VIMUTTIMAGGA AND VISUDDHIMAGGA A COMPARATIVE STUDY BY P. V. BAPAT, M.A., Ph.D. of P"Ii, Frrcnsson Poona ailor, SHI'lfnipatanca Upiiyii/ CIJapter "XII Pari One Two 'l'hree Four Five Part One Part Two Part CIne Part Two Pagea Facing iii iii v vii ix :.::iii xv-l ix 1-128 1 4 16 2G 32 34 38 43 " 5l '" G' 78 86 92 95 95 l OB U3 U3 US ( "iii) APJ'}:SDlX A 1. Developmeut of 9. child ill the womb from week to week. 2. List of the nnmes (in Chineae transliteration) of worms ill a human body. 3. Porollel passages ill the Vimuttimagga aad 129 130 Petakop8des8 133 D A comparative table showing the pages of the P.T.S. tldilioll of the Visllddhimagga with the COrres-ponding chaplers and paragraphs of the same book in the H.O. Serin. h"DEX OF I)AU 'VOROS OE. ... l-:RAL I NDEX 1:"1 COIIREct'IO:"1S AND ADDITIO!i"S 13G 141 Hla 167 are to the of t he volumes extept in the easea mentioned specifically otherwise.] A. Abhk. Abhm. AbhmV. Abha. A.M.B. B. Dagchi B.D. Chin. Dha. em. Cpo Corr. D. Dh. or Dhp. DhsA. DhsCm. diff. Dipa. E. R. E. upl . g.n. id. Kimura B Anguttaranikiiya, P. T.S. edition. Abhidharmakoga, transhi.ted iuto French by Louis de la Valee Poussin. [Reference is to the chapter and page of the vol. in which the chapter is included] . Abhidhamm:lvatlira in Buddhadatta's Manuals (P.T.S.). Abhidhammattha-Vibh1i.vini, ed. b.V Rev. Su-mangaia, Colombo (1898). Abhidhammatthasangaha, P.T.S. edition. Aspects of Mahayana Buddhism and its rela_ lion to Hinayima by N. Dutt (1930). Buddhaghosa. I.e Canon Bouddhique en Chine. The Bodhisattva Doctrine in Buddhist Sanskrit Literature by Har Dayal. Der Chinesiche Dharmasangraha von W cller (1923). C'ommentary i added after the abbreviation of a work means commentary on that work. CRriyapitaka, "P.T.S. edition. Corresponds to DighRnikaya, P.T.S. edition. Dhammapada [ref. to the verse]. Dhammnsl!.ngal;li-AHhakat.hil. i.e. AHhssalinI. Dhammasangal,li-Commentary i.e. Atthasa.lini. Dillerent, differs. Dipavarp.sa, edited by Oldenberg. Encyclopaedia of Rel igion and Ethica. Explanation. Generally agrees. Identical. The Original and Devek'ped Doctrines of 1udiun Buddhism (in charts). M. Madily. Mal. M,. Mvy. " N.C. or n. c, p.lI. Puyluski P . Ptk. Ptn. q.d. r.a. r.c. S. S.A. or 8. B. . S.D. or s.d. Sik. S.N., SN, or Su. Sph. S, . Tak. Upa. Vhb. Vim. Majjhimo.nikiiya, P .T.S. edition. Maddhy:unaka-kiirika with Vrt,1.i (Bib. Bud. dhiea voL IV). Malalasekara, The Pii. li Literature of Ceylon. Mahiivll lllsa, Gei ger 's edition. MalJa.vyutIJatti , Japanese edition in Sanskrit, Tibetan and Chiuese by Sakal'i. :\dded after a figllre means llotes Oil that page. Kothing corresponding. Partly agrees. Photographic copy of the Mass. of PetakopadesR by Hardy, preserved in the State Library ill Berlin. Burmese edition printed in llLc Zabu Meit Swe Press, Raugoon (1917). La legend de l 'empereur Patisambhidii., P.T.S. edition . Specimen de9 Pe!akopndesa von Rudolph Fuchs, Berliu, 1908. Petthiina, P.T.S. edition. quite different. roughly agrees. roughly corresponds. SaJTlyuttaniktiya. substantially agrees. slightly different. (Bib. Buddhicp,). Suttanipiita, reference to the number of stanzas. Sphutiirtb:i.bhidharmakotavyli-khya. [Bib. Bud-dhicfl, vol. XXI.}. Silsanavaqlsa (F .T.S. ed. ). Taisho edihon of the Vimuttimagga in the Chinese Tripitaka (voL 32. pp. 399-4Gl ) edited by Takakusu and Watanabe. Upatissa. Vibhanga, P .T.S. edition. Vimutt.imagga, popul ar Chinese edition printed at Bi-ling in the province. of Kiang-Su (1918). The references are to the number of the book, polge (t!le reverse side of tee page being indi-cated by the addi tion of the letter ' a' to the number) and column. Yill. Wintcl"uitz Visuddhimagga,ediled by Henry Clark Warreu and Prof. D. :!rosambi, the references being to the number of chapters and paragraphs. [To be published in the Harvard Oriental Series]. Geschichte der Il1diechen Zweiter Band. Note :-The references to the Commentary of the Visuddhi . magga are to the edition of the 8ll:me published in P. O. Pitaka. Prees, 1909, unlesi otherwise mentioned. The rderellces to the 8ynopsis of the VimuUiraagga. are indicated merely by the number of pages without putting any word before ' p.' That is to say references like ' po 6, p. 27,' indicate that the refereuce is to the synopsie of the Vimuttimagga. which forms the maiD part of thie dissertation. Any remarks or com menu by the writer are put in square bracketa. The Roman figures in the marginal notes of the synopsis refer to the chapters of the Visuddhiwagga and the following Arabi c figures show tbe number of the paragraph. I have not adopted any Euro peau or American traneliteration'sY8tem of the Chinese sounds, but I have generally followed Nanjio iu indicatiug the Chineso sound by its closest equivalent in the Iudillll soundsystem, escept in the case of 80me names which are more easil y recog nised in their transliterations used by previons writers. I find this more cOllveuient, especially when the Chinese sonnd reo preseuLs an originally Indian sound. The letters a, b, c u8ed the uumber or pages of the Taisho edition by Takaku8u and Watanabe iudicate respectively the upper miudle and lOwer sect ions of the page. The figures alter these letters indicate the number of columns begiuning from the right. SUMMARY OF THE INTRODUCTION L Villluttimngga in il8 Chinese Ira ulli nlion Cie-t.'o-tilO- luu. 2. 'l'ranslated into Chinese by Sell g-chiepo-lo. 3. Similarity between the Vimullimngga and the '!isuddhi-magga and [OUI' possible theories to explain tbe simila rity. 4. Prof. Nagai ' s "jew. S. Dr. Yalalasekar's comment au the above Dud Ilia sugges-tion about the aolution or the problem. 