by proving to him th*t, the
thore lived e mighty rr6gar. A thenr called Sdgata SEhyas wone his ma$ters and that he had no ra&aon
went to the Jalila's hermitege and took up hig to feei insu.lted (D. I, pp. 88-97)"
abode nsar the firoplace in the ndga's abode" Tha I. K.
n6ga showod his r€sontment, but Sdgata ovoroarne
AIBATTHA-COPIA, tho clan (gottu) to whicir
him by his psychic powertl. Later Sdgate vigited
belonged the brdhman vouth namod AmbalSha
the Buddha at Bbaddavatikd and wont, with him
to Kosambi. Ttre fame of Sdgata's victory hed {see pneceding articlo ; also AIIIBATTHA SUTIA).
'W.hon,
trowevor, this youth w&r on(xr askecl b5'
precoded him and lhe inhabitante of Kossmbi
the Buddhs (D. l, 9l) to whieh cl*n hs
showed him lavish hospitality, Ho drank wino in \olonged.
Ambat'ths ropliod that he eame from the Kanh6-
their housss arrd had to be oarried to eoo the Buddha
yana-gotta. ft is thought (DPPN. lf3) that, tt,in
who mado this the occasion for doclaring the
-of intoxicanLs I{enhiyana-gotta was either one of the prineipel
drinking to be a t'rciuiyo offonce
sections of the Ambeffha-gotta, or, perhaps,. the
(Yin.IT, 108-ll0 i AA. I, 324-7t.
family of its original ancestors. lTre mombers ot
U. K.
thie elan during the tims of tho Buddha eonsiderctl
(l), a king of old, ot whose court thsrnsolvoe to be of vory puno blood and high up orr
AIIBATTHA
Rdhularn6ti in one of hor formor births, hed been the social ladder of tho time, looking down on tho
a maid. In that lifo sho had offerod alms to a royal casto of the Sdkyas as dirt from rrnder thoir
holy man md as a result of that good doed in her feot.
following birth she beceme the chief queon of tbe Aooonding to the Doso-brdhttnno Jdtalea
kiug of BErdgaei (J. ru, pp. 413-4). (No. 495:
"I. IV, p. 363) tho Veesss end Ambaffhm
wero only br6hmens by name, withorrt lraving a
AUBATTHA (\, a brihman youth of the right to euch appellation" becamso :
Ambaflha elan, who livsd at Ukkagjhd with his
teacher Pokkharas6di. IIo had mastorod tbe " Some follow trade and husbanrlrv.
throo Vodas and ths mlet€d arts end gciencos. Keap flocke of goats in fold,
Ono d"y, Pokkharasddi askod Arnbattha They give and take in matrim'nv
to
vigit t'ho BuCdha at the Icchinarikala And darrghtors sell for gold."
and. to ffnd
out wbether the'femo of tho Buddha was justiffod. H. G. L. v. 7.
Ambetlha went to see ihe Buddha and triod to
AUBATTHAJA, name of Ambadiyaka thera in
provoke him by ssying something or other in an
a previous birth as a kurg.
ofr-band way. W}en the Buddha, chided him for
b"iog rudo. Ambat$he was so vexod that he revilod AUBATTHAKOLA, a dietrict (jattapotu\ of tncisnt,
the Sdkyas, calling them meniale (dbblfi), and Ceylon. Situeted in tbe hili region, it was eight
aleo bla,med thsm for not honouri.g the brElunans. gojarw from Anurddhapura, the capital city.
Itroreupon the Buddha asked him whether tho The famc of Ambalfhnkola is linkod to the oceount
S6kyas had evor offendod him. He eaid, that of tho building of the MahB Thripa by king Du!!ha"
when ho went to Kepilavatthu, to the Congress g6rnaTi. A careven morchant travelling in the
Ilell (aanllfrgdra) of tho S6$as, on aome bueinoss arta oarDo upon e oovs whene, by a sur;rrising turn,
of Pokkharasd<li ho was iDsulted by the Sdkyas. he ssw a hoard of siiver. He neported it to the
When the Buddh^e askod him to what family he king who wos thus enabled to ffnd the wherewithal
bolonged, Ambsllha roplied that ho wa,a I deeeen- to carry out his great projeet. A later king,
dant of the Kaphdyana-gotta. Ttnn, the Buddha, Anrar.r{ag6rna4i Abhaya, built here tbo RejetaleTa
tracod the family back to its fi,rst anceetor, who had vihira, or Ridi (Silvor) vihEra, as it is now oallod
been tho offspring of a slavo girl of Okk6ka, (Mlw. xxviii, 20-35; xxxv, 4). Inscriptione, somo
nsmod Diee. The child was like e dsvil so that the of wbich go back to theso distant oonturies whilst
peonle called it Ka',rha (blaok). Honce tho farnily othore arc aa late as tho 8th cent. A. C.. aro found

1 Tso psnelB of thir rtory are knowrt from Ntglrlunelog{a

€culptur€s 7aSIMGn .54 Pl. XLVIII, flgp. s, b). T!tl{ psrtl:
culii ilcident seemr to have been ehown on r tilrd penel
shlch is nor let (ibid. p. 57).-G. P. M.
 AUBArIEATA
et endn€er RidivihEre (C.W.Nicholas : JCBBAS..
Now Serie,s, Vf, Special No. 106 f.). Ifing Mahec'ili
Mahdtise& (lst cent. B. C.) workod as a lebcurcr lbr
three yoere in a sugar mill in Sonnagiri in tho
Amballhokola distriet ; by personal exortion he
thus eamed enough to give elme to i'he Sat'rgha
(Mha. xxxiv, 5: MhrA.824l.
I). T. D.
AIIBATTHALA, nxme of the tebleland irc Mihintal€
near which, according to tradition, Mahinda met
king Dov6nampiya Tisea on arrival in Coylon. 'fho
word amha, in the Pali langu&ge, me&nn 'moigo'
and it, is ths mango-tree into which was wovon the
riddle eot to the king by the thara. Mihinteld
(Pali: Missaka-pabbeta) ie a rocky eminonce.
Whert tho thfrpo oallsd Arnbastala (Ambatthala)
stande todey ie perhaps the moet epacioue of the
few level eit€a hero.
According tc tradibiqn, a porbion of the rslros of
lfahind* w&a errshrined in the thfrpa built on
Ambetthale, a,nrl it, ie thie bolief which has made it
the tnoct venerated ghrine at Mihintel6.
eloec ts ttre thiipe, by the etepe et the approach,
thero ie o lorlg BrEhmi inscription (let cont. B.C.)
iii wh ich mention lus bqsn mode, try king Kuta,kaT T e
TisBF, of the exietence of the images of the
therss Ma,hind*, Ittiy*, Uttiy* alrd Bheddastrle.
The nemo of .qs.mbele, given in ths chronicles of
Ceylon nE one of thf, Banls Broup who brought
Buddlr.iem into the counfry, dtxrs not, eppear in tlre
legible portuln, Iarge inscriired por-tions berug
da,maged. Noticed (in paseirlg) in tht'' last conrrrry
(Edwerd Mriller, Annient lrucripliarw in Ceylon,
F. 30, Lng, No, 20), the inseription has not yot
br*rn edited, hut hr-rarocontly boen mors accuratoly
rr-:ferred to by S, Peranovitana (,4 Conciae Ei^eWry of
(.'eylrrn,F, 50).
'-Iha Mohdtnmaa ate,dittt king Mehadnghika MehE-
n&p5e (7-19 A.e.) with the build.ing of the thfrpa,
wlrich he cornpleted with grsst splendour. At
it,e dedisotion he held the soremony knoqrn ae
GiribhandeBrlj6. Of the four bejawelled s,rchee at
ltre inur ontrencaB with w]rieh he hsd embellished
trho eor:rty*rd, therc is uo traco, A templs for the
thfrpa was eonatructed by king Kanilfhe Tieea,
nlgo knowrr as Mogh*va+nEbhoye (167-86 A.C.),
.iilapidatod
*nd &hi.s wgs found try king
Gof,hflbtraye (249-63 A.C.) who ordercd the reeto.
ration of the thupa temple. King Kittieirimegha-
I'aDFB (301:28 A.C.) eerrs€d e life-Eizo imege of
Slahind.e t6 be mad.s whiah he placed on tho sito.
An impradve accorrnt ie given of ths feetivel held
on tha uoct'aion of ite r€movel to tho oapitel. Tbe
123 AUB^ETTHALA
image was exhibited and venerated in Anurddhn-
pura, r€posing at, Sotthiy6,kara- rrihdre. MahdvihBra.
the court of tho Bodhi tr'ee and in a shelter at the
south-east corner of ths roval peiar:o. *fter which
it was brought back to Anrbatthala, The king
institutod a fostival of ofreringe to it on the
t'hirteenth day, that is, the day preceding the com-
mencomont of the Pav6ragd coromony, and decr.eed
that eimilar oeromonied should be hold in the isl8fld
6very yoar. Itirg Dhtrtue€na (455-73 A.C.)
saoms to heve enlarged Amhatthala-vih8re-ho is
stated to havo built it --+nd, oontrery to what
might har,.o boon expoeted, he handed its cherge not
to the 'fheriy* btrt to the hoterodox frainrnity.
celled Dhsrnnsmoi (q..r.), who hed asked him for it.
In ite preaont condition the thfrpu ehows the fornr
flret rrnovet€d in the nineteonth cantury and thern-
cftar touched up frum time to tirno (Pl" XXX). Itn
height ie botwoon 30 *nd 33 fb. Altogethor, tho
ediffce ie a mod€st orraction, with e trssel diameter
of 20 ft." standi-g on e stono-pavd circuler platform
with e di.smet€r of 07 ft. Around it are two
eonesntric rpws of octagonal stone pillam all of
tho esme height, that ie, 14 ft. each. Ttrees hsve
eculptured capitals and aro identical with thoeo
around Thfrpdreme (q.v.), Amrr6dhapura, except
for tho faat thst they are levol on the top of tlro
eapitels, unllko thoso at the othor shrine which havs
tonona. The pilla,rs, which &r€ 1rrerumed to heve
had their prototypo in wood, aro dated to T-8 cent.
4.C., from eJ.igraphical rscorde f,orrad on one of
them as well as on the etone paving on the platform
upon which they atand. From the eircu'nstance of
the eneloaing pillars, the full structure hes
beon classod w a tl*ipqlwro or utiytujtara, or
(i n Sinhalese | ffila -ild-96.
The identity of tbe thripa now vonor&ted ar*
^4-mbstth"ala ie, however, queetioned try Paranavitana
accordingto whom. at somo iurknown time, a eonfu.
sion aroeo as rcgards the two thfrpas found hors
in proximity to each othor. Ile concludos that thig
thupa ie, irr fact, tho Sildthrips btlilt to r:ommomo.
rat€ the brief poriod during whioh the Buddha
meditatsd whon on l,be thixi of his (traditional)
wisits to Ceylon (Mhv. i, 83). Inveetigations have
revoeled a part of the sncient stons work, that i8,
the beeutiftrlly mouldod bsso and the first couf,so
of tho original work at tbe done- Paranavitena
1,[inkq tbat the Mahns8ya, rhe ooloessl thfipe.on
th€ p€s,k above tho plntoau, is the propor -{,mb&t-
thala thnpa (ASC AR.for 196I, pp. 2l-3).
D. T. D.
 AMBATTHA SUTTA ,{24 AMBAVAT{A

AHEATTI{A $UTTA of the Dlslw Niladsa (I, that, tho s':bject cf caste was a burning question
87 f"), prcachod to Ambatthsmdqrava at lchdlran' at the time of the nikd,yrs and also that thsre aeems
kaia, a brF-.hrnsn village iri i{os*la, whetr lre visiiod t'c have *xistod & ssrioils difforsnce on the subject of
the Birddha. It ie oorrsidered &s on€ of tiro mogt casro between ths t'ro religions, Buddhiem and
rnoportarir discoursos of tho Buddha doalir.g with Erahmanisrn.
cseta. fhe yortng brihrnan Arnb*ttlre is sent to g. R. P.
the Buddha by hie teachor Pokkharasfr,r.li t,o tind out
crbethsr ths Buddha po.ssaaeed the lhirty-two
AUBATTHA-VIJJA, a chu,rnr learnt by Kanha.
chsractorintic roarks of a peab bofuig end des€rsad
ihe ancosi,or of bire Kai.rhriyanos. from the ascotios
ihe gmat rsputation he had acquiroti. Amtragtha
of Dakkhisa3angpada (D.4. i, -e65). It is Baid that
disparages tho Sakyes rir the pres€nco of tho
the ponseesicn oi tho eharn gevo immrrnity from
Buddhn and calls thern mcnrele and rchen hs is
ciangoroue woepons (ua-ua,3nt*blfr,uerwd,n:ntdham na
questionod ebout his caslo says thet he is e Kar.rhii-
p,oritnttolt).
ysD&. Discuisiqg tho origin of the Kaqrhi,yanns
&iro Buddha point; out that Ambef,lha is of low The torm embal{h6,djja sppo&i*r cnly in the
irir0h, a deacondant ot the son cf a slavo-girl of the eorrrmentary iloc. r:it.), in Buddheghosa'e explana-
'fhen,
$*kyas. in a sories cf qrrostions abcut ti:e ti,-rn of the word 'Dakh:lriga.janapadarr.l'. The
brShr-nans end th,e Sek;7as the Buddha gh,ows that text rnerrely stfites tliai Kr:r1ha wont tto tho
the Sakyas orc euperior to tbe brEbma,ng gnC all psftft[i+ajanapada and learrrt mystic vorsoa
othere when linoago is takon into considoration, but (fukkhd7ta4, janapad,a,ryt gantzui brchEne ntante
saya thet tho ono perfoet in wisdom and rightoous- dhdyitrt: i). l, 96).
neEs is tho bost among gods and men. I{er€ ends
the ffret psr+ ip'llrarnn-blfr4aodra) of tho sutta. Aftor loenring the Ambeffha-vijjd, I(a4he rnet
king Okkdks, and askod for hig daughtor Madda.
In tbe eocond por6, tho Buddha detaile nroreiiiy rdpi in marriago. Trro king's srrswar was to fit
(E ic), conduct (wra4ai end the eight kinds ,:f sir arrow to his l:ow i:o kill irim. But bocau*.a of
koowledgo (eriji,El irr explanetion of tho righteousness tbe oharm, Okkdke could noibher shorlt, the arrcw
aad ths visdom rcfsrred to ebove. nor t'ako it off ihe bow. lie, thorefore, agrood kr
the proposal.
Tlre Buddha tben wsiks up and dovn so thai
Ambetths rrioy seo on his person ali tbs chara*ter- ri. A. G.
istio m8rks. Whon Ambaliha intbrm.e Fokl<hera-
s6di eacoDdingly, the latter, too, visita the Buddh^e AUBAVAI{A (1), meamng & grovo of rna,ngo trees
and beare from bin wbat Ambatth^s hsd e€rlior
Qwgnitero irditc.l, occurs fairly ofton in Buddhist
hoard.. trIs se€s for himsolf ttre thriy-two chara{rtar- litorature :n reiorenca to parks in which theeo tro€e
ieiic marks end invitee the Buddhe to a msal tbe growt and which wore ownsd by partioular indivi-
following day. After the msal the Buddh^e proeoheo duels. Tn ths lifo story of tbe Buddha tho beet
the doctrine to Pokklraras6,tli who bocomos a known of thee6 g"oves wes that in R6jag*ho rrhich
diaciple of tho Buddha. belonged to Jivrka, tbe royal physieian. trt was
'lring
Writing ebott tho eutta, Wintorniiz sayg horo that Aj6tanattu of Megadha onca visitod
{Eistory oJ lrd,bn trilerature,If, 37) that for the the Buddhn. Ibe grov6 reas on Che road from
bistory of the Indislr casto syatom and the attitude Bd,jagoha to Kusindr6 and ths rivor Kakutth6
of tba Buddba tiowsnds tbo prcblem of oasto tbo ley betwe'on it aad lBdjaga,ha.
AnnfuAna, Suna ie of the utmoet i:nportaneo.
Owiilg to its rofornnces tc tho hstory cf the Sakya " The mango grovss of Anupiya iown (whore the
Sulctw,vihnri ,id,taka r+.as rolatoi.), of A-rnbap6li the
racs aad to iho Bqi Kggr..s (Kaplw), a mythological,
courtesen, of ths sellhi, P6virika (eoe s.v.
and perbape el'on hiatorical intorest is attached to
PTIVARIKAMBAYANA) and of Cu+da rlis emirtr
ibis sutt'e. The Anrfu&lw Su.ua, domonstrat€s
a,ro mentionod among tho placns whoro tho Buddha
th.st the life of tbe arabant and the atteinment of
stayad. fn liko mannor on<n Ud6,yin i;hera stayod
NibbEn^u are indopendsnt of casto {ibid. p. 44}.
in the g"ovo of ihe brihmnn Todeyya i*n KBmal{d
B. e. Law sat-e (Hnatoy of Pali Itii,eralurc, (J). II,95,96,98, li6, l2?, 134, L:t{.,,SfrS. TrT,
Ii, A0 tr ) thst eomo of the argumonts in this suf,i,a Pt,. fI, pp. l0i, 102, 123, 137, 146, 147, etc.).
on eset€ ana not sql1..inslng, b'ut, ho agrees with Tbe existonce of many m&ngo-gtovog has evon
Rbys Davids {Intrdurdo?t ta the Arnbalthe Sufrn, glvon a nalrxo to a village in Magadha, i.e."
[]bltryuca ol tha Bu&le, I, 98 ff ) on the point Auibasa,nd6, the br6,hman viliago to tho eeet of
 AUBAVANA 425 AUTDABUTSTI-SEISIURIT

Rdjagaha, south of Vediyaka mountafur in which
was tho Inda,s6laguhd (D. li, 263 f .; DA.IlI, 697).
Such gro\ros wore, tberefore, not oxclueively
owned by pooplo of a particular status in socioty.
D. T. D.
AUBAVAT{A (2), an 8bb cent. mor}a.stic building
(padhinagara) in Coyion srectod by korg Kassapa
LII (Mhu. xlviii, 25).
AIIIBAVITIIII, also known es A-mbaratittha (Ssuz.
49), a village in north Coylon. ft was tho birth
placo of Tissa thera who in hie previous lifo was a
minist€r of king Duffhag6,maqi (Rasoud,hini,, ed.
Saragatiss&, Part fI, p. 28).
E. R. P.
AUBAYAGADA,YAKA (var. Appayiga-diiyaka),
an arahsnt there. In a. previous birth ninoty-one
kappas rlgo, ho eew the Buddha and mado an
offoring of mangoee (amba.ydgary,)to lrim. Ife hrsw
of no wooful existencs thereafter ss a result, of this
offering (Ap. f, No. 238). Tho commontar5r
idsntifies tho Buddha a"s Buddha Vipassi (ApA.
p. 467).
L. R. G.
AUBAYACUDAYAKA, an arahant thora. Ninety-
four kappas ago, ho offered ambuydgwr (? a broth
mado.of mangoes) to the paccokabuddha Satararp.ri,
as he camo for alms aftor rieing from sa.m&lhi. In
consoquonoo of thie good doed he suffored no evil
birth thoreaftar (Ap.I, No. 353).
AIIBILAHAnA VIUARA, a monastery in Ceylon"
On on6 oocesion ths thera Tipil,aka C\ilaneg&
proached thoro tho Mahfi Salnyatunilqr Surtu. ffio
sudienos of mon w&B ono gd,rrura in extentn a,rrd tlrat
of gods a yojout. At the end of tho s€rmon a
thousa,nd monks bocame arahants (MA. V, 102-g).
U. K.
AUBITIOX in its originel meaning of going round
(Letin z antbeol, eanvassing for s-upporb, has still
retainod that maaning, generally in a bad sonso,
of e etrong dosirc for powar, for superiority, for
ercellonce. Any kind of dosire ie s'nbition in s
oertain way, beirqg a will to attain, to trrerforrn or to
obta.in. But, ueually, arnbition has a connotatiou
6f s€@king the adva,ntageous rathor tban tbe right.
Thue in a woridly sonse, ambition ie necosssry for
progrese, forerpansion, for echievomsnt. But in tho
religious or spiritual 6eld of the Eluddhe, whero
the very f<lundation of achiovemont,, viz., tho ' I ', is
denied, thoro all dosiro ie to be overlomo. " Not
only ovil (alanalal, but aleo good (kual.a) has to bo
abandoned. "
On the othor hand, it would eppear that \yithout a
will-to-do (clnruIal not evon a thougbt can be
formulatod, and that tho poaco of d.olivorance is
somothing to look forward to : aspiring to NibbEna
(nibbdrwm ahhikoriklwnrer.n: S. I, 198).
It is tben elear that the ossontial fantor in
ambition ie not attainmont but ac<luieition. For,
attainment of a goal can bo solfloss, whon all ie
dono wlrieh hed to b€ dono (katar.n karapEya,nl1'
but acquieitiorr ie for tlre purposo of mlf-orpansion.
Thon arnbition asaurnoa that cha,racterietio of
cleeir€ (icclfr) which makee m&rl " of odortr foul,
hell-doomed and ebut out from Brahm6's ho&von "
(D. TI., 2431. Ambition is the dosiro to bocomo
(bhaua-ta4rlfr.). Tlre object may bo crurle in &
worldly sonse eucb as woaltb and honours, or moro
subtlo in a spiritual way of striving for porfection,
but it will alwap be e modi6ed continuity. Only
in the fuilest oomprehonsion of what aotuatly is in
tbe prosent there will be tbe totol cosestion of
ambition, of deeiro to become, of continuity; and
that is tbo real deliveranoe of NibbEna.
II. G. A. v. Z.
AUBROSIA, m5rthological food of the goc{e giving
them oternol lifo. In Buddhiero the deathloee
ebate, i:r whieh thora ie no death becausa bhore is
no birth, and honoe no sorrow, ie often refsrred to
as AM$TA (q.v.).
AUIDA, tbe name by wbiob Arnit6bha ig bottor
known in Japan. Soe AMffA.
AUIDABUTSU"SEfiTIIRII{ (Enoyolopaedio of
Amit6bha Buddha), e Japanese work compiled by
Zonsh0 Koij6 in tbo lSth cent. ft is oonepoeod of
rrcvon fasciclos and is e collootion of reforenoee to
Amit'dbha Buddha and hie Puro Lsnd (Sukh6vati)
found in va,rioug Iluddbiet erftras end 66etres.
Mors tban two hundred texte are mentioned by
namo. It ia of great value for mat€riale dealing
with prup T^and Brrddhirr'''- Tbe following liet
gvee in alphabetical order the Sanskrit titlee of
tbe works mentioned in this oompilatiour. Wbero

I AnbafiOuqt, aho found u appovdgan (San. p. l2O, o. 12, 1. The Na. SlveD aro thqo of Naejiq's Cstologre. $ttrc lo
fr. ut. 6); cp. orfiHuo (Abbhortoro Jdlo,I,o. J. No. 28f). abbrevlated to - 8o, oud DbAraol to - dh".--O. P. U.
It gooms to havo been a tdnd of gruel or porridsp mlred
posslbly rlth rtce.-O. P. U.

31.s.P.c.97A40
 AUIDABUTSU-SETSIURIN 426 AUIDABU TIIU-SET{IURIN

the titlo is not *vailable in Sanskrit. the Chinoso (tml. Dharmakira. 395). Avalokite6varaguna"
title is girren insteacl and rrlaesifi,ed in its propor' kdranda-r-viiha (trsl.T'ien-hsi-tsai, 782). Avaloki-
place. toSvaraikadaiamrrkha-dh'' (trsl. Ya*ogupta. 327).
-\cintyagur.ra-sorvrlxlrlclha-parignah&.s ) (trsl. Jf,6,na- Avalokito6varaikadaSamukha-dh" (trsl. Hntian-
gupta, 412). ,\<:intyuvisaya. partly in the MahB- tsang, 328). Avalokite6varamAt,d-dlr" (trsl. Fa-trsien.
vaipulya-buddlrdvataqLsake-s' (trsl. Devaprajfr6). 910). AvalokiteSvur.&-n5,milcfa^(ataka(trsl. T'ien
.ianya6aya-s&frcoclana (trsl. JfrEnagtrpta, 37). Hei-tsti. 816). Itharlrakalpika-s' (trsl. Ctru-fa-hu,
'\rnita-dundubhisvara-rd,ja-<lh'-s' (translator un- +03). Bhadrapdla-s'' (trsl. Lokabhadra. 7ti). Bodhi.
l<nown, {ft5). Amitdpubuddlradhydna-s' (trsl. ludaytrsilirlirra-kalptr, (trsl. Amoghavajra, 1454).
tr(6laya3as, 198). .\mitdyrtr-mah[jfid,na-dh (trsl. -Bodhisattva-bodhivpksa-so (tr..rl. Chih-hsien, 377\.
l,':r-hsien, II3). .\mitdyrrs-tath6gata-dbvfl,nacaryd- Ilocllr isattva- bud dh[nrrsmgti -sarn idh i-so (trsl.
1ttlji-kalpa (trsl. .\moghevajra. 14I 2 ). Amoghapd,Sa- Kung-t6-ehih, 7l ). Boclhisattvapi$ak6,vatar.nsaka-
<lh" (trsl. I)inap6la, 987). Amoghapd.ia-dh" -s" (trel. maijuSri-mtllagarblra-tantra (trsl. T'ien-hsi-tsai,
Li-wu-cha'n, 314). AmoghapdSa-dho-go(trsl. Bodhi- 1056). Buddharlhl'6na-sam6dhi-sdgara-e" (trsl.
rr rei, 3 I 7 ). Amoghapdia-hpdaya.mantrardja-s" (t rsl. tsuddha-bhadra, 430). Budcthandma-s'' (trul.
ldatnacint*, 3l:i). tmoghdpdAa-hrdaya-sritra (trsl. Bodb iruc i, 404 ). il utldb 6v at amsakamah dvaipulya-s'
lfodhiruoi, 315). Amoghapdia-r'a,iror.rrna-buddlra.
(trsl. Buddhabhadra, 8? ). Buddhdvatamseke-ma,hd-
mahdbhieikta-pral-rh[str-rnantra-s' (t,rsl. Amog]ra-
vaipulya-s' (tral. Sikgenanda, tl8). Candrottard-
vajra, 1002). Anaksara -granthaka-rocanagarbha-s
<Idrikr1.r'.yikurar.ra-st-rt,ra(trsl. Jfl Ena-gupta. 44 I ).
(trsl. Dir'6kan, 222). Anaksara-granthaka-roeana -
Chiao-liarrg-i-ch'ieh-ftr.r:h'a-krrng-t6-ehing (trsl.
garbha-so (retrsl. Div6kara, 223 ). Anakeara-grant ha-
Fn-hnien. Sfil: Srltra spoken by Buddha on
karocanagarbha-s" (trat. Bodhinrei, 221). Ananta-
(]ornparing anrl measuring the p;ood qualities of
buddhaksetraguna-nirde6a-s" (trsl. Hsiian-tsang,
all IJtrddhaksetras). Ch'ing-kang-ting-yii-chia-
115). Anantamukba-s6dhak&-dh' (trsl. Jfi 6nagupta,
;159). Anantamukha-s6dhake -dh" (trel. Sangh^epdla, chrrng-liao-r:h'u-nien-srrng-ching (trsl. Vajrabodhi,
:|66). Anantsmrrkha-sddhaka-dh6rani ( ?) (trsl. Bud- 534 ; Sfitra for reeiting, boing an abridged translation
rlha66nta, 357). Anantamukha-sddhaka-clho o f t he Vaj rrr,Sekhara-yogetantra ). Ch' ing-kwan-sh ih.
(trsl.
()u4rabhadra, 358). y i n - p ' u - s a - h s i a o -f t r - t t r - h a i- t ' o - l o - n i - c h o u - c h i n g ( t r s l .
Anantamukha-sddhak&-dh"
(lhrr Nancli, i]26; Srhtra of the Dh6rani mantra for
(trel. Kung"ti-chih, 354). Anantamukha-sddhaka.
rlh6rar,ri(?) (trsl. Chih.cb'ien, 355). Anantamukha- asking the borllrisat,tva Avalokiteivare to counter-
rret thc injur.v of a poieon). Ch'in-kang.ting-yii-ch'ieh
sidhaka-dho (trsl, Chih-5'on, 360). Anantamukha-
sddhaka-dhdrani ( ?) (trsl. Sadghap6la, 353). Anguli- nien-shu-cbing (trsl. Amoghevajra, 1036 ; Sfrtra on
i;he merit in the une of & rosary, being an extreet
rn6,liya-so (trsl. Gr.r,ra,trhadra,434 ). Antar6-bhava-e'
(trsl. Chu-fa-nien, 463). Anuttara-mrilamahdsau- fi'om the Vajra6ekhara-yoga). Chiu-tsa-p'i-yii -ching
khya -vaj rd,moghasamaya -ma,hdtantra -r6j a- so ( trs l. (trsl. Ka'ng-e6ng-htti, 1359, &n old vereion of
l'a-hsion, I 03 7 ). Aparimit a- gun6nu3amsd -n6,ma.dh o Samy'uktdvaddna-so ). Chtieh -ting-t,sung-eh' ih.c h in g
(trsl. Fa-hsien, 892). Arya-n6g6rjunatiodhisatt,va- (trsl. Dharmarakga. 242; Sitra spoken by Buddha
suhrllekha (trsl. I-tsing, l44l). Aryat6rdbhatfdri- on tho determined Dhdrani). Da{abhimi-vibhisa-
kd,ya nd,mn asfottara-6atakar.n (trsl. T'ien-bsi-tsai. ifrstra (trsl. Kumdrajiva, ll80). De6antapdlapati-
Bl5). Arya-tir6-dhErani-a-lu-li-e' (trsl. Amogha- dhd,rani-sitra (trsl. Prajfra, 978). Dhdrani-sangraha-
vajra, 102I1. Arya-trdtabuddhamityka-virp6ati- so (trsl. Atiguptu. 363). Ekacftd6rya-dhdraqi-s'
pirj6-stotra-s' (trsl. An-tsang, f068). Asamas&m6- (trsl. Amoghavajra, 1000). Ekada6amukha-
nuttarayogo-meh6tontrerije-so (trsl. Ddnapdla, avalokite6varabodhisattva-trydayamantrddhydya kal -
t030). Aqtidssa-bdhu-dhira4l-s" (trsl. Fa-hnien, p&.8' (trsl. Amoghevejra, 1055). Ekdksara-
893). Agfamar.rdalaka-so (trsl. Amoghavajra, 981). buddhos+iearija.so (tnsl. Bodhinrei, 632). Ekikssra -
Atitav5nlbakalpa-eahasra-buddhan6ma.go (trans- hydoye-mantra-s' (spoken by the Buddhs in tbe
lator unknown, 405). Avaiverttya-so (trsl. Dhorma- last dharma of the Great Dhirani (tml. R,atnacinta,
k.setra, 150). AvaivarttSra-so (transletor unknown. 54 I ). Ekaksaroq4igacakrardj a-so (trs l. Amogh avaj ra,
I 5 7 ). Avalokito6vara-bodh issttvabhdqita -samanta - I024). Fa-p'u-t'i-hsin-po-chu-mo-ching (trsl. Dina-
bhadro-dh" -eo (trsl. Amoghavajra, 080). Avalokit o6- p6la, 934; Sfitra on raising the thought towards
vnrabodhisattva-cintdoakrddhydya-kalpa (trsl. 'Bodhi end deetroying ell the Mdras). Gandhardje-
-\moghavejra, 1394). Avalokite6vare-bodhisattva- bodhisattva-dho-so (trsl. I-tsing, 605). Garbha-
s*mantabhadi6nu-trydeys-dho-so (trsl. Chih-t'ung, sritra (?) (trsl. Chu Fu-nien, 433). Ghane-
3J5). Avalokite6vars-bodhisottva-wdka-&n&-s" vyriha-so (.trsl. Div6kart, 4441. Homa-kolpe (being
 AUIDABUTSU-SETSURII{ 427 AUIDABTITSU-SE|TSU
RII{

an ebridgod tra,nslation of tbo Marljunri-earnanta- yrina-so (trsl. Amoghovajra, 959). Meh&sukha-

dhy6nadvdra-mah6tantrardja-s' (trsl. Tz'u-hsien, v a j r 6 m o g h a s a t y a samaya - sttre-praj fl B-p6ramita -
1445\. Ilou-ch'u-a-mi-t'o-chioh-ching (translator un- buddhi-vy6khy6 (trsl. Amoghavajra, I407).
known, 202 ; a,later translation of the ettra consist- MehEsukha-vajrasattva-cary6eiddhi-kalpa (trsl.
ing of vors€s on Amit6yus). Jambbala-jalendra- Amoghavajra, 1386i. MatrEvoipulyebuddh6vatar.n-
yath6labdha-kalpa (trsl. Dharmadeva, 1045). eaka-so (Perb on the praotioe of eornpassion, trsl.
J6t6nantamukha-dh6,rani-s' (tr.sl. Amoghavajre, Devaprajftd, 94). Mahdvaipulya-mahd-sannip6t6rl
966). KarunS,-pu+darik^a-s' (trsl. Dharmaraksa, bhadrepdla-s" (trsl. Ji6nagupba, 751. Mah6-vai-
142). Karund-pundarika-so (translator unknowrr, pulye- mah6- sannipdtdd - bodhieattva - buddhdlru-
180). Iqern6,k6ra-bodhiesttva-eo (trsl. Chih-hsien, smpti-semddhi (trsl. Dharrnagupta, 721. Mah6,-
3 7 8). Kuan-hsiang- fu-mu -po -j o -po -lo -mi -to-ch ing vaipu lya-matrasannipd,ta-s " (trsl. Dtra,rmeksotra, 6 I ).
(trsl. Tion Hsi-tsai, 828 ; Sritra spokon by Buddha Mah6vaipulyamefi ju6rierftra - avalokitoSvara - bodhi -
on meditating and on thinking of the Bodhisattva sattv6dhydyakalpn-so (trsl. Fa-hsien, l05l). Mahd,-
Buddhemdtgka-prsjfrB-pdramit6 (?). Kuan-tsii- vaipulya-tathdgata-acintyavigaya-s' (tral. S,t ea-
tsai-ju-i-lun-p'u-sa-yti-ohion-fa-yao- (trel. Vajra- nanda, g7i. Mahivaimcandbhis&mbodhivikur-
bodbi, 538; tho importance of tho lsw of vitddhiql,h6na- vaipulya - sd.trondrardja - n6:ne - dhar-
Yoge of the bodhisattve Avolokite6vere-cintdcakra). mopary6ya (trsl. Sabhdkarasimha and l-tsing, 630).
Kusumassfloaya-so (trsl. Chih-chia-yoh, 402). Mahiy6ndbhieamaya-s" (trsl. Jfl6naya5as, 196).
Lai.k6vatdra-so (trsl. Bodhiruci, lZ0). Lank6- MahSy6nibhieamaya-s' (trsl. Div6kara, 196).
vat&ra.s" (trsl. Siksa"qnd.e, I 77). Li-kou-hui-p,rr-ea- Mah6ydna -ratnamah 6rthe- 66stra (trsl. I'a-hu, I 3 I I ).
so-wen-li-fo-fa-ching (trsl. Nadi, 521: Sitra on Mah6ydna-aat'rgiti-bodhiesttve-vidy6-ri6stra (trsl.
tho law of the wnrship of the Buddha, a^sked try tho Fa-hu end Sriryayasae, 1298). Meh6y6nar{raddhot-
bodbissttva Vi"'alajfl6). M&h6bheri-hd,raka-pari- pdd.aiSstra (trsl. Paramdrtha, 1250). Mab6-
varta (trsl. Div6,kara, 440). Mahdbhisokg-Iddhi- y6na6raddbotpdde66stra (trel. Sik66rrand.e, l24gl.
dho-so (trel. Srrr'.itra, 167). Mah6buddb&-u9+ige- Mahiyinatriri6i-kprn6-s" (trsl. Jfi Bnngupba, I 090).
t'ath 6gat'a -guhyahetu -s6,kq6tkp taprasa,nnirtha -sarva - NfabEy$naveipulya-dho-so (trsl. Vinitaruei, 253).
bodhieattvacary6-eo (trsl. Pd,rerniti end Mikasaya, Mahdydna - yogevajra - prakpti - s6gara - rnafrju6ri-
446). Mehadha,nnolk6-dh" (trsl. Fe-chuns, 4221. sahasrsbBhu.satraerapdtra-rnetr6tentrarEja-so ( trsl.
Mah6jdla-matr6tantra-rnshiyina-gam bh ira - na ye- Amoghavaj ra, I 044 ). Mahdy6nottaratantra-6istra -
guhya.pandii-r' (trel. Amoghevajra, l0Z2). Msh6- vydkhyd ( trsl. Ratnamati, I 236). Mafrju6ri-buddha-
karrr{rd,-ptrn{arlka-s" (trsl. Narendraya6a, ll7). ksetragu{ravyfrha (trsl. Dharmaksetra, 3l). Mafi-
Mah6,kd,mnik6mogha - jfl6,n^B- vejra-mahdtantrardja- ju6ri-ratnsgarbha-dhdranl-sfitra (trsl. Bodhiruci,
ka lpa-s " (trsl. Chu. fa -hu, I 06O). Ma,hsllik6- paripscch 6, 448). Maf,ju6ri-rn"'a,g'rhydnuttaradhy6nemukha-
(tra,nslator rrnknosrr, !lg). l\Iahallika-porippotr6 gnah6tantrar6je-e" (trst. T'zii-hsien, l04l).
(trel. Chih-beien, 224). Matr6moni-vipulavim6rra- Mafrju6ri - samantayogaguhya - dhyinakdy6bhisam-
vi6va -supratislh ita -guhya-pararnrnehasye' kalparBj 6 buddheJrolpo(trel. T'zii-hsien, 1438). Mafiju6ri-setya-
-dh' (trsl. Amoghavajra, 1028). Mah6rrepi-vipula- n6ma-s" (trsl. Prajfla, 1032). M6ytjBlamah6yoga-
vim6na - vi6vasupretigghits - guhyapararnaratrasye. tantra - ddakrodha - vidydrdje -mshividy6-dhy6na-
ktlparBja-dh" (tral. Bodhimci, 535). Mehd,rnarici- sarpjfr6,nakalpe-s" (trsl. Fe-bsien, 106I). Nila-
bodhisattva-s" (trsl. T'ien-hsi-tss,i, 844). Mab6- kaqrfha (trsl. Bodhiruc i, 3 I g ). Padmaaintdmaqi-dho-
mByeri-vidy6-r6,jfri (trsl. Kum6rajlva, Bll). e" (trs[. $ikqan^unaa, 321). Padmaaint6,m*ni-
Ma,hnmeghe-s' (tral. Dharrnaksetrt, 244). Mah6- dho-s" (trel. -Batnaointa, 322r. PadmacintBmani-
parinirvina-eo (tra"elator unknown, llg). Ma,h6- dho-so (trsl. I-teing, 323). Padmaeintdmani-dho.
parinirwd,r.D-sfi bra (trel. Fa-bsien and Buddhabhadra, so (tnsl. Bodhiruoi, 324). Pa-i-chich-yeh.chang-
120). Moh6-parinirv6.+a-eo (tral. Dh"errnaksetra, ken.peo-.tA-sh6nq-ching-tu-sheo-ehu (e spiritual
f13). Ma,b6parinirv6+a-e" (trsl. Fa-heien, ll8). dhBra{ti for uprooting all obstsole of karna, anil
Mah6prajaipdromit$-$ilstrs (trsl. Kumdrajiva, oausing rcbirtb in the Purs Lend, trel. Gngebh&dra"
1169). Mah6prajAipdramitd-eritra (trel. Eeiian- 201). Paag-fu-ching (trsl. Bodhiruci, 243 ; S[tre.
6nn'ng, I ). Mah6pratieare-vidydr6jfi i.(trel. Amoghe- spoken by tho Buddha on epeaking evil of the
vaj ra, I 042). Mahirotnnlnigo -e' (tr.sl. Bodhiruoi, 2 3 ). Buddha). Parns6avari-dh" (trsl. Amoghavaj ra, 9731
Malr6sahasrapn'nsrdinl (trsl. D6,napila, 784). Mah6. Pra+6s&bslao.ah6-dho-s" (trel. Fa-bsien, 888).
eaqfgfti-saddha,nnl-Eo (trsl. Ddnaptle, 0?g). MBh6- . Pratygtpann a-bhadraketpa - snhnrrtbuddhqniy?rs{o
6reya-e" (trel. Amoghovojre, 958). Mah.e- (tmnslator unknown, rlOO). Protyrtpannr-buddha'
frldevl- dv5da6obandtraneq!,e6etonernovimola -rnah e- ssmmukbBvasthite-ssmildhi-so (trel. Lokarokp,
 AilIIDABUTSTI.SETSU
RIT{ 428 AUIDABUTSU-SETSURIN

73). Pratyutpanna-buddha-samrnuklrir,vasthita- (trsl. Dharmaderr&, 87l ). Sarvaguhyd.nuttare.n6,rn-

saruddhi-srltra (trsl. F n -chung, 421). P'u.sa -noi- 6,rtha -ruah fr,tantrardj a -kalpa (trsl. Dinaprle, I 385).
cbioh-ching (trsl" Gulavarman, l0B2 : Sfitra on iiarvatathdg.r,tfulh ig|hflna - sa{,tvd.valokana-buddhs.
th,a irrtornal 6ila of ths bodhisattva). P'u-sa-shou- ksetraxrndarianav;rulrarri,ja-s" (trsl. .[-tsing, 504),
chai-ching (trsi. Nieh-ts,o-chon, llL]S; ,sritra on Sarvat *r,l,higata - rnal raguhyard,j iid bhri t6nuttarapra -
t,hei bcdhisattl'a's rerceir.ing or obserrring tho 6asta-nrahimapqlnla-s" (trsl. T'on-hsi-t.eai, l0l8).
Upavasatha Sarvrr,tathdgatand,ma-dlro-so (trsl, i'a-hsion, 9fg).
or Uposadha). P'u-sa,-ying-lo-ctiing
.Saravatathdgata-satya - sarigraha - mahd,yEna-
(sfltra of the garlancl of th,r bodhis&tt\'&, tr.rl.
pret J rtpanna bb iss,mbuddha -s*rmi,d.hi - rnahdtantra "
Otru-fo-nion, 44lt\" Rd^elrapdla-p.rripy,rchii (trsl.
i'dja-so (trsl. Dir,napfr,la, f 0l7). Sarwavaipulya.
f)irnapdl..r,. 873 ). Rils-travara-ptr.riplcchd-gllnu,pra-
vidyasiddhi-s' (trsl. Fa-hr.r, 252). Satabrrddhn-
bha-kumdra-s" (trsl. Chu-fa-hu, 51.8). Ratnajd,li-
ndma-so (trsl. Narondrayasa.s, 4ll). $atasahasra.
paripycchd (trsl. Chu-fa-itu, 385)" It,at,nrr,rd,rd,-dlio-s''
g&tlr &-m*hisamripd.ta -sfrtra-kEit,igartrha boclhisattva-
(trsl. Prabhtr,mitra, 84). Snddlrarmapur.rdarika-s'
pariplcchd-dharmakil'a-stotr a (trsl. Arnoghavajra,
(trsl. Kurld,rajiva, 134). Saddharrnaprrnde,rik&-sl
1457). Shi-c[u-tuang-chioh-ching (trsl. Fu-nitln,
(trsl. Dhannaraksa, I38). Saddharmapundarrka-s'
376 ; or: Srltra on tirs cutting of the tio of
(trsl. Jird,nagupta, f39). Seddharrnapundariiitr- passior:s in tho tr:u dwollings). Sitatapatra-dh" (trsl.
sfi trar6ja-siddhiyoga-dhy6na -j rid,nakalpa (trsl. Lo-mo-ming-ohen-chih,
l0l6). $ri-guhyasarnEj*.
Amoghiivajra, 1388). (Sarl)dharma-snrntr,dhi-srltra,
tantrardja (trsl. D$,napdla, 1027). Ssu-wei-yao-
(i;rsl. Chih-ven, 135). . Shgar.rrn6,qar,ijapari-
Iur:h"ching (trsl. Itumflrajiva, 1373 ; an abridged
ppcchd, (trsl.' Chu-fl.htr. 4ir6). l\ahssra- law on tho importance of thinking or meditation).
bflhu -sahasrii.k€a-avalokito6vrr,ru-bodhisattt'a - mahd,^
Sub6,hu"pari ppcchd (trsl. Dhannaksotr&, 4I ). SubS,hu-
pfr.rndpratihats-rpah d,kd,runika -hgdaya -dh " -Bo (trsl -
pariplcchi (translator unknown, 50). Sukh6vati-
Bhagvad dharma, 320). Sahasr6,ksa-sshasrab6hv- vyrllra (trsl. Ch'ih-hsiorr, 26 ; Sritrs on Amita or
avalokito6vara-bodh isattva "dlr6,rani-pddh i-mantra-so
Amitd5nrs). Sukhavoti-vynhrr (trsl. KumBrajivo,
( t rsl. Chih. t,'ung, 3 I 8 ). Samadlrir6j a-candru,pradipa - 200 ; Sukhdvatyarnlu-v;n1ha-su ). Sul<bdvati-rryfi ha
so (trsl. Narrandraya$as, 191i. Samantabhadrrr,- (tr.rl. Lokarakgan 25; Sritnr, oD Amita-6uddha-
bodhilsattva-so (t rsl. Nioh-tao-ehen, I I 03 ). Samant a- sarnyak-sarnbuddha). (trsl. Fa-
Sukh6vati-v.yulra
bh adra-dho (trsl. Chih.t'ung, 494 ). Samant abhadra- hsien, E63; Mah6yd,ndmitiy-ur-n"). Sukhdvati-
pranidh&ra (trsl. Buddhabhadra, 1336). Samanta- vyrilra (trsl. Ilsiian-tsang, Nanjio 199 ;
nnukha - pravo6a. ra6mivimalog4i;a - prabhd- s&rva,. Sfrtra of the favour of sll Buddhas and
tath Egatahydaya -samavirocana -dh o (trsl. DF,nap 6la, Prais€ of the Puro Land). Sukhd,vati-vydha
790). 8a nghdti-sutra-dharrrraper/dya (trsl.Uposrlny a, (trsl. Bodhiruci, ?3 : 5; Tlrat (spokon et)
449). Saptabuddhobhrusita,yd.dh imantra-so (trn nslator an assombly on ther Tathdgata ArnitEyus of ths
unknown, 44.7). Saptabuddhaka-s' (translator ur- Ilah6ratnakfrfa-s'). Sul<h6vati-vyfr}a (or Amit6-
knouzr, 368). Saptabuddhaka-so (trsl. Jfld,nagupta, trsl.
1u.14-v5nilra, or Aparimit6yus-so Safrgha-
367). Saptabuddhaka-so (trsl. Dharrnadeiva, ?gB). va.rrnan, 27). $ukhd,vativ;nihopad,a,6a (trsl. Bodhi.
Sapta,taihig&t{r - prin'apranidh6na - vi6osavistara ruci, 1204). Suvarnak6,ya-dh6rali-s" (truI. Dflna-
(trsl. f-hing, 172). Sapbatath6,gata-purvaproni. pdla, 941). Suva,rg.nprabh6*sobtama-sfitrrondrardja-
dh6,na-vi$esavistara (trsl. Dtrarmagupta, 170). sa (trsl" f-hing, 126). Suvarnaprnbhdsoitama-
Sarvabuddha - sar'rgraha - yukta - mahi.tantr,ar6,ja- sitrendlardja-s" (compiled by Pao-kuoi and others,
srltra - avalokite6vu,ra - bodhisatvddhyav,l - kalpa- t30). Sttvaryapralchdsottarur*-sutrondrard,j a -so
sutra (trsl. Fa-hsien. 10Sl). Se,rvadharmocary6,- (trsl. Dharrnnklotra, L27). Ta,-a-mi-t'o-ching
dhydna-so (trsl. Jfranagrpta, 424). fiarvad]Brma- (compiled by Wang-jih.hsiu, 203 ; a largo Amitdyus-
gular'5r&ha-rflja (trsl. I-tsing, 498). Sarva- so). Tabh6,gatajfr6namudr6-s{i,mtrd.tri (trsl. Chih- l
dharma-pravltti-nirdeda-so (trsl. Kurn6rajiva, hsian, 256). Tathd,gatajfr.dnamudri-so (translator 1
I 64). Sarvadharrua.-pravptti-nirdo6a,-eo (trsl. J66ne- unknown, 255). Tathdgatejfidrrarnudrd-so (trsl.
gupta,'l6l)" Sarwadrrrgati-paridodhana_usniga- Jhina6ri, l0l4). Tathdgatapratibimba-pratrqgh6-
vijaya-dho {trsl. I-tsing, 3S0). Sarv*durgati- nu6ar.ns6,-s*mbad-anr,i-nima-dharma-parydye (trans-
parisodhans{snigavijaya-dho (trsl. Divd,kara, 3b I ). lat or unknowu, 28 9 ). T'o-lo -ni-men-ohu-pu-yeo-mu
San'adurgati-pari6odhan&-uqnTsevijaya-dho (trsl. (trsl. Amtrghavajra, 1452; Importent nemos of
DivBkara, 352). Sarwadurgatipari6odhene- ariiclee of man5' classos of tho Dhdralridvdro).
q1-rsar-ijaya-dh' (trsl. Buddhap6,la, 348). Ssrva. Tung-t'ang-tsui - sh6qg - t6ng - wang-ju - lai -chu - hu-
durgati -pariSodhana-rrsnisavijaya-dh" (trsl.Tu-ehun- cb'ih-shih-chion-shon.chou-ching (trsl. Jfr6na.
i. 349). San'adurgati-pan6odhanog4-rga-vijaye-dh. gupt{i, 366 ; or the Sritra of the spiritual mantra
 AUIDABUTSI'.SEffiURIN 429 AMIDADO

of tbe Tethdgate Anutta,radipardje, who holpe, ADIIDADO (or IIJIf,DADO), a Japanoso n&rno,
protocte and holds tho world). Uelrisacalc{r- indicating a ehrins containing a statue of Amit6bha
varti-tantra (trsl. Amoghavajra, 1023). Utp6dita- Buddha. Though Amit6bha worship iF found
bodhicitta-so (trsl. Jfidnagupta, 460). Vaipulya- not only in India but also in soveral oouni;riee of
vyfihivivartita -dh armaoakra-eo (trsl. Chih -yon, I 58 ). eentral Asia, no monuments or toxts connoctod i
Yajrebhaya - sannip6ta - veipulya - kalpa - avaloki- with it havo beon found thore.
l
tefvara - bodhisettva - tribhdvEnuttara - hydaya - i
vidynrdja-eo (trsl. Amoghavajra, 1047). Vajrar6ja- fn China the fust rscord of an Amidedo (A-mi-to. I
bodbisattva-guhyddhy6na-kalpa (trsl. Amogha- terrg EfilEt) is that of llui-yiian of East€rn Ctin
i
vajra, 1409). Vajra6ekharEnuttarayoga-s&m&nr&- dynasty (317-419 A. C.), who placod. a statuo of
bhadrabodhisattvddby6ya-kalpa-s' Amit6bha Buddha in ths Prajfld-vih&ra (Pan-j6-tai ,i
(tml. Amogha-
vajra, l4f 0). Vajrefukhara-pnrldarika-v&rge- Ching-sh6) of Mt. Lu (Lu Shan). Aftor thst
hyday6dhy6ya-kalpa (trsl. Amoghavajre, f436). raauy ProQtrtpanrw institutionB for roligious
Yajre6ekharassh,asrab6bu - sshssrd,kedvalokite6vara- oxarcieo woro foundod by Shan-tao, Chong-ytan,
bodhieattvacaryB-kalpa-so (trsl. Amoghavajra, Fa-chao and r:thors. Those placos rnay also bo
f 383). Yajra6okhara-earvatathdgata-satyasafigraha- callod Amidad6, but this kind of shrino did not
mahdydna - pratyutparurd,bh isambuddha - mah6tan- bocomo popular, notwitb.gta,nding the foundotion
trardja-so (trsl. Arnoghavajre, I 3S5). Vajra6ekhara- of sueh Pratydpanno institutions.
sitra-avslokito6varerEja-tathdgataearSr6kalpa (trsl. Tho Japanoso history of Amidadd ia long and
Amoghavajra, l43l ). Vajra6eklrara-vim6na-snrva- snciont. Evsn in the Nara poriod (8th cont.), wo
yogay rgi-s" (trsl. Vejrobodhi, l03g). Vojra6okhara-
havo monumoute at Horin-ji (tomplo), Ky6to, and
yoga-auuttare - sam;'ekssrnbodhicittotp6da - 66stra Eokke-ji (tornFle), Nara. After the Ileien Period
(trel. Amoghavajro, f Slg). Vajresekhare- (794 A.. C.), with tho sproad of tho Tnatyutpawt*-
yogahoma - krlp" (trsl. Amoghevajra, l44B). nmddhd (Jdgydzammail, ma'rry Amidados wero
Vajra6ekharayog& - parinirmitavasovarti - satyrt6-
built in various placos in and noer l{yoto.
parsat - ssma,ntsbhadxs - caryddhydya - kalpa (trsl.
Amoghovajra, I 390). Vajra6ekharayogo-eoptatrir.n- Ths omperor Ninmyo (834-850) foundod the
Sad6ryapfrje (trsl. Amoghavajre, l4EB). Vikautu- Gokuraku-ji (tomplo) at lfukakus& village of Yema-
(ka l) - bodhissttva-ndm6qfasataka-sr-rtra (trsl. ehiro Provinco (prrsantly Kyoto). Ttro dowagor
Fa-t'ion, 819)" Vimalak-rrti-nirde6a (trsl. ompnoos Masako built an Amid"6dd rrnd ffvo other
I(umdrajiva, 146). Vimalaklrti-nirde6a (trsl. ehrinos in ths oempua of the Kwaunon templo et
Ch'ih.hsien, 14?). Vimalakirti.nirdo6a Iwakura village noar Ky6to. In the fourth yea,r
(tral. Itrstiran-teang, l4g). Vimalaiuddhuprebhdsa- of the Kwennin period (1020 A.C.) Ilujiwara-no
mob6rtbEra+i-e" (trsl. Mitra6dnta, 380). Vis€sacircts. Miohinaga built a largo templo on tho rvast bank of
brahma-paripfceb6 (trsl. Dharmarakea, lg7)- tho rivor Kamo of Ky0to and namod it Muryoju-in
Vi6esscinte - brahmo - parippcchd (trsl. KumEra- (or tho tomplo of Arnit6yus-Arnidedc ). In the
jivo, 190). Vi6oeeoiuta-brahma-pa,riprcch6 (trsl. first yoar of tho Sirdreki poriod (1077) the omperor
Bodhiruci, 189). Wu-ch'arrg-ching-fu-lin-chung- Sbirakawa built an Amidado of the nino grades of
fang-chtioh (an appondir entirled Lin-chung.fang- Amitdbha in his llossho-ji. In ths socond yeer of
ehtioh, or Rulee for treating a dying per"son, which the Choji period (f 105 A. C.) tho emporor Iloriknwe
is attachod. to tho sfitra on fmpermanenoy or donated an Amidado to the Soneho-ji. Bosides
Anityatd-so ; trsl. I-tsirrg, Z2T). Wu-ch'ieu.wrr-pai- thoeo, in the Takayama-dera (tornple) of I(yoto,
fu-mir4g-shon -chou-chu -mieh- tsai -ohing (trsl. Jfr dna - the J\ngd-ji of Ky6to, tho Tosh6dai-ji (teruple)
gupta, 408; Sfr.tra spoken by the lluddha on and the Tachihana-dore (temple) of Nara, t,ho
tho na,mos of 6,500 Buddhas and spiritual Mantras I{ogoshi-dora (ternplo) of Rikuchri Provinco
which romovo obstaclos and destroy sin). (presently Kanazawa Prefecture), the Okuno-in
Yoga,ma,bdrthnsarigreha-d,nanda - paritr5n^a-dhArali- (or tho innermoet shrine) of Mt. Koya, tbe Seki-dora
jvalavaktra-(prota)-kalp*-s" (trsl. Arnogh.avajra, (temple) of Orni Pr-ovince (presently Shiga Pre-
e85). fecture), and the Sh6bi-ji (templo) of gottsu
Beeideo tbo ebove, thors er€ mor\o ths,n 20 hor.ince (Os'ake Prefecture) Amidad6s aro Pre-
prvod. Among the existing momlnents, tbo
worke whioh refor to Anitsbha Buddha and his
Sukhdvati, according to Moc. (I, p. ?E e). Ojogokuraku-in of Ohara, Kyoto (prosontly oalled
Sanzen-in), is one of the mastery'iecos of this typo of
building. This Amidado aleo contains ths frosco of
8. K. the two mas{alas on the back of ths Arnit6bha
 AIUIDA.JI
Btatu6s. The farnous Amidad6 *t tire Hokkai-ji
(temple). Hino, was built, by Hino Srrkenari in rhe
sixth yoar of Eisiro (1051 A. O.t. 'fire Amitlulos
which have been doclered ntr,tion*l tr.easures tr,'
the following: the HOwOdO tempio of U-ji, thtr
Kwannon-ji of Omi, the Daitsu-ji of Omi, t,he
I)aiho-in of fse, tho Jodo.ji of F{arirna,,tho I)ais:rn-ji
of Hoki, tho Jdd6-ji of Bingo, the Hnkki-1i of Bnng,r.
the Seir.on-ji of Higo, tho M5r0dO-ji of Higo. the
Kinren-ji of Mikawa, the Saigwa,n-ji of l{azusrr, the
Hachiy0-ji of Iwasbiro, the Shiramiztr -{,midrul6
templo of fwaki, the K6zd-ji of lrvaki, tlre Konjikicld
(or tho goldon shrine) of the Chr'ison-ji of Rikuchi.
Tho last ono is most polrular on aceount, of its
splendid decorative feat uros.
After the ostablishment of tlre Ptrre Land
Buddhism in Japan (after tho lgth cent.), thg
construtrtion of Amidados lrocarno verT popular,
and these Amidadds are called llonrld (the mrr,in
hall) or llido (the honourable hall). The Amidado
which eontains nine grades of Amitablrtr is espocially
called I(uiai-amidad6 (or Amidado of nine grades).
The J6ruri-ji of Yrrmashiro is a good example of
it. It has now boen doclared a nationa,l troasu.re.
Tho Amidarlo of the Joshin-ji of Okrrzawu,, Tokyo,
ie also voryfamous urrdor the name of Kulnn-butsu.
S. K.
AMIDA-JI, oue cf tho m<-rstcorrurron n&rnes of the
temples in Japan, especially those of Fure Land
Buddhism.
Amid,a is the Japanose transcription of
the word Au.i.tablw who i.q the primary Brrddha of
this sect"
There are at least, five Amida-jis which are
popular among the Buddhists of Japan. Only
ono belong's to Shingon-shd (or Mantray6,no school),
while the other four belorrg to Jddo-shrl (or Pure
Land school):
(l) Tho Amida-ji in Sud Prcfocture (prosontly
Yamaguchi prefocturo). It is in Muro villago,
Saha-gun, Yamaguchi of wostern Japan. fts full
n&mo ie Koguzan Amidaji. It tnlongs to the
Kogi Shingon-shi (or orthodox Mentray6na school),
the main temple of which is K5ya.san. This
temple shows a good oxample of tlie rolation of
Buddhism and tho state.
The templo was forrnded in lI80 A. C. by Shun-
jDbo Chogen who was the roconetrtrctor of Daibutsu
in )iara. Wlren the Daibutsu w&s burnt in warfaro,
be was appointed head of the reconstruotion
council by the omperor's govornment. I[e was
430 AIYIIDA-JI
qiven two lurgo prefectures (SuO tlnd Bizen), to
provide tlro frrnds for its r€collstrrrction. He
ostablished his office in Srrd Prefecttrrs. This is tht,
oligin of the tomplo. After his death, for about
f<rrty-five generat,ions tbo hoad of this temple wrt\
not a priest, hut the lay governor of tho prefeet,ure.
Tho hisbory of this templo rlrrring the rnirldl.
ages is not, rltrito cloar. Brit in tho Kanbrrrr
p e r i o d ( 1 6 6 1 - ' 1 6 7 3A . C . ) , i t r v r r s r . e c o n s t r r r e t . ojdu s t
as it is seennow. and convertorl to tlro Sbineon-slrrh
from the JOdo-slrt-r.
The l4bh and lSth of July are the festivnl drys
of this templo, when it is visited by lrr,rge crowd${.
Some of t,he treasures possosseclby the tomplt'.
suclr &s ttre st,utuo of Ch6gen, were declared nationl.l
trea^sures,
(2) Tbe Amida-ji in Yanrtr,siriro Prefectur.o
(presently Ky6to Profecturo). It is in Kochiya,.
Atago-gun, Ky6to of centlal Japan. It was
founded by Tanzei in tlro early lTth centur'.r'
along with the otlrer Amirla.-jis founded bv him
in manv districts of Japan. Of them tiris is th$
lorgost and most famous; its fuil namo is Isshinki-
mydkotsujO K6myozan. It belongs to tho Jdrlo sect.
This is e vory silent and quiot place with many oltl
and big pino troos in its park. Somo of thostr
trees aro ospecially famous bee*use of thoir logenrls
connected rvith the founder, Tanzsi. Tlrtl 25th of
lvlay is the faqtival day of this templo.
(3) Tbo Amida-ji in Sagami Prefecturs (presentlv
Kanagawa Prefecture). lt is in T0nosawa villagc.
-4.shigara-gun, Kanagawa Profectrrro of easter.n
Japan. This also was foundod (1632 A.C.) br-
Tanzei anrl wa^ssupported by the oount, of Sagami.
Jn tlrc park thore is ttre so-called ASok* stirpa.
(4) The Arnida-ji in Kyot,o, r,iz., Itsndaizrr,rr
Amida-ji. lt belongs to tlre Jirrlo soct and was
founded in the Tennton periorl (1532-f 555 A. 0.) b5'
Seigyoku. Formorly it wtrs irr Omi Profecturo
(presontly Shiga Prefocturo) rr,nd transferrod hercr
i n 1 5 8 5A . C .
(5) The Arnida-ji in Nagato Prufeeture. lt is
in Shimonosoki eity. Yamagrrchi Prefoeture.
wostorn Japan. It was bLiilt for tho dolight of
the young emperor Antoku, who diod in the lest,
battle lrotweerr. t]re T*ira ancl ]linamoto clung. It
bocamo popular sfter Lafcadio Hearn wrot'o about
'The
i.t in Story of Miminashi tloich' ('I(waidan'.
or, tho fairy story of Japan). It first belonged to
the Tendai soct, but was later oonverted into
Shingon and thon into Jodo. But, aftor tho
separation ot Buddhism snd Sbintoism in 1875
 AurDA..l0po-npx 431 AUIDA*'ODO-HEil

A. O., the temple r,r'asforcibly convertod into a Shint6 of prosperity. The Enryokujd.z.twu-Erwh,in-den
ghrine. Now, tho namo, too, has boen changed into (Biography of Enchin. th.e KannhS' of Enryaku-ji
Akamanomiyu. rneaning tho gbrino in Akama city templo) by Miyoshi Kiyoyuki statos that (in 635
(Akama boing a classicel namo of Shimonosoki A.C.)T6-ytianpnosontedasorollof Amida-jodo-hen
city). to tbe Japanoso priest Enohin. Thig was ono of the
g. K. proporties of tho Chineso empness Tse-t'ien.
According to him, it will be soen that among tho
aristocratic eociety of this period sho, t.oo, h&d
AIf,IDA-J0DO-HEN, a maqdala repmeonting the faith in 1,his rnaT{ala.
Puro Land (Sukh6vati) of Amitdbho, tho concopt Not only emong the upper olasses but among the
of which originated in uncient China and developod middle and lower classes also tbere existed strong
in Japan. faith in it. Li.po's Chin-ydn-ni-hua-chin4-t'u-pien-
The word, in Japunese, literally moaru Arn'idu hsiang.tsangFrESfiF:htrffiil (Stotra-picturoof
(Amitibha), Jila (Pure Land), Ilen, (va,rioty or Pure Land paintod v-ith gold, silver and many
r:hango, wbich indioatoe the variety of Amitdbha's othor boautiful colours) etates that the widow Chin
Purc La,nd). Its Ssnskdt equivalont is a.squmed of duko f , ttre profeot of lfu-cbou, painteda mandala
to bo'mag$ala'. of Amitdbha's Pure Land with gold, silver and
Mauy othor oxpressions aro used likewiso : Saiho- ureny other beautiful colours, to confor morit on hor
puro doceasod husb&nd. In tho Li-tad-mirq.hua.clyd
JOdo-IIon or Westorrr L8,nd Ma+dala,
ffit€fil (Fa'noua Pictures of Yarious Dprasties)
Gokuraku-J6do-Ilen or Sukhivati Puro La,nd
lleq{ale, of Qhang-pian it is recorded that masterpieoes of
J0do-Mandara or Puro Larrd Magglala, or
Saiho-Jodo-To or Panorarna of Westonx Puro Land. Amida-jodo-hon sne prres€rved in An-kuo-ssu tomple
All tlp€o moan tho Pure Lsnd and in Yun-hua-ssrt templo of Ctr'ang-an, the
of Amit6bha.
buddhe. motropolis. A famous poet, Po-chii-i, ie roported to
bave contributod a large suru of monoy in ordor
It is not cortein lvhothor thie kind of m*{rqlala
to have tho artigt Tu-tsung-ohing paint a picturo of
provailed in India, too. But thero ie neliablo tbo Westorn Pune Land aocording to the stat€ments
evidonce that the manqlala existod in Chins in the
of the major and minor Atnit'illu-suhMaativy&llra.
?th cont., during tho T'ang dynasty.
criJrn (aoo faac. 7L of Poi-ah'th-wan-ch,i HEtt o"
Shan-tao is rccorded as tho ffrst man who &ew tlre collectod works of Pai). Ite sizs is r€cordod ag
the Amida-jddo-hen (Chin. A-mi-t'o-ahing-t'u-pien being nino foot in height, and thrcs foet in width.
FfffiF*llt. According to the Warry-ah*ng-
Thoeo arc sll descriptions of Amidd-j6do-hon
lwd-tang-ehury-t'u-j ud-yirq -chuantrs,E'fi&,tfi EC during tho T'ang dynasty (618-906 A.C.). Along
(Solected Biographiee of Sainte who were born in
with tho zonith of pmepority of Pure Lsnd
Amitebhs'e Pure Land in the West), tha,n-tao in
Buddhism undor tbo Sung dpasty (960-12?9
hie infancy eew tho miracle of the mar.r{ala.of Ami-
A.CJ, tbo production of this ma,r1{ala becamo
tibhe, and after bocoming a priost, he drew by himeelf
vory popular among the poople of both lay and
tnore tha,n ttuoe hundred copiee of it. fn hie Kuan-
noligious societies. In his Kuon-clutrq-chiu-p"im-t'u-
nicn-ta-n4n$fiElll (tho Toaching of tbe Invocation
hCIt -hsi] lflftffiUffi (Introductory Prpfeco on
of Amitdbha's Narno), be eonfossed his bolief in
the llluetration of Nino Degrees of Amit6bhe as
this ma4r{ala as follows : ff a person drews a maT Qala
statod in tho SuloMoattuy&ho Sdrrol, Yiian-cbao
of Amitdbh^a acconling to the stat€ment in the
etatos thet tho prieat I of tbe I(u-su province
Sukll&inltvyttba Sdlra and praye to it overy day aud
ordercd a,rtieenE to rnake a gigantic picturo of tho
night, ho can emancipato himeolf from tho world of
nino aspocts of Amitdbha. It is also roported
orines which laste oight thouea,nd million kalpas.
that tho famsus Japanese Nombuteu (or Pure
fn K'uoi-ch i's H tiiforry -y rc -clfi.eh - shih-i -t' urq -lctni, Land Buddhist) priest Chogon brought back some
EiTEXjFnSfi (fntroductory Text on the copies of ths rnar.rqlala from China.
Wmtern Pur.e Land) it is gtated that faith in tho
Buddha is no mor€ tha.n worship of Amitdbha's Not only in Chine PmPor, but also in the westorrr
Puro Lond. If it is not possible to mako many provinoe of Hsi-yii some oxarnples woro found by
inragoe of this Land, it ie elways better to make archaoologists, for irwtanee tho Tun-huang froscoes
rrt, loast ono or two tlnn not to make any. by M. A. Stoin.

Flrom Japanese sourcoa eleo it is possible to see In Japan the most prosPorous age of the uso of
tlret during this time China had attainod tho summit this maqdala wrs from tho e€venth to tho twelftb
 ATIDA-J0no-nnu 432 AtrDA-(rr0-pnxn0
oentrtr5r, which roughly connoqronds ro a similar ono such instance. ($eo Ndfronrodiflgolawahuhi, Lha
poriod in Ctrina. In the Nare poriod theeo maqr{alas Biogrephies of ominent prioate who woro roborn in
wer.o mainly mado by tho omporor's farnily. Some Andtibha's Pure Land.)
of thsm ane etilf to be found in govoral l6mFlos in
In this poriod the mag{ala was edvancsd
Na,ra; the farnous fmsco of HorJnfji (tomplo) in
from the point of viow of artietic dovolopmont.
Naro looka too simple to be celled Amids-jodo-hen.
Arietocrete of this poriod dscoratod tho doore end
Novertholees, it must be arlmitted thst thie iB et
walle of their private maneions with these boeutiful
leaet ono of the most prirnitivs and oarly examploe
picturee of the Purc Land. (Ses the lEth fasc. of
of ths mar.rdala. Again, the Yakushi templo pre-
Eigm-morcgatari, tho Diary of the proslnrous
sorves tho one that wes mado in ths sixtb yoar of
Ilujiwara clan.)
the omporor Jito's reiga (692 A. C.); the Kofuku
tomplo has one belongirag to ths socond yoar of tho Brio0y, the Buddhiem of tbo Hoien Period iB tho
Tompy0 period (730 A. C.) ; the Arnide tomplo Buddhisrn of Amit6bha'g Puro Land, ft wae thsn
possosees a me4{ala of tho thirCoentb year of tho thot the climax was roschod in the meking of
Tempy6 period (741 A. C.) ; tbo Kdfuku-ji hee ono Arrfda-jddo.hon. The union of raligion and thefino
belonging to the fifth yoar of tho TempyOb0-ji era arts waa most perfoctly obtained i.o thia magqlala,
(761 A. C.). and it was aocoptod whole-hoartodly by Japanoso
Buddhists. In spite of the grrat popularity of tho
Beeides thce, somo ere aleo montionod in varioue
naqdela in China and Jepen, oxemplos now
hietorioel souneog in Chins. In tho 22nd fasc. of tho
actu*lly oxtent ane rathor fow. But fnom thsso
Slwkunilpngi(the $ocond $oriss of Japanoso history)
oxamplos, eome of which have boon rsfor:rod to abovo,
it ie mentioned tbat the omporor Junnin ordorod
it is Boon that tho simple onoe contain only two or
all looal goveurors to make Amids-jodo-hsn to oarn
thme bodhieattvae as attondsats, beaides AmitEbha,
mcit for tho late ompress K6myO in ths forrrth yea,r
whoroas tho mor€ detailed onos (for oxample,
of the Tempy0hQji ore (?60 A. C.). It is also hrown
Taima-rnag{ala) ano oomposod of moro than Ovo
tbat rur India,lr monk, Bratrma, on his deothbed
hundmd boinga, Buddhas, bodhisattvae, doves and
askcd his dieeiples to 'nqko Arnida-jodo-ben with a,niroels.
t'ho thmsds of olothoa whioh had heen givon by
tbo orni:oror. ThiB was in tbe fourth yea,r of tho S. K.
Teuopyohoji era, (?60 A, C.) and this fant is pmeorvod
in tbe inscription of Nantonjiku-ba,ramons6j6-bi.
15e fa,mous Cbiko-ma,r.r.lalo (rna,r.rdala drawn by AUIDA-(KY0-)SEf,B0. B6trM, in Jepenese, is
'repontenoe' or 'confoegion
Cbiko) rud Tairna-rrrandsla (mn+dals posseesed by of Bins ', flrd /.mrdo is o
the Tainis tornple) ars aleo soid to be Arnida-jodo- corrupt form of the Sanskrit word Amitillw, the
Buddha. Thonefom, tho word Anifu-(hy6-laenb6
hon of this period.
uloans repontance made to ArdtBbbo Buddha, or
Ths Hoiun period of Jepan roughly coneeponde repentanco based on tho mothods ststod in the
to the 8r'rg dynasty of Chine. In this period Suhtfraal,lr:yirho Sfitr* (or Amitffilw Siltra.l Tho
Ardda-jodo-hen wes mainly pointod not ae mag{ela, primary Buddha in this ooromony is Amitibhs.
but as freeco in the main hall. Sartmond/rhaki Thoeo who want to b€ born in bis Pure Land mugt
(Statomont on the holl and stfipas of the Enryaku confogs to him thoir sins end moral crimee.
temple) eeys that in tho fifth yem of ths Ench0
'I1re
ora (927 A, C") ZOmyO ordered artiaans to paint moat nomarksblo foetnre in tho hietory of
Amids-jodo-hsn thio corernony is th^Bt it originatod ss o kind of
oa the walls of Sait0j6gyodo and
TOtOjOgyddO (tho moditation oonfoesion ond lator chsnged into s oeromorry,
comtrrcunds of the
wosb and east pa,rks of ths ternFle). thrrugh which alone people thougbt they oould be
Along with
tho rise of Wdjd-womhip (the worehip of mbirth in bom in A-mida's Prrro Land. In othor words, flrat
Amitdbba's it wcre e strict diecipline of solf-mlisnco (or ii'ilcil
Pamdiso) Amide-j6do-hsn appears to
bevo been an indiElensablo a,nd leter on it was an ess5r wsy or conomony of
noooseity for theeo
Buddhigts. abeolute rolianoe on other tr'owor (talrilei, the power
lboy set in tbe holl on the walls of
whiob Amida-j0do-hon of Amida'e merrry).
wss paintod, observing thir
pictue witb absorbing attention. Somobimoe, lbib cervmony originatod in tlre Enryaku temple
en.ull oncloeuros worc built eepar:atoly from ths othor on Mt. Eioi, tho main templs of tbo Jepanoeo
buildingB of the temple, only for the purpoee of Tsndni-ehri. Aocording to Shnnshl'a Juhhoi-cM,
tbis meditation. Ttre constmction of a emell the foundsr was Enohin and tbe firgt dato of ite
enolosuro in tho Hokoji by tho nonk Eoiohin is porfonnanco wes the first yoar of tbe Konnin
 AUISA 433 AUISAKTCIKXHA SUTTA

trrriod (1201 A. C.). I{o statos tbet Jika,ku (or Majjhlmo Nildga (1, 12 fr.) be ssys thot mo"l.e
Enchin) adopted tbo practice of Nernbutsu (invoce, ebould not beoome beire of matorial thingrs, but
tion of Arnida's namo) for ths purlroee of coufession tbey ehould bocomo heirs of tho [hnrnrna
to Amida of tho West€rn Puro La,red(Saih6-senbo). In (illnmma-il6yffil. If thoy booome heirs of
his manual of confosgion, Shan-tao'e Lt-taon-lAeh- material things people would speek illof them. On
eh'on=hu,i-Ja-y&an-hui-twiang milffig6AF{ElFJ another oocasion the Buddba saya, "Monkq ovm
(Sumnrary on sonfsssion, conv€rsion and dedree- a teaohor (of arrotber roligion) who sots gtore on
tion) w*s quoted as euthority. Enchin completad rnatorial things (drniaal, is an beir to materiel
bie msnuel in tho eighth yoar of the I(onlgni period ttringe a,nd livee in assooiation with material
(1197 A. C,), In the firat, yea,r of the Kennin things. The Budd}a livee diesooiat€d from
period (1201 A. e.) bo porforrned this cer€mony for rnatsrial tbings " (M.I, 480). Similarly, on yet
svqn daye together with hia dietinguiehed dis- nnother occasion tho Buddha npe+Lr of monka
ciplca, Jitsren, Jiteuzen, Nrnkoi, Ryojin and othere. being engaged in metsrial tbiugs and aleo of thoir
Tho esrrect full namo of Enohin'e Msnual of being unstained by any material things (M. I, 310).
Confeesion ia given * Amido-aanbd (Qonfossion to A person who rejocte the enjo;rmont of matoriel
Afrid.B) and ie for:nd in the Clncairoku (or Cetalogue goode ie oalled aanlal,olcdm'ico.
of tho worke on Puro Land Buddhirm, compiled by lbe etoriDg up by monkg of matorial gooda
gh6Eei). (&tniaa-sonnidhil bas bo€n donounood by tho Buddha,
Thie qst**tny wee performod mainly by tho Suoh monks wera called shaven-beaded landlords
criBtccratia femiliee of msdia€val Japa,n, In the (mupQalatlumbdlw-jnr*n: DA. I, 83). ft ie pro-
Eigf,rrrenqatori (ar the Diary of the prory)€rouB hibit€d for monke to grvo to nuns food that was
Hujiwa,re elao) eome of tho seonod of thie ceremony given for their own use a,red gimilarly nuns aro
er€ deeorib€d. After tho twelfth century ths prohibitod from giviing to monks any footl given
ooremony was oft€n held at the royal psiaoe. But for tboir own uao. But whon food waa abundaat
in tha Edo period (f?tb*l9th oont.) tbo ceremony (d,m,bam usaannalnl they woro permit(ed to distri-
was tra,nsfomed from tho Tendai-shli to somo of buto it aften they themslvm lud onioyed il,
th€ hu"o La'nd e€ote. Tho Zojo-ji (temple) and (Vin. 11,2001.
the Cthion-in (tomple) of tho J0dd-ehfi eud tho Anrisa also moans somo littlo gain. Ami&
Eongwaar-ji (temple) of tha Shin-sbn imitated hifrcihkhol*ltt meaning 'for somo msterial gain'
tbe uiathode of the Tend.ei-ehfr a,nd held the is en oft-repeeted t€m. Short sormons' whme
o€rggrory in tbo way porformod by the lettor. mference ie Eade to people wbo Luowingly tell
Tbua, the qeremony waa eomplotely oonvertd lioe for some mat'srial gain or otber, occur at variorrs
rnto one af arikd Buddtrierl. planee in tbe o&non, o.g., M. f, 286; rFr, 48;
B. K. /.I, 128.
'b&it' in tha Pali
Arndn is slgo usod to moan
oenou, s.g. lS. T, 67; lV, 168; ./. flf, 201 ; fV,
IIIIBA, generally ueod to m€arr food, both hard
67 ; IIl, 416.
and eoft (k&thnEyom.blojonfyoryl. Tho vord is E. R,. P.
derived from the Ved.ia tetm dma, mea'ning raw or
unbsk€d. Iu Pali litsrature the temg dmalu (rew), frnsatr(IfrclKKEA suTTA, rhe erghrh eufta of
,anagadln (mell of rew flesh), Amagiddlro (gfeod tho saaond voggo of tlre libhuokkdro Smnydb of
aftor flesh) and tho Vedio dma, }:ave a relatod tbo Batpgnitu Nilcdgo (II, 234). ft ig one of ton
moaning. suttas following the sarn€ pattern end form and
' dealing with tbe danger of gain, bonour and fame.
Amluroorigqnally mearrt ' raw meat . It aleo meane
' fleahy ' 'of ' ' In tura they cito instanoc of a poraon who wouki
or the fleeh' as oppoeed trcr rnind or
'gpi"it'. not deliberately lio for the eske of eom€ valuablc
Amisa has, thus, come to meBn material
goode or gainr suoh BB the four kinds of rcquieitos objoct, but, would do eo wh€rn ovetpowored by gab,
bonour and fane. ID this nrtts it i.s ssid that o
F'ntiffirrti kl&hnEyfrlwjanEyarp: J. fV, 68). The
p€riBon who would not delib€retely lie for anything
Barne mea,ning is attributed to 6miao in the AhWa-
worldly (dmin-bifi,cihlcln h4tu l), would still ab
tora Nilcdga (f, 9l) where it ie ssid lhet" Amiao is one
of the two kinds of giving (ddrnl, the otber being anotber time bo fornd lying when ovsrwhelmod
dlwwndd,rw (gift of tho truth). with gain, bonorrr and fame.
In thc uMrw tbe gutta is oallod Kiileilahtlo..
Tbe Buddha doee not approrro of tbe attaohmsnt
of monke to matorial t'hinga (furuiaal. In the L. R. C.
 AItrITA
AUITA (l), e tnrnsoendontal Buddha, idealised
from the historioal Sakya-utti ; a pre-eminent ffgure
in the developod form of tbe Buddhist pantheou.
fn tho list of Dhyinibuddhas (q.v.), also called
Jinas, his n&mo ooours third, aftor those of
Vairooana a.nd Alqobhya and before Amoghasiddhi
and Ratnasambhava. In this group, Vairocana
is gonerally rogarded as ths contral and highest
perso[a,ge, with eacb of the othor four oecupylng e
particular point of the compass. fn this description
Amite is montioned as the Buddha of the Wosterrr
Quarter. IIo is also often referred to as Amit6bha
and as Amitd,yus. ft is said that ths Buddha as
etornal or uncnsatod. Light is called 'Amit&bha'
and as etorrr.alLifo'Amitdy,x'. 'Amida'
is usod
in Japan and is the sbortened form of both namos.
In Tib€t, wberc tho Panoh'en Lamas are regarded
as being the incamations of Amit6bha, imagos of
him aro to be found in nearly overy templo. They
are aleo sometirnos oarved on rooks on the wayside,
worn as amulots and found in prayer flags.
In Cbina and Japan end in othor oountrios of the
Far East hs carne to bo worshipped as tbe supr:ome
porsonification of the Dlwrmolcd,ya itwlf, absorbing
witbin him all the attributes of perfoction. He
tbns bocame not, oru among many Buddhas but
Buddhahood itself, the manifestation of the world
of the bighest enlightenment.
Neitlrer Amitdbha nor Amitdyus occurs in Pali
litorature or in euch Sanskrit Buddhist works as
rhs Laldtavietara, ruot, as far aa wo know, in tho
Agemas translated into Cbinese.
It is true that
Arnitibha is montioned in the older parts of the
S&llnrnwpuryQariha, but as only erlo, of tbe
Buddhas of tbe Wost, and no spocial importance
was attached to him.
Thoro is evidonce to shov- that, the worship of
Amit& was prosent in fndin in the Middle Ages.
Visiting Chinose pilgrims, sueh a.s Hsiian-tssng and
f-tsing, make mention of tomples dodicated to him.
Authors liko Ndgirjuna and Asaiga spoak of his
worship es something worthy of praise, as do
texts like SuhTll,lctw and tho Srddhntfu Siltra
though it is not their main teaching.
In the Far East, ptrrticularly in Japan, Amitdbl.ra
ultimately becamo the Buddha and lord of a
Paredise called the Land of Bliss (Sukhdaati) or the
43+ AMITA
Pure . Land (Jdiln, oolresponding to Chinese
Ching-t'rt). With this development, tho historioal
Buddha, Sdkyamuni, gradually lost his importanoe
till eventually he booame only a proclaimer of the
powor of Amitdbha, of the greatness of his merits
and of his unparalleled compassion.
There are three texts which aro the chief sources
of our inforrnation on Amita z ttre Larger (or &reater)
rStrlchfrualitryil,lw,, ths Sma.ll er (or Lesser) Su,khduati,-
uytilw and the Amikiyurdhyd,na, S&traL.
Of those, t\o Larger Sulchduati-Wtch,a is set forth
es &n answor by the Sekyam.rtti to a question from
Ananda who, having noticed that the Buddha Ls
in a state of spiritual exaltation, asks him what
he is seeing or tbinking about. Thoreupon, the
Buddha rolatos how there w&6 s line of eighty-one
Tathdgatas, begrnning with pipadkara and onrling
with Loke6varar6ja 8. In tho poriod of this la.Bt
Tathdgata, & monk named Dharm6karas forms
the rosolvo of himself becoming a Buddha and aske
tho Tath6gata to becomo his teaoher and to describo
to him what a Buddha and a Buddha-oountry
(fud,,tha@et"a) ought to be. The Tathdgata tells
him not only of ono but of all the Buddha-countrios
and the Buddhas presiding over thom.
Ilaving heard t,hese descriptions, Dham,rikara
spends frve lcalpus revolving in bis mind all their
perfections and excellences and in the end resolves
that they should all be concentrated in his own
kgetra when he becomes & Buddha. I{e then
reappoa,rs bef:re LokosvararEja and describes at
length what his wishes are and what he wants his
Buddha-country to be. These are eontained in a
list of 48 vows (praddhdna).. ft is these vows
tbat form the nucleus of the sfrtra and they oonsti-
tuto a kind of prophecy of wbat, according to
Dharmdkara's idoas, Sukhdvati or the Land of
Bliss ought to be. Dharmdkara thsn beeomos a
bodhisattva and, having developed the qualities
of a bodhisettva for one hundred thousand niyutos
of kolis of years, he ultimately attains supreme
enlightenment.
AII this is relatod by the Sekya-noi to Ana.nda
as a sorb of vision of what, in fact, had happoned
ton kalpas oarlier. When Ananda asks the 6atya-
muni whero Dharmdkara is at present, tho answor
is that he is now roigning in Sukhivati as the
Brid.dha Amitdbha. The Sakyamuni thon proceeds
I All these toxts have been transletad in SBD. Vol. 49.
2 In Japaqese, Sejizald Butsu. In Cbinese, Shih-tst-
tsai-wang-fu,.
3 In Japaneso, Edz6. In Chinese, Fa-kang.
4 This ig tbe number found in the Chinese veralon; the
Sansbit text has only 46 vows.
 AMITA 435 AtITA

to doeorib€ Sukhava,ti, as a place of unperalleled karrna. It has to be rooalled thst Sumodhe, too, wbo
magnifieence and splendour, in evory way what later beoame tbe Sakyemnni, did somethi.g giynilar,.
Dharmd,kara had reeolved it should be. Wlon bo met tho Buddtra Dipa'ikare, Sumedb*
Ananda oxpresses & desire to soe Amitdbha, w&s quite ripo for Nirvdle but he ronounoed
wheroupon that Buddha sends a ra,y of light from Nirvala to go back to sarpeers again irr ordor to
bho palm of his hand, so that not only Ananda but win enlightenrnent and s&vo meny others besides
overy living being could eee Amitdbha and his himself.
retinuo of bodhisattvas in Sukhdvati, while the T\e Smaller Suhl&wi,-vgn7lro, whieh is oaly ono-
inh^ebitents of Sukhdvati could. eeo tho $akyamuni eighth of tbe larger text, is an addrees delivered at
and the wholo of tbis, orrr world of Sahfl (tribulation). Jetavana in SrEvasti by the $d,kyamuni to bie
Tho srltra end.s witir the Sakyamuni exhorting the chief arhat disoiplo, Sariputra. It is again e deserip-
bodhisattva Ajita (who is in the audienco and whoee tion of Sukbdvati, bore called tho Buddha-country
convorsation with Uho Sakyamuni fbrms the cdn- of AmitEyue, but muoh loes olaborete and ornnto
oluding portion of the discourse) to preaob the than tbat found in the larger gritra, Both dmorip-
Sulahnoafi-uyil,ha Lo all boings and promising great tions are eimilar and somowhat rominiscent of the
rewards to all who will learr:r it, copy it, teaoh and
Malfrsudasaana Sufro of tbo Pa,li DIgln Ni:laa,ya.
nxplain it.
But, tho beauties and joys of Sukhivatl aro mainly
'Ihe
mqut ;igrrifiurnt part of tlte Lqrger Sukhd.ualE- delightful sights and eounde a,nd perfirmoe and do
vyE,lua ig tltg vows c,h'eady mentioned and, of these, not inel:de actual oating and drinking or sexual
the moet noteworthy, for tho preseut purpoBo, are enjo5rmenta, wbereas king Mabesudassana of the
vow number !E (which hae been deeoribed ae " the Peli sutte enjoyed tberge and other pleasuros as
bing of tiro Yowe ") and vow number 20. Thsy well. It woultl appoer tbat tbere are no women at
*re given below, f'rom Nanjio'e rondoring of $nngho- all in Sul'bEvati. It was ono of Arnitibha's vowg
varm{inis ehrnece translstion of the sfitra 5 : that r*'omea 6a,lling upon bim by namo elrould be
18. "'Wlen f have obtained Buddhahood, if born in hie Buddhe-oountry, but, as men 0. Tbe
thoco bninge who a.rr3in the ten directione should Sdnharrnapufiarnln alao says (xxiv, u.3l) tbat
believe in me with serene thoughts, &nd shoukl no women &re to be found in the roalm of Amit6bba
wieh to b,r burn ir' *y cou.ntry, and should lreve, and Avalohitesvirra.
aay, ten timee thorrght of me (or repeeted -y
Doctrinally, too, tbere ans groet differenoee
name),- if thev should nob be trorn there, may I
betwe€n tbe Malfuudanaarw Sla/,te a.nd tho
not obtain the perfr.'et knowledge; barring only
Sukhiuati S&tru. I(ing Mahdsudasgana'B
thoae bclrga wlro h*ve eommittod the 6ve deadly
bappinoes, his power and glory are entirely tbe
aine, a.nd who have sPokerr evil ot'tbe good L&.w."
regult of hie past good deede. Ilre I'arger
90. " Wben I havootrtaintrl Butldhahood. if thoee
Sukhdml| Sfr.tro does not wholly reject good works.
beings who a,ro in tlre ten directions, after thoy
ft toacbes that rebirtb in tho La,rrd of Blies is, at
bavc }rcard'my Romo, ehould direet tlrcir thoughts
leeet partially, dependent upon tho accumulation
towarde my coluitry ond sliqulrl. plant their
of a etoro of merit. Anyono who wishos to bo bonr
roote of merit (or prepare their stock of merit) and
tbett " must raiso bis thoughte on to the bigbss0
ghorrld bririg tlrern to matrrrity *ith their serene
perfeot knowloclgo; ho must direot his thoughts
thoughts, arrcl wieb to be bors irr my country,-
with pereovor&nce and exoeeivo desiro towards
if thoy ghould not accomplieh (their deeire), may I
tbat Buddha-country and d,drectthe atnck of hia good
not obtain the perfeet knowledger. "
works towa.rde borng born there " ($ 27). Berngs
h this oonnoction two thurgs merit special born there aro always oonsta,nt in abeolut€ trutb
attantion, The 6ret is that in making hia vows ($ 24). Thoee who havo oornmitted any of the
Dliar:urdkace did not pray to any supreme being five deadly ains, whieh bring irnmediato retribution
eompa,ra,ble to God i:r theietie religions. He after deatb, or havo eaused obetruetion and abuee
relie'd entirely on hig own ell'orte to accrimulato 'Good
of the Law', i.e., havo provoked schism*
mentr, which bs wisheel to ehr;ro with othere. Tlre are eroluded from SukhEvati ($ l9). Thoso who
F€o.rRd ie that try refirsing Buddhshood, oxoept aro filled with faith a,re born thors miraculously,
oa bie own conditious, he establislred & ne.w kind <lf sitting croee-logged on tbepetals of a lotus. Ddubters

5 SBE. XT,IX It. II, p. 73. 6 Sn*hdwllryilld, $ 8, 34. fhe Theravidlng also beliove
that there are no women in their deva-worlda. T}:re upeorog
(nymBha) fo-und- there are, not real persons but merely mtnb.
trants to the deyas produced by the latter'e good- Iarma"
 AIITA
have to epend 600 yea,rein tho interiror of tbe flowsr
till thoy are freod of thoir doubts (q$40, 4f ) ?.
fue SmaIIer Str*,hduatE-tyilJw,on tbe other hand,
says that mon and womon who boar in mind tbo
namo of Amitiyus for sovon nighte (or evon ono),
Fill ffnd bim, sunounded by a baad of disoiploe,
stnnding before them at thoir bour of death and
thoy will bo born in the LEnd of BlisE. B"iog"
rre not bonn in tbat Buddba-country of the
Tatb6gata Amit6Srue, doolanoethe efitra (g l0), ae
a neward and result of good works performed in
tbis prmont life.
Tbe Amitiiyurdlry&tn Brzrna takoe the dootrins
of salvation through Amifiibba (or A:oit6yua)
muoh furthor. Ite npeeiol taaahing is oontainod
in o gorieg of sixteon meditations. Ibeeo a,no
vadous kinds of vigusiieations \rhicb aro elaborated
et great l€ngtb. lte last three meditations sr€
to belp the devotoo to pemeivo the three gradee
to Buddbo-bood into wbicb boinga ars born in
Sukb6netl r. Erren tbose guilty of the most hoinous
rinr slll be born tbele, though in the loweot grrade,
if tbey would only repeat ten tims before deeth
the formula z Namo'mitdlya1c fu&lfuo (Adoretion
to the Buddba Amit6yus)
ft must be mentioned, how€\ror, tf,at oarlier in the
attra ($ 7) tboee wbo wieb to praotieo thce medi-
tetious a,re told thet tbey sbould cultivate a ilueo_
fold goodneoa. Firaily, tboy ehould nrpport tbeir
parenta; seret aud reopoot their taaoherg and
be of oompaseionate miud, 6b6fuining fmm
"-H*;
dolry
rny iajury and perf rm tt-e ten rzir uoue
aot&tor. flmondly, tbey ahoutd tsko nefuge in
t&o Buddha, tbe Dbarmo and tbe Safrgha,
fulffl
sll morel pruccpte qnd not lowpr thair dignity
or
nogloot anJr oormonilil obgsrvanoo. ftirttn itrey
sborld gine thoir wbole mind to the attainment
9f enligtta'nrnmt, dooply bolie,eo in tbe law
of
oaup aud edhot, etudy nnd rcoito tbe [abBytrne
dmtrine mdmoourqgo otbento do tbesa,Ee.
Pamdoxioelly aougb, it ras tbe sohool
_ of the
Uerhyanikas, who upheld tbe suprumaoy
of wiadom,
who are dso biltorically aesooiateAwitb
upbolding
the nrpmacy of aimpro fa,ith in a whole-hearted
dnotion to tho porson of the Bud.lrra.
N6gdrjun^o,
ffiL?$ffi#$*ffiH#frtr:+ffi
co{d!p celred
* ituulhlo$',,*"*ll$f$n T*ffi'Sly*
#ffiffis#h"$ff#F"ffi
436 AUITA
the founder of the Dl6dhyamika echool, reoognised,
in lho Do{&h&rni S&tro, two paths to Nirvipa,
the difrcult ono of personal efrort and self-rolianco
and the oasier ono of dependonoe on tho oompassion
of the Tathdgatas 0. Tho easier path was furCher
doecribed, as simply baing the worehip of tbe
Buddbes, Amitibha end Maitroya r0. Vasu-
bsndhu, in his covnrnontary on Ndgdrjuna'B wor!,
proposod a,nother divieion-wbich was later also
adoptod by Teo-olr'o (Doshaku) of Chine (c. 846)-
that is tho way of self-power and the way of
nnotber's powor but thie doctrine did not dovelop
into a seperate sohool.
The worship of Amit6bha was introducsd into
Cbina at an early period and Chineso tradition
oredite e Parthian prince, An-Shih-Kao, with baving
preaohed the doctrine and translated the Sulclfruatt-
WilJn about tfemiddloof tbe flrst century A.C. rr
It was Hui-yiian (333-418), however, wbo i.s
gonerally regardod as havirtg made of the dootrine
a aoporato eeotor eohool rr. Thie provod ruoet
suooesafrrl end produoed soversl ronowned eaholarB
of whom Sban-tao ($endo) was the nrost aelobratad,
IIe is regarded in Japan aa alr inoarnation of Amido
bim€olf and hie works are eonsidorod eacr€d terts.
By about the nintb oonturSr, the worship of Anit6,
'bocome
bha had so popular in Cbina that it oeas€d
to be the teuet of any partioular eeot aod became
inltoad an aspect of all sohools. The explanation
sooms to be tbat tbo dootrine of s&lvation by faitb
waa Bo easy thet no seotion of tsuddbists oould
efrond to aoglect it.
Ae for Japan, it is r€oorded that tbe guhh&lorti,-
WeM wes rocitod iu tbe Japaneso Court in 040 A.C.
end Amido worsbip soerns to havo dovelopod ea s
eoryu,rate sect fairly early. Other eocts, too, pa,rti_
oularly tbo Tendai, appmvod of it and, bolpod fo
eproad it. Beaaum it .wae an osqf dostritre to
follow, it sootr beoarno very popular. Itero was
no notion at this poriod, howovor, that it was the
one(aud only form of religion praoticablo in the
preoent " doead,ont ag€ ". Meclitation on Amids
was only one method of selvetion. Boeides, mere
invooation or recitetion of the nams was not enough
;
oonoentration of rnird wae rogarded as osssntiel.
- I _T!tq correrpondrto the doctrtnewhlch later csmeto
tr-gslod
(rell,rnoo
Jtdrd (rruangegn-ono,rof'r- -EY{
on tlo rtlength of inotlerl.
itreilth);uilfiH
he re the ddy bodhtsst-iva venerareo uv tneraieatTrc]dontallv,
d
t;,,ffi.#Hi,"i"n#f
,ffi#,ll1i$fn ofthowonhrp
."ltTI8,"Sffi
'ffif'*TftBsitJffi,#;y**
 AIUITA
Tho formatiorr in Japan of a distinot sect, havrng
ius its cardinal principle t.he wor:ship of Amida, ia
rittribrrted to Ry0nin (1072-1132), pupil of Gonshin
(also oalled Eshin)" Ry6nin called his school the
Yrlzir Nembutsu rE (Ail-Pormeating Faith of tho
Ituddha). Its teaching was a oompromiso betweon
blrr doctrinos of the Suklullgti Sfrrru and those of
tbe &dtJkarttrupuqulariko: " one in all, all in one ;
ono ar:ts for all, all acb for one. '' It is tho idea of
salvs,tion by ano,',Irer's power, mutuai help being
the basic principle ; thrre, an aot of adoration of
Buddha done try one will be of help to othorg as
weil. The Nembutsu is infinitely more meritoricrus
if repeated ou behalf of othors tben if it ie done
for one's own solfish enilc. ft brings salvation not
only to him who uttere it, but to the whole hurnan
r&co. If a man teaches nthers to repeat it. ttreir
rnerit, too, will becorne his o\rn. fhe valuo of
rtne's faith in Amida is trafrsferable to anothor anr:l
liee aerss.
The sect tbunded by lt;'6ni-n $till exists in Japan
though small in the nurnber of irs adherouts. Tho
real founder of Japanc.so Amidiem, howover, was
FICnon, borr. in [133, a year after Ry0nin,g death.
Honen called lris echool JOdo, the roligion of tho
Puro Land, anci raid ho fcrundod it to show the
ordinary man how to obtain bbth in Arnjda's
Buddha-country. F[Onen dividod religious prac.
ticos Lqto two catogories, the Shltdo (Holy path)
and tto JOdo (Pure Land) rt. Since the Holv
Path, preacbed by the Sdkyamuni,
has bu"o*"
impracticabler in this decadent agle 16, the only
hopo f,or mankind is to endeavour to reaatr tho
Parsdiso, called Puro Land. TSis is to bo done not
by acoumulating merit but b;r tnret,ing sirnply and-
eolely to tbe cornpassion of Amida, rqho had vowod,
to garro humanity. ft was to explain Amida's
vowrr that the 66kyarnuni carne inbo this world an.d
irurumorabls Buddhas havo.i;esrifiod to tho corrcct-
ness of these voer'g.
Iiebiri',h in Amida's Paradise is oonumonly calle<l
in Japenese O1o. Ilonen held the vie*' that ouo
who has attained Ojo could, if he so desirod,
rcturrl to earth and work for the ealvation of
othors. Later ecootrnts of the Pure Land se€m to
rogard it aB a pemanont reeidenoe fcr all eternity.
Earlier srStras, howevor, desoribe it rather as beinc
13 Nenbutgu lE the ghortened form of Namu Amldr
Butsu whlch, ln turo, goes back to Sanskdt Namo AmltAbMva
Buddhiya. The Chinoso oquivalent ls Nrn-ru A-mi-t'o-fU
14 The Chtneee Patrlarch Tae.Ch'o goemq to have been the
Orgt to use tho termg Eoly Path and Pure Lsnd.
16 In the Mohllunnipdla Srilre (Nantb,60; fcdrM, BgZ)
the 6trkysmuni hlss€lf ls quot€d as ssytrig thl8.
437 AMITA
a bliesful an,l peaoeful sojourn where one can bo
certain of obtaining Nirvd.na or even of trccoming
a Buddha.
I{6nen's eomploto belief and trust in Arnida
did not resul! in negloot of the t::ar:hings of the
Sdkya-uni" fn faet, the JOdo soct is sometimee
Lsrown as the Ni-son lkkyo or one religion with
two doities, Saky*.ouni and Amida. El0nou
actually oneour&ged honour being paid to otheir
Buddhas and bodhisettves though s rlvation is
best a.nd most easily obtainod by invoking Amida's
n&me. He attachsd spocial importanco to the
Amdtd,yurdhyurut Sil.tr&. But, aceording to ltim,
nothing is rr:tluirod for birth in the Pure Land except
repetition of tho l.{ombrtsu with fait}i 10.
Mediiation on Amida, considered necessary by
tho oldor seots end prescritrecl by the Amitd-
yurd,hyatn Sd,tra is, acoording to Hdnen, superfluous.
Ilut. ropotition of the Nembutsu must form thc
mein work of ono's life. Honen himsolf is said
to have repeatod it 60,000 times a d*y. Tho
rrpetition muet not, bowever, be meohanieal.
ft should be dono with a sincero heart, a deop-
believing heart, a longireg heart. A sincore hsart
is ono in which ovory thougbt is full of genuine
devotion. A deop-believLrg heart ie self-
erplanetory. A longing heart ig ono which wishes all
tho merits acqrrired in tbis or previotts existences
to be dedioated to Amide with the sole object of
attaining birth in the Pura Land.
affi.rrns tho need for good
Hont,rr vigorously
conduct, for though Amida is full of compaseion,
he dielikes srn. because he knows that nin ie the
causa of misery. Nowhero in the stitras, says
I{onerr- rs Amida npoken of ae encouraging ovil.
ft is futile tc expect, union with Arnida in tho Purs
Land urllos,c bhs devotee possosses qualitios similar
to those of Amide 1?. Ths repetition of the
Nombutsu with faith implioe repentance for past
eins and th., de-"iro to avoid evil in the future.
ft is aleo n prtvontivo of temptation ; it will
leave no r$orrr for passion or pride.
In courso of time sects developed qhich main-
tain€'d tha.t it was not nocessary to repeat tbe
Nembutsu mBnv tirnes. One " calling " w&8
considered enough but such invocation Eust b€
16 Ttre eir chelacterr whlch mate up the formuls iro
rald to comprise all lhe godr, Buddbas, bod}risstivas, oYcr!-
thlng good and every good nork,
17 cf. Tho teachlnc-boof the TheravEdlns th8t tho four
brrhma-vtltlras ehould cnltirat€d to securo bi$h ln tho
Bralma-worlds.
 AUITA 438 AUITA
a, solenul act of faith in which the devotee becomes Be',ides thoser already mentionecl, thore exiets in
one with Amida in spiritual union. Mero reaitation Jepan another, emali Anjda Seet, called Ji, fbunded
without euch deetrrfaith is of no avail. by Ippen (1238-1289). fte followers believe that,
'fhs the rnere sound of Amida's name, even when uttered
most important, of ltrOnen's disoiples was
Shirrarr (1173-1282) who founded the soot known try an unbeliever, ig offioaoious. They also hold that
ac the JOdo thinshri or True Sect of ttre pure Land. faith itself is useless because it is an activiry of the
It ie now the largeat tsuddhist denomination in human mincl. The repetition of the sacred n&me
Japan. thinran lrag & eupporter of the ,. once ig all tbat is rrecess&rv. " When I repeat the
oalling " view and gave perrnission for J6do prioete Nembutsu tbere is neither mysolf nor tlre Buddha
to merrry. Ho himself married a lady oalled Tamahi but the invocation ". The e€ot was calle<l Ji or
no Miya (Princoea tturning Crystal) and they Time beoause Ipperr maintainod that it wse tbe
ltsd gix children. Thus, in Shinehfi there is no proper religion for the time in which he lived.
rgg,l mouslrticism. Tire eating <lf non-vergetarian Buddhist art oharaeteristically rshows Amitabhtr.
firod rne aleo allow6d. It ie seid tirat }Tdnen Buddha goatod in meditative pose (dhyd,na-dsannj
did not, BFprove of theso praetiees but ho did not wearing monk's robee, iraving the urytga, fr,ryd ancl
pubticly denounce them, long ear.lobea. In Tibetan and all Lama Bucldhist
Tbough, in Shinahu, worehip ie offered to Amida art tlris is almoet invariable, and the body colour
only, tl.re Sakyamur:.i and other Bud.clhas are also is red, hands resting in lap in meditative pose
invoked, eape,cially in funeral cerernoniee. The {dhyana-'rnudra) holding the alrnsbowl (palral.
Ilowever, wlren Tibotan art showe -,\mitd,bha as
rceson given for no apeeial wornh,ip of the Sakyamuni
is that ho and Amida aro regar,fod. as one and the a Yi-dam divinity, he sometimes stands, assumos
sarno. a wratlrful aspect. and always holds hie feminine
The $dkyamuni is the teacher of tho
world and Amida its saviour. partner (pratifr) in clogo embr.ace, in the pose
The Sakyamuni
ie Bometimes aleo consider€d nn incarna,tion of called yfr -yum (fathor-mother).ra
Amida although Amidiet sfitra^s contain no such In China anri Japanr poses and gestures eho\.
hint. considerable diversity. Tlre body colotu is usually
gold. fn the c&86 of the great Buddha of
For lfonen, tbe ossontial part of'religion is the
Ka^makura, bands rest in lap, indox fingers touchirtg
repotition of the Nombutert, not as a side.aetivitv
thrrrubs. According 'uo some scholars, tho index
but as tho main busfuiese of life. For Shinran,
fingors represent man, and the thumbs mean lsck
faith is tho ese€ntial, thouglr faith itself is not d.ue
of all eeparateness, so that this attitude s;rnbolisee
to one's own efforts but is the gift of Amida. This the identity of men u.ith tbe ultimate.
faith ffnds oxpression in the Nembutsu and
eubseguent utteranees &re tokens of gratitude. fn China zurd Japan Amitd,yus tekes the eame
form as Amitibha, but in Tibet, and in all Larna
Salvstion already begins in this worlci &s soon &.s
Budtlhiet &rt, he ie differentiated. Although
faith is manifostod by the devotee.
similar to Amitflbha in oolotrr and pose, he weans
fn Shinshrl, the'Nembuteu is ofben treated not the crown, jewelry and garments of a bodhisattva
as an invocation but as the name of Amita Budtlha. or royal prince, and holds in his lap tho . vase of
" The Buddha-essonco and the Buddh&-name &re life ' (Tib. tee-buml instead of the almsbowlle.
one and tho seme thing. " Not only the recitotion
It is, indeed, a f&r cry from the teachings of the
of tho Nembutsu but all our other activitiee also
Sekyarnu.ti to thoso that came to bo centor.ecl
must be regarded as expressions of gratitude. Life rorrnd Amida Buddha but the corlrse of dovelopment
itself must be coneidered se b"iog a service which
frcm the ono to tho other hes been gradual and
Amids domands of us. In thie way, tho d.evotee, 'Ihero
is not diffiortlt to trace. aro certain faote
boeause he is helping Amida in the futfftrnent, of
whioh need special montion. The devotees of
his vows, beoomes free from s€lfishnoss and pride.
Amida havo nevor beon callod anything othor than
Tbe follower of Shinshtr is etriotly forbiclden to Buddhists. Amida has never been described as
meko any pr&yers for private intereets or anything an omnipotent god or &s h*ving booa offor.od
conneoted with temporal welfare. When a man as an atoning eacrifioe, so that theroby mankind
has full faith in Amida, be cornrnibe all to the mlght bo saved. Ils was a m€rn who bocame a
Buddha'e power. Buddha in the i;raditionel marlner.

