ORIGIN AND DOCTRINES

0F

EARLY INDIAN BUDDHIST

SCHOOLS
A TRANSLATION OF THE HSAN-CHWANG
VERSION OF
VASUMITRA'S TREATISE
TRANSLATED WITH ANNOTATIONS
BY
JIRYO MASUDA

ORIGIN AND DOCTRINES

0"

EARLY INDIAN BUDDHIST SCHOOLS

A TRANSLATION OF THE HSOAN.CHWANG VERSION OF

VASUMJTRA'S TREATISE

TRANSLATED WITH ANNOTATIONS

JIRYO MASUDA

CONTENTS
List of Abbreviation
.

Introductory verses

Preface

4
5

Section I
.

. .

"

Section II
Divisions of early Buddhist schools
I.

The two original divisions

'4

2. The divisions in the Mahisalf\gbika school

'5
,6

J. The divisious in the Sthaviravlda sehoul

Section III
Doctrines of early Buddhist schools
I. The Mahualf\ghika, Ekavyavahirika. Lokottaraviida. and Kaukku!ika schools

A. The original doctrines which were held ill cammal! .

B.

"

"

The later dife

f rentiated doctrines
.

II. The Bahusrllt'iya school

III. The Prajiiiptivida school

JI
,6

"

IV. The Caitydaila. Apardaila and Uttaraaila. schools

"

V. The Sarvi"stlvllda Ichool

VI. The Humlva.la. school

VU. The Vi"tslpotrtya school

S'

VIII. The Dharmotta.rfya.. Bha.driyal).lya, SQmlllBlIya and Channaglrika schools .

H
57

IX. The Mahl"alIah school

A.

"

The original doctrines which were held ill COmnlOn

6,

B. The liter differentiated doctrines

f4

X. The Dharmaguplika school

XI. The Kisyap!ya school

XII. The Sa.utrln!ika school

65
66

The concluding verse of the original text hy Hsiianchwang, the translator .

l..dex

70
71

LIST OF ABBREVIATIONS
A. B.

After Buddha.

Ch'en-lun = Pu' -'chi-i-lun, translated by Paramartha.

(Cf. p. 6.)

Ch'in-Iun

'Shi-pa-pu'-lun.

(CC p. 5.)

Childers

Eitel

= Eitel, Handbook

Childers, Plili-English Dictionary. 4 th impression. London 1909.

for

the Student of Chinese Buddhism.

London 1870.

E. R. E. = Hastings, Encyclopaedia of Religions and Ethics.

<Fa-jn

= I-pu-tsung-lun-lun -'shu-chi-.fa-jn.

(CC p.

to,

note 2.)

J. R. A. S, = Journal of the Royal Asiatic Society, London.

Mah. v.

= MahlivyutpattL

Nanjio

= Nanjio, B. A Catalogue of the Chinese translation of the Buddhist Tripitaka.

Bibliotheca Buddhica XIII.

Petersburg 1911.

London 1883.

S. E. K. E. = Kyoto supplementary edition of the Chinese Tripitaka.

(1905-1912.)
!Shu-chi

=I-pu'-tsung-lun-lun-'shu-chi.

(CC p. 10, note 2.)

Tang-lun= I-pu'-tsung-lun-lun, translated bi' Hslian-chwang.

(Cf. p. 6.)

Taranlitha=Tliranatha, Geschichte des Buddhismus in Indien. Tt:anslated

by A. Schiefner.
T. E.

Petersburg 1869.

=Tokio edition of the Chinese Tripitaka (1880-1885).

Wassiljew= Wassiljew,
Literatur.

Der Buddhismus.

seine Dogmen, Gescruchte und

Translated by A. Schiefner.

Petersburg 1860.

PREFACE
The Chinese has preserved

three

versions of an important treatise

un the early Indian Buddbist schools which is ascribed to Vasumitra.

The first version is called the 'Sh ipa-p u'-lun <+ i\ fiJ) fIi) o r "a
treatise on the eighteen schools.'"

By some authorities' the translating

of this first version is ascribed to Kmniirajlva (401-'-413 A. D.) while

by others to Paramartha (546-'569 A. D.).l Bllt Loth ascriptions seem
subject to doubt.

As pointed out in the K a i - Y li a n - I u 4 (730 A. D.)

tllis version consists of the fifteenth section of the

Manjusrl-pariprccha

sutraS which is rendered by Saf)lghapala in 518 A. D. and the so

called "collection" of Kumarajiva.

This fact assures at once the

untenability of ascribing the translating of the first Chinese version

to Paramartha.

Moreover, when we compare this version with the

P u'-'c h"j- i-Ill n (Cf. infra) or the so-called second translation of Para
martha we find considerable differences between them which confirm
uS the untenability of ascribing it to Paramartha. Then, is this, (I

am

now speaking of the second part of this version) a tramlation by

Kumarajiva Ch i-ts'-a n g6 (549-623 A. D.) and others are inclined
to give a positive anSwer to this question.

Our survey, however, of

, T. E. XXIV, 4, p. 18a-8oa.
Cf. nore 6.
3 In the L,'-taisanpaochi (Nanjio, Is04) whjch was compiled by Fa'j Chant-fang

(* ft m-) in 591 A. D. the first version of our lext is mentioned as among the
worh of Paramartha. Cf. T. E. XXXV, 6, p. 761>.
III Ihe Tokio Edilion of the Chinese Tripi\akn Ihe Iranslator of this first version ',s
giveo a. Paramartha.
T. E. XXXVIII, 4, p. 12' b.
5 Nanjio, 442.
6 A well.knowo 'Chinese writer no the i\hdhyamaka lext,. In ooe of his works,
namely tbe s 11.0-1 u n h" i\ a o i (Cat. S. E. K. E., 860) he speaks of Kumiirajlva's lreatise
all the schouls (;t r}J .gf) /iA"). This treatise which is spoken of by Chi_l'ang i.
interpreted by a certain authority to mean the firsl verion of Vasumitra's tr.atise prepared
by KumiiraJ'iva.
The compiler of the ,Fajen is also inclined t<.l believe that lhe first versioD was
made by Kumarajlva. Cf. /a . j e n I, p. lao

JIRYO MASUDA

the catalogues of Chinese Buddhist literature fails to afford us any evidence

to support this positive answer. Though we bave several reasolls to
believe that the present version was made under the C h'i n dynasty'
( 351-431 A. D.) yet it seems hazardous to ascribe the translatorship
. an-lu seems
to Kumiirajiva. On this point the view of the K a i - yii
plausible enough. According to it this version is the first Chinese
translation of Vasumitra's treatise which was made under the C h'i n
dynasty; but the name of the translator is lost. This version is
referred to in the present work as the Ch'in-lun in accordance with
the old usage.
The second version is called the Pu'-lc h i'- i-Iull ('$ .. at)
or "a treatise on the differences of the views of the schools." J This
i s a translation which was made by Paramartha ( 546---5f>9 A. D.) of
the Ch'en dynasty ( 557-568). Paramartha was an Indian who was
well-versed in the Abhidharma works. Therefore his translation is
more accurate than the first. It is a matter of great regret that the
commentary which was prepared by him on his translation in ten
fasciculi is lost. This second version is referred to in the present
work under the old abbreviated title of the C h'e n -1 u n.
The third version is that which is prepared by HsUa n - c h w a n g
in 662 A. D. and which is known under the name ofI-p u'-t s u n g 1 u n-1 u Il ( ,. -$ tt :a) o r " a treatise (called) the wheel of
the doctrines of different schools.". It is this version, the best of
all the versions, which is translated here in comparison with the abo\'e
two versions. Because this version was made under the Ta n g dynast}'
(618-962 A. D.) it is spoken of as the Tang-lun.
It is a matter of congratulation that the Tibetan alsO has preserved
a version. It was translated by Dharmakara and is known under the
,;t!e of

"'-"

- "'
- ::<"'
"11'\C::'*'I"l';r::rQqr'""1,\"<iQ:"F"'.'

E,;dentiy th;, ;, the

equivalent of the Sanskrit title samaya-bhedo 'paracana-cakra or "the

wheel of statements (lit. arrangement) of the dissensions of doctrines."O:
I We find the follOwing note in this venion: "Sth..vir.. meao. tbe schOOl (of the
people) who sit above, i. e., elders) in the word of eb'in." T. E. XXIV, 4, p. 7S b.
Cf. p. S, note 4
J T. E. XXIV, 4, p. SOb-Slb.
4 T. E. XXIV, 4. p76a-78 ...
Bst..
1 6K b, 7-116h, S. Cf. Cordier Ill, p.414.
6 Wusiljew'l reatorUiOIl and IraQsl..lion of tbis title $eem quite illaeenrate.
Cf.
WlL!Isiljew, p. :144, nOle I.
2

n_hgyur ,

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOPLS

Wassiljew has translated this version into Russian and embodied it

in his "Buddhism" as the second appendix. 1
The authorship of our text itself is unanimously, both in the Chinese
and Tibetan sources, ascribed to Vasumitra. On this point it seems
hardly necessary to raise any doubt. The point which is to be investi
gated in this connection is the date of our author. According to the
,Fa-jen' there are, as far as the Buddhist Chinese literature is con
cerned, five Vasumitras;l viz.:
1. The Vasumitra who appeared at the beginning of the third
century after the death of the Buddha and who is the author of
the prakaral)a-piida- and dhiitu-kaya-piida-sastra.
2. The Vasumitra in the fourth century after the Buddha. He
was one of the four great Sthaviras at the time of the compilation
of the Mahavibh<i')la in the reign of King Kani(>ka.
3. The Vasumitra of the Sautrantika school who taught a theory
that even in the abstract meditation which is called extinction
(nirodhasamapatti) there is a subtle mind.
4. The Vasumitra who appeared a thousand years after the Buddha
and whose name is given in the Abhidharmakda-sastra.
5. The Vasumitra from whom Hsiia n - c h w a n g has learned the
doctrines of the Sarviistiviida school in Kashmir.
Which among these five Vasumitras is the author of our text?
Most Chinese scholars, beginning with K'w e i -c h i 5 (632-682 A. D.)
I Wassiljew: Der Boddhismus, seine Dogmen, Geschichle lind Lilulllor.

Uberselzt

von A. Schiefner, Petersburg 1860, p.244-284.

, ,FIl.jn I, p. lb.
l Minayeff also (uomer.tes five Vasumitras based on Timnatha. Thy are;
I.

the Vasumitra who lived al the time of Kanika,

2. the Vasumilra who emigrated to a couulry neighbouring to Tokh.r. accom

p.uied by Goaka,
3. the famous sehohr of the V"ihhi;kR school,
4. the author of the AbhidarmasiistrBprakara!)a.
5. The utho. of the commeutary on the Abhidbarmakosa and also of the work
called "wheel showing the differences of the eighteen schools." (Cf. Minayeff.
Recherches Sur Ie BOllddhisme, (Aun""es du Mllsee Guimet, Tome IV) Paris 1894,
.
P196f.
4 cr. Takaku5u: On the Abhidharma Literature of the Sarvllstivlldins. Londou 190$.

The tahle of the seven books of the abhidharma.

5 K'wei-chi writes at the beginning of his commentary as fo!\ows:-"The Ip"'

Ilf4ng-/un/om is that which was made by Va",,,,ifra Bodhiafwa of flu Sartlilsf1.'v<ida rc//.()()/
cina 400 yars aft"" Ilu p"rinirwil''' 0/ (" S"ddha." Cf. the 'Shu-chi I; ,fs.jeu I,
p.2b.

JIRYO MASUDA

are convinced that OUf author is the second In the above list, namely,
the Vasumitra in the fourth century after the Buddha, i. e., in the first
century B. C. But when we turn to the Tibetan SOUTce, t', e., Taranatha's
work, we find that Ollr author is the same Vasumitra who prepared
a commentary on the Abhidharmakosa-Mistra.' Now the Abhidharma
kosa-sastra is a work of Vasubandhu who lived in the fourth century
A. D.a If we accept Taranatha's view, Vasumitra's date must be located
at the end of the fourth century A. D. or at the beginning of the
fifth century. Is such a location possible We know already that the
first translation of our text appeared some time between 351 and 431
A. D. When we take this fact into consideration, Tiiraniitha's view
seems in no way tenable, as the date of Vasilmitra must have been
much earlier than the time when his work was translated into Chinese.
Moreover the internal evidence of aUf text betrays a much earlier
date. But it does not justify the Chinese tradition of locating Vasumitra
in the fourth century after the Buddha, t". e., in the first century
B. C. This error arises from the wrong notion about the date of King
Kanika. According to modern scientific investigation, Kani$ka's date
is located in the second century A. D.l If we can accept the Chinese
identification of our author with the Vasumitra who took part in the
compilation of the Mahavibha$ii, then his date must be located in the
second century A. D. and 1 am inclined to think this location to be
quite reasonable. As a careful investigator may easily observe, we
have several reasons to believe that the third of the introductory verses
of our text, jf not all of them, was not composed by Vasumitra
himself. The fact that the third verse was a later addition warrants
, Tiiraniitha: Geschichte de, lluddhismus

Petersburg {869, p.

174.

in Indien.

Ullersettt YOn A. Schiefner,

, According to Takakusu .,po-soo while according to Wogihara 390-470.

Winternit; Guchichte der Indischen Literatur, Bd. II, l.eipzig 19zo, p. ::56.
1 For

the latest

discussion on this

problem d. Walleser: La data di

(Alle fonte delle religioni, annO II, nu",. 2, p. 1-15).

cr.

Niiglirjulla

" There was already a group of scholars at the time of K'w ei. chi (632-682 A. D.)

who held a view that the composer of all the introductory verses was not Vasumitra (Cf.
'Shuc h i

I; ,Fa.jen I. p. 8a). The present translator also is inclined to believe tbat

at least the third of them is a later interpulation on the [eHowing grounds: Firstly it is
wanting in the oldest version, nnmely, i n the Ch'inlnn.
will

Secondly 110 sellsiblc writer

eulogise himself as a great Bodhisattva who is eudowed with great wisdom etc.,

and lastly tllis verse is not quite in harmony with the p,ecediog and succeeding verses.

cr. p. u f., the introductory veToCS,

ORIGIN AND DOCTRINES 01" EARLY INDIAN BlJDDIIIST SCiIOOLS

the assumption that our text had been current for a considerable length
of time in India before it reached the Far East and was rendered
into Chinese. It seems to the present translator that Taraniitha's
emphatical negation of the identification of our author with the Vasumitra
in Kanika's time I serves only to show us that the tradition which
identifies them had been long current even in Tibet.
The Buddhist literature is immensely rich. There is, however, no
so well-written work on the early Buddhist schools in the Buddhist
literature, southern and northern, as Vasumitra's treatise. It deals first
with the origin of the Buddhist schools} giving the cause and ap
proximate dates of the schisms, and then it narrates the doctrinal
propositions of the schools as held in common at the time of the
divisions and also the so-called differentiated views among the later
sectarians. In this respect our text may be looked upon as a unique
one of its kind, though it represents the origin and the doctrines of
the schools only from the standpoint of the Sarv.istivada. As such
this work was considered to be the most important of authorities by
the scholars of China, Japan and also Tibet. Wassiljew must be
complimented on his sagacity in seeing the importance of this work
and in translating the Tibetan version with notes into Russian.3 It
is to be regretted, however, that he did not make use of K'wei
c h i ' s learned commentary and also of the super-commentaries which
were prepared by several scholars in Japan and that he committed
several blunders in translating the Tibetan version. Though Vasulllitra's
work is insignificant in its size, yet it enumerates in the shortest
possible form the salient doctrines of the early schools, each of which
once possessed its own vast literature. Owing to its extreme COIl
ciseness it is not always easy to grasp its meaning. Fortunately,
however, Paramartha, a learned Indian Buddhist, wrote a commentary
on it. Though this commentary is IlOW lost, yet it was utilized by
K'wei-chi (d. 682 A. D.) who was an assistant of the translator
Hsuan-ch w a n g and who prepared his own commentary in order
In spite of these reasons K'wei-chi is inclined

was cnrnp(led by Vasurnitra himself.

Cf. Tiiranlltha, p. 68.

(0 believe

lhat even Ihe tbird verse

Cf. 'Sh u - chi I; ,F a j II I, p. 7 b f.

Cf. Tirana!ha, p. 174.

3 Cf. Schiefner'S German translation: "Dtr Huddhismus, seine Dogmen, Geschicille

und Litera(ur," p. .244-284.

10

JIRYO MASUDA

to obviate the defects of Paramartha's commentary.' It should be

noted here that K'wei-chi's commentary is sometimes too succinct.
Perhaps it was on this ground that the several super-commentaries
were written. In translating the HsUan-chwang version the present
translator has chiefly made use of K'wei-chi's commentary and also
of Kenye Oyama's super-commentary (text in Chinese) which are
referred to in the present work under the abbreviated titles of the
!Shu-chi and ,Fa-jen respectively."
The other Buddhist literature which has important bearing on
the schisms and the doctrines of the early schools are Kathavatthu,
Dipavaf!1sa, Mahavarpsa, Sasanavarpsa and Milindapanha in Pali, and
nikaya-bheda-vibhangavyakhyana by Bhavya, samaya-bhedo 'paracana
cakre (sic) nikaya-bhedo 'padarana-sarpgraha by Vinitadeva etc. In
Tibetan.l It goes without saying that all these authorities must be
scientifically investigated and compared with Vasumitra in the pre
paration of ideal notes on Vasumitra's treatise. It was four years ago
that the present translator worked out a scheme for the comparative
study of these different authorities and began the translation of the
H sUa n -c h w a n g version.4 It is a painful recollection to him now
that he could not carry out his scheme on account of the death of
his beloved father-in-law and had to leave Calcutta, the place of his
appointment, for home. Though the sincere desire of carrying out
his original scheme remained ever strong, yet he could find no
opportunity to do so, as he was engaged in researches in another
field. It is not without a sense of regret that he now has to publish
a less elaborate WOrk than the original scheme would have called for.s

cr. 'Shu c h i I; ,Fa.jen I, p. sb.

The full titles of these works are:1. /.pu'.ttunlftun./lln.',hu.chi ('" -$ g it Bs e.) Or "the notes on the
I.putsung.!un.hlD," (Cat. S. E. K. E. 942).
I. j.pu'.fsllng.tun.tun.',h,NIfi ..Ia:ii" (l fIlS
ta Bs j Ii: tJj) or
"lhe releaser of tbe hitched Cllr of the //",'./SU"IfI""I..,,.'.h".c},i.
1 Cf. Cordier III, p.4t4-415.
t Cf. Journal of the department of letters of the Calcutta University. t;a\cutt& 1920.
Vol. I, p. l-ll.
The presellt translator has compared Vasumitr& 10 a certain exlent with the Kathi.
vattbu aDd other ILIIthorities menlioned &bove . . Bllt the reslIlts of his comparison are
not embodied in the present work &s his ruearches in this respect are incomplete.
It is a matter of regret that be was Obliged to curtail the long notes On the histori
cal seetion of VasumitT&'S treatise owing to the limited size of the preseut contribution.

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

II

H e has been obliged t o prepare this work in a limited period

of time. He trusts, however, that it will be a contribution to the
scientific study of Buddhism in Europe as he has compared care
fUlly all the versions of Vasumitra's treatise in Chinese and Tibetan
and embodied in the notes the results of his research in the Chinese
literature, bearing on the doctrines of the early Buddhist schools.
In the preparation of the present rendering the translator has al
ways endeavoured to ascertain what the original sanskrit form would
have been. He has then made his translation directly from this
imagined original, He has followed this method because the language
employed in the Chinese literature on Buddhism is often not the
native idiom but an artificially coined means of expression, not to
be understood by the employment of ordinary Chinese scholarship.
He trusts that by this means he has avoided such blunders as anse
from a direct and literal rendering of the Chinese. '
In closing this preface the present translator desires to mention
his obligation to Professor M. Walleser who was kind enough to lend
him the first part of his re-translation of the Tibetan ver:>lon which
is now in the press.
J. M a s u d a.

For example

lE tt IfIt 1::

has been literally rendered by Wassiljew as "d i"

wabr" Na tll' (erlangen lind) sich vnn d e n Wiedergebllr t e n befr eien."

(Cf. Wassiljew, p. 271, Ilote 2.) Such a fahe rendering as this arises from a failure to
caU to mind Ihe sanskrit original whicb mllSt have been samyaktva-nyama. (Cf. p. 27.
nnte 3.)

SECTION I

INTRODUCTORY VERSES'
Since the (Pari-)nirva.Q.3 of the Siikyan sage,'
When a hundred years just did pas>
Schools different there arose in views divine,3
And did cause the (decay and) loss.
Due to the different views, one from, the other.
There did arise then 5 many a school.
According to my own agama 6 (pure),
(I'll) explain their views, make (them) disliked.
Vasumitra, the great Bodhisattva, endowed
With wisdom great, enlightenment and knowledge (pure) 1
A Bhiku in reality from the Sakyan race,8
Looks back to those times and discriminates. 9
I

In the origillal texts there aTe neither divisioDs nor headings.

For convenience

sake the translator has divided the whole text into three main sections, which are again
subdivided into many parts.
a

Lit. the Buddha.

Lit. the Noble teachings (arya_asana) or Buddhism.

Parampaubhedtbhinivd,H?

Lit. accordingly.
Ur "the tradillon" which was handed down ill the Sarvlistivo;da school. Vasumitra

was a staunch followu of tbis school.

1

Lit. endowed with great wisdom

(t.'),

enlightenment

(t1;)

These three are those attributes which characterize a Bodhisattva.

and knowledge (lit)

cr.!S h u chi; ,Fa.

jh I, p. IS.
S Lit. a Sllkyan race (S likyavo.'!'sa), a real Bhikfu.- The Sikyan r!lee, however,
does not mean that Vasumitra belonged to the Siikyan race; it meaDS a Sikyapntra.
9 Tbat is to say, he discriminates between the views of the twenty schools, 100k:ng
back to those times when they arose.

The present verse il nndoubtedly a later interpolation, because we cannot beheve

that the anthor styled himself a great Bodhisattva ctc.

Cf. p. 8, note4.

J. M.'I.SUDA, ORIGIN AND DOCTRINES OJ;<' EARLY IND. BUDDH. SCHOOLS 13

(When) I (did) observe the worlds aU around

Into diverse views (the peoples) drifted (I found),
Split up (the original) words of the Sakyan saint, I
(So I 'II) explain their doctrines (as the people meant them).
When the teachings of Buddha closely (I) examine,
Fundamental ,Ire the truths aryan (I find),'
Like (one) who gathers gold from (heaps of) sand
(Out of untruths) one should pick up the truths.
I Lit. MUlli
Li,l.

relied UpOD.

the

doctrmes

of the (four) aryan trulhs (calvary ary,,:satyalli) are to be

SECTION II

DIVISIONS OF EARLY BUDDHIST SCHOOLS

t.

THE TWO ORIGINAL DIVISIONS

Thus I have heard: a hundred and odd years' after the Pari
nirviil)a of Bhagavant Buddha-(aias! that ominous time) being far
from the time of the sage, (the age so dark) as if the sun had been
setting for a long time-there was a king named Aoka' at Kusu
mapiiraJ in the Magadha kingdom, who ruled over Jambudvipa (India),
as it were, under a (large) white umbrella, and his influence extended
to the gods and men. It was at this time that the great Salgha was
split up for the fmt time. On account of the differences (of opinion}
among the four groups of people in discussing the five points (pan
cavastUni), propo unded by (lit. of) Mahadeva (* X), (the Buddhist
.
Sarpgha) was divided into two schools, viz. the Mahasarpghika (* ;t
-ms) and the $thaviravada (L & -ms). What are the four groups?
(They are):1. the Naga group (ft. ),
2. the border country (pratyantika)-i group (it I{) ),
'3. the learned (llahusrutjya) group ($ sa ) and
4. the venerable (Sthavira) group ("* fS ) .

A. B.

Acc ordioC" to the two other Chiohe translations a hundred and sixteen years
But the 'Shaclli say" that in the original manuscripts there ii nO mentioo of

"sixteen."

The reudioC" iq the Tibetan

venion is the same as the 'J'ang_lun.

Cf. Wassiljew, p_ 246.

KaliSoka Vl who is said, according to the Burmese tradition, to have come to

the throne 81 years after the death of the Buddha and ruled over India for twenty

eight years. K'weichi, the compiler of the 'Shuchi writes that he was a grand.
SOn of Bimhisara.

3 An ancient name of Pi(aliputra or the modern Patna. The 'Sho.chi, however

describes Pi!alipotra as a city different from Kusumapilra. ..od to the west of it. Cf. the.
;Shuchi. I; ,F".jen, I. p. 22ff.; Siyuld, VIII (Beal, II p. 82ff.).
4 Wusiljew: prieya.

J. MASUDA, ORIGIN AND DOCTRINES OF EARLY IND. BUDDH. SCHOQLS I S

The five points (of Mahadeva) can be learned from the following
verse (lit. are like his sloka-words):
(Arhants) are tempted by others and ignorance (they have),
Doubt (they have with regard to truths divine);
(Arhantship) thro' others' help they realize and the path
Thro' utterance (they ascertain)-this is Buddhism true.'
2. THE DIVISIONS IN THE MAHASAMGHIKA SCHOOL

(Immediately) afterwards, during the second century (following

the death of the Buddha) three schools arose out of the Maha
saJpghika:
I. the Ekavyavahilrika ( - it '$),
2. the Lokottaravada (it I:lJ 1!t '$),
3 the Kaukku\ika Cft ,lhi '$)
.
Later on, again, during the second century, one school, the na
husrutiya (;. /Ill '$), issued from the Mahasalpghika.
Once again, immediately afterwards, during this second century,
another school, the Praji'iaptivada ( 1W '$ ) issued from the Ma
hasaf!1ghika.
Towards the close of the second century, there was a heretic
priest (steyasaf!wasika) who returned to the right (doctrine), (. e.,
Buddhism) discarding his heretical (views). He, too, was called
Mahadeva. Becoming a monk (pravrajita) and receiving his full ordi
nation (upasarppada) in the Mahasaf!1ghika order, he was learned and
diligent. He dwelt on the Caitya hill and discussed again in detail
with the priests of his school the five points, (propounded by the
first Mahadeva), whereupon, on account of dissencions, (the saf!1gha)
was split up into three schools:
the Caityasaila (1fiIj ; JlJ '&IS),
2. the Aparasaila eN JlJ 1'! '$),
3 the Uttarasaila (t JlJ it '$).
I.

I Lit.

1.

Temptation by the olher,

2.

ie:norance, J. do ubt, 4. entrance through the

other, S. the path arises through ntterance. These are called the real teachings nf Buddha.

)iJi "'diu
lit I!l .. ;It

1lI flHHl- "1:!; JIU!nJ

cr. de la VaUe Poussin: the "Five Points" of Mahadeva aod Kathavauhu.

1910, pp. 413-423.

J. R. A. S.

,6

JIRYO MASUDA

Thus the Mahasa!!lghika was divided [qur or five times (including

the first schism). To reckon the root and branch (schools) separately,
it becomes in aU nine schools:I. the Mahasarpghika,
2. the Ekavyavaharika,
3 tho Lokottaravada,
4 tho Kaukku!ika,
5 tho Bahusrutiya,
6. tho Prajnaptivacla,
7 tho Caityasaila,
8. the Aparasaila,
9 the Uttarasaila.
3.

