Enceylopaedia of Buddhism Vol i

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  • INCYCLOPAIDIA Oil BUDDIIISM

    edited bv

    G. P. MALALASEKERA, o.B.E.D. Lrm. (Lond.), HoN. D. Lrrr. (Vidyodaya Univ. of Ceylon),

    HoN. D. Prrr,. (Moscow), M.A., pn D. (I-ond.), rMembre d'honneur de lEtole Frangaise d,Extrhme Orient,

    Ambassador of Ceylon in the US,SR., 0957-1961),Formerly lrgfessor_of Pali and Buddhist civilizotion and DeaS of the r.aculty ofOriental Studies, University of Ceylon ; professor Emerrtus.

    VOLUME 1

    A - Aoki, Bunkyo

    1961 - 196s

    PUBLISHED BY THE GOVERNMENT OF CEYLONREPRINTED AT THE GOVER.NMENT PRESS CEYLON

  • Fascimile Reprint

    Reprinted in 1997by

    The Department of Buddhist AffairsMinistrv of Buddhasasana

    Copied and Printed at the State Printing Corporation'

  • PREFACETHE conapilation, oj.an Encyclofiaedia of Buddhism in the English language was one ofthe several unclertakilgs of ttre iunt

  • It is also our endeavour to bring together io a-single-publi:ation infonnation on

    various aspects or-ii"aauir- roui.rr "in

    at"present be obtained -onlv

    b5r consulting numerous

    scattered sources Bome, at reast, or *ni.n are not available except in rare or inaooepsibleoollections.

    The original plan was tc pqblis! a series of volumes, eacb qlder a difreront title, e'g' '

    the Buddba, the Dhamma, tbe S"nght, Literat're a;O thu Fine Arts' But 1his was

    siverf up after "orrrJiutiou'*itn

    ."pJrtr. rt was fourrd that such a scheme would not be

    "Y"t;'ii".it*ui" in tbe p.resent ti"f"

    "?1"; k";;[dgu uT+. *9gd involve a great' deal of

    editoriar treatment resulting i" ";;;;i*

    aurly iri publicatlon-. 'we have, therefore,

    adopted the alphabeti.ri meiirod oi t ""t-"nt

    of-totics'as found,_for insta'nce, in East'ings'Erwyclopo,edia of Retigipn--d,nd,

    -EJii; ;lnch hae, ^it

    -*t-y weye.' gerved &s our model'This method, too, ir;- il; aim."ftio

    ""a i**Uacks as wiil 6e seen in dealing with a eublect'

    liko a,rt or architecture, where tnu"i"io"-utio" *iU n*"" t9 be presented separately underd,ifferent countries. The more t"titi*.toty-nefhod would, g! coPse' be to treat.it as asingre topic .oa

    -Juoot"-;;p".i"i-;;i;;;1or this purpose.

    '

    we shall, bowever, endea'o*rto overcome euch ehortcomi"g, by-"n Liuto"ut"'r.6"-u of croes'referenees and by theprovision of a very comprebensive Index'

    .The quostion of tbo sPagt P bu allotted to various eubjects in g,eneral and to each itemin particular ha*-be"o hifr.olt toa;td;. 1'he principle'ultimatety adopted has been toleave tbe matter very largely to th; d,iscretion or tn6 contributori tbemselves, emphasi8being raid on the requirement th;; ;;it"r infoimaiiot rhoord be omitted and that allinformation should bo given as conciselg g-8 poryiUfu. Tho avoidance of repetition andoverlapping nrs feen ,[ua" tn"

    "Jrpo*i"Ugti of ln"-"aitors but it has to bb recognised

    that a certain "-i"T

    ii ,rp"iifr\i *a i"olepprg is unavoidable. As at preeentplanned, the Encyciopaeaia *ftt .o-ptise abou-t fg,riOO"pages ay! willinclude illuaffationsboth in coto*r #h"lfiil.t -ii"*nit".'iltr dprd to^ c6mplete the fuet edition

    within

    ten years.Every effort ie beilg made to eelect an acknowledged authority to write on a particular

    topic, eepociagy i" tfi case of the mo"o inpot-b"il-topics, and-a-Buddhiet' if available'in preference to a non-Buddbist, more Partic-ularly wheie matters of doctrine are

    involvetlor d,otaile of d,ifferent Schoot, urra-aid"r.ot Secis.

    -to tl" caee of tho more specialized

    subjects, contributorr wiu sign th;i" t*t articres ro in"t theirs will be the responsibilityfor the viewe erpressed.

    'Where it is nece'sery to iofo* the reader that a difrertntpoint of view or a different interpreLtion exists, suitable steps T-u. ltTg taken to indicateihat fact. In somo instances, -or" tn*o oo" t"titit *iU t" publisbed oD the seme topicfrom sepa,rate .Jt ifio"r, *nr" in others -or"-ihun one-cont'ributor will co-operatein rhe production of a singt"

    ""ii"t". E;ty- ttt"-fii"^llli^btiog mado to mako tho

    information given as compbte ald aB comprebensive &s possrbte'As will be eeen from what hae already brrn said the Encyclopaedie is'a work of

    inter-national collaboration, an4 it has been o* g*Jf;fi i" t^u ablo to secure for tbiecolossal undertaking the active ;ooi;il

    "1!..Utf*t

    -of rgqyte from maDy lands' We

    havo atso been able to enlist * ft;;"*y Eiii;;;;d of ihe moet eminent schola'r' in

    the fierd of Buddhist and alried ,toai".- "For the f,"it"t ."-""oination of the work soveral

    resional committees havo been sot up, 4u lu"g99t;;;h*" being tbe Japanese committoe

    sriih its headquarters in tne toVO Univeisity:il 1."k;i' 'Thi"

    c6mmittee .

    has aaits chairm* thf;;;'in"illl'i"'it['riilii'. ilitS't"lugut,*iF Dr' Shosdn Mivamotoand Dr. Susumu yamaguchi ae'Vice-Chairmun, *nit frI"*to" Shinsho Eanayama

    and

    tbe Rev. Riri \]a^kayama are reeponsible 1* pU" *otl' of organising and compilationincluding.the translation of Japan'ese articles toii bfttitn'__iUe cdmmittee

    has also

    agreed to d,epute a Japanese -r.lofu,, for full-time- t"tE i"

    tlo -

    Encyclopaodia offico in

    Coylon to act ",

    ti"itoi and .l"o-n"[ io tt "

    revision of the translations'

    In Ghina, under the aegis of the PeopleJ Republic, & very 5epresentat've Committee

    of echol.rs h's boen set up in peki:rg. Tbe cb;t"-L; or [lis'committee is hofessor

    I V

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

    ^ In May, 1957, a specimen fascicule. of the Encyclopaedia_ was published containing afew articles representing a cross-section cf the kina

    -of information the Encyclopaedia

    noPej to Provide and the rnethod.whieh it ie proposed to follow. The purpbie ^ol

    tnespecimen fascicule was to obtain criticisms and suggegtions fo_r our guidanci iri tne prepa.ration of the main_work. The_specilnen faeoicule lar mo"" than afrply proved its ;seful-nese and we are deepl.y Stf{ql to those who sent ue their criticiimrs'and srrggestions.Criticisms and suggestions wilI be welcome at every stage of our work. fn order toexpedite publication, the Encyclopaedia is bein-g issued in fascicules of about 100pages each ; it is hoped that we shall bo ablo to release these fascicules in quick succesgion.

    I should like to take tbis opportunity of thanking most sincerely all those who havehelped in their various yayg fq-qake_tlir fgllicati6n poseible. Ii would be too big atask to give their na,mes in deta,il, but I should like to reiord here my special appreciationo{.the personal interest ta}en}y the Government hinter of Cnylon utta nir sta* in gettingthis publication througb the Govem^ment hess.

    .

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

    G. P. MALALA,SEKERA,Editor-in-Chief.

    Embassy of Ceylon,Moscow,lSth April, 1961.

  • IN MEMORIAM

    IT is with great sorrow that we record the sudden death of one of our colleaguesof the Editorial Staff{tT the Encyclopaedia of Buddhism, Mrs. Lakshrni RanjaniGoonesekere.

    .

    She was born in 1929 and had her early education at Sri Sumangala Girls'School, Panadura and Visakha Vidyalaya, Colombo. She joined the Universityof Ceylon in 1947 and graduated in 1950.

    After her marriage to Mr. Raja K. W. Goonesekere, at present a SeniorLecturer in Law at the University of Ceylon, she went abroad, and shortlyafterwards, in March, 1957, she joined the staff of the Encvclopaedia ofBuddhism as an Assistant Editor.

    Her death on the l6th May, 1965, at the early age of 36, has deprive d us of amost devoted and conscientious worker. Her contributions to the Encyclo-paedia, over the init iats L, R. G., have already won much praise. Furtherfascicles will continue to publish articles written by her because at the time of herdeath she had completed rnore than 800 articles.

    Her quiet efficiency and her sincere friendship will be long remembered by hercolleagues.

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

    v l l

  • NOTETHE system of translitoration used in the case of Pali and Sanskrit torms is that nowgenerelly accepted by scholars and, t"$""qtph;;, rn tho il;;t chineso and, Japenosenomos and words,'wade's system has beon"foflo;"d. whilSi;; words are conbrned,a system mrggested' by E. II. Prince Dhani Nivat n*r b*n i*g"-ry r,a"pt a.--

    rn csrtain c88os tho toxtual word (Pali, Sanskrit, Tibotan, &e.) has boen rstained inpreforonco to a {bjous Flgu:n rendering ryrtn -"

    *nnotarion fopigri to Buddhism. -Th,r*,

    sanghs for the 9oilg" 9f }r6nks ; utwnir i". pri"-t, monk or almEman ; arahantforsaint;karma for actiori; bodhisattva for "spi"ant-ri, uofignt"nmont, &c. And such term willbe used in ths languago of the sourlo e*ployud,'w;qir.t". i";ii_), tti"rneqra (sanskrit),&c' But a comp"e[o*]".u

    "yttum of ;;"r;$];iJo*u, will snsrie iu*t rhe reador who isnot fa- iliar witfi guch technil"i tu.-r tr g,"a;qrio- an English term to the moro preciso?nd classical one ; thus, Appercoption,=.""-ioru"*; awr*a*o"r", ,* sati; void, seeSflnya; &c.rn Ceylon the dates of events up- t9 tle l6th century have been taken from tbechronological List in the univergity ir c"ytoi,-itrtory of cegl,on, vol. r, part rr.rnstoad of A. D. the abbreviation A. c. has been usod throughout.

    ix

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

    BOARD OF HO}TORARY EDITORSPhya Anuman RajadhonProf. P. V. BapatProf. Dr. -E'. D. K. BoschDr. Chao Pu-chuDr. E. Conz6

    . Prof. Damdin-siirenhof. Paul Demi6villoProf. Naiina,ksha DuttProf. Jean I'illiozatProf. E. X'rauwallnerDr. Richard A. GardProf. Dr. H. von GlasoneppLama Anagirika GovindaProf. Ilobnut EofuanMiss I. B. Eorner

    Mr. Christmas HumphroysDr. B. C. Lawhof. l'. D. InesingDr. U Lu Pe WinDr. Sboeon Miyamotohof. Dr" I{einz ModeDr. Makoto NagaiProf. S. Paranavitanahof. Nihar Ranjan Rayhof. Rahula SankrityayanaProf. Tau Yun-shanhof. Giu^soppe TucciProf. Dr. Enrst WaldschmidtProf. Sried,rich WeilerProf. O. If. de A. Wijeaokera

    x i

  • --r

    ABBREVIATIONSA .AA.

    AAWG.

    AbhK.

    abhKbh.Abhllh.

    AbhKvy.

    Abhs.

    Abhey.Abhvt.ABIA.

    ABORI.

    AbsPu6.

    AbsPvy.

    Ad6P.

    Akanuma I

    AKM.

    AM.AMG.Andgv.Anesaki

    AO.

    Ap.ApA.

    ArtA.Arv6.

    AS.

    Akanuma 2 ..

    ASCAR.

    ASCI .

    ASClfem.

    ASIAR.

    ASIMom.

    AcP.

    A-ta.

    Avk.Av6.BASR.

    Bts.Bbh.

    Bc.

    B"P.

    BD.

    Beal

    BEF'EO.

    Ilendall

    Bhkav.

    BIIS.

    Bhsk.

    BI.BibIB.BIruITO.