6, This question can be decided only on the merita of tho evidence, internal /Iud external. 7. General account of the Vimuttimagga. 8. Correspondences between the chapters of the Vi multi magga. Rod the Vi suddhimagga. 9. Similarity between the two books due to the comlDon SOurCCIi or common material upon which both the authors draw, such as (i) Pali Tutll, W) PoriiQ.oa, (iii) Pubbii. cariyas, (iv) AHhakathiis, (v) Petaka, (vi) A verse ascribed to Sariputtn by both the authors, and (vii) Some un-identified wurces. 10. Similes, and ilIustrnti ons. (i) Common to both the Textll. (ii) Pl!culiar to Upatissa. 10. Dis-similerity between the two texts. (A) Dis-siruilari ty il'.. doctrinal points. (i) (ii ) K8I; iJ.lQ-maJ.lQala, (iii) Exten-sion of the Bruhmavihiiro-nilllilta, (iv) Cariyii8, (v) Rupia, (vi) Jhinanga8, (vii ) Indriya8, (viii ) Anulo-maD.B.J:l8, (il:) NevoMl'lilA-ni'lsai'inayalana-samildhi , (x) AsoiiiiI-8amiWhi. (E) Di"similarity in treatment. (i) Interpretation of word8 and expre6Sion8. (ii) Different treatment in whol e sectione. (iii) One goes into more detaile where the ot.her does not go. (h,) Upatissa introduce8 altogether new matter, which i8 not found in Buddhnghoea. xir \'I)IUTIIMAGGA. 12. Re!tlrence to other view8 on doctrinal lXIinta: (A) Those that have been mentioned by both the authors. (D) 'I'hose that ha\e been rer ... rred to by one autllor and found to be exactly with the view8 of tho other. Light tbrown on snch pasaages by Dhamma-pala's comment. 13. References to proper namee. (i) Texis, (ii) Places, (iii) Penonages. 14. Trauliterations of Indian words. 15. Rtlferences to a Cal.lqii.la. 16. Style of the Viwutlimagga as we na,e it in its Chine&e ""fe nion and the method of the transl ation. 17. Review of all the internal evidence and the uternal e,id-ence of Dhammapila. 18. Dhalnmapii.la. The author of Paramattha-maiijus1i., the Commentary on the Visuddhimagga, and the author of Hie Commentaries on the Thera-Theri-Oii.thii, PetO-vatth'l, Vimii.navatthu, Netti-pakara;ta, etc. is the same. Belonged 10 the same tradition and school as that or Buddhaghosa and did not live long after hiw-perhaplI within two centurie&-and therefore there is no reason to doubt bis testimony. 19. Abhayagiri School-Jta hi story. Indian monks went to Abhayagirivihiira. 20. "Who was Where and when did he compoae the book? In what language did he write his booH What do we know about him from the Vimuttimagg9-? Discovery 01 a Tibetan version of 9- chapter of tbe Viwuttimagga. Indian origin 01 the Vimuttimagga. 21. First or the four theories can be accepted. 22. Knlyii':la-mittas. It is nellrly eighteen years aince Pro. M. Nagai of the Impe-rial Universi ty, Tokyo, Japan. pointedly brought to the notice 01 Buddlliat scholars the existence, 'in l.he Chinese Buddhist hte-rature, of a book called Cic-t'o-tiiot un, M!N; m . or Vimutli-magga as he rendered it in Pali. L This hook is the same as is numbered 1293 in Bunyh\ Nanjio's catalogue of the Chinese Translation of the Buddhist Tripitaka,' although Nanjio gives 'Vimoksha...nliirga-sast ra' as the Sanskrit readering of the Chinese title. Nanjio further tell s us that this book WI\8 composed by the Arhat Upatishya or Siiriputra' und was translated into Chinese by Seng-chie-po-Io .fft f/Jn i!lf a in 505 in the Liiin dynasty (A.D. 502-551). This book is divided into twelve chapters in twelve fasciculi or Chinese books. Nanjio gives us no information about or Upatissa 1\8 we may say in Piili j but he gives us some information about Seng-cllie-po-lo." The nanle Seng-chie-po-lo, or, San-chie-pho.lo us Naujio transliterates it, is explained in the Biography of the 1. J.P.T.s. 1917.19, pp. 69-80. Notice of the .:Ime hlLll heen taken hy subsequent writera. 8M (p. vi) t'l the trlLnslation of the ViauddhilOagga by Pa Maung Tir.. (192'2); B. C. Law. The I ,ife and W"rk of Buddhllghosa (1923) , pp. 7(}on, foot-note.; also Foreword to th" same book by Mrs. C. F. Rbys Darid3; MalallL&t.kara, P,ath theee books go to 80me old common 8OU.!C( like the AHhakatbas upon which both of them draw, each treat-iug and interpreting the same old material in consistency with the doctrines and views of the school of each. Still another possibility is suggested. (4) 'fhat the main part of Upatissn's VimuUimagga might have been composed before Buddhaghosa's Visuddhimagga, and that some portions might haye heen added to this book by SangJiap5.1a who translated the book illto Chillese under the in:8uence of the Mnhayiina schooL' -_. Let U8 see if we can find any justification for any of these theories or whether we can arri,e at any decisive conclusion at all. Prof. M. Nagai seems to hold the 'View given as 4 above! He identifies Upatil!!:i, the author of the Vimuttimagga, with one Upatissa who is mcnt:ioned in the list of the great Therae who handed down the from the time when Mahinda came to Ceylon! He points out that Fali Samanta-pasa.dikii., as well as its Chinese translation by Sanghabhadra in 488 A.D., gives an anecdote of .Upatissa and his two dia_ ciples, Mahasumma and Mahiipaduma, aho';"ing that Upatissa all a teacher of the Vinaya was held in high esteem. He gives another anecdote which tells us how Mahii.paduma cured queen, wife of King Va.sabha. of an illness. This King Vasabha was crowned, according to 'Vijesinha, in 66 A.D.' So, Prot Nagai concludes that this Upati!sa, ,who is mentioned in the list of the Theras that handed down the Vinnya, who was held in great respect by the Sangha and who was a contemporary of King Vasabha [who was crowned in 66 A.D.!, is the author ot the Vimuttimagga, and that Buddhnghosa had probably this book belore him when he wrote the Visuddhimagga. 