18 For further dotai4 so€ J. Eacklns Adalic Mytlwloty 1S Seo L. A. Waddell, ?lu Bnddhiwt of Tibat (ed. 1O8g),
p?.. I W {. .l U* Gletty's Trte edt of N orthern Uuddiisnt p;.- S6'tf . pp. 348 and 352.
rlld ADtofDette Oordon'a lcoawaphlt ol Tibetnn iinnbn
pD. 8&f0O may aleo be eonsultpd.
 AUITA
During countless aoona he acquired all the
virtuos, in order to accu-muleto a vast stor€ of
merit on which all who so desirod could draw for
tbeir own sa,lvation. The motive for this w&g
his boundloss comp&ssion. In principle, his vowa
boar muoh resombla,rxo€ to iihoso which inspired
Sumedha to bocome a bodbissttva and ultimately
attain Buddhahood as tho Sakyam,rtri, so that
ho might help mankind cross the ocoan of sanudra.
In Sdntideva's Bodh.i,ca,ryd,aali,ra, tbo m&n who
aspires to bo a bodhisattva bas to make over to
others whatover merit he may now havo or rrtey
*cquire in the fut'ure, for the sa,lvation of all beings.
As Takakusu has pointed orrt, t0, the idoa of
b.ing 'saved ' is at lea.qt as old as the Mildndu-
Wfrha. Thore, when Milinda asks N6ga^sena
whethor a m&n of bad eonduot could be saved
if he believed in tho Buddha on the evo of his
doath, N6,gasena's reply wa,s: " A stone however
small, will sink in the w&ter, but evsn a very bearr5r
stone will float if put on a ship. " But nowhere in
tbo older teachings is it statod that a bodhisottva
having attained Buddhahood mey return to this
world in order to help other beings.
Belief in the transferenco of merit and of being
able to share in another'e msrit by rejoieing in
lris good deeds (anumodani,) is not by *ny me&ns
uew. It is to be found, quite plainly stated, for
instanoe in the Ti,rokudda ,Sutto (No. 7) of the
Khuldakapdlha. In Theravdda lands tho coremony
of transferonceof merit, not, only to the dead but to
all beings living in variouspla.nos of oxistenco, forms
a regular feature of thoir roligioue obsorvanoes.
There are many v'oll-known folk-talee &mong
Therav.ddins gf people uttoring tho narne of the
Buddhe in times of emergency, somgtiures even
r.uoonsciously,
and being resouod from perils,
as a result theroof. It must be added, hornever,
that it is not the Iluddha him.slf who intervenes
but some deity who is hir"'qelf a devot€e of the
Buddha.
The early Buddhists, too, had their Paradises
of various kinds, tho lowest being the deva-worlds.
Sometimes, & m&n oan be born i,r one of thesr
deva-worlds by a single act of faith in tho Buddha,
as rn the case of Mattakundelt (Vtu.A. 332 ff.).
As he lay seriously ill, Mafiekundali happenod
to see the Buddha, pa,ss by his door and his heart
was full of joy at the sight. He died soon after
20 J. Takakueu. The EssentWt of Builhist PhiloeophU
(ed.1956),p. 174.
439 AUITA
and was born among tbo devas in a golden mmsion,
30 loaguos in extent. Lifo in these worlds lasta
ouly until the exhaustion of ths merit which had
secured birtb tbere, but such merit oould be renewed
rn various ways, including transfer of merit from
this world.
The noarest approximation in Theravdda to
Amida's Paradise are tbe SuddhdvdsB or Pure
Abodes whora an6gdmins are born, thero to pass
aw&y into Nibbd,na without any further births.
Aooording to striot doctrine, thougb not acoording
to popular beiief, tbs Pure Land itself ig not a
place of eternal bliss. ft ie, iather, a pleas&nt
placo where ono c&n win Nirvd4a easily and evan
become a Buddha.
Faith in Amida, as Tokakusu points out tr,
is simply the outoome of a far-reaching oontomple.
tion of tho Buddha-nature. Amita represents
the ideal of Buddhahood, depioted on the besis
of perfeot enlightenmont. " If the Buddha ig
purely idoalized he will be simply the Inffnite in
principle. Tho fnfnite will then be identical with
Thus-ness. The Infinite, if depicted in referonoe
to epace, will be fnfinite Light. and if depicted in
roference to time, will bo fnfinite Life." rt
And, again, r " When the ideal of Nirvdna
wbioh is spacoless and timeless, birthlees and death-
loss, ohangeless or w&veless, is roalized, it will b€
nothing but the fnffnite (Amita or Amit6bha). The
deecription of the Land of Bliss, the name of
unbounded Light and Life, and the illumined person
of lirnitless wisdom and benevolonco, are simplrv
interpretations given to tbe fnff1i66."
It is very probable that in tho growth of the
Amide cult Indian ideas exerted muoh influence.
Worshippors of Vig4u, for instance, approaoh him
with great faith and lovo, repeatedly calling his
narie and reoeiving in retu.rn a promiee of grace,
edmission to his Paradiso and oven union witb him.
In the Bl,o4aaad ditd (xvlri, 65, 66) Kfg4a is said
to come straight to thoee who m^ake him their sole
deeiro. In the oase of Amida, however, there is
an additional olemont in that he offere to esve from
death and suffering all who will but believe in hirn
andcall him byname. ft ie not eurprising, tber.efore,
that he has a spocial appeal. " To worahipp€re
Amit6bha is not one Buddh& among man)-, not even
pri,mw intar pmran, but Buddha,hood ice:lf in the moet
beautiful and adorsbie form eoneeivable bv.the
2L ibid. p. 125.
22 ibld. p. 180.
23 ibtd. p. i75. In this connection eee Eliot'e Japdtuu
Bud.dhisltr, p. 392. The whole of chapier XlrI of thls book
contains e comprebensive a@ouDt o tho growth and
spread of " Amldlrm "
 AilITA 4& AUITA
bosrt of man. IIe is Wiedom and Compasaion not the Tibetsr translation of tbo Pratyutpanrn-brddlw-
only in tbeir f,ulnoss but in their overfowingrlose. eommulchd.uacthito-aatn&dhi Bilra ts TalE d,pq med,
Ee is the most lightly tre''scendent and the moet peraning 'irnmeesurable life'. Both tho Sanskrit
deeply immarient. In hie absoluto Reality mani- origdnal and Tibeten vereion of the Larger $ukhivati-
fosts as tbo Supremo Beauty out of Inlinite Lovo. wyuhe Sfitre doeoribo tbis Buddha ae possessed of
Upon him, thorefore, gradually centored all those 'inftnite life t. Tlro popular use of t 1ryu-lisng-
raya of dovotion which had hitherto beon dispersed olruang-fu' for 'Amita-buddha' iB indicatod by
over & multitude of Buddhas a,nd bodhisattvae ths titlos of tho following Chinoso translationa:
until be had beoomo tho dazzling foculs of the love (l) tho Wu-tiang-ehw-chin4 whioh ia
tftflsBl
and adoration of miilions of Far Eastorn Buddhist another trqnqlation of the Larger Sukh6,vati-\rJruhs
bea,rts." Since the beart ie movod much more Bfitra by Saighavarnrarr of Wei in the middle of the
poworfully by a myth than by en ergument, a mSrth 3nl century, or (aocording to some), by Dharnarakqa
had to be invented. " Tho eubstBnoos of the myth, of Weetonr C,hin in tho early 4th century, (Zi the
however, is nothing lose then tho Dharma, iteelf in W u-liang -eloat'ju -Iai -hu,i ( ffi fitfu*fr ) in rho fi fttr
all ite plenitude and in all its integrity. chapter of the Ta-7no-chi-chin4 (*tilF Amird-
Buddhism being tho etornal and univereal truth, blntryil,ln S{ttro), tr+nnlatod by Bodbimci of tbe
this mytb was of coemic dimensions. Not this T'*g dynasty in 713 A.C., er,nd(B) tho Ta-wu-liang-
world alono, but the whole u.niverso was ite baok- ehou-clruan4 -y on- chirq (*ft fi Htrffi), traneletod
ground. Only inffnite qpeoe and infinite timo by }-a-heien of the Chao-eung d5rnaety in tho hd
oould provide a stago vast enough and eetting year of Ch"n-bue (091 A.C.). Agein, Eeiian-teang
eufrciently 'nng:nifieent for the proeontat,ion of tbe of T'ang used this Cbinese transoription of Amits
dra,rns of univers&I emancipation." lr B uddb a in tbe C h' Eng-taan -dhing -t' u -j u -aM. olwu -
(ffif;F*fifr*&), wbich is onother Chinese rraog- "hdrrg
G. P. M. letion of the Smailor Sukbdvati-vyrjha Sritre, msde
in 660 A.C. Amita rsEB, thorcfore, prosumably
tho eimpler form for Atnikigus.

AUITAT (2). ADpollstlou: A-,ni-r'o-tu(FI#86),

Elowover, in the'W u-lilzrq -ch"hg "cJriig -p, irg -atrq -
wbich is the Ctinee€ translitoratiou of Arnita chiao-chitq (*liHF+#[E), wbich ie another
Buddha, appesrs as early as in tbs pan-ohov-qn-
traoslation of ttre Largor Sukh6vati-v5ni&a Srjtra
mci-chirv (ll*=hg, Pratytrtpanna-bu.Mtza-ean.
nade by Po-yen of 'Is'ao-woi in tbe Brct year
muLldnuthdb-undhi Srttral, translated by Loka-
of T(an-lu (268 A.C.) at tba Pai-ma templo in
rakq6 in the eooond year of Kunng-bo (l?g A.C.) in
Lo-yang, tbs Buddha ig deecribod as Wu-tiarq-
tbe regual period of Ling"ti of ths Later Han
ch'ing-ch,ing (ffitittF, which [a gannlrrift, wor,ld tre
dynasty. Still esrlier, t&,is transliteration ie ul€d 'Amite- buddbe of irnrnoasurable purity'), with
in tbe Paq' i-p'u-aa"ching (fiffi*ffifi, Blwl,rapdlo- soveral exeeptionr wbere the Chinos€ translit€ration
Whisafre Siltra), or aarother transletion of tho
garne efrtra. Later'C'hinoso A-rni-t'o tMilFtl is ug€d. fn e very fow oasee
tranelators, too, &s &
onl1, tbe Buddba's r&mo ie giveu n Wu-liang-ch,ing-
rule, usod the sance f3nnntj{61s,tion, o.g., Chih-ob'ien
ching-o-mi-t'o-fu (ffififiFFlilPEfi), meaning,
o{ dpasty in the Ta-a-mi-t'o-chdn4
_-tI". -W" Amits Buddha of immessurable purity. Agqin, io
(*FfilEg: Laqger Sukh6vati-vyrjha Sritra) the Gdthd of tbo Bodhisattvas' Visit from the Ten
traneloted early in the third contur5r, and, also
Dilectione in this and in later tra.nslations of the
I(rtmflra,jty6 of tbe lator Cb'in dynaety wben bo
Larger Sukh6rrati Sfftra, A-mita Bucldba ie trans-
ronderpd into Cbinoee the Smaller SukhEveU_ 'tbe Immeasurably
lat€d Wu-lian{-chiao (ffi**,
qffiha Sritra, or tho A-mi-t,o-ch;ng (NfitZE), io Enligbtonod Ono') and Wu-l,iang-ttun (ft[t,
the early f,ft,b ceatury. '{,[6 Trnrnoasurably llonoursd
One') ; wlile Wu-
Tho original $anskrit narno in full ie rrssu.med t<r Iinrry-almr-Ju (ffilf.ffi, Aminynn Bu.drUwl is ugod l
bave been 'A-mitdyus-buddba ',
or , Buddha of in the Senskrit orig'inal, T'ang, Sung, aud Tibsten
6trs Tnfinite Life'. The Tibetan word ae found in torts.

-2! TIe qgo&tlqns arq frsp_the aectton on the gcripturee

of De.-votioual Buddhlem iu Bhtkshu Satgtuaiitli;{Sr;ffi&
Bndd isrn, pp. 860 f.
.
_ This eecond part of the arilcle on Amlto dcsls lD geator
detail wlth ceverirl of tbo toplcaA;tahed-ln' the nrglieil
Soroe repetltlon has been univoldaEre ta orOer-T; il;L"-iil;
accoo nt moro cobereut.-Ed.-tn-C.
 fLA'TE XXXIX.

''.
Detail <lf Amlda Eaig6, " Amrttri. corrrng (t<i savc) l.'rrjiwar.a Perrorl, Kir.yu.srln.
Atrribuied io Jlghin. Sdzu u'hor:e Fr()pcr na,mr' is (i*rnsirin (l)42 -1017).

The picirtre shows Atnitla r:orninH ikru'rr, with thc 2 llotllrisat.ivirs" ,\r'rri<lkit,eivala,
lrnql Mah6gthi,rnapraptrr, to rneet tfu* dying J)els()n an-<l esr,ot't ilinr irrto the Prrlc
lrand. S u c h F a i n t i - r t g s , s o r n c t t r n l s i r i t h + f o l m ( , f ; i ( i r ' t r ( : r r si t,l ' e b r . o r r g h t r o t l t r . r l e a t h l r c r l
t o f n e i l i t a , t o l , h r : d v i n f l r r l d h ' : ; t r a r r - . i a t i o r r r r , t c r I - 1 el , r r r . r . l , r i . n r l .

I n p r a i n t i n g e l i k e t l t e . ; l r t l i t ' e p n t l r r l f i g ; 1 t ' qi ,s 1 r r t l 1 , . i r , r : ! 1 1 1 i , l r r , , oLi i t . i , i t t t , t{ ) t . " i , u t

S g o l r "l . t * o l c l l e o f i e e i t t w i t h r , b i t r n l r , ' , , k r , r i r . r r r t , , i r l i l r ; r ' r r ' 6 1 , 1yi 1 1 t1e1r , r r r r r r r l a p p l i e , l
i o t h e F t i l k - s o r n e i , i r t t t ' so l t ' l ' i n r u r r r i r ' ti t i r ' r . t r ) i { r r l , i l r ' ; r l , i , r < r ' r ' r i l r l i - o t i r c t , a i t i + r r c
gclden giory r-rf rlmrda.

32.S.P.C.97A4i].
PLATE XL.

BUDDHA AMIDA, i'rom the wall painting in the I{ondd, Horyrl-ji, Nara,
destroyed by fire in 1949. Hnkuhd Period, Sth century. The image is a fine oxa.mple
of the translstion of the serene and massivelv irnpressive Indian ideal into X'ar
Eagtorrr terms.
 AUITA UL AuITA
'rnfnito
As Anita Buddhe's ligbt in parcioulor out'shinsr It will be soon that Life' and 'lnfnite
tbat of otber Buddhas, ma,ny epitbots and title Light' ars usod as sJaonymotrs epitbets of Amita
are given whiob hsve to do with ligbt. Tlle Wu- Buddba. As a matter of fact, theeo two aFo
liong-ahmr-cling (ffil,*iB) describes bim as followe indiscrimin^utoly employed iD tbo G&thE of the
" For this roason, the Buddba of Tnfinif6 Life is Bodhlqattvas' Visit from tbe Ten Direotions.
'
oelled . the Buddhg sf rnfinfto Ligbt (ml)bfi,
'Inffni1p Lifs'
Also tbe Sanskrit word for is some-
'Iil'u-liang-kuang-fu '), ' the Buddba of Boundless times tranelet€d
'
Inffnit€ Ligbt ' in Tibetao;
'),'tho 'fnfinito ( Tnflni1,6
Light' (ftU)ES,'Wu-pien-kuang-fu eimilerly, Ligbt' is rondersd
Buddha of All-pervasive Light (*n)[ft, 'Wu-ai- Life'. tr\rrthernoro, theee epithet's were sinply
kuang-fu'), 'the Buddbe of Inoomperable Ligat' tranelated x uru-lion4 (ffi|,
'lnflnire')
by Po-yu
(ffi1il)t6 ''Wu-tui-kuang-fu '), 'tho Buddho of the and Lokara,kge. In thie wey,
'Amita', 'Infirite

Light of tha Flame's King' (#ff;re6l, 'Yen-wang-

'rnflnite Light' ba.rlnebeen tska
Life' and as
kuang-fu'),'the Buddha of PunoLigbt' (ilF)t6, difionent titles of the same Buddbs. The difrenent
'Ch'ing-chlng-kuang-ftr '), 'tbo Buddhe of Joyfirl rrsogg between
'lnflnito Life' sud 'Tnffnito Light',
Light' (lftS)fiffi,' Iluan-hsi-lnrang-fi..'),' the if any, s€ons to bo thet the fomer expneeaion ir
Buddbe of Wisdom's Light' (ff!H)ES, 'Chih-bui- older than tbs latter. lbis is nrglct€d by a
kuang-fu '), 'the Buddha of Unoeasing T igbt ' ohronologioal oonsiderstion of Cbineeo end Tibotan
'Pu.tuan-kuang-fu'), 'the Buddhe of toxtB.
lffireffi,
Unthinkable Light' (#,Bttffi ,' Nan-ssfi-kumg-fu '),
'tho Buddha of Erexproesiblo Ligbt' (ftffi#fi, The tontb stanus of tbe ffith6 of ths Bodhisstt-
'Tflu-oh'eng-kuang-fu'), a,nd 'the Buddba of tbo vae' Visit from theTen Directions, aoeording to the
Sanekrit and tho Tibetau toxts and lbe P'irq.
Licht which outshin€d tbe Strn a,nd tbe Moon'
' Clh'ao-jih-y{ioh-kuang-fu')." Because tiry-ch&n-chdng, praise Anita Buddba es follo\rs:
ifrB F)[ffi,
tbo Buddha is thue assooietod with ligbts in twslve
" Tho Ught iB infinite, aad tbe glory is infinlto;
ways be ig oalled the 'Br.ddbs of the lkelve
Tho life ig infinit€, and the aseembly is infinito."
Ligbto'.
(Skt. orndttuya &hii a,mdtt ca hjil
The T'e'g taxt, Wu-liang-ahou,-ju-lai-fr.u1Sf[
unilary w dgut, omibl n atTqlwS.l
lFrFfr), rcads: " For thig roason, tho Buddha of
Inffnite Light hse various nsmes, that is, ' Infnite
Ilere, four inflnite qualitioe of Amite Buddba, i.e.,
Light' {ftl)b, .' wu-liang-kuang'),' Boundlees
Light' (ft*)h,'Wu-pien-kuaog'),'tlnattached light', g|61y, life and aosembly, aru enumeratedn
'Amito'.
Li6ht' (ftj*)f,,'Wu-eho-kuang'),'All-pervasive whioh a,re ell oomprirod in tbe general title
Light' (ftH)b, 'Wu-ai-kuang'), tr(ing of ahining TJlre Ch' &q-ban-ckirq-t'u-Ju-ahe-ohott-cliry (t*t
Light' ()hftliE, 'Kuang-chao-wang'), 'Light of *6tr*ff), tranelated by Esiinn-tsang, readg: "O
Dignity' (ffiE)t, 'Tuan-yon-kuang'), 'Light of 66riputre, do you kaow or do you not ? Flom hos
'Hgbt
Lovo' 6le, 'Ai-kue,ng'), of Joy' (t)9, westward, pasaing over a hundrcd tbousaad ko$is
'Extremo
"lTei-kpang'),'Viaible Light' (EI$E,'K'o,kuan- of Buddha.flold8, tberu is a world called
lcuang'),' InconeeivableLight' (4,ts;)h,' Pu-estl-i- Eappineos' (gkt. 'Sukhivati'). Tbe Buddhr in
it is called 'Tethigata, Arbat, Sanyakearn-
kuaog'),'Unequalled Light' (ft+)h,'Wrr-t6ng-
kuang'), 'Immeasurable Light' (6EJffil,)h, 'Pu. br.rddba of Inflnite Life and I.ufinite Light'."
k'o-cb'6ng-liang-kua,ng'),'Light whiah outsbinos Ihe gfrtra firrther oxplains tho neason vhy be is
'Inflnite
tbe Sur' (n*fiE)h, 'Yin-pi-jih-kuang'), 'Light called Lifo' : " It is beoaure tbe life of
vbich outshin€s the Mmn' 1EtlfiE)h, 'Yin-pi- thst Tath6gete and various smtient bei4gs (in
'Light which outshin€s the Sun thst laod) ie as long ss irnrn€,4snrrable alid inuumer-
]iieh-ku*ng'), and
end the Moon' (#ZSAnft, 'Yen-to-jib-yiieh. ablo great kalpas." Agsia, the gitra Btst6 iu
kuang'). " orplaining the raasnn for using tbe epitbet
'Inflnit€ Light ' : " It it beoaueo thot Teth6gets is
Tho Surrg text, the T a-uru-liong-ahou-chuatq-g en-
unhindercd in emitti.g alwaSrs f[6 irnm6ssurable
edrrq (**Ill#ffi), enumeratos thirtson lights, nhining
and bouadless, suprone light wbioh,
and tbe Sanskrit text oighteen. Again, the Tibeton
univeraally upon all tbe Bud.lhq.f€lds in the ton
tert distinguishosninetoen lighta whicb are includod
direotions, porforms the activitie pertaining to the
in the general title 'Amitdbhs Buddba', or the
'Buddha of Tn6nite Ligbt'. Indeed, both the 88nB-. Buddba".

krit and tho Tibetan toxte of this sfftra aro titlod, in Kum6,rajiva'e translation of the Smaller Sukhtr-
obbreviated fom, as 'Adommentg of 6[6 Tnfinite vatl-wy-riha Srltre aimply rtoes A-mi-t'o as the
Light'. tr:ansoription of the Banekrit tons 'Inflnito
for
 ANfiITA 442 AMITA

-t if6' *nil, '7,n*ia:to l,ight'. ?1d.s transiator ma<ie 'P'irrg.t$ng-li'), 'Groat

Powor of }Iincl' (-A,h/l,
'Ta 'Inoxpressible
Et+ distineoiol in i.'endoring the two tonng into hsi:r-li'), Bucrdbs ' (ffi{Sffi,
'
Chi'ieee, beff,ud,e ibey aro rnerely t*'o wc5rs of V y ' u - c h ' d n g " f u' ) , ' I r . ' c o n * e i v a b l e llcnorrrod One'
ro{brr*ig to tbs s*rna Buddha. fn faat, in Ct,rna (4i4,6iil€,'Pu-k'o-soii.i teun'),' fmrnozurirablo
anci Japr"o, ihe term A-mi-t'tt has blon iraditionnlly T'ruth' (Hftlt,'Cb€n-wli-iiang'),'Pula Mueie'
helri e,s inciigaring thssc iiwo conriotstioas" E[en*e, fiE##,' Ch'ing-chrng-lo'),'Unblernishe.d fllor*s'
r,hu opening rerrrark of tbe Srinskrit GithA of the ' ' Siore
{HH#, Ch'ing-ehing, hsiin'), of Merits '
1'athdgaca A_rnite (F]m+Eipfitrn A-mi-t,a-ju.-lai- (9JHH,'Hung t6-ts'*ng'),'Lirnirlos* Iloncurod
.farc-tsnn) seys ; " Ador*tion bo che fnfi:rrto Light ; Orr$' (ffiffi#, 'F/u-chi-tsun'i.
Using theso tiilos,
:rdcieticu io i,lio lrrfinite Liie : " t$kt. rm?fto Sbi:rrarr (ll?:t- l2€2) praises Arniia Budclhe in a
'
rrrti<ilfiti,ga tia,?tuo't;tit&y up el. hymn in his J\cio-zaasan (F*,ftffi, Churg-c'u-!ro-
tse.n, F[5imn on tho Pure f,and), oorup,rsed around
In the Amdtdyu,s-eiitra-upadeia. Vasubsndhu
i248 A.C.
tc. 6th conturyi calle Amita Buddha . Tathdgnta
+f the Light unhindered in the Ter Directions
-f h'rom anoiant days Amita's dh6,raqi h$s beon
i ffi " t' *#)hfu R,' LIbin -enih -fang "wu .ai -kuan g- j u -
oirculaiing
Ioi '); while T'an-lusn (476-642 A.C.) ealls him u! C,hina. Ib was first intrcduceei
'Inconcsiva?rle . by Gutabbadre (468 A.C.) of Liu-sung with the
Light' (4ELBffi)f,,'Pu-k'o-sn$-i-
6ible of P a-i-ch' iah-lteh.ahqns -k6n-pdn-t€,-ahdng-ehing.
kusng') in the Taa*-a-rni-t'o-Ju-chi,
(fimfrpfffi{$,
I{lann of tsraise io Amita Buddha}.
t' u-ehdm-cJusu
(fi--fl #Ff&##SF*ffi A). Sovora!
translation-q were rnade ot'r,bis dbiraqi in the T'ang
Eo accord.ancs witb troditionai ua&ge, tbe J6do- dSrnrtsty. Amita'e dhsrani iB a.lso oatrlod " Shih.ksn-
sbin s&ct especiaily rrses tho foliowing thrae ec€red lu-chou" (+'tEfn. "Ten-Antrrosia dh&regi"),
narnoe: (l) the nam,e of six ohRracteie, i.e., in as it consists of t€a phrasm containing the terrn
'ambroeia',
Japrinerc Norrw-arn'ititbutstt (HffiFifrFeffi, Ns,n- or amfta irr Sanskrit. It, rcade,
w:,a-*-'ni-t'o.fu, 'Adoration to Aaita Buddha'), (Z) arnyta amTtdklmnn, amyb -samhhaua, omy.ta - garblw,
"
ihe nrrrl€ of ten clraractors, i.e., in Jepanssa omTta-sirldln, am,7ta-kjas, a,m7ta"uilq.raa, o"m7ta*
Kvnyd jinjip-pt&w4ekhryorai (ffi#tr+fftHjffi tihy rytq am'inn, amTta -gag anakir ttika,r a, anqto -durp -
IFX, I(uei-ming.chin-shib -j*ng-uru-ei-kueng-j u-lai, dubhd-taaro (Moc. f, p. ?l)" Thie clhBrar.ri ig
'Aderation to tbe Teth6gata of the Light unhin- imfortent as it is the prinoipa! dhdrani of thc
dered in tba Tsn Diroctions'), and (3) the nnme Tatbdgata of Tnffnii;e Lifo. lts abridged form
of nine eharacters, i.e., Namo-tukashigikdngorad ia oh arnfta teja lcara hfi,ryt. It is booause of the
{Hffi 6Eiffi fr )86ts, Na,n-wu-pu.k'o-ssf,-i-kuang-j u- eimLilarity of pronunciation tL.a;+" arnyta, came to
lai 'Adoration to tbe Tathdgata of Inconooivable be identifiod with am,ita, and ffn^ally Apits Buddha
Light'). Tbmo three names ombody tbe glory eod \ras called Arngta-tejo-rB;e-tathEgata, moaaing
'TethBgata
pow€r with which Amii,s Buddha s&ves ell sontient of the King of Ambrosia', tbet is,
b"iog". in the Hd?nkd (8tr3e) by Krikai (??&-BSE), whiob
read.s, "Tho Tethigate of tho Kin5 of AmbrosilB ie
t-'h Dc.ic -bhurni -va'ibh44ln of NEgf,rj una praisos tbe Buddhli of Inflnito Life in tbe wegtorn qu.arter."
Amito Buddha sith suob epithets es 'sovcroign Agsin, eeot€ric Buddhism oonsiders Amits
Person' {9.#7\, 'Te[-tsai-;6n'), 'Pure
and, Ciean and Avalokite6vora (and eornotimes Loke6vararija)
Person' (iHFA, ' t), 'Immeasur-
Ch'ing.ching-g6n and as different titlos of tbe sams Ruddhs. I%ere
c.hle Vu*,uo' (ffifttt,,Wu-liang-t0,). Agaio,T'en- is indeed a closa ralation botweon Amita eod
luari gives him thirty-severJ titles i:e tho l{yncn Avalokite6ve.rs; tbe latter ig cormnr:nJy heorrrr
of praiso to Amite Buddha, such ss, 'Brilli,anee es sn attenrisnt bodhisattva, hence a dieciple,
of ltruth' (EtEq. 'Ch6n slrih-mhg'), 'I,mpartial
of Arnita Buddho, who wrll succeed to ths Buddba's
Enlighienmont' (+Sfi,'P'ing-t6ng-chbn'),'Itt. positiou after Amiba Buddl:* Iragsos into Nirvdns.
eornpralr*nsiirle' (#,8#,'Nan-eet-i'),'Final Re- Thu.s doclare the Ta-a-rni-t'o-ch.in4 (tFryfffEffi)
fuge " (S*fi, '?i-ching-i'), 'Great, '
Arbst {*ffifr, and the P'in4-tdng-chin<;-ahin4 i{FSE&f. It is
'Ta.ying-iruDg'i,'
Grest Consolement' t^*ff, alao Bsid i;bat Avulokito6vara always we&rs a
'T*-an-wei'), 'Eq'rel rndttr the Unequalled'
ift++, erown with an irnago of Ar::its Buddha. Again,
'Wu-t6ng-tAn8'), 'tloniro
of Yest f irtues' (E*9, there is an intimate relationsirip betweon f,okesvara-
t!(1t*.ng-t8-hoi'),'Gre*t
Ocean of Mird' (t,L'fS, rija ond A-mite. l4rbos Amita wae called DharmE-
'?a-lieui-bai'),'Peorleae
lionoursd Ons' (ft-L,€, kare in the oausativo position of bodhisattvahood,
'I1'-'.r-gi:rng-*,su['),'lmparbial
Power' (S+t, Loks6varardja was his toacher. Furthermoro, the
 AuITA 43 AIfITA

Saaskrit word 'Avalokitodva,ra ' bearu

a similarity tc be fflmitt€d tbat Indian mythologr is employod
tp 'LokedvararEja', and thie probebly at'counts in pmenti:lg tbis pereonal Bud.rhA rn tbg 96tra6,
for tbe idsntifioet'ion of the twor' tbe ideologioai backg"ound of .A.mita ehould rightlf
be underutood according te Buddhist rbought*
K. TS. propor.
As regard tlre rslationnhip betwtnu Amits
Onlgin oI the Amltc Culi. West€rn echolare Buddha and Sekyamuni aad ottrar Bud<i.baa, it
b*ve pmpoeqrl th€{tries aaeerring that the cult of wsa alroady oornmentod above that it ie noi; righf
Aruita Buddba originatod outeide India, perbaps to asoribe the origin of tbe Am.ita culi to heretioal
ir FerEia, Aeeording to L. A. l{addoll, it dovolopod beliefe or to lndian mytbology. Mgny sobolare
undsr the induence of the P*riaJr religion, ae of Buddhisrso ooncoiv€ AmiteBuddbe ae a histariosl
developmont of tbe coneept of the Buddba. 'fhe
a cyrutrolie cxpresciun of the eolar nnyth; J, Edkins
aocke ita origin in ttre wor.ship of Orrnz in Poreie; theory pmposed by Koiki Yabuki, who ie repremut.
S. Beal aqnEiders ttlrt Amitdbhe oame fi.om the ative cf this gruup of saholars, ie hero surunsris€d.
gad of firq, Mitilrs'e, in Poreiar fnyth aad Amit6yus
Tls ooncept of Amits Buddha is looked uJrcu
ftom "Tcrveri AF.erarlg", a Feraian god; while
as e product of aatural neoeesity in the o,utfi
P. Felliot and Sylvain L6vi lorat out ite poaeiblo
of thg idoological developmen0 of Buddhiem.
rs-fereqr:e to the Aaeata in lran. Ibece BFs more
Beeides Amlta, num€roug Buddhae and bodbieattvss
tbeories or suggestions ae to the origrn of the
ar.e conooivod in Mah6yBnc Buddhism, but thoir
Amite cult. They lack historicai evidence.
conoeptual basis lim.in tho one hurna,n B'lddbe,
H. I(ern and Bunzaburd Matswnoto egroe Sekyamuni. Now, tbe proirlarnation rradrr to
that Yama in the Veda is tho origin of this Buddhlet Upake by Satyamuni, soon after his ronlieation
cult. T}re lettsr furtber innists that Anitg is of Buddhahood, rovoale the profundity of bis
conrr€otod with kng Ma,bdsudsr$sns, or tho Sun. solf-rBalisation and oonvictioa es to the ultimato
Unrai Ogiwara considers that, Amite originut€d truth; while at the sa.:mo time hie enthusiem:n to
from Vrq{ru, a god greatiy worshippod by the enlighton othem is sbown in his ;.roolaurntion to
Indisn peoplo gi:roe the days of the $gveda. This dissominste the Dlra,rmo whioh wae giveu io his
theory may be sttrrrmarised as follows : sixty dieciples thr€o moatbe after hir enlightonrnont
(Vin" T, 2ll. Out of the wisdom of eeii-r€slination
Y{+u is another 7i8"ne of tfue eun. On the
and tho oompassion of enligbtelling otbera prooeeded
highest abode of ihe heeven callsd ldom parnnxun
tber.o is a epring of q,mrta (ambrosia), the wino ell tho s€rr.rars given in hin lifo-time. Again
extract€d from tbo ec+na Lroo" Thie wine is offercd tbo method of hie teeching is chareot€rised by
to tho gods, wbo theroby ettsin irnrn6yfa,lit'y. his gentle an,J unbiased attitude even to tlre
lt wns Yama who wae b.rrn for the first tirne horetieal brflhmans. Roaogaieiag tbe oqu*liry-
of all porsonalitios in the social divieion of the
in this heevenly abode. Ths panaryr prrornm.n
ie the r.ealm of eternity, with immeesureble ligbt four cesf,eg (br6hmnqra, kSatriya, v*i6l-s, end
$fidre), lre maintained towarde tho poople of +,he
and lifs. Now, Arnite Buddha bas two Senslirit
rramos, Amitdytts and Arnitsbhe. lowor olaeeoa tho very eame attitude as tcwarde
Agafur, in old
Sanskrit be is called .{mide and Amita, whioh tb,e nobilii;y.
rrlri]t be sJrnonyrnous witb amr"ba. For thie r6&son,
Such was hie pure loadorehip, with unqueiified
he was at firet called Amit61.-us, or 'Irrffnito Lil'e'. eompassion sud impartiality, thot he
'rras
Later, as ho earns to be considored in connection worshippod by all, dreoiples aud layman. lYhen
with the worship of the sun \F'hicb is closely relatod t'he human Brrddha paseod away into NLn'.*rla,
to the sema wine, he was S'.'en another i,itls Arnitd-
his dircipies recordod his biographicai and i{taqa
bba, or 'Infini-bo Light'. Thu8, Amila has itg storie€. It was not long after, that 'pest Bucidhrra '
origrn in Vitnu r*hoso mythological history dove-
csme to be spokeu of ; tireir exietene.e was alrosdy
loped from the !-eda through the Bhqatndgi,ki.
eonfirrned by $akyamuni bimealf wheq he realicsd
Tbis theory is basod upon dotailod iinguistic the et'ernal Dharrna; and the gtories coraposed
ev:denee. Chizen Akanuma eupports it, but manl, about them wore be.Be.{ upon Sikyannrni's
seholars hesitate to adopt it. Although it hss 'biography'- At the same time, the appearanco

- 1 Cp. also the pertinent commentg (es relatiug to Ceylon)

tty S. Paranavitara (CJSc. II, 35 ff., 52 fl'. 66 tr ) end Wilhelm
Geiger (CtAlure ol Ceglon in Lled,iaeaal Times. psrss. 92-159).
-G.P.M.
 AUITA M AMITA

of e nelp Buddha was sinoor,oly dosirod by thoso In oourse of timo tho idoelisetion of S6kyamuni,e
disoiples who misecd their groat loador; that is physioai body crystallised into tho theory of
to sey, they lorlg expootod the rneincarnation of sambhogukdya (Body of Bliss) in ilfahdyina
the aotual saviour. Tho future Buddha, Maitroya, Buddhism. This new eoncept of lluddhahood. may
was thue conooived in the minds of the disciples; be takon as the product of substantial doscriptione
this being was, so to speak, to ombody S6,kyamuni's of Sakyamoni whose extraordinary personality
oompassionate longing to enlighten othere, whilo waa praised in mythological and allegorical torme
the past Buddhas reprasonted the wisdom of by tho pious disciples soon after his parinirvdr.re.
his self-realis&tion. The gradual idoalis&tion of Sakyamuni's physicel
Suggestod by the allogorical storios omployed body was acoompanied by the deification of hie
by 66kyamuni in expounding tho Dharma, tho Teaching. Accordirlg to a later thoory, the right
Jet€ka etories were composod to explain ths Dha,rma (saddhortna) propoundod, by Sakyamuni
Buddhs's previous livos. The materiale of the is the-Buddha's 'Law-Body' (dharma,kdya), fot it
Jitaka stories, though indeod derived from Indian evor oxistg and guides ftis disciples. Again, in
mythology or aneiont folk-Iore, aim at revoaling the Sarvdstivdda, the designation 'Law-Body' is
the Buddha'e virtueg, na'noly, the wiedom of his given to the oightoon exclueive attributos (aplddato
eelf-rcalisation and bis compassion in enlightening ooeqtikd,lnrmd), possossod. only by S6kyamuni.
others, in terrns of the bodhieettva's discipliue In the days of the emperor A6oka, somo 800 ye&rs
in tho formativo period before attaining Buddha- after the Buddho's passing &w&y, tho worship of
hood. In other wotds, thsse stories symbolically the sevon past Buddhas was ovidently in existonoo,
oxprosn the fundqrnental ideae of Mahdyina nnd, &E tho Jeh,kas developod, Dipank&r& camo
Buddhism; ttrat is, thoy gavo riso to the oonoopts to be oonceived as tho mastor Buddlra who mado
of
'bodhisettva' arrd the 'original vow' (pn1ruo- the prediction, luyd,korar.ta), assuring Sd,kyamuni of
pror.ridhdnn).
thoattainmeot of Buddhalrood. Again, the ooncopt
ft is espociaily inportant to note tho emphatic of Maitroya as tho future Buddha was formed ss
doecription of
'compassionate
actioae' (madtreya- tho personifioation of 'compassionats action' whish
Iemrurud)in the J6takas; it slould be further notod rpas then considerod the causo of Buddhahood"
that compaseionate aetions to esvo physical sufferi.g The eoncept of Maitreya's oxistenco is the belief in
gradually developed into actiorrs for spiritual tho appearance of a futuro Buddha like Sd,kyamuni.
ernancipation, and tho temporar5r alloviation It may be considered that Mah6yina Buddhism
of pain was suporeedod by eternel liberation. took ite root in this belief.
In tbio developmontal proctns weru oreated the 'fherav6da
as woll ae Mahdyina admits the exie-
funda,mental conoepts of Amits's 'original
vows' tonoo of fheso past and futuro Buddhas, but tho
end bis aotions during hie career as bodhisattva dootnne that numorous Buddhas oxist at prrosent,
woro oroated. simultanoously ie peauli&rly Mahdy6nistic. The
'prosent
The followiqg is a eummary of $[i'nky6 Moohi. oonoept of Buddhae in the ten diroetions'
zuki'e theory of the origin of the Amita cult: is admittedly based upon ths viow of Sd.kyamuni
'Blias-Body'.
ae T[is vier.y, neodloss to say, is a
Seky".-uni hsd such excellont virtuoe that, produot of tho dovolopmonr, of the Jitaka.
after lus passing aw&/r the disciplos idealisod
his hrr-men body; that is, thoy deiffed him and With tho riso of lllahdydna tsuddhiem, the bodhi-
attributod to his physical body the thirCy-two sattva icieal developod until the Buddha'e body,
ma.rks of & superm&n (du,ilrimla.t-ma,hd,purwpa- endowod witb sxtraordinary marks, was ooncoived
lalcporut), the eighty minor dirtinctioue (a^{itya- ae tho verit'sblo Bliss.Body. Thrrs, tho worehip
nurryartjanani) and miraculoue power (obhij&). of Akqobhya and Amita Buddha appearod in the
Even the most conservativo school, the Sarr,6sti- oarliest period. Tlrose two Buddlros wors con-
l'6da, oonceived him as such. The progrsssive sidored by Mahdydnists as the embodimonts of
Mahddanghika went a stop further and aesorrod their ideal. It was imagined that Buddhas with tho
'Bliss-Body'
that the Buddha's body ia 'rrndofi.led' (ani{rotn). same as Sekyamuni's must oxiet in
The Samayabhedoparcrfirnn-co,kra-{C,strd other worlds, too.
statos :
" The Tath6gata's forrn and body is indood bound- fndood, somo of the various Buddha,s end bodhi-
less; the Tathdgata's power is also bounclless ; satCvas aro Buddhist trsnsformations of deities,
a8ah, the lif'e of various Buddhes is boundlegs." found in the Vedic Brihmanas or in Pereian roligion"
 AilITA
But, tho Amita cult did not oome irom a heretical
origin ; it was bora during the developmental
process of the Sdkyr*uni concopt.
According to Yabuki and Moohizuki, Am.ita is,
therefore, a product of the theoretieal dovelopment
of ths concept of Sdkyamuni. In other words,
the diseiploe idcalised their Master's body after
hie ptulsing eway and, finally, the Mahdydniete
pnrsonified ae Amita tlre Buddlia's virtuee of self-
reelication and of eniighteuing othere.
Upon examinatisn, however, this theory fails
to cla,rify the relatisrrehip tretween SS,kyamrrni's
fruprsmc enlightcnmarfi @*mbodhi) an.d tho ohara.c"
t,er of Amita Buddlra.
l'bere &rs .rreriolts theorieg which, in short, oontsnd
thet, Asrita=Buddha iB the Dhartna iteelf recolleoted
Uy SA,kyamurri in lrie perfoet enlighienment. Ths
Dirarma realiesil by $flky*rnuni ie known aa 'dopen-
dent qrigitniion' (potirca -eamuppdq, PaIi ; TtraLitya -
aamutpddo. gkt.)- T'lrie ie tho oiorqal Law, irrevoo-
sble tbroughclut the threo periode of time, and its
validity ie not dependent on tlte Buddha'e appear-
arrea inthe wnrld. ee *ekyounrrni'e roa,ligation of the
Dharme wrre made poesible by the Dlrnrmo iteelf,
he held thie Law of Dopendont Origination in pro-
found rerpoct. Thie eternal arrd urrchangeable
Dbsnna, volid in tho threo poriode of tirne, oarrnot
be ettributed to Sakyemuni alone. ft muet tle
eoguisc'd [hat tlrere existed irr the lrest, snd
there will exiet in the fttture, thoso Buddhas who
stt*insd or wiil nttain the retlisation of tlre Dharma.
ds,kyamuni hime€lf roecognisod the erist€nce of paet
Buddhas when be proclaimod tlic diecovery of the
'g,qeieaf, w*y' or the 'rrnciorrt
path', Ibe Lsw.ef
Depaudent Origination i.s the 'path ' rrpon which
Sfky"*uni walksd. ft ie to tre notsd that the
reriliss,tion of thie Dha.rma ie not distinct from the
reclica,tioq of the'Void' or' Emptineea' (Siinya,fi,)
and of,'Non-ego' {arwlrr*or. Whatie mor€, thoee
wlro hsve reelig€d the Dharma havs the epirituel
knowlndge that, it ic the Dharmo thet has
enlightenod ttrem ; hence, tbey uaturally respect, it.
Viewed *e eirch the Dlrarrna iE distinguished from a
etetis pnnoiplo ; it ia a dynamio potentiality whioh
rnuet neeeacarily b€ oxpreesod as a pereonal
Euddha.
The Law of Dopendont Origination, aE the etsrnal
and unalterable Dtrarma which oxiets ir:reepective
of the Buddha'e &ppeararrco h thu world, doveloped
into ths concept of tho Bud.ilra of Law.body,.
wbile the Law of Deperrdont Origination held in
high respect by Sdkyemuni wa€ porsonifled as the
Blies-Body. I{onoo, the D}rarm^o whicih rsvoelod'
445 AIUITA
itgelf in Sakyarnuni's eniightoned mind may bo
expro€sod a.gthe Buddha'truly void, yot transcon-
dentally exieting'. In other words, tho Dharns,
realieed by S6kyq'"uni in hie perfect enlighterunont,
'Void'
is truiy and 'Non-ego'. At tho same ti'ne,
this Dha.rma is the Buddha,, perceived and reverod
rn the profound experience of the rrue Void aud
Non-ogo.
Thia eonoept of th,e Dhsrma must be applied
when we try to understend tho moarr.ing of tlro ter:m
dfui,mrnu ia the fmquently quoted Bent€nco, " 1!llro-
evor se€a thg Dharnma ge€a mo ; whoover g€€a mo
soes the Dhamma" (yo hho dltammar.n pusati ut
rna,\n passati, yo ma,m, poeso,ti aa dlwrnrnam, pusaril.
Agnin, in the Buddha'e last words addressod to tho
disciplos just before hie pa,s.ring away, "You ehould
live wiih youreelf and b€ a,s &n isla.nd, dopond
on youreelf, arrd not on others; mako tbe
Dharnma your islerrdo depend on tho Dhammao
end not 04 sqything else " (a.Aadtpd ttitnraflto
afr.asorartd anailflaaarand,, dlwrnnd,Epci dhammo-
saror.td atnfr,fi,ooo.ra,pdJ. The Dharnea, or Dhamme,
is not the indiviclual law of the Sakyarnuni, but itis
somothing thet all the disciplee ehould "Eoo", hold
s's &n island or refuge, and dopond upon. The
Dha.rrna ie the eternsl tmth, unalteringin the three
period.e of tirne. Again it is the rrnivoresl law valid
inthe'ten dir€stions', for, nothing oxiets indepear-
dently of ethore. The oouoept tb^et the Dharma ie
above tirne arrd spac€ euggests tho oxistenoo of paet
and futur€ Buddhss aud aleo preeent Buddlras
in other worlds, who embody thie Dhsrma.
Seong that many disoiplm depouded on the lla.et€r
and not on t*re-Dharmo rea,liEed by bim, Safyamuni
oxhortad them (as mentioned abovo), to se€ tho
Dhamma, to depond upon tho Dhsmma. Ia epite
of theee exhortations, bow€ver, dieciplea b$oft
of thoir Mastor beoame remirrisoent of him aad
begarr to narrato the Buddha's biogrephy, while
on ths other hand they wer€ qlgagd in tbe colleo-
tion @artg-ct;i)and exposition of his teanbinge. Th^sr
is to eay, they doperrdod on the deccesed Buddba
and not on tho Dhnnne whioh he had r6slis€d.
Whilo yot alive, SOt yamuni was looked upon as the
objeot of faith errd worship ; aft€r his paseing away,
he wes conBidered moro &€ra doity than as I rnaa,
aad his poreonality beoarao morc r''d moro idoslis€d
Lbd mystioal. Espeoially thoee who eanretly
praatieed the teaching to attsin enlighterrm€nt oamo
to realise the difffculty of tho way, and a€ e rosult,
of tbeir innbility t*rey worahipped Satyamuni
and held hirn as a sup€rstar\ for be booame
snligbtcrn€d without a teaohsr'e grridnnoo.
 AUITA
According to ths theory of kanma (la*' of c&us&-
tion) in the traditional Budd.hiet achools, S6kyamuui
had practised the Way for rnany lives b€foro he
appeared in thie world and attoinod Ruddh*hood
after gix yoerE' d.isoipline. The JEtekas indee<l
wer€ eompoeod to orplain his practice in former
trirttre. ft is here notocl that in aceordance with
the developmerrb of' the JEt,+r.kas,the idea of the
bocfhisattva grew and that cf the Buddhe ol' the
Blies-body developed into maturity.
In this wey tho l3uddh& wris desr:ribed as &n
idoalieed pemon&ge in exaggorated biographies and
in the Jdtakas, but the roligious aspiration of tho
disciple was not satisfied v'ith thisalone, for Sekya-
muni existod only in their rnernory ; Ii,e.n-asalrea,dya
Buddha of by-gone elay-s. Hence, Ilaitrova Brrrldha
came to be coneeivod as tlie future Buddha ; but
this also failed to satisfy their minds fully. tt
may well be imagined that tho,se Budclhists r+'ho
practisod the Way witlr effort (uirya), only to find
the difficulty of ftial attainment, should lave longed
for a proserrt Buddha. ffowevor, in order to estabiish
the concept of a presont Bucidha, tlre Jitakas
could not bo oonfined to tales of a*single tluddha
and a sirrgie bodhisattva, namely Sdky,rrnrrni.
The Jdtaka stories ri'or.eocmpiled to depir,i Satyu-
muni'e practico in former lives aftor the f,ashion
of the NidEna and Avaddna tales told by ti:i Master
in admonishing his diseiples. The Jdtakas Iater
placed greater emphasis upoa tho 'practieo for the
benefit of others' bv the bodhisettva than the
'practice for self-bensfit'.
With this development
his 'prayor' or 'original r-ow' (pttrua-praqti.d,hd,na)
camo into prominonce. Now-, the Buddha
is
describedas the leader or ths saviour of beings, .r+-ho
is able to carry to tho other shoqe all those ftrliowsrs
of hie, devoted to the discipline, for iie .ettainecl
perfoct Buddhahood through difiicult pracrice_s
and austerities which none of ttro disciples c:orrld
perforn. The bodhisst'r,va's practico for the benefit
of others is most clearly shown in tlie Sanuzyabltedo-
Inr&tctnaeolcra-{dttra, which sa}rs, in revoaling tire
view of tho Buddha according to the Mehdsdnghikas :
"Witha clsaire to bonefit sontientberngs, the bodhi_
s&ttva takes r. vow to be born in evil realms and i.i
able to go thero aceording to his w-ish.,' It is notecl
that the bodhisattva's piactice for the sake of others
is hasod upon his vov- (ltrapidhdna). As the
bodhisattva's pracrice is motivated by the vow,
rrhosoever makos the vcw- in his rnind becomes a
bo dh isattva and porforrns the bodliisat t va -prac t ico.
The J6takas, designed at frrst for desoribing
Sdkyamuni's precticos in fonnor livos,
developod
446 AMITA
untii the idea of'the vow was formoa-the vow ag
trre recluisite of ]Iahay6na bodhissttvabooti. 'flris.
indeed, rnur.lcs t,lre r;tarting.point of Ilairiydrrn
Buddlrisni, wlric:h a,tlrnibs the c,risierrce of' marry
I3ucdhe.s ond tnanS' borlhisatti.a;, as d"istinguishocl
from original I{irrnvEnu, Rrrcltlirisrnwlrioh speake oI.
only one l}rddlra ant{ one bodhisetbva. ft wa.qt}rus
that, Amita, as orle uf mri,n3' Buddlras, camc to bo
eon(:ri\-ed. It is. tht'rrforcr, not possible properly tcr
turderst,strrd the earliest sfitras pertairring to thls
Brrclrtha, e.g.. the SuklLit;atiuyd.ha Siltra in its
prinritive forrn, r:nless tire dr'"'olopmentll history of
the Jdtaka stories is r.t'r-iewed. In short, the most
aeceptable thoory of Arnita for tliose }Iahdl,Eniste
who seek the revivrl o1''basic , Ijuddhism seems tc
be tlrat Amite is tbe 'ti'an-ccendentallv existrng
Budd]'ra' cr.rylssir;sd of b)' Stkyamuni in h;
enlightenod mind, and tlrat srltras wero cornJrosed
to describe Amita in tlro form of the Jdtakas.
According to Yfrki, the bodhisattva ideal ond ihe
.idtaka weno prontulgated, after the passing aq,av of
the Buddha, by lay devotees, such as men of lettere
and artists. Tliey coneeived a vies" of the Buddha
opposed to that of the monkg of the traditionatr
Budd-hist schools wlro did not sclrnit the e_tistence
of personaliiy in the doceased Buddha. These
la5rmen rnaintained that ,, *-hoever sees Amita
Buddha in ttro Sukhducti'uy,frlta Sti.traseesS6kyemuni
truly ".
Akashi seeks the origin cf Amiia d.irectlv in the
enlightenment of Sekyamurri ; that, is, ire thinhc
that Amita Buddha cannoi exist outside Sdkva-
mtni's enlightenment. After the Ruddha's passin.g
aw&y, his enlightenment, conct!rrrmated through
wisd<;rn and rrierei-, u-as expressed iry anci embodiecl
in Arnita Ll acoordtnoe with the la-.y of caus{r,litl.
u'hich lsgulates relisiorrs tirinking and practir:es. I
To srun up : we have the thoories of Western
echolars wiro propose tlie ttrigin of Amita in foroigrr
sources ; noxt therc is tire refationship suqgested.
botween :\rnirrr arrd Indirin rnyrl-:+iogy. Tiren thore
ale the the_.ories w.hich seel: the crigin of thc cult of
Amita in the natural development of Brrddhigt
icloologies,*tnd ihose 'E'ltich <,'nceive of :lr'ita *s the
idealised personnlir.y oi'Sd,kyamuni, ancl. fi.naily, we
ha,ve the nonceyit cf Aniita. current in the Buddhist
acarlomic oiroles, uccorciing to whiclr his origin has
to be sought in tho enligirtenrneni, of Sakyamuni.
Amita's Charaetor and Functlon. The moet widely-
known of the stories about Arnita'e former births is
that of Dharmdkara bhikqu, dessribed in various
texts of the Su,hhduatittyfr.tn Sfi.tra. Besidos this,
other sitra-c oontain stories about his pre-
Tu*y
vious livos. There are &s marly as 82 sueh sfitras
 AMITA &7 AilITA

aod 16 varieties of storirrg about Amiia.--*o rrlefiy Buddba decidee whreb ie old€r, $Ekyamuni oF
thot not ell of them oan bo preontod here" Con- Ardts. .it'ollowing tho view af traditionat Buddhist,
sidering tho idmlogios snd the datee of compa,sition sohoole in whiob fafya,muni wae hBId erethe oentral
of suoh sritras, the story of Dha,rmei<a&u bhiksu is Buddba, oarlier s&trte premtad Amita as youngsr
by far tho most important. than Sakyamiuri, vhile later, deveioped, efitras
'Iherav6de dopictecl Anoit"a ss the older and even uutrrerirn
In the csnon of Buddhiem his story
Buddlra, so as favourubly to aoufcnn to Amito-
appoars only onco, that is. in the Jilelfr treasletod
'We worxbip. By eo doing, tbo oompilers of Amita
into Cbinees by Dharnarakea. eannot, howovor,
litereture tried to sbo\r that .A:arita iB th€
oonoludo that this is the oarliest of tho siirsg 'trangeondontaily
eristing Bud'fhq', moditetad
oontaining stories of ^A,nite, for, tho efi.tra montions
upcn with profcund r€lrcnonoe by Sakyarnrrni in hie
Amita'e former life, in explaining Sil<yemuni's
onlightonod mind.
Jitoha &E an exceptional case, and tbie does not
supply eumoient material. According to tbe Wu, }I+" and Woi t€xts, a king,
having h6erd tbe preaching of Loke{vararEjan
Again, in othor sritras, not primarily designed to ab*ndoued hie kingdom end thmne to beoome e
depict Amita's former oale€r, not, mueh importanee
monk, called Dha,rrn6,kare-or (aceordirrg to tho
ig attachod to him in the texb. Cbronologically,
T'ang, Sung, Ssnskrit and fibotsn tsrtn) st, tbe
theso sfitras weFe oomposed later tban the Suklfr-
time of the Buddha's preaolrfurg therno was in ilrs
uafiryeho SAhv, so it may be assumed thot the
asserrbly a wise and assiduous mork na,rred
Amita-sCory bad becorqe so fa.mous thet it was
Dborm6kara. (The story of a king ronorrnoing tho
utilised in other sfitras, too. M*uy roforences to
world and beconing a monk ie in i'nritation of
Amits in the s';tras of osoterie Buddbis!.n end tbe
Selr;'amuni'c life trietory in this and former births.
story in 1"beSaildlwflnaptr.tf,ari.ka Statra aro eome of
ft ie cloer fmrn thie fact *"hat earlier Suklfruathryfiha
thoeo examplos. Again, in the Karutfrpl^*r!4afika,
toxbs utilieed Satryomnoi's biograpbioal and Jdtaks
Sil,tra king Aror.remi, one of Amite'e former births,
sborios.)
ie dosoribed as inferior to tho Tetb6gate liatnegar-
bha, or 6ekyemuni in one of hie fomrer births. TbiE In tlre prcsonc€ of tbe mas0er Buddha. tho
sfitra waa evidontly compoeed lator tben the rszklrf, bbikqu f)bamBkara sxtollsd in veruee ilre Buddhe's
tntt?rfiiwSr?trob.r'tho devotess of 66ky*"'uni suporior light (pr@llr.d), fguro (rfifwl, vrriee (cooro),
in an
attempt to defend. their own view againsb the naorai conduot l6llnl, meditation {satnilili\, wisdora
Amite cult" Thus, it may l:e seid that of ell sritrae {prajM} and asciduity la;i,ryal" Theu he expreseed
containing tbe story of ^{.mita, the Sukhdcnriary&lw bis own dmire to beoome himeelf a Buddha, or lord
Sil/rw is the earliest wbiah deals with Dharmdkara af f)harrna (dhonna-nrtrninj, tn liberato ail sentient
bhieAu as tho main sulj€ot-matter. boiugs, ar.rd to practiee the virtues of ohariry ldfumt,
eolf-regtraint (damatho), moral oonduo,! (frtal,
Tho goncral idea of tlie Bbry, though slight forbesranc€ (b{?*lrtil, aesiduity kfiryol, meCitotiou
di$orenoos exist in various toxte of tbe sfrtre, is as e'?d oonoentration iilhyawmrnddld] end tho high€st
follows: wisdom (yajfrdl, in ordor to booor:ce a Buddhs, tho
fn days gone b5', irnrnsasurable yoa.re ago, tbero eaviour of all beings. IIe furtbs esid to tbo
appearecl in tbo world a Buddba na;rrod Dipaikena Buddhe that he would worabip many Buddbaa,
whose Dharrna was teansmittod innumorableas tbe ssnds af tho GaigA, andsend out
frorn ono Buddha
to eaotber (33 in ths Wu text, 30 ilr tbe llan text, ligbt over innumereble countdes, ei*rlar in nunber
65 in tho Wei toxt) rrstri1 lastly ii onrne to Loke6- to the sa,nds of tbe G"tige, and elso r:neke bie
vararEja. In otber texts, msny Buddbas (41 in oountry the noblei end ftost exoellent, lo.hore
tbe T'q'g text, 37 in tbe Bung text, S0 in Sansbit sontient beings (er,tuml coming frcm tho ten direo-
and Tibetan tione might rest in poace. trfe declared thai tbe
t€xts) appoared before Dipant<era
Buddba, and in tbo boginning tbere appeared in the Buddha s6s hir witness and the Buddbas io tbe ta
world Loko6vera,r6ja. direotions hnsw bie tbought and tbat be would not'
abandon hin yely groti.dhil, evea if he ebould go
It should bo notod that ee,rlier texts of the sri,,ra to tbo Avici hell. (Tbb gathe, sung in praiso of
deeoribe Lokorivarar6ja ea the leteet of these the master Buddba, ooatsins the archetloe of tbe
Buddhes, whilo later texts deeoribe him as tbe original vaw (duu-pra.t0:Il6ru,) whioh will be deett
earlieet. This diffsrence ie due to two dietinot vitb iater. It is to bo noted tbat tbe praise of t.bo
viows of Amita. As Dip*'iltara iB tho toeober of Drastor Buddha exnibits tirc quality of unsolfishDc
Sakyamuni and Loko6varar6;e ia tbo teacher of @ndrnun) witb wbiob the bbikgu marto tbe original
Amiio, tho date of the app€arenee of tbe master vow")
 AUITA 448 AMITA

Then, Dharm6kara told the ms,st€r Buddha tbat
ho bad set his yrrind orl realisi.g tbe higheet porfeot
browlodge (amtttaruomyolwambodhil, end be
eutroatod the Buddha to toach him tho Dharrna,
tbat he might roalis€ bis airn,and bocome a Tathdgata
sit'hout equal, thatha might oonooive (pwigrehl fbre
'
Buddha.fleld (huilha-kpeaal of pure adornrnents'
(v$wl. In reaponso, the ma€tor Buddba told him
to do so by his own efforte. Tho bhikqu roplied
tbet be oould not do it and aeked tbe Buddha to
erpl&in tbo varioug exoellenoas of Buddha-flelds.
Tbercupon, Lokeivarardja taught him for many
yoars the excollenaoe of meriha (g"?4) in innumerable
Buddha-fields. Aud, afterwards, DharrnEilrar& oon-
oeived theso oxoellonoos for as iong as five kalpas,
until they wore all comprised in tho scopo of ono
Buddha-6eld, which ho was about to orea0e. Teking
tbo vowe and roporting to tbe Buddba, he was told
to proolaTn the vows, so tbat many bodhis&ttv&s,
heering tbom, migbt perform praotices for glorifying
tbe Buddhs.ffeld. Then Dharm6kara aaid, " These
aro my parbicular vows (utdepa-prepidlfina) ; whon I
eball be fully enlightonod, my Buddha-field will bs
ondowod with suoh oxoollences and good qualities."
Eaving said sc, he proolaimed his particular vows 1.
and otbers. Ilo bimsolf walkod in the highest
perfecticns (pd,ramita) of moral cond.uot (!itc,l,
forbearanoo (kadn^til, assiduity (uhryal, moditation
(dhydrn) and wiedom (prujfrdl, and rorreod othoro
gleo to walk in the eemo. While ho wae porforming
tho praotices of a bodhieattva, innunerablo beings
were eteblisbed by him in the highest, perfsot
hrowlodgo. Ile revored and worahippod innumerable
Buddhae and world-honourod Onoe (bhagaaatl.
Again, innumorable sentient beings wsre estsblislred
b;r bim in cho noble farnilies of ohiefs of morohants
(6res[hin\, boueoholdsrs (gyhapati), ministers and
momborg of the ruling olass (kpatrig al and brdhma.ns.
He rsverod nrrd worshippod immeasurable Buddhas,
requeeting thom to turn tho wheel of the Law
(dhonnocakro). While porforming tho praotioos of
a bodbissttva for irtr"'oasurable and innrrmerable
kalpoe, out of bis moutb isauod the fragrence of
sandelwood, tbe econt of blue lotus fmm all the
pore of his body. His bociy was adomod with
excollont eigrrs and marks, and there sprang all
kinds of treasuroe from thepal"'r of his hondg. Aftor
thus porforming tho practices of o bodhisattva iIr
his formsr birtbs, tho bbilgu l)harmEkara obtained
the eo'mmand of all nocessaries.

Dha,rmdkara dieciplined himsolf in the bodbi-

Bhikqu Dharmikara, having attained tlre highoet
sattve-praotiox (bodhiffiu-carydl fsp q,6 irnvn€rarqrn-
porfoct heowlodgo (anuttarasamyal*ambodhi), now
ebly long poriod to ful6l his suporior vows.
roeidos in the Buddhs-field, distsot from' borr
Dudng this poriod ho never oonaoivd tbo tbought
woatrcard by a hundrod thousnnd niyutas of kolie
of lust (ldmal, malovolouco (Wdpfu) and oruelty
of Buddha-flold.s, callod Sulch,fu:atd-trolca(Land of
(dhdry6\ end tbe idoa of form (rrirpl, sound
Bliss or Happinoss), and proechoe ths Dharma. IIo
({dldal, sxnell (gandho), tsst€ (twal and touch
beoame a Tatb6gata ealled Amit6bhs (Trnrn6,{rsulg$6
(epar6ol; ho was gentlo, patient, not ovil, nor
Li;ht) end also Amitdyus lTrnvns&surable Life) ;
foolish, not crooked, nor wickod, uor doooitful,
he is surrounded a,nd attonded by innumerable
olwaye zoalous in eosrcb for ths pure Dharma
bodhieattvae and 6rdvekas. I
(fuIMlwrmo). For the good of all boinga be fulfillod
the great vow8, abowing reryeot to tbo Budd.ba, ft haa boen alroody montioned that tho idea of
Dberme and Saigha, ginded witb the amour and the 'original vow' sprang out of the dovolopod
holmot of vowe, a loador (p&notqamo) who thougbt of the Jdtaka and that tbo origireal vow is a
rousd othors to perform all goo4 dwolling in tbo requieite fora bodhieattva in Mohdy5na Ruddhie",.
thoughte of emptinee ({dnyatdl, no-charaoteristic Now, Amita's original vows are variously desoribod i
(animithl, no-pu4)oso (apu4tihital, no-making in different Suklfraati,tyulw texts : 24 vows in tbe I
(atdhhaqslfiral, and no-booomrng (amlfu), freo Wu and tl.e IIan terts, 30 in tho Sung text, 43 in I
from beughtinees (mdtul, and woll guerde.l in his the Wei and tbe T'R.g toxts, and 49 in the Sanskrit
apooch. Por{orming tbo practicos of e bodhisettva, and Tibet'an texts. Bseides, Amita's vows Bre
bo gavo up nroh spesking Q:dk-karma) as eerve to desoribed also in ths Kanr.qaApt.daritco S&tra
ioj"oe ono'g self and othsre, and amployed eucb and thsir number may bo reckonod ae 48. Thig
epeoch as sorvod the bonofit ond pleeeuro of bimself dilforcnoo in numbor suggests tbat tho vows went

f Thls fact reveols bow Dharmlkarr was bumble and
reepectful of hls toscber and oChor Buddbas wbon ho eutrcated
the master Buddha 0o expound to trlm the excellent merlts
of varlous Buddha-fleldr and concelved all Cheeo excellencec
ln oue Buddha-ffeld. It algo lndicctes that tbo oxcellont
rdorDments ae gtsted in hls pa,rtlcular vowg aro veritablo
rud truthful, poasesEedof unlvergality and transcondentallty.
2 Slmllar to the account lu Slkyamuni'a Jltska. Amlta's
pra_ctices as a bodhieattvo for ttle beneflt of hlmaef Godttlwl
and otherg (pardrthal contain not only ths eix pitramit&
(chartty, morality, forbearance, aseldulty. meditallon and
wisdom), but al.Bo worldly qood actions, auch og estsblishinr
lnnumerable peraonE in the noble famllies of merchantE.
houeholdors, mlDigt€rs, brahnane, etc. This otory wari
originally baeod on the ldea of caueality. to show how-a lonc
apan of tlmo ls required for th€ auperior frultiou of Buddhuhood'.
 PLATE XLI.

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nMffAgHA in the Paradise of Sukhdvati. Cave l{6. Tun-huang. T'ang period.

I'LATE XLII.

AMIDA GOSON i Arrri-

ti.bha with borihieattvae
Avalokite6v&r& s,nd Mah6s.
thEmaprdpta end the
arhante Ananda ond K6-
5yape. Kamakura Poriod.
Coliection tsenjaminRow-
land. The prssonqe of the
chiof disciples of $atyu,-
muni ie perhaps to be
explained by the fact thaf,
in many st-rtras devotodto
t
i Arnit6bha and his Paradise,
i.i
t ii is ths S6kyamuni who
: describes theso rnyeteries.
tt The delir:acy and gontle
#- * tenderneee of the figurus are
'"ypioal of Fujiwara
art.
 AMITA 4+1,) AHITA

thrclt gh & I,rooee$ t:f cleveluplneiiL. fi,.'iraiurs *.tr, tf r(;rL riuirrit'{-,-.. i:r.*it :iru ,iL}rf;i tWO. ilie tnust
not yot, ug*ro<l as to hriw tltt-tt ii whai o::,.is: tlr':'t rh-i:r,r.d^rf ry'(-lii-:. rr, rl4:: ;frClip ar.O i}ruEg li* WLi,-.lf
develoSred- lllt: utr-,s. t,i i;.,i. r,-.1: ii,e Fi:ft L.if,rL fg,i}irit;,drtCe:1 :
:1.:_1 5.{r :-:!ar' . ;} , i c s , - ' : . ,l r e r i .:} r-r5r;ij:.a. iO:i-,;-
Taik+* Kirnura. ee+.irinq $ p{icsibls to!&irr,rr 'I
ire Ii;it Ler-a: .iisr-: r.$,iisrtrori thres roi,rrth r_r^.'t:tcr
bsfwoer '.ha six pdram!.tda lrld the origi.::ei vow:.
;
higtr i;i' peupio iii:c 7th i(!',i'.). rebir-lla cf r:rt,
conseivsd the foll,rwing nurntrrieni devulop:.rcnt, Ji "l*ea
rniddle ci.rgs ,rf pmpis (the tlttr vew), an,l rebiitir
the begri rr ing, 6 ve;ws appearod . n ol;e A atna6'lw.srzlad-
cf the low olaes of pooplo ith' 5th v{i\i;. Tj1c
prajrl.d'pd.ramitd Eiltra, r.hcii. l2 urrd i8 volrB in
thct Alc.lchltlld-tothr*;neet1*lja-q1ulw $u|rtl", 94 in tire cli;iirrrrtir>n of th,;s*l ihree ttla.ises is nra,d,: 8c t,;..n,'
.i,y
,rreopieniay gai,r rebirth p':rti',rmrag gooci &cUion,r
Tlan anrl ths Wu textg tif iiukhiaoliwilha, 30 in {.ir.e
i il i' -a,1hr.rri k ri, 3 6 Ln t h e
P r *j r-uip ar tn nit +ipu'fi.eaui', *- s,ccording lo r,heir own (l.3paciiv. Thr-. I{6n 1,6131,
Surrg tex.t, *nr-i 48 .n ttre lVei a-eti tiie I'ang texis. wirrctr ie sinrilar tc the Wrt te-xi, rieecribes the
Tlrig th+:ory, r*xLueing t,h,griurneri'--q,IdevIloPgiaet c'l rel-rirt?i t,i lii5'l' clr,$rr petlple {ihe lStil ---ow; eriil
vrrw6 to muliifiics,tione of ei,r, eppg$rg ao bavtl tlra: r.rfl,-'-;orlnp;r 1;eupie (llr*r igt[ v+ra;" but thet ci
dicrr.g*rr,{srl their iileolugic::.1 r,rioprfrt. Shinko rnidtli*,;l&ss perr;:ie ie l;rckiiig. The lVoi te:.t. front&lris
!{ochiz,ri<i },&a nGi sc parii+rrls1 s}.v.rtri i}.re rate of bfu'e€ v,.:wr, rii' 1r-ri-rir"tii,i.rt." tht iSth ',-ow w[ich
nutriorissl ineroogc' ; ncrnrding to lrirn, the vow of prorni;es robirri;. i"ri' tltoeo lvho l,,olieyo irr Anrita'g
purif-1,ring t,he lludcilro-frolri hret appeared in iirs n&rno Ini'tri,uihe'ia) uri'J riesiro to Lre bo'r in 1is
A *t*ctih&vri ka -praj fin ptlramiti,,Ji'ittr a, tlr,eu ?0 i'ows re&lm, the i 9tir r or.- rvlri<-'irprr-rlni.:dgjriB alipe*rarice
cf Akerrtrtryu Euddhrg itron 24 voe/fi irl tLre Wu *rlr1 bi-rfbro rhose iiJ-ir4 pei's()rrewilc have rier-elope.J the
tbe tlrrn foxtn of Lha fiulehd,r,rstltsyrafu6r, ?4 vose r:r b,orilrr-nrin.d rir.rd iiurf'rrn:rlrr1 r-e,iicuF, rneiilor;ous
l\o I' roj fidptiramt td -,pafir^zzrini,loti -s,iha.nihii, 36 vci+:r *1rlf.r ri'ltir. &spireticir fbr robirth! fiqd the ]r-til
in ths Firng toxt, und lir.st,ly 48 rrorve ir: th,e Wei, vo,g rr'hich !r'r:tn:.cearobjrth for those who, ha'iing
'l'ibotnn texts. f{e noted tlie
T'errg l*rnekrit *nd ira*r.ci t,hc BLrddjli's name, dosire to be b._rrn in
t,he diIlicuit-v in rletermining which i.s oiiler, the. iii: rrr.'..1ri,.b,y tr*nsfarring ('panndna) the 'gurrd
rrlen of 3li vuwg irr tlie Surrg text or that c-f 48 vovi'n '
roois lkt;iala';rn"cla)or gooci acfions for this Furyofle,
ilue to the probeble incomploteness of the Saneklit
f iris f,ext fr-trbhsr staisg ihot thoee following tire
original oi tlra $ung iox[. Hie thaur.v rsqriilerc
lStir vow ara believere in the Buddhn,'e wisdcm
llqr:rg qeroful investigation, for, t,he proirlr.rus whtch
v,ith clc.ar i-nsiglrt, rvhiie thoso practising the lgth
*pporrred onrlicr etill r€main : ij6 vorvg or 48 vo-*€,
and tlro 20l,.rivows ::,restill in doubt of the Buddha's
end how ts deberurine tlro c-rder clf t,he .ss\r*rrll 'l'ho T'ary; text rqrembles tire [Vei text,,
w'isd..)rn.
texte r.onfainiug rllt vowli. il'lisso prot-rlems are rrot
presenting tiirLr€i i-'rws of robirth: tho l8tli vow
ocrily sclvirdl. Unrgi Ogirvare, sftei' a ri)Iri1i{!?ti'ri1-e
'rexi.l, ct]ltaining promiring rgbirl.li f<rr thogo who, having heerd
investigulirn of vrrwi ire varicr.tt 'goud loots ',
tlic cnuge of robiitlr io the Ptrre LtrIiri, re*ttrired lire llLrtl'llr''s il&tlr$' ti'rii-rgfer arrti
qle:iireto l:,ebr,ni in hi:; realrc, tht L9*"hvownromieing
thlo fr="rlluwingconcluaiun : tir.-- 1['u iint] rite lfan
iexts (?4 vulvu,} ll€re s41111P,-,sgtl irr ilio c:arlt,rlct ;iru lluiri}.t's eill)eitrsnce befole thoso rlying pors{)rru
perioii, thg Sgtrgkrir r,oxt,be lorrgs trt -rhn sre(-nn(l,trrxi ,+.ho, itavitlg dov.'ll;ped the t;odhi-lnind, aspite tci
Lho T'eng errd liicr ll'ei texts to thtr t,irird. Jlt.i,tsu r*birth by trsnsl'r-'rrir'g gc+cl rnerits' aard tho 20th
Alr*slri {:or:Leir{IsLhat tho l'fu artd tho lliirr tex[B *rs vr)\r. priiF.risilig rel-'irtlr i'')r thrree wlio' heving ire.rrd
clde.Bt (A,1, noxt the Sung terf (I3), t,ho S rnsiirit' the Buddha'R lratlr.., transferr good aciione tcwerrl
{e), anrl t}re I"ang and the lVei iD). I{r:nku1 Soirotl.a tbo i,ancl oi Rliae (Sulclvluafi)' lVhai rfiltingnieh,ea
plneod the texLs irr the foilowing orrlor : lVu toxt, ihese vowe iil this f,ort, i'rora thoso in ihe l,Vei
'I'ang
-ilan text, Sung toxt, S.+rrgkrit texi, text, text is tirai all thrau vowe in the T'tng t+rxt cont*in
'' transferenos of gooti ' without
!l'ai [e.Et. Orr a considt'r:.rtiol of' tho '.'srir]iru vtew- itie aotions
pnintul, lre r*'evor, it is prnbnLle i,hat tlr.e Ft:hhau*ti- ilisc;irrrication. fn f,he Sanckrit texi;, the lSth vow

wuJL.i tr-rxts dovsiops{ in t}ts ft-rllowing ortler: w*tr.
tarxt, .tlan {,oxt, Wei text, T'ang tert, Sanskrit
text ; and l,he S-ung texf, qsy lrelong to allotlrer
typo of Su.lehdva tivyfiho"
T'he particular vows of Ainita are divirEible rnto
throe grorrps : vowti abcul, Rr"rtldha"s virtues, about
the Pr:.ro Larrd, and about sentient boings. Of
these th,roo groups, vows &bout sentient beings aro
promises tir*"l on -e'hoeve of cleath, Amit's will
eppesr before tirose persong who have directed their
thought, towardn tlie higheet, pert-ect kuowledgo orrrti
s-ho, her'ing he*rrd Arnita'g rrflrr.ia' h,ave modit'afed
(an-usrt7) on hilrr ; tire igth vovr promisss rebirt'h
for ihcee wl:o, *fbor havirrg haard liis narno, direat
bhoir thoughtg to bo trorn irr his Buddh"s-field and
transfer tfuorr good ection's for thtl pru?oso' 1]r'r
 AUITA 460 AMITA

Sanskrit text ttrug eontains orrly two vows of AB his Iigiit ia immea,surablo, shining upon innunror'
r.ebirCh, in oontrast to the tluee irr the lVei and tlre ablo Buddha-fielde in the ten elirectious, ho is
T'ang texte. Again, tho Srrng text' h,as two mrch e*lllecl by m&ny n&mes, suoh &s fmrnoasrrrablo
vows, i.e., the lSth vow in whiclr at the rnorrrent l,ight ( Am ;kibhct), f mrnerrsurable Splend ct:rr (Arnita'
of denth Amit*'s sppe{r.ranoe iu prorniaed be{bre pr abhd.), f mmeasurab le Bri I I ian cy (A mita' pr abhtt^s
a),
those pereons, who, doeiring to lrc born in iriE Brrundless Light 1Asam.d7'ttaprq,bho),All-porvaaive
1talm, havo rtrediteted on his na,rne roith firzn and Light (Aruhgata-Ttrabhn). These lights produce
cincere minel, *nd the l4th vow which promisoe pleasuro and happinese in all sentiont beings.
tlre rebirth for thoae wl-ro, a,fter hearing his name,
His life is also imrneaeru'ablo and immertse ;
raiee tho bodhi'mind a,rrd plant good roots for
honce he is called Amitd,y'us. Explaining this,
geinrng rebirth in his realm. Though the number
the 8th chaptor of the Smallor Sukhdvatiqyfrha
of vows is tho same in the Sung *nd the Sanskrit
say8, " The longbh of life, O SS.riputra, of
toxts, tho context ie difforent.
thai Tathd.gata antl of those mon thero is
Judging from the variety of vows of rebirth, immeasurable. Therefore is that Tath6gnta oallod
composers of Sulclfirnrhry&h'a texts soem to havo Amitdyus ". Agairr, tho 9th ehapter reads, " The
paid minute attontion aa to hou' to oxprees t[o light, O Siriputra, of that Tathd,gata is urimpodod
cauae of rebirth as appropriato to the original ovor all Buddtra-flelds. Therefore ie th.at Tathd
intontion of Amita Buddha. Again, it is sssumed gata eallod Amit&bha".
that the worshiPp€rs of Amita had different notions
aooordi4g as tho time, place andreligious experienees The Wu and tbe l{an texts, while deeoribing
differed. A-rrita's lifo as infinito, oxplain tlrat, aftor Amita
lps enterod into Nirvdpa, Avalokitedvars and
The oentral idea of all tho particrtlar vows, 48 in
Mahsbth&rnepripta bodhissttva,s will take his
mrmbor in their most doveloped fonm, is r€veelod
plaoe. This is an enrly view of Anita's Bliss-body.
in the gdthn contained in the Wei, T'a,ng, Sanskrit
The bogiruring of this gEth6' But, in lator texts of the Suhhn'uafivydha, no descrip'
and Sung toxts.
tion is made of Amita's pa,8sing into Nirv64ra.
aocording to the Wei toxt, reads, ".I havc made
Gonerally, a Buddha of Law'body (Dlwrmakdya)
tbe most, oxcellent vowrl. If these vorvs ehould
a supremely has neither a boginrriqg nor an ond, a Buddha of
not be fulfilled, may I not beoomo
Bliss-body (sambhoga-kaya) lras a begiruring but
Enlightonod One. If I should not become o greet
guffor- no ond, arrd a Buddha of Realieatiorr'body (Ni'rm6'
givor for eternity, a esviour of all ueedy and
rlaWya) has both a beginning and an ond. Acoord'
ing boirrga, rnay I not beoome & supremely
ing to this definition, tho Wu a,rrd the Hen toxte
Fnligh{,sasd One. When I havo obtained Mhd,
should' not beheerdin the tendiroctions' deeeribe Amite as a Buddh"s of Roalisation-body.
ifmyname
The Wei toxt troats Arnita as Bliss.body, as it
may I not bocorne & supr€mety Enlightonod Ono."
in roepects, rtarnely' doee not mention his pasning {r\pay. The T'ang
Tho various toxts agroo two
and tho Sarxkrit text's 8ro a littla different from the
tbat Amita will ssvo noedy and guffering beings'
\{oi text; by presonting Loke$vararEja as the
aad that his nams will bo hoard in the ton direc-
of hie oldeet of sll past Buddhas, theso two texts depict
tions. It may be noted as e oh€raoterietic
Amite as ar ondless and almost beginninglees
vows tho fact that maf,ry of lue particular vows
'who Buddha. The Sung toxt, further clarifying tho
promieo varioug benofite to thoee hear his
otornity of hie body, 88y8, " That Buddha, coming
nrmc. Ilonoe, the most important point in the
from nowhsre and goury to nowhero, unproducect
pa,rtioular vows i8 that Amits saves thoso noody t
i.o., the ignorant and tho and imperiehable, dwells not in the past, pnoeent
and srrftering bilngt,
and futuro; hia vowg fulfilled, he now lives in tho
wioked, by oaueing them to hear his nsmo.
woet€rn quarter, for the pu{pose of sevirrg sontient
Amite is desoribed ln Sukh&nt1ryni:lw texts the two bodies of
boinge. " This text admits
as a Buddhs of Bliss'body (aanablrcga'lcdya), w\o, Amita: tho Law-body and the Blisa-body. Thus,
hsving taken the origirral vows in his Ganoer &8 I tho coneept of Amita's body went through various
bodhissttva, na,med Dharmdka're, perforood dur'ng stagos of olrange and dovelopment.
imumerablo kelpas varioug practicee bcnoficial to
himgelf a,nd othore end obteined the reward of Ilui-yiinn (523-92), Chi -te'ang ( 549-623 ) and some
Buddhahood some ten kalpas ago. As vsrious other scholare in Chirre contended th^Bt it is nob
texta explain, this Buddho has immeasurable light that Amita's life is actually immoasureble but thet
@mirnhha) a,nd mmeasulable life (amifi'gw)' it ie not moasured by 6r5,vakas, pratyekabuddtra's
 AUITA
and ordinary mon, hence Amita is a Buddha of
Il,oalie{ition-body, doetined to pass B,way in the end.
Oppostxl fo thie view wore Teo-oho (562-645) aad
Ehan-t*ro (613-ttg), who maintained thet Amita is a
Buddha of Bligs-body, anri rrot Rssliestion-body.
Tsn-eho'n oxplanatioq to Amita's psssing into
I{irvE4e ie thst it ig not ree,I deefh but ie sirnply
* manifesta,tion; while Shan-0ao contondsd, from
the point nf view'rf rrnivere&l omptiness of MahEydn*
Euddlriem, that the etate of Nirl&na ss well ae
paseing rnto lfirv6']rt are simpiy
eppg1ir:eno€g
{nirndal- Tlrie controvorxy ie b€sed on differeat
€Epositions of Arnita in vs,riorre sitrec. Amita's
pnsFlng into Firvdn:r i.q also doesribed i4 tbe
Aual,okite*uura - bad,hi^s attu rt -mahd,sthd,maprdpta -bod,hd-
aattrm=vgdlcdraFueB*tra (HfrE#ffiffiilK Kuam-
shih -y in -7t'u -aa-ehou -clti. chdng) ; o b vio usly tbe st-rtra
borrowsd thin corrcopt, from tbe Wrr and the I[&n
tcxte of the Eukhdaati.uyioha. Ileneo, this view is
naive a,rrd primitivo, whiie Tao-cho snd. Shan-tao
conceived a developod notiou of Amita,
The moet philoaophicnl of all vierrs on Amita is
(476-650). He dietinsurshee
tbat of T'nn-lrr*u
Amits'e body into two, tho Lew-body of Dharma-
rtaturs snd tho Law-body of Experlianay (u.pd,yal.
He further contends thet theao two ans nsither
tbe caruo noF differ.ent,
cxplaining that
. roletion bet.,veen the two hodiee originates from
the reletion betweon the wiedom of emptinoss
lprojffil, and expediency {upd41al. in other woxls,
tbe wiedsm 1pnajfrAl of realising the Dherrna nature
tiilnnrwtdl and tbe comparrion (rnaitrella.ka,rutuEl
sstiveted
from thot wiedom towarde gontient
b"irgs.
T1he erposition in the BulchLwtiryfiha
of DhamEkela's vows snd practicee, and of bis
e4lighternment *bsut ten knlpaa ago seeks to rsveal
tbe Lew'tlady of expedienc;i'; and the Law-body
sf Dherma.neturre is dcc{:ribed in the Sung text
*e tlre etnrng,l Ftuddha, transcending the past. the
l reaent end tbo frrture. Ae in the Sukhdwtirry&h,a,
Amit* h ueually eborvn in tire aapect of Lew-boely of
oxpodioncy. T'an-luan again subdivides thie into
two, Body of reality and Body for the benefit of
briog"; and shows tbst Amits ie tbe Buddha in
whom self-benofit and benefit for othere are fullv
realieed.
'Pure
L*.d', a,n anton5rm of 'defilal land ',
uroans 'Purs Buddba-6eld' (hlddlnkgetrol_ In the
Pure Laud, no dofiled or evil Chings sxinf,, oxquisite
and pure adornments ebound everywhere, and the
Right Dbarma is alwa5rs enjoyed by its uhabitante.
By this description qlone one ie ept to identify tho
Purc Land with tho Peradiee of other religions. Tho
differenoe, bowevar ie ttrat other religions consider
451 AUITA
Persdjea to exiet frcm th.e beghning as the only
nealm of God, rr-hile the Purc Land in Sudrlhigrn
oomes into being as the rcwaxi of the vorr-e aad
practieoe of bodhisattva€. Since the vowB of
bodhieettvas differ, so do the rnenifsstalione of Rrre
Lands. As the concept of the Pure Land did not
exiet in early Buddhism, some echolarB bold
errnneously tbe origin oi the Purc Lo,nd to be outside
India or Indiarl mythology" Even if the desorip-
tions of the Rrre I,and rctain influencee from tho
Utopias of the India4 poople, sucb a€ Lfttarekuru,
or the world of Triyastrim6a, Ydma, T\rgsita end
Paranirmitavs^{&vartirls, the es.sential natune of the
Buddhistr Puro f,snd vastly differs from thes€ end
ol,hers like them.
In varioue ettrae desoribing A:rdta'e Pure Land,
tl'e designation of the land. ie transcribed in Chineso
aa Hsil-mo-t'-t tffiW&1, Hsil-ho-rna-t'i tf$Wfr&),
oto., a,nd tranelated as An-Ia (4*). Chi-to (ffi*).
o+uc. Ilence tbe Sarxkrit word for it wao Sukhdnsati,,
ot SukM,mati, SuMmati, Sudhfrnrat|.
Am.ita'e Purs Land is located to the wst from
tbi.g world (aaho-l,oho)-tho wost signifying sunnet,
hence death, rnd, aocording to Bomo, the fut're.
The dietanoe thereto ie deseribed as being 'ono
'ono
hunctred billion', hrrndred trillion ', or o
'bundred thous$nd
niyutas of kotis'. The land
the
ie vaat, tho eoil being oomposed of gold, silvor, boryl,
erystel, coral, red pearle and agate. Therc &r.''eno
helle (nara&o), b'rngry demons (prato} and a.nimals
(tiryagyoni,) and ths tomperature ie neither too eold
nor too hot throughout the forr ceesons of the year.
Trree made of tho B€ven kindE of gems, wlron fanned
by the b.reeze, produce oxeellont molody. There
are audionee halls, rosidential places, palaces and
towers also decoratod with the soven kinds of gernq.
Jowelled ponds are fllled with water poseessing
eight qualitiee a,nd the waves raiso oxquisite sorinds.
Peoplo thero &re sutometically providod Fith
elothee ancl food whenever they want them. Sucb
doscriptions axs eonurronly found in varioue texts of
the SukhduatEvytTlw. IJowever, eome traree of
idoological clovelopment, cnn be det,errt'ed in theee
desoriptions. For examplo, the Wu and tbe IIan
tertg adrnit the exietonoe of tho eun, moon, stsrs,
day and night, while the Wei, T'ang and Sanekrit
text deay it,-a development and cieeoription from
e world like ours to the worid of eteraitl'. Again,
the lVu and the llan texts deecribe aetual eating
and drinking, n'hile in the IVei, T'eng and Sanekrit
texts tbe inbabitants are satisffed with only the
sigbt of the food and the flavour of ite fragranee--a
develnpment from eeneual anci sensitive pleasurea to
a bigher etat€ of contentment In the two earlier
texte, arhaats in the Pure Lend and oven Amita are
 AIIITA 462 AIIITA
eaid to pa€s €,way iui'o Nir.-6+e, but nst in iitie i,hrroa Amlt* ac.Budd,fop-bcrly. In a{roordrnse with th6
'Ihus
trrrter iexte. thsir imrnortality fu.s lxisg r{irtrngtion of i,be tb:rse bodiee of a Budoba, i.e.,
etsbliefied. Agein, tbe two earlier torts {i.es,:ribc Law -body, Biiss.bort y anti F.eslisetioa-b,rdy, A..i?iiis
tbat the waees in the treesure-ponds, the ;oweiiea ie usually presented ae a Buddha of Blim-bady.
trrees and the winrl equally produoe exoelle_s.t, Ihia Butidha is $ol, * riolxnens,l Buddlra wbo
melodiesn rhiie the thre{i lafcr toxts explaisr the*e enb<rdiee tlre Dirarna-nsilrre idhanna;tii and the
melodiols souads as being ihe voies oi 'oho Buddha re*lity (wthanJ, bu+" a ph*ncmer^al one. Ete is a
(hddlw-ffia}, tbe Dbarrna ldl.wrna,-.4aixtal, and the personal, pbonomenal B rrsidh.';r,,lnani fest ing himsolf
$angb* (aangh*ifia;c); ihey sre nothiug but ihe iir aocorrle,neo with, i;bo ir*tegory cf csusality and
Iluddlur',* preaeiring, t,ims. Aa a bhikgu, called Dharm6kera, ho maaio
tlra vorpg and pnrforned tba praetices +f o bodhi-
Irr the Srnrrller ffr&hr+t'ativpihe ivi ond vrii, the wLtvt* for a long period in c,rdsr to i*lfiI tbe vcrm"
s6sge of tF,.e birr{g aarl dhs eoulrds of the trees aro and sttainod Buddhahood about tao kalpas agr.
explahed sa t!i': Fuddh&'s pronching, proelaimipg Amita as euch ean be rnede en object of t-aith and
tho tve faerrltiae {pai*endrigdni). lha fl.'e powerg worebip. Though tha eppoaranas of Amito is that
Qnr*a-b*l#rd) snd thg csvrrn bodhi-patha (ssph of a relatir.ely ccuditioned phonorrenal Buddna, hid
dlarnb*4hyatr.g'dnil and roufling in thcse who be*r innor nairrre ie tbe ebsolui,€ et*raity of e noumenal
tham tbe thought oi the Buddha ihtMhamtaru*d- Buddlre.
ltfusl, tbe ihought of +.,beDhamna dihonra,nar.a.rli-
dro) and, ibe thoughi of tbe Safrgba @orgh$nanasS-
Thc Cult ol Amlta. Tho suit of Amite chiefly
bero! fn orplaining theoe sorrucle as the Buddlre'e
oonsists in heering and pr:iting bis neme witb e
proeohing, the sfitra shovrs aq adverrcod coneeption
faithful ",inrt, but it does not exoludo meditetian
of tho hrre Land. (dlvdrtcl end ineighi @tp*ym6! thrrrugh whioh
one cen vinralise tbo Bnddh&. Obwioruly, modit$"
lfbo oarUer versions of tho Sukhiit:aiEtryrifra, i.e., tion and i'reight are rrreinly praatisoti by; monkn,
the Wu and the IIan texte, deeoriho tbe hrre Land pe,rtieularly by Sift€d tr)€reona, wbile berring ar,-d
ae n plare for prantiaing ihe Budcihist way of lifo, ruoiting the nnmo witlr faitb are easily praatised
whore the saints bonr, haritrg henrd -A_aiit*'e oven by la5rmon. Exposition of the brgher praotioee
pruaoiring, snter aooording to thoir own splritual of Anita wcrsfuip" it is ass$med, ffrst eppea,ned
oepeoity, tbo stagee of drntdponna, aabT&igdim'im, iu ibs FraEgafpmtuorffii $frira. Lator, Va,gu-
erldgdmdran wlnt or atnitnrtiga-brdhia&m. The bandhu propoundod tbe oontomplatir:n of Amite
T'ang and the Ea,nskrit toxts, however, 'nn.ks nc by 6*nwtlw praotioox. thie, howovor, does not
memtion of Arnit*'e preaching. and exploin that involvo tbo oonoept cf ;lmita aa s moditstion-
tboso born i:a the Fure Land atl dwell iu the right Buddba. In Nepal s.nd Tibot, Amite is hold es tho
essablisb€d *,ata {wmgaktuonhynlart&ihi and become Buddha of Fivs Wisdoms (pilm-jmfrrdni-buddlnJ t
bocihissttvss who in one mors iife wili awa,ken into this visw is influence.d by mpiiaal Buddhism snd
tsuddhohood (elejdti-prutibuil.hal. In thie woy, ie not authentic"
tbe Pure Lo.nd oa^me to be depioted a8 the highest,
idoal rea!:a of NiwB+e. Follorring tbir ooneeption Esot€ric Butldhiem, the origi:n of which is not
of the lat*rx Sukldlr'o;ttatgnTlm, Ve,subandhu {.:irce di;h clea,rly krrowu, auddenly beeeme populr about the
omt.) clearly ehowod tn hie Discourss on &bo Purs TtJr and Eth oanturioe. ltis development s}'nobo-
Laad thot the Pure Land ie tho resln of Ninige. lit'ally etFresess tbe id6sl stato of Buddhism by
utilising vidyffiharu (words of mystio wicd,omi,
Irr morp tban 200 s6tra€ and 66strs€ now eristent, Mzra.tt (magicai formulas) sed, findrt (rna,nual
Aeite ie variowll'dseoribed, but mostly as e tiving aigns). Iilhen oeoterio Buddhisp gained populariiy,
Buddba of tho preeent ago. fn the oourno of the othor scboole a;rd soots wone influonoed and turnod
graduel dovelopment of tbe oonoept of the Buddhs towards eeoiorioiem. fn thia general temdoncy
sftor S6kyar"uri'e doatb, as bas alroady been Amita Buddha, loug held in worship from ths+uteat
observerl, the Buddhs of the presont came to bo cf MahByEne Buddbiem and given a poculiar statua
oonoeivod aftor tls oonception of past end f,uttra in the ontirs set-up of Buddbiarn, natunlly found
Buddliae. It ie steied tbar e preaont Buddha sow I new prsiticn in eotorio Buddbierr, asttrely, aa
livee in the Pure Land, preaching the Dharnna for tho emirodiment of the wisdom of wonderful insight
tbe ealvatioa of eentient boings. As Amit4 is suoh (prat4lavekpapdilldrnl, or on€ of flvo wisd,cms of tbo
a Buddha, he hes been worahipped by -alry e Tath6gata Mah6r'eirq,nne. In tbo oojro-dt6tat-
derzotee in Indie, Chins and Jepan for ovcr 9,000 nu;pQ,ala, be ie depicted, in yellow or gold, et tbe
vears. ooutre of the moou in the weetem qua.rter, with tho
 AMITA 453
title of 'Tath6,gata Amita, Wisdom body of Enjoy-
ment,', sitiing with the manual sign of sa.mddhi ;
tho brjn (eeed) ie uh tSt antl tbe mystie
tit,lo ig ' Fure Dia,rnond'. fn L,ha garbhtzko,la'Jhdtu-
nw74lala, lte is cal led Tnthrigota of fmmeasuratrlo
Lifa (Ami,t'juus-tathli.gafa), rlrawn in lvbitieh I'ellow
or golel in ttre western qrrarLer of tl;o eight petals
in tho midrllc, w'ith the eyes half closed a,nd hands
in tho sign of meditntion ; the 6iio is sal.t ,.ft)
zutd the nry*tic tit,ie ie 'Prrro l)iamond'. Thero
ore tlpo kinds of forrmrls,g (nut.il,ru,, d,haralti) :
(l) the rnirrr-rreprll of tbe Trith*gatrr ..lvalokiteivara
in the uairn-dhdtu-ma7t(ala is OrTe lak*i."*ururd.j,t
hrik, lgl'td thnr cf the Tethagaua A.rnit6y'ue in the
lionlm of tr-Ietrix Repository ia tlamah ,eamanta-
buid,hunim, aatrytsaheudhd -- whiah r,ppear in the
M ah.duui r omrw -abh'i,sembad,hi uQt1,tr
a and tho ll a.iru,-
f,ehhara 8&t d, (2) the mejor epell ie rslled 'basic
dt6.ra4i of the Butddhu, of Imrneasurable Life' and
aleq 'tneic cihfr-nrTi of the Tathigata'.
Of all piceeat Buddhae, Akqobhye ie held to bs the
slrleet. Aeeording to tho Akgobhya-ta,thdgutrt+ya-
ulfuhe Efr,trn, rn by-gono dnSrs when the Tathfi,gata
'Great Eyo'
eppearod in the ea€t€rn worid colled
Abhirati, Akgotrhya rw a monk took a vow to oeetroy
ang€r lduegol andn after performing
praeticos,
attoinerl Euddhahood. in the Abhirati world, where
he now prtxchee the Dbarma.
l]rat hie vown snd
od,ornrnente irr hie pe,radiee sro mor€ prirr:itive than
A:nits's, indjcate€ irncloubtodlv the fact thet, tbe
Amitn crrlt wss eetabliched hnder the influence rrf
the worahip and. eonoapt of Aleobhya,
Though tl,e
developed Meh6yEna doetrino admits the exietence
of mely prec€nt Euddhsa in the ton direerions,
tbe €&rlie€t Mah6,y6.na sr-rtr&Brsuoh €E Prolryutponna-
a{$n&dhi,Si7Jro and Ag@Ahwrikd-prajtud,ptlromi!fr,
Efi*m lSnntla Projilnpirunitd
Britra^1, do not
rn€Dtion eny pre€at Budd}ae other than A-mita and
Akqobhy*, ft ie evident from thie that tbeee twc
am the oldeet of all prueent liuddbns. Some erftrse
aomFoeed ia later p,oriode depiot rola,tionebips
betqeeq Atrits and Ak+obhya.
Ae to the master Errtldha of Amita, there a.re
aeveral rliffercnt t'hooriea. Yariorrs terte of the Bukhd-
vdiuytTlw srrd the Fanekrit text of Lho Sarlrl,ttarmn.
fruryl{Lrnicd rpeak of LokodvararEja a€ A-m.ite'e
i:eanhor, whila t}re Wrr s=d i,hs IIsfi t€xts of the
Evk&oarir41d,ia present rbe mnst€r Buddha ae Lou-
i=k6ng'Io (ftHES), Unrai Ogiwara, after investi-
geting tbe orrginal Sanskrit words, eoncludee
tbat LnkeAvsrer6le arrd Avalokite6vs,ra are one eud
tLe eeme - whieh thcoryr howover, admits Bomo
roolr for doubt nrhen €xg.mined in oonrrection with
the origin of the Amito oult.
33. S.P.C.9704/J
AUITA
Avalok itaivara a nd ]Iaira-st hE maprdpta a re closely
related to A-rnita. ln the \1'u and the Han texts,
these tn'o bodlisattvas are the most distinguished
il brilliarrce and *isdom among all bodhisa.tr,vas
in tlrr: Purt' Land, and are deecribed as sitting
alwal's on the right and left sides of Amite.
respectively. Furthermore, when Amite passesi:rto
Nirvd.4a, AvalokiteAvare uill succeed to the
Ifuddha's position, and after Avalokite6var&'s
passing away Maodsthdmaprd,ptn w-ill bccome the
next Buddha. Other texts of tlne Sukhauoti,tgihu,
ingtead of rnentioning this, describe those two bodhi.
E&ttves as havingbeen reborn in the Pure Larrd from
tk'ie world, and as treing partieularl;r distingtrisned
in brillianco. Still later, in a sfitra ot esoterie
Rucldhisrn, Amita and Ava,lokite6vara are dealt
with as being the same Buddha; wlilo another
sritrn speaks of AvalokiioAvs,rs a*q the teaeher of
Arnita drrring his forrnative period ae bodhisattva,
History ol ths Amita Cult. Ihe origin of r.he Arnitn
crrlt in India is traeeable before the Christi&n errl.
for the earlieet form of l]ne Stdchdxat{,wil"ha text
is preflrmed to have been completed, at tho
latest, in tho second half of the first contur5r.
Obviously, thoro were ma,nv votariee of Amita
Fuddha, &mong them somo very eminent, hietorical
cbaraoters in lndia, N6.g6.rjrura (eirra 160*250) a.nd
Vasubandbrr (eirca 5th eent.). They wero known
as Arnita worshippers and great authoritios of
Mahayana Buddhiern as well. Distinguished ae
they *'ere in the abstmse philosophy of Mahdy6na,
tliey wrote, it, mrret bo noted, books on Amita or
mentioned thie Buddha in their writinge. In the
chapter entitled Commentary of Vows of the
Dqiabhilmi-vibhdsaidstra, r\igirjuna oxplrrinn the
natrrre of the.Pure Land, undoubtedly basing hia
explanation upon tbe Su,khitntl,WnTln Sdlw. The
text employod by Nagdrjuna is, aceording to some,
the onrlieet one containing the 24 vowe, but,
aeoording to othere, it was ths most developed
t€xt in rvhieh 48 vowe ere introducod. Ttre rhapter
entitlod ' Orr the Easy Patb ' of the ea,motext had an
importa.nt influenco upou the Puro Land ideo.
Iogy in lator periods, for it proporrnds tho Poth of
Eaey Practice. Acoording to thie the 'stste of non.
retrogression' (atiniuartanfua,, is quickly obteined
by tbo 'easy practico', whieh involves faith as
the means (updya). Otherwiee, bodhisettvas have
1,e dicaiplino thems€lves in the long and hard way
of practice beforo gtfaining thie stato, subject to
the feer of Ialling into the sta,t€s of 6rivake a.nd
prntyekebuddha. Tho easy practice of foith
oonsistB in purifying ono's mind by hearing tbe
Buddhe'e nAmo and performing tbe bodily, oral
 AItlITA 464
end rnenta,l praotioos, i.o., worship, reeitetion crf
the r'ame and meditstion on the Buddha. Tho
Buddha montioned bl' NdgBrjuna aB being the
most representativo one is A-mita, whom he praisos
with a poem consisting of 32 stanzas. Ilonce, it is
er-iderr',, tbat, he +"ook refuge in A:nite,.
Nrrxt, Vasubandhu was a soholar of Yoga and
Vijfrapti-m6trati {'Mind Only'). Ife composed a
rliscourse (upadaiaj
" Orr th,e Pure Land " on
the trasis of the t\ulcffiuatitry{tha E'fitru. ThiE
diseourse is divided into tp'o parts, 24 velsee and
their commentary. The opening stanzas of the
poem pi"ofese Lris devotion to the Brrdd}a, saying
" f single"henrtedly take refirge rn 3-mita ard pray
to be reborn in his Pure Lsnrl." Explaining tho
reason of his dsvotion t.; Amita, Vastrbandhu Bays
that there a,re rn Arnita's Pure Land 29 merito-
rious adonmorrts, 17 of tho Purs Land, 8 of the
tsuddh* and 4 of the bodhis&ttvas. The 29 adorn-
rnent-s are in eesence .A:rita's merit : after having
eomprehended the absolute reality (bhfi.taiarhafi)
or l)harma-nature (dh,armatd\, Amita extribited
tris rnerit in manifold ways out of oompaseion
ton'ards sentiorrt beings. Ifence. the meaning of so
many adornmonts ie A-mita's merit beneficial both
to hirnself and others. In t'he commentary of the
poem, tbe fivefold praotices for rebirth in the Pure
Land are orpounded, i.e., worship, praise, concen-
tration, rrreditation aud transference. The first
four are praotices for eelf-bonefit and l,he lasb one
for the bsnefit of others. Of tho practices tor self-
benefit, aoncentration (Jamaiha or pacifiietion)
arrd meditabion (uipo,*pand,\ aro the rnost essential.
By these praetices one gains the wisdom with whieh
one obtains true insiglft (yathibhil,ia-da,riann) ini;o
the aspects of the Pure Land. This wiadorn, v-ben
oerfected, gives riso to oompassion toward suffering
berngs, wbicb c&usos one to perfbrrn for others'sako
t'he practioe of transference of merit, (pari,nnmn).
These praoticos t'or gaining rehirth in Amita'sr
Land are, therofore. ossontially tho B&rne &s thoso
performed by a bodhisattva. Ae the oeuse of
rebirth ie thus transeendontal, so is the Pure Land
trans,-rendental and Bven h*rmonious with tlre
abeolrrto truth (param,d,rtha-satya\.
Tbe Puro Land is, a.e Vasubarrdhu explai:re. in
perfeot union w'ith 'thusness' or the l)lrarma-
naturo, and tbe Buddha, t,aving comprebended
reelity, manifoets these oxoellont edomments for
the bonefit of treings fu sams6rs. In other words,
the Purc Land is the 'transoendentsl roal"' barnno-
nioru with trrre emptiness' or the ideal realnn of
Nin-dna. In ehort, the two fndian euthorities
on Buddhise saught rofugo in Amita; one roveeled
AilITA
the universality of the ' easy praetiee ' and the other
clarifiad the transcendental netur€ of the practieee
of the Pure Land Buridhism by showing that, they
are in thsmsolves the sa,me as the practicos of
bodhisattvas.
'Ibers
is no krrowing for eertsin how popular ihie
school of Buddhism. s'{is in contral Asio. owing to
the laok of writings by scholarly monke. Ilowovor,
we ms,y a€suslo that the Arnita cult was quit+
nopul*r from an early treriod, seeing that er-rtra,non
Amita Buddha rx'ere tranelated i:rto Chineso by
SanghavarmAn, & monk frorn Irsn wiro lived near
Khotan, Kumdraiiva l'rorn Kucha. Chih-ehi'ien
from Kug6,rra, and Bo on.
In China, tYte Protgutptr.ma-budrJha-samsnuhLi-
authita-aacr,ddhi 9frtra was rendered into Cnineso
by f,okarakSs in l7g A.C., and tho Woi text of the
Sukhdva,t|zrlldha 'was trnnslated bv Chih-ch'ien
t,222-53). After that, tranalations wene rnade of
other texts of the Sukhd,uutio*yir,ho. In the early
Sth eentury bba Smalla'r Sulchdaatdvyilha, Sil.tra was
translatod by Kumdrajiva, tr,nd the Meditation on
the Ruddha of Eternal Life Sfitra bv K6laya6as
(42+-42). N6,gdrjuna's Da$ath'itmi-uibhd,sd-,4datro
was transleted by Kumdrajiva, and in the earlier
half of i,be 6th eentury Bodhiruci renderod into
Cbineso the Discourse on the Puro Land bv
Vasubandhu.
The Amita Cult in Ghlna. Tho main sfitras and die-
eou.rses on Amita worship having been tranrmitted
to China, the Puro Land faith gradually npread
in Cbina from ths later half of the 3rd contiry.
The progenitor of this cult is llui'yiian (33a 416);
in 402 troformed a religious group called Pai.lien-sh6
(HSffi) on Mt. Lu and practisod meditation on
Buddhe, Amita (bu.dihdnusmrti-uwwihil togetber
with the memben: of the group. This practioe,
known as the " Lu-shan school of meditation on
Buddha ", had no small influence upon the lator
devolopment of thie soct of Bucidhism. The
practice of meclit+rtion, based on the PratlndTtamu-
btdd,ha-sam,muk6uxthita-eamddh,i S&fia, coneists
fi.rat in iaking a moal before tbe imago of tho
Buddhae snd tben ironcontratring and calming the
mind thereby visualising the resl Buddha and his
roalm" Thie way of Amita worship is differ€nt
from the one expounded in tbs Suk6nnti,alt&lw,but
was welcomed by the Chinese people in err earlier
perioJ bacanree of its similarity to tbeir native
roligion of Leo-tzu sud Chusng-tuu.
Tben appenred a monk named T'qn-lu+n (478-
5421. I{e wroto several bookn on Amite worehip:
(f ) Cornnenieq\t to the Disuourso on the Pure Land,
 AItrITA
2 vols., {2i Hvrnn of Pririsirrg Amita Budd}re,. I vol.,
and (3) Brief Commcnt&r)' on the Siglificanee of
!,hs Fttrt: tirnd erf Pesce and -Bliss, I vol.. of q'hieb
thr. fir*t is rlogm.rticnll3'the most irnportant.
(;'ornmetrting on Yr.lsllll+rrrdiiir's I )iscourse on the
Pure r-nnd. ho r',".',.llertiir this corninentary his
faitll rlnrl irler:log;. Jrr T'irrr-lrrrrn's i(ieolo{y, the
r:mFhttsig rrprin ttrr: I')oi!'er oi Arnit,a's VrJrr' (Other's
Pou'+.r) ie mr-rst, notoworth-v In tne beginninq of
the , ornmoRt,ftrv, lro explnirrs Ni,girjuna's terme
'difiioult 'o&s/ practice', bv saying
Fr&etioe' ancl
'Brrrlrllrist
t,hel, ;.rre.r.:tices are rlifficult if self-power
is employod, while t,hey ane easy if tho devotees
+r,vail tirr:msalves of the power of Amita's Vo*' try
rrynich rehirtn in tlre Pr:re tand ia gained and ths
etet€ sf non=ratrogreesion (euiniua,rtan iyc) attainod.
Ilic vow hero mentioned refors epeei^ally to the I lth,
ISth end 22sd af the 48 vows of Amite. Aecordirrg
to Vg,errbendhrr. retrirtlr in the Pure Lancl and the
ultin-nate attainmant of Buddhahood nre gained try
the merita, bonoff,oinl both.to one's oFE self €,nd to
othfi'c, a**nring frorn the fir'efold prectioes, i.s.,
worehip, preiee, concentrrtion,
meditetiou ane!
traneferanoe. T'*n-luan furthor explains that ths
parfection of r,he merite &re made poeeible by the
' upherrving caua6' (adhipatd-pratyayo) of the power
of A-units'g vow. Thie me&rrs that AmitB'B vow8,
having been fulfilled, ar6 aneompa,ni"d by aetive
Ixrwer c{ipeble of a*rtying our own fivrrfold practioes
olr to thq realiestion of Buddlrahood; otherwieo we
bevs to depond on our eelf-porrer. He fietinguishes
vow-pow€r into throo uatogorios:: (l) by thepowor
of tb€ l8th vow on6 obteins birth in the Pure Land.
(U) by ttre power of the llth vow ona i8 established
in +he etatoof '-non-rstrogressiorr' in the Pure Land,
enrl {3) lry tha Folesr of the 22nd., one geine the
fnrition of b€coruing c Buddha. Thue ho empbaeises
vow.Fotror. As & roeult, tho.rnairn eauae of rebirth
rn the hre L€nd ia eought ia faith and the reoitntion
of Aruite"e nsrue (or praising hie merite), and not
in the prac&iee of coneentr*tion and moditarion,
Witb thie comrriontary, the Pure f,and dootrine
EqE for tho first time ontabliehad in China on the
risht underrtanding of the teaching of the Larl4ar
E u kh d tati t y t-r.lmE fit ra
Letsr, in ihe rnset' fouriehing period of Chinese
Euddhiern, famerrs monks, euch ss I[ui-yiian (523*
9X) of the 6*n-lun s€ct, Cbih-i (538-97), tho pntriarch
of the T'ien-r,ti eeet, and Chi-te'ong (549-6?3) who
revived tbe San-lrr-n seet, ell showed a deop inierest
in Furo Lend Errclelhism. Their viowe, howover,
r.r€ noi orthodox, Aeeording to Hui-yiram, .A,rnito
ia rr tr*ngformed Buddha *nd his land a tronsforrned
fnnd, for, in * ar:tra, hia lifo is dosoribed as limited.
Eut he notee that, beeidon the trerrsformed Bodv
+iic AMITA
and Land. Amitn rnust have another real Body arrd
Lrl'nrl. Chih-i obserr-edthat Amita is a trarusformed
lJuddho ancl his lancl a '' rcslm rrhero crrdirrar.vrnen
a r r d s a u r t s i i v e t o g e t h e r ' ' . f o r e r - e no r c i r n a r v m e n c a n
g a i n h i r t i r i r r h i s P u r e L a n d , L . l , i - t s ' e n gh a c t n e a r l y
lhe s+r"rneopinion as the two rnerrtioned above,
fn short, they considered Amita'e Bod5. anci his
Prrre Land as inferior, The praerjees *.hi ,f, ther.
tliought as neeessil,ry for grrining l:irth in irrs I-.rlni
chieffy inch,.ds nieditation (or wisrlom; idie those
generally required in tsuddbism es the eon.lilicns
for attaining final enlight,enment. The practices
pucrrliar to Pure Land Buddhism arr reckoned
by tlrem as ineffectivo for this purpose.
Tao-eho (562-645) appearod rr, Iittio latt;r.. fn
the yoar folior,r.ing his birtlr, Panrrndrtho (Cir6n-ti)
translated the Matrdyd,na-saigralta-bhi*.ua-idatrd,
and the Slre-lun sect,ostablishedupon this diseours€,
flourisirod in Tao-clro's days. This sect insists
that, rr,sAmiia's Puro La.nd is a Bliss-land, robirtlt
there is only gainod through the . wisdom of non-
disorimirration' (niruikalpa-jmdrut) ancl l,&rious
praetices. It regards the singio praetico of thu
recitatiorr of Amite'e namo by ordinary mell, .Ls
being expounded only provieionally in the Sdtra oi'
Meditation on tho Buddha of Eternal Life
(Arnitdyur-rtrhgarut Siltra) and as b"ing inauffioiont,
for certain rebirth in his La^nd.
In thoee days wherr tlre Prtre Land tenchirrg was
thus mi.qundorstood, Tao-cho, oxamining T'lrrr-
Iuan's stnndpoint, ciu,rified tho tnrth of its doef,rine.
fn his book, Collection of Passagee rioncerning
the Land of Poaeo and Happines.s, 2 vols.. he notes
thBt the year 6ll A.O. rvarqtho l50lst year after
Sekyamoni's death or tho fi,rst yearof the , deoadent
age' and thpt ths time to undorstand, m8n's faeulty
to undenstand crrrd the teaching must aecord wit,lr
each othsr so that tho Ruddhist way might bo
practised fruitfully. He then clerifies the ba.sic
standpoint of tho Pure LB,nd Buddhism bv distin-
guishing the Pure Land Path from tho Holl' Path,
explaining that the teaehing which aceords with
the time snd man's faculty was t.he Purp Land
Peth hy wlrich a devotes calling hig name obtains
birthin the Pure Land, and thai men in the 'rle,.adent
ago'could not follow the Holp' Palh q'hich scrlr.s to
destroy defiling passiorrs and thrrs reach tire state
of Buddhehood. According to his vierr'. {mitn is
a Btrddh.r of Bligs-body anci his Land a Bliss-la.nd.
hr this respect he was opposed to the above-
montioneci scholars of other schools. Ag to the
p*ssing $wsy of Arnita in the future, Tao-cho
.explaine it ae a mere m&nifeetation of inaciivity
and disappesisnco of tho Bliss-body and not a real
 AUITA
death. As tho Pure Land teachi4g was not yot
ripe in lrio days, ho admitted in a cornpromieirrg
way thet tho practice of me<litation on the Itrrddha
and that of recitation of his name were equally
effectivo for robirt'tr in his Lond.
I{is irleology w&B &ccoptod b}' iris successor
Shan-tao (6f3-82), who clarified tho etandpoint
end logic of orthodox Purs Land Brrddhisrn.
Ile wrote booke on Arnita worship, including four
commontarios of the Meditation ^-Srftra: (l) " Work
on the Doep Meaning", (2) " Prefatorial Part ",
(3) " Work on the Good of Moditation " and (4)
" Work on the Good of Moraiity ". His Iargest
contribution to tho Puro Land teaching is tirat, he
revealed the reseon"it g by which an ordinary m&n,
perfcrrming tho single practico of rociting Arnita'e
n&me, eouid be born in the trarrecendentsl Bliss-
'lifting
land of Amite, Buddha, through t'he eause'
of the po\ror of ths Buddhe's vowt I)opending upon
tho teaching of tlre Larger Sulahaual:ongfiln Sil,tra,
which is the primary aourrce of the Pure Land teaeh-
ing, Shan-tao presentod his cnncopt of Amiia's
Pure Land and the oauee of rebirth thero in opposition
to (l) thoeo wbo oonsiderod his Land as an iuferior
La^nd in which ordinary mon oan bo
traneformod
born and (2) those bolonging to the Sh6-lun esct
who connider€d hig Land as a superior and traneoeu-
dental Land, entry into whioh is alosed for ordiuery
men. Slran-tao pointod orrt tbat Amito's Body and
Land are tho rowards of the vows and tlre practices
of Dharrrd,kara bhik{u, and that the Pure Lsnd
Path waa primerily rsvoaled t'o ordirrary rnen, &B
is clear from the fact that Sdkyamuni preoched
the Meditation Sttra, ono of the Pure Land Sr]trae,
to s&vo Vaidehi from ignorance and suffering.
Rebirth in Arnita's Blies-land is obteinabls
ordinary men through the power of ths Buddha's
vow, i.e., the rtreagth of the l8th vow. To take
r.efuge in Amitn's vow is to put trust in Balvation
by his vow, and thoeo who bavo givon tboms€lves
up to the vow bave nobhing to do but to recite hia
aarne. Thus, than-tao esteblished the practioo
of oalling Amita's n8firs as the e&uco for tho rightly
mtabliehed stato. and othor practiees, suoh &s
medii;ation. wore oxcludsd by hi"'. After showing
that the caus€ for rebirth lies in the vow, and not
in ttro pract'ice of a devotae, Shalr-t&o determined
tho act of recitiqg h,is neme ae the solo preotico
which accorde with tiro vow. }{ie theory ie that
the cause for the rightly ostablinhod state, as
reveolod in tho original vow, ooneists in tho rocita-
tion of Anita'e namo whioh containe the ','ow end
practice requirod for irretantanoous rebirth in the
Pure Lsnd. In this thoory he refutes those monkg
456 AMITA
of the Sh6-lun eect who, proposing the theory of
'tlre recitation of his nams treing effectivo at a
fifforont time', insisted that recitation of his name
by ordinary rnon oorrbains only ths vow and
is incapablo of gaining prompt rebirttr in Amita's
Land.
Aftor Shen-tao, tho doctrine of Pure Land
Euddhrisn w&s etudierl by sch,rlars of various
eecteo and ovon practised by meny devoteee
such as lIui-jih (680-748), tho foulder of tho Te'u-
mi.:r school of Nembutsu, and Fa-chao (ciroo 822).
Ilon"oveir, the;r fai.led +,o reveal tho pecrrliaritios
of tho Fulo Land toaciring as cleariy as Shan-teo
clid; rathor, their saand-point, u/&s closer to thot of
Zon (d,hyarw\.
In Koros Bitddhiem flouriehed most in tho Hsin'
lo ora oontempor&ry with tho early T'ang dynasty in
China whou Chinosa Brttldhisro was in its golden
age. In this poriod there, wero a number of st'udonts
of Prrro Land Buddhism, of whom tho rnost promi-
nent ffguroa wero Yiian-hsiao, Fa-wei, I-chi end
ffrrng-fuiqg. Their ideologies war€, to a consider'
able dogroo, undor the influencs of Chineee
soholars, and thoy d.id uot understsnd the stand'
point of the P'ro Land teaching as unmiatekably
as T'an-lusn and Shen-tao did.
Amlte Worshlp tn Japan. Buddhiem was for tho
ffrst time introducsd into Japan in the middlo
of the 6Nl1 oontrr4v; about ons hundrod yeere later,
or eraetly in 639 A. C., Eon lectured on the
Largcr Sukh'ntattuyfr,ha Sfr,tru in the imporial psl$oe.
Images of Araita Brrddha wore constructed abour,
thie time. too. It is known from thsse faets thet
by Amita worship bogan to prevaii in Japan in the
later half of tha ?th century. Aooording to the
Sl6"c6in-rrcnjo, by the middlo of th,o 8th oentury
the main elibras, 66strss and oommenteries of the
Pure Land Buddhism hod already beon transmittod
to Japan. In the later helf of the eenc centurlr
Chiko m.ade publie the Muryijufu6rowlnhu, a
commontary ou Yasubandhu'a Discourse on the
Pure Larrd, in whioh ho expoundod the praotices of
the Pirra Lond teachir4;. Tlrsn, Dengy6 (782-822),
founder of ths Japanese Tendai eect, edopted tho
rccitetion of the Nombutsu as a moana to aeoomplish
oonaentration ({arnathc) and meditetion (adpadyandl,
in aocordance with the teaching of t\o Pratytt'l'
panrw -bu&lha -sammuh hdu aathi ta -aoffihd S dtr a. Tho
'Samddhi of Const&nt Pr*ctiee ', aa his way of pnao'
tisr'ng Nombutsu w'as termod, laid the foundetion
for Japaneso Pure Laud teaehing. Dengyd'e disoiple
Ennun (794-864) studiod in Chin^B the Shan-tao
 PLATE XLIII.