THE DIVISIONS IN THE STHAVIRAVADA SCHOOL

The Sthaviravada remained in perfect harmony for a number of

years . ' At the beginning of the third century (after the death of
the Buddha) there was a little dissension and it was divided into two
schools, (viz.):I. the Sarvastivada (IDt
-tw ;ft ), otherwise called the I-Je
tuviida (Aft ( '$),
2. the original (mula) Sthaviravada (.m '* Jm ms), which
chaIlged its name into the Haimavata school ( !U ms).
Subsequently during the third century, one school named the
Vatstputrtya (III 1- $) issued from the Sarvastiviida.
Immediately afterwards, during this third century, four schools
sprang from the Viitsiputriya, (viz.):
I. the .Dharmottariya (iii; L ms),
-

2.

the nhadrayallya ('if -$),

3 the SaJ!lmatiya (.IE .I: $),
{. the Channagirika' (Jk.: U; JlJ ms).
Immediately afterwards, during this third century, another school,
the MahHisaka ({t it!! -$)), issued from the Sarvastivada.
Immediately afterwards, during the same century, one school
named the Dharmaguptika (i1; it ffl)) issued from the Mahisiisaka.
Lit.

for SOme time

eh 'inlun; .';,!.g.rik.

(1\ JJ& $).

The original Sanskr"lt ill the eh'enlun

Icems to be the same as that in the T'allglun.

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

17

(The founder of this school) declares himself that he was the successor
of Maudgalyayana.
At the end of the third century one school, the IGsyapiya ('"
Jt !IS), otherwise called Suvaraka ('i- !ai 1fI$), seceded from the
Sarvastiva:da.
At the beginning of the fourth century one school, named the
Sautrantika (W :I 1fI$), otherwise called the Sa!lkrantlvada (wt f!J
ms) issued again from the Sarvastivacia. (The founder of this school)
declares himself: "I take Ananda as my preceptor."
Thus the Sthaviravada was divided seven times or eight times
(including the original schism). To reckon the root and branches
separately, it becomes eleven schools altogether:L the Sarvastiviida.
2. th, Haimavata,
3 the Va:t;;"iputriya,
4 th, Dharmottariya,
5 the Bhadrayal).Iya,
6. th, SamatIya,
7 the Channagirika,
S. the MahiSasaka,
9 the Dhannaguptika,
w. the Kasyapiya,
H. th, Sautrantika.

A.ia Majo,. Jao.

'9'5

SECTION III
DOCTRINES OF EARLY BUDDHIST SCHOOLS
Now I shall explain the original doctrines (m u!a-samaya) which
were held in common (at the tim of schisms) and the later differentiated
doctrines (antara-samaya)' of such schools (as those mentioned above).

I.
THE MAl-LSA1GHIKA, EKAVYAVAHARIKA, LOKO"lTARAV."DA
AND KAUKKUTIKA SCHOOLS.

A. The original doctrines illhich were kdd ill commol/.

The original doctrines which were held in common (by the members)
of the Mahisa!!lghika, Ekavyava harika , I.okottaravada and Kaukku!ika
:.chools were:The four schools unanimously maintain that:I.

Buddhas, the vVorld-honourcd (13hagavant) are all supermumlane

(lokottara)

I Lit. the Qriginal alld later

a

doctrines and common and differentiated meanings.

The following fifteen proposilions are Goucernd with th Budhnlogy of the

Mahasarpghikas, As tl"= reader cat! ee at once, the Buddha of wlLom the Mahasal!lghikas
speak is not the historical Buddha.
but the

nillnaJ)ak1i:ya

Or

.'\.ceording (0 them the his(o,icallluddha is nothing

illcrnalion of

1he

sambhogakaya.

Here

We

find

til Ihe

MahasaTflghikaBuddhology One of 1he earlie't germs of Ih later trikaya_theory, which

is

already fully

developed

it is compared

in Nagarjuna's Mahflprajilhpijramita-.<astra atld in the later

The l'>!ahasa'N:lllkaBndJhology will he clearly uuder"tood, when

Yogaciira literature.
with

that

of the Sana,ti"adins and others, who recognise only the

histOlical Buddha. Unfortunately, however, our text does not say much about (he Buddhology
of other schools.

The fullowiQg is lhe !ahle of the propositions in VasuJllitra' treatise

wbicb are concerned with the discuSSIODS abont (he Buddha and IJodhi.allva,_
a.

ProjIMitions o"cented -",ifI, (h pu-soll(llifj' of th Budd!,,,.

The Mallasal)lghika and their f"llowers

The Sarv:l.5tivada .

.
.

I, A,

Y,

1-15

47-50

J. MASUDA, ORIGIN AND DOCTRINES OF EARLY IND. BUDDH. SCHOOLS

19

2. There are no sasrava dharmas (fl ti lE) (or "defiled elements")

In all the Tathagatas.'

3. All the speeches of the Tathagata are (concerned with) t.he
preaching of the righteous law.'
4. The Buddha (can) expound all the doctrines (dharma) with a
single utterance (lit. sound.)l
5. There is nothing which is not in conformity with the truth
(;f. in Mi ayathartha) III what has been preached by the Wurld
honoured One.4
6. The nlpakaya of the Tathagata is indeed limitless. 5
7. The divme power (prabhava or tejas) of the Tathagata 15 also
limitless. 6
b. PrOftJOI/"""

N",tnud wit"

tIle jMJ"Jo!la/dy

The Mahlisal)lghika and their follower

0/ tM Hod"""""a.

I, A. 16-20
IV,

The CailyaJa,la. Apara.';aila & U\!ar,,>aila

The Sarvlistivada

39
VI,
"The Vibhajyavlidins and Mahasa,!,ghikas hold lhal lhe physical body of lhe lluddha
is the anlisrava.dhanna, because in it all the passions (kle':a) and v[sanas are, without
exception, eterually d.,lroyed, and because, as is staled in the ,,,tras, altho ugh lhe
'J'lllhiiga!" io horn i" Ihe world, "hide. in il and appear. ;11 it, yel h is not .t"in
by the worlJly dharmas. Ou these grounds they say Ihat (he hody of the Buddha is
The Haimavata

the aulisrava hody" . . . Vibbiia, CLXXIlL

. v,

The school which take, th contrary

view is the Sarvlistivlida. Cf. F a .je n II, p. 12b. The Dharmaguplikas held the same
iew as the lIIah asa,!,ghikas as to (he body of an Arhant. Cf. X, 5.
Li t. all turn th wheel of law (dhanacakrapravartana).

This is a wellknown phrase and i, generally used of Buddha's fir,t SermOn at Htnares
But the Mahasa!!lghika
ide a l i sts and Iheir followers seem (0 have applied this plaase not only te. the first .ermOn

when he imparted I,i, es.ential doctrines to the five Brahmans.

and also the sermOnS ill the whol period of Buddha's mi "i stry , but even to ordinary
speeches in the every.day lif of the Buddha. The lIIahavil,hiia (Chin. 1r. CLXXXj has
handed down to uS an interesting account and disputes

ahout

this

b e tween lhe Mahasa')"

ghika, and the Sarv[stividins, tbe two contending 5chools.

Accordiug to the Sarvastivadins the dharmacakra or "Whed of Law" moanS the

destroyer of pa.;,sion. That which destroys passion is the eighlfolr! path or th leaching

in tbe first sermon and nothing else. But the Mahasa,!,ghik as and their followers contende<l

that the speeches of the Blessed Ones, whether doclrinal discourses or ordinary speeches,
all are conducive (0 enHJ:hteurnent on the part of th e hearers. All are lherefore to he
looked upon as the dharrnacakra or "Whoel of Law". (Cf. ' S h u c h i II; ,Fa.jell II,
p. 14a, f.) As to the Sarviistiviirla view cr. v, 4 7 .
J A view, contrary t o

the Sarviistivadins, cr. v , 4!:L

A view, contra.y to the Sarviistivadins, d. V, 49.

, Evidently Ihe "rupakiiya of TathiigUa" meaU. here the samLhog"kaya and uot
the hody of the hi.lorical Buddha, which is noth ing but the uirm,.,akaya.
4

to

According to the 'Shu.chi this proposition meaus that the divine power of Iluddha
,'

20

JIRYO MASUDA

8. The length of life of the Buddhas is also limitless.'

g.

The BudJha is never tired of enlightening the sentient beings

and awakening pure faith (sradha) (in them).'
la,
I I.

The Buddha has neither sleep nur dnam (svapna).J

The Tathiigata does !lot pause in answering a question

12. At no time does the Buddha preach (after the arrangement

of) nouos (nama) and so on, because he is always in samiidhi, but
the sentient beings rejoice, considering that the Buddha preaches
(after the arrangement of) nouns and so
13.

OIl_S

(The Blessed One) understands all thing's (dharma) with a

"moment's mind" (ekakaT.likacitta). 6

pervades all tbe worlds il l all directiollS in a moment, even without Buddha'S exercising
his mind. Againt this the olher schools are said 10 have insisled that Buddha's power
pervads tbem only "hen he exercises his mimI. (Cf. 'Shuchi; ,Fa jell II, p. 18a.)
l I. (. , the life of sambhogakaya c'ontinues to exist so long as the senticnt being
contioues to exist. Cf. 'Shu ehl; ,F".jl\ II, p. 18b.
The eomrassioo of the Bmldha is Iimiliess, so al,o his life. He is neVer tired
of salvation, Therefore he never enters iot" nirv;;:,.,a. Against lhis otber schools, such
as the Sarvasliva:Ja elC. maintained lhat the Bnddha enlers inlo 'eternal nirvAl.la after the
accomplishmenl of lhe work of salvation, .Fajcn II, P.19a.
3 Because he is always in lhe state of "abstract meditation" (samadhi).
Against this the Sarvastivo:uillS cObteuded that the Buddha sleeps Ihough he does
DOl dream. Dreams ari,e oul of delusiou and desire. Buddha has ndther of thes: therefore
he has no dreams. But he sl.eps "ecause he has a physical body. (Cf. 'Shu c h i ;
,Fa.jen n , p . 19lo, f.)
f That is to say, an'wet. flow of their own aCcord. (See the next proposition anoJ.
f rent and ruos as follows: "Auf
the note on iL) The TIbetan versiou is somewhat dife
Fragen geben sie .inngemiiss Auskunft." CL Die Sckten des alten lIuddhi.mu> hy
Professor Walleser. (This work is not yel !,uoli.hed.)
S NO I only do the speecbes of lluddha flow from his "goldeu mouth" of their Own
accord, but they form al once, as il were, wreaths of pearls and gems. !:lUI ignorant
audiences rejoice, considering that the Buddha preaches after the artistic arrangement of
words, clauses and sentences etc. and t:hlddeus tbem by his eloquence.
The contrary view of other schools is that, though the Buddha needs no special
efforl in ,eplies, yet he doe. answer Or preach after arrangement of his 'pee,hes.
(Cf. r a .j e n 11, p. 2la.)
6 The 'Shu chi iUlerprets the present propo,ition as follow.:-"The Buddha trains
his mind for a number of kalpas. There is none "ho Call surpass the Buddha in under.
standing all things (dharma). (In the text: cilta; this is evidently the mistranscriptiou of
dharma.) Therefore the "moment mind" of the lluddha can UndtrSland the differences
and the sub.tauce (svabhilVa) of all thing and Can reali (titem). (According to) other
schools the miod of the Buddha canuot understand all things in a momeut: tbe svabhava
(the perceiviug mind_so interpreted in Ihe supercommelltary), ,;uu l'rayukta (caitasika)
and sahahhil (the senseorgans?) are not 10 be ullterstoo<! (IiI. are excepted) (when the
mind perceives other thin.:,)._ -"

ORIGIN

-\ND

DOCTldNl<:S OF E.\l{LY l:\DlAN BUDDHIST SCHOOLS

::!I

\4. (The messed One) knows all things (dhal"ll l il) with the wisdom

befi tting a "moment's mind" (ekakalli].;,!cittasamjJrayuktapriljiia). I

'-5. The k-.;ayajiiana (: ) or "knuwledg'e of extinction" and
the anutpii.dajiiiina ( 1: i\') or "knowledge vf nUll-rebirth" ;Ire aJ
\Var present in Buddhas, the lI'orld-lwnoured, ,!lId they co)ltinue to
be so till thell" parinirv;ll.lJ..'
16. NOlle of the Hudhiattvas, when they enter (theIr) mothers'
Irombs, form their own bodies by pa:;:;lllg through (lit. n:ce!ve) (tht.:
f<)ur embryonic :;tage:;), kalab, arbuda, pd! and ghana (which or
din,(I), people pas through.)l
17. All the Bu dh isat tv a s assume (lit. make) the forms of white
elephants Irhen they enter tlH:ir mothel s' womb:;.
18. All the n()dhisattva are born from the right side when they
cOllie out of their mothers' wombs.
'9, None o( tht.: Hodhis.ltt\'as en t e rti in thOllghb of gTeed (ka ll l<l
sallji"la), ()f anger (\')"api'ldaaf!lji'l;i) or of hanlling- others (vihim
s.'i.sa r) ljiiii ) .
20. For the uenefit of sentient being's (sattva) Bodhi:;<lttvas are
born into bad slale (gati) at will and c<ln be uorn (lit go) (into an)"
of them) a,.; they like.
21 . Tlliough the pos:;t:s"ion of the "afkr-kno\\'ledge" which follows
the eomprehen,;ioll (of the truths) for one momcnt (ckak;,;al.likabhisJ.
marantikajf1iina) onc perceives, in their full sig'll i fici l nc (Itt. all r ound)
the (our truths with their s pecific diii" "<':I"Clle<.:s.
According (0 tile . Fa i i: n the Dharmagul,hkas and fahi.;asakas ai,,, shared the
The :'Ilah'm!,!:h'kas are s aid to be Ihc only poo ple \\ho
in,i,ted lh:\\ the subjective mind could percei,'c ilS svabha..a, IIhile O\ hrs: especLally lhe
vic\\" of u,e lIlah"s"'!,ghi bs.

Sardsli"ll\ins, l houg hl lhat lhe miLld could nOl perceive iti mind, just as a 5\\'ord Canno
ClOt ilS.Jf. (Cr. V, 29 an<i p. 48, note S.) This "'w is set forlll in tbe \,Li)hil IX in the
fo1Jo \\ing \lay: "-Bccau.e a ."ord Cannot cut it'elf and because V",umirra say' ,hal it

i. nol Ihe object of thought ('iaya) (the mind) C!Il10t know its svabldn." In conneClion
\dtll this proposi tion \Ie are required to lake notice of the {OUOWLl]!: passage in the Abhi_

dharmako;aSii..tra, XXYf:_"At th lime of medItation on all thing> as nonego lhe

perceiving mLnd ("vaLhilva) is excepled." cr. ,Fa-jen II, p. .lIb f.
, A similar proJ,.".tinn to the preced In g one. The O\IJy dilTerellce is IIo"L tho
present proposition is held of a cai !uik a, namely prajna Of wisdom .
Cf. V, 9 and p.4Z, nOle 2.
3

The follo\li' og five

Cf. p. 18, note 2.

propositions are exclu,ivdy concerue<l ",ilh Bodili,auv"s.

As to the embrYOllic stages cf. Mah. v.

A propos itio n concerned \l'ith a mode of medItatio" upon t he four iiryan truths.

The four aryan truths have sixteen dilTerent aspecis

(+ 7\ :ff :fl1 ,.oda,,,ka:,"),

namdy,

]IRYO IASUDA

22

22.

The five consciousne%es' (paiicavijfianakaya), the eye and so

forth (conduce both to) passion (sariig-a) and to freedom from passion
.

(virag-a).

23. The world of form and the forndess world (rupa and arupa

dhatu) (both) possess a complete set (lil. an ag-grcgate) of the six

conscious nesscs ((>ar.lvijiianakay'l).
1.

dukha (suffering), 2. "nilya (twnHitotillCSS), 3. ';Unya (voidness), 4. nnatmaka (non

c!io), 5. sammlaya (arrr:ref:ali"n),

dition}, 9. nirodha (annihilation),

t1 pmLh
,," (Li,.!h), 7. he I" (cnuse), 8. pralyaya {CO"'
10. ';itnta (quietude), II. pra,!lt' (agreeableutss), 12. nil."
""

sarnl).a (liberl tion), IJ. marga (path), 14. nyaya (fi(uess), IS. p",tipaUi (proceeding),
16. nairyal!lka (eternal emancipation). (Cf. AbhidharnHlko';a,;astr.. chap. VI, chin. tr. XXII;
Mah. v.) According to the ALhidhanllakosa-';astr;o., an authorilY of. the Sarvl'lstivada
school, these sixteen aspects are to be uleditated !l]lon one afler an()ther. The Sarvasti
vadins did not think tilal these sixteCll aspects can be meditated upon simultatleously.
On lhe other ha,,, howevtr, (he lah"sarpghikas have illsistcr], as i. shown in the present
proposition that they can be meditated upon simultaneously wheu a Buddhist has acqui
red comprehension of truth in the darsaoumlirga.
The da (fana . m a, ga is the fi,.,t path of sUnctification of a Buddhist saint, the second
being the blitivaniI-marg". In thi:; first path II Buddhist attain:; full comprehension of the
truth by passing through it> sixteen s"b'tag.5 of meditatioo. This full eomprehcnsion
of the lruth is technically callerl abhisa,ll('ya in Sanskrit.
Antikajiii"in a or "afterknOwledge" in this proposition signifies the kuowledr:c which
accrues after lhe (ull comprchensiou of the truth. It is Ihis "afterknowledge" which,
according to the Mahasal)lgl1ikas, enables 11. Buddhist to perecivI> sim"Itaneosly all the

differeut aspects mentioned ahove.

It is, however, interesling to observe, thal the view of the Maha:,n,!,ghikas was con
tradicted by the later Mnhasa,!,ghikas (cf. I H, I) LHlt &upp0rted by the Mallisasaku> (cf. IX A, 2).
For the co ntrary propo;ition of the SarvaSliviidins in Vas"mitra's tJeatise cf. V, S.
Those who ,Ire i,Here,ted ill thb subject d. fnrtllc, the Ahhidharmakosa';;;:slra chap. VI,
chin. tr. XXIn, where au interesling di,cussion on this problem is preBcrved.
I Lit. the body of Ihe live consciousnesses.-No doubt the "body" here is the
translation of kaya in the sense of group. Iu order to avoid coufusioIl, however, I have
not translated this word purposely.
file Sarvastivadin" maintained that the first fifteen (five indriyas, five viayas and
five vjjfiana) of dIe eighleen elerne'lts (dhatu) were only sii"rava. Therefore Ihey have
no virag;a though they have rag . The school whidl has adopted the opp05it attitude
as to this question is the Vals"iputrly:l. The Mahasal!lghikas acknowledged both riiga
and safaga. (Cr. Y, 26; VII, 5 ; IX A, 10.)
The Salvastiviidins maintained Illat the two consciousnesses, namely the uose
consciousness (ghral)avijfiana) aud tongne e onsciousness (jihviiviji\;ina) of the so.called
six conscioune"ses ' ar wanting in lhe devaloka" ahove the second dhyiioa. (Cf. the
table in p. 0, note 1) though their scnseorgans (indriya) exist even there. But the Mal';;
sa'!'ghik"s contended tbat (he existence of senseorf:ans prC5upposes the existence of
their respcclie consciousncsse5 and the exi"tellCC of the consciousnesses thei,' "object:ve
correlatives." Th". (he Jlfahiisa"lghikas maintained the cxislence. of the eighteen dhlnus
throughout the th,"ee worlds. This vie,,. Seems to contradict the general belief of the

ORIGIN AND DOCTRlES 01< EARLY INDIAN BUDDHIST SCHOOLS

23

The sense-organs (rupendriya) of five kinds are nothillg" but

24.

lumps of flesh (lit. have llllnps of flesh as their bodies).

The eyes do not see colours; the ears do not hear sounds; the
nose does not smell odours; the tongue docs not taste flavour; the
hody does not feel lauch.

2$. (Evcn) in the slale of the samahita ( ; 11 ) one can uttcr

words (lit. there is an utterance of speech): there is also a subdued
mind ( !rJ lJe jl. ) alld also a ljUarreJsome mind

e.

(ilt it i:)

One who has accomplished what oug-ht ' lo be don c ( Nr it

k
J)f. rlakrlyal}) dues [lot take (ada) anything- (dharma) (to himsel(). J
26.

HOH_existence

of rilpa

i n the

anlpn-dhatu.

The lIfahil,aJ]lghikus

question by a postulation of Ihe existence of subtle rllpas.

tried

to

are extremely suhtle whel\ compareel with those in the othe,

two world.

lhere is nO absurdity in calling the highest grollp of brahm.lokas arfipa-dh r,t<,.

j h II, p. 30

wive

Lhis

The rfipas in the arupa-dhiitu

Therefore

(eL

,Fa.

b f.)

The question.--"!> SCJ>se"cognition due to lhe sense-organs (indriya) Or to sense

consciousness (vijiian,,)?"-was a problenl amongst lhe early Buddhist scholru,tic.

Mahasal)1ghikas were inclined
neSeS.

The

to think thaI seuse-cognition is due to senst,collscious_

Tbe sense-organs which arc, according to them, mere lumps of flesh, are like

windows through which the seHseconsciousntsses can acquire their ensecognition.

The

Sarvilstivildins postnlated, however, the existenCe of subtle senseorgalls besides Lhe Ordi
nary seuse-organs,
, F a - j e ll
2

through

which

man call derive

scnse-cognition.

(Cf. ' Sh u ell i ;

II, p . 3 1 f.)

That i s 10 say, one call ulter words eVell when i n the samiihita or dhyana becanse

the mind in the state of dhyana is not alLogcther uuconsciOUf; of the edemal world.

The stimuli which cOme from the external world arc still perceptible even in the Stato
of dhyiina and aflord opportunity to tho mind to ponde, OVer them.

The slate of the samahita is eommouly helieved by the Bectariaus of the Suvasti_
vada and other schools to he lotal unconscioosnes:; of Ihe external world, the senses
being withdrawn altogethe, [rom the external world.

(CL V, 46).

But the Mahilsa'f'ghikas

deviated from this geneml belief.

'We have an accO\ll\1 of an interesting eontrovcrsy with reference 10 this plOposition.
Once UpOll a time lIfaudgalyayana is said to have sat in Ihe Akiiicanyayatana.samiidhi
or "the meditation of the rclm of nothingness."

As he so sat he heard the bellow of

an elephant and, On ecount of tllis, he emerged from the abstract meditation (the Ma.
havibhaa, Chin. tr. LXXXV).

Tbr .\Iaha,al"ghikas took this 10 mCUn that Maudgalyayana

heal'd the bellow i n the slate of samadhi. lJutthe SarvastivacJills coutclHkd that he benrd the
noise when he came out from the samlidhi, because there is no ear-co,,"cionsue% in that
state.

The Hindu conception of the slale of Yoga is that of total uncollsciousne" of

Ihe external world; what exists there is only the consciousness of the spiritual world.

Ou this point the Hindu view is aki" to that of the Sarvii,livli(lius.

l K,tak,tya is a frequent epithet of Asaika signifyillg the !,erson who ha, reached

the goal of perfection by going

through the stages of progressive salictifiGation.

The

phrase "does not accept things" is interpreted i n the ' S h u c h i to mean "uot to have
any aljlachment

to thing,." -Therefore this proposition seems to mean that those who

'4

JIRVO MASUDA

:q.

The citta and caitasika dharmas of Srotaapallnas are capable

of knowing (their) nature (svaLhilv;l) .

28.

a) Arharits (also) call be tempted by others,

b) (They) have till ignorance,
c) (They) have still doubt,
d) (They) gain spiritual perception by the hdp of others,
(lit. enlightenment through the other),
e) The path is realized by utterances.'

29. Suffering leads a man to the path.l

30. The words of suffering can heip (the process of realization

of the path).4

3 1. Through the instrumentality (prayoga) of wisdom (prajiia)

one annihilates suffering and is also capable of obtaining the final
beatitude (sukha) 5,
have reached the goal of perfeclion in Huddhisu\ are free from aUachUlent 10 aoy riling.
This idea of nonallaclunent of an Arhat is generally laken (0 he a universal belief
of all Buddhists. But the ' S h u c h i describes t1,e Sarvaslivadins aod others to have
maintained that even Aiaikas have allachment. Unfortunately, however, tbe ! S h o c h i
does not give any ref.rencts to the authority on which (his assertion i s based.
Tbe reading of Ihis proposition in the C h ' i n . l un and also in the C h ' e n l u n is
somewhat different. The last phrase in these versions is; "There is nO place." Does
the word "place" signify the place of all.chment or place of retribution I
This is ooe of Ihe most ambiguous propositions. The ' S h u c h i gives two iUler.

pretations. According to the first of these this proposilion means: A Srotaapanna Or "a
Buddhist sage who has just entered upon the s(reatn of the aryan path" is capable of
knowing by him,elf Ihat he has entered "POll it; to realize this he does not require
anyoue 10 inform him of th fact. If I)"" tirst illterpreta!iol\ Can be accepted, we HlU,!
translate Ihis proposition as foHows: "The Sro!aiipannas ar. capable of knowing their
OWII nature (svahhiiva) Ihrough their cilta and caitasika dharmas," as Wassiljew has
translated it. Cf. Wassiljow, p. 262.
Tbe second interl)retation i. that a Srotaapanna is capable of knowing by bimself
the nature of his citta and caitasika in a momeut. Then it may he asked: Are average.
men (prthagjana) and the sages other than the Srolaapannas unable to kQOW tbe nature
of their miuds; According 10 the ' S h u chi and . F a . j e n they cannot know the nature
of their minds as clearly as Ihe Srotaiipannas ,10.
The five points of Mahiideva. (Cr. p. I S , note I j If, 2; IV, 3; VI,5.)
J The xperienciIlg of sufTering (dukhavdaua) in this world is bound to give a
man a feeliug of version to it. .'I."d this feeling, in ils turn, leads him to renunciatioll
and eventually to the aryan path.
+ A sim'olar proposilion 10 I .!J,., 28, e. The frequent utterance of the word "suffe
ring" arOUSeS one's dislike for this wodd and Ibus helps the process of realization of
the path.
S The prescnt proposition signifies that the observances of ';jla and dhyliDa do not
contribute to the annihilation of sutTering alld the attainment of the etrnol beatitude o f

ORIGIN AND DOCTRINES O'

25

J.:ARLY INDIAN BUDDHIST SCHOOLS

3 2 . Suffering also is ( a kind of) fooJ (ahara).'

33. In the eighth stage (aamakal>humi) one can also remain

for a long time.'

34. From (conversion) onwards to (yavat) (the stage of) the gotra
bhLimidharma (11 itl! it) or "the stage of transformatiun of personality"
there is I!l all (stages) (the possibility of) retrogression (for those
who are on the path of progressive sanctification).l
nirvl). a , knowledge is the only meanS through "hieh man an obtain freedom frOUI
suffering and can enter into n irvaa.

F a j e u II, 36 a.

Deest in the Tibetan version and in the C h ' i n l U ll.

"Because the beiugs in the infernal regiol1s (are .aid to) subsist On lumps nf heated
iron, (hut) still retain their lives."

Cf. ' S h u - c h i n.

The ahara or "food" is generally de.eribed in the Buddhist literature to be of four

kind.

(catvara

,iz.' kavail!,knlilhara, par;iihiira, [!lanal.lsa'!1t3Lliihilr a aud

iihiilii),

vij,iiDiihara, Or "food made into balls (material food),

food o f consciousness."

food of touch, food of thought,

The present proposition describe3 suffering also as a food.

thi5 sufferi'lg a food other than the food o f the four kinds?

Is

Or does i t fal! uuller ODe

of [he four head" ( If so. under which? The ! S h u _ c h i is allogether silent as to these
Perhaps "food o f sufftring" may faU under

'luestioll"

the calegory of food of touch.

Cf. , F a . j n II, p. 36 a f.
, IIre "the eigll1h stage" means the first path o f sanctification o f Aryapudgalas
or

"1",ly

personag es."

It corresponds

to

the

da,,;aua'lllarga

Buddhist saint sees the truth which be llas not yet seeD."

