Soul Theory of The Buddhists
Soul Theory of The Buddhists
Soul Theory of The Buddhists
I,;
THE BUDDHISTS
By
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With a l>reface
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Preface
Vasubandhus Abhidharmako8a is rightly considered
to be one of the most monumental works on Buddhist
philosophy. He flourished in the 5th Century A. D.
His famous work sums up all the important concepts of
Buddhist philosophy, particulary the teachings of the
Vaibhii~ika school.
Attached to the last chapter of his work is an
appendix entitled, "A~!amakosasthii.nasambuddhal,J.
pudgalviniscayal,i." It deals with \he lluddhist denial of
the existence of soul. An English translation .of this part
by Professor Th. Stcherbatsky wa:s::~ublished under the
title "The Soul Theory of .the lluddhists" in 192 O.
The above has been long out of print. Shri Kishore
Chand Jain, the enterprising proprietor of Bharatiya
Vidyii Prakii.8ana, is bringing out a reprint of the book,
The present edition is only a reprint of the original
one. A few linguistic mistakes which appeared to be too
glaring have been corrected
i Jaideva Singh
:_;
"''"I be termed
(~
2
world process (du!Jkha and samudaya). The remaining
three chapters are concerned with the purification of
this life or, more precisely, with the pacification of its
movement (nirodha and miirga) . . Chapter VI contains
a picture of the Buddhist Saint (aryapudgala) an!l
the last two chapters (VII and VIII) deal with . the
general and the special causes of saintliness, vi~.
immaculate wisdom ( prqjna amalit) and transic mec:litation (samiidhi). Among all the analysed elements of
existence no Soul i. e. no permanent principle, repr~ ..
senting some unity between the separate elements of
life, is mentioned. Consciousness (vijnana), it is true,
occupies a central position, but it is likewise imperma
nent, and the final extinction of its working is likewise
aimed at. Some of the elements necessarily follow upon
one another, son1e are necessarily coexisting i. e.
appearing always simultaneously, this process constituting their ~'mutually interdependent origination''
(pratityasamutpada) or life considered as a play of iqterdependent elementary forces. In concluding his
exposition Vasubandhu feels himself called upon to
4
hefe_ to insist upon is the fact that a close connexion1
conceptions.
1. sense of vision
2.
3.
4.
5.
6.
~
'
auditory sense
olfactory sense
sense of taste
sense of touch
intellect
Their 6 objects.
No. ?,
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Iqc)ividuality. examined.
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denoted by them ?
or as an
merely nominal ?
existence ?
cause-the seed).
~xistence
follows:
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(as
a current
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to represent the fuel, then indeed it is established thatthey must be different, since they diffor i_n substance 11~
But then how can the name of such a fi_re be applied t9_
something "conditioned" by the presence of such fueU:
Once more you are bound to explain the meaning you
21
20.
int:lud~d
''
Viitsiputriya'. It ,is
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undefi11~ble
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s,q p!l,l)ed,. I.\l the. se~p'Jd,. wlJ.y ' ~'19JI)d,, tbis r ,11\'llJe RP
.col'o<lit)Ane<!, l:>y i,!ie, ele111ent~i,sip,c~ Jt ii ,cp11ditiPR~d P,y
.~he re\\l:lndiyid?.lll.ils.~l.P ,,; . 'i'l'l'
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22
telligent being presents itself to our mind, w.e may
maintain that this Individual is cognized by a percep
tion purely mental; but we neither can admit that. he
himself represents those mental phenomena, nor can we
(absolutely) deny it.
Vasubandhu. But if that be true, the same argument
may be applied to the cognition of milk and othe.r
(composite substances. They include elements of colour,
of smell, taste and touch). If we have a direct visual
perception of a definite colour (and flat surface), and
through it the idea of milk or of water presents itself to
our mind, we may maintain that this milk and this
water is cognized by sight. But we neither can admit
that they themselves are this colour and shape, nor can
we absolutely deny it. The same might be said about
their elements cognized by smell, taste and touch. We
may have a direct perception_ of these substances
through the sense of touch, but we neither can admit
that they are themselves this touch nor can we
absolutely deny it. Because (if these colour, smell, taste
and touch were each of them milk itself or water itself),
we should have four different kinds of milk or water.
