Alt Und Neu Undische Studien

Author(s): Hearusgegeben Vom
Publisher: Hearusgegeben Vom
Catalog link: https://jainqq.org/explore/269596/1

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Alt- und Neu-Indische Studien
Herausgegeben vom Seminar für Kultur und Geschichte Indiens an der Universität Hamburg
15 Eine Digambara-Dogmatik. Das fünfte Kapitel von Vattakeras Mūlācāra, hrsg. übersetzt u. kommentiert von Kiyoaki Okuda. 1975. IV, 164 S., 18,- DM
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16 Tapan Kumar Das Gupta: Der Vajra - eine vedische Waffe. 1975. VI, 119 S., m. 39 Abb. u. 5 Anhängen, 16,- DM
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17 Klaus Rüping: Studien zur Frühgeschichte der Vedānta-Philosophie
Teil. 1: Philologische Untersuchungen zu den Brahmasūtra-Kommentaren des Sankara und des Bhāskara. 1977. VI, 75 S., 28,- DM ISBN 3-515-02409-3
18 Claus Oetke: Die aus dem Chinesischen übersetzten tibetischen Versionen des
Suvarnaprabhāsasütra. Philologische und linguistische Beiträge zur klassifizierenden Charakterisierung übersetzter Texte. 1977. VI. 462 S., 28,- DM
ISBN 3-515-02600-2
19 Horst Brinkhaus: Die altindischen Mischkastensysteme. 1978. VI, 232 s., 24,- DM
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20 Axel Michaels: Beweisverfahren in der vedischen Sakralgeometrie. Ein Beitrag zur Entstehungsgeschichte von Wissenschaft. 1978. XIV, 209 S., 18,- DM
ISBN 3-515-02978-8
21 Catharina Kiehnle: Vedisch uks und uks/vaks. Wortgeschichtliche und exege
tische Untersuchungen. 1979. V, 241 S., 27,- DM ISBN 3-515-03149-9
22 Egon Brucker: Die spätvedische Kulture poche nach den Quellen der Srauta-,
Grhya- und Dharmasūtras. 1. Der Siedlungsraum. 1980. IV, 160 S., 4 Ktn.; 20,- DM
ISBN 3-515-02999-0
FRANZ STEINER VERLAG GMBH WIESBADEN

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it can also be attained in any of the four dhyānas as well as in the so-called "state between the First and the Second | Dhyāna" (dhyānāntara1se)"59. Texts which only state its acquisition in the Fourth Dhyāna (as does the Ster. Det.Descr.) can be explained as referring to the Enlightenment of the Buddha which actually took place in the Fourth Dhyana 60. The opinion of texts like the Mahamálunkyasutta (ch. J) that Liberating Insight is also possible in the first three Spheres beyond Visible Matter is referred to the Path of (repeated) Practice (bhāvanāmārga) . Even the view that Nirvana is the content of Liberating Insight could easily be integrated into the theory of Liberation through Insight into the four Noble Truths by understanding the Insight into the Truth of Cessation as a comprehension of Nirvana similar to that of the Mahämälunkyasutta 62, Nirvāna, however, being conceived in Sarvāstivāda as an unconditioned entity called Cessation by Comprehension (pratisankhyānirodha) (or better as a class of such entities)63. There is, in Sarvastivāda, no final Liberation by a mystical ecstasy into a supramundane sphere, no liberating function of the attainment of samjñāvedayitanirodha (cp. ch. H), which is regarded by the Sarvāstivādins to be an entity that is only similar to Nirvana164 and to be attained in a state of absorbtion completely devoid of any kind of consciousness or mental factors whatsoever 1641. Yet even the principle of gradual detachment from spheres of mundane existence by means of the meditative realization of the next higher sphere has found its place in the Sarvāstivāda system in the form of the "Mundane Path of Practice" (laukiko bhāvanāmārgah) 165 which, however, is only an intramundane process which cannot go beyond the Sphere of Neither-Consciousness-nor-Non-consciousness66 because there is no further mundane sphere and because Nirvāṇa and samjñāvedayitanirodha have no longer any cosmological value, not even in an analogous sense.
2. As for the (later) Pali school (Theravāda), the main sources on which its theory of Liberating Insight is based appear to be Suttas like AN 10.6 discussed in ch. J.
