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SUTRA
Arya Salistamba Surra. Edited with Tibetan version, Notes and Introduction
etc. by N. Aiyaswami Sastri, Adyar Library, 1950 (Adyar Library Series No.76).
21
ibid., pp.x-xi
The Sublime Sutra of the Great Vehicle Entitled "The Rice Plants",
Translation and Critical Notes (including Pali parallels, Chinese version and
ancient Tibetan fragments)' by N. Ross Real (the copy in my hands does not
have a Chinese version, perhaps because it is a computer printout).
22
Buddha during the first week of his stay under the tree of
wisdom after his enlightenment (v. Dharmapala's comm. on
Therigatha, p.2; and H. Oldenberg, Buddha, His Life, His
Doctrine, His Order. London 1882 [repr. Delhi 19711 pp.114-15; E.J.
Thomas, The Life of Buddha as Legend and History. London
1926 [repr. 1975], p.85)'. However in the Niclanasaqiyukta it says
that the Noble Eigfitfold Path and the chain of twelve causes
which produce duJ:ikha had been rediscovered by the Buddha
while he was still a Bodhisattva6 Sastri also says, on p.xvi, that
"Nagarjuna (Miilamadhyamaka Karika I) and other Mahayanic
writers (v. Tattvasailgraha) believe that the Buddha deserves our
homage because he has proclaimed to the world the doctrine of
~austttion which has not been realised by any other previous
teacher so far" - although the Nidanasaipyukta states that
D~pe'.ndent Origination and the Noble Eightfold Path were
known to ancient sages7
As regards the name of the Siitra, I have translated Sastri's
title - AryaS<llistambasiitra - as 'the holy siitra of the clump of
rice plants', whereas the four descriptions of the Chinese
translations give the title as Salisambhava Siitra (p.xx) and, of
course, this title appears in the Sanskrit name of the Siitra which
is given before the Tibetan title in the latter version of the
See Pali Buddhist Review 5, 3, 1980, 'A Fragment of the Nidanasutra, tr.
cit~
C'est en
Ibid~
23
In the Tibetan translation of the title, the word hplums.pa 'shaken' seems
24
third translation9
There is a fourfold aspect of Dependent Origination in the
Salistambasiitra: (1) a causal relationship of external dependent
origination, (2) its conditional relationship, (3) causal relationship
of internal dependent origination, (4) conditional relationship of
internal dependent origination.
Although the Salistambasiitra is a Mahayana text there is
little in it that would be unacceptable to a follower of the
Hinayana. Richard H. Robinson, in Early Miidhyamika in
India and China, Madison 1967 (p.64), says that the Stanzas
attack the Hinayanist concept of dependent co-arising, and
quotes Siva in the Middle Treatise as saying, "Because the
Buddha wished to cut off all such false views and make them
know the Buddha-dharma, he first in the sravaka-dharma
declared the twelve nidiinas."
The word avidyil, translated by 'ignorance', probably means
a definite state of delusion rather than just absence of knowledge.
Sastri in his footnotes points out instances where Mdhvr,
Si~ and Bcp differ from his text, but he does not mention all
of them.
Stambaka means the same thing as stamba. 0. von BOhtlingk and R. Roth,
a wcong reading of
-stamlxz!a.
25
26
4-4
This portion is cited in Bcp, pp.386-7 omitting '(1) This being_ arises'.
Sanskrit. Its Pali form is 'This being, that becomes; from the arising of this,
that arises. When this is absent that does not happen; because of the
~tion
of this that ceases.' (Tr. Taking niridha as an obvious misprint for nirodha).
Nidanasaf!'lyutta in S II, pp.28, 65, 78, 85; M III, p.63.
Other references:
Mahavastu (ed. E. Senart, 3 vols, Paris 1882-97) 11, p.285; Mdhvr, p.9 with n.7;
Bcp, pJ82; Dharmapila's Comm. on Atambanaparik? (ed. N.A. Sastri, Adyar
1942), pp.28 (it is said in the traditional teaching. "'This being, that becomes', is
the expression of dependent origination"), 68; my [Sastri'sJ 'Central Teaching of
M~ekhalai'
4, Ill
28
6-6
Om. in Tib.
Bcp reads simply 'thus'. Tib.. seems to read: such teaching as eternally.. .'.
10
Ibid~
11 Tib. construes this sentence thus: 'Having completely realised the holy
teaching, by attaining right knowledge he sees the Buddha, whose body is the
supreme Dharma'.