We arrive at the following conclusion: just as milk and
water are conventional names (for a set of independent
elements), for some colour, (smell, taste and toucli)
taken together, so is the desig,nation ''Individual'' but
( 23
:a common name for the different element&, which it is
24
25
26
be cognized at all.
Va1siputriya. If this would be the case, then the
27
,,:;;
28
own special objects and) cannot have any inclination
towards a domain which is essentially different from
their own. (There can be no common object for all
cognitive faculties; the Individual being no special
object of any separate faculty cannot be cognized
altogether). Therefore your objection is not valid, (your
reference to,, the meaning of the passage in question does
not improve your position). And besides' Buddha (has
given the full list of all existing elements without mentioning any Individual). "0 Brethren! has he declared,
I will expose to you the list of all elements which must
be well known, thoroughly known. Well known, thoro
ughly known must be the faculty of vision, its object, its
apprehension, its sensation and the feeling whether
pleasant, unpleasant or indifferent caused by the sensa
tion of a visual contacti' and so on, he goes on
enumerating the elements and) concludes with "the
feeling arising from a purely mental sensation. This is
the list of all the elements of existence that must be well
known, that must be thoroughly known".
knowledge.
.~>
ii'.
( 29 )
known are so many and no n1ore. There is no Individual
among them. Therefore neither its mere existence can
be apprehended, since the indefinite apprehension of an
object's mere existence and its subsequent definite
l 31
30
own eyes'' it is false imputation, (there being in reality:
nobody possessing eyes of his own). In common life with~
respect to them such expressi.ons are current aS : "that
is the name of this venerable man, he belongs to such
a caste and such a family, he eats such food, this pleases
him, he has reached such ari age, he has lived so mariy
.years, he has died at such an age". These 0 Brethren I
accordingly are mere words, mere Conventional designa~
tions.
l~:'.
..
34
35
of a Self?)
Vasubandhu. It is stated (in other texts) that "the
bodily frame, its feelings, its notions, its will, and its
but to a non-Self ?
Vasubandhu. And what ,in your opinion) does the
36
( 37 )
elements.
Vatsiputriya. If such be the import of this text, why
(Using
the term
"l''
Self).
Vasubandhu, He alludes in these words to the fact
which has been expressed in the (just cited) passage.
knowledge
said:
of
38
"Not in the sense of "all at once"
Admit we omniscience,
the carrier,]
Vatsiputriya. If the Individual is nothing else but
39
40
Vasubandhu. Why ?
Vatsiputriya. Because (experience teaches) that this
never happens.
Vasubandhu. But to say (as you do) that an Individual is something undefinable, (neither identical nor
different from the elements it is composed of) is likewise
inadmissible! And why? (For the same reason !) Because
such a thing has never been witnessed ! Moreover (if the
carrier of the burden be taken to represent something
different from the elements), the consequence would be
that neither "the taking up of the burden" (i. e. the
Force of assuming new elements by birth) could be included among these elements (which we know it is,
under the name of the Force of Craving for Life)2o. The
carrier of the burden has been pointed to by Buddha
with the express purpose to show that only so much can
be known of him : "he is a venerable man, named so
and so" and other (common life) particulars ending with
"after so long a life he will die at such an age", but he
must not be misunderstood io represent some eternal
(Soul) or some (real) Individual. (In reality nothing
exists but momentary sets of elements), the e'lements of
the former moment exercising (as it were) a pressUre
41
of elem en ts 36 . 'But
42
43
sight into the Truths will not do, because such an heresy
is not mentioned in them, on the contrary we find the
In the "Discourse with Phalguna"'6 it is likewise declared : "I do not say, 0 Phalguna ! that the same body
assumes a (new set of elements)" Therefore there is no
one whatsoever who assumes elements or throws -them
off.
44
45: )
Viitsiputnya. By whom ?
Vasubandhu. By those who (like Buddhadeva) admit
the existence of the primary constituents alone 17
body, we answer that the old and the sick body ,are
altogether new bodies (different from the previous ones.
else, why then did the Lord decline to decide the ques
tion, whether the 1 (living being" is identical with the
prove your tenet that the Self and the elements are
bqdy, or not ?
46
47
...,.:.
?)
the answer. The Elder said again : "0 great King ! did
you not condescend to promise at the outset, not to give
~~ce,t_i,9
(
0 Ananda, to tell that there is a Soul, since among all
elements of existence threre is rione. And if I did, tell
him that it does not exist, Vatsagotra might have fallen
49
50
For the same reason Buddha did not solve the four
51
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53
52
. such a Soul was not admitted, it was impossible to
answer whether it did not exist after the death Of the
body).