    BM.BMFJ.

    BniPrEt.

    BOH.

    Ariguttara Nikdya, PTS.Aiguttaranik6ya Atth akathi

    (Manorathaprirani), PTS.Abhandlungon dor A-kademie der

    Wigaenschafton in GtittingenAbhidharmako6a, ed. R. Sankrit.

    Y&YAnA' BonanesAbhidharmako6abhd,eya, BB. XXAbhidhenneko6akd,rikd,, ed. L. de

    la Vallde Pouesin, ParigAbhidharrna,ko6avydkhyd, ed. U.

    Wogihara, TokyoAbhidhammatthassfiBaha, JPTS.

    I884Abhidharrnasamucc&ya,, VBS.f2Abhidhammdvat6ra, BM. IAnnual Bibliography bf Indian

    ArchaeologyAnnels of the Bhandarkar Orion-

    tal Researeh InstituteAbhisamaydlam kdrapraj fr &p6ra-

    mitbupade6a66.stra, BB. XXIIIAbhieamayd,lam kdrd,lokapraj fr 6-

    plramitd,vyikhy6,, ed. U. Wogi-hara, Tokyo

    Adhyardhasatikdp raj fi dpdr*mit ir,ed. H. Leumann, Srrassburg

    Akanume, C. : Indo-Bukkyo Koyu-moishi-Jiton (Dictionery of Bud-dhist Indien Proper Names),Nagoya

    A.kanume, C. : Kem-pa ShibuAgon Gosh6roku (Tho Com-p_araiive Cetalogue of ChineeeAgamas and Pali Nikd,yas),Nagoya

    Abhandlungen f0r dis Kunde desMorgonlandes, horausg. von derDoutschen llloreodendischonGesollechaft

    Asia MaiorAnnalos du Museo GuimetAnigataver.nsa, JPTS. t 886Anesaki, M. : The Four Buddhist

    Agamas in Chinose, 1908Archiv Orient6ln{ : Jour:ral of the

    Czechoslovek Oriental InstituteApad6na, PTS.Apaddna Atthakethd (Visud-

    dhajanavilisini), PTS.Artibus Asis'Arthavini6caya, ed. A. Forrari,

    Romo'Aluvihara Series

    Archaeological Survey of Ceylon,Annual Report

    Archaeological Survey of Ceylon,Inscription

    Arehtr.eological Survey of Ceylon,IIcYPsi.

    Archa.eologieal Surr-e1' uf fnclia,Annua. l Report ,

    Arqbaeolcrrical Survey of India,Mernoir

    As!,esfl,irasrikaprajiiapEramit6, ed.It" Mitra, Calcutta

    AtAnatiktr,sritra (Bruchstiieke tlesAjanagik,rsritra), Kl. Turf. V

    Avadinakalpalatd,, BI. f 888-1896Avaddnadataka, BST. l9Bulletin de I'Acad6mio des

    Sciences de Il,ussieBibliotheca BudrlhicaBodhitsattvabhrimi, od. U. Wogi-

    hara, TokyoBodhicarydvatfi,ra, ed. L. do la

    Vallee Pouesin, Culcutto, I914Bodhicaryivat6rapaf,jika" ed. L.

    de laVall6o Poussin, 19011Buddhist Dictionary, by }Iydrlo-

    ti loka (rovised edition lgs{i),Colombo

    Beul, S. 'The Burldhist Tripilaka,I 876

    Bulletin rlo l'6colo Frongaised'Extr6me Orient

    Bendall, O" . Catalogtre of BuddhistSanskrit }lanuscripts, Cam-bridge

    Bhadrakalpdvadd,rra, ed. S. d'Oldonburg, 1884

    Buddhist Hybrid Sanskrit, Gram-m&r and Dictionary, od. F.Edgerton, Yale

    Bhavasar.nkrdntisdtra (a,nd com-mentary), ecl. N. AiyaswamiSastri, Aci_var

    Bibliothoca IndicaBibliographie BouddhiqueBolletino doll' Instituo fndiano

    per il trIedio od Estremo OrienteBuddhadatta's Manuals, PTS.Bulletin do la ll[aison Franco-

    JaponaisoBhiksuniprdtimoksa (Bruch-

    stiicke des Bhiksuniprdtirnoksa),Kl. Turf. III

    Bibliotheca Orientalis Ilungarfca

    xi l l

  • BPret.

    RS.

    BSOArq.

    BSS.BI]T.Buc.

    B'p-

    Buv,BuvA.

    Cabaton

    Catu 6.

    CI{J.CII.CJHS'I.

    CJSc.

    Ckv.Cordier

    Cp.cpA.

    CPD.Ovi6p.D.DA.

    IlBthv.Dbhg.Dbhi6.

    DCBT.

    De S.

    De Z.

    Dbk.

    Dhmpr.

    x i v

    Dhp.DhpA.Dhpr.

    DhB.DhsA.

    I)hsc.v.Dhsr.Dg.

    Di..,y.

    DPPN.Dpv.

    Dukap.EB.EI.ERE.

    EW.E,7,.Gg.GM.

    GOS.Gst.

    Gv.Gry6.

    Ilatthv.

    IIbg.

    Ilotub.

    gJAS.

    EOS.Hwp.IA.IAL.IBK.

    IC.IEQ.It.ItA.

    B odhisattvapritimok-.s*afi tra,rliQ. 7

    Buddhistic Studies, ed. B. C.Law, Cslcutta

    Bulletis of the School of Orientaleud Afrieen Studies

    Bomtray Sarrekrit SoriesBuddhist Ssnekrii I'erte

    Buddhacarita, ed- E. H. Johns'ton. Calcutfa

    BurtdheohceuppaLti, ed. J. GraY,Lorrclon

    Ruddheverpsa, PTS.Burldheverysa Affl:'ahathn

    ( Madhuretthav ild.sini )' P1 g.Cahotorr, A. : Ontaloguo Sornvns'ire

    dee Manuserits S*nskrite etP6,lis,Paris

    Catutrdataka, ed. V, tshattech-&ryya, Calcutta

    The Coyion l{istorical Jour:nalCorpus Inscriptionum IndicarumThe Ceylon Journal of Historical

    and Social StudiesCeylou Journal of Scionce -

    Section GChakeesdhd,tuvarpsa, JPTS. I 885Cordier, P. : Cetalogue du Fond

    Tib6tain, 1009-fgf5Cariy6.pifaka, PTS"Cariyfr.pigaka AflhakathB (Pnra-

    matthadiparri), PTS.A Cliiical PEli DictionaryCittavi6uddhiprakarar.ra, VBS. 8Dighe Nikdya, PTS.Dlghaarkdya Atthakath& (Sumof, -

    galevildsini), PTS.D6fh6va4sa, PSS. 7Deeablrrimikag6thE, EB, VDa.{*bhrlmi6vara, od. R. Kondo,

    TokyoDictionary of Chinese Buddhiet

    Toltt e

    do Silva, lV. A.: Catalogue ofPalm leaf Manueoritrts. MCM.gorios A, No. 4

    '

    de Zoyea, Louis: A Cataloguo ofPsli, Siahaleso and Bans&dtManuscripts in the TempleLibrarise-of Ceylon, Colomb6

    DhEtukath6 (with commenta,r5r),PTS.

    Dharmottarapredipe, ed. D.Malva''is, Petne

    f)hammapada, PTS.I)hammapeda Agihakath6, PT$'Dhannapradipikd(va), od. Dhar-

    makirti Sri Dharmara'ma (eirthedition l95l), Coylon

    Dhammesaigar.ri, PTS.Dhsmmsssngani A!|hakath6 (At'

    thasilini), FTS.Dha,masamuscaya' ed. Lin Li-

    Kouarrg, ParisDharmasar.ngraha, Fdd. F. Mar

    Miiller and II. 'Wenzel, Oxfod

    DirryEvad6na, Edd. E. B. Cowella.nd R.. A. Noil, Cancbridge

    Dictiona,ry of Pali Proper NamesDipavamse, od, I{. Oldenberg,

    LondonDukapaffh6na, FTS.The Eastrn BuddhistEpigrapiiia IndicaEncyclopaedio of Religion a.nd

    Ethics, ed. J. Hasting.rEast and WestEpigraphie ZoylanicaGa.rr{.lstotragitb6, BB. XVGilgit Maouscripts, ed. Nalinakeha

    Dutt and othersGaokwad'e Orientsl SerieeGuhyas*r"6jatantre, ed. B. Bhat-

    tacharyya, Ba'rodeGaardhavaqes, JPTS. 1886Ga,r"rCavyuhesfitre, Edd. D.-T. Su'

    suki and II. Iduumi (2nd edn.1949), Kyoto

    I{att havanagallavihEravarp se,PTS.

    Ilob0girin, Dictionnaire EncY-clopddique du Bouddhisme

    Eetubindutlk6 (witb sub-commontary), GOS. tl3

    I{argard Journal of AgieticStudies

    Harva.rd Oriental SorieeIlastavilaprakaraqra, JRAS. I9 I IIndian AntiquaryIndiso Art end LettersIndogaku Bukkyogeku I(enky6

    (Joumal of Indian audBuddhist Studies)

    Indian CultureThe Indian l{istoricel QuarterlyItivutteka, PTB.Itivuttake Attha,ksthE (Pa,ra-

    matthedipanl), PTS.

  • J.

    JAOS.

    JAB.JASB.

    JBHU.

    JBORS.

    JBRAS.

    JBRS.

    J.B.TS.

    .ICBRAS.

    JDLC.

    JGIS.

    JIE.Jinao.Jinak.

    Jinel.Jm.JOR..JPTS.JRAS

    JSS.Keith

    Khp.KhpA.

    Khs.KhT.

    Iflp-.

    I(l. Turf.

    Kp.

    K61ry.

    Ktr.

    Jlleka (with co-'nontary), ed.V. Fausbdll, London, lSgo

    Journal of the American OrientelSociety

    Journal AeiatiqueJournsl of tho Asiatic Society

    of BongelJourrral of tho Benaree Eindu

    UniveraityJournal of the Bihar and Orissa

    Reeearch SocietyJoumal of the Bombay Brench

    of the Royal Aeiatic SocietyJournal of the Burma Resourch

    SocietyJoumal of the Buddhist Text

    SociotyJournel of the Ceylon Branch

    of the Royal Agiatic SocietyJournal of the Department of

    Lettera, University of CelcutteJournal of the Glreator India

    SociotyJournal of In.lian EietoryJinacarita, JPTS. 1904-1906Ji-ek6lamali (in Sinhalese ohe-

    reoters), ed. A. P. BuddhadatteThere

    Jin6,la,rpkdra, od. J. Grey, LondonJdtokern6li, EOS. IJounral of Oriental ll,eeea,rchJournal of tho Pali Text SocietyJournel of the Royal Asietio

    Society of Grnoet Britein andIrela,nd

    Journel of the Siam SocietyKoith, A. B. : Cataloguo of

    Sanskrit Ma,nuecripts in theBodleian Librery, Oxford

    Iihuddakepeths, PTS.I(huddakepEfhe Alfhekathd

    (Para,matthajotik6 I), PTS.Khuddasikkh6,,III[S. I 883Khotanoso Terts, od. E. W.

    Beiley, CambridgeI(elpanarnetditik6 (Bmchstticke

    dsr Kalpan6,meqrditik6), Ill.Turf. II

    Illeinere Sanqknit-Texto (Ktinig-liche PreusEisohe Turfa.n-Ei-peditionen)

    Karu4ep"Tdarlka, Edd. S. C. Daeand S. C. Sastri, Celcutte

    Kddyepeperivarte, ed. E. StB6l-I[olstin

    Karatalaratna, ed. N. Aiya-swomi Sastri, Adya,r

    (Ka,mavibheriga) : Mah6ker.mevibha,nga (La grande CIasBi.fication dos Actosl of Kalma-vibharigopade6a (Discussion surlo Mahdkarmevibhanga),

    d. S.L6vi, Parig

    Kankh4vi6**i, PTS.Keth6vetthu, PTS.Kethdvatthuppakara,ga Attha-

    kathE, JPTS" l88g(Avalokitedvaragu4e) Kdrande-

    vyriha, ed. S. Samasrami,Calcutta

    Lalitavietsre, BST. ILaikivetdrasfitra, ed. B. Nanjio,

    I(yotoLigeti, Louis : Catelog3re du

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  • Mule.Mvibh.

