Bukkyo Bunka f.L..

ft::t1~ (Buddhist Culture) 10:1-41, 2000

Kyushu Ryfi.koku Tanki Daigaku :tL +H ~ :fr M*¥m
(Kyfi.shu Ryukoku Junior College)
i
\

The Four Ways of Entering the Womb

(garbhavakranti)

lI
!
lf

Robert Krj.tzer
The Four Ways of Entering the Womb
(garbhiivakriinti)

Robert Kritzer

I. Introduction

In Buddhist descriptions of the mechanism of rebirth, we often find

the term garbhiivakranti (Pali gabbhiivakkanti), variously translated as
"entrance into the womb" (Edgerton 1970, 70), "conception" (Rhys Davids
and Stede 1972, 245) or "descent of the soul into the womb" (Apte 19H6,
652). The word garbha is ambiguous since it can mean both "womb" and
"embryo." According to Hara, in the expression garbhiivakranti, "womb"
is the obvious translation, but he notes that, in the description of rebirth
in the Anugltii, garbha actually means "embryo" (Hara 1987, 34 n. 11;
Hara 1994,39 n. 4.3).
What exactly "descends" into the womb? In the non· Buddhist rncdic;d
text, Carakasamhita, 111 where garbha clearly should be translated ;1:.

(1) yadii canyos tnthavukte samsarge sukrl1$onitasmrzsargam antm~l!,arhhll.~llwtgllf<~lll

jivo 'vakramati satlvasamprnyogtit tada garbho 'bhininJilrfate (Cilrrtkflslmtlu/,7 I .I :.
Carakasamhitri; 737. 19-21).

(2) sa jival; sarvagatrani garbhasyavisya bhiigasah I dadh(iti ,·ctavt s111l\'oh /''''"'''""

