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The Sautrāntika Theory of Bīja

Published online by Cambridge University Press:  24 December 2009

Padmanabh S. Jain
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Extract

Vasumitra in his famous work‘Origin and doctrines of early Indián Buddhist schools’ (Samaya-bhedoparacanacakra)1 enumerates the following four doctrines as characteristic of the Sautrāntika school: '(i) The skandhas transmigrate from one world to the other: hence the name Saṃkrānti-vāda; (ii) There are mulāntika-skandhas and eka-rasa-skandhas; (iii) An average person (prthagjana) also possesses the potentiality of becoming a Buddha (lit. in the statě of average man there are also divine things, drya-dharmas); (iv) There are paramārtha-pudgalas '.2

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Articles
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Bulletin of the School of Oriental and African Studies , Volume 22 , Issue 2 , June 1959 , pp. 236 - 249
Copyright
Copyright © School of Oriental and African Studies, University of London 1959

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References

1 Masuda, J., Asia Major,II, 1925, 1–78.Google Scholar

2 ibid., 67–9.

3 ibid., notes to pp. 67–9.

4 L'AbAidharma-kośa de Vasubandhu (tr. L. de la Vallée Poussin). Henceforth referred to as Bhāsya.

5 Henceforth referred to as Satcv.

6 Henceforth referred to as Dīpa. The MS of this work was discovered in Tibet by Rahula Sankrtyayana in the year 1937. It has been edited by the author of this article and will soon be published by the K. P. Jayaswal Research Institute, Patna, in their Tibetan Sanskrit Works Series.

7 Henceforth referred to as Vṛtti.

1 Sancetanīya-sūtre vacanād iti.… abhidhyādaya eva manas-karmeti Dārstāntikāh Sautrāntika-viśseā ity arlhab, (SaJcv., p. 400).

2 ibid. Cf. Akarma-svabhāvāny api tv abhidhyādīni mano-duścarita-svabhāvāni (Vṛtli on kā. 188).

3 L' Abhidharma-kośa, ch. vi, kā. 65–6.Google Scholar

4 Vṛtti on kā. 188.

5 Satta cetana dhammā honti, abhijjhādayo tayo cetanā-sampayuttu (Atthasālinī, iii, 158).

1 On these different mārgas. (dar´ana and bhāvanā-mārga), see Obermiller, E., ‘The doctrine of prajna-pāramitā as exposed in the Abhisamayālaiikāra of Maitreya’, Acta Orientalia, xi, 1933, 21–5.Google Scholar

1 Visuddhimagga, xxii, 60.Google Scholar

2 Mūlarrt bhavasyānu´ayāb (Abhidharma-kośa, v, 1).

3 Santānānugatā ity anuśayāh (Vṛtti on kā. 261).

4 Vibhangappalcaraqa, p. 383.

5 Vṛtti on kā. 373.

6 Majjhima-nikāya, I, p. 433.

7 Daharassa hi lcumārassa mandassa … Kāmā ti pi na hoti, kuto pan' assa uppajjissati kāmesu kāma-cchando, anuseti tv ev'assa kāmarāgārmsayo (ibid).

1 Ayam hi tassa laddhi: samudācāra-kkhane yeva kilesehi samyutto nāma hoti, itarasmim khane asamyutto ti … (Majjhima-nikāya-atthakathā, III, p. 144).

2 Vaibhāsika-nayerea paryavasthānam evānuśayab. Vātsīputrīya-nayena prāptir anuśayah. Sautrāntika-nayena bījam (Sakv., p. 442).

3 Atha rāgādayo 'nuśayāh katham drastavyāh? Kirn, rāgādaya evānuśyāh, āhosvit rāgādīnām anuśayāh? Rāgādaya evānuśayāś cet sūtra-viroāhdb,: 'Ihaikatyo na kāmarāga-paryavasthitena cetasā bahulam viharaty utpannasya kāmarāgaparyavasthānasyottara-nissarariam yathābhūtarm prajānāti. Tasya tat kāmarāga-paryavasthānam sthāmaśab, samyak susamvahalam sānuśayam prahīyate' iti (Vṛtti on kā. 261). Cf. Majjhima-nikāya, sutta 64, and Aňguttara, III, p. 233.

1 ibid.

2 Karmadhāraya eva parigrhyate na ṣaṣṭhī-samāsa iti Vaibhāṣikāḥ (ibid.).

3 Aupacāriko vā sūtre 'nuśaya-śabdal), prāptau … lākṣaṇikas tv abhidharme kleśa evānuśayaḥ (ibid.).

4 ‘ sānusayo pahīyatī’ ti vacanato panettha ekacce aññīam saṃyojanaṃ añño anusayo ti vadanti.… Te sasīsaṃ pārupitvā ādīhi paṭikkhipitabbā … (Majjhima-nikāya-aṭṭhakathā, III, p. 144).