Now we must (in our turn) ask those why are admitting the existence (of a Soul in the shape of) an Individual: why did Buddha, speaking about the living Indivi
dual, declare that it did exist (meaning all its elements
existing at a certain moment I Why did he refuse to
answer the question about its existence after death 1
ot a
i
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I.
11
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54
who is it that does migrate,. (appearing and disappearing in different existences), since it is impossible to
suppose that the process of life is itself appearing and
disappearing ? Besides the Lord has declared in Scripture : "The living beings are migrating. Obscured by
lgnoranee (and bound by a craving for life) they are
wandering about (through birth and death)".
Vasubandhu. But how do they migrate ?
Viltsiputriya. By
abando~ing
55
could the Lord have declared: "At that time I have been
living as Sunetra the (venerable) teacher" ?
Vasubandhu. Why should he not ?
Vatsiputrlya.
56
where the wrong idea of "mine'' has found its place,
there arises a era ving for all that is supposed to be
"mine". Tims it will happen that (these would be
Buddhas) corrupted by the strongest bonds of a passionate
Jove for their own persons and belongings will postpone
their Salvation into remote future! (i. e. will never become Buddhas !)
Viitsiputriya. On the contrary ! passionate love towards the (real) Self is never experienced.
Vasubandhu. According to this opinion there can be
no love for the (pure) Self, this love appears only when
something which is not at all the real Self, is mistaken
for the Self. This you suppose to be logical I (But it is
impossible logically to prove such tenets. Therefore you
_are grossly mistaken, when you. suppose that the disease
of such wrong views reducing Salvation to nought .might
appear in a natural way within the pale of the Holy
Doctrine of Buddha). To summarise: One category (of
_thinkers, as f. i. the Vatsiputrlya) admit the existence
of an (undefinable) Individuality (along with the elements). Another category (as f. i. the Miidhyamikas)
declare that there is altogether nothing real, (i. e, the
elements themselves have no real existence). These two
wrong doctrines have appeared within the pale of
Buddhism. There are besides the heterodox teachers, who
maintain that the Soul is a quite independent substance.
57
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r.
59
58
Vasubandhu. But (if there were absolutely nothing
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memory.
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mean?
Vasubandhu. In the current (of .phenomena), whkh
is designated by the name Caitra a recollection appears,
We notice the fact and express it. It is no more l
Vatsiputrtya. But if there is no Soul, whose is the
remember'' ?
Vatsiputriya.
It means to grasp
an object
by
a cow?
60
Viltsiputrlya. It means that it depends on him to
employ her for milking or driving purposes etc.
Vasubandhu. Now I should like to know to what
bered object.
Vasubandhu, What for shall I direct my memory ?
Viltsiputriya. In order to remember;
Vasubandhu. Hallo ! I must employ the very thing
I already possess in order to get h ! Indeed that is well
spoken ! Great is the merit (of such discoveries) ! And
then I should like lo know, in what sense memory is to
be influenced : in the sense of its being produced, or in
the sense of its being dispatched, like a serva,nt) ?
Viitsiputriya. In the sense of production, since
memory cannot move (like a servant).
Vasubandhu. In that case the proprietor is simply
the cause and the property will simply by its effect. The
cause has a rule over the effect, and this rule belongs to
the cause (only in the sense of its producing) a result.
Memory is the property of something which is its own
cause. As to the name of an owner given to the united
elements of Caitra with respect to those of the cow, this
name has been given only because it has been o_bserved
that there exists a relation of cause and effect bet':"een him
61
63 )
datta is.
Vatsiputriya. It is an Ego.
Vasubandhu. That is begging the question !
Vatsiputr;ya. It is what in common life we call a
man.
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Jity whatsoever) 1
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( 64 )
nothing at all, nevertheless we say that it does conform
with it. Consciousness likewise appears in coordination
with its objective elements6. It is (properly speaking)
doing nothing. Nevertheless we say that consciousness
65
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( 66
67
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(. 69
been stated (by Riihula, the Elder) in the .. fol!owi.ng.
. ,
stanza,;
Every variety. of cause.