h
f

AMITA BUDDHA. lI+"h centur'v.,vooden statue (295 cm. high) by .i6cho in the
Phoenix Hall of the Byddo-in, Uji, iiyoto. (Roprodueed from Pageant of Japanese
Arb, flf, Pl. 3tt.). Note the bene'rolent face, small riose and nrouth, the slencjer
a,rms with tinv, almost feminine h*r.nds,the robe wiih its flowing, parallel cun-es of
drapery, characteristic of J0ch0's work.
 AMITA
aad Fa-chao schoole of Nembutsu and, after roturn-
ing to Japan, constructed a modrtatiou ball for
oorrgtant practice in which he onshrined aa imago
of Amit+r and devotod himself to the urrintermpted
rocitation of the Nornbuteu. After thac, many
guch hslls were.built throughout Japan. Influonced
by this Nombuteu praetice, Il,ydgen (gf2-985)
wroto tho Gokurahuj6d,o-kubort,-dj6gi, proclairning
thgt evon n wicked persorr, who, lraving hoard the
Buddlra's n&rne, recites it, can be born in his Pure
Tsnd foy tho powe,r of hie original vow.
Geruhin (942*l0l?) composed ttre OjayasnA, 3
vole., in w[ioh ho, quoting frorn many sfitras,
65'etras and comrnonterios, propotrndod, with fervont
devotion to A-rnita, that tlre Amita Nembutsu is
moet suitable for tho 'deaedoat age' and oesy to bo
practinod by the ignorant and tho wicked, liko
himself. Two ways of Nembutsu w€re distirguished,
moditation and recitation, of which tho Iatter rras
given grea,ter emphasie. The influence of the
OjayAahu upon Genshin'e own and later generatiorrs
wae very groat. The mogt eminont of ell noblos
of the day, Michinaga F\rjiwara, built the HOBboji
(tempie) aad onshrined ur it au image of Amita
Buddha in 1019. Again, rn 1059, hie eldost eon
Yorimichi oonatructed the Byod0-in at Uji and
pleoed an image of Amito in the Amita IIoII thers.
By eo doiqg, rlieee persone triod to roproduco orr
earth the glorioue adornmente of tho pure Land.
According to six rrcords of Amite worahippers,
including the N dlwn-dj ogokuralcu-kd, compose4 about
this tirno, a larye numbor of poraorrs aspired to
gain birth in the Pure Land; and tho worship of
Amits Brrddha prer-ailed &mong various classoe
of people throughout tho country.
Behind thie
tondeney there was a etrong aw&renoss that vith
tho commenoenrent of the .docsdont age' in 106l
thoge practiooo that were beeed upo4 Bolf_power
wero hard to porform.
Nombuteu of a differqnt kird from that of Genehin
and bil foliowors was prcaulgated by EiltA.p
(1033-ff ff) and Chink&i (1092-ltS2), who wrot€
bookg and rrleo formed lfroups for the l{embutsu
praotioo. Among tbe sobolars of the Shingon
soot ther6 w6ro e&noest dovoteos of Amita, aueb as
Ift,lilban (1096-Ila3i end Jitsuhan (circa ll44).
In apite of the growing prevalenoe of Amita
worsbip, the Nembutsu was not yot praotieod
independontly of traditional Buddlrist s€ct€. Tbe
Amits sult eE suoh could not be oallod a aoparato
ono. Eonen (f I33-f212), rovealing the purc faith
iro Anitao eetsblishod for tbs first time in Jopan an
167 AUITA
indepondent soot of Pure t.*nd Buddhism. At the
ago of 43, Il6non gained faith in Amit$'e powor
while bo was porusing tho " Work on tho Good of
Morality " by Shan-teo. Ee took refuge in tbo
lSth vow by which the good ond tbo wickod,
ths wiee and the ignorant, wittr tho practice of
Nombutsu, aro to bo eaved equally. Ths eslva-
tion by a singlo practioo of tbe Nernbutsu ie not,
distinot f'rom the eolvution by the origin*l vow.
I'his faith in Arnite's power is systematicaily
oxporrnded in his Senjalruharryan-nan*trteu-ah&. In
its conclusion, hs exlrorted that ono ehould lsBvo
tho Holy Path aud oncor tho Path of Pure Land
then on the Path of Puro Lend one abould givo up
miscollanoous praotices and teke up right praotioea,
and lastly in the right prectioee one ahould put
aside subsidiory actions and oxclusively praotise
tho right ostsbliehod aot'ion. The rigbt ostsblilhed
action ie to call tho nams of Amita Buddha. By
tbie action one eurely gains rubirtb in tho Pure
Land in aocordance with the Buddha's original
vow.
In asserting this doctrino, IlOnen olarified ths
orthodox concept of Arnita worship as transmitt€d,
from Tao-cho and Shas-tso; aud this, indffid,
marks tho iudopendonoo of Purs Lsnd Buddniem
from sohools of the Eoly Petb. By his oxclueion
of other praatioos, he inourred aoousetion a,nd
politioel pers€oution by the nsqnkn ofother eeote, end
also B€vors oribicisms of tho Nombutsu worp raigod
by Jokei, Niohiron, K6ben and others. Disciploa
of ll6nen bad to dofend the l.it'mbutsu against
rbem. sboko (l169-1238) and cntisai (1184-1206)
tried to develop the dootrins of tht, Nombutsu by
recogoising othor practicos as officit'nt t-or robirth
in the Prlrs Land. Ilowovor, thoy ehowsd othen
practicea os alien, diffioult and inferior aa oonrpetud
with the int'im^ete, eas5r and Buperior praotico of tbo
Nembutsu. Sbokri (1177-1247) abandoned other
praotices as inoffioient for auoh rebirth, but admitted
them as embodied in tJro Nsmbutsu. Ia roeognig-
iag tho valuo of varioue rcligioue practioee nnd
various kinds of noral conduot, he failed to grasp
ths truo rnelaning of E0nen'g l.Iembutsu. S€ik^aku
(1167-1235), Ryfikan (1148-1227), Sllinran (1173-
1262) and KOsai (1163-1247) accepted H0orn'e
standpoint rn which ^uhe lfernbutsu was eet€om€d
to the erclusion of ali other practicoe. In tbeir
offort to prwent thg rnngt€v'e dootri.De morc oleerly
aud logioally, they pa.id abtentios tp vow-Ircwor
and BuddhB'E Power, end, aE a ntlo, placed greater
omphasis upon faitb than upon praotioe of the
Nembutsu. Then, other proctiae wors lorked upon
aa ooly offectivo rn tbe rntroduci;ory ptrase of
the Nembutgu and the develoPnent of feiib.
 AUITA
Though differsnt in thoir rospoctive viewe, these
p€reorut all alike practised., with awar.oness of tlreir
holplesenees, the Nembrrteu as ineluded in .A"mito's
original vow.
The following eoots of tho Nembutsu etill
prevail in Japan : (l) the Chinzei-hs school of the
JOdo e€ot whose foundor is Shoko, (2) tlro Seiza,n-ha
school of the ea,me founded by Shoki, and (3) tho
J6do-sbin sect of which tho originator ig Shinran.
tsesidos tbose, tboro is in Japan tho Ji ssct founded
by Ippon (1239-89) of tbe Seizan-ha school.
Amita Buddha is montionod oxteneively
Mah6ydaa literature, and various socts belonging
to the Holy Path heve distinct viows on Arnita.
In the lfosso-shfr (Dharma-lakpTa eect), Amita is
conooived ae being marrifeetod to men in various
forne aooording to thsir spiritual oopaoit;r;
othor words, various bodies of Amita aro manrifestetl
in the rninql sf mon devoted to med.itation, with tho
real body of Amita aa tho .liftrng c&usro'. Ilence,
the bodhisaitvas abovo the flrst stege perceiva
the Bliss-borly for the enjoymont of othors and.
those hlow the first atage merely perceivo tbe
Transformed-lndirrs. fn tno Kogon-shfr (Avatam.
saks soct), Aruita is viewod in the same -vvay as
I'airocana Buddha in rhe Ga4f,nrryuha Siltra.
According to tlro doctrine of the .feudni-shrl (T.ion-
tai sect), Arnita is a transformed Budcilur and lris
land a traneformed loud ; hence, Amits is on
inforior Buddha, but his larrd is superior to the
other Buddha-lands whero raintg and ordinary
poople live togethor. fn the Shingon-shri or sect of
rnystical Buddhism, Amita is oxplained in four w&ys:
(l) as a Buddha of irrforior n*ture as exlrour)ded
in the Sukhaaattuyil.ha Sil.tra, (2) one of tho
Buddhes in tbe uu.ira-dhd,tu-rnaryJala and tlie
garblwko6o.-d.hdtu-rnaryQala, as oxpourrded. in tho
eeoteric sitras as representing virLuos of the Tatli6_
gat& Mahdveirocana, (3) ts being the a$me l|B
Ifahd,vairocarxr Buddlia, anrl (4) as tl,s \-ory
ecs€nce of the minds of sentient beings. In tlreslcr r;f seirolttrs, tire sirtrtr's e-rposition of his becoming
for:r varistieg of Anrita, thc, grude ,-rI'rn;,stery ancl
subtlety boeornes higher as tlis numbor increasss.
fn short, in various socts of the Holl path, Amita
is looked upon aB essentialll' the ultirnato rogli[v
ol the Dharrnn-nature, and rnsn perceivo distinct
lorrne of his body accorcling to their capacity.
In tho Pure Land sehocl Amita is oxpleined,
aocording to the Larger aad Smolkr Sulchd,aottvyttlw,
Sutra an.l tbe Ami,td,yur-d,lrytina Sfitra,as a personal
Buddha who, baving mado the original vowe in hig
oareer ae a bodhieattva rramod Dharmakara and errlighton othors). As ordinary, unonlightonod souls
praotised them f6r a iong period, attained to tho
fruition of Buddhahood ten kalpas ago anrl is
458 AMITA
now proaehing the l)harma in the wegtern Pure Lans
to s&ve sentient brirp. Ttro fundamontel conce pt
of thie Brrddha in various Puro Land sects rlr€
derived frcm T'an-luan's exposibion of blre twofcrld
Dharma-body arrd l'rorn the emplra-"is of Ttro-r:ho
and Shan-tao upon the Bliss-body of Arnita. In
rninuto points, however, each sect bolde ciifferont
views.
fn tho Chinzei-hs gchocrl, Amita's vowsr or tho
c&us€ of his Blis."-hody, aro divided into two:
general irnd ;.:irtieular. Amita'e part,icular vows,
in 48 in number, aro ror.ealed in tho Larger Sulchduatt-
ryuh,a Siltra, wiiile lris gerreral vorvs aro the Bamo
as thoso of other Buddhas. By distinguishing his
vows in tbis way, t,ho Chinzei-ho school seeks to
pno r'e that other l,ractioes as well as tho Nembutsu
rn aro effectivs as the caLrsefor rebirlh ; that is to eay,
both tho Nembutsu oncr other practices are effactivo,
the formor origiuatirrg from tho partieular vows
and tl-re luttor frorn ths genoral vorrs. As evidonee
of tlrie doctrine B passs.gois qr.oted from the Dhyd,rn
Sfrtra, whi-h says that the tbroe virtuers, namely,
mc'relity, disciplino aud practice, &ro t,lre right
c&usos for birth in all tbe tsr^ddha-lands in tho pa.st,
present and f'uture. 'Ihis
school. holds Amita
as a Buddha of Bliss-body. resuiting from praetices
rather then vowg. 'Ihrrs, Arnita i-s horo inter-
I'ret€d aa olte of mauv Buddhas, without being
given a special status. The height of his body is,
ag the I)hyarw Sil,trs,tloscribes, " six billion na5n:tas
of yo;ana,s, as innumerable ae the eands of tho rivor
Garrges ". Tho ljliss-bcrly is further distinguished
into tllo, oro fbr self-onjoyment and one for tho
onjo3nrent of othors, of whioh tho latter ir held a:
more irnportsnt, for tlre 48 vowe and the exoelleut,
adornrneuts of the Pure Land, located in the western
gu&rter some one billion Buddhu-fields nway, aro
all for tno benefit of' ottlorn. As regards the tirne
ol' Amira'u enlightorrrnent. tlro Chinzei-ha school
admit u'itlr rrtinor differ.ances rrr tho interprotations
o Ruddha sorno ten kalpas ago. In ottror sritras,
it must be addod, the tirne of his enlight,eument is
differentlv oxplaintxl.
I
In t,he Seiztn-]ru, soirool, tl)e gener&l and the
prrticnlar vows of Arnitn, aregir-en spacific moaning;
fust,ly, it is by fulfilling the gonerai vows thar all
Brrddlra.r attain to the perfection of wisdom (or
seif-realisation), and seeondly, Amita made tlr,e
pari,icrriar vows. b€Bides the general ones, by which
ho porfootod lris coruf)ascicn (or tlre desire to
rnust dopend on com;rassio:r rather than wisdom
for reeohing the othor shore. other Ruddlras praise
 AUITA 459 AilITA

Anits and enoourago sentient b"iog" to toko rlofugo thoeo born in the tranetbnnod Buddha-land as the
in bim. The distinguishing morit of Ar"ita, there- rosuli of transferring merits, aacruing from verious
fore, liee in hi8 perticular vows, all of whicb, 48 in practicoa and from the reoitation of tbe Nembutsu
number, are eompris€d in tbe lSth vow. Iutor- in order to b€ bonr in the Pure l^end; for such
preting the Bliss-body, this school puta gretor porsons attaohed to their eelf-power, the lgth and
stress upon the effeot of vowg tlran thet of praoticee, tho 20th vows a,r6 provided" A Realisation-body
so that his peouliar aharaotor may be underetood ean bo measured as, for example in the Amitfryw-
morto clearly. Tho aentral vow, or' the l8th, dhydrw Bfrlra, " six billion nayutae of ycjanas as
promises rc.birth to thoeo who praotieo tho Nem. innumorable as tho eands of ths river Gangea ".
butgu; treirce tbe Dhydru Siltra B&yE, " his light, Ilonoo, a transformed Buddb^o is a liynit€d aDd
luminoris in the t€n dirctions, embmees tbose relatively conditioned Buddha; wherees, the true
bebgs who meditote on the Buddna, and forea,k66 Bliss body is boyond measursment, absolute and
thom not. " As to the line in the Bamo Britra, infinito.
" Evory Buddha and Tathdgata is tho embodiment T'sn-luan'e theory of the twofold Dharma-body
of the Dharna-reolrn ", tbis seot has a peouliar forrns tho baeio oonoopt of the true Bliss-body
interpretation: Amite is desoribed in thiE line, for in the. Shinsht doctrine. Shinran in0erpreteri this
DbarmEkara bhikqu manifbst€d birnsolf from tho theory in bie own way: " The Dha,rma-body
ocean of 'thusnoss', and Amita, having reolised the of the Dhsrrna-natur-o is colourloss a.nd ebapelees,
trutb of t'bs Dba,rma-rcalm Qlhonnacllfrtu), ombodioe henoe inooncoivable and inef*ble. Marrifesting
tho Dbermo-reelm with mind ond body, osueing bimslf out of tho 'thusnoss' as the Dharrra-body
all e@tient boinga in it to tako'refuge (rcrnaa) of oxpedienoy, Arnita appoared as e monk oalled
in him. IIis namo, " Namo Amita Buddbr ", Dberndkara end made the groat 48 vowa wbich
thenofore, is not distinot from his hdy, or the arn bo5rond our comprohonsion. " Sbinran rrnder-
ombodimont of tho Dba,ma-reelm. As regards stood the twcfold Dharms-body in tbe dimoneion of
ths time of his enligbtenrmant, the Seizan-ha seot time ; that is to say, the Dharrna.body of Dhanns-
maintains th.et " ten kalpas &go " in tho sritras nature, or the transcondontal roality undiftrnur-
mearur " without oither beginnin1f or end ", for 'thusne€s',
ti&tad from is tbe eteraal pFes6D.oe,
ovory Buddha in the threo periods of time doolanes
beyond tbe dimension of time, without either
to all alike that he attained enlightenment ten begraaiDs or ond. trYom this 'thumegE' tho
kalpes ago-ton being 6 full number. Again, Dharna-body of expedienoy took sbape teo halpas
in bis primordial state of solf-roaliestion or wiedom ego, so that men might perueive rnd worahip it
a,re oomprised botb the primordial and the incor- aa an object of devotion. Aa tbo two bodim of the
nate stat6 of other Buddhas, end hie inceqnate Dharrne lnit€d
are uoitbor nor eeperated, orre
etato (for enligbtening othora, or compassion) ie cannot erist witbout tho other, and theee two
establisbed upon the primordial stat€. Acoording co-o*iet at the sams timo. Fnom anothor viow-
to this oonstruotiou, bis boooming a Buddbs in tbo the Dbarma-body
Foint, of Dha,ma-natue
incanoate st{to some ten kalpas ago is not distinot reprusents not only tho Dharma,-nature (dhorrnatii)
from tho etenral pFesence of Amite in the primordial
whioh AmitB realisod, but also the wisdom with
state.
which he rnalieed it, a,nd the Dharrna-body of
Next, in the dootrino of tho Sbin soct, Amita ie a expodioncy embodios his oompaosion, or tbe
Buddhs of Bliss-body, that is, derivod from hie eotivity of hie wigdom towarcls sentio:rt beings.
parCi<mlar vows. Tbe Bliss-body is divided into lhenrfore, Amits Buddba, docribod in the sfitra
two : tnro Blise-body and Realisstion-body (nhntirya - es heving ettained enligbtennent ten kalpas ago,
kAya\ The tnro Bliss-body was oousod by the lSth ie irc €ssoooo tbo perrnanent Buddha in wbom
vow in wbich Amits pomised tbat be would not wisdom and morcy are eo-rolat€d in tbe oteroal
attsin self-realisation, if a devoteo wbo beare snd activity of deshuying our delugions. fn tbo Wuau
'Eyuus',
puta trust in bi6 nsyne should not be bom in tbe or Shinran says that indescribing Amita's
Pure l,and. On tbe otber ha,rod, Andts ltag 6f,fuining enligntenment ten kalpaa ago, tbe Larga,
obtsined the immeasurable liglt and life as tbo Sulchdvaf.hry&lv-r Sil,tra triee to shcw that he is the
result of ths l2th and the lSth voreg. Ilenoe, the begfuDirgless Buddha. AFain, he obeorvee that
true Bties-body oontains both ths merit of inffnite varioue Br.ddlras in the three periode of time,
ligbt and life and tbe virtue of oat eing sontioot includi.g Sakyamurri, srre incarnations of Jhe
boings to believe in and rooite his name in ordor to etornal Buddba Amita.
bo born in the Pure rqnd and beoome Buddhas of Lastly, aocording to the doctrine of the Ji
infinito light and life. The Reelisation-body is for sect, Amita, wfuile he was e bodhissttva, made a
 AUITA 460 AUITA
vow tbot be would enrrble all sontiont beings to oan imagino tho grandioso eight of a number of
r€aliEo bodltd by means of mediiation on tho statued instailod in en Amite ball. As tho Anito
Buddh^a. Tbis vow having boen fuEilled, be statuo in tho tr\rrjiwera period is marked by round
beoame a Buddha eomo ton kalpes ago. Thereforc, oheeke and full amrs, a'oolleotion w'ithin one hall
our re-bir0b in his Lsnd was ahoady detemined of 100 or oven 1000 such stat'.ros must have effsctive.
ten kalpaa ego whon he formulatod tho words: ly reproduced on earth the exoellont edor:rasots
Noma'nita BuilMyo. The enligbtonmeat of of tbo wsstorn Purc Land. In this artigtio
A-mits ie the enlightenmeut of all eentient beingr. expreesion we flnd tho charaoterietioa of Anits
Our m.bircb ie roalisoC in Amita, and his bodbi worahip, as exomplified by noblm in tho Fujiwana
ia realisod in us-thue Am'its end sentiont beinga poriod. A.a to tbe paintingtr of Amits Buddhq
a,re inseparable. To explain moro logioally, wben a record tolls us tbat lifty picturee were plaoed in e
tbe activity of tbo powor of the vow is gonoratod certein hail in 1138.
from the subetanoe of Amita'e bd,hd, oil boings
influenood by this powor are destined to be born As snother type of Amits statue may be men-
iu bis Purs Land. In thie way, tbe Ji seot tioned hore tbo Ninofold Amita, or tbe uine trans-
empbasieee tbe Buddtre'e powor or tbe powor of his formed bodies of Arnita whioh manifest themselves
vow, But, too muob ompbasie upon Amita,a before tho nine olasss of Amite-worehippers, i.e.,
power leads to ths doctrine tbat a pe$lon: devotod superior birth in the mporior grado, middle birtb
ringle-bea,r.todly to tbe neoitetion of bie narne, in tbe auporior grado, lowor birtb in tbe superior
beoomos, without losing his bumeu body, unitod grado, superior birtb ir tbo middle grado, niddle
vith Amita's body for eelf-eajo5anent, tbir birth in the middlo grade,lowor birth in tbe middle
dootrine, bowover, ie molo like tJrs ideology of tbs g:rade, suporior birth in tho lower grade, middle
Noble Path. birbb in tbo lowor grade and lower birib in the,
lower grade. Whst dirtinguishe one fomi of
J. I.
Anr,ita fiom the otbers is the shspo of the flngers.
Aocording to oue record, in the year E66, nine
paintings of Amita Buddha were drawn for tbe frst
Art tD tho Amlta Cult. Aa regardr Amitc sratuea
timo in Japan. tho provalonoe of building etatueg
built bsfors the Eeian period, notbing rcBeins of tbe Ninefold Amits in tbe X'ujiwa,ra poriod
worthy of notioe. Ilowever, wo rnay mention tbe
is indioated by diarioe an<l legonds of tbo noblc.
" Tatbdgata of Zenkoji ", whioh, aocordiug to tho
The only buil4ing of thie kind wbich rouurins today
Zeni6ji-crryi, is a statue of Amita sont aE a gift
ie tbe Joruri temple in Kyoto; tho Kutaido (tF
fiom Kudara, or Korea, in ths lSth yea,r of ompoior
l(irnrnoi (623 A.C.). Eall of the Ninefold Amita) is seid to beve beon
This ie supposed to be tne
built in 1047, snd a etetue of e soet€d Amita of
frBt Amita ststue in Japan, notw{thstanding the tbo fluporior Birth in ths Superior Grado ir
faot tbat iho Zenffiji-eng| is a work of o lator
poriod and no artist'e rr{ime is ettsoh€d to the statuo. onshrined at the oontre of tho hall, with four
otbor statuos .plaood on oithor eide. Tbis weU-
Tbero ono a number of imitetions of thie stotuo, proportionod irnago witb ror.rnd cbeoks is a
constrtrctod in tho Fujiwara period (g??_1036)
iD tbe prevailing suporb examplo of tr\rjiwara craftemauship.
tendency of Amita worehip.
Thoy all retain tbe oharaeteristios of ihs art of tbe
Tberc is &Dother ty6ro of painti"g trgod in Anits
Asuke poriod-in the halo, ehaped liko e boat, worehip ; it is tbo transfornod portrayal of Amite's
babind tbe i.megoe of Amite, Av-alokite6vnre r.nd,
Pue Laad, or popularly called ths Pure Laud
Mahistb6mapripta. After Gsnsbin'e (g4Z-l0l?) maAdala. Designa of tbe pioture vary: (U Amits
oompooition of tbe OiayaenA oxortod a gros; witb two ettenda,nts, Avalokitodva,re and Msh6s-
influenoe on the worsbip of Aurita in Japan, e-it"
tbimaprdpte, (2i these three pensone flrroundd,
gtatuos wsre coustmoted at frequent intervale. by nauy bodhis&ttves a,ad beavenly beings, ($)
Tbis tendeaoy rceohod ii;e poak when Miohinaga
or attendod by hosts of eainta, and (4) trBsides them,
Fujiwara (06&.f02?) built th6 Amide-do, U""yOj"- jcwellod towoc, poDds and trpee are sddod. The
in and Kutaibutsu-d0 in tbs eompounds
-days of tbe most repreaent*tivo piotr:reo of tbis .kind aDo
I[OshO temple. Popular in thos€ was the the Taina 'nnT{ala, tbe Ottko maqrd.ala end tbe
construotiolr 6f rnnny Anita stetues in one temple. 'Ihe
$eigai ma,+dala. dosignation of tle Tai",a
An old r.eoord ahows that tbe number ol. statueg masdala oomoa fnrm tbe nanne of the ternFlo whioh
* r gingle temple inoreased from 4g to 0l and to 100
; owns it. The detoiled etot? ebout the origin of
aad i-a tbe eud, tha nulob€r noaohod f000 in li6g. tbis ma+ql^Bla is dccribod iE tho Tqlma-marfula.
Tbough tbere remails no suob tenplo now, ono aq;.
 ATITA 161 AUITA
A daughter of Yokohagi Dainagon waa e devout birds. The sxnsllneos of sizo snd its scopo ase
follower of Buddhism. Sbe ronotrncod tho worldly probably derived frona tbo etory of the Nifton-
lifs in the yeer 763 and prayd Amits to appear 6j6gokurolatki ths,t A-mita menifeeted his Puro
trofore hff. tbsn a nun camo to bor end wove f-q.nd on his palm.
for hor a replioe of the Pure Land out of 100 etalkg
of lotua flowerg. The nun w&a an incaraation of Tbe $eigai mandala has, liko tho other two,
Anita, e<, s6ys tbie Etqd. e history ehrcuded with mysticissr. A prieet, $eigsi
'Prefocture,
of the Chosho temple, in the Nare
Beeouso of too mucb mutilaiion and repair, wautsd to have s oopy of tbe Taima mapdala for
t'he original condition of this men{ala ie not easily daily worahip" Ife etartsd for Kyoto witb eilk
deflned. It is not decidsd yet whether thie is a for painting; ou tho way ho mot a white-beardod
woven metorial, a,n omb.oidory or e painting. old rnan, wbo painted for hiu. during tho night
8o far as we k'ow fi'om a coplr tho desiga of a roplica of tho Pure Ld.nd snd
"tnT,Jaies of tho two
tho mondala iE Amits with Avalokite$vars and roahrrs. Seigai brougtrt baok the painting to tbe
Mahisthf,rreprdpte on oithor side, eurrounded Cb0sbo temple and plaoed it in tho ball for worstrip.
with various phaaoo of Amita's Pure Land. IC ig Tbe old man in tho story rraa an incarnation of
ssid tbat a€ rDany as 699 p€rsons and rnirnals ar€ the trodhisstsva Avalokite6vara enshrined as the
depioted, inoh,di'g $afya*ru.i on the right, other principal irnd,go at tbe Kiyomizu-dera (templo) in
Buddbas, bodhisattvas anci 6r6vrkns. On tho right, Kyoto, Bo says t}re Toirnamanrlarqch{r., vol. V. From
left end lower parta of tho maqdale ths various thie logend eame the n4rner Seigai ma4r{aia or ChO-
inargeE eppearing in the Sritra of Meditotion shOji m*ndala. fhe desipnr ie moro complox than
on the Buddha of Eternal Life are depicted, viz., tbat of the Chiko mandala. but simpler thau that
ff drawinge oa ths left oxpross tho introduotory of the Tai'ne mar:dala. lte oharactoristio fmture
pert of tbe aritra, l3 on tho right represent the of thie mrlr,r{6,1o lies in the abun.le',t use of golcl
tbirtoon moditations, and tbe lowor pert is divido<t and eilvor dust on tho dark bluc silk material. thig
into ten sections, in whioh, excopt in the osntral auggosts a.n inf benco I'rom tbe mothod of peinting
rotion, ar,e dreqm nine pbasoe of Amita's appoar- of ths rnystio scbool of Buddlrism in which mapdaios
snco bforc nine olees€E of worshippors. are somstimos painted witb gold and eilver dusi
on dark bluo silk. As to tho original of tho Seigsi
Tbe Chiko ma4dala is a replioa of the Pure mandala honded down and now preserved at tho
Land wbioh Ctriko of the Gang6 tomplo in l.Iar.a Ch0sh6li (temple,) nothing is d6ffni+"61y lqrown.
perceivod in e vision. T\o Nihondjogalcurakukd But, ludging frcrn a rocord tbat Yuyo visited tbig
give tho full oetails of its bistory. Therp sro Bo temple and eaw the mandrla in the 34th yoar of
Dany oopies of tbig '.ar.rdala thet one cannot tell Oei (1427), the ma4rdeia was alrea<iy kept by tlre
wbioh is tho originsl. A rnoord says thet Yriyo CboshOji (teurple) in tlie early, Ashdkaga poriod.
taw ono at' tho Gokurakubo of tbe Gango tomple Tbe dosign of tbd replica of '"hs Puxi Land of thig
iu tho 34th year of Oei (1427't. Tbis iE a smell kind of mar]dala is: Amiia et tho contre, S0
maqr{ela,-36'5 om. sguaFs, arrd eeanot be oompa,red Buddhae nnd bodhieattvas, msny hy*, birds,
with the Toima men{ela which maaaunea more t}ran jewelled troos, and 16 lotue-mats on whieh aro
I motnee. Yot, thorr is a str.ong reeembl,Bncn written tho \/e!Bos of the 16 moditetions in tbe
betweon tho two in dmign-Amita in the centra. Sfitm of Meditation on tho BudCtra of Ftemai Life
witb aa ettm4^-t bodbiaattva on oithersido, jowollod (Amltfryrur -dhydna Sd,tra)
ponds, troes, towerg, pagodas, etc. At present e
Pu19 Land 'naqdale, mgasuring 61.6 cm. in length Besides these thrce most famorx mandalas of tho
cnd 48.6 oo. in widtb, ie pr.'eeerved by tho Gokura- hrne Land, thero is another painting of tbe Pure
kub0 of tho Gango tomplo. The dato of its Land drawa on a wall of the Kondo in tbe Horfdji
composition is placed between the late Karn+kuns (temple) in the Nara Prei'ectitre. Tbis ie asoribed
poriod a,nd the Nambokucho period. Thie msldala to the lfaku}^o or tbe eariy Nara perioi. Ttrere
is a colourcd painting on rougb silk attaoho<l to a ale in the Horyri temple 12 wall-paintinge-
board. Ttueo bonoursd onos, othor eeints, ponds somo &nB big an,1 some ar€ small . Of these, four
made of precious subEtanoos, jowelled trcoa and aro painted on tbo big walls, wbich reprosont four
towers ere painted, but thoy are few irr number Pure Lands. Scholars vary in theii opinione as to
.o4 sirnFle as oomparod witb tho Teima magdala. whos€ Pure Lanris thev are, exoept for the wset well
Ibo Chnhhandarqclsscn, explaining the deeign, on which Arnita's Land is portrayed, more magni-
EoyE tbat tbsro Er'B I Buddha, 4 transfonned ticently than tho rest. In this pici;ure Amita eite
Buddbas, 32 bodhie&ttves, 2 bhiksus, 8 boys and B in e cross-legged posturo on tbe cr:ntral lotus-Eoat
 AUITA &2 ATITA

and prcachesthe Buddhe'c Law, witb Avalokitef- of a eeotod AmitE ed foru rll-embnoing bodbi-
varo and Mah6sth6,mapr6pta ctanding on eitbor mttvas are odrinrd et tbe omtrc. On tho walls
side. Theee three aaints ar6 surrouDded by mcn of all four eide are paiutod pioturu of thc ninofold
and women borne on lotue flowers. hrro Laod rnd portraits of lntrierchs. In a bton
pciod a numbor og 6srnple wsr€ built aften
Again, the IIdrJni templo prffirvec a statue of tho feshion of tbs Jdgy0zarnrnqi-d6. Tbo Amita
Amita, witb trro bodbiesttvss mede of gold and Eall oonstnrctod lrtor is a dovoloped typa of thie
coppor, whiob is oonmonly oalled tbc 'guardian ball. Nono of theeo buildingl wbiob belong to the
Bud.lha of Lafly Taohiban*'. In s, gi'nple eom- Eeia.n poricd, howevor, nemains tadny-tho early
pmition depioting tbe haro Land, Amita md two tlall built by Ennin ie no exoeptioa; only docu-
ottondsnt bodhiesttves sit on three lotus-eoat€ montal infomaCion on it ie aveilrble. ltre oldast
whioh ano raisad above tbe wator by thrco stslks iD ballr for the Snrnirlhi of Conctant Practico and
a pond mnde of gold and copper: weve and Amits halle whioh hnv-e nrnrived trntil todey
lotus-loa\res o,ro soen ou the surfece of tbe pond. bolong to tbe Fujiwara pcriod, of rhich ths most
Tho eorcsn of thc game mai:erial at the baok is rcpmentative ouer e,r6 aa follom:*
embossed with tbe imagw of transformed Buddhae
and wor€b.pprng heavenl;' b6ings. l. JdgrOdO of the K&Lurir tcmple (Hyoeo
Profeoturo)
Ihere oxist no artietic rcrnoins of Amita worahip 2. AmidadO of the Hokkai tomplc (Ky0to
belonging to tbo middlo of the Nera pcriod, Ifow- city)
€ver, I dooumentsl invoetigation reveels tbat an
3. ekusui A-nidado (tr.uhruhinr Prefcoturo)
ombroidery work of Amita'c Pur"c Land wre brrng
in the euditorium of the Yakushi tomplo. Ibo 4. Mein Eall of tho O3ogekurakuia in rhe Ba,n-
Zohu-nihonbi necorde tbst in the yor 700 'trsny zenin (Ky6to h.f.)
paintingg of Amitr's Pur6 Lsnd wero oorploeod 5. Amidsdo of the Kor6 teupb (MiJnsSi hof.)
to pray for tho blessing of the deoasod smpnr
6. Daidd of tho tr\lhi temple loite hef.)
KOmyO. Acconding to tho Qcn*flelu,lcilsln an
embroidery work depioting Amitc's Pum Land 7. Konjikido of the Chrixrn tornple (lwate
was snnbdnod in tho To-iu of the Yamasbina-dera hef.)
(templo) in the year 761. Again, the Bldadrh-rnanjo
rcoonds tbo oompoeition of a portraynl of tho hrrc Tbcso ars of thp scmo ootogory ae tbo J0gy0za,n.
LBnd on a ffne cloth, m€ssrlriug 6 M. 30 om. long, rnaid0 built by Ennin; but rome diffonmou an6
in 762 A.C. trbono theee documonte ono oatr found in the ctruoture of girdcrs, b6sns anC roofs.
imagino how the ruprcduction qf Amita's hrrr Tnride tbe hrll tboru ars found, withorrt exmption,
La,nd in arCistio works wae odnduotcd onthusia.B- tne prinaiprl etrtuo of Amita eoatcd at rhs contrr
tically in this pdod. and piotrree of variour phasee of tho prrro LsDd
paintad on tbo walls on four sides, pillrra, ooiling,
During tho Eehrhd and Nam periods, the por- lintols, ead eo on. Tho hnll is docorrtod with
trayal of tho hrro La,ad gpinxd popularity, bur no mothsr-of-parl oanopics, cnown-o'rtsmentg, flowery
independent Amits hall hed ben built ae yet. heir-acomn€, c naimd Sumsru.eltar--*,ll renring
Tbo ffrst templo ever oonstruot€d in Japan witb tbo
to vieualfuo the porfeot adommontr of tbe hrre
ai.'' of installing an Amit* ststue was tho Jogyd-
Land Bs etst€d in thc sfitlu. fireae glorious
zammaid0, i.e., tho llall for the S*-'d+:thi of Con-
orna,rrent; inride forrn 6 oontrmt to thc sinFle
etant Prsotice. SaiohO (787-822) originally planned
aact plsin outward app€sraDos; thir 'entraet
to build a hall for praotising tbe Se,mEdbi of rnay be cxplained ae itrdiosti.r/€ of thc didlnotion
Constant Praotioe, ono of the four somedhie betwesn the quelity of our world *nd thst of tho
expounded in Tien -t'ai' e M o -ho-cht h -btmn fiSl1ln
hrre Land.
Mahiy6nistio Coutemplation and llloditation),
wberein Amits was to be oshrinod rs tho prinoipal Next, should bo noteo the II66do of the By6do
irnage. But he did not live to eeo its completion. temple in Uji (Kyoto Prefeoture), as a,rohitecturel
Ennin (794-864), suceogror of Saiohd, built, tbe remaine of the Fujiwa,ro perlod. As the Ho0dO ie
hall at T6ti on Mt. Eiei in 848. Tbic hall is, msationod in an old reoord ec.Byodoin Amidado',
aooording to the Sanmordiatshi, g mctree squaFa it must bs a kind of Amita hell, brrt it is not provecl
and rcof€d with the berk of the Japa,neae ey?msr, to b€ a devoloped fonn of tbo Jdgy0r+rnmsid0.
with a mc.ni loranment) rndo cf gold and copper Eomo ecbolars meintein th^ot tbis belonga to a
pla,ced on top of tbo roof. Iuside tbo hall, stotue developod type of ' Shinden.nrkuri' ocmstruotion
 AMITA +ri3 AMITA

rvhieh w-iLSin \-ogue in ttre Fujiwarri period, n-hile bv Hsuan-tsanq. b,tkltiuntrmt,ilwt",'j0 eh;lpter:;.
uthers hold tlrrlt this builciing wils constmcted I'qn-chou-san-ntei-clsi,,t lfgf=ffi.ff). 3 r'ol:.r., trsl.
irfter tho cxarnlricr of trerisu'e-poncle, Jerrolld by l,tixartrk a .,11 no --fo- Iiert - h,ttLl,c hirig ( fYiH## I
I owers, eic., trauited ul tlre srtistic s'orks of E v o l s . , t r s i , b , r ; K u t n A r r t j i v s . I ' , : i - h u a . c i , , , t 1 -t * h 4 4 f
pultral'r'rls of t,he Fure l-and, witir & view to marri- l0 vols,. trsl. b1' l)irermnr"aksrl. liirzii--"itih-i; in -it'zt-
f o,sting in reolity I,hr-. tolr.er in Arniha'e Pure Land (HEFtrGff]EEl,
so-sltou-cl,i-cltzr,,l I vc'1..tr.sl
by Dharrnodgata. A - r r t z - t ' o - r ; u - t r i r ,- s h t r i g - y , 1 7 7 7 s - ! ' o -
Besideii the tenrJrles anql haiis whose principal
:i;rtue is Anrrtu, &r. urentionerl abeve, thc.rs is to-ni-chins(FIIffifEffi'EHEtEEtrSt, I ..ol., trgns.
.rnothor tvpe of'terrrplo, ealieri ' I(rrtairl<l', in rvhich lrttor unlnortn.
iirc eirshrinod stat,rles of nine for:rs of Arnit.* fbr II. Si.,t",r* : Doiuhtrtintz-uibhd.sa-,iistra (+E
rrino clns::ngof tl*vrrtei,oserrnstruot,e(laccorrling t.o tlte lih.in-,:htt-1t'i-1L'o-sct-lurt\ lIahCprairtta-
'f,$&:"#,
tleecrll.rtiorr irr llrt: ljrlt rir crf ir{*,ditation on the parorniti-itistra (t8H3h. Ta-clti.h-tu-Itrn).,.1nitd.
tl.ddlr*i uf lltenrrtl Lifr.r. Menv Kutaidrls Eppear 'r us -su tr o <tnle,.io(
1 7i ffi BFtrffi Eft€ W+.tffi , il-,t -Iia n 11
tD hilvs tnen built during tho !'ujiwilr& ptrriod. rho'u-ch'ing-q u -p' a -t' i -.sh.6. gt)on-shdn.g-,-'iti, Dis*ou r",--
,But, ae the a€slq iu bigger t,I.an tho Jr-rgyoznmmnido on tlrg Pure l,lnti u'ilir Hymn of IJe*ire f,rr R,'
;lnd the ecnstruetion ie rr,r,re rlifficrrlt, Kutaidde iririb ). M an d ryd wr, *rattd,hot'pwl a - 6d+tru (t*€Effi'
eeaeed to tre built afLer thE rnidttlu of the l{amakura Ta-ch' trq-ch''i-lwin-lun l)iscourss on t,he Arvaken-
'Ihe
period- onlt rernairririg building of t,lds kind ing of Faith in the hlah[ynna).
rrf tcmple is the mrrirr lrir,ll of the J0rur.i ternple,
rrr tho l{ydto Plofnctrrrqr. III. Corrrutentarios : IVang";htr41-!un-clou (&*,
It Ts. ffi#, Commentarv of the I)iseotrrse on Ro-
birth). Iitelt. -Lrr rt-tut -l,o-<:hinq-t' il-i ( WAftf#F;f*,,
A Brief Dissortstion on the lleaning of tllo lisrrd
of Peace and Joy). Tsan-o-mi-t'o.Ju-chi (HFFJfrfg
Blbliographlcal l{stes. Thore is a, groa& rrumber
of sfrtras and sri"ettns on Aruite and his Pure ffiiE. ltr.tttrr of Praise to Amita Buddha). An-lo-chi
(*X#, A Cc,lleet,ion of Passagos corrcerning the
Iand. Aa menv es 200 liooke are errumerst€C
Land of Peace and Haprpiness). Shan-tao's four
in the Am,idnbutcu-se.hntrin compoued bv Keij6
oommentaries on the Sutra oi lMeditetion on
in 1770. At tho end of tlre "i{tlrdy on Arnit,a
tlro Llternal Iludcilra. tl.ic'ltAshu (a, C'ollc**tion of
Eudelha " lrf Keiki Yabuki is givou & detailetl
fmportant Passtrqes orr flebirth), Senjukuhcrryan.
lict of ,boeke bneod on the abridgod edition of the
nern,but.swshu(a Collcction of I'assrges corrcerning
T-ripi-tak*, in whi.'h he eulurleratr:r: 254 copies of
tlie Nerrrtrr,rtsuof the Selocted Orip'inal Vow;"
rrrch et-itrs,gsnd Adetrns. I'lro numbqr q'ill be even
genter, if llanskrit nnd f ibet.rn bsok^s are taken IV. References in Ja,;.ra,rrese t'Treatise cn the
:
ints oeerrunt- Tho foiloring ie a list of boohs wlrich Illisafrrl Frrre Land " by Bunzabur,i Mat'suJuoto
;1ro of epeeiel importnnee. "Srudy on Amita Buddha" try Keiki Yabtrki.
" Origiu and Development, of the Pure Land
I. Eitirre z,b'u,-glnto'u,-rni-t'a-uqn,-trch-san-fu-sa, ^$tirdy
Ltt u -.frt.-t' a n -k t i u -t tt -,ii, rt,-ta o -ch i n,q ( ffi ffi FqltfE=qF+
Teaching". an the Fure f,rend Teot'hing"
{fi
and " Dootrinal Ilistory of (llr.irrt,so Pu,'e Land
&fin{figietrAiHffi), 3 vols.. trsl by Chi}r-c}r'ien of
Teaching" by Shirnk6 )fochizuki. "C;ollectic,n of
Wrr, 1l rr - +lr u o' i t: u,- t it t,t t,t!=t-;l i i n q - el oi,nO- p' ing -tEng - clt il eh -
Bssurn" by [Jnrai llgrwara. "StuCv on '\rnlta
,,hing t1##ffiflffii$+#e#t, 4 vols., tranelation
Buddha" by Chiguku Kat6. "Ilistdrlcrtl l)eveic,p-
;r.rruritred tu l,okar*k.trt qrl'L,iter llan, Pu-shu,o.ltu- '
ment of t,he Q6ar36pt of Amita's Iltitlv and Lan,i
Iwng-ahoa-ehing (ffi*,*E#ru), 2 vols., ironelstion
by }frnr Mikogami. "Str,dy on Japati,=e l'ure
ascritled tcr S*nghav&rrnrln ol Ts'ao-wei. Wu-lfuing'
Land Toaehrrrg" by Jushi Ieliida.
shrnt-ju-Ia,i-hui (ffifrttn*fr), J vols., (Vols.
-VII, XVIII of' the 'l'a-1xt,,-r:hi-ching *tfilffi,
l,rsrrslstion try FJorihiruci of T'ang, Frt-sltlto-t'c.t- J. I.
,.:It'enq-u;u -li a ng. ahou+hufr,ng -y en -chlW t{ffifr X ffi t
Hlffru), 3 vole., trsl,. by Fa'hsien of Sung. AlttITA ( 3 ) , r r a l n e c ' f - { l i a p r r 1 1 1 p i . , - t ' . (E t c y .
,\ukhr1,l;oti,uihhit, 47 cftapt'ers- Tibelsn text of the Bem. l, p. !60) thera r.t 4 Dr.l'r':c'J.S brrti, .is rr king.
-qGitne. F a.ahua -ruan-ttu J,iurry "ehou -clt'ing ( {fiffiffi*
ft##), I vol., trel. by KFlavq6n$ of Liu-sung. A I I I T A ( l ) . o n e r . r t1 , h e : u ' r ' " h r e f r . - c ' r n e n - r i i s c i p l e s
Fu-strun-o-mi,-t'o-cbixq t.{f,ffiF{tf8El I vol., trsl. (ag.qa-savilca-1 ot' P"tlu:il11ttd;'a Buddba, the other
lry Krr:mirejiv* of Y*o-r'tr'in. Ch'€,n17-ttan-chin4- beingAsemn (./. I, 3i: S-{. II. 63: DA, II, 489;
t' u-fu -affi-ehou-ahiru7 (ffiili*t{#d#*S l, i vol., trsl. A A , L , 2 8 - '1 '
 AUTTA 464 ATITABEA-VYT}HA

AltITf (2), one of tho two daughten of Sthahanu. (Rfrtdfril), waa translatod by Sa,fgbsvsman
Sho had e eistor, namod Pfl,mite, snd ffve brothore, of the Earlier Wei dynnsty, in tho 4th year of
Anitoda,na, Suddbodane, Dhotoday\s. S+kLn end Chia-prng;nriod (262 A.C.). ft is ono of the thrue
Eqlrke. tsoing tho eigtor of Suddbodnna, sbo wss basie sfitraa of tho Puro,I,end aeot, relading Amitd-
$be patorarl er:nt of th,e Buddbs. Anit6 roarried bha'e original activitias, dcoribing the ereellmoe
Suppebuddb* the Sakiya, end hsd two children, and adonrnonts of, tire Lsnd of Bliss (SukhEvatl)
Bhs^ddgksoo6,n6 and Dovndetta. She wa6 the crooted by hirn, and givrng an acoount of the
granddaughtor of Dovad.eha 8e,kks (Mhv. fI,16.22). prantioes of living beinga of this world who wieh
to be bora ther*. This sritra fu better knowrr
Aooording to Buddheghoes ehe was the mother
aa +,lte Lorger EukldvatI-rrVdha (88.E. XLIX).
of Tieea tber* (MA" ff, 01i.
On this efitra, twelve firineee trarrslations *nt
gsid, to have boen producod at diforont times-
A!f,ITf,EEA {f}u a iiraoecsnderrt Buddha (Dhyf,,ni
bndrlho, i,e., Buddha produced Beeidee the one mentioned elreedy whioh ie a^doribod
by meditation).
S€e i,MffA (li. to the ll'ei dynasty, the following four ar.e extant;
(ll W u -lfung -oh'itt4 -ching -p' ittg -t*q -chitm -chiry (ft[.
ilIF++lf,S], 2 feeo" by C,lri-lou-chia-cb'err of the
AHITEEEA (2), e bodhiesttvr whop rnsfro oosurr Ister Ifan dyrasty (Tairllfi, No. 36I) ; A-mi-t'o-
ic' a long iirt of futusr Teth[gatbaa (CWr?. cJ;Z.ZZ\ tan - v ch - son -fu -ea - lou -fu -t' an - hw -tu - j t* -ta -chittg
qrd is, iherofole, bardly to b€ idcnetiffsd with tho
ffinE=$={f;fifilfi{I{lHAfiE), P feso. by
Buddhe Amit6bhs (BEIB. r.v.). I'or dotails mo Chih-oh'icnof the Wu dynrisby(TohM, No. 362);
}fAYTDEIT. Wu-lbrq-elnr-iu-bi-hui (fifilfu*t Amitilh*
qiln, tbe 6th asecmbly in the oollection of the
AIITf,DEA (3), na,uroof Ekasaftn+ka (q.v.) rhera MolfrrilwlaTla Sil,trol,2 faeo. by Bodhiruoi of tbe
in a previous birth aa e king, f'a,ng dynasty (Toiald, No. 310) ; To+h,eng-wu-
lbry-atwa+hmrq-yctt-ch&ry (*tlklilEffi), I
faso. by Dlia,raebhadre of the Eung dynrty
ANTIBHAGABBHATATTNE BETCATATYT (?o&Ad', No. 303). freee are thc Ovc extant
Inrn-rlnlyl$ KALpoDDdA, e ganskrit, work
trarralotions.
of tbe 8a&ftrw-6at&,o, eria,rrt iD its Tibcba,letra,n8-
letion" tbe Sd4ry+nd-W oltift-plpi Bsids thase, s6vsn otber tra,nslotions a$t
funJdan-l.zfua-md fiphdgc-no qrdanlpi "ggu.I-Ias *g-p mcntioued in va,riouc eetaloguee, but tlree sf,6 norr
gauie-gn, in tbo Rgilrud-[gftl (t&tra oo:nrem,ter5r] loct: (l) Wu-lbns*lrrrrr-chirrg (Jkl]f,), 2
rootion of tho Tengyur. its eutbor'6 nante ie not feeo. by Ar-ehih.Lao of the Latcr rrn dynrrty;
r,eoordad. Clragr-pe rgrel-mtrbsn (Klrtidhvaja), (21 Wu-lbnA - dh'Jry - chdrq- p'itrg - tl.ng- ililn - abhg
Do6dntnriyogi grage-p* and othbrs translotcd the (*llfilPF{fm[), 2 faso. by Pr-yo of the Eorlie
work into Tibotan. fM. doe not grve itg Weidynasty ; (31 Wu-liotrg-tlnu-chhq (frlll|f,),
Sans}lrit title (Cordaz, fiI, p. gg, No. lg?; 2 faso. by Dhornoarakge of tbe West€atr Ttin
ru{. 360r). dynaety ; (4) Wu-lfurq-elon.clldh-ttu*e'hlng-thq-
chdrn-ilitq t*IGEtiE{llf,), I fero. by
AUTTIBXA- ElnAyARf CAyAf tH-sIDEAr{A, Dbnnmrbale of tho Beetorn Tdn dylarty; (6)
Ecinaru-lbrq-dlwt-chittg ifrftlffit g fero.
e Seusllrit, work in the oycle of yamiri gmup of
KgSB"Ya'mCr| eztant ia ite Tibstan translatioa, by buddhabhodrs of the Eerlier grrng d5mae0y;
t'be 4d4pg-h.-nd-phi (61 Esinaou-tbtry-clvu-chittg (filtlilI), 2 fam.,
efij*p hM,.+;:urge
gt&n-]jc-gW e4lll.th-1rybi..tWc littrr,-bgn-[ra.,in tbe by Pao-y{n of tbe Earlier Sung dynesty-; (7)
R.Srud (tcntroi gootion of tho Tongnrr. Ite Eelnam-lbttg-ahou-ohhq ff*filE), 2 fero. by
enthor was Manno-mdrad yo-6ee (or Drpo,nkara- Dhrarnitre of thc Eorlic Bung dynssty.
6rljffn6) and PrajfiIfdjftfi,nekrlti tnanslst€d the It ir thur rtst€d in thc l4th fasoiole of tho E &
work into fibotan. Butr in Condier thc trenrlotor's
nA?-'reis not gt ran (eodic?, trf, p, 163, Nc. lg;
gfun Cegu.. " Th€ sborze Eerrcn gritral er't
idantiosl wi0h tbe AnWrbho-Wnfn in the Malfr-
?-l/. No. 1939).
t**a$ Sfrtra. Thcrr herm bcen elcven trr,nrle.
tio'as of this e*me gfitro pnoduoed in difiemt
AIIITIBEA-YYOEA or Aparimitdstrt SSua BFr, of whioh four cFe inoludcd in tho
(Wribry-ehou-dting, Toield., No, i00), 2 Tripit ks, rrhilo thc other sven are lo.t." With
feasisl* affirdicg ta th. K'oi-gilott Cegu tlcappc,raaoe of the trand*ion of Dbrrnrbhrdn
 AuITABHA-VYI}EA 4B& AITITABEA.lIYOEA

after the eompilation of the K'od-yion Catal,ogaa, in the Later [ian dynaety ie fcund only in tho
they make altogother twelve translations, five Recordf of tlie Triplo Gem during Suoc*ssivs
extant and seven lost. DSruasties, fasc" 4, no slarrtion of it being mado in
such ceriy oatalogues ae the Collection rrf Recorde
But, on *n investigatiurr of tJro exiani, trunsla.
of Translationr of the ?ripii;aka, and se{rrns, tlrsre.
tioru, it is found ihat the popular version, gerrerally fore, not, wholly oreCit'ie. Jusi ss quee+"ionr*ble
ascribod to Sanghavsnn&n ae a Woi trsrulniion, is the tranelstion of Dharmabaia of the Eastsrn
ie not montioned in eiither t'ha Ch'u-san,-taang-chi-chi, Tein dynasty, es it does rroi *ppeap in thc' Collection
(HEfif,t, e eollection of the Records of
oi Rseorde of Transletione end ths other esril-
Tranelat,ions of the ?ripipaka) or tho Kan.adrtg- reoorde, the only *"ortorr of ii boing made in
chuan (ffiffi$: Biographios of Emineat lfonirs) 'friple
the liaeorC of the Gem as information
of the Liang ,i;9'rrasty. AII cther e"atalo'mee from anotho,- rneoord, Shilr-eh6rrg.iu's Ceteloguo
of the Sui and ?"ang dy'rraatiea prior to the rK'ai- The trro trensletions of Brrddtrabhsdr*
ttlEtr*).
yiinn (latalogrre attribute it to Dhermarek$*, while and Parr-ytin of tho Earlier S':ng dyn*sty might.
tho Ld-tai-san-pao-eh'i tffi.Pt$f$il: A Record be idontical, on & eonsideration of the fect,
of tbe Triple Gom of lh* ,.Succoasive F.rnasiiee)
that the Collection of Reeordn af Tbanslations.
enters tho translatione BE *urroseparnte s'ortrs. T.'he
faec. 2, roeords thern both es heving beon produced
phrasoology employerl rherein and the usages,
et the esrue tirne (i.e., in tho 2nd;.oar of Yung-oh'u
hopever'. do not, *eeord at, all w-ith otlror workx of paricrl- 421 A.C.) and the esrne placo ii.s., the
either Safrgh*varman .:rr DJrarrnareksa, but rather
Tlo.eh'ang monastoryi, from which airsumrtance
bear regemblances to Pao-yiin's tramslation of the
it is eaey to s€o Chat the1' actrrelly rafer to tho
Fu-7t€,n-hei.rq-ching (ffi*FB : Buffilneari,tn same work. Ae for Dharmnrrriirs'e translotion,
Bfilra, Tai,sh6, No. 193). P*o-yiin himself hag i;hough recorded both in Fa-e[irrg'e Cetaloguo
produeed a. translation of this sritra, which mugt
have exietod till the Sui dynost;r as it ig mentionod Ca&ilogue, thie ee€ms to hev€r arieon from eome
in the Colleetion of Recorrls of Tranelations of ijho vrong informstion.
Tripifaka fasc. 2 and, thereforre, it ie very probeble
The 'Iibet*n tranel*tion cf this efrtra, under the
that the prosent popuiar versiorr ie, in fect, Prro-
title cf $od-dpq-men-byi. bkoC-7ta and now includsd
yii,n'e work wrongiy attributed to Sanghavarrnan
inthaKangyur. is tho joini; produciion of Jinarnitre,
in the courso of time. The Wu-li<tnE-ch'ing-chdng-
Ddnasila, ard Ye'6€s-sds.
p' in4 -t€ng -chia,o-chirq (fttlt#'1p915y, anorher
The Sanskrit manuseript of this e[tra w&g
vereiorr of the same elitrs, aseribed to Chin-ch'ien in
dieeovared in Nepal in the lgth century. ft wae
aooordanoe with the K'oi-yilan Cdnlngue, is also
publiehed in 1882 by IIax Mtillor and Bunyiu
recorded as a work of Po.yen of the Earlier Wei
Nrrnjio; it was aftsrwards tranelstod into Englieh
in the Biographiee of Eminant Montr<s of the Liang
nnder the titl6 of L+rger Sukldity.ztd-t11ilha,
dynasty and the vnrioug eatalogues ot'Sui and
alrd wan includorl in the 4$th volrrrne of the ,ftcorpd
T'ang prior to the K'oi.yilan Catalngurt. while the
Bookd af 'tin-"Eaet in 1894. .-{evsral vereione
Collection of Ilecorde fasc. 2 msntions cnother
based on the Sengkrit iext &a well sE Chineee
-4 mird,bha -tg{rha, tlao cal led 14u -linnq -eh' ing -ching -
nnd Tibot*n translationt. havo hoen worked out
7t'ins-t6,n4-chino.chi,n4 (ftlilFrF{f,$t, 9 fasc.,
through
in .Iapa,n the offorte of B'.rnyiu
i,ranslated by Dharmarakea. On a comperison of
Nanjio. Lrnrai Wogihara, Byenkyo $huo and
ihe larrguage of the translation of Chih.ch'ien
Ekai Kawaguchi. But from ocrly t,irnes, thie
rnontioned ebove with that of Dharrnarakpa'e other
girtr* h.ge bsen erlrrenli in t'hat, cor:nt,ry as wall
workr, msny Uleges ar.e found to be very mueh in
ss in Kor€e and Vietnam in ite Chinese veraion:
common. Therneforo, it ie not altogether grormdloes
espa<iiailv its !1'ei iranslai,ion by Sangh.Bvann&n
to ruppose that tbre Wu-li.ong-ch'irq-ching-p'ittg-
bocame widaly popular, w'hich might be acoounted
fing-eh'iln-cldng aseribod to Chih-eh'ien, ie in fact
for by ite eerly extenni','e s;rre8d, rn Chino end
Dbermarakg*'s trenalation of the Amitillto.t Vnb. the abundant werrith of cornmentariee produoad in
As for the seven translations which are presurnnbly Chiees€.
lost, the twovereiongof Dharmarak-sa (Tein dyrrasty) The folic'.riag u e brref account of the oontaate
end Pao-yiin (Eulier Sung d;n-.asty) are, as lr^es of this s'ltra es ruramed up in aocordarrce witb the
boen shown above. probobly identicai with thos€ of Wei vergion:
Chih-cb'ien andBafighavarna,n. reepoctively. The It b€gins vith the essembly of 12,000 bhiktul
evidenoe for the oxistonca of An-shi-kso'e trrnslrtioa md a grcst oumbor of bodhirettvas at thsdrbUi.g
 AIf,ITABHA.VVI}EA 466 AUITABEA.VYOHA

plaoo of ths Budslhs oa tho Gfdhralnlte, a rnountain Buddha-Oolds of the ton di.reotions who have boon
outsido tho city of REjagha. Arrend&, on soeing bone thsre. After heering the Buddhe's instruc-
the purity of the Buddhe'e oomplexion and tho tions, Maitroya, Arrand.a, the bodhissttves and the
mrenity of hic eounterrp,nae, rnakos hie request. drdvakas all rejoice groatly.
Iberoupun, the Budelha rel*tes fcr him how, In their recital of the oauso and effoct of the
'IathEgata
dud4g tho period of the Lokodvarar6ia Buddhahood of Ainitdbhs, in representing the
in i,he pasi, there wss I king who heerd that two forme of karma in Sukhivati, tho pure Land,
Brrddhp'e inetnrotior,, rerrorrneed thu world and (E#. ch€rq-pao, being tlro resultent peraon, fifl
be*me a bhiliqu under fhe name of Dharm6kara. 'i-Ftao,being tho dopondent condii;ion
or environment)
fleving inrrarle up hie mirrd to obtain tho most and in deecribing tho practices and consoquoncss
perfoet enlightenr.ant' hs devoted hirnself to of living beings oeerlcing tc be born thoroia, all
medibstion for firll {ive lca,lpna, took it, upon himeolf the differenr, vorsions agroo i* th" rnnin ; but they
to fulfil the pure and porfect excollencee of ths ehow considerrable varianco in the rendering of tho
ll0 kofie of Iluddh^e-fielde {kpet'ra!, arrd procl*irned la,nguago and tho d.isposal of tlre detiiils. Wang
his forty-eight groet .;ows to adorn his Buddha- Jih-hsiu of tho Sung dynasty. in r.ierp of the faot
fleld for tho bensfit an<i pleasure of ali living that each of ths four extant tranglations (exclurling
beingg. Ttrough I vory loag poriod of time, hs the T'ang version) has ite own goo,:l pointe,.put
a,massod suoh &n immoasurablo etock of merit them together in one volurne with noeosga,ry
obat ffnally he heoame s Buddha ton kaipas thenoe, revisions orfdu" tho titlo Ta-a-m,i-t'o-chbq *nfnf|E
Amit(yus by name, i.e., tho one who possessgs (Tho great Amitdyus Sritra, Tai*16, No. 364).
infnito light a,nd life, a,nd he oruatod i;he Pure Lator, in the Chittg dynasty, Woi Yiian, aoneoiving
T,rnd (Sukhdvati), a realm of irnmoesurabie ercel- the esmo idoa, again compiled thom into o colleetion
lenoee and edornments, wherein dwoll countless ontitled IVU-liurry-ehou-ching-hu.i,-i *tilil[ttf
numbors of drdvakas and bodhieottvss. In th.*t land (Colloctod Translations of the Amitdyur S[tras).
there are looture holls, vih6ras, palaces and towors. trVith the sf,eady sproad"of tho Fure Lsnd doctrine
pleasorrt groves and lakes, ali edornod with tho in China, tho r-ariationg in different translatione of
so\rsn gsml, delioeto, miraculoui, boarr[iful and this sfitra havo attraeted the serious corrgidor-
puro. Wheuevor ons desires, all kirrds of food ation of the Chinose Buddhist schoiarg. On a
611fl flfinlr will appoar of themselves ; all kirdg comparison of the Wei version with other trans-
of mugioal aounds, praising the Dharme, will lations, marry diffor:oneoe &ro notioeablo. For
bo hoard. Thore ell the irrlrabitants are endowod in*stance, in the introductory portion, the numtrer
with full wMora and brillianoy, with beautiful of tho bhiksus attending the assombly is 12,000'ae
oountona,noes end graooful boari4g, provided with givon by the Wei ver,qion, and the two versions
all gor"Cs of delectstion, and frso t"rorn all pain. of \ilu and T'ang givo the samo figures; but in
Whatever boinF onco h&vo beon born thsre will the I[6n vereion tho nurnber is I,250, while in the
be stablishod for all tims in tho oornpan)' of tho Sung and ?ibstan vorsions ae well as in the Sanckrit
Enlighteaed One (Somyrk-sambuddha). As to the text, it is 32,000. Again, the Wei vereion namee
ett'ainments of beings bbrn theroin, tlrore are three govonteen bodhisettvas in the assembly, the
different olaseee, viz", the suporior, the mqdium and T'ang version thirtoen, while tho Tibotan and
the inferior. All bodhisattvec in thst r.eekn have Sanskrit ioxte mention only tho namo of Maitreya ;
anir-edat tho strgo ofunivercal hlowledge, or enlight,- nqne is montionod in tho otber three translatione.
cnnent, with Avalokitedvara aad lllab6sthdmapripta The laudat'ory p&ssags on tho accomplishmente of
st thehead. AIlboinF born there are likewieo graoed the bodhis*rttv-ae, which are found in the Wei
with the thirty-two forms of nobility, possosoing and T'ang trnnslatinns, are nrainly aimilar, but are
perfect lnrowledge Uflano) and disoernmenb (projffil missing in the other three translations. In tho
end ineietiblo supernat'.rral powers, all oroellenoos sfrtra propor, the gdth6 praising tho eroollonoog
and blmingl, beyond desoription. Finally, the of the Buddha corrsist of 8{) tetre-syllabic linoe in the
Buddba exhorte Maitreya and all dovae qnd men lYei version, 80 ponta-syllabic linee in the Han
to mako the utmoet efforte in the faitb, tu:ning vergion, 42 eopta-s;'llabic lines in the T'eng vorsion,
their thoughta towards that land so that they and 36 sopta-syllabic lines in ths grrng vorsion ;
Eight be boro there in the oalyx of tho flowor wlrrle in tho Tibetau and Sanskrit toxta it, oonniets
of geven g€uta, evatr as the innumoreble bodhi- of ten vorsos, and in the \{u vereion no githi
sattvas of the fourteon Buddhe-flelds, ney ovon a€t is insort€d at this etego. Ae regorde tho Buddhe-
the inlunmble bodhiiattvu of tho oonntless fi€Ids out of whiob Dh*ryn6kara mado his owr
 AUITABHA-VggHA
seleotion, the Wei version ss well ag tho iwo
tr-onslations of IIan *nd Wu flr tlie n'runber 6i
210 kogis, the I'rng vr'rgion et 2l kof.ia. the Srrng
vsraion et 84 hunrlred thorraarid naynrtae i of ko.rie,
the l-ibotoa verriifin t,t 81 hundred bhorrs,and.
neyut*a ofkotic *nci ohs Sanskrit t*xt *t 81 hundred.
thor:e*nd n*yut*s r:f kofia. T?,o rrunnbor of Dhsrm6-
lc&r'&'c g oal vowe rs 48 {rccordixg to ihe Wei .e,rrd
T'a,ng veraiene, 24 aooovling to the }{4a end Wu
verainns, 3ff ecoording to tlrs 'qu4g rzaraion, 4$
Eaoording to tbe Tibe'oan veruiarr. and 4$ a*ocrcliag
to the 'Srrnskrit taxt,. Yarianraes rlrs elsn fourad
in the la46rrage *iid &rr$ngnrrr:rrii; of tlresg vo.!r*.
fluab, too, ia the essc witlr ths irBesegos *,uoriwrlhg
Dh*rrn€kare'e aacomplbiunanf,E,lviroro both I{an
snd IMu veraioDl h*,rq iel*ted princo .{j6iafuiru's
intentiotl to b-o born h th" hrre fuind, &n ine,-rsiiln
w.hielr ie qot f-rund i:l et};.sr trt*nelations.
dsEariplion of tiro tbroe alassse ,rf birth ie a olrapter
oorrrmorr to ell vorsious; in tha T'*r.g version ii ie
mush ebridge.{. T'he gethi rala,ting Uira bodhi.
cattvss gourg t+ wonhip Amitiyru ocraprise 120
-rffoi
.D€nte'syllebia lines ie tl,e version, 128 hexs-
ayll*bic lines rn th$ Ifsa r.e:sion, 5O pente-ny{labio
linprs iu tho T'sng vereiorr, 4CI eoptc-rytlebis linee
in ths Bury varuion, end 2i vsye€e i:r tha Tibetan
varaion ec weli df i4 ttre gsnskfrt text. Iu tho
threa tr&udetious of Wai, I[*n tu:,d W,_t"eon*"idertrj:ia
cFsc ie given ao t,be Butldha'e erbor&crbion ki ail
trt6n to *betsirr finru the {lve evilc and prectiae
fiba flr* m*ri,'arrious sdts : this io laoking in other
trenal*tions xrod. in th6 Tibeta,n srr{t $arxkrir
t€,Etc. In tho ooaolrrffag p*rt, all three vereione
of TFqi, T'eng and $r:rtg, es well ee t,he Tibertan aaci
flarurknt texts, ruani'ioa o rpeooh made by ths
Buddbc to oacourage Maitreya; rt ia not, found
irr f,lur }fsifl 6nd lVtr versicns. The Euddha'e
Ellscicl rssoinrtpndstion oi tbia aitra sirniiariy
EpF€arE irr ell trsaslstia4s ; hxlt in the T'arg. treru.
istion t'bere follorre a g6th6 of 4? Iinee, in the
Sung tr*nrlatiea. a gri,tbi of !0 lines, while in
tha Tibet{ra i'rd SsrrgLrit, texLs thsrc eso t6Et vgrws.
The m*nifesusfiisrur sf rrrirndluloue sigrus *b r,ho rud
ere oortrmon to the Se4ski''?I, text r;rd sll fiy,nnn-
lationa, Til:etec er well *s {:hinae$, ercrpt, the
tmnel*tiorLa of l{r,a snd Wu, whose ns rniracle
ic Iasntiaqsi- fn the r$aitl, hos'evsrn ,ihs contentg
of *ll versioru rlgtr€e, end lre;1cc it ie goneraily
asnrmsd by modera *utharities thnt tbero nrigbt
heve boen twc or thmo copirf rr& tbe S$Esk;'it
origiaeL
I DrU: nr*da\ | llrmirleiq srunbor (PID.).-O. p- !f.
34.S.P.C.97044
.18: A;riT^[EHA,-VYUHA
?|.'.is ;lritra BBEni{ bo have b+*n vi.iely sproad in
*noierrt InCia. It i; picbably on this sfitra thet
Vesuba:,ribu fou-nde.j bi.B Sukhdtotl-,41ilJtdpzt,Icia
(Wu-linnq - eh+u-chiru1 -!/L+-p - t'i-ehl-ythn - ah€r'g-t>\'i,
}io. 1524). T'an"
?,-ris,l'o-,
*tFEFEtreE4'fr.
Iug,,rr rrf iriorth lVer .rl
Lis Worq.shirq.iun.eAu
{t€*,n*, A Com'nentery aa tbe Treaiie€ qu b€i.g
bcrrr in Elrs Pu-re Lanrl, Tablfi, No. ltlg) essertj
that tbie eitrs ie tha basis for tlria oompoaition.
Ever aiaoe the tirne of "r,hreBoutbem ead Nor*-hem
Cynertie*" th.is afi.ire L6s hairi an impo:tant
plaeo in Ciiina. A gne*t rrrso mast€re. guoh as
I.iang-y{i of the t'i-lrrn sehool of Nortibsm Cb'i
C.Yr'*aty, If:roi-yiieg irom the Cnrng-ying monadt€ry
and CUi tsa":g, t-r'oro the Cbia-hsir.'g monrstery
of tho S':i dyr:,*oty, Ytian-t'st of tho llri-miug
The mon&ct€r"v, Ch'irurg"lrsing, Fa-wei and llsitan"i
of the l"aogdynast:' have iab+r:red to comment
on ir. Evan down tc tho Cb'iog dynasi,3r, P'6og
O'hi-oh'ing has w'rit*,e;r a oomrnentary. All of tham
have ahosen i;c work upon the Wei vsruion of
the text. *tnd ',hie oonfirnas tlre grsat popularity
thie tranalation irsd geirl*xi ia' Chino.
From aerly times, this sdtrn hris rpread wideiy in
Koree, Vietnnrn, and especially ia Japaa whe19 it
rcas to great pru*dnence thlough ths sfi<rrt of
C{tnlr.:, i;befounder of tbe Jotio soLoal, and Shinrao,
thi, {bwriler of tho Shiil scnool" whon with tbir
eritra es tberr chief toxt, develcped the dootrine
lf the t'esy irnd ;l'tr,cticablo way of aslvetion
t,hr-ortgb e:rtornal po$?er, tlrrotrgh tha inyoeetion
of A:rlitibir*'s nB.ms.
Amoag tlre irnrxrrtalrt rrsm$oontarioc of ihin
sritra, thn following &re oxts"lt : Ifr-:ei-ytaa'r
oomrnentuy in 2 fasc. and Chi-tsaag's eornrnattssl
in I fe€c. of tha Sui dynasty ; srad F'6n Cai-oi:'i:rg'e
Ch'i--iwiru-Iur? (fgfrA, A brentise on Awekening tbe
Fs.ith) in 3 fa*,-r" of tire (lh'ing dyna,gty. In Korse
{*; l ta;, thsre ars fh'iun g -hnlr,' s Ac* -i. ahu -u*t -t nn
t*tWtP, Comrnendation on tbo Principle and
Meanirige of the Arnitflbha-Eyuhs) iE 3 fes.,
Hsiian-i's Noiiss and Yiian-hsirr.c'e ooanacrutery in I
fass. eeah. In Japan, r,hei:e are Gonku's .ci'it (fl,
Expouitions) in I fasr:", Lyoe's Ch'ao (lf, Reconfu)
i& ? fe€o., flhoeo's ChiIr-i'an-'se<r-cau-cir (iltliEtiE,
Notes msds in en inti:irate d.isr:cune oa tire Amita.
bh*nrnha) in 24 faso. en,l Seigur'e Esie**uttg-.hu
Commsntar: oxpuJxd.iig fhe Tiadition) itr
ffFf"
l0 fsro"
 AUITABEOGA 468 AilITARTHA s[Tnn

The importa,nt cornroentaries (now lost) inelude ftf)tEE#H and HocI-dpag-motl, respoctively.
books by Ling-yri, Chi-hsuan, Fa-wei, Yiirin-ts6, Kqn,-Io-u'errg
is anottrer t,it,lo conforred on him in
To-luisn, Yi-chi a,nd ehi-ohong. Cliinti. His guhyanim,o (socret name) is
Mahaprabhd-vajra (Ta-ming-chin-kang tEl&[U)
K. Ku. or Vikle6a-vajra (Li"jang-chin-kang #*AFU).
Aocording to tho Ch in-hang -ting -d.ch'ie.h-ju"lai -chdn -
shih -sh€-ta-ch'Ang -hs'ien-chtng - ta-chiao - wang - ching
Ersr,roqlrAruy: Ami,tdhtm-vudha im Sanskrit,
l''ibefu,n -f o,Trq.rtpnce
enrl Engli sh , Cyr:lopoedia of thc Jdrlo ielclwra - saruatathi,guta - satyLt-stngroha - mahd,ydnn-
Secl. Vol. I (Tokyo, l{}31). Chih-sh6ng,'A Cata-
pratyutponnd,bhisambudd,lLa - mahutadra - rdja Sfr,tru :
loguo of Eudrllrist flacred Booke of the I('ai-yi.i*n
Nonji,o, 1020) ho ig also known as Chiang-san-
period, tbec, II ; 14 (To,ialtd, No. 2154), l-ei Chang-
shih p[=ff (Trailokyavijaya,l or simply Te-ming
ferrg, 'A F.eeorcl eif tlro Triple.gem of tho Fjucceesivo
:tEE (Ur*ra-prubha), be+causoho destroys the triad
DSmectiee, faec, 4, 6, 7, l0 (Tu,islt,6, No. 20141.
of' Coliiernents (i.o., rd,ga, d,,tepaand rnohn, through
E6ng=yu, ' A Oolloction of the Recorrls of Transla-
his 'bountllerss splondonr' which illuminatos ths
tione of tho Tripitaka', faec. 2 (Taish.d, No. 2l4d).
entire world. He ig also kntrwn tls Arngtaprabba
(' light of noorar ') in Sanskrit (GO,S.CIX, B?).
AMITABflOGA, descriptive nama of five seffhis
He is described thrico by Mahdpandira
in king Bimbis6,ra's dominions whose wealtlr was
Abhayakaragupta in his NisTtannauoqd,ual,i, (lsc.
iimitlese. Thuy *u"e Joti5ra, Jafila, llen{aka,
p'rTnaka and Kd,kavaliya. King Pasenadi of cit.). At tho very outsot ho states thet Amita-
Kosala prabha is of a mddy complexion, and he holds the
wished to take one of them to his dominion,
jar of royal unction in his hands (Ami,taprfrlrc rdhtn
but, Bimbisdra refusod this for they were indis-
lw,ataduayend,bhipekakalaladfuiri: op. oit. S0).
p e n s a b l et o h i m ( D h p A . I , 3 8 b ; A A . I , 4 0 5 ) .
Secondly, he is said to be white in complexion ; and
For details se€\undor thoir personal namee. while he holds the double lotus in his right hand,
anothor lotrrs, on which a pot is kepi. ia pla,oed in
AMITADHVAJA (' of boundless characteristics'), his left hand (-Azraiuryrahlwh sitoh, sawena ai,iuo-
a Tathdgata; the third among tho six Tathd,gotas pdmarTt, adrnenabjastha-kalala,m bibhrdq,afu: op.
who lead tho bosts of Tath6gatas of the woet,ern cit. 59). !'inally, ho is d.escribod as also of fair or
quarter (Suyit,.97). light complexion. With his right hand he holde
tho jar of noctar on the crown of his hoad ; his left
AUITATOCANA, a formor Buddha merntioned in a hand is clonclied and is placed on the hip (Am7b-
list of fonnor Buddhas undsr wbom 66,kyamuni prablwfu lubrah, mu,ku,loporyomytakalada-bhrtsarrya_
acquirod morit, while in the eighth bhurni (Mhan,I, kara,h ka4istlwud,mamwslih: op. cit. 67).
r38.tr). IIis ruddy comploxion suggests that ho is a
marrifestation of Amitdbha Dhyini-tlsddha,
AilITANATHA, & narne for Amitdbha. Soo whose complexion is also tho sarno. ltloroovor,
AMITA. Amitaprabha is identified with Amitfi,bha (Amita-
prablw . Ami,tabh,q eanniblfrht.op. cit. 4B), too.
AUITAfrJALA, namo of Sdlapupphiya (q. v.) His fair comploxion srrggests that he belongs to the
thera in a previous birth as a king.
femily of Vairocene Dhyini-buddha who is also of

AUITAPRABEA (l), a n&mo for Arnit6bha. Soo

tho aeme cornploxion.
R. A. G.
I
I
I
AMITA. I

I
AMITARTEA SOTRA, a Mahiyf,na s,itra which bae I

AUITAPRABEA (2) ('posseesod of infinit€ boon includod in the Japaneso vsrsion of the rsad-
splondour'), a Tathdgata. It i6 8&id that twonty- dlwrwwpurularilaa en.tibled Hohlceky| (Taish6, 2BZl.
ffve kofis of bodhieettvas from tha world of this It did not form a part of the original text of the
Teth6,geta would be born in the land of Sukhivati Saddhu.rn4-punSnri,ko but wag later interpolatod
(Sqau. 70). a,s a work of Chinoss authorship, wheu tho title
was rondered from Sanskrit into Japaneso se the
AUITAPRABHA (3) ('of boundless splondour', 'of MurySgikyd (ibid. 276). This being rogarded as the
lirrit,loes ligbt '), one of tbe sixto€n bodhisattvas of oponing to the . Lotus of tho per{eot doctrino,, the
t;&e YojrdMru-m@Io. In China end in Tibot Japenoso authors added yot anothor elitre entitled
be iE kuowa aa Wu"lieng-kuang-ming p'u-sa Kuon-Fugengyi, so aE to form a oonolusion
 AUITA TAlIDEA 489 AUITAYUR.DHTAHA STIIRA

to the principal text. The Chineso tirle Usualiy this sutra is called 'Tho Great Amita
'
of tho Ami,trtrtha Sutro in Wu-Iizng.i.ching Sritra to distinguieh it from ' Amite $ritra' tr&ns-
(tltt$), th.e Sfrtre of Immeasurable Meaninge. lated by Kumarajiva. Contents &n0 as follows ;
Tt ie Beid that the srff,r& wae tranelatod by I)harma-
-{ ki..g heard Loke6vararBja's teaching and
j6taya6a,s of tbe Tohin dynasty (A.C. 479-502).
ronouncod the world and wae known as Dharm6-
There was En eorlier translation, but it was loet
kara. Dharrr-6kara mado twonty-four vowa in
elrocdy in the year ?30 A..C, (Nanjao, IB3).
order to eetablieh a 'Buddha-country' qttd to
Unlike the principa,l nr-rl,raeof the BffiIw,mnapun- maho e,entiont boings be bono in thst oountry. IIe
clarElaa, t'ha Amitdrtha, t'liitra ie loss ooneemed with ettained Buddhahood after he practised the twonty-
the bigher tlnctrinoe crpounded by Sekyamruri. forrr vows and ofher wirtuous deods for '.eny
But it ploye n prominent roleinthepoprrlarmligious kaipas.
culte a,nd rituals prevalent emong Japanoso There sft, throo ra,rrks of thoeo who will be born
tirrddhigts, especially of ther Tendfi,i eect,.
h tlrrt Pure Land of Amitdbha. But men of
It ig ruentioned. th*f, in a llendai cer€ruony, alro Iowor ranks who have eome doubts with rega,rd
eclled lbe Hokka Eanjukd, the twenty-eight ohapters to this doo{,rine cannot ho born in this world
cf tlrc Eddlzqrtrmptrzdartku prooerled. try ths diroctly, go thorro who waat, to be born in tbig
Amitffilw Biltrs (MurydgilAF) and followed by rho Pure Land musi bolieve in this sttre end perfonn
Kuo,n Fu4crrygd, in all thiriy ohepfora, wore meritorious desds.
erpoundo<l. ThiE makoe it clear thet tha two All sutra€ will porish efbor one thougand yoarc,
intorpoletcd nrltrae, nanroly lina Amitilrtha S&tru bui only this sdtrs will romain for one hurdred
lMarv&gil€yol end tho Kunn ?u4cngy6, were yeens nroro th.en th^Bt penod. Durrng thie Iength
prfunerily us€d for a mogir:*l pur?oao, es dietin
of yoara only the teeohing of thie gfttra wi]l eesist
guiahod from the dor:triual. tr\rrther light on its meny to attein Buddhahood.
rituelidia origin end import, ie thrown by the dra-
ahunji-Eakkr.c or .&wh*ji do lwkko, an a.nnu*l K. Tun.
fantivEl of thq twalfth month, l*sting 6ve daye, in
whieh tbe Amitdrths Eiltru too wes reaited (M. IV. rle
Visser, Atwicr& Euil.hicrn in Jopxn4 tr a,nd. II, AUITATEJA(S), * fonner Buddha mentioned
pp, 270, 't42,677). irr a liet of forrner lluddhae undor whom S6kvamuni
rraquirod morit, while in the erghtb bhr-rmi (Mhtru.I,
1{. S. Kr. 136. 16-17).

AUITASEAHDHA ('of boundloss effirsion'), a AUITATOSALA, a aountry mentioned in the

Teth6gata; tho socond" ernong the six Taihfuatae Garyfimryfitw Sfrtra as being eituetod in tbe south of
who leed tho hoets of Tathdgatas of tha westorn India (p. 179). Its capital city is grvon as Tosale.
quartor (^SuX7ri.
97).
AMITAUJA(II), a former Buddho montioned in o
AUITA SUTRA, the Chinoso title of which is Fu- list of fcrrnor Buddhas rrnder wbom ,{Ckyamuni
alnn -a - mi -t' o -san - y eh-san - fu -ea.- Iou -fw -t, am - lila -ht - acquired merit while in the eighth bhrimi (Mhtnr.I,
i tn-tao-chinsf,fEFUtFE=IF=&fiilnffit HAjEIS r38.l).
(Tohhd, No. 362), ie also known aa Aparimdtdyub
Siltra or S t*l6uotl-nyd,ln. A IIITAV Y{l H AVATI, tbo lokdrttz.it&r(world system )
It ie a third oontury A.C. t,renslstion of a work of Amitityurjfrdnavini$cayorijondra Tatbdgata
on ths Paradie€ of tbe'Woat,. Aecording ro different (Mmk. 303) or Amitdbha Buddhe. See SUKHA-
Bouroes arrother vergion was trarwletod ekeady \TATX.
oarlier (hcd eont. A.C.) by Cbih-lti-obia-c['6n,
while others attribute the transietion to po-ven, AMITAyUR-DEyAHA s0TRA (Srjtra of the
i.e., Yon of tho Po dlaaety, who lived aligb,tly later l{e<litatron on Amitayus), title of the Engtiah
than Chih Ch'ien and Ctru Fa-bu (DharmareL-Bs t r+neiat iori,j f t he K tnn -unt.lbrq -abu -Ju-chirry, tbe
of India) who flourished after 266 A.C. This Chineae tran-qiation fiom tbe originsl Sanekrit
la^ct attribution is the mone likoly ohe anoording work (whicb is preeumably iost) made by the
to Mocbizuki, the Jatrraneee apecialirt on dootrinee Indian monk K6,layasas in 424 A.C. Tbe Englirh
ood texte relating to Amita (P. Demi6ville, L,lrde veraiou under tho above rectorud Ssn.krit title
Olapeiqw,II, p.{l{, g 20?B). ic by J. TeLakusu in gB.g. XLI:tr, pp f6g,flX.
 HAilAVHTgCAgAR SJA
A![TTA-gE.E.F 4?O T,EITIYUSgOTNA
See irlno Ans,add,il Azlsltrt.liru',ia,Al5ran Sarim, I, pcrt titio of Sn'aoltrer Sukhrtoa$-Weho (SB,U. XLIX).
ii, Introduetion ir. See I{{rAN-$rLI-LIANG* ?}rere are sarrar*l Japaneso translatione, from
SHOU-9U--CHING. Sanekrit, C.hinsso and Tibstan texts, by B. Naniio,
U. Wogr-trera, B. Shiio and E. Kawagrchi.
AilTTAYURJI.eH A vIHI$$AY ARtrJA, * Trthigata
wiic is aiso hrown rre t{rairny-rrrjfl6neyini6c85r*.i1*n Accordin8 to t'he C*+'nlogiue of the Tripiteka in
.
ox Amit&3'urjJrErr*vinid,rayardjerrd.ra ths cataloguo of Buddhiat canon of ths Greet
or Arnitayu-
T'a'ng dynasty (Ta'tong'nei'-t'ie*l'u *,,Sfr*f*l
v,ruisoeyarajonci* {Mmk- pF. ?, Jqr, t6B, ;"0;,
426,orc.i.rfe is evidentiy
to beidenl,insd
Ffth
An:it'dbh* Butirlhe' ;Til',"$,_" lH#il, T# ;;:1fr1,"13-i,"*"YJ
cf this siiiira are incir-lrLsriin i;he chinaa€ 'fripifeke.
j-I::,^u= ot tho sarne catalogue
AHITAruRVA?!, ttn rai;o,i;,atr+(worr,J
'*sri;'-;;
*yerem-) ]:^"T.lt:t:l
y:".:n"^-T:^ was
or Asiiiibn:viri6e*varajondra rnr-.*. ""-" wrltt'on on fi's :l::'::-:'::^j^:
sh.ets of papor' -:T11t""
ths s€condone by
AmitE,btrc,Bi:..lci;*. soe.q{IKHAvari.
G'er.,abherira,,)n four sheets, end '"bo third ona by

& narffi for arnil,aEu,Jdhs.ff-il;*H;*,oololu"ortttr 'ffi$:L "-ff"lffi

A}ilrr"qyLyis),
Seo A'HITA (l)' K'*i-yiian Catr*h:giuo of Bu<lclbist Classics
(K' a e*s\il,arvehitrr<hirn-Lu Hitf*#), compiled in
SruTAVU$ S0?ftA (A-,m4+'o-eh;"g WHGgSl, alao tbe lSth yoar cf K'*i Yiian (?30 A. C.) of the T'eng
knorp"n ss th€ Sulchd,uafivynh\a, trer:.d*tod by liuro6- d5'nasty, tha nurnber of Kumirejiva's and
raji-"a in cne fa.ccicle Cunqg tha L*i;er Ci:'iu peri,od, I{stian-t*eng'e translstions is the Bame as those
is a afitr* depicting the meits and glories of rcentianed ebove, but C*u4abhadra's tra,asletion is
Ar*it6bha'a Puro l*and, end ad":isi:rg peoplo to nol incirrded. in the Tripifaka. Sinoe that tims,
r:ail onhiraameinorder tobeborntbere. Rorrlg thogscoadtranslation,viz., thoSmallerAmit6yus
ono of the three b*sic sirlras of the Purs Lflnd Sfitre, sppeers t..r have beon gradually forgrrtten.
secf, it, was rpoken by the Buddha hinosotf without Rut, in tbe various editionc of the Tripifake pub.
any speciairequest,. lishod cinoe tbo Yiian d5aeasty (1280-1368 A. C.),
'
'tlus srrErs lE t- t'hs " divi'e rrtsnfu'6 {$Cdhi'rrrnrrtra) for
van.',* pop'la,r in Chinr, a.nd thero ln-":
e-xtirp*ting tbo roots of dl karmic hindrsncos
are tbreo transl&gicns in chinem. rh" ;; k";-*r
esrhoamdtiv','w
siltra{rairh6, T"Jffi##"Jtr
{inishod by Kumdrerjivs",]*r'r:{:-T Lff"?ffi;:fi:ffi
-,--
in Changan ea ths Ttriao
ia fffty-nine charactarg and followed by
yao r-ud,n (tho Ga,rion of pleaa;el o" tt" tT"*t
"".hil fort'y'rovon oh'sracters of explauotion, with a note
dty of tbe eocond moath in tbe fourth y; r;
that it ie adapte<i from the smeller
Itung shih (,*0g a. c") duri"g the r,arel L-h,tux T*Iu:"*
An'it"6yur Sflt'ra tra'nrslated by Gunablradra' fi
p€ric.f. Tbe roeonrl ot'ren kn6rsr: ae tbo $J*
thsi etrnrives of tho lost tran^qlation' rtre
Lmitay* sitr:i was msdp 5v Q'.,qabbsco* *t T.:tl
the rlei:r rnonnatery cl!-ftarsnoo betwsen Egtiran-tsang'n end Ku-mdrajiv*'e
in flinsolrou d\Eing the
t'raneletions is th8i; in Kumfi'rajlva'g franslation
Tfsieo Chiea period {454.-fi A. C.) of tho i*fir"
t'ho. witaoeeoe of Se'by*muni Budtl'b'e'c true words
,aung dynrssty, brrt thie transra,tiro h**;;l;
ssne the Buddhas of eix diroctions, while in Esiisn-
r-ha third grnnnretion, lrnown &s the siltra of p.-aiai&c
taang's veraion tba o'itnee'a' w€Fo tho Buddhas of
i;be purs L*d and ths Be:aption ,f ;;;'.ffi:
trrn dirootions' After making e conpe'rison with
(Toieh6, No. 30?) res eompiered by u"tl""t"*"g
tue, Tibetan transletion and the oristing SnnF{krit
a6 tbe Croat, T,2fi, On -oir*ory ; Ohr"**,, ;
*1' * havo forrnd that Kurnn'railva's t'ranslation
the srat day of tho ffrsi month ur the #t;;
mincid6s witb tbam- fhot''o is also come differenoe
of yung IIui (fi.50 a.c,) during the -f'a,ig aynarty" -*"
?ho Tit)otaa version of this sfltra, too*" betwtothicoDoaadKumareliva'gothertranglation,
tu"
B&-ba-eort-gy;- bb,g"-p. urer looornplisbod vrz., the Andiliyw S&a insoribod of old on elebs
tbrough
the eo-operation of Ddna$ile *arl Yo-6se sde" rtt in the Lung EEfutg monastery ut Eeiangryang.
lont
is also c&id, to havo beon irarcl,6ti€d, bv tho tr'or inatanoo, in Lung-bsu'r Treatieo on tbe Pruc
-- '-_-ioint
(IrF*t) by wensJih-heiu (:EF,F): feso.
efforr of pra!trt, Surcndra *,,d E,o-6en Jo.l ' land
L it ir reoorded" " fbo Aeenyn Sfrlarc insoribod
Tbe garcsisii tsxt of thit nitm raa prablirhed in on gbbr ot Eefurng-yeng vritten by Chln JOn-
lStlbyMsEldtlberdBungiul$G$ioinlondon- IAug of tbo 8ui dyanty (58f-8f8 A- C.) ir
IB I gg, it wae trrarie*d bfo nn8$4 'lndc tbo oomrudrd by mrt pccplc g the ohsmts was
 AUITAYI'g SI}TRA 471 AUITAYUS STITRA

rrritten vory oiogantly; after the worde 'wh6n one'g *m) of the ,{.8. b.r Hui-ehir,g of the T'ang
mind ie consentrated', there follow tho clauses: dynasty (613-907 A. C ). A Commontary (Shu fi)
" one ghouldropeat the Buddha'B n&me oxcli-uivoiy ; on the dS. by K'uoi-ciri of ihe T'arlg dynasty.
a,nd by reciting hie namo, ono's sinfl wiil all be A Commentary of Liniversal Praiscs (T'ung-
expiatod, and for such a c&uso, ono's good roots t,sarq-shu,ffil$t) on the z{.,S. iry K'ttoi-ohi of i,irs
{l*u8akr,mil}n) and blos.sod virbues tputtyal wili bo T'ang dynasty. A Comrnantsr:y"{^{bu d) orr i}rs
oxtensively cultivatod'; but this eentenco in twenty- .4.S. by Chi-yiian of tho Sung dyrarty {t}6{,1-1279
one Chinee€ oharacters is miesing in the exisi,ing A.C.). A Doctrinal Corumontary Q-sii,u *#) o"
vorsion. " This inecription of the eiitra w&a the .48. by Yiian.cirao of +"he Sung dyaasbl'.
soen by Yiian-cbao of tlio Southenr Sung A Tlocord of Hearing and Oboying iho Doetri:eal
dynasty (1127-1279 A. C.). In hie l)octrinnl Commontarlr on the '{S. }rv C}rieh-tu of tho Sung
Comrnent'ary on the Arnit6yrrs Srftra (A.mi4'o- rl;ma.sty. A Phrasoologic Explanatirrn (.Chi]-ehi,eh
ching-i-shu Ffilffifrfffi), he expreesed hig doubt Hffii of tho,4,q. by llsia-ci$ng of tho Yiian dynasty
that " the exieting vorsion might bo ineornpleto ". (1280-f 3C8 A. C.i. A Brief Explanation (D&eh-chieh
And C'hioh-tu, in hig Recorrl of Tlearing arr<l ffiffi)of the,4.S. by T*.-yu <;ftheMing dynasty {136s-
Obelng the l)octrinel Cornmentary orr the lS44 A. C.). Extracts (Ch'aa ff1 from the Brief
Amitdvus Siitrn (A -rnt.-t' o-t hiry -i -shu -w Cn-ch,i,ch-chi Explanation of n"he.48. by Clruari-t6ng of i;he Mtng
f4ilFgE*,EfiE[#Fe), expreseed the same view. tly-nasty. A Conunentary wifh Extracts (rShu-ch'os
But tho missing sont,once ia not found oither in fitp) the .4D'. by Chu-hrrng uf the Ming
""
the Tibotan version or in tho Sarrskrit text. or in dynasty. A l)ocieivo Cjomrnont (I-chdalr. El*i
"n
Ilsiian-tsang's translation. fn his Commentary the ,{S. by L'a-hrri of t}re }ling dynasi,y. The
with Extracts on the Arnitd\,rrs Sr-rtra (A-md-t'c- Gist (Yas-chieh Fffi) of tl,o ,4,S. bv (')tih-hsii of
ching-shtl -ch'ao $$fill@fl|;, fasc. iii, Chu-hulg the I'Iing dynasty. A StuCv of ti'o Cornmentary
of the Ming dynasty (1368-1644 A. f).) remarkcd with Exiracis'(St"u.ch'u-ch.zeh#ggffil on tlie l^9. by
that thoge twsnty-tlrrr: charactere (uupposod tc Hsii Fluai-t'ing r.'f the Ch'ing dynasi,y (1641-1911
bo tho missing words) woro inserted by fonnor A. C.). Tho Brorrd, Long Tongue tflttd,-heiang f;"*gi,
commentators in explaining i;ho sfrtrrr. ThiB a Commentary on tho ,4r,q. try Clhing-f.'ing of the
soomg credible. Ch'ing dynarty. A Brief Annobaf,ion {L&eli-siluo
ffiEP) on tho .48. by l{sti-{ir, of tho Cfl'ing clJr*sty.
As l{umerajiva's rerrderrng of this sfltra is eo A Simplo l{srrrark (Y&e-iun SJffi) on the .4S, by
luoid, fluent and highly approvod by Chineeo P'6ng Cbi-ch'ing of the Ch'ing dynasty.
scholars, it has becomo the most popular vergion
Tire following is s list uf +"ho lost, ceiebrnted
of thie sfii,ra il China. ft narratos how the Briddla
ct-rmruen'i,arieaon this stitrs: A Doctrinal Commeri.
once in tlre Jetavana Garrlen told the Elder Sdri-
t,wy (I-thu !ftffi,i on tite :{.S. li-y Li6ng-chao of t}ro
putra and others of tho two ibrms of ksrrna (ono
Later Ch'in poriod (384-4i7 A. C.). A rr Extract
boittg the r€gu.ll,ant porson, tho other boing the
depondent, orrl-ironrnent), the ruerit,s anii adornmonts \Ch'as th from the ,4rS. by Chi-ehou of rhe T'a"g
dltrasfy- -lJbe Soluti,on of Tt+n l)ceubtfui Pointe
whir:h had boen ombod.ied rn Arnif"eyue' Westom
(Chii,eh-ehite,-d *+*), by L'ban-jan of the T'ang
Land of Ehssarrd about tho guaranteo that one who
could concontrate ono's minci cn r.opeating tho dynasty. The Het,-Tzfi-Ch'aa iffif,L+t. tr Co"r,uoir.
tary on the d,5. by Chilr.ylran of tho Srtng
rlame of Amita would be born ir that Land. It
d;'nasty. Al Anall4icel $fudy (K'c fr) cf the
also rglatos how tho Buddhse of six direr:tionc
elhowed the sign oi' broad a.ird iong tongJue ' to provo d,-S. 1,rt Cliih-yiian oi the Sung d.ynasty. A New
Commentary (Eldn-thu fft) orr the .48. by Jdu-yo
tho truth of r*'hat Sfr.kyamut i Fuddhe fued ui,torocl,
and liow they woulci all protoct thoso iiving borngs of tho Srxrg dyn*sty. A Guide 'r,o trre Sow
(aNtoa) who r:alied on iho n&rrre of Amita. Commenwry {,9efa-chw-ch;,h-!,.u,ei#H]tfiffi\,)a rhe
.4,S. by J6u-yo of the S',r'rg ciy:reety-. Arr
Because Kunlira,iit*'* tr*qsLation of the Analytical Study (J('a Fl) of tha ;{,s. irv J6a-yo
Arni,td,gw Sfitra wae tho most, popular edition in of ihe Srrng dynasty.
China, numorous oxpositore of difforont periods wrots This efrtrrr is rtlso very popular in Korea and
commoniaries ba€ed on it. Oi theso tho impcrtant Japan. Cornrnentsios on thle eiitra b]' anciont
existing works aro r: a Dootrinal Account {I-chd Korea,n m&gt€rs ir-,clu.io -ror.irs by Yiiat\-ts'o.
ilR) of the z{,S. by Chih"i cf the Sui dynasty Yiiau-heiao, Tao -!.rn. Yiri g -hsing, He-Lian-yi a,nd T'ai.
(681-618 A. C.). A I)octrinal Expoeition (I-ah*" heion, ell of Sillo iKoroa,).

l4A, Etsdf tw ar,fl4,tpt $drt:"

 AIilITAYlryil{IS CAYARAJEI{DRA
The commenteriee by encient Japaneso magters on
this sfrbra are: A General Concoption of the ,,{8.
by Genshin, A Brisf B,ocord of tho ,4.,S. by
Gonshin, An Explanation of the ,4.,S. by Genku,
and A Direct Discourse and fmportant Annota-
tions on the CB. by Sh0so.
I(. Ku.
Brsr,roonerv : Cbi-sh6n of tho T'ang dynasty, A
Catalogue of Buddhist Saered Books of the K'si
Yiian Period (Tui,ah|, No. 2154). Ohu-bung, An
Abridgement of tbo Commontary on tlro Amit6bha-
sfitra. Fei Ch'ang-fang of tho Srri dlmasty, A by the Buddha to an assombly of' bhikqurr, when
Rocord of tho 'Iriplo-gom of the Successive
Dynasiiios (Taiah,6, No. 2034). Too-heiian of
the T'ang dynasty, A Catalogue of Buddhist
Canons of the T'ang Dynasty (Taish6, No. 2149).
Warlg Jih-Lsiu, Lung-hsu's 'Ireatiso on t'he
Pure
I'and (Taialui, No. 1970). Yiian-chao, A Dcctrinal
Commontary on the Amit6yus-srltra (Taishi,
No. 176l).
AIf,ITIYUVIilId0AYARAJENDRA, & uamo for
-4.mi6yurjfl6na rini$s8,yarijo, a Bud4ha. Seo
AMITAYURJN ANAVIM SCAYAR,A.IA.
A-III-T'O-CEING, n&me of the Chinose translation
of a Sanekrit text. See SUKHAVafI-VVOffe.
ADIITODANA, one of the gons of Sihahanu and
Kaco6n6, tho deughter of Devadaha Sakka. He
had four brotl rers, narnoly, Suddhodaua, Dhotc.dan a,
Sakka and Sukka, and two sisters, Amitd anci
Famitd (Mha. ii, 20). His two aona woro known es
Ma,hdrr6,maand Anumddhe (DhpA. IV, 124). In
certain commontaries Ananda is called a son of
Amitodana (MA. Itr, Bl , DA. fI, 492 ; AA. I,
292). In Sanskrit iitorature Amitcdana ie spoiron
of as Amftodena and tlie father of Devarlatta
lMhtru.I, 352). According to the lllahdt:apa (viii,
18 f.) hs had sncther scn nsmad $akk*-par.r<fu
who having hoard tha'b the l(oaala king Vi{tr{abha
was coming to deetroy l,ho Sekyans, fled to the
t'urther eide of tho Ganges and there founded a city.
A--UI-T',O-KU-yrN-SsdUC-WAI{C-T',O-LO-t{I -
cHINc (FFJtpEfi*EEfAStr*l Nunjdo,No. 48s),
aleo knor;gn x Ku-ydm-ah6rry-u;ung-ahin4, or Ku-
ytn-a$ng-cliing, is the Chinese vorsion of a Sanskrit
te=t which is prneeumetrly lost. It wae translatad
r:nder tbe petronago of the Lia,ng dya*aty (602-67
472 AUITTATAPETA
A.C.). The transiator is unknown. The Chineso
title has been restored try Nanjio into Sanskrit,
viz., Ant itad.undubhisxarard,ja -dhdrarl,i -siltra.
Another version of the same teixt is found in
1Iibetan, viz., Tshe-d,ait ye-Jes dpa4-tu-meit-7tdhi
sfll,h-po shes-bya.bahi gzuns; it has been restored
into Sanskrit as Apa,rimitd,yurjfrirwhTdayaniinto-
dlfi,ro1t| (0M. No. 368). ft was translatod into
Tibetan by the Indian Pandit Punyasambhava
and tho Tibetan translation-offi.cer Ba-tshab Ni-
ma-gra,gs. l'lre eoutents of the Chinese and the
Tibetan versions are sirnilar'.
This sitra is a biographical rliscourso doliverod
he was residing in ths city of Campd,. It is an
expoaitory narrative about Amitdbha Buddha*
the excluisite and ineomprehensible luxuries of lrig
land of Sukhdvatr, tho splendour of his palaco,
and tho n&mos of his paronts, son and dieciplos.
The land is called Ch'ing-t'ai (il!f* o" Puro and
Peace), and its rulor is A-mi-+,'o-fu (Ftl4lFEff, ot
Amita Buddha). His father ie known &s
Ytieh-shang (E-f or Candrottama), his mothor
a,c Shu-sh6rtrg-miao-yen (*&Wffi or the Suprome
pretty-faced Lady), and his son Yiioh-*i^S (E ffl
or Candraprabhd). Amitdbha Buddha has two
disciplos, 'the disciple of discipline' and . tho
disciple of wisdom' known as Wu-kou-ch'6ng
(fttt#l or Vimalak-nti) and lfeien-kuang (f;)t o"
Parigrdha-prabhd), respoctively.
It is said that, if e porson wers to repoat this
s[tra lbr ten oons€outive days, ho would certainly
b4 able to s€e Amitdbha Buddha. In other words,
he would certainly be born in Sukhivsti, the land
of Amitibha Bud,ihe (Moc.05 A).
IT,.A. G.
AMITTABHA, trame of Bhojanadiyaka (q.v.) thera
in a provioug birth as e king.
AMITTAKA, n*mo of Bhojenadiyoka (q.".) thera
in a previous birth es a king.
AUITTATAPAHA, nam6 of Pavitiha(q.v.)there in
a provioue birth as a king.
AMITTAT^IPAI{I s young brihmen girl who
was given awey in marriego by her parents l,o sn
old brdhman, namsd Jujaka of Kdlinga, in payment
of a debt. At fi.rst, the old br6hman was well
looked after by her. Tho married young brihm*nr
in that villsgs obeenled bow sbc wss trocting her
 ATUXAyAI{TARA
Inrshand. though old, informed theii wives about
it and askod them to do the a&mo. Thie idea
did not appeal to them at all and they deterrnined
to drive Amitt&te,pa,ni out of the villege. Tlrey
sterted rrrocking her seying thot ehe u'a*sministoring
to an old man. Arnittotipan6, r:omplained to her
hust &rrd. IIo tried to console her by promieing
to do *rll the work fcrr her, to which she did not
agree sinco it was not the oustom of tho brdhman
r:aste. Thereforo, Arnittatd,pand, insisted on boing
provided with sorvants, and having informed hor
lnnband about king Vessantara who w&s then
living in Varlka-hill (Varika-giri), told him to ask
him for a slavo. Jrljaka did not approciate her
suggestion vi'ry much, saying thaL the long journey
to Vafika-hill woulrl maks him tired. But Amitta-
tdpan6, insisting that he shoulil go, made provisions
for the journey. Ths old br'6,hman set out on the
journey and obtainecl from king Vessa,ntara his
two children J6,liya and Kanhajind. But Amitta-
tdpanB was not fortunate enough to get either the
slaves or her own husba,nd since the children were
borrght back by their grand-parents in the city of
Jetuttara and tho brdhrnan him.golf died thero
(/. VI, pp. 521 ff.).
In the prorent Buddha.age Amittat6pand, is
idontified with Cifrcamd.navikd, (ibid. 593).
I. K.
AUIAyAilTARA, a Sanskrit text which is extant
in ite Tibetan tranalation, the Gdanus-iag-gi khyd-
par, in tlre Rgyud (or tantra, in Cordier, in Rgyud-
hgrel or tantra commentary) soction of the Tengyrr.
Ite author'e name wa,s not recorded and Abh*ydkara,
gupta and Tshul-khrims rgval-mtshan rrsnsieted
the work into Titretan. C)ne may be allowed, how-
ever, to conjecture that thig short work (of two
lines only) wa8 compoeed by one of the tranqlators
hime€lf, i.e., Abhaydka,ragupta (Cord,ier,II, p. 381,
No. 6l . TM. No. 3200).
AItrNAYANUSARI1{I-NAMA-vYAKHYA, or Bhaso -
aaryd,mnnyd,nusA,rini,-rfi,ma,-uyd,lchyd,rrois a Sanskrit
commontary of the Aptasdtn^trnladprajM,pdram,itd,,
oxtant in ite Tibotan translation, th.e (Bcom-Idan-
hdas-mahi) Man-hag-gi rjas-at, hbra,h-ba, shes-bya-
baltd rnam-pr biad-pa, in tho Mdo-hgrel (sitre com-
mentary) soction of the Tengyur. Its author weg
Dpal-ldan Rgyal-po Jegattalar gnas-pa (Srirdja
Jegaddalanivfuin). Ala,nkiradeva translat€d the
work into Tibetan. TM. givee the la*,ter Sanskrit
473 AMOGHACATJpA
title of the ebove-mentionsd and narnes as itg tra,ns-
lator Ga-rod Tshul-khrime hb5r.tn-gnas, besido.e
Alank6.radev& or Alankadeva (Cord,ier, III, p. 285,
No. I ; TM.38ll).
AnrxAyesAnrpneplpA, Sanskrit work
mentioned only in the Peking canon in its Tibeten
translation, lha Brggud-po, sfiin-gi sgrsn-ma,, in the
Rgyud-fgrel (tantra commentary) section of the
Tenglnrr. fts author was Vimala, but tho trans-
lator's n&me is not rscorded (Cord,ier,III, p" 150).
AUXAynVlSngE, a Sanskrit tert of tho Sralhano-
iatalaa (Cordier, III, 548) which is extant in its
Tibetan transle,tion, Lltr-l Gda,nr^s-hau-q'ilchyail-par,
in the Rgyud (tantra) section cf the Tengyur. The
author's n&mo is not rocorded. Abhaya and Tshul-
khrims rgyal-mtshan (Siladhvajd) tran"slated tbe
work into Tibetan (ibid. II, p. 377, No. 36).
!,
AUOOeffIIA DHARUA, 'ground for rejoicing '-
When the bodhisattva from this shoro (apdrinwl 'I
surveys (obhiudlokar,) the shore beyond (pdrimal,
t
tho anteeedent conditions of the Burvey being
rl
actually present (abhirilok ana pur uahgwta dlto;rntal,
the deities of the Pure Abodo (Su,adModsa) as well
as other gode, heeded by Indra, BrahmE and
Prajd,pati, obtain a great ground tbr rejoicing-
The deities of the Pure Abode are said to rojoice rl
considering eighteen factors on such ar, oocaeion.
They are : that the great recluso (tho borlhieattva)
has knowledge of his associatione in irrs formel'
livea (pfrraayogulanrpannal, that he has kr"owlodge
of his former births (pil.ruotpadmampa'nrwl; that
he has the suitable birth (yugotpdda), the lovely
bimh (kalydr.totpila), the fore-most birth (agrotpdfu),
the best trirth (Xyea{hotpdfu),the highest birth (Crea-
th,otpd,ilal, the birth consoquent on bis former vows
(prayfi'dhi pttrwtTtdda,), that he ltas reliance (niiraya),
a support and eta.y (upd,Mna, u,pa^stanthhal,and the
necessa.rJroonditiong (eorytsd'ra-aompan'na); thao the
recluse will teach the changeless dharm', tbe dharrna
of the way out (noiryd'niha), the transcendental
dharma, the unique, the beneficentlv glorious
(auyd,udhyaya4a'1, the profound and cleer dharma,
the dharma that in all respects is perfect and pure
(Mhuu. fI, 259).
w. G.w.
AUOOEACAI.{pA (' effieaciously violent'), a deity
montioned in the Sillwtwmdln (GOS. XX\II, I, 3),
who is to be propitiated adopting the rnjra mudrd.
 !