158 CP. AK(Bh) 448,7 ff.; AKP VIII 180 f.; FRAUWALLNER, A.St. IV (1972), p. 96; dhya
nantara or dhyanan tarika (AKBh 68,19), which is defined as a variety of the First Dhyana without vitarka, was introduced in order to integrate the samadhi which has no vitarka but
only vicára, of passages like DN III 219 and SN IV 360. 159 FRAUWALLNER, A.St. III, p. 100. 160 CP. AK(Bh) 451,18-452,2 (ms. reads caturtha instead of caturbhya). 161 Cp., e.g., AK(Bh) 368,4 f. (AKP VI 238); the non-occurrence of (supramundane) Liberat
ing Insight in naiva samiñanasamjñāyatana is stated, e.g., in AKBh 386,10 f.; AKVy 570,9
f.; Vi 433 c 11 ff. 162 Cp. the akaras of nirodhasat ya which include sānta and pranita (cp. AKBh 400,6 and 11;
401,5 f.; FRAUWALLNER, A.St. III, p.82). 163 CP. AK Bh 327,12 f.: "pratisamkhyanirodho yo visamyoga" (AK 1,6a) iti nirodhasatyam.
As for pratisamkhyanirodha, see, e.g., AK(Bh) 3,24 ff.; FRAUWALLNER, Ph.B. 129 f. 164 Cp..e.g., AKBh 363,13 f.; Abhidharmadipa(vrtti) 93.5 f.; Vi 782 c 18 ff.; Abhidharmasa
ra (T 1552) 932 c 8. 164a AKB 69,24 ff.; 73,3 f. 165 Cp., c.g., AK(Bh) 368,7 ff. (AKP VI 238 f.). 166 Cp., c.g., AK(Bh) 366,14 ff. (AKP VI 233); FRAUWALLNER, A. St. III. p. 96.

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5 and the Mahāmālunkyasutta (see esp. ch. J.4). The Theravādins seem to have interpreted the latter as treating of not only Liberating Insight proper but also the decisive preparatory phase. To this phase belong, according to them, the entrance into the four dhyānas and the first three States Beyond Visible Matter 167 (which they understand as alternative but not necessary 168 starting-points169) and insight into the negative nature169a - essentially impermanence, disagreeableness, and Nothaving-or-being-a-Self170 – of the dharmas that constitute those meditative states (a comprehension which they consider to be the result of a long process of analyt. ical observation or contemplation that only takes place after one has reemerged from meditative concentration"71). Liberating Insight proper has Nirvāņa for its sole object"72. Thus it corresponds only to the last element of the description of Liberating Insight in the Mahāmālunkyasutta, to the element which corresponds to Suttas like AN 10.6, viz. the comprehension of Nirvana as peaceful and excellent. Yet, the Nirvāņa-experience of later Theravādins seems to be less intellectual"73. Nevertheless, it is not a mystico-existential anticipation of Nirvāna as in the "samjnavedayitanirodha-Liberation theory" - in Theravāda too, samjnavedayitanirodha has come to be regarded as a completely non-conscious state, altogether dissociated from Liberating Insight - but a mystical cognition (ñāņa) or intuition (nāņadassana)174 taking place in one of the four, or the five175,
167 They are considered to be special applications of the Fourth Dhyāna: FRAUWALLNER,
A. St. IV (1972), p. 105; NYANATILOKA, B. Wb., p. 92. 168 There are followers of a Path of pure or mere analytical insight (sukkhavipassaka or sud
dhavipassanāyānika,cp. VisM XVIII.5; VIII.237; NYANATILOKA, B. Wb., p. 216) who do
not enter into the dhyānas before attaining Liberating Insight proper (cp. VisM XXI.112). 169 VisM XVIII.3; cp. also XXI.112-114. 169a As for insight into the negative nature of dharmas as a (merely) preparatory stage which
does not necessarily include finding pleasure in Nirvāṇa, cp. SN III 134 (... mayham pi kho etam evam hoti - rūpam aniccam, ... anatta, ...'ti; atha ca pana me... nibbane cittam na pakkhandati nappasidati...). This Sutta, by the way, seems to have had considerable influence on the Srävakabhumi (SrBh 496 ff.), according to which, nevertheless, Liberating Insight consists in a vision not of Nirvāņa alone but of all the four Noble Truths
(SrBh 500, 15 ff.). 170 Cp. Ps III 146,8 f.: nissattatthena suññato, na attatthena anattato. 171 VisM XVIII.3; cp. also the explanation of the phrase (of the Mahāmāluňkyasutta) so tat
tha thito (MN I 436,3) as tāya tilakkhaņāram maņāya vipassanāya thito (Ps III 146,25 f. Mp IV 196,23 f. (ad AN 9.36, see ch. Kj) instead of the more natural explanation tasmim
pathamajjhäne thito (Mp IV 196,6 f.). 172 See n. 178. 173 Cp. Ps III 146,18 ff. (= Mp IV 196,16 ff.) which refers the respective portion of the Ma
hāmālunkyasutta both to preparatory insight and to Liberating Insight proper (i.e. to the maggacitta) and makes it clear that [in the case of Liberating Insight proper) one does not verbalize [its contents] in the form "this is peaceful, this is excellent" but only focusses one's mind on (Nibbāna) while penetrating into it in such a form (iminā ... äkā
rena tam pațivijjhanto). 174 Cp. VisM XXII.2. 175 In the pattern of five dhyānas, an additional dhyana has been inserted in which there is
only vicara but no vitarka and which thus corresponds to the dhyānantara of the Sarvastivādins (see n. 158); cp. FRAUWALLNER, A.St. IV (1972), p. 96.

