edited by

G. P. MALALASEKERA,

O.B.E.

EON.D. PHIL. (Moscow), HON.D. Lrxx. (Ceylon), HON.D. LITT. (Vidyodaya Univ. of Ceylon), D. LIT. (Lond.),M.A., Pa.D. (LoND.), Membre d'honneur do l'acole Franqaise d7Extr6meOrient, Chairman of the National Council for Higher Education, Ceylon, Formerly Professor of Pali and Buddhist civilization and Dean of the Faculty of Oriental Studies, University of Ceylon, Professor Emeritus.

VOLUME I
A-Aoki,
Bunkyo

PUBW[SHED BY THE GOVERNMENT OF CEYLON PRlNTED A T THE GOVERNMENT PRESS, CEYLON

SUPPLEMENT
to

Volume I

ABIDATSUMAKUSHARON-HbCrI 790
,itten in J~~~ on the ~bhidhwmakodo-JBsEra f o Vasubandhu. It is work of 30 fascicles and was written in classical Chinese by Rhjy6 Kaid6 (1751-1810) as a co-@ntary to the Chinese translation of the Abhidharmkoga-s&Ta (Taisho', N ~1558) by Hsiian-tsang in654 (Taish6, No. 2261). , Wade-Giles transliteration ~h~ Chiness title would read ~-~'i-ta-mo-chii-8h8-lun-fa-~~ S. M ~ .

ACIPNA-KAPPA

ACIRAVATP

791

ACAMANAGAMANA

'

S H A N G-FU-T'0-NI-C H I NG-HSIU-HSING-I-KUEI (Taishd, No. 1239), a classical Chinese translation of an esoteric Buddhist text in Sanskrit. The first part of the title a-ch'a-p'o-chii is s transcription of .&aviku or Agavaka in Sanskrit, meaning originally an inhabitant of s forest or a master of a forest. Later i t became the name of one of the sixteen y w a s (demons)and in esoteric Buddhism it became the Ta-yihn-miq-wang (Jap. Dai-gemmi-myd-6, Great-marshal-vidy6-rgja) who is the object of a practice called the Pa-yuan-shual; method, praying ABIDATSUMAKUSHARON-KEIKOp a for the welfare of the nation. In the next part, mitten in Japan O the Abhidharmolcoda- @an-shuai means s marshal, ta-tsiang, a general, n of is and shang-fu, an upper-grade-Buddhe. These 8cFstr~ Vasubsndhu 1% a work * 2 a and is written in classical Chinese by H6do three are the honorXc titles of &avika. co-entary to the Chinese translation of the ~bnidham&o$a-s&~ra (pa;&, No. 1558) by This work is i 3 fascicles translated between 717 n HsGan-tsang in 654 (Ta&X, No. 2252). The and 735 by fiubhakarasbha (637-735) who bmught chbese title in mde-Gfies transliteration would esoteric Buddhism to China and laid the foundation for Va-jrabodhi as well, i the same period. The n +read~-~'i-~-~o.ch~-dd-Zzcn-~~-kzc. contents state that the ' Marshal-general-upperS. Mo. grade-Buddha ', A$svika, preaches the dhiiranl which holds the power of exterminating devils. A B * p A T S U ~ ~ a ~ corn- ~The secret ~ ~ for this, ~ shown in ~ ~ ~ ~ ~ ~ method ~ - as ~ ~ the text i Japan on the A b h i d ~ k o d a - is practised a t the " Later-seven-days-prayer" in n .mentary se8tra of Vasubandhu, in 30 fascicles, written in Japan. 1731 by Tan-9 (1675-1747) in classical Chinese as 'Out of after In the a commentarg. to the Chinese translation of the various functions of Shintoism during the Abhadhomaakosa-a~tra (Taish6, No. 1558) by out the Of year, for &notherseven fist seven ,Hs*antsang in 654 ( r ~ ~ f ~ No. , 2250). The hd some secret practices of esoteric Buddhism were Chinese title in Wade-Crles transliteration would carried out in order to pray for the peace of the read ~-~~i-~~-mo-ch.ii-sh6-1un-chih-y~0-~h'a0~ nation and the health of the emperor a t the ShingonS. Mo. in of the court. This is called the Eater-seven-days -prayer. This was started in 834 on the advice of Kiikai, the founder of Japanese esoteric Buddhism, QALAVARTA-GARBHA, one of the MahgyGna and was continued till 1871, for 1037 years. Then samg&is. This is stated as being the 48th of the 100 eleven years later, i t was revived in 1882 a t bo&isattva-sarn%~$ the QandavyGha-siitra(~. in 38. the Kanch6-in in the TG-ji (temple) in Kyoto, the % n 10). 1 is also found i the classical Chinese head quarters of the TG-ji school of esoteric Buddversions of the siitra (Taiuh6, NO.278, Vol. 9, P 684% hism, which temple enshrined the costume of the b fi.279,Vol. 10, p. 328b ;SO. 293, Val. 10, P-67213)- emperor.

