________________ 16 Introduction passages in the Saddharma-pundarika or the Siksha-samuchchaya. Conditions attending the first moment of the bodhi-chitta and the acquisition of other excellences are given in detail. The Vritti enumerates the thirty-two maha-purusha-lakshanas (marks of a great man) and the eighty anuvyanjanas (the secondary marks) in conformity with their traditional lists. The Bhashya omits this enumeration, but instead enumerates the names of the sixty sthanantaras, constituting a kalpa, which are not given in the Vritti. [Karika 231] Only four paramitas (viz., dana, sila, virya - and prajna), as against the traditional six or ten, are mentioned in the Vritti. The Vritti informs us that the Vaibhashikas.do not consider the kshanti and dhyana as separate paramitas but include them in the sila and prajna respectively. The vinayadhara-Vaibhashikas, it says, read only four paramitas in the Vinaya. Neither of these views are mentioned in the Bhashya. Karikas 232-235] Here the Vaitti introduces a very important controversy, unnoticed by the Kosakara. It is claimed by some (Mahayanists). that the bodhisattva-marga is not preached in the three Pitakas. The Dipakara takes up this challenge and argues that all the essential points (even including the thirtyseven bodhipakshika dharmas) of the bodhisattva path are preached in the Sutras, and the paramitas are mentioned in the Vinaya. It is, therefore, a great heresy to suggest that this doctrine is alien to the Pitakas. Since there are several Sutras and Pitakas, the Vritti makes it clear that only those words of the Buddha are authentic which are included in the Four Agamas by the elder councillors like Mahakasyapa and Ananda. Karikas 239-241] This leads us to a still more controversial topic of the phala-bheda. If the bodhi-marga is not different from the Pitaka preachings, how do we account for the difference in the accomplishments of a sravaka, a pratyekabuddha and a Buddha ? The Vtitti maintains that the entire preaching of the Lord, which is to be traced to the three Pitakas, points to the two kinds of Deliverance, viz., chetovimukti and prajna-vimukti. Both these are equally attained by