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dlyānas176. It is only the principle that Craving for mundane things or existence can be extirpated only by a realization of the Supramundane, i.e. Nirvāṇa, that the Theravadins, seemingly on lines of Suttas like AN 10.6, have taken over from the "samjñāvedayitanirodha-Liberation theory".
However, the statements on Liberating Insight in some Theravada sources, especially the Patisambhidāmagga"77.and the Visuddhimagga, present additional difficulties. The text of the Visuddhimagga, it is true, is quite unambiguous in declaring that only Nirvana is the object (ārammaņa) of the moment of Liberating Insight (i. e. the magga-kkhana) 78. On the other hand, the text asserts the doctrine that this very same Liberating Insight (maggañāņa) fulfils a fourfold function (kicca) and that in this one moment all the four Noble Truths are "attained" (abhisam-i)179. But the term "attainment" (abhisamaya) does not seem to be used in a univocal sense in this context; for the text specifies that the Truth of Suffering (dukkhasacca) is "attained" in the sense of "knowing completely" (pariññā), the Truth of Origination (samudayasacca) in the sense of "elimination" (pahāna), the Truth of Cessation (nirodhasacca), i.e. Nirvana, in the sense of "realization" (sacchikiriyā), and the Truth of the Path (maggasacca) in the sense of practising" (bhāvanā) 180. It seems that, in the case of the Truth of Origination and the Truth of the Path, "attainment" (abhisamaya) does not mean a gnoseological act. The same ought to be true also of the Truth of Suffering, and there seems to be an effort to interpret the term parinna accordingly, viz. as pahānaparinna 181, provided that this term is intended to mean "parinna ( consisting in] elimination"182. But such an interpretation of pariññā is rather strange; it would be far easier to interpret not pariññā but sacchikiriyā in a non-gnoseological sense (viz. as realization = Verwirklichung (of the cessation of the respective Causes of Suffering]), and to retain the gnoseological value of parinnā. Such an interpretation, however, would not fit the basic position of the Visuddhimagga, but it is actually found in an explanation of "comprehension or attainment (of all the four Noble Truths] by one (single moment of Insight]” (ekābhisamaya) referred to in the Abhidharmakosabhâsya 183
176 Cp. VisM XXI.112-114; FRAUWALLNER, A.St. IV (1972), p. 106 f. 177 According to FRAUWALLNER, A.St. IV (1972), p. 124 f., this text was the latest of all
Abhidharma works to be incorporated in the Theravada canon. 178 Cp., e.g., VisM VIII.236; XXI.71; 124; XXII. 13; 40; 127; Ps III 146,21 (= Mp IV 196,19);
cp. also Pațis I 116 f. 179 VisM XXII.92 ff., 180 Ibid.; cp. also Patis I 118. 181 VisM XXII.108; cp. also XX.3 f. 182 Cp. VisM XXII.96: yathā nāvā orimam tiram pajahati, evam maggananam dukkham pari
jānāti. - Of course, grammatically it would be equally possible to explain the compound pahāna-pariñña in the sense of "complete knowledge [leading to elimination"; if this is the right interpretation, my presumption that the term pahanapariññā aims at avoiding or veiling the gnoseological meaning inherent in the term pariññā would seem to be not to
the point. 183 AKBh 352,2 f.; cp. also 351,14 f.