A B m A ~ S ~ ~ a gcommentary ~ ~ ~ ~ - ~ 0 AN-$HU~ , A-TSIANGu ~ ~ A-CH'A-P'O-CHIT-Y ~ ~ AI-T

ACIRAVATP.* The S a ~ y u t t aNikEya (TI, 135) mentions the Aciravatl along with the G.afig& YamunB, Sarabhii and Mahi. They all flow in an easterly direction (S.V, 38-9, 134). The flows eastwards through the districts of Bahraich, Gonda and Basti and joins the Sarajfi or GhargharE (Gogra) west of Buxhaj i n the district of Gorakhpur.
B. C. L.
i

death. On the other hand, he who f a y understands what is expressed in words, his m h d is released. These verses are found verbatim in the Sarn?ddhi Sutta (8. 11)and i the fianiddh; J&&a (No. 167) I, n and it is from these that we have to gather the references without which the verses remajn unrelated to the text. According to these, the young monk Samiddhi is approached by a, deva who suggests that one should first enjoy the things of this present world and then pursue that which li, the future and therefom involves time. L C ~~t not the opportunity slip " (md ta7?2kdlo papa^^^^). ~~t the replies that the thlpgs involving t h e are the pleasof sense which he had renounced, whereas what he pursues is a t h k g of the present which does not involve time (aLGZiII:a), but which becomes immecliately effective, and which is the teaching of the Buddha.

)
I

ADASAgA N1sPpANA, upon (nisidana) a piece of cloth that has no border (a-dasaka) is ~ermis~ible This was one of the ten points '* discussed a d rejected as not permissible, a t the Buddhist Council held a t Vessli. See DASAVATTEU.

U. K.

I
i i
k

1
~ ~i

ADHAMMAVADIN, one who adheres to or who professes what is not-dhamma. In the P a G s ~

See SAMIDDHI SUTTA.

H G. A. v. 2 . .
ADH~W[ORDHATALAVIHARADHIS-$H~NA, pne of the Mahgygna, samgdhis, mentioned as the 37th of the 100 bodhisattva-sam%dhis in the Ga?zdavyCha-s.iitra(p. 38.1) and its classical Chinese vexions (Tai~hd, 278, Vol. 9, p. 68413 ;No. 219, No. Val. 10. p. 328a ;No. 293, Vol. 10, p. 672b).

1
1

1 B
1

Vagga of the Anguttam hTikGya (I, 75-6) two companies of monks are described and there the adhammv6dinB paris6 is said to be a company of monks that takes up a quarrel, whether lawful or unlawful, and in doing so does not meet together for enquiry, does not take steps towards c0ncilistion, . persishs in its quarrel stubbornly with strong attachment to its own view.

In the MahG Vagga of the Tika Nip& ( A .1,202) the adhammvddin, who speaks contrary to the Dhamma, is so called because of unjustly cawing Sufferingto mother through application of the rule that might is right (balav' amhi batattho).
1 Frequently (e.g., M. I, 287 ; 111, 48 ;A. 1 , 22 ; V, 265) the term is used in a foxrntla enumerating the one who speaks contrary to the Dha-a with those who speak things untrue and unprofitable, or contrary to the discipline.

ADHIMUKTA, name of one of the samkdhia which AvalokiteSvara is said to have attained. It occurs in the list of samgdhis enumerated by the Buddha a t the request of the bodhisattva SarvaniVarawviskambhin (text reads-gvaxaga : KvyQ. p. 52)

ADVAYAYOGA-NAMA-ADI~BUDDHA-s ADHANA,
the proposed reading of a title of a text, a t r w l a tion of which occurs i the Tibetan Tripitaka. See n AVADHOT A Y O G A - ~ B M A - A D I B U D D H A s - ~ A .

H. G. A. v. 2.

S. Mo.
ACCOMMODATED BODY, or more commonly btransformedbody', one of the three bodies of
~~d,jbs, according to MahEyGna : " A B ~ d d h a transfohimself into any form 0 0 m f o ~ m ~0 the f g capacities and Conditions of those to be saved. bgkyammi, as he the earth a man, did $0 8s an accommodated body " (Tanni Sh6? trsl. by R. Fnjiwara, Kyofo, 1962,P 64, n 1)- See a . .NR-.M,A~~A-KAYA. H G. A. v. 2 . L

S Mo. .