Or

"the patio

(A, to the

',"0

where a
paths of

.:>'ryapudgaJJ.S, i. e., uhiivanamiirga and dar;anamarga see p. ;n, note 4.) Then, why is the
forst

path of sanctification

of AryapudgaJas

called

the

eighth

stage I

According

to

Buddhism the h oly person. are eight in number and have the following names, Srotapalti
pratipannaka. Srotaapanna, Sakrdag:in,ipratipanD.ka, Sakrdagamin. Aniigamil'ratipann.b,
ADagilmin, Arhatpratipannaka aud Arh"n!.

When we count

the above eight persons in

rever.ed order t h e Srot.a l"'tliprati l'allnaka beomes the eighth. The dar'anamarga COrr
"ponds to Ihe s'age whcr this eighth saint stay. Hence the dar';"na.marga is calbl
here the eighth sta:;e.

cr. ' S hu c h i ; ,F a . j e n II, p. 36b.

The problem in this proposition is the question of the sojourn o f au ,\ryan plldgala
iu the eighth .tage or dar';anam iirga.
SiOD of the

Accord",!;: to the Sarva,t,vadins the cOlnprehcn

trulhs in this stage does not require more than fifteen mGments (ka,.,a),

whereas the Mahasaghika s and others maintained thnt it might t.le extended Over a much
longer lime.
which

is

priests.

To explain this view the ' S hn h i makes a reference to au incldeIlt,

said

to have taken place

when

It is said th.t, on this occasion,

Sudatta

was

annouDced that so and so are i n Ihe Srotaapattimarga etc.

Ekotlariigama, IV; M,"hlIibhaa
from

CXXXI.)

d" trii>utitlg

food

among

there \\"a a heavenly voice in (he ky which

(Cf. tIle Ma<lhya",ga,"a,

IX;

If a person ill this stag i. allowed to emr!;:e

the abstract medittion and partake of r"od, thell tI,e suj,,,,rn in that .tage must

be much longer than the Sarvastivauins maintained.

p. 36 f.)

(Cf. ' S h , , c h i

II;

Ii a J e n II,

1 As w e have already ,eell elsewhere (I'. ZI, uote 4) the path. o f progres.ivc sancufi.
cation of a Buddhist uint are two in number. Are there any regular paths, so to spHk,

aiong which a onvert lou to wnlk till he becomes a .aint (arynpudgnla)? The .\bhidharma-

]IRYO MASUDA
3 5 . A Srotaapanna has a chance (lit. ml.:aning) of retrogression

(vinivartana) (while) an Arhant has not.'

ko';a.,;a:stra (ch. VI, chin. tr. XXII, XX1U) describu a path of preliminary sanctification
in seven slage for such a person.
Thnse who are desirous of reaJitiog the o.ryan paths are required lirst to keep
their hody und mind pure, by retiring to a quiet place and e,chewing greediness. This i s
the first stage o f primary sanctification. Then they are required t o perform the e.xercise

of meditation 'upon impurity { fj} Wl a';uddhabhavana), the fixation ef the mind

upen respiration (t" ,. If! Or JW ms i1t }]fS n:;:panasmrti), and so 00. By
thes uercises they afe able to acquire ,amatha or tran'luillity. When they have acquired
samutha in the sece>od stage, they have te> observe the fourfold smrtyupasthiina (cf. p. 44,
note 2) in the third stage. By virtue of these observation" they acquire insight (vipa'yana)
into the real nature of kayo., vedan([, eitta and dharma, or "Iwdy, sensatinn, thought
nnd thiogs." The above are the three ektnentary stages nf the primary sanctification,
through which the spiIitual lire which destrcy. the hUlnan passiou, 5e to speak, is gradually
kindled Rnd thus the fourth stage receives the name nf umagatR ( t&; ) or "heat" (which
serves to destIoy passion). The fifth stage is (:alled mdrdh;;:",. CUl) or "head". In this
stage the virtue (kn';alam!lla) which was (:ultivated in the preceding stage attains its

consummatioll. The next stage is kaDti (rc!,) or " forbearance". Iu this stage the
Buddhist gets the full comprehensioll (kam"'.la) of the four aryan truths, the dirrernt
aspects of which he has meditated upon iu this and in the preceding stages (d. I). 21, note 4).
f! ) Or "the highest worldly dharma. "
The last stage is called laukikligradharma ( II!: fit
It is so called because it is the highest tage in the primary sanctification. It is a
"moment state" from which a Buddlnst prcceeds at Once to the first stage nf the
secondary sunctificnt"ton, nsmely that of the lryapudgalas (Cf. p. 2.5, nete 2).
The stage which is called the .t:o/rabhii,,'idharma in the present proposition is
understood to be the same as the laukikagradharma, the last stage of the primary sancti.
fication. Then, why is the lukikii.gmd],a"na called the stage of getrabln;.midharma o r
-

"the stage o f transformation o f personality"? The Mahavihhaa (chin. tr. III) gives three
reaSOn'. The lirst two of them ar that (1) at the stage of laukikli:;radllarma one relin_
qnishes the nature (golra) of an average man (p,thagjana) and (2) acquires the nature
of a saint (iiryapudgala). In short this is the stage where the transformatien of the
persouality of a man takes place. Hence tbis name.
As to the questien of the retrogression of a prthagjana the Sarviistiv:l.din. propounded
a theory thai for a man abeve d,e kii"ti there IS no retrogression, i. t., his attainment
of saintship is secure. But the Mahiisal)lghtkas contended that there is every possibility
of falling away for a man in every stage of sanctification from conversion to the lauki.
kagradharma. For the view of the Sarvll,tivadius cf. proposition V, 1.
, We have seen iu the preceding proposition the view of the Mahasal)lgllikas
concerning the question of retrngression of a prtllagjan" who is On the path (miirga)
leading to saintship. Now the present proposition is concerned with a persnn who ha
entered upon the path of uiutship but is still travelling tewards the goal of perfection.
As I have stated elsewhere (Cf. p. 25, nOle 2) the Buddhist saints are divided into
eight c!USts. But they are often put broadly into four, viz. Srotaiipanna, Sak!diigiimin,
Anagamin and Arhant. The Srotaapanna and Arhaut whieh are mentioned in this propnsition
are the two oC these four classes of saints.
According to the lIIahaal!'ghikas a Srotal1panna is ubject te retrogression because
he haS still passions to destroy and virtues to cultivate. But for an Arhant the case

ORIGIN AND DOCTRINES 01' E.-\RLY INDIAN BUDDHIST SCHOOLS

27

36. There is neither worldly "right-view" (laukikasamyagJrHi) !lOr

worldly power of faith (Jaukikasraddhendriya).
37. There is nothing which is mJeterminak (
krtadharma).
38. When one enters into the samyaktva-nyama

e, i:1; avya.

Or: t1 4: ) one

may be said to destroy all the Satlyojanas (ij!j') or "bonds".l

is <juite diffor!lt.

He can never fall away Lecause he has nO pas,ion, to annibilaLe

and nothing to learn.

In the

He has reacbed the goal of perfection.

tXt there is no reference to the Sakrdagiimin and Am\gamill.

But lhe

commentary 'Sh u _ c h i takes them to have the same chance of retrogression as a Srotaapllnna.
The questi<>n of retrogression of a saint when he is

OU

his "ay towards the god

of perfection seems to have been one of the most wideiy disclissed theol<>gical problems.
The following: is a table of the views of vafiu, ,chools:-, -

The clUB. of

- -..
......
.. in..

Srotalipalllla

Sakrdal("amin

AUiigallltIl

....,hant

Sar"astl"lida

Nu retrogreion

Subject '"
retrogression

Subject '0
retrogression

retrogre;sioll

:.,rahlisaf!lghika

Subject "
retrogression

Subject '0
retrogression

retwgres,ion

No retrogression

Subject "
retrogression

Subject '0
retrogre,sion

School.

--.......

& Maht,asaka
Sautrantika

Cf. V, 8 ; VIlI, p. 55, note 2; IX A, 17.

Suhject

"

Subject

"

u retrugre,sion

No retrogresSion

, F a . j etl II, p. 38 f.

I The term "worldly" (laukika) is employed here in Lh. :;ene of sn<rava. This
propo'ition seems to .ignify that there is neither ,a>rllva "rightview" nur .ihrava " rtght
faith".

IJ.

Cf. V. Jo; IX A,

, The Sarviistiviidins said that there were three natures of things, namely good, bad
and indeterminate, while the IIlahii,;a!)lghika, denied the c,isteuce of indeterminate thing'.
According to them the nature nf things must be either good or bad.

(Cf. V, 3 1 . )

The proper Sanskrit form of nyama SeenlS t o L e niyatna or niyiima wllieh ",eans

restraint, limitatiou etc.

nut

in

the Buddhist sauskrit nyalna and nlyuma arc often

distinb'Ui.hed from one aoothu (cf. Mah. v.).

III the T'ang l u n aud Ch', n - I U ll nyama

is trlln,latd a5 "Ilpar! from rllwoes,". Evidently the translators undrstood the ctymology

of this word 'IS nis+nma.

vaoiyama

Hut both samyalrtvanyama

(if 1.1: ;LA: A;:l

XXIII) io the same sell.e.

dE 11: ,, 1:.)

and samyakt

are used in the Abhidharmako>a;ustra (chap. VI, Chio. tr.

Both of them refer to tbe firt stage of the dar;anamarga.

SamyaJr(va is interpreted in the aforementioned authority to mean "uirv;!l.,"" or aryao path"

'Iud rawneSS (ama) "lhe passio Or that indriya which did oot ripe. The aryao path Cao
Iraoscud this rawness, therefor the use of the word nyama.

And also) (the iiryan path)

is bound to lead to Ilirviia and determine the apect o f the trllths.

aryan trths receive the unme of the niyiima or dterll\inalion."
BodhisattvaLhllmi, 1'. 30 if.

The sal)lyojanns are a group

existencc.

Tllcrefore all llle

Cf. \V0li:ihara: Asai'ga's

uf hnman passions which bind a man to continu.d

It is a frequent epithet of kle;a which is, however, wider in its denotation.

JIRYO MASUDA
39.

The Srota.ipannas (arc liable to) commit all (sorts of) sins

(papa) except (those five capital otTences which incur punishment)

immecliatdy (paficinantaryali).'
40. The $utra (or "discourses") preached by the 13ucldha are all
perfect ill themselves ( T nitartha.)
41 lOhe asaf!lskrtadharmas ( .; liP are of nine 1-;1l1d) viz.:
The classification of the .a'!lyojana. <Jiffcrs acc()rding to tI,e sc1wol. The S",,'a<lividins
divided them into Dine cla;se_, aDd maintained that three of these, Damely satkiiyad,i,
vicikit5ii and ';llaVta!Jpara,uar';a Or "the heresy of individuIit)', doubt and afTeclatinn nf
rites" are put away by a Srotaapanna ill the fir,t path of s'''I,clif,calion. But the 1\!ahlisa'p.
ghikas maintained lhat a Srotaapanna destroys "lI lhe sa"'yajaDas; lienee lhis proposition.
Here "ail the sinfl actioQS" j, interpreted ill lhe ' S h u ' c h i to ",an the ten ,infQI
achon'. The socalled ten sinful aclion, are; I. I'ril,.liitipata, 2. adat!d3Ila, J. kamami
thyadira, 4. mrli.vad:>, 5. paruya, 6. pai';ullya, 7. sambhillllapraliipa, 8. abhidhyaya,
9- vyiip!ida and 10. mithyad" ti, ur "killing, stealing, impuruy, lymg, slander, harsh
language, fr;vo]uus talk, covetousness, n,alice alld false doctrine." Cf. Mah. v. dasucaritam.
.'\.ccordin to the Sarvibt"aJins the Srotaiipannas are flee from these sins. But the
Mahasa'!lgb;kas maintained that even the Srotaopanoas are liable to commit most of them,
because these actions ere often committed without reflection. As we have seen in tbe
preceding propnsitinn the lahasa,!,ghika, insisted that the Srotaapanoas destroy a11 (he
Saj!'yOJans. But they are said to h''''e still many passinns "hidl are to be removed
in the higher stage, itt tbe hhavan;;.marga. Therefore they still commit the ten sinful
ac,ions, bui (he), do not comlllit the fQIJowi0l: (j,e capital olfences (paii.ciinantaryill!i)
m:ilrghata, arhaJvadha, pit,ghMa, sal)lgbabhed", tath;;:gata$yutike du!aciUarudhirotl'adana,
Or matricide, murdering au .'.rhaot, patric',de, c" using dlvis,an in the Sa",gha, and causing
blood to flnw from (lit. in the vicinity of) " Talhi'iglta \\ilh eVIl intention. cr. Mah. v.;
,Fa- jen II, p. 'f! a If.)
The original of the Chinese which I have rendered here a "petfect in themselves"
is undoubtedl), nltanha (I'_ nltauh). TIl<' Sa"skrit n!lrtha siguifies in its literal nr ordinary
sense a settled Inaoillg, a clear llleaning, intelligibility etc. But here it refers to ,iitras
which are considered to he frec from anltiirtha Or unintelligibility at ambiguity. After
much cou,idcratlOn, therefore, I found it co'wlIicnt to (["<nslate this as " p orfect in them_
selves." Prof. \Valleser has tran,lated tI,is word a. "gnauer Sinn."
Ev!dently this propOSItion is aimed It tI,e Surv:;:,tivl\dins "ho t)wintaincd the existence
a[ a class of imperfect sutras 00 the groum! that BodJ1o" himsclf admitted them by
saying ' DOIl't depend UpOIl imperfect sUtra" but on perfect ones. (Cf. the Nirvilltasillm.
chin_ tr. yI : Ycgacaryabhumi._'''-,tra, chin. tr. XLV, etc.) But lhe !l!ah"-sal)1ghikas inter_
1

preted Ibis tI,,,t herein un,larth" s<,tra meRns the teadtlltgs of heretic. whcrea, lliHirtha
Siitra Buddha's discourses. Cf. the 'S h u - c h I II. (It IS not wi,hour illterest to note that
.. Chinese numerical dtctiooary of }luJdh;sm int.rpreid nltiiuha,lltra!i as Mahayha
sil.!ra. and anIt!jrtha-sOtras as Ii lUUynna iltras. Cf. the Ta.ming_san_tsang_fa_5u, An.
"Fnur dependencies".) As to the Sarvast;vada view cf. V, 50.
l The term a>a!psk,tadharmas means, in its ordinary sense, unmade, unaggregated
things. It is an antonym of sa,!l,krta-dhanna" bUI as tecltnicol term il seems to s;;;nify
the eternal truth Or th absolute. AIl the sa'!lsk[tadharmas are governed by the !lalural
law of birth, stay, decay and destructinn, hut !lone of the asa'll,k,ta-Jharmas are subject
10 this law.

ORIGIN AND DOCTRINES OF EARLY INDL\:\' llUDDHIST SCI-JOOp

29

a) Pratisal;lkhya-nirodha or "extinction (which is ralized) by the

discriminating (lit. enumerating) (power of wisdom) . "
b) Apratisal;lkhya-nirodha, or "extinction (which is) not (realized)
by the discriminating (power of wisdom)."
c) AkaSa, or "space".
d) Akasanantyayatana, or "realm of infinity of space."
e) Vijftiinanantyiiyatana, or "realm of lllfinity of I lltcilig tonce ."
f) Akincanyayatana,

Of

"realm of nothingness."

g) Naivasalljl\a-JlaSar;lji'layatana, or "realm where there is neither

consciousness nor unconsciousness."
h) Pratitya-samutpadailgikatva, or "law of causation."

i) Arya-margal)gikatva, or " law of the aryan paths."

The first three asa'i,krta-dharrnas of the JI.Iahasa'i'ghikas have the same names s
those of the Srvii;tiviidins and Mahl;:i5akas.

Accordin!: to the ALlmlharmako,a-,,,stra

the lir,1 uf the thre, lIam.ty pratisaf!lkhyn nirodha, s'l:nifl' "the emancipatIOn lIhich is
realized by puttinJ: away the bonds (i. ., pa,>stou,,) of Ihe .iisavadharma." (Ahhidha'llIa

ko,<a-,<astra chap. LJ

The emancipation in Buddhi.m me.ns tIle reali,atioll of uirv3.l!a.

Therefore pratlsaf!1khy[nlrodha sigoilies the nirvana whicll is realized as the result of

lhe destructi"n of th passions.

(The Sanskrit prati,",!,khy[ i,,'plies ellllmerauon, being

derived from khya wltll prati-j-sam. BUl thb te'''' i" t,auslated inlo Chinese 1>y Ihe character

*, which "ignifie. "selection". Herein selection ",eaus the dicriminative po,,", (

11 ) of the transcendenlal knowledge, by means of which a man will be abl to reali:e

nirv1l1)a.) Th second, apratisaf!lkhya-nirodhn, mean, that wl,ich is "not (reaI"IZed) by Ihe

discrilllHlativ power (of knowledge).
when)

the

P. 43a).

caoses are

(It

et.",ally robLed

is
nf

th

absolute

which may be manife,ted

their force (lit. deSlrnyed)

(.F a . j e n

n,

The third, iika,a, implies in its ordinary sense, .lky, ether etc., but here it

seems to mean absolute spuce.

The

next

four aSR,!"k,la-dharmas, namely aka';ananlyiiyatana, vijiiii.niimy"yalana,

akincanyayalana and naivasa'iila'Oasa'!'iilliya('m, are interpreted in the 'S h u _ c h i \0 be

"the places on which the fonr nrlipas depend." The four arllpas lIIeotipned here are
the four realm. in the arlipadhillu Or "formless world."

(Cf. table 111 1-'. 4J, nOle I . ) Does

Ihis signify that these four a.il!,skrtadharmas are the ontolugical subtance; out nf wl.iell

the four realms in the arupadhalu take their beiug ? The ' S h u - c h i Seem, to J:ive nu
afftrmative answer to this questinn.

It says that ""h"n a man attains (>lie of these

asaf!lsk rla-dharmas (lit. gets this extinction) be i s born into one nf Ihe four realols (lit. thre)
dependioJ: upon the altaine,1 asaf!1skftadharma (lit. il)."

If thIS intrp ..taliO!l can be

accepted we are jlltir.ed in conjeclurinJ: thot !l,e Iahasa'!'gilikas have entertam.J Ihe
dynamic idea of the ab.olute.
The last two as:llpsk,la-dharmas are the laws of causalion and Cll!3'IC'palloll.

The

Sarv;;::;tivadills regarded Ihe law of causalion to he of Ihe nalurC of SOl!,,].a"l (cf. V, 22),
but th Mal,a",,!,gh',kas cnusiderd it to be pe,mantnt tmth and placed it under the Cdle
gory nf a"af!l.kfta-tlharmas.

III the Tibelan versiou the niolh a5al"kr!JIo:J.rma IS de,eribed

10

L "d,,; durch

7ufaUiJ: uuf.teigende (ig-antuh) Triibullgen (ul'aklo.;u) (verdunkelle) Dellken (cilta), ei'lem

W.sen Dach (prakrtya) (a1>er) hell." (Tran"lat;on by Wall"er. Was'>ilje"'s t,anlat'OIl

30

JIRYO MASUDA
42. The nature of mind i;; pure in it;; origin: it becomes impure

when it is taiJled by passion;; (upakld<l f.i! !XJt ffil), the "adventitious

dusts"

(If: m. agantuka-rajas ?)'

43. The anllsayas ( \Ii.'! 1IIi: ) (or "dormant passions") are neither
citta nor caitasika-dharmas: and again they never become the object
of thought (analdmballa).'

44. The anusaya (or 'iuormant passion") is different from the

paryavasthana

( $.I )

(or "pervading passion") and the paryavasthana

is different from the anusaya.

It must be said that the anusaya

docs not combine with (saUlprayuj) the citt", whereas the parya
vasthana does.J
Cf. p. 265.) Hut this is eviJeotly all errOr oil the part
(he Tibetan translator. The itta or "mind", which is counled as "II asaskfla- dharma
in the Tib!all version, i, believed by mo.t of tbe early Abhidharnl ikas to be that which
perishes in a moment (Cf. p. 54, nole z). As such it can never be reckooed as an aSal!lSk,:a
dharma. The Chinese has a proposition aLwut the nature of ciHa immediately afler Ihe
description of the nine a''''flskrtadharmns. When we lake lhis faci into consideration,
we cannot help conjecluring Ihat the 'I"btan traustator has lost sight of Ibe ni nth
asatflskfta.dharma itl the orig itlal Sallkrit text ane! Irall,lated erroneously the oext propo
sition as the ninth.
For the vie,,". of Olher scl,o,,], about Ihe asa,!"k,ladharma cf. V, 4, 22 ; IX A, 19
and the no tes 00 thtm.
1 This is one of the mOst i nterestil'li prop(}sitions from a h i.lorkal point of vie,,_
The essential doctrines which are set forth in A';vaghoa's "Awakening of t"ailh" (It. by
Suzuki, Chicago 1900) are not hing but the full expositioo of Ihe thoughts which de_
veloped from the ideas set forth ia this prOllosllion.
The Mahasar!lghiku. called the bIjas o f passions, ... e., the passions which remain
under Ihe threshole! of Our consciousness "anu';ayas" ane! their manifestation "paty"vasthi_
Das." (Cr. , F a . j e n II, p. 45.) On this poia l Iheir views are Jifferent fWIIl the Sar_
vllstivadins, according 10 " hom Ihe tetoll aQ usayu i. an epi thet of k\e;a Or lhe pasi ons
both below and above the threshol,l of CODsaiou,aess.
The following is the IraDslation of the interprelal100 ia Ihe ' S h u- c h i : - --"The
aau';ayas are (lhe bijas of) raga ane! the othr h'assiorIS). There are tea k i oe!s of IIl1usa.
yas: (they exist even) in Ihe tate of aiJ.el1ce of mine! and even al the time when Olle
haS good (thonght) etc. The prlhagjallas or "ordinary men" are so called Lecun.e Ihey
have always the a"u5ayas ill them (li t. ia th e body). If (Ihe anu';ayas) were cailasikas
(or manifeSled pas>iolls, ordinary ]nea) would be aiDts in the state of absace of
mind etc., because there could be ao pasions (kle,a) (in tha t Mate). (tlut ill reality
they are not salllt".) The anuhyas ar neither ciUa nOr cailalka ; therefore they ate nOt
to be perceived. If they could he perceived Ihey would have to be cailasik as."
As to the Sarvastiviida aDd MahIiisaka vIewS On lhi s problem cf. V, o; IX A, 3.
J As I said in the precee!ing nOle the anuaya is, according to tht Mahasalpghikas,
the dormanl passion below the threshold of our con3ciousDeSs, while the paryavasthiina
its maoifestation above the threshold. 011 this I'0inl the Datur of Iht 1",0 differs. Being
a mental phenomeooD (cailaSlkn) Ihe paryavastl![iDu CaD be I'en,eived by or OWD miad

also is almost the same as this.

of

ORIGiN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

3I

45. Phenomena exist neither in the past (atHa) nor in the future
(anagata) (lit. the past and future are not the real substances). 1
46. None of the dharmayatanas (i! d&:) can be known or under
stood: they can be attained (ill it gatit!lgata) (only by those Aryan
pudgalas above the darSana-marga).
4 7. There is no intermediate state of existence ( fl anta
rabhava). J
or to "lleak tchnically, il Can comhine with the citla (ciua. s...mprayukta). But tlie
anuay.. does not comb,ne wilh the cilta (cittavisa,!lpiayukla).
The Mah,';asakas h.ld the Same opinion as the MaMsaIf!ghikas on lhis sul>jed,
the Sarvastivadins a conlrary view (cf. V, l!l , IX A, 4.)
, As we sball see later 00 tbe SarvastiviiJins in.istcd on the cxistence of the sub
stances of tbings in tbe past, the present and tbe future. Hut the Maltasal!lgbikas main
tained that substances do not exist in the past and future; they only exist in the
l'henomena COme into 'istence in accordance with th Jaw ()f causati()n

present.

and are subject to the law of momentary change. In the past both Ihe "substances
and {he functions" of things have betl alroady destroyed Qntl in the future they are not
yet broughl into being.

!'benomena exist threfore only in the present.

This is (he

well known non ex;stence-theory as to the pat and fUlur of tbe Mahasa'!'ghikas.
This view was supported by the earlier Mab"Easakas (d. IX A, I), but was contradicted
by the Sarvastiviidins and th later Mhi';iisakas (cr. V, 1 ; IX 13, IJ.
The dharmyatan8S are the "external correlativ" of the intornal mind.

In other

words they are the ohjects with wbich the mind occupies itself. As such this word is
often rendered as idas or thoughts. But here it conveys a sl'cific meaning. Faihog
to discover a proper Eogli.h equivalent I fouod it convenient to leav {his wortl
untralls1atd.
According to Ihe ' S h u - c h i the dharmiiyatanas here meall 1 . a<al!,.krtadharmas

(cf. 1'. 28, note J)' 2. caitasikadharmas or "mental states" and J. ajiiaplirUpa,

Or "incomprehen"ible Or invisible matters."

( ':IK. '@,)

Tbese dbaronyatanas were heltl by the

Mahasan)ghikas to he too lofty or subtle to be UudrsloQd through the ,d of worl<1ly
knowledge or to be grasped in defiled and nocollcentrated con,ciouslleS,S.

They are

ooly to be peotrlLted or compreheoded by those sainls who have gained one of the six
kind, of knowledge (a(.1abhijna:lla) Or those who bave comprehended Ihe aryan trulhs.
l'or instance, the mental states (caitasikaJ of others can be known only by the saint
wbo has acquired the power ([ddhi) of knowing the mind of others (paracillajiiJ[uaj.
And th eternal laws (asar!,"k,tadharma) aDd incolllprehensible or inv'" jble lllatlrs
(ajfiaptirlipa) are only perceived by the saiuts who have comprehended Ihe aryan truths.
(CL V, 2 ; IXB, J.) , F a .jell n, p. 4Sb.
sion.

The la,t phrase of tllis proposition in the Chiuese is wanting in the Tihetan ver
Cf. Wassiljew, p. z66.

3 Tile early Buddhists pGstnlated the eXtstence of three worlds-Kamadhatu, ,upa

dhtu n",l arUpadhatu, or "the world of desire, of form and of absence of form." And
they believed that individuals transmigrate from on of these to the other in accordance
with the karmas. A question arOse in connection Wilh the space between the two
\Vorhl>. They qnestioned; will there be any intermediate stale of existence (antarabhava)
between death (maral.'abhava

?E iff )

in oue world and the next birth (upapaUibhava

JIRYO MASUDA
The Srotaapannas can also attain the dhyana.'

48.

Such are

the

original

doctrines

held

in

common

(among the

members of the four schools). '

B.

The later differentiated doctnius.

The later differentiated dochines of the four schools are : - J

I.

There exist as Illany differtnt modes o f comprehension (abhisa

maya) as there exist the different aspects (akara) (lit. the differences
of aspects of the aryan trLJths (iiryasatyani). i

2. There are certain things ( Jj) t! kecid dharmai). 1) which are

caused

(lit.

made)

by

(the

agency

of)

self

(svayarikrta) :

there

are certain things which are caused (by the agency of) others (pa
rakrta) : there are ct;rtain things which arc caused by both (ubhaya-

iff )

in another world 1 The Sacvastiviidins and later Mahi;asakas believed in its

existence (cf. V, 25; IX B, 2) whereas

(IX A, 8) did not.

The view of

the Mahiisa'!'ghikas

IIblray}iUislli

is indefinite.

and e'lrlier Mah'.'iii.sakas

According to them men of

supreme virtue or great siufulness receive nn intermediate state; but olhers do. Cf. y a j e o

II, p . 47b.
There is 00 correspnnding proposit;on in the e h ' i n 1 an.
I A

proposition opposed to the tead'itli: of the Sarv;btiviidins.

accordif\g to
(aviraga).

them, canuot attain the

Bul the Mahiisa"l(:hikas thought otherwise. A Srotali.pa"na pUts away all the

sBrrryojanas in the first aryan patb (vide I A, 38).

Can alla;n the dhyana.