iinf$v avasthital; I latah ,pandayate 'ilgani sa garbha.~ cefmumui!flli rMohtlhfi,J,,i/,,
14.18.7).
 Robert Kritzer
12
"embryo," as well as in the Anugita, ) it is the jfva that enters the womb.
This term, jiva, which can be translated as "soul" or "self," is anathema
to Buddhists, who deny the existence of the kind of permanent soul
posited by the Brahmanic tradition. In Buddhism, it is consciousness
(vijiiana), which is momentary but which is replicated in a continuous
series, that enters the womb. 13l However, this notion of consciousness
entering the womb presents its own problems. Is this consciousness simply
the next moment in the series after the death-consciousness of the previ-
ous life, as is implied by Buddhists such as the Vibhajyavadins, who reject
14
the intermediate existence (antarabhava) between death and rebirth?
is it the consciousness of the intermediate being (also called antarabhava),
as is asserted by other Buddhists, for example the Sarvastivadins and
Yogacaras? And is it merely the consciousness of the antarabhava, or is it
the entire entity, which includes a material component as well, albeit a
very subtle one? 15 l
Buddhist texts frequently include descriptions of different types of
garbhiivakranti. In these cases, although garbhiivakranti means literally
"entrance into the womb," the term is actually used to refer to a longer
(3) See, for example, Digha Nikiiya, v. 2: 63 (as quoted and corrected in Schmit-
hausen 1987, 301-302 n. 238): viiiiiil1Jl11?'1 ea hi Ananda rniltu kucchi(srni)'f!l na
okkarnissatha, api nu kho nilrnariiPa'f!l rniltu kucchisrni'f!l sa(rn)rnucc(h)isatha.
(4) See the Vibhii$ii: r~,%7JI]~~-J:;;-fiiT-":iiHP.~J'!I!.ltii~i'JT~~ftffil:$li.<P~i*~~~o ~~~
fE~~1=.~11if~~~1=.~1J~fE~o ftJJ1Jfni!J!!*i:&t*~o Jlc~JliJ ,@,1J31&JEo :Ji\:&fE1=. <P
~IT~ (T. 1545: 358a9-13).
(5) The Vibhii!jii, for example, poses the question: "From what place [in the
mother's body] does the antarabhava enter the womb?" (r~,<P~-fiiJ!\tA.1kll3:JIE-T.
1545: 363cll).
-2-
The Four Ways of Entering the Womb (garbhiivakriinti)
period consisting of conception. geslation, and parturition. Most of us
forget everything when we die, and we are unaware that we are being
conceived, that we are being carried in the womb for nine months. and
that we are being reborn. The Buddha, however, remembers his past life,
recognizes that his future parents are his parents, and is completely aware
at each stage of the process of rebirth. Other specially accomplished
people are aware at some, but not all stages. Altogether there are four
different garbhiivakrantis.
In this paper, I examine the treatment of the four garbhiivakrantis in
several texts, centering around Vasubandhu's discussion of the subject in
l Or
the Abhidharmakosabhii$ya. I have two major concerns here. One is to
clarify Vasubandhu's sources. since both the context in which he mentions
the garbhiivakrantis and the order in which he lists them are different
from those found in the traditional Sarvastivadin texts. In the Abhidhar ·
makosabhii$ya, Vasubandhu generally relies on such texts for his defini-
tions, descriptions. and arguments, but he sometimes departs from ortho-
dox Sarvastivada, especially when it disagrees with the YoJ.[rlctimhhzimi.
In order to understand Vasubandhu's doctrinal stance and purpose in the
Abhidharmakosabhii$ya, I am investigating as many of these clepartun·s
from Sarvastivada as I can. 16 l In the case of the J.[arhhdl'tilminlis. Vasuhan-
dhu's sources are not completely clear. but thl'rt' mav lw ;;onw n•lal io11
between the unusual order of his list and the f;ll'l lhal a ;;innLII li·.l
appears in the Manobhumi of the Yogacrlmhhmni. TlH'I'I' i:; nol hi11v. 111 I ill'
texts to suggest any particular doctrinal significann· i11 I hi:; va11.111ol1, 1111d
the similarity between the two lists may ht• pun·lv ,.,,ill<'ld•·nl.d