S
f

AcI~&A-KAPPA, ' following the example of one's

own teacher (Ccipy), right or wrong, is permissible (kappa)'. This is one of the ten points discussed in the Bud&ist C o w i l held a t Vesgli. The ruling given was that it is sometimas permissible, and not, aceording to ckcumtaqces.

1
1

4 $
?

ADDHA SUTTA, the fourth sutta in the second vagga or the third nipgta of the 1t;vuttaka (pp. 53-4) in which the Buddha speaks of the past, the future and the present time (addha).
The verses which follow play around the word akkheyya (gerund of a?ck&ti, to declare). People only b o w what can be and has been e x p ~ e ~ s e d in words7 i.em7 what has been defmed. But if such a defmition is not rightly understood (akkheyyam apam'666ga), they go their way under the yoke of

see

DASAVATTHU.

ABAHANAGAMANA, name of a samsxlhi in which AvalokiteSvara is said to have been quite proficient. The Buddha, a t the request of the bodhh+tva Sarvanivaraqavi$kambhin (text reads-nivwa+a-) cites this in the list of mmgdhis which Avalokitegvara had entered into previously (Kzqyii. 52). p.

AGGI SUTTA

792

AIZEN-O-KOSHIKI

AJATA SUTTA

793

AJITASENA-VYAKARA~A-

----

AbGI SUTTA, (4) Once Again' (It. 92-3), tho ':@uddhaenumerates the three $res of lust, hate and delusion ( T E ~ Q I , dosa, moha), after which this sutt8 , qontinues entirely in verse-form, describing lust a s

AI-JAN-WANG-CHIANG-SIEIIH, Chinese transliteration (Wade-Giles) of the title of a classical Chinese text written j Japan under the title , ATZEN-0-KOSHIW.

. But they, who day and night apply themselves to

'the teachings of the Buddha, d l be able to quench the fire of lust by awarenesseof the foul nature of {things (asubha-saGS), the fire of hate by goodwill * (k&#G) and the fie of bewildement by insigh* i(pa6E). And having quenched these &es, they ; G d oomplete deliverance~and h s complete solution t to all conf2ictsY with no further becoming.

H. G . A.

V .

2.

greatly (Taisho'7 No' 1421)' for which he "spected* Earlier, when Buddhajzva translated this Vinuya into Chinese, he compiled a fascicle of ' karmavEca'. Later this was lost. On the basis of the same Vinaya, Ai-t7ung made a new composition of Kamnav%a. In addition to this he wrote a Comme7ttary on t h Mahz'$&aka V4naya i ten n fascicles. This indicates his mastery of this particular Vinaya literature (See Sung-kao-seng chwn, ch. 14, Taish6, Vol. 50, p. 796). Another contribution of his was that in 705-6 A* C.9 together with w e n - k a g and others, he paricipated in the work of the Imperial Board of

AJATA SUTTA,. the sixth sutta Fa the second chapter of ,the DukanipG& of the It;vuttaka (pp. 37-8), is also found in the UdGna (pp. 80-1), a s the third sutta in the eighth chapter, the P$aligZrniy~6 Vagga, but without the Verses which complete the Ajaa Sutta of the Itivut~aka. The words spoken by the Buddha are indeed an ecstatic utterance (as po,iated out i the commentn t a ~ )by means of which he roused the monks and , made them happy with a discourse centred on Nibbke. h the Ud6nu it is placed third i a n tetralogy, but in the Itikuttaka it is recorded
maborn (oj~h), not-become a C L There is (akah), a not-composite (abhirr), a if ,(asalikhccb). bd %hat un-born were not there an escape from what is born would not be possible. But, since there is this un-born, state, 'an escape -from birth is to be realised " (jBtas8a nksaranam

from a standpoint of esoteric Buddhism. Incidentally, he is the founder of the N a k s g a w a r ~ s0h001of the Esoteric Buddhism in Japan. The Chine~letitle in Wade-Giles transliteration would read A-tzzi-i.

A5IHISHAKU (Taish6, No. 2512)' a work composed in Japan on esoteric Buddhism. This text iu one fascicle was written in classical Chinese by Kakubaa or Mitsugon-sonjya (1095-1143), an esoterio monk who studied the Vljiiaptim5tra and MBdhyamika teachings as well as esoteric Buddhism itself. The text shows the author's view on the first letter of the Sanskrit alphabet, ' A ' which ha3 a special value for esoteric Buddhist practice. The Chinease title in Wade-Giles transliteration would read A-tzzi-pi-shih.

A&~CHATRA.* l h 5, ,sd :) uttar prde8h, (in .o northern India.