Which britlgs abdut the glittering shine
Iri a sfogle eye ofa peacocks' tail
IB'i1ot accessible' to limited undetstanding.
The! Omniscient knows them all !
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discuss~d],
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a'subandliu. It is not admitted that. th~ Soul
(~epteseritirtg a . iiriity). iS divisi hie in \:o- parts. ilut
supposing the contact really t11\<:es places, it nevertheless
cannot account for a change in the stream of thought.
The Internal Organ itself is admitted by you. to be
eternally the same (unchanging), how then could,,its.
contacts be cjifferen\ (changing).? .
." Vaise$ika.
But.
then (the
change
'in_
the
stream
o,f;
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thought) maY. be produced by the change of cognition
(wbl~h we admit to be a quality orthe Soul)"? '
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Vasubandhu. In that case consciousness alone influenced by a variety of Forces will do ! We ,do not
perceive the slightest influence of a (permanent) Soul !
This soul resembles magical formulas "phut ! sviihR !"
muttered by a quack when the result is achieved by
(simple) medicine !
11
Nor can the Soul afford them any such support. (Such
a relation of support and supported is only possible)
between material resisting objects, occupying a separate
place, and this is not admitted by you (with respect to
the Soul and elements it is supposed to support).
73
72
in order to make it known that this very odour etc.
Vaiseika. Because the stronger Force checks the influence of the others.
nature) ?
74
75
Evolution).
r~peht ~ll
I '
77
76
Vasubandhu. It is the substratum where pleasure or,
VaiSe~ika.
Vasubandhu. The subjective elements of life, the socalled six subjective "bases". In what sense they are
constituting such a substratum has been explained (in,
the first chapter).15
'
78
comes (the feeling) of an effort and this feeling evokes
motive energy. The motive energy produces an action.
What (on earth) has a Soul to do in all that ?
Again there is no (permanent) Soul, that could
(really enjoy) the results (of former actions).
VaiSe1ika. But (there may he something else with
respect to which the Soul) can be metaphorically
understood to be the enjoyer ?
Vasubandhu. What is it ?
VaiSe~ika.
of actions) ?
79
Vasubandhu. This argument has been already (implicitly) disposed of just above, when we analyzed the
idea of inherence (of qualities in a substratum) and
asked for examples illustrating this relation. Therefore
(your qualities) of merit and demerit do not at all inhere
in a stlbstance, i. e. in your Soul. But neither do we
maintain that future results are produced from actions,
which exist no more !
80
Vasubandhu. Because the (seed) has indirectly introduced into the flower its own capacity (influence), If
the flower were not imbued with this capacity, it would
not have the power of producing a fruit of the same
kind (as the seed). Similary if we say that actions have
results, this neither means that an unexisiting action
produces a result, nor does it mean that retribution
follows immediately on the action.
VaiSeika. And what does it mean ?
Vasubandhu. It simply means that the result springs
up from an ultimate phase in a continuity (of evolution
which begins. with that action).
VaiSe#ka. What is meant by a continuity, what by
a change in it, and what by the ultimate phase of it ?
81
'-
82
)
(
83
( 84 )
former deeds.
1)5
re~ult
might
such elements as
win constitute a
of
Biiddhas
"spe_cial_modificatioii''
~-i~
ihis
~trean:i
~lemen_ts
of life.
86
--
NOTES.
In the introduction to our translation of the Nyii.yabindu of Dharmaklrti (in Russian), we have expressed our
opinion about the manner in which complicated siistra
works should be translated. A literal translation of
them can be used by those who are able to read the
original, it would be rather a guide for reading the
text, than an independent translation. If the ideas, and
not the words, must be translated, the translator should
strive to grasp the idea of the original as closely as
possible, and then express it in another language in the
way in which a modern thinker would have done it, if
he happened to have the same idea. A double translation, one quite literal and the other quite free, would
have met all demands. We have given such a double
translation of the tract of Dharmakirti on Solipsism
(Santii.nii.ntarasiddhi). For want of space this method
cannot be applied everywhere. So we have adopted a
middle course giving a fairly free translation in the
main text, and subjoining a literal one in the notes in
such cases where the departure between the wording of
the text and its meaning, as expressed in the language
of the translation, is considerable, as f. i. in the con7
88
89
CP, k?Sa l. 2 6.
3._ Ya:lom. refers to a stanza of a stotrakiira in
~.'