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The pattern looks like an attempt at harmonizing the old doctrine of Liberating Insight as comprehension of the four Noble Truths with doctrines according to which its actual content is only one of these Truths: the Truth of Suffering (duh khasatya, cp. ch. I), or the Truth of Cessation (nirodhasatya), i. e. Nirvāna, as in the Visuddhimagga.
Yet, the situation in the Visuddhimagga (and already in the Patisambhidāmagga) is still more complex, because there are passages which give a gnoseological meaning to the term abhisamaya in the case of a 11 the four Noble Truths. It seems that in the one moment of Liberating Insight (maggakkhana), although it realizes Nibbāna as its sole object, yet the other Truths, too, are somehow seen or understood184. The question is which kind of "understanding" (pațivedha) is intended. The Paramatthamanjūsā uses the negative term asammoha (-pativedha) 185 which may indicate that there is no actual cognition of the other Truths, as in the case of the Truth of Cessation which is said to be manifested distinctly (paccakkhakarana)186, but only some implicit or virtual kind of "knowledge on the basis of which afterwards a completely clear and adequate actual cognition of anyone of the Truths and their aspects can arise 187. This appears to be a different attempt at harmonizing, which, however, in the Visuddhimagga does not seem to be clearly distinguished from the first one..
It is not possible to give in this paper a detailed exposition of the doctrine of Liberating Insight as set forth in Harivarman's Tattva - or Satya siddh i188, but a few provisional hints should be to the point.
184 VisM XXII.92 (nirodham ārammanam karitvă cattāri pi saccani päpunāti passati pațivij
jhati) and 103; Patis I 119. 185 PManj, vol. III, p. 1634, 1. 15: asammohavasena pativijihati (referring to dukkhasacca);
1. 16: asammohato abhisameti (referring to samudaya sacca); 1. 18 f.: maggam asammohato pațivijihati; 1. 23 f.: nirodhasaccam ekam ārammanapativedhena, cattāri pi saccani asammohapațivedhena magganānam (subject!) pațivijjhati; p. 1637, 1. 10 ff.: maggañānañ hi nirodham eva arammanam karon tam pi yo so dukkhadisu ... saccattho, tappaticchadaka-sammoha-viddhamsanena tam... pativijjhantam... pavattati (cp., however, also n. 186); p. 1640, 1. 20 and 22 f.: na hi dukkhaparinnasamudayappahānāni dukkhasamudayasaccārammanena nanena katum sakkuneyyani. nibbanārammanena pana tattha itaradvaye ca (i.e. with regard to Nibbana as well as to the other two, viz. dukkha. and samudayasac
ca) sammoham viddhamsentena sakka kätum ... 186 PManj III, p. 1634, 1. 20 f. (ad VisM XXII. 92): nirodham'ri nibbānam. 'sacchikiriyabhi
samayena' ti pacchakkhakaranasankhatena pațivijjhanena. Cp., however, also p. 1637, 1. 10 ff., where paccakkham karontam eva (of read iva?) refers to the saccattha of a 11
Truths. 187 PManj III, p. 1637, 1. 12 f.: yato aparabhāge ... solasa pi saccatthå ariyassa hatthāmalakam
viya yathāvato upatthahanti. 188 FUKUHARA, Jõjitsuron no kenkyū (1969), was, unfortunately, not accessible to me. - I
do not refer, in my notes, to N. AIYASWAMI SASTRI's retranslation of Harivarman's work into Sanskrit (Baroda 1975), which poses serious methodological problems.

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Harivarman expressly rejects the opinion of the Vaibhāsikas according to which Liberation is achieved by the full comprehension of the four Noble Truths 89; for according to him the usual canonical explanation shows that the four Noble Truths refer to Conventional Truth (samvrtisatya) only 190. Thus, the doctrine of Liberating Insight propounded in the Ster. Det.Descr. (ch. C) is rejected or, more precisely, referred to another stage of the Path of Liberation 191
In some passages, a decisive role in the process of extirpating Defilements is accorded to the comprehension of Suffering"92, i.e. the comprehension of the skandhas as impermanent (anitya) and disagreeable (duhkha)193, and especially as empty (sünya) and essenceless (anātman)”. Occasionally, Emptiness is defined as nonexistence, in the five skandhas, of a substantial Living Being or Person, i. e. in the sense of pudgalanairātmya, whereas Essence lessness means non-existence of the skandhas themselves, i.e. dharmanairātmya"".