5 ibid.

6 Tasmā so yeva kileso bandhanaṭṭhena saṃyojanaṃ, appahīnaṭṭhena anusayo ti idam attliam mndhāya bhagavatā sānusayo pahtyatīti evaṃ vuttaṃ ti veditabbaṃ (ibid.).

7 Ann⊙ anusayo ti kalhā (Kathāvatthu-aṭṭhakathā, xiv, 5).

8 See Tisso pi anusaya-kathā and Pariyuṭṭhānaṃ citta-vippayuttaṃ ti kathā (ibid, xi, 1, and xiv, 6).

1 See Yamaka-aṭṭhakathā, p. 239 (Simon Hevavitarane Bequest Series, XL) and ‘A dissertation on the Yamaha’, by Ledi Sayadaw, Yamaha, li, pp. 258–9.

2 ‘Evaṃ tu sādhu yathā Dārstāntikanām’ iti Kośakārah. Katham ca Dārṣṭāntikānām? ‘Kāmarāgasyānuśayah kāmarāgānuśayaḥ,. Na cānuśayaḥ saṃprayuhto na viprayuhtaḥ, tasyādra-vyāntaratvāt …’ (Vṛtti on kā. 261).

3 Supto hi hleśa anuśaya ity ticyate, prabuddhah paryavasthānam (ibid.). This statement supporte the Theravādin tradition where the same kleśas are enumerated under anuśaya and

4 ‘ Kā ca tasya prasuptiḥ, ? Asaṃmukhībhūtasya bīja-bhāvānubandhaḥ- Kaḥ prabodhaḥ ? Saṃmukhībhāval),. Ko 'yam bīja-bhāvo nāma ? Ātma-bhāvasya kleśajā kleśotpādana-śaktiḥ, yathā cāṃkurādīnāṃ śāli-phalajā śāli-phalotpādana-śaktiḥ’ iti (ibid.). See Sakv., p. 444, and L' Abhidharma-kośa, ch. v, kā. 1.

5 Tad etat Sautrāntikair antargataṃ Buddha-vacana-nīti-śravaṇa-kausīdyam āvirbhāvyate…. Uktam atra karma-cintāyām uttaram, Tattva-saptatau ca … (ibid.). The Tattva-saptati, hitherto unknown, appears to be the title of a work by the author of the Vṛtti written on the model of the Paramārtha-saptati of Vasubandhu.

1 Sautrāntika-parikalpite pratibījakalpe citta-śakti-bīja-bhāranā-pakṣe nivṛttottaram anyānan-yatvādi-doṣāt. Nānyānanya iti bīja-vāsanāvasthāne citta-vināśābhyupagame ca madhyamā-pratipat-siddhir iti cet. Na. Citta-svabhāva-śakti-kiryābhāve tad-anta-doayāsiddhau madhyamā-pratipad-anupapatteḥ kha-puṣpamaya-daṇḍavat (ibid.).

2 Kiṃ punar idarṃ bījaṃ nāmeti … yan nāma-rūpaṃ phalotpattau samarthaṃ sākṣāt pāram-paryeṇa vā … (Sakv., pp. 147–8). See L' Abhidharrna-kośa, ch. ii, kā. 35–6.

3 … Ācārya-Saṃghabhadraḥ … sa eva ca śakti-viśeṣa-lakṣaṇaṃ bījabhāvaṃ ācāryeṇa vyavasthāpitaṃ dūṣayati. Kim ayaṃ śakti-viśeṣaś cittād arthāntaram utānarthāntaram…. Arthāntaraṃ cet, siddhaṃ prāptir astīti … Anarthāntaraṃ cet, nanv akuśalaṃ kuśalasya bījam abhyupagataṃ bhavati akuśalasyạ ca kuśalaṃ… iti sāṃkarya-doṣaḥ prasajyata iti (Sakv., pp. 147–8).

4 Atra vayaṃ brūmaḥ. Anarthāntarabhāve sāṃkarya-doṣo bhavet. Tat tu bījam na cittād arthāntaraṃ vaktavyani, nāpy anarthāntaram. Upādāya-prajnpati-rūpatvāt … (ibid.).