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f; i. under
v.
25.
,Jilii-rgaJ.i.
c4, six. kinds ef objects (iiyatanas or dhlltus No.
7+.12)1 Intellect (manas) is not an object, but an
organ of cognition (No. 6). It nevertheless can become
an: .object; inasmuch as the preceding moment of con..
sciousness
Ya~om.:
91
90
'
the fuel.
h' h 't i
i ,"
ei'ther to say that it is different, or that tt
'bl
1mposin e
. '
92
as
anussaviidivasena agahetabbo).
Vllts!pulriya. Yes !
Sthavira. Hence is it cognised in the (same) manner
(like all other) realities cognised by right knowledge ?
V iits1putr;ya. No !
In giving the first affirmative answer the Viitsiputriya has in. mind that there is, in his opinion,
~n intermediate category of being whiCh is neither
transient, nor eternal, neither caused nor uncaused.
Soul belongs to this category, hence it is a kind of
reality. In denying the second question, he means that
Soul is not included either in the skandhas, or in the
ayatanas and dhatus.
8. It is clear from this passage that dharmas are
ultimate or absolute realities, taking the .term ''absolute''
in the second meaning as settled by J. S. MILL., Examination of Sir W. Hamilton's philosophy, 6 ed. p. SO.
( 93
9. What has no cause has no practical efficiency, it
is practically non-existent. The Vaibhii~ikas admit 'of
3 kinds of uncaused or eternal (asa111skrta) existence,
but for Vasubandhu they are conditioned existences
(praji'iaptisat). Yafomitra refers to the celebrated stanza
of Dharmakirti about nonefficienoy of eternal 'sub
stance : It can be rendered thus :
The sun and rain what can they do
Regarding Space eternal 1
Efficient towards our skin they are :
If Soul is similar to skin
It must be non-eternal,
If it be similar to space
It shall be inefficient.
94
t,.,.
element&''
(mah3.bhU:ta)
conventionally
~\
( 95
.96
them (satpskrtadharmas). According to the Vaibha~ikas
we have.in the pheno~enalworl<l only .manifestatio:il;s
of these ultimate realities, the dharmas, -hilt-we d.o not
meet 'them themselves. About atomscf. KosaII, :l J,
about dharmas cf. Kosa V. 25, and 0. RoSENBE'RG,
llpoorembi, ch, VII and x;I.
12.'Litt. (95. b. 2): and ifone m\Jst not saythat
it is different from the skandhas, there would be five
kinds of cognizable (ses-bya for zhes-bya) : the past the
future, the present, the asa'ltskrta and the unspeakable.
This cannot be said. (brjod-par-bya-ba-ma-yin-paohzhes
.brjod-par-mi-bya-bar-J:rgyur = avaktavyam .na vaktavy-
am prii.pnoti). It must: be spoken of as neither the fifth
with respect to the past etc., nor as the not-fifth.
13. We translate riipa, when representing skandha
No. 1 "physical elements" or 'cmatter", since it_is
then opposed to citta and cittaviprayuktasa1?1skara. But
when it represents iiyatana No. 7 it may conveniently
be translated by "colour and shape'', according to the
definition of this ayatana : rllpal)i dvidhll, samsiharmvarl)abhediit, cf. Kofa I, 10 ond I, 24.
14. chos-rmans = dharmah i, e. llyatana No. 12, the
greater part of it consists of-merital phenomena.
\
Not to be confounded with dharmas as'.' a g~neral
f
~
ii
(
( 97
. 19.
meaning "a little hill''. The pali text has Vajirli .comp .
Oldenberg, Buddha, 3 ed., p. 298.
20. 98 b. 3 bdud-las brtsams-nas.
21. These verses are found in Saipyukt. Ag. 16-10
and also in the Pali Samy. Nik. I, 135, comp. Oldenbe~g,
7
98
99
29. dharmatii..
30. manoviji'iana.
3 !. Cf. above 3,
3 2 Litt.: if the pudgala had been . vi~w~d as
possessing r!ipa, then, in. consequence of the deduction
of satkayadr~!i, this would be the occasion for "not
being read in the sfitras".