Yet in other passages Harivarman emphasizes that insight into the negative nature of all mundane factors (in the sense of the canonical doctrine of ch. 1) is not yet Liberating Insight proper 196. Strictly speaking, the Defilements are eliminated only by insight into the Truth of Cessation (nirodhasatya)"97 which alone is Ultimate Truth (paramartha-satya)"98. In this in sight, which is closely related to, and obviously immediately provoked by 199, the insight into the Essencelessness of the skandhas, there is no longer any perception or notion of mundane factors, but mind has for its object Cessation only, which is unconditioned (asamskrta)200, because all dharmas, on account of their intrinsic Essencelessness, have ceased ab aeterno.
Harivarman's view that the decisive phase of Liberating Insight is insight into the Truth of Cessation (i. e. Nirvāņa)201 is in keeping with the principle that seems to underly the "samjñāvedayitanirodha-Liberation theory" (ch. H), viz. that detachment from all the mundane spheres can only be achieved by an experience of, or insight into the supramundane sphere, i.e. Nirvāna. In fact, this principle is expressly stated by Harivarman when he says that the notion of disagreeableness with regard to all conditioned dharmas becomes definite only after insight into the
189 TSi 362 c 5 ff., esp. c 27 ff. and 363 a 16 f. and 19 ff. 190 TSi 363 a 19-23. 191 Cp. TSi 363 a 7 f. 192 Cp., e.g., TSi 372 a 28-b1. 193 TSi 372 b 2; 362 b 2. 194 Ibid. 195 TSi 365 b 15 f. 196 Cp. TSi 362 b 2 f.; 332 c 20 ff. 197 Cp. TSi 323 c 12 f.; 324 c 3; cp. also 372 b 3; 363 a 28; b 13. Cp. also Sh. KATSURA,
Harivarman on Satyadvaya, in: IBK 54/1979, p. 960. 198 Cp. TSi 365 b 25 ff. 199 Cp. TSi 372 b 2 f.; cp. also 370 b 28. 200 Cp. TSi 332 c 11 f. 201 Cp. also TSi 362 b 1;c1 f.; 346 a 10 f.

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Truth of Cessation, i.e. Nirvāņa 202; in the same way as, e.g., a person who has not yet attained to the bliss of the First Dhyāna cannot become detached from sensual pleasures (i. e. from kāmadhātu)203. Harivarman even accepts that samināvedayitanirodha implies complete extinction of Cankers or Defilements204, although only in the context of the eight Liberations (vimo kşa), not in the context of the nine Successive States (anupūrvavihāra), where it only means (temporary) suppression of mind and mental states20s. He explains samjñāvedayita as "mental states (vedayita = citta)206 having conditioned [factors) for their object (samskrtālambana)"207. These, of course, are eliminated in Liberating Insight which, as stated before, has for its sole object or content Cessation which is unconditioned 208. Yet according to Harivarman, Liberating Insight does not require a state of mystical ecstasy, not even entrance into one of the four dhyānas, but can be achieved also on the ordinary mental level of kāmadhātu) 203. In this sense, Harivarman is even more "intellectualist" than the Sarvāstivādins who had admitted, as the lowest mental level in which Liberating Insight can take place, a state inserted in between the ordinary state of mind and the First Dhyāna210. Therefore, Harivarman's position seems to be most closely related to the canonical texts discussed in ch. J. 5, and at the same time to the Pali version of Mahāmālunkyasutta (ch. J. 4) if the comprehension or contemplation of the negative nature of mundane factors it contains is interpreted as referring to the phase preparatory to Liberating Insight as was also done in the later Pali School (cp. ch. N. 2). On the whole, the similarity of Harivarman's view on Liberating Insight with that of the Pali school is obvious; one of the most important differences is his more intellectualist conception of the Truth of Cessation and Insight into it; another is the fact that he interpretes anātman in the sense of dharmanairātmya and thereby obtains an organic link between contemplation of the negative nature of mundane existence and insight into the Truth of Cessation.
In Mahāyāna Buddhism such a distinction between the comprehension of Essencelessness (as the true nature of mundane factors) and the comprehension of the truth of Cessation (as the Cessation of all mundane existence ontologically anticipated from time immemorial), a distinction which is at many
202 TSi 363 b 13-15 and 18 f. 203 TSi 363 b 16 f. 204 Cp. TSi 339 b 13. 205 Cp. TSi 344 c 29 ff.; 339 b 28 f.; 340 a 3. 206 TSi 345 a 16 f. 207 TSi 345 a 17 f.; but seemingly otherwise 339 c8f. 208 Cp. TSi 339 c 12. 209 Tsi 339 a 2 ff.; cp. Mus. p. 203. 210 See ch. N. 1. - anāgamya is expressly rejected by Harivarman (TSi 339 a 5 ff.; cp. Mus. p.