12
29
13
works, e.g. Lankivitarasiitra (e. B. Nanjio. Kyoto 1923), pp144, 218. Kumarila
also refers to it in his Tantravartika. p163, and furthet see Mdhvr. p.40, and
La Vallee Poussin's extensive note upon it Cp. also Bcp, p.588.
14
Bcp, pp,577-9 quotes from this to the end of the (section on the) external
16
'(comes the) awn; from the awn' om. in Tib. (Tr. I am not happy with
awn (bristly beard}, but the only other meaning is calyx, which we have
already had (with garbha).
30
fruit. When the seed does not exist the sprout does not come to
be; as far as: when the flower does not exist the fruit does not
come to be. But when the seed exists the sprout comes forth;
thus as far as: when the flower exists the fruit comes forth. In
that connection the seed does not think thus: 'I bring forth the
sprout.' The sprout also does not think thus: 'I am brought forth
by the seed' (p5). Thus as far as: the flower does not think thus:
'I bring forth the fruit'; the fruit does not think thus: 'I am
brought forth by .the flower.' Moreover when the seed exists
the sprout comes forth, it appears. Thus as far as: when the
flower exists the fruit comes forth. it appears. It is thus that
dependence on causes of the external dependent origination is to
be seen.
How is the dependence on conditions of the external
dependent origination to be seen? It is from the coming
together of six elements. From the coming together of which
six elements? It is, namely, from the coming together of the
elements17 of earth, water, heat, air, space and seasons that the
dependence on conditions of the external dependent origination
is to be seen. In that connection the element of earth does the
work of supporting the seed. The element of water moistens
the seed. The element of heat ripens the seed. The element of
air develops the seed The element of space does the work of
freeing the seed from obstructions. The season does the work
of transforming the seed.
When these conditions do not exist,
the sprout does not come forth from the seed. When the
17
31
18
19
20
21
32
22
23-23
om.
24
'seed'
in Tib.
25
the
seed another. Nor are the sprout and the seed identical'. Note this explanation
is also given in connection with 'It does not el(ist on account of-eternity' above.
33
26
27
explanation of the 'internal dependent origination' .in his Mdhvr. ed. La Vallee
Poussin, pp.560-70.
29
Siintideva also draws a similar extract from this. almost to the end of the
c.
Bendall pp219-27.
30
31
34
think thus, 'we are brought forth by ignorance'. Thus as far as:
birth32 also does not think thus, 'I bring forth old age and death';'
old age and death also do not think thus, 'we (lit. 'f) are brought
forth by birth'. Nevertheless, when there is ignorance the
volitional actions come forth (p.8), appear, thus as far as when
there is birth, old age and death come forth, appear. Thus is the
dependence on causes of the internal dependent origination to
be seen.
How is the dependence on conditions of the internal
origination to be seen? From the coming together of six
elements. From the coming together of which six elements? It
is, namely, from the coming together of the elements of earth,
water, heat, air, space and consciousness that t.he dependence on
conditions of the internal dependent origination is to be seen.
In that connection what is the element of earth of the internal
dependent origination? That which produces hardness on
body-compaction33 (i.e. solidity), that is called the element of
earth. That which does the work of cohesion34 of the body is
called the element of water. That which digests what has been
eaten, drunk or consumed for the body is called the element of
heat. That which does the work of breathing in and out of the
body is called the element of air. That which produces
hollowness35 inside the body is called the element of space. That
which brings forth the sprout of mentality-materiality of the
32
33
unchanged).
34
35.
35
body in the way (C) of (two) bundles of na9a-reeds. 36mindconsciousness conjoined with the group of the five types of
consciousness and together with the defiled mind-consciousness,
this is called the element of consciousness. In that connection37
there is no arising of the body when those conditions do not
exist. When the internal element of earth is unimpaired, and
likewise the elements of water, heat, air, space and consciousness
are unimpaired, then on account of the coming together of all
(these) a body is produced. In that connection the element of
earth does not think thus, 'I produce hardness on
body-compaction'. The element of water does not think thus, 'I
do the work of cohesion of the body'. (p.9) The element of heat
also does not think thus, 'I digest what has been eaten, drunk or
consumed38 for the body'. The element of air does not think
thus, 'I do the work of breathing in and out of the body'. The
element of space does not think thus, 'I produce hollowness
inside the body'39 The element of consciousness does not think
thus, 4 0<1 bring forth the mentality-materiality of the body'. The
body also does not think thus40, 'I am produced by these
36
mind-consciousness)'.
37
Sik~ asatsu pratyaye~u (Tr. meaning unchanged). Tib. and Siks omit 'fa
that connection'.