1. J.P.T. S.1911-19, p. 79. -2. J.P.T.S. 1911-19, pp. 71, 78, 79. 3. See Yin. T. 3. 4. J.P.T.S. 1917-19, pp. 73, 74; lIIal. (p. 49) gi .. "" tho potiod of Vasabha'i reign a. 65-109 A.D. approximately. l!'TRODUCTION .I:il: Rere, how,,"er, we do not find any otber proof adduced by Prof. Nagai to identify him with the author of tbe Vimuui-magga. His main relinnce is on the fact thnt tbere bappens 'to be one Upatiua mentioned in the list of the Therns who bo.nded down the Vinaya and about whom tbe Snmant&piis5.dikii. in ita Pali ne well as Chinese version gives 80me anecdotes. Dr. Malalasekara, having considered tbis opinion of Prof. Nogai, suggests' that there is no reason to conclude that tbe Viauddhimagga is a revised version of the VimuUimsgga, as Prof. Nagai tuggesta. "If we suppose," MY' he, "tbat tbe Vimnttimagga was t,ha resun of books brougbt by OUl)ahhadra of Mid-India, from his tra ... els in Ceyion Rnd olher Htnayiina countries, the sol ution of the problem seeme clear. Both authors drew their inspiration from the nrne souTce." He suggests that although Buddhaghosa came to Ceylon to study t18 Sinhalese which were genuine, there might still ha ... e been ,,,me Commentaries in I ndia, which were studied in that country with traditional interpretation handed down through centuries. "If then it is auumed," concludes Dr. Malalaaekara, "that the Vimuttimagga found ita way into China' by way of some of the echooh whicll in India at that time, and which studied the Canon in the more or leu trad i-tional method, it would not be difficult to conclude that the Villuddhimagga and the Vimuttimagga aTe more or leas inde-pendent works written by men belQnging to much the same school of thought-tbe Theraviiqa. " This view coincide5 with the third of the probahle theoriu that we suggested above. These conflicting views- on the 5ubject of the inter-relation between Upatissa's Vimuttimagga and Buddhllghosa' s Viauddhi-magga prompted me to make a comparative study of both theae texts and I intend in the following pages to submit the results of my study on thi8 subject. We shall have to decide this queation of the inter-relation be-tween these two texb after thoroughly investigating the evid-ence, internal and uternal, that is a ... ailll.hle to us. Let us /irst what internal e ... idence we can get from the comparative study of botb these books which form the main part of this diuertation. We shall, of coune, go into more details of the Vimuttimngga than those of the Viluddhimagga, as the fOrlller is much leu known thnn the laVer. 1. M.l. pp. 86, 87. Dr. l.waml1lo-vinuldhi-nid-l """. XXIII J,eto. Tbi s i3 only II: rougb correspondence tbe different cbaptere of the t\ll'O booka, some chaptere, especially the Inst three or four, of the Vi,uddhimagga being inexlricably mi::&:ed up in the two paTl6 of the twelfth cbapter of the Vimutti-magga. Thia brief ruume of the contents of tbe two books at OnC( reveal. tbe fact that there is more than superficial agreement between these t .... o books. Let us go into more details. It is a well -known fact that in the Vi5uddhimagga, ghosa very often re[en to, or quotes from, 'older authorities which he specilically names, euch as tbe Vibhanga, the Patisambhidii., tbe Niddesa, the the on the Nikii.yu, or alludes to by lOme general name like Pili, Pori!:las, Pubbii- or Atthaka.thas. Sometimee, he merely aay' , 'So it has &aid (VlltWl1l- h.'t;WI1I-)', without giving IIny indication u to INTRODUCTION u iii what source he refers to. Now it is remarkable to note thjlt there are .maoy correspondences between the several passages in the two books that are due to these common sources of the . lr from the Poral.las, Pubbiicariyna or from the AHhakathii,s. I\Ve 'lId several passnges which are found in both lhe' lests in den tical, or idtlntical words aud attention is drawn to hese, from time to time, in the main part of this dissertat ion. Ve shall indicate here only a few (Jubtandillg cases. (i) Passages from theJ>ii.li Texb. Among the Pall texts, the first fonr Nil.:ii.yas, the Vibhanga alld 'atisambhid5magga are the ' texts on which both Upatissa aud Juddhaghosa mostly draw. The 1lassages, for inBtance, taken as exts by Upatissa for the exposition of the trances or anussati! except that or or iddhis, or n;rodha-J/l.17l.:ipatt!,i are .he same as tl108e given by Buddhaghosa; for they all avowedly ;0 to one and the same common source. The explanation of icara-gOCGra. in the second chapter of the Vimuttimagga (p. 11) is the same as that in Buddhaghosa; for, both of them draw upon the Vibhanga . The explanation of iddhis (P. 86) goes back to the common 80urce of the The explanation of some of the que91ions regarding Nirodlu;.-samiioJ]aUi (p. 128) i8 based on the Cu!avedallasutta (no'. 44 of the Jfaiihimanikayaj. The passage taken for the exposition of dnapartasGti and its advan-tages (p. 69) are taken by both the author& from S.v. 322, and M. iii. 82 respectively. -- -Tn addition to these, there are scores of passages, too numerous to be mentioned here, taken from the Pilli texts quoted by both he authors, as authorities or illustrations of a point under dis_ ussion. In some cases Buddhaghosa merely allude! to a passage y the introductory warda or by giving the nama a! a while Upatissa gives the same passage in full. For ins-tnnce, while explaining the disadva.Dtages or dangers of .'