,the Chinese Buddhis* teachem known for his miracu- famous traveller and scholar. ,louspowers. In appearance he looked stupid, but his Ai-t'mg's famay name was ~ h a oof ~'iensui p~dictions were accura&: He became famous odg 'to the case of sang son district in northern China. Details regarding his (8wng kao-smg-ohuun,ch. 19. Takh5, No. 2061, Vol. date birth and are not 8vafiab1e* 50, .p. 851a). Chang was a rich man of Shanchow. n He had a son who was deformed i physique and retarded i intelligence. It was a constant source n Msorrow to him and a great drain on his wealth. AIZEN-O-KOSEIKI (Taish6 No. 2726), a work n composed i Japan on esoterio Buddhism. This ,Ultimately, Chmg ibecame bankrupt. work i one fascicle was written i classical Chinese n n

meq's

The state referred to is the state of Nibbhay .which is a sphere (@atam) in the f i s t sutta AJIKAN-YOJIN-KUKETSU (Tai~lG, NO. 2432), of this tetralogy (Ud. p. 80). Sometimes the a work written in Japan on the meditation on ' elemknt ' of NibbGna (nibb6m-dhGtu)is mentioaetl the first letter of the Sanskrit alphabet, A, in but such quotatiom out of context may easily lead esoteric Buddhism. This work in one fascicle is n For, the ' un-born ' could writken i classic~lChinese by Jitwl-e (786-847) .to -mdersf,andjq. be misconceived as an eternal entity in the sense who was a disciple of Kiikai, the founder of Japanese .the Ve&o Brahman, or as a f i s t cause i the sense esoteric Buddhism, and who became the founder of n s f the Christim God-cxe~lrtor,. as an unrelated the Jutsu-e-ryfi school of that aspect of Buddhism. or &so].u& as found i certain modern idealistic In the text i t is said that those who sit with legs n philosophies. But Nibbha,---&nd because of this, crossed or with legs half-crossed and meditate frm from c o a c t and permanent,-is also free of on the Sanskrit letter 'A' in the moon-circle, .mLf(amt@, i.e., without substance, without abidhg can become free from suffering and enter Nirviina .entity, without soul. In fact, it is exac.Gly because with a perfect unity of their minds and the letter 'A'. the concepts of substance, entity, sod, creation he Chinese title in Wade-Giles trmslitgration god, absolute, based on delusion, that an escapeg froma ~ e i n O r birth, would mad A - t z ~ - - k ~ ~ - y u n g - ~ n - k 7 ~ - c h f i B ~ . &ld hecoming, production and composition is possible. This escape from delusion through realisation is 5hb unborn and unconditioned Nibbha.
'

AJITA KESAKAMBALl.*(& to mots I on page 326 :)

HE3i.A, v. Z. G.
(~d8h5, NO. 2438), a work Composed i n Japan on esoteric Buddhism. This work: i 3 n fascicles Was written hl classical Chinese by a Japanese ~riest, Jitsuhm or Nakagawa (ciflca 1144) who studied the doctrines of the Idealistic school of Baddhism (Vijfia~timgtra), esoteric Buddhism, t h e ~ e a d a iteachhg, the Vhaya and the PureLand teaching. Xh thk t e d , the author has written 14chapters on the h t letter of the Sanskrit alphabet, ' A'-its esmce, meaning, function, utility and so onAJIQI

B. C. Law, Historicat Gleanings, 1922 (especially

chapter iii).
A JITASENA-VYAKARA~A-NIRDE~A-NAMAMAHAYANA-SOTRA, name of a Mahgyka siitra w&ch in.the main deals n ith the visit of the Buddha t o &,ii,,sti and with the missionav work of his the regions to the disciple Nandimitra east of Magadha, which were ruled by king Ajitasena who became an ardent follower and a patron of Buddhism. The sfitra also records, how he visited the Buddha and paid homge to him. The Buddha, too, on a later occasion visited Ajitasena9s kingdom and preached the doctxine there.

saying that had not the noble sage intervened, their of the prodous birth would never come to kiri end. After this, the son ihto'the deep and d k ~ ~ e m e d - event took p l ~ in the period e ~f 766-83 A.C.
796 emperor Teh Tk honoured the Mashr j; aopfeming on him the posthumous title of ' The 'bg

fiby&&Master of %at Perfection '.