A}TOCEADARSAI{A 474 AMOGHADARSIT{

('gesturu of the thunderbolt') errd uttaring a mantra. 'Fhig

reftrronco to Amogtrader$rura bodhisattv$'s
Acoording to ths toxt ihe aqiro-mu],nl ie explained coru: oei,iorrsw itlr tho Clarbhedhrlt u-rntrndala is lb rrnd
thug: thc right arm is etratched uprig):t showing oniy in tho commentary cf rhe hI&lta!,qiroco;tir;.
an angry gesture with the thrrrnb. 'Iho m*ntra ie Sitra. rvirich w&s composod in the Hsrial-f'a-ssu
I,Iamah sarnantattojrdquirn, trdi aftwghrr-cu?Lda tonple in China. 1Muc" 4391 a).
nnluir usa'ry,asplul{,uy a hllm biars,muy a bl+r{rriiq li 6 h L/.'
:rL
R- A. C.
Wa! hdqn md,m.

,4,moghaea+da is associat,ed with another niudrB

and a martra, too. Ar:cording to this rnudrd the AtIOGHADanSenn {2). a nriga mentionorl in the
fingors ere to be claspod irr t.he fist" The nniddle Maha,uytttltatti, (BB. )(ltIl irr tho chnpter otrllod.
' I)harmnde*aniirsvanidindm&ni'
firrger, tho index finger and the tip of the thurnb (ch. 138, p. 4g).
ehould toueh oach obher slighil;'. The mrrntra to
be uttered is; Llm fu.rra haro $bahrini?natte hum
AHOeHADnnSfl{ (l), r. Buddha who trolongs to
plwt wd,hd.
the group of thirty-Gve Btrtldlrae to whom all gravo
The angry gostures *long with his nam6, Amogha- transgrossicns havo to bo conJ'essodby a bodhisattva,
ca+da, etrow that hs is a doily characteriaod b,y day anil night (upattaya bodhisattuena. pafi,ca-
by cruelty and violoncs. irirn1otd,rn BufuIhfrruirn lthagouatdmontilce r(itrim
diurtm ehalcdrd gurtyc rleiallr,taz'yd,h: Siks, p. ltig).
fi,. A. G"
Since mor*l discipliue ig esteerxed an ossential
ADIOCHAIIAnSAIA (l), known as Pu-k'ung. qhar&cioristic of a bodhisattve. the davelopment by
ehien-p'u-sa, or Pu-h"ung-yon-p'rt-sa or Ch6ng-
him of bcdhi-citta (q.v.; is regarded as irnperativo.
liu-p'u-sa in Chineeo and FukG Ken-bossl,su in Eodhi-citte, with whicir oarly'Iiroravode }iuddhism
Japaneee, ia one of tho sixtoen bodhisattvas of had noeoncern, is tire basic instigai,ion and inducing
tbe Rhadrakelpa. Thia irnago is locatod in tho
forco of the M*biylnist religious life, v-Iiieh unites
escond placo from the left of the castern Trilokya-
menta! onlightoruaant with zo*loug devotiorr to work
vijayarfrja rphorne of tho VajradhEtu-mror.r.ieila,
for tho berro0t of cthers. Though it wa,q eonsitlered
Thie bodhisettve obsonef, the sulTef^ng and &nruso-
to be en extensive, practical pr';oess, based on a
monts of all scntiarrt borngs, thrcugtr t.ho ff.ve eyoe
sysiom of intonnivo rrie-.iitatiorr, later it chtr,ngod
be is *uppssed to pos&ss! arul ho leade them to
oveir to a rituai, and fho por-sorralities (or bodlr.i-
Nirr'6na without fail. Henoe he is knnwn &g sartvas) trad io progress through & system of
Amoghad*rsan& or . the ons of rn rrnfeilrng eyo'.
forrnalitica, i. o,, uantdand (wcrslrip), fiujo (offerings),
EIia gthga,-nimt (socret narna) is Scmantadar- iarantiganuzrn (tr*king rofugo), pd,patkiana
Aana-vojra (P'u-chion-ohin-kang ; an<i $ornetirires, (oorrl'orsion of aini, .pu,qr,yd,ntrmodand (expressing t,he
the namo Taitva-vojra ie ri-sed ir,ste{d. IIis appruval of nrerite *cquiretl by others), bud'Jhd-
bdjo (mystic syilable) is cp. Itris tamay* cr s)rm- d,hysparfi 1+ntroeting Buddlrss to bs tho guicles of
bolic shape is the 'eye' which eymirolisos his all b,eirrgs, igrrorant aa they aro) ; and bodhd-
faeulty or the thorrght, of u*ving ai.l sontionf, treiugs. Fmriffirnarfr, {otroting tho rri::"its acquired iiy him
According to tho !.'a-chdrg-kwn-h.$*ng-tnun-wl- to the bo:i*hi r St:&,r.p. 2${.1i.
la-cl$ng-*hu-6-eliit-ehirq {The Ir[*hiy-"in* sir,ra of Anaungst th em pd,padeiana i.sccnsiderod trr bo a quito
moditation on the var.ious gooc} anrl bar1 msttefs
impxrrtant formalit,y; et tbis ha."s to bo confeesed
repromated in tho maldaia T'a-ch'6ng). his sirre ead igncminiorre sctions ccmrnittod tlrough
eomplaxion iswhitbb pink: er":t xhile b,ic tr;ft hand
tr"d]t, Bpstrch, or ttroi-rgbt in ths p*st as nell sg in
re cienched an<i plecal oa tiio hip, lic hoid* a loiug
the present, in tho lreiief that if ono hae not purged
f;on'or, with a hurnasr feeo, in his righi. His ruddl& oueseif' from *in ons would bc bonr in hell (dl!id.
takee +,iro *h*pa cf tha eye of tho RqrdrJha. IIig
pp"XLIV, XLV: kdrikEs i?*19). Ono has to take
tnan$ru (chermi ic Cryr ar*glw-darlorut n6M ah. reF;ge in tho ihr.oo dcr*aoe, anri in i;he bodhisettvss,
Ho elso eppserd iri tha Gorbfu-dtfrtu"rrt*Vgala. ar".l., fbmmtebhedre, Maf,jugirosa, Avalokita, Ake6s-
i:n f,bat, too, bic gt'*hga-#rnu, rtxulrti, ssij, +r,lilrr gerbha, Kpitigarbha" a.ad \rrjrapiini (R", 66 f.),
cheraaiefistica a;u riuriler i,o thos€ g1v.Dn eariier. bofi:rs addreosing rbe gnrup of thirty,five Iluddtres
ilnjy his bnjc ancl tan?rt?$ diff+r. Ttrey ar? uf Coni*ssion, wbo eFo msntioned irnmedietoly
rcpr,eoonied with, &a or a$ *nd & human-faoed afi,er*=rrnir (ih*i. t69). Fi*.elly, ono hae f,o delivor
iotr-u, rspootil'sly, wbon im 6akea !rj* pler:e ira tho tbo ststsrn€Et (itrid. f ?0) of oonfcrion of ono's
Gar bba.if.ret u -urmdelcr. eins.
 AMOGflADARgff 176 AIilOCgAffiTIgA

Sinco preyer and ocromonJr ar',o givm a most AMOGHADARSINETRA-VIBEAIIGA, r Sonckrit

pronoinent part in Tibotan Buddhist rituals, work whiob is e:tcnt in its Tib€tsa trrnrletion, the
fi@.eiorfi (diq-pa ttnm chad Eag-par kr<hoal in Mtg-Wd ,nilton-ba hn-Lfun, in thc Mdo-hgrol
connidor.ed a primery itom in tho life of Tibotnn (nitra-eomrnentaqy) soction of the Tongyur. Itr
Budrlhistc (Waddell, The Bu.&l,hisrn oJ Tfut, suthmt werc Sman"po M."ho (8l';*6 Manth0na ?)
p. 353). Anothor rituai sonnooted wii;h ths geme 'tranelator'e
and Varipura (Vf,,riprir* ?) whilo tho
group of thirty-five Buddhae is knowr in Tibot as nsmo ia not recordod. ?M. givee the arrtlror'e
tho Gangee-curTent, thc Treotise of Prrris€ to the namo as Msleho, and Nag-dbafr Phun-tehoga lhirn-
Thirty.fivo Confossion-Sugataa (Bde-bar gials pa grub ac its translaLor (Cnil'e,r, m, p. 504 No. 8;
Eurn-cu rtaalia-la batod,-d,ob ttt byal-p gangobi 1'M. 4443). In the Peking edition it ie inchrded
chu-rgyun : Edhg. 169 ft. nt. 3). emoug the technieal works later incoqporatod in
tho rnnou {Cmdi,dr, I1I, 656).
R. A. G.

AHOGHA-KRoDgAifxuie-nfur, known aB
AIIOCIIADARSIil (2), 'of cloar visws', a bodhi-
FEn-nrr-kou-kuan-ehih-yin-p'u-ea
(e*ffiggg6,
settva mentioned in tho Mahturgutpa$i (BB. XIII),
or F6n-nu-kou-p'u-oa rn, Chinao, and -Funnuk<l-
in the chaptor oalled NAnnbodhhaftuarwranm $bid' kanzoon-txrsatau or FunntrkO-bocateu in Japanose,
ch. 23, p. ll). Ifir nrmo eiso appoera in tho
ic the eecond form of Avalokitc6vrra from tho left
NiEponnayogdaali (COS. No. CIX), in the third
aide of the lowor pert, of the Guhye-dhitu-meqrdela.
liet of sixteen bodhiaattvee of tho m*rxlrl* of
Durgfiipari,idh^Tw (ibid. p. 66). Ff'ia guhprufunc (rocrei namc) ie Ch'ih-kou-cbin.
TIo is mentioned twice in thc toxt (ibid. pp. aG k.errg (#tB&iil). E:is Hja (mystioal letter) is sa
and 66). Aceording to tho flrs0 deecription, or
(garbhah&lngoraduahih pglilceudh petwy1,Tn trideut. His ffgure lrar throe f'aaes a,n"dfour hands.
Th,o frontal aspect is flosh ooloured, the loft fsoe is
TdrncEu ma,itrqld,mogh&r&i-earvapdyafi,jaln &rrtn
lokata,mowi,rghdte-nnrgp okpobhya-adyffih p. dO) blui: and the right one is grcen. Eactr face hes
he is idcntical with hia rnaster Akgobhya tlrroe oyoc and a tr.snsformod tsuddha on tho brow.
with the bh&mispardo-rntd,rri; and according T?re lel't upp6r hend has a lotus and the left lower
to the second (Amoglw.dar.ao pttah sa,rwtrarnb!fi- h"and tr^aea burcl. IIo hoeps tn iron trident in hie
jahhTddakgiq,akurall Tcatrstlwuama-rmtstih, p. 66i he right uppor harrd and the right lowsr hand mskes
is said to bo of a yollowish complexion, and wlrilo a mudr6 to aatisfy the desire of ell beinga. Ils sits
he holds tho lotrrs flower in the right hrnd, the on a red lotue flower.
left ie clenclred and placod on tho hip. fne MaAdtairotqno Srilra, its commentary by
Threo bronzo statuottss occur in two larneistic I-tsirrg, *nd the She-ta-i-kuc (fit**ft) contcrin
pantheons (W. E. Clark, I'uso Lamuisl'ic Pqnthe,ortr, no .rsferenco to tliie forrn of Av'slokit,esvilra. firo
ff, pp. 20, I43, 2471.' fn the first Annogh*dariin tiame Amoglur-krarlhEflkuSr-raja occunr for the
bodhisattva ehows the gesturo cf prr-rtcetion first firne in bhe Hsuan-Jo-tzil-i-kuei f*if€ff*.it.
(.obh,tya-m,udto)with Iris right hand, wlrrlo thc lett The naine is bolieved to be iden[icai rvrsii iJ-urg ir,ri,
lr&rrd regts on lhe lap ; in the eoeonChe is rnnrescnted p'rr-sa tffi,S#fiFl who ia ono of the famiiy cf
as boing idont,ieal with Aksobhya (cjG$. No, CfX, AkEiegarnliti - botllrisrlt t va.
46), displaying the geature of trrrrehing rhe earth
(bhil.mispo,rda-ritwird,) with his right li*nd, whilo K. T.
the left hand rests on tlro lap ; end in tire tliird; he
depicte the abhaya-nud,rC with his riglrt hand, u-lrilo
l,lre left }rand w-ith ite openecl paim is slightlv
AHOCHAif,Uin, known as Pu-h'ung-kou-kuan-
reised ahovo lris lon.
t*[-tmi-p'u-$ (rF&finHf#:) in Chrnar, .qnd
R. A, C. tr\*iko-knnjizsi-bomt,su iD Japram, is tho
trcdtris*ttvr st the oxtrrme rrt rida of tho lower
part, of tbc At*trgrrUb'a in tbe Gacbhadhitu-
AMOGHADnnitn (3), one of 'sistecn tiriuous ma4{ala. Iic hqr t+kcm, a voe to tr&p ell beings
rnon ' wlro crmo to liston to ein osposition adclresre<l vith hic tridsnt of mercry B&d lead tham doflnitely
b.v tho tsrtdcllur on tire Grdlrrgkr-jrg rrrourrtrrirt rrtr to Nirv6na. So ho ir hown ru Amogb&frku6a or
Ilirjrrgrlrn (iidlrp. :l). 'unfailbg
book',
 ArrocHApAie 476 AuocHApAia
H,is guhyarfirno (sooret rrame) is Hu&Juin-ohin- cbs. I & 2) he has one heed and four nnns. But,
l€ng ({ttHft[!l), }nis baja (mystic letter) is so or sqmotimoe, hu i" said. to have three hesds and four
dhi. And his E@nurillaor symbol ie a hook on a *rns (Arnoglw,raja-lcalpardjo : Nanjio, SlT) or three
lorue. Accordiog ro rhe prtaan4_chi (86ffil). hoads and six arms (ibid. oh. 83). Ilowover, the
lro hec four fncea and four hands. Of theso, two moet popular forrn in Japan has one head, three
fa,o€g, one on the right snd snother on the loft, are eyes and eight arme (Ejr-i's Zuzdshd and Shosort-
blue in colour. The other two face and the four ydshd, fasc. 8).
liarids am flosh eoloured. In one of the two hands
In the marulala AmoghapS,Sa occupies a plaet-' in
to the left, theftr is a lotulr flowor on which there is
the outerrnost square (Avalokitersvara section) of
a trident, and in the other & nooae (Nal. One of the garbho.dhd,tu. His bi.ia (symbolic letter) is
t'he two hands to the right is liftad up and in it
the syllable mo (' rliffiuilt to get') and his secrot
there is a trident ; ur the othor hand thero is a
name is PiAar-ajra. His sper:itrl symbol. the lasso,
thrtnderbolt ('uajral.
is held in the lou'er le.ft,hand s,nd in the upper left
The name of this bodhis&ttva is rrot, mentioned irr lrand is a lotus. In t,he rrpper r.ight hrind is a
tlxe Mohdaairocana Siltra or in its commontary by ros&ry, while the lower right liand holds a, v&se or
I^tsing. IIie name occurs for the ffrst time in the t)ae karmauajra. In six-trr.med strr,tues, the two
H sitan -fa -szd,-i -kuei t 9H *&ffi l. original hands are held together againet the bre&st
In the Ta'i-tmng-chieh-ch'i-ch,i (ffiffin€H) in the nartnskdra ntr.tlrd (gesruro of voneration).
Amoghdnkuia, is identifiod with Hsing-hui-p'u-sa Sometimes it is hs'lrl that Amoghepida ie an inear-
tffH#tr1, but tho Taizdlni-nrand,ara-genzual6-ohi nation of t,lre bodhisrttr.as Meigreyo or Ksitigar-
(fi6HFE##nWWtL) staten that this is another bha, who tlrenrselves are inoar.nations of tho Ruddha
n&mo of An-chu-hui-p'u-sa t.tttffi#ffi l. Vairocana (Shinkaku Jajusho). Seo Moc. 438? b.-
,t389b.
I{. T.
Alice Gotty obs€rvos {The Goda of Northent
Buddhimn,, p. 63) that Amoghep66a is one of tho
tantric forrne of Avalokitoivara. He has one hoad
and six to oight arms and holds sueh symbols as the
AMOGEAPASA (Ohinese: Pu-k'uang-chiian-so
lasso-his special syrnbol,-*.the tridont, the rcsary
48ffi*; Japanese: Fuki-kenjaku), one of the
and so forbh. Ho may !s6a,r o tiger skin and is
six manifostations of Avalokitesvara bodhis&ttva
mentioned in the Arnogharajo-loalpo,rd,ja (Taish,6, sornetimes aocornpanied by Green TdJre, Sudharra
Krrmd,ra, I{ayagriva and Bhgkuf,i, an angry form
No. 1092, Nanii,o, 317, ch. l). Avalokite6vara
reoeivod the rryukanzru (prophocy) narnod Am,oghn- of Yellow Tere (ibid. Il0). Thern is also a form
pd.ia-hrd,oyardja,nZ dlrira4tC-trwntra in the last of the rvitlr one head and tweuty erms. She further says
bhat Fukri-Korrjaku (Amoghapd,$a) was introduced
ninety-one aeons of his last birth. A porson who
into Japa,n rnueh later than the othor forms of
chants this marrtra and prays at a statue of this
Avnlokiteivara and bhat he becamo a popular doity
bodhisattva on the eighth day of ea,ch month is
assurod of twonty kinds of bonefit in this life and of the 'Iendai sect, but was not bccepted by the
a,nother eight at death. The ma.ntra is recorded Shingon soot (ibid- pp. 80, 82). Ifowovor, at
in tho so-c.allod Su.ln{ralxihu aaffi^+rd.ksu Az,aloki- presont, tho followors of both theee sects worship
teiuora Sil,Ira (Nanjdo, 1383). Fukri-konjaku without any diffomnce. Amogha-
p63a, aocorrling to thie work (p. 82), may be seated
Ch0on in his fihijujo-laukettu (ah. 7) says that a or :tanding, witb eight (or only six) arrns, +nd wears
vow made in the na.rne of AmoghapB6a will not be a high crown. Tlre normel hands aro held together
without reward (arnogha), for he ie sulo to be caught in the nqrrwakd.ra-mildrd. Tho upper hands hold
in the laeFo (pdia) of compession of tho botlhisattvs,.
Ifence hie narne AmoghapBda. Acoording to the
Jizo's stn;tr (eh,ohu7b)and a lotus flower. Two of the
lower hauds hold a rogary and a lasso while tho I
Hiaho-lculcaaz (fase. l5) of Kyoshun, the bodhi.
sattva nover fails to nooso a aontient being in his
othor two arr held in ths wra-nwd.rd, (boon-granting I
gesture). Tho symbols, however, rnay be dlfferently
lasso of compassion. But Jitsu-un in his Slu:;lon- dirpoaed. Thero is a form of F\rlni-kenjaku which
yoaho (fasc. 8) soys that Avalokitodvara may be wears the Ju-ichi-mon (oloven-faood) cruwrr, but
ce.llerl AmoghapBia when he ohants the Amogha- usually ho is ropresonted with a complioated cro\f,n
pdia-mantra, for he asfltmos this form then. without facee and, may be, without the r-rrn6.
Amoghapdia is represonted iu a number of ways.
Acmrdirrg to the .4moghapd,{a-dlfrrani (Nanji,o, Bl4, c.w.
 AMoGHAPASI-gnLTvIDHI 47i AuocEApASn-pARAurrA-sAT-

AIIIOCHAPASA-BAUVIDHI, & sanskrir work the H j ig s -rtan dban -phy ug d,on-y d -ahag e-poh.i ryrub -
whicb ie extarrt in its Tibetan trsnslation, the thaba, in the Rg5md (tantra ; in Cordier Rgyud-hgrel
f)on. -y od,-ahags - ptilti gto r =n vthi ch.o-ga, in the Rgyud. or tantra commentary) sectioa of the Tengyur.
lrgrel (ta,ntnr, comrnentary) section of the Teng5nrr- Ite autlior's n&me ig not recorded, but Grags-pe
Its author w&€ $akyasribhadra snd Rab.mchog rgyal-mtshan (Ktutidhvaja) is mentioned (Cwd,i,cr,
dpol bzan-po (l'ravara$ritrhadra) translet€d the Tfr, p. 548) as havrng translated the work
wrrrk into Titrcta,n (Carcl,ier, Il, p. 322, No. 169 ; into Tibetan (Cmdiar, fII, p. 27, No, lB0;
TM. Ns. 21t62). It belongs to the same eyele as 7M. No. 3435).
the Amoglrapirse-parlcrtdovngtorra.
AilOCHApld e- ruexpALA-DEvA cA t{ASTOTRA-
ADIOGIIAPAdA-Ii Bpn YA, a Mahayina sfrira abour
l-he eeecno€ of Anroghap&Sa, a rnzurilestation of
VIIIIALAPRABHA-NAMA,a Sanehit text which
is extanb in its Tibeban trangletion, (SpltAa-p)
.'lr'ulokiteivnnr,. l'his religious instmction is gtven
Don.yod-shogs-pahi dfuit-hklwr-gyi lLe tetqa-la,
liy t,he Saky.tmuri on tbe top of Mt. Potale in the
'hstod-pa dri-ma-md,-palti
reni(lcuce of Ar-nlokitedvara who is preeenting this hod aes-bya-ba, in the
Iig:yud (tantra) eoction of the Tengyrrr. &e
.lhort srrtro tO i8,000 rnonks and a large nunrber of
namo.s of the authcrr and translator are not reoordod
lxrrlirie&ttvas nnd devae. Tbe iuoral instnretion
(Cordier, II, 302, No. 27 ; TM. No. Z7Zll, It
r:ontains several iit&ntr'&s, gsirl to be very efficaoiorls,
belongs to the sarno cycle as Antoghapd{a,-pafi,ca-
rtnri elescriptione ol' (:r-lrerpolriet eluring which tlrese
d et,o,.'totru.
rns,nLru,s hilve to tre r.epea,tod. Tradition has it
f lnrt thie sfrtrri, rv:-t,!lu*nded down by tlre rnonk in
ll'holrt recidL.ru{,(!t}rr-: uutra was preac}re,J (J^VG. AMocI{ApAin-pAtCADEVASTOTRA, a Sanskrit,
Ir, 333). tert which is extant in its Tibetan translation as the
'l'his Qlpho,Sr-pe) Don-yod,-tslmgt-pa lha lhoh,i betnd-po,,
text is cxtant irr its 'l'ibetan tru,nsla,tion.
rr t,lie Rgyrd (tantra) section of the Tengyur"
trrrLi t led f) ott -y od -t lwg u-Ftahi,*'itirt -1n s hes-b uq -bu, t I L?g -
pt t:lcert,-pultilttrlo, bv tlre transls,tors Apoghat'ajra 'Ihere
are two similar works by different, authors
*rnrl llirrclrtrr Er*igB (f M, 6EZ). 1'he text, has beerr iu the same soction referrod to above. One is
rrlsn trnrrsl:rtetl info Clhineserrnder the titlo I'u-b'uwt- written by Candragomin and an unknown translator
t'h,ttrtn,-sq-clluLt-lutln.eltitul tTE#iHEIl,,L,ffit by rendered the work itrto Tibetan. The otber by
lJrrrllrinrci oI thr: 'l''rrnf, tl.vrra,sLy(Nu,rtji.o,lio. jlli ; FJrapti ('i) ; Don-yod do-rje (Amogbavajra)
'I-uiah6, and
l{o. IUIJI). Iruirl-crhengrags-pa (Ratnakirti) translatod the work
H. (}. A. v. Z.
irrto Tibotan (C'ord,ier,fI, p. 802, No. 2b ; p. B0B,
AMOGHAPASR-xnlpA-RAJA, a d e t a , i t e dc i e s c r . i p - No. 30 : TM. Nos. 2?20 and 27125).
ft has Avaioki-
trnn (569 f,ilros irr tlrc li'rrtlr*ug editiotr) rrf the
te*r-ara as Mah6kE,runiku, ftrr eentral dir.uritv.
rnligior-rs rites nrrd eer.ernonio:r.coanectecl u.ittr Amo-
ghnp6'ia.'l'hr. elescriplion ineluelesthat of rnilnrlalas
S. K.
;rnd ri1&ntrtr,s,tog*t,her with vorse.*lof praise. The
'I'ilrel:irn
vet.siofr, (l! fiwp-pu) I)on.-,udt-palti_slwgs- AMOcrrAplie - p ln AMrrA-$A T-pA Rrpu RAK A-
ltul.ri iln-ga ,,thib rtnhi rgyul-pt,, has lrtxrn tlanslaterl NAMA-DI{AnAryI (var. ",poripzirdya-),ri short
by tliff'orerrt yreoplo a,t di{Ttrrerrt times, arr.ci finrl,lly colloction of magical forrnulas iitr-okirrg
rtovigcd h.v Chos ggig.g dpal-tr:nfr,po ancl Rin-chen- Amoglrapd,Sa's assistanco for the acoomplishrnent
grtatl {lfutQ. TI, 335; ?}1. }io. 68fi). There is also a of the six bra,nscendontal virtues, with verues of
(lhinnso tl'it,4glstion iir thirty firsgigles adoration of several Buddhas and some mar\tr&s.
irr ?S cfuupters
err[ it I nrl I' u -k' u,ng -ah.iiun-sa=slt 6n -lrien _clri.n-.ry en _ching
{TiEffi #ilSff F<==-:'ffi The Tibetan translation fton-ya{-sha't-".pahi
t rr,}rich worrlel mean Arnogha-
p-{ardrlhi-vik;t i=rnnntra-Biitn*, mnclo by Bodhinrei pha -rol-tu -phyin -pa drug y ons -sy 7r!.aqs -por -byed.p
fretwrxrn the ycurs 707-7OLl A.Ll. cluring the T'ang shw-bya-ba,hi gzurw in three folios wr. made by
tf.l,zrrrsty (r\an,jirt, Ito. JL7; Tui.uhd, No. l0g2). Mafljusri-varma and Blo-ldan Ses-rab. and F&s
'l'he revieed by Chos-ky.i 6as-reb (.4)IG.II.
firet r,:fugpter6f t[is work has treen tronslated 330 ; TM_
irrrlepondent,ly unrler varioue titles. $ee AMOGHTI_ Nos. 687 and 903).
FASA.H I.TI]AYA.
The references to a Chrnese translatioa (Nanjia,
H, G. A. v. Z.
No. 317 artd Toish6, )io. 1099) do not sppo&r to be
ADlocuAplia-loxgivnnl-slDHAr{A, a Sans- in respect of this work.
krit, text whioh i* extant in ite Tib€tan tranrsletion, H. G. A.v.Z.
AffiOGHAPASA
PosADHAvIDHYAUNAya +ze AMOGEASIDDHI

AuocnApl6e-po$lDHAvIDrryAMHAyA, a to havo boon Amitrlbha. As the Sa<ldharnw.

Sanskrit toxt u-bich is oxtant in ite Tibetan trans- punda,nka (xii) of tho lst century A. C. refers to
Iatioa, L\e II pha4 e-pa r]on -y orl -slng s -pahi gso-.+byon- this Buddha, the beginning of this concept seems to
gicfw-gal.1,iman-ring, in the Rgyod (tantra) seotion have been towards the beginning of the Christien
of the Tengyrrr. Itg aurhor *as Sfkya6ribhadre eru, simultaneous with the coming into lrromillonco
and Rab-mcliog dpal bzan-po (Pnrvara(ribhafua) of Mair,ayd,na. Tho next stop irr tho developmont
translated ths work into Tibotan (Cord,ter,If,p. 822, of thie concopt was th&t this one colastirll l}rcldha
No. I7l i TM. No. 2864). It iras Avalokitesvara wa^squintupled. Now, it hsrd bcorr bolioverl hv the
sB ltrabakd,runika for contral divtrity. earlior Buddhists thtr,t tiroro \r'oro four oa,rthly
S. K. Buddhas in the past anr.l tlraL c'ut-, morc wir,s yet
to come. It was primariiv in order to incorporato
AIUOCHARAJA (f ), n&me for that one celestial Brrdtlha (rvlrorn thev hatl mct&-
Amoghasiddhi.
8€oAIIOGHASIDDHI. physically croated) to thrs group ot'fir',-r.1lr;11lro *'ls
later rlrrintrrpled. -'\lso, there wore rjr)nl(' ,)t lirrL
AMOGEARAJA (2), a monk whoso name occurrsin mystir:a,l groups of fir'o, such as tho llvo sonses,
a list of arahants who lived q'ith the Buddha at tlte fir'o ttg{rcqrltes (sl;orr.diy1),tho ca,rdintr,l poirrts
Srdvasti in tho Jeta Grove in And,tha.pigriacla's (witlr centro as tho fiftlr). etc. Amoglrasicltlhi is
monastory @al. l) anrl at Rajagfha on (irdhrakufa the tifth in this grouF. of celestial }Juddha-q. Iire
monntain (Sayu. 2i. Only the n&mo is forurd in otiior f,rur: aro Vairot:irna, .\irsobhYa. r\rnitiilrlitr
Buddhist Sanskrit literaturo. and Rntrrasarnbhava.
^\ifjyrLrgh this grcruping of tiro IJutldlltir sttirterl
A M O G H A S I D D H I ( ' u n f a i l i n g l y s u c c o s s f u l' ) , o n e o f r*'ith th,nt of thefir'e as tlxplained abov.r. tircrr: rvortl
the Dhyarribuddhas in the llahdydna and T&nrric later developntents in w'lr,iclrtlie numhor of tsrrddiras
socts of Buddhism. varied frorn five to six, se\ron and niner.
For a cioar understanding of ttrp concept, of This s5ustemof the five Dliyd,nibr.rrlrlha,s,rvith a,ll
Amoglusiddhi, tho thoosoptr,ical and roligious its theorios of syrnbolism, is fullv enirmcnrterl in
thought *'ith which this conoept is inextricably tlae GuTlhasarnrijulant,ra. 'Ilie tlreorios connr:cterl
minglod has to be briefly analvsed. Io begin with, with this system tooli various fr-,rrnr in tlre llrlh,r-
it is eeen how the process of inveeting the lluddlrn ydna solroolsof Buddhism in nor"tlr lrrrlia.
with supernatural arid legendary attributos was one In Nepa,l. frrr insti.t,rr,.'e,tix: {ir-rr l)lr-yir,rrilrutlrl}iir,s
of tho m{rny c&usos for the rtrmification of Buddhrum
wero conrlected u'it,irLire t.hoorv of tho .i.,liirrrrlrlirrr.
lnto two soets, tho Ma,lrd,yiina and tho HinaS:6,na,
Accordlng to tlri; Il)ooi..y, blro ploftisstlrs rrI rvliiclr
With the Council of f{aniska in the Lst oent,rrr:y
woro cai lerl Aiivarikrr,s, the I )lryiiniltrr,-{<lhils arL,
A. C. the Mahd,vdna forrn of Buddhism had its
refle.xes or etnana,tions <.rf the Atliirrrddirlr rvlro is
foundations firmly laid in nortlr India. l'rorn this regn,rded as tiro solf-oxistcnt, irrfirritc, ornnisciont,
period onw&rds, Sanskrit writers liko A$va,ghosa .tl,nd univorsar,l spirit vcry mrrt:I1 lilie, tlre lJrir,lunan
began to produce books on nfahi,yEna Brrddh.ism,
of the Lrpanigad.s. One ,;f the abrribr-rtes of t,ho
profusely. T[en, in the 2ncl centtuy A. C. NagEr- Adibud.iha is thrrt herpossossos {ive kincls of lvisdorn
juna, with his Mitlhy.arnika teaching, funrly (jfiuna), duo to v'hich ftr,c'tlu; is clrsignrite<Lpafi,ca-
ostablished it as a sysl,ern of philosophy and roligion. jfi.aruttm'ilaa. By rnearrs of thuso live kincls of
All theso developments resrrlted in the original q'isdorn he was capable of croating, b.v suctlossive
Budrihe being treeted not as a hitmaii bei;rg but, atrts of rnedir;ti,tion (dlryana), tlie fi.;a Dhya,ni-
rdoalir-ically. Ifis dsification was tlre nexf si,e,p. h,uddiras. Accordirrg to llorlgson r the live kind.s
Gradually, hs came to be treatod as an ornniproson'" of j finna and lho l)iry'inibuddirns corrosponding
rlnd an everlasting, prirnordial god, of a pantheisbic to thess ore:
two.
In the Prqfifi,pdrami,t'd, jfi,arm, Dhyardbudd'hu,
Stiirq^s soveral classes
of aletopirysical Buddhas and divine SuviSuddha d.harma dhdtu Vairocan*
bodhigattvas are recognised. They &re to bs A<larSan.* Aksot-rtryt-r
worshipped and prayers addressed to theni. Prativeksaua Ratnasrrnl;hava
As a resuit of theso tlevelopmonts arose tho concept Satrta Amiti,bha
of five colestial Buddhas, ths firet of v-hom soonxr Ifuiy6nuslh6na Arnoghasidrlhi

1 Eseays on thz LaWusget, Liletaluto otd ReliAi'on of NWd

onil Tibct, pp. 27"28.
 AIVIOGHASIDDEI 1?!l AIvIOGIIASIDDfiI

This dhy6.rul, ot' creaiion, accorcling tc llt-rdg'ron' Oucc t].'.-'rr rriiti. l: d.?sir.r\.,1 lri rlre enri r-,f tiri.i
is desigrrated b1' the genoric nan1e loi asrnn,*arjana. dispen;.ti, r, of Sili]'tlmii-ni, \'iir-rrpd,ni, tite ];,)dlri-
Rricl, wlren it ie re1:eaieci tive tir:res. tho iir,o i)hyilni- s - a , t t \ -'ar i ' A m , r g f r a s i C ( i l l r6. ; ] l ' : r ' 1 g ; i 1 ri t f c r J l a i t r r ' : - r i
trurlcliirr.ecorrio trr br.:. 'l'lri:i' 1.oo. lilitr thcr Arlibr-ttl<lha, t o a p p e a r . T l r e s a n : . u r ' , r . i - R u c i r i j r a .u, n c e t l i i ' , r t c r m
'I'i1r:so
;iro aeiesti;,,i ln'l rlrrir:soenl . l)hl'ani- of'rrllice ii ovei, ara ]rrirer':,i lr, g.t tilemst-lr-e-s
lrrrrirltr;rg, howovei', diri not, rocoiv€ frclrn tho al.rsorberl into tlii: jciibr,rdrliia zrnri r:il,iln \ir',-E'la
Aclibrr,lcttra tire g,ctrt'o powers ol cres,tion antl therei'].. Althougil g humrin Ijutl'jJ.a ari-i.:.,',.srlrc
-D'\'
govel-nrrlrJrlt, uf the r)mJtirr.ro,i 'ivrrrlel. This respon- suprcrne enliglr-r.rirurient r'irtue of il^e .'i)rriieni-
xil.riirtl. r. i!.! rut.;L Ltpon t.lru five rnrrt,a,ptrvsict:1 p r a c t i c o o i t l r o p r i r o n t i t t i s a s a i - . o d l ; t - i a t t \ - r .t.i r L )
iir.icliris,,i.t,l,r'rr* r:r'ea,teci lr.r- fhe !r&me onarripotcnt enligbtenrcent, is reg.rrdod b1' tl.e foliors'ers ur' ti;,e
,lrliburldlio. Tirrls, thoro nro iivo meta,plrysical Adibuddtvr, -r5''stoma oniy ris a pariic.lc cf the
l:udhir+r,Li,va,s r.,'i:,c ir,re Llto ter+"inr-v *nd &st;ve essence of tho Aaifuedns. Ifence )Iarr.reva, the
*trthrtrg rif crootion, con{lgp,)rrriirrg ier eeeil of the mrinasi-Br.iddha of Arnoglrasiri,iiri, will ho prirr erf
live l-)!iv;i;ribudtlhns, lrs lirliorvs : his e.gsence"

There wcre othel" lfrhflyand, sects wirrcir cle..'eloped.

f)ILi1dtt'ibtuldlru. 14r'dhisctttua
a sorriewh,tit difierent tlteory reg,aiclir.g the ihrec
Yriil=Oet-i,tir Sg,rnantal,hadra categ{iries oI tsurl&las iuud borlldsttt i.'as.
Aksoblrya Vajrairi,ni
l\iahdr'fr.na s,ects rr-hiclr did rr.ot rr,ccept th6
T'ii<-rse.
I intnra:++*n btttl r':r lla,bnap6;.ii
tl,eory ,.lf tlro ,rltlibtrrldha arlopi,etl the theory
Arnii,iltrhr.l l'ndr:r*pi:,r1i (ft,Anyauada) of tho t,hroe t-rodies (kti.i;a) cf tho
Arrroglu.r,sirldhi f i:ivnp,rni Bri,-idha in order to explain the hic.rarchy of
Buddlis,s end irodlrisattvtrs. Acccrciing *"o this
tirrt eif thaso ff.uo eront,iorrswhir:lr a,re perishable, sysiern, each DhyEnibuddira is believed to possess
the tluee lroiongirrg to tho fu'sl, liireo bcdhisg,ttvas three distinct bodjos (trilcaya) roprcsonring 'uhree
'l'lsrr
havo tnlimr plnrrt-t *r.lrgaily. p1'es1,nt crer"l,iorr. di{i'erent cL}ncepts. Thus, i,he rnaierial bodl- of'
is ths wc,r'h of tire firul'tlr boriiris*,l.tva,. Ontre tht. rha lrurnan lmanusi) Buddha iiving orr eerth ig
cxigting crorition lr*s rlur its cot{rso erid perislrecl, subjecr to all tha laws of nature such as birth,
tlto fil'r1r bocllrisottv*, Viivnptlni,'wliog€ Dlri'arri- rlt-.eay and death. I-leis trody iu teohrrir:.r.lv crrlletl
F:rrdelhn Artrof; l rariirl,-llri i,: treirig prcsently disc trssed. Llrc ninri,itnakaya, or the created botiy. I'his il;
w i l l t r s r r t m n t l i o r ' r : r i r - r . r cf r ( ] a t i r r q l l r e r r e x t v , , ; r l c l . the r:spect of praci,ical enlighten-urent anti of the
Btrddlra reprosenterd in tho human vrorid iri tangible
Thrrs, it ia soen thu,t the Dir,y'nnibut,ldhas anci
and p*lpable forrrr, for botlr tlro otlier aspe,rlts are
their rospeetive bocl]rirattvas stand i"rr iire relalion
supnlrniurriario. fhir,n, the five hi.rman ]Judrliras
of fir,t,lrr.rrsonrl cons tii oituh o+"hor!. fn other
relerred io abo'.'o arre tlre n'i,rnrilnakd,ya siate r.'i the
wlrrls, Lhe l)hyilnibrirl,llirr,s ai:o tllo spiriiual fatherq
praciical bodh,i ttf the ff.ve f)liytlnitnddlrrx. The
of tha l"rr-rdlnsd,Ltvs,e, &rxl Visvrl,pEr.ri is tlre srliritunl
l)hy6.nibuddlia Arnoghtr"siritilti r"rill, th.-,ref,-rre,
gon r-lf Arrtr.rgllaaitldli,
h,eve tire poteniial humir,n firrcldire }laitref * a-'
Ihe*o sols ot' tive l)hyanibudrlhas and their reprosantativo of )l.is ri,irrttilnalcdSianrenifestati,,:r.
br:el'lri*rttr-risr \&'crrl corrr'-Jived rio {ns to corresporrd
The seeond body is a metaphysical cr:,nr:.:ni i.:r
tr: tlrr; fivrr rirr,rthlv (nnnu..*i) Bqrldhes, forr of wlrom
wlr,ich Dh;"E,nibud.dhp,s trre cottcei"'e'ri irs l-'si:ig ,-1i
ore ticlitverl to lpvo baon bonr in the world wif,hin
'J'hece fi.ve perl'ect, abstracbneffi and purity. ft is ncit a icdv
tlris k*[pl,. humrur Iiuddhos aro :
irr the rnateriai Benso. This n:etapilr-srt'ii L,,rt1y
I{ rsrkrrr:e}trrrrrie. Iir:airk&rr;tlni, }' iiyapa, *akyamuri
ig a form of deification of tho dharrns and As s:l-rch
ni1(t llT&it,rrr1'&. Of t[ese Lhe fusL frrgr lri+ve bee'
it, is teclrnically desigratod rihcrrr,'abj-,,.t,.Ticrico,
horn in ths v'orlcl already and tlie pre*ent rilspen-
Amoghasiddhi, &E a Dh1'6nibu,Jdi.a, rrpresentg
E&ti$n ic that, of $leiky*rnruri, The fi.fth, l\{aitroya,
tlrjs metaphysical aupel-ri i 'JJilrnir;.i'.:''t , of tho
iE yet ttl c{rme. Auroghusirldir,i, who is hero
worrld-be Maitreya Buci,l-li.r. Ile Lri.]'ir,rL'uddhoo
disr:rlssed, is the Dhylrnibuddha, the' spiritual
are believod tc be in \rn'd:ru. {r a stafe of
progenilnr, {r1'tliin frrt,rrrc Burlclha lWaitreya, who ie
quio8oerlce.
rrow bidirrg iris trnre in the Trrqita hcaven to make
fuis npprar*rrco in the world when tiie appointod The l-hirtl, bod.y is reprbseriied by tho dhyd'ni
tirue eomes, bodhisett,vas who r uo corr-,rtrrute An abstf:Act

r lbid" p. 28. 3 Atic.e GeLLy, Tlu Gdt ol Nortlan Buddhitn, p.9,

 AIITOCHASIDDBI 480 AMOGHASIDDHI

oonoept like tlre Dtr,y6,nibuddhas. The dh5rfr,n1 In the T6ntric v-ork Guytwaanfr,ja, is found the
bodhisattv&s &re conceived as the refloxes oi the coneept of the extensive Buddhist pantheon
IrhyS.nibuddhns and to be quieecently preeent in properlv crystallised. It is horo that the five
the i,ztpatlhittt, heovens. Sa,mbhogalcdya is tho I)hydnibuddhas, bheir entourage and their
teclurical forrrr hy which thsso bodhieattv{Ls arr. fitnctions are clo*rly describ€d for the first timo ?.
rlosignated, Thie body (kaya) is considered to be How the idoa of the Dhydnibuddhns was enrichod.
rn n st,&f,eof nlpreme lur,ppiness (.sambhcgtt)ae the b3' the TEntric Buddhists with their concepts of
state of retleeted bodhi. Accorelingly, \risvap6ni, !akti*, marrtras, etc., is clearlv se€n in the first tu/o
the borlhie*ittvrr ol- Arnogh.asiriclhi, repr..rsonts the chaptors of tho Guylw"gamfija tantra 8. Full use
tanlbhoqaWlJtt ttt A-moghasiddhi. ie made of thoir m5rstie symbolism to develop
these idees and give the Dhy&nibuddhae a definite
In the rlesr:ending orcler of irnport*i,noo tho
place in their teaching. fn the Saruata,thdgata
Dlrvir,uil:nddl1a, ;r,s roproscnting the d.hurnwkdua,
ma.n<Iaia, of the Guyha^tamd4ja tantra, as deeeribed
is the first 'body ' in the trilcdua theory. It is in the lst and the 2nd chaptors, tha five Dhy6ni-
belioved to dq'ell iri the arilpatlhakt lleaven. This
brtddhas tako their due positiong in the mandala,
exisfence is not material but quiescent,. ft is tlre
and give &n &ecount of tiro bodhicitto (thought of
inner. enlightonod body of the Brrrldha. Accorcling
enlightenment), oach in turn. Amoghasitldhi takea
to the Yogdc6ra doetrine of Asangp, the dharma
his positicrr in the nortfu, whioh is his dircotion,
pronrulgatotl by the rnanttsi Ruddha (ntrmdnakdga)
and gives the following aocount of bod,hinitta,.
is exoteric, while the esoteric aspect is preacherl
by the Dliy6,nitrrddha as the dha.rma,hdgan.
P r ak r t'i7tr abhtis aar 6, dln r rut h
lVith the aclopt,ion of this theory of the group of ,snu i.ht dd,hi nablta,h-sam.dh
five Buddhas by the TEntric Buddhists, it became
na boclhirno,bhiearnay am,idam.
more and more complex by now theories being
bodhi-nayam d,7r.Iham e.
added to it. By the Oth century A. C., the element
of worshipping the female encrgies (iakti.) had been
adoptod by the Td,ntric I}uddhists to & groat 'All
objocts aro resplondont by natur"e and as
oxtent 6. Onco bho J)hyd.nibuddha system prro as the sky. The thought, where thore is
forrnd a place jn Tdntric Buddhism. all theso
neither onlightenment nor comprehension is
celestial Buddhas were a,llocated a Jaktr, (f'emale
designatod bodhicitta.'
energy) each as follows :
Arothor important aspect, is the fact that the
Dhganibud,dha Salcti,t five Dirvdnibrrddhss wero regarded ae the progeni.
tors of the five fomilies (kuln) to which the flve
Aksobhya Locand
human Buddhas belong. Tho Dhydnibud.dhaE,
\-airocana Vajraclhatvi6var.i their bodhisattvas and the human Buddhas were
Ratnasambhava )tEmaki alloeated to tlreir. rerpectivo kuias. The five kula^c
Amitdbha PEr.rdar6 referred to are : a,ng6r (dueta), dplusion (mnhe,
A.moghasicldhi luet (rd41a), wish-confoning (ci,ntd,mani). and
Arya Td,ra
opportunity (samaya) to. Thoe€ wero later deeig-
rr^ated as aohievement (tatlfigafd, diamond (uajra.\,
Beginning'with the allocation of female partnors gom (nwp,i), lotw (.pad,mn) and antion (lcarma,\.
to tho Dhyd,nibuddhas, the mystic symbolism of T'he family which w*s produced by Amoghaeiddhi
Td,ntric Buddhism began to expand and develop ie tho last ku,la, ca,lied karmn, to which the entire
these theories in overy possihlo sphere. ()onse- entourage of Amoghasiddhi belongs.
quontly, in the hands of the }'ajraydnists those
concepte of tho motaphysical Buddhas recoivod Arrother important aspect of this symbolism ii;
very lawish treatrnent. All this rosultod in the s€en in the case of the fivo Dhydnibuddhas when
developmenf of an exf,onsivo pantheon in Tdntrie they wore presented as deifications of the five
Buddhism. aggregates (*andha : r{tpta, uedarwi, sar.njfii,,

r ibid. p. 26. 7 Guhyaeamdja Tanlra (ed,B. Rhattaeharyya), ch. I and t l -

5 l. -{. Waddell, Budd,hisrn ol Ti,bet, p. t1. 8 ibid. pp. 11-13.
6 It has beea suggested that Prajfifl rather than Sakti is I ibid. fl, p. r3.
the appropriate term. - Cl. P. M. t0 ibid. i., p. 6.
 AUOCEAIIIDDET 481 AUOGHATIIDDEI

sarf,sWro and, vijirdrut rr. Gradually, rhee€ deded
akandhos, in the form of tho ffve Dhydnibuddlrae,
woro enthmpornorphised and wer€ regardod aa
exiating from oternity. Ae thie type of teaohing
sesurned more or lees a polytheistic forn, the
thnory of tho Aditruadhs, firat evolved in Nepal,
+lao wca grafred into Tintric Buddtrie'n, with Va;ra-
dhsra ae tlls *Llibrrddha,, thrrs grvrnig the whole
tea*hurg rr rrronol,heistia looh- Elach of the Dhyeni.
truddh"ee lrrrthor hae hie own oolour', rnud,r(i, ud,haru,,
symhol, ete .
When Amoghasiddlri ie repreaonted iconographi-
eally cr in paintinge hia lefb hand lios on his lep
-with
the palm upwards *nd t,ho rigtrt h*nd ehorring
tho geetrrr= of t'e*rloesrees ,rr pmtoction (abha.ga
rrn<lrd\. I{ie eokrur ie green ,;nd hig clireation the
north. In thc san.tilafiuigatn.mandala descriH
iho first chapter of the Guyhasamaja tantra,
is aeeardingly plecod in tlie lrorthen diroetion of
the m*4rr.l*le. eori-eequently, in the strlpa, wtrich
ie eoaceived ac ths eyrubol of the univeruo, his
pleee is olao rn the north, with Vairo{}ano or rr,nother
.:f tho Dhy5nibuddhs€ at the eontre, and the other
tlrree Errddhae in tho thru othor eardhal pointe.
In t'he ts,ntr* referred to above, the eentrsl
pneition ie given to Akgobhy*, but Amcghasiddhi is
thraughout, inthe north, end it is noteworbhy th.at
he rc nevor given tho plaee of ttrc AdiUtradh
any o f the eeets rt. IIis oonveyance $;Alwna) is
a peir o{ garudrn srnd his recognition symbol a
dorrhle thwrclerliolL (u,L{aaaajra). Aocording
Ehetlich&r51ra lt, anmetimos e solllont with seven
hoods ie repreverrted in the background with the
expanded hrrods moking nn unrbrrella over him.
It in an iqterwtmg fact tlrat the memi.ns of the
f*ryily @Aay whom ha fatherc are all fomalos,
oxaept of courao hie dhy6,ni bodhieattva, \ri6vapEli.
Two eueh fomelo emanetions of Amoghasitldhi
*re Khediraveni TErE end Parng4avafi 1r. The
fact, that Amoghaeiddhi is nover glven the central
poeitioa, which ie moatly occupied by Aksobhy& or
Vaimeant, indie*tos that he was trseted as beurg
aomewhl*t inferior to thec€ DhyAnibuddbes.
Tn the vajr*dh&tu ms+{els of the $arlarailfrgffi-
tattua-aarngrtl.ra rE (ch, ii) tho eentral poaition is
ocoupied bv Vairocaira. l!-bon a particular Dbyiini-
buddh^* occupies his due poeition in tho 6n?dola
it is implied obat the various ooncepte aesooi/Bted
with him too am preeent ther.e: i.e., the deities of
the particular fenily. hie mudrd, rnorfira, etc.
For tho invoeation of any deity, any of the Buddhas
or any manifeatation of theirs. t\e bija nar,tra o!,
that particular deity has to be uead. The eeiection
of the deity for invoeation depnrids uporr the
roquiromentc of the worshipgnr at a particuler time.
Thue, if Arn':ghasiddhi or any of his omanation..
has to be invoked, thre bija mnrrtra,, tbo mudrd,,
ote., belong'ing to his family havo ttr bo used 16.
'Iheso variorle
aspeots asscrciatod with Amogha-
siddhi and tlro connocted eonoepts can b€
sumsrarisod ss follows: T'ho direotion in which he
in
pros-idos ie alwavs tlre north. H,is Cakti (female
h€ pertner) is cailed. :1ryat6r6, through whom ho
pmduees his family lkul,a) ddsignatod karma. The
celestial bodhisattva who exeput,oe his powers of
oreation, ie Vi*vapdr.ri and he will be reproeontod on
earth by the future Buddh"a Moiiroya (m6ulugi
Buddha). I{ie eolour ia green and *s such oll the
members of his family are given ihis name oolour.
Ho has the double thunderbolt (uiiua,uujro) as his
symbol whioh he holds in his hand whenever he is
roprosented iconographioalty. His gesttrre (rnndra\
Uy
b€ing th"st of feerlessness {ablwya), his right }rancl.
rnd,rcates this in his repr.esontations. The wisdom
(jft'drw) attributed to hirn is that of octivenesg
to
(briydnu+lhdna), through which he wss creatod by
the Adibuddhs. He is the pensoniffed deity of the
fourth aggregete (slamd,lut), aam,ciedra. ths orher
four beuqg alloeeted to the four remaining Dhyarri-
buddhes. Out of the evile, fue r.opreeemtg that of
envy (crgya). He symbolisos the fourth element
lbhilto), the earth (pythit:i|, and the eense (rnd#-uo)
aesocistod with him is tlrat of srnell (gorullta).
He has a pair of iJarud,as as lris support (vdfutrcl
and his bijo morrtr,r, by which he is to be invoked
iE l.o.
It is s€err in thi.g symbolis*tion how tire ttuee
origirral evils, rdga, daea.a tnd rwha, b-ave been
quintupled by the addition of brodlw and ir.nra- to

1l Jffireviluddld tp. 4f) : paffcabuddhosvablrf,vatv6t l0 For Tlbetsn and Jrpaoee reprcseotltloDt, 6€a Gett]-,
urff*.,ilT"t^'joah-dErtf,
h loc. cit.
ffi
buddhrklysstato matof
Sltdhormimlrlil.' pofrcssksndhl paficststhEgstesvar0pl
bhEyrntc. (Quoted from Bhrfflesryya's lntroduetlon to
Jldd.h*n*m&Iil, p. cxx.lv.)
l? E, Etretttehefyyr, A* Ithdudiorr ta Erotrrb
Brrddhi&n p, L4E.
13, ibid. p, l{{. See slso Gs[ty, op. ctf. 41.
14. lbtd. pp. ra5-40.
15. D. L. Sneligrove, Butdhi.t Ehmlaya, D. 68.
 AHOGIIAVAJRA 489 ATOCHAVASRA

Da&6 thm fit into the group of ff.vo. In like l'ajrardja (or Amoghavajre) bodhisattva of the
msruror, the other four Dhy6nibuddhas, t,oon Vojrcdlfrtu-nndala end dellned him. as one of tho
hove eanh ons of, thoee oonse,pts relating to them. four disoipls of Akgobhya Tathflgata. In .f*pan
also. tNe interpretation was accepted snd conffmed
Irr the ,ns+dale whe,n one cf the five glsrnsnts
frirthsr ; for exernple, his mantre is the i{ttne &g
predorniaetec, the deity to be rnvoked. ie sonside'rod
that of 1-ajrar6ja bodhie&ttvs : Orn Vojrardjdgo,tnd
tq be the edanation of the partioular Dhydni.
his niudr6 is also tho d,korpnn mudrd of l'airarBja
I:rtddhn who prerides over tbe olement involved.
bodhieett'va (eoo Taizdkai-ahichiehfi F$ffFt*).
Hence the worehipp€f, too, hs€ to seloot the deity
But, a*oording to the pr€gent matorial of the
ior invosrttiorl in ssscrdanqa with hic nature.
piotrrre cf Gorblwlhdn-naqtdala,, his flgure ie
Amoglraeiddbi, or a memtrer of his femily, is t,rr b+
repreoonted with both h^*nds joi:eed togoth*r,
invoked if tho votan' lias a preponderanco rif tho
oroasing the smsll a,nd ring-Eng€rE of both hande,
elenrcnt af aam,skdru, which is the aka'ndlw of
atrotohing the middle ar.d index-fingers a1d bonding
Arnoghoaidrihi-
tlie thumbe alightly, ptrtt;ng liota Luinds on bie
Ic iconopaphioal repneeent+tion, the Dhyini- cheot, whiis turning them down. He sits on a
L-.u<ldhenere plssed in their reepoctivo placea on igreat, red lot'rs flower.
tlre baee of the eaitya e.nd the images carr bs
Ui" 'rri"tr.*o is said. lo destroy €r'orv kin(i of
iclentiff.ed eirri dietinguiehed from one enotlrer by
Jefilemen+" and prejudice of serrtieni beings by his
ttle vr:,riot'rs eharoetc,rigtice pertainirg to trach
Wiedom of Non-sbtachrnent (.hTnyuprajdia) ; and
Iltrdra nrch as lha udhan4, mul.rd,, otc- All of
t'his ie dono always, without f*il, whenco bis name
thern ere sho$Tr in tho medit,ntive postum, soat€d
'fhue Awtngha (unfailing).
sn the lotuc. Arnoglreeiddhi ie reprasented
with hie legs cloeeiy locked with tlre eoles of his Ilie seeret name (guhuuni,rna) ie Karmaaajre (or
feet tunred upwerde- The left h.*nd lies on his Pien.slyih chdn-kang #*Silt and his bEjo iF
lnp Fith the pakn upwar<le, hol-{ing a double hrim, or jo or jah,
tlrrurderbol L (diuaaajra) which is his symbol. Tlie
Ae has l>een men{,ioned above, tlre origin of
right harrd ie raiaed in the ahhaya-mudni, Lndiceting
this bodhis&ttva in fndin is not cleer, but the ffrsi
proteat,ion. Whon he ie reprosented with bic
book which describes him in detail in China is the
[akti l*yr;i6r6, lre ie loqired in embrace wittr !ier.
Hstimn-fu,-ssil-i-lcuei (gif +ft#, or the oommentary
A deiby of any femily reprenen.ted in art, boors on tho Mahiaairocnna, Sfi,trq,compilod at the l{riiian-
on the he$d the llhyfinibuddhe of that particular fa-ssu ternple, ab.:rrt Sth century A. C.).
family.
S. K.
In Jeponese Burfu.hism the term Dhyflnibuddha
ie not ra vogrrc lt, but, fous of the llhydnibucidhus,
ineluding Arnogh*eiddhi, aro t,reatod as m&nif€B-
AhIOGflAVAJRA (2), an emineni echolar. Besidee
tetiorrs of Vainrt:rtrrrr. 'beptisrnal'
bis n&mo, he was also known aa
A. G. S. K. Chih-tsang (€tr) or Amoghajfrdna, generally
simpiified Rs Amogha. Aocording to Chinese
tradition ho was born in Sirphala (Ceylon), in tho
first year of the Sh6n-iung period of the T'aug
AITIOGHAVAJRA {i), a b.rdhisattv* ropresentod dynasty (705 A. C.) and becams a monk in his
ia the St:siddhi Equ&re of the Garblmdl*tu-mnrifnzla. youth. At the age of fourtoen, he met the mast€r
The origin of this bodhisettva is not clear. 'fbough Vajrabodhi in the eountry of' Yavadvipa (Java)
ho ncw oecupice a place in the Qarbhulhdtu.m,anda,Io ond came with hirn to China. In ?20, they arrived
or the manCsla of Mahi,aai.roconn Stitro, yr:t ovon at Lo-yang I. ln i24, wben Amogha was twonty,
his name does not eppoa.r in that 8fr.tr& errd the he accoptod ordination of the Sarv6stivdda school
commentaries on it.' Sone Chinese commcrnl,atort at the Kuang-fu tomple in Lo-yang. During tho
of eeotorie Buddhism havo identified him with noxt eightoen ye&rs, ho s0udiod the disoipiilary

1 7 S e ee . v . A K $ O B B Y A * G . P. M. 1 This ie bsEed on TIyo Catq,tuwru of Buldhitt Rookc Colled,cd

at Clrt_CltlV-vil.anPeriod, (Hftt&fft fsse. 15. Aceorrlinq--to
the. Mem.oir of Amog-lw, i'rw'i,ripilaka-bha"danta Tg=nfrR";iid
written by Chao Ch'ieu, Amogha w&s I native-
Western "i
Region,.anC camb to Cliina with hia rincie, travelling
'!V'uwei
over and T'ai-ytran lu hts teuth year'anO me[
Yalrabodhl when he wae thdrt€en.
 AilOGHAVAJRA 483 AITOCEAVATRA

nrloe and the various sritras and 6dstra.s both it:, by B depirty mia,i.rter, lsmed Mitra, Amogha
Sa,nskrit and Chinecs; at the eanoe time he hol@ et'art€d for China, takug with him 1,[s king'e gift€
Vejr*bodhi &a sn inierprster iE his tranelations. and the Ssnskrit texts. fn 748 he anivod in
Eor insJsnae Vejretr*rdhi'e irenslationa of Mafij*hi- Cbang-aa. At 6rst he wae esked in an imperial
p*fodkgara.h7fu.y o -dffiropE -r4rga, (T ai,aho, No. I I 7 3 ) edict tro ptrrsuo tho work of tmnslation and to
*nd Aintftkito*r,are-oi6dmari-badhtaanua-yagdtnr " eetsblidh a plaoe to coofer dhipele et tbe gfiing.yrng
lnan.nwhd,rtlw (ibid. 1087i, +oruplefed itr ?30, ',vere tenaple. fn 750 hs was agBin s^€kerl by tbe empsror
produ*ad witli Amogh,a'c a,aaistanee. to go bach to his n"acivo land, but eiolness delayed
irin on tho way at Shao-chou. Three yeaffi later,
In 741, tbe erop€ror Haiian-terrng igsuod an
at the rcquest of the general Ko,shu Ilan, prinee of
ediet perruitting Vejr*bodhi and his dieoiplec to
t'ho Elai-p'ing satrapy, tho emperor }lsiian-tsung
go lim''k to indie" On ihe wey frorn Cnang-aa to
oncs mors gurnmonod him back, IIe bad restod
Lo.yang, howover, Vajrebodb,i fell ill and Cie<l on
only about ons monih at the Pao-ehou temple in
ths 3$tlr riuy of tho 9th iirorrtb of th*t -vear.
Chang-an, whan he was again askod to go to the
Amogh"e, following the will of his late imastor, etill
Ilo-lui region, whero he was loded in the K'ei-yttan
hoped to gtr baek to hrd.io, whan an order came
teruple inthe Wu-wei disirict, engaging in trarxletion
hnm the eorrrt, ontrusting hirn with a raoeeago of
tht steto to Eirrrlrakr. Tlrereupon he went tr e*nton and eonduciing ordinetion. In TbA. another ruonk,
Li.Yen (ftJF ako rpritten as fteE), e disciple
*nd, ia t;he twelfth month, ho ombarked, on a
vesoei of l{.urun, ir+king with him tha imperia,l of Dhormapendra, who composed a book entitled.
I an -71il-tsa -mitg (ft#M&), Miecellaneoua Senskrit
mere$gtr. Fis we,,r accompanied by tfuirby-seven
tiieciples including bctlr monks and la.r-men euch Term-s, was irxvited to sssist him in branslation.
nc Han-kueng, I{ui-pien anrl ol,Ler-s, It took him
ieee tlrffl ons ysftr to rerl,ch Srr;rhala through t[o In 756, Amogha was Burrulloned to the courb by
the emperor Su-tsung end then ho esteblished a
country of Tlo-ling rth* midrile part of the island
place for performir'g abhi.peko at the llsing-shan
rrf modeur Jlrva). thg Sin.hala king SiiEmeghe
(Aggal'cldhi VI, 733,79 rl. C.), receivetl irim wirlr temple. When Char4;-an fell into the ha,nds of the
npecic.l honoure &H an errvov fi.rxi tlro Great Emi:ire rebel troope of An Lu-ehan, Amogh* kept up a
sscret cor^nrunication with the ernporor. Upon
of T-'ang, *nd lrrdged trirn i-n ttre rn()na$tery of tho
the latter's ro-enbry into the capital, special favourg
Eudqlha'e T'qsth ll--rlie. There Arnoghe eorrght, the
lplp arrel grriclence oI'ttre Atr5ryr6 ficmantebha&"a wsfe laviehed upon him. In ?58, Amogha
and applied !o be given the cefr:grony eif ' baptisrn ' submitted anobher mourorial proposing to start I
thorough eearch for Sanskrit texts for restoration,
lubhiseLa\ ngain. He end fuis disc:iplos, I{arr-kuang
arr,l llur.pien. were rt:ceivod inr,o tiro shrine at the tranelation and propagation. By &n imperial
p*rrrc tirrr* a,4i{ odict, all Sanskrit toxts brought back of old by
Fsnt m*ro i,h*n three years in
euch masi,ers as the All-enlighrendd One ' (Ilsrian-
learning tha *,got,eric dird,rarri, the threc kinds of "'
teang), I- tsing, Subkrnkarasirnha, Bod.himai, Ratna-
L]€...'ret.e,
th'r rrie,lliodd 1'or the ;rr.otection of tbe body,
jay* and ottrers, all origirrnl toxte scattered end
ihe five clsceee of rirtidris, the keipa of mairdalas,
ths thirty-se1'ea dey&e in ttre V6jnrdb6tu-mtr{rqlsla, preserved in the T'sE-6n templo, Chien-fu temple,
tiro 1'ogr+.liqrns sncl other metlers. eLe,, of the cerrtral capiial (Cira4g-an), in tho Sh6ng-
I'urthorrnore,
shan tempio, Ch'ang-shou temple, etc. of ths east€ra
he mede extansive sqarcheg for the eeoleric texts
ond verior$ Ei:rt,regir,nrl flctre6, obtaining eigbty eapitai (Lo-yang), and in the monaateries and
ErLt:-g*r.'n t,he dhireni teaohirrge (e.g,, Vnjro-dekltaro- viilages of vgriorrs districts of the whole ampir.o
yrtga-tfr,tro., ete") rr,nrl twrnty wors all brought together and entrusterl to A-rnogha
b.loke of the sfrtras
to be trerrslated. fn the Heing-shan temple there
End *fut.rss of bctL ltrrhaynna ond Hi:rayEna
daqlrines, n tr,tsi of 1,20{Jfasijiclees. waa & eollectirrn of Sanskrit texts oa a vely l*rge
Bcsle dttring the T'eng dyrastr'. The gceat€r
l!o[er, or: hig jourrrey baqk to Ctrina, Amoglra part of this vaet collection was later lost in tbe
wrr.l l.equseied hy king tiilnmegir.e to proeeni eomo doetnrqtion of tho ternple during rhe persecurion of
loc+l pr<xluce ae gifts, together +;ith rr mesurge of Buddhism in 845 (the 5th year of rhe llai-chn'\g
gr*reti:tg to t}:e en'lpertir of T'ang, Accc'mpenied period cf the emperor \Yu-uurg.1.

-?_ A-':cor9jlrg tu i'uan Chao'g Sur4-ktro-ahq-chuan (Unlv.

t.f Ceylun lliatary o.f Ceglm, I, pp. S4, gtg,-::t26).'_G.p.M.
- 3 Acsrrdlng tn the lnemorisl thet Amogha eubmitled to
tlre 'f'hronc ln 774, the cortestion comprl*ed t00,000 6lokes of
the l'ajiniicbluznt.-gogn.qttr{r end more than 500,b00 6lokes of
ttre Eqaofrq€, ucrlpiurea cnd g4clres uf vsriqus cchoolE. ,

g7A4A
35.s.F.C.
 AUOGHAVAJRA 4M AUOCHAVAJRA

During the sevente€n yea,rs after the restoration (I-ch'ieh-chi,q-gin-i tASE*l comprising lO0
of the omp€ror Su-tsrtng, Arnogho enjoyed very fasc Ftrrthermoro, many commentarial works
.hrgh honour and reverenoo in the court as woll wero produced by such eminont monks a,s
aa omong the corrunon poople. IIe extonsivoly Liang-f6n, Ch'ien-ch6n, Fa-Ch'ung and others,
tranelated both exoteric and esotoric works, who had pa,rticipotod in Amogha's work of
perfonnod abhi,pelta and gavo instmction, bring- translation and thrts had obtained the chance of
mg Brtddhism to an eminence so far un"attained. reeeiving his instruction. A series of omperors of'
In ?66 A. C,, when far advtrnoed in 3'ears, he sent, his the rnidclle T'ang d5masty, a.g., Ifsua,n-tsung,
dieciplo Han-kuang to W'u-t'ai Shan (Mor:ntain of Su-tsrrng, Tai-tsung and T€-tsung (then the crown
Five Terraoea) to build the Chin-ko templo dedi- prince), eithor received abhieeka frorn him or
caterd to the bodhiesttva Mafiju6ri and thereaftor even d-irectly gave their son'ioes in his task c,f
conetru& tho Yti-hua temple. Upon his request,, a translation. Noblemen and }ugh officials, such a.s
body of twenty-one monhs was established in oa,oh l,he general Ko-shu Han. prince of the Hsi-ping
of the five ternples (including the two mentioned S&trepy, Trr Mion, duke of Chdng, Li-Pao-yrr,
above) of that escred mortnta,in, which became deputy generalissimo a^nd viceroy, Yen Ying,
the centro of esoteric Buddhism in China. On the chief censor of tho eourt, and }tadarne Chang,
l5th d^0,y of '"hB eixth month of the gth year of L*dy of tho stato of T6119, all aoted as oarner:t
the Te.li perioo (774), Amogha 'enterred Nirv6,pa' patrons in Amogha's work of translation and propa,-
in the posture of mahdm,ud,ra, in--hig seventieth ggtion. Chao Ch'ien,.a membor of the Imperial
year. T'he emporor Tai-tsuang conferred upon Acedemy, oomposed the Memoir of Amogha
him the title of Ssi-k'ung (tr14 Officiel of the the Tripifaka'bhadanta ; Li Yiizur,ts'ung, tho
First Rank) in addition toa'posthumous title of Lu:rg Wu genoral who h"ad received the precepts
Ta-pien-ch6ng (*#fiE Great Maeter of Eloquence). from Amogha for over thirty ye&rs, was ord.erod
After his cremation, hundredg of rolios wono by an imporial odiot to take eharge of his funeral;
collooted; oighty grains of them \iler\6 presentod io while an imperial etrnuch Li llsien-Ch'eng,, who
the imporial paiace. In 781, with the permission had receivod from Amogha the kalpa of bodhisativt
of the emperor T6-tsung, his disciple Hui-lang Samantabhadra, was appointed to act &s his
'J'errna,nent
erocted a monument for him in tho Hsing-ehan guardian'. The memoir written bv
tomple. On it was inscrib€d a panegyric composed Chao Cb'ien asserts that Amogha had presided as
by Yen-Ying, one of his disciples, while tho pen- a master of abhi,sekq, for more than forty ye&rs,
rnanship was done by tho calligrapher llsii lfao, pupils v'ho had received his instruction $'ere
duko of the K'uoi-chi Satrapy. irurumorable, and that, the nunber of thogo who
had been ordained amounted to two thous&nd.
Amogha's disciples were mrmerou.si. Ilan-kuarrg, I{once he might aiso be rightly regarded as a.
Hui.pien, and others joined him before ho went to great ma"ster of t,he San'dstivdda sehool of that
Simhala. Especially during the twenty-nino years time.
after hie retum to China till his death, pupils
undor ius instmction rpero irurumerable. Yot In studying Amoglra,'s philosophica.l thorrglrts
among them, exeopt the two who hacl died earlier, and theories, ono factor to be noted is that he camc
therro woro onlv s;x (hrown then as the Six Philo- to China in his early youth and honce was able to
sophers) whom ^{mogha considered a3 having join in the Chineso languago and crtltrrre, an advan-
mastered the dharmas of the fivo clas.qes. They tage which other ancient foreign translators lacked.
werr lfa.n-kuang of the Chin-ko temple, Ifui-ch'ao The sectarian rivalries among the Buddhists at
of Silla (I(orea), Hui-kuo of tho Ch'ing-lung tomple, that time and the growing prevalenco of tho osoberic
Hui-lang of the Ch'ung-fu tomple and Yuan-ehiao doetrines g&ve rise to & general demand ibr
and Chiioh-eh'ao both of tho Pao-shou temple. dircrimination a.nd unifica,tion. This eircurnstanee
Of these, Ifui-lang was tho most advanced in age Amogha deeply appreciated during his long stay in
a.nd, in consoquence, after Amogha'sdoath succ€€ded Ctrina. Flom his tranelations, it ean be discerned
to Amogha'e chair as the master for tho younger that he spenl, his wbolo lifo trying to bring about
learners. A hoei of his qtlrer disoiples, srreh as this uniffeation an<l accomplished muoh by his
T'an-ch6n, Hui-hsii and others, have left thsir endeevours. Though in the oyes of the succeeding
names in various records. One of theso disciples, ages, he w&s a, patriarch of the esot€ric school.
Iiui-lin, nativo of Kashgai", compiled a Buddhist yot, in hie translations, he did not by any m€&ns
dictionan' : The Pronrrnciations and Meanings show a partial inclination to the esoteric doctrines
of Words and Terms usod in All Scriptrtres at the oxlldrse of the exoteric, his eonsiderstion
 AHGGHAVAJRA 485 AMOGIIAVAJRA

boing only that tho rnanfric method is a more 2, The lfiscsllaneous Esotsrlcs. Tho so-cello{l
efficient oxpediont than tho exoteric in practice misoellaneoue soterie worke generally denote thoee
a,nd s,ehieverrnent- osf,ronical worke and nte thst, aru not included, in
tbe two msin ela,es€e of texts pertaining to the
'fhe
translatione of Arnogh$ md,y be olrr.ssified Vajradh.Btu and tbe Garbh^a<ihdtu. It is, however,
under goverel eatogorie* : {l) 'ror.ks pert*,ining to a t€rm tbet wa€ fonnedet a tatberlate period, wharj
tha exot€ric tgachirlgs, (:x) wcrk* pertaining to the the kalpas of the two main class€e (ttre Vajradhitu
ntieeellansorra esoterir:, {3) works coneerning the a,nd the GarbbadhEtu) bad already obtained sp€ci,ftl
lrrjradh6tu {}lternel Element of the Universe), r.enoration. firis olaesification .was not yet definite-
{4) works con-csraing the dostrine of tbe Great ly settled at the tirne of Amogha, who not only
Joy lMa,ld,=atklwl an':l (Fr) mir:elall*neoue works. held theee so-c*lled miecoll,anooue osoteric works in
ftc following ie a brief acceunt fol ea,eh of theeo high osteom but actrrally made muoh effort to
slaer€e : promoto their positione in tbo e.urrsnt .lhs.tma^s_
14'hen he ffrgt returned to China from Ceylon (in
754 A. C.), ho sol€ct,ed for translation s serias of
L The Exoterla Works. Bcfore the time of
works belonging to the systom of the Vajro-ma,M_
.Amoglre, the trs,nsletion"s of the tbreo grent, olassee
madnln-nvra. e.g., tho various sfitnas and modoe de-
of etitrc,s tha.t, eomprie€ the principal tonets of
monstratirrg the Elcitksa,ra-htilh6pr.t6m-lailpa,, to be
Mnh yfinrr Eudriliism (viz,, the Prajfrfr,pd,ramitd,,
translated. In it, the practice of eontempleting upon
tlaa Aestaia.sq,kq,, a,m{1,Llaio Mahfisanndpdkr,l had been
tbre mtya4ornlfi as emerging fmm the sun-disc, $d.-
h*sieally eompleted. With a. vierw tc expounding
v&nces a method difforpnt fnom that oommended. by
the rrnoxlranreted eontentc of l}lre Pra,jfrfr,pdram.itd,
tbe kalpa of the Garblwdhntrr whernein thepractisor is
Amoghe prodrreerl rr revis€d trangla,tion of the
to contomplete upnn the moon-dlcc on tho lotus,
Eagrapdla= praj frfi@,ram,iti,-critra (T *is6, 246) rn 7 fi 6
snd that commendecl by the kalpa of the Vajru-
A. C. Again, in order to link up the theories of the
dh.cTtuwherrin the conternplation is to be focuesod
Buil'hfrznturnsalxr-sfi^trq,, the -[)rum,a,-leinnara-rd,ja-
upon tho lotue in the moon-disc. In fact, the
Far'ip f echd,=sEtr a, tU a E Amnmn ea;i,-ai.qnhanfrdn -tfit r e,, contemplation of tho sun-digc ie sn old.er trodition
eto,! Arnogha re-transl&ted fhe Ghana-ttytr.hn-nilra
rn both the arot€rie and the esoterio texts. wb,errss
(Tuiaffi, 6Bl) in 765 ; and in order to make dis-
the contemplstion of the moon-diec beoa,mo populBr
eriruinetions *mong t,he Mahii"sa,nnipd,ta dnctrines,
only after tbe aseondenoy of both the Vajradlfrtu
he re-tra,nsleted the Grtgarw- ggfi,j o,=pariprochfi -n7tra
errd the GorbMlfitu. Amogha'e maintaining the
(To:i"tha, r1O4)irr 766. The Maft,juffi-budd,ha-ks?tra
Thi.rty-seven Aqi'a^s es emerging from the neture of
gi*tna.ayfr,hdhrildra-ntetra (Ta,ielw, 319\ wse trsils-
Semsntsbbadra-vajm of Sakyamrrni (eeo hie Tneatiee
l*ted again try him at 77l. to atrongthen ther curr€Dxt
on the Emergence of the 87 Aryas) and his regarding
belicf se ehown troth in the exoteric and the eeoterie
U94$acakra*dho'rna as the sole supreme one wiil
works and ur the Charese arad the Indian traditions,
serye to show his esteern for this qystem ofpractice.
thnt e,'hine, ig the lond rurder the petronage of the
Beeidee, he also produoed oxterrreive trenslatiou
bodhiaattve Mafljuiri. Besidos these, tihe following
on the vsrioua methods of the Maffju6ri mantras.
traaalatiorrB irgsy Blso be insluded in thie exotorie
e.g., tho Yamfurt&o, t\s Gwuda, ttie Mdric,i, ot€,,
ootogory : (ll Maitreya-bodh,i,oiltttq,-bhd,gi,ta-moha,ya-
all of which may be inoluded undor the catcgory
na,-n'iddrw,-&Alistoffiln-u7nmi,na-uitra (Taish6, 7 l0)
of the miea€lla,neous egot€ris works. Tbe n8-es
(7,1 MfiAgd,,w.niddrw-*d^stra try Ullangha (Taish6,
of tbe o*nona end rites of this system whioh are
i653) ; (3) Ed.jadhwnq-nyd,ye-stilra, epoken by
numoroua nesd not bo given here in ftrll (e€o
tlre Euddha, frrr the eske of king Udayana, (Ta,i,tl6,
Ch€n-yuan Catalngae, fesc. t4),
i24li (4) Ma.Mtruiptulya-tuflfigafa.-ga,rbln-ad,tro
{Taiafu6,667) ; {$\ MahrhVa - mnfiju}ri - buihia&w -
3. Worlrs consornlng Vrfradhitu. The kslpe of
hu&lw-dlwrnwkAE a -pra {oryad,pAjA (T aiahd, t l 95) and
tha Vojrdhdtu, ryaa ths principal rpberre of
lq S araaolw^r agaf6, -rnal6,aann'ifita, -*iltr a -lagittg arbln -
bdhise$,ao - pa,riprr.chfr - illenrm*lcdrya - stotra (Toi,elfi, Amogha'e early studi€s under Vajrabodhi. It also
413), Ihe trsnel.sti$n of there sritras and distras forned the basis on which be developed hje leam-
provid€d. cl*esiccl bae€e and definitiona for the ing in later years. Aocordmg to the Outline of
aevc_r-al important theore-tieal categorim in the the Eighteen Ass€rmblies irr the Vajratebttud.
eurTent proeodure of hie tiure, 8.9., nid6ns, gqa-$trro (Chin.l,ang-tiry-shih-p,.hti-ahih-lwi
r'{adlprmc-nyBya, tet}rEgeta-gartrhr,. d}ulrzno- 6mffi+n€*F e work translst€d by Amogfia,
kiiye, etc. Taiel6,869), the kelpo of Veiradhitu is ou\r one
 AffiOGEAVAJHA 4[8S AffiOGTtAgAJR-t,

portion of the eontsnts of tbe ffrst .\esom'bly' oa*ipallw-stib'a (?ad.t\6. 1i0il rl soiae0srrl vsmion
Erirrnnte of this Aseembly had bocn renderod of the Vajro-mah.d-rna4-8alo $ritra, pnoduoed by
into Chineeo by Amoghe himealf tu:dcr ths Atikura. As iho laat meniiorrsC etitra in its
i,if,le of Q hi* -k ang -tir ig -i -ah' i eh-i u -I'ai -ch €'n'el, ih -ah6- flnal lbrr:a rsit'ir its 100,000 $Ic;kas hsd ccru6
ta -cl,fwt -h sie+-r | # n.T- ta- chi.tt,,-t n*ng -ck i?tg i # B[l t'i- into sxisijencs beforo S35 A.C" (sco ATfKUTa),
*tulFHftffirt*FPf,#Ee. Vajraiehfuira- it in posrible ta sisr-uno that tho trsdition of
eantcilur h dgute, - k trtixt - uaiqr ctln - ma'hii's-dru - prdy fi - these mantras of ths Naya S{ttra muet havo
pdnnnbhimnbuddlfi-rnsititontrarrAa-e& tra, Tai+h6 had an ca.rly origin. fhe fhecrioe eorrtained in th+
866i, vrhile tho corriplot'o veraioa co;ataining its Nayo Siltra are in fact oqrrnl to a r+ieum6 oi the
4,C00 6iokas wae produced ee ieie as tho r-Sung eoction on the Ahsolui,€ in iho Maha-Pr,eihd-
dyne-ety by Bhib-hu (Ddnapdia ?). Severai othor Ttdr*nitd, S'il,tra; i;horeforo, Bodhiruai cailed hiiJ
works of Amogha, e.9., ths Prirrciplos of ths rc-traneletion Froj fifipdrqm'i.td - arCh,ilarika, - stTba
dmsrgeneos of tho 3 7 Ary as (S an -shi'h -c h' i - tarwtt -ch' u - (Taieha.24O). T.?rePrajii6 of the Abeoiute indicsttrs
sh6tn-i =+ttH*,*t. the Eesentials of Am.ogha tho same thing as tho Dharmadh&tn. This systarn
(Pu-lc'unq-hsi.n-yae SS,f,.S;, tne $ecrote of the takos for iirr C-ttrject of worship (iutyu-rle'uatii)
Dootrinee of tho Va;rnSokhara-eriira \Ch'irt'lto*g- Same,utahhadra-l-ajrasBtf,v{1, the ermbodiment r'f
titgy-r:hing-i-ahtteh &Hl|Gffi&*t m'r]r algc be f)horrnsdh6tu. wlrilrh is ornuiprest-'nt, in all rc.aims '''{'
'Ihis
included in this categr:ry. Viewedfrorr the proeors beings, botlr onirnste and innnimats. i.su theory
of the Covoiopment ';f eeoterio Bud,'ilrrsm in lr,dia, that, goes even drxrpor than the theory' that hoitis
the Tfair,illfitu- 'sembhogakEya frrr others' (as s5,'rntroliz,rd
the contomplative svstsm of tbe
lrolp, wes ths fttundation of tho various paths of iry Vairoc&-!l& or Vajradhara) as the ealtla-d,e,uata,
' Sambhogakdya
the seeret yoge unfoldod later. I3ut tho eontent or tho theory tirat holds ioe
' as dst'ga-devatd (as symbolized by the
of this kalpa trnderwont a sories of rnodificatior's oneself
during ths hundred yean after Vajrabodtri had tbur-fa.c6d Varrocana or tho cakra'rarti Buddhosqi-
obtained tbis doctrino in ?0f A. C. Tlius. tho es). Ei theonr *s well es in practice, ihe sytrtern
texts of A-mogha's iranslatioru alread5' shorY ot' tlee Great Joy lrac an inirinsic rolation witb
noticeabie differenees frorn those transmittetl by the doctrins of MshEstntrhi intrcduced iuto
'Iibst by Padmasamb'hava anr{ Vim.qlamitra irr thr
Vajratrodhr. Again, tbe Sannturhdgaia'tti'pa31d,ua'
tarq-tottue-eari,graha-afrtra (Tads!6, 86E), translated fith cr:ntrrry, s:rd with the doci,rino of ths Mah6,rmrdri
by Prajf,a of Kapi56, who rer:eived tho Yoga which traced its origin to the later period oi ttrrcn
doctrines from tho mast€r af abhiseka l)harrna- Vihrern&sila ;]r India. Thirs hoth tha Mehnsandhi
k-rrti, at tho royal temple of UCra in 77r" A" C., ilr *md I'Iahdmrrdld &rs ,laliorl t'he Prajiin of tho
in many points at varianco w'ith r;ho tradition Atreolrrto. Similarly, tl:s errlt'ivation of tho Ma?r6,'
I'nnded down by Amoghe. srrkhavajraser',tvs is $lso called tho plactice of }lahi-
rnudril. 1'his points to the fact ihat ali tlrose kalpas
4, The Variety of Grcst Joy (Mah8srikha). havo bee.l evoived &om s cclnir:on sourco in therr
Arnong Amcrgha's tr"anelstionc, tbe esoterie rites of thsories"
tho Great Joy rpeciee which hava their soureo in iho
prajrldpdraniti-naya-afrtra also dossr*e our special l!{iscellsneous Writings. Among Arnoghn'a
:"
Tlo sfitras, cornrnan+"eries and ritrralietic vrriuminous translatio:ls crf sfitras and kalpas, both
att€#,ion.
oxoteric and eaoteric, which consist of a totn!.
pr.ascriptioru d.eaiing with
A*ogba
this systom which
trar*-slai.od,aro over s dozen. Tl:o lrigh nrllrber of ll0 works in I43 fasc. (according to
the Cll6n-yiian Catalcigue), thero is ar. inferesting
l
eeteem that thie dirermg thon enjoyod rnav bo
worl:, Mafi,iulti'borihi'gotttta"earvoTgi-rt'irde,ia wnud'
illustrate.{i ty tho fao"i;ttre+, the ompercr of Tai-lsung
h.imeelf rrpproached Amcgha for in;tmctiou in this 7ru,4,gataala"diuaeo'trrk,patro'tird,'siltra ('A sfitrs un
Tai-tsrrng'o ed"ict to Hui-eli6ng). the gooCnese and bad"noss concerning the Nakl;qtras
rospect lu*
Thougb the tnansiation of the Prajfi,aTtd,rarni,*i,- or cons+"ollations, and lucky and unlucky dtye
produced by i-Istlarr-tsang and timee. epoksn by bodhisatrve Maf,ju5ri er..l
nogo-.ra*o was fcrnally
(iB 663 A. C.), ihs mantras at tho end llad boon marlyother BFts" Taishi,l299). s workwhich was
tra^srniited at, en earlior date by Prabhamirra translated in collaboration with Yang Ching-fdng,
{rn asLrologer of that time. This sitra has
{wiro hadarrived in Chins in 62? 4".C.) to Heiian-L'ro.
See the chaptor on soFcery ol'nhe Pearl gror,o of been in gonoral use by the esoteric practisers
the Garrlen of the Law (Fo-y{to*-chu-iir, *ffi*,*). througb succossivo agos till the prosont. wberein
Thee E&ritras at the end of b]ne Projffipnra.in.td- wo ctln, got sorne idea of the echievsments of ths
tmyc-uutro tiad beerr ccmpiled intrr the Dhdrapi l.ndi^ang of that timo ia astronorcy snd studios iD
 AHOHA-AsI 487 AHRTA

thp oelond*r. Another work, tho (fuay..nenta-ry) AHOAADEARHEiVARA. E bcdhiea*va

Ssorsta of the Dootrins cf the 1-e,ictrlokbera-srlirs, mntioned iu the Grgr?. (412), along with othat
whish has tre€n mnel"clsred tc' be a rsork writtdt euob sg NihatsChira of hb c'+-:'r orCer.
by Anogha Lrefore he retltfred. to Sirnhala, bae boon
a book of :ornooon reeitstion m the eeot€rie schocl
AIORAPHALIYA, an riftrhsnt tbers. in a past
of leter egen. Hig memodel writings were oollocted
birtti niuety-on€ keppae agc, he offere<i *n umero t
by Yuan-ehao into the Mem.ori+b of Amcgln fruit to the Buddire at tlie tirde. A-r a re*ulr, be
wli,cxtd q$ith the irnpzri.tl ed*ts f* receiaul lPu. experienood no evil birth in lator iivee (Ap, tI,
k'ung-pi"tu.ohih-chi, 7F- #flt) in 6 faso. {whiqh No.505).
inelud€B a number of irie di+cipler' Fritiqgs). XYom
tlrqe rncmorir*ls rle lnrly eppreci*rto ilre eonsider- lrr the lfherqqdtlfi Allh;tkntfui the Birddha who
*krly high level thst .Aruogha e,il,s.ined in i;he rsceived the ofering ie identified es Vipnesi end
rneetery of ehine€o literatur-e. 'fhe bre&dth Amoraphaliye'r. veraos in the Apa^ffina are, in tun"
and
ihs deptlr of his knowledge in boili r.eligious aitribtrtod to feidatta thoro glwgA. f p. g4S)
:rnd non-rcligiOUe Spfueree dee{]rve thc ancomiurne Of sn4 Gotema thore lTlngA. fI, pp. t4 tr ). (var.
Yii';rn=clrerr Of the 'I'Ogg dyrr*sty gs 'tlre olro WhO Armodaraphal iya, Avomphaliya).
exeelc ell aneiorr.',eafrd moderns, troLig the foromcsi L. R. G.
rn thg rgnk of fpgpg,r:es'.

'Yr;. [tttRAGInI, Sea yELGAM \niI{EB,A.

K.

AmnApAll (var. A-rnarap&ll), a Liccha*,,l womsn

who had donated her niengo-grove to ths Butldha.
ErsrlceR a rxx : Cjiioo=Ll!rren..irl,;rnoir cf Ancgha.
Be€ AMtsAPALI,
i'}re 'Iripitekcbhed,anta (Tui;:h6, 2056). Yunn-
cliao, A eahlogrre of the Buddhiet, Bool<s eolleottd. AmREflnTtsIKA, o ndga king mourioned in thc
in thri L)lr6rr-yii*n Periocl (?acslid, ZIET), f*sos. Mrthdu_u&patti iBB. XffI, 48) ; var. Arni'atirth*,
1:,i>-10. Yuan.<lhruo, Me:nrrrial+ of Amogha, tlre
Tripil,akebhaelants of Gre&t Eloqrrorrc;r encl Wide AMBTA (l), a n6ga mentioned in riro Mohdtryutpatt.i
'Wradcra,
eolleetoel with t,ite fnrperial Ecliets IIe {^BR. XIII, 49 and T6).
fieenived (Taiahd, 2L201. Works transleted
tt}' A rn rrghiz : li ul lT ti,.gsnqr aha -ailtr a : P r aj fii pdr s,m.itti- AITIBTA (2), arnbrosia, tho drink of the godg
mt l rt -t rtr tl ; ]i qJh i t ri.,m, l,it -hiul s"itq,-ekAk e&r e.yni,,c
urn k r a - (Pu,li: *rrlora).
rlucT-v1t'ru.,'An Oirtlinq+qf tr1luEighteen Assemblies 'f}e
ccneept that tlre gods beoamo irnmortal by
ilr ttra V*jrriAekliu,r&-1.{rge!-rjerbri} ; Frinciples of ilre
drinking qmfto ci^ates bacl( to very eerly times in
Ilnrargonen of tlre 37 Aryas i Putiutqu.ltgu-sfi.tra ;
Indierr mythology. fho corrr:opt of amfia, and how
Gharw -vy'i ha -sil.l.rs, ; M alyilc,!; t d-gatrbI oq-lioctrh i:sattaa -
'poripTaehd= it waa obtained, bocame a full-fledgod legond. during
s Etra, at e.
tl-ro epic periorl of Indian literatrire. The eton- of
tlre clrurnirrg of the Milky Ocean (k,2zro.*igaro\,
v'irence antyto was obtairled, is recountoci ur groat
AMOHA-ASI, o lhrddhirlt fernrile luv devofoe of
tha aLrly KuSEla ti.rn*ie -.;qilroie kr:ox,rr frorr aq detnil boilr iu ttlLe Llolwbhdrs,ta (I, 17) rind i-n the
RarndyuT.z't (I, 45). Aceording to this intere.rtirlg
iuacriptiorr of herg eleet.irratingori, irnago to irer own
vih&rn. .b'orrnrl on Kafrii nrouLtl rreu,r }{athttrE lr:gend botii tiio grds (,rur"o)and tho domo:rs (e.tura)
weFs togother reeponsible for obtaining e,,qaa
{fnelia}. tLis ie tlro weJl-kn,rrvr. irnago nttich ig
from tho Milky Ocesn. All the msjor gofu. hke
froqrreittly iilrrsfl&trsd for prrr.pr,ret oli uornparativo
IlrtdelLiat e$riy ieonogral:liy, Siva a:r.C Visnu, prrfuicipateC in this trernerrdoug
It ic distingniished
I;y treing nf t'lack Btone. rllt,l',orrgh the inscription underlaking.
tloserilxu it rla a boclliiceltvn irrr:rgr:. r;riti+s prefer Once tiris i-lrilli c'f iinrrrortaiitv rs&i obtainocl
to s+r.!l it & Br.rrlrl]ra irrrngo {.,lSLlIAIt. tg0g l(r, thore erur,rorla great atnigplr' l,--etwir.ntIe .ruras and
ftp. ti:J f. ; nlco Ilorljarrrh iiowl*rirl, 1,he Art and Lho osurqs for the posees-rion ,-,1rhe ecveted drinh.
tLrell'f1sttrrr* ,;1 [rulia, Brrriil]rist, Hindu, if*in, fire gocie ernerge<i victonc'.rg irr_rrntliis atruggle and
I'1.46). rhev motopoliseri atnrhz fi.rr tf,.emselvos, neglecting
D" T. Ir-
i Probabiy_ FroDg rerdiirg for E;nodz (? Atpwa7w
ru:!;itoldii: {,'PD.
 AUBTA 488 AUBTADEaRAT{I

tho demons. Ilenoe, only tho gpds booa'no immor. rcferr.od. to os c lako of ambrosia (amalanwhdn'ih-
tal and attn'&o, for lrck of this drink, etill ronlin borwtaldkal. T};ia Ddgha. (ii, 34) refors to nibbdna
mortal. u ontepafu, a8 rn lhe Dlnnmapda. In the
Sffilwnmopdgorw (i,l) tho Buddha ie describ€d
Eoeaue€ it oonfers immortality, mn7'to waa
w anertrygafu, ono who showc tho path to
rcgarded u thp swo€tffit drink availablo snywhere.
irnmortrlity (o.9., ,S. V, 4l ; 54;22O arrd 232). Itight,
Conao,quently thono devoloPed the pr:aotioe of
viewa (aammilillhi) is deecribed as the diving
anythrng ew€€t wilh am7fr. It was
into e,male, sookrng mf'uge therain and traving
thnrugh thia praatiso thst tho oonoopL of owyb
irnrnortality ae the culrnimtion lanwtagdlw\n, oilnnte-
found a plaee in the Buddha's t€aobing and also
pard,yaqwm, anntapariyoaarwqnl. In B, V, l8l, 182
in Buddhigt litereture, for purpoees of comparison,
the abandorrment of oraving ig esid to result in the
Tbue in Bn. a.463, tmthful spoooh ia oompamd realisstion of ontatn (clnrfussa pfuAno arna,tam
ta wtfu (autaqn ae amatd rffi eaa dlwrnmo ffirurn- eunhdlcataqnl.
tartrol, this vorr€ is ropoatod in S. f' 189. Sinoe
Amala is aleo often usod as an epithet of rnedicine
tnrtJful speeoh is regarded es the swootost forn of
(asdln). For instanco, irr the Matanga Jdtaka
epoooh (ffihuruar.n rudna4n), it was n^etural that
(49?). the bodhiestta Md,tanga says to Difthsmafr-
ambrosie wag taken as a similo to dmcribo it.
galikd that the water with whioh she bathee will be
Elsowhom the Buddha'E worde, refermd to as arr ambrosial modicina (naMrwdakaqn pa,r"a te anta-
uoble speoch (dlnnmE hatlfi), are oompared to bsd,Ita,m Nwnnssati).
a.mala. In S. m, 2, for examplo, a dovotoo saya
ho is sprinklod with the smbrosial speooh by tho A. G. S. K.
Iluddha (blqufin dlwmmdyd' lcatffiyo onrotarw
abhiEifrp). Similerly, in the Jdraka'mflA (rrrri, J{),
when the bodhisattva utters Bomo veftres oxtolling
a virbuorts man, t[ey ane referred to as a rain of AUBTABIIAVA-il4ilA-DHARAFI, & Sanskrib
ambrtcia (omytannr garp' hhalw *Iofl. work oxtant in its Tibotan tranglotion, known by
tbo rrame B&d-rtei ltbyuri-ba shas-bya-bal.ti gzuir,s in
Tho Buddha is often referrrrct to (8. IV, 94 and
tho Rgyrrd-bbum (tantra) soction of the Kangynr
A.V,226,258)as the giver of ord'q, with rof"or.once
("l}{. No. 645; apparontly missing in the Narthang
to his toaching, as cornprising truthful and s\re€t
od.). It is not rnacorded s,s to rvho translated the
worde (ontataaaa ffitd dlnmm*tadrnt Aotlfrgatnl.
work into Tibetan"
In the Mdlinfupofrha, pp.335-6, the Buddha ig esid
to havo sprinkled the world wit}:. omat^u (arnatan'a
ADIBTA-DANA, a short toxt, irr which Sekyamuni
blqat:d,lokoqn frhisirlct). H.ora omat'a is oxplained
leading to nibbdrw" teachee Maitreya at his requeet the mothod to pre-
ce the kdyagariaali meditation
vent tlro peesr\g &way of ltis teaching in the future.
In tbe eame work (p. 346) the Buddha's dlr#mma
Ttrs Tibetan translation Bdu.d-rtai brjod,-4ta (AMG.
ia direotly rofened to as ontottr(dttommdmanwtam).
Itr, 259) ie refor€d to as a Mahdy6na srftra in Tdhokrr
(fM. No. 197) with tho restorod Sanskrit title
In tho Buddhiet litorature amfta is vory commonly
Amyta -uy dhorqr.ta -rtima, -mah'd,yd,rw -.sttlr a, rnen t ioning
ueod as au epithot of ndn:d'r"tat,in numorous places,
(onwt'or;n PrajflEvarnra and Ye-Sos sde as the trsnslators"
meaning a ,ato of soourity and durabilit'y
&ry\. ths r9allcoan a,nd the Apprrudfu Vaggas
oontain msny such roferences. AHBTADHAnAilI (Japaneso: Kanro-darani), a
of the Dlnmrnapdo
mystic Br.rddhist forrnulo thst is rscitod. st the oere-
It should be noted tbat' in tbeee refercnooa tho mony of feeding pretas,rr disembodied epirico by tho
epithet M has aoquirod another ehado of tarrtric school in Japan. At the ceremony (which is
mffting, a oogotive *qloct of ndbbdrw as a ststo of porfonnod in the night, either under a troo or b1' blro
deothlecm.ss. Yet, the idea of immortality is tlte
watoraido, somstimeg with an alttr or ovon without
moro pmdonriuant. an rilter *nd wittrout lighting the ttre) the cirief
Nibbf,ns il sometimoe referred to (o.9., Milhfu- ofEciating prioet, (dashd\ takos * h.endfirl of w*ter,
p. 319) aa ambmsiol medicine (agfu prouonncos l}:ra amyta-dlfirar.ai over it s€ven l,imss
1nilJv,
cmtury\, A person who hss rsalis€d ndrudqw is and sprinkloe it in tho air. Thon it ie said, one
csll€d ailwtd,fuc4 one wbo hns eo€n annla (r4.. III' dmp of water changos into ten buehols af anwttt,
451), or ons who hae reaohod immortality (.d'. IV' arrd all tho pre,tos, who drink it, booorne eatisfied.
* tho mantra
465). Sometimes (o.g., in J' f, 4) nibbdrm is Thorefore, this dh$,rsni is also callod
 AMBTADET$TAI{A-NAUA 489 AUBTAilAilDA

for distributing ampta' and 'the dhdrani of tho AURTA-KUI{DALYAI ffAUAH, a Sanskrit work
ten amTt"as' (l\{. W. de Visser, Ancient Buddhi.tm, of coromonios and mantras wnieh ie like a " dieh in
in, Japa,n,I, p. I08). which ambrosia has boen collected " {AMG.ff, 348).
S. I(. N. It is forrrrd in its Tibeton translation u Bdu.d-rtsi
hhhyi,t-pala phyag.hkhal. lo in the Rflin.rgyrrd
AIIBTADHI$THAilA-I{AMA, a Sarrekrit work of (anciont tantra soetion) of the Kangyur QM.
ttr6 cycle of Ysrnflri grortp of R*ktay*mdri. lt is No.84l/6).
oxLnrrL in its 'I'itrctnrr transl&tion the Bd,ud-rtsi'
byin-g yia -brluls-yt ;.;h*.a.hy a -ba in the Rgyxd (tantra)
AMBTAKUTpALI-ilAMA CATU$KRODEA-llA-
geelion of the Tengyur rlivieion of the Tibetan
IDAIABHI$EKA-GAMBHIRAVIDHI,a Sanskrir
Euddhi*t o*rr()n. Itil nuthor was Yirtipa.
text of the cycle of Pafloar*kls, which ie extant
I)u,r'p*nF.cr1'ya,nnd lJhe-,qdan rdo-rje (I)vesavajra)
irr, ite 'Iibeten translation, the Bdu.d,-rt$i thab-
tr*ngl$tsd t,hos'ork into Tibetan (Cordi.cr,fI, p. 1E2,
sbyar ahes-bya-ba khro-bo balvihi dlayil-hlchm-du
No. lJi : TM. No. 204a).
dban-bsbur-bohi cho-ga zah-nw, in the Rgyud-bgrel
(tantra-eommontary) seet,ion of the,Tongyur. Its
AMRTACUHYA-TANTRARAJA, or Sri-;\mp', &
author was Mar-me mds&d bzan-po (SrI Dipankara-
Sanskrit work oxtant in its Tibetan translation
bhadra), but the tranelator's namo is not recordod
as (Dpul) Gsan-ba bd,ud,-rtsihi rgyud'kgi rgyd'po in
(Cordier, II, p. 338. No. ll ; TM, 2949).
the Rgyud-hbum (tantra) seetion of tho Kangvur
(?M. No.401 ; apparently missing in tha Narthang
AMBTAKUT{PAII-SADIIAI{A, a Senskrit work
ed.). The u'ork is believed to be of Buddha origin;
and, Gayacthara and Saky,r ve-ses are stated to be of bho cycle of Guhyasamdja Tantre, whioh is oxtsnt
the T ibetan translstors of bho work. in its Tibetan translation, tho Bdud-rtsi h,hhil'
pald .*grub-thabs, in the Rgyud-hgrel (tantra eom-
/ montary) sootion of the Tengyur. Its author wag
AMBTA-KAIASA-SIDDHI'' irrstruction regarding
Lilavajra-shaba (Lilavajrapfrd.a). Vibhriticandra,
the vaso of Ambrosi&', a Sanksrit text, transiated
Rin-chen grub (Ratnasiddhi) and Rin.chon rgyal-
into Tibetan under the title Bd'ud-rtsi-bum-';pahi
mtshan (Ratnadhvaja) translated the work into
Iuh, containing descriptions of ceremonies and
In the Tibetnn Kangytrr it is forrnd in T i b e t a , n( C m d i e r , I I , p . I 3 8 , N o . 2 t ) ; T M , t 8 l 0 ) .
mantras.
the ltfliri rgyud or tho arrcient tantra soction (AMG.
I I . l ] 4 f 1: T M . l t i o . 8 { l / 7 ) . AUBTAIIARICI-HAMA, a Sanskrit work extant
in its Tibetan translation under tha tilte Bdu'd'rtei
AITIETAKASTKA-HAMA ARYAfiAMASAiTCITI- hd-zer-urn shes-bya-bo in the Rgyud-[rgrol (Skt'.
Tantra-vrtti, tanira commentary) socrion of the
TIPPAryI, s fir.r,nskrit,text sf thtl cycle of Kdlacakra
whurlr rri exts,nt irr ifg 'I'ibetan transl&tion, the Tengyttr (7M. No. 1526 ; apparontly missing irr tho
Hphags-'pu,nlL$l.utL'yui=dug=pu'r-brjod-pahi ntdor- Nerthang ed.). Tho author of tho work is not
biul bdu<i=rta'ilti thigs'pu ahes-byq-ba, in the Rgyud. recorded. tsut it is mentioned that RatnaSrijfl&na
and Mar-pa Chos-kyi dban-phyug translated the
{torrtrg) ge{itierr uf Lhe Tongyur. ft,s authors wors
S.i-rnahi dpal ye"ies (or Raviirijn*na) and Nor-bu work into Tibetan.
tlpal -ye,-ios { Man ikrr-ii'ij n*na.). 5 i -ma}.ri tltlrn-pol1i
llod-zer (Ittvintlrnprablra) and Olios-rjo dpal AMBTAHAI{DA, a *riter, otherwise unknosn. '*'ho
'fibetan
(Dharrnavdmilri trarrslated tho work into compilod the Noipdlnyo'Deaatd-Kal'ydryt'Poittn'
'litany ' in which assorted divinities have
(Cordier,II, p. 95. No. 8 | TM. No. 1395). uim.{a{ilcd a
been listed with tho claim thot they were Nepaleeo
deities; thoy include Buddhas (beginning with
A MBTA KA R A, autho r of the C arul.tstat at amisd,rth a,
a, commentary on th:e Cotuhstaaa atLributed to Svayambhri),bodhisattvas, Buddhist personifi cat ions
Ndgdrjurra. Probably, he is ono of iho meny and chaityas, Hindu deitios, otc.. who aro praisod
learned fnr{ian Buddhist teachers wlro fled to Tibet and invokod for blessings'
at the tinre of persecution of the tsuddhists in
Tndia or during the period of decacionco of In the begirrning of the last century there was a
Buddhism in India (see G. 'Iucr:i. Minor Buldhi.'tt writer by this n&me who copied the Sanskrit text of
lterts, pt. I (1956), pp. 235 ff.). rhe Bu,ilhacarita of .A.Svaghoqa(q.t.). He added
his own concluding portions to the text which was
AIIBTAKUilpAII, & deitv montionod in the in his poseoesion, becaue€ it was ehort€r than the
MaMayut'patti (BB. XIII. 60). Chinoe€ and Tibotan by eloven oa,ntos. IIe statod
 AUBTAPARVATAPRABEATEJA(g) 490 Ar{ BTASIDDHI-GUE YAVAJRAJ^A,PA

thst he found no complote manusoripts' (Seo period of lifo ie boundless, he beare thio epithet
ltiteroture' 'Amit65rus'. His dh6ra4i ie celled 'ths i:nmortal
![. Wint€rnit'a, A Eistoty of ltddon
II,26S, 278.) one' (in Japenoso, Ami.do-furani\.