!'Vorldly pleasures (kamen .. adi.,alla) Buddha-ghosa merely refers to the passage in the Majjhiman:ikii.y;\, sutta 22, beginning with appa.wida kama, wlille Upati/I.JD :;ives, in fuJi, the passage (p, 44) incl uding t he similes of a skeleton of bonet!, a piece of flesh, a torch of grass or reed, a dream, a fruit, or a thing hegged and 80 on. In another place, Buddhaghosa mer.ely refers, for the explanation of lIijja and OOTa1;l(l., to th6 a"d th& 1. D. i, 5Utt:>. no. 3. PlL'SBgea from th ... Pili . .r"ri1)u. ) .Pubbi. e .. "'" VIMUTTIMAGGA llbayabherava' auttu, "'hile Upatiua givel the full :11 given ill these ButtaS.' (ii) . There are several pauagea quoted by Buddhaghoaa froD" nnd lOme of theae passages are found ill Upatiua". Vimuttimngga in aimost simil ar words. For iMtance, anum, ber of the venea at the eod of chapter XVIII of the Viauddhi magga, about the in\.er-depeodcoce of 'oame' and "torln' -ar found io the Vimuttimnggll' in nlmost simihr words, tho variations being noted in the detailed synopiia of the Vimutti magga. Li kewise, the lIimiles of Il. lamp (podipo), the IIU] (,,,riyo) and a boat (fldud) giveo in the Yisuddhimagga XXII 92, 95, 96 Ilre found io the Vimuttimaggn io ideo tical worda, ' (ii.i) Puhbicariyas. The paUllge explaining the ariaing of the different eonsciollJo nelses of t11e eye, enr, nose, etc. ascribed by Buddbagbosa In XV. 39 to Pubbicariyas (Former is found io thf Vimuttimagga' in a slightly varied but fuller form. Upatiua refers several ptl5!lages to former teacheIll and some of these are found with alight variation in Buddhaghosa'a Viauddhimagga although Buddhagh05:1. does not make mention of any fonner teachen in that connection. POt instance. Upatiasa u.yl (7.31..3) that former teachen have mentioned four waya of cultivating un6p6na.sati, which he give! as gal,Wnd, an"bon-d/uJn4, thapand, and .allakkhOTJij, while BuddhaghOla in VI II. 189, gives these four waya, and in addition four more without saying anything about former teachers. While treating of the Cot"dhat"uouatthcino, U patissa says (8.15.1) thnt former t eacher ' have given ten' ways in which this tlovotthana can be done w;herea.s Buddhaghosa apeaks in XI. 86 of thirteen ",ay. withou speaking of any former teachen. In hia treatment of divine (dibbo10ta), U1?ati11o apeaks of the way, Ilccordi.ng to soma teachers, of developing the power of divine hear ing and lIay. that the yog4vot:a#"o beginll first with giving hia attention. to the soundll of worms residing within hia body.' Buddhaghoaa speake in XIII. 3, without any mention of former teachers, of the sound, of the3e WOrms residing within one', body. 1. M. i. IUU .. no. 8. pp. 113, 116. 6. p. 101. e. p. 70. 7. 9:. p. 63. p. 119. !!. p. 88. i:'l'l'lWl>UC'l'ION ... (iv) AUhakathas. There are !lOme passages quoted from the AHhakathaa by Duddhaghosa. For instance, in t he cllapter on the AUlbhani- 'a, he quotes a very long passage (VI. 1922), I!.howing in a delailed manner how the should go 10 a place where he can find the alubhanimitta. This whole passage is found in the Vimuttimag;ra' (6.38.26.5a.3) with a slight variation consisting of the omission of the repeated pllrllses . Similarly, while speaking of the first four kasU;lllft, the kasiuas of the Earth, 'Vater, Fire and Wind, both the authors seem to be referring to the same AtthakathWi; Cor we find correspondence in their treat.. ment even to the details. In the quotation given by Buddhaghosll IV. 22, we have a reference to the size of the uiwitta, luppamat-ta11l -va -vii, a8 big as 'a winnowing. basket or a waler bowL' Exactly the same idea, expressed in identical words. ie found in the Viwuttimagga.' Similarly, in the trentment of tbe of Wind, Buddhaghosa gives a quotation from the AHha kathii.s, where we find a mention of the top of a lugar-eane, or of a bamboo (V.9). We find the same mention in the Vimuttimagga.* The remarks by both the aUlhors about the natural and artilicial in. the case of the first four ka8iJ!.!ls agree and we uplain thie as due to the same common source 01 the AUhakatbas. (v) In the Visuddhimagga IV.56, Bnddhaghosa gives a passage from the Petaka showing how the 6-'"e fn.ctoJ1l of a trance are the opposites of the Ii,e hindrances (nflltlraJ;lcint). In the Vimuttimagga (4.17.1), we find e:xactly the same quotation ascribed by Upatiss8 to a book Sin Tsing' =: . (vi) In tbe Visuddhilnagga XIV ,48, Duddhaghos8 gives the following verse ascribea to Siiriputta, where we life told of t he size of the letw'ti1)e psrt (patiida) of the eye: Yana cakkhappa..sddet!a rupdni manupcllati paritta"'Tl- mkhum(l"m *1fIo 1lkdlirlJJam:upallUI"I!1. Now in the Vimuttimagga" (10.2.1), we have the same verse in almost identical words. Instead of ukd.lira, Upat.issa, as f'l.f as can be aeen from thia Chinese t1"8nalltion, uses the word 11M only. 1. p.60. 2. p. s. p.68. 4. p. 8\411" A CODlWOU "erie "'m. unidwti-fled fOUI'OI. Similee, met..ophon, ilIultra-tion . uyi VlI\lUT1'BIAGOA (vii) Over and above tbeae cases, where the common source of the parallel passages can he definitely ascertained, there are others where the similarity is di$tinctly seen, although the common source may not be known.' For instance, in the chapter on the 'Search for the Beat Friend' (KalYiiJ!a-mitlA-pariyuan4), Upatisall mentions' the seven qualities of the best friend \'\'bich are identical with those given by Buddhaghosa in the verse III.61. Likewise, the comment aD the \\annas and Sakadagiimis cannot have phalasa71lapaUi. but only those that occupy a higher stage than these (i .e. the Aniigawis aud the Al'hat-s) can ba .... e. He also stntes the reason given by them, that only these last two have reached perfection in samtid./'b. He I'ejects their point of view on the ground that even au ordinary man (puthujjana) can attai'.! the state of [per fection i n a] and further, not wishing to bother himself with siving nny more reasons, simply says: "Why thi nk of reason or no reason ? Has it not been said in the Sacred 'l'exts ... ... P" He gives [\ quot.ation frow Fa. i. 68 to support his own view that all ariyas can havo IJhaltuamdpaUi. Now Upa. tissa' s position (12.6.6) exactly conesponds to the view of these }. 