Aside from this textual issue, I find llw Bll(ltilll:il <J, .. ,, llplitlll'· •ll 1111
(6) See Kritzer 1993, 1994, 1996, 199Ha. S<'t' also Ya1111du· I'1'111 .111d I l.11 ""'' I'"' t
 Robert Kritzer
transition between lifetimes intrinsically fascinating. These descriptions
combine mythological elements, doctrinal detail, psychological observa-
tion, and physiology. From them we can discern Buddhist attitudes
toward such compelling subjects as sexual intercourse (the moment of
conception is always defiled), childbirth (the fetus is described as being
like a hardened lump of excrement that is difficult to dislodge),'lJ and
women's bodies (the womb is sometimes, but not always, a dirty place,
oppressive to the fetus). With the exception of the Abhidharmako§abhtt:;ya,
most of the texts to which I refer are not available in western languages,
so I have translated or summarized from them in some detail. Finally, I
try to show how Vasubandhu in the Abhidharmakosabhtt:;ya reorganizes
older material to present his own more systematic and coherent view of
how the world (in this case, rebirth in particular) works.
In Chapter III of the Abhidharmakosabhtt:;ya, entitled "Exposition of
the World" (Lokanirdesa), Vasubandhu first explains the three Realms
(dhiitus) and the beings that inhabit them. Then he begins an explanation
of rebirth with a lengthy exposition of the antarabhava, which is followed
by another long passage on conditioned origination (pratftyasamutpada).
After this, he discusses how beings, once they have been born, continue to
live and finally die_ The remainder of the chapter is about the external
world (bhiijanaloka)_
It is near the end of his discussion of antarabhava that Vasubandhu
raises the topic of the four garbhiivakrantis. Earlier in the chapter
Vasubandhu explains how the sexual desire of the antarabhava of beings
(7) sa kriirapurf¥Jpi1Jf!a ivatimiitra~ sthiinat pra(vuto duhkham sa~parivarttvate
(Abhidharmako5abhii$Ya: 130. 8-9; La Valli~e Poussin 1971, v. 2: 59). This pas;age
comes a little after the discussion of the garbhiivakrantis.
-4-
The Four Ways of Entering the Womb (grtrhlirll'ril<lllllli)
born from eggs or from the womb leads them to the plan' wlJ,,r,, 111,,
future parents are having intercourse. There the ttnflln7hhat'tt is mish'd ll\
thoughts of love for the parent of the opposite sex and hatred f()r I he
. t he vagma,
parent of the same sex, enters the worn b v1a . h I
. IK) merges wtt 1w
father's semen and the mother's blood. and perishes. In the next moment.
the new being begins life as an embryo.
Now Vasubandhu poses the question: are all antarllhhauas destined to
be reborn from the womb or from eggs similarly misled? In his negative
answer he refers to a stitra that mentions four different types of garblu7t'tt·
191
krantis. The identity of this sz7tra is in doubt and raises a number of
difficult questions.
II. Possible Siitra Sources for the Four Garbhiivakriintis
in the Abhidharmako§abhiisya
La Vallee Poussin refers to two passages in the DU;IumifuZya without
expressly identifying either of them as Vasubandhu's source (1971, v. Z: ::i.f
n. 1, 3). The first and more elaborate of these, the Pali title of which
is Sa'YflPastldaniyasuttanta, raises the subject of garblulua/r:ranti (Pali gah·
bhiivakkanti) in order to show the Buddha's superiority over all other
(8) naiva cantarabhavikah kuksim blzitll'tl pravisaty api tu miitur yoniduiln:na (:!hili
dharmako.~abhasya: 12~. 8-9: La Vallee Poussin 1971, v. 2: ~41.
(9) yad uktam "viparyastamatir yilti'' ti ' kim avya{vam saruo 'ntarabluu•a., ''''''''
miitul:z kuksim avakriimati / ne(\' tllza kim tarhi I catasm garbhtinakrrtlt!tmtlt ,tll'''
uktah I kata1niJS catasrah (Ablzidlwnnako§abhiis_va: 127. 26 -27; La Vallt"·r· I '• ""' ""
[971, V. 2: :i3-54).
 Robert Kritzer
beings. According to this passage, the first type of garhlulvaf.:nlnti is the