A Srotaapanna,

dbyana because he is not free from desire

Therefore he is fre from desire and

Cf. ' S h u - c h i 11; , F a - j e n H,p. 48a

One thing which arrests Our attention on (:oing through Yasumitra's work abont

the Mahasar;rghika doctrines is that the Mahiisal)'g)"ka doctrines as set forth by him
cootain several germs from w),ich Ihe later Mahayllna doctrines may be drived.

As I

have observed already in p. 18, note 2 the Mahayana trikliya theory seems to have its origin
in the sambhogakaya theory of Ih Mahasal)'girikas, while the proposition No. 42 led to
the development of the theory of CBlIsatrur. of the universe oy the absolute. The

a'BI)lSk,tadhBrrna of the SuviistivaJins has a stalic nature, lhat of the Mahllsa,!,!:hiku

a dynamic.

(Cf. p. z8, 1I0te 3.)

0" Ihis point the Mahasa,,,ghikas must be considerd

as the precursors of the later Mahiiyanatlrinker.

J

The following propositions, nine in all, Seem to be those which came into existence

many years afler the establishment of the four schools, namely Mahiisa'1'ghika, Ekavya
vahli,ika, LokotlarllYllcia and Kaukkuika.

Did the"e laler diff<fentiated opinions arisc

only among the Mahasa",ghikas? We Ii"" th foll(m)ng radinl: in the Ch ' e n lu 0

"The views of the Mahiisamgh,k"s differed from those of the olher three schools."

The

eading in the Tibetan ver"ioQ i. almost the ,arne as that ", the e h ' e n - I n n On lhis poiot .

in in !!; , lI\ ill 1 IJ

ill !Ie ill ! '" IJ !ll 1111

(Vatha yath:iryasaty:ik"ravi"eah latlra tathiibhi"am"yavi;eaf)

'fhis is a coolradictory proposition to I A,

:U

and oneans that the four aryao truths

are to be meditated "pon one after another, because each of thern has a different aspect.

ef. p. 2l, nOle 4.

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

33

krta?); there are certain thing:i which are produced by (the con
junction of) ::;everal caU:ie:i (pratitya-:iamlltpanna). '

3 . A t one and the same time two minds (citta) can ari::;e side
by ::;idc.'

4. Both the path (marga) and pa::;sions (klda) can eXist (lit. are
present) side by side. 3
5.

The karma::; and vipaka::; (

""' )

exi::;l simultaneously."

, There aTe censiderabl1l" differences among the three Chinese translations.

The

r eading in the C h ' e n - l u II is as follows: -"(Certain) sufferings are caused (Ht. made)
by self, (certain) sufferings are produced by othe,,; (certain) sufferings are cau,ed by
both (certain) sufferings are produced by (several) cauSeS: (certain) sufferings are not
produced by (several) causes."

The readiog io Ihe C h ' io j u u : - "Some are caused by

self: SOme arc caused by olhers : .ome are produced by (,evual) causes."
Commentators who were evidenlly unable to grasp the meaning of the present pro
position made sev.era! fatfelched interpretations. But Ihey do not seem to m erit our
consideration. It SeemS to me this proposition refers 10 suffering as is suggested in the
Ch < e D- [ u n.

An iUteresling proposilion from Ihe psychological pOiOl of view.

The early

Buddhi,;ls divided Ihe conhciousness (vijil"ua) iuto six, Ihe first five of which are the
five senses, while the last j" Ihe mind. The "Iwo minds" refrred 10 in this proposition
seem to mean any two of Ihe six conscioD5ness.s.

Therefore the two may be two ."n5e

perceptions Or Ihey may \>e Our conceptual mind and a sen.e perception. The Vibhaa,
X, says : -"The Mahasal)lghikas maintained that two minds arise simultaneously in au
individual (pudgala)."

And again it (CXLl says: -"The two minds Call aride SimUltaD'

eously, because seeing, hearing amI the olher (mental performances) can take place
simultaneously." ,F a . j e n III, p. la.
The T 'a n g . l u n limits Ihe number of "JIliDds" to two, but there is no hmitatiun

io the CIL' e n 1 u n which reads a follows : " Many minds can harmoni<e (sa'!'gh:i\a) al
ooe and Ihe ame time."
3

Tbis is mterl'reled in Ihe cem ment aril:" to mean that even when the aryan path

is realized, passions, dnrmant by nsture (anu';aya) can nist logthr wilt; the path. It
must be remembered here that the Mahasaf!lghikas divided the passions inte two, i. .,

lalent and aClive. The former have been called the aou;aya and the laner the purya
vasthana (vide I A, 44, p. 30, nOle 3). The passioDs which are referred 10 iD this propo
,ilion are Ihe former er the anu';ayas.
An .... rhant is s upposed to Le frl:e from every ,ort of pas>ions. Therefore lIn. pro
10 a Buddhist .aitlt io an early Siage where he is capable of can
trolling the passioDs, but nOt able to anclhilate Ihe inteIl1al indmations (anu"aya).
.j Here lhe word 'karmas" signifies undoubtedly the pOleDt legacie$ or l>ljas, to

positioD must refer

employ the technical term of the Vijniinav adins, of Ihose "aclions" geod :md bad, which
origiDate in the Ibree agencies, body, mouth aDd mind and IIOt tbe actions them-selves

as Ihis term is comonly understood. These pOlent traces Or legacies of action are bound
10 bring Iheir result.;; (vipaka).
The exi.tl:nce of sentient heiugs (and even Ihe
whole universe according to Ihe later Vijfuinsvadius) OIV" it, origin 10 thes pulent

legacies of the pasl aClions.

A,i. Mojo" Jan. '9',

34

JIRYO MASUDA

6. The seed develops into the sprout (alikura). '

7- The material constituents of the sense-organs are subject to

change (lit. the great seeds of the rupendriyas have the meaning of
change); the citta and caitasib-dharmas are not suuject to change
(lit. have no meaning of change).'
8.

The mind permeaks the (whole) body.3

9. The mind can contract and expand in accordance with the

.isfayas and viayas. i
These

later doctrines

have

further developed

into numerous

doctrines as the result of mutual Jifferences of opinion.

The point of controversy in thiS proposition is the tilne-relation between the karmas
aud vipikas. The Sarvastivadins and olhers insisted that lhe vipiikas COme InlO eXISlence
after the disappearance of the karmas while the Mahiisal!'ghikas belie"ed in the simulta
neons existence of the karmas and vipaku. Cf. ,Fa-jen nI, p. 2 a.
This strange sonnding proposition Seems to give expression to the general pnn
ciple that material things can continue to eist for a certain tilUe without being suL
jected to momentary destnction. As we wiU see later 00, the Sarvastiviidios insited
that all the su!'skaras are snbject to momentary destruction. (V,41.) They did not
admit evolution or change in things. 'fhe apparent evolution and change is according 10
them, the succession of the momentary creations and destructions of thiogs.
The ' S h u ' c h i Interprets thIS proposition in the foUowing way:- "(Tbe !'.Iabasa,!'
ghikas) admit tbat rupas (exist) for a long tinle without creallon and destruction. Tbue
fore Ibe substances of seeds change aod become sprouts: not that ,,-hen the seeds
are destroyed, the sprouts COIne ioto C_" stence. Olher schools (mallllain tbat when) the
seeds perish tber come into beinl:" sprout,. Tberefore (the view of the other
schools) is not lhe same as the view of the Mahasal)1ghikas (lit. this). (It is On this
account tbat lbe present proposition) is state,1 hele." Cf. ,Fajen, III, p. 2a_b.
, "Tbe great seed. of the riipendriya," in tbe T ' a n g l u n i. translated in the
C h ' e n . l u n as "the four great of Ihe live sense.organs (imlriyas)." (S'lX senseorgans
in the text. But this must be a mistake lor five seoseorgans.) Herein "the four great"
seems 10 mean lhe four great elements (catvari Inahabhillatli)_prlhivrdhiltu, ahdhiltu,
tejodharu aud viiyudh.:tu, Or "Ihe elements of earth, of water, of fire and of wiod"
which constitute Our physical Lody. Therefore "tll great seeds of the rQpendriyas"
signify undOubtedly 'he materiil con,titDent, of an indiVIdual a, di'linct from spiritual
constituents which are repre,ented here by tbe citta and caita;ika-dharmns. Cf. IX .-\,
20, p. 6 1 , note 4.
J Tbe foHowing is the interpretation in tile 'S h u c h i : -"The subtl minJ,coGsciou,
ne"s (mauovijil.iiQa) pernleates the body on which It uopeuds and abides (in it). It cao
perceive simultaoeously a touching On the \lund aDd a pricking iu the fnol. Therefore
(we) know that the subtle mindconsciousness is everywhere pr,ent (lit. abides) in the
body
4 A proposition which show. u; n original attitude of the \!ahlisarpghikas a$ 10
tbe Buddhist epistemology. The ' S h u c h i says: -"Th San'iiSlivada and other schools
(lit. many schools) maintained that tlte ii,rayas ( ]iJi {&
indriyas Or "ellseorgans')
. . . . . .

"

and the iilal1lbsnas

( ]iJi

viayas Of " objects of the ,uind") of the consciousnesses

.ORIGIN AND DOCfRI!'ES OF E ARLY INDIAN BUDDIIJST SCUOOLS

3S

II.
THE B.-\HUSIWTIVA SCHOOL

The original doctrines held in common (by all the members) or

the Bahusruliya school:1. The teachings of the Buddha on the following five themes
(lit. the five sounds of the Buddha) arc the supermundane (i. e ,
fundamental) teachings ( ill 1t'. .sj:; lokottarasasan<l) because (the
teachings on) these five (themes) lead (a man to the attainment of)
the path of emancipation ( IJj mt at nil!saratamjrga).
a) Transitoriness (anityata),
b) Suffering (Jui.rkha),
c) Void (sunya),
d) Nonego (anatman),
e) Nirval)a, the guielude (santa).
(vijililD.l) are all fixed apriori (in rigid relalion). The om,ciousnes,es for the gret
v;aya and (lh. cunsciousn.sses for) the l>cel indriya nnd """II iu.

v;_ay.. Ilnd small

driya are all fixed apriori as to their omhination.

The consciuuness which depends

npon the small indriya cannot depe",j upon the great One. The oDsciousness which
depends upon the great indriya cannot depend upon the smaU one. Su also .tand in
rigid relationsh,p the viayas to the consciousnesses (lit. their viaya, arC aho so) . .
For the formation of R perceptioo Or appercplion Ihree conditions ar indispensable,

I. the presentation, z. the perce,ver and 3. the mdium through which preentations

appear. These three condition, the Bllddhists call respeClively the vi"ya (or iila'niJanuj,
viji'iilna (or ciUa) and indriya (or a,;raya), Or "the object, consciou,ness und sense organs '
Now according to the commentary the Sarvlistivadins are said to have believed in the
existence of as muy different combinations of these three as lhere exist different presen
lations. They are alsu said to have believed in lhe inalterahility of the,,, cumbinalions.
But this theory seems io have appeared tlL[!hly implausible to the Mahiis"')lghikas be.
cauSe it leads to the cGnclusion of plurality of the mind. Like other schools the Mah...
sarpghikas divided conscioDsness intu six classe, uccording to the differences of the
mediums through which presentatiuns appear. But they did nut admit the theory uf
plurality of mind cOIIsi,ting (Jf separate entities. It is undoubtedly wrong whell a commen.
tator represents the Mah",a'!'ghik;b to have held a theory of plurality of mind in
commenting on prupusition I, E, 3.

(CL < Fa. j e ll In, p. 3 (] f.)

The 1I1ahiisal!,ghikas

maintained On the coutrary that there is only one miud and this mind, they said, adapts
itself to the various senSe organs and objects.
This p roposition is translated in the Tihetan version as fulluws : "So wird dlese,
und auderes als mit dem Objekt (alambauu) verbunden aDgenammeo." (fransla(jon_
Walleser.)

Does Ihe expression "dieses und anderes" (thi" lind other) correspond to

the a,rayas and vjayas iu the Chinese version? Was.iljew's tran,la(ion is somewhat
different from that mentiooed ahove.

Cf. Der Buddhismus,

P. 267.

JIRYO M.-\SUDA

The teachings of the Tathagata on the themes other than the

above (lit. the remaining sounds of the Tathagata) are the mundane

(i.

e.,

not fundamental) teachings ( ill: rJ.'l q:; laukikasasana). '

a) Arhants can (also) be tempted by others,

b) (They) have still ignorance,
c) (They) have also doubt,
d) (They) gain spiritual perceptiOll by the help of others,
e) The path is realized by utterances. '
As to the other views (abhinive.sa) they are, i n the main, the
same as those of the Sarvastivada school.

HI.
THE PRA]NAI'TIVADA SCHOOL.

The origina! doctrines held in commOll (by all the members) of

the Prajfiaptivada schoo!: I.

Sufferings (dul.lkha) are not the skandhas.l

2. The twelve ayatanas are not real (entities). '

3 . The saqlskaras are provisionally called "suffering" (dui:lkha),

(when two saf!1skaras) combine with each other (paramparasanghata ?);

From this proposition we learn that the Bahw;rullyas divided all the leachings of

the Buddha into two c1asses ; -\okottara and laukika,

The former aid the attainmnt

of emancipation directly and are as such the fundamental doctrines whereas the latter
aid indirectly, if at all, and are therefore not fundamental.
As we

have

Seen

before

the .\!ahS:sa1!lghikas

were of the opinion that aU the

speeches of the Buddha can he taken as "turning of the righteous law" (I A, 3) while
the Sarvlistiviidins contended that ollly the teaching as 10 the tight fold path Call be
regarded as the fun<lamental doctrine and not all the leachings of the Buddha (V, 47).
On this point the view of the Bnhu';ruuyas resemhles that of the Sarviistiviidins.

Can

this be taken as a reaction against the free interpretation of the Buddhistic canon On
the part of the Mah1isa'!'ghikas, from which the Uahusrutiyas had seceded?

The five points of Uahadeva. (Cf. p. l S i I A, z!!; IV, 3; VI, S.)

3 The y a . j e n says that the present l'wjlosition is a"uned at the Sarviistiviidills
who claim that sufferiDgs are skandhas (d. .Fa.jell Ill, p. 6"). The Samkrit "skandba"

signifies etymologically multitude, group elc., but a a technical term it implies the five
elements of a being.

According 10 the Prajiiiipuvidins these elements have no poteD!

power ill themselves 10 cause suffering to a mall.

sask[ras combine together.

Suffering comes into being when two

(Cf. 111, 3. p. 37. note I.)

+ The twelve [yatanas o r "tbe twdve places" are the six organs of sense lind the

six objects of sense.

of skandhas.

Both the sense-organs and objects are product. of the ag!:regation

(Cf. , F a - j e n III, p. 7a.) 1'hings which exist as Ihe result of ggregation

OIUGI:..: AXD DOCTI{lNES OF EARLY INDIAN BUDDHIST SCHUOL

37

(singly they) have no potent power (lit. m,m's function,- puru;>akara)

(to cause suffering)
4. There is no (such thing as) untimely death: (every death

IS)

the reuslt of past karmas.'

5 The karma develops lllto tht; cause (vipakahctu): (the cause)

becomes (lit. pravarlate) the fruit of vipaka (vipakaphala). J
6. By

(the conunis!On of) meriloriou acts (lit. virtue,-pulya)

one attains the aryan pilth (aryamarga): the path is not to be arrived

are not real entities : real entilies must exist by themselves. According: to lhi, the oolr
real entitieS are the the skandhas.
According

to

the

' S h \\ c h i

the

eighteen

because they are products of aggregation.

views of the early Buddhist thinkers

Oil

dhatus

are

also not real entLties,

Cf. ,Fajen 111, p. 7 a f.,

" here

four <Iifferent

this point are de,"ribed.

The readillg .of the present propositon in the C h ' e n1 Ull is somewhat different
from that in the T' a n g . l u n and ,UIlS as follows : "All the iiyatanas are not IICc"m
plished."

The C h ' i n l u n reads almost the slime as the C h ' e n l u n ; bUI Ihe term

"ayatana" is wanting in il.

Tibetan ver,ioo as:

"Die

\Vassiljew (p. 268) has rendered tbis proposition from the

Ayatanas sind uobegreifbar," (marigpa) whereas Walleser as;

"Die (Sinnes.)Gebiete (ayatana) sind nhne Bedihrung" (ma.regpa).

' The sa')lsk:'iras singly have no potent power (puruakllra)

to cause suffering.

Suffering arises when cerlain sa!)lsk'ilas, namely disngreeable coditions and the sense
organs come inlO contact Wilh each other.
Io oppositioll to Ihls view other school. are said to hve helLl. lhe opinion that "man
gelS his retribution in IIccordance Wilh the past karmas.

This reLrlbulion has (in it) the

pOlent power to ioflict suffering (lit. this fruit has a f\\llelion of affliction.)"
j e ll III, p. 1b.

Cf. , f" a

The ,Fa . j e D (nr, p. 8 h) tells uS that the SaTva,tividi,l. admitted untimely dealh

as is stated ill Ihe Vibhari (XX, eLI). aoLl. .\LhidharmakoSa,;astra (V).

Therefore the

present proposition may he looked upon as a COUlller proposition to lhal of the Sar
vastiviidios.

The karma, which is spoken of in this proposition is the karmaforce Or the

socalled Mjas, to use the VijiiaoaviiLla technical term, and nOI the karmaactions.
The Point of controversy which led

10

lhis proposition is said in the , F a j e n to be

the diffrelles in the interpretalion of th. techmeal terms ."il'ii1-{l_h(" Or

fruition" and ."ipiil<,,l!arma or "the actions which lead to (tuition."

opinion of this school {i.

"lhe

Cause of

It say: "The

the Prajiiliplivadlns) is that lhe karmaforce develops

gradually and receives the name o( il'akaheIU just at lhe time of fruition.
phala comes into beillg out of this vipiika.hetu (IiI. whence).
opinion of the Sarviistivada schonl lhe word

"vipakahetu "

The vipaka

(But according to) the

is wide (in its denolalion)

and includes ull Ihe good aod bad (actions) wherea., the w",Ll "vipaka.karma" is narro"

(in its sense) aod confined only to the cailasika of will (cetan n) and lhe actions which
were

already made knowll and those which were nOl yet made known {inapli and

aji'ii!:ptikarma)

"

, F a . j e n III, p. 9a.

38

J\kYO

MASUDA

at through the cultivation of knowledge (lit. the path i not to be

cultivat<::d,-bh.ivayitavya.)

7. The path (when once attained) cannot be: lost (lit. destroyed),'
As to the other doctrines they are, in the main, the same as

the views of the Mah.i!>af!lghika school.

IV.
THE

CAITYASAILA, AP_\RA.AIL.-\ & UTT.\}{ASAILA

SCHOOLS

The original doctrines held in common by (the members of) the

three schools, the Caityasaila, the Aparasaila and the Uttarasaila:
r.

Bodhisattva;; arc not free from (metempsychosis into) the bad

states of existence (durgati).l

2. Even if one makes offerings to a shipa one cannot acquire

great fruits. 4

3. Arhants can also be tempted by others,5 . .

These five points and the other doctrines are, l!l most cases, the
same as those of the 1lahasal!lghika schuuL

V.
THE SARV.STrVADA SCHOOL

The original doctrines held in common (by all the members) o f

the Sarvastivada school:I Au interesting proposition from tile historical point of view. As we see from
this proposition, the Prajiiiiptiviidius seem to have laid much importance ou the bene
volent actions, such as giving (diina), discipline (.'il.) and so on. They thought that the
eultivation of wisdom did not pave the way to the realiulion of the path Dr the
attainment of the fourfDld fruits of saintsllip. When we examine the laler Mahii:Yna
literature, such 80S Vogaciirabhiimi,;aslra and so on, we fmd that the cultivation of vir
tue forms the essential work of a Hodhiattva. (cr. F a j e n HI, p. 9a.)
'
2 I. the palh which is allained by a Buddhist saint is eternal. Thi, is u contrary
view tn (hal nf the SarviiSliviidins. (Cf. ,Fa.jen III, p. 9 b.)
J The interpretatinn in the ' S h u c h i is as fnllnws: -"(They) have nnt attained
the stage of kiinti or "forbearance" (cf. p. 25, note 3). (They are) slill averuge men
(p:thagjanz). (They are) not free from being born iolo tl,e bad stales: therefore they
are still born lntn tbem."
As we saw elsewhere the fahasaf!'ghikas held a view, that the Bndhisattvas are
hnrn intn the bad states for the sake ef salvation. (Cr. I A, 20.) We cunnot fail te
see by this the great differences o f opinion between the fahasal!'ghikas and the
Caitya,aila and olhers.
4 Cf. IX H, 7 ; X, 2; p. 64, Dote z.
S Tbe five voinlS of Iah;;:deva. Cf. I A, 28; II, z.
.

Q\{IGIN ....ND DOCTRI:-;'ES OF E.\{LV INDIAN BUDDHIST SCIIOOI$

I.

39

The (socallcd) things (dharmas) which exist, according to (lit.

,>f) the Sarvastivada school, are divided into two (classes): the Erst
(by) nima and second (by) fUp".
The substanct:S (of things) in the past and fllture are also (things
which) really exist.)
2. All the dharmayatanas can be known, can abo be understood

and can be attained. ')

3. The (four) phenomena (catur lak!jal.la),-birth (jili), uld age (jara),
staying (sthiti) and tt ansitorines,=, (anityata), (are those which) do not

I The Sarviistivadins are the Buddhist realists as i, indicated by their name.

BUI

Ihi, does not warrant the as,ulIIplion that they rtcognised the existence of all phenomeua,
as the,e appeal to our senseperceplioll.
alld

mental

e1emenls

What they have ;nsi,te,! OIL is Ihut the material

are things which

really exi,t.

This can be known from their

acctptance of a generally espoused Buddhist doctrine, amely the nonexisrencetheory

of entity-ego.
Accordinl,; to our txt the phnomena ill the universe; art divilled into two cla,ses,

i, ., 1>3ma and I1ipa.

Tb.e former signify the intangible

while Iilpa is the fir,t.

It is, l,owever, to be remembered here thaI the common grouping

tangible.

things while the la((r

Ihe

In the clas,ificallon of the f,ve skallllhas nama include. Ihe last four element,

of the univer>al phenomena by Ih Sarvastivadis is in!O five classe, and not intn two
as Vasumilra tells us here.

,alp-.kara and 5. a.aJ!l,krta,

4.

The five ale, 1. citra, ll. caitasika,

or

3.

riipa, 4. visamprayukta.

"1. Ihe miud, 2, the accompanying states, 3. matter,

thing. which are odlhn matelial nor mental and 5. the ihings which uansctnd the

law of causation,"

The five are again subdivided into "eventyf,ve.

pbenomena are divided inlo seventy.five subclasses in fIve group.

1i it)

ThllS the universal

( 1i fil: ,I:: +

The Sarva,t;"iidills recognised that Ib.e seventy-five elemonts alc existing de

meuts throughout the past, present and future.

This view of seventy-five dharmas which

ae xisting e\emeut., not only ill tbe present, but even in the past alld future, was
supportell by tbe later MahWisakas (IX B, I) but opposed by th Mah,al!,ghika> and
also the earlier lIfahiSasaka,.

(CL I A, 45; IX A,

1.)

Th. fulling of Ihis propo.ition in the C h ' i ll - I u n is almost the ,arne as that in
the T ' a n g l u n , but Ihat in the C h ' e n l u D dilTers con,iderahly from Ibe ahove t\\'o
translations and is

far from being clear.

The follo,dnl,; is my tentative translation of

the C b ' e n \ u u ,
"All (Ihings) exist: (all are) real things (I') (lit. ,uchness). There are two such dharms

(as narna aDd rOpa!') (and) Ihey include all (things which exist).
(The thing' in) tbe past, prnent and future exist.

(This ellisleuce.theory) is based on J. Ihe right tradition, 2. (the eXlstence of) 1\\0

dharmas, 3. the existence of (meulal) objects and

4.

the existence of the fruits (evm

after Ihe disappearance of actions)."

The

same view as that of the laler )Iahi>iisakas, but diffeI"t from that of the

MahasalJlghikas (cf. I A, 46 aDd p.

31 , note 2 , IX 11, 3).

JIRYO MASUDA

combine with th mind (citta-visa[!1praYllkta) and fall under (the cate

gory of) the sa[skara-skandha. 1
4. The aggregated things (saJ1skrta-vastiini) are of three kinds : '
the unaggregated things (asaJ1skrta-vastuni) are also of three kinds)
The three aspects (lakaQ.a) of impermanence4 have their own special
substances.

(Of the four aryan truths) three truths (satya) 5 afe

(concerned with) impermanence, one truth6 with prmanence.

5. The four aryan truths are to be meditated upon one after
another (lit. gradually). 1
6.

Man can enter (the stage of) the sarnyaktva-nyama through

(practising) the two (kinds of) meditation (samadhi),8 voidness (3s

sunyata) and non-desire ( J.t apraJ:lihita); (that is to say) olle gets
into the samyaktva-nyama through meditation

all

(the truth of suffering

m the world of) desire (kama-Ioka) (in four different Wil-ys).9

, The

reading

in rhe C h ' e u 1 un is as

transitoriness are saf!lskaras.

follows: "Birth, old age, staying and

(They) belong to (the category of) salp.skliraskalldha, which

do not combine with the mind."

The C h 'i 1 1 1 un seems to have lost a complementary

sentence : we find there only the phrase : "birth, stayiDg .nd de,truction."
According to the ' S h u c h i this proposition

is directed against the Sautrantikas,

who do Dot postulate .uch a c..(gury of Vis"')lprayuktadharma i. e., "things which ar

neither materIal nOr mental."

(C f. ' S h u - c h i ; , F a - j e n HI, p. I I b f.)

./. e., the impermanent things in the past, preseDt and future.

J ./.

e., l'raJisal]lkhyi.Dlfodha, apratba",khyiinirodha and

note 3; IX A, 19.)
4

Birth, change and destruction.

5 dukha.satya, samudayasatya and

(j nirodhasatya.

7 The Abhidharmakosa';;:,tu

discussion on this problem.

akii';a.

(Cf. I A,

41,

p. 28,

margasatya.

(chap. VI; chin. tr. XXIII) has pre,erved an i nte restiog

As to the view of other s chools as Ihey are set forth in

the present work d. I A, 2 t ; I E, I ; IX A, 2 and the notes on them.

8 In

the e h ' e n l u n , mokamukha. The C h ' i n - I u n has, however, no word corre_

sponding to this te"11 ; it ellumerates ollly the following tl,ree "j)ecific names :-sunyata,
aDimilla

iu

{ tE'lJ and ap"...."hila,

the Mahavyutpatli.

the three terms which are describe<.l as the three moka

But the animitta in the C h ' i n . l n seemS to be an erroneous

interpolation, not only because its equivalent cannot be found in the two other ve rsions,
it is also quite superfluous.
9 According

Vide Dote 9.

to the . a - j e n (In, p. 1 3 U) this propJsition is directed agaiust the

view of the Dharmaguptikas, who hold that the animittu.ama<lh"t (cf. note 8) is the
only samiidhi through Ihe practice o f which man cn emfr the samyaktva .nyama.

The Abhidharmako';a,;astra (Chap. VI; chin . tr. XXIII) tells us that a Bu<.l<.lhist who

has completed the course of preliminary sanctification, euding in the laukikiigradharma

can enter the samyaktvanyama or the first 'tage of darsana_marga by meditating on

sun-ering ill the world of <.Iesire iu the four diJrereut ways in accordance with its so.called

four different aspectS (akra). The So called funr aspects are dul.'kha, amitya, ';;Ilya and

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDIUST SCHOOLS

4'

When (one has) already entered into the samyaktvanyama (one is)
called a "repairer" (pratipannaka) during (the stay) in the (fir:;t) fifteen
stages (lit minds) (of the darsana-marga) and (when one cnters) th e
16,h stage (lit. mind) an " abider-in-the-fruit" (phalastha).'