,
- 0
" l l I L

' k 6 s m means L rules 9. F~~~ next the title it i clear $hat this work preaches the s me-g, purpose, method and so on, of the Aken.(myo)-&ha practice which is carried out i n esoteric Buddhism with Aizen-(my6)d or Bggav i d ~ j as the object of the practice. a The Chinese title i Wade-Glles transliteration n would read Ai-jam-w.ng-chtaryg-shih.
9

I
I I

AJIY ~ R Y A K U K A N

794

AKSOBHYA-SAMAYA-

ALAM SUTTA

795

A-MI-T '0-PI-SHIH

For the most part, the sfitra contains po~ular teachings: 1%praises charity and e s ~ p c i a lcharity towl~ b h & ~ ~ sIt admonishes . the people to regard the Buddha as their sole saviour* It also records ~.w~.exous miraculous that took place, due to the power of the Buddha. MahGyGna tradition regards it as canonical text. I n language and style the siitra bears some resmblance to the Lalitavistam. But this does not provide enough evidence to determine its exact date. This siitra was edited and published in G M . 1, text, pp. 103 ff. (For details see BM. I, k t r o . pp.

s' K' N'

AJIY~RYAKUKAN(TaishG. No. 2439), a work extant in Japan on esoteric Buddhism. This text 0 1 fascicle was mitten in classical Chinese 10 by a Japanese priest, Jitsuhan or Nakagawa (circa 1144) who studied the doctrines of the Idealistic school of Eudfism (Vijfi0ptim6tra), esoteric Buddhism, the Tmdai teaching, the Vinaya, and the Pure-Land teaching. In this text the author presonfs an introductory or general meaning
which has a special value fox esoteric Buddhist practice. He was also the founder of the Nakagawar f l School of Japanese esoteric Buddhism. The Chinese title i Wade-Giles transliteration n would read A-txC-yao-lueh-kw.

places of ~ ~ d d in &dia, ~travelled about h i ~ in Europe and retmPed home though ,siberb. Thereafter, he went on lectwe tours not in his home country but also in K ~ H ~ ~ ~ ~~ America, Manoh-, china, F ~ saghalien ~ ~ and Okinawa. ~n 1949 he donated his co~ection I of books to Kanazawa University in his native district and by this donation the Akegaragu Library of the university came into existence. He was a ~ ~ o h t Administrative Director of his school for ed the period of 1950-52. In August of 1984 he died a t the age of 78. His major mitin@ are BukkG-.fly.iimon Guide to Buddhism), (A kowa (A 1ecture on Tannishb), Bu~setsu-,4midak,~~kowa ( A lecture on the Smallsr Sl~khkvati-v~fiXla), Kcsei-no-zengo (Before and pfter the Revolutionsl cmem) and D07cu~itsushn-no-sen~e~ (A Declar2tion by a Reg-thinker). The complete works of Hays Akegarasu have now been published.

vol. L-J-JJ, p. 46.17- p. 47. 41, the following descrip- Mitsugon-sonjya (1095-1143), an esoteric priest tion is found : <' Om ; by the rnedita tion on the who studied the Vijilspti-m~e.tra and ~ ~ d h y a m i k a vajra-times, he will equal the three Vajxa- teachings well as esoteric Buddhism itself. The text shows the author's view from the stand~ , &obhya, said the Bhagavat called Aksobh~a~ ~ , ~ a j r a . By the body equalling Aksobh~a, one who point of Buddhism on ~ r n i t ~ p s - b u d d h a . ~ ~ ~ , possesses the best speech and mind is always The Chinese title in Wade-Wes transliteration in all spheres because he is a possessor would read A-mi-t'o-pi-shih. of Akqbhya-uoj~a. This is the samgdhi named ~k~~&~a-sama~a-k~~6bhisamb0dhira-" A similar passags appears also h the classical Chinese versiorl of the above stitra (Taishc, No- 8857 vol. 18, p. 480a).
S. Mo.

S. Mo.

ALAqa soTTA IV, 296-9), dealing with various qualities make a monk for himself and for others, The full set comprises six qualities : (1) a quick grasp of subtle doctrines, (2) a good reterntion of the doctrines
heard, (3) mental reflectionofon these doctrines, (4) knowledge and practice the spirit and the letter of the
(5)

AKKHAKKHAYIKA-CHATAKA, a famine that occurred the mountain region called Kota (ROtta) in RohaFa-janapada in south Ceylon, 6g the time of king Du$$hagkani (161-137 B. C.), probably before* accession. The famine his was SO named because, owing to scarcity of food,
used in playing dice. Du$$hagEmaniis said t o have given away, a t that time, two valuable ear-ornamerits in X ~ ~ J Xfor some grain wherewith he I prepared pel which he gave to five axahants, headed by the thera Malayamahiideva. This act of the king is considered highly meritorious since the food was given with disregard for his own life ( Mhv. xxxii, 29 f. ; MhvA. 592 ff.). The Mah&vamao co-entary (loo- tit.) .that this fmhewas called the Ph6na-ch dlako .in the ~ ~ # h ~ ~ ~ ~ ~ ~

pleasant voice and

S. Mo.
a Japanese to the Otani School of the Jodo-shin-shfi (one of Pure-Land sects). He Was born in the Ishikawa. prefect~re 1877. He entered $b-shfi-daigaku in College h 1896, edited a Buddhist magazine M.ujinto (Limitless L a p ) in 1897, and gaduated a t the college in 1900. He again followed a, ;special course h the Russian language in the For-iW Languages College on a scholarship from the Higashi Hongan-ji, the Head-temple of his school. Between 1901 and 1915 he administered the general affairs of a Buddhist magmine, #e{shkn-kai(spkitual World) edited by Manshi Kiyozawa, one of the most famous Buddhist leaders of that time, When the magazine was discontinuel in 1815, he rehxnedtohis 0 temple in the Ishikawa prefecture and published the Nioigu8aflerk there for about ten pears. In lgp6 made 8 ~ i l q i m a g e the holy he to