being who enters, dwells in, and exits from the womb, at all times in a
state of unawareness. The second type is accurately aware when he enters
(10) Dfgha Nikiiya, v. 3: 103: Apararrz pana bhante etad iluttariymn. yatlul BhagaVI'i
dhammarrz deseti gabbhiivakkantfsu. Catasso ima blumlu gabhlulmkflanll)'o. Idlta
bhante ekacco asampajiino c 'eva miitu lmcclzirrz oflkamati. asampajano miilu kucchis·
mirrz thiiti, asampajiino miitu kucchimahii nikkhmnati. Avarrz pathamii gabbluzua·
kkanti. Puna ea pararrz bhante idlz · ekacco smnpajano pi 11/w nu/tu flucchim
okkamati, asampajiino miitu kucchz:,mim tluili, asmnpajiino mii/11 kucclzLmzfi nik-
khamati. Ayarrz dutiyii gabbhiivakkanti. Puna ea pararn blzante idh' elazcco sampa.
jiino miitu kucchirrz okkamati, sampajiino rniitu lwcchismim tlulti. asampajiino miitu
kucchismii nikkhamati. Ayarrz tatiyii gabblziivakkanti. Puna ea pararrz blzante idlz ·
ekacco sampajiino c' eva miitu-kucchirrz okkamati. sampajiino mrltu lwcclzismirrz
thiiti, sampajiino miitu kucchismii nikkhamati. Aymrz catuttha gabblziivakkanti. Etad
iinuttariyarrz bhante gabbhiivakkantisu.
Digha Nikiiya, v. 3 : 231: catasso gabbhiivakkantiyo. Idh' iivuso ekacco asampajano
c' eva miitu kucchiyarrz okkamati, asampajiino miitu kucchismirrz f/ziiti, asampa;(7no
miitu kucchismii nikkhamati. Ayarrz Patlzamii gabbhtlvakkrmti. Puna ea pamm dvuso
idh' ekacco sampajiino hi kho matu kucchismim okkamati. asmnpajrlno mdtu-
kueehismirrt thiiti, asampajiino matu kuccismii nikkhamati. Ayam dutiyii gahhhiivak·
kanti. Puna ea pararrz iivuso idh' ekaeeo sampajiino miitu kuechismim okkamati,
sampajiino miitu kueehismirrz thiiti, asampajrlno miitu kucclzismii nild<hamati. Ayarrz
tatiyii gabbhiivakkanti. Puna ea pararrz iivuso idh · ekacco sampajrlnu c' eva miitu
kuechismim okkamati, sampajiino miitu kueehismirrz thiiti, sampajiino miitu kucchi·
smii nikkhamati. Ayarrz eatutthii gabhhiivakkanti.
In the Kokuyaku lssaikyo translation (Bidon-bu 26: 51, n. 82), Nishi refers to a
passage from the Dfrghiigama that corresponds to the first of the two Pali
passages: MHllt.AMio .AMi:ffo -~UL.AMiiiLfULl:IL =::tr-fliL.AMi~LfULtl-L ~~t'fo
:-fiL.A:-fiLf.:ElffiiiLtf:lo 1/!l:ff:-fiiL.A:-fiiLf£:-fiiLtf:lo ~:-fiiL.A:-fiiL ti::-fiiLtf:\ :ff" A.l!i; Z
l:o Jlti:M!\IiJ:o ~~:!!\li~o 1$lffi:!!\li~o ~i!J:Fa,?'J.:r,i~¥j['9o ~lm!A!~n*"1f1'fo i5Ul1\Lf:lJt
.l::o ~ll*~i:*fl1fl::ff (T. 1 [szUra 18]: 77all-17; Kokuyaku Issaikyo Agon-bu 7; 269
-270).
Honj6 refers to "a short sutra enumerating three garbhavakrantis (!)" as the
source of the Upayikii's comment on the passage in the Abhidlzarmakosabhii$ya (37).
-6-
The Four Ways of Entering the Womb (garbhiivakriinti)
the womb but is unaware when he _cLwells in and exits from it. The third
type is aware when he enters and dwells in the womb but is unaware when
he exits. The fourth type, who is described as "unsurpassed" and who
must be the Buddha himself, is accurately aware at all three stages.OO) The
Pali version, of course, belongs to the Theravadin school, and the Chinese
translation of the corresponding Dirghagama is associated with the
Dharmaguptaka school (Norman 1983, 38 n. 45). So Vasubandhu would
not have used either version. although it is very likely that the Sarvas·
tivadin version contained more or less identical satras.
There is, however, another source for four garbhakrantis, the version
of a text known as the Garbluzvakrantislltra that is found in the Mulasar ·
vastivddavinaya un and so is closer to Vasubandhu in terms of school
affiliation. This siltra contains much material in common with the corn-
plex discussions of antarabhava and rebirth in the Vib~a. the Abhidhar·
makosabhti.5ya, and the Yogacarabht7mi. The presentation of the four
garbhdvakrantis in the Carbhdvakrantiszltra uses a different order from
(ll) Yamabe (1996) identifies four versions of this text: (l) the ju-t'ai-tsang hui of the