7. The laukikagradharma (or "stage cfllIed thc highest worldly

law") i:;

stage lasting but a moment (lit. a

IIIOIJlCld

mind,-ekak'mtika

dUa). There are three kinds (varga) of laukikagradharma. (One who

'
has arrived at this stage) never falls away (from it).'
anlitmaka or "surrering. transitorioess, voidnus and non_ego."

The first kind of abstract

meditatioo meotiooetl in the present propositio, i. ., sunyatii-hamadhi, is interpreted in

the '5 h u c h i to be the meditation

Oil

,sunya and aniilmaka, the second kind, i.

e.,

apral.lihita-samiidhi \0 be the meditation On dul.'kha and ,mitya.

I The palh of the sanctitica(ion of a Buddhist samt is dlVitled in the Abhidharmako"

(. dar,aoa'marga (J't .tlt) and bhavanii>marga ( m), or "the path

where a Buddhist saint sees the truth which he has no yet seen" and "the path where a
Buddhist saint rehearses whal he 11M attained." The .amyaktva.uyama is lhe first stage

shtra into two, i.

of the dar;anamlirga (ef. p. 27, uote J). This dar';ana.marga i. again subdivided into a
number of substages. This subdivision arise from the progressive meditation on the [,I\lr
fold iiryan truths in (be sixteen differeut ways which relml!s in Ihe acquisition of the siteen
knowledges. A Buddhist ,aint who has completed lhe course of the prlirnin.ory sandi.
fication meditates first on the trulh of suffering in the world of desire. As the result
of this meditation there accrues the so-called I. dul.'khc dharmajiianak",anli ('is it
1&
P,), which is followed by the 2. dul.lkhe dharmajiiiina (lj 1;1; ). After the acquisition
of this knowledge a Buddbi;t saint medilates ou hurrel;ng

10

the '''p,,-and arill'a-dhfllus.

This meditation resull. in rhe acquisihun of 3. dul).khe 'n"ayaji'iaoak3nti

j2,),

which is followed by

(4) dul.lkhe

'nvayajfiana

(1 !lft l.

( 1i

In a similar "'''y he is

required to meditate on lhe remaIning three aryan lruths and acquires correspondingly
lhe following twelve kinds of koowledge; namely: 5. .mudaye dharlllajiHjnakanti. 6. samu
daye dharmajillina, 7. samud,.ye 'nvayajfilinakanli, 8. samudayc 'nnyajfiiilla, 9. nirodhe
dharmajfiaoakanti, lO. nirodhe dharmajiiaua, I I . nirodhe 'nvayajfianakar.ti, 12. nirodhe
'ovayajiiiiua, IJ. marge dharmajfiauak.,anti, 14. marge dharmaji,ana, IS. marge 'Ilvaya.

ji'iiinakallli, 16. marge 'nvayajiiana. These kinds (of knowledge which form tbe ,>.g,>
of progressive n,editation are technically called the sixteen miud-moments ( -t ;;\ JL.,

ill/ lm , o(.l.';a citta.kal.liil.l). (Cf. lIlah. v., Abhidharmako>a-;,.,tra chap. VI, chin. tr.
XXIII.) Of these ocaHed siKteen btates of milld lhe tirst tift.en constitute, "ccord;ng

to lhe Sarvhtiviidins, the liftoen substageS of the dar;ana.miirga, the l,,t, namely marge
'nvayajfiina being the entrance inlO the bhavanii-miirga. The Sarasti,"(lin, call the man
who is in the first fiften stages a "repairer" (pratipanaaka) and the man who I!as
attained at the 16th stage all "abiderin-thef,uit' (phala,tha).

For the similar proposition of the Viitslputrlyas cr. Vll, 8 aod p. 56, note 2.

, The lakikagr"dharma is the highest or the labt ,tage in Ihe course of preliminary
sauclification (cf. p. 25, note 3). The Sarvastiviidins cOllsidered the sojourn of a Budtlhi,t
in this Slage to he a momenl, contrary to the view of lhe MahasUl)lglukas. On who )las
entered this stage is supposod to pass immediately into the li.,l "tage of sancliticatiou
of Buddhist .aints.

Therefore (here is no I'o""ibilily <If retrogression.

42

]IRVO MASUDA

8. A Srotaapanna has no chance (lit. meaning) for retrogression

(vinivartana), (while) an Arhant has. I
Not all the Arhants can gain the anutpada-jnana (or " the

9.

knowledge of non-re-birth)."
10.

(Even) an average man (prthagjana)

IS

able to destroy greed

(raga) and anger (pratigha) (in the world of) desire (ka.madhatu.) l
I I.

(Even) heretic;; (tirthika) can gain the five supernatural powers

(rddhi).
12. There arc abo certain de vas who lead a holy life (brahma
caryavasthita)

ci iUlerpretalions

A, to the three kinds of the laukikacradharma we find two sets

According (0 the first of them lhe three

givell in the ' S h u . c h i .

kinds

signify

Lhe

J.

laukiklgradharma for the men of Bauddbayiina, 2. the laukikagradharma for the men

of Pratyeka.yana and 3. the laukikagradharma for the men of Sravaka.yana.

c h i ; , F a . j h III, p. 14.)
1

(ef. 'Shu

Lit. A Srotaiipanna has no meaning of retrogression, while an Arhan! has.

p. 26, note

1.)

The anutpiidajiiiina is one of the two killds

which i always present

in

(eL

f transcendental knowledl:e (praji'ia)

a lIuddha, the other biDg the kayajiiina.

Anutpiidajiiana is

the cognizance or an Arhant that he will not be subjected to rebirth (an-ntpida) in the
future, kayajiiaDa the cognizance that the sufferillg which he acquired
his past karmas is eternally destroyed (kaya).

in

accordance with

The /I1ahaoa,!lghikas thought that these

two kinds of knowledge were the two phases of one and the same transcendental knoll'
ledge, but the Snrvastivad;ns thought them to be two differeDt kinds of knowledge.

The present proposition signifies that the Arhants of higher capability ean possess

both kayajiiao!l and anutpiidajiiana, while Arhants of lower capability have only kaya
jiiina.

The Arhants who are subject to retrogression cannot have anutpadajiiiina.

Cf.

, F a . j n III, p. 14.
J A view contrary to that of the ).labi'1isakas.

(Cl. IX A, S.)

, As to the five supernatural powers d. Wassiljew p. 212, note 3.

This suhject seems to have heen much di.cDMBed by the early Abhidharmikas of

different schools.
natural powers

10

The schools which conceded the possibility of gaining the five Buper_

the heretics nrc the Sarv"stiviida and Viitsiputr,ya (V, I I ; VII 4). The

$chools which did not concede thb are the Haimavata, lIIahlsasaka and Dharmaguptika_

(Cf. VI, 3 ; IX, A 6; X, 4.)

5 It i. said that the

p. 43, note

six celestial regions of the world of desire (kiima-dhiitu) (cf.

I ; table I, 2) are peopled hy celestial beauties who are the sources

of

temptation to the devas or the sentient beings who are horn into them. I t is commonly
believed IhD.t the devas cannot lead a holy life on account of temptation.
the

Sarvlstivildins

Nevertheless

seem to have believed, as the present preposition says, that snme deva.

led a monl life. Tbe Ahhidharmikas who beld a contrary view to this are the Haimavata
VI, 4) and Mahl:lasakas (IX A, 7).

cr. ' S h u - c h i ; , F a - j e n III, p. I S a if.

ORIGI AND DOCTRINES OF E.-\RLY INDIAN l1UDDHIST SCIIOO,LS

13. The bodhyangas

43

(or "the requisites for the attainment of

spiritual perfection") are to be acquired (only) in the seven samapattis

( W , or the states attainded by practicing .the ectatic meditation)
III the other samapattis. '

and not

I The hodhY",'lc:as (.ometim g ; .ambodbyallga) (or "members of hodhi") are the

requisites for the attainment of the supreme knowledge or huddhahood. These requi,ites
are seven in numher, namely;

smrtiHalllhoJhyaligam

.. dharmapravicayaG
3 vTryaO

4. prlti"
5 pra';rabdhi G

6. 5amadhio

'lI\ 1' )
/ii - - )
i1! - - )
)
1i - - )
171:
-)
-)
I iii

(;!":
(/
(;w
1 1i
(til

, . upek;aQ

n. .\Iab. .. ,"d Childers.

0,

"recollect;on or memory",

0,

"investigation",
..
"energy .

"

0'

"joy",

0'

"calmness",

0'

"contemplation",

0,

" equanimity'.

Samapa!!i (or "attainment" Or "e'lually arrived" iu the fh" ,,,,';,w""J: ver.ionl is a

synonym for a state induced by the practice of ecstat;c meditation. Ther ure altogether
eight samapatlls, the ftrsl four smapallis being Ihe four dhy"nas in the rilpadhiitu and

as

in Ihe arUpa.dhiitu. The even samapallis

the last four being the four brahma !ok
which are mentioned in our text are interpreted in the lSh n C h i to mean the four dhyinas
in the rllpadhiitu and the ftr,t three l>rahma-l()ka in the ariipadhiHu.

(Cf. the table

which follows.)
The point of conlroversy in Ihe present proposition is as to whether the ,eveu

bodhyangas cau he found in all the eight sarn:lpattis and also in the kamadhalU or not.

The SarvastivadiLls were, as the pleSer!! proposition show,;, of the opinion that they can
only b: acquired in the sevn samapallis while other schools maintained that they can
also be acquired evn in the Iasl samapalti of the ariipadhiitu and also in the kallla
dhatu.

Cf. ,Fa.jen UI, p. 151>.

rL
O
b
I. !;::::

The tal>le of the Buddllist cosmology which is jJrpard On the hasis of the
Abbidharmako'a.,a;lra chal'lr III.

I. Kama.dhatu(or
"Ih otld of
destre ).

2.

OOi

Calurmaharlijakiiyika
Tlayastrir!l':a
Yama
T,,?itR
irmiinarati
}'arani rruitava:iavarlin

JIRYO MASUDA

44

14. All the dhyanas ( fni: .Ii:) are included in the smrtYllpasthailas

( :;: it) . '

r
r
r

I. Pralbamadhi"Jla

,) fahlibrahlna

I'arf(labha
b) lip ram;i.J..abha

2. dviUyadhyiina

,) Abbasvara

II. Rilpa.dhiitu (or

"lhe world of

J. trtiya-dhyiina

form").

flrahma.p'riadra

b) Brahmapurohita

l'ar"Hta';ubba

b) .'\pran)""a>ubba

,) Subhakrlsna

Brallllla!oka

") Anabhraka
b) i'ul)Japrasava
,) B,hatphala
d) Avrha

4. calurlha.dhyalla

.) A lap"
f) .'iud6a

g) Sudar>ana
h) :\kani!ha
III. Arupa-dhatu(or
"the formless

world")

Ak:il;lnaOlyayataoa
i
,. ijiUioaollntYfyatalla
3. Akiiicanyayatana
4 Naiv"saiijiiiisaiijiiilyataoa

!L

Calur.ar"!'a.
brahlna.loka

, Dhyiina or "an abstract meditation" is the principal means of entering into the

samyaktvanyiirua (Cf. V,

15).

A mal) wh" exercises dhyau" can also obtain his rebirth

after death in one of the Brahmaheaven5, the particulr heaven being determined by
the dgree of dhyanll which he bas al1<1.ined. There are four "fundmenta!" dhyanas which

are the succeding stages of the meditation.

A Iluddhist who is desirous of practising

dhyana is requireJ first to retire 10 a quiet place and then to concentrate his mind upon
a certain subject.

As the meditatioo

advances his mind is gradually filled with

sllpercatural joy (pnti) aod delight (sukha) being detached froll' eartbly emotions, but
it is not free from reasoniog (vitarka) upon, and investigation (vicara) of, the subject
chosen for meditation.

This is the characteristic of the first dhyana.

But whm the

meditation advances his mind becomes free from reasoniug and investigation, yet the feeliogs
of superoatural

joy and delight remain.

This is

the stale

in the second dhyina.

When be continues. however, 10 meditate upon the same subject he gets free from
the feeling of joy. This is the third dhyana. In the fourth dhyana his mind will become

indifferent (upek.?i) to all the feeling, (vedanil), alike of pleasure and uf pain. According
to the , F a j e n "all tbe dhyiinas" mentioned in the text are tl,ese four fundamental

dbyanas. (As to the four dhyanas cf. Abbidharmako';a'Saslra chap. VIII, cbin. tr. XXVIII
an also p.45, note 1,)
Smpyupasth5na Or "fixing of the attention" is also a kind of meditation by the
practise of which a Buddhist acquires insigbt intn the truth (vipa';yan5). (Cr. p. 25, no te J.)

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

4S

1 S. A man can (:nter the samyaktva-nyama and can abo gain

Arhantship (lit. the fruit of-) independently of the (four fundamental)

dhyanas.

'

16. Although a mall can gain Arhantship (lit. the fruit of-) yet
he cannot enter the samyaktva-nyiima, if the body is in the world
of form or the formless world (lit. depending upon the body of the
nipa- or arupa-dhiitu).

A man can enter the samyaktva-nyiima, as

well as gain Arhantship (if) the body is ill the world of desire
(kiima-dhiitu).

1 7 . There is no one who is free from passion (viraga) in the Northern

There are four sm,tyupasthacas corresponding to the four different subjects of meditation.
The

four subjecta are:

the body (kaya), sensation (vedana), thought (dua) and

existences other than Ihe above three (dharma).

the

A Buddhi.t is required to me,!itate

upon them correspondingly as impure, painful, transitory and non ego.

C{. Abhidharma_

ko>a"a.tra chap. VI, chio. Ir. XXIII.

Now the present proposition says Ihat all the dhyauas are iucluded in the sm[lyu_
pasthiinas.

Does

this signify that

the

subjects of meditation of Ihe four ["ndameutal

We have. unfort".

dhyauas arc included in the four subjects of the sm,tywaSthanas r

oately, no explanation of Ihis proposition in the ' S h u - el,i and the explanation iu the
,F a j e n is not quite to the point.
, According to the , F a . j e n this proposition is said to give expres,ion to the idea
of the Sarvastivadins that a man can enter the samyaktva-nyama "depending On tbe
aniigamya

:d:: )

( ;$: 3! ),

(dhynuas)."

antara

( 1m JE: )

.:f;l *

and the four fundamental (miila-

That is to say the entrance into the samyaklva"yama is nOt neces

sarily induced by the four fundamental stages of my"tic meditation: a man can enter it

directly even from the Stages of onystic meditation, known as the aDgamyadhyana
and antara.dhyana.

What

then do

these

two dhynnas signify?

Each

of the four

fundamental dbyanas which we have already seen in the preceding nute has a prepar
atory stage, known as samantaka-dhyana or "neighbouring dhyiina:'
sub_divisions of the f(}ur dhyanas in the Piili sources cf. Childers.)

(As

10

the three

The anagamya.

dhyana which is mentioned in the . l'a . j n is the synonym of the samantakadhyaaa

of the firs! dhyaua.

According to the Abhidharmako,;a (chap. VIII, dun. IT. XXVIII) it

is said that there is an iutermediate stage of meditation between the firsl fundamental
dhyana and the smaolakadhyana of the second.

Because it lies betweeo the two it is

called antaradhyana or "intermediate (stage of) meditation."

The ch"racteristic in this

intermediate stage is that thoogh the mimI of tbe man who exercises dhyalla is free
from reasoning (vitarka). .it is uot free from investigation (vicara) inlu the subject which

is chosen for meditatin. (Cf. p. 44, nOte I ; Abhidharmakola_,astra Chap. VIII, chito. Ir.

XXVIII.)

The antaradhyana in the ,F a j e n refer5

According" tu

10

this intermediate stage.

the ' I ' a - j e u the Bodhisallvas and Pratyekas are said to enter the

samyaktvanylima always frolU Ihe fourth dl!yina.

(Cf. ,1<' a - j n III, p. 16a.)

I. . only all individual in the world of dsire {kamadhituJ can ent., into the

samyaktvanyiinla ur th fj"t stage of dar,anamirga atld not those who arc in the "orld
of form Or the formle"

world (rupa_ amI atlipadhtu).

JIRYO MASUDA

Kuru continent. No $aint is bom there or in the unconscious heaver

(asaflljila-devaloka). I
18. The fOlir cunsecutive ranks (lit. fruits) of priesthood (catur.

sramat.la-phaJa) are not necessarily attained one after another (lit

gradually). If one has already entered the samyaktva-nyama one can
(directly) attain the ranks of Sakrdagamin and Anagamin (lit. realize
the fruits of-) thanks to (the previous destructiun of passions in)
the worldly path (Iaubka m;irg-a).'
19.

It way be said that the four smrly- upasthanas call include

all th e dharmas. l

'rhe norlhern Kuru conlinent (UUar.uru) is one of Ihe four continents in the

Buddhist cosmology.

According to lhe Buddhist literature Ihis cominent is said to Le

the la.nd of pure happiness. No suffering is known in this land. Therefore Ihere is
nOl Oloe who aspires tOl tile realization of the path and becomes free from passion.
Therefore no saint desi,es rebinh into an cnvironmenl so detrimental to his pursuil of
the reali<ation of the Iruth.
The uocooscious heaven Of asal)ljiiadevaloka is the highest devaJoka ill the arupa
dhtu. Tbis heaven is knOW!! to be the heaven o( long I,f. and happiness. It i. supposed,
therefore, that no one in thi heaven tries to cultivate the path. lIence Buddhist saints are
described to have nO de.ire for rebirth into th" world. Cf. ' S h u_ c h i; , . a . j en

nI, p. 16 b.
The " four fruits of priesthood" means the (our ra'IKs of the :Buddhi,1 saints (iir)'a

puJgala), oamely the ranks of I. Srotaapanna, 2. Salquliglimin, 3. AuiigiiIDin aod 4. Arhan!.

This proposition give. expression to a S.uva.tiviida "iell' that the acqui;ition o( the
four ranks is not necessarily (allowed one after another. One may be able to acquire
a higher lank at once, skipping over certain lower ranks. According: to the , F a . j e n
the skippiog oVer may be dane i n tllO ways. The first is t o skip over the first rank
and acquire directly the second rank, namely thai of Sak,diigiimill. In this case the
dan;ana-lnrga (cL p. 4 I , note 1)

IS

rcgarded as the path for the Buddhi.t saint who i, in

the prel'aratory rank for Sakrdilgiimin, i.4,. sakrdligiirni.pratipannaka.

The secood case

of skipping aver 15 to surpass the tirst two ranks and attain immedialely the third,
namely the rDk of Aoagamio. In this ca'>e the dar';namlirga becomes the path for

a Buddhist saint who is in the preparatory rank for Anagamin, i. ., aDagi'imi-pratipaDn.ka_

Such skipping O"er is due, accordi,,!: to tile Sarvastivldios, to the previous destruction
of certain passions which are to be destroyed in the bhiivani'imarg-a, hefore the entrance
into the samyakt1'anyilma (i. ., th "worldly paths" of our text). :\ lluddhist who has
previously de,tr(1yed hix kind. of paShions acquires at OncC lhe runk of Sakrdagamlu,
one who has destroyed nine kind.. th rank of Anagamio. It should be noted here

thaI though the Sarvit;tiyliJins granted the skipping over the (,.,t two ranks, yet
they did nol allOIl' Ihc skil)ping over lhe first three. No lluddl,ist saint can acquire at
oOce Arhaotship.
According to the , F' a j e n this proposition is alllled at the Sautriinti\;a,> 1\'ho did
Cr. , F' a'- j e n Ill, p. 16b_

Dot admit the destruction o( pas.ions in the worldly paths_

J As we saw in p. 44, oote I the smrtyupa5thaua consists esser:tially in the fourfold

meditations. As such the hubjectil'e " subsl<lnce" of the sm,tyupasthana must be

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

47

20. All the anusayaJ:i (dormant passions) are caitasika: (they) combine
with the mind (cittasamprayukta). (Therefore they can also become)
objects of thought (alambana).
2 I . All the anusayas can be included in (the category of) the

paryavasthanaj (but) all the paryavasthillas cannot be included ill

(the category of) the anusaya.
22. The law of causation (pratitya-samutpadangikalva) is unduubtedly
saf!lskrta. J

23. An Arhanl i::i ::itill governeu by certain categories of the law

o f causation (pratityasamutpadanga). (lit. Certain "members of dependent

causation" also follow after (anuvrt) an Arhant).4
considered 10 be the cilta which is known a. intellect (prajiiii).

According

to

Buddhism

ci11a is hound to be followed by its caita.ika. \Vhen an intelkct Lekins to work there
atise several other mental sta\es in accordance with the law of a.sociation. The Ab.
hidhaflnakoa calls the lirst pure intellect the svabhava-sm,tyupasthana

( '11 ;;3: it )
(to

aud that whIch exists together with the caitasikas the sa'rsa'l;a.sm,tyupaSlhiina

;;3: 11 )

(The latter

is called in the ' S h u c h i the parivara

intellect prcsupposes its objects.

alambanasmrtyupasd'lina

1i 5IG.)

The subjective

These objects are styled In the above uthority the

( JiJf ;;3: 1t )

(eL AbhidhanHako.;a chap. VI; chiu. tr.

Judging from the notes ill the ' S h u - c h i and the , Fa - j e n this proposition
SeemS to mean that all the things in the universe are included in one or the olher of
the above thru categories of smrtyupasthanllS. (Cr. , F a j e n III, p. 1 7 a.)
XXUI.)

I A proposition in oPIJosition to that of the Mahii>a,!,l:hikas and lIIah';iisakas.

Cf. I A, 43 and p. ]0, note 2j IX A, 3.
, For

the views of the Mahasa,pghikas and lahj';i,akas on a similar suhject,

d. I A, 44 and p. 30, note 3 ; IX A, 4] Cf. I A , 4 l h, and 1'. 28, 1I0te 3 ; IX .... , 19 i.

oj Pratitya.sa'i'utl'ada i, a wtllknown formllia which sums "p the causes of existence

in twelve categories (lit. members-ai,ga). The twelve are, - I. avidya, 2. sa'!lskara,
3. vijil:ica, 4. namarnpa, 5. a\layatana, 6. "parsa, 7 vedana, 8. tr"a, 9. "padilla.

10. bhava, I I .

jati

12. jarli.mara'.la, Or " ignorallce, actions,

consciousnes"

composite

organism, six organs of senu, contact, sensation, desire, attachment, becomiog". birth
and decayt.!ath." According to the Buddha all senllent bings transmigrate from
one world to the

other

being

go,'rued by these twelve categories of causation.

Now

an Arilant is supposed to have destroyed all ,he caUhC" for the future eistence. Is
he then no louger bound by ony catgories of the law of causation? The Sarviistiviidios
thought, as Ihe presellt proposition tells us, that an Arhant is still governed by certain
cateI:ories of the- law of causlltion. Then, which are sucb categories? According to

the ' S h U c h i the categorie", " ignorance, desi.., attachment" no longer govern au
Arhant, because he i s free from Ihem. So also are the otegori.s, "birth and decay
death," which are only applicable to those who snbjoct to transmigration. The second
category, namely sa,!,skiira Or "action." is the past cause whicb gives tise to present
suffering, naturally it calltlot bind an Arhalll. The tetlth category or "becoming" is
Ihe cause of the future existence. An Arhatlt does pot perform allY actions which bring

}IRYO MASUDA
24- (Certain) Arhants can perform (lit. have) meritorious deeds which
may lead to (lit. develop to) (worldly happiness) (virugha puqyakriya).
<

25. Only in the worlds of desire and of form (kama- and rupa-dhatu)
IS

there certainly an intermediate state of existence (antara-bhava). :o

26. The five consciOusnes$es (paiicavijiiii.nakaya), (that of) the eye

and so forth, (conduce to) passion (sa raga) ; (thq) do 110t (conduce
to) freedom from passion (viraga) .3
(Their functions are) only to perceive (lit. to tab;) the individual
aspects (svalak!?aqa) (of their external correlatives) ; (they have) no
tqinking (faculty) (avikalpa) at all.
27. The citta and caitasika dharmas are diffcrent entities. 4

28. The objects (alambana) of the citta and caitasika dharmas

reall y exist (lit.. the citta and caitasika dharmas have surely their objects).
29. The svabhava does not combine with (samprayuj) the svabhava;

the citta does not combine with the citta. S

fUlure retribul;"". Therefore lhe tenth ca.legory also is nor apphcal>le to an ArhaQt.
VijiiliQa Or the third category mans in its ordinary senSe "consciousness," but as a
tecbnica\ term ill the twelve causation theory it signifies a sub;tance of transmigration
a t Ihe mOmeDt when it has eutored into mother.' womb. I n this stale of existence
there are neither consciousness in the ordinary sense nor sense orgaus. Therefore this
category canDot bind an Arhanl. Our inquiry comes now to the question whether the
fourth, Mth, sixth o.n.d seventh categories, namely "compo,ite orgaoism, six organs of
seose, contact and st.nsation" govern au Arhuut or not. The ' S h u - c h i has preserved
two answerS to this question. According to the first these four categories .till govern
an Alhan!, while according to the second ouly the seventh, namely "sensation," can iu
Huence him. Cf. l S h u c h i III; , F a - j e n HI, p. 1 7 b ff.
' Cf. IX A, 9
a The Mahi"al)lghlkas and earlier Mhi';iisakas contradict this proposllioo,
(Cf,
I A, 4 7 and p. 31, nOle 3 ; rx A, 8.) But this view was upported by the laler Maltl_
.<lisakas. (Cr. IX B, 2.)
J cr. I A, 22 and p. 2Z, notC I VIr, 5 ; IX A, 10.
4 Lit. each of the sub.lances of the citla and caitasika dharmas exists really.
A proposition in opposition t o litat of lhe Santrantika" who do nut recognise the
substance of caitasika dharnla as distinct from that of citta dharma. (Cr. , F a j e n lIT,

p. 19h.)
5 A proposition which gives expression to th" law of association. According to
the Sarvistivadins the ciua forms the centre of our menIal activity. MeDIal activity is
poosible by lhe ..,sociation of different caitniks with the CIUas. III thi, asociatlon
things of the sa(lle kind cannot combine, jllst as a sword callnut cut ilSelf. The ciaa
cOnlbins Wilh the caitasika, vdanii and So on, but it tioes no! comb,ne with anolher
cilia. Similarly one vedana does not combine wilh another vedanli. The Mahasa'llghikas
are said to have admitted the combiuation of IhiQgs of lhe same kind. cr. , F a - j e o
III, p. zoa.

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

49

30. There is worldly right view (laukikasamyagdr(iti) (and abo)

worldly power of faith (laukikasradJhendriya). '

3 1 . There are things which are indeterminate (avyakrta-dharma).

32. For Arhants there are things which are no longer to be
learnt and things which afe (still) to be learnt (naivasaik!;lanasaik(ia
dharma). J

33. Arhants all gain the (four fundamental) dhyanas: they cannot
all (however), realize (lit. manifest, - abhivyalj)

(the fruition of)

dhyana.4
34.

Arhants are not yet free from (the influence of) the past

karmas <tit: ) (lit. the Arhants enjoy (bhuj) still the past actions). s

3 5 . (Even) average men (pfthagjana) (can) die i n a good state

of mind (lit. abid.ing in a good mind).6
36. No man ever dies in the state of the samahita (or "abstract
meditation"). 7
37. The Buddha and the two vehicles have no differences as to
emancipation (vimukti): the Aryan paths (miirga) of the three vehicles

(however), differ from one another.s

, For the Mahisa'N:hika and Mahi;asaka views, cf. I A, 36 and p. 27, note I ; IX A, 13 .
Cf. I A,

37 aml

p. 27,

note 2.