Even jf a monk were to lack a quick g a s p he wodd still be 'enough' both for himself and for others. But, if he does not possess a pleasant voice and is not able to instruct and gladden the minds of others, he may be 'enough' for himself, but not fox others. does not reflect on the doctrine Again, if a and doas notpractise accordingto the spirit and the letter, he may be 'enough' for others, if he is pleasent his speech and instructive ; but, be is certainly not 'enough' for himself, even if he had a quick grasp and a good memory.

AMIDAKY~-RYAKUKI (Taish6, No. 2210), a commentary written i Japan jn classical Chinese n on the so-called SmaZler SukhEvatZ-vy6ha. This is a work of one fascicle and was written i *he Year n 1,000 by Genshin, the founder of the Eshin-r~fi school of the T'ien-t'ai (Jap- Tendai) sect in Japapan. He is also well-known for his @~yGshfj(Taishb, 2682),astsnderd work on the Pure-Land teaching and for his A~da-kamjumhc7commentary On the a letters of h i t E p s , in spite of his belonging to the T'ien-t'ai sect. The A ~ d a k ~ ~ - r yaa ~ ~~ i & ~ e ~ m k~ i classical Chinese on the A-7ni-t70-chi~ n (Tadshe, No. 366) which is a tr~lnslation of the S m l l w Sukh&&i-vyiihu translated in or about 402 by Kup&xa-jiva, and is based on the A-mi-t'o-chi.flg-ichi ('J'a{shc, NO. 1755) in one fascicle written by ~ h & T7ien-t'ai (531-597), wGch is one of the comentarie, on the above translation, I t con~ i s t s 3 ohaptexs, Xntroduction ', ' Explanation of on the Title of the SGtra' and ' Comment on each Sentence '. The first chapter exists as an hde" (An pendent work under the title A m i d a k ~ G - ~ ~ ~ ~ - ~ Introduction of the 8'/?laller SwkhGvati-v~liha) the Same author. There is another opinion that this commentary is

.
and its classical Chinese versions (Taishc, No. 278, Vol. 9, p 6 8 4 ~ No. 279, Vol. 10, p. 328b ; No. 293, a ; vol* 10, p- 672c), it is given as the 69th of the 100 bOdhisattva-samgdhis-

H. G.A. v. 2-

183, translated and commented by K. Hayashha and K. K h o .

a-Nakamm7

3 $

permissible at the Buddhist Councilheld at v e s & l ~

See DASAVATTHU,

K.

A-MI-T' 0-CHING-L~EH-CHIJ Ohincse ation (Wade-Gilss)of the title of classical Chbese text written Japan under the title A M I D u Y o RYAKUKI.
Chinese (Wade-Gib) of the title of a classical Chinese text written in Japsn under the title A"IDAHISHAKw

AKSOBHYA-S AM AYA-KA y- HIS A MBOD HIVA JRA, name of a ~ ~ h samgdhi,~n esoteric g ~ an ~ h

sfitre entitled the @uhyCkPameja pantra or pathdm gata-guhyaka (ed. by B. Bhattacharyys, GOBV

A ~ A H I S H A K U , ( ~ ~ i KO, h ~ . a work ~ 255$), in J~~~~ kit&yus-buddha. This on text in one fasoicle was mitten by , Kakuban or

A~MI-T'O-PI-SHIH,

4
LI

--

AMOGHA-MAVDALA-VY OHA

796

ANAVATAPTAGATHA
AN~GAT&~~A-RANA, bowledge of the futme, an aspect of the divine eye (d;bba-camhu) : those in possession of the divine eye can see into the futwe as wall. 1 has the &vine eye as its % and its success is dependent on that of the divine eye 111, 275 ; T;kap. 156, 322 ; 358 ; VbhB, 373 ;N ~ A382 ;~ b h 107 f .. . ~ ~ )