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    SoundK.

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    Sdmp.

    Sdmpy.Sdns.Sdurg.

    $ek.

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  • Shastri

    SHB.S I I .DU

  • E]TCYCLOPAEDIAOF

    BI]DDHISMFirat let,kr ot'the Devau6cari aiobaberir J,antf. tra ocrtpt used 5y nutidnistsin India and ?ibet in the Bth centuryA. C. {Csoma Kerirsi).

    Further developmonts which wsr6 ea.rried tofar-awa;' lande by Buddhiet neigsionariee lB"d ihoiiorigrn in India, where evn to this day thoir equiva-leats are found with hardly any dihorence ilr- tn"T6ntric echools of Hinduism, which ffouriehsdpartic.u.larly- in Bengal and south India. Tibetan.uuddnrsm ha givon mueh room to the devolop-ment of,srrch typea of specuiation.

    .

    AccorCing.t-c tlie trIani bKah:hbum (fot. 3l b.)tho sacred syllable symbolises the noumenal eource,the

    .absoiuto; and around this symbol is evolvodthe idea of croative sourod in the theory of vibretioh.Well.known and far spread. as this coicupt iB in thomystic East, it was- not unkaown in'tho

    -W;;

    either. P;'thagoras, who hiursoU lyas a.n initiateot easteni wisdom, and who was the fuunder of oneof the rnoet influentiai schoois of mystic ptrilosophvrr^ the--\ileet,, spoke of the trarmonf of tfiu-"pl"-*La,ccordrug to wtrich each coiestiat body ani eachand overy^atom, produced a particulai d;d;accormt of its movomeut,, rhyihm and vibration.AII i;hese eounds fomed a uiiversel trarmony inwhicb each olemont,._whilo having it* o*"-fr*Jtioigad charactor, contributod to the ilnity of the *1.i.This idea of creativo eound, *", ooti.,"ua in tirudoctrine of i;he Logos (the Word), partly

    "U"""UoJby -eariy Christianity, which theretv hirked it"uff

    with the phrlg.qophy of tho Gnoetics"and the trad.i-tlcirs oi iho -t,iasD,-evou though the link wae notmatitained by the later Churci; .. In the beginrdncwas

    _t-he Word, and the Word wa,s with G""d, anEthe \&ord wae God . And the Word *asmade flesh ancl dwelt &mong :ue,, (John, I, l, ff.).

    Tho word. however sacred., b.iog a ropotitionof a mere eou.nd and an expreeeiori of a

    'conceptwill.rr

  • ABABA ABANDONMENT

    {-' ir irrese as well as Tibetan a,uthors har'e madefrequenL trse of this syrnbol. In exoteric texts thelettLr A stands for negation, for the uncreatedFolrrce (d.dyanutpdda), for tho I'eginning (adi), forirnperruarreree (anitya). A trodlti-qar;tva (* I3uddha-tn.-be), l:y l istening to this st)und as u, rr,,$ul[ of forrrrermeritorious ir,etions. comprehends thc uncreatedBource of all essencerJ.2 Essertccs, irowever, are notthought of as eternal (as in Greek philosopliy)' butas imperrnanerrb ; and thus tho same syml>ol cansignify negation and essence, for the Yoid is tireessgnae af A1l.

    'Just as tho sound A as basic vowel is found rvithall puro consonants forming the root s;'llables oforiei-rtal scripts, without which sound no langu'agewould be polsible, and for which re&son it is callodthe " *othu. of all sounds ",3 so it symbolises theorigin of, all essences' to knov' *'hich is the irighestwisdom.

    Esnociallv the Td,ntric masters of China andJapa^n, beeiruline with tlie Indian Subhakarasinha(Zimnrui)ivho biought the most important T6ntrictext, tho

    'Matt'd l'a'iroca,na-ubhisambodhi, ftom India

    to China in tho beginning of the eighth cen-t'ury,have laid great stress on this learning. ll'he letterrd stands Tor the spirit of awakening' -By rye?18of mental application in the contemplation of thissymbol one identifies oneself with the substanceof thu bod.y-essence of Vairoc&na.{ According to t}'teevstem of -{moghavajra,,tho letter A represonts thoclntral Buclrlha, Vairocana, corresponding to theearth element, because the Vajras&tt'v&' immanentin all beings as tho creative spirit, is the substantialnature wliich produces the Buddh&s' in the s&mew&v os the egrth is the basis which sustains ir'ndma'inttitt" the subetance proper to all beilgs. Inthe body it represents the spleen, tho seatofanger;astronofoicailf tho Dog-star, and seasonally theDog-days" It is coloured Yollow.s

    Probably tho f;rst evidencs of the my9ii93!imr:ortance accord.ed to the throe-Ietter syllableeiU is found in the Aitareya Brdhmar.tn (u. 32),where the celostial spirere is der:lared to be resolvedin the threo letters L-U-M, wirich are derived f:omthe three \';'aiiptis : Bhrih, Bhuvah and $var,from the $gu-eda, tbe Yajurueda and t'lrc Etlmaueda.from the glods Agni, Viyu and Adliyn, tgrlthe earth,- the atmosphere and the zrir. Thisset, of speculations is largely doveloped in the[pa,niqads.

    Although the syllabie *'as primarily characteristicof the Frahman, the force of its oopularity isehown by the fact that it becamo an integrai part ofrhe 'mantra of Avalokite3vara in }tahaydnatsuddhism.6 Its linal deveiopment is found in l6thcentury Tdntric Buddhism in Orissa' ihe sacrectscund

    - (pra'r1,aaa) being derived lrom the Voidtiinya), bringittg it close to the principlo of no.n-entiiy,- and ihe- original negative meaning of itsnrst lettet' A.

    ti. G. A. ves Znvsr.

    ABABA is the n&mo of a subdivision in one systemof hells (Niraya) in Buddhist'cosmology. It occurs

    in a, recurretrt passage .

    in the SarSlyutta andAfrguttara liikayas and t,he M^ahdvagga- of thoSu t la -n ipa ta (S . f , 150 | A . .V , I73 ; , 9n . i i i ' l 0 ) .

    In this p&ssa':'(r the Budclh& s&ys' in answer to aquestion, lhat ',,'re term of iifir in the Ababrt Nirayaii tbur hundred timos that of tire Atrirucla lrTiraya(q.r'.). The comrn$nt'ririee (e'g., Sn-4. i i. 477) state-ihat' it is not a. Bepareto Niraya brrt a periocl ofsuffering in Avit ' i (q.v').

    Ttre etvrrrologv tlf the term is uncertain- TheSuttu-nipirt,a co-rirmentary snvs that some- (ftecf)contend-that q,babrt rt 'presents the sounds of lamen-tation of its inmates os also do ahuha 'and ala$a'Its origin was thorefore onomatopoetic' The samtl

    "o*.oJ.ttarl', however, adds that some sav it is ono

    of the o 'cc ld hel ls " .Ths term aboha in the sense Qf a higtr numeral

    is rnet with in tine Abhi'dltunaltpadi'pika {475), whereit meane a kot' i to the power of'eleven, i 'e', ten to t 'heDower of eiuvett millions, this usege probablyLeinc derived from the fact that the *'ord had boen.rssoiiutecl with a high figure n-ith referenco to thoterm of lit'e in At'aba Niral;a. See also COSMOLOGY'K.OKALrltA.

    B. J.

    AB AD D [fA-PRAt APA, frivolo us talk (sanlb h'inn a'ntald,na\, Accorcling to F. Edgerton this term hasLeerr'used only ondo (Mhuu,' I,

    -IO7, 15) instead ofthe bettor known sambhinnapra,ld'pa (BHS1' Theroit occrrrs &s one of the ten aku$ala'korrn'apatha,refraining from which a bodhisattva is firmly set ontho roadlo enlightenmont.

    It is interesting io not'e that in Pnli, which- prefersthe term sarrrlfihappaldpa, abaddha is declaredto be well known as ' incoherent'

    '

    -

    speech(.samudd,aattharahitam aba'd'dham iti' kit'titaqn :Abhntlhanappa'clipikd',sec. 126) and tho co-rnpo^undiUoAan" iino i* usod in the sense of

    'foul-

    mouthod' or t scunilous ' mukkharo d'ummulchd-

    iad,tthomrtkho (cdptpiyauddini: sec' 735)' See alsoK.4,R,MAPATHA.

    ABADDHA-SIMi, boundary (s.v. SIIIA) v'ithoutmarks especiaily staked out by- ihe Sanghrr, . butag.eed upon in- goneral. e.g.' & hillside" a, rorlr, &rio-ro. for the p-urpose of one sinqie ceremon]'iuposathu) of recital-of Vinaya ruies ( Virr" I, 106)'

    ABAGARA VAHARA, a ehrine in Ceylon (now inruins), so named' in an inscriptio-n of the thirdru"t".y. Earlier it had been known by the Sinhalesename Veigam Vehera (q.v.) '

    ABANDONMEI{T, coI{TEMPLATION OFtpiginissaggclnupassanri).

    -

    The term abandonmentiboil,nissig-ga, pah'dna) does -not contain anythingJf 't"tttt ijisualiy impliod in the concept of renuncr'

    "tiort, viz., abn-egation, self'denial, austorit-y and

    self-mortification.-It is rather a rejection, a lettinggo {ndssaijanai, tho opposite of hangrng. on toTstaiianol." Thus the term nissaggiya is usedir. "ittu Vinaya r for an unauthorised possession

    2 ibid. 2i9, lxxvi ; 293, x.r i .3 ibid. 1796, xi i .{ ib i {1 . 1796. x .

    5 Bukky&dtii i i rl l, 'pp. 27'29, Buddh,9qiY,' Kv0to' 19t{.0,c. . i i l r rat ic t

  • ABANDONDIENT ABANDONMENT

    b-v u nrorrk, rvlr ich ouglrt t , ,-r be a,bandoned. Sucirubanclonment is i ln i lct of purir icat ion. I ike b.rthing,rrot bascd on rnethocl icrr, l ar:cluisi t ion : i t is bt iset ion the irncierslandi i is of thu,t l l -hich has to bere l inqurshed. Ar rd s t . r Hu.J r lhughosu, quot ing theI 'at isatnbh, ' idurttaqga, descrrbes vj.r t tre as the abtr,n-dorring \puhutr,u) of ki l l ing, of steai i l rg, sexualrnisconduct, faise speech, malicious l l 'orcls, harshIangtrage, fr ivokrr.rs taik. of covotousnoss, of i l l - iv i l larrd of \r ' rong l ' iews2. And again, .rbantloning isr:

  • ABAYATURA-MAEA-SA ABBEANTARA JATAKA

    with understanding thst euch feeling has ansen rndependenee on hie body which itself is impermanent,eompounded and originatod in dependenco 'oncertirn eonditions ; henee euch feeling too cannotbe pernanent. Contemplation of thie impermanonceahould make tho monk dwell on the traneionce(twyo) theroof, with disintorest (uirdgaj, tient cncessation (nirod,ha\ and ebandonmsnt (poPinie'a ag g dnup as si uihar ati).

    Tho prototype of this formule oecurs in $'hat isprobably tlre- iarliest reforence, t'he Andpd-na*atdSutta (M.III, 83) on tho cultivation of mindfuinesein broathing and the development thoroof, inorder to make i.t very fmitful and profitable 16.

    Its importonce is also ovidont from the lrequentrapotition of the formula in which it has becomostireotyped. Throughout the AnApano Sar.nyutta t6thie contomplation of abandonmont eppears &sthe culminating thought with eonecious &w&renessof tho ontire process of broathirtg (patiniseaggdnu'pas$, assa^sissdmEti ei,kkha'ti, patinissaggdnupassipassasiscdm|,ti tikkhori). Thus it eonduces t,o theabar'doning of the fettere (samyojana'pahdna), t'othe looeoning of evil tenden cies (anusaoTamuggL,ita),to thorough-knowledge of the way otfi (add'hd'rw"parlrtfid\ and to the utter clestruction of mentalintoxicatiort (6sauakkhaya). r'

    H. G. A. v. Z.

    ABAYATUni-ugXn-Sf, a namo for Abtraya-giri Th'ipa, &n snsient shrine ir, Ceylon. SeeABEAYAGIRI.