38
Mdhvr and Sik~ k.hiidita (Tr. meaning unchanged as both words mean
Mdhvr after this adds: 'The season also does not think thus. '1 do the
Om. in Si~ (Tr. This makes quite a difference to the meaning. as the
36
41
43
44
Bcp ete~ii.m (Tr. 'of these'. Meaning unchanged). Si~ ya esveva ~CZ!su
dhiil~u. ..
(Tr. Using the locative, 'when these very six elements are present'.
Sik~ 'pe~ception of a being, a soul, a man. a human. (perception of) 'f.. .'.
Mdhvr 'perception of a being, perception of a soul, a character, a man. a
45
human, (perception of) 'I'. : .'. Bcp 'perception of a being, perception of a soul,
a creature, a man. a human. 'f, and 'mine'. .'.
37
46
with the consciousness produced with them - they are mentality; (materiality:)
and there are the four great elements, and on the basis of these is derivative
form, and abbreviating these together they are mentality-materiality'. (Tr.
There are 28 subdivisions of the aggregate of form, namely the four great
elements (elemental forms) and 24 derivative forms. I am taking upadiiya to
be a misprint for upiidiiya.) Bcp 'The four great elements and the objects of
grasping are materiality, materiality of these thin&<> taken together. The four
formless aggregates of grasping. together with the consciousness that arises with
them. are mentality. They (together) are mentality-materiality'. Tib. has much
simplified the sentence thus: 'The four aggregates of grasping. together with
the consciousness that arises with them. they are mentality-materiality'. (Tr.
The four great elements are earth. air, fire and water.)
47
38
48
49
Sik~ 'The ripening of the aggregates is ageing'. Bcp 'The ripening of the
body).. :.
51
52
Sik; Bcp and Mdhvr 'the internal anguish (of him with attachments. ..)'.
Sik~ 'wailing is lamentation'. Bcp sokotthalapanam (Tr. meaning
unchanged).
53
54
Mdhvr 'associated with the mind'. Bcp 'united with taking to heart the
55
56
57
arthena in the text there would be no way of knowing whether the word
ended in -a or -ii.)
39
58
59
skye.bai.sgoi.phyir. (Tr.
60
61
62
63
64
65
66
40
67
Om. in Mdhvr.
68
70
71
Sik~ and Bcp 'When somebody feels that (feeling)... clings (to it), abides
(in it)'. (Tr. adhi~!hati must be a misprint for adhiti~!hati.) Tib. reads 'those
particular feelings. .. omitting 'when somebody'.
72
41
73
Bcp 'Retention is more and more the desire, with the thought, "(There
are). . . (and) grasping; let there not be any separation (from these) by one's
own beloved objects and objects of delight"'. Sik~ (Tr. the s~ version of this
sentence is the same as that of Bcp except that it has 'my (me) beloved
objects. . .' instead of 'one's own (iitma) beloved objects. ..'). Mdhvr '. .. May
there be no separation. .. from the state of grasping. . .'. Tib. omits 'permanent'
and 'which'.
74
75
Sik~ ya karma... slL (Tr. i.e. Sik~ places 'what' at the beginning of the
Sik~
viniiio bhavati. (Tr. meaning unchanged). Tib. 'There is ripening (of the
aggregates) and annihilation'.
77-77
42
78
Orn. in Si4
79
destructio~
.. annihilation. ..
or stopping. . .'.
80
81
82-82
83
43
84
Mdhvr 'thooe'.
85
86
87
Sik~ 'When the seed of consciousness has been established in the field of
prati in the margin. {See his n.8 on p.224)) Bcp (Tr. First sentence as in
Sastri's work.) 'The sprout of mentality-materiality comes forth'.
88
89
44
91
92
93
94
unchanged).
45
95
102
fJ7
98
99
Si~ janita iti (Tr. Sik~ takes vijniina as masculine, as it does with bija,
p224, U2}.
100
comin~
together of these
46
102
103
Bcp 'There is the result of action and there is recognition [Le. awareness]
Bcp omits this entire example by peyillarn 'etcetera', and Si~ does
so without it. Mdhvr adds 'O monks' after 'It is just as if.
105
106
107
47
108
Sik~ (Tr. instead of these two sentences has) 'It is just as when a fire
does not blaze because there is inadequate fuel'. Bcp reading like Sik; adds
'but does blaze up when there is no lack of fuel'. Tib. reads '. . .(does) not
(blaze up) because the causes and conditions are inadequate... (but) blazes up
because all the causes and conditions are present'.