ANAVATAPTAGATHA

797

AN

LIN-sasu

MALAYA -DHARMA- ~ A G A - v~y ~ v ~ ~ N counted as the NA, name of a M a h g Y a ~ ~ g d h i , 78th of the 100 bodhisattva-samgais in the GallAlmost the aame explanation can be found in the da~Qha-@tra 397) and its classical Chinese (p. classical Chinese versions of the above siitra (T~ishli, versions (Tawh6,No. 278, vol. 9, p. 684~; 279, vol. No. No. 278, VOI. 9, p. 7 1 1 ;NO.279, Vol. 10, p. 359b ; ~ P. 3.2813 ; No- 293, VOI. p. 672c.) But 10, of NO. 293, Vol. 10, p. 72.Bw). the versions differ in detail from the present Sanskrit

AMoGHA-HA~~ALA-VyoHA name of a M&hGyha ssm5dhi. In the Ga?zda~cha-*tra (p. 177. 22 ff-) it is mentioned an example of the 10groups of 100,000 meditation-entranceseach (d&-samczdhim"k~-~a~~hasra). As regards these meditetione n t r a e s , the sfitm describes them as follows : As soon as Acalg u p g ~ k 8 entered them, Sudhaaa, the banker's son (dres!hidcFraka), eaw in the ten directions the 10 groups of a large number of Bud&&lands which were being shaken in six uncommon ways and were of Pure cat's-eye, and other precious stones.

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independent Chinese of the AmvataPta(No' 6, in the (" 298)y the under the title poo-unr-po-t{-tzu-Avad'na of PrabhBkara 35) in the giithZi is (pp. 269-70), and the Avadha of the Buddha tzzc-sF;uo-p&n-ch'i-ching (Taisho, Val. 4, PP. 19oa202a). Frpments of a SaxviistivGdaversion of (No.37)mder the name ofpubbak&-a~ilOti in the the Avadha of A~adGm (PP* 299-301). which was not included in the vhays, this were found in the Turfm Collection of manu- ilnimddha (No. 23) is nearly identical with a section of the TheragCthG (w.910-19) from Central Asia. The text of these fragmerits together with the complete available text of 1g6l the Sanskrit version i VdnMS. was edited n (~~ia. Bechert, Bruch*t&ke buddhistischer V s - ANILAMBHA-SUNIRMITA-SAMANTA-NIRM~?Aamlungen a w zenN-asiatischen 9anskrithad~- PRATIBHASA, one of the Mahg~*a mmgdhis*

A ~ O H A - V A J R A(3), of a Msh5yks -5dhit esoteric 8fitxa entitled the Uuhyyas~--jam tantra OX Tat@quhyak;a(ed. by B. Bhsttacharyya, uofl. Val. pp. 23-24), the following description is found: Then, a World Honoured One (blurgav~lt)), called Amoghasiddhivajr~lrtathiigata entering (and coming out from) a samiidhi named Amogha-vajra, uttered in the midst of worship : OF S a r v a ~ ~ ~ p . i i j a ' v a j ~ m a b ~ v aham. &mko BY the merits of tho five kinds of k 6 m , the Budmay always be adored according to precepts ; the offeringof the five ways o f h o ~ g eBuddha, hood may easily be attained, eto.
A s h d m pas-ge appears also i the cbssical n Chinese version of the above sfitra (Takh6, No. 886, ~ 0 11%P- 7 4 ~but according to that version, what 4 )~ was uttered by the World Honoured One is only the *st half of the above utterances, that is to say. the m~~xltric optative words, and the hter half occurs there as a declarative sentence which describes the deed of the World Honoured Ope himself, not ~ l an utterance of his.

A N A N T A - B U D D H A - D A R ~ A N A - ~ ~ ~ ~ ~ ~ work contains~37 (insome recensions O The ~ ~ ~ ~ ~ ~

name of&Mahiiy&na~ m g d h imentionedilsthe 70th , ofthe 100 bodhisattva-samadhisjn the CJap$at,3Ghasctra (p. 38.26) and its classical Chinese v&rsiomas well (Tuishc, No. 278, 'Vol 9, p. 6 8 4 ~ N ~ 279, ; , Val. 10, w. 328b ; No. 293, Vol. 10, p. 6 7 ~ ~ ) . ~~t these versions do not agree completely with the present Sanskrit orighal,

knowledge, the last of the fourteen kinds of knowledge which c ~ m t i t u tthe knowledge of the Buddha. 1t ~ closely connected with omniscience (sabba5fiutaf@?W q-v.) ; it means, i fact, that the n ~Mnisciencecannot be obstructed by anything or anybody. It is not a knowledge merent from ~JmLisciOnc~ ; but, is a characteristic of it (ps. , 1 131 ff. PsA. II, 429 ff. ;hrd. 1 , 80 ;DA. I, 100 f. ; : 1 ~U d A . 144).

~AVARANA-RANA,

S Mo. .