Whother tho two porsone wero the 881116'!s not On tho occasion of the oeromony of bostowing
food on lrtrngry spirita, the names of the ff.ve Tathfl-
eertsin.
gaias ero ch&nted, and the banners on wlrioh thsir
D. T. D"
qamea ane written aro placod <rn ttro altar.

ATBTAPABVATAPRABEATEJA(S), a Tatbagata K. TrdR.

vhoEo rragrs oaours betwson Sudfqhainanara6mi-
itaghoga
iBtabimbaskandhn and Dharrnesdgara'nigarj ATBTA-RASAYAilA, or to give tbis work its fulI
in a list of Tathdgatas, propitiabed (drdgdto)by tbo n&me, ArnTta-raedgana-tanajinyapral@stlrprmwr.na-
SEkya-girl, GoP6, in her provious births (GW'tt' lrikrarw-pralastayo rfr,rno, fha essonoe of ambrosie.,
422.sr. a medical and alchearical text, whioh npoahs of
rumedioa for physical ae well as moral diseas€s,
n&rno of a Bu<idhe, montionod in translatod into 'fibetan unrler the title Telnhs-pa
AUBTAPTALA'
la-eoge-po dran-sroi dan, Iha dan lelu dan mi.hi
e liet of former Buddhas und'or whcm $Ekyamuni
byorl,clnfi-sems-dpol.t rtwmejl.n p,hyag-lrtthaI Io tind
ecquired morit, rririio reeiding in the ninth bhr-lrni
incorporatod in the Rflii-{gy-ud (enciont tautra)
(Mh.na.I, 141).
eection of the Kangyur. ' The traneletor is rrnlrnown
{?:lzf. No. 84112; AMG. }.I, 347).
AUBTAPRABHA ('neotar of light')o a bodhisattva.
S€o AMfTAPRABEA..
AHBTASAUI(ATANIBARHAFJA, a Sanskrit work,
which is extan'u in its Tibetan translation, the
ATBTAPRABHA-SIDEAI{A, ,& Sanskrit work I.Ichi-mcd lcyi .\phran-sel, in tho Itgyud-hgrol
which ie oxtent inits Tibotsn translation,tbe Bdud,- (tantra s6rnrnsnfa,ry) sootion of tho Tongirrr. Its
*i ftad-hyd egnrb-tffie, in the Rgyud-lrgrol (tantra- author was Amogtral'ejr*. The translator's n&ma
oommontary) seotion of tbe Tongyur. fts arrthor is is not grvon. fn Sde-dge ffM,l edition. this work is
gphrog-'byod seri-go (Ilarisimho). Ttro translotor's not extant (Cordier, fII p. 238, No. 22).
rti*mo is not rocordod. Thie work is not extant in
Sde-dgo (f M.) edition (Cordier,IIf. p. 266, No. 32).
-CAIIDRAVMKTADO$A_pRATr-
Arf FTASTDDHT

ATBTARAJA (Tibetan: Bdud-rtsil:ri rgyai-po; KAEOPADE6A,r Sa,nskritwork which ig oxta;1t

Cltrineee: Ka lu-wangtillE,), ono of the ffve Tath6. in ite Tibetan tranelation, llne $ehd-merl gruh_pohi
gatas, viz., Prabhfitaratna, Surfrpakd,yo, Amltar6ja, zla-bo dben-pohd ahyon-bcos tlnbs-kyi rnan_hag, in
Vipuhkeya and Abheyarikara, who are tho ohisf the Rgvud-tgrel (tantra;'commontary) soction of
TathAgatae at tho ceremony of bestowing food on tba Tengyur. The namse of the eutlror and tho
translator ors not roccrdod. Tlrre work is not extant
hungry apirits.
in Sde,dgo (fM.\ ediiion (Corriir, fH, p. Z4Z,
Aocording to tho Pd-tsong-chi ffitrt' theso aro
No. 431.
ideuntical with Ratnasambhava, Ai.tobhy"a,
I
Arnitiy rrs, I'airocans and $aAyamrrni, respeetivoly. gI - CTTTAWVIKTADO$A
ATBTASTI}D - PRATTKA-
Aceordingly, Amytar6ja is idontiffoC with Arniteyus.
I

Aa to why Amgtarffe is identicel with ,{mitd;rus, FOPAIIESA, r Sanskrit w.+rk which is extant in its
it is ssid that Arnytar&ja hed takon so mucb amrtu Tibeterr trenslatiun, nlna Fchi-med grub-polpi sems
(ambroeia) thst bo oh+,sined infnito life. But, d.hen-pal.tdakyan bcos^pfui t?wb-lcy6 rnnn-hag, in tire
aceording to Mochizu.kd (T, 4761, the word atnyia ie Rgyud-lgrel (tantra cornme.ntary) eection of t,irs
derived not only frorn onato but eleo frorc, amita Tengprr. Boih the na-rnoe of author snd translator
(in Prakrit),like arn4tofuna" Iloneeo onginelly tffi wore not rocorderl. This work ie not oxtant irr
Bo€rnn to bo tho reeult of o sonfusion of a-rdta untlt $de-dge gM.) edition (Cordier, fII, p. 242,lj,r. 4:l).
unita.
fua Pi-taan4-cld nentious thet t!'.o vow of Ancrte- AUBTASIDDHI-OIIHYAVAJRAJAPA, a Sanskrif
rdje ie to save all eentient boinge tLrorrgh hie dis- toxt writtsrr in Tibet, which ig oxtant in its Tibotan
@urseg. ie activity is basod on hig pratyauebgaryr- tra,nslation, tha $cki-.med gntb-pa,hd gsari-ba nin-rje
jffina. gie ebode is in the weet', and, skree his bzlaa-pa in the Rglnrd-hgrel (t*nira oommeutary)
 Afil BTASrDDHI ilAI.{F A tAV IDfl I, 491 AilATASTDDET-VAflTVWIKTADO$A-

eoctiori of tho Tbnglmr. trts ruthor waa Amogha- AMBTAsIDDHI-PAfr0ADHATOnADEiA,

e S*ru-
v*jre. Tb,e trsrrlator'e narno ie:iot reoorded. Tlre krit work whilh ir extanc in its ?ibor,En tranaletion,
work ie not, preservstl in Sdo-dge (fM.j edition tha Hchi-med qub-gnti klwme iinhi rnn.dag, irr the
(C,rdier,If[, p. 239, No. 29). Rgyud-hgrel (tantra eororaenten) eeaticn of tbe
Ter{rrrr, lts author i: -i-_noghar-ajra, and tbe
AUBTASIDD!ilHAilPALAVIDEI-!{Ai|A, a Sans- work is traneiated, by hirneelf. This work is :rot
kril, wr,rk which ia oxtrrlt in ite Tibe'r,*n tran-clation, extant irx Sde-dge (?-If.) cditiso (Co"db, frT,
Lirc Hrld-rned grub-y+fii dkyil-!,hhor gi cho-go ahea- p. 213, No. 40).
byr-ba, in tlia Rgyrrd-hgrel (tantr* comrnentaryi
section of iho Tongy,rr, Ite &uthr"rr waa Dbu-ma
UVARA-CATUR.{ D0 gn p n a .
Ai.{BTASTI}DEISA
Z la-b* (If ntlhyarnikw;ondra, probahly Candrakirti) TIKAROPADSiA, a Saaekrittexr wbicb ie extant
and Stir* anci otlrers translatecl the work irrto in its Tibotan translation, the flc[i-nd gruh-pbi
Tibotan. This work ie not oxtani in Sdo-dgo (f M.\ odom-pu bshihi ekyaa-ilnba byi rnan-itag in ths
editiorr (Cudier, fII, p. 244, No. 49). It is tho besio Rgyud-hgrol (ta,r:tra oornrnentary) section of tbe
toxt for the eul:-eoct, $airs-pa cf tho Bka-frgyurt pa Tang1rur. Tbo names of ita arrthor and ths trans-
(CorrJier, loc. cib.). Iator ans aot rnentioned. T'he tsxt ie not preeerved
in tbe Sde-dge (I'M., odiiion {Cwiliar, fII, p. 243,
-AhIBTASIDDHI-UIILA-t{AI?[A, & Sanekic rext, No.47).
witich ie oxt$nt in its Tibetarr iransiation, tho AfrtgTASrDDEr- SATilVARA0A?IIRAYAHTBA -
Ild,uJ-rtsi grub-pahi rtsa-ba sltea-b11a-ba,in tho FRADHAKAVYAfrJhI{A,a S*nekrit work which
Rgyud (tanrra) section of tbe ?engyur. its author is extant in its Tibetau tr*nslation, the $e,hi-mtd
was Yinipu, and Erradov& trsnsls.ted tlre work inio grub-pabi adom-pa bahili hkhrul ltklw-gyi yig-nw,
Tibctan (.Corrtrier,If,p. 224,I\io. 2? ; TM. No. 2281i). in the Rgyud-fgrol (tantta oommenta4r) aoetion
It belongs io tho group of to:<ta e=.plaining tho of the Tengyur. Ite euthor ia Amoghavajra. The
moaning of Mahdmudr6 iu tho Anuitarayog*iantra translo0or'g namo is not roeorded. fi^is snrk is
(ibid. Ir[, 541). not extsnt in $de-iige {fM,I editicn fCordiar,IE,
p. 238, .No. 23).
a f,-
AilBTASTDDHTIApTVTVTKTAFRADEASAVi
JANA, a Sanskrit work which is extant in its Tibetan AM4TASII}DEI. SAPTADF,IA- VA8rg- VYAYA.
t,rarreletion, ftre $chd-med grub-pofii rtsq clben-'pahi- STHAIIA,a Senskrir,work written in Tibot, which
yig-srw, in tlie Rgyud-hgrel (tantra cornmentary) is extp.nt in ite Tibsta.n tr*nslation, tba flchi-n*d
esct,ion of the Tong1rur. Its author and translator gr1fr -phi iliat gthi-ban bd.un.gyi r*on-pr -bahq -p,
wes Arnrighavejrn. Thie work iq not extent Lr in tho Rgyud-irgrol (tantro oornrnontaqy) aec-uion
Sdo-dga (TIuI.l edition (Cmdier,III, p. 242, No" 30). of tho Tong-yur. fts author ie Amoghavajra,
while tbe tranelitor's namo is not roeord.ed,. Thir
AMBTASTDDHI-ilIpYA$TA CB ANTEA]ilO0AI{A- sirirk is not eri;qnt in Sde-dge (f M.) edition (Cordia,
YA$TRA.PH ADEANAVYAflJANA' a SarreKriI toxl Ilf, p. 238, No. 24).
which ie oxf,ant in its Tibr:tan trgrrslation, tho
He.hi.rnen grub-pafui ilsa-rndu.d brgyrd fu,rol-baili
- iuxna * uviKTADO$ApRA?r-
A.ErgTAsrnDEr
l"+khrul-!,kl*r-gy'i yig-stto in the Rgyud"hgrl (tantrn
KIROPADEiA, a Sanskri$ toxt *-dr,ten in Titret,
commentary) saction of tho Tengyur. I0e outhor
rhich is oxtsnt in ite Tib€tan tranelation, tho
wae Arnoghovajra. The tranelator's n&mo is not
Echi'rwd gnh-pahi thig-lc dben-p:,hi akuen-bca,
rsoordod. Tho rrork is not preeorved in Sdo.dgo
gM"l odition (Cordier, fII, p. 239, No. 25). lWx.kyi. man-iq in the Rgyud-hgrel (tantr.e
commentary) eeotion of the Tengl-ur,. It was
written and tnansleted by Amoghar-njra. Ttro
AIIBTASIDDflI-HAilA, e Sanskrit tert wbir.h is work is not prroeorved in Sde-dgB (,TM.> edi.,ion
oxtant in its Tibetan translation, the I/chi-rned (Cordier,III. fr. 242, N(,. 40),
begz.rah-yn dwa-bga-ba in the Rgyud.hgrel (tantra
oornmentar;r) soction of the Tongyur. fts euthor AMBTASTDDBI- VAy U Vr Vr KTADO$A - pRA?rKA-
wrs Virfipa, and the work waa tranalai;eci int<r
Tibetan by Amoghnvajra. T'hs wor-k iE rrot ROPADE6A, a Eenskrit work whish ir orta,nt in
proeorvod in Sdo-Cgo (fM.l sfitiou (Cord'&, I.rl, ite Tih€tan tranrlation, tbo Fcti+uA gnn-gu.ty;
p. 23S, No. 2i). rlug-dben-po'fi eia,on Deoe-pfi tJrrc#a-Wirnoft-rlag.
 AUBTASTDDHT-V
BTTI-NAMA 492 AMBTAVAIIA

in the lf,gyud'lrgrel (tantra commentsry) section AUBTAVAHA, a group of Sinhelese pros€ works
of the Tenglmr. ll'he rra,mos of t,he arrthor and belonging to tlre twelfth or the thir.teenth century.
t,ranel$tor aro not rocorded. Tt is rvork is not The books, taken sepanr,toly, are : the Bulaaranut,
oxt*rnt in litle -dge (f M .l edit i<,.rr(C ctrdi er, I1 I, p. 2{ 2, t}ro l)alunnsclrana, and tho Safigasarar.ru, three in
To.4l). all. 'I'he authorship of the books is ascribed to
one nnel tho same autbor who bore the title of
l'dd,ydcakrauarti r. But some scholars {rro of
AUATASIDDEI-VBTTI-IIAMA, & Snrrskrit. tcxt, opinion tlrat the Dahamsarana and Ltre Safrgasorarttt
'l'ibetan
writt'on in Tibot. which is rrxtant in its are written by two other authdrs who alm Iived in
treneletion, t'he $ elvi-nrd, grrtb -pahi lgrel -ita ahe.n-bya the so,me period as Vidydm,kraaarti r. The word.
&fl rn the ltgyud-hgrel (tantra r:omrnrrntnry) eection Amrtd,uuha me&rur the 'flood of noctar '. Tlris nama
of the 'l'eng3nrr. lts atrt]ror \y&,s Amoghava,jrra. ocerlrs orrly onco in the Butaarary,a, at, i,he end of the
'Ihe trerrsletnr's ll{tm6 is not
roeorded. The work book, where the author sayo-,. Here onde the
is not, preeerved in Sde-dge (TM.1 edition ((ord,inr, biogrephy of the Buddlra callod the Amykinnlw,
III, p, !39, No. 29). compiled by Vidyd.colcratsarti." ft never ocourrs in
the l)ahamsaraq or the SaitgasaraVa, though
rrcholnrs consider Amrtd,uohu as tho n&me given
AilBTASTDDHYA$TA - VTVTKTADO$APnATTKA- 1o a,ll the three books. These three books are aleo
ROPAIIESA, a fiu,nskrit text writf,en in Tibet, which known by the name Turuara,na (the Throe Refuges).
is exts,nt, in ite I'ibetan trarxlation, ttrc I.Iehi,-mpd
grub-,pahi dtten-4ta brguad-hyi, skyort beo*tlnfu hy,i Tlre na,mo AntTtdudha is not widely lmown, for
tniln-nd.g in the F,gyrrd-!:grel (t*rntra r.ommentary) several reo,sonF:. There w&s alroady rl popular
scct,iou of the 'Ienglnrr. lt, nng written a,nd tnarre- Sinhnleso rvork called Arnd,uatura, rvhich lra,s the
lsted irrto f-itrettn by Arnoghavajr.a. s{rmo mesning as AntTtduaha. The narne Amytd;oaha
It is not,
oocurs onlv onee in tlre Butso,raTta,and never occurs
Irr€E€rved irr the Sde-rlge lTnI.) edit,ion (CorrIier,TTI,
24ii, 4irJ. in oither the Dalmn*qra2l.a or tho Saitgaaarana,
whereas the words But.saraqtu, Dahamswalm, and
Safigasarano occur constantly in the three books
AITIBTASIDDEY ASTA -VIV IKTE KA Y AVIVI KTA - rospeetively by which narnes they bocamo popular.
DOFAPEATIKARA, a, Sanshrit text written irr Finally, Atrrytd.aa,hais a Sanskrit word and bonce
'libet, w'lir:h is unintelligible to tbe a,vera,ge reader.
is extant, in ite Tibet,*n tftr,rrelation.
tlre !:Icld,=tne+1grul:-pahi dbert-pu brgya.d las lus
The three books aro compiled in venoration of
tiberu=puh'i skgtn-bt*ct;; thab in tfue Rgyud,trgrel
the Tlrree Rofugos-ths Buddha, tho Doctrine and
(tu,rrtr':r, comment{rry) soetion of t}rc Teng5rur. fts
tlro Order. ThLs Butsaraqw is in Bl2 printed pagos,
airthor was rlrnoghfi.vrijrs. The work wa,s transla,ted t\e Dq,ha,ntsara.lul,400, and the Safigawraqta 60
irrto Tibelan by tlre arrthor himsolf. ft, is not (in Sinhalese eharacters).
pre*orved rn th,: Sde-dge (fM.l edition (Cordier,
III, !41. 3rr). .,\ll tlrree books havo followed a cornmon metbod
of cornpilation. In eaoh work, at the end of oaah
incident or deecription aro repeated tho wonls :
AUBTASEAVA-!{AMA, a teehrrical tarrtric San.gkrit budun, sarcrf& yeniyi butsara,rut gd, Adu, It is
text which is e-t*nt in ite 'l-ibetun trunslation, the proper to tnke refuge in the Buddha, saying, I
llfutrl rtsi, tlligtt-pa, sl ',.-bya-ba, in 1,he Rgyud.hgret bako refuge in the Buddha ; &tham scLraq yem$
(t*ntra conrmentary) seetion of the Tengg'r_rr. It,s dttlwmsararya !/d ytttzt, : Ono should take refuge in
*rlthor sag Mtgho-akyos rdo-rje (Saroruhovu,jra). the Doctrine, saying. , I tako refugein the Doetrine',
P&elm&hi Thr:dphreri (Pl,dru*sekhara) of In4i., and and safiguruuan sara,lta yemi,yi safigwarqqta gd
Jfrr-r.ns,kumfr,rir,tirnneloted t,lre work into Tibetan. ytttu. : Reluge shorrld be takon in the Order,
Tlre work ie not pr6s6rvrr(l in $de-dge ('1'M.) editron saying, f take refuge in tho gem-like Order of
l('urrlier',ITI. p, 131, No. I ). llonks.

1 Opinion diff'ers here in respect -of of the chronolocy. The

grost satisfactor-y view is _that C. E. GoOatui;1-b'#a iit
Latrugama Lafrkdnanda ^thera who place Viavac*tra"iiii
coa [elD pori]ileo u sl y'.with G ur ul u gnln i, wtro trims€lf'li vsd durl;;
(o.r
_igmediately etter) queen iilflr'att (1192, GGrmtitell]$
0ill 1212).
2 E.g. llunidasa Kumaranatrr'ga (introd, ta Dalwmaararja).
 AMBTAVARMA(N) 493 AMUI,ET

Though tho mothod of oompilatiorr ibllov'ed in wtr.s l)iprr,rikarn(rijflan6 (Ati*a). He hirns€lf

the t,hroe works is similer, all the tlrreie wnrks uro together rvith Klnr Dnos.grub (Siddha of Khu
not of the err,mclitorrr,ry gtrrnrlard. trarr,slatecl the rvork into Iibetan i ('orrJier III.
'l'lttlst: tltreo p . { 1 6 ,} i o . 7 0 ; 1 ' } 1 . N o . 3 7 7 8 ) ,
trook* i,f'tho -{,rnrLEvairrlgl'oup lur,ve
bestr tirlitcd u,lxl lrrrblislred irr (leylon and rtre
Lr,-trilable irr severai etlitions. Alf 0pHA-VINAYA (Pali : amtiltrt. t inaqa).acquit
$txr BIITS.\ll,AliA,
r,.1HAlfH-{fiA}{.\. H . \ f ( i . . \ S . \ r r . . \} t A . tal on tlre ground of restored r;anitv. See -{)HI-
KARANA-SAMATHA.
H. R,. P.
AMULET, n na,rn(r given to an obiect s-hic.h i-
AI|IRTAVAEMA(l{), *r l,'lrikklur of Kiirc.i tlndia,). suppo5ed to posseassuperuatul.al power to protect
He u'as t,lre rlunor ot' ono of the mrrnv lludrlhtr, Iurmrr,n boings f rorn troubles end eaiamities.
irr:rage*&rnong flre Iiirrhihrir irronlzos. most of whieh Arnulets are ma,rle rrso of by Bucldhists, especiallv
tr,r'r':doted 9-Iltlr cerrt, A, fl,, rluring tlrtr ['EIu, irr Llhintr, *nd Japan. The original teaching of the
dynasty. The short, Sanskrit legend on hig image Bitdclha clid not, adrnit faith in amulets. so it is
f n c i l i t a t e s h i r + i r l * n t i f i t : n t i o n ( , 1R O I { f i . X \ V I . J 3 1 ) presrrmed tlult srreh belief wa,s&dopted in Buddhism
r'-). '*-hilo acljusting itself to the customs rlncl habits
n . T ' .I ) . ol t,he regions v-hele it r+-a^cpropagated. Thus, in
', Ohina, Bucldhism accepted tlro amulets of dbinesc
A I I I B T A V I I { D U ( l ) , ' o f ' g r r . i r r e rilm r n o r . t . a . l i t y ' t l r c poprrlar beliefs u hich w'ere based on Taoism.
', This
rlrr-r1rr-rf rrr:ctar' t[ n]Tnph (apsarur), rvho visited belief was later introducccl into Japrun, where it was
tlre Rrrtllhrl, rr,t .Ir:tn.vnrru.in FirF,v:r,s1,i to listen to his adoJrtetl by the Shugen-cl6 (Ilotrntaineering Aseetie
( fi s ( ' r r r r r . s( K
. ru t 1 t i .1 1. Sect) and gained elrrrenc;ir, as a,mixture of Shintoiern
]t..\. (;. and l]rrcldhism.

AMBTAVII{DU (J), 1rt'ulxrlrl.f ior Anrltabindrr,
frilrne of ;r, s+r,urErllrie[Lerod into bv .{va,lokite{!'a.fe.
ft o,:ciirs ju rt list of s*r,rniirltris, t:rrrnnorated. by the
Budrllra, n,f ttro rellrresf of the bocllr,isnttr,'r+Sar'ra,rr.i-
var'€.rrs,vi$k*nrlrlrin (t ext, lrl.s n,iuo,ra,n,{t,',
all ol' wlr i<:ir
are saicl to tulr:c: beorr .lcr.orrrplislrcd hy -{r'alokitei
vnr* \l{uqii. p- 5l)'
s. I{. N
AIITFTAVYATIARANA - NAMA - MAHAYAIIA -
50TBA, a $nnrkrit rvork ext;rut i-n il.- 'fibet+rn trans-
latiorr lurr-ler the title (EIpha,gls-po)hdtul-rtsi brjo<l-pa
.tltc.r-byu-b*lfuit1=1tu, clt"n-Ixthi rtrrht i\ tho ]Ido-sde
inr isr:ellir,rrttous sii t rrr,) st:r:tion ril' thc K*rrg"1'r-rr( 7',t1. srrr;lrp<rwer-s.One finds in tbo lrraj rtapirqtn itri SJr'a.
$rr. 197 ; *pllirront, ly rrrisiring irr tlrt' i{artJur,ng ctl.).
It, is stitterl tlra,t TJr+i,jr-ti,r'n,lrrrn (\'c-ies sclci tlans-
lntcrl tlrr:wnrk irrlri 'l'ibr.tlrn.
AIISTODAI{A, lrrrrt,lret ot' tjrrelcl]ro([*ura, ancl ltr,t,]rt:r
of Ariurncldha, $nd }falifr,nfr,rrrrl(l,nrl irlso of Bhattika.
rr,s rnr:nti.lnetl irr l'l*hEyiirrn tt'xrs), See AIII'I'O-
D-dtN'rl,
IIt tuany srlt,r'as ot' l,Iahayd,rra Buddhism, the
rvorslrip of Buddhist images and sfitran is said t<r
eontribut,e to tlro attainment of perl:ction and *uhe
1'u'el.i:ntion of disease and disaster. Espocialll.
in t.hc siita,rls of esoteric Eluddhism it is repeateclly
rncntionetl t.lirrt rlisaster,sc&u be remor-ed and good
iucli brorrghf abou-t tlrlough chanting inoantations
ot' practising ascetic exercises. In this ca^ce.
however, .the plincipal itent w-as tlre reliilious act 01'
rlorslrip anrt I'aith, ancl no stress wa,splace.l upon the
srltlas or Rr.rddhist irnages themselves or tlreir
srrpernatural pos'ers. It, is tnre, bowever, thar
there existerl in lluddhisrn s;ometraceis of belief i:,
f'or inst,u,ncc,the lines: " It one cooies ptrssrge.t front
tlrr: srrcled texts, holds memclliir,l scrr-ice-qii,r' tlirm
arrrl brrrrrs irrcense, all t'ear'f'ul,re'u'engefi.i bnrte..
rlisasters a,nd <liseasesrvill disap]leer r.rf their orrn.'
'llrr-,rc
is also found the coucept that if' one re:rtes
and writes tlov'n the sfrtras. ancl rqears a (,op]-
thereoi: in ono's hair or clothe:. it fuir.es arqav aii
evils.

Irr Chiril aud Japan. iroii r,\'r'r. : i,. bc.iief *.as

AIUBTODAYA-I{AltlA-BALMDI'II, & srr,rrgkrit, somewhat different from the abcr-e *-orship of
r*-ork *t,urlying the offr:riugs (buli), rvhich is lludrlhist, inrages. srrtras ,rr other ,cecred objects.
e:.ts,rrt in its Tibetan tls,rrslir,titxr, tlw Ilfud,-rtsi Ihe Chine.so &nr{ ,lripanese irelieved b amulets
hhiluri-ha thea-bya-bahi gtor-nttthi tlLo-qu, in the rylrich were pieces of paper. board or wood on whieh
Rgyrrd (tnrrtra ; in eordior ltgyud-trgrel or tantra ordainecl letters. i-rnages or symbols were eithor
eommerlts,ry) seetion of tha Tengyur. Its aut,hor r:arved or drawrr and whicb E-ere each subjoot to
 AUTILET 494
sorne prosoribd dirootions for uso. 15ey were
rno#"ly bee€d on Taoist beliofs, were usod as a
faotor in r''eligioua ororcisoso and, striet direct'ionr
vore pFosoribod for thoir'us€. Anotbor oharsotor-
iatio of ihoee amulets wae that, not oniy were ttrey
a€soei&t'€d with lJuddhicn, but tlrey were also usod
independently. Today, srnulsts have assulnod ttreir
owrl powor for moritorious works, apart from the
roligioue exer.cisos assooiotod with them, which
bave in most oe6ee lost their significance.
L Buddhlrt Amuletr ta Ghlnr.
A. Amulctt epnnetpcl atit'h Twiern.
Most af i;he aaciont roligione were inevitably
eorrnooted rritb tbo belief in articiss possessing
some supernetural powor, end thie tendenay was
eapeoially eo in Chineeo religions. Ag tbe enoient
Ctrinose adrnittcd divinity in all rratuftrl phonomsn*
and praotisod polythoistio roligione, it was natural
that conjuration and fortune-tolling wers inventod.
Corsequontly the crafts or reiigiorrn for evading
evil wero devoloped, ths most conepieuor.s of whioh
wem modioal orafts and oonjuration, ths Chinsee
ideale of lilb boing woolth and long life. Tbis fsot
ie shown in the old Chinese stories about the
medioino ef irnmortality. Thero waA elso the bolief
in wator and mirrors. lVator was oongidsred to
have 1rcwer to purify vossois and drivo away evi!
domons and dieessos, arrd thore wero found in many
psrte of tbe land sanrod watere or ssored springa
whiob wore bolieved to havo the powor of curing
illneee or dispeliing evil. Mhrore worp believ'od to
hsvo supornaturalpowor in tbeir re8,eotion, and Tao-
iet asootios, whon ontering the mountain, alweys took
a mirr<ir witlr thom. The Teoiet sscred book Pao-p'u-
tzc axplaine tho rcason.
Thero was aleo among the Chinese pocplo in
goneral a belief in the brancb of a peach trao. Alr
ancient book written in 4th or 3rd oentury 8.C.,
(lh'un-te'iu-teo-chnan, tolis about a bransh of a
p€ach tree which was put up irl order to drive away
evil breeth, and in the Chuang-tze, written ebout
tho eome time, thoro is found e peessge: " If wo
put a brenoh of e peach tree at tho gate and place
samo nshee unCor it, * domon daro not enter, though
tbe children e.re unafraid ".
In Taoism of, around the fourth oeniury, thore
appeared a ol*saification whioh placed Lao-tze's
theory cf 'doing nothing' as the upp€f, clasg, ih,s
theory of the Tac,ist ho:nnits with srrpornatrrral
poFer as the middlo class +nd uce of amrrlets for
Leeprng off oalsnitios and svil broath ae tho lower
AUUI,ET
claes. The Wu-to-mi-tso soot.and Te-ping-tso soct,
advosated by Clrang.ling whc contribuCerl mueh
toward eetabliehing Taoiem as a religion, rnad,o
this religiorr popular through tho uee of thoso
amulots and other medical meth<ids. Lator on,
Taoiem published a graat many books on omulots,
e.rrd advised thei peopie tti wosr thom in ordor to
curo illnese.
Of tho twolvo divisions cf the Teoiet t€Etr
roarr*nged lator in imit,ir,ion of tho Buddhist
Tripigakn, the 2nd division on amulets, tbe 4th
divieion on tho oirouJation of eopies of piotures of
Wu-fi, the rnain objecte of worehip in Taoisui, and
the 3th division ci-r medioal recipes and dircctions
for takrng modicine, each contains linos concerning
amuleus. Of theso Taoist texts, comfiled aa
the Tripifeke of Taoism, the T'ai-iliang-tuq-
yitan-ah8.n-chou-ching,r:ornpile<i rn the 3rd, 4tlr and
5th cenlan'ios, puts stress on salvation o{ the pecplo
through the uss of amulets and conjrrration, and
in the principa! Taoist, sscrdd book of conjuration,
Lha Prn-p'u-tze by K6-hung wlro contributed much
towarde tho establishrnent of Tacirrm in tlre Sril
century, descriptions are giverr of aniulete, oonjura-
tions and directions for their uso and manv rexra
relating to anciont amulots oro quoted.
Ileeides deteiled explanations on ttie forms of
amulets, there are montioned, along wibh the
directions for taking medicine througlr religious
exorcises" divine amuiets and sacred waf,er to hs
taken for prolongation of life and troatmont of
illnosg and also ihe direcl,ions for the use of them.
There seem to havo been nearly fifty kinde of
larger amuiebs as well as smaller ones, which wsre
givon various n&mes. On them were written
divine sontencog in transfigured characters taught
by Lao-tze, too diffi.cult for the genoral poople to
understand or even to bo explainod, in order that
the owners of thoee arqulets rnight receive 4ivine
favours through thoir merit.
B. Buddhdst Amulets.
Though tho Budclhist, texts in India, especially
bhoss of esoteric Br:Cdhism, reforred to mr:,gic
formuiag snd roligiotts oxercieos rvith power to
guar:d human beings, there seeni to havo been
few cases whero this srtpornetural po'r,v'or wss
oxpressod in tho furm of a piece of paper or
Btone. Thouglr ttre imagee of Buddhas, bodhi-
sal,tvss aniL maly d.ov&s, as woll as blro sfi.tras and
vajras wero suppoeed to be ondowed with the power
of diepersi''g demons and disasters lrindsrins the
atto,inrnent, of porfoction, the main thing wesi not
 AHULET 4$S AffiITI;ET
'ftooist
tlie objects *"hems€Ivee, but the actiolis of worship- ae the 1,1,rr,eiigur€d.syliablee aisc prc*ee tb*i,
ping and believing, end it worrld eeom tbet it went tire arxuista in Buddhist s'At'ras were bonowed
no furttror ihaa believing that if ono swallowsd from Taoism.
&n1r ono syilable of the five sacred manirs;, via.,
Besidas ihose l3u{irihi;t amuiais which wer* it*
or.n, ban^n,haryt, rarp, arc.d klw\n, ae etated ur the
iricit*tic,n cf -*hoee cf isoienr. t,here ex;eted lh$eo
8on-clw.n4-s'i-t;'-huei, thero w8s no ianger cf f*llir:g
whish c*ntainod i:ira aiemente of esotsrie pr*otices
eick. Aecarding to ths M6-Id-chih-tien-afoirut'"cl:,icir
of the rnanrfala" In the Mdn-ehv-shth-Ii-ju-i t'ku',$
eays thai if one oopie* seorot pass&66s from tb*
s,nd. tlrs A-tu-gt'o-chu-cheu-chdrq compilod b,r
PrajtiiTuiravnitd Edira anil oonducts s rilual with
I-hang, thore are explan*iione about bho religiour,.
burning incenao, it, w*s bsiievoci that, all fears,
oxoreise to be practiee<i on tho eitar, a mixture
evil boasts and celaroities would disappear.
of i,he rnandala srith Chineso eleroents. Tto
Other siftre,s rvhieh, cpeak of different, soris of
piot'.rres, inCicated ia theee sirtras, of th'e
amulets and tho directitns for tho uss of thorn 'amulote '
of heaven' a,nd amulats ci ear|h' lqc
woro oithor invontod or added in Clrine by tho
be ussd for tho accomplisbment of tlris oxercir.*r,
Cbines€.
are diffarenj, from the Teoint, ennrrle',e, neentionad
Wliio Taoiem grow ec * roligioue orgemsation oarlier, and r,ilr thenn are drs'.'nr. th+ irrragee nf
aB tiro rosult of inte:ciiurso and t'usion with Taoief gods as well eie the *a::noE of the lluddr.a,
Buddhism, BudChieni ilr its tuin lyas strongly bodhisattvas end 'iovee- anri iirey are used fcr
affooteri by Teoiern, espoci*lly in ed*pcrng t}:o sueh purposos &s proven"iorr from drorrning sild
practice uf aucestor worship nn<l tlio use of amuler"e, securing of easy delirery, which rncidc.ntall3i show
W-e frnd an exemple of tho use .rf amulets by eberactoristics thai *re t;'ili eally Chinose.
Buddbism in the Fa-yttn'e:w-Iga written in the
Ta*g dlm.a-rty which B&ye that hy reoi:irre tho There aro aleo somo &ulrillots connected witlr
conjuration of annihiletic'n ci' sins nntl bringing astrology, and there aro rnsny books whioh refer
sborrt, lrappiness as siated in i;h+ lula&-prajfrE- to the worshio of tho Groat Bear, which was ndopted
gfiromi,td, Stetra, one rray ba free arid. esfo from by Budd,his:n frorn Taoism. In the Chi-17rw-dng-
illaoss, ovil and calamitios. The Wei-tei-clti,n- ch€n-pdeh-lt"ti,ng-ta it, is roleted that, in order co
kang -e|':in-pod -p,en -fa. chdru, aupposod ly trsnslaied keep off the mislbrtunoe on the day eorresponriing
by Ajitaeona about tho earne pericC and -weii- tc any one of the consteila+"ions, ontr slrouJd dravr
Lcrown as a book on the kiucis anil diiectie-'ns ths picture of the demon reprosenting that,
for the uge of Buddhist amulets, dopicts 46 particular dsy and practiso the proscribed.
kinds of seals of amulete elassifiod into 19 grcups i'eiigious exorcigeg. Amulets of airie kirid rn
and drawn or carvsd on pieeos of weiod, cloth or Buddhism are ftrund. in Lu-rrg-shu'e Wu-m,inq-Iun,
p&per (the uso of red ink is Bireseod in rnosir under the n€tulos of amulets of twolve gode
coaes)o which are tr-r bo swalloweri or tlrrown intc' and seven kinde of llu<idha, the objeets of wcrshiD
firo or water, whiie perfcrming a prescrrbod mudrd, baing varied eec<irding to the purpose : cne whc,
end uttoring a cortain magie forrnula. Th'.' wieheg to reconeiio uho paront' and the aon
o*pe'"tod gr&oes were the attainment of Buddhist shoulct :p-rito dowri tho amulet-characters on eilk
wisdorn. removai of worries and al,tainment of cloth in red uik and worslrip Akfi^fugarbha; cr
sagacity a;od learni:rg! ree.overy from illness, long one who pr&ys for easy dolivery is to write doryn the
life, properties, prevention of damagos by f.re, flooil amulet-charac'uers on a piece ot'siik cioth, 20 eenti.
or rain. Fcr examl-rle, if oae sqrallows a sheet of rneterg in wid.th nnd length. and wnrehip .iivaklr.
pa,per on whieh ie v,zitten t,hs nama of the Fi€rton Same amuiets ara aalled by the na,rue of e, mudr6 ci
whoeo belongings one wsnta to havo, +,he dosired esot"eric tsilddhisrn i Vajraeriro-mudra and Rudo.ha -
thing would bo sent to o!ie. For prolongaticn bhtnri-mudra, ft-rr instan,-re) ani. are :iiht-.r carved.
of lifo, ono wa,s to draw seven diagrams in rod inh or wriitt n on pieeos of paper, olcth or tlie bark oi
on 1,000 sheete of oaper a,nd swallcw ali of them the peacli, tree and the oi:rpose cf '.rsrng them is
withoul being seen by anybody. to keep off poisonous insects anci snakes as wail
A giit bronzo dragon tlrrown into the sea w&s as ths other eviis eireedy mentioneri. The Taoiei-
believsd to reduco tho sea-wator, and a pure etone Buddhist arnulets st far mentioned ee€m to have
with magic fomula written cn it thrown into a been irJeerited b]' Shugend0 (llountaineering
rapid etream was believed io have tho powor of Ascetic Sect) in Jaoan, for tbe amulets of popular
quietireg the flow. That the characters writton beliefs in Japan mostly resomble tborn in eFp€sr-
on these amulets belonged to the same oategory +nco amd quelity.
 AUUTET
II. Classlficatlon and use o[ amulsts.
In addition to the nmulets roforrod .to in tlrt:
religious texta, there existed innumerable emulots
which have been bolieved in and handed down
hy the people in generel. They were oxtremely
vqried in forrn and kind, dopending on tirne snd
plane. Thorefore, only the,se whioh have long been
honoured rcrill be dealf, with in the {iiiiowing aceount-
(ll Anrulnta on uth'il:h d,.aifid noture aruI, ttatural
pl*twrnuta, ore indi*dd. Tho beet-knowt arrrulet
of encient tirnee is the Wu,-yiieh-ch€n-hehq-t'u
on which are drawn the {iguros of the five gridn
believed to reside in the flvo great secrod
mountains (T'ai-shan, Hdng-shan, Ilao-shan,
Hdng-ehan and_ Sung-shan). This amulot is risod
for safet'y in all direotions, and a follov'er of
Taoisnr. whilo dweiling on tho motinl,ains, must
always wear it on his persotl" l'his amulot
is also neoess&ry for keeping control over tho thrso
powers, symbolised as inseots which, &coording to
Taoism, reside inaide tho human body and,
on the da;' qr; I(6ng-sh6n that cornes around
onee in eixty davs, report Dn tho good and
bad dosde of the human boing to the Lord of l{eaven-
who, on those roports, either lengthens or shortens
the man's lifo. This amulot is belie"ed. to tre
effeotive for other purposes too.
An astrological amulet, which has beon referred
to pro' iously, r*as n, paper amulet on which was
draw: the picture cf the otrjoct representing the
particular calendar day; and persons over 2l ye$rs
of age, believed to he under the influerrco of one
of tbe niue luminarios. usad srrch amulots on
wtrieh wore either cirawn the pict,ure of the Grent
Bear or written the narrre rrf the star which hed
control over them, ,got'hat t,hey miglrt be protected
from tho evil stars.
On the arnutret of the furnace god, for whs'se
honour a festival was held at tho end of the year,
was dr*wn rr calendar, which itself was also regarded
a"sa,n amulet for a lcng t,ime.
(2) Amulets on rohich are drdlxn images of gortrs
and, Bu.ddhas, believed, to hoae the potaer to Treueni
calarmi,ti,ea. Ta,oism hps many gods sueh as San-
huang (three Taoiet God-emperors) or Wu-ti
(five ma,in objects of worship) which a,re the trang-
forrned Tien-ti (Lord of l{epven), and the imoges
of these gods were valued as amulats. In later <lays
many other gods mado their appe&r&nce, and the
drawn imago of Sh8n-nung wee used &s an amulet
by tbe physicians and farmers; whilo tho image
of Ngou.chi-Buddha was usod by stone ma,aona.
496 AilIitET
Thess images wor.e printed and worahipped. on
New Year'e day. Imagoe of tao-tze and otherg
wore aleo deifi,ed,
There are also the cbarms on which ere written
the qharaetere Ldd (ioy), kuei (nobleness),/a (happi.
ness) and taai (rvoalth), which repiosentrespectivoly
tho gods cf Ea^st, South, West nnd North, who
inevicobly participate in the Now Yea,r celebrations.
I'tre amule)" of the guardian god of the gato is most
comrnonly pasted orr tho gate or the door a,B an
anti-demon charm. The gods drawn on tho amulsts
of this kind are deified heroes, of whom Sh6n-tu
and Yii-lui, u-ho appear in connectior: with tho
worship of the peach branch, used to be the tradi-
tional wnr gods, but nowadays the deified Ch6rr-
chtin$ and Ching-tu &re moro poFrule,r. 'l'hose
two horoes were deified according to the legond
that thev eaved a '-f'ang ernporor from the tortures
inflicbecl bl' the soul of the dbad droqon king.
Of this catogorv Clrung-ku'ei is the best known
deifiod hero, and he is vorv popular in Japan, too.
As anti-rlemon charme, large-eized images of the war
gods ere pastod at the eastle gato and temple gate
and smaller ones at the houso gate on the llow
Year's day, and ospecially in the nurBerv-room
theso amulets are never lbrgoiten. An amulot
of this kind is also bejieved effective in diffic.rlt,
delivory : the part, of tho emulet wbelo the left
leg of the image is drawrr is burnt and its ast)es
are given tc the woman in childbed who swallown
them with water so that, her suffering rnav be
lessened.
In Buddhisrn, tho images of Buddhas. bodtii-
sattvas and devas were also believed to pruard the
temples and the beliovers, and it is on record that
the pietures of the eighteen deitiog guarding the
tearples wero put up on the walls of the tompiee,
according to tho Chi,-fu-ching.
(3) Latters in th,e tillras, mania ,formu,l,*s, aed,s
(nta ntra aylla,blet) anfl, other apecial, cha,racters,
belipaerl to posaess supernatural pouar. Iho amulete
of thro religioru texts mostly belong to thie category.
The Taoiet amulets rrse sanctified and transfigrrred
characters suffixed by the five symbols borrowed
from the official charactors ue€d in the Han dynasty,
chi-chi1u-lb-Iing, meaning 'Let it be done &g
ordered without delay'.
(4) Plants and, awimals used as annuJe.Lc
becanne oJ
tlrcdr clwrrcterishi,cs. Tlro peach tree, usod aa an
amulet' bocauso of its magioal chnracterietio, was
believed to work most offoctively whon one of its
branches growing in the south or eaet eido of the
tree ws,s used. This amulet being mixed with
 AMUTET +97 AruUTET
the amulets of other categoriee, ttre seal to be rrsed irmulefs u'ere invente+d and lra,ve been used ea,n b.'
for Buddhist or Taoist o,mulot,s ca,n(! to be carvecl .reen ;ilso in Ch'un-lien, made of board (,r' Faper
inevitablv on a l)lock of peach rvoocl for greater u-ith luckv \r-or(is u-ritten orr it arrri put rrp at t,he
effeot,. To drive away fe\rer, the bed is lrit witlr a gate on Nerr Year's de.v or in the shet-'ts of retl
branch of the peach tree, rind a,lmost anv illness peper on whicir the leti,ers cxpressing goocl luck
is cure<l by just, stroking the hea,d and face of t'he are written anrl r+'liich are stttek Rnlv'lrere .rne rna,v
sick person u'ith it, and hot water v'ith ireach choose"
petals-in it insiantly eures tile ehild of con..'ulsion. R. Slr,
-{.n amtrlet, ehaped like an nrrortr' made of pen.ch
wood antl hung aror.nil the neck or at tlre <loor,
keeps off epidemies and demons. The pr seni,-day III. Amulets ln Japan.
a,mulet of peaeh 'rvood is about :10 eentimett rs in
The corroeptsand qualities of amulets in Ja,ptrn
widtrr and its }ength depends on the height of the
vary greatly as regardi; mat'erials, st'yles, lls&gei.
gate-post to .vhieh it is attached. These amulets ',r.orship
and aims. The of amulets (that is tire
&re made of board and put rrp at err,ehof tho t,wo
rvriting of different images, bi3as, and montraii
gate-posts in pairs. Thi:"- &rc eaclr portioned
of the Buddii..rs, bodhisativas, devafS,ir, etc,, on
into f,our parts, in ri'hieh are drawn. frorn the top to f,o receive
cards and having them always rn,ystical
the bottom in order, t,he pict.ures of a dragon and
poq/sr from these deities) is nci, pecrilior to Japa,n,
a tiger, a high oflicial anrl a geneial, a peach tree
trut is found olso in m&iry other Budclhist, eountries,
and a v'illow tlee, and vases u'itlr three &rrowb in
such os India ancl China.
them, eacb one pairing *'ith tlre ot.her. These
pictures ere supposetl t.o be ttre r,ombination of' The teaching rif Yarrocantr, Buddha, in particrrlar
various amulets. a,nd sonrg c,i'f ho 1;t'acii t,'ce amriiets in Irrrlian. esrotcric 13rrddhisrir, is t,lre rDost, svstematit.
are made of'paper or silk embroitlclv. both in its philosophy and in its religion, ancl it is
exlrloinerl that rts mystica,l power sterns {ronr
Along with the peach tree, the u'ill'r.r' trr.r- wtts Vailot'ana and the power of his follo*'ers depends
also believed tc have supernttrrral pou'er.,and tlrere on irirn.
was &nold custom of putting rrp a, branch of v.-illou'
Li -I,ndian folk-btrliof the r+'orsliip of arnuietrr ii
at the gate. Tbe willou', heing corrneeterl u.ith
r:onnected with the clevotions to the on'rnipotc+nr
Avalokite6vara. is often dra,u'n in rl picture u'ith
Vodi,.: deities, and is found {rom vci'y ear:lv tirnesr.
Avalokite(r'ara rt'ho is secn shakin6r a blu,ncll
of a rrillow riippetl in waler.. ancl thereby tirir-ing These anrrriots a,re macle frorn rnany riifferent kinrls
of mat,arials. Nat,lrnl urat'elials, strclr {ts u'or)d,
away demons antl evil spirits. A Taoist meclir.m
stone, wirter. t:lot,ti, thread, p&,pel', salt,, etc., ar.:
c&rves a small Buddhist statue on a hiot,k of u.illon'.
used rnost,ll'. Their styles are reiated to tnnnl-
whioh is assoeiatedrvith a, spirit,to hold int.err.rorrrse
things, personalities and places. T'Lre amulet-
betrreerr the dead nn<l the living. There aiso,
',vorship of Indian folk-belief inilueneed also t,hr'
exists n Buddhist prar:tice in r.r'hich perfurned
fclkrwers of ltah6yd,na lJuctcihisrn. A MtrhAvinr
u'&t.er is pourecl on & sick pprson to remov€,'
sritra of t'he early period, lhe Malnpra.lrtd'Ttd.ratnit<i
disea,seirnd other evils. 'tht'
*\r1,tro, urges clevotees to have the n&me c.f
f'he leaves of mugr*'or'l or r+'ormwood, iris, na,nclin great king of magir: wisdom', whit,h is the ma,ni-
or hollv lvere also usc-d as r:harms to bo hring at festation of this si-rtra, written on p{i.per antl
the gate, possibly beea'.rseof their firr.ms, cttrative enshrinoci in t,he irome. In tlie later' petioci the
power or bitterness in taste. Of the animals Abhiseka Stltra appeare<l, in whit,h tlie rieiinition.
drawn on amulet,s, the tiger, tlragon. corv anri lion kilrds nnd usages of the rnagit' po\\'el anti tlte magil
a,ppea,rmost frequent lv. amuiet are expla,neci in full ttetrril. -"[anr- go<i-
of Inclipn folk-belief also appear in it. In tlre ag"
Besides the amulets mentione<i so far', there are man\ srltrirs tierrling u'itll
of esot,eric Buddhism.
the objects which are made into amtrlets for their and tire fonnulas.
magic sric,ceasivel.\' appear.
curative power, the letters which express auspir:ious
useges and worsiiip ol varioris amuiets of variotrs
sentirnents and are. therefore, regardod as lraving there.
god-. are explaured
the power to keep off bad lrrr'k. those v'hicb trighten
the ones that enter the gete, the words that mean These Bu,idhrsr aniulets inherited the prolific
prevention of evil, ol the sacred articles that are productir-ity of the \-edic folk-belief ancl developerl
regarded as having the pou'er indirectly to keep them even more. so that the amount produced i5
off bad luck, The belief.s beeau,se of lvhich the boyond imagination.
 AMUI,ET
Japanese amulots ar* cirvidett" into i,w,.r irln,ri)
sl,rca,n:;r di{l'ering in their origin.
J*panenrl folk-hrulief cr Shinl,i-risni. beibre tlro
s'.icepten-oe of EuCdhism in ..[apan, arril tho oiiior rrs
the Budd-hist &rerlrn. I{owover, tire et,resrn ,rf
Buddhie&,ic araulets beca.rrrerinilu,.'med l;y rna.ny
rliiferei:t kirrfu cf naiil'e faith i,c, lirrrr. r.'.itler;-,r'i
et,yl*s, Euoh *s tho irrdinrr ei;,*ir:,tirri t:r,rnirol As*:,ir
s t V J s o n r l t l r o $ h i n i o i s t " i i ; ; t ' 1 ; 1 , ' . ' l ' i r { . } r i + v- ra r i t , i r s
et,v.-icsgrr.r,rirta,llydt:'.'rilrrJrr:din ilic r.iouis() c,f tl,e
psograe:Jr.'f l3uildi,ierr: i'rtiir: inclia Lc J1;1run.
.f*rpanesr.ranrulet.s todal' malnly e<;me fron thir
'erixturtr r;f Shint'oism- and Buddhisr'r, r;o,llo,l tllc'
'. Ttius the
.qiru-gon-do or the 'wti.y of disoiplino
history of Japaneso &nrulets is as iolir-'rvs : they
lia.,'e their origin frorn Encreni 'T*prrneso folk-
batief ; rrexi e,orne the Budclhi-qiic arnr.ilets whiaii
are the resuit of ihe in,fl'.renceof rrrerlineval Shingon
Bu<lChism or the Japarieso €sot',,ric MantrayS,na
Budtil'i;rn. Nert in the tr'Iuromaohi peri.-rd a,rpcared
Shu-gen-ci6 aneulets with the (ievsloprnent of thi'i
tbrrn of reiigion a;rd they plo'i'aii even t,oda1'.
Ancien'r, Slrinioistic amulets will not be <liscussed
irere, for thoy do not pertain to Burl<ihism at ail.
Oni.y the rrrediaeval arnuiats con(rerned witir
Budilhisrn will bc donli wiih h.ere.
The Buddliisi,ic basis cll iire$e amuiets is derived
frc'm tho esotoric philosophy of +"ho Shirrgcn ioi"
Montray6,na) and the Tend.ai (c,r T'ien-tai) secte.
Origi ally. the foliowors of t,hesese.Ji,sei+,emntcd tc
attain the Buddhahood of '"'airocana b-v seieei,irrg a
p.:rsonal Buddha and v;orking through faii,h in
this B,-iddlla. Teelinicrlil', Lliis method of laitir .s
'.
cnlled Serr-llrttsu or 'sciect,lng the tsir{<iha,;
In Jap'anese esoierism. i.o., Shingon rrnd Tendai,
thir is made rnto a cerer-rronJi. In f,he initiation-
ceromony of thflse sects, tho appiicant tosacs
a flou'er cn tho man{ala, i.o.. th,s die,gram oi
innumerable esoteric Budrlhas, and then chooses
theB'.rddhaonvrhcmthe fl.ower fails a-shis porsonal
Bnddha. This is oalled Td-ke-tok"t-butsu ar tha
selection of a Buddha by flower tirrowing. Ihis
idee of the inosi far"oured Fulidhe foryns the baeis
for tiie Monnri-hor?zan or the idea of a principal
Budclha who watehos over his prrpil by mee,ns
of amulsts and eharrns. To this basis of thougbt
ie added & cuncepi of Shinioism called Ujigarni,
ie., f,,lk-go,is, gods of tlie clan, and ihe thrrory of
iorttr:-re of l in and Yang or the dualistic thoory of
pos.tii'e and negative snd of Buddhistio astrology.
,n Chura ard oontral Asis. \ry*ith this the doctrins
L,arume8 vew cor-oplex.
'{98 AHITTTST
file metirr:,le cf worsirip rri therr,e ohrjeote orrd
One storng fror- arr-ruiets vu,ry. 'fnev may hre placeri in a e,hrrno
iike ordinary siaitres of wcrsiiip i:r a ternplo, or
rnade i:rto srnaii irrragee and yrlacod irr onrali bags.
Or agait:, li:rei iri*1. bo d.rawl .rr printod c{r p{lper,
h[s.riy .;tir€r m$ihocis are aigu r-Lse{t. Mnny klnds
of inai,erie,l a:'e us6d, inciudir:g all kinris oi r:rota,l,
u'oo.i ilrrC pnper- ?"ho rnast, i:nport*nl airne- i,irey
fi,ro msarrt fo achi:rvtr are tho proLeci,r,onlrorn dis&stsr
nnd ths attain-rnent oi various sorts of happiness.
T'he rncitetial used is do^',errqioed by ihe objeoi,ivs
r.r,nclckrsr:ly u.'ri'reti rvit,h ii" fL i$ also i*frlro-cl.d
by wirether it is r!&mio'l on onor'rrii r)r oyrrhlrn€d
in sorne place, or pa*tocl on t'hq walls of }rottses
*r on f*rnittrre.
Paper is mr:rst frequoutly usod, ibr easo in lran,iling
anci presorvation. In some c&sos, the printad r+mu"
lot- is covered by slrong paper ealled. nori-ba.
There aio nleny sizes t,o the-qe arnulets, 'rarying
fr:om s few- centimet,ros t.o shnost 'r,hs sizo of a maa,
plirich ie abcrrt thr: same size as the rrsu.al Brirl.iiha-
images i-rr the ternple. dmall arnulets such s,s ano
rarried in the irurse a,r:oealled ki,;t.chalru. lfihuyartr
made c,f rather cireoF wood, eueh gs crvptomr:ri*
anil r:ak. Wcuden t,ab'i'-:+"s used for ho'mo ata ratt'.gr
large. For makin{ Buddhs ime,gos selk.ova snfi
persimrnon rpoot'l is iiserl.
Besidtrr: i;i1r;sqr ts,blets anri irnages, vari<rr-:.rs
pieces rrra.ie oi woc'd ara userl.
kinds of *5,.mt--,r.,lic
suci! as the hexagoi:ai tatrlsts brougnt, by St rlin.
Arruiot,s m*rie tr:';rn !rarn*]'or)coit be fcrurd in :na,nv
slirircs.
J'hers &re alsci tvrc kinds of' nretal smulet:-
(ino is an. ermrlet whiclr is carrieC in lhe purse or
hung frcrn tirt: nock ; tho othor is a emall image
pln,';od in a sliriiro.
'lhe kinda of ma'lal used ars
roanlr si-rch as goli:.. silrrer, copper, brass and cthor
clrnpound netais. ivletai plating is also used :
lhese;rre'ui:.!.rrnui.ots di{fer in style, some being oval,
.rtitors rounci or Hqua,rs. Irl g()me insilcnces ing
names of the l3trddhas cr their aymbolic signa
(bija) ate written *'ith parnt or siampod wiih a
riie. Soinc of thsse metai amulots are made into
reiiefs or half-reliet's cr stamped by cutting. Mcst
of the oarved irarages are vory small. Rer-:entiy
these emall imagos have beon made of irrass and
platod.
Little pieoes of ordinary clobh, mostly ootton,
are often usod for arnulets, Sr"rmetimos boautifrri
gold brocades ere used to cover the rrretai, wood cr
psper d,nlulets. A apecral waist-band embroiciered
 AUUTET 499
by a thouesnd women ie called tbe aen-nim-bari
and is bolioved to proteot e eoldier from tho enerny'e
bulrete. The lqrgeet of tbees ie * whito garment, of
the ueual Japonese atyle. Tbeee white clothee
&FB'Forn by pilgrime in the Shi.koku .rree. Once-
eeale of the tempice visiied were stamped on this
elothing. Tho etyles of the srnulet and sharrus
vcry eE mrreh *rs the rnatorials, ayrd a:.erbased on
Ghe purpocce frlr whieh tlrny aro meant. Amulets
Br€ eithor. esrrietl s4 sno'B persorl or placed
somewhere.
Meet ef the J*panoaa o+rtrntuore(literaliv, , silfe-
grrerde'i fall into t,lre eategory uf personal nrnr:k-.ts-
On the stlrer hancl, ch.lrms gnsJrrinoelin altars or
par*erl orl furniturs are usua,lly' ctll.:d rt.lruda
{literally,
'carda '). 'I'ir'rsewho
beliove in the value
of nn emulot trgsi.trrrotlrat tho greaterst efficacy can
be otrtairi$rl by e*'uilowing ib eitlror clirectly or ite
aahee afLer trrtrning it. Such amulets &re, of oorlrse,
rnndo of nnnor.
Ilada,-m,amoru(moaning'thrr amulet on ihe skin')
is €,lw$,ys worn en one's bo'ly. Again the etyJes
are different. Some rlmulets hang fiom the shoulder
like a ehoulder bag and are called kake-ma.mor,i
('hanging amuiets'). I\fost of them nro made
from wood or metal, but sorne of thern are marle
of paper oovercd by a gold brccado Jrodch. The
,sen-nin-bard montionod ahove is also a kind of
hado-m,amori. U,l,uma,moro (' tite amulet a,ror.uxl
tho arm ') is wound arotlnd the tlrm like the rosa,r.y.
As rogards amulots and charms not earried on
one's body, thore ie first of all lho lcod,o-mam,ori.
which is pasted or nailed on hou-qes. Tlrere aro
no set places for them in the house, and. tlrerefore,
the porch, doorway and che gato are mosr" eornmonl5l
nsed. These emul€ts eire placecl on overy kind of
errtrance such as the kiichcn door, window, skylight
and sometimes even on tlie door of tho toilet.
They are meant to protect tli,o ontrance from the
evil spirits of the outsido world. fn the room,
they may be onshrincd irr tho eltar or in shrines,
as images usually are irr tempies.
Somo of tho amulets are pasted on the pillars of
kitchens, and some of thom, e.g., the kumqde of
the Shinto sbrines, are hung from tho bearns of the
rooms. Again, Bome &ro put under cusltions, and
are oalled shiki-rnq,m(nd (meaning 'amulet under
the cushion').
Originally tbe amrrlet, sas belioved to bestow
the mystieal power of the mighty Buddhas and
bodhisattv&s on Bome material suoh &s wood, paper
36.S.P.C.97040
AUULET
and metal in ordor to protect, the wearer frorn
disaster, through the obeereanoe of certain
ceremoniee neceesery for thie purpoee.
It cannot be denied rhat beneath this ooncept
lieg tite trtorw iclee of prrmitive reiigioris. Tlre
Buddhiet monlis who grve rhese amule:e to tlreir
follorvers, and the texts s'lrich describe the snrrlets
a,re, of course, lo,r bevond tlrese prrmitive ideas.
Ilut the att,itudos of tlre folloq-ere &rL: en the same
ievel es those of the mnrua idea,, Therefore, the
first aim of the amulets is protection from disesrer
by ihe po-vyer of sr)rno grrarriian deitv. Thir uray'
be oalled tho negativo bonofit, of the amlrlets.
In Japanese, euoh arnulets are called goy'z or
a-mamtri, and hoth words litorally rrre&n
'
proteetion '. Their positive berreff.t is to inviio
some happiness v'lrioh ono wislies earnest,ly, erreh ag
prosperil,y in businese, the union of man and wornan,
the birth of luoky children and ell kinds of d.esires,
too numeroug to rnont,ion. Ijrrt, tho basic idea of
a,ruulets and oharms is the s&rns rls fetiehiem and
manaisrl as trrontioned above.
frr Japan, m{r,ny amulsts rrre supposed to provide
prot'ecl.ion u,griinst nat.ural disagtr,.rs, Iiko fire, floods
and eilrthqu*rkes. These part.icular amulets are
a'lrnost all made by priests of the Sliu-gen-do sect.
Then ther6 &re armrlets for artificie I disasters'
suclr as those brought about by men, birds anC
beasts. Evil diseases &16 also inclirded in this
section. The harm done by birds and bo*sts is
mainly conne.oted with agricnllr-rre. Apart li'om these
there are othor kinds of animals such t',s foxos,
weasols, badgers, wlriair are supposed to cast an
ovil spell over rnankrnd.
Lagends and m5rths connectedwith amulots
appoar in aneient Japanese literatrrre q'rite
froquently. In the Kibits'u-no-kamq, (or the ' Kettl-
of Kibitsu') by Uoda-Akinari (1734-1809), a
husbsnd pa,Btes, for example, arn'-rlets on all the
entrancee to his house to prevent tbe curee of his
late wife.
In the Kuai-dan bo-tan-di-ro' (a ghost story ol
tbe peony-lantorn) by San-1'u-tei Yen-ehO (1839-
1900), which is an adaptation of the Chinese original
Mu-tan teng-chih, a voung samurai who is the hero
of thie story paetos amulets on every entrance
to his house and carriee the Buddha's imago with
him to avoid being posseseed by ghosts. But
hie scbeme waa diecoverod by the ghosts a,rrd ths
amulete and the i-"9" were stolon by them.
 AUTITET
Another story tells of a man who intended to
prevent tho curso of ghoste by writing tbo charac-
ters of a slitra on his ekin. This ie the woll-known
stogy of tho earless Hdichi, Mirni-nashi-hiichi,, by
Lafoodio Hearn (1850-1904). The blind musisian
Iloiclri bad tlre characters of the Prajfrfipd,ram,itfr-
hrdaya.*r7tra written on his body by hie old teacher,
but lria eerg lr"ere negleoted, eo thot his ears wero
stnlen by the glrost. Thie story exemplifies tho
fetiehicm underlying the concept of amulets.
S. K.
IV. Amuletsin Tibet.
In the Mongol region where Lamoist Buddhism
is observed, thero are special r:harms which are
distinct from the usuel types. They are t'he resuli
of tho deep reverenoe of the people t'owards
the lama"s. The people beliewe that thoy can
obtain protectirin by wearing on their person
tho proteotive powcr of the lamas symbolised by
smsll oera,rnic statues called phyog-tsha (cho,-tsn)
made by the lamas. These statuos are of Budclhas,
bodhisattvas and gods which are made from mate-
rials prepared by the lamas whr'le imrnersed in
socrot ecmddhi. The materials ueod are powder
of geme and various t54pes of chemicals mixod
accordi4g to a fornula. The value of eaoh statue
veries in accordrrnoe vrith the person by whom it
is made. For instance, the product of a certain
lama would be traded try devout follo*'ers for a
number of horses or s\eop, .There &ro also other
amulets which bear printod words and maqdalas.
They are ae largo as l2' X 15'and are folded to a
size 3' X 4" snd wound with ffve-coloured eotton
throad in ma,ny layers covoring the paper com-
pletely and worn around the neok to protect tle
wesrer'B body and mind.
Further, there are the srah-mdud, pioces of cloth
about' lp inches long with a hard knot tied at the
centre. The literal meaning of erun-nultrd is the
'knot of protection'.
These aro given directly
to those who go to see a lama of high rank such as
tho D*lai La6a, as well as the othor lamas who
are coneidorod living Buddhas. Tho aolour of the
cloth ie red for tho priosts and monke and whito for
tbe laity. It is boliovod by the people that
tho wearer of theso amulets would be protected
from miefortrrnes si-nca tho proteotivo powor of
tho lamas would be inlaid in them. It may be
ue€ful to look into the ris€ of suoh thought and
500 AUUTET
ideae. When the lama enters the seeret samddhi,
in the procoss of which he pereeives the sn ri-hkhor,
ho coneontratos his mind by virtue of this practico
and wills the completion of his own perfeotion on
tbo ono hand arrd the entering into the way to
enlightenment by t\e people on tlre other. Thus,
the follower rvho is protected by clivine power
r*'ould be led intr,r thtlr-ay which would be freed
from the foroes of Mdra, rhe tempt,er. 'l'his intimate
relation between the lama and his follov'ors can
also be soen in tho salutation which rlms, " please
prntect me, that I never go astray frorn the roalm
of your proteotion ", whieh shows tho wish of the
follower to be able to pursuo the holy rvav trndor
the protection of the master.
T. T.
V. Buddhist Amuleis in Ceylon.
Amulets (Skt. yantra and in ordinarl' pu,r'lanco
&mong the Sinhriloso yantare-) are uaod for very
mB,ny purposes in Ceylon. We are eoncernod here
only with tlrose of them that &re connected with
or influencod by Buddhism.
It rnay bc mentioned at the outset thnt the use
of amulets arrd charms ('gantra-mantra) in C)eylon.
is certainly pre-ISrtCdhist,ic. As these are connoctod.
with a beliet in demons, spirits, gods, etc., thoy
belong to the field oI'folk-religion, connected with
animist.ic conceptions and practices anrl a belief
in occult powers, plarrets, words, sounds, diagrams,
etc. When Buddhism beeame the religion of the
ordinary folk, it was natural that these beliefs
and customs of the soil were given a Buddhist
colouring and gradrrallv beeame part of t'ho boliefs
and practioes of the average Buddhist. The
pre-Brrddhist concepts- were adoptocl, rn'herever
possiblo, to sttit the Buddhist religion. I
I
I
A very corrrron &mulet, which is purely Buddhist
II
I
as it, ie rrsod today, is the ratarm-ya,rttra which is I
believed tobea vory strong protoction against any
form of ovil influonce, spoeially of the e vil spirits
and t'ho planets. In this amulet the Ratamr, Sutta
(Sn. ut.22?-38) is writton in a spooial wey on copper
foil (tarhbakola) or a, palm leaf (pusholal and
ohsrrnsd with the same sutta (Baudd,Iw Aaanl,ttoAy
P. Wimaladhamma thera, 1947, p. 288), It also
should be remembered that this Ratonm Su,lto is
believod to havo boen preached by tho Buddha at
Ves6,li, whon that oity was threatened witb destruo-
tion by the triplo dangenr of peetilence, famine
 AMUTET
a,nd the evil influencee of demorrs. Henoo it is
cloar that this sutta was seler:ted l;t' the local
Buddbists aB s, protective spoll.
A similar important a,mulet of poprtlar Buddhist
usege is',he nauogltry yantra or the amulet of the
nins virtues. The nino r-irtues aro those of the
Buddha set out in the well-knoun Ruddhi-qt formula
,;ti'pi so blwgaud,, etc. As in the c:aseof the ratana
yarrtra,tbis,tbo,is ptrrely a Bucldhist amulet brouglrt
into uso by tho Buddhists of Cevlon in the same
n'ay &s the ratarru-yantra. In ttre <;ase of tlris
amulet, too, thrr aforesaicl {blmLrla is rvlitten
in a diagram on copper ft-ril or rr pa,lm leaf in a
speeial way and ehnrmed u'ith the same
formula. This, too is a verv popular amulet rrsed
rrs a protection against all evil influenccs brotrght
about by demons and planets, speciallv in the case
of ehildren and also against 1rsts. r'rlts, r'tc.
(ibid. p. 286).
The Si,ualZ ttr.t,rttt'c,
is another rlrntrlert connectecl
rrith Buddhism. This is tr,n arnulet namecl
rr{ter Sivali thera, r,r'}ro lvas the rnost eminent
thera in Gautama Burldhtr,'s sd,sana in the
receipt cf gifts (Idblfi,nant asgo). This amtilet is
different from the above two in tlrat it is bosed
not on the pov'er of tbe virtrres of'the llutldba or'
a,n utteranco of the Buddha, btrt on a belief iri'the
power of the personality of a disciple of thc Btrddher.
It is said that Sivali thera never mis.sed a, meal and
even in the midst of the thick jungle lre lrarl his
mesls supplied by the gods. It was the result of
rnorits done irr t previous existence and there is a
,Jduali Pa,ritto (ibid. pp. 278 ff.) where his storyis
given, at the encl of rvhich there are some stanzas
wtrich invoke his blessings on the reciter. The
important thing abotrt this whole concept arortnd
Sivali thera is that his invocatiorr as well as the
amulet are meant mairrlv to increase the material
wealtb of tho person that resorts to them. Sivali
is the patron especially of the businessmen. This
conoept has developed so far tbnt in very rn&ny
tsuddhist homes could be seen the picture of Sivali
in the posture of having his meals, hung on the
v'all above tho main entraneo to the house. He
is always represented in that posture ancl thus
it is easy to recognise him. In addition to the
Siuali Paritta and the conneeted amulet there is
algo a prayer called Siuali, ikihiina which, if repeated
ofton, is believed to confer material benofit on the
reeitor.l'his Sivali amulet is also written in squares
w-ithin a diagram in a spocial way on copper foil
or a palm leaf and charmed (ibid. p. 285).
There is another Buddhist amulet which is
supposed to confer victcry on its u'e&rer. The
501 AMULET
text of the amrrlet c<lnsiets of three Pali stanza,s
in u'hich the protet:tion of the Buddha, Dhamma
and the Sarigha is invoked on its possossor. It is
traditionally believed that king Duglhagd.mar.ri,
r.r'hen setting orit for rvar with Efdra, had theee
three stanzas inscribed in the front of his crown to
be assured of victory. The stanzas &re a, repetition
of'the fi.rst by eubstituting the .words dhq,rnma a;nd
sangho, in tlre case of the second and the third.
Tbo fir.st stanza is :
b uddl rc tilokasar a'qn- buddln suri g o tar nonudo
eDun1,kho sa,ranant, lclpr narTt-brdd, ho me sar dqn\n aaro\n
glctct'lruntanl saralut\n bu&lhar.n- nalth,i mayh,am
blwyaty, sadd.
'Ihis, too, is u'ritten in tho srrme rnethod as in the
ttbove cases.
The follorving stanzn is also usetl as an amulet:
S abbapapas sa alaarapnrp'
kt t sela,ssa u,posa,ntpadi'
s61l.i t t rt p617'i,
y odap art am
eta rn' b u dd hd tzctscisanam
'I'his sttrnza, t'ritten in tlre sa,me wey, is to be
charmed by repeating it 1,000 times. This, too, is
regardecl &s .I protective amulet against all
tl'pes of evil influences. It is also believed that
rrfter w-riting it on a palm leaf and charming it, if
hung on & tree or in tr, field, it protects the crop
from pests.
A very poptrltrr atrttrlet u'orn b;' the Bttddhist
clrildren of Ceylon is the pafi,cd.yud,haor the amulet
ot t'he five weapons. This is different from the
above &mulots in that there is no writt'en text at
all, brrt the flr-e wea,Ilons are shown in relief on a
circular or &n oval piece of silvor or gold and hung
from the neck of the child. Despite its popularity,
the origin of the amulet is almost lost in obscurity.
Although it is generally believed that thie is
oonnectod with tbo Pafit'dttu'd'lw Jdtaka (No. 55)
it seems doubtfirl because the weapone mentioned
there do not tally with those shown on the amulet,
s'hich usually are the conch-shell (dankfu): Quoit
weepon (cakra), club (goda-), bow (dhanu) and the
sword. (kltaQgo). These five weapons are, aocording
to another tredition, five of the manv weaPons of
Visnu. Thus, &a VI4{ru has m&ny connections
with popular Buddhism of Coylon, it is quite
possible that the pffiydlw ropresente these
weepons of Vipqu and the concopt of thie smulet
has no connection with the Jetaka by th"et narrle
 AIIUR-BAYAS.IEITLAilG KYIT
This viow is further corroboreted by the fao., that
inFtead af tho paffiyudta som.stimes the ffgure of
Vrq+o ie showD in relief on e leaf made of silvor
or gold and worn by obildren. Tho bodhi-tree,
ae is well-known, ie the rnost sacrcd of troes for the
Buddhiets, and Viglru, tho proteotor ip the Hindu
Trinity, ia aupposed io be the protector of Buddhiem
in Ceylon,
Itrere ie sn amulet e+id to bring victory in law-
arite. It ia not * purcly Buddlriet amulet but in
the ehort t€xt of the amulet,the Buddha'sblessings
are invoked. The amulet is rolled up and pocketed
before gorng to the sourte (Erorcisn and the Art of
Eulirzg in (|e3lon, P. Wirz, p. 210).
Another amulei baeed on the belief in the efficacy
cf the powor of the Budtlha, Dharama and the
Sangha and of th,e gods ig tha ono uaed a,s a curo
for childron suffering from diarrhooa.
In this case
diapgams with lines and triangleC and witlr some
mystic character.s aro charmed rritb & m&nf,ra
invoking the bleesinge of the Triple Gem an<l of
the gods. Writ,ten on e palm leaf, the arnulet,
after being oharmod, is hnng round the neck of tho
child (ibid. p. 216). Tbere is anotlrer amulet of
the same t.vpe used as a protecl,ion againet bad
planetary inflrrencos (ibid. p. ZIT).
All these Buddhist amulets '_rsed ix Ceylon are
proteetivo onee and they aro always worn inside an
amulet, case ruade of bes-wax or aome precioua
metal. Seo also The Jou'rnal o! the Royat Anth,ro-
Ttologi.wl, Institute of Great Brilq,in ond lrela,nd,
Vol. XXXVIU, l90ti, pp. I48 ff.
A. c. s. K.
AilUR-BAYAS-KEULANG NIYIT, a monastery
nituated betwoen the rivers Orhon and Selenge in
the People's Repul;lic of }fongolia. 'I'he rnonasterv
was built early in the lEth centurlr and presented.
by tho Manchu emperor to tlre Incarrrate Lama of
Mongolia (Rjo-btsun Dam-pa). The tomb of Undur-
Gegen, the flrst Incarnato Lamn of Mongolia,
ie eituated irr tho rnonaster.y, whiclr wae built wiih
stone and brick tiv Chlnese master-buildsre and
ie a famoue art rnonument. ft was oonstructod
ll initation of an imperial temple irr Peking.
AX is us€d both in Chinese and Japanoeo alike in
the eenso of hermitage. Whsther tho word an,
originates from Buddhism or Taoism is not oertain.
But in Buddhisrn one may define the word as e cell
or retreat of a monk or recluso. Ths word is also
fou:rd in the following forms ': te'ap-on (Japanese,
502 Ar{ABEIIAK9ITA
'edan),
7t'6ng-an (hdanl, an-ahih (ajichil and so on.
In the Enoyolopaedi* of Buddhism (Shih-shih-9rc-
l,on, Ta'iah6, LIV, 203) by Tao-oh'6ng cf the Srrng
d1'nasty (960*f279 A.C.) it' is etated that a emall
berrritage oovered with graes, a,nd having a rou-nd
roof, ie oallod on. Tlre word on, i.e., hermitago,
ia derived etymologically from the word 610,mo&n-
ing to oover" The lay or seored berrnits of Indiu
dwell in euoh hermitages. In China ailso therr: are
many rscords regarding those herrnitages'
The Qhin-shu (the History of the Chin dynasty)
reoords that tho f'amous poet T'ao-yon-ming
refreined frorn taking any kind of grg-in and
ent€red into a hormit'age shen he was fifteen yeere
old. Again in tho l-.chdh-ahuan.(the Biographios of
Hermits) it, is reoorded that T'eo-ch'ien resided
in a hermiLage (p'6rq-an), Similar ststemonte carr
bo fonrrd in the Shem-hsien-chunn (ttre Biographies
of Sacrecl llerrnits and Gode), *'hore for oxamplo,
Chiao-kuang is said to have lived in & ts'ao-an
lTa'ieh6, ioc. cit.)
Ths flrst fascicle of the Wu-Jen'|il (tho Vinaya
of tho Mahiidsaka) states that a bhikqu oalled
Dir,rnika (Ta-rri-ctria) climbed up Mt. I6ila and
made a small herrnitage there.
A host interesting change in the meaning of the
'I'here, at presont, the
word took placo in Japan.
wotd on is more conirnonly used in tho sense of a
noodle-shop. Tlris was brought about in mediaeval
Japan by a Zon priest rrlro resided in a lrermitage
(on) and who originated and popul.r,rised tlle rnaking
of noodles, whonce tlio word orr boc*me popular
in this sentse.
s .K .
ANABHIBH0TAMIXUTA, namo uf a bodhisattva
ruentioned in a lisb of bod.hisattvas hoadcd by whorn
about ff.vo thousand bod.hisilttvas reside in Srnv&sti
along wrth the lllragavat in the pinnacled dwelling
of great splendorr in Jetavana, tlre herrnittrge
donated by Anithapifqiada (Cqu, 3).
T. R.
AI{ABIIIBEUT AyASAS, nams of a formor Budclha,
mentioned in a list of forrner Buddhas und.or whom
Srkyr*uni while in the ninth bhrimi acquirod
merit (Mhau. I, I4l).
ANABEITAK$ITA, s sam6dhi or state of concon-
tration of both mind and trody. 'Ihis samedhi is
mentionod in the Pafrtauirrulati,-sd,hasrika-projifr-
pdramitd Stttra. Its literal meaning ig , destitute
 AT{.ABHIIAPYA
of (rigbt) marks or syrnbols', or 'impostor', and its
Chinese translation ia p'o-hilang (destruction of
phenomena) or wu-pia,o-chih (non-symtrol). See
a,lso Mlnyut. 601 and ,$;'pp. 1424.4.
S. K.
AN-ABHIIAPYA, meaning 'beyoncl expressioir
Acoordirrg to the "
Maha,prajnfipd,ramit'd' Sil,tra,
Subhrlti said to the Buddha, " Bhagavat, though
the nature of dharrna is boyond ex1:ression, the
Buddha preaches it with lris power of devising
me&ns to oonvert people (updya-kau&olya). Accord-
ing to my understanding of your prea,ciling, all
dharmas also are beyond oxpression." Tire tsuddha
s&id, " It is as you said, Subhfiti. All dharmas
aro beyond oxpression. Voidness is the aharoo-
teristic of all dharmas beyond expression. As
they are all void, tLrey are beyond oxpression."
The To-fong-t€ng-ta-chd-ching (?aish5, No. 397 ;
Nanjia, No. 6l) states, " What is the dharma
beyond oxpression ? It is the suprems tmth."
As mont,ioned above, the suprome truth is beyond
oxpression. But if ru cannot bo expressed in any
w&y, nono can attain enlightenrnent. According
to tho Mdhyam,u,ka-idstra, the srrprerne trutlr
ooneists of the convontional truth and tho ultimate
trut\, becauso the supreme truth must be expressed
by moans of worde whioh &re oonvontional, and
understanding of tho suprerne truth is indispen-
sable for the attainmont of enlightenment. This
is the re&son for the eupreme truth to be twofold.
Chi-tsang oxpounds this in hia 'i'o-ch'€ng-hsiian-
trun (Taisho-, No. 1853) as follows, " Alother school
states that the oonventionel truth osn bo expressed,
while the ultimato trutb is beyond expression. Tlre
convontional truth is a tbreefold concep!; and as
it is oonventioual, it can bo expressed. But tho
ultimate trutlr is beyond the four terrns of differen-
tiation. As it ie beyond all kinds of differentiariou,
it is beyond expression.
Many toachers hold the same opinion.
But in
thie connootion tho following guestion can be raised:
If the conventional truth can be expressed arrd the
ultimate truth is beyond expreasion, are their
naturos fi.xcd ? To this, tho following anewer oan
be given: Tho conventional truth can be expre.ssod.
But as the exprossion iteelf must bo ultimate, it is
beyond orpression. The ultimato truLh is beyond
expression but conventionally it can bo oxpresaed.
8o their natureg are not fi,xed.
503 AN-ABHITAPYA
Then again : If the oonventional truth is beyonti
expression as the expressicn rnus*" bo uitimate,
what is beyonrl oxpression, tlte convontional or
tlre ulbimate ? ff the ultimate is boyoud expreseion,
is it not fixed ? It slrould be rtnderstood that
thero are four attitrtdes in gencra,l in mu,ny siltras
and 6d,stras.
(l) The convent,ional truth cail bo expressed.,
but the ultimato truth is boyorrci expression. (2)
Tlre ultimabe truth can be expressed, trut tlrs
oonventional truth is beyond expression. (3) Botir
can be eixpressod. (4) Iloth are beyond expression,
The threo conaeptic.ns, namely those of 'uhings,
sensations an<l appellations, are thoso forurd in the
oonventional truth, a,nd theref<rro tLe conventional
trubh can be exprcssed in words. The four forms
of differentia,tion are exisLing, non-existing, both
existing and non-existing, and neitlrer existing nor
non-existing. As the ultirnabe truth is beyond ail
these forms, it cannot be expressed i:r words.
If ono still does not agree, it, means tlrat the
natures of the two truths &ro fixed. But when
tsurldhisur is taken to bo the roiigion of voidless- -
not Iixed-tiris opinion rnust be rejected.
Aocording to the Yogaco,rya-tCstra, there ars
four reasons to bo beyond oxpression.
l. Beyond exprossion, for its voidness: ono
cannot expross that a being is di.Teront or not-
differont f'rom tlro oonstituenl,s of tlrat being.
2. Beyond expression, for its profundity:
I-lre essential natruo of the dharmas which is boyond
words, the essential body of the T*thdgatas which
is beyond thirr-king, the thoughts of rnany lluddhas
which aro beyond thinking, and the existence or
non-existenoe of the TathEgata's Nirv6rye--these
are beyond oxpression.
3. Beyond expression, becauso tho erprossion
has no meaning in Buddhisn : ff u, te$ching is
of no use to disciples to rna,ke fheln rec.ogrriso ttra
Dharrna and f,o rnake tlrern loaci I pure iife, the
Taihd.gata wiil uot preach it, even if he t *s clear
evidence on it.
4 . B e v o n d e x p r e s s i o n , b e c a u s ei t i e s e t u p b y t h e
a€peots and the nBtufe of thu Dharnla ; It ie
beyond expres-rion, whetirer tbe reaiity lWhaAdl
and phenornena are tbe s&me or different.
The SamcyabheCoporccorwu'lcro and the Maha.
prajffi-t,zslrc mention ttrat the V6tslputriya eohool
claasifi,ed all dharmas rnto 6vo groups, tho 6fth
 AflABEILAPYODCATA
of which is a store beyond expression (anabh.iktpya.
koga,), and the self, neither {ixed wit}r, nor
separated from, tbe const,itutents of a being, is
comprised in the group beyorrd expression.
Fa.tsang (643-712 A.C.) states in his *'ork,
fls,u,'yan-wu-chiao-chang (Tuisho lrio. lti66), that
though the carrsee *'hioh give rise to Brrddhahood
rnay be st,a,ted,the full result is beyond expression,
ben*uso that, is the otrjeot of the Buddha's self-
erilightenment,
Ii. Tun.
AHABHILApyOOCaTA,
name of a bodhisB,ttvt,
whioh ocours in a list, of future Tathd,gatas (Gayil.
442.25).
ANABHIR}\TA-BHIKKHU-VATTIIU, ttro srorl'
of a discontented monk. \Vhen tlre rnonk was aw&y
ongaged in rrtrrdy, his I'ather fell sick and died
before his son could be summonecl to see hirn. .Ihe
father, on his ,leath-becl. left with his other, younger
Bon, & hundrec pieoos, to tre given to the monk. At
firet the monh refrlrrecl to aooept the morrey, but
later he f'elt a oesire to take it an<l to return to the
lay life. Ind.eorsion rnade him ill and he wrr,r,r&kerr
before the Buddha. The latter, by getting lrim to
snurnelate the things which he could buy u-ith the
money, made it clear to lrim Lha,t the arnount of his
inheritance would be very little, trnd that no a,mount
ol'wealth could ever be sufficient, to gratify one's
needs, relating the MandhatA Jatuku, to ilhrstru,te
tlre trtrth of his *'orcls (DhpA.III. Jg8-4b).
ANABHIRATI JATAKA (I), retated. by rhe tsuctrtha
at Jetavana to a layman who was rrpset on &(joounL
of his wife's misconducf Q. I,301-l ; Nr;. 65). Ho
used to vjsit the Jetavana morrastery regularly,
but later his vists be<,ame less freqrrent, and when
the Buddha questionecl him he ansvvered that he 1ys5
somewhat upset on account of his wifc's miscontlrrct.
The Buddha, consoled him saving: " Eve-. lon.g
a,go wise men r,Idvisod yorr not to get ungry at tlre
naughtineee of women, but to preserve your eqrrani-
mity; this, however, yolr htr.e forgotr.en." Tlr.on
a,t tho laJ,'rnen's request t,lxr Brrddlrtr, relatetl
the following story :
Long a,go the bodhisatta rva^sa teacher of r*,orld
ropute at B6rinasi. A pupil of his, linding that
his wife was unftrithful to him, kept a,w&y from tlro
classes for a I'ew days. When the pupil made his
eppe$rano€ the tcacher questionod hirn, and tho
prrpil told hig sod story. The teucher s&id , ,, My
504 ANABHIRATI SUTTA
son, \!'omerl cannttt be regarderl us private pro-
'I'hey
perty. &re acoornmodating to tr.ll. Wise
men, knowing their fi'ailty, are not, exc'it.edto anger'
rr"ga,insttlrem."
I'he story is lorrrrd rllso irr DhptA. IlI, 348 ff..
but with sligirtll' differt.rrt details.
w . c .w .
ANABHIRATI JATAKA (2), totrl b3-rhe Buddha
to n, brfi,hrntn of Srivrrtthi who rrorrld rrrpeat the
t h r e e V e d a s b v I v r r u . t( , 1 .i l . 9 9 - l 0 l ; )io. lft5). Later.
he marliect and settlerl rlow'n, tnrt. from thu,t du,y he
oorrltl not repeat tlre Verfuls, rs tri.* rninrl was dis-
tracted with othel things suult us wt:alth anrl
servants. One dav he visit,erl the Rrttldlra at .Ietru-
vana antl related his plight to hirrr, Tlre Ii:cltlhrr
consolerl him by sa,ying tlrat strr:h tlrings were not
lrrr(:()rrtmon ond related this stor'.1' l,y way ot-
illustrotion:
Long ago the bodhisatta was born rn u brahman
ftrmilv. He grew up, ccmpleted }ris studiee at
Takkasila, bocarno u, teacher of repute himself,
anrl tarrght the Veclas tt-ra large rrrrrnber of youths.
Among them was rr very brilliant student who
learnt all the \/edas by hea,rt and bet,ame a master
of rituals. Later he got married, ancl horrsehol(l
worries began olorrding his mind; his memory
gradually fadecl, and the pupil reported the matter.
to the teacher, rvho aclvised him saying that serenit,y
of nrind u.as essentiu,lto a good memory.
w. c. w.
ANABHIRATI SUTTA oc,c,urs in the Bojjhanqu
Sarpllttttn, of the Samyutto, Ilikaya (V, 132). Tho
importanoe of ouliivating' distaste for all the world '
(sabba lohe ano,bhirati\ is expounded here. This is
done by cultivating tho soven factors of enlighten-
ment (tropftanga), eaoh of them heing aocompanied.
bv the idea of clisto,sto frrr all the world. The
seven bojjha,ngat: arc: mindfulnsss (aalf), investi-
ga,tiorr of the Norm (rllwmmauico,ya), energy
(tiriya), rapture (pnfi), tronquillity (ptrcsaddhi\,
soncentration (samfrd.Ai) and equanimity (upekhii,).
Thcy are accompanied by the idea of distaste for
all the v'<rrld, thrt is ba,sed on soclusion (aiueka),
on dispassion (uiraga), on cessation (nirodhol,
and cnd in self-surrender (t:ousaggaporirfi,mi). The
sutta concludes t,hus: ' This cultivated and modo
muoh of, the idea of distaste for all the world is ol'
great fruit and great profit.'
w . G .w -
 ANABHISAMAYASUTTA 505 AilABE OGA.MRNffi ITTA-VIH ARA

AI{ABHISAIIIAYA SUTTA occurs in the Vaccho- Tlre state without volition is an-dbhoga. Wron
gotta Saqnyutto of L}re Samyutta Nikd,ya (III, 260). the practice and the original vows for attaining
The wanderer Vaccha asks tho Buddlra why Buddhahood rnaturo fully, ttre ways of practising
verious speculative idea,s arise in the world, such Buddhism will be completed naturally, tirelossly
as: the world is eternal, or the world is not eternal ; and easily (Toish6, Yol. 31, p. 262). This eteto
tbe world is finite,or the world is inflnite; the life witlrout, effort is called oniblwga.
ie the Ea,m€&s the body, or the life is one thing and
The Daiabh&miko S{tlra (67, 10 ff.) explninc thc
the trody ig another; the Tathi"gata exists after
bodhieattva's effortle*s activity ss comp&red with
death, or the Tathdgata does not exist after death,
e boat : Before reaching tho open seg, I boat, needs
or he cloesarr<idoee not exist aftsr death, or ho neither
to proceod with huma,n offort, but when it reecheg
oxiete nqr doec not cxist after death. The Buddha in
thb open sea, it can sail in the wind without hurnan
reply eaya that it is due to not eomprehonding
efFort. And then, it oan sail by wind in a day over a
{ana,bhisama3la) t.bc nature of form, feeling, per- 'tlran
dieterce greater in a hrrndred years with
oeption, mentol aetivitiee and consliousness ; cluo
human effort. Wlten a bodhisattva or a mahd-
to not oomprehending their arising (samudayal,
eattva ta,kee the boat of Mahiydna, because of thc
tlreir eeasing (n,iradha) and the way leading to
great merits ho has storod up, to sail in the ocean
their oeacin g (nirodhagaminEpa[ipadtl).
of bodhd, thon, with effortless (ana,blwgal wisdom
In tire Buddhist analysis of sn individual we ho oan enter into the state of perfeot wisdom whicb
firet obeerye a twsfold division into mind andmatter cannot be attained by tbe strenuous praoticos
(r.finw-ri7pu); aud in a further analysls iJrto five of Buddhisrrr oven in innumerablo kalpas.
ostcgoriee, ndma or rnind io again divided into four
T\e Fu-hsing-lun (ffiE*fr Taishi, No. 1610;
g-oupe: tdani,, aartfii, sonkhd,ra end vifi,ffiqw.
Nonjio, No. 1220) states that tho practicos of the
Theee eotegories of existence &ro dependently
final threo etages of a bodhisatbve are those of
origrnated (paldewan uptpanna) and, therefors, they
and,bhoga, or those of natural progross. Though
b,ave only c relative exietenee. If one oomprehends
the bodhisattva of the firpt sevon stagos must strivo
i,ha dependent origination of theee thinge properly,
to attain Buddhahood, yet aftor pa€sing the
one understande tlre trrth, A reply to the sbove
seventh stago, ho gredually progresses through tbe
questions in the poeitive or ths negative can lead
remaining threo stages and attains enlightonment
only to wrong ooualueions, for the truth, which is
without any effort (Tohhd, Vol. 31, p. 807).
tr,'eo€rdeqtal, could only tre realised withrn ouo's
owa eelf, and it oanuot be dessribed or understood The Buddha's activities also aro effortlese, liko
sith the help of terminology used rn mundsno tho music of the heavenly drums that aro not boing
language. Once the dependent originatioj of played, or tlre jewols that shine without lobour
thiage is fully comprehended tho questione men- (SrAtrdlohkirq, ix, f 8-19).
ti{rncd ebovs would be rend.ered meaninglees. So K. Tm-
tbe Euddlra lrae kegt aside these questions un-
sn"swered (aryd,lw,ta) eaying thrlt such questiong
do Dot donduca to well-being (attlwsqmfu,i161,
ANABHOGA-NIRNIUITTA.VIHARA, thE tENIh Of
sra sst frurdaraenta,l to the Hgher life @di-
lruhmanuriyifua), ths twelvo bodhisattva-vih6,ras, under which titlo
&ro not oond.ucive to turning
the oomplote career of a bodtusattva is troated
e*ey from {nibbi&1), Dor to dispassion
(airdga), stoppi:rg (nirodha), calmrng (upwarna), from the timo of ontry to tho lineage of bodhisattvBs
(gotrauihdro) till he ends up ae a full-flodged Buddha.
ertperknowledge (obhidfra), awakening (sambodha),
aor to Nibbnna (M.I,43L), This is desoribed at length in the Bod'hi,sanualthimi
(q,v,). It ie snother rarrre for the eighth bodhisnttva-
w. G. w. bhimi, Acal6, It is oulled orffihogo-nirnimitta'
u,ihd,ro beoaues by entering tiris splrere (bl,itnt'il,
tbe bodhisattva becomes possessed of cilrarmas
which are spontaneous or achieved without any
AHIFEOGA (. effortleee'). The She-b-eh'6,nq- effort (onibhogo) unlike in the other seven preceding
trun shih (ffi*ffiH I'a'kh6, No. 1595 i Nanjio, bhumig. I{ence he has no anxietv about mattere
Nq. 1l7L'2't traneloted. by Chdn-ti (Param6.rtha) relating to body (koyo), speech (udc) and mind
EteteB that volition (nanaslcdra) means 'effort' (citta1, and lre is free from all thought.
ldbhagal, and it ooprea from tho recogaition of the oonstn:ctioDB (sont ertj ib-many on6,sEanddta-adlcalpa'
throe periods, via., I did, I an doing, a,nd I will do. apogala), Before entering into this vih6ra. the
 ANABHRAXA 606 AT{AGAUIII

bodhisattva, in tho vihBra immediately precorling, (4) becauso ovory dovstB can receive this merit.
maturoe wisdom of a tenfold naturo which ponetratoe On account of these four reasons this state ie oelled
into the reality of all th'''gs (sartsadharmapora. onabhroko or without diffficulties.
*drtlw- eztatdra -j f,o*) .
.ilgain in the 2lst fosc. of the A-7t'i-to-mo-
W-hile in the aniblwga-nindrnitta-tiltdro he ostab- dhun-ch\rry -Ii-lun (FFIEBEIIFjEE'# Abhidharma-
liehos himself in guileless forbearanco (bodhisattvo- nydyd,nwdra : Nonj'io, No. lZ97) it is stated tbus:
kld,rtJdl with rogard to thinge (dlwrna) that are " r\bove tbis dhyana-bh&m,i,, tirero is no cloud. AE
not comprohended (anurpafiilca), i.o., be exeminos lltis dhyarw-bhurni etands at the top of thoso non-
all tbings according to tho four methods of cloud dhydno-bhurnis, it is oalled the rrnolouded
examinaiio n (p ar _9 epa\tn) and ro al ises tb e no n -ori gina- plane (onabhralco).
tion of things which wero considered formorly The forrner interpretation deffnes onabhrako as
as originating, depending on causes duo to false a sph,ore of non-diffculties aud the latter as a
i'nagination and thought construc t ion (pfituo -mithy a- st*te of non-cloud.
vikolpa-abhiniueia-h etu-samtrtpanrw). Thorrgb thoso
In tho sevonth fasc. of Li-shih-a-p''i-t'an-lun it
four methods of examination aro resorted to by
is statod that, in order to be boru into this dhydru-
the bodhisattva from tho timo of tbo adhimukti-
bh&mi,, karma of four dhydnas in the lower grado
mry d,-riha,r o to tbo sd,bhogo-nirnimitn -tihdra, thoy
(l*i,o-p'in Tfi) is nocessaryr end ths natural
arenotso sornFletelypuroaa in this present vihdra.
duration of lii-e thero is three hr:ndred kalpas.
In this vibdra, whatovor thought consbructions the
But in Chang-so-chih-Iun (Vffinffi or tho sdstrae
bodhisattva had formerly, aro no more; and ihe
on explainingknown objocbs by FJphags-paz NonXio,
et'*iety (outsukyal to attain the next, stage, es weil
No. 1320) Iife bhere is said to be ono hundred end
as tho anxioty that lies transfused in all actions
twenty-fivo kalpas and tho stature to be ono hundrod
and ideals of beings, is no more; and hence this
and twenty-five yojanas (Soo W. Kirfel, Die Koe-
vih6ra is oalied oxtremely pure (.rzpariruddha). He
magra.phoe der Inder, p. 46).
is now asked by ibe Buddiras to exert himself to
acquiro tho ten powers (baia) and the fcur oon- s. K.
frdences (vai4dra"dya) which up tiil noqi he had
not acquired (J. Rahder, Daiobh{+rnilca Stitra,
AryACaXre. This term occurs for the first time
p. 64, and pp. 2I-3 of tbe Bodhisattuabh&mi ia. in the comrnslfllrtes (DA. f, 8-9 ; VinA. I,I0) and
tbe appendix of Rabder's Do&abhurnik* S&tro\.
hore, too, in contrast to dhpmrnmalcka, ot wheel of
Seo ACALA 1r;.
righteousness, representing spiritual authority.
Tbe rr-niversal moral ordsr is represented in the tortg
w. c. w. by tlro tarn, dlwmm.a and tho authority of this
moral ordor by the tormdhontmanakko. Tbo autho-
rity or power vested in the king fbr tbo protection
ANABEBAKA, a Sa''skrit word (sometimes opelt: of this univorsal moral order ie, thereforo, celled
arwbharaka) wbich litorally meana' unclouded'. aq,dcokka or tomporal authority. Ilenoe AjEtasattu
Tbis ie one of the eightoea oiassos af rfipa-dhitu, is represented as saying that this temporal
or ths firgt and lowest of the fourth dhydna-blfi,mi eutbority (anacalcka) is only a derivative of tho
in that dlfr,tu. Its Clrineso eguivalent is wu- spiritual authoriiy (tiiwrnrnacakko : DA. f,8-g ;
yfin-t'ien (ffigx without oloud), wu-.y,in-t'ien V inA. f, t 0). See ALTTIIORITY.
(ffiHX without shadow), uru-kwt-ai iffigffi I. K.
witli.out hindranee). It is trsn_qiated into Tiber,an
w aprtn-nzr.r/ or oloudless. But in PeIi cenonical
litoreture and eome oerl5r worke like t,he Mahd,uastu ANADARSAKA, narne of a mountain montioned
this stato is omitted. in t;he Kdrangotyuhe (BHS. E.v.).