    ABBHiHATA SUTTA, a ehort sutta in verseform sf four lines, occurring in the SaryEuttaNikiyo (I, p. 40). The name is derived from theopening questicn: " Through what is thie worldaffiicted ? ", and tho answer thereto in the thirdline: " The world is nffiicted by death " (maccu,'n&bbhdluab lolco), inCicating the chief affiiction ofall existonco. Thon follow other affiictions : it iseucompassod by docropitudo, affectod by thu(poisoned) dart of craving, saturated alwayu n'ithlongug.

    With s elight variation theso verses recirr in theThcra4dthd (222) lzherethoy are utt'ered by Siriman$awho became an arahan+, durirrg the rocitat,ion ofthe rules of diacipline (pdtdmokldw).

    AEBHAXA, rohabili'r,ation of a bhikkhu on comple'tion of e protrationary period, oubsoquent to ano$ence, e.v. DISCfFIIN-& (!'irmyal.

    ABBHAfr;AHADIYAKA TEERA, & monkmenticrred as an eratrant, who in ono ot'hie previousIives Cr:ring ihe diepeneation of Buddhtr Ko4dafrfiahad preilaid some-ointment end made thereoi anoffering-to

    .hia {Ap. I, 236). Tho result of thigmeitorious ac',ion w&s his rebirth ae Cirappaf,fceen aeone (iporld c,velos) ago, when ho bocsmo a.

  • --'l

    ABBEANTARA.SIMA ABBHOKASA

    who eatisfied her craving, but all the eame did notget e eon,

    No further reference ie mado to Sakka and hisruee. But the caet of the storv ig identified asfollowe : Ildhula's mother was the queen of BArirr,rasiat that time ; Anande wes the clever parrot ;$Eriputta was the hermit in the Himalayas ; andthe Buddha wa.s then the leador of the oscoticgliving in the park at Bdr6nasi (J. No. 281).

    ABBHANTARA-SIMi, the _ninth of fiftesn types

    of boundarioe (s. v.'SIUA) and enclosuros- forecclesiastical aets, as onumer&ted by Buddhaghosa( i ' i n A . l l 3 6 ) .

    ABBHANTARA VACGA, ths fourth division ofths third book (tdka-nipdta) of the Jdtaka,t{ha,kathdcornprising ten Jdtaka stories (Nos. 281"290). Ithas dorived its name from tho first of these ten,called tho Abbhantara Jdtaka (the storv of theMiddle Mango).

    ABBHASA is the common namo of thirty-fivokings who lived eleven world cyclea a,go, sornotimeaalso called Ambarar.nsa, All of them rvere links intho chain of existenco which cukninated in thisBuddha ago ab Sd,vatthi in the br6hrnan's son,named Nita, who, seeing the care-freo life of thoBuddhist monks, became s mernbEr of the Sanghahimself. Spending his time in idle talk, eai,ing andaleeping, he paid little or no attention to his monasticdutiee, till ho wa^s adslonished bv the Buddhahimself. Concentrating his miud

    -

    ho dovelopedinsight, and attained arahantship not long thereafter.I I is verses aro recorded (Thag.8+),

    ABBHA SUTTA occurs ia Valdha,-Samyutta(S. III, 256). The Buddha wlien questioned as towhy sornetimes thunder clor.rds appesr, explainst,hat thero are devas called Abbhavalahaka iq.r'.).

    Thunder cloudg &ppeB.r when, in accordance rsitirtheir wish, ',hev desirrr to revel in tlie dolight oftheir bodies (sakdya rotiyd, rarneyydmdli : literally,revel in their own compa,ny, their own bodies or inembodied deiight, Kindred, Soyittgs, III, p. 201.Another interpretation is " wish to give joy totheir bodies ": OPP-I/. I, L25).

    In the eommentary Buddhaghosa adds thatthis would refer to a roally great thunder cloud" that, iasts for seven weeks darkoning the entiroplace, concoaling tho sun and i,he moon ", or tothoss rain clcuds appearing out of seB,son(,s/. rr, 351).ABBHAVAIIHRXA, e group of celesr ia l beingsbelonging to tho ValEhakak6yika (cloud-errrbodied)class of gods, according to a statement atirributedto the lluddha in the Samyutta, Nikdyo (III, 254).While discussing the four groups of gods whichbelong to this class, the 'Buddha mentions theAbbhavaldhaka group third in order. They aredietinct from the other cloud gods by their assoeia-tion with thunder or eumulus cloud. Seo alsoABBHA SU?TA, VALAHAKA.KAYIKA.DEVAand COSMOLOGY.

    ABBHOKASA (Skt. abhyauakd.ia) meane .,thoopen. arr, a,n. open spaeo ". Tho word ig ofien used,purely rn tirrs sense. with no religious implications,o.g,._, Terw kh,o pana santqyerLo, iycwmu

    .ilahdmoo_galldno obbhokd.se caikar,ruti (^{t that timo iiat i-moggalld,na was waiking T the open : XI,I, BJ4,or Tena khalu samnyend.yugrn'jiwnclc baiirxihi-rasyd,hhyauakaie cahkrante cankrantuate (At thettrme Ananda q'as u'alking in the open spa,ce outsiclethe monasr,ery : Aui . I , t28).

    But it acquired a spec,'al significanco when itwa.c used in the farnoug and

    -frequently quoted

    me_t,pho r,_ s a mb a dho g har u : a s o r aj a p a t ho qUU no *,es ipabba j ju (D . I ,631r l f . f , 179 , &c . ) . Here , tho homo_iees life is said to be as free ancl

    'urrhindered. * it

    "open space in contrast to the housohold life, fuliof cares and like a dus+"y road. Tiris oxpre*rioo i,put into the mouth of the person on the'thresholdof renuri.ciat,ion.

    The Sanskrit parallel is also found : aambdd,hopuywr ay (Lnx

    - { hau uso_ r aj as amaa as o ab h,y aualcq,iampraurajyd. (.t\[h,uu. lII, 50 ; also lI, l l7).'Ihe commentaries elucidate this metaphor and

    give reasons lbr tho compurison of the'Iife of arecluse, with.open sp{lcr.}. .L'his esplartrrtion in iden.tical words is cr:ntained in soveral conunentaries.The lifo of a rnonk is i ike the open air in that it isnot attached to anybhing. Even if a recluee wereto live in a gabled house, a jelveUerl palrr,ce or a divinema,nsion wiih doois ,:nd r{indows-closed, hs wouidnoi be distracted or hrndered by them. Again, aeopposed to the encurnbrances of the life of i house-holder, tho ascetic life is a,s free as tho open airhecause of the abuadance of opport,unity 0o dog

  • ABBHOKASR SUTTR ABBOT

    lodger juet beeause his u'ants lre l itt le,conlentment, to mark (his own faulbs),eec lus ion . . . " ( / " I I I , 220 ) .

    But, l iving in the open air alone does not malieone & recluso. Ho should possess the other factorsof a bhikkhu, too (M. I, 282)'

    Tho culnrination is reached when the term isueed in conneetion with the t'enth of tho thirteendhutongas (austere practices) known as the qbbho-kd,eikanga.

    The benefits of l iving in the open air are cnu-merated in the !'isudrlh,imagga i " the impedi-ment of dwellings is severed ; stiffness and torJror&re expelled ; his conduct deserves the praise'Like deer the bhikkhus live unattached andhomeless ' (^S. I, 199) ; he is dotached; he is (freeto go in) any direction ; he livos in conformitv with(tho principies of) fewndss of wishes, &nd eo on.'l(V iem. 'p . 6 l ) .

    Tho practico of living in the open air was notconfined to Buddhism. Along \pith sorne of theother austore practices followed by bhikkhus'open air dwelling w&s also practised by non-Buddhist aseetics. which is inferred from the stockpaeea.go containing popular non-Buddhist asceticpract iees (D. I , 166 f ) .

    Lexsllur R. GooNnsEr(ERE.

    ABBHOKiSA SUTTA occurs as the fifth suttain tlro Arafifia Vagga of tho Book of Fives (paficakonipd,ta) of the Ahguttara. Nikd,ya (III, v, sutta 185).

    The ten suttas of this Vagga are all ident'ical intheir description of five t5ryes of people who havoadopted one or other of the thirteen agceticpractices (d,hutanga q.v.). They differ in theirselection of an individual ascetic practice, such asliving in the open air (abbhokd,sa), in the suttaunder reviow. The five types are guided to suchpractices through folly and blindness (m.andarfi,momd,hattd), through evil dosirea (pdpiccho icchi.-gtokoto), in foolishnass and perplexity (ummdddc'i,ttaklchepd,), by the thought that such a life ispraised by the Buddha and his disciples (uar.rnitambuddhehi buddhasdua,kehi'1, or just beeause one hasbut few wants, is easily contented, inclined tosolf-purification, to b secluded life and bocause onethinks that thie is the best (appicchatam-e anlulthim-s all ekham-p auiu ekanx-idnm atthit am) .This last type is said to be the highest and the trest.

    ABBEOKASIKA*GA, ono of the thirteen asceticpractiees (dhutahgal.It consists of dwelling in theopen air, refusing not only the protection of a roofbut even that offered at the foot of a treo. Thestrict obsorvaneo of this rule wouid not allow oneto live negr & houge, or a rock or a tree, but a tentmade out of robos would be permissible. Lesserdegreeq of observance of this rule admit a certainArnount of relaxation, such as a hut made ofbranches, cloth stiffenod with paste, or &n over-hangug rock, as long as no drip-lodge has boencut. therein ( l ' iern. i i , $$ 60-63).

    The spiritual benefits of sueh austerity areobvious : the monk is free lrom t,he impediment ofa dwelling ; he is {ree t'o go in any direction hechooses ; concentra.tion will be easier 'under thestarry sky ; he will be less irrclirred towards laziness ;the joys of detachment and seclusion are his.

    ! 'or this and other ascetic practices, see ASCETI-CIS}I , DHUT.\N( iA.

    ABBHUTADHAMMA, myster ious or supernorrnalphenomena, tire recital of which seerns to haveformed one of the nine divisions of tho Brrcidhistsacred texts \nauaitga-satthtt-sd,sana, q.\ '.) wherrclassified according to their ftrrm or style.

    The majority of these divisions is easily recog-nisable in the standard n&mes of trooks of theTip,itaka, as known to rrs. As regards the a,bbhuto-d,hammn, vio &re told by the comrnents,tor (DhsA.p. 33, Introductory Discourse) : " &Il suttantasconnected with wonderful and marvellous thingsspoken, should be understood as q,bbhuta." I{encethe wonderful things manifested at the t'ime o1'the conception or birth of a Buddha-to-be, at thetimo of his enlightenment and of the Buddha'sfirst sermon, the rnarvellous experiences of peoplehearing the preaching of the Buddha, or at thesight of_a universal rnona,rch, or at meeting andhearing Ananda should also be reckoned as belongingto the Abbhutadhammd. See ANGA.

    ABBHUTADHAMMA SI.ITTA. SOE ACCHAR,.IYAABRHUTA.DHA}I]\{A S TITTA.

    ABBHUTA SUTTA. This discouree (,S. IV, xli i i3l: 20) and manv others, besides, &re & repotitionof the Asahkhatq, Sutta (f 2: I). Tho subject theyall discuss is tho Absolute. As their titles show it hasbeen named variously, with tho result that therois a multiplicity of discourses differing in name butidentical in form and content. The only point ofdifferoncs between tho Asankhato Sutta and thisdiscourso is that the words 'Absoluto ' (aaankhata)and' way of attaining tho Absolute ' (asarikhatagdmi-magga), which ar.o contained in tho former, &rehero substitutd by the' words 'W-ondrous'(abbhuta), and 'way of attaining tho Wondrous'(abbhutagdmimagga).

    ABBOT. Although there ie no oquivalent title inancierrt Buddhism, and the Buddha himself rofusedto appoint a leader of the Order of monks (D. II,p. I00), yet Buddhist monastic inetitutions havodeveloped a kind of hierarchy, not unlike the onefounrl in Christian monasteries. I{ence the wordAbbot is nowadavs freoly used in lVestern coturtrios,and also in the Far East whero the influenco of thelVest has been felt, more keeniy than in countrieslike India and Ceylon, to denote tho spiritualleader of a group ofrnonks. The head of a group ofBuddhist monasteries in Ceylon is usually referredt,o as Nd.uaka (leader), and the chief of & sect(Nikeya) is called t}:.e Mahfi-Ndyoka (cirief leader).The spiritual head of the Shinsht Sect in Japan iscalied .F/ossrr, moaning Lord of the Dharnma, whiletho superior in charge of a single eetablishment isreferred to as Katwhi (chief) in -the Shinshfr,Jddoghu and other eects. Soc also SANGIIA.

    fclrfor

  • ABBUDA ABERRATIOI{ABBUDA, name of a king who lived very long agoand who in a subsequont life became known asNiggunlhipupphiya thera. He is mentioned inthe Therd,Ttadd,rw (No. 327 u. 24 ; Ap,l, p. 263).