( loo )
34 Litt. Bhiiiya., J. 100. a. 5-7 : The carrier has
been taught by the Sublime l>ord for the express purpose
that just so much may be known : beginning with "this
venerable man having such a name" etc. ending with
"after so long a lile he will die at such an age'',-that
he may not be conceived in a different manner, as
eternal, or as a personaIi ty. The former aggregates are
merely exercising a pressure upon the next ones, hence
they are called the burden and the carrier of the burden.
I() I
ni ti on of "Th ~
ong
gregates there are some which d 0
are th
oppress and
e cause of suffering, they are styled uburden'' th
next following o
h' e
,,
.
nes, t ose who are oppressed, are styled
Viitslputri" ( l
)
ang.
_.a. a-4 If there are only the 5 g
of el
h'
roups
ements, w ich conventionally might be called "I''
then for what reason has the Lord sa.1d
h
'
r. 1
sue (sentences
as o low) : "I shall now speak to you about the b d
ur en '
a bout t h e ta k'mg up and the 1 . d
.
,
aymg own of the burden
and about the carrier of the burden.
'
Vasubandhu. Why should Buddha
here not have
said so ?
as
.
a , Just as the carrier the
ta l<mg up of the b d
'
.
.
u1 en cannot be contained in the
groups, since it never has been
.
.
seen, (that a burd
takmg up ltself). But in the Siitra by "t k.
en "
tmia is meant, therefore it is contain d .a mhg up the
e m t e groups.
102
103
104
Ya~.: e~a pudgalapaviidikii mi thy adr~\iQ.. gan-la
l o5
106
107
9ii.t teniiha yad uta asmin satiti. The import of the tib.
would accordingly be, that the only personality existing
is the mutual interdependence of all the elements of
ascetic" (?)
49 Yas. supposes that the view of the grammarians
Nyaya-
1o(l
(
bindu and \ikii, 1,20,21 and II,4 in my edition. Bibi,
Buddh. VII.
51 We find, this definition in the Bha~ya of Prasastapiida : apraptayoJ;i. praptiJ;i. sarpyogah. The definition of the Vais. Siitra VII, 2, 9 is different.
52 Cf. Par.iini I, 4. 54.
53 Litt. I 08. a. 8 : a continuity is citta (H. Th.
rupa and citta) following on an action and being prodnced later on; its change is its appearing always in
another manner; a change which is capable at the end
of bringing forth the result is a special change, because it
is especially elevated above other changes, as f. i. consciousness at death, which is combined with assuming
new existence.
109
110
111
knows''
5 6 The concluding verses are rendered according to
Truth,
Path),
as taught by
Buddhas.
We must destroy the dogma of heretics, dark
and blind,
(We must reject) the fruit of their wrong view,in search
no "l").
This one broad Path which to Nirvii.t}a's palace
leads,
112
Is trodden by Saints in thousands. Substantial
Elements-
(!
Atmeti,97
Abhayant.ira Skandhiin 93 Atmoccheda 11 O
Atta 90
I, 8
Avaktavyam 96
.
Agahetabbo 92
Ayatana .92,, 93, 96 ,.
Agama 90
B
Akli~!as 109
Bhiiriidiinasya 99
Alayavijniina: 6
Bhiltattho 92
'' Bhautika 94
. Amitiibha 6
Anivrtiivyakrta 109
Bhii~ya 88
Anupatanti 97
Bhii van a 11 0
I ~~~~~~:r:7~,,~;8a
Anupapattita!). 97
Anya!). 89
. Anu8aya i
,_)\
t!
Anyssaviidivasena 92
Arya Pudgala 2
i Arya Satyiini
i
'
104.r
Asa'!'skrta 93,96, I 05
.1
11 Q
Buddhi 3
c
Ca 89
Calti 89
Cetanii 97
I I
Atmadr~tau il9
'.\Atman 90..
Atmavadin 9 o
Atmavii.dinah 90
!_
Buddhiinu~iisaniini
.I
Citta 96, I 08
Cittamanas Vijnii~~
B9
"'
19
Citta Viprayukta Sa'!';kara
D
Dharma 1, 92
.I 0,94,9\)
,,
,! :;
11$
(
114
Karma 1
Kathiivatthu 9 0
Klista Dl).arma 102
Niintarcna 89
Nii.nyas 89
Nasti 89
Navimucyaie 98 .