203 f.).

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points palpable enough in Harivarman's text?", is usually not made. This means that, from the point of view of content, the positive and the "negative" tradition came to be fused (the accent, it is true, varying from system to system). With regard to its formal aspect, however, the Mahāyāna descriptions or theories of Liberating Insight, as far as I can see, refer to a clearly mystical experience, which resembles samjnavedayitanirodha or nirodhasamāpatti in its aspect of a mysticoexistential anticipatory realization of Nirvana, though it is usually212 clearly distinguished from it, probably because nirodhasamāpatti had come to be regarded as a completely non-conscious (or at least subconscious) state, whilst mystical experience is, of course, consciousness, though, in Mahāyāna, a transconceptual one.
*Abbreviations:
(Abbreviations of titles of Pali texts not listed below correspond to those of the CPD!)
AK(Bh) = Abhidharmakósa (bhāsya) of Vasubandhu, ed. P. Pradhan, Patna 1967. AKP = L'Abhidharmakósa de Vasubandhu, trad. et ann. par L. de la Vallée Poussin, Paris-Lou
vain 1923-1931. AKVy = Abhidharmakośavyakhyā of Yaśomitra, ed. U. Wogihara, Tokyo ? 1971. AN = Anguttaranikāya (PTS ed.). AS = Abhidharma samuccaya of Asanga, ed. P. Pradhan, Santiniketan 1950 ASBH = Abhidharmasamuccayabhāsya, ed. N. Tatia, Patna 1976. BAREAU, Recherches = A. Bareau, Recherches sur la biographie du Buddha dans les Sutra
pitaka et les Vinayapitaka anciens: de la quête de l'Eveil à la conversion de Sāriputra et de
Maudgalyāyana. Paris 1963. BHSD = F. Edgerton, Buddhist Hybrid Sanskrit Dictionary, New Haven 1953. CPD = V. Trenckner et al., A Critical Pali Dictionary, Copenhagen 1924-. DHCPS = Dharmacakrapravartanasūtra (see ch. B). DN - Dighanikaya (PTS ed.). EĀCEkottaragama (T 125). EB = G. P. Malalasekera et al., Encyclopedia of Buddhism, Colombo 1961. ERGARDT, Faith = Jan T. Ergardt, Faith and Knowledge in Early Buddhism, Leiden 1977. FRAUWALLNER, A.St. = E. Frauwallner, Abhidharma-Studien, in: WZKS(O) 7/1963 (= 1);
8/1964 (= II); 15/1971, 69-102 (= III); 15/1971, 103-121 and 16/1972 (= IV); 17/1973
(= V). FRAUWALLNER, G.I.Ph. = E. Frauwallner, Geschichte der indischen Philosophie, I, Salzburg
1953. FRAUWALLNER, Ph.B. = E. Frauwallner, Die Philosophie des Buddhismus, Berlin 1969. HACKER, KL. Schr. - Paul Hacker, Kleine Schriften, ed. by L. Schmithausen, Wiesbaden 1978. Hôb = Hôbôgirin, dictionnaire encyclopédique du Bouddhisme, Tokyo 1929IBK - Indogaku Bukkyōgaku Kenkyu (Journal of Indian and Buddhist Studies). MAC = Madhyamagama (T 26). MN = Majjhimanikaya (PTS ed.) MPPUL = E. Lamotte, Le Traité de la grande vertu de sagesse, tome I-IV, Louvain 1944-1976.
211 Cp., e.g., TSi 362 b 2. But cp. also passages like TSi 370 5 28 f. and c 10 ff., or 365 c 1 f.,
where the distinction seems doubtful. 212 An exception seems to be Kāśyapaparivarta (ed. Staël-Holstein) § 144; cp. Mus. p. 222.