It is deffned in the sixth feso. of the Ld-shih-o- AilADARSANA, a gandhar:va-maiden who rr&g
p',i-t'an-lun {fjtF{E*ffi Lokasthiti-abhi,iJharma- prosent with i"''unsrablo others in Jotavnnn to
id,stra: Namjic, No. 1265) ae foilows: Why is the listen to the Buddhe (KWS.4.fS).
first dhyan'z-th&mi called oru.fihraka ? (l) Bee.auso
(in this state) evory kind 6f eufering and joy ttis- AilAGAMIN (in Theravilda). Literelly rhe word
app€a.rs, (2) beceusenokind of joy and eager oocurs, orfrgdmdrt me&na a non-rsturner, a being who wiII
(3) bmr:se all fsoling alrd wiedoIn is oloar, not rotunr to the spboro of sensualiby (Ldmdldht)
 AJTAGAUIX wl
any moro ; one who bae att&ined ths third stage
out of four in tho brealring of tho bonde (aaryyojarwl
virioh keep a man away from araha,ntehip. So
uear is tho aoagornin to the goel, that aftor desth
he will bo rebonr in one of the higbest heavens Bnd
tbere obt*in *r*harrtship, never returning to birth
ss E b6iag in the sphere of serneuality.
Aix *ndgAmin ie one who is freed from
tho boad of er*ving (kd.mnycga) but who ie
act free from the bond of existen(F (bhauayogaJ.
IIc lrag algo not resched tbe extinciion of
ApiritUal hindr:ancee or mentol intorisaats (aaouol
th*t defils the mind of tlre individual elrd obetruct
elssr vision into the real naturo of thinga (gatlfr-
bhfr,toifr.ruailasmrut). Ile, irr whorn neither the
bond of eenauality nor the bond of oxistenoe is
found s,nd. irr wbom all tho inflowe (dsaua) have
ceased, ig an arahant (Ir. 95, 96). il the Mohnl,i,
Suttothe attainments of tho disciple aro explained
in this maJuler: One becomes a stream-entrarrt
{sotd,ponrw) by ovorcorning the tlrree f'ctters,
narneiy, belief i:r an onduring entity (saklcoya-
dilthi), doubt regarding the Bud<lha, Dhamma
arrd Sangha, (ricihiccha), and belief in the effi.ctrcy
of mere rule and ritual (sElabbatapordmd^ta). Ono
becomes a once-returner (sakdigamin) by ciirninish-
ing lust, hatred and delusion (rdqa,. dosq, ttnd rnolw)
in addition to overcorning the three earlier ferters.
Such a being returns to ttris world onco only and
puts an end to the process of birth and death
(aa.m"soro,), One becomel a,rl opapatilca (ani,gd,min),
i.e., a beilg that ie rcborn spontaneously without
the union of parents, by overcorriing tho first ffve
qf tlre ten fetberg wlrich belong to tbg sphore of the
€€nses (Fsoi*nramblwgiyuni samyojard,nrl), namely,
beliof tn an enduring ontity (sa.kkayu'litilal), doubt
(viaikiccfud), boiief in the efficacy of rnero rule and
rituai (silabbafapard.md,saj, sensuous desire lkd,man-
ctwrda) s.nd ili-\rill (ayd,pd,da). And fruther by tho
complete oxtinction of inf.orcs {u*aud,na,qnlahu,ya)
one bocomes an arahant. Freo frorn inflows (ani,sat;a),
heving attaineci the emanoipation of tho heart
{cetmdmuffi) through wisdom (,pofr,iuiuirnutt,i), one
roslises and abides in the highest knowledge
(ahhifrftQ in this very existenco (dittheuodliamme :
D. r, 156-7).
fhe an6,g6min, who will not retura. to the sphere
of sensuality, in caee he fails to attain arehantslrip
in tlris very oxistonco, will put an ond to sufferhg
in ono of fivo ways according to the difforenco
in hjs faculties (i,ndriya - uerrwl,ta.td, 'uoserw). The
Soigi.ti $ullo says: thoro are these ffve and,g6mins,
to wit, one who pa.sse away before midclle oge
AIIAGAUIil
in tbat world in which he lras beea reborn (anhitt
prinibbdyi), one wbo eo passes after middlo age
(uplwm-parinibbdytr), one wbo so psss€s without
muoh toil and witb ease (uaih&ra.po), one who eo
passes with toil and rlifficulty (eoeaihh,ira-pol
a,nd one who, striving 'up-strnam', is rebonr in
the Aknniggha world. Buddhaghosa in the
Pofi,fftbltrtaandnisaqtsa-niddeso of the t'ieuddhi
mqgq explains these terrns in thiE m&rrnor: An
antard,-Tnrinibbd,yi attains Nibbana aftor re-appear.
ing anywhore in ths Pure Abodeg (atddh,i.t dsa)
without reaohing the middle of his life spea ther.e.
T}oe ugthnutt-Tnrinibbuyi a,ftq,inn NibbAno aftor
the middle of hie lifo span there. The waihldra-
pnr'iru'ibbayd generates the highost patb without
prompting, with little effort. The sasankluira-pari-
ndbbay| generates the highest peth witb prompting,
with effort. The akanig!futgd,mE paeses on upwards
frqm wherever hs is roborr (in the Puro Abodos)
to tlre reaim of the highost gods (c.&cn.igphabhaw)
aud attains emancipetion thero (Vdsm. p. 6f2).
On several ocoa.sions the Buddha refers to thig
attainment when speaking of variorls religious
practices. In the Itduuttalco (39) he speako thus,
" IV{6nkq, do yo delight in eolitary corumuning;
dolighted by solitary communing, given to montal
calm in tho irrner self, not neglecting rnusing,
possessed of insiglrt, do ye foster resorc to empty
places. Ono of two fruits is to be looked frrr in
thos€ who do these tirings, narnely, the highest
irr.ight @mm,u)in this very life, or if there be etill
a b*is (sati ud uJtu<lisese) they will not return to
this world (a,ruigamrta). "
" l\[onLs, do ye dwell for tho profit of the training,
for the eake of further wisdom, of the essenco oF
release, of the mastery of mindfulness. Monks,
of thoso who dwell fbr tlre sako of tlree€
ttungs. ouo of two fruits is to be expootod,
tl-to highest insiglit in tliig very lifo, or if there bo
stili a basis, they will not return to this world "
{It.4O).
Agairr in ttre Ahguttera )iikiya he speokq tbug ,
" And whon a monl<'s ihoughr- is thus coutpassed
aboub at his forthgoing, and when e','il, u:rprodttrble
states arising overpower not h,rs thougLr and wbes
his tirought is ccrnpassed about the idea of imporma.
nenc€, rhe i,iea of not-sel.i, the idea of tlre foul,
the idea c,f d.rirger i-q rhrngs : le.rrnr.ng tbe etraight
and the crooked wav in ti:e worid, his tbought is
courpassed about b.r-tiris idea ; learning tho compo-
sition and decumpos:.tion in the world, his thought
is compassed about by this idee; knorving the
origin and the eading of the world, his thought b
 ATAGAUIN 508 ANAGAUIN

oonpass€d obout by thie idoa; his thought is oonsuality, one attoins the stato of artdgdmin, fmm
oompaseod about by the idea of abandoning, of wbero tbere ig uo falling baok to the sphero of sonsu-
fading.away of intereot, of making it to ooaso ality.
ono of two fnrits ig to bs expected, tho highest
irsight ilr this very orietenoe, or if there be still a Thorc &r€ Eovon kinds of arfigfunin olneeifod
basis, ho willnot return to thie world " (1.. V, 108). aoaording to the way thoy attain parinirvS,na.
Ibo basis referred to hero is the bond of oxigtenoe Among them five kinds of ardgdrninatt'ain robirth in
(blwngoga) whrrch is not romoved in the a.n6g6,min. the ephoro of form. They aro antard-p,rinirudyin,
upapilyo.gt", afuIvi samahdro- 7t", anahhisaqnslcdro. po,
Ibere aro a fow insta,noes wherein lay disciplea znd tt r dhtwr ob -p" An affiar 6-por in insdy dn attains
mming to the Buddha oonfessed in this m&nner, porinirv64a while he exists in the interrnediate
" I do not find in me any ono of the f,vo fettore atate (onta,rd-bhotn) betwoen t\o sphere of fom
belonging to tbe sphoro of seneuality (poftrcrambha- arrd the sphoro of sensuality. An upapilyo-
gtydrri earyryojorfrnil, wNoh bave boen declared porintntAgnn attains parinirv64a a8 I result of ghorb
by you, Sir. " Tho Buddbe expressod at this hie practice of virtuo after rebirth in the sphoro of form.
joy with tho following statomont of olation, " ft A adbh'i,someld,ro-porinhwdgin needs long practioe
is a gain to you, housoholder, it is well bogotten in tho ephere of form tro atrtain parininrdr0a. But au
by your, bqusoboldor, you have erpressod tho anfrh'ieamskdra-portntntdydn ettains parinirvdqa
attainmont' of tho fruit of a non-rotumor " (,S. V, after a long existonce in tho sphero of forrn without
177, 178). baving to prantiso rnaf,ry msritorious deeds thene.
In tbo Malfrprdwtbbdrn Sutta, the Buddha, An &rdhuoerota-Tnrinirudyin who o4nnot attain
Bp€eking ebout the destiny of some disciplos wbo parinirvaga in tbe sphero of form must proceed to e
hsd passod away, BeyB, " Tho fo|xift$1rrnT Nand6, higbersphert beyond tbe sphero of forn in order to
and tbe lay devotees Kakudha, I(dliiga, Nil+ta, ettain parinirv64a. Tho sixth is the one who
Katisssbha, Tutihs, Santuftha, Bhadda and procoods to thoephero of formleasnesa directly from
Subhadda-all bavo attained tho stste of non- tbo sphero of eonsuality, sinco io th" sphoro of
rotu::nor and they will attain full emancipation eensuality ho crtts off covotousnegs of tho sphero of
without returning to this world forn. The eeventb is & d,Tpldlnrnw-ynrinir-
Qnrinibbdna)
egain " (D. I[, 92). odyin wbo attairrn parinirv64a in tbe sphero of
sousuality (Taish6, VoI. 29, p. f2a).
w. G.w.
According to the Tondai soct, tbere aro oight
kinds of otfrgdrnin Seven are asmentionod above,
AilACAUIil (ln hhEy6na). The developmoat of end the oighth is an unfixed andgamin. The
lbe onagamdn conoept in Mahayana ig based on ttrs places wbero ths eovon already montioned can
oarlisr views of tlre Sarvdstivdda, as oxpressed in attain parinirvd,qra ar.e ff*ed, but tbe plaoe wherc
the Abhkllnrmako{o-ldstra whiob montious two tbe eighth one c&n attain parinirv6na is not fired.
peths to ovorcomo dolusions, na'.'ely, tbo patb of
Ttho Ch'€ng-ahih;l,un (fif;ffi Tsisl6, No. 1646;
boholdi.g tbe truth (eatyadariana-mdrga) aad ths
lVonXra, No. L2742 Sutyanid,Jhi.idntra) mentions
peth of rnind-oultivation (bfuiuani,-md,rga).
olevon kinds of arfi4amin. Tbs Abhid,lwrmaleo6o-
On the petb of bobolding the truth one cuts offall ldatranys that if tbe lrindg ,of arfigdmin aro countod
orronooue viows by meane of realising the Four in detail, there are twelve thouseod nins [undrqfl
Itloblo Truths. After this, one must procoed on and sirty kinds of ondgdmdm.
tbo potb of mind-oultivation to cut off all dolusions
Tbo Ta-ch' 6ng-i-clwng (t*il+ Tahh6, No. l85l)
tJrrough practice. The four stagos, the third of
etates, " In Ilinaydna Buddhism, tbis tem
which is anigd,nin, belong to tho patb of mind-
me&ns ono wbo is not roturrring to the spbore
cultivation. Each of the four stages is explained
of e€nsuality, or who is not returning to the sphoro
in two degrees, n^-ely, o&uso and efreot. Tbs
through whiah he bas already paseed. In Mahdydna
two degroos of. andgdmir ars andgdmi-pratiponrwko
Buddhis*, there are two explanations of it. The
errd otfrgdmd-phob.
first iB, one who will nover set up bie desiros, boooueo
When, out of tho nino dolusions of tbo spbore of ho hae already ovorcome his delusiong. Tbe other
xrnsuality (kdmdMtu) the eeventh and the eighth is, ono wbo wiII nover teko en oxistenco of roward
delusions are cut ofl ono is aaarfrgdmi-protipnnrwka. in the qtboro of sonsuelity. Acoordiogly, a sfit'ra
r.d by sgtting ail nin6 d6lusions of the sphere of stst€s t'hat oDo who will not be roborn se a bunao
 ANT,CAMISUTTA
hirrg, an anirnal, an insect or in tlre underworld
ie called art anagd'rnin. If arl and,g,lrnin takes
an existence agu,il in the worid of sensuality, it is
his trarrsformation body " (Taish6, \'ol. 44, p. 677).
Aocording to Mahdyina lluddlrisrrr' arr antigdmtn
will not return to the sphere of sensuality again,
but if he wants to return to tire sphere of sensuaiity
to help another to attain errlightenment, lto can
do so as a manifestation in his transformabion body.
K. Iun.
ANAGAMI SUTTA occurs in the Deuatd Vagga of the
Cha,kka-nipate of the Ahguttaro I'Iikd,ya (III,49f ).
The sutta speaks of six things, without giving rtp
which one cannot attain the etate of a non-returner
(andgaminl. Out of tho four stages of development
of tho eryan disciple in the path to purification'
tho state of a non-returner is tlre third, the fourth
a,nd last being arahantship. A being who attajns
the third stage is called an andgdmin or non-returner
as his spiritual development is such that, if he
passes &way without attaining tbo fourtir stag9
in this very life, he will not be reborn in the spirere
of sxistence in which beings are still in the bnnd's
of sensuality, but will attain fi,nal emancipation'
'
lraving been born in tlre pure realms' (sttd,Jhdudsa'
'is
blnua). An ani,gdmin roborrr tlrers becauso
et the cime of his passing away he has not cut off the
bond of existence (bhaaayoga), though the bond of
eensuality (kunt'ayoga) is absent in him.
Tho six things that should be given up in order
toattain this statoof a non-returner aro : disbolief,
ghamolessness, not being afraid of sin, indolenco,
forgetfulness and fcrolishness.
w . G .w .
the story of the
ANAGAMI-THERA-VATTHU,
monk who had passed sway as & non-returner
lor6gdmin), andwas reborn in the Su'ddhd'adso ('puro
obodo'). When quostioned by his follow monks
roga,rding his speeial, spiritual attainment, ho
did not Eey anything becauso he thought his
ltteinment was nothing much, since evon a laSrman
oould ottain the fruit of a non'ret'uroer, and he
509 AIIAGARIKA
want,ed to inform iris fellcw monks only when he
had roalised the st&te of an arahant. But hs
passed away belbre that. His grieving companione
went to seo the Buddha and wiren tlio Buddhe
asked thom why tlrey were grieving, he wirs told
that their precoptor had died. The Buddha
said that it was somothing natural. Then thoy
said they wore unhappy becarrse t,heir preceptor
had not said anything regarding his spocial,spiritual
attainment. Tho Buddha asked them not to
grievo sinco their preceptor had attained the
state of s non-returner and was reborn in the
roalrn of Suddhav5sa gods (DhpA. IIf, 288).
w. G.w.
ANAGARIKA. Meaning of tho word : on{agd,rika,
i.o . he who is not a householder,or & layman; a
homelessperson,a man wbo leadsa life of homeless-
nesslI one who has walked forth from home to the
stato of homelessness (ogd,rosmd anagd,riyam2) in
order to put an end to the mass of sufferings and
thereby put an end to reiteratod existenco
(punabbhaua),
Life is commonly conceived as being full of
srrffering4 by most, Indian religious men and a,u
end of lifo is most desired by all of theru. But
death is not regarded as the end of life, for reiterated
existence takos placo so long as the force thst
brings about rebirth is present.s This process
(santoti) in which life and death play thcir rolo is
'faring on' (samsdra).a Once this
oalled tho
force is stopped, the rnass of suffering present, in
life and death ce&sos to be.?
Great diversity of opinion oxists regarding tbe
rne&ns of ending this sufforing and the state achievod
by doing so, becouse of the various incerpretations
given rogarding the nature of man and tlre world
Qdrd te sa,ccdni soyor!. thunantd, Iasmd rw elaor.n
samaTtd udantis).
Leaving tlre household life, in order to searcb for
this truth regarding tho world and man, \f/as I very
common foature in the society of ancient India.
Thus, Yi,jiravalkya left his wifo and home end
went into Ttrourajyd (banishment) with this object.t
Out of tlre four stages of life advocatod for
brdhmans, the fourth or the last stage is that of e
L PED.
2 D. I, 63.,
3 M. I, 199.
4 s. Iv. 421.
5 S. IV, 4:11.
6 Vdrn. {63.
7 S.IV,491.
8 Sa.179.
9 B1M-ilrapy*a ApaniPd, lv, {.22.
 AT{AGARIKA 5 10
sannydnro, who lsaves wife and children and
retires into the forest in order to meditato end
rcek nnion with the highest d,tma,mor eoul (brahrno-
aalwrryata\.
Towards the 6th centurlr B.C. tbis institution
seemr to have grown in popularity with a revolt
against the cornrpt religious preci,ices, religious rites
euch ee bloody sacri-ficesand external cerernonialism.
Buddhiet literature is full of criticism of euch
practicos.ll The leaders of tlris revolut'ionary
movement proolaimed that, release could bo attained
only by developing the mind (bluduan'i) through
roligious austerities. This movement was geinerally
inspired by the non-brd,hmans, and its popula,rity
is ovident from tho public support it received.
It is o\rident fronn Pali sources. too, that it was
considered q', honourable tlring to enlist onesolf
for the pursuit of thie idcal. Such a life ie called
a noble Iiving (bralwnanariya).rz Young men from
raspectable families left the hous€hold nnd enlisted
as anagdrikas under somo reputed roligious teacher
and foilowed his dlwmma and uinayo. Frequent
rofereucee to these teaohers aro fotrnd in Pali texts.
Tboy are doscribed as iiving with a following,
being leadors of groups, end respocted by the
poople (sari4hi, a'eaa ga'ni co gaVfuriyo co fuirn
yrcuei tittlakaro tddhusarnmato bahujonwso
rffinfi,fi,u cirapthbajito dd,lwga.to ttayo anuTrytattors).
Siddhattba Gotama" hirneelf, left tho homelife in
ordor to find a solution to the riddle of life, and went
to eevoral of these toachere who had a wide repu-
tetion for epiritual achievements. The ffrst was
Alera Kdlarna u and tho rrext Udd'ka RS,maputta.
Dieappointedwith both of them he joined fivo otber
anag6rikas (pafiroaaggr*dr6) who were gtriving to
attain omaacipation(mokkha) by mo^''" of rigorous,
ascetic practices. Later hs forsook them, too, and
attained supr€me enlighterunent by foilowing
the middle path between self-mortification (ottc-
bilamathdnuyoga) and self^indulgence (lcamasuklnlli-
kdnugogoLa).
Each grouppf these homeless rooluses had thoir
own separato teaching and aodo of discipline.rz
l"hey sometirnog criticised the dhorntrn and uiruyo
of other groups and disputed in open assembliea;
but sometimee they calied on ono another in their
dwelling places (paribbojohdyahrcl and bsd
rc Venblndes, 7,6e.
11 $'n.5F55.
12 ^t4. I. 163.
13 D. I. 48..
1{ .14,I, 165.
15 .11.I, 170: 7in f. 8.
16 .u.I, 171.
17 lf. I, 103.'
ANAGARIKA
friendly discussions. Wo eoo how some very reputd
anagirika loaders visited the Buddha,rt and
how eomotimes the Euddha and his disciples vieited
such leaders in tlroir own SrEmasrc and diecussod
problerns relating to the anag6rika life (brahma-
cariya). Brtt, gonerally speaking, there was rivalry
among the anagdrika groups.
As these anagdrik*s depended orr the gonerosity
of the public for their sustenance, each group took
epecial care to organise its activities in srrch tl way
as to attract the public more and more. Sometimee
the growing popularity of one group was observod
by another group with a sense of jealousy. Thus,
s gToup of wandering tr.nagEri.ka,s once, observing
the growing popularil,y of the Buddhist monks as
aontrasted with their own, suggested to their teacher
Susirna that, he should enter tho Order of Buddlrists,
learn their teaching and then impart it to them so
that thoy could therealter lrreach the earne to the
public and regain their lost prestige.ro
Alother such group, onraged by tho growing
popularity of the Buddhist monks, echomod to
discredit them by means of a subtlo plan. Thuy
employed & beautiful young paribb6jik6,
named Sundari, and persurrded her to protend that
ehe frequonted the 6r[ma of tho Ruddbist monks,
and givo tho impression to tlro putrlic that she spent
the nights with tbe saman&s. Lator, tho paribbijaka^e
hired some men to kill her and trid tlro body
noa,r tho lasnkq' dwelling pL:,ss. A few days later
the body was recovered and the nrmour spread far
tbat tho s&rn&na,s wore up to mischief with the
wom&n and tlrat they were gurlty of tho murdsr.
Poople start€d insulting and adnsuring tho Budclhint,
monkc iasluding tho Buddhe himeelf. But subso-
quontly the plot waa rovealed as. the criminai.e
beg+n to quarrel among themselves. Some monks
such r;s Ananda unable to end.ure the insults wantod
to leave that temitory, but tho Buddha admonishod
thern saying that the truth will triurnph in
the end. rr
The Order of monks foundod by the Buddha is
oaly one among tho many gtoupo of anagdrikas,
wbo seerchod for a way out of the mass of eufreriug
present in sams6,ra. Siddhattha Gota,ma left the
world not with the idee of founding a separato
group, but witb tho int'ention of reaiising the trut$
uncler somo reputed teaoher. But, after mugb
18 S. IrI, 257-8.
19 .!4.I, 481.
20 ,5.I. 122.
n ada.26o f.
 AilAGARIKA 511
Boar'oh, he had to strive hard ancl realiso the truth
by himeelf.4 Having realissd the truth he pro-
elsirned it to the world. Those who were pioased
with th6 tcsehing beeame his followers.rs He
wac the pioneer who guided them and helped
thcm on the way.r{
fro trooks oontain n formula, deecribing the
thinking sf one who lea*'eg the houeehold life for
homelessnees, which runs thua , " f &m subject, to
bir-ttt, deoay, death, sorrow, lamentation, eufferirig
and depression af heart ; l:eing ihrrs s,ftlieted how
now if I were to seek for an en{i of all this mass of
Bufforing. "ts Ilaving thus resolved he further pon-
dors , " The life in the houeehold is full of obstacles.
It iq the path of impurity ; it is not possiblo
to lead the higher lifo which is extremely pure and
clean by one living the life of a householder. IIow
now, if I wors to shavo my hair and board, put on
the ye-llow robc and walk forth from home to home-
Iessnsss. "!c Lifo as a householdor is said to be
full of obstacles, beoause it is obsessed by obstacles
liko wife and children and other disadvantages,
such as lack of opportunity to engage in good acts.
Going fomh @abbajja), i.e., leaving tho home life
to ombrace the state of homolessness. is seid to bo
like the open air, because tho obstaclea (aambddha\
mentioned above are not found in it.!?
TDe Trainlng ol the Buddhlst AnagErika and the
purposs of the Traiulng : In Buddhism release from
sarnsera is the highest bliss (paramasukhn) and
is named Nibbdna or tranquillisation. 18 Tho
pu4)ose of the homeless life is to attain this end.
This end is oxplained in the texts as the culmina-
tion of tire noble life (brahm,uariyopari'yosrinn).'s
It is to be attained in this very existonco by one's
own self through wisdom (aayam obhifrfidl. It is
for this purposo that sons of noble families leave
all worldly possessions n-d embreco the life of
homelesgness.so
Beings are born ags,in and again in sar.nsira
througlr their ignorance of the t,rue nature of thinge.
This ignorance eonditions craving (tanhfr), and henco
samadra could be stopped by understanding tho
naturo of things in their trrre perspective (yathfibhAn-
frd,7ta) which helps one to overcome tuphd. The
22 Vin. I, 8.
23 D.I,6',J.
24 M.I,16.
25 M.I, 192.
26 A.II,2O8.
27 MA.II,206.
28 Dhp.o.204.
29 Vin.II292.
80 loc. cit.,
ANACARII(A
traininq of the Buddhist, e,nagS,rika is so pl*rrned
that it culmin61,6s in ttris true knowledgo (afiitd or
obhim.mfi\.
This training is broadl-r divided into three stages
rising ono from the other, na,rnely, r.irtue (ttlal,
concentration of the mind (aomatlhd) an.J wisdonr
(pafifid). In the Vi^glddhimagga the process of
'
disentangling the tangle of samsira' is described
in these words, tt Ti^e ardent, marrrre, v-ise roonk,
establishing himself iirmly in virtue, developing
concentration of the mind and wisdom. disentangles
this tangle, "sr The disciple. intent <rn sr.rlvirrg the
ridcile of life, has to tread on this graduated pattr,
for the supreme knowledge could be rleveloped
only in a concentrated mind, and one c&n con-
centrate ono's mind only try ovoreoming the variorrs
distracting olements c,f the mirid. X'or this tho
practice of virtue is fundamer*al (patilghd\. Ttre
disciple, undertaking this training, has to set his
thoughts rrpon it rogularly (satanrp samitam), fot,
onee he neglects it, ho will have to start from
the very beginning.er
Ile cannot rest eatiefied with any attainmont
other than the ons for wlrich he left tire world.
In the Cfrlasdropama Suttast the Buddha draws
the sirnile of tho nran who goes in eearch of the pith
(sdra) of a treo, and shows thet if one rests satis-
fied with various attainments other than the idea
for which one leaves tlre world, it, ie liko the man who
takesaway tho variousparts ofa tree such as leaves,
thinking ttrsm to be tho pith fof which he
started the searcb, " for ", Bays ths Buddha,
" this noble career is not for advantago in gaine,
honours and fame. it is not for adva,ntage in moral
habit, it is not for advantage in concentration of
the mind, it, is not for advantage in krrowledge and
vieion. That which is unshakablo freedorn of the
mind, this is the goal of this holy life, this the pittr,
tlris the culmination."
In Mahdyana Ltuddlrism another aspect of t,he
anagdrika life is ernphasised as a goal of this r*-av of
life, namely, tho dedicating of one'g own self to
the services of others. In this respect )IahEyE-
nists cririeise the Therav6,da ideal of an arahanb
as being selfish, baso and ignoble, and put fortb,
the ideal of the bodhisabtva, a being who is evsr
31 Virm.3.
3 2 Ma. rr,206.
3 3 .d4.r, 198-205.
 AI{AGARIKA 6t2 ATAGARIKA

ready to work for tho good of tho many even at the other worde they were in the world, but not of tbe
riek of hie own life, a being who refuses to attain world (Ioke ;j,i,to anupal,itto lolrenat}). fn several
release till all have att'ainod this goal. Ile con- placos the Buddba advises his disciples to live like
eiders himself a slavo of othere (yuarndsu ddsatuam lotuses. A lotus grows in tho mud in a pond.
upabni bh,aktydrr). lle ie over ready to undergo Then it makes its way through tho water, orrd rising
the graveet euffering in order to rolieve another above the water it blossoms forth and ie untouohed
from that euffering. In ths Vyaghri,pariuqrte of by the water. se In the Matfimaigalo g.rtta.o,
the SaarytabM.cottanw Sil.trosFwe see how the bodhi. while discussing auspicious things (marigata),
sattva sscrificee hirtrsolf to a hrutgry tigress merely the Buddha Ba,ys, " ff one ie not moved, whon
to 8&wo the cubs from boing devoured by toucbed with various worldly aonditions (Ioloa-
their bungry mother. dhamma), if one is froo from grief and free frorn
lust, that inde€d is an auspicious thing. " Tbere
The Twolold Way of BrahmEgtrlys: Thore are is no single instance in the pdli nik6yas, where
indioations in the canonical literaturo that tho the lSrrddha advises a disoiple to run away from
anagirika can work out his ealvetion while contin- socioty. Forsaking the hornolife is an aid to
uirlg b live among other human beings. When work ouf one's releage, but, an anagi,rika life does
we etudy tho career of the founder himself, it is not mean running awey from society altogether.
cleer that be did not run &way from society during
Further, when we examine the Vinayo nrlee this
the long period of forty-fivo years of missionary
beoomos more obviorls. TIrc l-inaya is tl code of
aotivity. He lived in the midst of people going
laws formulated to guide tho bhikkhus living e
from place to place with a following of disciplos,
community life in socioty. The law of the Iand
preaching his doctrine evo4rvhere. IIe spent his
and public opinion wero tho two major factors that
timo moeting people ranging from a groat king like
were eonsidered ln formulating most of theso larrs.
Bimbisire to the meanest barber like Updli end e
ff the bhikkhus were expected to lead a life comple-
murderer like Aigulimdla, admonishing them to
tely detachod.from socioty thero would havo been
practise various virtues. Inst€sd of running a\ray
no spocial necessity to beed public opirrion and the
from society, the Buddhist anagdrikas beca"rne
law of tho land, for all could rotire inco the forest
eooial workore, who had cut themselves off
and pursue the path to liberation without wasting
from the bonds of homelife, and while spending
time to think of manners, cust,oms antl rriles.
eomo tirne in seclusion to oultivato their minds,
they busied themsolves in sproading the noble Though this ig the goneral spirit, in which the
Dhamma in order to benefit mankind. In tho anagdrika life was organiserl, ws aoo aparallel dove.
Mohdaqgor. we so€ tbe Buddha, &s Boon es hs lopment which advoqates ths abandonment of soci.
gathered round him a group of followers, addressing ety albogettrer. fn this rospect the Klwggauisdna
them in thoso words, " Go ye brethron, go about Bulta.r and eeveral eithor suttas dealing with ths
proolaiming tbe I)hamma for ths benefft of tho ideal of the muni (or sage) aro imporl,ant. In the
lr my, for the happiness of the many, for the sake of, Khaggauisd,p,a Sutto the monk is sdvised to leed a
for tho woll.being of botb gode and men. Let not lonely life cut off from socioty, and give up allties
two go the esrne way. " The Buddha is called the with society.or He shorrld live *lone like the lono_
'
Grsat oompassionato leador' (mahdkdruqtilca nnrhnl dwelling rhinoeoros. W-hat is important is to work
beoauso he worked to eliminato the sufforing of out tlre spiritu:rl goal without doley by moclitating
Esnlrind. IIe oould havo attainod roleaso long in seelusion. Society is considerod o dangorous
6gp, when he was born as the ascetic Sumed.ho, placo to livo in, a place in whioh all corruptions
but he poetponed that arrd roeolved to become a broed, a whirl-pool of misdesds. Therefore, the
fuUy Enligbtened One (aammd-eambudd,tuo), at tho anag6rika should retire to a secluded spot (ponta_
f,oet of tbe Buddha Dipankarq in order to relievo aenisana) far away from hurnan hebitation and
tbe mams of their euffering.t? But thie fact is meditate in ordor to sttain the goal. It is suob
vory clear, that though the homelcss ones lived. ideas as thes€ that have ovidently provoked the
in eocicty thoy wero untouched by society; in Matrayanists to protest against tho arahant ideal.

81 Bc. il. o.8. 38 d. II. 3S.

85 ed. Joh^BnnerNobei.20l-10. 39 .Srt.101.
30 I'in. I,21. 40 3n.47.
87 .UAu. 3. 41 Sn.6-12.
42 It should be retnembere-d, however, that different moder
of trainirrg afe nocess&ry for dlfferent kiuils of temperumentr
G.P. M.
 AilAGARIKA
Buddha'r Gritloism ol otbor Anaglrtkas: Mer.e
extenral characterietics do not mako a true reclue€
laornuwl. The Buddh& BayB, " I do not oell e
p€rson e reehiga mercly besauee he dons the yellow
robe snd ehsvea his head. A person in whom
covotousnees is not reinoved, iJt whom ill-will
ie not repelled, in whom enger is not suppressed, by
not removing these things which are defllements of
a recluse, sueh a person fails to become a true
recluse. One in whom tlroso bhings sre romovod
ie on tbe path of a t'rue recluse. ".E
This indicates that the importsnt factor in the
snegdrika life is not matoriel renunciation so much
as mentel renunciation; material ronunciation
only an aid to tho dovelopment of mental renuncia-
tion.' On this basis the Buddha finds fault with
various gtoups that praotise rigorous ascetic practicos
with tho idea of attaining tho goal. Somo believed
that by tornenting the body, by denying the body
its physical needs, such as food end drink, they
could attain the goal ; e some believed that by
subjecting the body to various hardships, such ag
eta,nding on one leg, sleeping on e bed of thoms,
etaying surrounded by five firoe (pafuatopas\,
feeding like dogs (kuklaurauata) and cattle (gouata\,
by observing strict silenoe (m,orw.uara), they could
succeed in winning the goal. In tho Dhomma-
aakkaTrynoalt'ana Sdtalb the Buddha seys that
thore are two extr^emos that should be avoided by a
monk, nemely, self-indulgence (kdma"vtrlalwl.Iilcd,nu-
yogc) which ie unworthy and unprofitable, the way
of the world, and eelf-mortification (attukil,ornaflfi-
nugoga\, whicb is painful, unworthy anrl unprofit-
able. Tho Buddha vehemently oritrcises these
sttompts as futile, s&ying that onee he, too, practi-
eed thes€ various forms and followed tho minutost
detaile in them, but that they could not earry him
€ven a ihort way towards the goal. rc lle says,
therefore, that it ia not by these oxternal forms that
I man can purify hirnself, but by ovorcoming lust,
hatred and delusion. In the Dhamrnapado r? we
find the verse :
Though he be finely clad, if he fare rightly,
at peace and tamed, by right law nobly living,
refrain from ecathe and harm to ev'ry oreetule,
noble is be, recluee is he and llikkhq.
The Buddhe also criticises the attempt on tho
parb of somo groupe to interpret and uphold tbeir
18 M.I,281.
41 M. r. 77-83.
46 S. V,420.
1A M.t,77-9.
17 o.L42.
5rs ANAOAnIKA
goal by me&ns of logic and argument. Tha Buddba
says that the true recluse will keep awa,y from suoh
argrrments,.t for, according to him., the gool of the
religioua life ie eomething to be rcalised, w-ithin
orre'B owl self (srcchikaiabba), e supramundane
etate beyond tho gresp of worldly terrninology
(atalakdaar'ara) that is usod in argument and discus-
eion. Suoh digcussions usually lead only to strife
and quarrol, and these will teko the individuel
further a.nd furtheraway from tbs goal, rather than
belping him to attain it. Once he expressed his
approval of a group of monks whom he found
discussing something portaining to thc Dha,mmo.
"It is good, monks", he said, ..it is becoming of
ie you who have walked fortb into homeleesness from
home through faitb, that you engege in such conver-
sation. Wlren you assemble, monks, there ero
two aourses of action open to you: either you
ongage in somo wholesome eonversation or obs€rve
golden silonce " (dhammi ud hailti ariyo od tunhl-
bhiao).n
lllembership in ths Buddhist Anagiirika Movemeut:
Various divisions obqprvod in socioty were ignorod
in the organisation of Buddhist anagdrikas. Any-
one, whatever be the social group he came from,
could enter the Order a,s &n anagdrika, and under-
take the task of following the path to liberaticn.
All are consideretl. equol in the Buddhist cornmunity
of anagdrikas. Once &n individual enters the
Order he drops the soeial characteristics he had,
such as eaete, ani will be known &s o son of tho
Sakyan (salcyaputtiyo tomano), just as waters
from various rivers, once sntering tho sea will be
known as so& wator.60 Among tts most vonoretod
disciples of the Buddha were people who had been
scavengers and barbers before entering tho Ordor,
who won that venoration by practising virtue (sIIc)
in the Order. The doore of the Order are wide opon,
and anybody could enter and work out his ealva-
tion. This attitude was ba.eed on the beliof that
the birth of a person doos not mattor mu jh end
what mattors is his action or conduct.6r One
becomes high or low by the various actions one
performs.
Gtving up tho Anagilrika Llle: fhers ar€ a few
instances where some anagirikas absndon tho
anagdrika life end revert to their former way of
life as ordinary la5men. Tbis action ie celled
48 Sz. 153.
49 M. I, r01.
60 Vin. II, 239.
61 .str.82.
 AIIAGATA 5t4
'turring to the lower' (hi,nd,yd,uartuna). Tbo
paribbnjaka Sabhiya, in disgust bscauso
renorrned eegos like Prira4a I{assopa could noi
eleor hie doutrts with regnrcl to somo roligious
protrleme, resolved thrts, 'Ifow now if T were to
revort to tho lower and enjoy the pleasures of tho
aenaes' (hind,yd,uattitue, kdrte paribhufr,jeyya,rrti).Et
But later he remembered Gotama Buddha and
going to him cleared his doutrts after a healthy
discrrssion and beaame a disciplo of the Brrddha.
Again in the Cilla,mdlunkyaputto Su,tta6s, 'vse seo
tho monk Mdlunkyaputta tlrreatening the Rudrtrha
eaying that if the l-luddha does not give a clear
Brrswer in the positive or the negative to his ques-
tions rggarding the beginning, end and nature of tho
world, nature of tho highest reality, eta., he wili
ignore the procepts and turn tc the lower staie.
These are oloar indications to show that there &ro no
hard and fast rules to bind an individual to the
aoagErika life, and one could entor it or give it up
as one lilres. Seo also PABBAJJA.
w. G. \Y.
AIAGATA, or a,nagatdd,ltuon,meaning the futuro,
is one of the threo periods of time, namely, past,
present and future.
This is the period which is yet to eorne. Tho
A -p'i -ta-mo -chi-i-m6.n-tsu-lun (FqlEEEft R f :,e*ft
TaishS, No. 1536) explains the future as follows,
" What is the fucure ? ft is the time when every-
thing is yet to take place, doos not rise up yet, is
not produeed yet, does not como toget.her vet, does
not exist yet, is not manif'ested yet, does not fl<lck
together yet, does not appear yet, is in the nature
of the future and is in the form of the fLrture.
This poriod is called the anrlgatdd,hotan." Tho
Abhid,harnua -m,ahuuiltlui sd -i a,sl,ra menti ons that, the
time when phenomena have not yet como to
work, is nemed tlre future.
The past is the time when phenomena havo
alrea,dy passed awrr,)-, and the present is the time
when plrenonrena are taking place. Unlike tho
past and tlre prcsent, tlro future is the time when
pbenomena do not take place vet.
Aec.ording to tlie SarvA,stivdda, nhonomena
(dharrrtu) t:-rist in the future as well as in the past
52 5n.P.92.
53 ,t{. l, {18.
A}IAGATA SUTTA
and the presont, but the Sautrd,ntikavdda and the
Vijflanavfr,rl6 insist that the phenoraena (dltnrmol
oxist, in ttre present only and not in the past a,nd
the future.
Sometimes the future me&na the next lifo, i.e.,
the life aiter deoth as against the present wlrioh
means this iife; brrt this is a differont meaning
frorn that montioned above. Seeralso TIME.
K. Tle,.
ANACATA-BHAYANI, meaning the future dangers,
is the third of the soven items of Buddhist teaching
mentioned i.n Ar,oka'e'Calcuti;a-Baird,!' in-
soription, as so labolled bv Ilultzsch (CIF. Vol. f,
pp. xxiv ff. and I73). Thero has beon no agreo-
ment amongst scholars as to wirich port,ion of ths
teachings has been meant by it. The two which
raay be considered the most acceptable identi-
6cations &rr:)those indicated by Winternitz (Hi,stmg
oJ lrulian, Literu,ture,I[, p. 607) and Beni Madhab
Barua (Asolca and, IIis In^tcriptiorw, ff, pp. 84, gg).
Tbe former holds it to signify the fears ennmerated
in the Arigutktra Nikuga (IIf, 100). Tho latt€r
considers it to be rr, serial discoutso and to refer
to Abhitl,hamrna-kotlui and the Muhd, and Cdla-
VedoL!,a-Su,ttas of tho Majjhima Nikaya. I{o
furtber believes that by Abhidhamrna-katlrfl what
ws,s denoted wero certain special suttas like
those " canonisod b1' the Sarvastivdda eect &s
Abbidharma treatises."
D. T. D.
ANAGATA SUTTA (,ccurs in the Yorildj-oaa Vaggo
of tlre Pafi,carnq,ha,-nipd,ta in the Anguttara Ndladya
(III, 100).
Dangers that are absont et the moment, but will
possibly oocrlr in the future (andgatabhayaniL),
tha,t rnight lrinder the spiritrral progress of tbo
monh gono to ttre forest, are discussed in this sutta.
Tbe Buddha admonishes the monks to contemplate
on those possiblo future dangers, and put forth
offerrt to realise the un-realised goal of the religioue
life. Tbese dangers are those that may bocomo
manifest witlriu the individual lri"'self ae woll
as thoso that may come from external sources.
Tho former aro dargers such as old age, docay,
_ I Anngdohhayllni oocurs as the third amoug the geveu
ilhamrnopaliyo-lac mentioned in the 4th Blr.abra Rock Ins-
cription of Agoka. Dlnrm6nanda Kosaurbi identifles it iiU
lbia sutts (I A. l.L, D. 30.)
 AIIAGATAVAUSA 515 ANAIIT{AltcEl,eu

ill-health, upset, in tho bumours of tbe body, food
poisoning, etq. A-urong the latter are dangers
to the life of the rrronk living in the forest,, such ag
da,nger to life froita rriid enjmale and poisonous
Oreetufee, non-hrrrrrafi. b,erAEp, frOm tllieves s,nd
robbere- T'heae are dangers that may befall tbe
monk peraonally and will hinder the spiritual
propr'ea. T'he other dangers fiha1" may befall
him ere those that, will dieturb the pooceful atmos-
phere nccess€,ry to prrr'srre the epiritua! path, such
ee farninee and droughte, plunde,ring of bingdome,
s'Er and etrife in tlre eowrtry; eomrptions in the
Order iteeif rtue to improper trriining in virtue"
iropro;ror ottltivatiorr of the mind and improper
underats,ndirrg of tho Teachiog. l4tren things takt:
Buch I tunr, t'he Dhamrna and Vinaya would be
mieinteryreted and there would bo naonke given
to lu=ury s,nd bohaving Iike ordinary folk, At
gueh timce one r*'ould not be ablo to cor:centrate
utrg's rnind on following the Path of progress.
will possess immense wealth, IIe will enjoy
worldly life fcr eisht thousand vears and then will
forsake the -rorld efter harrng seen the four sigrs.s
@imifta). Thcusarrrie.of men and r{omen .F.ill
renounce the world with him, On the da1' of his
retirement he will proeeed to the great Bcdhi tree.
ile will ettain supreme enlightenmenr and then
will set roilingthe wheel of ihe iaw. ^\Ianr-wiil esc.ape
worldly miseriee by foilowing the Diramma whicb
rvill be proached by the Buddha }Ie:tevya.
For the text seeJPTS.l886, pp. 33 ff.
w. G.w.
AIf AGATAVAMSATTHAKATHA, rhe eomnenbary
on tha Anigatarsam,sa. Aooording to the Gandlta_
tafirs& (pp. 67, 72) the author of this work was an
older named Upatissa, e native of Ceylon.

Ibus, in order to practiee the good life, the proper

cm.rdrurunerrt ehould provei!. AI{AGHA, a bodlrisattva wh,ose na,rns ocours in
tlcre Maftju:it6-rndlalmlpa (62.19). In the Gobhila.-
The dangere rsferred to above are diseueeed in gfhEq Sfr,tra a deity by tho n{une of Anagha (b'.B.B.
the eutte in four groups, each group aonsrstrng Vol. XXX, p. 113) is nrentioned, whioh oould
of ff-e iteme. poesibly be Anagba, a title by which god 6iva is
Ihie Futta ie nerned tbe Arailrtoko Eutto in the introduced.
E#eEeriga;lw (No.86).
1V.e. w. AN^*HATA-CAKR,A, the psyehic centre of' tho
KrrTd.alini-yogs, which corresponds to tho hoart,
though not necessa,rily identieal with it, and ie
AIUGATAVA!{8A, a poem of one hundred and esid to be situated on the vertieal central ari.q of
forty-two verBEE dealing with the life and caFeer tbe body. It controis the function of the organa
of the fu rrrre,Euddha Metteyya. According to tbe of respiratioa and is ropresonted ae a tweive-
(61) the euthor of thie worh wos petalled lotue, having the seed.syllables (btja-
dordlnaomsa
grr older nanmed Kaseapa, who aleo wrote the Moha,- olcpara) karyt, khamt gct/rn,,gln\n, itar.n, w27t, ,1lrary,
jarf, jlwry, frctr,lo,,tam, lloam. frs pericarp ha.s a
tfuhedana, lriqnqtieehadarr,i,, attd t},e Bilddfwoo*tr.
Tlna Bfuurwuurpstulipa (u, 1204) uaSrethat he was a emoke-color:.red. grey-blue hoxagrem .r-ith the
poat who livael in the Cola corlntry (G" P, Melale. sood-syilable gaqn as the e)'mbol of the elemenr of
aokera, FoJi Litaroture oJ Ceylon, 161J. But his air or wind, the oiement whioh ie ropreeented by
d*te ia not hrourtr. thie particular psychic centre. ft also has a cieer,
the eymboi of qreod, as ite vehicle, to srgaify rts
T e iatroduoiory vcl'c€B of the posnt etete that cheraot€ristic quality of rnoUion (Lama A;eagariks
tha etory w*s preeched by tire Buddhe et tbe Govinda, Foundal'i,ctuof Tibetan Myatbi^en, pD, l{0,
roquffit of Biriputte who was koon to lrnow ebout
142,r44r.
the future of the Buddh^nsfrssns.
s. K. N.
fuo Attigalawrpao ie composed sftor tha marrner
and rtyle of the Budd,Iotnmao n"d soryes as aupple-
msnt to it'. Ite giet of l,he etery ia as follows: lImUnfiCALAU, e willagein the Tanjore Dir-
At the request of lldriputta who deeired to lqow trict in eouth India. According to the larger Leido
cbout the future Buddha, the Buddha Gotama qroke grant of the Cola king RSjar6je I, thi" villego of
iD brief about Metteyya Buctdba. Tb€ future Anaimangal*rn w6s given by him for tbe rnr{d.
Buddhs will b€ bor:n io India at I{otunatt in a tenanco of the shriue of tbe Buddhe in tho
br6bmnn family. Hs will be named Ajits e,ud Q\llernnFivama.vih.era which tho Baiiondra l+hg.

37.S,P.C.97040
 AHAKA 516 A.HA.KCI*I}IU

Maravijayorr,uugirvirun,in, ruL.r of i:irivijavir antl p. 3iiSr, "'fht iliognaphl' ,'rl A-r-nl"ko itrtroduceti
I{a-r,trir.aor lii,l<inesia,,iririi. erecte,l ai, Nilg,tl.irattarria. ii, I}cw f.rct in t,ire liistor-v of Nepnlese Buddhism;
.i;irei-t'egular relabior,s
After t5o clrtil lr of^ Ii,,rjririjr'r,, hrs ,ion Ilajontlrr-r tire foi'rnal vt:rjiit:iltion uf'
'1-ii-rci,
had Liperrni-inelt r.,1ir'trritirfu lgr tirir,;rrilirr,gcgra,nturi brrtween Nep.ll antl. unCer t,lit: a,trspice8crf
b y h i s i . " r , t i r eir- ! , ' 1 .l i X l I , 1lp. 2 l i J i t ' . ) . [ ' h a g s . p : r , i n t i r e L r e l ; r i r r r i n go i ' t h e c i i f c e r o f t h i s
L. It. G. iiiusili*ris rrr,,-irir.o imprlies tirrr,i., Ntipal did nol rorn&in
{t strang'-,r tc tiL'-ipt-tu'crfiri tnovij.u}erttrw}ricir ereeted
rtnci or;1a,tris,':ti Lilruai.srn' On.-: could no incro
a, rrtut,inen (kcill+:-rJrrrrn) bei,rnging to istiirr.e l{epai fi'om libet i-it'trie iclli's{r cif tlre l3t'ir
AnAKa,
IN-q.f l{U}IE_rl1TS. contr.rv. Finalll,-, f tie considerlbie, rcie aitlibuied'
tho I)as,rahas. tjeo ML-r.S1CAL
by tho erirlenc.e of r,he Ari.aals cilr.'iti$L1lvcs,to the
A-NA-XO-MU tpilffirffif), a Neprr,leso sculptor: rviro i:riluenco oi a l{eyra,li arirst ui tho art, in O}rins'
wont i;o {-litina ,rrr4 dtr::rl tirr:l.o tinder thu. Yi.i,r,n r"t.nderg tho }r.yp,-ti.iiesis, wi:ic}r I havc tbinrod on
'pago<ia ' styltt in China
cl1,nast1- ( i g s i J - l 3 t j g A . C . ) . r l l . l r , r u g l l r l i i s n a r n o i s t l r e N e p a i e s e o r i g i n o f t l i e
\"'i1l.ir)u:l.r', lilie .\- aod ja1ra,n, stili mo.ro probable. " (See r*lso :
trarrscribe,l bv C.lline.sclelterr,
l r r s o i i t " i i i a l I ' c S i r t t t , l , v o l . l [ , p p . l l t r . ) i l i s c arner is givcn
n i - k c , r F r J , E , 4 i iu , A - n i - h o l F - 4 , 8 ; S i ) , e t
fotiorn's lEnglisir transin-
np.ne rs nL)Lkrro$T" \I;ith regartl tt-r his biogS',rli,.r' irr tiro Arinuii oi YLi'ortas
*,here are 1,ryo q'orks extant. One is tlia ,{iiriirls tirn by Phanindra ltlath l}cso). " A-r-ni.-ko
-was a nalive of Nepal' The
oJtlto YilarL'dltrut:it!/(fasc. 9t)3, cirap. }tl, liio,,Troitlties (o" ,l-rrir, ko-rriu)
,;J Et,ti^ent Artists'i, and the other is an in|rorlrrc- peopie of ti:at i'ingdorrr sallecl him Pa-16-pu. When
ticn to the j,sao-lhs.ian,g-liang-Iu-t:ltdng1;f;$ift,gffi ]'oung, he sbowed :rtrr.oassiug intelligence, quiie
Da1ctalanyo,grorlh.a,pariniantlala-ttud<lito-prtttitt;,ulr:,k- bevond f,iiab of averasa children. A little older,
sanq ar tho sirtra on the proportions cf Budilha her coLrldrecite b1' heart the Brrddhist texts, and at
statues) b5,.Gombochrrp (i?,[2 A.C.) of t]ro C]r'ing tlie end of a Szearher could urrders+,andtheir sense.
d.;.'asly. Among liis sciiooi-fsllo-',ss, he lrad orro, v/ho w&s a
painter' rnocelier and decorator' and who
Especialiy in the former, the biographv c'1. this 'canr''n
l^"^ut*ttut'
recited lhur of -I?roportions'' what' ho
artist has treen rzell presen'ecl. e""o.ii.rg to ,tti.,
'nce ltea'rd' ho couid rePecub' Growing older, ho
he was born in lz.l3 A.c. .'rurg -.i" iio...t'o.,,
e;icoileci in designing' mt'ilellirq and cast'ing in-rag*'s
reign oi Abhayamalia (see S. L6vi, i" irpot, ll,
i:o nrctal' In the 6"rsi Ciiing-ting ye&r (126i])
pp. 214 ff.) ; leleft Nepalbeibru tf,e '
"eig., ", "trt.- ' an ortier wlr's given t'o the t'eacher of the emporor
malla to work in Tibet raith a lrrroo or *u"t
(Ti sliih), Pa'k'o--"zJ-po (Phags'-p:r')' to erect in
eculptors a'd painters. S. L6r'i h". ;;;J; o';-
Tibet a pagoda of gold' C)no hundred chosen
tion ra-hether Nopal w&s & vassal state to Tibet at
thrs ho stil-r,es, arrisrs of Nepal w'ere to go to execute t'hat work"
tha,t time,anclfurti:er.withregardto
.. but, i+, guara,ntees all the sar-ae the porsistencc Eight'v v"ere lirrurci' but' a chief of tLeso workmor'
wa's requirecl Nc one' horssver' was found to
encl tlro importanco of t,he relations ttetweorr t'he
of tiier l3itr cei:trrr-y, lcrid th;r1, irand. A-r'ni'l<cl, wl'rc n''as tlren l7 ;toars
twoeountries in tir,esecond hajf
at t,liis particula,rly agitateri t,iruc:,tl'lte,' the X'I.ngol oid, r;ranteci to proeoe'l" IIe \' rl's tolcl of the
'I niay
dynasfy of Yrran disprrterl attd. wresterd the t:irlpire diflicr.lltres duo fo his a'gs' bi'rl her replied'
tre ylung' but no6 my epir:ii" Ile was' thorofore'
of China frorn tlio last prhrces of the sollthorrr
Khan invited allos'erd to start' Ti:e iici'rya of ths emperor rr8€
bransh o[ Sung, whcn I(ublai
sstonisl^red t'o see hirn' Ho asked hi'rc to inspect
Buddhists, Ttr,oisLs, l{esior'ian Chrisbians, }iomrin
(Ato trrtti;,art, the work' I-il tho folio:virlg vear' the pagoda was
Cathclir:s ald trIusalma.ns t,o lris court "
compieted. A-r-ni'ko, ihorr-, asked his permis.sion
Artist 4n dlhi.nu, The 11aha-bodhi an.J the Unirecl
Bucltihist WoriC, voi. XXX, 1922, p. 3rj?). A-na- to retur:r. "I'ire 5'c'1ry* 0f the ornperor pressod trim
ko-mir, wh' p,rrivocl about I.263 at the nfongolian Lo presoni himsolf at tho imperial court' l\foreover,
eorrrt,. dirl n.t meet the nrnbassador of Sl. Lcr.tis, he gave hirn t'onsure arrci ordination, and acceptod
the monk Iiubruquo, rr,ho had ...rojor:l:norl tirere him as a disciple. Foilowing the lalna'e advice,
between l2ir3-4. lle, hov,-ever, found thero the A-r-ni-ko, therelbre, went to presdlt himself rat
reprr;seniai,ivcs of ali the great faiths nf tho rryorld. the court,. Tho omporor, hoving observod bim at
'You corrre to a groat kingCom.
lf e hiruself was able to ciefeat M"arco Polo, the iongth, asked him,
iomcLls representa+"ive of Eurons" Don't you experience &ny fear ?' Ile rOpliOd,
'Your llajosty treats ton thousand eountries Bo
S, i,evr con,cidors him to havo beon a med.iator
'(op. Why ahould a child, whon s6ming
iretwe€a liepal aml Tibat. IIe ntates cit., your ohildrol"
 A.IIA-Kfi-trTU r) !- , AFiA8^*qAft &K A.R&ruNA.KA_-

beftrre his father, be airard T' I'ho emperr::- ir,ckod $"liAl{RTSilAQA'!'4, tt. n&ga"rnniden who w{!rr
again" 'lVhy have you corne hcre ?' I":[ll answereri, ilresent, rvith innu.srerable otirere in Jetsr.am.a to
'My
mother-countrjr ie in t.lie wei-tlerTl (;oruiti'i€8. lrst,€n [,i.' i,tro Buddha iKq.tit,. 4.4" BffS. questioeo
f lc'ggivsd the royal orr1or 1,orngi<er strrpa in 'fibei,. this, trut of[b;'s no aitolnnti,"] r(ieding).
f have execut€d thrit arder irr tw.r :-o&rs" r onjer.,
,r'.ltr
I have geen t'he clisorders of vzr,r, iho ;;eopie incapairle
of mr-riuininirg bhoir li";es. Wishi-tig that, l-our
Majesty v'ould establisli pua,{i$,withcui; ccnsidoring
the length of the di.stance, for tire good of boings, AFIA TT$AITA KA A A T{{I A I( A.V A TR CI$ A ft A.GAEB."
I have come hore.' Tho elr:p€For eriquired, ' lVhat, nI{A -NAMA-I!{AHAYA}iA.SUTR A \Arya.'tno), tho
do you knopr to mako ?' I{e reirlied, 'f hrit:w to tiiie cf a Sanskrit work, the 'Iibstat ver"sion of
desigl, to rnocle.l, t,o cast images ll ;i:stai.' Ti-ie wlrich exieNs in tho nrelo (sritra) sectjon of the
smlroror crciereil hun l,o t:r!,lreL]lf e ct]r[)er elritue irr Kang-,rrp, rrnder the titt;: H phagt -ro +Si-ge-rrued, -pafi,i
thopalaeo emolou,ii-rli-ngit out,, he ;roid ?iinr, ' IIe;e za. rn.a-ln g r.rtarn.-p *,r -s"nGrr.-,rra t wd,-ky i s iL+)n -p a shes-fu o,^
is a stat,uo which wa* pres{jnted i-.n tho occasion of t;a tht,g. ltr;,,'he?r-pohi nC+ (T'eking Eil. Tib. Trip, ed.
ths ombas.sy of An-fu-wang,tui of ihe Sung. It Il T. l-IuzuLi, Vol. 36" i'I'o. $25, pp. :345"7). The
hras sufferod in iirs courso .)f bi;nen an.i. tliore io no Sanriiriit trtic ;;ir:err at. llin hegirrning of the texb
p€rsoil, who cnn set rt rrghi;. Can ycu do it, o,-.er lsgjs lir,;ii-n.i'lisarao. iFr,i tlre sn,moreading in the
agai:n ?' Ils repliecl, a fflrur subje,:t has ro 1S,Je-rip1e erlitron, see i',l'f . irc,. 25.9") The prea.rrrble
practice. IIowever. f -p'anl, to trv"' In tbe eecond v.'liir:h l-oilorvs a,n arjriration tc 1,ne tsuddha and ail
C,hih-y-iian year (1265) the statue, all nevr, was tredJrigatl,-;as states that i,he GgJhrakrl!,a mountain
ftnished... 'Ihe
. o" art,;.stswrrre as.tonishsd tiear lhe cit;,' of Ri',jagrlia was the venuo of t',he
at his superaaturai talenl. fn aiJ the m,-rn&steries nreaehing of this sirtra. Iire Buddl:a w.rr.sgesteri
of the two capitale, ulr:sb of the stotues were from ilrere irr tho ncmpany of arhats like Sdriprrtra,
his hands" hh""u wrss no picture wlrich ooul,i
Maurlgalydyaao a,nd MahE.KE"{yapan other monks,
attain to tho perioclion of the porfraits of various a. nirrrrbor of' bodhisal,tvas, sorno of whose nameg
olnperors, which he med--- on thc tissr,re of' silh. are eirurnerntecl, the four guardians cf the worlrl
In the tenth Cirih-;'rian vear (12?.9) bho srrpre:no (.lrtl"a$zl*\ e,nrl iheir en'r-,ourage and so fq:rth. A"t,
authority was given to irim or,er aii i.ire itrtisls irr t!:"is rr,ssemL'i; a bodhisattva. Ilh5,-a,d,par,sems bv
mot&l, witlr the nerl. of silvor rnarked wit.h a trEer n&rrir+, roee and. asl:er! for porrnission to raiso tatr.r
(,J6n. cli,inn g -t x tng -ku an "y i n -cha ng .hu J u lyfiffiH $FH rlrrLlst,iona. Pernnissiorr to iio so rvae grant;ed. Then
ffire). In the fi{teenrh year (I2?8) a decree :rilowod tie askod tl'e Buddha vha'i qua,liLiee(dharrna) sh.:nlrl
him to let,rrrn to his old positi.on of la1'uan. He i;e relected by one wlro aspirtld to be a Br.idrlha and.
thon roceived the charges of ku't'rrg-lu-ta-f" t)Bftftt
rrhat quaiit,ies shortld b.e culti'rated" The lJuddha
ft1, ta-szil-t'u 1j;fl'6), tho eonfroller o{ i;he court eruunaratecl th,e foilowirrg vicee tlrai, should bo reijec
of irnporial manirfar:turos. He enjoyeci incomnara- tori : lusi; (Tib. frtdod-nh,ags,Skt'. relgo), angor (Tib.
ble favo'rrs a.ncigifr,s- Atter his deat.h, lrs wa$ gir,.err zhe-sdui, Skt. due.Tn),ignoranco (Tit'. gri-mug, Slcb.
tlre Jrcrsthr:r!'i(jrrsiirlcns of t' ai.-sh,ih-k'ai-y\t.i"t'ung-
nt oh.a,),ogot isu, {Ti b. hd,ug't',t fti,z'itt'-p a, Skt'. u h u;i,hdr al,
,on-r"{n 14FSFFf,i&F*]:dji, rtre drike of the indc'I.:nes (Tib" le-Io, S]g:t. iilasga), inertnoes (Tib,.
kingdorn of l rrrnl3iLiane-kto-iiwng HHA;, Shang- rynugs-pa, Skt. ftr,rZrJ,z,l,covetorrsnoss (Trb.,t're.d,-pa"
chu-kuo (j:F-ffii arrd tlrc* posihurnt;ils ns,me of Skt. dlstiai, vico ('Tib. ni-rlgeJn, Skt. nb;tlul"z'1
rrr'in"ltud (ffffi pr,-rmpi inr,ei i;qancej. Amcng tire qi:aiities enjoineri rrs those tirat, sliorrhl
be prtr,r:tiseri b.y * bori}isattr'& ar6 : absiL":enr:e
A.ecording to thc ltttrorlu<:i,icn io thz Slitrc of
Propottimr, (ififfil€Effitt'i'so;t-"hstqn,7-li*ng !ti," .froyrr rloi:rq i,c +i:hor-* 'sir;rt ons does not. rrrsir to be
chi'ng-y'tn) he had sjx cirildren
iloii.r tt onersoif---thrs involr',:e refrainrng frour
enii mrr;ri'
disciples. Aroong the ctisciplee Liri cheng-i6r:g k j l l i l r ; : , s l , e i + i i n gr,, u r e r n i t , t i r r qa r ' ! l t i i e i v 4 . r , 1t n e l i k e ;
was iho most brilliant end hecs,-no famo':.e all a-.'o,ient:€ ci r;iretq-'r':e,titerces ant{ reriectiLrgon thr
'Ihe
cioctrine ct.fr:arrie en I ei];:,:i. sutra ende wrth a
over the land. He reeeivetl from iiis tes,ctror tire
eocrots of rnodeliing of Nepaii and Indie.n rr,aiuos. deseripr:cn c , i : h e b e n E f r c i a le i i ects that the uremben,
After thoso two ominent artists 6n lncijan etyle of ihe airciience cFp€n3ncaci on ihe first occasion
of making etatuee of the Brrddha boceme popuiar of its areaching end rhe benefits tbai vdil follop'
among tho poople of China. the penrsal of it. Tne Peki:rg odition of tha
Tibetan TripilaLa does not givo tbo namo of th{,r
s. K. eutbor or tranrlator. According 6o tho &le-dgo
 ANATJ\ 518 ANATOGIES

odition Jinamitra, Dd'nnSila, Munivarma and AI{AIAYA-UA4{PALA' a formule of the dootrins

Ye-6es sde were tho trn''el*tota (IM" No. 259). (dlwrnaporydyo), proa,ched to Sudhaoa by Bhn.
Tluse Chinese tr*nsla,tions of the eritre srrist. drottamE. Questioned by Sudhena about the way
Ilrey are z (i\ Wu.-tzL-pan-ch'ieh-ctui,r,4 (ft+f,Hffi of iife a bodhisettva should ioed, BhadrottenB
Ta'isho, No. 828; Nonji,o, No. 221), translatod by olei"'g for hersalf tho Lnowledge of tbe for:nula
Bodhiruci of the Northenr \{oi dSrnasty, 386-535 oalled ani,la,ya-ma@aln and the possession of tho
A,C. ; lii) Ta-ch' 6,n4-li-ut*n-tzil-7t' u-kuan4 -mi,rt4-tsang - eonid,hi, called adhi.y.thd,m ; and erpieins ardloya-
chhw (*tFffit+*YeEHffig Taisw, No. 82e; ,nnrl$aln as tho oontrolling powors of eve, esr, noso,
Nonjin, No. 222), iranslatod by Divfrkara, 683 A.Cl. tongue, body and mind of en Ornniecient One
of the T'arog dynasty; (iii) To-ch'6n4-gien-ch(w- (wil.45r-2).
lcuang -mi,n4 -tseng 4rru-tzil-fa-miln-chdr&g (*thHffi )f EE II. K.
Hffi-?*flffi; translated by Div6kara of the T'ang
dyriasty, 61 8-907 A.C. Nanjio, who givos Artakgara-
granthalco-rnonogarbha S&tra as tbe Sanskrit title ANATAYA SIITTA oocurs in the AsaikhetE
of the text, commonts that tho three Ohineso Ssmyutte of tha Say.nyu.ttoNikd,ya (n', 372). ArAloyo
translations a;ro sirnilar and that tbey agree witb {dotachmenf,) isone of the ma'rry Bynon}ryns for Nib-
the Tihetan. b5.na. TheBuddha addrossing the moi<s saysthat
he will preac[ to them about andtraya antl rhe path
R,. I[.
leading to it. Andlaga is defined as thedestruciion
of paseion (rdga), hatred (dosa) and illusion (mohal ;
e king in thc city of Tiladhveja of thc snd the path leading to its attainrnent is doscribod
AilALA,
Deecan (Dakdndpatha). A bankcr named Sarnan-
as thc cultivation of concentration (earnddhdl, bent
tanetra adviees Sudhena, vho is intent on attainiag or aloofnsss (viaeka), detachmenb (tirdgol end
enlightenmont, but doos not know the path Ieading ccrs&tion (ndrod,ha), with maturity of renrhcietion
thoroto, to go te Anala and queetion him as to (a oesaggagtori,pdma,).
how e bodhisattvr rLould train hirnself. Sudhane w. c. w.
goes to Arrala and questioas him, whercupon Analr
denicr knowlodgr of the careor of a bodhisattva
and refors Sudhona bo hing Mehdprebha in tho ANILAYAVIYUEA, n&rno of a halpa occurring in e
city of Suprabha oi tho Docoan. list of kalpas in the GaViaugh|re S{ttra (p. 259. l3).
An&h is described as a hondsome, I{ere is given a list, of kalpas along with a liet of the
woalthy and
Buddhae said to hovo bson born in eaoh kalpa, qnd
virtuous kng (GrrVd. 154-60).
Aadlayavyriha is one of them, during which period
u. K. 20 million Buddhas (edrrdqu4abtil"dhonayutd,ndl arc
said to havo been born.
A- G. g. K.,
ANILA, a toqm. montioned in tho Lolitauisnro aa
a placo whicb the Buddha, after attainrng
rnlightonmont, vieited on his way to B6rd,+asi AIIALECTS, literary gleanings gathorod mainly
to proach bis fi,rst soro,on, tho Dharmanahro,pro- from sormons of ton Buddhist 6snLn. Seo
va,rtann,, to the five monks (pofr,ca-bhad,raaargiyol. GOIiOKII. Other analoots are getherod mainly
From Gayd, he went to Rohitavastu, from thero to from sermons on Pure Land Buddhism. See IIOGO.
Urubilv6,kelpa, from tboro to Ar.r6la and from thero
to tf6rathipvra (LaJ. p. 297).
ANALOCIES which bring out the likenese betweon
II. K. two things for the purpose of elucidating somo
point which was not so obvious in one of thom a,re
to be found in the Buddhiet texts in groat abun-
denoo. Tboy are made uso of mostly in the
ANATAUBHA, neme of a forrnor Budrlha men- dieoours€s or suttes, for, on guoh ocoagio[F, tho
tioned in e ligt of former Buddhas undor whom
dootrine, or some particular aspeot thereof, would
6a4oa*nr,i acquired merit while in the eighth bo prosented in the convorsational form of a dis.
llrirni (Mhou. f, l38.l0). loguo or disoussion, witbout assuming the more
T. B. soholastio fom of an o-alytiool leottrre. Tholr
 AilALOGIES
is no atte*Ft at identifying ono with the othor,
although frequently one or nore qualities, usually
sscribed to one, are attached to the othor in oom-
perison, inveeting gucb qrralities witb further
sssocietiorrE whiqll may be ontirely beyond the
fold of eimilitude. T!,us, the analogiee in tbe
Buddhiat tcxts sr€ not ectually inetaphors, for
there ie no trenefer (: metephor) of eignifico'''oe,
but thoro ie a oomparison of qualities, and simila-
rity ia uoted. Such similes are then furthor deve-
Ioped in many dotails, comparing analogios point
by point.
Point by point analogies aro very common in
tho Ariguttara Nihdya, whoro the suttas are numori-
oally graduated, a system which facilitates itomisod
comparisons.
Tho longer analogies or similes &ro usually
introduced by the adverb of comparison : ' just as '
(seyyarhd,); whereao the single ffguros' of likeness
are attached to the simpler forn ' aa' (yatlti), or
followed by the iudoolinable iaa.
Analogies are made uso of for tho purpose of
clarifying some doctrinal point, and, therefore,
the enalogy will be drawn from weil-lrnown facts
and ffguros of overy-day life arrd errnoundings.
Ilenco, incidentally, tlrey givo us after 25 centurios
e glimpse of tho common vistas of that age in the
northenr districte of India, elong the banks of tbe
Genges. Thoro, in a tropical elimate, life, oultivo-
tion and honco culture, are insoparably linked with
this mighty, iife-giving or death-bringing river,
which, thorofore, plays I very promi:rent part,
gometimes by its own nama, soxootirnee as the
Great Iiiver (hIalfi,-na,ill|, gometimes with its
tributaries (kunnadi,), Yomun6, Aairavati, e,,c.
" Suffrtsing the whole rrorld with a mind like
the riryar Gangos (Gangd,samena cetasd,: M. I, 128)
far-reaching, widospread, immeasurable, without
malevolenco." t'A
creature swept by rivor-
current toiis " (ndisu ayilhati; ,S. f, 48), " Find-
ing a footing high and dry he s+,aads, he toiletlr noi
. ovon so the arahant, who has attained the
ond of death, ho toileth uot " (loc. cit.). " Jusg as the
ocs&n at flood-tidemakas the great rivers swell, and
they in turn their tributa,ries . . . . ., even so tho
inorpase of ignoranco o&uses the swelling of karr:oio
aotion," etc. (,9. ff, ll8). " f winnow ewey my
old beliefs as in a mighty wind and wash them
sway as in a ewiftly ranning etr€am " (mahd-adte
od oprurfrmi $gln-sotdyo ad ndiyd poadhemi: D.
f[, 132).
519 AI{ALOCIES
Tho ooncept of coolness aud refreshmont is
aaotber themo whioh r€ours oonstantly and whioh
must have boen so much apprecieted ia a countr-w,
where the glare of a blazing aur re sometinog
obscured by e burning saad-storm in e eoorching
wind. " Delightful as a breeze of wind. to ouo in
Fweat, a dr.ink of water for one athirst."
(xd,to oa edolca4n hantn
pd,nnyaln oa pipdaina: D. If, 268).
Ibo ooolness of tho freedom from passion'e fire
le refened to so many timee, that it has become a
slnxonyn of Nibbdna. Thus tho aralra,rrta eing,
" Cool am f now. Gono out all ffre within."
(sItibh&b 'atni ni,bbuto'ti: Tlwg. rn. 79, 2g9l
" Cleansed of passion for sonsations,
Wait thine hour and livo in holy coolness "
(so aedayitdsu uEtard,go lad,lam bankho ,idh,euo
si,tibhttto'ti: Tlng. u. 410).
" Evor in blissful cool he wends his way "
(ajalo jalosamdno sadd carotini.bbuto : Thq.
u. l0l5).
" Among those that burn, lrs is eool and still "
Uluayati anu,pdddrw dayhamd,nesu ni,bbuto:
Thag. o. 1060).
" Quenched, cool as s lake "
(parindbbuto udakarahado aa sito : 8n, a.467).
Wlrero the attainment of perfection gives rise
+"osongs of froedom (uimutti) and release (uirwkkha),
it is natural that the imperfection of the passions
is eeen as a bond (bandlnna,) and a fetter (samyojarn)
of both mind a,nd flosh. Tlioy are the hindrances
(rfiuara4ro) to perfection, preveniing right under-
sta,nding with tbeir intoxication (asaaa). The
t
progress towards perfection is along a path (mogga),
ths Noble Eightfold Path (ariya a4thaigika maggo)
whioh leads to tho Path of Sainthood (ariya-nnggo)
with its four attainments, oach one immediatelv
followed by its truif (plwla).
The dootrine of moral resF4nsibiliiv being i
attachsd to oach ind:vidual's action (kontmo), the l
oomparison of action and result {kemma, l.l,pilca)
with ths seed and its fruit (bija, plnla), good as
woll as ovil, is frequently met' with aqd worked out
in detail (e.9.,/. IV, 237).
Tbe cimile of the seed (bi,io) is applied to oon-
sciousness Qtirtmano) in wbich connection action
(komma) is compared to tbo field (khetta,) and
cravirrg (tanM,) to the moisture (dnalw), which
osBists in tbe r-uaturation of tbo s€€d (4. L 22U.
 AI{AIOGTES 590
'I'lre company of noble disciples
{sd,uakasuriglw)
in a st,ereotypod forrnula ie calied a field of rnerit
(puFr,iutkl*hettu\, frtr tho good doeds, sueh &e offer-
ings rnnrle to thom by the laiiy, aro liks eoedg
sowrr in tiris fleld, prt-rducing nruch merit in due
e o u r s d( M , I , 3 ? ; S , r , 2 2 0 ; A " I , 2 0 8 ; e t c . ) . A
field, of eorrrso, does not produeo exclu.siveiy good
firrits, thqre rrill bet weeds sueh os s.nger and lr-r.qtr,
indolenee amd worry, etc. Apart fr<irn tho analogy
of a fioltl (.kheilu.)being <Limagotl by the rseeds of
h'ate (tina-dqut; T)hp" v.35fi) and oth.er evils, from
root'e (milIa) of which ali evil springs, we ff.nd tboss
wicked dispositions cr-lnrparod to poison (uisc" :
fhng. u. 758). Coming to detailed expositir.rns of
various evil states we find a rich mino of illustrativo
Bvnonyrng in the Dhantrnatafr,gary,e. The passion of
lusb (tobha) or greecl (raga) iscompared (Di-s. $ f050)
tcr a quagmire (puhka) in vyhieh tine sinks deeper
and doeper (osildana,: Dlre,4. 3{i3) ; to * searngtresg
(sibbanEl, for it, sess Iife upon iife r.rnrebi.rth; to a
wife (d,utiyd), lbr " werJtlod t.r cravings, m&n
perforco rrrr.r.stpass from life to lifo " {taV,h'J.tlutiyo
prurisa, d.igham adxlhd,na-sam*tiram : Sn. nt. 74C11 ; to
a jungle $:arn) and undergrorr.th {uo,natha)in whictr
it is irrrpossible to fi.rrclone's wsry ; to a yoke (yogu,)
and fetter igantha); ta a cr:esper (Iqkit whfuh
strangies iho l,ree on wlrich it grows ; to e trap
tpd*") and a fish-hook (halisu), a fowior'e nab QaI,a'1
arrd a dog's leaslr {ga,ildttlai,
An irteresting sirnile is the compzu'isorr of bhe
forrrfoid grorrp of sensualily (lcfunace,luznd,a), of'
desiro f<.rrrenewed existance (bhaual, of specul,-r,tivo
opinion (di{thi) en.l igncr"o.nxe (tr;ijjd) witi: intoxi-
s&nts (ti.taua). They .lro thus eal.ied because oi
the,ir pervasiveneas, theiy infltrx an<J riirt,(lrirn with
the effect, of an intoxicacing extract nr secretion
of a treo or flower, or tho discl:rarga fi'orn a festering
eoto (rulea) whictr exudes its rrrattter lno',,e and n:ore
(bhi,yoso'nuatttiyodsauam deti.. .,{. i, 12.{). i"hey
:*ro intcxicanis, ae from tllem a,rise pride and
i:rfat.rration ir. rnan {.7nfina.pur i.;an ed{ialq,_u
o u enati z
ftiui.,huti" Abh&Jhrirutppad.ipikd.sfr.t:i, s v.
"{.*u,ua}.
Of tliese intoxt'cants, sensualilji $tarrla) arr.d the
desire for existenco (blwt:a) *ro epoken ofas tiri$t,
(pipdsa) urd fi.r'er (pariluh.a: D[s. gg l0g?--8,
p. 195) ; w'hiie speeuiatiorr (di.tihi) is said to be a
jungle {gtthuna) and * -viirierness (!*antira: ibid. $
rl s s ) .
Tle,re aio other mentiii riofilemenl;s, ali cf, t,bom
cbs.rar:terisecl ia eirniles anri analogioe, soroa +f
them in a most roveoling we,y. fitr:s the morbici
EtBts of mind which is torp<}r (mi.ddi+.r,'!of the
*c: c t i o n a I fso i i r'-.tss
" p e.rrsivoirnpr *esiona a.rrC* i-..i o,;tr we
AI{ALOCIES
mental {brrnations, is eomparod with the drowsineBs
of sleep (,sop7ta,rm paca.l<1gikii.),
which is like a ehroud
(oriaha: ibid. $ I I57)^ The hindranoee {n,iuaramal
to sprrifual progress a,re not merely obstacles, txrt
fnna an infectior.rs corrlagion {paratnasa}, which
perverts anything it touci;ee (ytard,wap{ha: ibid.
$i 1 i 8 r - : i ) .
The analogies drawn from anirlal life gi'ze us
first. of all a giirnpse of rnan's contaot wit.h the
animal *'orid at, that t,irne, and seiconclly maka us
soe the depth of ur:ighi, of those rvho usod the
&nalogies, in the eubtle po'.nts of cumparison,
their rrnderstanding of tho auimal world, of tho
belraviour and charactoristics of tho anirnals ussd
in siflriles i but they also frequontly mahe us
smile at the fine senee of humortr underlying the
a:ralc'91', irorn whiE:h xnRn cioee not alwa,ys emorgo
tha betfer.
Among tlie douresticated a,nimals roforred to i-u
anaiogios w'€ find, of course, the cow, her: calf and
the bull, tha goab end t,h.l ram, tito horso and the
<iiinkc5',and the ox yokcvl to tho plough. lVe also meet
the clog, th,o cat, and rnice, and various birds, auch
as the owi, tho cuckoo, the vulture, the heron,
the liawk, rhe poaeocli, the rirow, tho parrot and
tho swan. llren tLero a,ro the jrrugle animais,
witir pride of pi,rco given to the eleplrant and the
liorr ; fuli:her, the snako, the tiger, tho wild b*,ar,
the jackal, +"he deer, the hare and the monkey.
Thoro are the spider and tho fly, tho bee and tho
ir^sh. El'en Lho alligntor arrd thei tortoise aro not,
oi'erlook.:d. Soveral of those a&imals lrnve brought
to the Bc€no manJi association,.t, suclr as pastrrree,
miik. l-rrttter eirrd hc,noy, tho hunt,er witlr his br-rwan<i
&rro\8, tlre knife" t,lili bu,it', the fish-hook and ttro
sn&re. E*clr and all trave a lesson to teach us, a,nd
mako us pauso & ruomerrf, to *r,llcw the deeper
moaning of tha IJudelha's tnaelr':lg t., cloer itself.
Ifere follow jlrst a forv eeioations.
'Ihe
cow (gn, gdri] is roi onl;u- respected but
evon wr:rship;:ed as the }lnthor, in nltlon tirneg and
iu rnndern l"i:Ciii. " J'tr") trr'ilrmans of okl held the
vrew thai the eow, just as thoir rnotller, firth6r,
a.ncl other relalions, ll'arr bbeir best friond (yraW
rn'itfr ^ " . " gd.uona Faramd mi.ttdl, being the giver
of manv gootl ttlings such s,*qhealth, f,crod,atrength;
*r,nd cut of gratiiuele tliey never sloughtered cows"
(Sti. r,r). 2{)6-"7). And l;hus the rnetap-.horicai
personificrrt.icu fcr the trhiFfthu is s€en not only
metaphysically. ns tlre Rud,lha is called !,he Sakya
L'ull (.Sa,htla,ptitrgau+,
: ,Sn. a. 8S0), or ethir:ally,
'Ihus, tlre
but alao quite rca,t*irrily. wiee rrrnn
 AT{AIOGIES 521 ANATOCIES

shoul(l rrot, onlv fintl dr,ilght in the pa,stures ol't,ireCloselw oonnoctod witli the c{)w and the herd ie,
nobie onos (ar'ig,iraar.n go(wre rrttrT,: Dhp. u. 22),
of course, the cowhsrd (gopal,al, who, owing to his
or feed his t'acr:ltiesron the various gr*ss-lands of eons0ant associstion with the cattle in guiding,
tlre serrse-oirjocts ('inrlriyuri,rirn nnnrigoc.ard,nr) watching and protecting thern, gives such an apt
: S. Y,
:ll8), but even the houses from wlrich the monk grouncl for analogies. The cowherd who does not
begs his foorl are his rneteriai pastrrru,ge (goatra- own the llock, but merely counts the cows of others
gcima) arrtl slioulcl be suitable irr location to be'of (gopo ao gdao ganay{Lm pctresar.n: Dhp. u. 19) i.g thc
help to one who is iltent on mr..ditation (tr/i,.:vn. type of rnan who can rocite ihe scripturos, but
iv, $ 37, p. l$3). And during such trainirig for has noi made bhem his owa in practioe.
greater virfur.r, deeper Luiric-.rsta,ndingand lrigher The bull (d,sobha) is vaiued not so ruuch a*,
irrtuitive $'isrlorn (aclltisilc,--, uJhici.tte-, adlti- the msle companion of the cow, but rather for
p,o,fi,fi[r,-siklc|irtyu) * m.tnl< s]io';Id be aI-*'*vs cc.ncernecl liis own strength. 'Ilrus
the Buddha is frequently
also abortt ihe rnanifoki dutir:s tre iras in lespoct of described as ths lordly bull among mern (na.rdwblw
his fellow monk.^, " just a,s & colr wifh a l/oung sabbapafdrwm atta.nno: Sn. a. 684), or when
ealf, er-en while sho is pulling the grass, yet keeps shown as & now born baby to Asite as a bull emong
nn eye on lrer ealf " (.setlyathd pi, bhikklm."*e 17aui, st,s,rs, r.c., tho stttr (tttra^rabho: ,Sn,. a. 682).
alu:r ip at i t,tt cr:h,ctku it co e,pa -
l ar ?t,ltut,a t chri tlt a n t be.r-+ca. IIer spt:aks thus of himself as having broken
t:t,natt,: Xt. T, 324). 'Ihc p.r ilrr:i,ic pict,rrre r-if the lris bonds with tne strongbh as of a bull (ttsabhor
cow q'ith rr iiori) hirlc (gciuI ni(:(:ti,t?lniA:^5. TI, 99) iuo chetw, bun<Jhand,ni : Sn.. a. 29), llia rnonks,
which prevorrts irr-r' frour lcu,ning ng€l,inst a w-all too, who had reached trre perf'ection of arahantship
or a t.r"tre,-.r'hile ei'en in t,lti; rvaLet:or irt the open by the destruetion of all merrtal intoxicants, were
she will hr-rbit,t,r:nbv crettrrrcs in the \.\'ater or by likened by the Buddha to thoss bulls who are tho
flies, shor.rs t,ht' syrnpathalic approach. But, evr-rn ieaders of the herd, guiding the herd acroee tho
so, t,he lesson is not t,r Lref'orgot,ten, ibr in suchlikir stream (usublui gopitaro gopariqlyalcd : M.I, 226).
ma,mor shoultl one regard sll contact wil,h physit:al And Siriputta adopts the analogy and spoaks of
or menLal nutrirnont. lYht.n thc pr<icessof nutri- himself while explaiaing his conduct which had
tion of body, rpill e"nd rnilci is woli understood, offendecl a fellow monk of little undorstanding:
theire will be no at,tachment to sensations following " Just as a bull v'ith cut lrorns (seyyatlui usabho
sucb eontar:t, and " tllere is nof,hing tlrrfher v..hieh chinruu.uisd,no: A. f\r, 37G), milcl, well tamecl, well
tho noble disciple ha,s to do " (loe" cit.). One rvlro trained, roaming frorn street to street, frrlm cross"-
is Jrerfect in virtrre and wis<iorn will bti resnect,ed roaci to cross-road, harms noihing with its i-tret or
bv all witJrout (:{-)nFri(icrutj(,n of his ralo, clnn or horns ; even so I abido witb heert, large, abundant,
origin, jusl, as a rniglrty bull. sq'ift antj iarns. will mes.gureloss,fooiing no hiltre<i, nor ill-will."
be singlecl out from r,lio hercl, wliether his coiour lho sense-organs do not lrold ths eorxe-objecbs
is urliform or elappierl, while. blrrck or rod (,4. I, bcund, nor clo ttro sense-objocts bind the sense-
162). On tlre other hand, the iife of rnan is like organs ; fbr, just as two oxen yoked. to tlro plough
that of a doorned t:aw (gauai.iii,t7pana:,4. IV, l3B) do not bind r,rneanother, brut boih $ro bound by the
u"Ito eaclr tirne she raises her frtot is cne step yoke-tio, so organs and objects are bound togel,hor
no&ror to death in tire slnughter-housro; or lilo by desire (alwruTaraga;,S.flr, 163, 282). Over and
that of oxen clrir-on rorlnd ancl ror.rnd ttre throshing over again the ox is shown as examplo for capacir,y
floor (erirnar.tiula: TheX. 1'. ll43), -t-or, in the of work, yoked to tlre plough, in subjugation,
foolish, undiscelninq m&n, iris c,rrrving grows witir without initiafivo, withcub intelligonee. Thus &
lris ago, jr:sf, as tire horris c,f s (row grow larger rnan wtro has learnt but little, g.row.sold like &n ox
1'car lry year (gd,uam ,.,it .sititJif:c .ciiuJam ua,Jdiwti : lbotriua.ddaua jiratd : Ditp. a. 152); his fleghly bulk
J. lV, l'i2). Tire lrorns of ttit' co\r rlre useri again is ruulbiplied, but insight growetlr nctt (Thag. u,
in anoLher corinection tc illustrato m;ln's foolish- rc25).
ness, " like one who rva,nts rnilk and rnillrrs the 'Ihe horse (o.ssa) is
alwavs referred to as tire
horn of & cow " (ztisaltato lelafiL ,Jt,haryt; J. YI , 'well-trained horse, the thorouchbreC ({iaririn,l to
be
371). But a nl$n &s wise irs prince Gopala in ridden or drarvrng I cheriot ,.ii't,_taurlhin).Henco in
Be&rch of a religrous iife f-eels like ti cow gclne s , ' r n i i e so i t l v r t s g o o d q r l 6 l i t r e s a r e u s e d a n a l o g i c a l l y :
astray in tlro forcst : " f he"l'e *een tho pa'uh by resir:ihed bi- rnoilestv, irs & weil-trained borso
which my brot,hors F{at1;hipir.laarrrl Aesapdla have avoids tha whrp (.assott,Imiro kasd,m iuu : Dhpt. u,
gone, lil<o t,her t,rack of rl lc.rst cow; and try thai; 143). Its erl:nicv is silown as ite rnrrin asset,
came patir I will go " (.r'. lV, 4El). snd i:r corlsequence tberoof its speed ae a rwehorae
 ATTATOGTES
{slglwasa: ibld. v. 29), like whic}r the wiso man
advancos, loawing behind the montally slothful..
Tho virtues of a well-trainod thoroughbred steed
(oasdjdndga), which make it an asset of a rEjE are
enumcreted ae straightness (ay,iaua - uju-bh,iaa),
speeel. patienco and docility; end thsse same four
virtues qualify a monk to be a recipient of rospect
and offsringl (4. II, ll3i ; sometimos gontlenoss
is addecl (A. III, 248). fn the more poetical
aoctions of the canon the thoroughbred horse is
frequently compared with the mind '.rnder trein-
ing *nd arahants, looking back on their efforts of
mlnd-cultrrro, recall the conl,rol a,rrd the goal
achieved, "AB & good rider skillod in horse-broaking
tanres tho mettle of tho thoroughbred, so will I
bring thee under control by means of fivefold
spiritual strongth " (Vijitasona in Tltag. u. 358).
Indra and Brahm" pay homage to Sunrta, the
arahapt, " Hail unto thee, thou thoroughbred
among men " (rwnw te puriscijctfifin : ibid. u- 629).
For " even 0he gods envy trim whose senses &ro
eubdued like hogses woll tameC by the charioteer "
(assd yathd sdrs,thirfi, su.&tntd, : .Dhp. u. 94). Tlre
sinrile of the charioteer is often used, the Buddha
himself being called tbe supremo trainer of the
hun rsn he art (arw.tt'aro purkadomnw- sd,rathEj.
The donkey's irrherent, fooiishness did not
oscape tlre watchful oye oi the te*cher. One
who joina the order of monks without sUriving ftrr
higher training of virtue, understanding and
insight is compared to a donkey, followrng ciose
behind a hord of cattlo, thinking it is a cow
(seyyathd gad,reblw gogana.rn p'itthito : A. I, 2291.
M6.ra, the svil pne, too, saw this c.hrrracteristic
and persuaded some bre.hm*ns and houseliolders
to annoy the monks and vilify tlrem, " These
slravelings meditate with their shoulders drooping,
with their fa,:;escu,st down ns if drrrgged, just as a
donkey meditates on the etige cif a rofuse heap
when its burden is removeC " (fuI. f, 334), 'Ihe
feble oi the donkey in a iion's skin has f<ru:rd its
protrrtype in the l!'heragi.thd (u. 1080) where Matrd-
Klrss*pa comFa,res a mcirrk wiro ie proud in his
patched robe with il monkey i.c. s lion'.s hicie
(.kopi rsu sdhacomrnrna), witlrorrt profi,ting [:y his
aitire.
There is no suggestion in any text that the dog
(,*utwkha) w&B ever troated as a pet, as rnan's best
friend. Jn Hindrr society tlre dog is an urlcLean
enirnal. rrlthough it may be kepl, outside &he gate
on a chain as e watchdog. $aid Srrmediri +.heri,
trn srahrinf , " Lenunot thyse,lf t,e iruund by thy
own snnse-desiree as dog is bound lry chain ; or
522 ANALOCIES
else thoso hungry pariahs will deal with thee
likewise " (Th|,g. r'. 509). Only outcasi;s would eat
dog's flesh.
Ttro eterzral enmitSz betweon cat
and mouse wa-s
allogorically described by tho Brrddha when
certain monks dallied too long in the village
without self-restraint, resulting intheir defeat in
the higher life, just a.s & cat which pounced
violentiy ou & rnouse and swalloweC it wholesale:
the mouee gnawetl the stomacir of the eat which
thereby c&nle to great pain and death (,S. II, 2?0).
Among the animals, especi*lly those of the
jungle, tlrere is hardly one which has not beerr
mentioned in analogy. Perha.ps most used in
analogies are the elephant and the lion, selected
no doubt for their majestic independence and
lordship over all, os woll as for tho fiercenese of
their passiorrs wtren rousod end unconirolled.
Thus Yasoja, the arahant,, extolled the love of
solitude :
fn forest great s,nd mighty wood,
Bitten by gadflieu though I shorrld,
I still will roam liko eiephant,
Alert,, mindful and vigilent (i[hag. u. 244).
Abtribhrlta, the arahaat, exhorted his relatione
and former retainers to shako off the arrnies of the
ki:rg of death, e.s does the elephant a, hut of straw
(ruld,garam uq hufr,jaro: ibid. u.256). A.nd
Talapula thera, looking back on his straggle for
emancipation, sang, " f'll lead rny mind by force
of wiil, liko a fierce oieph*nt is controlled by a
skilled mahout " {ibiC. t'. ll39); and, " f'Il birxd
thee, by tho power that training gives, to the
.rbject, tlrou shor.rldst meditato upon, es an olophant
is bound to the post by strong cords " (ibid. u. I l4l).
Ths taming o{'the elephant by rneans of rope and
post and hook is I cornmoniy accepted allegory for
the conbrol of thought and mrnd. 'o
Even as oue
who firmly wields the hook makes the untamed
ek:plralrt turn agarrrst its will, so s'ill I trrnr thee
back " (ibid. u. 357) ; " iike a fierco elephant by a
skiiied rnaliout " L,a mttttar.n ic,usalqln
lgajam
Itusagguho: ibid. s, ll39). IJur wlien controlled,
tlio elepha.nt retains it,s sti:engtir and proves its
usefulntlss in r,r'.:rk arrd b,-r111"- " O wlren, liko
elephanf in battle chargirrg;. shall f breok through
desire for joys of sense ? " (ibid. u. ! 105)
The elephants, howevor, are afraid of the lion,
fbr, heering the lion's roar they break the leathern
Lronds witlr which they are tethered and run to
and fro for verv fear (S. rII, 85). Thus is tlre lion
king ci treasts ; arrrl so is a ifatlrigrita when lre gives
 AT{ALOGIES
his teaching to tho world, that even devas realieo
their instability. The Buddha himself is froquenrly
compared to a lion. Even his rest ie in the lion's
posturo ', like rrnto lion in e rocky oave, for whom
all fear and dread havo passed awav " (Thag. a.
367) and hie teaahing is likenod to the lion's ro&r,
"'tie thue the enliglrtened lift their triumph-
song, like lione roaring in the hill-ravine " (ibid.
u. L77), " Nsrp p&y good heed to trie words,
impreesive ae a foregt lion'e roar " (ibicl, o. 882).
Not only ie hie teeching as a lion's roar, but he
aleo teaL.hes with care and thoroughly (sakkanca.ml,
oe a lion whetlrer he strikee a blow at an elephant,
e buffalo, a leoperd, or any small creature, be it
trut a hare or * cat (-4. III, l2l). The analogy of
tho lion's ro&r compared to the Buddha's teaching
is carried even further, &s & warning to tiny
creatures wandering astrav; similarly the Buddha,
gives his teaching not to c&use destruction to
those wandering astray (A.V,32 ; Sn. u. b46).
Compared to the Buddha's lion-roar the wrong
views of others, who, Iike Sarabha, had deserted
the truth, are iikened to the scroaming of a decrepit,
jackal (jarasigd,la: ,4. I, 187).
The sage seeks liberty as deer in tbe forest
lntigo ara,rt,fi,am,hi: Sn. a.39), freo to ra,nge whero
&hey will, on the mountain, where no crowd ean
corne (Thag. u. ll44).
An ulstable mind which oha,nges qrriokly liko
the oolour of turmeric dye (inl,iCfui roqa) is also
ealled a monkey-mind (lcapicitta : J. flf, i4g)
for the obviorts roason that a distracted rnind is
like a rnonkey skipping from branch to brr.rnch
(lnpnua eaklwqn p,ntuircam gahdyo_: Sn. v. ?gl),
or like an ape prowling in I little horrse witlr five
windows (TharJ. o. 125), refening to the raind and
tbo {ivo sense-doors. " Just as a rrionkey, faring
through tle woods, catches hold ofa bougir, letting
it go catches enother. eyen so that which wo call
thought. mirid, consciousrless, tl:at arise,q tra one
thing, ceases as another, both by dty arrd. by
night " (,5-.If, 95). The ruonkey also symbolises
folly and greeci, for it ig thoae vices which urake
him lrandle with one paw first the pitch of a prtch-
trap ; then in order to free that paw he sticks in
a aecond, therr a third and fourth paw and finally
his muzzle, till ho is completely stuck fest. Tbus
s monk, wbo does not oontrol liis 6ve physical
Benaos and who does not abide in mindfuinesg
.(S. V, 148), fbils in Mire's trap.
By their heedless w-ays men are caught like fish
in the openings of a fnnnel-not (rw,u,huao lcalmir.n-
mulclw: Ud,. p. 76), or liko fish in shallow water
523 AT{ALOCTES
(mancheua appofulte kh|,nrcote.. 8rr.. u. 7771. Tho
flesh-baited h.ook (d,misagata balha.. B. lf, 216) is
an obvious simile for favour, flattery arrd gain. But
the net or snar6 (j'ntra) seems to be reservd to illus_
trate tho trarr of wrong views in which spoculators got
caught. Thus 62 \prong views are eauglrt, in Brehmd'e
net (Brahmojdlo Suua: D. I, pp. 12.46). Other
snares are mentioned, such as death (.mmnrfiia:
Thog.c. 463), and the repeated round cf existenee
which is as a flood (oglwpai"ea: ibid. u. 6g0) by
which people are trapped in tho B1ar€s of lust
(roqapasa; S. f, 124). The fierce a,nd verromous
snako (dgat&lisa ca gltora,viso ca dsi.aiso.. /. ff,
ll0) is likenod to a persgn who is quick to anger
and whose anger lasts long. But moro tharr that:
life itself with its clinging tendeneies is comparod
v'ith a deedly poisonous enake. No rnan with
knowledge thereot' will proffer his whole hand
or 6ven one finger to such a snako; likewise one
should be f'reed by the destruction of olinging
(M. TI, 26I); for bitter as & seqpont's pr;ison aro
the desires of senso (kdme laluku d*iui.tilpamd :
Thi.g. a. 451). Honco a monk should abandon
the higher as well as tho lower worlds, ag snakee
their outworn sloughs (urago jiqtqtarn dua team
purdqwqn.' Szr. Lru, l-17).
The wolf (aokal is mentiorred only in poetry.
Brahmans and osoetics, parading " Iike wolves
disguised a,s sheep" @rabbltarupena uzk'd,su pubbe:
J.V,24L), are shown up as exploiting tho credulous
by tho old trick of pretenoo of seintliness. ft ie
interesting to note the councerpart o? this analogy
inthe Christrsn Gospol, " wolvesinsheep-olothing ,'
(Motthew, vti, l5).
From aninals to insocts. " Even as a beo gathers
honoy from a flower (Dhp. o. 49) and leaves it
without injuring it, uor taliing its colour or ecent,
let thus.tho wise man pa,se Chrough tho village on
his eJmeround," Malr is slave to his passiorr ae
a spider clings to its web (Dbp. v. 347). Jusr as
flies enjoy thomsolves in s food-basket wherever
that rrray be cnrried, without a thought of worry
about the frrturo, thue devatds enjoy therrre€lves
in the heaverrg without giving a thought ro rho
impermanen<'.oof their state (M. III, I{8).
The kingdom of the birds has given its slrare in
iliustrutrng conditions of social life among Lumana.
It is cmong the bi-rds in general that wo flnd
analogies s'rth thoughts on wrng, "Bring not thino
evrl tiioughts to me, as brd that ffies bewildered
into flame " (f hoS.u. 1156). " As flight of bird
'tis ha,rd to track his trail " (ibid. u. g2).
in air,
The Irrdian ouskoo (karowlca), famed for its swoet
 ANATOGIES 524 ANALOGIES

not(),Frrovitlecl tlrB comprtrisr;n {irr tlre voice of oonstani.,iy ropo&tr-r(l slages of" plouglrinq, \towing,
the Brrrltlht-r, (M. II, 137), of [LihA,"IJrahma (]1,/,4. plarrLing, ripening and lrarvesting worrld iravo boeu
'[']rus,
III. 3E2) &rrd of bhe lroy Vip*ssi, r.tonol' I]ilnrlhurnan, the most otrviorrs ilirtstrations of lifc it,s;clf.
tlre rr1jn, who lrr,t,er Lrecu,rne a l}uddha (I)- LI, 20). actiorr is tiro fiolti, consciorlsncss tho rroed and
I t , i s o r r r ro f L i r o l i 2 s i q r r s o f ' a , s r r l r e r r r r a n ( n t u l t r t p u r i - cr&vrng the moisture wlrich ma,kos the geod
'I'ho
uaktkklwTttt). <lr:fenr:eless widriw is likerrt-rd to gerrnirrattl trncl pfctuqg fnrit (kntn.trutm khettam
.*n owl peckod t'5' crorrs (./. VI, 508). I3Lrt, life is aifi,iiinom bi-iory, tunhd, .:irLeho); 1,irrrs, jn tho futurs
eaey t<.rr orru wlrr-r is ghu,rrr*:loss arld boid ]rl<o 4 crow tlrere ig repetriod relrirtlr (euant purtal;bhu,ttu-
'l'htr
\awji,uatn, ulti'rikena ledkqstlrentt : I)1t7,. u. !4.{). bhin'il'batti ltoti: A. f, t:13). Bul, whon a {ield
fcxrlirrgs ol' ]I;r,rr-r,l,{t,er r'trre of lris sbortrvn $tLrr,cks is rrntiula,tirrg, rocky, st,ony, saline, witlirrut rlel.rtlr
qrrt l,lrri lludrlh*l *rn rlesr-rilrerl as l,lroso of n crow thal fbr ploughing, with sta6gr:rnt, wator or too irigir
peekcri u,t whilt' plrtvcrcl to ltr, fl, rocli, tlit-iugtr it, for w*brlr, too fir,r from a wa,toro(rUrse and not
locrked liir.r i'a! lE. i, L2+). W'orkocl out irr dotail prr.it,ccborl b.v a bund, suclr a fiolcl is nc-'t corrsido'rod
rn the Sonaku.,Iataka is tho sirnile of tire ,;r'ow whiirl-i a. florrrisiring plot ; sirnilarly thc'se lr'ho have wror)g
s€rw & crircasa lloatirrg ciowu tlru river'. ()n thi,; vir.ws u,nrl wr()rlq intontions, who tlti wronq i-n
goodly store of fbod ho is ireerlltssly swclrt, to t,he wortl an<l ticod, wlro ,t:$rn u, livin;4 bv rvi'.,,rrgfiri
poriis o[ the sea, only realising his lrlrghr ."virrrri lris loealts or u'i tlL ruisdirectccl .:fforb, u'lttl rrplriy
fbod-sulLply is exhaustecl far out,, wit,h rro lrr,nci irr wror)g rninrlfulrrcss aricl concent.rution (i.e., bho
sight. I'hus is thedooru of t,hosou'hogrecrlil^). Irurslre opposite of llre N,rl,rlo ilightfold Pablr), they do
i,he pleasures of sense (J" V, 255). lfhe swarr not corrst,itirt,rr a, fn,iLfrrl liel<-l, in which the gifts
(lnuwn), on the c,ther hancl, is found irr u.nak;gir.s r t f t l r e i r i o r r s w i l i r l < . r t ,g r o r v t o l r o r i b c t , i o n ( l { . f \ r ,
orrly to express noble sentrrnonts and cl.rirr.rr,ctttlis- 137). Brrt tlro trul.v nofrla rlisciplon forrn a liold
'fho
t,los. swanr-sorlg, lrowsver, is nob corrrrerr-Lerl rrf uri.surpu,ssetl rnerib (.U. l, 37). ii'or, just ns weode
with tbo d1-irig anirual's last song, brrb rvrLh tho are Lho l.lrlnc of fiolcls, rio ltro lust. ha,te and f'olly
sweet, rnolodrous strains of the IJuddh&'s vr_rirrt: t,he biiries oi rnarrkinrl , lrertco, let, gifls be madt, to
(Srr.. u. 3ii()), rich u,nd well-rnoclulate<.l (7'ltu.g. t;. thrrse froo t'rom thoso banos (Dhp. uu. ll)-{i).
'l'ho
1270). swnn, gractrf'ully rr.silig lj'urrr tlre
surfeoo of a lake, flying into l,llr pa,l;h of' tho surr, While blr.r"rfields providod 1lro onalogy- for bhe
bas given grouncl fbr arralogies lbr rr'ise ruerr ropeated round of rehirth, it rvtr,s the palrnyra.
u'ho are not attached to horrse urrtt irorno (Dhp. palrn wtrich gave tho apt' illustru,tion for tlio esc&pe
uo.9l and 175). Ilven tho peacocl< rvit;lr all tlrerefrom ; for, just as a prtlrnyru,-palrr rvhose
it,s firro plrrmrrge c&rrnot nraiL:h Lhe srvarr in fliglrt,, orown is crrt off (M. I, 25U) r:rrrrnol como t,o further
nejther ca,n {i lay'rnan ernulat,e & lriorrir rl'ii,lr his growth, so is the perfect onc, irr willnr all c.a,nkers
rrrind soaring in rueilitatirin (,Sri".r. 22I). and defilernent,s conn,:cLt'd witlr rebirth &re
clestroyod. I'lr,o banyan-Lres, on the other hand,
IJirds in gonorill gil'o rise to r:omlLiltison with
which with its aerial roots &nd spreatling brnnches
the spirit, of dotachin{jlLt,, so c}iaracLerisLic o{' the
soerns to lravo no iilrit.acion's to ils growl,h and
monk. " J-ust as & bird rvit,lr its wrrrgc cafnes
existonce, is at timos shown a,s a haven of rest at
tlrtrn wlterever it flies, so t,he mrJlrk is sat,is{i.r(l
tho <lross-roir.rls, to which is cornparod tlie rehgiort*s
with sufficiency of robcs nncl ibod" (D. I, 7I);
rnan who cil,rr provide solacer to ull (.4. III, 4lJ);
" just as * sirncl-flecked bird tlirc.rws off tire clust
a,nd at (lther times es the syrnbol of crrlving.
by shaking itsell, so bhe gcro<l rnonk shakes oif ar,ll
" Lrke Lranyan saplings, tltcse aro inwurd ;;rorvblw
worldly dust in heecllirln--ss " (S'. I, 197). Incitlen- '
by Self'' begotton, cr&vi.ng's progeny,
taliy, the craft o[ &ugury lrorn so'.rnds maile by
whiclr, spread abroad a tar:rglocl qri:wih ot'lusts,
Lrirds (sotuna-uij.ia) was considcred a iow art by
like creepers rank tlrat, ovorgrow tlte wo,.rds-"
the Budtlha (D. I, {f).
(Sn. u.27!, t r : s l , ,t J h u k u o r s . )
I'he surrourrding nrltu:'o pror-ided many objer:ts
of comparison, such as the fields wii,h pad<l.y .rnd
The juirgle (aa,rw), with ibs nther meaning of
barley ; the trecs irr. tlro f'arrnlands and in tlie
lrast (tanh du arvr'),becornes na,t ural ly a typify rr''oic t uro
jurrgle, sur:h as tlre palrnyra,-pelm, bho siilrr,-troe,
of entanglemont of tl:ickets and creepers, " Ifaving'
the banyan, banrboo-grovos, flowers and creepors,
crli riown t,he forest of lust,, you cen obtain deli-
fruits zurci seori,B, gril,ss and tlrorns.
ver+nce " (Dhp. u. 283). l'his rieliver&nco of Nibbane
Wrth rice as sr"aple-foo,J, the paddy ficlds would ie.the &bsenco of all desiro (nir-urtno). The crc'epor
b,sve bee ent:ountereci overvwhore, and tkre itself is, of cour.le, froquently ueed f,or *rttaclrmont
 ANATOGIAS 525 ANALOCIES

and ent&ngiement (Dhfr. t'. ii3a). the cru,virig of anaiogies, several of rvlrirh occrlr in discourses
a t'lrouglrtirlss rnan. On the otltet ha,ncl, the lot,us, ascribed to ther Buddha (r1. lV, 12rl; ,9. V, ll2;
'Ihus
born in f he wa,Ler, tltouglr sprouting from thcr rnurJclJ- '\f. I, l3it). u'orldlv Iusts are tlescr.iired as
soil yet dr.res not allov' evcll tt drop of rvir.ter to frres ancl rnurdcrers, as a blazirrg flre, il thorny
cling to its peta,ls (,)-1,. r'. 7l), beconies the petfeel buslr, a gaping pit of infaluation. Arrd SrrmedhA,
exampk: ol a iifr-r of clcf,irr:lrment, .Btrt ag*in, in her effort to obtain her parents' pcrlrni::sion to
" whrl,l,evet ohjer:t, in tlrt: rvorltl is deilr a,nd rJeliglttiitl renollnce the world while thev were mal<irrg irrrilngo-
i s e r r u l l c t i t ,t l r o r n i n t h r t i r , t r l t . ' d r s c i p l i n e " ( i t . I \ r , 1 8 9 ) . nlents for her u'edding, c.:'mFared sense-.rlesircs
liandn, having won relcase of lrea,rt, in t,he attain- u.'itlr th,e Lrilter i:oison of a snake ghag. u. 451),
ment of ir,rahantship, rl.'il.s sloken of by thr: I3rrddha lhc Dho,tnn.,o,Ttad,a, too, is iull of a,nalogies frorn
as " liaving crusheil rlowrr Llre tirorn of lust " plant-lif e.
(Ud. 21). lJut thorns hii,r'e stili arrotirerr Lessott' " l,ilie a b'-,tnriiful {low-t-rr, full of colorrr, but
Ior', one sirortlcl nrove tlirorrgli t.lre rvorlcl witlloui, srienb, are tht fi.ne but fruit,iess worcls of
" as r)r)e wiro shoelt:ss walks in tltorny blitkr: lri:rr wlro does not act acr:orciingly " (t)hp, u. 5l).
ca,llirrg rrp irt:otlfirlttess ilt evory stcp " " As orr a ireir,p of rrtl:bish cast, along the highway
the lotus rcilIsru,rv ftill of srveet perfume ancl ,Jelight,
(71hag.u. 946).
thus &rnclrrg tirose rvho lr,re os mbbislr, tho truo
;\nalogiers f'rorn plant lil'e ale incleed as varied a,s cliscii.iic, cf lho l3r.rdtlliil sh.ines lbrth ir5 l,is know-
nncl seenr lnore loilge u,rnong tii.: blinded v'orldiings " (ibid. uo.
the plants tlternselves, to occur
frequently in works of u. poetica,l character, srlch 58-1)). " As a birrde of
if' r,r'ronglyku-sa,-grass,
as thc S uttan'i7id,tu. " Ile st.riliglit ancl urr- so rrsr:eticisnr ',vrr-rngly
lrrr,ndlt-:d, rvill crrt tlre hrrntl,
'' 'flie
r11,6slrcrl as t,he banriroo-shoot " (^Sn,.u. 38). " G;r'* precl,ised leads to dor+'nlall (ibid. r. 3l I ). "

up the worldll'ti tb as a tree sLecls its leaves " (ibid. sce'nt of flowers docs not, travel against, tlte wind,

64). " Liko ripent,rl fruits whiclr threatcn soon to but, Lhe perfurno of go.ld people pervades
drop, t.he corlstant threa,t of'death dogs rnan froru everv lllilr:e " (ibid. u. 5a).
birth " (ibid. 576). " In whorn st-.nsc-pleasure {inds no .Ainong tira analogir:s whiclr urc workt:d out in
resting place, as nrus[ard seed rests not on rieedie- greafer cietrril tlre eirnileof the pith in tIrc Ma,hfi-
point " (ibid. 625). ctlro1tornu, Sutta, anc.l tlnet (.lillu-sriro.p&rttu t'iuttu (M, I,

tlte rnoriks 192-?tit1) rrrav bo rnentiorrecl : iike {r lnan going

Nature^si,ud-v' servetl anci nttns w'itlr
which led tht'rn to the final vicbory rrbout in searcir ol nith, Jooking fol the pith of a
object-lessons
: trrll, stablt an<l lrit lil t rcr:. but is content with cuthing
of perfection
rlown ir telv lrranch,es rl-ir'l itr;r,t'es, or sornc yorurg
As trees and shnrbs rcfreshed bj' r'*ilr shor-it.s, or w-ith pecling ,.;fI'tlicn bark or with cutting
Ilrtd fcrrth and tragrant:e i;pread, ;rs{'av sorne $r}ft wor.id, nrir+taking t'hose for the pith
So l, enjoyilg lonely gain, iio neects, l,irr:r'-:by sh<irving tliat he does not, krrow
Slrorrld virbuer show instea,rl (Thug. IL{i1. the goocl hr: scit,trthes,-- so & person wh,o loads o

.\s plu,rr.f uplooted still lives a wluic, lif'e rrl' renrrriciit,l ion in se&rch of dclivr:r*ntrc, but is
So I contirrrte in this lite vile. contr,,rrl n'ith recrli.'ing alrns rrnd respect', or rru.ith