Malulmtnalaita translated by l-ching (T. 310: 326b-336c, slitra no. 14; Bussho
kaisetsu dai jiten, v. 9: 259) ; (2) the slitra incorporated in the Miilasarviis ·
tiur7davinaya also translated by l-ching (T. 1451: 253a-260a); (3) the Pao-t'ai ching
(T. 317: 886a-90c; Bussho kaisetsu dai jiten, v. 10: 130) translated by Dharmarak$a;
(4) the Fo wei A-nan slzuo clz'u-t'ai lzui of the Mahiiratnakztta (T. 310: 322a-326b,
siUra no. 13; Bussho kaisetsu dai jiten, v. 9: 255) translated by Bodhiruci. Of these,
the first two mention the four garblziivakriintis, while the last two do not. The
Tibetan translation of the version in the Jizilasan,iistiviidavinaya ( 'Dul ha phran
tsegs kyi gii: de 119b8- U5b7) is largely, but not completely, in agreement with the
Chinese translation.
Yamabe points out that the ju.f'ai-tsang hui was taken from the Mlilasarvas ·
tiviidauinaya and does not need to be considered separately.
-7
 Robert Kritzer
that in the Dighanikiiya/ Dzrghi:tgama. First, the text lists the four types in
descending order. Then it explains how the first type, who is very wise
and whose faculties are particularly acute, is able, due to his good karma,
to endure the pains of dying (at the end of the intermediate existence), to
maintain during conception an understanding of conditioned origination,
the unsatisfactory nature of the body, etc., to bear the discomforts to
which the fetus is subjected in the womb, and to survive the shock of
birth, all without losing his memory. The second type, who is less wise
and whose faculties are less acute, is able to maintain memory only
through the stages of entering and residing in the womb. The third type,
who is even less wise and whose faculties are even less acute, maintains
memory only while entering the womb. Finally, the fourth type, whose
karma is bad and who lacks wisdom, loses consciousness during the
agonies of death and enters the womb not knowing who he is, whence he
has come, or where he is going; thus, he lacks proper memory during the
three states of entering, residing in, and exiting from the womb (T. 1451:
257c19-258c6; 'Du! ba phran tsegs kyi gzi: de 136b2-141a7; see Kritzer
1998b). This passage covers nearly an entire page in the Taisho edition of
the Chinese translation.
Yamabe (1996) believes that the Garbhiivakrantisutra is a major
source for the extensive description of the transition from one life to the
next in the Manobhumi of the Yogacarabhumi. In a detailed chart,
Yamabe identifies parallel passages in, among other texts, the Viblzilsa.
and the Abhidharmakosablzilsya, suggesting that the Garbhiivakrantisutra
may have been a source for them, as well. However, due to the fact that
the various versions of the sz7tra may contain later accretions, it is
difficult to decide whether material in the extant versions was borrowed
by the above-mentioned texts, or borrowed from them. In our case, the
-8 ~
The Four Ways of Entering the Womb (garbhiivakranti)
fact that the description of the foar garbhiivakrantis is part of a long
section of the Mulasarvttstivadavinaya version of the Garbhiivakrantisutra
that has no corresponding section in the earlier translation by Dharma-
rak~a suggests that it is a later addition to the sutra. In fact, I suspect that
much of the material in the Mulasarvttstivadavinaya version that is not also
found in Dharmara~a·s may have been borrowed from abhidharma
texts.02) Since the order in which Vasubandhu lists the garbhiivakrantis is
different from that of both the Dighaniktiya I Dirghiigama and the Gar-
bhiivakriintisutra, it is unlikely that an extant version of either text is his
direct source. I shall return to this question later in this paper.
Ill. The Garbhiivakriintis in the Vibhii$ii
Besides differing from almost all extant sources, both sutra and
sttstra, regarding the order of the garbhiivakrantis, Vasubandhu in the