    ABBUDA NIRAYA, one of the subdivisions in thesystem of hells found in Buddhist cosmology. Thena,mo occurs in a passage common to tho Saqnyutta(I, I5O) and Ahguttara Ni,kdUw (Y, I73) and theSutta,-nipd,ta (iii, l0), having, hut for slight vari-ations in detail, the same stylo, subject-mattor andcontoxtual reforenco, namelv tho death arrd rebirthof the l(ok6lika bhikkhu.

    The passage claims to present e statoment of theBuddha regarding the length of life in AbbudaNiraya and the other hells in this group. Abbudabeing the one in which duration of life is the lowost,the Buddha, in a,nswer to an earthlv questionor,draws a comparison in earthly terms: " Supposethere woro a load of twenty khdrisL aa we reekonthem here in Kosala, of ssamurn eeed. And Buppoeoat the end of every century & m&n wero to take outone seed a time. Soorrer would that same load boused up than a'term in the Abbuda Purgatory."(,S. i, 160 ; trsl. Kindred, Sayings, I, 190). Abbudais then employed as the unit for ealculating theduration of life in the next hell mentioned, i.e.,Nirabbuda, where life ie twenty times as long as inAbbuda.

    The Sutta-nipdto cornrnentarial obervation (ii,477) th.at Ababa Niraya (q.v.) is not a particularheil but a period of time spent in Avici, applios alsoto Abbuda, as it doos to tho othor Nirayas in thissystem. T}lLe Udnna commentary (140) mentione itas a cold }rell (sEtarwraka),

    The word abbu.ila (Skt. arbudo) is umd in thosonso of excreacence, as in the Saqnyutta Ni,kd,ya(f, 206), alao motaphorieally to me&n 'Btain ' or'ecandal ' lVin.III, 18) and to eignify a very highnumeral (Abhid,It^d,nappad,ip'ikd, 475), viz., l0millions, raised to tho eichth powe . See furtherCOSMOLOGY, I{OKALIKA.

    B . J .

    ABEGG, Prolessor Emll, of Zririch llniversity,author of Der Preta,kulpa des GaruQa-Pur,1na,(Berlin, l92l), Der Mesdasgla,ube in lrd.ien urd,Iran (Berlin, 1928), Die Indiensammlung derUniuersitcit Ziirich (Ziirich, 1935), Die Berner TaJeln,zur Krishnu-Legend,e (Berne, 1935), Kriahnas Geburtund, das lrtd,i^sche WeihrwchttJest (Zi.irich, 1938),I ndische Psychologie (Ziirich, I 945).

    He is quoted by IU. Winternitz in A Historg oJIrulion Li,ter&ture (If, pp. 273 and 289), with referencoto tho future life of Maitreya, and translatioris inGerman from tho Sanskrit Maitreyavyd,kara4,aand Maitreyatamiti; and with further reforenceto the Dduyduadd.no, relating the advent of thefuture Buddha Maitreya, combined with thelegend of king Prar.rdda (D[e Messiaaglaube 'inInd,ienund, Iran, pp. 132 ff. and 153 ff. respectively).

    In his Ind,ische Psychologie Abegg devotese,everal pa,gs to Buddhism (ch. V, pp. 107-l2l).

    He takes the doctrino of dependent origination(pratEtyasamutpa.da,) as the psychological basie inthe arising ?f -ft"*-"" personality, and comparosthe twolvo links thereof with the four mintalfactors of aedand, EIUJF, sa,rTwkdra a,nd vijfidrw.Theeo are shown correetly as impormanent (anitya)and subject to constant change. Without

    -an

    abiding substanco, the concept of a soul'is denied(anirma-udd,o). The_ heresy of indivicluality-boliefis compg,re9 with the Ah.arpkdra of Sail

  • AgxA AgnA

    the other six itoms being : fsilure to keep cont'act'wrth the monka,neglect to lisben to iho true dhamma'no training for higher I'irtuo, little trust in elders.eeeking foi worth outside the Order and servingfirst o;tgide the Ordor. The oppositea are profitableattainment a (aamPatti'l .

    As & deviation from understanding (di!!hi"oipotti) it becorues sylron1nnous^ r*'ith heresy (Ne't.tdO;. notfr aberratioirs will go frequontly together,for a deviation trom right viows wiII usually leadto a lnora! Iapso ; and vico vorsa (xlaaipottiy.autd,eti, atho dcara'ditthiyo: Vin. V, 159). As a pairof oberrations (silaurpatti c{t diplhiaipottd coi-they aro oppoeed. by

    -the pair of ettainment of

    viriuo and. right understanding (aElaNtmpod'd cad,ilghisampadd ca : L. I, ii. euttas II and I2).

    fn a group of three, we find the aborrations asfailrrres 1n acti,rn (lcammonto'uiptotti) which &reidentical with tho doviations from morality {.arla'ui,patti\ or the transgressiolg

    -of the-,moral codo,*irich comprise tho taking of life, stealing, sensuousmisbehaviour, lying, slander, harsh languago arrdidle taik ; fu,ilures in living @jnao'vipa'ttiJ by obtain-ine a livelihoorl i:n & wrong way ; and tho aberrationsof-pu"tre"se views (dipphi,'tri'palla), which include theviews that t,hero is no use in making offerings,tirat noither good nor evil rleeds produco anyresult, that there is no worid either here or beyond,that no reciuse or brahrnan has abtaineri porfectionor realisation through hie own iniuition. etc.{A,I, 2?0). In an earlier sutta we find m.-'ntioned agroup of throe aberratione, in which, however,f,he failnre in obtaining a right Iivelihootl @jnuar:i'potti) is exchanged for mental aberration (citta'vipu,ttil or a !!-tnrped mind, which is explained as& mind fuli of covetougness and malovolenco(abhijjhalu hoti uyd'panna,citto lt'oti : A. l, 268).'fheir opposites aro reckoned &s successes orattainmonte (sunt'padd) in the absence of theseaberrations.

    H . G . A . v . Z .

    ABHA. I. Meanlng of the word. Atha (trgtat) hasoquivalonts in Sanekrit, e.g., pro.bhd {splendour)srld ralmi (radiance). It is tho light emanatingfrom the body of Buddhas and bodhisattvas andis translatod into Chinose as kwang-ming ()EBE),sometimes simply kwang OC), both of which meanbrightnoss or light. This meaning, found in theSulthfraoll,ultttlw, (Naujio, 27), is deecribed asforiowe : " Tho miglity light of Amitabha Buddha isthe mcst deeerving of respect in the worlci " I irrchap. l of the Soldharm'aTtutt'dareku Stitra (Nanjio,134) : " The Tathdgata omanai:os light from his&1rw-kelor which ehines on tho 18,000 BuddhaLandE in tho osstern world. "

    II. Ktnrls of Alne. Thoro are two kinds of ligirt.One ie ch'a,ng-kwang ffir '6 or ni'tydbhd', por-manent light), and the other is sh6n-t'ung-kwang(W?$)E or obhijil.d,bha, transeondenial iighi).

    I Strend of bair turned clock-wise and gituated be[veeqihe ey'e-brows. ThiE is mentionod ae ihe lagt of the thirty-twoorJor marke of a great being (mahnpuruia). It is trauslsted

    (l) Ch'ang-kucang (nitydbhn), also eallod )'uen.kwzurg (H)E or lcaud,kd,rd,bhfi. round light),is tight which emanatos continuously. Itie explained in chap. 3 of the Budd,had,hydna-samddhisdgara Sfi,tra (Nanjio, 430) as follows :" This light is ealled qound light. It fllmounds thenock of tho Buddha. It sproads to a fathom onall sidos. "

    In the socond chaptor of " the Sritra of ths HighestReliance " (Nanjio, 259, Wu.shang-i-ching ffi-Ltrffitit is B&id, " Owing to his Karma, tho Tath6,gata'sbody is of golden huo, and his light shines outto a distanee of l0 feet. " In chap. 8 of the Mahq,-prajfrdfirarrtitopadeia (Nanjio, 1169) it is said thatBuddhas and bodhisattvas havo lights whichsproad to a length of ten feet all round their bodies.Wren bodhieattv&B are born thev all have thislight. It, is one of the 32 major marks of a greatbeing, named Chang-kwaag-hsiang (tryetg'charactoristic of ton-foot light ').

    Theso aro all oxplanations concoraing tho qualityof the light of the

    ^I]uddha (Abhe). Bufthese-mark,ce&n be Been only in rospoct of the Buddhs'sN'i,rrndna-kdua. As regards tho Iight in respect, of hisSarnbhoga-kdya, its quantitv eannot be measured.This iB aleo confirrned in chap. I of ths Wung-shdng-Iun-cltu ('f+'668*). Chap. 3 of Hstr,ctn-ts6-chuan-hung-chud,h,x-ch&o (#ffi$dj.Rft9}) states thet the84,000 reya of Amitabha's light &r not &nabhijfiibhn, but a nityablu.i becauso these rays arol,he result of his original vow.

    (2) Shen-tung-ktoan47 @bhiifr.ablfi), sometimoscalled hsien-c'hi-kw&ng (4-X) or fattg-kwang (ffiJA, metrning arisrng light andsprearling light rospectively. Chap. 7 of thoMataprajfrnpd,ramiti-:idstra (Nanjio, 1169) saye :" Somotimos tho Buddhag spreed tho light in ordorto manifest their irnnsconclental powor (abhijfi.a)-What is ' sometirnes' ? It rrre&ns when the Buddhawas born, when ho won enlighienment, wlten hoproached for tho first timo, wheu ma,ny gods andesints assembled 1,o hear him and when ho confutod.tho heretics ".

    It is ssid that this light emanates not cniy fromths Buddhas a.nd bodhisattvas but also fromminor gods. But the quantity and the berrefit ofthe light vary.

    Chap. 7 of the Mahdprajfinpdramitd-ddstras&ys, " Tho transcondental light is of throe kinds,i.o., lower, middlo and upper. The light emanatodthrough magic nnd sorcery is ihe ' lower one '.Tho light, of many gods and serponts (ndges\ isthe ' middl.o ono '. Tho light gained throrrgh themorit of practico is the ' upper one '. A:ed further,m&ny gods can omanate the light, but jts quantityis limited. Tho erut and moon cen ehine on thisworld only. The light of the Buddhas pervadesthe 3,000 greater worlds and spreads down to thelower world. The light of the gods makes mortalsrojoice, while that of the Buddhas csn lead overy-ono to emancipation ".

    III. Transtormation of the light. The light ofthe Buddira sometimes transfonas itsolf and can

    into Chinese as pai-hao-hsiane (E*lE) or ths ' mark of thebri l l iant white heir ' .

  • rl

    ABEA o ABEAlead men to emnncipation. The firet ehaptor oftho P o fr canim i at i - s d, I m,tr i k a - pr ej fi .r.-r IxI r amd ti ( N a n j i o,2) says ; " A thousand ligli.rs &re ern{rn&ted fromthe tongue of the Bu

  • ABHABBA SUTTA l 0 ABHABEATTHANA

    i I , p. 119, No. l4 l ) : the l ight of the moon, of theeun. of fire and of wisdom, of which tho Iight of* redom is the best .

    Snovrf Kexaora.

    Rt nlr ocRrplrr : 1l ahapraj irdpArunli,t A - Sdslra (Nan jio, I 1 69)c!ap. 34 ; Yil-ch'ieh-lun-Iiuh-tttrtail (ififinffiEt* or the shortsummary on tlre Yaqde.drahhtLmi) chap. 5 ; Ch'i-hoin-lun-shu-pi-hel.a,o-chi (filEffitfi*F|lEil or the commenttty on ihellahaua.na-prasdrl.a-prabhar-ana) chap. 7 ; Oji vdshfr,(E&*fr by Genshin EB 985 A.C.) i Wann-shAw-tun-chu-chi (ft,Sffit'eA or the comment&ry of Yasubandhu'sSukhrtuafiwuha-upad.eia) chap. 3 ; Euogudshinlui rokuvdthd(itl5,EE^g$ or comrnertary ou Shinran's (ffiI 1173-L2$2) Eadgvdshi,nshd or the manual of the Shinsh0 seet) ;Kdmu6mudsd innen \)bffi#ffiEffi) t Daiko.fushdcht t*)btPHt);Tsan-a-mi-t'o-fo-chuan (;ftFI#[d|* stotre for AmitdbhaBuddha).