1'. 49. 2. p. 95. 3. Burmese edition of Paramo.tthmnanjil sli., Vol. 11. p. 520. 4. p. ::txxi. " xlu VDltiT'l'DlAGGA tbeorist-sl refel'1'ed to by Buddhaghosa and he states exactly the same reason put in the mouth of these theorists by Buddhaghosa. It is curious to note that, immediately after this, Upp,tissa aho illukes a reference2 to those who held that all Ariyns cuu, ha"6 pJtalasamapatti. and states as their Ruthority the same passage froUl Ps. i. 68 (which Upatissa merely indicates by giving in-troductory words) on the strength of which Buddhagbosa. supports his own view and rejects that of his opponent. (ix) In the Visuddhimagga XXIII. 11, Buddhaghosa uguin refers to the views of those '!\ho believed that the SotiipalHla, slarting penetrative insight with the intention of the attain-ment of the fruit (phalasamiipatti), becomes the Sakadii{Jami becomes A7Iaoclmi. Upatissa's position is exactly the (12.17.5). Here agai n Dhammap51a is helpful' to us in giving tbe information that this statement is made with r eference to the Abhayagirivaains. B"uddhaghosa continuing his argument points out the diffi-culty if the position of his opponent is accepted . He says that by accepting the "iew advocated by his opponents, we will be driven to conclude that an A?lagami becomes an Arhat, an Arhat a Paccekabuddha and a Pa.ccekabuddh.a a Jjuddha. Upatissa .seems to ha,te ant.icipated this objection and he answers (12.17. 5) that an AlIagami, while st.al'tiog his l>enetra- tive insight for the of the Fruit cannot immediately reach the Path of Arbatsbip, becausCl be does not produce l.Iipauallil dauana as it is not the thing aimed ::It by him, ana because bis reflection ls not powerful enough& [to enable him to n:nch the path of Alhatshipj . Hning the internal evidellr.e of our two texl:s in 60 far as the similarity and dis-si!llilarit.y of the ideas and in so far as reference to philosophical views or doctrinal points is con-celned, let us now turn our attention to proper names-names, either of books, places, or personages mentioned ill the Vimuttimagga. (i) One cannot fail to notice the names of two or three works referred to by Upalissa. He quotes from San Tsang =. at three different times' and one of these quotations exactly agrees, ns we have already noticed (p. X:l.:v), with the f-r Oll the i. p. 125. p. 12.5. 3. p. !27. 4. Burmese editloll of Paralllatthamauja" Vol. II. p. 896. '.p._ IN'l' lWDUOTION xliii Petaka gi,en by Bnddhaghosa ill, IV. 8G. The other two quota-tions I could trace in the of Mahii.kacciina, VIIth Chapter, pp. 151, 158 of Hardy's Manuscript. (in Roman characters) preserved in the State Library of Berlin, a. photo-, graphic copy of which I could secure some years ago. There is an edition of the Petakopadesa,l in Burmese characters printed in the Zabu Meit Swe Press, Rangoon, 1917 and the passages in question are found on p. 191 of that edition. At the end of several chapters (iii,Y,viii) of the Petakopn.desa we read the name of' the author Mahaknccana residing in Jnmbusana. Prof. Hardy in, his Introduction (pp. X- XVI) to the Netti-PakarnJ?3. advances n view on the supposed authority of Dhamm.:lpala's Commentary Oil. Netti, t.hat Petaka is an abbreviated name of the Petakopadesa. But this does not seem to me to be correct. I think Prof. Hardy has misunderstood the commentary. In the Commen-tary on tJ1e Netti-pakaral,la, Dhammapii.la mell,tions by nflme both the works, Petaka and Peta,kopadesa, sep!lrately. In the Sinhalese edition of this book edited by Widurupola Pi:yatissa-thera in the Simon Hew8vitaral).a Bequest Fund vol. IX, Petaka. is mentioned on p. 1, verse 12, and on p. 3 a quotation is giv'n from the Petakal : Yattha ca $abbe harii $ampatamt.inii '1Iayallfti $tfttattht1lT!l byalj,janavidki puthuttd 3a bhti1n,: lulra-3ampi'ito 'ti. On the ot-her hand, we find the following passages: tat hii hi a.garahitaya acariya.-param.pa.rdya Pef,a.kopaduo' viya idam Netti-1Jakara1J,am aoat.a:l!" (p. 3). Aya1Jl ca atthQ Petako-padcJena' vibhtlvetabbo (p. 115). And here are reproduced extracts which can be ip, entified in tho ava.ilable Text or the But the- quotation ascribed here to Petaka is not traced. So also, although two of the three quota-tions referred to a.bove are found in t.he PetJlkopadesa, the quotation which is ascribed by Buddhaghos8 to Petaka. I could not 80 far trace. Dhammapalo. i n his Commen-tary on the Visuddhimagga refers to Petua, almost in a. similar context, no less than three times (pp. 153,194,874). When he mentions it for t.he first time, he explains it as Mahtikaccli-na.tihe-rena de,ita1Jl Pif,a.ldjnaTfl. Therefore, it seems to be a different work and hence we cannot identify i t with Pe!akopadesa. The Chinese characters used for Sa.n-Tsang ordi. 1. 1908. 