1 Athāpy anarthāntarabhāvaḥ, taihāpy adosab. Kuśalena hi cittenotpannena sva-jātīye 'nya-jātīye vā sva-santāna-citte bījam ādhīyeta. Tatab kārana-viśesāt kārya-viśesa iti viśistani tene tac cittam utpadyeta. …. Na ca kuśahnākuśale citte śalcti-viśesa āhita iti tad akuśalaṃ kuśalatām āpaiyate kuśalaṃ tad akuśalatāṃ śalcti-viśesa-mātratvāt. Śaktir bījaḿ, vāsanety eko 'yam arthaḥ … (ibid.).

2 … Na bhavanto bījārthaṃ jānate…. śakti-viśeṣa eva bījaṃ. Na bījaṃ nāmāsti kiňcit prajňupti-sattvāt (ibid.).

3 See Stcherbatsky's The conception of Buddhist nirvāna, p. 30, n. 1, and S. Schayer's ‘Kamalasīla's kritik des Pudgalavāda’, Rocz. Orj., VIII, 1931–2, 68–93.Google Scholar

4 See Masuda, J., Asia Major, II, 1925, p. 68Google Scholar, n. 1; Suzuki, D. T., Studies in the Lankāvatāra-sūtra, pp. 176 ff.; La Siddhi de Hiūan Tsang (tr. L. de la Vallśe Poussin), i, pp. 100–23, and the following articles in the Mślanges Chinois et Bouddhiques: ‘Notes sur l'Ālaya-vijnāna’ (by la Vallśe Poussin), III, 1935, 151; ‘L'Ālaya-vijūāna dans le Mahāyāna-sangraha’ (by E. Lamotte), III, 1935, 208 ff.; ‘Le Bouddhisme et le yoga de Patafijali’ (by la Vallśe Poussin), v, 1937, 231 ff.Google Scholar

1 Aňguttara-nikāya, III, pp. 404–9.Google Scholar

2 Idhāharn Ānanda ekaccam puggalam evam … pajānāmi: imassa kho puggalassa vijjamānā kusalā pi dhammā akusalā pi dhammā. Tam enam aparena samayena evam … pajānāmi: imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā, atthi ca khvā'ssa kusala-mūlam asamucchinnaṃ, tamhā tassa kusalā kusalam pātubhavissati. Evam ayaṃ puggalo āyatiṃ aparihāna-dhammo bhavissatīli. Seyyathā pi bījāni akhandāni … sukhette suparikam-makatāya bhūmiyā nikkhittāni … vepullaṃ āpajjissanti … (ibid.).

3 Samanvāgato 'yam pudgalah kuśalair api dharmair akuśalair api yāvad asti cāsyānu-sahagataṃ kusala-mulam asamucchinnaṃ yato 'sya kuśala-mūlād anyat kuśala-mūlam utpatsyate. Evam ayaṃ pudgala āyatyāṃ viśuddha-dharmā bhaviṣyatīti … (Sakv., pp. 188–9).

4 Prāptir nāma samanvāgamo lābha iti paryāyaḥ (Vṛtti on kā. 129).

5 ‘Samanvāgato 'yarn puruṣaḥ kuśalair api dharmaiḥ’ iti vistaraḥ … Te 'sya pudgalasya kuśalā dharmā aṃtardhāsyanti. … Asti cāsya kuśala-mūlam anu(°nu)-sahagatam anupacchinnam upapatti-lābhikam. Tad apy apareṇa samayeṇa sarveṇa sarvaṃ samucchetsyate. Yasya samucchedūt eamucehinna-kuśala-mūla, iti samkhyāṃ gamiṣyatīti (Vṛtti on kā. 199).

1 Idha bhilckhave elcacco puggalo samannāgato hoti ekanta-kālakehi akusala-dhammehi, so sakiṃ nimuggo nimuggo va hotiti (Puggala-paňňatti, § 7, 1).

2 ‘Sakiṃ nimuggo’ ti eka-vāram nimuggo. ‘Ekanta-kāḷakehi’ ti ekanteneva kālạkehi natthika-vāda — ahetuka-vāda — akiriya-vāda-saṃkhātehi niyata-micchā-diṭṭhi-dhammehi. Evaṃ pnggalo … nimuggo va hoti. Etassa hi puna bhavato vutthṭṭnaṃ nāma natthUi vadanti. Makkhali-gosālādayo viya heṭṭhīā heṭṭhā narakaggīnaṃ ye.va āhārā honti (Puggala-paňňaṭṭi-aṭṭhakathā, § 7, 1). In this cormexion see the following controversies reeorded in the Kathāvatthu: Kusala-citta-paṭilābha-kalhā (xiii, 2), Kappalṭṭha-kathā (xiii, 1), Anantarāppayutta-kathā (xiii, 3), Niyatassa niyāma-katiiīi (xiii, 4), Kusalākusala-patisandhana-kathā (xiv, 1), Accanta-niyāma-kathā (xix, 7).