Navartavya~ 96
Nil,lsvabhiiva 6
Nirodha 2
Kosa 88
Nirvii(la I 09, 11 O
Pudgalapvadika !04
PuClgalapvadinah 9 O
Ko~asthana 10 8
Nisyandaphala 109
Nitya Pari1,1iimi 3
p
Pudgalaprajiiaptil,l 93
Pudgallo 90
Purusa 90
Paramartha 8
R
Rilpa 99, I 0.8
Rupas I 06
Dhan:nal). 9, 97, 98
Karika 88
Dharmata 99
Dhiitu 1O, 89
DravyaparamiiQu 94.
Dr~\i
105
E
Ekadharma. 89"
Ekiinta Darsana 3
Ekiirthi'syety 8 9
K~udrakagama 98
Kusala 109
!\{
Ekiirtham 89
Ekadesiya 106
Eso viidah 106
G
GrahaJ!am 89
Grihit 93
Mahar~i 90
105
Paramatamasritya I 07 .
Paramattho 22
Patisamdadhatl I 05
Phii.lguna 43 i ()7
1
Phii.lguna S!lt~a I 06
Prajni! Amalii 2, I 04
Prajni!ptih K\rta 97
ManuJ\\ 90 .
Miirgah 2, 89
Matulinga 109.
Mi thy ii Dn\il). 104
N
Hrdayad 89
Hi 89
I.
Ity Arth~l). 9,7
Prajllii Cak~uh 11 o
Pra!fidhiina 90
Pri!pnoti 96
Nadhimucyate 98
J
Jiva 90
jiianam 89
Paramiirthasilnyatva~uta
Manasi 89
Mano 89
Manovijniina ll 9
Manivijniinena 8.9
Eva 89
Jagati 89
Jan~a Pabandho. 89
Mahiibhiita 94
Nahatpkliras 8.9
Nairatmyam l lO
''
Nairiiymyavadi 89
Niimarlipa I 0
Pra8astapiida 108
Pratitya Samutpiida
Lak~al,liit I 05
''"
Pratyaya 109
Pra tyutpannah 9 3
~riiye1,1.a?
Pudgala 79,90,93,!02,
104, 105
Fudgala 93
Rilpa J fl ii" a I i O
Rupa Dhiitu 95
Rilpii1,1i Dvidhil 96
s
Sahamkad 87.
Sahamkar 89
Samiidhi 2
Saman 87
Samudaya 104, 2
Sam bandh!!h I
Sabhagahetu
Satpchiitaparalna!)u 9(
Sarpskiiras 9 7
.
l 16
Sal)lskiirii Skandha 97
Sal)lsiira 11 0
Sal)1skiira Dravya 10
Samantaraniruddham 89
Satpsk~ta I 05
$al)1skiira I I O
Sa1p~krtadharn1;\1196,97 ,98
Samsthiinavarnabhedat 96
Santanantarasiddhti 8 7
Saha~kare 89 '
Sam'antin'tahirudham 89
Siil)1khya 3
Skandha 9,97,103,105
Skandhadanasya 9 ~
Skandhasamtiinad 81
Siirupyam' 1 07
Satkiiyadrsti 4,99, 104
Sal)1ayukta 98
Sa~tapiida 3, 108
Sastra 99
.
"
l?asti 89
Sarvam Anityam 3
Sarvam Ni tyanl 3
Sarviistiviidins, 5,5
Sasravasubha 109
Stotrakara 89
Siltra I00,101
Svamatena
T
Tad 89
Tadeva ~9
Tanmatiid 8 9
~:,I
Tasmiid 89
Tr~i].ii 99, IO l
' i
Upiidiinskandhas 9 7
Upadaya 93
',
U papadena l 02 ,
Upapadukahsattvah !'()2
Upapadukatvad IU2
Upa~amayid!ies 89" ".
Upaviida 103, 109
Utpattiinativlim 1'05
v
Vastumiitra 89
Vijnana 2,B.9
Vijnanam 8,9
vi]iiayate s9
Vikalpa 90
Vakt'avyattl '96
Vimucyate 98 ,
Vipiika l Q9,
Vipakaphala I 09
Vipiikahetu i 09
Vettifabha 110
Vivariiid 6 '
Vyakhyii 88
Vyavahiirarth.l)m
97
'
,>:;.
,, .
r: '
j () } I {l ; } i
.. ., I
I,
:\'
H. Jacobi. 6
Abhidhatliiist
53
' A lihicthatin'ak osa I ,6,7
11
A'.nanda 4 7,48,5 [
Aryasammatiyas' 5;90'
Asavgh'osh 6
Atihabth!i',92
'"
,IO." " I , ,
JI
''
''
-'''
'
I.