5. Also Specimen des Pet-akopade&l'. vou Rudolf Fncht, Berlin, 2. Netti, pp. X-XI. S. Netti, p. XI. 4. Netti, p. 241. See NettiCm. (referred to above), Introd. p. 6. .J;liv VIMUTTBfAOGA nRrily mean Ti-pit;aka but here they may for some specific work. Przyluski in his 'Leo CondIe de Rajagrha' p. 109 gives these characters and suggests that they may staml fllr SaT[l[yuktaj-pitnka. IIe also mentions Petakopadesa on p. 74 of the book. Yamokami in his 'Systems of Buddhistic Thought' mentions (p. 175) b\lt in the absence of the original Chinese characters it would be bazardous to give its Indian equivalent. Undcr these circumstances, it would not be safe to identify San-hang with Petakopadesa.. Nor can we identity it with Petnka until we know more of both of these names, although the possibility of snch identification is not precluded. While speaking of the advantages of Buddluinuuati, Upa-tissa quotes from Shiu-to.Jo-Nieh-ti-li-chu {I} .a i .!Il.{ij. The quotat.ion says that one who desires to reBect upon the Buddha is worthy to be respected like n place with the image of the Buddha.' To this Buddhaghosa has a corresponding remark in VIII.67: Bhow the I ndian origin of the book. It does not appear to be I. p. Iii . 2. Unless the name Nirada (p. 134) referred to "ny higb Pi). 1. For a edlection of these pall:agell, see Appendi,; A 3. 2. Netti, IDtNH.iuction p. :rUIl . Probabl, liate of \"jm. l'el'!lonllJ information about UI'Il. Iv; VIlIUTTDJAGGA What l'I"e know of Upatissn from this book is very little. As we have noted above, he seems to be acquainted with I ndian medical works. I n addition to lhe list of worms in the different ilarts of the body, we find Upatissa going into the detail s of the development of the foetus from week to wek. He also gives (7. lia.5-7) the names of several diseases-those of the eye, eM, nose, tongue, body, bead, heart, mouth, tectil, asthma, cold and fever (malaria), epileptic fits, fever leading to delirium, diseases of the skin like leprosy, boils Qr blisters, llaemorrbage, intestinal and urinary diseases, etc. We may also recall the simile, whieh he has given (p. xxix) of Do hot drink as being not salutary to a man who has the excess of bile in llis humours . He has also illustrated the appropriateness of the order of the four Noble Truths h.v the simile of a physician who s e e ~ the symptoms of a disease, knows the cause of it and then prescribes an appropriate remedy for it.' Upa. tisaa appears to be very harsh with an absolutely ignorant man. He would prescribe no kumnlDotthiin!l for him but he asks him to stay with his teacher and develop the power ot understand ing.' Several reier(:nces to Sii.riputtn in this text make it clear that Sii riputta, the favourite disciple of the Buddha, could never be the author of this book. Also, Prof. Nagai's suggestion that Uplltissa, who belonged to the line of the Theras in the first century A.D. in Ceylon, may hn .... e been the author of this book is not borne out by the internal evidence. 'Ve have alre3.dy seen that there are no references to places in Ceylon and it may also be borne in mind that the anthor of this book reveals no tlpecini mastery of the Vinuya which is claimed by Prof. Nag!!! {or that Upatissa who lived in the first century A.D. in Ceylon. So his theory will have to be rejected . Here, some ' one may still say that Dhamm.apiil a's testimony may not be considered aa reliable unless it is corroborated by other e"idj>,nce, lind therefore the correspondence between our two te::s:ts can as well be explained on the supposition that when Buddhaghosa's work, the Visuddhimagga, came to be we!l known, some one with leanings toward the Abhayagiri sect may JUI well have composed this book, Vimuttimagga. To this we may reply that the whole of the internal evidence is againJt anr supposition of that kind. Bl1ddhnghosa's work 1. pp. u..-iii, 110. 2. PI'. 36, 41, 42. INTRODuarION hi; decidedly appears to be nn amlJlification or, aud n great. illl-l)ro'l"t'mellt upon, the bare old skeleton-like frame of the Vimull i-magga. For instance, we lIlay here zccnll whllt we hllye filread.v noted that Duddhaghosa, with the possible e:s:ception of ODe or two cases, gives n greater Dumber of the ealegoriclll enumerations of the different technical or doctri nal points than UplltisSII. Upatis5R gives four categcries of while D. gives th-e. rpatissa gives four ways of cultivating cindpduMllti, while Duddhaghosa gins eight. IJpans.stl giycs ten kizHls of clltl!dh tltut:Q!;atthcil1u, while Duddhaghosa gives thirleel\. III Upatissn, we fiu(l o.nly si:\": thi ll gs meutioned th::zt COl"l"esl>OlI (l to Duddhnghosa's plI!ibo(lhas, while ill the Visu(ldhimnggn we have ten. Upatissa. gives oilly four a.dvllnt ages of Illmtlilhi , while Bllddhllghosa gins fi\-e. Upalissa meuHons five kimls of Mt/ire while Buddh:tghosa gives tell. Aud such examples could be multiplied. Similarly we ha.ve noted that Upatissa.'s interpretations or some terms like bliikklm, P nre taken recourse to by hilll. Thua i t becomes patiHlill for iilal,a.-,a'TI,(il)atti. 1. Obdousll' used in tho urne aenae IU ,Un. See p. G para. 8 ahme. 2. Cf. Vis. I. 164, nircba IOddhatntnll C/1llQlllokum4ro "ilia rajje. 8. cr. Vis 1. DB, the fif"!lt two linea of tho .tanu.: Kikl t:a Otld!l'11 110 piJll1ty1. 1'0 pull",!, nayolla'1l t'a CHAPTER III DHUT'\NI ' 10k. 2.1.4-2.9:'1A j 'r:'ll". 404b-40Gc. CUTis. IIncl chllpter.1 ' L'ho introductory paragr:'lph telling tiS why the yogiivactJ,fll. afler fulfil!ing- the purity of conuuct, {urnl! to the 'dllula., ' corresponus roughly to D.II.l. 'heu Up:'l. telb U8 lbut thero are t hirteen' dhulas c1u9sifiec1 M fOI!OW9: II. as Due dhlllnmij tecil1tlri_ pallctl dhammil ,alJaMnaclirikal[l, ekiiJalHlbhojana'l!l (B.'s bliojtlne mattll11iiufu' (D. s k/wlu-pacchiibhauikall ca. pll1ica dhammi2 .ellij,alla-patila11:l.yuttd; 7' ull.:ha_ ,niilikar,!,. obbhokclliko'l!l, yatlu'ilulltlwti-ka11 ca. ek47.n lIiriya-paJt#Jt1!,y"tta7JI.; 71uajiika1fl-. (This corresponds to D.ILSS, where we find eJ.:aclly s:'Ime classification. 