    ABHABBA SUTTA ( l ) . Lrke many otherdiscourses, this is a double sutta dealing rvitlr itseubject in two wa,ys, the negative and the positiveaspect. Much repetition is thereby introduced.The eutta occurs in the Ahgutta'ra, N,i,kd,ya, in theBook of Tens (.r1.V, 146). Without any introductionas to place or occasion, the Buddha tells his rnonksthat even the Buddha arrd his teaching are subjectto dependent origination. For, 'o if there \Fore notfound in'this world tho phenomena of birth, decayand death, thore would have been no occasion fora Tathd,gata, a supremely enlightened Buddha, toarise, or to proclairn his teaching of truth anddiscipline (ilhamtna-u,inrt'la) " .

    Ilowever, it should not be thought that one isrrot capable (abhabba) of outgrowing thoeeconditions. But without abandoning certain st,B,tesono woulci not be able to overcomebirth, decay anddeath. And these states &re norv collected in groupsof three, each group depending for its continuat,ionor cessation on the continuation or cossetion ofthe preceding group. Thus the logical sequenco ingroups is as follows : shameless (u,hirika), reckleee(arwttappa) and rregligent (pam,atta); disregard(anad,ariyo,), stubbornnss (d,oaacassatd,) and asso-ciation with evil (pd,pumittatd) ; disbelief (a,ssad-dhiya), stinginess (auadafifruta) and indolenco{kosajja); flurry (utldhacca), lack of self-control(asolnuara) and immorality (d,ussi,lyu); distastofor soeing people of noble character (ariydnamadassq,nakamyatd), dislike for listening to nobleteaching (ariyadhammaln asotukamyatd) and &faultfinding disposition (updrambhacittata) ; forget-fubress Qnullhasacca), Iack of intelligenco (a"eom-pajafirta) a,nd menta,l derangement (cetaso uiklchepa) ;lack of thorough attention (ayonisomana,e'i,kd,ra),following the wrong path (kumm&ggoseuano) andsluggishness of mind (cetaso l6natta); the wrongview of individuality (sakkoyadi,!!hi,), perplexity(ticikiccha) and attachment to ritualism (si,Iabhato-f,,zrarnd,sq); lust (raga), hate (doscr.) and delusionlnoha) ,

    Tiren the sutta reverses the process, showingthat by abandoning lust, hate and delusion oneu. capabie (bhabbo) of attaining to the destruction

    of birth (jdti),

  • ABEABBATTIIANA 1 l ABHA DEVA

    inr : luc l ing not only those borr i l l l in t l , but t l rosewho aro detrf, dumb, gtrrulotrs aritl rlrad ii 'orrrt.rirt ' lr, as we:il os orrrrur.' lrs, herma,plrroclitt 's aniis,-sexrJ&l pclr$grl$3. On the basis ol tiris t:sp1a.-rretion the Iirst foul items ol' thc list r:riultl ' , 'r 'rv'$'ell bt: grollpe(l togel,her urrd countecl rs one,so thut nl,;ng u'it ir the others this woukl make atotal of eiglrtecn.

    l\farry of theso " rurprofit*ble st&tes " alsofeaturo in the tYiddn.qkqtha of t]ne Jdtaku comnren-tarv rrs immunities enjoyed b)' rl resorrrcefulbodhisatta a. IJut although these aro severtrl lvref'erred to, nowhera is the word c,bft.nbbu,tthslwuscd to denoto any or ali of them ruhetlrer parti-cularly or coliectiveiv.

    A comparison of the list contairred in a versifiedform in the .l/iddrwkatha u'ith th&t' mcntionedeariier clearly indicates that they *'ere inspireclby different traditions. I'he Ii'iddnakatlrti listcontains fewer items thr.in the otlie'r. Ilvelr withregard to the terminology of such items &s &refound commorl to bot'h, thero is no identit,y. This,howevel, mu,y be explairred as beirrg due to thee-xigencies of metrical fonn. IJut, t lrere aro otherrliscrepancies vuhich ioad to the conclusion thatLhs Nidthm,katha, list represent,s an earlier tradition.!'or inr:tance, rr-here&s the -Nidrirtukqtlt@ list inspiredby t,lre Jataka traditionrcfersonly to "tiny beings"a,s a, c'ut

  • ^{BHA I}EvA l 2 ABEA DEVA-\'41,1*6 ifuiuisaftffi,yaiana) ato roached" Ald of

    "::i of ti ' :ese groups it, is repeated that the inrjivi-l :ai aspires io brrth a,rnong chesr on coming to

    near that they possess vurioue attractive ettriburee.f nen alrnost with somo jubilationo tho euthor of: he sutt8, declares " , posseesing t'hesesarne five qualities, tho individual forns the vriehthat, by ilra extinction of the Canhore, he rnayirere and now develop anrl dweil in the l)elivenrncoof heart and rnind wit,hout CanLere g'hicir hohas diseerned and realised of anC b'r himseif.And bv the extinction of tho Carrkere lio pcins ihegoal, This indiviCual, Sire, is rebom nov'here,pa^sses na-w-hithei to rebirth !"3

    Tho emphasis is brought about by tlre Brru.ng.ment of tho gods in nscenciing order. Iho purposo_of the srrlt,u, is ob.riouely to deraonstrate that tireIife rvitlrout asp.ir:ation for rebirth, the life wr'uhu''utCankers (dsaua) of tho ht,art, i.s the higirest, andthat this life mii,y tre attarned hore airtj n'rw,r.rnlike tho life in thess varioue divine rcalrerervhieh rnen attain only affer death.

    The Abha deva aro place

  • ABEAT{DLUT{GEN 1 3 ABflASSARAfn the Anuruddha Sufta the AUire gods aro

    deecribod in the following torrns :" No thoucht have thev whether iheir lot todav

    wili continuJ always, without chango en,l evei-leetingiy I rl&|r whbresoever they firri themselvesthey are glad to be, juet as fl ies borne along in apmgo cr basket have no tliought v'Lrether theirIot today will cont,inue al,*,avs-, vrithout ehangeand eveilastingiy, nal, whoresover they li;dthemselves, they are glad t,o be." r?

    This eutta is accribed not to the Buddira but toAnuruddha whoso n&me it, bears. He is apparentlyt,he same as the Anunrddha who is believed tohal'e rco,unted the Abhiclhamm:r cii:courses ofthe Buddha. If he is, thon it is eignificant th*trtnrrruddha here decleres tLat ho

    -has lrad his

    knowledge of the At'na dev6 from ,lirect experience,having lived ond conversed with t,henr, for t,heAbhidhamtna is trati it ionally beiieved r.J havebeen discourses of the Buddha given to t,he gods.In fact, Anuruddha declares, when Abhiva Kar:cinaraiees the question why he has not used the con-ventional " Thug have I heard " &s 6n introctrrctionto his declarations. that, it is beeause he b*seshimself on his own exoerience.re

    bon oo"o JeveweRnHANA.

    ABHANDTUNGEN DER AKADEMIE DERWISSCHENSCHAFTEN (Dissortations of theAcadomy of Science) of the University of Grirtingenin Germany. These havo been published in twoseparate soctions, one desling with lnathematicsancl physies and the cther with philology andhietory. The subjects rloalt with in the latLereection compriee monographs o'r the LondonArchives and tho Papacy, the \Yar-gc.rC of l{au-aii,Commentary on tho Koran, &c.

    Of Buddhist interest is Waldschmidt's treatiseon " Die Uoberlieferune \/on Letrensonde desBuddlia " (Trad.ition eonierning the Death of theBuddha) .

    J. KuNxnr,en.

    ABHANDLUNGEI{ FUR DIE KUI{DE DESMORGEHLAT{DES (Dieseriations for the under,standing of the East). published by the l)eutschoMorgenlandisehe Gesellechaft in Leipzig, Germany,f rom 1857-19i0 and in 1917. Publ icat ion wasresumed in 192O-1944, and again in 1948. TheeStire series ie devoted to vari6us aspects of thoOrient, such a,s Old Persian words, China durinqthe llongolions, tho Formation of words in Georgia,Arabian Perfumes.

    Of Buddhist intereet is the monogreph of Lijderson " Bharhut und die Buddhistische Literatur ".

    J . K.rxxnr. r :n.

    ABHARANAC0HATRANIRGH0SA, the nome of aTathd.gata given in a list of Tath6gatas who werepropitiated (arapita) by the Sakya girl, Gop6,in her previous births (CoyA. 422, 3).

    17 Translat ion according to Chalmers, op. ci t . , pt. 11. 911r8 M. I I I , 152.

    Agxene {APU$KARI$ I , 'O rnu rqen i , poo l ' , t hens,me given to a poncl or lotus pool, whitrl l was rrr.Jsiqroba,blv eitua,t(:d in the inner courtyard of king'tr\ u OOnOdAna's pa taCC.

    The Lalitauisturq* etatcs tirat, when Chandake,.bringing with irim the irorse Kaafhaka anrl theorna,monts (worn by the bodhisattr-s at the timeof his departuro from ttre palace in seareir ofenlightenment), enrered t.he irurer apartrnents,Bhadrika the Sakyan, .l lah6nirman snd Aniruddhaattempted for rt long tir.ne to t,ake theee ornaments.I.i[owevor, " sj.nce these ornamen-ts had the stoutnessof Great Ndr6ya4ra, and the vigor oI'Half-Ndrr1yana,t,he SEkyas could not l i iu theru " (8.l1Lq. S4gl s.r,.Sar.nghaiana), Now, it, occurrecl to }vfahf,liraj-d,patiGarrl,ami thui the very sight of these ornamontswould be a, goruee of sorrow to her. Sho, therefore,cast them jnt.o a ponC ..vhich, &s observec_l in t]:eabo_ve work, jg ', everr unto this verv da.;- lirrov'nas Abhararlapt,skarini. "

    T . R .

    AgHn$nI, n&me of a world. eystem influenced bvthe toachirrg of a lluddira (buddhu-kpetra) or,rnerei.v a potential field for s Buddha, but notnecesearily containing one. Tire n&mo occurs alsrras Sermantabhair i (Gt,yt1. 259. i ! ) .

    AngeSSnRA, a spacies of beings doscribed in thePali canonical literature as donizens of a worklealled Abhassareloka. ft is not certain whottrerthey were origirrally, or onlv later, recognisr:d &sdeities (deud), but t.hev eppes,i tr.'r ]tave boen con-sidered ae inhabiting a world, perhaps epat,ially butcertainly spiritually, abovo t,he Rrahnraloka.Throughout thCI suttas thev ero referred to asiraving luminositv &s ,r, riain characteristic. Arecurrent desc'ription of t,henr is that the.v dw-ell,made of mind (manornayd,), foeding on joy (pTti-bhakklra), radiating light from themselvos (aauam-p a,bh.d), tre,vereing thc air (a nt al ik kh,ae ar d), cr ontin tr -ing irr glon' (subhut(ha,yino).1

    Ihe etymology of the word " Abhassara " is rrolsettled. Tentatir.'ely, w may at:cept t,he suggestionthat it is a combination of abh6 f svar {to shine,be bright), thus m6a,ning the radiant onee. I 'hotraditiorr explairrs Abhassara as standing for thegods from whose bodies rays of l ight are omittedlike lrglrtrring ; hence the suggestion 6 * bhd + Ba,r,*'iiich lias also l>eer: made.z 'Iho traditional do-c-cription brings them into contrast with thc Subira-kinrri who are usually mentioned irnmediatelya{tor them in the a^scendins seales of deities foundin the Nik6-'-a l ists, for the Subhakinni. are doscribecias tho gods of steady light. Thrrs, on the com-mentarial infornration, the distinctive attributeof the Ablrassa,ra is Llne raCiotion of l ight.