9o ..
Caitra 59
t< 1 1 1 i11:J.
Caroline (Mrs.) 4
n "".
De'v'adatta 58 ' "
Dharamkltti 6,'86,93>'
:i, E",
E. Senart 8
.Y. ,.
Yat 89
Yati 89
Yasom 90
Yoga 90
,i,
,,
Gyanosophist 50
H
H. Bergson 5
H. Th. 99,108
Hiueh Thsang6;8,88;9 0,104
I
Ipoorembi 96
J. S.
J
Mill 92
K
Kasmere 7'"'
Kathiivatthu (90,92,107,lll
Kumiirlabha 48
'M
Maitteya 52
Milra 31
Melanges Hartez 6
Milinda 46
N
Nagarjuna 6
Niigasena 46
Nyiiyabindu 87
0
Oldenberg 97,106
0. Rosenberg 7,8,9fi
118
p
Phiilguna I 0 6
Phiilguna Siitra 106 '
R
Riihula 68, I I
l})lys Dav\c;ls t,,~,9 I
s
Siimgabhaq~a
88.
Siimkhya ~,44,65,66,67
Sak ya 33
, 1.:
Sammatiyas 9 0
Sarviistiviidin' 5,5il
Sila.31
Sunetra 5\i
58,59,60,63,
Vasubandhu 64,65,66,6 7,
69, 70, 71,
72,73,74,75,
7f>,77,7B,79,
l)0,81,81!,93,
I 01
Vasutl)itra
Viitsagotra 4 7,4,8,
Vatsiputriyas,13,l 4, 15, 17,
I 8, 19,20,21,22,23,24,2 7,
28, 33,34' 35 ,3 0,3 7,38,,39'
40,41,42,43,,45,48,58,59,
' 60,63,64,90,91,9,2,131,196
7,68,69,70,7=,
72, 7 3, 74, 75, 76, 77 ,78,79,
Viitsa 49,51,54
V. Hamilton 92
y
80,81,38
Vasubandhu 1,7,9,11,,33
34,35,36,37 ,38,39,40,4 I,
Yasomitra 93
Yasomitras 6,8,8.8,93
Yogiiciiryas 10
42,43,45,48,49.,51,52,6,4,
Yajiiadatta ,53
.V
Vaise~ika
"
Hgal-bar 97
Hgra-bcom-pa 97
Barzad-de 9'7
Bdo-LasSkyes Kyi'Mdo 106
Brtaga-Pa-La 97
Brtags 105
Brjod-par-mi-byabarhgyur 96
Brjod-parbyaba-ma-yinPao-hzhes 96
Bstan-hgyur 6
Byed-pa 105
Ohos-su bddarbrtags-pa
105
Degag-gis 9 8
Don-dam-pa I 05
Drug-gis-kyan 9 7
Gahlaskurpa I 04
Gan-zag-la 1 03
Gdags-Pa-La 97
Grol-Bar 98
Hdi-Phyoga-La-La YodPa Yin-Ho 16
HdogsSo 93
Ita-bar-ghyur '98
Kho-nalas 88
Kun-turgyu I o't
Kvi-mdo 105
Len-pa 99
Lun-phran-thges 98
Ma-gtogts.pa.gan-zhig 106
Mi ghugyur 98
Mthsams-sbyor-borhued-pa 105
M yon-ba-yin-gyi 9 7
Nan-gi 93
Nes-dmgs 98
Phun-po 99
Puh-po 88
Pun-po-rnams 9 3
Rgyud 88
Rgyur-by as-nas 9 3
Rnam-par 98
Rtags I 05
Sems-canskyeba-pa 102
122
ERRATA
Page 9 last line write No. 1-5 and No. 7-i 1 in
place of No-No. 15 and 7-11
Write Is for In, In line 3 from bottom p. 15
With for whith, last line p. 32
Opinion for Opinions, last line p. 54
Effort for Effot, line 8 from top p. 5 0
The for toe, line 11 from top p. 50
Cognised for Cognized, line 9 from top p. 2 1
Those for thrse line 14 from top. p. 63
APPEARS for appear last line p. 63
Naught for Nought line 11 from bottom p 56