1 Upn. nut tells U9 how each of these i1hutns is accepted, although, later o.l90, he taIls us tbe Hame thing in his t reatment of e&.ch of the db u tas. 1. On thit ace lIlY article 'A fragment. of u Ti beUl. II " eniou of u Loft IDdian Work' p",bliaLed in the Proo.:cedingl "01. (PI' . 131135) of tlla Sevent h All-India Orient al Baroda (1933). 2. /ltvy.ll23-11:19 u d Cbin. Dbs. XXXIV ( PI'. 31, 118) f!;ive a list of hudve dhutangas onJ.y. Tbe list in oue dOOl not, bowever, agroo with thnt in the other. The former, e.s well as P uggo.la-paiIJl.atti (p. 69), orni u Itlpad4nac4rikar."a and (or bhojant mnU,..,lllutl! of YimuWrM"ga) ... bile tho latter omita yot/t4$anthati/;.Q"Qa and pgttapil'1i. kanga from tbe lilt of B., hut both th_ te",t. give a new aogo, called n.4manlika or MrMtika fo r pattapil'1ika of D. For tba word nomataka (or ""lmatika or ndmantilm) lie!! CUI/aMgaa of V. 11, 1; 19, I, 21, I , X.IO, 4, \'i n. Comm. e"'plains it UI ItIttha-velhanaka'.l', pilot ikakhan(lnf!l. AIIlO _ D.D. pp. 135-36 and tho Tibetan DietiOll1lry by S. C. Du, p. 836 under pbyiil-pa t::.q. Namota is felt and ndlllatikafl90 i, tho practice of .. caring felt. It should alto be DOted tbat tho chan.cion tued in the (;bill. Dbl. differ .. idely from tbOQ used in our teJ.:t. 8. This term is found in tbo Tibetan ' er,ion also. Sce p. 133 of my artil'lo roferred to 1100"0. CUAP. 111. 2J DHUTANI 1. [Gmatthal.n pa'llt .. samadiyatiP He sees disadvantages in secking his clothing from house-holders and sees advantages in the IlCeelltauce of this practice, which he does by thi uki ng in this way: yalwpati-dii.naI8G paf,ikkllittutta pU1!Uuhlla'l)t sa:madtiyij.mi. K o ani4a1.nso pa'l)tsukula.-samdddMI'? The allSwer roughly corresponds to B.IL21 and some expres-sions like corabllayena abhayata. can be traced. There nre some additions by Upn. li ke ditt!w-dhamma-sulcha-vihiiTitd and so on. Katividha1Jl pa'1!uukiilaTf/.? Of two kinds: (i) thnt which is not owned by anyone lI uch as and n civa:ra made of clippings picked up, washed, dyed nnd sewn together. (ii) things left over by common people such as clipping3 of a tailor, pieces eaten up by caUle or mice, (plutty) burnt by fire, thrown away by people, coverings ovcr a corpse, or ga rments of heretics und so on. KaalGIfl- sa.mddiyatiP Sace bhikkhu patikkllipatv, tClIGlIJa'llUtt-kU1ika11l- hoti. Katha7Jl bheda? Saee bhikkhu gahapatid.ana'1!l samllidtiyo;ti, tena pa1'fl-1ukti -lika1Jl bhinna1[) !tati. 2. Kathu1Jl tectvaTika1[l ulrmdd'iyo,ti f If he lIas an additional ei-vara, be should give it to others, should see ddill(1"a in keeping it and should see the advantage in llossessi ng. only the three cIvaras. He should thi nk : aj jataY!Jc atiTeka--ci-vara_14a Patikkhittutta tceha.rikall)'l- sa'1llddillMni. Ko dni1U1!UO Uci1laTika-!a.ma. Katho7f} Mtmdddna'1?l? By giving tlp gdma..mojjlto vilul ra. KatM1,TIo blu:do P By resort ing to odm(>omaiihc vihdra. 9. Katlw1!l rukJ.:h'amllliko.1!l samddiyoti P He abandons a covered place (channG7f}), does not accumu-late or store up, removes ta{lh6 or and know! their di"r.d"antag!.'s. He al!!) sees the advantage:; oE a rukkhaml1lika and resolves: ajjalagDe choTlna1!l patikkhipd1ni, rukkha-mlila-'IIillara1!Jo lamddiyami. lI.Q ruUh1Jl1lLike? 'fho answer cQrresponds to D.II.uS, somo e):prossiolls frOIl} II. 53 whi ch like sell.lisana.maccherakammGrGlII.aWllam abhu.ilo, aeilu- r. a. tCt.-matter in this chapter .. nd in B. Ill. 61-13 u the ume, It ill thllre it .. wide dil'ergenOB in the metbod of bllndling tho .ubject. 5 1I1 'i4 to fO)urtoon cariy,... CHAf"'!"ER VI CARI Y A. -p .... n ICCHEDO IBk. 3. 1.4-3.G.9; Tak. 409b-411a. Cf. Vis. III.14-102. J The observi ng the beha.vior of his pupil for 8everal da.ys should prescribe a kamma.Hhdna suitable to his disposition [crtriYd fi' l There are fourleen kinds of cariya.: 1. R'ga.,",'.a I 2. Dosu>-ca",iya 3. M oM-caTIyil 4. Saddha-caTiya O. 81,cldhi -caTiya G. Vitakka-oadya J 1. Raga-d'osa-cariya 8. Raga-moha-caTiya 9. Dosa-moha-cariYii lB. in III. 74 refera to the fo urteen cariyas but ncce ptll onl y six, cor responding to t he first si x of these. ) 10. Sama-bMga-cariya' ;J- IT ) : raga, dOla, and molUl laken equal ly together. 11. Saddha-budd}! i -oariyil 12. Saddhd-vitakka-cariya 13. 8 uddhi..vitakka--cariya 14. Samd.bhiiga-cariyii ;J- IT ) j :addha. , buddhi, end vi.takka taken equally together . Further, several other cases may be made through t a1). ha, diHhi" and mana' [d . B.H!' 78J but they may not be considerd us quite distinct in meaning. F rom these fourteen cariyas, we get fourleen classes of Ulen such as raga.carit a, dOla-carita and 80 on. 'fhese fourteen can be reduced to seven. N OB. 1 and 4 can become one and the same. So also, Nos . 2 and 5, 3 und 6, 7 and 11, 8 and 12, 9 and 13, and 10 and 14. 1. Cf. of Pet. VII. p. 151 (Bur. ed. p. 190); abo 'TaUha ,.ilaa-doM-moha-.wm.o.bhdgawriluuQ. puaaa/a.u a ihdqafJI- 1101i' in VII. p. 162 (Bur. ed. p. 192). 2. Of. {Bib!, Buddhiea XXI} p. 65, (commeut on I. 26) where we have II. list of t .... elve kinds of people p-osses!!ing different cariylill includiug t hese two) . VI) CARIYA.