    The Abhassari appear to have held an importantplace in the earlr,, ' Budclirist mind. and figurelrequently in t,he Pali Nikir-as. In the Dlgha anrlMajjhinw )iikd.yas thel'appear in ttre context of anorigin story' which aeems to have a st,rong Buddhisttwist given to it, apparently for the purposo of

    | 229.11.19. This pBcBsEe offers mau-v difl&culties in trans-lation : also cp. Annalzs ilu Musde Quimct, YI, p. 200.

    le .c . . D . I , r7 ; I I I . 28 , 86 .2 Compcrdium of Philosaphu,138, rt. 4

  • ABHASSARA l lt + AnHRssgna

    r, : i ' r . l t ini t i te IJrralrrrantt- ' r l ] r , : laiurs {or t} ie suprr}rYltr,cvci Braltmtl as creator '

    ' I 'his origirr story is givonirr thc Rruhrnaiala, Pri t iko, tnd Aggarit ia Sttt tas'3the la^st nttrned containing tr rninor vari t t ion,t l re examinat i t ln o f wh ic i r i s i l f im l ro r innco indeterminirrc tho notion rvir ich t ire l l rr i l r ihists lr*t lreqarding theso beings.

    Al i three srr i tas agree t lrat ' the - i 'bhassi ira ' ,r ior ld

    is the one in rvhich be;ings r.,te bt.,rn r,r'hctr t'lte rvorlclsystem t legins to p*ss rr,wny in i . ts cc'urse tt i ' t : r-ol ' -r t ' ior.(aiuatta) and irrvoirrt i r ,n (sontr:of lrr). tsu'. ' r l rcAggar-t'fi,a tlutta cftffars irr its dosr:ription of tlte role itplqy" when tho rvor| l svstern bogins to. ro"evotve'nit . l"

    t l , i* involut ion. l l l i is srrt ta nl lmes t iro ALri las-sa,rr i as beings of the rvorlci i -rom whicl l , when thore-evoiut i t trr bogins, cert i i in l l t - : i r lgs, r l ' , ' i11* lrec:attset i re i r n rer i t i s e r l " r t rs t r ' c l t t r t ' r c . r l rc r r ' l ) ( ) r I l r t s bc ingson t lr is eir,r t l r . ' l |nq I l .ahrn,t jrTlcr. tr l l ' l l ) i ;1i l ' ' t l S'rt / l r t 'src la t i t tp l t ' ho s t l rno s to t l s t . i . t te t l t ; t t i t l " ' l r lg t l . r ' i r rSt i i rongh t l i ' l t : - t l l a r rs t i r ' r t t o f l l l e r rL in th ' - ' lb l r l ' ssar i trvor l t i . i s re l to r r t i r r t . l r t : l l ra l rmn rvor i t i . . \ t ' t l o rc l inqto theso l t - r , t te r s t r t t t l .q . i t i s l l l l c ' ing $ ' l r r r l r t r ' s * :x l ta t l ' i te< tl r rs rner i t i : r t l re f l r i i l ' n l r l u 'o r l t l 1 l r ' t t c i r toL 1 i11 ' A l l i i i i s 'sara 'rrorlr l) rvho is reborn n; i1 [1ei ' lg 611 t ' r l r t 'h ;i f he clevr: lops insight into his past ' , hc l l r isi l l ter l>rxrtshis exnetienne ond cornes to holcl f i t lse vierr 's tr 's tothe beg inn ing o f th rngs .

    But th is se t :mi t ig ( r i s { ' rep t r , r rc } ' i s t t r t r io rs t i r r lda l ) lein terms cif t tro cl i f ferent plrrp()ses of t i re t lrroe strt trr 's,and the dif f trrent contexts in r l 'hi t ' l l t i re origin stor '1'is related. Tlre: lggafi , i t ,a. Sttt tr t ai . tel l- Ipts 16 11'tsl-t)t l ro claims of t , l re brd,hmtrls f ,- tr caste st l i )ren]i lc\" l .orthem-oelr-es throrrgir t t teir having sl) i l . t l lg { ' roln^t i iemouthof Brahmir,. Tho sutt:r ,attr ibirtes t)r is " l 'alsonot ion " to the ignor&nee o f t i t t ' r ' r ' o j r r t ion t t r ) 'h i s t o r y o f t l t e e o r t h & n ( l o t ' s o c i e t v

    . i t t t r l e l r ; t r r i i l t c r i s e sc&ste as a, man-rnatlo in-qt i tut iorr tr lcetr lr ' lc t trpsvchoiopl ical f i rctors in t he t ' r olut tontt ' rJr l)roce!;s'i ie Brahnta.ialo,,Srrcfa empiovs t-ne crigin 'st i l r l - 1'6demonstrate the i lsychogen5' of tho vieru' of t :ertainecrnternpor&neotls pir i losbl ' t l iers that t i re rvorld n'nt lthe soul are part ' iv eterhal anri . pr ' ' r t l ; ' not ' Thonotion of the i ternit l Brahrrr i rvhich is depictccl :r 'sunderlying this vierv, &s ol l t) ground on v'hich ttrrt itheory is 6ui l t , is here the targt--t of uttaek' In fa'ct 'B rah i rd , accord ing to th is - s r rL t i l , . i s "a l re ing ,v -ho . i rascl ied in the Abhass-ara w-orid t ,hrorrgh t l ie exlt i l i t : : t lortof his l i fe-term or his merit and is l"el)orr l rn t lr t-Bral ima rn'orld. I I is eonception of hirnself s^s e'terr ialcre&tcr, &c., is based meielv ori a hast ' ; ; ernpir icaiconcltrsion, arr iveci at s ' i thorrt ' r t- 'cognrtton ol &l l r l terolevant data, cwing to tho l imitat ions of his or" 'ninteilectual hcrizons. 'Ihe ssme " faistt notion " is

    believed ancl perpetratod by o|ht-r lirahmas' hisco-ir:habitants,- who were bom to his companvstlbsequen' l ly ' . ancl rvho cannot visual ise t ire' pr"ssi-

    bi l i tv 'of Srahmn himself having -been reborn frorn

    o.roilr". rvorlcl, as he truil' had heen' from theAbhassarp, just like themiolvos. Ilolticrs of thoBrahmanical view of the eternity of Bra'hmi-.andhis world aro human t,hinkers on the s&rrre ltnes'rvho are unsble to conceive of, the process to s'iriehthe Brahmas themselvss are sufject, unable tovisrral ise the pre"' i t- ,us brrt ir of these'Bcalttnas rn theAbhassara, worlci , rrnablo to see thab t l iey them-selves were at orie t imo on arl equal {ooting wit l t

    l i ra l ru i i , i i t r t i re r r ' 1 l t ' ' - r ' ' ' i t l t s l r i l t l r r l t t i re A l ; i r r i ssn . r lr , , ' o r l , l l r i t i l ; t t . -c i r r t i ro - ! i r * l r rna rvor l i l , unab lo tor , , r i , r iL lc t : t t L r . ' r r ( ) t r r r p r ' c -ex is t r .n t ' * l bevonc l tha tr r r t i ra l J r : r ' r " l r i r r l l r v t , r l r i to s 'h ic l r thev fc l l f ro rn. i i r i r , r s s n r l . I l j s . i i r e t o t l r i r r l i . i l r g s o , l i n r i i . ' , 1 & st i r r i ! - i ' r l i ' i r r t l r r . t r c ' r r l ) i r1 ' i t v t ( ) r ( ' ( ' ( ) l le i : t l l t ' t ' onc l t l r c i rlr i r i l r i r l i rx;r l i i r tel l ' ; i racr- 'cl i r tg, thrl l t i io.) ' trorne t ' t l theconcl i isiou t l i rr t Rrairni i i t ,nt l his Bnrlrn]& worldir.re t : tor-nnl :rnd tht l f . t Ircy t i i t 'ms'olr ' . 's nie '- t l lherneral.hl;r-ing T;rr.-iserl rd\\rtlv frorn tho flra'hrrlrr, world.' [ ' ho i t r ; , - , r i ' t ' te n t )

    -

    t i i l i rb l ' : r i t c rnp ts to ex l r l r t i r rt J rn ,hmt rn ica l r : l r l i r r rs t r t thc one- t i tne c r r rnpr r ,n ionsh ipoF rrnion oi tr t trnan beings v' i th Rrahrnl l and thoconcoption of tho l3ral i lnl , rvorlcl as etornal nnrirvorthy of aspirat ion, iL r;c)nceptiorr rrhicl t prt lbabl l ' -t r recec lcd the l t te r no t io r ts o i F ra l r rna . T l rc t,Llr l ,ut",aan rvorlcl is hi--re obviorrslr ' ]rrougl i t , in tr ' rt lomortgtratt t t l rot, t i rere f l ,ro ot l ter rvorl

  • ABEASSARA l 5 ABEASSARA

    The Brahmajala and Potilca '-Sutlas ele onga,ged indomonstrating how the brEtrma,ne and rsclusg camoto hold guch views aa they did. Theso euttas cio not'intend, by any me&ns, to depict these bre,hmansand roch'sos &s first mon. The Abhassara ie merolytho world which they havo forgotten though theyhad oristed there. It is only the Brahma worldthet they rocail in thoir intuitions of the past,tfre AUfrirssera is not necessarily the world of iheirfirgt existence. The position is, ae it were, that thephiloaopher king in I'lato'e Eeyablic recognised -only the lowor concepte in the hierarchy of PlatonicForns, while he hac!, in fact, aseociatsd and recordedin his memory o!1, the tr'orms. The br6bsranphilosophere morely recoilected the lower conceptein tho hiorarchy but denied tho exlctence of thehighor, because they could not rscollect, thom.The Brahmi world was the lower concept, theAbha"ssira ttre higher.

    Thus thero appea,rs to be no logical contradictionin tho seoming discropancy of the origin Btory,if the Buddhists trave in the sams breatlr assertedthat, in ttrs orre_ caae, beings of tho earth *'eroreborn frorrr tho Abhassara wrlrld and., in the other,that tiro beings who claimed themselves io beBrahrnas wore reborn frorrr thers, or that thoBrahrna-adoring brihmans and recluees c&roefrom thore, though Chr

  • Anslssene l 6 AgnAsvARAof gods in the Sankltiruppafti end other suttast'urther eupports this n-rggeation.

    Thus, not over-ruling the possibil ity, rather,even concedine it, it, muet be ehown t,hat in theBrahmanimantanika Sutta, which eeeks to illustratoui the particular the general theory regarding thepsvchogenv of the ereator concept, traced iri tneBrahmaial,a, Pdtrika and Agga.iii.a Suttets, it isemphatically asserted that there are other p,orldsluperior to the Rrahm6, v'orld, and that thev a,re.Abhassara, Srrbhakinr.ra and Vehapphala. rb TheBaka llrahmd, of this sutta is tolcl' firmly anddefinitely-by the Buddha. that it is his isn"orane"of the other three worids that is tho orisin anclcause of his eonceit and his minconeeption.s as tohie etornit5r. In this sutta the Buddha's concornrs to convinee the Brahmd, of the fa,et, of the otherworlds.

    Besitles, the, absence of mention of a world orworlds above Abhassara in the Drgha, except in thoalready eliminated Sahgiti Sutia,

    'is iniufficiont

    evidence for tho concjusion that they wero oriqinalivtreateci as a kind of first being anri that ths- otherlgl* were addo8 later for pnipu*u* of elaboration.This is revealed bv the BrihrianinLantanika Sutta-In one placo Is the author is eontent, to merrtionthree classes, but in the other he d.iscusses severalmore classos. But, both &re mentionerl in theaame eontext. Ifere the arrthor has probablyadapted the material at his disposal to suit thepurpose of his sutto and its conrext. This mayexp)ain the absence of mention of other worldsbestdes Abhassara in tho Digha Nikaua sut,tas.

    This is not to deny tho possibility of elabora,tion1l:Sg l."ku", placo- in tbe Buddlist

    "o*molog..,r.-Ellaboration hag already boen admitteci of iire,Sangi'ti uiutta, a,na mev oven be admitteci of thetwo n&mos, Parit_tdbha and App*mar,rAbha.Several

    ,Ahguttara )iikuyo, references'do *u,y "t*oe crted to support this vie.w.. The elaboration

    rnto aeven or nine states of which the AbhassorEaro one, with their aseignment to tho third placef tfe socond !4Af"_ p_lane of tho Rripaloka,'is adev-elopment which finds ibs fullest svst-ematisationin the later Abhid,harnma,ttha^gangaha (r. gt., -Thu fants alread-v mentioned show that theAbhaseard were not considered a kind of first rnenor primordial beings, ancl their v,orld as tho firsta.no raturg one.

