>fm2h> vael-Z TREATISE ON GROUPS OF ELEMENTS ‘THE ABHIDHARMA-DHATUKAYA-PADASASTRA English Translation of HsGan-tsang’s Chinese Version Edited with Critical Notes SWATI GANGULY EASTERN BOOK LINKERS DELHI : INDIA 592825,Poblshers EASTERN BOOK LINKERS 5825, New Chandeawal, Jawahar Nagar, eli-110007 Ph: 2520287 © Author jeated to First Edition +1998 Dedicat My Beloved Mother ISBN; BESS9-0626 ‘Mrs, ANIMA MUKHERJI Brice: R200 00 Laserypeseting & Printing at AMAR PRINTING PRESS Phone : 7252362CONTENTS PREFACE [ABBREVIATIONS INTRODUCTION "TRANSLATION (CHAPTER 1 : CHIEF SUBJECTS 1. Enumeration of Main subjects 2. Three Mindstates 3, Five Moral Impurities 4. Five Views 5S. Five Contacts 6 1 8 9 Five Faculties Five Dharmas Six Groups of Consciousness Six Groups of Contact 10, Sie Groups of Feeling 11, Six Groups of Netion 2 12, Six Groups of Volition 13. Six Groupe of Craving Notes (CHAPTER II : MINOR DIVISIONS ASSOCIATED AND NOT ASSOCIATED 1. Five Faculties for Feeling and other sates Six Groups of Consciousness and other states [Absence of sense of shame and ‘Absence of fear of blame and other statesiy INCLUDED AND EXCLUDED CONCERNING 58 ASSOCIATED AND NOT ASSOCIATED 4. Feeling and other states 5. Notion and other states 6. Volition and other states 7. Contact and oh 8. Attention and other states 9. Desie and other 10. Approbation and other states 1. Memory and other states 12, Concentration and other states 13, Discernment and other states 14, Unbeliet and other states 18. Bye-consciousness and other sates 16, Groups of Consciousness, Contact, Feeling, Notion, Volition and other sates Notes 106 Selet Bibliography 0 (Chinese Text of the ADPS 13 Sanskrit-Chinese-Englich Vocabulary ns Index m1 PREFACE The seven Buddhist texts of the Sarvasivada Abhidharma tradition are preserved mainly in their Chinese translations. Only a few studies on this extensive literature have been done so far. Among the texts the Abhidharma-Dhatukaya-padasistra represents the tran tional phase of Buddhist analytical philosophy manifested in the evolution of the Servdstivida Abhidharma, in Northwestern India. The original Sanskrit versions of the texts, unfortunately lost at_ present, was procured by Hadan-tsang, the great monk scholar of China, during his Wait (0 India, Later the text was translated into Chinese Our study seeks t0 present a critical English {ranslation of the Chinese version of the text availabe in Taisho 1540. Composed in classical Chinese, the text contains a large number of Abhidhdrmic terms with thet definitions and elaborations. For a clear understanding of the text, a comparative analysis of those terms has been made in the notes to the Chapters The study aims at a broader understanding of rare early “Sanskrit sources on Buddhist psychology” with ‘eference to mental faculties at detailed in the text, The Abhidhdrmic scheme of the text provided a firm basis for the later Sarvastivada Abhidharma tradition in India, China and Japan. From this viewpoint, the study of the text may also be helpful for a deeper knowiedge of the formation of the Abhidharma in the process of systematiza. tion of the Buddhist doctrines in general and of the evelopment of the Sarvasivada in particular. The studyé INTRODUCTION ‘THE TEXT ‘The Sanskrit original of the Abhidharma Dhitutiya- Padatastra (hereafter ADPS) belonging to the Sarvastivdda school of Buddhism has not yet been found. Fortunately however, the text is preserved in its Chinese version (title A:p'itamo-chieh-shen-wlun) by Hslan- twang (599- 664)> the great Chinese Buddhist monk, who procured the original probably during his journey through India. The systematic exposition of the mental ateibutes (ahdew) and their mutual relations in the text provides a ‘are insight forthe reconstruction of the transitional phates of the Buddhist analytical philosophy and psychology. ‘The ADPS, popularly known as the Dhitwkaya is included among the seven basic Abhidharma tens, i.e, the Jidnaprasthana and the six supplementary texts - the Saigiiparyaya, the Prakaranapada, the Vijhdnakaya, the Dhatukaya, the Dharmaskandha, and the