-PARICCUEDA \VIIY is it lOP The reasons given are in substantial agree-ment with those given b) B. in Vis. Ill. 75-77, and many of the senlences frOlD those paragraphs can be traced here word for word. or these seven classes of men. nos. 1, 2 and 7 have khipIUl patipada. while nos. 3, Sand 9, and Ihe class made of nos. 10 and 14 have dalldlui patipculd. These seveu classes call furUtel' be reduced to three, raga.carita, do.a-carita and '1Iloha-carita, in so far 08 their mtila-kil6sa ( * 1ft ffil ) i8.coucerned . The following questions about these co.riyiis are set. up Rud onswered: (i) Eta tiuo cariyii kinnida11'ii? The anl106r il [Cf. III. 79-82.1 ' (a) pubb6 ki-ra i!thappayoga-.ublwko.mmabalw.lo ......... {almost word lor word the Bame as in B. III.80.) (b) Dhiltu-niddnii: The some as B. IlLSl, the first half of which refers to dhiitus. (c) Dota.-niddllii: (oe.) I6mlllldllillO ragacarito, pittd-dhiko dOla-car.ito, vatddhiko molta-carito. Or, it is slI.id: (,8) '6mhtldhiko moha-corito, raga-carito. (In Vis. IILSl, B. refen to II view which corresponds to this view, es.cept that he points out in III. S2, that according to this view, only raga and mOM are while in thi8 tes.t, we find the mention of all the three, roga, do,a and mohal. Re also poinh out that the two and P) eucHyopposite views about the ragacaritG and moha-carita make the position of those who hold this view untenable. B. ascribes this view to ' Ekaccc' which Dhammapaln in hie comment explains 119 fOUOW8: 'Ekacce' ti Upatissalthera'!' .andhaya aha. Tena hi Vimuttimagge tatha vut.td111-', (p. 113 Durmese cdition.')] (it) Katha7Jl- co. ianitabbCl-7B ayal?" puUgalo r6Jacarito, aya''!' do,o..carito, aya,!,- mOha-C(!Tito tiP The an8wer is that nIl these things can be known in 89-ren ways: HI . 75-77 1Il .... ,.lMIll-teuOBll id. II [. 79-82 .lmo-t id. D. refers tl?tb_ Vie" . . d. but n. refers 1.0 t bi. vi ew in Ill. 81. (a) A.rammal).ato (J?J, $). Thi8 substantially agrees III. 114. with dauan6II purilo' li .. 4; lIadahu pafi!obho. li ' iHhi Ii t>4 pumo' !i .. d, evof1l"""Gtl!W Ii ..a, etHI'!l-w",h4no ti .. d, ' ime .. italo:1l1/O"/ 0 ,.Uo.ri 'llJIOJIOrikkA.oRli V h): 'kilfl. kilo riku,a 'llddAu dUl.uo, wJ4ho t>4 dUl1l1o.lo' Ii '114,. ellO.'1I- .. ;cdro .. ilo.kh o.J}pdi. 2. See vnth Chapter, p. 191 of the Burm_ printed edition); Yo.thd balilo:o h'll'1l-hilo:o (I"'(\/lilo:o, &COOroina to the printed. edition) mjiMJIO.Ifl karoti em'1l- 1I1lalo:ko, 1/01/ld la", 1I(1Hl a""," JlCUIllIi e1lCl'1' "idJro. . .. NiruHipafi.ambiliddJlO.Ifl m patibAdllllpcofi. rambAid4J1O.'1' ca ", talo:lo:o, dhammapalilambliid4ya'1' 1141/"'11- ca ,,;cdro. N.O. IV. N.C. N.C. IV. 79 .. VIMU'l"TntAGGA (OHAP, VIII. 1 dndtla-eUi.dtll.$amphaualfi. Kusalato t ividha ; nekkh(mma-sanfid, adosa-$a111iU, avihi'll-' rii-laliiia. 1lo. tividha pupaca:ri>ta micchii. kamllla.&,a man-to: "Virat.i j l)(}hal!aT!l . micc!tdjivd virati ; 7IticcllrijivGs.$(l-lJalinaT!l. cattari s(lfIIl.mappa_ 7niccka viriyaua dlHinlanations agree only in part.] Tbe three waya are: (i ) Kaidpo.to. (The second nplanation of Upa. agrees wilh the second explanation DC B. given in Vis. XX. T8.1 (ii) Yamokato. This rougbly agrees with Via. XX. 19 . (iii) Po.ricchedato. ITe Bees the vo.ya of many minds. Thus the yogdvacora sees with hia inaight all wordly things, eve n to tbe smallest speck, as changing, growing, aging and passing out or existence. Further, he sees them ns described in the go.thas given by Upa. (Here we havo a. number or githie, quite n few or which aTe the same 8IJ given by B. at the end of the XVIIIth chRpler, in paragraphe 32, 33 anti aG. All the stanzas in para 33 are lound in substanti ally the sallie Corm-though not ill the same order-with only a rew variations i aa for instance, instead of phouapa:tlca.ma, Upa. hi'll T"pagar.dhiidi-pancadllammd. Simil A.rly, the gdtM in paragraph 32 is the same except I.hat the laBt quarter shows a li ttle variation in words but the meaning appears to be the Bame. In these stnnzas, we meet with the si miles of a. fl ash of lightning and 1\ go.ndhabbo.-nagara. . ISee Via. XX. 104, XXI. 34. J The firet atanza of paragraph 36 is also the I l\me except t hat ill8tead of "ukena balena. Upa. has ,akena kdyena. In the aecond sLanza of the same paragraph, instead of parapaccayato ea i';1/ar6 and para-dra7llmalJ;ato, Upn. has resp;)ctively na attat ... jdyare and flO D. haa ascribed these stanzns in paragraphs 32,33 to tbo PoraQ.ila, nnd though it is not 80 definitely slated nboullhe stanzas ill paragraph 36, still pre8umably they nre from the same aource.] 'i' he yogavacara. sees the vaya in this way. When he has xx. 105 not yet completely mastered the lamdd-hi, there appear to him .... the following ten things I which D. calls upaHilcldl : obM,O, piti, pallddlii, lukha,,!,-, aJ"imokkllO, paUUol1o, tllluHhoIlCl1!l,!lpekkJuj, aod ttl M. 'I'his is the same list as in given i n Vis. XX. 105, except that the Inst na given by B. is nikanti' while thia Chinese text gives what would mean 71.ekklUll1n.mfJ, or niuaral.!a or An unintelligent lUan ia distracted by these thioga but an inlell igoot mall is not distur bed by tLem. He lokiya- as well as lokuttara-doltamma.-Ni.cM-'lol"alllmat'a. He removes diatraction, i there be Il. ny, aeen only 1Ja.yo anel skilfully and abundantly develops it. B Ita fl.gdn.-UpOIIClllcitlrll.la"l"/l n iHhtG1Jl. 1. II thi. misunderstood by the CbiueI!o Tn.lI6lat"r as lI ikkAonti or n,kkhamma' XXI. 29 CHAPTER. XII SACCAPAIUCCBEDO PART TWO I Bk.12. l.4-12.20.2(end)j Tnk. 4500.4611 ZI-27 11 ".., " 155-157 " 24-Z9 125 27-31-18 4547 56 ])57-158 90 2!J.33 '" 19 41-611 " 156-159 91 33-31 127 s.= " ,,.., 58 159-161 92 87 .. /;1' 128 "'" " .... , 93 41-4.4 129 43-4, 7 " ..... IT " 44-4.9 ISO 4;-...51 23 ""'" " 1-3 95 41Hil lSI 51-52 21 ,.... 00 " 51-54 132 .... " ..., 61 8-1' 91 5