    Another noteworthy pcint is that they a,reeonsistently referred io jn the DEgha N;iiiu"-^ibgings

    -

    (1arfi,) and not &s deities (d,eud,). 'Evenaftor their rebirth on earth they are not reforredto as hrrman beings but merely as .,beinss',.Thu dosignation ,, dev6, " is atiached to iiu-.howover, in the Majjhi,ma and other Nikey;;.;iIt ie. an interesting faci that the Aggafrfi,a Sidto isconerstnt . rn rts :uee of eottd. for these beinsethroughout its context,

    ven after it is quite-ci#i:lit^:l:]",,lgs referred ro in tho later evituti.;;;ph&sB are hurnan beings.

    - -Further statements &re made regarding the

    Abha^csar6 in the Pali srrt tas. They are eaid-to beever joyful. foedirrg on joy, long-l ivod, boauti ful,gods of love arrci pity. !-r

  • ABEASVARA T7 ABEAVASAUIIDGATA

    Further, they can fly by their tranecendontal power@bhdjnd,).

    firo origin.of this world is explainod ae follows ;At ths Ueginning of this world, many B-rahma'pala,cos had no residonte, wheroforo a reeident ofihia world (dblfrataral went down and lived inthoaa Brehma palacos after his life in dbhdsuarawss ovor. He is Saharnpati, the Brahmardja'Aftnrwards hie descendants wnt down to thehrrman world end thus constituted the population.

    Concerning the roal reletion of this myetical worldwith the meditative etago of the yogin, Stcherbatskyqives us a well condensed account based on tho-dbn;anor*oboda-6d"stra. (Sse his The Corwepttionof Buddhiat' Niradno, pp. ll-f Z).

    " fmagination has truilt up abovo the heavonsof tho carnal gode a sorios of mystic-worlds. Theycorreepond exectly to tho degroos- of tranco whicharo gradually roechod' or supposd to bo roachod,by the myetic . .

    J'Whereas our material frame eonsiste ofolomonts of 18 kinde, four of them are in aboyaneein the worlds of ethereal bodies. Tho eerr.se'dataofsmell and taste and tho corresponding two sets ofsengations do not oxist. ft is because theso boingsdo not, want any hard food, no food wtrich ie takennioeemeal. chowed and swallowed. Their nutrition ieipiritual. Her"e imagination evidontly ie foundedupon the fact that the mystic,Ylerr deoply-ongagedin moditation, forgets all aborrt his moals. Thereforeolfactory and gustatory sonse-data loso theirraison d'6tro" They aro by the mystic powor ofgoga extitct eltogether. But the phyeical orpfans,ihe nos and the- tongue, roma,in, because absencewould make the bodv rrglv. All bodiea are beautiful,nono ig mutilated.

    -

    Th-eir faeultios of sight andaudition ars illimited, they poseess dittyo-cukgtthand diwa-*rotra'm, Their tactile sensations aro thes&mo as the charactoristic agreeablo foeling ofbodily e&se ancl lightnesa (Ttrosrabdhil whichproducos lovitation in the mystic. fh_eir movomentsirrs ttrerefore oxtremely swift snd dexterous. Rutthe facultiea of smelling arrd taste &nB abeentaltogether, becaueo therir food is imrnaterial. Theyhovd no nood for clothes, they aro born with a lightethereel covering that lasts all their very longlife through. Neither do they want any dwellings.Every new-born finds a houso provided for himby Earma, i.e., by nature. The phenomenon ofsdx is splritualised. The bodios are without themombers of physical procreation' This does notmako thom mutilated. Grose eexual passion doesnot exiat at all. But, total indifferenco doos noitheroxiet. 'Iho foolings are delicate. The trirth of a newboing is quito free from all pain and filth. TTtenew-born

    -child doog not eomo out of the matrix

    of a femalo, it is apparitional (tpa'pdduka). Thosewho happen to bo ne&rest to the plaee of his birthar6 hiJ

    -parents. No government, of eourso, is

    needod in such & community,' beeauso there areno crimes, no gro88 passions. Totrll a,bsence ofpassion would mean tot'al absones of volitions, andihie, a""o*ding to the lndian coneeption, rrorrldstop lifo altogether, it would be l{irvd,na.-But allfeelings havo-a mild form. Ttro foeling of hatred(pratiqlnl is totally absent. Other foelings aro veiledindifforence (niwto-atnldkTta), "

    In osotric lJuddhism, Abhd,ntaro seemn tobe a pereonification of euch sn idos a,s mentionedabove. And as such he is portrayed with his twofollowore at tho nortb of the Outer-Vajra eoctionof the Garbha.dhdtu-merldala. Hie portraite goner-aIIy rosomblo tboeo of the bodhissttvas. Nsver.tholeae, he in distinguiehed from the othsre by thefact thet bs ie ropresontod as holding' a lotusflower in hie right hand, errd as resting his lefthand, with tho palm foldod inco a 6st at tho weist.See also AeFIASsene.

    S . K .

    Btnr,rooRlpuy : Cheng-a-han-ching (*Fli-t,:S), chap. xx ;Chi-shih-chiug, (Effl?E), chap. vii; l 'a-lou-r'nn-nhlng(t(i8,ftm), chtp. iv; I 'ao-hsint-n'an-jo-chinc (tnfintffi),uhttrr. lil ; Tou-sha-ehing (f,pfi!) ; RuddhAv,r0,rfll$*K&-nema-mahlvaipulya-a[tra, ehop. xxi' lfBlrl l ' ' ibhils0-6istro,charr. cxxxvi ; Li-ehih-a-p'l-t'an-lun (]frfrF{ryfln] chap. vl ;-Abhidhrrmako$a-S4stra, chep. .\!; Sh0nq-s0-chih-ln1(ruffifiiit, chap. i; Ch0-nh0lun-ft.r" ns pfrl (gtfiim9bn),cii,rp. xr; Ssrt-a-han-m'l-.h'tr-chich (Etref#fr', ctrap. rr iHsilan-ying'yin'i t$it$#il ' chap. itt; I l, lt l iv\"trnattlchap. lv: Pi-te+ng-eh, i l[nIffi l ' Shosrr.qu'l 'ud6-ki (f 'ff,t2FEftl);chair. x ; Taiz0kai-sh' hl shl DAtft{fi) chap. ii . -fuz,r*ai-maudala-qenzu-$h(i (Etll.t l&*trSmit rhnn vli ' B. tlfochi-zuki,' Jodofuo-no kluetr-to-h,uttiLsLt (P*AOElrI I &tt! orthe Rise and I)evelopment of Pure-laDd lJtld{rlrrur).

    ABHAVA, the negation of bhd,ua (q.v.) which is astato of becoming, a condition of oxietence, e.g.,the condition qf monkhood (earna4a-bhrtaa) or.loneliness (ek|-bhd,ual. Ablfiua is thon the negationor abeenee of such a condition, and is found onlyin tho commontaries, which ehows tho fairly latedevolopmont of the term in post-canonical Iiteraturo,o.g., " through not being avaricious " (moccherosooabhd,uatn: Puu, l7).

    ABHAVASAMUDGATA (moaning : " &rigon fromnon-specific roality, or non-existonce ") is then&me of a Btrtldha who lived many asahlcheyya,sogo. Chapter 8 of L}l'e Samd.dhirdio Sil'tra is dovotedto the hirth and feats of Buddha Abhdvasamudgata.It is related hore how the moment thie Buddhawa,s bor:r he rose into the air to e hoight of seveniala (palm) trees ond thon, taking seven stridesin the air uttored the foliowing words, ' Abhiua-samud,gatd sarua.dharmd iti' ' All thinge are bornof non-specific realitlr of non-oxistonco n. Iloneehis name.

    ft is gaid that with tho pronouncemont of thietruth the non-specific nature of throo thougandworld systems was roalisecl. Thie pronounceruentmade on earth w&s, in succeggion, proclaimedand heard in ail tho worlds up to the world ofBrahm6.

    At the moment of his attainment to Buddhehood,every einglo leaf of every tree, every blacle of graes,tlrickot, plant, forest treo emiitecl the rvord'Abhivaaamudgata'. And, in every world syste-mwhere the pronouncement of this truth was made,the cioctrino of 'non-specific roulity' of moreconscicusneas was discarned, recognisod andrealised.

    It is also etated thaf during tho diapensation ofthis Budclha thero lived a princo called Mah6'karundcinti, who listened to tho diecourse on

  • ABIIAYA l 8 ABEAYA

    ,,,"t '-:t i;, i at rire feet of the Jluri. l irrr, Abhdvo"camud-i r i ln . (Jn l iet r i r rg t l r is d issourse tho pr inco gaveup i,-.. Iui ' l i tb and ,ionnc.d tl ie yello# robe.- I{e!'rn.il)eii anrl uriderstood the importanc:o of sarnd.rlhi:i; l l i irs signif,c:anee for the attainrnent of Budclha-]rooii. Fir-' rhen rneditated on it, proa*:ired it, and,ui'ir.r the lapstr ,rf twent.lr l

  • ABHATA l 9 ABHAYA

    Abhaya thora is rep

  • ABEAYA 20 ABHAYA-DA!{AABHAYA (l), a goddess, referred. to in theM,alw,uutu (ii, 20). According to this reforonco,the bodhieettva Gautame is, immediately after hisbirt,h, taken from Lumbini to tlre slrrine of thisgoddess on tho orders of hie father, eo thot thoinfant m&y . bow his hoad at her foet'. But thebodhisattva. entering her shrins reluctantly, putshis feet forwa.rd when he is brought to her pieaonceto realute her. Tho goddess Abheyd,, admittingthet it is not fit l,hat tho bodhisattva should,worshipher, and tirat if hn made obeisance to anyone,hig or her head would split in sevrlr hersslf rnakeeobeis&nce to hinr r.

    A:BIIAIA (2), an arahant theri during the lifetimeof tho Buddha Sikhi, earlier tho chief {ueen of t}rat,Buddha'e fatlror, Aruna. She showed Lor d.evotiontowards the l0nlightened One. Undor tho dispen-eation of the Iluddha Gotama she wae a playrtateof Padumivati who later gave Uirttr to a- childby Bimbisd,ra, the king of llfagadha. The boy,named Abhaya, bocame a monk and attainedarahantship. The two friorrds, Padrmavati(Abhaya's mother) and Abhay6, listeneil to a die-course of the arahant and decided to renounce theworldly life, living thereaiter together at Rajagaha.lt] Iru" contemplation on the impure (asubha.dweana)Abhaya becarrre afraid when sho saw the initiuicondition of a swollen corpse (wld,humutakud,ibhaua)bofore hor. IJut the lruddha calrrred her rninti withths verses (35, 3ti) recorded in the Theri,gri,tltd (ttlsofound in the T'heri Apaduno,8, ascribed. io Uppala-dnyikE), whereby she roaliscd tho .,brit i leneeaof

    .

    ths F.gdy, _whoreto the worldling's happinessrE Dound, ", &rrd attaineci arahantship.

    I { . G. A. v. Z.

    ABHAYACALA, ono of tho names for the famougeetabliehmont in north Anuradhapura, Ceylon,better known ae Abirayagiri.

    ABIIAYA-DANA. In Sanskrit this word literallvmo&ns 'tho gift of feerlosenoss'. It is translateiinto Tibstan &s " mi-lrjigs-ebyin ", or to givonon-fear. In Chinose, various translations ofthis term cen be found, thus : .. ehih-wu-wei "(,fiff iR or to givo fearlessness), ',wu-woi-sh5"(ftR1$ or to offer foarlessnoss), " wu-wer-enih " (mflm to give fearlossness). It is akind of giving \uuna,). It means to take away ono'sfoar nnd to give a aense of eecurity.

    Ch*p. rxv o_f l}re SaMhnrrnapundord&a (Nanjio,i34) saye: " Ary6valokite6vara Bodhis&ttva canafford to givo fearlessneee to overy poreon sufferingfrom varioua paine, So he ie called tho Giver ofFeariessnoss (Abhayarpdade) ".

    Furtbeq in tlio 39th fosc. of Yoganar abhilmi,(Nanjio, l l70) wo find tho following statement:

    " To rosolve tho fear of lion, tigor, wolf end domonis callod Abhayad6.na. It ie also intended to diepelthe fear of king, wator and fire ".

    Those pssEages attempt to explain the power ofBuddha,s and bodhisattvae which dispels evorykind of


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