Of oartiriy rebirt.ii tlie p'heel I broke the acqr.lisition of virtr-te e,rrcl rnoral hatrits. r-rr u'ith

in rnt-r awoli.' (I'hag. 90). f,lie irttain rncrrt, of rnerrf ol cornposure anrl ,rrrc-
When ttntlerstanclrrrg
poir,feclness oI' rnincl. <-ir with iho cievelol,rrrrent cf
vision (lv(-ln, -- such $
Simihrr poetica) rttterailces &ro ibund in ti:e kncrr.r'ledge and L'ersctri rrill
Thera- il,nd T'heri-gdtlti, in *'liich tltogo ll'ho lru,cl be<:orne retniss tr,nd lir,x. lrotrvitlrsta,rrtling his
atta,ineri tlle sirprerne deliverarice thr<;ugh insight successes. Only he v'ho rloes nr)t rertritin strtisfied,
artempted to express their t:xl.rcrienct: in verse. does noL exalt hirnself Ernd docs not look clowrr on
They aro fillecl with anaiogies cc)rnparinr tlieir others, but rvlto devttlol,s .l rit'sire art,:l strir'es for
victory, their achievement, their errrlier clidicultits t ransccnri jng e\-cn t hc viiric,us stagt's t-rf mental
in ruost \4ittys, sometirnes absorlrtion i r ' r r t i - , t ' - ' r i i t 1a n d i r r r t n a t e r i + i spheres, till
originai l.rictrrre*sque anri
realistic, or at other times conv'eying a generai ire ira" riestror ed ali
itrr,ntai intoxit'ants (asoval
irnpression. The beoutiful Subha (Thig. 'L:t. thrcrugli rntntttr-e wtscionr. - onir' lre mav be eaid
338-65), the dar:ghter of a goldsmith. had realised to liave oL,talil{'(-l u-}rilt i,e }rad sct odt for, taking
tho d"angor of a iif'e in the worlrl and in t'renty- q-ith hrm tire prrh. kr,on-ing it trr be the pith, wtuch

four verses st,e convinces her relatives of the is the ouiminaticrn o1' the holv lif'e, the unshakablo

suporiority of' a life ,rf renrrneiat'ion, using rnanlr l'reedom of murd '
 AT{ALOGIES 526
The sams simile, but much abbreviated, v'as
used by Maha-I{asa6na in the MadhupinQ,ilca
Sutta (M. f, lll), and again by him in the Mahd-
E ucednablwdd,ekara,ttoS,utta,(XI. III, I 94-5), where
he employs ttrn anolo6;y, comparing the monks,
who crrrns to him tor explanation of a discourse
by the Euddh$ iBhuddekaralta Sutto : M. fII,
187-g) insteail of nsking tlre Tea.clrer himself,
with people looking for the pith of a tree in ite'
foliage, etc. Using the same simile, Ananda alsa
reblrkes fellow-monks for by-prr.ssing tho Master
while being with him face to f'ace, and ooming t'r
Ananclrr frrr explanation, searching for sound
timber.annong tile leafy branolrcs (Adlwrn,ma Suttu, :
4.v,226).
The eupreme attainment of deliverance oi
horrt anel mind (aeto-uirnttlla) whiclt ca,n only be
*dequ*tely described in negaLive ochievement, such
as Lho cessa{ion ,rf becolniong (bhaua-nirodha) and,
final extinction (nibbana\, ig, of rrourse, a fi.rst
class subject tbr anillogrrus comparisons. Thus
the Buddha lrirnself explainecl this state t.6 {_Tpusivrr,
(Sn. u. l0?4), " As & flame blown aboub by the
strength of the wind goes out and h.encef<;rth
canrrot he considered as existerrt. so the sage,
once lreecl from mind and body, disapJlea,rs and
oarulot tre considert:d as existing." And to Kappa
ho spoke of Nibbarr& &s iln rsland aita<lel where
" the old has passerl away and nothing fresh
can lodgment, ffnd; no more.conre death and eld "
(8n.a. 1094 ; trsl. Cllulmers).
A most telling sinrilc is given l-ry the Buddha
in the AlagadduTta.nnr, Sutta (II. l, fib) wtrere
he compares his teaciring witlr a rafL (kullu), useful
fbr tlre purpose of crossirrg tlre strearn of santsd.ra,
but which has t,o be discarded once the crossing
has been eftbcted, lest it beconte a burden and an
obst&sle. This sutta itself is called the snake-
simile (alagadd,a-ugturrw) or the parable of the
water-snako : & person holding r:t \.r'rong vrew is
like u, rnan laying hold of a watersnake by its tail ;
thn wa,tersnake may coil back on hirn and bite
his hand, fn the sarne sutta tlre various stumbling
blcroks (a.nfa,rdyiloddluttnntd), whieh are tlie sense-
pleasures, sre likenerl unro a skeleton, u lump of
meat, a torch of dry grass, a pi0 r-rfglowing embers,
a dream, something borrowed, a slaughter-house,
an impaling stake, a snake's heod.
The noble diseiples, who had learned frorn the
Buddha " to see things as they &re ", were not
ascetics who had left home and comfort and
refused to look at tlrings. It is because of therr
iooking at ',trings in their trte 1;erspective that
ANALOGIES
they were free from attachment. . . . For them, too,
the world of ovonts was full of object-lossons,
end many an arahant was indebted for his attain-
ment to little incidents of daily life, such ae rain-
w&ter dripping from the roof in a pool, thereby
causing an empty btrbble to ariss and burst.
* Even as a bubblo, so does this porsonality of
ours rise and burst " (Dh7tA. xiii, 3). Aeoording
to the Dlnmm,upado (a. 170), " s,s I bubble, as a
mirago, so should one view the world. " Then
there was the arahant Samidatta, who spoke of
thc' b*ltrnes of his life-sptn at'ber his attainment
of supreme insight :
As plant uprooted still lives a vrhile
S o I c o n t i n u s i n t h i r ; . l i { ev i l e .
Of earthly rebirth thc ',"'heel I broke,
When understanding in rnc awoke (Thag- u.90)-
Ilven Ka4hamitta-*nicir-irnrued Valliya, the
creeper, becartse he wa.s Irkt-. ivy u,nd sttch plarrts
that carrnot grow without lerrning on something;
for, he, too, cortld n<lt g;et on t,ithortt leanin6; on
sorneono $'ho was wise'-everr he ix:carne lreedful,
intelligent and ripe irr insislit afl,r'r hq put forlh
riglrt, oxertiorr, saying :
.\s Gang6 moves on -"ilc'ntlv tr,ttrlsteady
And loses seif in tl:' ocerln ltrcrrt.
lJo do I strive in solitucto and quir,t
'fo
frse the minrl from {blly, lrrst, and hate
(Thag. u. 108).
With their innate intuitive faculties the female
disciples of the Brrddlta did not lag behind. Thus
Pa!8c6,r6, the nun, relates in her verses (I'h:t'g. ut,
115-16, trsl. by Mrs. Ithys Davids) how sher
attained deliverance of'her mind.
" 'I'hen going to rny cell, f take nry lamp,
And seo,tedon my couch I'vrrutch the flarne.
Greispir,g the pin, I pull tlte wick right down
fnto the oiI........
Lo ! the Nibbana of'the little lamp.
Ernancipat,ion dawns ! My heart ig freo ! "
Salt, being euch &n essential eondiment in
constant use, h&a quite obviously been ernployed
analogouslyin various weys. Mahd-Moggall6,ne
compared himgelf with S6riputtaasalittlepirrch of
salt alongside of a big jar of salt (,S. II' 976). Tbe
efficacy of aotion is also compared with salt by
the Brrddha: a few grains r.rf salt in a eup of weter
malre it undrinkable, brrt if the B&me amount' of
ealt is thrown in the river Gangos, it would not'
 ANALOGTES 527 ATTAMATACGA
SAIIYUTTA

rnake any differonce; likowise a trifling evil deed him the unreliabilitl' of worldly goods. turd with
comrnitted by a porson uncultured rn action, in hie wife he tgkes his refuge in the Buddha, wi',-'
virtue, in mind and irr insight, will lead h,rm to hell, eoncludes.
whereeg a sirnilar trirl-irrg evil deed, aommitted by " No woe assaileth him wlioge trase is naught.
st pereon highly developed in virtue and insigh+"'
may be experienced. in this very life, i.e., orttlivod It ie appropriate to conr.hlie thrs article wiri^. ti,c
by lrim, arrd not mucir of a remnant can be s€€4 oft repeated closure of several iJuttes 1e.g.,the '4.ogli
Vrcchagott,a,Sutta : M. I, 488-9 ; Ma.dhura Sutti :
lA. l, 249--50). And the'r tlrere is, of courso, that
mset *olemn utter{rnce of the Buddha. " Jltst ae M, TI, 9fl;. " It is exceilent, Master Gotarna : ii rs
the ocean has l-'ut, orre thste, the taste of salt ; bven as if one has ser uprrght what had been iying down
eo this diseipliire of Dharnma hes brrt one flevour, or has disclosed whai hsd been hidderr, or has shorlTr
(seyyathd pi, Pahd'rful,o the wa,l" to one who had gono asiray, or lrae
tlrc flavorrr of dolivera;*e,"
brought an oil-larnp into t[e darlcnecs to enable
ma,luis*rnudd,rl ekuraso lon*rino, euqrn eufi, kha
those with eves io see rhinge fur nhemselves---
Fuh.6tAda, &y{rrmdhamrnantinanlo elcarnto aimuttirasa :
thue in m&ny variorls wa,ys (anekapwi,yd.yena'1
d. IV" 203), Speeiel refereoqo mrtst al$o be made
hse the doctrine been declared by the Master."
tq that bearrtiful dialogue hetrrreen the Brrddhe
6nd Dhoniya, tho herdsmsn (Sn. a). f8-34). Seo aiso JPTS. 1906--7, pF. 52 ff. and index
Dtrcniy* is rich and t-eels secure in his wealth, in (ibid. pp. 58 ff.1.
hie eseial etetus, in tus firmily life : a,nd ho tells the II. G. A,. v, Z.
lluddlrn that he hes no fear, eorroo what may. He
r:ven qlrallenges the rain'grsd (pavo"ssa d,e,aol. R:ut
for etach little boast qf his the Buddhs has a rotort. A-ilA.LU.PA-NIEN-CHINGtfiIffi#r1ffffi TOiShii,
gomctimce with a ploy of words, or with terrng ffnely No. 46 ; Iionjio, No. 563), the sfitra spoken
ueed in opposition, whilo at ths same time the by tbe Buddha on the eight intense thouqhts oi:
higher mooning of the lluddhn's worde is evident. A-nrrruddha, ttanslated by Chih-yao during the
later Hsn dynasty (25-22L A.C.). This is the
"M5r rieo ig eooked " (palalcodono), says Dhaniya,
s.nd the lluddha replies " fn mo thero ie no iil- earlier translatlon of the 74th sutra of the Chung-o-
feeiing " (okkqd]runql. Dhaniya has built his han-ehing (+Fileffi Taish6, No. 26) and. also the
f*rmcteod on the banke of the ilver (dnatEre Mah,,iyd, 6th paragraph of the 42nd chapter of the 1't6.ng-
safi.6r7a.ufiso); brrt ths Buddha is not bourrd by i-q,-han-thil,g (€-F{fiffi Tai,shd, No. I2S).
lromelif'e *rid ataye orr -the banke of the river but The corresponding Pali sutta is found in the
for one night (nnutire lIahiy'ekarattdud,so)- The Anguttaro Nikaya (A. IV, 228 tr ). See ANaT-
fire in Dheniye's hearth is lft (dhita gini); the 6re RUDDIIA SUTTA (5).
in the Buddtra'e heart is rluencfued (nihbuto gindl.
K. Tun,
" I havo a doeile, steady v-ife " (gopE mnrna
usovd alold); " f have a mind, docile and free "
(c&nr.n rna,mcl aasctaanl,uimul,tam). " I hal-e nevor ANALYTTCAT DOCTRINE. Soe VIBHAJ-rA-
heard an evil rumour about my wife " (tossd, na VADA.
euTtdmi laifi,ci papam). " In me no evil carr tro
found " (paltarn pano me na aijjati). " For m1'
AXALYIICAL KNOWLEDGE. Soe PATI.
living I work only for myeelf " (alta-uetana,blwto
'ham asrni), says Dhanrya. SAMBEIDA.
" I do not oarn a
living in any aense, neither do f need a, w&ge ",
r-epliee the Buddha. Dhaniya's cows and calves ANAIYTICAI STUDY OF TIIE SADDHARIUA.
aro well tied with new rop€s, he savs; but the PUI!pARIKA SUTRA, a Ciscourse delivered b1.
Buddha claims to lravo broken all bonds. And Chih-i in 587 A.C. ernd rr:r:orded in writing by
Kuan-ting. See FA-HUAN-OHIlic-WEX-Crfti.
thus Dhaniya repeatodly ohallenges the rain.god,
" Pour down, O rain-god, if you wish " (atho ce
pffilwyotE, Ixwasao deaal, for he feels safe in his A N A M A T A G G A S A U Y U T T A , a ,F r o u p o f t e n s u t t a s
stronghold; but the Buddha knows no fear, for ltlro fifbeentlr group) in the Samyutta Nikdya
he has crossed the flood. Then the storm broaks (II, I78). As is rlsual in this collection of euttee,
the brrnd of the river, flooding tho farmland, groups are named uccording to the subject matter
destroying Dhaniya'e home and stables, showing treated in the suttas of the particular group.
 AIIIAMIIESIS
Since the irir:alculable nature of tire tirne factor
in tlre proooss of birth and death {solnsaral of n'n
individrral ie discussed in this group of euttee, it ie
named Arutm,atagga Sarpyu,tta. Six of the autteg
irr '"lris group bregin witlr the st,atement, " Incal-
eulatrltr (urwrnat<lggai i,s the begiruring si' {,his faring
on (eaqnsdra\, of boirrge cloaked in iguorance tied
to eraving, " &nd tho rest of the suttas, too, though
th.ey do not havo this sbatement,, contain discus-
sions relatirng to the earne problem. Ten r:arables
are employed, one in each sutta. to iilustrate the
incalculabie nature of tho beginning o{ sarps6.ra,
and each eutta is named after the paroble empioyed.
w. G. w.
ABIAMNESIS, the doctrino of rooolloction of a
provious existence. See PUBBENIVASANUSSATI.
AHAUAKA SUTTA occurs in l,he Patta.lsantma Vaggu.
in tlte Catukko'nipdtct of the Ahguttara Nikdya
(II, ti9). Adciressing the householder .AndLha-
pr+dika, the Buddha says that a hcuseholder
ehouid he eble to enjoy a fourfold happirross from
timo to tirne. This fouribld happinoss is &g
follows : (l) Ilappinese at hsari on porceiving his
wealth, thai; he ha.q weali,lr gotton by righteous
mo&rls, sarned with his own offort, by exerling his
own self ; (2) happiuess with tho thought that
ho onjoys and omploys in good doeds weaith,
oamod righteously and by noble means; (3) happi-
ness thet he is not in debt to anybody, whother the:
debt bo srnaii, or grt:aL; (4) happinese in the
thought that he does not do tbo slighiast thing tlrat
ia blarneworthy.
w. G.w.
AXAfrCAYATANA SUTTA of i,ho Apayika Voggo
irr the Ti,lca-nipulo of the Ahguttura Nikaya (T,
267), disoussos the difforenee in destiny and birth
between a disciple of the Buddha and an ordinary
m&n who dovolops and attains higher mental
absorptions (aril.pe-ihdna). Ttre gist of ttre dis-
crtssion ie thst ordinary beings, who aro not disciples
of the Buddhe, who attain msntal absorptione
such ee the infnity of apace (dkd,sarutfi,cdy&arn),
ths infinity of consciousness (oifr,ittirwtaeayatarta,)
and the etate of notldngness (dkifriofrfuEyatonn), if
tbey pase awey in tlrose very attpinmonts, will bo
reborn in the 166lms of gods having th,e same attain-
mente, and having lived there their full life Bp&n,
they will be robor:e in purgatory or in eomo lower
528 Anexpn
et*te of oxistonce, whoroas tho dieciple of bh,o
Buddha who goos through e sirrlilar procedrrr*r
will not fall aw*v, but will attain deliverance irr
those realms.
w. G. w.
A-NAN-CH'r-UfiXC-CEn{c (F4ffi{ffiS Taish,.,
No. 494: Nanjio, No" 718), ths 'sdtreaddrossed
by tho ]Suddha to Ananda on Beven drea,ms',
translated into Chinese by Dharrnorakga during
the oastern Tein d3nasty (317-420 A.C.).
Wiren the Budrlira \tras in $rdvastf, inandr.r
asks iho Buddha sbout fhe moaning of'his seve!.r
hrsti droams. 'Ihe Brrdilii.r replies th.rt they
predict tiro asrree',s of ihr: lv':rld in thc age of
counterfeit law, anC havt rro reibrcnce to Ananda.
The seventh ilrelm. in rrlricir a lion diad, predir:i,s
that if one, who lives iong after the llucftlha's
Nirl'6na. is anxious to pr:rr:tise lluddhism, he will
not be disturbed by dovils.
E. Til*,.
ANAI{DA (l), name of four of the five }rundred
paccekal:udclhas who woro il ancient, t'imos living
on tho Isiglli mountain in st'cltisiorr.. They were
soen b-v the poople of tt'iat time enr,ering the moun-
tain rango, but wertl n€v'er seen thereafi"er. Ilenco
the poople used to say ihat, ths mountain had
swallowod rrp tlr.e sages (isa-gilafi ri) and named it,
Isigili. Thc namog of l0l of thege graceekabuddhae
are given h-y the Eudclha in the Jsigili' Sutta (M.
III, 69 f.).
Buddhaghosa in his cornmentary (MA, fI, 889)
relates bo*' tirose sages had made their dweililgs
insido iho mourrtain behirrd a rock which would
open and ciose like a folding door.
H. G. A. v. 'f,.
AUAIIDA (2), name of a world-rrller: (calara,uartinj
listed emon5{ other ntlmes ordinarilv applied to
disciples of the Buddha (lulhqrut" 3609).
AXnnpe (3), son of Tissa Brrddha, sixtooirth fur
the list, of twenty-four Buddhas, his mother being
Sutrhadd6, (Buo. xviii, l8).
AXgXpe (4), son of Phussa BudCha, sovsnteenth
in the list of twonty-four Buddhas, his rnother
being Kisagot'ami (Buu. xix, t6). Tho Budtlha-
uclnlso corrrmentary, however, gives his name as
Anupam6 (p. 232).
 TffiAI{DA 52* ATAI{DA

II{AIfDA (6}, etep-bmthor of Marigela Buddha. There irl Boflis confueioa regartling Anande'e
'ordin$tion,
IIe osmo to Mangnla Buddha wii,h ainety oror{ta tirue of too. fiie cornmonly ecceptod
of foltrowors; hnving heard tbe Buddha'a prea' view arnong ttrti Theiravddins is that lrs was
obing they all beoame trah,ants (J' I, 30). or<iaiaed elong vritb the Sakyens, Bh*ddi,ca,
Anun:d.dhao Bhagu, Kimbila, Dovadaita arxl tho
bal*Lr Lrp&Ii, et tlie townlot'-or ihe rnango grovs-*
AXalfnA (6), tbe obief personel *tteadant'
narnod Anupiya of the MaIIas rt, just of,tor tba
(qgug+lhdVdhel of the Budrll,a. (Seo Plete XLI\'I.)
Buddha's 6rst visit fo his nativo city in tbe etrr)ad
Ilo waa n ffrat corrsin of the Ruddha, and aocordiag
ysar after the onlightonment. But in I'otr€s
io tbo Pali vorsionr e son of the $akyan A.mitodana'
attributsd to him in the Tlwrry1Afid r{ Anandr sa;re
one of the brothore of hie fsther Suddhodana.
ihat hc irvod aa e leerner (pehlw) for twmty.five
But, aceording to Llna l>tohaaealu,'" Anands wBa
yoars and that ho sorved tho Master for an identieal
e son of Srrklq6an*, snntb*r brother of Suddhodane,
mrmber of, y€&rs. This oontrarilets tho Etofy
end a brothor of Dovaoleits &nd Upedh6,nn. T'he
that Atandtr wee ordained olong with Bh*dd.iye
Tibotsn Vinay6t agroes with i;Ire Pali vorsion" In ths
and otheru trrd, inrteari, sbows tbat he w*a ordaiuerl
Monorath^t'p{trar.tir Meirtr,.6,ma snd Anuruddha
in t,lra twr:ntiritir ;rorrr aftor the enlightennent,
ero oleo eeid to bo tho slins of A-nnitodana'
fc'r iis bscaruo ani arahant nhcrtlv rrt'ter the Brrddirs's
in which oseo Ananriil wae a brather of these
domise, frrrty 6r'o yoaru *ftcr lho onlightonrnont.
two. flowevor, nowhere in the Pali worke has tr{alalaeskers'B 16 ru,ggeetinn t,iat, the time (rf,
lre boen mentioned as a brothor of Anuruddhe
tweinty.five yoarc referrtd to b,'/ the I'huogatltE
or MahEaEma. G. P. Malalasokora suggosts 5 was tho period he lived as ttra Buddha's ett€n&rnt
thet A:rB.nda weg a stop-brothor of tlro lattor two.
cannot be accepted becauee the Eame f$e.t, iB
On the otbor bend, tho Tiheren Vineya o eaya that
reforred. to eeparetoly, as statod above. Ilowover,
tbese two woro sono ot' I)ropoda,na, yet anothor
'brother neithor the 'Iibeten Vitwya nor the MaW:orrht
of Sudilhodana. In tLre MaMauttr1
rupports tho Pali tradition. Both agroo that "bs
the name of A-n,s,oda'g mothe: is given sB Mfd"
wae ordainod after Devadatta bul, differ ae to the
The Pali tradition is silont on thi,s point.
rost af tho story. According to the forrner rc, tho
Thore is no agroemont eboui the tirne of .Aaanda's sootl"sayers hed predictod t'hnt, Ananda would
tirth eithor, among the diffsrent traditions. be the chief attendant of the Buddba" I{enea,
Tho Pali tradition is basod on a st'atonent f,ound to prevenl, him from meoting the Bucldhs, hiB
in tho Mamorfilutpil.raqti, *'Bonl in the thsrt'e father took him to Vai66li when r,he Buddha
world along with the bodhisstie, he peseed awey vieit,od Kapilavastl and brought him back only
from thore, q.nd was reborn in the house of the after tbe Buddha'e departure frorn ttrere. Novsr-
Sakyan -4.rnitodana. "8 ThiF is generally inter- tholeso, tbe Ruddha wh6 knew hiu eousin's future
proted to mean tlrat Aaanda w*c born on the seme came back to hie houee q.nd 6e6r,/er"t€d trino. Let€r
da." as the Budrllia. T}na Sufltttngalocildrtn|e, Amftodana gavs hira pormieeion to renounco
too, classos Ananda smong tho seven lrcrsons and tho world amd conducted lriru to the Nyagrodhi-
thinga born *long :*.ith the }faster {aalwjdt"dni}. rdma (in Kapilavaetu) in gro*t pomp, whoro hc
Iilowtlver, i:ooor<ling to ihe Tibetan Yinayr ro, wan ordained by lla{abal* K.aiyapo. Accor<iing
snd oeniar'n Mat iydna worka, " be ws8 bcrn on tho trr the M.ahi,awtu!7 Anaarrie's mothor, MTSI, would
day of the Bu.ddba'o onlightenrnenf and as tbere not' allow him to onter tho Clrdor ss his brothor'
wae great, rejoicing on that rlay in tbe city cri Dovadatta trad already dono eo. Thereforo, he
Kapilavaatu he w&s called Ananda. 11 All hia loft, for Videha and iived thero for some tiloo
reletives greatly rojoiced eC his birth, and bonce under & vow of siionce. fncidentally, this epieorie
ho was calle{i Ananda, saye tho Peli trsdition,1r also mey expiaru t'ho epithet, Vaideharnrrni (ot

t AA.I,Zg2, 18 7in, II, 180ff"; *4d,I, ie1.

2 Mhoa.lII, 170fi. 11 Tlos. Yf .103*.43.
S SookblU, Llfcof tltr 3l.fil*r .67. t5 DPPN.I,268.
.Br,ckhill,
* aa" I, 189f. 16 op. c.Il. 5? f.
6 DPPr.I,9{9. 17 !f,hvu, IIi, l?! f.
0 nocirhill,op. cit.13.
7 Mhw.III,l?6 f.
8 J.l.1,7,9?-
I DA. r, a26.
f0 Soctht4op. ctt.32.
11 .lfoc" {8.
12 ta.L 8e?-
 ANAilDA
Vodehaallpi tt;, sornetimes applied to Ananda.
TLto rlorn,.tlr.tta corLli.c.frrrtarytn, ho*ovor, oxplaine it
+s pr;nriltanrtu,ni or t,trr.. ' wino eago'. Thoro ie
one vrrsiou r+lrrch puts Anando's orclination in
his trvr:nties r+'lrrle still another ma,kes it his
Lhirtit:l,Ir ycur?r'. Anrr,nrln. uccording to the Pali
V'inalto, wrn orcillined by tht-. Buddha himsolf2r
'nnd lrs instrirctor (upojjhuua) was tbo tbera
Bela,flhosrsa ??. Soon after tho ordinatian
trec+rmo & ' St,ream l4rinner' lsotit,pannol on
iretetrirrg to n tu,lk nn the l)hnmrne givon iry tho
t,lrara Frrn.ng Mnntrinipuita. s3 Anondn gratofully
ncknowie,dsed hie indeibtednees t() him for hie
advice.2a
Ilor lwrrrnty ve$rs after the onlightenment, tho
Iluddha lrad no permanent attendarrt. Sue.'tr
monks {rs NagasamS,la, }rTdgita, UpavEr.re end
Sunakkhatte attended upon him irom tims t,o
fime. tr]ut the Buddha doee not seem to have
been particularly satisfud witir any one of thsm.
In the tiryontieth year, i.e., at i;he age of fffty-
five, he made known to his dieciples hie wish to
bave & pormanont attondant. All tho trlrief
dise.ipies, except Ananda, offerod to servo him,
but were rejectod on ono account or another.
Ananda sat in silonce and when requested by his
colleappres to eomr) forward as tho Buddha'e
atteudant ho refused on the ground that tho
Buddha himself would sslect him if the Buddha
thought him fit. Later, Ananda offerod to aarve
the BrrCdha on eight oonditions, viz., (li he should
not be givon good robes received by the Buddha,
(2) nor good food receivod by him, (B) he ,ghould
not bo askod to stay in the Buddha's . fragrant
c,oll' (gand,lwkufilorltave e separ&te coll appointed for
him rs, (a) he should not be includod in the invita-
tions aceepted by the Buddha, (5) he ehould be
pennitteti to accept invitations on behalf of the
Buddha, (6) to bring to him at eny time a dovotee
coming from a far"off placo and (7) to place before
hinr any problem aB Boon ss it eros,e, (8) the
Buddha ehould ropeat bo him &ny diseourso
delivered in his absencs. 2e
Accordinp; to the Tibetan Yinayar? tho Buddha
was ff,fty yoars of age when Ananda was made the
chief attendant. As in the Pali version the Buddha
530 ANANDA
rojooted tlre service of his other disciplee. Ananda
et 6rst refused to offer his services, when requested,
to do so by S6riputra ond Maudgalydyana on tho
ground that it was difficult, to serve a Budldha.
Lator, he acceptod the post orr throe conditions,
viz., (l) he should not be asked to partake of tho
Blessed Ono'g food or use his robes, (2) ho should
not bo asked to accomp*ny the Buddha, when he
hrr visitod laynen'o houses, (B) he miglrt at any timo
soe and pay lris respects to tho Buddha. The pali
vsrsion appeens to bo a more detoiletl &ccount
of ihe seme. The BuCdha accepted these condi.
tions snd frtrm that day uniilhis death at Kusindrfi,
hs had tho scf,r'ices of e f&ithful atteudant, devoted
aliko to h,is lfaster end to his duty.
Lnanda's dovotion to the Budclha wa,s proverbiel.
IIe servod the Budtlha, following him everywhere
liko a shadow, bringing him toothwood and wst€r,
washing his feet, rubbing his body, cleaning bie
cell and fulfilling al I his duties with tho greatest care.
By day he was at h*rnd forestalling tho nlightest
wieh of tho Buddha. At night, stafr end torch in
hand, he went nine times round ths Budcl.ba's
coll sud never put, them down leet he would fell
asleep and fail to answer e call from tho Buddhs.$
Mindful of the Buddha's comfort he knew the tims
to admit any visitor. Subhadda was not adnittsd
to tho presenco of the Buddha, who was lyiug oa
hie death bod. re " IIo has dono enough for the
'world ", thought
Anenda, .,
why ehould on6
trouble him a1y moro at his last moment." Ele
waa the Buddhe'e trustod messenger. so It was
Anends who su''''noned the assembly of monks on
the orders of the Buddha 3r and it was he who went
from cell to eall informing tho monks of an intended
tour of the Buddha.83 Ananda often accompnnisfl
tho Buddha on hie round of inspection of the
monastery, supplying him with Bny necossary in-
formation and eomotirnes assisting the Buddha
in consoling the siek monks. ss IIe never failed
to cotrvey to the Buddha eny pieoe of important
iuformation ho gathered whether it bo regerding
tho Order or auJrthing oleo. Thus it was Anends
who informed the Buddha of Devadatta'sdocision
to hold a separate upasatlw s{ aud of the doath of
Nigaal,ha Ndtaputta. s

18 lbtd. 49: S. II, 219, 28 AA.I,200.

19 sd. lI, 175, 20 D. II, 149 f.
20 MN.43. 30 tbld.l47.
2r Vin.II,183. Sl M. f,456 f.; D. II, 1lg.
22 tbid. r,2o2. 32 Yin.f, ?98.
23 AA. r, ?92. :ltt lbfd, 199, 301 f ,; AA.l, Ge.
24 S. IrI.106. !r4 9d.60.
25 DPPN.I,2s0. 86 .D.IU, tl8.
26 AA.l,2S2.
27 Bochhlll, op.clt. 88"
 PLATE XLIV

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Rcprdttced, frtrn

THE BUDDHA AND AHAfiDA. Cave 135et Mai-shi-shan,Chine (Northem'Woi dynasty, 386-534A,C.)

38.S.P.C.97040
PLATE XLV

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photo W Rinhaxl Abqlnkere. Kottdy

AXAXOUA BODHI TREE, Jetavana, Sdvatthi
 AI{AT{DA 53r AI{AI{DA

Exacting in the fulff,lment of bis duties Ananda's
Iove for the Buddh& was not second to that of any
otber disciple. Whon the elephent N6ldgiri,
moddoned witb drink, was n:sbing forward to
tho Buddha, Ananda took his eterd in front of him
Baylng " let it kill me first and then the Budd.ha. " to
Only Ananda etood with the Buddha when all
otber disciples r&n awa,y to gave their lives, B&yB
tbo Tibeta,rr Vinnya.s1 No words of the Buddha
eould remove this normally obedient disciple from
his stand and only a miracle could bring him back
to his original place. The best examples of his
solicitudo for the Buddha sre found in the Mahfi-
porinibbarw 9dta^ From the time the Buddha
snnounced his fast approaching death, Ananda
followed him, imploringhim to live longer, tryingto
find out the Buddha'g view on many an issue or
questioning him eoncerning tho futuro of the
Sangha. rt When the Buddha, w&s ill, Alanda, too,
fell ill, sympathetically. Ife says that when ho
saw how badly ill the Buddha was his body became
wo&k, the horizon became dim, and his sonses were
not clear. But he had ono conaolation: that tho
Mastor would not pase ewa,y without leaving a
word of final instmction for the Saigha. te Ile ws,s
at timee even rebuked by the Buddha for aots dono
through love for the Buddha. ro As the Budrlhs
lay dying in the sdla grovo of the Malla*s, itisroally
toucbing to read how this old snd most devot€d
disciple, unable to bear up any moro, brtrst into
teers. To ooneole him the Buddha had to remind
him of his often repeated doctrine on the irnperma,n-
ency of all componont 1,[ings. .l Ananda's words at
the death of the Master werr not thoe€ of s
aeint risen above everything worldly..r They wore
the words of a man mourningthelose of a beloved
Master, friond and companion.
Ananda's service to the Dhamma wa8 a€ great as
thet to the Buddha. Although not an ara,ha,nt
during the lifetime of the Buddbe bo was already
woll known for his wiedom whioh even the Buddhs
aclcrowledged. {t TIis clog€ association with the
Buddha and tho Buddha's promiee to repeat to
him any diseourse delivorerl in bis absence made it
poseibio for him to be an oxpert in the 1"*hings
of the Buddha. Often he diesusg€d lrory important
topics witb the Buddba, end guch suttss es the
MaM Nidirwrr and lhe Bahu.dhdtttkaro were the
outcome of suoh dieougsiong. There woro insta,rroc
when the Buddha hims€lf requested Ana,nda to
proach. {c ft ie ssid thet tho Buddho et timos
gave a certain dootrino only in outline, thus giving
Ananda a,n opportunity to give a dotailed diecourss
snd also an opportunity for himeelf to praise
An+''da's wisdom..? On ono such occasion, when
the monks reported back Ana,nda's olucidation,
the Buddba preis€d him as a m&n of great wiedom
(mahapofi,iwJ..8 Tbere are also a number of imporbant
suttas such as the Sandako dolivered by Ananda on
his own initietive. .c So great was his wisdom and
leerning that he wes decl&red by tho Buddha to
bo for.emost amonget hie disciples in five qualitiee,
viz., erudition, retentive memory, behaviour, ne-
soluteness snd personal aitention.60 Regar.li''g the
first he was called the ' troasurer of the Dhamme'
(Dlnmmo-blwrl^{ngdriko) 6118 cornrnon epithot usod
for Anand& evon today. Tho name of Ananda
w&s so closely linked with the Dharnlna thst let€r
Mah6yina writors called hirn the ortgtodia,n of the
Ilinay6na Pifaka, while two othera, Anandebhadra
and Anandasdgara have beon named the custodilr.$
of the Miscellaneous Pilaka and the Buddba Piteke,
reapectively. This idea is widely accepted in
Mahdyana circlos. but Mochizuki does not consider
tbe lattor two pereons historica.l. Er They wero
probably coinod after the narrro of the 6ret. It
ie also eeid of him that he could take in without
missing a single syllable 60,000 lineq uttorod by
the Buddha and that he could speak oight worde.
wben an ordinarSr porton speake ono. t! Gifted
with an inquiring turn of mind he took every
opportunity to question tho Buddha on doubtful
pointe and the Buddha was evor roady to help.
him in hie difrcultios, aomotimes going to great.
lengths in explaining a certain point. rr
Knowing that the Buddhe would not do anything
without & rs&son, Ananda asked for the neasorl-
evon whon ho smiled.66 Ananda had discugsiong
on the Dha,rnma with other prominent disciples
of tho Buddha arrd at tirnes thev turned out to

36 J. V,835. 44 D.II,65ff,
37 Bockhill, op. cit. 93. 45 M. rlr,61 ff.
38 D. II, 107, 115,etc. 46 ibid. 119 ff.
39 ibid.99. 47 MA,I, 99.
1O Vin. I, 21r. 48 A. v,225.
41 .D. II , 143 f. {9 ,|{. I,513.
42 S. I. 158. 50 a.1,24f.
43 A.I,225. 6L AA.I, 280fL
62 Mx.14.
63 AA.I,287 i MA.II,58.
54 D.II, 169 ff. , 200 tT.
66 M . I I , 4 5 , 7 4 ; A . I I I , 2 1 4f . : J . I I I . 1 0 6 : IY. 7.
 AI{AffI}A
be very intor€sbing and illuminating. n Eishow-
ledge of the Dha,rasra waa Bo hrghly nxpocted that
ths Erddhr, ig oncs reportad *,o have g*id that ono
vbo wantg to honour the Dha,mme shoutd honour
Ananda. r?
At'tbr the ParinibbEn* of the Buddha, Ananda
holpoc the Sefrgha led by Mahd.-Kaasapeto rrhearao
tho Dho,mma.r As "[nandahad not attained ars-
hentebip at the time, the soleotors were faood with e
problom, for, only erah^sats wore choson for the
oounoil that lohsa,rged tho Dtramms. I(assaps
Lnew of bia indiepensability for tbe council
would not e€l€ot Annnae beoauso he wsa e vory goori
friend of his aod otheru wouid accus€ Kaaeape of
dieorimination. Ilowever, Ananaa wos lator
releoted at the neEreat of othors. Ananda hrew that
ther.orerneinodeomewbo did not like his inclusion
as he was not alo arehent and he hi:naolf oonsidor€d
it impaoper.to attend tho aounci! without geirung
am,hantnbip. Some monke end, it is s€rid, a deitysr,
too, prevailedupoahim to put forth efrort andbe
e fnee man before the oounoilwould meet. Acoord-
ingly, Anande atrovo hsrd to win emancipetion
by mediteting oa tho body. Deep into tbe aigbt
did ho mediteta in tho opon air without eny €ucooss.
At lest he ontered hie cell to reet ewhilo and sat on
his bod. Then whon he had raieed tha feet from the
gtound and befone his hsad touohod tho pillow his
efrort wascrocmod with euocess. lTiq mind beoame
oompletelyfree from tbe oenkers a,nd be gained tbe
8ix hitds of sulnr-knowledge. It ic ssid that he
was the only monk wbo goined arebantahip frae
from the four postruee of etanding, sittiag, egtking
aad lying dowa. It is eeid that the next moneing
^lnnaae did not ge to tbe oounoil hali witb tbo
othorg, but when they wene l6string for hi"r he dived
into the esrtb and eppeared i$ bi8 s€et, thus "meking
horpn his srah&ttnhip. Somo eoy ho entored the
hall through the air. At tho couaoil .{nanda re-
heorsodtbe Dhostwu tndUpelithe VJrcga. At tho
end of the oorrnoil, acoonding to Buddbegbosa
tha WLo Nildgo wae handed over to Ananda and
bis pupile to be preeomed for postority.
Ile Tibeteu version of the story difrers in eome
dateils. cr At flrst Kd6yape ooneent€d to admit
Ananaa to the oorrnoil ee s wator-providor to the
Ba,nghs. But lator, when tho oounoil amembled
at Rdjcgfbe, he inquired of Anunrddbo whothor
56 !f,.I,2t2ft.
57 J.IY, E6g.
68 Ydi. If, gE?.
60 8. I,199.
@ D.C.I, 16.
61 Boolhlll, op. alh 1{8 tr
539 ArArua
fi'hore wes ony one not free from e{l parnions rn the
aseembly and he hsd to point out Ananda, aud
K66.'rpe decided to exolude hin Ananda pleedod
thet ho had done no wrong sgiinst moraliW, the
doctrine or the Sangira. Theil Kedyapa bnought
forwsrd e€a'en ohnr6"ee against Ananda, for oach of
which Aaanaa hed. some exous€. But saying that
he was still under tho ewey of passion, KfiSyepa
did not adrnil, him to the oouncil. Great wrs
Anande'g gnef, yst ho wea ooasol€d on renaemb€rirg
tbo last worde of tbe Buddho; and A-uunrddha, too,
eoneoled him and sdvisod bim to etrive harrl a&d
but treeome an arhat. Ife went to the Vpjji oountqy
wberp he startod nned,itating. Annnaa'e ettenda,nt,
a l'Z;jjiputra monk, also urged irim on. Leter. in
tho middie warch of that mght as he was putting
bis hoed on the pillow he wee reloasod fr.om ell
possione. Then hewenttothe eouncil at Rdjeggha
and wae roqueetod to rracite the sritres. Hedid tbis
in the ehronologieol order end nct eecording 0o srro
Nikfr,ye olaseificetiona ss colloctod in the paH
vergion..r At the ond of the aorrnoil K6.6yape
handed over to him the oaro of the dootrine
and eskpd him to haad it over to one $enevaeika
in bi8 tum. ct
The l'a,ot thet Ansnda was aoous€d of sovenal
ofrenoes is recordod in the Pali trodition ae woll. s
But bsnr tho acousation is dono by tbo mcnke
efter the reoitetionwAsover, i.e., aftar Anand^o bad
sttoined aroh*ntship; errd there er.o only f,ve
ohargeo. Anaoaahad an exouae for eacb of them
but said t\at he would plead Suilty out of neepert
for the Ba,fighs. The offenoee aro of tlre duklc&
(wrong do*gi catngory, viz., (l) that Anande foilec
to aezrortein what tbe minor ru-lee of discipline alo
;
(2) 0bet be trod on the Blossod Ono's robe whilc
eewing it; (3) that hs allowed womon to worsbip
tho Bud.lha's body ffrst, end thrn got it euiliod witb
tbeir tears ; (4) that he failed to requoEt the Buddha
to ertend hie life for the nest of bis Me epon cnd
;
o, (6) thst h,e was reeponsible for tbe edmission of
women to tbe SeagUa. cr Tbe Tibotan ydtnga,
quotod obovo, adds (S) that be feiled to provide the
Buddb^e rith gome cleer water wben he aEked for
it befors hig peaaing eway and {?) thst bo ehow€d the
rromon the Buddha's hiddon privy perts. oc
AnanAa wae bigbly eeteemod emong tbe memberB
of tbe Sanghs. Ofton mot'kR ceme to hirn to hove
62 Vitt.II,28?.
68 nocthlll, op. olt 101.
61 Yin.II, 288 f.
66 loc. clt.
0O .Eockhlll. op. clt. 168 f.
 AI{AHDA 533 ANANDA

s diffisult' point of tho doctrirre elucidated, or wh€n becaueo he did not l*e to utter Kussapa's name. ??
they were in neod of epirituel advico. $uch was, for ft was hie friendship with A-aanda that preventod
instsnc€, Chenn$, who eame to Anauda eoeking hie Kaesapa from solecting him for the Firet Council. ?8
holp to understand tho Dhamma. E? Anaada's Ifowevor, tho two do not se€m to hevo soen eyo to
disooure€ mado him a tirm beliovor. Yafrg-rse who oye on all points. For instence, onc6 Ananda wae
followed Ananda on his alms-round eought hie rebukod by Kase*pa ?t for roeming about, with a
sdvics to dirpot the dissatiefa.ction arison 'in hand of good-for-nothing young monke. Kasaapa
him becauee of luet, and Anande Lolped hirn called him a 'youngstor (kun6,ralc*) u'ho ciid not
tbrough. fi It ie eaid thst .A.nanda'waa sent to settle know his measur€s '. Ananda was rrot very ploaseo
dirputoe aris,en among tho membors of the Saigha. cc at being oallod a youngster. " My hoad ia growing
Wlen the monka of the Frrst Councii decided to groy hairs, your rovonenoe, yet wo aro not vered at
punish Chrnna, it was tlirough Ananda that they !-dn. M&hE-Kassapa oalling us a boy ovon at thie time
docidecl to inform Channa of the decision, ?o for of dny, " Eos&ye Anande. Another porson who was
Channa wss said to be a proud and rough p€r8on. groatly aruroyod at this talk of Mah6-Kassep& waa
All these cloarly peint to Ananda's popularity tho nun'fhullanandB. Sho gavo'rent to her anggr
anaong tho monke. Among bil apecial frieude by seying, " bow can llIahd-I{assopa formerly e
wole Sdriputta, 1{oggell6na, Mah6-Kassapo, herotical toacher eall Ananda, the Vedehamuni,
Anuruddhaand Kenkh6. Revara, Cf these, Sdriputte a youngrter. " Altbough tbe Salnyt$ta Nihdya
'thot
wae hie bosC friond. SBriputta loved Ananda, ib is dooe not say eo, the Molfroutu suggests
said, Ldcauso Anando attended upon the Buddlra, Ananda apologisod on Thullenand6's behalf.
a duty ho himself worrld havo wished to porform. On anothor occasion it was with great dif8eult'y that
On the otherhand. Ananda loved Sd.ripritta bocaus€ Ananda porsuedod Mahd-Kecaspa to go to a eettle-
he wee the Buddha's chief disciplo. They shered ment of nune to inntruct, them. After tbo e€rmon
betweeu them any good thing t[ey recoived. ?r the mrn Ttrullatiesd gave vont to hor dissstisfection
Anande onie recoivod a costly robe which he wantod publicly. Sho oompared Mah6-K.essepe'sproaching
to present to S6riputta. Ag ho was away at the beforne Ananda to that of a noodlo pedlar trying to
timo, tho Buddhe allowod Ananda to keop it until soll his wanes to a needle makor. But Ananda
his roturn, for it w&s &n offonco to keep an oxtra accepted Kassapa's strporiority, showed him overy
robe. ?t Once, Alanda along with Ivloggailnrra respect and roqueetod him to pardon TieB6. " B€
wont from cell to cell asking tho monks to aesomble indulgent, Yen. Sir, " said hoo " for womsn aro
to hear S6riputta's 'lion's roar' (silwniltl.1, foolish. " tr

In the Supyuw Nikoyo ?r is an oulogy on Siri-
putta by Ananda. Thoro ho says that any ono who
ignotafool, norwickod nor confused in mind ond
not doludod, oennot bo but deer to Sdriputta. Cunda'
who was the attendant of Sdriprrtte, firet informod.
Ananda of Sdriputte's death and went with him to
tho Brrddha carryi:ng Sd.riputis's bowl and robos
and also hie ashe and oonvevsd the nows to the
Buddba. There Ananda eeys thet he felt ae though
his whole body was drugged, big sensos woFs oon-
fitEod snd his rnind !6sa,me blank whon he heard of
Sdriputta's death. ?6 Tlro co""toentary sdds that
Ana,nda was trembling like a cook escaping from a
cat'a mouth. ?0 Mahd,Kaseapa was Anande's
toacher and he hed a bigh rogard for him. Oaco
Anenaa refused to participate in a bigher or<iinetion
It ie not surprising that ths 1r'nr had a great
dovotion for Ananda, for it waa he who championed
thoir causo. Et At first. the Buddha rcfrrsod the
roquost of Mahd Pajdpati Gotaml, his stop'motbor,
to be admittod to the Order. Undeuntod by this
rsfusal ehe welked all the way from l{apilevatthu
to Ves6ii with gomo other Sakyan ladies. Ananda
found them outside the vihira, weoping and with
ewollen foot, unabtre to go to the Buddba's PFos,enoo
agein. Ananda roqueatod the Buddba to grant
them thoir wieh but was thxice rsfusod. IIo thon
changed tactics, a'nd inquired whother a wornslr
could win the Fruits of the Path. The Buddha'g
affinnative arrswer Fas a clUe for him to pusb hir
argumont furthsr. " If they can win the Fnrit
of the Path, tben why not gtant them admission

07 s. IrI,138. 75 s. Y, 161.
G8lbrd.188. ?6 S/.. III, 223.
09 -d. rr, 239. 77 Yitt.I, 92 f.
7A Yin.II,290. ?8 7inl.I' 6.
7t ua.Ir,261. ?9 S.II,21? ff. ; Mhon.III, C
?2 Yi*.III, 195f. 80 s. rr,zfi fr.
?3 .d. trY, 8?1. 81 tbld.216.
?4 I.08. 82 Yia.II. 268 ff.
 AITAI|DA 534 Axaxpe
into the Order ?" The Buddhe agrood, and on wbo visitod hirri on hoaring of hie virtuos,rr 6fog1,
eight oonditions MahE Paj6patl Goteml and the " Ananda is all-pleasing, handtomo, pleasant to
rst of the womcn wero ad-m.itted to the Ordor. Iook at, loarnod and an ornamgnt to ths Sangha."
Tbet Angnda waa I regula,r pr.e*hor to the nune Sometimes Ananda vieitod sicr lay dovotoes end
ig ewident from some peesagee.tr I[a was also in, preached to them.5 Ana,nda's n&mo was Eo woll-
oharge of sond"iug proaohora regularly to the nuns.s Im,own that a oertain pari.bbdrjaka who had put some
Erfia,rr.tean- g, who csms to Ind.ie in the 7tb centur;r quoetione to him said at the end, when be knew bis
A-C,, a*yt that even at thct time Ansnda was rrame, " I{ad I known your name earlior, I would
worahippod by tbo nuns BB their petron saint.tE not heve been so tslkativo."tc Ananda's popule-
rity among all is olesrly indicated by four manrel-
Anande waa a popul&r prcaoher s"tong lay-
'Wheu lous qualitiss attribut€d to him by tho Buddhe.
women ag well. he wont to Koeambi to Any monk oornrng to him would be pleased with
i-poe. tb.e brahmo-da,ndn on Channa, the women
his appoara,nce, would be ploased whon Ananda
of ki.g ffdons's palaco lbtened to his ssruon end
proachod f,6 hirn and would be diesstidod whon
wens so ploased that thoy ofrened bim flvo bundrod
ho etoppod proaching. Tho eamo was true of nunl,
uppor robee. Tho Ling, who wos inoonsod at his
la5rmon and la5rwomon as wsll.gr Suob was Ananda's
rcceptanoo of eo rnnny robe, was appeased by popularity.
Ana,nds who expLained to tho king how nothi.g
gtven to o diaciple of the Buddha is west€d.st A An ideel mon&,, acoording to ADand^e, is ttio ono
eryilar story ir told of the wom€n of king Pasouadi who leams the Buddha'g doctrine thorodglii"
"r,td,
of Eoaala, too,lt Wheu asked to aoleot one of tho havrng undorstood it, preachee it to the fourfold
oight ohiof diaoiplgs ae their prcacher tbey selooted community of dsvotees. The Buddha sonffrnod
AraadBwitboncaaoord. Lator,Ananda is s&id to that theso quelitios wsre found in Ananda. ot
heveholpd,theking toflnd e loet anoet-jowel, thue Undoubtedly, s€rvico to otbors was Anenda's
anving tbe inmnteB of the palaoo from unduo motto. It is ssid that aftor tbe Buddhe'g domis€
nuqiiaion. Otr a,notber ooeasion, !! the women ho was Eo engrossod in the wolfare of tho laity
ofrered AlaaAa flve hundled robee. The r'ing that he hed to be urgod on by a deity to work for
wte lnghly inoens€d et firet but letsr he hime€U his owu dolivoranco. De Tho eight aonditions thst
g*vs arrctber 6vo huudrpd robee to Ananda, All he put forsrard when asked to bocomo the ohief
tbeaa he distributed among hie fellow ps.k.t. The ettendant of tbe Buddha show that ho had no wish
Dlwrnm4xahllhp,Isstldtr sEyB that Ananda w&s tc gain any personsl benefits by bis post. On the
eppointed to prcanh to Vesebh"Bkkhettiye and other hand, he wanted to get tho 'naximum benoflt
MEIlikE, queena of king Pee€nadi of KoeeIB. for othore through hie Bonrioo.

Ag a matt€r of fcrct, Anriuede wes very popular Ananae hved up to the ripe old age of e hundred.
sinong all l*y dieciplea of the Buddh^e. As hs and twenty years. I[ie great age had even beoomo
FF€ tbe oloesst essociat€ of the Buddha, somo proverbial. lm T'lre Tibetan Vdrwga and the
erpectedto geiuthe Buddhs'B fcvour through bim. Dlwnmaryodn{llwka,thd givo two sligbtly difforent
Some parente ord*ined their ohildren undor Anands versions of Anenda's desth. Acoorrlirg to the
in ths erpectation of the Buddhe'g visit to their f6r6s11or Ananda decided to paes ar/ay when he
homee."o Tbe people who wentod to Bee the fou:rd that the younger genoration of monke fid
Euddhe, ffrst vent, to Ar^anda.Dr Sometimee he not eee eye to eye wit[ him on certaiu points. One
arr*nged for tho Buddhn to preach to laJrmen and day he tried to corroot a yorrng monk who wes
la5rwomon cod even to horetics who he thought reciting e distorted version of a stenza, Ibe monk
nesded the Buddhe'e qdvio€,rr Lay devotees reported the incident to hie own teacher. The
oftqr aought, tbe advioe of A:rsnda in arranging toaoher Baid, " Ananda hes grown old, and bis
e heol for the Buddbs.e! Thero were eIEo people memory is impaired; he bas beoomo brokon down

88 ,9,v, r5{. s4 aa.III,129.

81 IIPFN.I, C00, 96 ^s.v, 176ff.
86 Beel, 4@affifii tucortu aJtlp Wailon Woftd ,TI, Zlg. 96 /. Y, 1S6ff.
86 F,ir- II,2gl. s7 A.U,r32f.
t7 J. I, SEUf. 08 if,. I,212fI.,216.
88 tbld.TI,2Lfr. 99 .S.I, 199f.
tls Dhpa,I, $92; Ffu.IY, 169. 100 -c-d..rrr, 129.
co s.4. II,L77. 101 BockhlU, op. clt. 18Sff.
91ll.Iu,1?C,
gg -4. II, tS{l ff- ; B, I, lE$ i M . I, ZSI : Tin. I, Z4T.
9S Fin. I, 2S9,920f,, 248.
 AI{ANDA
by old ago." Wlen thie was reportod baok to
Ana,naa hei docided to attain parinibbdrw.
ontrueted the custody of tho doctrine to S6.n6vasiLa
axrd wont towerd tho Gangos, thore to paee away
in a boat in tho river. TIin last, mt, as ho lay dying,
wae to oonverf & seer who oarno with five hr:ndred
followere. Tbis last convert becamo lcnown as
Medhyantikn and it wae ho who converted Kashmir
to Buddhism. Ananda did not wish to distress
oither king Ajdtadatru of Megadha or the Licchawis
of Vai66li, who were facing oa.ch othor on opposito
bqnks of tho Gangos and were imploring him to
pess away in their reepoctive landg. Ilsnce ho
wiehed that hie body be divided into two eo that
eitber perty could take a share and his wish wag
fufflled. Tbe oarth shook six times as he diod.
Both tho Megadhsne and the Licohsvie built stfrpas
in tbeir oountry to enehrine their portion of the
relios Hefian.tea,ng records that he saw both theeo
stfiPeg. ror
Aocording to the Dlwmmop@lnkathd,rot
Ananda passed Bway while seated in mid-air above
the river Rohi4i in which oaso tho two parties
conoerned ebould havo boon Sak5rans and Kolians.
To avoid any querrel botwesn tho two parties, ho
eat in mid-air above tho river and. resolved that
his romains be split in twain. Entering into a
meditation on fire ho paseed away. A flamo aroso
from the body and split the remains in two, each
part falling on oithor bank of the river. Peoplo
wept and wailed, evon more than on the day
of the Buddhe's domise, for thoy said, " whon the
cemier of the Buddha'e robe and bowl lived. it
was &8 tbough the Buddha hime€lf livod." It ie
also an indieation of Anenda's popularity Bmong
the laity.
All the achiovomonts of Anande, acoording to
Buddhist works, woro not the work of one birth.
It wae the final outcomo of the work of numerous
pest births. ft was 100,000 a€ons ago, in tho
diqrensation of Buddha Padumrlttara that be
mado his first rrsolvo to be the personal attendant
of a Buddha. At the time, Anenda waa a prince
nn"'od Sumane, a step-brothor of Buddhe Padumut-
tara himself. Ono dey he saw tho Buddha's
chief attendant, tho disciplo most desr to tho
Buddha, and a desiro aros€ in bim to be ono liko
him. IVith the gteatest dif0culty he obtained
his father's pormission to ontertain the Buddha
for sevon doys. then be wont to hiE dwolling
102 Beol, op. clt. III,313,378.
r08 II. 0c fi.
535 AI{AITDA
place and built a monastory rn tbe park named
Ilo Sobhana, bought from a houeeholder of the samo
name. Ife elso built a number of other monasterios
along tho roed frpm the cepitel to his palaco and
offsred ell theee to the Buddha. Ee obsorvod tho
ton proeopts during three rainy seaaons end aleo
offered alrne to tho Buddha and bis disciples. At
the ond of all theso acte ho mado known fue roeolu-
tion to bo the ohief ettendant of a Buddha. Buddha
Padurnuttara prophosiorl the fulfflrnent, of hie
desire. In the timo of Buddh+ Kasgapa he pro-
eented a bowl-roet to s m.onk gorng on his alrns-
round. In another birth as the king of BEr64esI
he rnade eight oolls for oight pacookabuddhas in
[is royal park and attondod upon them for ten
thousand yeanr. r0. Ilis namo apposrs in nurnerous
J6taka talee. In these ho helped the bodh,iestts
to fulfil his ton porfeotions, whilo he himself accu-
mulated much good karn"'a. Whilo roaming in
tho endlees soa of births and deaths aB an ordinafir
b€ing still not immune from ovil ttoughts, n" was
Suilty of evil deeds as well. Oae eucb innf,66ss
ie reoorded in tho DlwmmapM.hokatMrs when
as s blscksmith he comrnitted adultory and eufforgd
for a long time in purgatory.
Accordi'lg to Bome of tho MehEy6na toxte
araha.ntship is only a stage on the path to oomplete
deliveranco. It is only by becoming B supremo
Buddha that ono onds lifo in aamsdra. Ilence
Ana,nda, too, will havo to go on till tro attainn
Bupremo Buddhohood. According to tho Sddlnr-
moptntdan&oroc whero ho is also called Ananda-
bhadra, Ananda himself roquested tho Buddha
to prodict his futuro destiny to suprome enlighton-
mont. Tho Buddha is thon eaid to havo prediotod
that after hawing respocted and honoured sixty-
two kotis of supreme Buddhae, kept in momory
thoir doctrinos and receivod their mossago, he will
become a Tathdgata by tho narno S6gare-vara-
dhara-buddhi-vilaiditdbhijfla. His Buddha-fiold
(buddlto-Icgetra) will be proslrrous and it will b€
of lapis lazuli (twiQtuyol. His world system
(lnkdlfrtul will be namod A-uavan6,mita-vaijayanti
and the aoon (lnlpo) will bo named Manojfi,a-
fubdabbigarjite. This Buddha will briog to
enlightenment twenty ti'nes hundred thousand
myriads of kolis of bodhissttvas, comparable to
tho sands of twenty rivers of tho eize of 166 Qangos.
I{is life-span will bo inoalculable in &€onr. Aftor
his parindnsdr.va hig dharrna will last twice as long
L O 4A A . r , 2 8 7 f T .
1 0 6r , 3 2 7 .
L06 5dm9.215ff.
 AIIAIfDA
as his life-span and twice as long as his toaching
will the countorfeit lprotd.fipako) of his dhama
sts,nd.
Tho bodhiesttvas in this assembly were surprised
to hoar such a groat prodiction of tbe futuro of a
diaoiple when no suoh rovelation of ovon a bodhi-
sattva'e future had ovor beon made beforo. Tho
Buddha supplied the expla,nation for this. IIe ssid
that in tho past, in the pFosonco of the Buddhe
named Dharmagagandbhyrdgatar6je, in tho minds of
botb the Buddha (i.o., Buddha Gautama) and
Ananda arose at the eame momsnt a desirc for
supnome onlightonmont. But while Ananda
appliod himsolf to groat leam,irng (bdhutrutyal
applied hirnself to gnoat ouergy (rlrydramblwl.
I{enco ho camo to supromo onlightenmont sooner
and Anende boesme tho . Tr.oasursr of tho Law'
of the Buddha. On hearing this revolation Ananda
wa6 so happy that he remembored the dootrinee
of thousands of myriads of kogis of Buddhas and
also hi8 p$st tosolutions. He praieod tho Buddho
with two stnnsss.
The life.story of Ananda, as given in tbe various
sourros of Pali, Sanskrit, Tibeten otc., ie undoubt-
edly mired with legend. ft is not an oasy task
to unravel hintory from logend. But the legouds
tbat, havo accumulated rorrnd his name aro aa
indication of the fact that ho wes ono of tb,e grcatost
personalitiea in tho history of Buddhicrn. All
accounts of his lifo oontain high tribute, paid by
no lees a percon then tbs Buddhs himsolf, to bie
groat devotion and wisdom.
A fitting tribute to
his greatness,pindood, aro tho atauzas found, at
the ond of tho Atwruta Thcragdthd ro7 said, to havo
beon uttered by the t,heras of the council at his
domiso.
" Who ln the Norm is wldely vers€d,
And bearglts doctrlnes in hls hesrL*
Of the great Master's treaEureWard_
An eye was he for all the world,
Iuanda, who ls pessedaway.
Who ln the Normie widely versed,
And beersits doctrinesln his heart_
Of the groot Master's tre.asureWsrd_
An eye was he for all the world,
Dispe[ing gloom ln darkest pLrce.
Sageot the tirelessmtnfud,1y.
Foremostiu mhdful vlgllaacc,
Foremortlu steadfaatforittude.
Iipholder of tbe holy Norm,
Of ell lts Jewelsliving mine;_
Our Elder -tsrother,.i[,nand,g.',
c.w.
Ifl? PtCrl'e ol tlu Bt*htar. p. 35g,,op. 104?-9.
536 Artxpa
( ? ), a deity of the Pure Abods,
lXAXna
Suddh6vEsa (Lalitaviatara, ed. S. kfmann, Ilallo,
1902, p. 6), who, togothor with soms othor deitiee
of the samo clase, roquostod the Buddba to preach
tha Lalitatistora, ovt of compassion for tho world.
u" K.
IXaXne (8), a yakkhe to whom a shrine, o*llod
the Ananda Cotiya, was dodiaatod. The shrine was
in Bhoganagara and was later convorted into s
Buddhist vib6ra (/./4.. III, 158). ltroro the Buddha
etayed during bis lest sojourn, and montion is nede
he
of e sermon he preached thona to the monke on the
' Four
Groat Authoritiee' (cattiro rnalfrpdeed :
D. ff, l?3-B; ,{. il, 167). From thero he went to
PivE.
u. K.
AfAXnl (9), a king of Haqnsavati, father af Psdu.
muttare lluddha (J. I, 37 ; Buu, xii, lg). IIe bad,
h5r enothor wife, a daughtor Nand6, who becamothe
tbsri Pakuld in ihe prosont age (Th\1A. gl). Onoe,
with twonty of bis rrinisters end twonty thousand
of his eubjects, ho appeared before Psdunuttare
Buddha at t{itbil6 and, having roeoived tho ord,i-
nation, they becamo arahants (D^,4. III, 488). The
Buddha wont back with them to Ilarlssaveti whors
he preached the Bwd.dlratnmaa (BuuA, 192).
King Ananda allowed rro one but himself to wait
'fhe king
on the Buddha. had one more son, by
anothor quoon, Sur:nane by name, step-brothor of
Padunuttara Buddha" Whon princo Sumana had
quelled an ins'urrection of the frontier provino€s,
tho kingofferod him a boon as reward, end tho prinoe
aekod to be allowed to entertain the Buddba and hie
monks for thres months. With great reluotaneo f.he
king agreed, provided tiro Buddha'g eoneont waa
obtained. Prince Sumana becamo in o later life
Ananda, the porsonal attondsnt, of Gotanoe Briddha
{ftugA. fI], 109i.
u.K.
Lfnilna (10), name of a bankor of S6vatthi" Ile
bad oighty crcnos of mouey. but' wag e grott mie€r.
Ele harl & Hon, Miilasiri, and once e fortnigbt be would
gather his kinsfolk togother *nd, in thoir preeenca,
admonish his son on the darirability of amaseing
wealth, always incroasing it, giving rron€ oway.
 ATAI{DA 537 Axernr
'Whon
the b*nker died he was bora in a oaq{6la AXIXOe (12), a great oornrnentator of early times
fa,mily outside the oity getee. The king appointod mentionod by thie namo as having flouriehed in
Mfilasi-ri banksr in hie plaoo. ' Burna about the sixth centur,v. Little, fuowover,
ie hnown of him.
From the time of Ananda's oonception smong
D. T. D,
the aaTdElas, misfortrine dogged their footrtepe.
Knowing thet a Joneh h*d come Bxoong them, thoy
ceuged * eearch to he made and, se a result of their AXnXOe (13), trnothor commontctor of the l6ttr
inveetig*tion, tbsy sent the pregn*nt mothar *way. century ie known througb his work, the
When the ehild wee borr ho we€ a moaatrogity, with -Mdhtasdratlln-d,ipani, a sub.co","'entar5r (lihd)
hie orgena ell out of plece. When olcl enough, ho on the Abhidhamma, IIo residod in the oitv of
was givsrr e potetrerd and tol<i tc beg hie linng. Itra4feavs,ti.
Ono day ho aasn€ to tho houea in wbioh he hs'l livod D. T. D.
in his folsrcr lifo, enci f,hough be raanoged to entar it'
he w*g diecovsred nnd thrcwrr out by the ff rv6nts. I
The Euddha happened to be peseing by and, sending 'fhin asEo6 has beon, as it still is, ,
:
AXefVnn ttl).
for Mrilesiri, told him thst, the beggar had been vory popular with the Ceylon Sefighe, Consoquont-
hia fether. Eoi4g eonvinced by oertsin proofs,
:
ly it is ofton ths oeee that tho bearert of it are not
Mrilasiri believed the identiffcation ond took refi:ge eaey to identify,they being seldomdistingrdehed by h

ur the Buddh.e (DhpA. fI, 25). It is ssid that thc ueo of other epithets. T'herr aro, howovor, ono or
l

eighty-four
'
thous*nd beings sttsined
lesm€r€s on the occcaion of tho Buddha
'doath-
proaching
two important exceptions. One suoh erc€ption ile I
Ananaa nentioned in a Peli epigraph from tho
to lUrllasiri about hig fathor Aumrda (d,4. I, fOO). palaoe src,s of the nrined city of Polonnenrve.
IIs is descriH as one " who hne attcined psyoblo
U, K. pow€r, who ie like unto a banner reis€d aioft in the
la,rrd of Ladke " {EZ.IV, 08). Thegraot dignitary
had some oonnections (whioh aro not epooified)
with the Saf,gha of Tembaralths aa well ea of the
IUAXUa (11), one of the four companions of G;fe oountry. (The TambaraSfhs here rcferred to
ttap*t* (q. v.) who helped him to ecteblish the may aleo be juetifi*bly taken ae thet part of tbe
Slhslabhikl&ri-ea,igba in Brurue {Mebel Bode, TIp Cole oorrntry in eouth Indiu in whioh modorn
Pali Utd+enre of Busma, 29). Acoording to tbe Tanjoro wos inoluded.)
Lely*-ni lasoriptiona {I,{. XXII, 20), ho was a
Buddbappiya, the aothor of tho Repuitldhi, dee-
netivc of l(E,froipura (Conjooveram) and e there well '
cribed his t€aoher Ananda es Ta,mbapep4.idhaja'
vare€d in the Tipitaks (,Sdc. u. 66). Letor, after
(tho Bnnner of Ta,mbepalt'i). The opithet il
tho dooth of Chspeta, whon he trisd to send to hig
rsminieoont of the one ue€d in tbe insoription. fbit
rralativas ot Erlf,aipura en elephsnt given to him by
Ananda is somotinoe rcokon€d tc hav:e fforrrisbed ia
45" kirrgr hia oolleague rc,moDctret€d rvith him.
the flrgt half of tho tbirtaenth contury, Both
frey had let loom in tbe fcrst tbe cleph*uts thoy
tbo ohronology and trh6 girnilsrity of tbe epithets
had received and wsnt€d Anende t+r follow suit.
strongly n:ggest that, the eame Ansndn is hers
But Asaude algusd thpt tjhe Buddhe had preaabad
moa.nt. Thie toacher of Bud.thnFpiye rsss a
aot only kindnss to animsle but kradnoss to oao's
mermbor of tbe Vanav6si (forest-ciwellieg) oommu-
reletivee, tm. As he would not *ooept their point
nity of the Sadgha. TTie own teaohor was lIdum-
qf viel-, tlrs sthere cut hi- off fxrur tbe oornmrmity
boragiri Msdhankars. Annnaa was the author of
{rbid. 66 f.) and Ansnds became tbe leeder of a
intenrerbsi translationa into Sinhglse of Piyadaeei's
eap*reta group of raonl:re ot gfile (ibid. 160). For
PfuffiInru and of tbo Kfutfu'sikhhd.
forty-four y€ara be lived in Arimaddso,B-pura-for
{lftiy-four y€*r€ et Pug6,ua (f,a. XXII} 3l)--aad Abhayegiri'Kavicakrsv&rti Anand.s, also
di6d irr tbe yeer 696 of tbe Kaliyr.iga .era (ibid. appsrently' a oontemporary' ie aqother imptlrto,nt
67F-OU7 Eokkartrje er* (IA. XX[I, 821<t L7.15 tbsra of the Barn€ nsrne. It was be who wrote the
A. C. (Forahhsmmor, Jmdim P&n Eaag, p. 36). See Selwurwpdyotn ior bia frieDd end oonpoaionn
rlao 6&r*e Palua Cnrorlnck oJ the K&qa of Burma, Budcllrmms. A later Ananaa wrroto a oomnent'ar5r
u4 ff. fcr it in tbo Eilhalce laoguage.

c"w. D. T. D.
 ^[xexnR 538 Axer nn,-GARBHAvexnAxTI-
AnanOA (16), a mo.k of Burma, deecribod as Iwfrhakudi ; Mhbv. 6A z ni,Iuppal.o-kal/deddi). Ho had a
possessing virtuou.s quolitioe. IIe wa€ one of tho piatform of sevoa preeioue gems built at the bodhi-
four tosahers tb*t inetrupted king Alaungsithu tree end sand mixed with gold-dust strewn ebout.
(1119-67 A- C-), who presented him a, goldon He also built e wall surrounding the tree arrd. pro-
earriage (Oloss Palnce Chrmti,cle of the Kings oJ vidod it with e gate-house (dudra-kotthalaa) of eoven
Bar6a, f lg, ltg). precious thinge. Thon, at the request of Ananda,
the Buddha, in order to consecrate tho tree, sat
II, R. P.
under it for one night, in the bliss of aamipatti.
Booause of its connection with Ananda, it bocame
known as Anendabodhi (J.IV, 2Zg f .; Mhba. dg ff.).
AXefnA, ono of the five dauglrters of the chief
Soon the story ofthe bodhi-tree spread throughout
queen of the king of the third Okk6,ka dynasty
India. The pilggims who oame to the Buddhe at
(DA. f, 258; SnA. l, g5Z). The Mahi,ua\naa
Jetava,na mnde a pornt of bringing their offorings
comrnentarSr gays that Okk6ka was the youngest
at the Anandabodhi (J. ff, B2l). Both the Kd,Ldngo-
of the sixtoon kings of the Mahdsammata dynaety,
bodhi Jataka and tbie Pad,uma, Jdtalca wors rolatod,
but makes no mention of three Okkd,ka d1-nasties
in roference to tfris bodhi-tree
(p. 84). Tho namo of Okkaka's chief queen was
Hatth6. c. w.
u. K,.
ANANDACAI($U-NAMA-TIKA, a Sanskrir rexr,
extant in its Tibetan translation, t\e Dga,h_bafud
ANANDA-BEADDEKARATTA SUTTA. AnaTTd.a, sbyan shes-bya-balti, rgya-cher hgrel-pa in the Rgyud-
who learaed the Bhddekarotta Su,tta from the lrgrol (tantr& commontary) section of tho Tengyrrr.
Buddha, usod it in en orposition to his colleagues fte author was Ses-rab dpal gsan-ba (prajtE^6rrgupte)
who had congrogated in an assembly tlalt (upa{!hd,na- and the author together with Rin.chen rgyal_
sdld) rn Sdvatthi (M.IlI, 189 f.). This exposftion mtshan (Ratnadhvaja) translated the work into
wag approved by the Buddha.and ceme to bo called Tibotan (Cordier, ff, p. 72, No. S; TM,IVo. l20l).
the Annnda-bhadde karatta S utto.

D. J. K. S. K.

Al{aXpA CAilDRA, name of a fomer Buddha,

ANAXDA-BODEI, rhe bodhi-tree planted by Anand.a
mentionod in a list of forrner Buddhae under whom
at tho ontrance to Jetavana. (See plate XLV.) Tho
Satyam,roi while in the ninth bhumi aaquired
pooplo of Sdvattbi who visited Jetava,na in tho
morit (Mfuru. f, 139).
Buddha's abscnco had no object to make thoir
oforinge of garla,ndo and perfumes. Ilence thoy
amassedalltheybrought at tho doorof the Buddha's AXAXDI-CETIYA, a ehrino ded-icated to a yakkha
chamber. Anithapiqdika, who reported this mettor namod Ananda. ft was situated at Bhoganaga,ra
to Ana,nda, asked. him to provido them with an and later e vibdra stood on the spot (.1..4. III, l5g).
objeot of worship to make their offerings in the During his last sojourn the Buddha stayed there
n&me of the Buddlra. After consulting the Buddha, for somo time and he proachod to the monks a
A:randa decided to plant a soed from tho bodhi-troo sermon on tho four great authoritiee (cattaro
at Gayd at tho entranec to Jetavana. Mah6 mahopadesa) and also on virtue (ei,la), concentration
Moggalldna obteined for him a frrit of the bodhi_ (aomddhi) and insighb (pafi,mn : D. If, 128-6 ;
tree and this was planted by Anetbapi+dika A.II, 167f.).
in
tho presonce nf a large gathering, including pesenadi c. w.
I{osala and Visd,khd. As eoon as the Beed was
dropped into tho golden jar fi,lled with fragrant
earth proparod for it, a eapling, fifty cubits high. Axaxpl-dlngxAvAr(nANTI-IIIRDEsAT or
with five branobes, each fifty cubits long, sprang up. Aryo-Amnda.o, iB I Senskrit, work oxtant in its
Round the tree the ki'lg placed es . pots of prospority ' Tibetan end Chineso tranelations.
(pury7a-g@a) eight-hundrod j*"" of gold and The Tibetan translation, (Splnga-pa) Dgob-
silver, fiIled with scont€d wator a',d adorned with ba-ln mhol,-no grlos-pa bstan-pa ehes-byo-bo thq-p
quantities of blue lotuses, etc. (J. IV, ZZg: ni,luppnla,_ chen-ptol.ri ndo, ie fouad in the Dkon-brtsegs
 Ar^ltpauAtA
(Ratnakitra) section of tho Kangyur (TM, No. 57).
The Chines€ translati on, J u;t' a'i -taarq -hui, FAfr g
ia found in the Pao-tei-pu (Ratnakriga) eection
of the Ching-teang (Sritre Pitaka) of the Chinoso
Buddhict Tripifaka. Saa Nonj*s, No. 23 {14) ; Toi-sho,
Ns, glO (te). I-teing of the T'eng dynesty, 618-
907 A.C., translet'€d ths work into Chineee. It
ie not known who tran,elated the work into
Tibeten.
The tert ie beliovod to have been uitered bv
thc BuddhB on 'entering the womb'.
E. E. P.
II{AtfItAtALA, R&mo of a formor Buddha,
mentioned in a list of former Buddbas (Mhuu. I, I 39)
under whom Sakyamrrni acquired mdrit during
bis time of probation aud preparation in the ninth
aphoro (bodhiaottua-bhilmi).
AI{AI{DA-UANAVA, thue called in order to dis-
tinguislr him from othere. I{o was a brd,hman
youth, maternal cousin of tho nun Uppalavan46,,
with whom ha had beon in lovo whon she was a
laywoman. Ono day when Uppalavan46 returned
from her alms-rounds to her hut in Andhavana,
whero sho waa living at ths timo, Ananda-md,nava
who was hiding under her bed, jumped up and
eoizod her. fn spito of hor protostations and
odmonitions, he overceme her rosistance by forco
and, having worked his will on her, went away.
AB if uneble to endure his wickedness. tho sarth
burst asunder and ho was ewallowed up in Avici.
In order thet gucb ixeaulte should not be repeatod
Paserradi Kosela erectod, at the Buddha's suggos-
tion, a rpsidenco for tho nune within tho city
gatos, and ther.oafter thoy lived only within the
precincts of the city (DhpA. II, 49-51).
I}. K.
.II{AilDA UETTEYYA. Charles Henry Allan Ben-
nett wae born in London on Decembor 8th, 1872,
thc son of en eloctrical engineer, and oducated as
I cbild at Bath. Trainod es ln analytical chemist,
ho wae a neturel gcientiet, and at an early ago
he ehook ofr the teachings of his Catholio mother
and declared bimeolf, &a w&a then tho custom of
.suoh " unboliovor€ ", an agnostic, In 1890, at
tbe improssionable age of eightoon, he reed Sir
Edwin Arnold'e The Lia1trt ol Ada and found tbat
a new world of spirituel advonturo was op€ned
before tris oyos. Eo tbereupon studiod all available
tranelationg of ths Buddbiet torts, a,ud whon, in
539 ANAT{DA UETTETYA
1898, " ill health drove me froh England to tbs
E&st ", ho onterod Ceylon aS 6 solf-convertod,
Buddbist. There he studied the Dhamma deeply
under a noted thera, and made friende among
the leading Buddhists of Ceylon. There, in lg0l,
he gavo his first locture on Buddhism, the 'tr'our
Noble Truths', later published in pamphlet form.
About this timo ho made up his mind to lead
e Buddhist mission to England, and formed the
view that such a mission could only succeed if
carried out by & representativs of the Buddhist
Sangha. lfe, thereforo, decided to enter the
Order, and in view of the limitations rimposed on
the Sangba in Coylon, where ordination into ono
of the pnincipal sects would tend to exclude hi'n
from free intercourse with those of othor sects,
ho decided tcr enter the Burmese Ordor, whero
such restrictions did not prevail. Ile, therefore,
sailed lbr Burma, first to Akyab in Arakan, to be
ordained, and later to Rangoon, whioh hs found
a more favourablo centre for carr;ring out his
plans. He lost no time in making thom known.
As he eaid, in tho corfse of a long address deli-
vered at his ordinetion, " Iferein lies the work
that isbeforo mo, tho cause to which f have devoted
and consocrated my lifo : to carr5r to the lands
'West,
of the the law of lovo and tmth declsred
by our Master, to establish in thosr countrios
the Sangha of his priests. " Even at this early
stage he v'as emphatic on ths need of planting in
England a branch of the parent Sangha. a belief
shared twenty-threo yoa,rs later by tho Anagirika
DharrnapS,le when he came to England on a mieeion
from Coylon.
In Docomber, 190I, he was formally declared
a sEmanera (novice), the tirst stop on entering
the Order, and on the l'ull Moon of May, (May
2lst) 1902, ho roceived the higher ordination as
a bhikkhu. IIo was given tbo name Ananda
Maitriya, but later changed this socond name
to the Pali form, Metteyya, Even a'u this
date his plans for tbe futuro wero mature. He
was already in touch with " ernin66, Buddhiets in
Engla.rrd, America and Germany ", arrd announced
his intontion to " found an International Buddhist
Socioty, to be known as tbe Buddhosdsorw
Sanwgann-at first in these countriee of the EaBt,
and later extending it to the West, " The first
meeting of the new society was held on llarch
l5th. 1903, when tho constitution and rule woro
fixed, and offioers elected. Alanda Motteyya
hirns€lf app€are in the printed prcEreotus a,o
Seoretary-General, with Dr. E. R. Rost, of whom
more later, as IIon, Secretary. Sir Erlwin Arnold
 IramA rmrEltrA 810 IHATTDAilETIETYA
hfrdrtbo lirt of hmorary mbaq follorred by muff, $nd bsr eon and bie'wifo. No molr6, ho*ryor,
Plofrror dd Mrs" R,hyni Deyid+ aad nunornus bad tbey landed thsa tbo diEoultiee ttterdaot
stSE Buddhbe roholart md diathgnnrbed bbik&hue on a Eomber of tbo Sadgha euupi"g big monsstio
d Gsyloa qnd Brrrloa. Tho rccioty et onoo vo'ss in a taeston[ city beoerae spparsnt. Efo was
rEtilot€d auaidenble attontion, thres busdred nct allcwud to sleop ia e horree wbem a sonan
'(jonvs$azione'
PEmoDs att*ding * beld e fsw Blept; honoe the rced for two housea et Bs,rne-
mthl lstsr ia Baagooq rrhilo enthueiactio ITis foofl could only bo aaten et
{poci0od bcura,
[twtings rere ruoaivod frsm ell ovar tho world, with nothing latar thaa noon. I[e olept ori e bed
As arrouno€d at tho tims, ths prinoipal work on the floor, to avoid breeking the pmcopt Bgeinst
of the Intorn^etionel Buddhis& .Sooiety was it6 " higb and soft beds ", and in ovor? othor way
illuctretod quartorly reriow, Anianiltm, wbieh tris<i to proeorvs tho ascotie dignity of bie adopteid
ssa aont to *ll ncmbera, and lras on eale to ths Iife. The rnogt awkward situaticns, howovor,
public. For aizo, produotion and quality of eon. arocar no+" i;a the horwo but out of it. Ile wae not
tots it iB etitl the moet remarkablo Buddtrigt eil,:lred to handle lnooov, uo coul{ nover travel
prbliootion to Epp€s,r. The drst issuo, which alono. But iro.wor.e at aii iimos the bright yello*
ia Soptambor, 1903, oont*inod twn robos of 6he Sengha, and such garb brought wrender-
hundred pagoe, boginning wifrr e, po{rm qrccially ing crowde end ribold cormaeot f16s nrnnll fusyrs,
Tdtt€o by Bir Edwin Arnold, end it actuirlly ft was,tborefor"e, arranged tb{rt ho sbould be taken
poid for itslf- OnIy air issuos appoared but to and from meetings in rr cai:r, But ths Vinaya
tboy heve oolleotirrely an honourrod plaoo in tho rules, frffned in daye when w ride b€bind a borgs
history of Buddhiat litffitur€. spolt lordly pomp and circumstance, forbede euch
To assisa tbe 'ni"+ion on its ar:ival in England a mothod of loccmotiou, and had not mot,or sara
thfio was fourdod l.be Buddhigt Sooiety.of Grear trug-on to invade the streots it is difficult to eee
Bdtoin and lrsland, wbich held it€ flrat meeting what tbe harassed lay supportors would beve
oa Novmbc 26th, 1907, with Dr. Rhyre Dasids devissd.
in ths ohah. lTds Eooiety, rhioh functioaod
tmtil ISg3, b6iag roplamd in 1924 by tho pruont
Buddhist Booioty, did muoh to roua€ intorest in
tbc forthooming miasion, and to mako h.own its
objeote when it srived.
In Docomber, 1907, et tho ennual mooting of the
Intqutiouol Buddhigt Society, A-airnda Mette54.a
eunqunoed tho forznatiou of" the Englieh branch,
a,nd put through a rcsolution traneferring the work
of tho oocioty to England dunng tho poriod of tho
niagion'a work wbioh ess lirnit€d to tbo months
of Msy to October, 1908. The substa,qtiel cost
of tbo double jorrmey aod tho atay in Engiand was
gucously borno by a rsmarkablo old lrdy, ,l
Uts. M, M" Els Oung, thon Ilon. Troaaursr of ths
Sooi'etn who wit'h hereon Mr. Bs Fla O'mg decidsd
to acoompeny ths -'i'qion q1 r:ngland.
lttre pl.nn vco cont, {boad, aud I)r. Roat, aa
the lpudon agout of ths Rangoon oocioty, took
two smBU hous et lbrnee" nsar lrcndgn" tc bnuss
trbs miasion. AII b€ing ready, a derprtetion of
roabeas of the london eocioty, ec.oomFa,aied by
an irtersted Prese, wont dos:n to the lrondon
Docb, whero, on April 23rd, f008, they reooivod
tho fusC Buddbb rniegiou to Englaad of rrbiott
history bolds sooord.
ltrs }f,ieion ooDsisted of Anenda Motteyya, as
Socretory-Oaneral of tbe Intornetion^et Bnddhist
Eocioty of Rengoon, Mre. Hla Ouag, Eon. Tnea.
Arranda ilotteyya
 fixErNI ffETTEYYA 541
Thone who etarcd ai; Ansnda at, tiris timtl ll*tl
goad roason to etare. He wss then ihiri,y-six
y-ears of tgo. tali, olim, grauelirl end digir.i$eri.
Ttre deop-eot eyos aad somowh&t, rsoatic faatrin*,
er.trmountod by t'he ehel/on head, m:rde a greai;
improeeion on sll who mot him, end *il whc
romomber him speak of hii plaasirrg voi*r-. and
hearrtiful enunciaticn. ir, seoms t'hat his cr:nvor"
na*"ion lr&s alwaye intoreeting; in his lightcr
momenf.e he showsd a clelightful gense of hrrrrrour"
whils hie deep comprehension of the I)irerune.
hig fund of analogy frq:m crrntemFcrsr,' ecitnco,
and powor and ronge r:,f tltougi;i, cori:L'rinei tr,
form a rnost oxooptional perconality. {-}ne writer
deeoribee him as having " ri ;)erf€ctly rnathemaiicai
mind, being ono of tbe ;r',ost eeientifie beings I
havo over not. " IJnfori,u.r*etely. he was airc*dy
o sick m&n. Even &t ei"g.hteerr he was ciirc:iri-
oelly asthmatio. Thie r,'D$lcless dogged hirn nll
his life, and ite atttcLs wera tt'nibie io ge€. At,
eir eariy age hs was given hsroin ts r€liovo the
intensity of tho EpasErs, and thie rlrug wes deethed
to mcr his lifo.
To bs given e drug to relieve an attack naakos
i;ho uufferor want e euppiy to us€ on irirnself 'rhe
next time en atteck Ee€rag iraminent. From this
it is but a ehort atep to regular indulgonco in an
attempt to pre'zont atf,acka arriving, but. nono who
has u/iinoesod en acute ettack of this type of
esthna will blemo tho man who uses all moans
nvailable to remain irnmuno" Nowedays scienoe
bas other reraedios to offor, but Ananda Mottayya
rnust be judgod, by tboae unkind enough to jutige,
by the mediosi knowl6dgo of tbat day.
Whon hia asthra* wa€ not, troubling him tris
output oi.work wes inlmense. Partly by corres-
pondenr:e and pert,ly by ccrrstont interviews he
ooiiected a body of echolars about the miesicn reho
were onthueiestio suppcrtors of ite work" ?ru$
to his promiee inade before loaving Flangoon,
he fomally admitted to the fold of Buddhiern ail
who siabsd to b€ receive<i" and Flanci* P*yno,
lator s loading ffgure in Englieh Buddlrism, with
his wifo and ohildren, claimed to be the first
ao &dmittod. Aocor:ntg of his leoturee vary.
Dr. Roet reoalle e leoture rn a Ccngreg*tionai llall
in Clapbam, filled with working mon, wher€ be
hsld hir audionoe sif,h the greateet aa8€.
Dr. Edward Greonly, who ontored the movement
in the last deya of ths miseion, giVee a difrsrent
rendoring. I{o ettended e meoi;ing at the Eolborn
Roetarrnnt and, though properod by two yeare'
Sudy of tbe Dhanme, was unimpFossod. Ag
AilAHDn ffiETTEYYA
be iaior wrcte, " l\lscui.oo whilo enriehing tdrn
with so m&rry gifts, rrran of sciono.r, thinksr, writsr.
r-rot to nrsntioq tlre onginelity, Caring and lrrader-
ehilr wlrich cor-tld oixr.ilc:ve giich &n enberprieo,
bati fatriiy oruii^r"orithe tsseniial gift oioloqrronce.'u
Ile ed,is. morec.ver, thlrr he lacxed the gift of
geugirrg irie auilionce, and worrld selec& cn absirure
subjoct fur a clr'ss of begiruiers, while lris styla
was too involved. " !trJoret of gll, he roed hls
addreesoe. lVe sat alnrosi in the front row,
eioso t.o hirn arid do r.ot remorrrber birat he sver
tiftod hie oyos fnrm hie paper. " As againsi;
thie, i6 is porntod out thet thrr bhih*hu wouid
answoi questrt-rns at the clos.o of a rnee&ing, eleariy
and fluontly. ii, iu, il:ereforo. all the more rogret,
teblo thar, Le ir.1v6t ioarnl to speok from notes
alons in his ac',ual address.
Ali too quickly th.o rrrne ell.rtr,,rd to r,irs missiori
to England wore to iia clcse, ancl A:ranCe Metteyyn
esiled for Rangoon from Liverpool wilh Dr. Rost
on Ootober Znd, 1908, At an inten'ier. given to a
Rango:n papdr on hie arrivel the following montb,
" the bhii<khu oxpressed biurrrelf highly gretiliod
n'ith the work ttiat had bson done." Grotifled
perhape, for muoh had bo$n done---satisfiod, no.
Hie heelth hed sufferod, not, improvod, his rnonoy
wss oxhauatod, ond the teeohing had not been
aoceptod with nueh enthusic€m ae hs had hoped.
Ilut he weg not beaten yet. fn en " Opon Letter
in the Buddhrets cf Englarrd ", wtitt,on in Docernbor,
he appeaied to ali intortsted to support the work
of ths Society, and deecribar! with great eloquonce
the glory of the measaga of which ihe West had
r.rch immodiate neod. Ihe will tn return was
etill rlivo, though tho efforb neoeeeary to e*rry
orr with even routino wcrk wae t€rriblo, He tried
to produco tho rnoney he neoded for his missionary
gohemee by roarketing his inl'enii."e powerx. Erron
before tbe miseion csrne to England he hed beon
experimontinpl cn a machins for registering the
power of thought. Iio vrng euccoesfiri in couai:rg
a spot of tight io movo across a screerl when he
ccncontrated rrith ell his pow€r on his apPer*tua,
whi..:h lio had proviously l:rrled to a gaivanomeior
But he longed for more convineini*: experirnenta
in the pree€nce of witrresees, and to enablo the now
inetmmenta to be aoq'1irrad, turned his attention
to a new metbod for ertr'actrr,g oxygon from air.
Nothing, however, came ircm thiB potontially
priceloas discoverv' end the looged'tbr thouaande
of pounde remained uneerned. In Docember,
I9I3, Dr, Rost hed to perform on him a s€rioue
oporation for gall-aiones' &trd ihough ths nsws
 AI{AI*DA UFTTEYYA 642 Arruro,t-PU$Pa-UAtA-
fron Rangoon during the nert fow months wag In Jarruary, 1923, appearod ?he Wisfun of the
res8suring, hiS hoslth wes little if at ell thereby Awa* firis emall book, publi.ehed by Kegan
improved. Paul, was a collection of papera vrritton and deli-
vbred by Ananda Metteyya during the wintor of
In May, lgl4, took placa ono of ths stddest lglT-18 to a privete audienoe in a studio belonging
epitodec in thc fifty yoara of his life. The operetion to Clifford Bax, the writer, to wbom tho book ie
pcrfenmed had proved to bo of no evail, arrd hie dedicat€d. Among hie other works may be men.
hesltb was by now deploreble. Tho only bope tioned An Outline of Buddhian ot TIu EeJigian of
sodrned a long holiday in a better climate than Bu.rmo, first publishod in The Twentiath Ccnttry
Rangoon, end se ho ha.d a gister in California it Imprcetbrc of Bunio (lgl0) r.eprinted in Tlp
w6B arrangpd that, bs ehould visit her without Tlnoeophiet of April-May lgll.snd later issued by
delay. Ae she wae shortly coming to Engla,nd the fntsrnational Buddhist Sooioty.
it was arranged tbat they should meet in Liverpool, His life wae waning fast, and early in March tbe
whonoe tloy could travel together to California. final illnees, acoompeniod by suffering peinful to
Tbe bbihkhu'c pasaege money was raised. 4rnong witirees, took its inevitable cours€. MiEs B&lli,
friende in Burraa, but se ber would have to travel. tho eist€r of the founding l{on. Searota,ry of tbe
elone, and thertfore handle money, he left the Ordor originel Buddhiet Sooiety, has writt€n a touohing
which ho had entercd twelvs y€ars proviously, tribute to tie lest few days of life. .. Though
and sailod for Engla,nd dressod in Wsetenx clothos. sufforing terrible pein, he was still compaseicn.
In May he arrivod in Liverpool, whore he stayed atoly aware of e einging bogga,r in the road, end,
wi6h various nnembore of the locsl branch of the eent his landlady out witb money within e few
Socloty. Ife wae altered beyond bonef. As a houre of his doath. " Itre passed owey on Msroh
frlond wroto leter, t'Instoad of ths tall, straight, gth,, 1923, at tho age of fifty. Among thoe€
cloee-oropped, long-robed imprcasive monk of proeont when he diod was Francis pa3me, end to
1908 wes e bent and shsmbling fuure, with an him fell the task of composing a Buddhist funeral
urrkempt ehook of heir, in a badly cut, bedly service. " \8e took the lovely passsge deecribing
fltting ooat and trousors. Yot he was only 41." the Buddha's last devs, thu vory lsst words that
Ill though be wae, and trying ae a patient-guest, the Mastor rittomd, and tl:on we added bis besutiful
yet all who reoeivod him spoek alike of his uns€lfiebi psss&go on the naturo of Nibb6,na, and those prosont
kindly snd thoughtful weya. by tho govesido were deoply improssed. " Tbe
late Dr. C. A. Ilewaviterane cabled the monoywith
On Scptember l2th case tbo tragody. Brotber whioh to buy I gravo, end a plot, some fiftoen
and. aistor vore to rnoct on the ship, end frionds feet equsre, wad bought in Modern Cometery.
went vith hivn f,6 so6 hirn off. Flowora and ineonne wero placed on the greve by
"At th€ g&luway
bc was ohallenged &s an obviorrsly gick man, aad mombers of the largo gathering assomblod, and
toild thst hc would noveD be allowed to land in so there passed from sight I man whoeo memory
Now Yrirk in that csndition of hsalth. Eis sistor Buddhiste yot unborn will some timo honour for
wua fotohod from ber oabin, anrd so they mot for bringing to England as a living feith the messago
tbe firet time for many yoanr. Tbe ship wee of the All-Enlightenod Ono.
aheady oastrng off and within five minutes the T. C. E.
poor {tonob,n web led baak to tho ship and forcod
to satl elone. lfihe flr8t World War broke out a
AXANDA.pU$PA-UILA, or Sri-Arwndao, a
fenr murthe letef, and inareased the rlifficulties
Sanskrit work oxtant, in ite 1.'ibetan translstion in
of the situation. Unable to leeve tbe corrntr5r, tbe Rgyud-bgml (tantre oomrnentar5r) eection of
the fomer bhikkbu passod his time irr lodginga
the Tengyur undor the title (DNU Dg&-bahi-
found for him in Battomoe. But the neigbbour. rm+q-W phreh-ba(PekingEd. Tib. Trip., ed.D. T.
hood was deproeing, and tbough throughout the Suzuki, Vol. 67, No. 2468, pp. S0-6). The work
missris end dlgoonrfort of tbe time he kept a aontains desoriptions of Bome ritualietio pedor.
cbeorful outlook, hin illne6s grew woras{o. I[e mancea. A pr.eliminary purificatory rite ig de-
triod to help the Buddbist movoment, itsolf in esriM at the boginning of the work. This is followed
diffioulties. Ee *toto frequently fot The Baddhirrt by an enumeration of sixtoen rites to bo perforurod
Rcvi+1o, tho organ of the Sooiety; and for a time for the propitiation of JflEna{ildnl (Tib. ye.6es
Far & jbint editor. But ths Socioty was dying, mkheb tgm-ma). Somo of theso rites aro to be
rod by fg23 hod ceasod to function. performed in cemetsries. There arnedororiptionr
 Axlrnainl 543 AxeIne sUTTA
of eome frightful beings e&id to app€ar in the origination. cosB&tion and change aro evident in the
coure€ of the performance of the ritee. The fi.ve aggrogates of oxiet€nce (khondh.e) of the past.
ruagio formula OZ" dhha\n hdt.nhilry plra4 plwl plw4 the present and the future.
drtM ooours in the text. Tlre work ie ettribut€d to (6) A sutta (^9. III, lOd) where A-nanda reports
thc euthorchip of fndrebhriti. PrajfiEdn-gupta and tho worde of Pulqa Mant6niputta that the notron
Rin-chon rgyal-mteh&n &16 said fo havo tranelat€d 'I-em' erises on aocorint of the five eggn:gatee of
ths work into Tibotan. oxieterroe (khandl&) which aro imperrnanent.
It,. H.
(7) A sutta (,S. fV, 400) where the Budd.ha
explaina to ,A,nands why he refrained, from answering
tfnffniEl, e echolsr who wont to Tibet in the tho questions of Vaeehagotta. If be were to reply :
'Thoro is self ', it
ninth eentury (W. W. Rockhill, The Life oJ the would |s sjding with eternahsts
Bu&7ho,p-2201- With the apeietsnce of another ; and, if he wero to reply: ,self doog
(ao,asalnadd,i)
acholar, named fli-me rgyal-mtelen, he tranelat€d not exist', it would bo aiding with annihilationigts
s antmber of efitrae into Tibetan, Among tho {uccheda,ufuLi). Thig eutta ie also aalled Lhe Atthdfro
sorks ettributed to them are the trangletione of Surtu,
ttia Dhttnwdb+opraoarta,rw Bri,tra, Maldsctmayo (8) A eutta (S. V, 285) where tho Brrddba, in
gil,ra, Moitrt Efrtro, ilIa,itri-bhfroanii S{ttra, &nswer to a question by A.aanrLe, oxplains psyehio
Poffto-tikpdnuiuTuo Stitro,, (liri-Anand,o $fr,tra, power (iddhi), baeos of psychic powor {(*Idhifldal,
Narfuparwnfu Ndgordjfumarw Sritra, Mahnkd- aultivstion of bas6e of psychic pow€r (iHhi,pdd,e_
tgop Edtril, Btuys Siltro, Gandra S&trn and bMaanfi,\ and the path (pa4ipadi) for such aultive_
lba Malfrma*galq B{rtra. tion. Psychic powor is the ability to becomo many
c. w. from boing one, to beoome one from being many and
tho posseseion of poryer 6s[,s1ding as far as tbe
AfeXpl SUTTA. Both in the Baqnyutu and in Brahma world. The praotice leading to peyohic
tlna Airyutturc Nihdyw are forrnd eeversl euttes by powor is called its basie. Tho developmerrt of will,
thie nsme in whieh Anande, the disciple and personal ensrgy, thought and invostig*tion is the cultivetion
attsridant ofthe Buddha, foaturoe iu varioue ways. of bases of peychic powor. T'lre Noble Eightfold
Ffometfooce Anende ie the per€on who dolivsre the Path is tho path for such cultivation.
di€oourao, or ho ia the recipient of the lJuddha'a (9) A nutta (,S. V, 286), whore Ananda Bzfrc (g)
sdmonition. At other timeg Ananda explains a ie repoatod.
point pt the request of tbe Buddhe end rooeir.es his (10) A eutta (S. V, 328-33) wbore rhe Buddhs, in
epproval, or it ie tbe Buddhe who BRsFers eome of answor to a question by Ananda, seye that the cou.
A:1ands'e quoetiona- fire more important ones ane oentration of mindfulneea on in-and out-breathing
dotaile,al hgre: pmduces bhe fourfold applicetion of rnindfubeeeE
(l) A eutte (S. f, 188) wbere Anands arLnonisheg @afipafiMna), which in turn producos the e€ven
attraotive factors of enlightenment leading to relesso and
Vengfns tu avoid objecte, regarding
insigh t (vi,mufii frfiqnd,aaaanfl,),
thern as tending to ill and a,e devoid of eoul, and to
trdin the mind ossordtngly. He eaye tbat by octing (fl) A sutta ($. V, 333-4) where Arwnda Sutta
in thic rugrrnsr, tbe fleme of paeeion aa,n be oxtin- (10) ie repeated.

EuiBhed. (12) A sutta i,S. V, 369-4) whore B6.riputta

(2) A autte (,S. I, 109) wherc a deity, vishing to
*gitcto .Inanda, agkl hirn to develop hia ,nind end
ba he€dful,
{3} A eutts (8. rrl, 94) whero the Buddha saye to
Aas,nce thet putting an ond to tbe ffve eggrogetee
' Seigha and the lack of moraiity, the g?vrlg up of
of a=igtonc€ (hfuadlra\ ic oall€d' cegsstion (nirodlul.
tl) A ptto (^9.rlf, 37) where Anaoda, ia anewer
t€ E quostion by tbe Buddha, sys that the origi-
n*tion, oesaation and ohange arc evident in the flve
sf erist'€no€ (khotrdha).
{5} A sutte (r5. TTT, 3L40) wheru Ansnda, in
tinsgrr ta * quection by tbo Buddba, ae5ra that
erplains to Ananda four things, i.e., flrm belief in
ths Buddha, the Dham'nn and the Sangh3 and tbe
posseesion of noble morality, tbe eu-ltivation of
whish loade to omancipetion ; and four tbingr, i.e.
disb€lief in the Buddhs, tbe Dhn",me and the
which Bocures entrance into the Btr€a4 leading to
emancipation (aottd@ij.
(13) A sutta (1.. f, 132) where the Buddha, in
Enswef to a qucstion by An^''da, tells him how g
monk oan acquire nrch oonoentration thst he abids
intheattainmont of the heart'e releaae, and roloaro
thro'rgh insight.
 ATIUNN SUTTA 6& ArrAr{DA-voJn
(14) A subta (C. Ir, 162) where Mah6koithitri, in monk ehouid reaeh impro:vomorrt, growth and
A'rr.wer to qrrestiona by Anarrda, states that in rrraturiiy in thie ciirpeneation, if he ie arr unbelievor,
saying thst aff,er the paasionioss ending, without immore!. of little leaming, of foui spooch, h*ving
rernaindor, of tho aix spheros of contaot, there stiil wicked friendg, indolent. muddle-hoadod,, dis-
exier,s eome|;hing or nothing oxists, or ihore is contnntod, of wicked deeine and of porverta viewa.
both somettring oxisting and nothirrg at all, or But ihere ie a possibiiity that e monk should roaah
thoro ie noithor oxistonos nor non-exisi,onoe, in improvomorrt, grrowth and maturity in thie die-
hoiding any of thess viowe, one crc$t€e &n obsiruc- nonsation, if ho is poesossed of the ten opposite
tion (pstrxtflca) where there was none. qualities.
This sutta is included in tho Kollhito Sura whioh U. K.
prucodes it end both r*re treatoci as o{ro gui;ta in the
P. T. S. edition (d. ff, i61), in whioh csse s nutta,
f,XanDn TEMPIF, rhe naost wonereted a,nd
Ananda by name, iioos not eppo&r in this vegge;
frequentod of all Buddhist templos in Pag6,n, Burrna,
but the ud^ldrw gdlhd. rnonLiana Arwntln Su$a, s
lPlatos Nos. XLVI"XLVE) ancl most probably
the fourih in tho vegga. Both the com-
bililt by king Kyanzittha {1084-ffl2 A.C.).
nents,ry and the Sinlraie.se text iake this to be a
Situated iwo hrrndred yards outside and east of
separate eutta, in which case thore are olevon suttas
tho ancient, crty waiin. it is a ehrine which had been
in thie veggs.
in continucus us€ since its eonetruction in 1090
(i5) A sutta (-d. IIf, 132-4) where the Buddha, in
A.C. Tho king wan inrpirod to build it when ho
n.nswer to quoet.ions by Ananda, explains fivo ways
had had n diseueeion with some bhikkhus whom he
in which tho Order of monks lives comfortably:
happoned tc s€e begging for alms in the oity.
whon a monk has achioved virf,ue, when ho is 6olf-
Struck by their demetrnour ho s{rnt, for thorn and
oonoentret€d, not, vexod by lack of facne, eblo tc 'lVhen
fed them. he asked thom whero they c6mo
ortain at will any stato of mental absorption and to from they replied that they wers from a cave
abide in mental emancipation throrrgh insight. monas-iery on the alopea of Na,ndamfila ]Iill in India.
(t6) A sirtta (-z{..flf, 361) whsre Anarrde oxpleins Tliough tradition a,-qcribesthis hill to the HimBleyae
to Siriputtathstari:onk, who mastors the Dftarnma, it seeme to have been much lower clown, Shas.
w:ll teaob it to othom, mako others utt'or it, make Duroieelle hed eunnised so (ASIAR. for lgl&-14,
othorg ropeat it, and ponder over it. This is how pp. 0&-9?) from thegenorai foatures cf the bhikkhus'
a monk leorris new doctrines, dootrinse learnt esvs \f,hich the king had attompted to imitate
romain unoonfusod in him, old cioctrines to wbich he from theirdescription ofii,. Thie dosire to fashion a
wes msntelly ati;uned remain in use, and ho sst€ brlilding rrFon tho plan of a cavo is in ito€if not Bo
out, to know somsthing not knosn before. far-fetchod; we know that s e&ve was einulat€d
(l?) A sutta (-r{..fV, 426-8) wbere Anaada says in the buildurg ueori in Rangocn for ths purposo of
to somo monks that one does act porcoivo tbe iroldi:rg tha Chaltha Saigiyand (Sixth Convooa-
objecte of ths eensen althcugh one poesos€lee tho tion) in connsotion with the Buddha Jeyanthi
organs of the ssnsos. On boing grrsetionsd by oolobrations in roeont yoers. Ananda temple is
Ud6,yi, 'whothor eonecioug or unconacious one does not only an imposing building but a very beautiful
'sy6n
not perooive +,hem', ho replieg : when eo11- ono and t\e foremost, to draw ihe attention of e
scioug one doee not perceive thern'. fn elarification wisitor to t,tio ancient crpitel cf which it ie o,Ir
'
of the point, ho eays ; while boing consoior:s of the ornament, It is femorts for its e.dmifeble bsn.
inf,nity cf epace (dkdsdnafidyatanal, of tho infnity reliefsand othor sculpt'urau as well ss for ooloneel
of, coneoiousnoes (vifr,ffinnfu.dyata.wl end of noth ing^ images of the Buddha which dats from the original
lae*s (ilbiilcofriliyulanwl, ouo doos not pereeive the period, s8 prowsd from the deecriptive legende.
objects oftbo sbnses. tlrere aro no lece than ono thousa,nd four hundrerl
(18) A arrtte (-4. V, 6) whoro Anandc ehowe that
a,nci eoventy-two bes-reliefs. They illustrst€ ths
virtrre, firoodom from remorse, joy, rapture, calm, story of the lluddhe'c life and soms of the JEtokas.
heppinoss, right conoentration, rrnderstending
thinge ur they really are, rovulsion end dotachmont, D. T. D.
and ffnally release end insighi follow upon each
othor. This errtta is a repetition of the aSilo Surkr
(A.V,4) whieh procodes this. [HANDA-yAia, n&mo of a Tibetan mon]r during
(19) A eutta (.4" V, 152, 154) whero the Buddha the Yiian dynrety, knorrzr in Chinos€ as Kung-
saye to Ananda that there is no possibility th6t a ch,ia-ko-tz'[-"2[. Se€ K.UN-DGAS-GRAGS.
 PLATE XL\rI

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39.S.P.C.970n
 Sbons Seulpture, Ananda
Tomple, Pagd,n, Burrne

1{all.peinting,
Anendo Ternplo,
T'egEn, Eunne

ContriOhl ArcWcicol Dctt. Bwrc

 AilANDEITA SUTTA
II{ANI}ENA SUTTA a,pp€srs in the Khundh.a
Sw.nyutta of tho Sarnyutta Nikd,un (IIT, lS7 f.).
Ananda, requestn tho Buddha to rell hiur of a
doctri:oe that would rnake Ltirn live more ardent rmd
intsnt. 'Ibe Buddha teaohee
him of the imper-
marlerlce! eorrowf,ulnesg and Lha eclfleeenoss of the
fiv*: efupcg*tes (khandha'1. Rut, for the roferenco in
tLre ud.ndrw (ii:id. p. f 8tl) ir would be better to
name trr-ie also Anand,q, Sutta.
c. w.
AHAlfDlTA,, the door-keope,r s-lf Mbni, In ono of
l,he rnany drearne Md,ra haci befr.rre he'qreni; to war
with the Euddhn,. he hoard Anandiia uttenins an
unpleaeaut sound (LdJ. 2L91.
A free from lusts as a disciplo of a future Buddha
A-l{Ail-FEI{-PIEI{-gt{INq (FFlHffffljffit, or F6n-
pioh-ching, a Biitrs, exta,rrt in Clrrneso on Ana,nda's
thir:-king (Nanjia, No" 63? ; Toishd, Irio. 4gE).
fi'l-rnn tlte Brrdtlha wns at bhe ^tnE,tha-
pintiada=8,riirrra, tho Rrrddha preached on tlre six
ewila, tha thrne suffst'izrtrgi;
arrd so oi:t" Then, Anands
aaked 1,lio Buddhs, whof,her bleeeeduess was qres,!
or not frlr Ono WhO eerved the Eurtrdlr4 A,ild reeoivotl
tbe orrilnatisrr. ifho Brrdclh& ffnewsr€d, u If one
BnrrreJcihs BUdd[A &nd reesivee the orriirration
lric tlloscerl reward is irnrn,lrss, But, f,hore are
throe waye sf eerving ttrttsBuddhn, viz., to serve
the Bufldha, as a disciple of clovils, ae a human
being or a being in heaven, srrd as a disciple of tho
Buddha. One thousand years after the Bucldha,s
Nirv6,r.ra, the evil way wili &ppeer in the worftl"
A fow bhikqus vrill practice the religion and rnany
bhiksus will lir,-e tho I'ife of corrupted la).men. As
a resuli, they wili rrnd':rgo suffering fore.ireir. So,
bhikgus should keep the precepts and practise the
way of the Buddlra.'
According t,o fTanjio's (,atalo6;ur:, this efitra was
translated L'y 5!-16119chien or f'r"-chion of tlre
wostern Ch'in dynasty (38,5-,49i A"C.), hrut the
TaishO Tripilak,a gi ves l)harmaral:sn of ttre wostorrl
I'ein dynasty (26i-317 A.C.) as the brauslatcr'e
name.
F-. l'Ms,
Al{AilGA, a n6gu-kin"g mentioned irr Lhe .Iloha.
tndy{tri (247. l).
AilAfiGANA, e provious birth of J;,otirka (pali,
Jotike), who wae ei rich merchent of the city of
Ila,ndhurnati, ninety-one &eons ago. Wiion the
Buddho Vipa-(yin visited the city hs went forward
545 ANAI{GANA SIITTA
to meet him' evon before tire king Bandhuma., the
Buddha's father, ancl invited him to aocept his
hospitality for full three months, t,o whrcb tho
Rnddha agreed. Tlre king o&mo to know of thie
and was very angry with him. But he eould not
do anything to harm Anangana for fear that hs
would incrr ihe Buddha's displeasure, Later, on
a request by the king, Anan€tena consent€d to
entortsin the Buddha in turn with tbe king. There
eneued a compotition as it wero to ehow bospitality
to ttrs Buddha, Alangana each day improwing
upon that, given by. the kTg tfr" previous day.
His l'aith was so great that Sakra himself ca,me to
his assistance on the last day to outdo f,[s king.
A.t the ond of tiie last day's meal he made known
his solernn wislr to enjoy celestial bliss and to bo
(Mhuu. fI, 271 ff.).
c. w.
ANAf,GANA JATAKA. This is'one a,mong the
ma,ny Jdtakas revealed by the Bucldha at Saikaesa
in order to illuei,rate his staternent : 'not only now,
but even in his past births S6riputta was wiso
and eould urrdersband in dettril what wae preachod
very briefly' (AA. 130). Ar Arnngann Jd.taha
does not, occur in the Jdtaka collectiorr, but the
'rerse quoted rn t'ho Ahgurtaro Nikaya AtllmkatM
is found in the Jhrtna'sod,hana Jdt'aka (J. I, 479r,
anrl tho word arza,hgcrrvcl occlure in this Yorse. Tbe
suhject matter of tho Jhfrna-sod'herca Jdtaka w
well as the cireurnstances that led to its preaching
are almost iclentical with the details of the Anni4ana
Jd,talaaand hence it may be presumetl that Anangano
is another narne for Jhd,rwsodluctna Jd,talca.
w. G. w.
ANAfiGANA SUTTA, preached by Sa,riputta to a
congpegatiorr of monks, while the Buddha was
near Sfr,vatthi in the Jetavana, in the monastery
brrilt by Anithapi4{iha (,li/. T, 24 tr.).
ft deals with fbur kinds of persons, viz., (l) ono
vrh,:r tias bleminh (angatutl in him but ie not aware
of it, (2) one wbo hae blemish and is aware of it,
(3) one who bas no blemish (arnn4ana) in hirn but
wbo ie not aware of it, and (4) one who has no
biemisb and is aware of it.
Ifaking use of & verv pertinent simile, Sariputte
ehows that tbe second is superior to the 6rst becauee
he who knows that he he,B blemish would strivo
to get rid of it, whereas the other would not do eo
on aocormt of which he will paes away while he has
 AilAI{GAVAIAA 54ft AttaffresAPPAYA SUTTA
attachmeut (loblw), gversion {dosoJ and conl'ueion Wmh", (SOIS. )(LIV). Thi.e work, too, has. beon
(rnolwl, which sro the propolliug forcee in tlo oycle ineluded in the tantra seotion of the Tibotan Tengyrr
of existonco(sor.nsdral. Onthe o&hor bdnd, the tbird rrndor the title Thabs dan ies-rs,b rrumx-po,r-gtan-lp-
individualissaid 0o be inforior to the.fourtb becausa, ilbob-pa sgnth-pa, trr+nslated. by $ant*th"dte
although he ie freo from blemieh, yet tho faot that and $gos Lhas btsas (TM. No. 2218; Cordier,
be is not &wa;re of it leavee tho possibility of his II, p. 2ll).
attontiou boiog clirooted to tbe fair aspwt of things A euggostion is mado by J. Filliozat (L'Iruhe
$ubhanim,ifio) ou account of which attachmont will clar'$,7u", fI, p. 508, following (lriinwotlel and
deprave his uind, Thereforo, tbo fourtb individuel Shahidullah) to idontify him with Gorsksan6tha,
is the b€st. t'he preceptor of Padm.asarrrblrav*, as Aaanga,vajra
Therr, Moggalldna quostions $d.riputta on tbe was the preceptor of Pad,mav,ojra Saroruha, who may
nsiuro of thie l:rlemish. It is interesting to noto havs been the sa:me as Padmasar:ebtrava.
that the dosoription of blomish given by S&riputta
II. G. A. v. Z.
pertoins to tho monastia life. They are s,rrg6r
(kopal and clisconbent, (apprcaya) rosulting from a
reprimand, by others, on tho transgression of some Ariefifas^lPPilYA SUTTA, preached to the
monastic practicee. This form of behaviour was rnonks, with Ananda at thoir head., by tho Bi:' lrlha at
oonsidered to be barmful to tbo co-operate life of '- [ II,
Kamnassadha,rnma in the K-uru corurtr'v
ths monks. 26r-6i .
Sdriputta concludes by saying f,het one who is The sutta deals with roal permanerl,:,i) or
oocupiod with these oviln rrncLillod wishes (pdpakd irnperturbability (dr.rafij*) *nd with tlre va,rioue
alaaali iooMaa,ca,rd), ovon thougb he bo a forest ways of rrrediboting thoroon and the attainment of
dweller, ons who goos from boueo to house collecting true relea,se.
hirs food ae elms or s rag-robo woaror, he would
Thrr ploosures of senso (kdrna) belonging 6o thin
not be rovered or held in bigh esteem by bis
world as woll as tho noxt, as aleo the peroeption
follow-monkc in the holy life. On the other ha,nd,
(aofi,ffi,\of pleasures af,o s&id i;o belong to the sphere
tbe p€rson wbo hss dostroyed euoh unskilled
of doath (trLd;ra). Thoy aro impermanent (anicca),
wirhes, even if ho wore not to lsad an ar:stero lifo,
hence leadi.g to sufrering (ibid.263). All the mieory,
would be revorod and held in high opteem.
unhappiness and frustration i:r the v'orld ca,n bo
Moggalldaa then congratulatos S6riputta on ths attributod to ths ovils inlerent in sonso-porcoption.
morite of suoh a disoourse. K-nowledgo by way of the sensas and the pleasures
D. J. K" based. on the sensos couldnot bo roado the basisofa
stable bappiness. Theroforo, sufforing in this world
AHAiIGAVAJBA, a prorninent author of esoterio could be oli-minoted only by overcom.ing this
Bud.dhiexn in tho boghning of ths eighth centrtry wodd of sonso ploasuros.
A.C. A gon of king Gop6la in eaetern India, he Thus the sutta lays down tbe flrst stop t'owards
became a disciplo of Pad'navajre who introducod the attainment of imperturhrability (d,ry,afijo) as
lhe EernjrakLntra into Buddhism. To this, Anfl^rrga- consisting of abirring witb thoughts that aro far:-
vajra (known in Tibet as Ya;r-lag med-pal.ri rdo-rje) reapbiqg (vipuJal and widospread (nnlwqgatn),
eomposeid several worka, of which two sEdhanae with a deternined mind having overcome the
aro included in tho.tantra eoction of the Titiete^n world (ahhi,bhuyyo loha4n) of tho ff,ve sonses {Iul:4.
Tengyur rrnder tho titlos Dpal dgyes-pa rd,a-rjeltd fY, 58), i.o., the sensuou.er (kiim'duana.ra) sphere.
agnb-thabs (translated by Yajrapd.4ri and Rma-ban frvrl (pdpatraa) aad unskilled (alcusaln) thoughts do
chos-lrbar : TM. No. 1249) and Dggea-patpi, not harase the mind in this stato. Tho eecond
rdo-rjQtd sgrub-pahi thabs (traualatod by Kun-tu and the tb.ird stepe of the path to imperturbability
bzan-po s,nd Tphul-khrims rgyal-ba: TM. are g'ivon os .refleotion on tbo constitution of tho
No. 1264). world end it's D.aturo, whioh is impormanency
Ilis mont famous compoeition is the Prajfi,opaya- (oniuafil.
vini^dmga*td,itrhi, a workcharactorissd by its boldrnoee Traneconding this etate of importurbability, is tri
of spirit, its lucidity of teaching and brevity of bo found o etato wbsre one gains gleat€r wiedom, i.e.,
exlrression (8. BhattacbarJ4f&, An trntradarti,on the stato o1' jothingngfF @kiiwafi,fifr,yata,rw). On
to Budd,hist Esotari.cnb, 1932, p. 74). lhie work beg 6{,t6ining to this stats ono realisos the emptinoeg
now boen pudished aa ono of the Two Yojra,ydna (tttfi,iwtdl of thtnge(il,hamma). E,gorstic tboughte ars
 A-ilAr{.SZ T'.SHIH-CHING 5{r ANAI{TACARITRA
orrorcome, sfter which one gf,f,6inn to the stat€ of givon and passages quoted theroin (Sr;e{. pp. 17-
'neitlr.er peroeption uor non-porception' (nasa- 34) show a olose affinity to the contents of the text.
wfrfrfrtzdsurtffigurana) wherein all fernrs of poreep-
tion (eaftflfri are atopped witbout a residue. R. A. G.