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MSV = Mūlasarvāstivāda-Vinayavastu, Vol. II, ed. S. Bagchi, Darbhanga 1970. NYANATILOKA, B. Wb. = Nyanatiloka, Buddhistisches Wörterbuch, Konstanz o.J. PManj = Paramatthamanjūsă, in: Visuddhimaggo with Paramatthamanjūsātikā of Bhadantāca
riya Dhammapāla, ed. by Rewatadhamma, 3 vols., Varanasi 1969-1972. PTC = F. L. Woodward, E.M. Hare, et al., Pāli Tripitakam Concordance, London 1952-. SĀC = Samyuktāgama (T 99). SN = Samyuttanikaya (PTS ed.). SrBh = Srāvakabhūmi, ed. K. Shukla, Patna 1973. Ster.Det.Descr. see ch. C! SWTF = Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, hrsg. unter der
Leitung von H. Bechert, Göttingen 1973T = Taisho edition of the Tripitaka in Chinese. TSi = *Tattva- (or Satya-)siddhi of Harivarman (T 1646). Vi = (Mahā-)Vibhāsā(-sastra) (T 1545). VisM = Visuddhimagga of Buddhagho sácariya, ed. by H. C. Warren, rev. by Dh. Kosambi, Cam
bridge, Mass., 1950. VON HINÜBER, Kasussyntax = 0. von Hinüber, Studien zur Kasussyntax des Pali, besonders
des Vinaya-pitaka. München 1968. Y c = Chinese version of the Yogacărabhumi (T 1579). Ym = Sanskrit manuscript of the Yogācārabhūmi kept in the K. P. Jayaswal Research Institute,
Patna. (In the case of AN, DN, MN, Patis, and SN, references are to PTS-ed., though, for practical reasons, the texts quoted are from Nalanda-ed.)
Addenda:
ad ch. A. 1: One could, of course, contrast 'Liberating Insight' (ajñā) with (Supreme) Perfect Enlightenment' (anuttarā) samyaksambodhiḥ) (cp. T. TAGAMI, Aññācitta no imi to seikaku, in: Komazawa-Daigaku Bukkyôgaku-bu Ronshū 2/1971, pp. 75 ff., esp. 82 ff.); but apart from the question of its antiquity this opposition may seem to imply an emphasis on qualitative difference, whereas for some of the materials discussed in this paper exactly the opposite is true (cp., esp., ch. C).
ad n. 8: I should have added SH. MIYAMOTO, The Buddha's First Sermon and the Original Pattern of the Middle Way, in: IBK 26/1965, pp. 855-845, esp. 852, and particularly A. HIRAKAWA, Shitaisetsu no shujuső to hokkan, in: Bukkyo Kenkyū 5/1976, pp. 1 ff. Both scholars favour the authenticity of (at least the content of) the account of Enlightenment given in the DhCPS.
ad n. 11: An opinion on the (Mūla)Sarvāstivāda version of the DhCPS similar to that of KUSAMA is given by A. HIRAKAWA, op. cit. (add. ad n. 8), p. 6 f.
ad n. 19: Of course, kāmāsava could also be understood as a Karmadhāraya if kama is taken in the subjective sense (cp. also K. R. NORMAN,Elders' Verses I 134: "kāma etc. were ... the means by which karman flowed in"), but I do not see how such an interpretation would be possible in the case of bhavāsrava.
ad n. 23: Cp. also AN II 198 where the asravas, said to originate in avidyā (and other factors), do not themselves include avidyā, but are glossed by the expression

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vighātaparilāhā (cp. also MN I 9 ff.; 361 ff.; AN III 387 ff.; MVu III 338) which seems to mean "afflictions” in some passages, but evil emotions like annoyance/ frustration and anguish/distress (or burning desire? cp. abhijjhā-domanassa!) in others, thus appearing to stand, somehow, half-way between Defilements and Suffering, or to comprise aspects of both. I am not certain whether this concept of asravas may contribute to the interpretation of the Ster.Det.Descr., but it should perhaps be considered in connection with its conjectural prefiguration (see n. 27).
ad n. 26: Cp. also Dhp 190-192 = Udanavarga XXVII.33-35.
ad n. 50: Cp. also L. HURVITZ, The Eight Deliverances, in: Studies in Pali and Buddhism, ed. A. K. Narain (Delhi 1979), p. 152. – In Ayāranga II.15 quoted by C. CAILLAT, Deux études de moyen-indien, JA 1960, p. 43, kāeņa phasie pālie tirie ... refers to the monastic vows (mahavvaya); but surely CAILLAT's explanation of kāena as an upalaksana for kāya-van-manobhiḥ (op. cit., p. 62, n. 12) is commentatorial and can hardly be accepted as the original meaning.