109
no
111
ll2
Si.4
48
113
Tib. omits 'and at that very time'. Bcp omits this sentence and the
previous one. Sik~ for these two sentences has 'Nevertheless the aggregates
ending in death are being destroyed and the aggregates belonging to birth
appear'.
114
115
Sik~ omits 'at that very time'. (Tr. nl15 over miiratJlmtike~u should be
deleted.)
116
117
Sik~ and Bcp 'It is because the (five) aggregates which belong together
49
118
Tib~ Sik~ and Mdhvr omit this sentence. Thus ends the citation in Bcp.
Mdhvr cites this para. on p.593f. 'It was said thus in the holy Satistamba
Siitra by the great Bodhisattva, the holy Maitreya, Who (sees) this dependent
origination. . .'.
120
121
122
Si~ 'untrue'.
123
Mdhvr and S~
r:klata!J
124-124
125-125
50
126
127
Tib. 'where did these beings come from, where will they go when lhey
die?'
128
129
51
Great Being130
Then the Venerable Sariputra, together with the worlds of
gods, men, demons and Gandharvas rejoiced in and applauded
the words of Maitreya, the Bodhisattva, the Great Being131
The Mahayana siitra called 'The Holy (Siitra) of the Oump
of Rice Plants' is completed.
(p.l) Thus have I heard. At one time the Blessed One was
living at Rajagrha, on the Grdhrakii~a (Vulture's Peak), with a
130
131
words of Maitreya the Bodhisattva, the Great Being. rOR from his seat and
departed, and the monks also departed'.
..
S2
I.e. (he was walking on) the ground, or floor, of the monastery. Tib.
'Maitreya's ambulatory'. Cp. Vinaya Texts (SBE), II, pp.7, 390, n,4.
2
in M I (27), p178.
~3
These sentences are reproduced in AbhKvy ad III, 28. N. Dutt's ed.. p.48.
See La Vallee Poussin's note in his edition of Mdhvr. p.6, n2 The phrase 'He
who (sees) dependent origination' etc. is oft-quoted as iigama (Tr. traditional
doctrine) in Buddhist Sanskrit literature; e.g. Mdhvr. p.160, 6; and Bhavya's
Karatalaratna, p39, [rec. by NA Sastri. Adyar 19381
53
54
(A) p.l, 1.4 [in section iii above]: Cail.krama (Tr. ambulatory) is
a place where a monk walks in circuit while reciting dharaf.lii,
a prayer (Tr. i.e. japa, mantra or incantation); cp. Bhartrhari's
verse, cankramii.no 'dhi$Viitra japarrzscankramaf.larri kuru (Tr.
"Recite while walking up and down" here means "Do
cailkramai;ia while muttering (a prayer etc.)"), cited in
Mahabha~Y.a II, p.247 (Bombay edition). A reference to the
Buddha's caii.kama at Sarnath is made in the Inscription in the
third year of Kani~ka, see Epigraphia lndica VII, pJ76.
55
(C)
56
(F) p.16, 12: M I (72) p.487: 'A fire blazes in dependence on fuel
in the form of straw and firewood' etc. See Upadanasutta, S II
84, for a fully developed simile.
(G) p.18, 10-12: 'regards... as without a self. Cp. M I (64) p.435,
32-34 and p.436, 30-32
(H) p.18-p.19, 2: 'past time', 'future time' and 'the present' are
detailed in exactly similar terms in M I (38) p265, 1-17.
p.19, 4: Cp. M I (38), p.265, 25. "Or would you, monks,. ..
fall back on those which are the customs and curious
ceremonies of ordinary recluses and brahmins (thinking) these to
be the essence?'
(I)
(J) p.19, 6: Cp. M I (72) p.487: ''Even so, Vaccha, that material
shape by which one recognising the Tathagata might recognise
him - that material shape has been got rid of by the Tathagata,
cut off at the root, made like a palm-tree stump that can come
to no further existence and is not liable to arise again on the
future". And [M 36] p.250: '.. .''Even as, Aggivessana, a palm tree
whose crown is cut off cannot come to further growth, even so,
Aggivessana, got rid of, cut off at the root, made like a
palm-tree stump so that they can come to no further existence
in the future are those cankers [Tr. of the Tathagata - missing in
Sastri] that have to do with the defilements, with
again-becoming, that are fearful [Tr. Sastri's sadara is an errorl
whose result is anguish, making birth, ageing and dying in the
future"'. (Tr. note: In the above two passages from Pali I have
fallowed the PTS version.)
51