At thie stage Ananda poses & vory pertinent

Queation, ae to whether or1e rpho attains to ths stiate AI{AI{TA, a na,me for Anavatapta-ndga-rdja, a
sf neithcr pereeption nor non-percoption is porfectly ser?ent ktrtg, also named Anantabhoga. Soe
releeg€d. The, Eurldha,'e reply is that, gorne aro ANAVATAPTA (1).
roleeeed while othore are not, ancl ho procoeds to
e-plarn why it happene thue. ff a Ireraon were to ANANTA-BALA-VTGEU$TA-NrNl,nrra-dnI-se
u-
gr&sF a,fter the etato of neither peraeption nor non- BEAVAMATf, namo of a Buddha (&tyu.3581.
lrereeption he does not afbain final relea.se, fnr it, is
arrly a p€rson who is without grasping (arw,pddina\ ANAI{TABHOGA, the sorpent king Anavatepte.
that Ettc,ins ffnal Nibbfl,na, Thus, true doliverarrce n6,ga-rdja. Seo ANAVATAPTA (l).
te only the deliveranee of the mind without graspirfg
ANANTABUDDHI, n&mo of & fbrrnor Buddha,
{anuyifid.d, ei,ttunao airnokklw).
mentioned in a list of such Buddhas, under whom
Eudilhaghoaa (MA.lI, 851) says that this gutta Sakyarr,ur.i acquired rnerit while in the ninth stage
doecribeg the nrnhantship of tbe sukkhuuiptosmlca
(bh,umi,) of preparation (Mhuu. tr, 140).
(q....). Arabautehip is montioned in nine d.ifferopt ii
€snneetions in the sutta, whictr ig, therefore,
praiead as being well taughb (aukathitaqrul.
ANANTACARITRA, one oi' the four
sattva€ who headod tne ' hurrclred thousand m5niad
bodhi.
t
of kofis of bodhisat,tvas' (bah&ni borlhisq,ttaa-
D. J. K. '
ko{d-rwyuta,-iuta,-sahasrdni), whom tbe Buddhe
had made cuetodians ,
and expositors of tho
:
A-rAH=SZU-SIIIE-CEING(FEfSEEgHffi),
& srtra d,harma,paryd,yo aftor liis passing ewa,y (Silmp,
whieh ig ext*nt only in Chineee. ft was tra.nslated pp. 253-6). !
by Chih-ef ien from ite origirral Sanskrit text, Materials arg lacking abr-rut Alantacd.ritra's
in the middle of thc 3rd centrrry A. C. As the
I
corrnections with rituals, antiquities and icono- i
titlo errggosts it, could be renderecl ae 'the Sibra graphy of Buddhism, but tho legendary &ccount
of Anansle on four rnattore', or 'tho Ananda given in t}ae Sadttharm,aTtu4,Sarnka Sfitra (ch. 14)
Efrtro on four matters' ; whicb, accord-ing io conta,ins some information about hirn.
Nnnjio (No. 696), would be, 'sritra (spoken to)
ft is said that Alantac6ritra and his three
Anondn orr four mattere'.
cornpanions, i.e., Visisgacaritra, Vi6uddhacaritra,
Thls efitre ie a troatiee of moral principles ex- and SupratiEfhitacaritr&, wero the learlers of the
polinded on a,n ei,hieal basis, the eontents of whish largo multitude of bodlrisattvas who arose frr-rm the
seom to telly e'ith that of tha Mo,hd,nto,ngalo,Sutta, Sahd-lokadlratu (q.v.) when the Buddha macle the
(,3n.p. 46.) or tlra Pard,bha,uoSutta (ibid. p. l6). declaration that they are to bo the guardiarx of the
The four luattorg d.iscus$ed in the srftra could dlwrmaparyaya.
briefly lie etated thrte: (l) to suppiy the worldly After tho Buddha gained supreme enlighterrment
beinge with rneans of Jir-ing, and to feod sniynsls he awakened and enlivened these boclhisairr-as,
witlr pity; (?) to suppcrrt tlre poor and needy with along with their retinues, ir-r assisting them to gain
compa,r=sion; (3) to rofrain frorn eating rueat, aad irrsight, too. Furthermoro, tlre Buddha had matured,
bo rernaiq fimly 6xod in obsorvingthe fi.vs preoopts; eetablished, conflrmed, instructed, and pert'ected
and (4) to reilpect the drarnen&s with due regard thern in t'heir bodhisattvaship. Thel' .i:vell in tbe
and honour- In addition, the sfitra nrentions th$b Sahi-world, the dornairi of the ether-elemcnt belorr.
the peruon who complies with the four ma,btore 'fhey dovote their time only' to their studies.
(WiE ezl-anoi) summarised absve, worships and. They do no{, a.ppreciete sociai n*rlisringe or
honours the Buddhs in all respects. In other words, noisy crowds and thel' ar': zeal.cus in therr work.
although he doee not worship the Euddha, his aot, They lead a secluded iife, because it assists
of oleaving 6rmly to tbe'four mabters' is equivalont them to fuifil their ambitj.on r,n the searcb for
ta worshipping tho Buddha. Buddha-knowledge.
It ehorrld be rrdded that lldrikss nos. 4, 5, and S They &ro well instructed, they havs gained
of the Etkg., end. tbe ooinrnentarinl oxplauations knowledge and are bestowsd witb miraculor:s
 AI{AIITACHATTRA 548 AI{ANTAMUKHA-NIRE ARA.
powers and wisdom (ibid. p. 2Sg for many kofis being Mati, Sumati, Ratnamati, Vi6esanoati" Vimati-
of aeons. Since thoy have long followod the samuclghifi, Gbosarnatr a,nd Dharmamati (SU,rnp,
epiritual courso of life and irnplanted the rorrts l7). They aro desorib€d as having a,n immenso
of merit in the times of former Buddhas, it is said. fortuno. Each of thsm was in posseesion of four
f,hat the Buddha brorrght them to maturity for groat continents whore they oxot'cised kingly sw&y.
enlightenmont (ibid. p. ZO2) and considers thom Whon tbey eaw that tlre Bdddhe-to-be had left hie
to be lris sona. homo to become an asoet,ir:, and heard that he
R. A. G. had at,ba,ined srrpreme, perfec.b enlightenmont, tlrey
all foreook the ploasuros of royalty and lbllowed the
oxample of their father. They otrovo tr-r reaob
AilANTACEATTRA, name of a fbrmor lJudrlha enlightenment and became preachers of tho iaw.
mentioned in e list of formor Buddhas under whom
TVhiie constant'ly leadiarg a holy life, they 'plantnd
Seky**rrrri aoquired morit while iu the eighth roots of goodness' under msny thougsnds of
bhumi (Mkuu. I, 138).
Buddhas (ibid. t?)"
U. K.
ANANTAGHO$A, a bodhisattva whoso namo
occrrrs in a list of future Tathd,gatas (etgzi. 442.9).
For dotaiis see MAYADEVI. ANAilTAMAVA, one of six eisters of Mdy6,, mothor
of bhe Buddha, aecordirg to tho Mahduastu, (I,
ANANTACUPTA, n&me of a former Bu<ldha 365). The goneral tradition knows of Mal.i:rra-
mentioned in a list of former Buddhae under whom jd,pati as the only sista;r of Mdy6. Itrvidently,
Saky*-u.ri acquired merit while in tho eighth Anantam6yd and two othors, Mah6,mdy5, and
bhfrmi (Mhuu. f, 138). Atimay6, havo dovoloped frorn Meyd,. Their
fathor's n&rue is als{: rfi"fibrent in this account. Ee
AIIANTAJAII, n&mo of Bhajanadd,yaka (q.-r.) is aelled Subhuti inetoad of the usual Aflja'na.
thora in a previous birth as a king.
L. R. G.
ANANTAJf,AilOTTARA, name of & group of
Buddhas mentioned in the Samrid,hi,rdja Sfr,tro (ed.
byDasand Vidydbhusan, Calcutta, 1890, p. 66). ANANTAMUKHA.DEVASURA-NFTRI,SURA, A
dsmon (htmbltdnda,), montioned in tho Ma;hd-
ANAI{TAK^[,YA, an attend.ant oi king Milinde who vyutpatti' (No.3446).
s€nt him to oscort Ndgasona from his monastory
to Sdgala. On his way he quostioned. the elder ANANTAMUKEA-NIRHAnA-DHLnANI-TIKA,
e
about the eoul and wo aro told that the latter Sanskrit toxt which is extant in its Tibotan
talked to him from the abhidhamb,a to suah offoct translation, bhre(I.Ip lu,g s -p a) eg o -mtha -y aa -pa agru.b-
tbat Anantakdya beca,me a convort (Mi,Ln. B0-l). ymhi gzuns rgga-cluer hgrel-,pct, in the Rgyud-hgrol
I[o is probably to be identifisd (tantra commentary) soction of thtl Tengryur. fts
with Antiochue,
ottend"c,rxt of Menander (The Qu*ti,ona of Riry1 autbor was Yo-6es efiiri-po (Jri6,nagarbha), Prajfin-
Mdlindo, BBE. XXV, pp. rix, xlii). va;rm& and Ye-6es sde (JflEnasena) tranelated tbe
work into Tibotan. Thie is & cumnontary on the
U. K.
Arwnl,amulclw -n irhdr a .n im a -di tit an i.
t
AXANTAKOSA (var. Antako6a), n&mo of a fomor AI{ANTAUIIK R A- Nr RE ^[ R A..D H A R A ttI-VyA-
Bud.rlha, mentioned in a list of former Buddhas KEYANA-KLRIKA, a Sanskrit toxt which ie
under whom Saayamuni while in tbe ninth bhfilrd extaati in ite Tibetsn transletion, the (Eplmgc-
acquiredmefit (Mhttu. I, l4l). pa) ago"mth&-yo,s -pw sgirub-polpd-gzuie rnam -par bid-
f,ahd rtshig-lal.tur b1troa-pa,in the F"g5n.rct-bgrel(tantre
ANANTAIIATI (l), e bodhissttva who was in tho oommentery)seof,ion oftho Tongmr. fts author waa
aesemblego of Samantabhadre, Samantanetra, YB-6es afi.id-po (Jfidnegarbha). Prajfldvaama and
Samant6valokita, San antara6m.i and othsr bodhi- Ye-6ee ede (.Ifldnasona) translaterl the wo*k info
sattvas, Iistoning to a discourso of tho Buddha at Tibetan. This is a oornrnentary on lb.s Anonta-
Gpdhralnila mountain in RajagXha (-l?pp.p. l). muklwni'r lfr,ra -ndrna -d,lfrr ani.

AI{ANTAUATI (2), third of tbe eight aons of ATAI{TAIUUKHA. MREARA - IT/ITA . I'HT,RAtil
Candrasrjryaprndipa Buddha; the other BovoD (Atgo-o"\,thonamo of e lfah6ydnesfrtra, a fregmont
 ANANTAilUT(HA-rIRHARA- 549 ANANTAUUKgA.XIRHANA-

of the Sonskrit version of which has been edited Parte of this d}6ra+i are cited hers ;
and translated by F. W. Thomss (Turk&ern. p. 86).
A-na a-tu a-rw mukhe muhhe nvukhe aanwntfrrnuleha
This fragment mentions a foat of supornatural
jyotbam,e satydrorne . . . anafiagata annntagata
power performed. by $ariputra, by which aII tho
. dlwnnnd,ha nilwre nilnre tti,nnle viffiltarc
monke residing in the noighbourhood were brought
. eorrwntapnabhe vipulaprabhe
tosother in the hall of ths Mah6vana.
aanftlwse sa,manlamulahe earuatrd,ruqda
A stanza seid to be from bhe Arwr&amublw-ni'rhd- saohd. A longthy eulogy of the good of,fects of tb€
ro-dhd,rani, occurs in the Silcpasamrc.m,ya (p. l8), db6ragi and tho advantagos of knowing it followe.
'fhis er"logy
tathdna,rta -mulcha -nirhdrdhd rong drn apy ukb m : which js in prose is interspersed
"''ainly
witb a fow stanzas. The efrtra ende vrith tho
Ye ke c'it satad,na blwtnrrti vigrah"dh
etatemont that the congregation lauded the somon
p,rigrahas tatra ni dinamnTlam
of the Buddha.
ta$nat tyajeyydtra blwuet tTmn
a-h'i, dhdran| bhatrt
ulvf gte-tf €T,asA The sfrtra ep1leers elsowherc in tho Kangyur
undor tho titlo Arga-anantarnukln-ailhalea-nd,ma-
which has boen trcn.qlatod by Bendall as tbllowg: dhfrrani, (Peking Ed. Tib. Trip., od. D. f. $q2rrki,
So, too, it is s&id in the Anantannulelw,-ni'rhfrra' )|^XXI[, No. 808. Cp. TM. Nos. 140,525, 914),
dhdrond: Wherever oonflictg arise amongst living Thero aro nine Chineso vorsions of tbis work
creatures the sons€ of possession is tho causo. For as follows :
this oause let a man leave any place whore desire
may arise. For the world is at the feet of him who (L) SM-td-fu-t' o -ln -nd-chdns (#fiIflW*EB W on-
is rid of desire. j'ro, No. 363i Taioh6, No. l0l0) or the Sariputra-
dMroni-t&tro, trnnnlatod try S6ng-ch'ieb-p'o-lo
Tho Tibetan version of the Anantam,ukln-ndrhira- (Sanghapala) of the Liang dynasty in 600-20 A. C.
,rdtno-dtfi/rantr, e&id to havo beon translated from (2) Ch'u-alfrrry-
Ile was e 6ramana from Fu-''ar';
tho Sanslcit by Prajfldva.rma andYe-6es sdo, occurs
tou-pi,en-mln-t'o-Io-n'i-ch'ing(HHftilnfEStrA
in tho Rgyud (tantre) section of the l(angyur under
Nanjia, No. 966 ; TadsltS, No. 1009) or the BuAho-
tbe title Eplngs-W ago-mthaP-ga"s-Ns bsgnfi-pa
bhdsito-iAfnnantamuklw-dhdraqr,n-nitro, which is a
alwe-bya-bofid gzwiw (Poking Ed. Tib. Trip., ed.
later translation of tJre earlier one. I}le translator
D. T. Suzuki, 1-ol. ft, No. 539, pp. 16I-5. Cp.
being unknown, its oompiletion oanriot be aseribed
OM. 639). Acoording to this vereion whioh bogins
to a specific period ; (3) Wu-lianq-m0n-utei-md-ch'ih-
witb an adoration to tho Buddha and all bodhi'
chirry (ffi|tFl&Sffi, Nanjio, No. 356; Taista
sattvas, tho vonuo of the preaching of tho sfrtra
No. 10f f ) or the Buddhablfi,Sdt6.a/rndtorrLulclw-
was the KrifagBra6ald in the Mahdvana at Vi66l6.
guhyadlwra-ttttro, translated by Chih-oh'ion
The Buddhe addrsssos Maudgalydya'ra and sa1's,
(Nonjio, appendix II, I8) of tho Wu dynasty in
" Let all tbose monLs who livo in the thousa,nds 223-53 A. C. This translator was honourod with the
of worlds you have visitod assemble in the KfilAgera
iiterary appellation " I(ung-min" (respeotful and
hall." Insbaatly IVlaudgalydya,na appoared on tho
intelligent) ; (41 Ch' u-sMrry -uru-l,ion4-rndn-ah'dh-ch&q
peak of Mount Sumeru and ssid in a voice that
(Heffitffi#il$ Nanjdo, No. 356 ; Todsl6,No. l0r2)
could bo heard and undorstood irc. tho thoueand
or the Buddhablfisira-jdtrirwntanwkWlwra-a7tro,
worlds, " Listen, all you boings in the world ! A
trqnolated by Fu-t'o-po-t'o-lo (Buddhabbadra) of
aermon shall be preached hero. May those desiroug
the Eastenr Tsin dynasty in 398-421 A. C. Ile wae
of listening como."
a 6ra,maqa, Indian by birth : (5) A-nan-t'o-mu- ch't}-
Eea,ring this, four myriads of monks aseembled nt-tw-tri,-t'o-chi,ns
(FFIffi8H&trrnIftFElg Nonjb,
thoro. Tben Sdriputra oxercisod l:is superaatural No.358 ; TatshS, No. 10f3) or tho Arwnromukln-
power and brought together all monks who were n'irMro-dlfi,rapE-n7lro, translatod by Ch'iu-na-po-
followors of the Sr6vakayn''a, Pratyekabuddhay6ara t'o-lo (Gu4ebhadra), of tho Sung dynasty in 485-43
and Mahdy6na. The Briddba then addressed A. C., who was e 6ramaqa from oentral India;
bodbissttvas of difforont oatogoriee, eome of wbos€ (6) W u-Idarry -mln -p' o -ma -t'o-ln -mi-chdrry (frlffitn
n&mes a,ro montioned, and wished tbat they would FEFtrg Nanjia, No. 3&1 i Taial6, No. 1014)orthe
aseemble. Ibey did so in groups of millions. B llddhabludqi,to - ornitannuklw - mar aj i.d - dlfrrapE - eiltru,
Siripttra obeorv€d tho adrnirable attainmente of trennlatod by Kung-t€-chih (Gu4a6ila), of the
the bodnissttvas alrd asked tbe Buddho bow they Earlier Sung dynasty in 462 A. C., who wae e 6ra'
e quirod thom. The Buddba s&id that it was m&n& of tbe west€rn' region (Nanjio, eppendix I[,
through the powor of a dhdraqi which ho quotod. 85) ; (7) A-rwn-t' o-mu-ch'il-nd-ln-li-t' o-ldn-nd-ahnng
 ANANTAuITNEA-pmr6 o nxAN A- 660 ANAxrArrnn nSapRATrgTHAra
fifffiE E &EldEfEmEg N anjio,No. 36?;Taist6, powors, tbe four kinds of fsarlessnesg end so on.
No. l0l5) or tho Arierta-muklw-nirhdra-dhdron6- And the Buddha also taught many dhEra?is.
rttro, tra,nslatod by Fu-t'o-shaa-to (Buddha6anta) The Tibetan title of this qsction is Sgo_nrtInh-yu-
of Northeru Woi and Eaetera W'ei dynasties in pa nnm.par sbyofl-bo bstan-paftd lelu rhee-bya-bo
5241-38 or 539 A. C. This trangl,Btor was aleo an
thq-pa chen-poftd md,o (?M. No. 46), which wer
Indian 6ra,mapa; (81 I -lshry -ch'u-ehl.ng -7t'u-aa-cfuhry
trenslated by Surendrabodhi and Dpel_brbsegs
(-HH4E,#EE Nanjr,o, No. 359; Toisld. No. l0t?) g,ek?ita.
or tho Bu.ddtnblfi*ita-ehomuklnjdta-bodhisattaa.
arTlro, translated by Tu,na-ohiieh-to (Jfrdnagupta) K. T!m.
of the Sui dynasty in 686 A.C. ; and (9) Ch'u-ahhq-
wu-pdetn-mdn.t'o-la-ni-chin4( HSft*flFEFtriB AilANTAUUKEA-SAITHAKA-DEIRAI.{I, a Sa,n_
Nonjia, No. 360; Tadsl6, No. 1018) or the- ekrit t€xt which, aecording to Nanjio, oould be
J dtamuklw- dhdrarpE-ttitrc, tra,nslated by Shib Chih - tho original toxt frora which a variety of Chineso
yen of tbe T'ang dynaety in 721 A. C. tranelations havo sprung (Nos. g6g-00 and 956).
ft is a work based on a magio forznuls (martra or
R.E. &R.A.G. dlwrani) for the aaquisition of supernatural power.
Tho Sakyamuni instructs his aiscipte $aripritra at
his request (AMG.If, p" 250).
AI{AI{TAU U K HA.PA RISOI'EANA.NIRDESA.
Thero is s Tibetan tranglation, ontifled Sgo-nrtIvh-
PARIVARTA-ilAUA-UAEAY.I,I{A-S{'TRAr Of g6-pas bsgnrb-pah'i gzuhs, in the Mdo (sritra)
Atwtfuntuhlto-ttindtodlwnn-nirdeia, the s€cond section of the l(ang;rur, oomprising six folios. (Soe
soction of the Mohdratrwb&l,o B&tra, oxtant in Catalnpe of Tibaan trtanusripta Jrom Tun-huang,
Cthinoso end in Tibetan tra"rlations.
publiebed by the Commonwealtb Rolations Ofroo,
fue MahdrotnalaTlo Sfrtro (To-pao-chi-chirW *A 1962, p. l0l.) Accordi'g to TM. thero are threo
{* faAlro-, No. 310; Nonjio, No. Zg) in 120 Tibetan translatione, one in tbe Mdo (sfitra) eeetion
faecicles iE not an independent efitra but & (No. 140), one in the ltgyud-llbum (100,000 tantra)
oompilation of forty-nine sritras. Bodhiruci oolleoted soction (No. 525) and one in ths Gzuns-lrdus(dh6rafri)
twenty-throe fomer translations of tho work from seotion (No. 9f a) of tho Tibetan Ka,ngyur. The last
Sanskrit terts; be rotranslBtod f,ftoen sfftnls which mentioned translation etands in the nemee of
woro not eraot transl,Btiong of the ganeknif, works PrajflEva.rna and Yo-6os sde. Soe also ANAITTA-
a,ad transletodclovon sritrae for tbe first time. Tlrus, MIIKEA.NIRTTANN.-NAUA-DHAB ANI.
ho oomposed lbie Ta-prc-chd-chin4 in lZ0 fasoiclos,
oonsistirg of forty-nine s€ctions (sritras) witb E. G. A,v.Z.
seventy-sevon ohapters. The Tibetan translation
of thie work has forty-nino e€ctions following tho ANANTAUUKEA-VII{ISODnAI{A-NIRDESAT or
Gbineee text. Somo of tho sections (sritras) of the Anortnrnuk ha - p arifu illnrw - nir deda -p oria ofia - nd,nu -
Tibotan translation aro believod to be of Cbineso rnalfrgdna-aitra (Wu-pden-chuang-gen-hui ffit#
origin. Of the forty-nino sfrtras, five aro extant in Ef,), a work incorporatod in tbe B&tro pitako af
Sanskrit, i.s., the fifth, eighteenth, forty-third, the Chineso Tripdyaka snd said to have beon
forty-fourth and forty-sirth slitra€ (Ryuj6 propounded at an assembl.y, probably at tbo request
Yamada, Bongo-Buttowto Blwlunken, i.o., . Onthe of the bodhisettva Anantaqniha. The work was
Buddhist Toxt erta,nt in Snnckrit, ', p. g6). translated from Sanskrit by Bcudftinroi of tbo T,o'g
fua Arwntamuklrc -pari{oillnna -ndrdela -pa.riaarta dynasty 618-90? A. C. {Nanjio, No" 28.2). Seo
wes transleted A}IANTAMUKEA . PABISODEANA . NIRDESA.
iuto Chinose by Bodhiruci for tbe
ffrst time. Tho Chineeo titlo ie Wu,-picn-chuang-yen- PART }'ATi'TA. NAMA.IT{A]trAYANA. SUTB A.
lzd (ffi*EE$). This sfitra consists of throe ch,rp-
tors, viz., ' On the hrghest dbdrarf ', . On the db6-
s. K. N.
ra'ni to obtain selvation 'a,nd' On tbe puro dh6ra,ni'.
AI{ANTAIIEMI, a king, mentioned in the Mohduyat-
Tbo Buddho told tho bodhis&ttva Anantavyriha pann (BB. XIII,63).
at tho Kala,ndaka-nivdsa in lldjagha tbat tho
bodhisattvas who look for inffnito goodness should ANANTANIRDESAPRATI$TEAIIA, a samadhi or
l-ow tho socrot words of tho Buddha. Then, ho a stato of ooncontration of botb nind and body,
explained tho purity and equelity, tho absoluto montionod in the SffiInrvna-pu.r.tQ,artko B&tro (Wo-
reelity, the eignificanco of the dh6rani, tbs ten gihara and Tsuchida, p, 17). Its literal m6.gning
 ANANTAPARIKARASACARAMEGHA- 55I ANAilTARA.PACCAYA
'
is immoagurable meaning of basis' , and its Chinese brilliance' (especially as manifested in spoech),
translation ie Wu-l,iang-i-eh'u, (ffift&,tr basis and its Chineso translation Wu-Iian4-pi€?l ffiI#t,
"
whir:lr hsg immeasurable mcaning). In enother or Wu-pden-pien ffi*# means .limitlese elo-
verge ttre worrl is divicled thus : ananta,nird,e#a- qrlence'. See also lllhvyut. BB. XIII, p. I0 and
(itrid, p. 21, verse 6l).
aal&rn sam,rid,hi,m Stp'p.14:12.11.
s. K. S. K.

AtrA ITTAPANII{ A RA SA GARA M E GIIAVTT}HA.

TEJOMATIIPALACHATTRAKARARAJA, ' trre AI{AI{TABA-PACCAYA. Among rlre twentv-four
(trwhd.nd,gadhipat,[,
suFr.ruroking of Bnake-:E' : JBAS. forms of relations (Ttaccaya) enumerafed in the
1880,p. 988; prosumably the ehief of the great Patthdno, tho seventh book of the Abhldhsmma
a,cserrrbla,geof nigas who eamo to pay hclmage to Pi{ekd of the Therav6dins, ono of the moet,
the Eudcltlr,. wtrerr he woe residing in tho pnlace of important, is tlro relation of contiguity (onanX<tra-
the n6ga Lings Nanril:, and lJponanda,. paccuya).
He questiong thn Hrrddtra, lrow the ndgas could Every relafiion prosupposes two main features,
got rid of their lroublers ; how they shoulcl send rain vi,a., tho relating subject (pacca,yad,lnmnta) and
torrentg to Jambrtdvip6 in order to make that land the related object (paccayuppannndhammo : Tikap.
fertile &nd its inhabitrr,nts prosperous. 'Ihe tsrrcldtra I, 23). {n t}re present caso tbo rolating subjeot
r€plies thot bhey should live with bonovolenb aetion is the preceding consciousness and its mental
qf tlorly, epooeh ancl rnind, and that they shorild, c<rncomitants which havo just ceased. (purdmd
praetise tll,e dhErani namerl sorua,su,lahund,ad& dhamm.a) in the immediately preceding instant,
(grnnting eomploto hoppinees). while the roiated object is the succoeding con-
R. A. G. sciousness and its mental concomitnnts whieb
have jrrst arisen (pacchimd ilhammn). Anantsro-
AI{A!{TAFIIU, & piifleo (a non-human beurg). p(rcca!/a is the relation between theso two, whioh
mentioncd in tlro Aryo-llIafi,jwirE-rn:&Iakalpa o€&ses,nd arise without a pause (Tikap.l,l).
(18.5), Srrrnaigala says irr the Abldd,lwmmatttwtyiblfr,uini
(ed. D. Paflfl6s6ra & P. Wimsla,dhnrnme, lgBB,
AHAHTAPEABI{A (1), the Brtddha, who incitod the p. 133), that the precoding consciousness ir
thought of enlightenrngnt in Arcigmant Tath5,gata, able to ca,uso such st&toe of consciouaness, &s ar€
when the latter diegrised as n villager offtrred h'-r similar to its own, to euceood in tho immodiatoly
a runtr-light,. following irrgtant, (attann omtrtTpacittupTtdda,,jonarw-
TIo is mtintionerrl in the Bhu.ttrokalTtilca Sil.tra samattha). Ledi Sayadaw, whilo expounding tbs
'Iibetan,
{dtt's. p. 9), w}ric}r is extant in Chineso ancl philoeophy of relationa (Paf[hanzdd,esa Diponi-
by tha titlee Hsien-ch'ieh-ching H#J& (,Nanjio, English trsl. by Sayfidaw U Ny6.na, lg35, p. 24),
No. 40lt) nncl Bakat-pa-bzait,-7to-pa (0M. 762), eays tbat in the phrase, " similar to its owD. ",
rosllr:r:tivt:ly. tho word similar is rneant to express similarity.
R. A. G. in respect of heving the faculty of being oonscroua
of an objoct.
AilAIITAFRABEA (2), samEdhi or a concentr&- It is important to noto that this relation of
"
titxr of br-ith rnind and hrorJy, men{,ioned in tire oontiguity prevails not only in this life, begin.
ati -sdhnsr i k d -p r aj fi,ap fir ani t d, S iltr a, and
E a fi,cauim^4 ning with birbh and ending with the dissoiution of
r-ttipd r arnit6,-Ed,stra. Its litcral
rrlsrr in Lho trI a,hd,ytra,j tbe material body, brrt right through the whole
me*rring is'limitless light', and its Chinese trans- span of recuring exietences of an indir-idual with
latir-,n lfu-pien-kuung ffiil*)E or Wu-pien-ming unbroken eontinuity. Ilence we see the relation
ftgEB :r,lso means ttre sa,rn€. See also Mha'yut. of contiguity existing between the death-con.
BfJ- XIII, p. I nnd Supp. l4l7 .22. eeior-lsness (cuti -citto\ and th e reb irt h -c o n-sci ousne€e
s. K. $nli,eanrlhi-citta). This rebirth-consciousness ig
relabed to the following life-contirnuurn b1' way oi
AITAHTAPRATIEHAilA, 1r sg;n6dhi or a contiguity; and this lii'e-contururun is again
e-teto of r:oRcentr&tion of tro[h mirrd and body, related in n similar wnv to tire subsequent life
ment,iqrrrecl in tlra Pafi,cu,uim.iati-sfiha^srikd-prajiuT- continuurn ar:,.i so on with the rest (JP?,S. 1884,
pfiramitd, S'fr,tra, nnd also in tho lV[oluSprojiifi- p. 3?). Ledi Sayddaw is of opinion that until
Bfirarnita-ifrsffa. Its ljter&l merurinq is ' limit,less aftor the rrtteinment of the path of arahantship
 ,
AilAilTARASMI-DHARMADHATTI- 552 ANANTARIKA-KAI[MA

and the final dissolution of the {ivo eggrogates
(hlwnd,lw-pa,r'i'rvibbd'n'o) this continuum is not
broken, of rnoro etriotly speaking, does not cease
completnly (ioc. cit. ).
This is rrot a mer€ seqlrenco or succossion in
tir"e, without $ny c*usal cor:nection betwoen
th,e two correlated things. Onthe othor hand, it is
a temporal rolationwlrore causality is also obtained.
'fhua, tbe relating subject towartls the related
objeot, tho predecossor towards its successor, is
liks a parent towards its off-spring, with tho
difforenco that tho prodeoessop in the mental
Boquence ceasos to bo as such, the moment the
suocessor eppe&rs. Moreover, the succeeding unit
of conscioruness inherits all the enorgy, funotions
and irnprossions of the eqpiring unit, in the samo
wey as an hoir i-nhorits tho property of bis decoased
Parsnt.
Tho orthodox system of thought in frrdia as
forrnd in tbe Upaniqads posited an unchanging
soul not only to explain tho procees of porcoption
(Byhddrangalea Upanigd, 3. 7), but also to ex-
plaiu the phenomena of rebirth (ibid. 6.2). Such
a oonoeption w&s rejected by tho Buddhists, for
whom tho philosophy of ohange was of vital
importanco. Tho doctrino of anatta,, whioh is tho
corollary to the philosophy of change, has romained
the key-note, espeeially in the tradition of fhora-
v6da, up to tho present day. The philosophic
importance of tbe relation of oontigrrity is ovident
from tho fact that it enabled the Buddhists to
dispense with the conoeption of an unchanging
entity, a soul, notonlyin explaining the perceptual
process, but also the phonomenon of rebirth.
D. J. K.
I irnmediacy-deed, but to do the same with the good
AI{ANTARASUI- D H A R M A D }I AT U-SN U A tAN.
KBTA-DHARIUARAJA, a fomer Buddha, undor
wbom Sudha''a, the chief character in the Wtr.,
planted the roots of merit GWti" p. 150).
ANANTARASMI-NI$PADANAKARA, name of ono
of tho many sam5,dhisacquired by Avalokite6vara.
This oacurs along with tho other samddhis of
Avalokite6vara which aro onumerated bv tlio
Budd-ha at tho request of the bod.hisattva Sarva-
nivaranav$kombhin (text has: r.riv&ra,+s,: Rvy&.
p.e3).
s. r{. N.
AXAXTAnIKA-KAMMA, an irnrnetLiacy-deed.,i.e.,
a beinous orirne whiah brings retribution irnmodi-
ately aftor death. r It is also sometimes referred to
as d,nanlariya-kamma or arwnta,riya-kamrna r and in
Brrddhist Sanskrit w d,nanrta,ri,y
d,q,i or a,nantardydVi s,
There are fvo crirnes that fall into this category,
viz., matricide (P. md,tughata; SkL. mdtTgMn);
patrioide (P. pituglutttt; Skt. pi,trghato); killing
an aralrant (P. arahanta4hdlo; Skt. arhad,ghata) ;
carrsirrg a Buddha to bleed (P. lohituppd.d,a; Skb.
rud,hirotpdda) ; causing schisms in the Sangha
{,sarigha-bhed,a). As they bring retribution in the
vory next birth they are called upapajja.-aedani,ya-
karnrrw. Alother name is yaggarukr.l { (that whioh
is weighty). A person guilty of any of theso
orimes is destinod to bb reborn in hell (apd.yi,ko,
neroyika) and is said to be incru.able (atekiccha)6.
Ifenoe the immediacy-deeds are also called assurod.
of a bad destiny (micclwtta,-niyama)0. As they
obstruot ono's spirituai progress they are callod.
kamrnduarana 7.
For matricide or patrioido 1,obeooms immodiacy.
deeds both the orirnilsl and the victim should be
hurnan beings and the victim should not havo
undergone a change of sex. A killer of a humarr
arabant is guilty of an immediacy-deed. but to
kill a non-human arahant is only a gr&ve crimo
not amounting to &n irnrnediaoy-deed. If an
arahant dies of injuries caused evon beforo he
attained arahantship the killer is still guilty of an
irnmediacy-doed. Causing a Buddha to bleed, if
done with the evil intention of hurting hirn, is an
intention of ouring hirn of & disoase is highly
meritorions. Ser.glu;bhede (q.v.) oan be effected.
in ffve ways but only by a regular monk, belonging
to the same communion and staying within the
sarne boundary. However, if the schism is uninten-
tional or oausod with the good. intention of
preserving the Dharnma, the doer is not guilty. a
It is not possible to avert the results of an
immediaoy-deed. " Ifo may ffll the whoie urriverss

L KtruA.!41.
2 /.. III,439.
I BE,S. s.v. .Lnantarya.
4 AA,II,211 f.; Vtmr.5L5f ,
5 -d.Irr,146.
6 KauA.L43.
7 Vitm.L13.
8 AA.II,5-9 ; Yin.Il,204.
 AxNxTaRIKA-KAMMA 553 ATE TIRIKA-KAMMA
'Ihe
with golden stupas of the sizs of tho Mahd-Cetiya Kotfuiuatthu rlisousses ser-eral contro\.ersi&l
(a tenrr mostly applied to tlie Great Strlpa at poilts pertaining t.o ttiis subject. The question
A-uur6dbepura), ha rnay {-eed euch a nurnhrer of whether tho unintentiorral uornmission ol' anv <.rf
rnenhs &ts oan 611 the whole universe, or lrr: may these five crimos makes orie gtriltr-, rs rals.(l BrI(l
'Ilre
f'olktw the Brullha lrirrrsell-, clirrging fo the honr of relut*td. 13 corumenlatorattrrbutes thr_, reluted
his n.il.rc, yet hr-r woulci cert,rrinly be rel:orn in lroll view to tbo Littaripathrrkri,s . 3{
lr,l, fhe rlir*srilrrlirrn of lrrs trody." e lr'or birn thore

curuiot' lre *rry dovi,loT)rr1!,nt of't]ro mind with tlre L)trriorr.si5r, tlto
llanorathupurar.ti,,ilso iroids rho
nirl <rf'tlro ka.*i.teusor rlrry atl.t,:t kannntattluirw, (subjects samr: viow tvitlr
reg*rrl to rnatricide, patricide uurl
c=r[rnerit$l treuir.ng). rt' !,ven ii' ]rg gets on oppor- kitlurg of araha,nts. as The Vina;,& u.JrunenEBry
irurity ot'}1orrling tlro gr-rcidrlootrine it is inrpossitrie &grees v;itlr lho liulhrir:attltu but rnakes an oxceptir.rn
frrr him to entor tiro right pnth. 1r At thc srinro tirne regu,rding patrioido. 20 Accord"rngly, if a son of a
it is rrlgrr ituPrr$:;rl-rlo lur :.r I;r;rson wlro lias i+oquirecl prostit,ubc, rvlt<, iioes not know his iir,ther, kills him
ngtrf views ttr r,{)mnlit ri.n imrncdiacS'-dotid. rl with rro intontion wiratover of patricide, bo is still
Auc.,-,relurg fo llre Virutyu hlaku no orie who hss guilby of an irnmodiacv-deod. Alother question
comrnittrcl o,l1y of tirosrl llve crirnes should be is whetfrer srn abelfor ur &n immedi*cy-cleed can
giv ern Ir igIrtrr rrrulirruLrorr \rut'upta-sur rt,pd.<lekthbo,) *nd orrter t,lre right pu,th. I'lie Theravada of point
it r1rrLi.iq+,'Llho should be r.,xpellerl, r3 l'urther, it is viow is that one wlro abets by a penn&nent or
art u{Ierrce uf u'rorts. clorri.g Qlu,kku.lu) to recito tho stanr.i.irrB irrj unction (r,iy akt -dmaili) cannot entor the
Prittnwkkfut, uI ll,rl ossor:rtrlv wlrere thoro ig a, pors(rrr righb path while one who abets by an occasional
who lrns cornrnit,t,r-:dari irrrrrrccli&cy-cleed 1a or,-rrd*in rnjuncticrrr (aniyafa-anaili) .do so, may
tsut the
& persorr whu Lrr:,s one ol Llrern u,s ]ris procoptor. l5 Urt*r6,path&kas held that bot,h are eqlrally incapable
A tbr'mrl n"al lsnnqlut-kannnal crrrriocl ont by an of cnterirrg the riglit patli. r? Another view actri-
asuerubly wlrrch inuludes orre tif' tlrem is not, vrllid. rB Lruted t,o the samo sclrool ig that & person d.ost,ured
{}nce ho is e;xpollcd frorrr t,iir: C)rd*:r, a doer of au lo suffor irr hell for arr &or)n, i.e., a schism*tic,
irnrurrrriitu,y-de'qrqL ctllnqt, be reslorelll t,o lris ibrmer oannot, &oqurre rnoral consciousness. Such a porson
'Ilreravada,,
position. !? s,ocLrrchrig to can acquiro mr)ral oon-
s(liousness pcrb.iining to the sense-sphere, but nob
{Jf Llres" fivo crirrrr.'ri, sanghnJfi,slo ra,nks first in t h e' su b I irue Qur hag g ata) ot: tra.nscondenta I (to k utfu,r al
tlro 'Jllrc
orrlel uf grovrt.y. AbhiLllwrrnako{tr, likens rnoral consci';rtrsness by which his desl,uty uan bo
blro lJrrclllvt'*o cllrtrnul.-hd,11a. tE 'tbe
it to in;uring A uv-ertetl. 28 AlthiLl.lwnnakoiq, holds that a
B€lrrgrrrntx: is desturerl. t,er srrflilr ir"r heil ibr ono aeon Frer$orr clestroys u,ll lris ku^{aln-millqs (wlrolosome
re::&rr e!tu}cu,7t1na(n, lrft:-t,Lue) acoordurg to roots) by the t:ornmidsiion of an immediacy-deeil
{&nppa)
llr*,r ci=xriurgut,et,utg---$liilc Lbe penir,lty for tlie other rlnd he carurot at-:quirei arry merit in tbis life. -But
IoLu' rs le,":e.ri }iexl irr (rrder' (,f grovity come he may drr so in atter-lives. le The Kotfujrtatthu
Iohituplx:iri* rinrl urolta,nturyhafu, Ii bo/"h flro fsther also refutes the Rajagilika view that n schisnatic
end tlre rucilher of u person r.r,ro i:quol in virtuo or lras to suffer an entire world-cycie or &oon even
*ro acpally lrrr:.kirrg jl vrr.tue therr ruatrioide is though it takos him rnors than ono lifetime. The
couurdcred tlre ho*vier orimo. llrrt, if tho father euffioririg, *rocording to Theravdda, is lirnired. t:
ig more r -irt,uous, p*t,ncide beoornse tbe graver one lifo.time (dyu-kupjpr) whether it er:t;,n.b tc, s
ullbrrn:e- ln o&cfr u, J)erson cornmits moro than whnle world-cycle or less. so
orre inrrnedr*cy-deed tho hoaviest will start
retrillrtirg eoon r+fter tris death and tbe raat Wrile agreeing on the whole with the Pali *-orhs,
beoorne ine'ff*ctive (ulwsi1. tt t}ne Abhi.dharmalcoflo shows some differences in its

C J,{ - II, 6. 2,8

10 Yism,L44, 24
11 J.. rII,446. 25
rz ibld. 439, 26
13 Vin. IY. BB f. 27
.14 lblil. 186. 28
16 lbid_ g0- 2g
16 tbtd. s20, 30
t7 tbtd,3cz.
18 abh{, Laz,
l9 Uin- 11,198 ; .d. Y, 75 f. t AbhE. l2o.
20 Jl. Y,85.
g1 tbtd,II,8.
22, loc. ott
 ANATTARIKA-KAuuA 654 ArexraRYA.uARcA
oxplanatious of the five irnrnediacy-deods. Aocord- of gensual pleasures. It is a heinous 'orime to
irgly, iC is a,n fuarnodiacy-deed. to kill one's fatlror oommit, to causo to corumit or to rejoioe in &ny
or moilror ovr:n though they' have chsnged eex. !1 one of tbese doeds. Ch'ttei-chi, the Chineee
A eunuctr or grrolrliko a,ronot capable of comrnitting oommontator of tbe YogaenrabfuTrni, says that the
sn imm*diacy-deedtrymatricide or patricide. 88 The first two sets of immrdiacy-deeds are common to
druLlr of ou trrolhant, wlro dias of injuriee caused both Mahayana anrJ lfinaydna, while this laat,
belbre be attained ar*horrtship, doos not make tho one ie found enly in the formor. ro
murderer guilty of am irnrnediaey-deed. 88 'Ihe
Tlte Lahlaauild,ra Sil,trq, {1 gives a spiritual intnr-
Abh'idharrrwleo,4adoas not take virtue es ttio criterion
pretotion to each of tlro five immediacy-deeds
of- decid:rrg the relntive grar.ity of rn*tricide or which it calls tho external irnmedia,r:ies (bdhydni
patricirle. fn oll etsc:t metricido is tho h.avier
an"ardaruaq,i). Accordingly, mat,ricide is tbe
crirna. Inurredia.ey-deods, it ie saiel, cnn be com-
dest.rrrcfion of all procrcativo craving together
rnittccl only in three continentg (rrr,uhi,-dzfi7ta,),
with joy and lrlst; ptltricirlc is the destruction of
IJl,tanrkuru being excludod. 8{ Tlris work gives a
ignonr,rrcrr;to kill an aralrirrrt is to cxterminoto ali
further list of five crimos deseribed as upunantaryuni
errr.llrpnssions &s &nger ; s,:nql:abheda is t,o bre{rk
(secondary irnmodiacy-deeds) or d,rwntnrya-.sabhrl-
up cornplebely tho coml;irrtitiotr of tho aggregatos
grlnd(equal to imm6di{icy-dercrls), viz., violation of l,ho
and to shed tlro bkrorl o{ lr' IJuddlru, is to dostroy
motlrer of a f'emale arahant ; killing a bodhisattva
tlre eightfold brrdy of corlsciousnerrs. Thess ars
assured of enlightenrnent ; kiliing a monk training
five spiritual imm6diacies. Ily realising tbem
for arahanthood ; dopriving the Sangh+i of their
ono exporionces trn irnrnediauy-deed of' realisation
gourcos of rovenuo and dostruction of stripas.
as rogarcle the Dharma.
I'heso otfences are said to be sirnilar and equal to
the fimt dve. su The orthoclox view is that these c. \y.
fivo ars also irnrnedia.o5r.deed.s while eouro teBchers
helcl that thoy wiil result in sufforing irr heli btrt
AUeXtAntYA, without iuterval, irnmed.iately
rrot immediately after death. 80 In the Mqrw"
fr-rllowing, s1monymous with ni..r1uta,txed as to its
rothapilrani, too, some of thom, e. g., destroying of
consequonces. In the ca.se o1' arr anunlariya (or
etrJpas and killi:rg persons establislred in one of
drutntarika) kamma, it is irn;rossibl,: Ibr anv othor
tbe lower fnribs-sofcipq,nnd,, elc.--are said to bs
conduct t,o set aside ttro efft,ct t.lrrirtr,f which will
grave orimes, sirnilar to i,mmerllaay-deeds {bhdriya,
bo r-.xporiencsd irnmodiately rrfrel blro cessatiolr of
anartta"riya-sat7'isa) but not amounbing to
s? tho present lifo. -tt'or detrrils of such actions, soo
immediaoy-doeds.
AN^{,tiranrKA-KaMMA,
The Si&ga.s &rnu,cca,!fldoscribcs the five immedi*oy-
H. Ci. A. v. Z.
deeds &s one of the iive root, sine (muld,patti.) of
an anointed prince iB a,nd u,lso of a bodhisattvn 8t.
In some ot,frer Mahd,yfi,rur worktr, o.g.r S,uuarnapru-
AneXfRnYA-MARCA (Pali, d,ruanta,ritca-moggai
blwsu Sut,ra, is ibrurd nnotlrer set of five irnmocliacy-
Tibotan, bar-chcd-m,ed,-7tahi-larn),'the'immodiato
deeds c{rlled the fivo oardinal imrnediacy-detldsQnil)a.
path', accotding Lo BHS., 'procodures bringing
poficd,rm&oryani ka,r,ndr1,i), viz,, to destroy a strl.pa
immediato, speody (desirable) results'. Thjs is
or mon&st€)ry, to burn s&cred tnxts and statues
the second of the four eta6res in the process of
and to steaithe property of the Sangha ; to donounco
attaining ernl igh tenrnout,.
the doctrinos cf disciplos, of praty.ekat'uddha.c
nnd of Mahfryiura and to concciil tlrtlir oggontial The first of the four procosses is the path of
doctri-nes ; to irnprisorr e reclrrse, to beat; hirn or application (prauoga-md,rga.), or the path of expodi.
convert bim to lay life ; to cornmit cine of tlie oncy (upd,ya"md,rga\, whero ono wishes to out off
immed.iacy-deode ; and not, to believe in the doctrine ono's rielusions and doos prolinrinary practicos
for attaining" Iluddhahood. 'Itre
of cauoality end to So ttr extiremes in the enjoyrnorrt seoond is tho

3t .abhK.122, 4 0 Moe.1126.
3z ibid.r1s. 4 1 I,adrt'. 138 f.
33 Moc. II24.
34 ahhK. rls.
ibid. 123t Moc"1125,
3 6 T a i t h SV , ol.{1, p. ZB0b
. . r , { .t I , 6 .
3 8 Sil'o.oo.
3 9 i b r d .6 7 .
 AT{ANTARYA-MARGA
immediate path (ti'nontaryo-mtrrgo) in which one
cuts off all delusions" The third is the path of
l'reedorrr (tnmuhti-marga| *nd hcre oue obtains the
krowledgo of the tmth and attnins the state of
enlighbenment, And thr. l&et is tire path of surpaes'
ing progte*e (ai$aga-rn,d,ry7a),whero one completos
his enlighbenment, or obssrves ot will i,lre stato
freo from delr$ions.
Ttrrs, the irnmedit,te 1ln,th is tho process by
which one pessen to the path of fre'edom. from the
path of application. Anci jn this w&y one cuts otT
all delusions and obtains the acquisition of freedom
fr<rm ali bondu.'Itre A.ri i-ta-rut-ta.-pt'
i-pt'o-sh'a-lun
TFJEBE*-EXP.ffi Tai.vho, r-tlo. 1545 ; Abhi-
dlisrnwms.hfipihldpa-iasfro) s*;'s that at tlto d,nan^
tnrya-md,rga one cuts off the tii:lusions and prervents
ttre survival of ac,luiled dt,itsirrns. And lnxe tlre
oxtinction of delusions is crrnfirmod, beeause the
acquisii,ion of the liher;rtion froru ctolusions (ri-
aarpgogal takes place r:ghtly (Tabhi, Vol. 2?9,
p. 465). The A-p'i-ict-mo-chti-sh€"-lurl (frJffi*"$
A€ffi ?oislrd, No. 1558 ; AbhilIharmakoia-iastra)
et$tes that the d,nanlarya-rnirga is tho pnbh'nhero
one cuts off all delusions that should be cut ofi
(Taish6, Yol. 29, p. 132).
On the meaning of irnruediato' (irtantarya),
il-iis work states as follows: Of the sixtor:n mental
beheviourg the (eight) intslieetusil recopti'.iiies
(kpand) belong to tlre d'nantarya-md,rga, because
nothing interrupts t[e cutting ofl'r:f the acquisitiob
of dolusions. And tlie (eight kinds of) wisdom
ljfrdnol l>olong to tbo path of freedom (uimykti-
mirgnl, beeause wisdom takes place along wi+,.htbe
acquisition of freodom after the acquisition of
delusions has beon cut off. It is rational bhat the
order of these two ways is as rnentioned above, for
to gtate this in worldly terms would be liko letting
* thief get out of a door, arrd closing tho door
afterrtrards (ibid. p. 122).
Accor.li.g to this doctrine, b'yi,nuntorysig rnsnnt,
tho absonce of obstacles whioh cou.ld prevent tho
cutting off r:f delusions ah'eady ocquirod. But
$aighabhadra opposos th,ir beiief in lr.igA bhid,lwmw-
ngriydnusdra as follows : If tliis beiief is true, tho
path of freedom (aimukti-nuirga) also rnust be
class€d as the immediate path (anantarya-mdrga),
because on the path of freedom, ono acquires
froedom and nothing can iuterrupt it,. So, tho
meaning of tbe immediete path must bo as follows :
Immediate is dnardary@, and, *a rinar$aryn is a path,
it is nanoed ths dnantarya-mrirga, Thero are no
einoiLer paths whioh intermpt b\s dnantarya-mirga
f,rorn boing an intnodiatir ceuso (pratya,ya) to the
path of freedom ( ibid. p. 690 ).
555 AI{ANTA.SUBHA.T{AYAIIA-KESARII{
.All delusions are cut off on bhis path.. So,
b,mong tho fi,fteen moltal behaviours of the way
r*' beholding (dar{arw.rni,rga), erghf, inteilectuel
recepti\ribies (kai,,ntt) belong to this pnth, and
ancrthtrr Bevsn lrinds of wisdorn (jFravt) belong to
the path of'frercdom. All rrine abodes cf existenr:e
h*ve nine delusione that shoulcl bo cut off on fhe
vzay of meCitation (bhfr,uonn-rrud,r-gra), so there ere
nine ways on tho anandurya-nodrga in all abodes
r:f exietenee to cut nff thesu dolUeions. And the
iast of these ways, that, is to crrt the nintlr dolusion
of tho Akanisfha, is especially called ttro d.iamond-
I ike -corrcentr aticirr iu aj r op amd -aamdd hi) .
This path cornpnses borh pur.ity ancl irnourity,
but tho diamontl-liko-concentration is purity only.
K. TuB"
AHAXfanYA-SAMADHI (Pali : arwnturiko or
dnnntardya), irnmediafe concentration or concen-
tration of irnmediacy,. is so called because tbe
dispersion (confusion) of the subject lgrdhalaal \s
abandoned irnqadiately after the attairrment of
this samddhi. ft is identifiod w'ith ttre highest
rp'urrdane attainrnent (laulcikagradhar'rna : Sutral.
93). Ib is the fifth of tho {ive stages of zealous
conducb (aclhim.ulcticargid,-bhilmt: Mhrryut I5), and
rs tlre fourth of tho four concontrations (Dhsr.ng. 23).
fn t,he Mahd,uaEtu and in Pali litoraturo it is
rrsed irr a eoruewhat differeut meaning. " Thero
is no et$ral to tha,t pure couoentrafion, called
dnantarya-.temtidhi (the result of which is irnme-
rliate : Mhuu. I, zgl; Sn,. u. 226). Tho oornmon-
tary to this verse says thet, rt h a n&mo for thar,
concentrsticin of grind which is associated with
such insight as is present ir: any one of the four
kindg sf suprarnundane pat,h"eonsciousDess and
wirich, t,lrereforo, is the crruso of the immodiately
followrng consciousness, which is its result or
fruition (KhpA.I81).
U" K.
ANANTASANA, ns,rue of a bodhieattva which
occurs in a iist of fuoure Tar;lrigatas (Qvyi. 443. 4).
For details see IvIAYADEVI.
ANAN'fAdIRA, a t.ing of tho r6ksaqa*r. mentioned
irr the (Argo) M ai4j usrt'mulakolpa ( I 8.2)'
t
ANAI{TA-S! BHA-NAYANA-KESARIN, n,'vne of a
domon (kumb&nd'c.) rnentioned in lbre Mahduuttl-
pfitd (3446).
 AI{AT{TASVARAGHOSA 556 AIIAXTAVIRYA

AI{AI|IASVARAGH0$A, tho bodhieemva, hrown aB ANANTAvABEASARAJ nf nna, n&mo of a Rnrldhe

\ilu-pien-yin -ehdng.fu-ting (ftilffi#ffiEi1, Wo-liang- mentionod in tho Mafljutfi-millobd,pa (7. f Z).
ahAng-Iir-tiag (*IEEd!tr), Wu-liang-sh6ng-chrran-
lun=fu-r,ing (ftIffiffiH), Wu-pien-sh6ng-tu-ting AI{AI{1'AVARIIA, of 'boundloss boauty'" n&mo
(ffiilEFffiGl, Wu-pien-yin-ah6ng-fu-ting-lun-wang of a bodhisattva-dh6rani montioned in the
(#*.8*{f,lFlffiiE). or $h6ng-wu-pien.ring-tun"wang. MaWrrydp*fi tBB. XIII, tr2).
p'u=ee 1$**Gffi-#ffi), in Chineee; Muhen-onj6-
bucch6 in Japenese; end Sgra-dbyarie ruthalr-ya"o-pa AIAilTAVARTA, of . orornal nrotion'. A dhdraql
in Tibetet. He ie ollocated the ff,fth ple$€ to ttro right mentioned in ths (hryfr.F. 66).
of the Buctrtha *ekymi+r' u (Hbg. fw:. 2, Pl. xii B)
in the Saty" ephere of the GorbM,ttdtumu,-Q,utn"
AI{AI{TAVARTA, of . enrllees gyration', ndrme
According to tho I'a-rnia-clui,ng-kong-to-kan-Iu-
of a bodhisattva.dhdrani irrsntioned in tba MaM-
chtr.n-na,-Ii -y an-m.<tn-chih-ch' 4ng-fu-tdnq -ching (*P&
ayutputtd (BB. XIItr, l?J.
ffitf*g*+1lEgH&ffiFt$;, Lrrc T tun-ahr.n4 -fu"
qdrry-tuiu-y *. ch' i* h-f a -kwi, -i (8F,ffi H#ftft if*[&
ANAI{TAVI Sutte, of the Ddfihn $aryyutta of
lst fasc.), and, tho I+dt.fiu-ttng-lun-wang-ching
bbe Stunyutta Nilcdya (III, 21.6). By olinging tcr
(-+ffiEiffiEm 4tb fasc.), be is of * yellowish
and dolronding upon the live agnrogatos (hlmndlnl
eompir.xion. IIis right hand is placod in front of Lris
arisos the view thet, tho world is qllinrif,od {araantaud
rigbt arm-pit, and its firat, and second fingors aro
Iolao)" Witbout clinging to these aggregetes or to
sligbtly inolined towards the thumb. The left hanci
what is aeen (dittha), hoard (.*.uta), gonsed (mu,tt),
is plaood on tho waiet, and from its fist issuee
Lnorrn (ai,il,ffi.n), attainod (putta'), sought *ftec
forth tbe lotue flower on which e oonch (tahklut) (pari,gesita) or thought out by tho rnind
ie plaaod (ibid. Pl. xii A 8). I[is gahya-rnma, (mystic {marwffi
anwzinrita), suclr a view cannot ariso. Whon doubS
na,me) rs Miao-hgiang-ohing-kang (FtSFll), which
as to suffering, t[e c&use ofsufforilg, tho oosnalion
could bo reetored into Sanslcit as Svaraghoga-
of euffering and the w*y ieading to the oesgation ig
vajra. IJ,is bija or mystic syllable ie hurp,, and his
put away, a noble dieoiple booomes B . strosm-
Eoltwo or symbol is tho lobrrs flowor on whicb a
wirmer' (tokipannal.
oonch is placed. IIts mudrd or mystic goatrtro is
celled ehang-ch'ii-yin, (ffi&tr lan'lcha.n,tulrd),
c. w"
i.o., the hands being clasped in tho forrn cf tho
ailjold-mdrd (tho gesturo of salutation) with thoir ANAMAVATSA, n&me of cno of tho ureny esm6-
trrct fingers and tho socond fingers bent slightly dhis tbat can be .ettained by one who pocsessoo
pressing each other at, their tips. In other words, the knowledgo of tlre s&ored spll (nmntra) of eix
the ha,nds are placod in eueh & w&rr as to dopiot e syllables, vv,., W rn6fi, pd.m,a h&r.n (Kryfr. p. Z?).
coneh-shell 1!ankTut\. }J;is fitfrntnu is Na-mn-aan-
n on-t' o -ne,n-yttn-j -W -uru -h"ci-ni -Ii -eko -ho -lw.
s" K" N.
It is
"
said that, since his voioo is lim.itless and his preacb-
inge rrnfathomablo, the title Anantaauaragtqo iE ANANTAVIKRIUIIf, a bodhisettve. Ile was in
escribed to him (Moc. 4846). tbe assemblago of ilumorous ho4hissttvas at
Itdjagrha on the Gfdbrakrite mountaia when ths
R. A. G.
Buddha exporrnded lhe Dlwrmapargtfoo (Sd,rnp. Bl.

AI{ANTATEURIYA, a minister of king Nara- AilANTAVIRYA (I), a Tathd,gata of the soutir.

patisithu of Burma (Il?3-f210). The older Ilre Buddha, after preaching the SukMvat|-WfrIw,
Paunglaung, also called Mahdkass6p6, waa hig eulogiring the incouooivable blassings and lururiee
teaaher. I{e ie eeid to havo built a 5;reat pagoda,
of Sukhd,vati (q.v.), stategthet allits listoners ahould
an ordination hall and a monastery and hold e
aspire to bs born in tbat land of Sukh6,votl. More-
great fostivel to celebrate hie achiovement (The
over, he says that, sjnce ths sermon ie fevoungd
Gbaa pfue Chrcnhle of tha Edrrya of Bumn,1601.
and guarded bj'.all Buddhas of ell dirootions,
H. Il.. P. they wish tbat all sentient beiage may bavo f,aitb
in that sritra. Among the Buddhas of all dirpotions
Alantavirye Tatbigat* &ppears as a leador of the
AI{ANTAUJAS, a Buddhe who bolongs to the
bost of Buddhas f,rom the eouth (StryZ. pp. 96-?).
gmup of ' Thirty-fivo Buddhas of Confossion' (Sn&t.
p. 169). See AMOGEADAIT,SIN (1). rL. A. Gl.
 ANANTAVINYE 557 ANA}IUSSUTASUTTA

AI{ANTAVIRYA (2), a bodhisar,tva, who was in the desiro for a marrieci life. fn the epieode it is st'etod
assomblage of personalities of his own ordor liston- that she had been born in the Brehma world in hsr
ing to s disoourso dolivered by tho Buddha on tho past birth.
Gydhrakutra mountain near Rdjaglha (,$spp.I, 6). Tbe marriag€ ceromony took place againet the
wishes of both the bodhisatta and Sammillabhfisini"
Evonaftortheirmarris,ge they led s celibate lifo like
AI{ANTAYI6^[S, a cakravartin (world-ruisr), pro-
two ascoties, and after tho death of the perrents of
bably the eame es king Mandh6tu (s.v. I{AI{DIIATU
tho bodhisatta they became resl aac€tios iD the foou
JATAIG). The Siksasamtrccaya (255) refers to
hills of the tlirnilayas. After a longtime they camo
bis story to shorn that human desires connot be
down to Bird,nasi lo procure ealt and vinogar and
easily satigfi,ed. It is eaid that when the monarch
t,ook residenco in ther ro3.al park. Shortly after-
foll from he&r'en, his son, king Priyankara, asked him
warde Sarnrniilabhasini had an abtsck of dyeentery,
to give his last mossage and advice to the world.
and grew wea,k" One day the bodhisatta took hsr
He said " You must say king Anentaya6as, having
with him to the gate of the city whore he left bor in
been lord over tbo four continents, with all his
a hall, while he went into the city for akne. Wbein
wishes fultrlled, possessed of tbe fruit of all lroes out
he returned, he {bund her dead; a*ld saying " thai,
of season, having rid hirn:.elf of all misfortrmes, bis
which has the quality of diesolrrt,ir;n ie dissolved "
desires fulfrlled in all bei-ngs,amidst showers of gold,
he took his meal seated l,'eside her. The peoplo,
of f.ne gold, and of all blessings, inhabiting the four
who were gathered there larrrenturg, asked him who
great continents, sharing the seat of Sakra, but not
ghe was and why he wae s6 sa,hn and serene. Ths
freed from his excessive desire, always rrnsatisfied
bodhisatta said, " while she was alivo, she belorrged
by his lusts, has perished. " Ilaving said this ho
to mo in so?o sort (as my wife). Nothing bolongs
died.
to me of her gone fo'another world : she has passed
c.w. into f,he powor of others" Wherefore should I
weep ? " and illustrating tho imperrn&nence of
things in four stanza,s, ho taught the truth to the
A-I{AN-T'O-ilU-CH'u-NI-HO-tI-T'O-{ LIN-I{I-)
assombled pocple.
CEING, a translation in Chinese from the Sanskrit
text which is prosumably lost. See ANANTA- This story wrrs rolated of a Iandowner who was
MUKHA"NIR gAN E-NAMA-DHA3ANI. in a siate of despail after the death of his wife. Ilre
Buddha having obsen'ed tris &sflired attainment'
(upanisea3lo) wont over to him and related the story,
A-NAN.T'UilC.HSIAO.CHING (FTI*EFIFiB),
'a qfitra on Ananda's fellow-student' (Non7ao, No. after which the man gained the first Frr.jt of ths
633; Taish6, No. 149), translated into Chineso by P at b (aota.paril,-pholn).
An Shih-kao of tho later IIan dynasty (25-221A.C.). R. A. G.

Gupta, s fellow-student of Ananda, waac.ted to

give up the religious life, becausehis delusions wore AIIAI{USSUTA SUTTA, the first eutta of th.e Bola
too strong to lead a pure lifo. The Buddha, hearing Vaggo of the Pafinaka-n'ipoto of tbe Ahguttara
this from .A,nanda, told Gupta about the flve Ndkd,ya (,4. L[I, 9). 'Iho Buddha doclares that
corrupted aspects of females. Gupta realised bo has reached supreme maetory in thingsnot hea,rd
tho truth. of (ananussuta) formeriy. IIe thon onurnerstes
I(. Tm,. the frve powors of a Tatbd,gata possessod of whicb be
eojoy" the obriof placo aurong mon.
Ilowover, ttn five powore mentioned her+the
ANANIISOCIYA JATAKA (No. 328)" 'rbe boclhi- power of faith,of oonscientiousrloss, of fear of blame,
sstta was born in a rich brdhman famiiy in Bar&- of enorgy and of insight-are not included in the
+ssi. When ho grew up ho studied in Taktrasila. usualtonpowersof aTathdgata (seeM.I,69 ff.; /.V,
Aftor be returrred, his parents w&ntod him to marry, 33 ff.)" It is rather surprisi.ng to f.nd tbem grven ae
but he had no such desiro. Ultimately, howover, the powers of a Tathd,gata. Earlier in tbe ndpdta
he agrood, on oondition thoy could find a those same five are given as tbe powers of a leanrer
maiden similar to a golden image he would mako. (/.. rII, I f.). E]sewhere they appear along with
Tlrey agreed and emissaries wore eent, wbo fou:rd a two otbers in a group of seven powers (D.III, 253 ;
maiden of sixtoen from the kingdom of IG,si. Iler /..n, 3).
name was Sa'n'nillabh6sini, and sho. too, bsd no L. R. G.
 AIIAT'IUTAPPTYA
SUTTA
AI{ANUTAPPIYA SUTTA, the fifteenttr sutta of
tl"'e Sd.raniyo Vagga of the Clwhlaa-ni.pdts of the
Afiguttu,ra liikd.ya (*4. IrI, 294--lt), preached by
Siriputta on t,he oourso that would loacl a bhikkhu
to a remorsel'ul fate and the opposite course which
would lead him to a fate not to be regrottod.
This suita is a ropetition of the Bhaddalca Sutta
immodiatoh'preceding it, with the word.s anu,tappd
(remorsofrrl) encl ananttkzTrytd, (withor.lt remorse)
substiLuted for na hhaddikd (unlucky) and bhod,,iibd,
(lucky) of the preceding sutta (var. Anuta.Xt,piya
Sufia). See BIIAIfDAKA SUTTA.
l,.Il. G.
ll
A-HAN.WEN. STIIH. FU - CHI . HSIUilC. CEII{&
t$-rfffiFf,Hltr*lXlffil, a stitra extant in Cbinose
(Nanjia, No. 635 ; Ta,i,sh6,No. 4g2), transletarl by
ll,n Shih-krr,o of, tiie later llan dy,nasty(2F-.221A.C.).
Tbe sritra deals with tlre lucky and, uniucky
conditrons r:f those who sorvo the Buddha"
In reply to Ananda's request the Buciclha proaehed
,ss follows : ff anyono who serves the Budriha has
good teiaclrors, keeps the precepts ancl dovotes
himself to lead I pure life, he will have a blissr.ul
mind and wili attain enlightonment.
Ananda psked sevoral questions on such subjects
as the sin of one who makes another commit homi-
cide, tho sin of one who boars malico towards
his teachera and good persons. Ttre Buddha in
answering the quostions said, ., whsn & person
becornos the disciplo of the Bucldha, even. if ho has
olie clrances to brea,k the precopts, he wouid. not
do so. To tho good, who observe tho precepts,
blessedness will foilow n*tursllv. "
K, Tlrn.
ANAI{YAGAMIN (" going to no other "), a borlhi_
sattvr! mentioned in the &uyt. {p. 2lI). Ile is
kl.own as Ch6ng-ch'i.r p'rr-sa (Effi-Sffi), or Ch6ng-
hsing -wu- i-hsing p'u-sa (IE&ffi S FEffi
t, in Chinese"
He is tho twenty-ninth of the fifby-fi.ve religious
advisers whom Sudhama, a wealthy morchant,
visited in soarch of the truth.
Ii. A. G.
AxApAnAKATIIA, rhe third seetion of the
fI .]1,'i,:o-qqaof the Palisambhidd,rna,qga (ps. I, pp.
l 5 l - f t6 ; ,
558 ATAPANA-SATI
As rogarda tho eulture of concentration.based on
rnindftrhress of breathing (drfipdnaeari-samddhdl
this section spoaks of 200 kin& of knowledge
(althorrgh 220 aro onurnorated) : krrowledgo in
rospect of eight kinds of obstacle (pardparuha,)
tcr coneontration and eight kinds of holp (upakdra)
to oueroome them; eiglrtercn typos of defilement,
(upakkilesa,) and thirteen purifications (aoddna) ;
thirty-l,wo wsvs of crrltivnting rnindfulnene
(sutolcd,rin), twonty-four t[rough coneontration
$amndhi), seventy-two with insigirt (udpassaruS,);
eight typos of knowledge based on clissust with I
worldly life (nibbi.dfl, eight on realisat,ion of such
d.isgust (nibbil*l,nulornn), eight ou the calrni:rg of
tiro mind as a result of such disgust, (nibbid,dEa-
patipa.ssadd,hi) and twenty-one on tho well-being
of deliveranco (airnuffi-sukha). But apart from
onumorations and so;ne etymokrgical cxplanatiorrs,
the text does not errtor into any detailed exposition.
E. G. A. v. Z.
AxIpAxn SAIUYUTTA, the 64th samyufta of the
Sam,yutta Nikaya (^t. V, pp. 3lf-al)" ft is the
tenth book of the Mahiua,ggo and comprisos two
chapters of ten suttas each. Everv one of those
twenty suttas deals with some Bspect of, relation
with, or result, from, tiro culture of mind{uiness of
breathing. ft is for this reason that they are all
groupecl togother in this book, although there is
unavoidabiy much o','orlapping of rnaterial and
even ropoiition; for, the suttas were spoken on
different occasions, eitlrer to individuals (e.g.,
Ananda, Mahiiadrna, Mahd,-Kappina) or to the
monks in general assembly, at Sdvatthi, Ves6li,
Kimbil6, Icehd,nangala or a,mong the Sakyans
at Kapilavatthu.
I{. G. A. v. Z.
AI{APANA-SATI, rnindfuineus oI' breathing, is ono
aspeet of conbemplation of t,he borly (koyd,nupas-
sonr.l) which is the first of tho four applic*tions of
mindlirlness (coltd,ro safi,pa!.thana.). Theso applica-
tions or methods of nindfulness are oxplained in
tla'e SatipaltM,na Sutta (M. f, 55-63) and aro con-
sidered to be so important that the Buddha spoaks
of them thore as the one wuy (ehayana-ma4ga)
which leads to the purification of boings and the
golution of all problems ; it, is the approach to the
knowledgo of the Noblo Eightfold Parh (MA. I,
236) and effocts the roalieation of deliveranco
(wibbdtus sa sauhi ki,riy d,).
 t
I
lr
i,l

tl
t l
t!l
ilt
t,,

t
il
AXAPAXA.SATI 569 ATIAPAilA-SATI il
lbe ffrst of thes€ four applicetions of mindfulns mind.ftrLness (aati) is uot a meditation arod. oon-
f
'objeot
has as tbo body eitber within oneeelf aeubtatiou exercine, no purpose would be gorvod
{ajjtum viil ot extern*lly (bahiMld, adl, Ibus, by unpreparedno*s or iadiff'erenoe, otill leas by
vbilo oontemplatiug tho Lrody from within, one inviting dietractiod aqd dist urbenoe.
beapmee &rrgrs of on6'g breething. One is awa,re A eea,t6d poaition ie rocommended as thie is the
of breathing in, arrd ewaFo of braathing out', With most rostful poeture of the body, without teading
intcnsifisd attention onc becomeg &w&rts of tho to idleness 69 6 leclining position would,, without
elight --nusrc€s of breattriw; wi:,on breathing-in,
causing fetrguo as a etanding posture, without
{erd likewiee exhaling) beeomoe longor or doeper, givirry riee to agitation ss Fall.ing rnight (Vism.
shortar or more sutrtle, it is noticed as flroh. viii, $ 159, p. 2231. Ibe eitting poaition is further
Eere liee the essenti*l difference betre€€u the deeorih€d aa eoneieting of folding tbe legs omsswieo
Burtdlriet rnothod. of rnindfrrlness of bre*thing and (@Jailnry &h,ujita6'1, i"o., with the thighs fully
tha Yogic braathing ererciseaj-"ft in on ereraies :in looktNl (aamant*to Arubadafia*ar,a.n|. This
nindfrtl'nat, arrd not al 'bruthitq erersiae' Iiko poetnro givos firzrness to the body and allowa eas6
lbo prfu.tfiydrna of l{indrristic Yoge. In t}re eaeo of of breathing, for, with thc body thus ereot, the
ths Btrddhist practice, tbers ie no 'retention' of joints of the spiaal eolumn reeting ond to end
bneath or anJr othor interferenoe with it. There ie (p;llhtloaf.{crke koliyd koliryl and tho ninews Lnd
just e quiet 'baru observetion'of itenettrral flow, norvd-ocrrds uncoiled (marTtaa-nnhdr&ni no pcrtw-
with a firm and eteady, but easy and 'buoyant' m*ntt: ibid. $ 160), no feeling of disoomfort will
ottonti,on, i.o., wibhout gtrain or rigidity. Tho ariae and tho thought-proo€ss boaomes ono.point€d
lengtb or shortnesn of breathing is notioed, but' single-mindecl. Th'r poeture of sitting, thena-
not deliberately regulatcd " (Ny6.4aponika "lrd
fore, ig not in itself a meditation exemi.se.
thera,
TIB Ealrt of Bufuhi* M.pndrdi,on, p. 6l). Thie quiot nttitudo boaomos tho ossontial approaoh
There ie nothing in mindfubeess of br€flthing to if eonoentration of broathing is soDsidercd and
nemintl ono of timo-rolation in the procoea of developed as a pubjeot for trenquillity modi0a-
breatbing as prosoribed in cortarn oocult scboole, tion (nmdln-bW'uannl whicb induoos the various
whsre tho ratio for the bogirrner betweon the in-teke, stagos of montal ebsorption (jlfi't&'), But even
retontion and exhalation ie L :4:2. On the apart fmm such morrb&l culturo (hlfivonn\ mfutd-
eontrary, it ie in trare sttention (eati), in watchfuI- fulness of brnathing may havo meny bsnefcisl
noss, in &war€ne$g, withoqt tho intrrduotion of ony rosults in the midst of ortlinary lifo.
tppe of regulation that Ii& tho greateet valuo of ubis Mindfubreeg ef bpss,thing, howevor, is more thsu
application of mindfulness. For, in thie passive jtrst trenqrrillisetion of ernotions; it ie * quioting
watohfulness without enticipation or exertion, dorrn of ell bodily activitioe lpaawnblwyctt
witbout intention or e&gernosa of reeohing s e€t lafoamiklfrroqn: M. f,56), whioh is the en'tranoe
purpono, " a oalming, oquelizilog and deepening Or,
to the stateg of menl,al absorption tilxittol.
of tbe braath will rosrrlt quito naturally; and the if ona ohooses, thig mindfulness may lead on to
tranquillization snd deepening of the breeth tho patb of insight, seoing the body a8 I proo€sg
rhythm williead to a tranquiliizatioa and deeponing of origin*tion and dissolution (ewmtfugaasayal,
of tho entire iife rhythm " (ibid. p. 6l). rcs,lirdng that ther€ is just tho body, pesoing on
lbe Buddha himqelf recomrnended this applioa- without, grasping. ft is in suoh realieation of
tion of mindfulnoss of trreathing as follows: If no.e€lf (anauQ that doliverenco ie at{,einod through
cultivated and devoiopad it is peaoefrrl, eroelleut mindfuheess of broathing.
and unique, a delightful way of living. ft con- The method of, develop" mont ie explainer{ in Sve
iluers all evil and unwholesomo mental stat€s tbat stagrx: learning tho meditation subjec$ (I*m'
have arison irr the mind and makee them va,nishin mal,fuhdnn),qrrcotioning sbout the sanne, estebtiet'jng
e monent, as s sborver of rain lays dorru ali dugt the er:bjoot, abaorption tberein and ascert'ainiug
(,S. V' 321). tbe indivrdual oherantorietic of slrob meditation
Thet it is not easy to rsmaif, olert and mindfrrl zubjectr.
of such a eubtls object as breething in the midBt As rogards g gingle Pltoess of oonoentration orr
of the trrrnoil of daily lifs, is shown by the Buddhs's bresthing wo find in the Vitu'ilhi'nqga
adviee of retiring to the fcrroet, ths foot of a tree or (r.iii, $! 189-93, pp. 229 f.) the followi'g details for
a lonely qrot, i.e., any plaoe favourable to tho beginnere. Tbe coulting of breaths i8 sdvisod
development of concentration. For, although ae a deviee to gettlo mindfulnees and to cut ofr the

40,s.P.c.9704t)
 AilAPAxA.SATI 560 AIIAPANA-SATI

oxtemal distra{:tion of reasoning. Ono should trocomee more pnd mons fllbtls tmd miight eveu
'beoomo
count tbo breaths one by one Et, the complotion csase to rns.nifesf, itself. This sbould not
of saab bregth, not making n series iess than ffve {r sourco of alamn, a,nd the moditator should, without
or moro than ten. Counting up tg lese than five ehanging hie position, morely temporarily ehift, his
nocessitatse e too fleqtront rcpetition of tho bogin- attontion from tho breaths to the plaoe of oontnct
rrrg of tho soriosn aml that would not allow the at the nostrils, as the plaoe where they wero last
settling of mindfirlaoes ; counting in series of more notiood, till tboy booomo perceptiblo again.
tbau ton might rcsult in attention boing divorted The sign (ndmdtta,) or mental image in this pBrti.
to rurmbens rathor than to brosths. A breath is eular type of metlitetion has naturally no direot
oonsid6r's4 completod whon tbe outgoing eir resombl,ence to the material object. And thus tbe
strikos tho no,strile. Thie counting, however, bae
mental imegs rather convoya tho impreeeion
xro connection with tho tempo ef 1lr666[ing and
crested. In some it producos the impression of a
it ie not intendod to reguloto g56 inhqletion and
light touch of cotton 6p gillr or o gontle broozo. In
oxhalation. It is morely a holp to unify the mind others it creates 66 irnFression of a ster, or &
a'nd keep it inthe some direotion, . just as e boat, is -of
cluster of pearls; or again of a wreetb flowers,
stead,ied with the help of a mddor' {orilfitpat- I pufr of smoko, 6 fflrn of cloud, etc. They all
than&lwr,&)a*enn ear.t{,asota rufufiltlnponam ioo), ero poeiic attompts to translato a montal irnproasion
whioh itself do€s not contributo to progposs ancl
'be of gentlo peacofulness according to individual
qp€ed. ft muet uot forgottolr, howovor, thet perception. Ilenee this eign ig called tJro countor-
aowrting is a mere device to sottle t\s rnind a,D{,
imago or the mental rofl.ex Qnlilbludga-nirndtal.
tlrorefore, ag soon as the distraotions of roasoning
As soon as this image arisee, tho etage of . noighbour-
bnve coased and mindfulness is Bottlingitself, tbe hooC concentration' (u7ffira-nrruddhd) ig reachod
counting should be dispensedwith.
which ie the access to the etagos of mentel absorption
(jlwna). It is at this point that a docieion haa
lfhe nsxt advios is tbat concorning tbe oonnection
to bo made oither t'o procoed towa,rds absorption
and the unir:ternrpted following of the process of
of mind which is meditotion of tranquillity (comatlo-
breathing with mindfulness, after tho oounting hes
btfi,aorfi| or to tum, towarde moditation of insigbt,
tnon given up. Th,ie coqrreation (arntbandlnnfi:
vdpoeeat6-bhdoandl inta the roal nstum of all
Vd$n. $ 196, p. 231) ie establishod by not following
phenomona, which alone can leed to completo
eaoh individuel breath from its beginnnng througb
doliveranco.
its passage till its ond. For, such following up
would load to external distraotion e,nd perturbanco With the appea,rance of the mentel reflox the
of both body and. (Pa. i, l6b). th,e attontion hindrancos towards porfoction are arrosted Lnd
"r,in,l
given to breathing is at ths point of oontaot, wher.e- tho montal dsfiloments suppressed, but only for
hy each breath as it wers is fixed in nindfulnoss so lo.g ae mindfulness 1s6s,inn egtablishod end
Qiunan^ioaaen& ca r.hapani,uctse.,w m rnanasi,ldn- the thought-process rorDeins composed (ibid. $ 220,
bbaqn : Yisn,. viii, $ lg?. p. 2Bl), just es I sawyor p. 236). The hrndrancsg (niuoraqwl a,nd the
of wood pays attention to tho point whero tbo defllements (lcileso) can be ssmFlet€ly ovonooute
toeth of bie Bsw aut into tho wood, without giving a,nd removod only through insight into the n"eture
sttontion to thoso toeth when they approac or of ell matoriality (which includos broathing) and
recede. mentality, as being impermauent, the causo of
conflict and without abiding entity. Only in the
Onco sucb contact of mindful:ooss is tstabliahed, realisetion of theee throo ctraractoristicg (onina-,
it is sometimes not long beforo tho eign (ni,mi,aa, ce\ the path of sainthood
dukkha-,aruno-Ialclalwlnl
q. v.) arieos. ft is tbo aoquired sign (uggalw-
be onterod and completod.
ndnudW|, a mental image wbich oppo&re as if s6en
wir,h the oyo and wbicb varios with tho diferont Of the four applications of mindfulnees which
eubjeots includo mindfulness on broathing the Buddhs said,
of meditetion" From thig etag€ orr,
attention tbat whoever ebould devolop theso for soven &y",
should bo fired on this image; a,nd
it is tbis firation for bim may be expected one of two points, eitber
(lhaparwl wbich marke the
sntrauce of tho mental pnocese into ebsorytion insight-hrowledgo (oilffi) in this life iteelf, or tbe
(ibid. $ 204, p. 23S). stato of non-retum to this erist€nco (onngiirnitd:
But, wheroos in other
moditation-subjocts tho mental i-"gu
Jtd.r, 63).
bocomes
oleerer in the oounle of progress, here in the Bppli- It is, moreover, tho one kind of ooncontration,
eation 6f rninri[fufuosa on breathing the subject the culturo of whicb brings all four methods of
 ANAPAIIA-sATIgumA 561 AilAPArIA SUTTA
mindfulnees to completion. And as thos€ four in is brought to fulf lmont; when be dovelope it
their turn bring tho sorcn factors of enlightenment further up to the twelfth stop, contemplation of
to porfection, leadingto compreheneivo insight a,nd tboughts ie brougbt to fulfilment ; when he develops
deliverance (B,Yt 329, ff-), it ia, therofore, rightly it up to the gixteenth step, contemplation of
that the Buddhe spoko of thie method of mindfulnesg mind-objects is brougbt to fulfilmont.
of broathing ae the ariyan way of life, the divine
wcy of life (tnahmo-viltd,ra), the Tathdgata'e way of Further, it is shown bow the B€von limbe of
wiedom are brougbt to fulfilment, whon the four
lif:s, fqr he hims€lf gonerally cpont the three month.e
applications of mindfulnees ere brought to ful-
sf thc rainy Besson in the intent corrcentration on
in-breathing filment. The diecussion continues thug, " At the
s,nd out.trreathing (Icchdna,igola
Brea,'g" V,326). time whon a monk is faring elong contomplating
the body, a'rdent, clearly conacious, mindfrrl, ao as
H. G. A. v, Z.
to control covntouerrose and dojeetion in the
world, at that, timo unrnuddled mindfulness i8
aroused in him. At the tirne wtren unmuddled
AXAPAIE-3ATI mindfulness is aroueed in the monk, the limb of
SUTTA occura in the tlparipap-
niaointlrro Majjhi,ma Nikdya (III, 78). The method wisdom that is mindfulnoss @ari) is etirred up in
tn whiclr mind ulness when breathing (dnd,finmati) him end he developg it. " Then eucceesively he
ie to be cultivated, aJrd the irnporta,rrce of culti- etire up and develops tho other limbs of wiedom,
vating it are diecussed in the sutta. The main
viz., investigation, energ:y, rapture, tra,nquillity,
tlremo in the sutts is .bet once arwpanaaati ia eonoentration and equarrimity.
p:*perly developed, it bringe to fulfilment the four
Continuing the discuseion, tho Buddha shows
epplientippe of mindfulrrese (mttfrro aaf,i,pallM,nnl how deliverance through knowledgo (uiiia4&nu'fri)
end when the four applicatione of rnindfulness &re oomeg about as a result of the fulfilment of theee
firlly develold, they bring to fulfilmont the e€von soven limbs of wisdom. When those Boven a'r,g
limbe of wisdom, endwhen these aro fully developod devolopod, depondent oh aloofness, on detachment,
tb€y bring to fulliLnent d.elivera,nee through they
on oeasation, and onfling in abandoning,
knowledge {trijjd-ttinn*t). Sixteon different metbods bring to fulfilment deliveranco through knowlodgo.
of inbeling and exhaling when pra,ctising this
mindfulnoce are ahown in the sutta. The deecription Earlier in the discoseion the Buddha emptraaises
of thes€ runs thue : with ettentive mind he breathee the faat that mindfulnees of in-breathing and out-
in, with att€ntive rnind he bresthes out. (l) When broathing is not for ono of muddled mindfulncss
rnaking a long inhalation he knows it ; eo also (mutthaaati), nor for one uot, cloarly coneoious.
when m*king a long e=holation. (2) Similarly with
This sutta was preached at S&,vatthi on Kornudi
& ehort irqlelation and exhalation. (3) Clearly
the full.moon day of the forrrth mon',h, in an
pereeiving thc entire body be breetheE in and treins
assombly of monhe gathered to soo the Buddba.
hirngelf to tre ewere of it- So sith (4) calming the
The Buddha was verypleasodon soeing the eminent
body, (5)f'eelingrapture, (6) feeling joy, (7)perceiv- I
dieciples vory buey inetrr.cting their pupils in tbe
rng mentel fonm^etione, (8) calming those mental
various etteinments, and he doscribed bow in that i
formations, ( I ) e learly perceiving corrscioueness, ( I 0) r
gathering of monks were to be found disciplee
gladdcning the mind, (ll) concontrating the mind,
of various degrees of attainment, and this paved
(12) freeing the rnind, (13) reflecting on imperman-
the way to the disouseion on the importance of
ence, (14) on detaehnient,, (15) on cess&tion, (16) on
developing mindfulnses when breathing.
cbendonrnent.

lV. G. W.
Wlren the monk treins bime€lf rn ond,pdrunali in
the method. detailed ebove, the four applications
of niindfulrreee, namely, contemplation of the body,
of fealinga, of thouphts and of mind-objects are f,XApAXA SUTTA occurs in the Bajjlwao Sap'
brought to fulfilment. Whon the monk devolops gutta of ttre Sor;nyutto Itikoyo (Y, 133). Tbe irnpor-
mindfulnoss when breathing from tho beginning tanco of cultivating mindfuLeess when breathing
up to the fourth step, application of rnindfulnese is d.iscussed, in thia sutta. It ie ssid t'hat if
osllsd contomplation of tbo body is brought to one cultivatoe the s€ven limbs of wisdorn (boiilnWal
fulfiIment; wh6n he develops this mindfulness up accompanied b y rnin dfirl-nees whon, broathing, th^at ie
to the erghth stop, contomplation of the feelinge baoed on eoclueion, on dispassion. on ceasstion that
12--E 18209(6/64)
 AilAPAI{A VACCA 662 Ail]ISAVA SUTTA

onds in abondonirig, it wili conduco to rnrrr:h fruit.
The import'anco of cultivating this mindfulness ie
ernphaoised hy.repeating that it sondueon to great
benefit,, psa{.lofrom hondaple, to opiritual emotion
iram.aegal nnd. oas,eoI'living.
w. G. 1\'.
f,ilAPAl{A VAGGA, tho sevonr.]rch.apcerin the 46th
eomyutto constituting the socond trook sf thc !{alu6
Vaggo of lhe Samyutto Nikd.uu (V, lgg-.B2). The
entiro sovonth cbaptar dr&ie wit'h tho greu| b,s:nolitir
guoh as peaco froru bondagon spiritual errultion arrd
delightful living, resulting from varioug rrletlrotls c,f
sorrcentiffi,tion in thr+ cultUre of bhe sevell f'actors of
enlightenmenb (satto *am,bojjlutng<t)" It is only rn
the coneluding tenth soction of thjs ehapter thot the
concept of inhreabhrng and outbroathing (druipa,ne)
ie mentionod as the alternative to the preceding
ohjocts of concenttstion on the .'l,arioue stages of
loatlreomenesn (aathha): a ekelei;on, a' worm-eiaten
co{p46, oi:o.and tho four sublime virtues of goocl-will,
compassion, slanpatbe,tie joy' antl oqu.alrimiby. yet
thie seetion has given its name to the entire vegga.
fi; eontains the following ton srrttas : (l) Atthko
(2, Pulauaka. (3) Ilinilnka (4) Vicchi^ldaha
(51 Ud*lhumdhzka (.6) Lf ettd, (7,1.Ifurund (gl :V.u.d,itri
{9\ Upekkhd, g.A) Ani.pana. The title is sra.uiilaterl
by Woodward (Ki,wl,red, Sagti,ngs, V, p. l{jg) rLs
'In-breathing
and Out-breathing '" I.or eacrh
surta seo under relevant headword.
II. G. A. v. Z"
ANAPAVIDnI{AKARUA (var. Anupraviddho'
karna), nnme of a former Buddha, mentionod in a
list of such Rudclhax, rurde,r whr:m Sakyarnuni
aequired morit, while he was in t.he ninth st*grr
(bh,tom'ilof preparabton {}lIhw,. i,, 140}.
ANAPEK$A, a class of br&hmans" It is mtttrtionod
in the Dhry. (p. 635) that there s,re serr'oumajor
clang of brdhrnams, i.e., Gautarna, VAisS'a,
I(autsva, Kau6i-ko, I(66yapa, Vasisgha and
Mdndavye, each of whiclr is agaiu sub-div.i,declintn
seven sub.elassos. Arnon64 them Anapek.las aro
placed sixth in order in ther Kd.6yapa gotra.
R. A. G"
A-NA-PIH-TI-I{uA-CI{'l-rZtI(+gIItG), & sfirra
on the eonvergion of tho seven children
Arrlthapi ndada iNcn3io, N o. 6 40 ; T oiehri, No. ] 40)'
tranelatod into Ohineen tr5' An Shih-kao of the
laterHandynaety |p5-22L A.i:.). This is tho eerlier
'paragraph of chapter
translatic,n of the seventh
'Anitya'
fiftv-rrne. nanred ofl the Ekattardganw
(Nonji,o, No. 5"13: Ta'i,sh6, No, 125)' to whieh a
parallol sritra in Pali is the Anfihapi4ilikotrtdft
(7L.III, pp. ?60).
An5thapindada tolcl ths Butllha, 'f gave monoy
to rny 6evon ehildrerr to maker tliom +,eke their
trust, in the th.roo refuges and ob'servo tho ffvo
preeepts', And he aeked the Buddhe whether the
children nrorrld reeeive blessed rowarrls or nc,t.
the Iluddha praised Anfi,thnpi4rla'C$ and eaid thot
the cliiltlren would receive blegsr'rrlness" A.t tho
hor,r*e of An6t'h*pinqlado, tho asven childrsn
togot,hor wilh Arrlithapi4{a<la listoned to the
llu.ddha's teai:hing, a.q a result of rvhieh tho revsn
childran esi;nblishod their faith in his doct'rine.
I(.'Iun,
a r6kqaei rnontioned in the Mohrt'-
ANARTHIKA,
rrvty&ri' (ed. Olclonbourg, Zapiski Vostaehnago
Ot,Jelenija hnp. F,ussk. ,{.rchool. Obschentva,
T o m e l l , 1 8 9 9 ,p . z a l ) .
A!{ASAVA, ono of tho five hundred pacceka'
truddhas who were in ancient iimos Iiving on the
Isigili mourtain in esclusion. IIe wae neen by the
people of that timo entoring tho rnountain ra,ngfo'
but was uevor seen tlreresfl,€r" Ifsnce the people
us$tl to saj/ th$t tho monntain had swnllnwed up
the sage {iai yyil'ati ci) a,ntl n"qrnod it,Isigili- Ths nnrnss
of l0I of those paccekabuddhas aro given b5r tho
-tlucltllra in the leilTili Swtto (M.III,69 f.)"
Iluddhaghosa in his comrnentary (MA. II' 889)
relates how thes.o sages had rnado their dwellings
ingidc the mountain behind a rock wlrieh would
opon and close like a folding door.
H. G. A. v" E.
ANASAVA SUTTA. Tho Budriha tesches ttre
canlrerless (ani,saao\ stuto snd. ttrre wsv leeding
to it ($. n', 369).
Freodorn t'rom abtachment,, aversion and confusion
conatitutes the ao-callad eankerless state; and
the practice ofconcontration, founded on singloness
of hoert, on dispaseion, on cossation which tonds
of to renunciat,ion of overything, loodo to that etal,o.
 AilATAA
trt iE through corrrpassion for suffering humanity
bhat the Buddha h.as revealed these things and
bhe monhe ar.e inetructed to guide thomselves
acoordingly without being romrss,
D. J. K.
AIILTHA, & Buddha, who live<l in the thirty-
fust kappa prior to this kappa. It is said t,hat
Uddiirlapupphiya thera, in a foruror: birth, offered
him an ud,rlila (Cussia Fistula or Cordia }Iyxal
flower, as a result of which he hrrd become immurre
l'rorn being born in any nriserable realm (Ap. I,
288).
R. .r\. G.
ANATHAPINDADA, a rich layman, owrrer of
tho grove irr Jetavana a,t. Sriva,sti whero the
Buddha ofteri Sr8yed. sce ANATHAPI$DIKA.
*titXnpINpIKA, a banlier (setl,k'j) of Sd,vaithi
in the time of tho Buddha, fantous fbr his iitroral
support of the Buddha and his disciples. IIis
lmrsonal namo wes Suclatta, but ho was e,lrtavs
called AndthapiTdika, i'eeder of th,e destitute,
becauso of his munificencv (AA. f, 384 ; lIA. l,
60). fn Buddhist Sanskrit iit'erature he is krrorvn
as Andthapir.rdada (e.g. Lal. p. I ; Aui p. 99 ;
375;GM'. flf, i, 3l), 75;
Mhuu" I., 4; III,224;
ii, l5l; iii, 5, l3fi ; B.B. XIII, 5,3).
From his very boyhood, Anat,hapirl{ada was so
charitably disposed io l,he poor l,haf tre g&ve {rr4ray
all hie ornamerrts rrhenevor an;'body asked for tlrem.
'Ihis c&ueod anxiety tr:r his
;rarents who kept hirn
confinod to the house. On one oocasion, the bo;r
inaisted on going to the river for a bath with his
parents who yielded to hie importunrties. lle
dived into the river and brought otrt theref'rom
four iron jars full of gold. Ihis caused surprise
to his parents tGM. III, iii, 133 ff.).
'fho story of
how he wes conr".erted to the tea"ching
of the Brrddho is related in detaii in ther Jd,takaltha-
kuth.d, llltdt}i,e Vinayo-pitako. IIe met the R:rddha
for the first tirne h Rd,jagaha, irr the firirt 3..enra,fter
the Buddha's enlightenment ('Vin,. II, 154). His
wife wag tho sister of the aetthi of R&jagaha, and
when An6thapindika arrived bhere he fouud the
se!!h'i preparing a rneal fbr tho Buddha and the
Sa,ngha on Bo splendid a scale thal, he thor.rght
that a wedding was in prog'ross or that tho king
hod been invited (Vin. TI, L55).
563 ANATHAPINDIKA
Orr hoarinp; the reason he became Bager to visit
tlre ljuddha ancl did s,,rverv early the nort monring
('Vin. II, 155-6). He was so excited by tho
thought of the visit tliat ho woke up threo tirnos
during bhe night. When at laet he sb&rtod for
Srta'r'una r.shere the Buddh& vi&g, the roatl wae
still guite dark, but a friendly yakkha, Siveka by
na,mo" sped him on rqith $'ords of encouragemont.
By forco of his piety the dar:knecs vanished.
The Buddh& was staying in tho Sitavana, and
when And,thapildik* reachod thero, spirits opened
th,e door for hirn. I{o fcrunrl tho Buddha welking
1rp and down, meditating in tiro eool air of tho
eiarly dawn. Tlrn Ilurldha gr:eoted him and talkerl
to him on va,rioug asprlr-rts of his teaching. Ho
was irnnrediatelt. corrvcrted and attained the first
truit crf ernancipation (sotapatti ). lle invitsd
the Budclha, to a meal rhe next day; provirling
everyt,lring hirnself, althougir tbo setlhi, the rnayor
of Rajagahrr and the king of Magadha, Birrrhis6,ra, I
nsked to bo allowed to holp. .After cho meal I
which he served.to ttre lluddha with tris own handsn I
Jro invited the Buddha io spend the rainy season
at Siivatthi, which invii,ation the Budclha accepted,
saying, " Tho Tathdgat,as, O householtler, take
pleasure in solitu<lo " (V'in. LI. 157).
I,
The version given in Buddhi.st Sanskrit literature,
&s to how he c&me to rneot tho Buddha, ia
sliglrt,ly different. It, is wherr he visited the banksr
af Rdjaglha in seareh of a bride for his seventh
son, Sujdta, tha,t he got tlto opportur.rity to meet
the lluddlw (GM. III, 133 ff.; Tsa-u'h.an'ching,
Chi.rresotranslation of t,he Surytyulildgam,a, Vol. ?2,
l!'a,ish6, No. i)U ; Ch.u,wS-7tdn-ch'i-ching, Vol. 22,
No. 169; Clwng-hsii-mo-ho-ti-ching,
Taisha,
Vol. ll, 12, 7'a,ish6, Io. l{}1, und Hsi'en-.r1il'ehing,
V o l . 1 0 ,T a i s h 6 , N o . 2 0 2 ; M o c . Y o l . 3 , p p . 2 4 8 6 t r . ) .
lVhen Andbhapindika finished his business at
Rajagaha he set out to*"ards S6vatthi, giving orders
along the wa,y to his friencls and acquu,irttances to
prep&re dwellirrgs, parks, resbhouses and gifts
a,ll along the road to Sd,vatthi irypreparstion for
tho lluddh,s's visit (IZtn. fI, 158). According to
rIrc ,Jutaka' cornmentary, And.thapindika bore ell
t,he expensos of these preparations. Viir6ra-' rsere
buiif t, yo.iuno, apart from one another cosring
i l t h o L r s a n dp i e c t ' s o f g o i d e a c l r ( J . I . 9 l ) .
[--nderstanding t ]re request implied in tho
Bticlclha's r;+-trrdsv,-hen he acr-epted the invitation,
he looked o',rt for a quret .spot,near Sdvatthi where
the Buddha and tlre monks might dwell, and hie
e;*e feil on ttio park of prince .Ieta. IIe bought
tho park at, great expense and erocted theroin
 ArtATHAPIUPIKA 5M
tho famoue Jetavanir6ma (J. I, 92). Ilo spent
eighteon crtoiles on the purchaso of Jetavane and
a like sunr on the construction of Che vihd,ra ;
a,not'hqr oighteen crores w6re spont in tho fostival
of dedication. ( Plato )(LVIII.)
IIo fed ons hundred monks daily in his house,
in addil,ion to meals provided for guests, people
of tho village, invalids, etc. Five hundred seets
were always roady in his houee for &ny guests
who might corno (AA. I, 385). According to tho
Dtummatpailo$ltf,kdfhe he fod ono thousand monks
daily ( I, 6).
Ho had a businees village in K6,si, and the super-
intsndont of the vi'llago had orders to foed any
mgnk who might como thero (Vdn.IY,lB2).
Various incidonts
connected with Andtha-
pufdika are to be found in the Jdtoka^c. On one
occasion hie services wero requisitioned
to hold
an inquiry on e nun who had beeome prognant
(J. I, 148). Once, when the Buddha went on tour
from Jotavana, Andthapindika
w&s perturbed
becauso thero wae no one left for him to worship ;
at the Buddha's suggestion, an offshoot from the
bodhi troo at GayB was plantod at the entranee
to Jetavana (J. IY, 229).
On upoaotln days his wholo household kept the
fest; on all oceasions thev kept the fivo precopts
( pofuaafrla ) inviolato (J . III, 257).
He wont regularly to aee tho Buddha, twico a
day; somotimes with many friends, and always
taking with him gifts for the young novices (DhpA.
If[, l0 ; "/.I, 95). Wheneverho visited the Buddha,
ho wae in the hebit of relating to tho Buddha various
thirrgs which had como to his notice, and tho Buddha
would relete to him storios from the past contain-
ing similar incidents. Among the Jdta,kas ao
preachod a;ro: Apoq,4a,ko, Khad,irahgara, Rohini,
Ydntpi, Pur.tr.tapdti, Kdlnka,nni, Akatafi,frd,, Veri,
Krnopdld, Siri, Bhdrryhop, Visa31ha, Hiri,
8 ;rik dlskanqd and S ulas d.
Although he vieitod tho Buddha frequently, we
are told, he never asked a quostion from the Bucldha
lost hd ehould weary him. Ho di I not wish ttro
Buddhe to feol obliged to preaeh to him in return
for hie munificonce (DhpA. f, 3). But the lruddha of
his own accord preached to hirrr on various occasions :
aovoral such eormons al€ rocorded in the Ahguttura
Nildyo andthe SamyuilnNikdya: on the bonefits
t&e recipient of food obtains (A. II, 64), for
snd on the obligations that make up tho
"sqtnplor
p,rouE housoholder'e path of duty (S. V, 382) ;
on ttre eonditions of euccess that are hard
ANATHAPITDIKA
(4, II 66-9). Then again, on the five 'kinds of
onjoyment which result from wealth rightly
obtained (,4.. III, 45); on the five things whiah are
very dosirable but difficult to obtain (4. I.II, 47);
on tho live sinful acts that justify a m&n boing
called wicked (.,4. III, 204) ; on tho inadvisability
of being satisfied with providing roquisitos for
monks without asking onerself if ono also oxperi-
ences the joy that is born of oase of mind
(/.. IIr, 206).
'lhe Buddha nreached the Velrtmo Sutta to
encour&go hirn when he had been reduced to povorty
and folt disappointod that ho could no longer
provide luxuriee for the Sarigha (,4. IV, 302).
On another occ&sion the Buddha tells AnEtha-
pintfika that tho eotdponna ie B happy person
because he is froo frorn various fears : fear of being
born in hell, among boasts, in tho realm of the
departod (petas\ or in sorno other unhappy stote ;
he is assured of reaching enlightonment (-4. fV,
405; 5'. V, 387).
lVe also find him consulting the Buddha regarding
the marriage of his daughter, Culla Subhadd6
(Dh,pA. III, 466).
Andth*piqdika was a koon dobator &s well.
T}ne Ahgu.ttara Nikaya rocords a visit he paid to the
paribba,ialcos, and a lively debate ensues it garclrng
their viows and tho viows of the Buddha os
expounded by Anabhapildika. Tho latter silencos his
opponents. Whon tho incident is reported to tho
Buddha, he spoke in high praiso of Andthepindika
and expressed his arlrnhs;itt of the way in which ho
handled the discussion (-d. V, 185-9).
In recognition of the service he rendered to the
c&uaeof Buddhism ingeneral, and of the construction
of the Jotavandrd,ma in particular, the Buddha
announeed him to be the chiof of alrns-givers
(doyokdrwm aggo. A. l, 221.
A story is relatod in tho Monmothap&rar.tE of
how he was attracted to that title. During tho
timo of Padumuttara Buddha, Andthapildika had
beon o hous€holder at Ha'rpsavati. One dayhe hoard
the Buddha spoak of a lay-disciple of his as being
the chief of alms-givors- Tho householder rosolvod
to bo so distinguiehed himself in some future life,
and did many good doods to that ond. His wieh
was fulfilled in the present, life (AA- f' 384).
AnEthapil{.ika is identitred a8 Stk". (Pali:
Sakka) Sacipati,tho lord of dovas, in the Sorablwigo
Jdralco of tho Malfruactu ( IIf, p. 376 )' but in tho
Pali version of the earro.o Jdtelco, Sakke, though