A N A C C H E ~ y ~ - B ~ ~ ~ ~
K A L P A B H ~ N ~ ~ ~of the ~ one A ~ ~ MahGyha samEdhis* It i mentioned as the 55th of the 100 s b o d h i s s t t v a g s m ~ ~ i n t h eb&w.iiha-~ha(p.38. l6) and its classical Chinese versions. But some of the cOrres~nding differ in some details the Original and from one another as well iT~ish4 278* vO1. P. 684c ;NO.279, vole10, p. 9a 328b ;No. 293, Vol. 10, p. 672c). S*M"*

ebove

ANAVATAPTAGATHA, a ~ u d d h i s t S-E~ work which is f o ~ hthe tradition of M~asarv&tivgda d s S&pv&stivgda and ~ ~ ~ ~ ~ - ~of ~ ~ ~ ~ ~h~~ ~ ~ schools Bud&ism. - text of the AnavataptagcFth~ has been included i the n Vkaya of Mfilamm&stiv&da whereas the Sanskrit text ia only partially preserved in the V w . in GM, the complete text is in Tibetan translation (Dul-ba, Lhasa edition, vol. 2, fol. 459b-Val. 3, fol. 18b, resp. ~ ~ edition ~ V O ~ . 512b-vol. 3, 20a). In the Chinese transla2, tion of the V-ya of MflasarvBstivgdiu Vole 24, pp. 78-94a) the text is not complete.

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~ 30) Y avad&mas. 30 avadgnas are those of sthaviras, the the last one was recited by the Buddha himself* avadgms of the Sthaviras, good and bad deeds in former existences and their consequences are (No. 37) only related, In the avad5na of the the akusalake rma of the bodhissttva in former exishnces is explained and various incidents the life of the Buddha are interpreted as the consequence of it, The origind text of ,+heAnaQahPtaggt& consisted only of verses. In the VinMB. a number of prose accounts is inserted between the verses of the Sthaviras and those of the Buddha and another prase account is added a t the beginningThe title of the work Ma-~TOS-pahi t~hig8-8u bcad-pa or AmvutaptagGthcF is found a t the end of the Tibetan text (Lhasa edition, Vol. 3, 18b 6). It retbrs to the tradition that these verses were re.cited during a conference of the Buddha and his disciples s t the sacred lake Anavatapts (q.v.). There is a number of references t o this conference i . n Buddhist texts, e.g., in. Drvy. (p. 150), in J . (V, p. 415), in Avk. (11,p. 3ff), in Nhgita-apadgm, i the n Chinese translation of EEottarSigama (Taisho, Vol. 2, pp. 708~-710~)etc. (For a complete list of references cp, ~ ~ ~ h e c. pp. l , ~ t , 16f.). The KathinG- wadem extensively dram from the prose introduction to the AnavataptagbthG in VinMS.

vol. 10, p. 672a).

~IN-SHOU one of the first women to join the Buddhist Order sg a bhigsuq?i in ChinsIn the Biopaphy of B h i k s ~ i s (Pi-ch7<u-ni-chmrc E~;EEB : Ta$sh6, No. 2063, Vol. 50, p. 934) her this we learn Of name comes second. the relativel~ late date for the establi.hment inthat Bhiksuni
Although the Pi-ch'ilc-ni-chwcn does not give us any actual dates concerning her life, an approximate estimate in regard to the period dwing which she flourished has been arrived at. In the fist place her father Hsu Ch'ung was a military officer of the Later Chao dynasty (319-52 A.C.), and secondly the well-known Indian teacher Fu-t'uchbng, who reached Chiaa in 310 A.C., w a ~ dkectly responsible for introducing her to Buddhism. This teacher passed away i 348 A.C. (the 4th year of n t Ymg-ho). Therefore, i may be safely accepted that she flourished in the fmt half of the 4th century A.C.

e*B,

One the pionwrs in the natUTauy she encountered much obstruction especially from the traditional Chinese ethical standpoint. According to the conservative Chinese view, a woman raise a f a d y ; she has a ~h~ ~ ~ ~ ~ ~ was ~ text ~ which & h should get married s ~ l d h a t ~ was c use of in early Buddhis~ duty towards her parents and should not t V widely read and by the fact that some leave them behind for the sake of her own pertraditions. This is from the AmvataptagGthd have been trans- fection alone. These were SOrne of the h ~ ~ ~ by lated into pali and included in works of Pali put f 0 ~ 8 r d her father, when her intention of ~i literature, riz,,the A~adgna K5$y&p& of (Anavshp- b e c o w a b h i k ~beoame b o r n - In her "ply, tag&th& ~ 1) in Netti (pp. 141f.), the AvadGna of she =id, " Devoting mymlf to religious practice? N .