The San,krit naiva';aikanlisaika is mentioned in !l.e Mahavyutpatli as a synouym

of nirvl!.'a (nirvii!)a paryaya). But the supercommen(ary ,Fa. j e ll (lII, p. 20a) say":
"Of the naiva,aikana,;aika-rlharma there are two kinds: the f.rst is a,a,"k;;:ra aod the
second ,iisrava.
4

Here sasrava is meant "

The , F a _ j e n in(erprelS

Ihis

proposition as follon-g:-The four fundamental

dhyana, Can be obtained by the destruction of the nine kinds o f passions in Ihe world
of de,ire without making any special effort (praynga) of meditation.
A,;aika saints

(m )

Call

"Though Ihe

gaio dhyiioa, yet there are differences of abhivyak'i (or "manifestation")

and aoabhivyakti (or "non-manifestatioo").

It is not known, however, in

opposition to what ,chool tb1s proposition is made." cr. ,F .. . j e n III, p. w a .

S In the Vibhiia (vol. CXXV) an Arhaut i s said t o have suffered from emprisou_
men!.

Such may be taken as an instance of this law. (Cf. .Fa_j e n , vol. III, p. 20a .)
The Sarvastiviidins are said to have msisted that lhe state. of mind at the lime

of death may be good, had or neutral. Even average men can die in a good state of
mind. It is not, however, known exactly if other schools insisted that an average man
cannot d,e in a good state of ,r<ind. Cf. ,Fa.jen nT, p. :lob.
In the Tibetan version this proposition is stated quite differently : its reading is the
cr. Wassiljew, p. '75.
1 1. ., an men die in a disturhed tate of mind (kipta_cilta).
8 There is no corresponding propos,tion to thi, in the Tibetan ver"ion nor ill the

Same as that in the Ch'in-Iun.

e h ' i n l u n . Wassiljew th()ught this to be an ioterpolat,on of the later Mahayiinits.

iCf. Wassiljew, p. 215, oote 4.) Hut he is entirely wrong iu this supposioion. This j
One of the doctrines of the Vaibhaikas and uot that of Mahayana. The Vaibhiiikas
A,ia Major, Jan. '9'
4

)IRYO MASUDA
38.

Sentient beings arc not the objects (aJambana) of goodwill

(maitrI), compa!>sion (karua) and so forth on the part of the Buddha.

If any one adheres (to the view) that there are sentient beings he
cannot realize his emancipation (mukti). I

39. The Rodhisattvas must still be considered (lit. be said) average

men (prthagjana): thejr bonds (samyojana) are not yet destroyed.
Unless one has entered into the samyaktvanyiima one cannot be said
(lit. called) to have passed beyond (vikranta) the level of the average
men (prthagjanabhiimi).
40. (The term) "sentient being" (suttva) is a provisional name
(which is applied to) the actllal continuation (santana) of upadalla

( If <.\ ).'

41. All the sar"!lsklras afe said to perish at every moment.

mainta:med that liS to the final goal the three vehicles are the sanle (Vibhaii voL XXXI),
while as to tbe mode of realization there are some differences, iu.t as the three beasts,
the horse, the hare and the elephant canoot cross a river in the same manner.
cr. Vibhiiii vol. CXLIII and ,Fa-j e n Ill, p. 2l R.
Against this Sarviistiviida view the Mahl;iisakas held the opinion that there is no
difference between the three vehicles as to either emancipation Or as to Aryan paths
(IX A, 22), while the Dharmaguptikas (X, 3) supported the vieIV uf th Sarvastiviiilin.
Deest in the Tibetlln and the C h ' i n - l u n .
A s is wellknown, one o f the important doctrines o f Buddhism i s a theory of
nonego. If there is no ego at all, what are the ohjects of the compassion, benevoleoce
and so 011 of the Buddha? The answer of the Sarvastiviidins is thllt the object of com
passion and so on i.l DOt the entity-sentience, but the conlinuation (sanHina) of the
skandhas which constitute it. Evidently this proposition is directed against the Viilslputrlyas
who ins;st on the existence of a certain ego. (cr. VII, 1.)
The Mahiisatrghikas call the Bodhi,allvas who have entered into the second kilpa
"holy men," but the Sarvii"tiviidins regard eVen those Bodhisattvas in the last stage
as average men, hecause they have not entered iuto the .\amyaktvllnyama. (Cf. , F a _ j l! n
III, p. 2Ia). Accordig t o the Sarvastivadins a Buddhit can attain the transformatioll
of personality by entering into the first stage of the dar'ana'marga, i.. samyaktva
nyama. At this stage he becomes a saInt, relinquishing the personality of the average
man. (C. Abhidharmakosa VI, chin. tr. XXIII.) The Ha;ma"ata held the same opinion
as the Sarvlistivadins. cr. VI, I.
J Lit. sentient beings are proviSIonally established only by the actual continuation
of upiidana.
UpMlina. is interpreted in the , F a . j e n to signify the cilta and caitasika which hold
the sense proper and Ihe seuseorgans. If so, don this proposition signify that the
term sentient heing is a provisional name which is given 10 the combined continuation
of the material and spiritual elements? In :my case this proposition seems to ghe
expression to anlitman-theory and as such this must be ulldertood as opposed to the pud
gala.theory or the ViitslputrlyllS. {VII, I.)
4 Wassiljew has understood uI)lskiira in the sense of karman and translated i t as
" Handlungen". But 'this is evidently false. lIere this term means the samsk,ta_dhar",as

ORIGIN AND DOCTIHNES OF .EARLY INDlAN BUDDHIST SCHOOLS

42.

5I

It is certain that nothing can transmigrate from one world

to the other (lit. from the former world to the later). The laukika
pudgalas are said to transmigrate; (but) this (only) applies to (lit. belongs
to) the sarytskaras during a man's life-time.
In the nirupacJhisea (or "the nirval?-a of complete annihilation")
there exist no skandhas to be transmuted.'
43. There are (four) transcendental abstract meditations (lokottara
dhyiina).
44. There is also vitarka (or "reasoning") which is not conneckd
with human passion (anasrava).3
or "aggregated things." The present propositioll signifies that the satllsl':;ra" continue
to exisl while being perished aod recreated at every moment. This Iheory of perpetual
destruction and recrealion of ouller is counled as One of the most imporlalll daclrines
af tbe Sarviistiviidins and as such caused a great canlroversy amongst the early Ab.
bidharmikas. cr. p. 54, note 2_
, A proposition which gives expres.ion to the non-ebtence theory of entily ego
and entity dharma (atmanairiilmya and dharmanairlHmya).
As we saw above, according to the Sarv!i,tiviidins, an the ul)lsk:iras .are af >uch
nature that Ihey perish at every moment: there is nothing which is not subject to this law.
Therefore we are unable 10 Ihink tbat there exit eternal souls which lIan.miE:rate from
one world to the olher. Can, then, the socaned pudga!a ( A lman) in the world (i. "
Iaukika-pudgalas) transmigrate I No. Tbey are nothing but the ag;gregatians of tbe
skandhu. The belief that the laukika_pudgalas can transmigrate i. derived from the
fale inference made from the fact that the laukikapudgala. Can continue 10,exi.1 for a
certain period il.l Ihe lif-lim.
Not only can na entity ou\s exist and lran,migrate, neither cau emity dharmas
exisl and tran.migrate. Tbis can b. concluded fron the fact that in the nirupadhi,ea
nirvii'.''' there can exist no skndhas whicb form Ihe laukikapudgalas. Cf. ' S h n c h i ;
, F a j e n I1I,p. 22b.
For the views of other schools d. VII, 3 aod p. 55, note l ; IX A, 241 XI[, I.
The foor fundamental dhynnas are called by the Sarvasli"jjdlOs the lokottara
dhyiinas. This i. a prOposilion ill 0p\,o.iOon to the MahlSiisaka. who entertained Ihe
contrary opinion. Cf. IX A, 14.
J As Wassiljew peinted out v;larka ( ) and vicara ( iiiJ ) are the two techni
cal terms which are often mentioned ide Ly side in the Buddhist Iiteratre. Both of
them l,ave similar meanings such as reflection, reasoning, investigation, examination etc.
They are the technical terms for the two mental states whicb charactrizc the first
dbyiina (cr. P. 44, note I
As to the nature of vitarka or "reasoning" the opinians of the early Abhidharmikas
ieem te have been divided. Vasumitra stales at last two differeu: opinians in our text.
The first of them is tho.! of the Sarvilslivadins which is mentioned in the present pro
position and the second that of lhe MahT,asakas ([X A, 15). Tbe farmer thought that
the vitarka Can also be of the nature of anasrava, but I]le lauer thought differently.
Accerding to them the v.ita.ka is connected \\-ith certain pa"sious.
4'
=

JIRYO IASUDA

45.

Good (karmas) c..n

also become

the cause of existences

(bhava). '
46. In the state of the samahita one cannot utter words.'
47.

(Only) the eight constituents of the aryan path (aryatarlga

marga) form the fundamental doctrines of Buddhism (lit. are the

wheel of the righteous law,-samyagdharmacakra): not all the speeches
of the Tathagata can be regarded as the preaching of the righteous
law (lit. turning of the wheel of law).3
48. The Buudha cannot expound all doctrines (dharma) with a
single utterance.
49. The world-honoured one utters (lit. has) also worus which
are not in conformity with the truth (ayathartha).5

50. The fitras (or "discourses") delivered by the Buddha are

not all perfect in themselves (nitartha).

The Buddha himself said

that there were certain imperfect sUtras (anItartha sutra).6

These are all the original doctrines held in common (by all the
members of the Sarvastivada school).

The later differentiated doctri

nes are of innumerable kinds.

VI.
T H E lJ A B I AVATA S C H O O L

The original doctrines held in common (by all the members) of

the Haimavata school:---

1. The Bodhisattva;; arc still average men (prthagjana)J

2.

The Bodhiattvas are not subject to nit. do Ilot cause to aric)

greed (di.ga) and love (Uima) when they enter their (mothers') womb. S
I A proposition in opposition to the Mah,,,asakas. The Ma],,asakas thought thaE
the only Cause of transmigtation ill the three worlds (trihhava),_kiimadhatu, nlpadhiHu
and arlipadhalu-was bad actions, but the Satva,tivadins maintained that good aclions
also cOnlriloule to transmigration. Cf. IX A, 16 .
A proposition in oppositiou to the Mahasa,!,ghikas. Cf. I A, 25 nd p. 2), note 2.
l The Mahiisa'ftghikas regarded all the spetches of tbe Talhiigata to be important
doctrines of Buddhism (cf. I A, ) and p. 19, note 2), lout the Sarviistiviitlins recognised only
the eight aryan paths as Cuntlamcntal doctrines. Cf. introductory verse NO. 5 and p. I), note 2.
Cf. I A, 4

s Cf. I A, 5
6

cr. I A, 40 and 1'. 2,1!, uote 2.

Cf. V, 39, p. 50, nOle 2 .

Ordinary senlient beillb::s are sai,! t o have feelings o f love and so o n towartls
their parenls at the time of entering their mothers' womb. The Sarv1islivadins held the
7 The ;an1e opinion is held by the Sarvi"tiviidiQs.

ORIGIN AND DOCnU;';ES 01" EARLY {"mAt...: BUDDHIST SCHOOLS

53

3 No herdics (tirthika) can gain tho;;: five supernatural powers

(rddhi). '
4 There " abo no de va who leads a holy life (brahmacaryavasthita).2
5.

a) Arhants can be tempted by others.

b) (They) have still 19'norallce.
c) (they) have also doubt.
d) (They) gain spirit,tal perception by the help of others.
e) The path is attained uy uLterance. J

The other views (of this school) are, in the main, the same as
(those of) the Sarvibtivitda school.
VII.
THE vNrsIl'UTltlY_-\ SCHOOL

The original doctrines held

1Jl

common (by all the members) of

the Viitsiputriya schooi:-

(i6 !M' 11m N..ft; ) are neither the same as the skan
dhas nor different from the skandhas (310 u ! "ft )
1.

The Pudgalas

opiniotl that even the Bodhisallvas cannot be exempteu from thi, genual law.

Hut the

Haimavatas differed on this point from them and insisted togetller with the Mahasa,!,.
ghikas (I A, 19) that the mind of the Hcldhisa.ltva, are free from all staiu: They cuter
into thoir mothers' womh w ith pure ldeas aud the aim of brini:iog salvatiou to snffering

sentieut beings.

Cf. , F a . j e n Ill, p. zJh ff.

Cr. p. 42, oote 4.

Cf. p. 42, note 5.

3 Cr. p. 24, oole 2 .

i One o f the salient doctrines o f Buddhbm i s the theory o f nou.ego. But lhere are
se"eral logical difficulties On the way of thi, theory. If there is uo ,,10 at all, IIOw
is the theory of transmigration, which is One of the otber important doctrines of Huddbism
to be accounled for? The Suvhtiviidins and others in,>isted that citta and caitasika dharma,
perish at every moment. If this be the case, what clln retain meolal experiences? Such

question seemS to have been Ihe subject of much consideration On lhe part of the early

Buddhist thinkers. According to the Hsiianch\\ ang's record (V) Gopa Arhant, a coulem
porary of Devaarmall is said to have insisted On the existence of Alman.

Now neva_

hrman is the autbor of the Abhidharmavijiiauakayapada (d. Takakusu: Abhidharnla

literature of the Sarv!isLivilda, London 1905), who died a hundred years after Siikramuni
Eitel). We are unfortunately unable, however, to learn the exact theory of Gopi
Arhant, because his work, which is described by Hsiian_chwang, is extant neither iu

(ef.

Chincse nor in T,betan.

Hut he Seems 10 be oue of the precursors of lhe Viitslp"lrlyas

Or SaulrRntikas who recogni,ed a cerlain kind of ego (XII, 3. p. 67, nete 2). The Vilts!
putrlyas have, as is well known, postulated tbe existence of a ceo tain ego in order perhaps

\0

meet the aforementioned difiicultics. But their [lotion of the ego is altogether different

54

jlJ{YO MASUDA

The name (pudgotla) is provisionally gIVen to (an aggregation of)

the skandhas, ayatanas (and) dhalus. '
2. Some S<tl!ISkaras c:>(i::.t fur some time while others perish at
every moment.'
from that of Sailkhya, Val;eika aoJ olher Ilrahmanical 'yslerns, and also from the
"worldly pudgala." of th. Sa,va,tivadi", (Cf. V, 42). They seem to have divided the
arljer and contemporary theories of alman or pudg"l" into two classes, namely the
theory which in.islS that podga]". are illenlical Wilh the skall(lhas ad the theory which
holds that puJ!:alas are different [,um the skandha. And while they negated the xistence
of the podgalas which rail unuer these categories, they established theIr own category
of pudgalas, which Ihey called the pudgala which is neither idetical with nOr different
from the skandha ,,"'hat, then, are the attributes of such pudgalas ? As to this question they
seem to have taken an agnostic view. This can he concluded Crom their postulation of
five kinds of existences, namely the three :tI!'sktadharms (Cf. p. 40, note 2), asa'!lskrta
dhannas and UDspeakable edslences (lit. unsp.kaLle store Ii]" tJt .. ). The socalled
pudgal.s nf Ihe ValSlpultlya. belong to the fifth catel;:ory uf exilences. \Ve cannot,
therefore, asclibe any :).ltri\.>utes to them; lIe have ouly tu believe in their existence.

It is to he remembered here that the ViHslpumyas Were accu,ed of huey amongst

the Buddhists by the Sarviistiviidins and others, because they recognised the existence
of a certain ego. (Cf. Slcherhatsky: The soul theory of the Buddlnsts, i'etersburg, 1918.)
Hut we cannot pas, Over the fact that this thought eontained the lirst germ of the
development of the Alaya_ vijiiana theory of the later Viji'dioIHadios. Though the
viji'iaptimiitrasi<.ldhi_,;a,tra (I) tries to refute the Vahlputrlyn view, yet it seems to me
that the Yogiicara theory is much iudebted to the ideas of the Viiu;Iput!lyas and also to
the similar ideas of the Sautrantiku. (Cf I<' a-jen HI, p. 2 5 a IT.)
.

, "The ego is neither identical with nor different from the skaudhas. The same
applies to the relation of the ego 10 the liyatana. acd dhatus. But (the man of) the world
says that rilpa is the ego .
dharma also the ego. This is (he provisional ego
established with reference to the skandha and so on. (But) really (the ego) is not the
skandhas and so on." ' S h u - c h i
. . .

As we have seen elsewhere the Sarva;livadins established a theory that all the
saTflskiiras are subject to perpetual changes. {Cf. V, 4t.} According to them the conti_
nuation of things meaDS the continuation of destruction and recreation of things whleh
takes place at every moment. Now the pre,ent proposition '.Y" th.t some SlI)lSkiiras
exist for Some time while others perish at evelY moment. AccordiQg t<) the 'Shu_chi
the things which continue for some ti",e are the earth, life etc., while the things which
perish momenlsnly are the cilta (mind), caitasika (mental states) etc. \"hen we accept
this interpretatioo the present l 'ropositoon cOllveys the same idea as !hat of the later
MahiisaTflghikas who iusisted that th material cons:ituellts of a person were subject to
change while the cltla and caitasika were not. (I II, 7 .) When we take this into
consideration, the idea of "ehaoges of things" and that of "perpetual destructIOn and
re_creation." seem to b contrary notions. It !Day not be out of place here to note the
several schools which discussed this problem in our text. The schools which sided with
the Sarvastivida view are the earlier MoM,ii,aka (IX A, z3J lind Ka;yaplya (XI, 4) and
Ihe school which opposed it are the later Mahiisa')lghikos (I B, 7), Vatslputrlyas
(VII, 2) and the later [ahl';asakas (IX B, 6). Cf. p. 61, note 4.

55

ORIGIN AND DOCTRINES OF EARLY INDIAN nUDDHIST SCHOOLS

3. Things (dharma) cannot transmigrate (sarpkranti) frum one

world to the other (lit. from the preceding to the later world) apart
from the Pudgala. They can be said to transmigrate along with

the Pudgala. I
4.

(Even) heretics (Iirthika) can gain the five sllpernatural power

5.

The five consciousnesses (paficavijfiana) neither (conduce to)

(rddhi).
passion (saraga) nor to freedom from passion (viraga). l
6.

(Man) is called vinlga

o,a or "free frolll desire") when he

has relinquished the bonds (saqlyojana) in the world of desire which

are to be destroyed in the bhavana-(marga) (bh.iwlIlii-prahiitavya)
and not (when he has relinquished the Sal)lyojanas which are) to be
destroyed in the darsana-(marga) (darsana-prahatavya). 4
I The ilHerpretation of this proposition, given in the ' S h u c h i is as follows: .
"The thingo, (live skandhas and so on) do not transmigrate (apart from the pudgala).

It must 1.>e said that wben Iife U1va) cOllies to an end, the thing. (whicb constitute the
body) also accordiogly perish.

Bt atmall (i. e., pdgala of the Viits!pt<lyas) docs oot

perish: therefore i t can transmigrate f'011l the earlier world to the later world.
cannot be said to transmigrate apart frolll alman."

Thiog

For the opinioo of otller schools 011 this poiot cf. V, 42 and p. 51, note l!; IX A,

24; XII,

I.

CL p. 42, oOle 4.

3 cr. I A. 22 and p. 22, note 1 ; V, 26; IX A, 10.

4 According to the.F a j e n the point of cootroversy which re;;ulted io Ibi. propo

sition is sai d to be the question ' if the socalled

"six

prac:icemeditation"

(1\ 1j UIl)

is able t o destroy the five classes of passioos O r nol. Herein the five classes o f pasioos
are the four classes of passions which are to be destroyed in the darSaoamarga and
a class of passioos which is to be removed in the bbiivanamarga.

The Su,vastivadi!ls

"ere of opinioa that the "ixfold meditallons will be ablt to delroy all tIle five classe.
of passions, while

the VilSlptrlyas

thought

that

they can

destroy only

,he second

group of passions.

The

early Abhidha.mikas have divided the passios into two classes, namely

the passions 10 he de;troyed in the dar'aoa.mirga aml the pa>sions to be removed

in

the "'hivaoi mirga.

s o called "matters"

Or

The
the

former

objects

ignorance of the for arran truths.

arise

from

of sellses,

the

whereas

delo,ion
the

cooceroed with

laller

spriog

from

the
the

The passioos wieh faU under the.e Iwo categorie,

were believed to ex.i,t in all the three w(}rids.

Now, as We SaW elsewhere (d. p. 43,

note I), the three worlds are sob,livided ioto a number of substages. The world of desire
is divided inlo five acd each of the upper two worlds into four.

A Buddhi,l wh"

1S

desirous of rcaliziDg the Arho.otship must destroy the passioo" of the above Iwo categories,

existing in all these 5uh-tages. How, then, is he able w destroy Ibe passioos in them I

One of Ihe ways of overcomiog them is the practice of the "six practice meditation"
meotioned above.

Tbis practice consists in lhe comparative meditation of the >tages.

JIRYO MASUDA
7. The kanti, nama, Jak;>al)a am] laukikrtgradharma (or "forbear

ance, name, characteritjc and the highet worldly law") are called
(the four preparatory stages for) entrance into the samyaktvanyama. 1
8. When (one has) already entered the samyaktvanyama (one is)
called a "repairer"

(pratipannaka)

twelve stages (lit. minds)

during

(the

tay)

U1

(of the darsana-marga) and

the

first

(when one

enters) the thirteenth stage (lit. mind) one is an "abider-in-the-fi"uit "

(phalavasthana).
be meditated upon as "rough" (ft), (full of) sufferiog ( J alld
(il.). while a higher stage as "calm (Hin, subtle (M,n and free ()".

A lower stage is to
(fun of) hiodrallces

It is to be Doted here that in the case of th;, meJltation the five sub-stages of the
world of desire are treated as one which is known under the name of kiptabhijJlLi or

"the stage

snb-stages.

of diBttacted mind."

(JL tt!!)

Thus the three worlus

A B uddhist

is

required

to

!fl.)

are

divided into nine

destroy the passions existing ill all

nille suhstages step by step by comparative meditation and to free himself from
attachment to the worlds.
As I have observed above the socalled sixfold meditation is the comparative medi
tation of lower and higher stages. As such it is confined to the meditation on the
phenomena! aspects of the stages and not the meditation on the four liryan truths. I t is
perhaps on this ground that the VlitBiputriyas contended that the si'fold meditation canDot
destroy the passions which arise from the ignorance of the truth. Cr. .fa.jen III, p. 28a.
I The substages of the second comse of the preliminary sanctification were called
by the SarvilstivlidiDS I . u.maga!a, 2. Illurdhiioa, J. kanti and 4. !aukikigradharn1a, Or
"hea!, head, forbearance aDd the highest " oddly law." (G. p. 25. nOte 3.) It is interesting
to note here that the Vlitsfputriyas have given different names to them and styled them
respectively I. kanti, 2. ulima, 3. lakal!a and 4. laukikiig,dharma. According to the
!S h u c h i , the first of th sut.,tages derives it, name from th acceptance (lit. forbearance,
kiioti) of the four iiryan truths, the second and the Ihinl from the enquiries illto n;e
meanings and the metaphysical grouds of the four aryan tmlhs. The fourth has the
same name as that of the Sarvii,tivEidins and signiues the stage of the cousummation
of the philosophicat enquiry. The ViilSfpntrlyas considered these four sub.stages to be
those which lead directly to the samynktva_nyama. Cf. ,Fa.j!1l III, p. 28b.
A view which differs from that of the Sarvastiv:tdins (V, 6). According to the
SarviistiviidlnS a Buddhist who has completed the course of the p reliminary sanctificatiOIl
is reqUIred to meditate again "]lon each of the four aryan truths four times, twice ",ith
referece to the wodd of desire and twice with referellce to the twO higher worlds' (namely
rlipa and ar"l'adhatus). But accordiog- to the Viitslputriyas he is to exercise the meditatioll
only once with reference to the two higher worlds, though he has 10 meditate twice
with referece to the world of desile. In other wordB, a Buddhist has to exercise the
meditatinn nu each of the four iiryau tmths three times. Thus the total number of
meditatiOns on the four 1iryau truths hecomes, in the case of the VatSlputr,yas, i n all
thirteen and not sixteen as in the case of the SarviistivEidins. The ViitslputrJyas regard
the pedod of the first twelve exercises as that of "repairing", during which a Buddhist
prOceeds towards the destination of a certain rauk of saintship. According to them a
Buddhi>t nltaills a certain rank by the thirteenth exercise of meditation (C. p. 41, note 1).
these

ORIGIN AND DOCTRINES OF EARLY INDIAN DUDDHIST SCHOOLS

These

are

the

differentiated

doctrines

(of

the

57

Vatsiputriya

school). I
VIII.
THE DIIARI>IOTTARI VA, DHADRAYAN.IYA, SAIMATfYA
AND CIIANNAGIRIKA SCHOOLS

On account of the differences of opinion as to the interpretation

of a sloka this school (Vatsiputriya) split into four: the Dharmotta
riya, Bhadrayal)iya,

Sammatiya

and Channagirika.

The

sloka

!J1

question :Already emancipated, falb away again,

Thro' avarice falls, returns once again,
Attains the place of bliss and enjoys,
According to desire reaches beatitude supreme.

---

As we saw in the Sarva.tiviida doctrines tbe VatsIputrlya. also are said to have

allmled a Buddhist saint to pass over certain lower ranks.

six

One who has destroyed the

kinds of passiona before entering the samyaktvBnyama can ri,e immediately to the

second rank, i. ., he becomes at once Sakrdaglimin, w)<treas one "ho has destroyed
the nine kinds of pllS.iops can attain directly to

p.

46, note 2;

, F a - j n Ill, p. 29a If.

The Viitslpuhlyas differed from

the third rank; i. e.,

the Sarvlistiviidins as

Anlig-limin. Cf.

to the number of exercises

of meditation; they differed also in naming the results of meditatioo.

When a Buddhiit

meditates npon suffering in the world of desire and gets certain in'ig-ht into the truth of
suffering lie acquires a knowledge which is caUed dul.lkhe dhannaji'iiina. No perfect insight

A iJuddhi>t is rcquird

of the truth can, however, be acquired by a single meditation.

to meditate again upon the same truth which results in the acquisition of dul!khe dharma
kiinti.

The man WllO l,as acquired the two aforementioned i<ind, of knowledge is now

to proceed to meditation on the suffering in the rupa and nriipadllatu,. This meditation
brings him the kpowledge which is called dul.'khe
note I

'ovayaji'iiioa.

As w saw in p . 4 1 ,

the Sarvilstivlldias called the results o f n,editation 0" the suffering iu the world

of desire and in the two higher worlds J. dubkhe dharmajjjli"ak(inti, 2. duhkhe dharma

jnina, 3. dul.,khe 'nvayajiianak?iillti nnd

4.

dul.lkhe 'nvayajiiiina,

When we compare the

ahove three name. of the Vilslputr,yas Wilh those men,iolled all"'e , we lind a great
analogy between them.

The only differences are that the third killd of knowledge in

the list of lhe Sarviistiv!i<lins is wanting in the Viil'lputrlp' ud the lirst au,l secQud

i n the Sarviistiviida list are in the contrary order in the V'HSlplLtrlya5. These difference,
may be obsefl'cd in the names of kinds of kQowledgt which come Into being as the

result of meditation on the other three truths.

cr. p. 41, note

I.

The above three names of different kiDds of knowledge arC those which were takeu
from the commelltary ! S h u c h ' i .

There are, however, certain authoriti.s which <litTer

from the 'Sh u c l,i as to Ihe naming of these kind. of kQowledge.

Lit. There are so many different Illeaning-s.

t'. !1I JIJt ]I! !l!

JJI: 'Ii 'l'I Pli il.!

Cr. .Fa j e n I1f, p. z9 a.