Prajiaptisasra, These were composed by Sarvéstivadin scholar monks in Sanskrit language. So far as the ADPS is concerned, at the end of its three main divisions (chdans),'the text is mentioned as belonging to the Sarvdstivida school. All the seven texts were widely studied in Kashmir from where those were tramsported outside India, specially to China. Unfortunately the originals which existed in more than one versions, are all lost in India. Preserved in Chinese and Japanese, the text along with the other six Abhidharma texis, were highly esteemed by the followers J Chivshe school in Chins and Kusha schoo! in Japan.2 ‘Treatise on Groups of Elements ‘The existence of the original text entitled “Dhatukaya’is proved by the fact that although the Sanskrit originals of the seven texts do not exist, the Sanskrit tiles fof the texts and the names of the authors of the texts fare available in YaSomitra's Sphutdrthd on the AK 1.3 ‘which mentions that Parga is the composer of the Dhatukiya, Buston, the famous Tibetan writer of the fourteenth century also mentions the same Sanskrit titles, of the seven Abhidharma texts along with their Tibetan titles. Modern studies have proved that the Sanskrit tiles of the seven Abhidharma texts agree with corresponding ‘Tibetan works, although those works excepting the Prajiapisira donot exist in the Kanjur or Tanjur ‘That the Chinese ext of the ADPS belong to the Seven texts of Sarvdstivida Abhidharma tradition is also confirmed from Chinese sources. Furkuang, a disciple of Hstan-tsang, mentions the Chinese name of the Dhdtukiya ‘among the six supplementary texts of Abhidharma, The Chinese name of the Dhdnukdya also appears in a colophon by Kivei-hi, another disciple of Hslan-isang as one of the six pada works to the Jfdnaprasthina which belongs to the Sarvéstivada school (Takakusu : 1905 : 79). “The Sanskrit form of the title of the ADPS is taken from ‘Chi- ylan-lu, a catalogue of the Sacred texts in the “Chi-ytan’ period (1264-94). Its said thatthe Chinese tiles of all the Chinese Buddhist texts were restored t0 their Sanskrit forms along with the Chinese transitrations inthis catalogue after a detailed comparison of the Chinese Buddhist texts with the Tibetan Kanjur. This catalogue helped a great deal the modern scholars to identify the Sanskrit works with the Chinese (details in ibid, 81) [No commentary on the ADPS is asi ‘4 Chinese colophon provides iny regarding the text, A colophon by K’uci-chi (died A.D. (682, Chinese text in T, 1540, Vol26) reads Tntroduetion Dhatukaya is one of the six padas on the Jdnaprasthana which belongs to the Sarvastivida school. My persone ‘master, Hiuen- tsang, finished a Chinese translation ¢ this text on the 4th day of the 6th moon in the 3rd yea of the Hung-ise period of the Augustan dynasty (ie. ‘AD. 663) wl staying at he Yorn plce. The tae text of this treatise consisted of 6,000 slokas. Afterwards as it was found too complicated, it was abridged by + scholar in two forms, one in 900 slokas, the other in SOt Slokas. The present translation consists of 830 slokas ‘The original text was composed by the Venerable Shi-yt (Vasumitea)...” (See Takakusu, ibid, p. 111.) Hsdan-tsang (Travels:) claims that Vasumitra com posed the ADPS near Pugkarivati in the Gandhara However, according to Yasomitra (Sphutértha, AK. 13 and Bu-ston, Porna was the author of the Dhatukdya sah em under casi hee io in Japanese language (Nakamura: 1960108) Syopt tains of the text aval In Takasasa © 13 ‘Watanabe: 198; Enoopsedia of Budd: 985; Sea Ganguly: 1992 et. Bre dcusion or pasing referent on te tex areavlabie in A Beetee 19D. 8. Dut 1978; 1925; Pousti: 197, Nano * 1883 et, ‘TITLE OF THE ADPS Im the tile Abhidharma - Dhétukayapidasista, the word dhatu (element) refers to all mental faculties or attributes which are considered as separate elements in the Abhidharma tradition, ‘Dhdt’ is derived from the root “Dhar” which means to hold, to bear”. Thus “that ‘which carries its own characteristic mark is dtu”. They are 30 called since they are devoid of being or life (rissova-nijiva), The word “kaya” means ~ body” or ‘group