ad ch. H: The original meaning of nirodhasamāpatti (a term which, however, does not occur in the Pali canon where we only find expressions like saññāvedayitanirodham upasampajja viharati or samapajjati) has been discussed in a most stimulating article by H. NAGASAKI, Metsujinjo ni tsuite, in: Otani Gakuho 39.2/ 1959, pp. 64 ff. According to NAGASAKI, nirodhasamāpatti originally was nothing but a (metaphorical) designation for Nirvana in terms of meditative concentration (pp. 65 f.; 70 f.; 73 ff.), for in the context of the anupūrvavihāras Nirvāṇa is attained, NAGASAKI says (p. 70 f.), subsequent to the 8 meditative concentrations (samāpatti), and moreover it is, like meditative concentration, a state of tranquillity (p. 65 f.). Later on, the metaphoricality of the usage was forgotten and nirodhasamāpatti came to be understood as being realiter a certain type of meditative concentration, first considered to be accessible to released persons only, but later devaluated to a stage below Nirvana and preceding it (pp. 72 f.; 75 f.). In my opinion, NAGASAKI is right in emphasizing the original identity of sannāvedayitanirodha and Nirvana. But I think that the wording of the vimoksa and anupūrvavihāra patterns, which after all describe attainment to saññāvedayitanirodha with exactly the same expressions as attainment to the preceding stages, should be taken seriously, its purport being that what is attained is a temporary meditative or mystical ascent to the level of Nirvana (in the sense of final Nirvāna definitively attained by the Arhat after death, as a state where all ideations and feelings will have ceased), and that this mystical anticipation of final Nirvana effectuates Nirvana in the spiritual sense, i.e. the vanishing of the asravas. As against this, to NAGASAKI, the attainment of saññāvedayitanirodha is to be identified with Nirvana in the sense of the vanishing of the asravas (p. 71), an assumption which forces him to interpret the term 'saññāvedayitanirodha' to mean "cessation of the ideations and feelings of a wordly person (prthagjana) and their commutation into the ideations and feelings of an ārya" (p. 72). Such an interpretation, though in fact also advocated by Harivarman in the context of the 8 vimokşas (TSI 337 a 27 f.;b 11 f.;c 8 ff.; cp.ch. N.3), does not seem to be supported by any textual evidence in the canon. Moreover, it would imply an analogous artificial interpre

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250 L. Schmithausen tation of the arupyas; for only if the arupyas were regarded as a gradual emptying and diminution of worldly samjna alone would it be understandable that they lead to elimination of worldly samjna alone (which I grant may imply elimination of the asravas). But in the canonical vimoksa and anupurvavihara formulas, no such restriction to worldly samjna is expressed or even hinted at. ad n. 70: Different interpretations of the term dhammacakkhu and the sentence "yam kinci samudayadhammam ..." are given by K. MIZUNO, Abhisamaya (genkan) ni tsuite (Tokai Bukkyo 7/1961), p. 54; idem, Genshi-bukkyo ni okeru satori (Nihon Bukkyo Gakkai Nempo 31/1966), pp. 8 f.; A. HIRAKAWA, op. cit. (add. ad n. 8), pp. 21 f.; idem, Genshi-bukkyo ni okeru ho no iml (Waseda-daigaku Daigakuin Bungaku-kenkyu-ka Kiyo 14/1968), p. 23. For my own view of the sentence "yam kinci ...", I should like to point out to SN 23.13-46, but I admit that the passage may need reconsideration. ad n. 121 (p. 233): As for the problems of constructions like tam santam idam atthi ti pajanati, cp. VON HINUBER, Kasussyntax, SS 89. The passage may need reconsideration. - The word-order (idam atthi, not atthi idan as in Ps IV 152, 9) seems to imply emphasis on idam (cp. ICKLER, op. cit. (n. 59), p. 92). n. 147a: This seems to imply that what had been the decisive feature of the state of sannavedayitanirodha for the old positive-mystical current, viz. its being an anticipatory mystical ascent to the sphere of Nirvana, has been given up or has at least lost its functionality in the present Sutta in its received form - a fact which may perhaps also account for the choice of a different term (viz. animitto cetosamadhi). ad n. 182: ENOMOTO, Asrava (ro) no seiritsu ... [see n. 22), p. 42, has shown that the notion of "abandoning" is closely associated to the word parinna already in texts like Dhp and Sn, and that the term pahanaparinna has a Jainist equivalent in the form of pratyakhyanaparijna. Moreover: AKBh 322,6 f. (dve hi pari jne - jnanapari jna. prahanapari jna ca, ... prahanapari jna ... prahanam eva.) and the Sutra quoted AKVy 503,29 ff. (...pari ja katama? yad atra cchandaragaprahanam.).