58

)IRVO MASUDA

IX.
TIIE IAlIISASAKA SCHOOL
A.

7lte original doctnius willd/ were held ill com1nOll

The original doctrines hekl in common (by all the members) of

the MahIsasaka school are:The differences of jllt.rp'.lIllion of the above verse arC described in our text to be
the origill of the four ochools. Unfortunately, however, OUr text is silent as to the
different interpretations. The only soulce fr<lm which we Can know them seems to be
lh. tradition which is handed 0:10'1'11 frolLl Pauma.tha and which is sct forth in the 'S h II ' chi.
According to Ihis authority the DharmOltarlyas are said \0 have enumerated the
three kinds of Arhanls, viz.:
1.
.

the Arhants who ate su!;j.c! to retrogression

the Arhaots who 'laud still ({i), and

(j!),

3. the Arhallts who proceed forward. ().

Tbe Dbarmollarlyas have interpreted the lirst tll'O lines to mean the lirst class of
Arhants who through avarice are subj.ct to retrogression after once acquiring eman_
cipation. The Arhants who have so retrocressed can, however, very soon return to
Arhantship. The Ihird line, according to them, refers to the second class of Arhants,
the fourth to tbe third Croup of Arhants.
Tbe Bhadraya",lyas are described hy the ahove authority to have thought that Ihe
present verse is the interpretation of the .Sriivaka, l'ratyeka and Buddha. According to
Ihem the lirst two lines rofer to Ihe Sriivaka, the third and fourth to the Pratyeka

and Buddha.
The Sammallyas have taken the presenl proposition to be one which explaills the
i" sortS of mell:I. Srotaiipanna, 2. Sak,diigamipratipannaka, 3. Sakrdiiganlin, 4. a man who is hindered

by only one kind of passion,

t. .,

avarice (

rJJ .A),

5. Anagamin, 6. Arhanl.

The phrase "already emancipated" rlleans a Srotaapanna. "falls away again" alld
"returns once again" a Sakrdagamipralipannaka acd Anagamin. A Sakrdagiiminprati.
pannaka is believed to he hom often amoncst devas and men: hence "falls away again."
But a Salqdiigiilllill can enter into niryar.,a only by going out of this world and coming
back again: hence the phrase "retnrns once again." "'Tlno' avarice falls" is, according
to the Sammat'yas. the explanation of the fourlh group of 'nen in the above list. The
third and fourth lines are interpreted to mean an Aniigiimin and Arhanl.
Now we are in a pOSilion 10 Sec Ihe 'nterpretation of the Channagirikas. The lirst

phrase is, according to them, the explanation of an Arhnl who thinks of (,\J) committing
suicide through fear of falling away from the path which he has acquired. The second
phrase " falls away again" refelS to an Arhant who fall$ (j!). The phrase "thro' avarice
falls" is said to meall an Arhanl who must be a strict ob".rver of the law (5), olher_
wise h. is bonnd to retrogress, whereas the phr.se "relurns once agam" an Alhanl who
remains steady (it). The third line applies to an Arlrant who has excellent capacity

for knowledge til!; il) throu;;h which he allains the place of bliss and enjoys ii, while
the last verse an Arhant who gels inflexibility ( rub) of mind and can enter nirvil.,a
as he wishes. cr. 'Shu . c h i ; ,l' a - j l: n Ill, p. 29b if.

ORIGIN AND DOCTRINES OF EARLY INDIAN lJUDDHIST SCHOOJ-.S

59

1.

The past and the future do not exist, (whereas) the present

2.

The four aryan truths are to be meditated upon at one and

and lhe asaf!lskaras do exist. 1

the same time. When anyone has seen the truth of sut-lering (durykha
satya) he can realize the (remaining three) truths.

Any one who

has already realized (the four aryan truths at one and the same time
III

one stage) can always see them in like manner (in another). '
3.

The anusaya (or " dormant passion") is neither dtla (mind)

nor caitasika (mental state): it never becomes the object of thought

(analambana).3

4. (The anusaya is) different from the paryavasthana (or "per

vading passion"). The substance (svabhava) of the anusaya does not
combine with the mind (citta-visamprayukta) (whereas) that of the
paryavasthana does (citta-samprayukta). i

5. An average man (prthagjana) cannot destroy greed (raga) and

anger (pratigha) in (the world of) desire (kama-dhatll)
6.

No heretic (lirthika) can gain the five supernatural powers

(rddhi).6
7. There is no deva who leads a holy life (brahmacaryavasthita). 1

8. I t i s certain that there is no intermediate state of existence

(antarabhava). 8

9. Arhants d o not perform (lit. have not) meritorious deed which

may lead to worldly happiness (pl.l!).yakriya viru<:lha).9
10. The five

consciousllesses (paficavijnana) conduce both to

passion (saraga) and to freedom from passion {viraga) . 10

Cf. I A, 45 alld p. )1, DOle J; Y,
Cf. I A,

:n

and P. 39, Dote I ; lX n, I.

and p. 21, Dote 4; Y, 5.

The same view as that of the Mahasa,!,ghikas, but iD opposition to lhat of the

The same view as lhat of lhe Mahasarp.ghikaB, hut differ<nl from that of the

Sarvlistivadins. cr. I A, 43 and p. 30, nole 2 ; V, 20.

SarvistivlidiDS.

Cf. 1 A, 44 and p. 30, nOle 3; V, 21.

A contrary opinion to that of lhe SarvastlVadinf cr. V,

Cf. p. 42, note 4-

10

and p. 42, nOle

J.

1 Cf. p. 42, DOle S.

8

Cf. p. 31, nOle 3.

A pr<)position in 0PP05;1;<)1I to the Sarv[stivadins.

Cf. V, 24.

The same view as the Mahisarp.ghikas but different from lhe Sarvi,livadins and
Vitslpulrlyas. Cr. I A, :tZ aDd p. 22, DOle I ; V, 26; VII, 5.
10

60

}IRYO MASUDA
IL

The SIX consclousnesscs (I'iji'liina) all combine with vitarka

and vicara . '

12.

There are also " topmost pudgalas"

Ol -it =mi 1M' ibD ;fi).

1 3 . There is worklly right view (laukikasamyagdr?i).

There i s

no worldly power () [ faith (laukikasraddhendriya).

1 4. There

are

no

transcendental

abstract

meditations

(lokot

taradhyana). "
1 5 - There is also no vital'ka which is not connected with human
passion. 5
16.

Good (karmas) cannot uecomc the cause of existences (bhava). b

As we saw elsewhere, vilarkl and vieara are the two mntal phases which characterie
the mental state of a Inan who is in the fLrt tlhyana. (Cf. p. 42, note I). The six
consciousoesses in the present proposilion are the live senses and the.mind. Now the
present proposition says that the six consciou.nesses cOIlIbine with vitarka and
vicara. That is to say, the above two meutal phases, reasoni'lg and investigation, Can
be found, not only in the aClive stale of mind, but even in the sense perception. The
Abhidharmikas who opposed this strange view are said to be the Sautranlikas, according
to whe,. opinion they can be observed only in the function of the mind. It is said,
however, that the Sarvastiv!ldins were of the same opinioo as the \Iahiiisakas. Cf.
, F a j e n III, p. 33 a ; IX n, 5 and p. 60, note 9.
I

One of the ambiguous sentences in Vasu",itra', trcati,e. Wassiljew has translated

the Tibetan version as fo!ows: "Dor Pudgal" ist gleich dem Ha.upt," i ., "the pudgala.
is equal to the head." But this transiation i5 very doubtful. If we admit that this trans
btion is right then the fir;t question to be riscd will be the meaning of pudgala. In
the case of this translation it Seems adequate to take it in Ihe Sense of !ltman. IIut lie
canuot think that the Uahlslsakas believed in the exi,t.nce of tlllily pudeala, because they
did not admit the transmission of any thig from olle "arId to the other. Cf. IX A, 24.
The Chinese cllaladers which I have trullslaleu here as "topmost" are e h ' i . s h o ll
(.Jf it), i. ., "equal head." But thi.' term is interpreted i n the .F a . j n i u the sense
of "topmost," the character c h ' i being ioterpreted io the same Sense as c h i ([). Now let
uS turn to the commentary ' S h u c h i. According to this authority the top,uost pudgala

means an Anagiimin who is horn in the highest stage of the 25 existences (Iff Jf( til!.
Bhavagrabhumi). lIe does not altain to Ar)llotship in hi:i lifetime, but only after hi.
death when the pas.ion, have bur( themselves out. cr. ' S h u c h i ; ,Fajcu IH, p. 33b.

1 The Mahasal)lghikas negated both bubbsamyagdri and laukika;raddhendriya,

while the Sarvastiyiidins admllted the existence of buth. (Cf. I A , 36 and p. 27, note I ;
V, 30). The Mahj.a:sakas admitted the eXlstt"Ce of the lirst while they negated the
seCODd. But One thing to be observed here IS that though ill Ihe T'a n g l u n from wliich
the present translation is made, the fahla,"ka. are described to baye recol,:nised the
existence of the first, yet both C h ' e n . l u n an<.l C h ' i n l u n describe them as having
negated it. The Tibetan versiOD agrees with tne ' f ' a n g l u ll. cr. WassilJew, p. 281.

4 Cf. V, 43'

,Fa.jiln III, p. 34.

s cr. V, 44 and p. 49, Dote 4. ,F . j e n [II, p. 35a.

II

Cf. V, 45 and p. 50, note

1.

ORIGIN AND DOCTRlNES OF EARLY INDIAN llUDDJ-lIST SCHOOLS

17.

61

Srotaapannas arc subject to retrogresion, (whereas) Arhants

are certainly not subject to retrogression.'

18. The (eight) constituents (of the aryan) path (marganga) belong to (the category of) the smrtyupasthana.'

19. The asalskrta-dharmas are of nine kinds, naOlely:-,

a) Pratisi.l91khya-nirudha.
L) Apratisalpkhyii-nirodha.
c) AkaSa.
d) Acala or "Immovability."l
e) Kusala-dhanna-tathata or "Eternal law of good dharma."
f) Akusala-dharma-tathata or "Eternal law of bad dharma."
g) Avyakrta-dharma-tathaLii

or

"Eternal

law

of

indeterminate

dharma."
h) MargiiIiga-tathaUi or " Eternal law of the path,"
i) Pratitya-samutpiida-tathata or "Eternal law of causation."

20.

Entrance into the womb is the beginning and death is the

end (of human life).

(During this life) the material constituents (ma

habhuta) of the sense-organs are subject to change (lit. the great

seeds of the rupendriyas have all change): the cilla and caitasika
dharmas are also subject to change (lit. have also change). 4
I The same view as is !,dd by lhe ).Iabasa'ghikas. but contrary to Ihat l,eld by
lhe Sarvastiv1itlins; cr. I A, 35 and p. 26, "ule l ; V. 8. The fuur schuols, numely Dhar_
mottariya, Bhadray"l)lya, Sammatlya and Channagirika have .Iso tfeJted the sanle subject._
Cf. p. 57. note 2 .
Cf. V, 19 and p. 46, note 3.
l C h ' e n l u n : anitman or nODego.
It i. interesting to notice that bolh the Mah1isaghika" and l'Ilahl';asaka" e'lUnlernted
the satne numher of a6al!" krtadbaronas, which, with four ncepliom, h.ll simih" names.
Cf. I A, 4l anll p. 28, note 3.
4 A view "\oich differs much from the later Mahnsal!,ghikas. (cr. I E, 7.) The later
Mahasal!,gbikas lbought thaI the ciUa and cait.ika., unlike the material con5lttuenlS of
sense organs, were not subject to change; tbey are the things which are sllbject 10 per
petual destruction and recreation. Now this proposition tells uS that bOlh the material
conslituenlS and the ciua lind caitasikadbarmas are subject to cha"ge.
One thing which pnules us bere is that the present proposition is nOt consistent
with tbe other proposi.tioD' of lhe Mahlsasakas. We find lal .. in Our text the socalled
momentary destruction theory of all the sa'p,karas. (ef. IX A, 23.) As I have already
observed the n"tion of change of things and lhe notion of perpetual destruction and
recrealioll are in opposition to each other_ (Cr. p, 54, note 2.) B"w can the, conlradictory
opinion; in One a"d lhe same text be accounted for? The 'Shu-chi tries W ,olv. lhlS
question loy saying that lhe Maht"iisakas excepted lbe malerial and mental conStituents of
an individual from the sa'!lkiiras, It seem" to me, however, tbal thi, inte'pretalion does

62

JIi{YO MASUDA

2 1 . The sarrgha includes the Buddha (lit. there is the Buddha

in the sa'!lgha).

Therefore one who gives alms to the silqtgha acquires

a great merit (lit. fruit) ; but not (so when olle gives alms) separately
to the Buddha.'
22. The Buddha and the two vehicles (yana) have one and the
same path (marga) and one and the saille emancipation (vimukti).2
23. AI! the saf!1skaras perish at every moment. J

24. It is certain that there is nothing which can transmigrate

from one world to the other (lit. from the former world to the later). 4
These are the original doctrines held in common (by aJi the mem
bers) of this (school).

B. The

laler differentiated d()ctrines.

The later differentiated doctrines (of the Mahisasakas):-

1. (They) maintain that the past and the future really exist.s
2. There is also an intermediate state of existence (antarabhava).6
3. All the dharmayatanas can be known and can also be understood. 7

4. Will (cetana
are indeed will).

,m. )

is the source of actions (karma) (lit. actions

There

arc

no actions either by wurd or deed

(lit. body) (which come into being without the sanction of the will). 8

S . Vitarka and vicara can combine with (one another).9

not sound plausible nough. In any Cae the reading of this proposition is the same in
.aU the translations, ChiQee and Tibetan.
besides tbat mentioned

above.

(The 'Shuchi offers anodlcr interpretation

Ht thi. eerns to me more farfetched than the first.

cr. ' S h u . c h i ; .Fa . j e u III, p. 37 a).

, It is iuteresting to notice thaI the Maht.;asakas gave more importance to the :l.(!1gba

than to the historical Buddha. The Dharrnaguptika school held the coutrary view. (Cf. X, I.)
A propositiou in opposition to the Sarvastivlid\m. and Dharmaguptikas.
37; and p. 47. note 8; X, 3.

cr. v,

J Cf. p. 52, note 2 & p. 59, note 4.

4 Cf. Y, 4Z and p. 49, note 2; VH, 3 ; XIr, 1.

S The .ame view as that of the SaTva:,tiviidins (Y, 2), but different from that of the
Mahisatp.ghikas (I A, 45) and tl,e earlier Mahl:ili,a,kas (IX, A, l).
6
1

Cf. I A, 41 and p. 29, note 3 ; V, 25; IX, A,

8.

The same view as that of the Sarv:i>tiviidins (V, 2) but different from that of the

Mahisatp.ghikas (I A, 46).

8 According to the ,F a j e n this prOpo,ilion is said to meau that all actions whether
in thought, word Or deed bave cetana as their "sub,tance." The Same authority says

further that One of the other schools regard Anger (riga) and heresies as the "substances
Clf actions."
9

Cf. .Fa-jn III, p. 39".

According to the ,Fa . j bl "thi, (proposition) is to explain that the two mental

phases (lit. things,-dharma), vitarka and vicara, can arise ,imultaneously." (Cf. ,Fa-jeD

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

63

6. The great earth (mahabhiimi) lasts for kalpas (aeons). '

7. Even when one makes offerings t o a stiipa, the fruit which he

acquires (by this) is little.'

8. The anusaya (lit. the svabhava of-) is always present.l
9. The skandhas, ayatanas and dhatus an: also always present.4

10. There is a later doctrine in this school (which was handed

down in a form of a Sloka), as to the interpretation of which there

arose differences of opinion.

The Sloka in question : -

Five are the things that bind.

From them spring sufferings all;
Ignorance, covetousness, love (they are);

(Of) five views and actions (consist the rest). s

Ill, 1'. 39"). The same authority mention" in another place (III, p. 33 a) that the
Sarvii>tivadin, held 'the ame iew a. thi>, but th. Sautrantika, and the earlier Mah"isiisakas
contradicted thi,. A, to the meaning" of these two te(:hnicai (erm, cf. P.49, D. 4.-1" 58, n. I .
Cf. p. sz, note 2.
a The same view as that of the Caityaiaila, Aparasaila and Uttarasalla (IV, 2), but
contrary to that of the Dharmaguptika school (X, 2). Cf. p. 62, oote Z.
J The earlier Mah"isasakas maintaiTled, togther with the Mahasarp.ghika.>, that the
anu"ayas do nt>t combine with the mind. (Cf. I A, 44; IX A, 3.) Now the later MahT
siisakas went a step further and ,aid that the anuaya, are always present without being
eontrolled by the mind.
For the view of the Sarvii.,tiviidin; d. V, O.
I

Deest in the Tibetan ver>ion.

Accordiug to the 'Shu-chi the (:onStaot existence of the skandhas, "yatana. and
dhlHus is said to ba.e ben postulated of the "bTja, (:JI -f or seeds}" and not of the
current (samudiiclira) skandbas, iiyatana. aud dhiitns. This is unduubtedly an ingenuous
interpretatlon, because otherwise the preseut proposition contradict, Due of (he other
doctrines of the Mah\5!isakas, namdy the doctrine of the perpetual destruction and re
crtiOIl of the saIp.skiirs (XI A, zJ). This interpretation is ;ubject, however, to a
serious doubt. As it is well-known the !trja theory, ;. r" the theory of the causation of
the phenomena out of the bijas, plays an important rol in the later Yogiiclira ILterature,
such as the Vijiiiiptimiitrasiddhisastra etc. I am unable, at present, to ascertain if the
Mahisiisaka Abhidhannikas had already the bija theory in mind.

ll! lti Jlt !E

.li It IfHI!
n J!II'JI 11: i!<
.li JUt Jll 1IIi
We know from th present proposition, which is set forth ill a metrical form
,

with a
preliminary remark, that the later Malusiisakas held an opiuion that the five things
(dharma)-ignorance (avidyii), covetousness (raga), love (klima), five views (dr!i) and
actions (karma)-are the causes which bind the sentietlt beings to salp-sara and the sOurCeS
from whieh sufferings arise, Vasumilra tells us now that the opinions of the later Mah"i_
sii$akas were divided as to the interpretation of a vere in which this view is set forth:
but he is silent abont the differentiated opinions.

JIRYO MASUDA
x.
THE DIIARMAGUPTIKA SCHOOL

The original doctrines held in common (by all the members) of

the Dharmaguptika school are:1.

Though the Buddha is included in the saf!lgha, yet the merit

(lit. fruit) of giving alms separately to the Buddha is great; but not
(so great as the merit of giving alms) to the saf!lgha. '
2.

One who makes offerings to a stllpa can acquire great merit

(lit. fruit).
3. Though the Buddha and the two vehicles (yana) arc one as

to emancipation (villlukti), yet (they are different) as to the aryan

path (marga). l
4.

N o heretics (Hrthika) can gain the five supernatural powers

(rddhi).4
According 10 Ihe !Shu.chi the differences are twofold. One group of the Mahi"asakas
interpreted the five things tn be the most powerful passions (klda). The five views
(dr.;p)-sa.tkiya.drHi, antaparigriibaclrti, mithya.clr!i, dr\i-paraman'adr!i and illa.vrata_
parimarSa.d[!i,-are tbe most potell( kid... which are to be deslroyed in the da,,:ana
ruiirga while covetousness (riga) and love (kama) are the most powerful klesas which
arc to be destroyed iu the bhavanii.miirga. Ignorance (avidyii) is found potent in both
paths; actions (karma) are the direct cause of transmigration. We know from proposition
IX A, 16 that the Mahlsiisakas insisted that good actions do not bring about trans
migration. Therefore " acHons" bere means "bau adious."
The other grnnp of Ihe later Mahiitsakas is said to bave understood the five thiugs
to represent some of the twelve niuiina. The following- is the table of tbe representation:_
The five dharmas
I . ignorance (avidya)

The twelve nidiina.

il:"norance (avidya).

2. covetousness (riga)
3. love (klinJa) . . . J
4. five views (panca d:li)

5. actions (karma) .

cr. ' S h u - c h i ; , F a . j e n HI, p. 40f.

desire (I[Hlii).
attacbment (upadana).
actions (sl1!'skara).
becoming (bhava).

A contrary view to that of the Mahliisakas. Cf. IX A, 21 & p. 6z, note I .

a The relic worship, e.pecially stupa worship, played an important role in Buddhism
long before the Christian era. Tbis can be eviJenced by the archaeological SUIVCY made i n
India. I t is n o t "ilhout interest t o notice the controversy o n this polot amongst early
_bhidharmikas. The present proposition is in opposition to the CaitYlsaila, Aparahila.
Uttarasaila and the later MahlSiisakas. (Cf. IV, 2 ; IX B, 7.)
l The Same view as lital held by tbe Sarviistiviidins, but different fronl that of the
Mahlsiisakas. (Cf. V, 37 & p. 49, note 8; IX A, 22.)
i cr. p. 42, note 4.
I

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

65

5 . The bQdy of an Arhant is free from passion (anasrava).'

The remaining doctrines (of this school) are mostly the same as
the views of the Mahasarpghika school.

XI.
THE KAsvAPIYA SCHOOL
The original doctrines held in common (by all the members) of
the ICisyapiya school' are;

If the passions (klda) (lit. dharma) were already destroyed and

1.

if it were already ful!y known (by an Arhant that they have been anni
hilated) then they would cease to exist in him (lit. there is none): (but in
case they were) not destroyed and (this was) not fully known (then
their substances would continue to) exist.3
2.

If the fruits of actions (karmaphala) have already ripened, then

they cease to exist: (but if these fruits) have not ripened they (continue
to) exist.4

3. The sarpskaras come into being through causes in the past but
not through causes in the future (lit. the sarpskiiras derive their causes
from the past: they do not derive their causes from the future).5
4. All the sarpskaras perish at every moment. 6
, AccordiDg to the 'Sh u c h i the physical elemeDl> which COoS(ilule an Arhanl are
not the SOorce of passioDs eilher to himself or to other. Th.refore the body of an
Arhaot is aDUrava, i. ., free from passion. Cf. I A, 2.
The C h ' e D J o n : SuvaTaka.

3 Accordiog to the ' S h o c h i (his propo'ition is uid to mean that when "passioDs
have been destroyed io the anmntara-(miirga) aod it is Irnown in lhe vimukti-(mli.rga} lhat
lhey are eDtirely destroyed" the Subslaoce8 of passions CeaSe to exist, wheD the passions
were not destroyed aud i t was not known that they were destroyed then the subSlaoces
of the passions cODtiDue to exist. The same authority says lhat lhis is a proposition in
oppositioD to the Sarvistividlns who maiDtaio that the lut.stances of passioos exist eveo
when the passioD" have heen destroyed. Cf. ,Fa-jen III, 1'. 43b.
, According to the karma theory karmas are bouod to bring their fruits or retri.

bntion iD this world or in the future. So long as they have not reached their f.uitioo,
they continue to exist till their fuJI development. Cf F a . j e n Ill, p. 44.
.

This is said 10 be a proposition i n opposition to the Sarvastiviidin, who held the

opiDion that the future 0.150 CIlD beCOme the passive cause whkh does !lot, however,
hiDder the working of the canses from the past.
6

Cf. p. 54, Dote 2 & p. 61, Dote 4.

A,i.

MoJot, Ja....

'9'S

66

]IRVO MASUDA
5. The saika-dharmas are (still) accompanied by (lit. have) the

vipakaphalas

The remaining doctrines (of this school) are mostly the same_ as
the views of the Dharmaguptika schooL
XII.
THE SAUTKANTIKA SCHOOL

The original doctrines held in cummon (by all the members) of

the Sautnlntika school:->
I.

The

(lit. from

skandhas

transmigrate from

one world

the former world to the later) :

to

the

other

hence the name "5a11-

krantivada" (or "the school which maintains the transft:rence of the

skandhas") . J
, The Chinese which I have restored here as the hikadharma is :fi it;
yu-hslao.fa. BOlh the commentaries, 'S h u - c hi alld .F a - j e n , are silcnt as 10 tbe exact
meaning of this technical term. If my restoral;on be accepted it must refer to the
sekhiya-dhammu in the Pili literature. Sekhiya-dhammas are the seveoly precepts,
"regulatiog the cooduct of the priests and applying to their mode of dress, deport_
ment, eating and ao on." (Childers)_
The present proposition is too succinct to be prdperly cnmprehended. This pro
position, however, seems to' refer to Ih. pri.,lly regulations which are In be ob.erved
by the first seven saiki 'rya-pudgalas. The question which gave lise to this proposition
seemS to be: can the observance of the saika_dharo\as Or the actions of "aikas still
brirlg their vipiikaphalas or notr Now h.ka-dhartnas are supposed, according to the
general notion, to be aniisrava-dbarmas. Accordingly they are upposed not to bring
the frnils of retribution and they cannot become the Cause of transmigration. Hut it
must he remembered here that the first. SeVen trya-pudgalas have still human passions
10 eradicate, tbe first of them having a maximnm and the last a minimum_ Therefore
Ihey must also ohtain some fruils 1!I pro!:'ortion to their passions. It seems 10 me that
such fruits have heen called her. vil'ikaphala. The ' S h u - c h i offers two sls of illler
pretations, bUI oeither of them appears to me very satisfactory_ Cf. ' S h u - ch i ; ,Fa - j e n
III, p_ 4 S a f
The C h ' e n l u n : Sa'ikrantivada ( t & -$ ); C l l ' i n l u n : Santauavada ( ftj

*I 1l11)

l A proposiuou which explaios lh<' origin of a'lother name of Ihe Sautranlika

school.
As we have already Seen tbe Vat,ll'utr'ya. postulated the existence of a certain ego
(pudgala) alld held a view that t h i n g s can Iraosmigrate from one world to the other
along with Ihe pudgala. (Cf. VII, J.) But Ihis view was refuled by the Sarv_iistivadins
.
and the earlier Mahl.lasakas On the ground of Ihdr socalled momentary destruction
theory. (Cf. V, 42 and IX A, 24.) Now Ihe present proposition says that Ihe s k a n d h a s
un Iransmigrate from On. world to the other. Then, what are meaot by the skandhas

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

67

2. Apart from the aryan paths there is no eternal destrl\ction of

the skandhas. I
here? The interpretatiOIl ill the ' S h u - c h i is fO;r from heing clear.
with aD. ambiguous phrase "real-dbanlla-atman."

It interprets tbis

(Cf. ' S h u c h i ; , F a - j e ll III, 46 1>.)

Does this signify the entity ego (atman of real dharma.) or does it mean the real
dharma. and real atman?

One thing which is to be remembered in this connection is

that the same authority has interpreted it in another place as bijas.

.Fa . j n II, p. 9b.)

(Cf. ' S h u c h i ;

What i s mellut by the word bljas here? I s i t a synonym o f the

" realdharma atman?"

We know from proposition ) that the Sautrantlkas postulated

two kinds of skandhas.

In what relation do the skalldhas ill the present proposition

silent on these questions.

It seems to me that the skandhas in this proposition are the

stand to those in proposition 3 1

It is to he regretted that the ' S h u c h i is altogether

same as the ckarasaskandhas in proposition ).

cf. p. 68. note
According

For the meaning of the ekarasaskandhas

l.

\0

the present proposition the Sautralltikas are said to bave received

another Dame "Sankriintiva<iios" because they iu;isted on the theory of trausference of

the Bkandhas from one world to the other.
Besides the name " Sa,'lkriintiviida " the Sautralltika chool hall another name, namely,
the " Dii!"'i\alltika." Professor lie la Vall6e Poussin took DiirHantika to be the name of
a branch of the Sautrantika schoo!. (Cf. E. R. l. Art. Santrintika.) nut so rar as the
Chinese source are concerned the Dar\intikas eem to have preceded the Salltrantikas.
K ' w e i ch i, the commentator of the VijfiiiptimatrasiddhiHstra say, in hi,

(II & IV) (5. E . K. E. LXXVII

I,

Saulriintika chool was called Kumiiralabdha.

chi

He appeared a hundred years after the

death of tIle Buddha and was the author of the Dr!intamala_astra (

" the treatise (called)

lS h u

p . 4 9 & 2 , p . 142b), that the original teacher o f the

the garland of similes."

or

Beca.use he explained the Buddhist

doctrines with similes he and bis followers were called the philo,oph" who dealt
with similes ;. t., Dir!intikas. The next wellknown expouent of this school ih Srllab
dha who was born four hundred years after the Buddha.

Yibhai of the Sautriintikas.

yet.

He wa" the author of the

But al his time there existed nO name of Sautrantika as

It was Dilly after his death Ihat the name Sautrantika can,e into being._It goes

without saying that we must be very careful ill accepting ,uch a tradition
seems probable that the Dar!antika;, preceded (he Sautrantikas.

0.6

thi.

But it

A, may be judged

from the very name the Sautriinlikas were a group of thinker> who protested again;t
the Ahhidharmikas on the ground that they attached too much importance to the abhi.
dharma works and started a revival movement of regarding the ,utra<; as the only
authority.

We mut usume, therefore. that tbey appeared at the time when the afore
mentioned Abhidhannik..... began to possess much intlllence over other schools.

I Nilvi,.,a signifies in the original Buddhism the anoihilatiol! of the iudividual whu
is the aggregation of tbe skaodhas. The aggregation of kandhas is due to the pa,sious

(klea).

Therefore to realize nirv;>!)a man mu,t de.troy the pa"ions. Hut how is uch

destructiou pos.ihle ? The Sautrantikas

paths is the only way.
meditations (cf. p.

thought

that

the ob,ervance of the eightfold

A mall may he able to suppres" the pas>ion, by the ,ixfold

55. note 4), yet he cannot by this means eradicate them. According to

the , F a j n (III, p. 46 b) Ihi proposition is in opposition to the view of the Sarva,ti.

vadins (Y.

10).

"

68

)IRVO MASUDA

3. There are the mulEintika':ikandhas

ekarasaskandhas (-

p ).'

(;W. i.t )

and also the

4. An average man (pfthagjana) also posstsses the potentiality of

becoming a Buddha (lit. in the state of an average man there are
also divine things, aryadharma).
Olle of the most intere,(ing propo.;tiOlls [rom [he hi,lorie..] point of view.

As

such it may be adisable to give the translation of the important I'asage" in the ' S h u
c h i before giving my opinions.

It ""PO-

" . . . . . . . The ekarasaskandha (or

Ihe

,knudb .. of One taste) continues to exist

(lit. turns) from time immemorial wHhoUl changing it, nature (lit. in one I""te) : it is
the "subile COII.clousne,s"

( ;'@: )

w],ich is uninlermi!!ellt and which pQsses.u

the four skandhas . . . . . . The mula (or original) (of the milliintika!>kandha) means the
a.foremenlioned subtle consdousnes.

(fhis)

Iransmigrates (lit. abides) in the sar!,sara.

is

the origin (of a sentient

Therefore it is called mula.

being who)

From this origin

there arise the five skandhas, which are also spoken of by (other) schools.
ekarasaskandha, being the origin, is not called antika (or end).

Now the

The other five skandhas

which arc iotermil1ent spriug out of this origin' hence the name miilantikaskandha."
One thing which is to be recollected here is that Our authority has employed Ihe
term "subtle cousciousoess," the synonym of the ekarasasknndha lll the above quotation,
in interpretiug a proposition of the Mahasa<Jlgllikas (cf. I E, 8 and p. 34, note 3).

Is there

auy doctrinal relation between the MahiisaIJ1ghikas aud Sautrsotikas? The Mabiiy:iuasam

parigraha_sastra, a work of Asanga, seems to give a positive Rnswer to this quest;o!!.

We find io it the following selltenc e ; -"In the Agama of the Mahasaqtghika. also this

(Alaya.consciousuess) is esoterically spokell of.

ness' {mUlavijllana)."

(T. E. XVIII, 9, p. 31 ...)

It is called there the 'original conscious.

When we take this pass.ge into COn

sideration we cannot but perceive that the idea of Alaya.vijiiina is derived from the
Mahasllljlghika thought.

But we have several reaSOnS to helieve that the MahlsaIJ1ghikas

preceded Ihe Sautranti!<as whose thoughts have influenced Ihe founders of Ihe yogiiciira.
school.

It seems 10 me that the Sautranlika idea of the eara3askandha of Ihe subtle

coosciousuess which hecomes the suhstance of transmigration {XII, I} and from which
the curren! five skandhas come into exi.tence W3S derived originally from the !aha
sa!)lghika thought.
As to the doctrinal relation between the Saulrantikas and lhe VijiianaViidins we a.re
not

required

to

give

it

much of OUr consideration.

When we examine the Alaya

consciousness theory as it is set forth in the Vijilaptimalrasiddhi"astra and Mahayana_

samparigraba.listra and compare it with the ideas of the Sautraotikas we find a striking
aoalogy between the thoughts of the two schools.
fouud ill

the

Further evidence for this may be

historical fact that Vasubandhu, one of Ihe [onnden; of the Yogacira.

pbilosophy, was a student of the Sautrantika school also before his conversion to the
Mahayiina faith.

(Cf. Life of Vnsubandho.

Tr. by Takakusn.

"T'oung pan," 1904.)

Deest in Ibe Tibetan version, and alsn in lhe C h ' i n . l u o.

Wassiljew bas trans_

lilted this proposition as "aneh fur den einfachen Sterblicben kann Annahme des heiligen
Gesetzes stattfinden,"

(even for tbe average man there is the possibility of accepting the

divine law). (Wassiljew, p. 284. note 5.)

it dGes nOI

even

This translation is, however, not only inaccurate,

tally with the interpretation in

the S h n ' chi.

AccGrding to the

aforementioned authority, this propositioG signifies that ordinary people also have the

OIUGI" A:'\O DOCTIUN.ES OF .L-\IZI.Y !:'\DIA:\ BUDDHIST SCHOOLS

69

s. There art;: the PariJ.marthiJ.pudgalas . 1

The remaining' views ar..: mostly the same as (those of) the Sarvasti
vada ,>choo!.
aniisra\'a-bljas (i. ., lhe potential elements of becoming a Jjo ddha) a priori

EVldclllly

the commentator has uuderstood the jirya.dharmas iu this proposition in the sen.e of

llniisranbljas. H lhis interpretatiou can be accepted, we mUst lldmit thai the lahayiina.
' ecome l.Iuddha ha. already eisted amo"gst the thinkers
idea that all sentient beings can b
of the Sautrantika-school.

1 'Ve are nlready acqnamted WIth

(Cf.

the ".lea ot iauki\(iilmao of the Sarvast;vadios.

V, 41.) I t is interesting to see from the present propositlou that the Sautr:iotikas

have p01tulaled Ihe exi.tence of paramirlha-pudgalas.

Then, \\,hat is the paramiirlhn

pudgala? It is the "real arman, which is extremely subtle and cannot be comprehended."
When we take this interpretation ill the ! S h u c h I and also propositions

XII, 1

and 3

into cousideration , the paramiirtha-pudgalas of the SautrliD!ika. SeCm to be the Same as

the

ekarasaskandha

or the "subtle consciousnes s " ",Inch will become

which i. subject to trausmigration.

cr. 1'. 53, note-l-

the substance

The Vatslputr!yas have entertained a similar idea.

THE CONCLUDING VERSE OF THE ORIGINAL TEXT

BY HSUAN-CHWANG, THE TRANSLATOR.'
In detail many Sanskrit texts I've examineu;
Again I translate a treatise on the schools.
Consistent the meanings and the text, mistakes none;
The wise should do their best to Jearn this.

the Shuchi
translation o f this treatise the master o f the three pitakas (or the three sets of
sacred works) states (his) object in retranslating (this work)." The master of the tripi!akas
mentioned here is H. uan eb w aD g, the preceptor of the commentator K' w e i . c h i.
, We have the following preliminary remark to this verse in

"After the

J. MASUDA, ORIGIN AND DOCTRINES OF EARLY IND. BUDDH. SCHOOLS 7 I

I ND EX
abdhatu

34 : anagamya-dhyana (JJ,= 7t: )

45
42 anagata
31, 40, 65
Abhidharmakosa-saslra
7,8, 2 1 , Z2 analambana
30, 59
25, z7, 29, 37, 40, 41, 43-47, 50 Ananda
,7
Abhidharmasastraprakaral)a
7 anantara-marga
65
Abhidharma-viji'ianakaya-pada, iinapanasmrti ( tf ,, un)
,6
sastra b y Devasarman
53 an1israva
5 1 , 64, 66
abhidhyaya
z8 : anasrava-blja
68
abhinive5a
36 anatmaka
:22, 4 1
abhisamaya ( m ft )
2:2, 32 anatman
35, 50, 6 1
abhivyakti OJ! iI!l )
49 : animitta ( M. t)
40
abhivyafij
28, 52
49 1 anItiirtha ( r lift )
acala
"
6 1 anitya
ada
35, 39, 40
:2 3 anityata
aclattadana
28 ankura
34
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12, 68 antaparigraha-drli
64
2 9 antarabhava ( 4' ;fj ) 31, 48, 59, 62
agantuka-rajas ( $ If )
ahara, catv1ira
z 5 antara-dhyana (4' r14 )
45
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37 antara-samaya
18
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3 1 antika
68
akanitha
44 antika-jfiana (i! )
2Z, Z3
akasa
29, 4, 61 anusaya ( Ill ruo 3, 3 3 , 47, 5 9 , 63
aUsanantyayatana
29, 44 anutpiidajfiana ( !IE. g: "\\' )
22, 42
akificanyayatana
47
29,44 anuvrt
akificanyayatana-samadhi
23 I Aparasaila (p!.j t1J { $) I 5 > 38, 63, 64
44
akusala-dhanna-tathata
5 9 aprarnliJ).abha
44
iilambana (JiJi f#:)
34,47,48,5 apramal},asubha
40
alambana-smrty-upasthana
4 7 apral)ihita ( !i1{)
29, 40
alaya-viji'iana
54, 68 apratisalpkhya-nirodha
Z1
ama
27 arbuda
anabhivyakti
49 arhadvadha
28
anabhraka
24:26, 42-47, 49, 53, 58
44 Arhant
Anagamin
25, 26, 46, 56,58,60
Anagamipratipannaka
:2 5, 46 Arhatpratipannaka
abhasvara

JIRYO fASUDA

arUpa-dhatu 2 2 , 29, 3 1 , 43,45, 52, 51 1 Bhavya

<0
arya-dharma
68 bhavayitavya
38
arya-marga 24, 21,33,36,38,49, $2 bhuj
49
64. 67 blja
3, 37, 63,66
arya-margangikatva
29 Bimbisara
'4
2$, 26, ) 1 , 46, 66 bodhi
arya-pudgala
43
f 2 Bodhisattva
arya-sasana
1 8 ff., 38, 45, 50, 5 2
arya-satyani,catvary 13,32,40,55,59 Bodhisattvabhumi b y Asallga
27
lirya-airulga-marga
52, 61 bodhyariga CW; Jf)
43
42,53, 59
asaika
24,49 i brahmacaryavasthita
asafl1jilli-devaloka
4 6 ! brahma-loka
23, 44
asalpskrta-dharma ( :15; itd 28, 31 brahma-pariadya
44
44
32, 39,49, 54, 5 9, 6 1 : brahma-purohita
asaqlskrta-vastilni
40 brhatphala
44
21 Buddha IJ, 1 4, I 8 ff.,$0,52,58,62,64
Asanga
14 Buddha-yana
42
Asoka
Hraya ( PA 1t )
34 caitasika(dharma) 20, Z l , 24,JO, 3 1 , 3 4
atamakabhumi
25
39,46 '- 48, 54,59, 6 1
asuddhabhavana ( 7- i' Wi!)
26 Caityasaila ('ifl ill f,J) I6,38,63,64
Asvaghoa
44
30 catur-arupa-brahma-loka
44 catur_lakaQa
atapa
39
atita
3 1 , 39, 60, 62, 65 caturmaharaja-kayika
43
46
53, 55,60 catul).-iiriimal).f:l-phala
atman
34
atman of real dharma
66 catvlirimahabhutani
62
atmanairatmya
39, 51, 53 i cetana (,Ig. )
47, 63 Channagirika ( u: III ) 1 1, 5 1 , 6 1
avidyii
avikaJpa
48 Ch'en-lun 6, 16, 24, 32, 33,31 , 39, 4
60,66
2 6 , 21 , 4 2
avinivartana
avrha
66
44 Childers
avyakrtadharma
2 1 , 4 9 Ch'in-lun 6, 8, 16, 24, 2$, 28, 32, 33, 37
39,4, 49, 60,66
avylikrtadharma-tathata
6,
5
36, 54, 63 Chi-ts'ang
ayatana
2 1 , 26, 28, 3, 34, 39, 46,48
ayathartha (;r;: in .- )
1 9, 52 dtta
54, 59, 61
BahusrutIya ( IliI flIl).... 14, 16, 35
3 1 , 47, 59
BhadrayaQ.iya ('if ff\$) 16, 57, 61 cittasarpprayukta
Bhagavant
3 1 , 39, 59
18 cittavisarp.prayukta
38
bhava
47, 52, 64 dana
60 dariiana-marga ( Jt ) 2 2 , 2 $ , 2 7, 31
bhavagrabhumi (:tf III fID )
bhavana-marga ( ji) 22, 25, 28, 41
4, 46, 5, 5$, 56, 63
55
55, 64 darsana-prahatavya
67
bhavana-prahatavya
55 DarHantika

ORIGIN AND DOCTRINES 01<' EARLY INDIAN BUDDHlST SCIlOOLS

73

28 ghana
dasasucaritam
22
deva
42 , 53, 59 ghral).aviji'iana
devajoka
43 Copa Arhant
S3
Devasarman
5 3 Coaka
7
26
dharma 20, 2 1 , 23, 26, 39 , 46, 52, 55 golra
26
dharmacakrapravartana
19, 36, 52 gotrabhumidharma (it ftl! 11)
32 Haimavata ( [lJ $)
dharma, ke cid
1 7 , 42, 53
22
Dharmaguptika O! it $) 16, 2 1 i hetu
16
40, 5o, 62-65 ' Hetuviida ( [Jt $)
28
6 Hinayana-sutras
Dharmakara
6, 7, 9, 10, 53 , 69
5 1 HsUanchwang
dharmanairatmya
22, 23, 34
indriya
dharmapravicayasa1llbodhyangam
un
Ipu'-ts
4
3
ung-]un
]
(
t
fill * -'i
(tf: 1! )
dharmayatana
3 1 , 39, 62
)
6, 7
Dharmottarfya <i-! 1: -mO 16, 57, 61 jpu'tsunglun.lun.'shuchi ( {fl)
dhatu
10
22, 37, 54, 63
* fil Efj- jN; e)
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I-pu'
tsung
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.'
shu
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Dhatu-kayapada-sastra
7
dhyana ( Mt) 22, 24, 3 2, 43, 45, 49 1 ( fm * '" Iia jt e n .)J) 10
14
Dipavaf!lsa
10 ' Jambudvipa
Drtantamalii-sastra (I E ) 6 7 jar1>.
39
47
dntiparamarsadrHi
63 jaramaral).a
47
du.Q.kha
22, 3 S , 36 jati
22
du.Q.kha-satya
40, 41, S9 jlhvnvijfiana
55
24 ilva
dui).kha-vedana
1
37
dui).khe dharmajiiana ( 't!i i! ) 4 1 ' 5 7 jiiapti-karma
5,6
Kai-yuan-lu
dui).khe dharmaji'ianakanti ('ti j'i;
2I
iI' 1'.2.)
41, 57 kalala
50, 63
dubkhe 'nvayajiiana ('is 0 ' ) 4 1 , 57 kalpa
14
du\:lkhe 'nvayaji'ianakiinti ( B
Kiiliisoka
1\' 1'.2,)
41, 57 kama
52, 63
durgati
38 1 kiimadhatu (-loka) 3 1 , 40, 42, 43, 45
i
48, 52, 56, 59
ekakal.likabhisamayantika-jjjii.na
28
22 i kamamithyacara
(- Il Jj :JJl, UJl it )
20, 4 1 kamasarpjiiii.
ekakaQika-citta
22
ekakanika-citta-samprayukta-prajflii
Kanika
7, 8
.
,
2 1 I karma 3 1 , 33, 37, 49, 52 , 60 , 62, 63, 65
65
ekarasaskandha (- ij) 64, 65, 67 i karma-phala
50
Eka\,yavaharika ( - Mt '8tS) 15'I6'1 8ff' kaI).1i
' " -mO
_ (IX
1 7 , 54 , 65
Ekottaragallla.
2 5 Kasyaplya
7t,
10
Fai-changfang (J: m: )
5 1 Kathavatthu
gati
2 1 I Kaukkutika ( '.!) lhl $) 15, 16, 1 8 ff.

I'
1

'I

74
kavadirpkarahara

"I

JIRVO IASUDA

Mahaprajiiaparamitli-sastra by Na-

22, 26
garjuna
20
27. 3, 33, 63, 65, 67 Mahasalllghika (* *' -31) 16-{8
kleSa
20 ff., 41,42 , 49- 52, 5 4-56,6 1-64
krtakrtya (PH i 2. lill
'3
,6
67, 70
k$amaI).a
12
25 Mahiivllipsa
kaQ.a
26, 38, S 6 ! Mahlivibhli$ii 9, I 0, 23, '1. 5, 27 3 9 , 5 1 , 5 2
klinti ( 12.)
2 I , 4 2 1 Mahavyutpatti
42, 43, 4 5, 5 1
k$ayaji'iiina ( Ii: -t')
55 Mahayana
kipta-bhilmi
3 0,34, 40, 5 1 , 7 0
49 Mahayanasamparigraha-slistra
70
kipta-citta
5, 6 MahiSasaka (4t jm $ ) 18,23,2 5,29,3 I
Kumlirajlva
67
33,41, 42, 44, SO-53, 56, 60- 65, 67
Kumaralabdha
52
46 maitrI
Kuru continent, northern
2
I
manaQ.sarpcetanlihlira
6
kuSala-dharma-tathatli
1
36
2 6 manovijfiana
kusalamiila
I 4 manuya
45
Kusumapura
33
7 , 8, 9, 1 4, 67, 69 i rnaralJabhava ( ;ff )
K'wei-chi
2 4, 28, 35, 52, 64, 66
marga
39, 40, 56
lakalJa
marga-satya
4'
laukika
' 7 marganga-tathata
6,
laukikiigrauhanila ( ill m- it;) 2 6
marge dharmaji'Hina
43
2 7 , 40, 41, 56
marge dharmaji'Hinakanti
43
46
laukika-marga
marge 'nvayaji'Hina
43
51
laukika-pudgala
marge 'nvayajfianakanti
43
27,49,60
laukika-samyagdnti
matrghata
30
36
laukika-sasana (itt PdJ :If,)
Maudgalyayana
19, 2 5
27, 49, 60 I
laukika-sraddhendriya
"
1> ilindapafiha
68
laukikatman
Minayefi
9
La Vallee Poussin
,
65
mithyadr!i
30
Li'-tai-san-pao-chi
mokamukha
4'
,8
lokottara
mravada
,8
49, 60
lokottara-dhyana
mukti
5'
35
lokottara-i;asana (lli itt )
miHa
69
I
5
ff_
Lokottaravada ( IDt lli itt '$)
"
mUla-samaya
69
25 mUla-vijilana
Madhyamagama
69
Magadha
1 4 mulantikaskandha ( i! ii)
28,58
63 mlirdh:ina (ljD
mahabhumi
,6
61 Naga group (M. d
mahlibhiita
10,
20
Nagarjuna
mabubrahma
44
'4
)'lahadeva ( "*- ;R ) 14, I 5, 2 4 , 36 nairyul)ika
38, 53 naivasaikatllisaika-dharma
"
kaya

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOLS

29,44
20, 39, 56
47
43
64
22
( ifl In: ill )
35

naivasalpji'ia-nasal'fljnayatana

parivara

nama

paruya

nama-rupa
naraka

(:I 1M )

paryavasthaua

()

Pataliputra (Patna)
peSi

7S

47
,8
3,33,47,59
'4

21
phalastha
nil;tsaral).a
4 1, 56
28
pitrghata
ni\.lsaral).a-marga
prabhiiva
Nik1i.ya- bheda- vibhanga -vya19
10 prabhava
22
khyiina
1 8 pracya
nirmal).a-kaya
14
nirmaf.larati
2 1 , 2 4. 4 2 , 4 7
43 praj i'iii
nirodha
2 2 i Praji'iaptivada ( Wl; ii -fflS ) 1 5 , 16
nirodha-satya
36-38
40
nirodhe dharmaji'iana
7
4 1 Prakaral).a-pada-sastra
41 prakrtyii
nirodhe dharmaji'iiinak.'j'iinti
29
28
nirodhe 'nvayajoiina
41 priif.latipata
nirodhe 'nvayaji'Hinakiinti
41 I pral).\ta
22
nirodhasamiipatti
7 ! prasrabdhisambodhyarigam
5'
43
nirupadhise.'j'a (-nirviil).a)
(t'l' 'Ii 'It 1')
42 , 59
lllrVal)a
20, 2 5, 2 7, 29 , 3 5, 49, 58, 67 pratigha
2 8 pratipannaka
41,56
NirvaQ.asutra
"
2 8 pratipatti
nitiirtha (J $0
29,40,61
27 pratisarp.khya-nirodha
niyiima (* )
33, 47
2 1 pratItya-samutpiida
lllyama
29.47
pratitya-samutpadallgibtva
27
nyama (I!II 'E)
6,
22 pratitya-samutpada-tathata
nyaya
10 pratyantika (:it il> )
Kenye Oyama
'4
"
28 pratyaya
paisunya
58, 59 Pratyeka
58
paiicadnti
paiiciiuantaryiil;ti
4'
28 pratyeka-yiina
pai'lcavastilni
14, 15, 24. 3 5, 38, 53 pratyutpanna
39,59
pai'lcavijfiiinakiiya
22, 48, 55, 5 9 ' pravrajita
'5
piipa
28 prayoga
'4
3l preta
43
paracittajiiana
parakrta
44
3 2 ptni
Paramartha
5, 6, 1 0, 5 7 pIHisambodhyarigam (-t- !I jt) 43
68 prthagjana 24, 26,30,38,42. 49, 50
paramartha-pudgala
43
5 3, 59,6 8
paranirmitavaSavartin
ParinirvaJ;t.a
1 2, 1 4 prthagjana-bhiimi
So
parittii.bha
44 prthivldhatu
34
5,6
pariltaiiubha
44 I pu'-'chi-i-lun (-$ :tk. ,. :)
nidana

76

JIRYO MASUD.\.

p"dg,Ja (jill 1+ jjp .!I!)

53- 5 5 I Saqlkrantivada (aR; q: -mO
1 7 , 66
pudgala, topmost (1lf -iiI )
60 SarpmatIya OE :I: {fll)
16,57,61
I
pw;tya
30,-48
3 1 ' samprayuj
44 samprayukta
pUQyaprasava
20
puruakara
3 7 sar[lskara, vide sarp.skrta
raga
3, 4 7, 52, 59,63 sarflsara
rddhi
3 1 , 42, 53, 55, 59,6 4 sarpsarga-smrty-upasthana
22, 34, 39, 58
47
Iupa
:l; 11)
rupa, subtle
22 sarJlskrta (dharma) ( sarJlsHra)
riipa.dhlitu
22, 44,45, 48, 52,56
2 8, 34, 3 6, 4, 47, 5 1 , 53, 54,62,
19
63,65
rupa-kiiya
Iupendrlya
23, 34, 61 sarp.skrta-vasHini
22
.;;atJauhijfiana
3 I samudaya
40
aQ.ayatana
47 samudaya-satya
22 samudaye dharmaji'iana
4l
:,;aQvijnanakliya
41
20 samudaye dharmaji'ianakanti
sahabhii
65 samudaye 'nvayaji'iana
4l
saik.;;a-dharma (.:ff li)
66 samudaye 'nvuyaji'ianak$anli
saika'rya.pudgala
41
samyagdharrnacakra
Sakrdagamin
25, 26, 46, 56, 5 8
52
Sakrdagamipratipannaka
25, 46, 58 samyaktva-nyama ( lE t1: IIlIt )
12
1 1 , 27, 28,40,45, 46, 5 , 5 1 , 56
Sakyan race
1 2 Sa!lyojana (fi)
2 7 , 50, 55
Sakyaputra
sakyavalllsa
54
1 2 S:inkhya
5
samadhi
San-lun-hsiian-i
17
samadhi.sambodhyw\gam
$all!agarika (1\ M fij)
22, 35
43 santa
31)
50
samahita ( ()
23,49. 52 santana
66
samantaka-dhyana (m: Jt )
45 Santanavada
samapatti ( )
22, 48, 55, 59
43 Safaga
samatha
26 Sarvastivada ( t - -/jIJ 1f ms )
Samaya-bhedo ' paracana cakre
7 , 16, 20, l l , 23 , 25 -- 29, 3 1 , 3:1 ,
nikaya-bhedo 'padaniana-saq'lI 3 4, 36, 3 7, 38-54, 59, 60, 62,
64, 65, 68
graha
10 I
sarp.bhinnapraJapa
28 S5sanava111Sa
l 7 , 49
43 sasrava
sarp.bodhyanga (I: :t)
sambhoga-kaya
18, 20,32 sasrava-dharma
'9
28,64
sarp.gha
14, I S, 62, 64 satkayadrti
21, 50
sarp.ghabheda
, 8 sattva
Sarp.ghapila
5 Sautrantika (I :I 'ill ) 7 , '7 , ' 7
40, 46,4 8,53 , 66-68
sarpgh:ita
33
sarp.kranti
5 5 Schiefner
7, 9
=

ORIGIN AND DOCTRINES OF EARLY INDIAN BUDDHIST SCHOOI:S

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sparsahara
sraddha
Sravaka
S ravaka-yana
SrIlabdha

Srolaapanna

25
20
58
42
67
2 5, 26, 21, 32, 42, 46
58, 61

SrUlaapaltipratipannaka

,8
'9

rotpadana

14
skandha
36, 39, 51, 54,63, 66, 67
smrtisambodhyangam ($ 1:) 43
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o<Jasakara ( + -t\ IT ;kJ)
22

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tathagatasyantike dUlacitta- rudhi

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8, 9
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19ff. 3 52

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Tathagata

silavrataparamarsa

77

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39
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44
44

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tejodhiitu

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43
trayastriIpSa
43
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trikaya-theory
tripi\aka
69
4 7,64
tU$ita
43
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30
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2 6, 5 6
Uttarakuru
46
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Uttarasaila ( llJ f1 1f\S )I 5,38,63,64
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Vaibhaika
subhakrtsna
1, 50
Vaiseilika
sudadana
53
4'
Sudatta
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sudrsa
4 4 Vasubandhu
8, 68
5 f., l o, 2 1 , 32, 3 9
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:q,44 Vasumitra
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53- 57, 59, 66, 69
slitra
28, 52, 67
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17, 65 I vayudhatu
34
25, 44,4 7,48
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30 vedana
44, 45 , 5I, 60, 62
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svabhava
svabhava-smrty-upasthana ( 'Ii
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svalakaJ,la
47
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Stcherbatsky
sthiti

umagala

(1i;)

78 J.MASUDA, ORIGIN AND DOCTRINES OF EARLY IND. BUDDH. SCHOOLS

Vijiiaptimatrasiddhi-sastra 54, 63,66,68 viaya

vikrllnta

50 vitarka

vimukti

()

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26, 44

8, I I, 20, 28, 29, 5, 3 7

1, 9, 1 1 , 14, 24, 29, 3 1 , 3 5

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1
1

37,49,60,68
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8, 2 7

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viraga

20, 2 2 , 3 4
44,45, 5 1 , 60, 6 2

(#f ;ij! . i Yoga

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39 Yogacaryabhtirni-sastra

'3
18, 5 4 , 6 3 , 6 8
28,38