Abhidharmakosablzilsya is the first author to integrate the garbhiivakrantis
into a complete exposition of rebirth. Some earlier texts such as the
Garbhiivakrantisutra and the Vibhilsa give partial accounts of the transi-
. tion between lifetimes but do not combine them all in a continuous
passage. The Manobhumi of the Yogacarabhumi, on the other hand,
(12) In particular, a section at the beginning of the MiihL~arv!istivtidavinaya version,
with no corresponding section in Dharmarak;;a's version (T. 317), contains discus-
sions of the conditions for entering the womb (T. 1451: 253a23-26). the shape of
the antarabhava (T. 1451: 253a26-b3), the direction in which the antar!ibhava goes
to its destiny (T. 1451: 253b3-5), and the supernatural powers (rddhi) of tlw
antariibhava (T. 1451: 253b5-6), all of which are familiar to us from the ahhidh11r
rna texts cited earlier in this chapter.
~9~
 Robert Kritzer
although it describes the complete process in detail, does not mention the
garbhiivakrantis in this context. Vasubandhu, however, begins his account
of transmigration with death in the previous life, continues it through the
intermediate realm, conception, gestation, and birth, and concludes with
the sexual maturity of the new being, at which point a new cycle of
3
defilement and action gets under way.0 l He raises the subject of the four
garbhiivakrantis at the end of his description of conception, relying not
only on material from sutras but also on abhidharma, particularly the
Vibhii$a.
Vasubandhu's purpose in including the four garbhiivakrantis is to
complete the account that is left unfinished by the older abhidharma
descriptions of conception, which only deal with the ordinary, i.e., spiritu-
ally unaccomplished, person (prthagjana). By asking at the beginning of
his discussion of garbhiivakranti whether all beings are misled when they
enter the womb, Vasubandhu underscores the difference in the ways that
specially accomplished people and ordinary people experience this transi-
tion.
That the Buddha, unlike ordinary people, was born fully conscious is
a common theme in the biographies of the Buddha. However, in what are
probably the earliest sources that deal with his birth, no claim is made for
the Buddha's supernatural conception or birth. Thomas, referring to the
Sm:uuim:ujasutta of the Dtghanikaya, for example, says, "The oldest
accounts of Buddha's ancestry appear to presuppose nothing abnormal
about his birth, and merely speak of his being well born both on his
(13) tasya vrddher anvayiid indriyii1Jiirrt paripiikan punar api klesiih samudiicaranti
karmarzi copacaya'Y{l gacchanti/ sal; taih kiiyasya bhediid antarabhavasamtatyii Piir.
vavat paralokarrt punar yati (Abhidharmakosabhilzya: 130.20-22; La Vallee Poussin
1971, V. 2: 59).
-10-
,.;.1'
The Four Ways of Entering the Womb (garbhiivakrtinti)
1
mother's and father's side for seven- generations back" (1949, 36)_11 l Other
P~ili suttas, on the other hand, stress that the Buddha's birth was more
exalted than those of ordinary people. The Acchariyabbhutadhammasutta
(14) Lamotte mentions the same sutta in asserting that "the biographical sutras
prove to be very sparing in details concerning the life and childhood of Sa-
kyamuni" (1988. 651l.
The original Pali passage to which both Thomas and Lamotte refer is as
follows: Sammw klwlu bho gotamo ubhato su_iato miitito ea pitito ea. samsud-
dlwgahaniko yilm sattamii pitilrruzlzayuga, akkltitto anuPakkuttlw jativiidena (Dfgha
.'1/ildiya, \'. l: 115).
(15) Sammukhrl me trzm, bhante, Blwgamto sutam, sammukhii patiggahftam: Sato
sampa;ano uppajjamano Ananda. Bodhisatto Tusitarrt kayarrt upapajjiti; yam pi,
bhante. sato sampajilno Bodhisatto Tu.sitmrz kayarrt upapajji, idam aham, bhante,
Bhagavato acchan~vam abblzutadlzammam d/zdremi.
Sammukhii me tarn, bhante. Bhagamto sutam, sammukhii pa{iggahilarrt: Sato
sampajano, Ananda. Bodhisatto Tusite llilye af!hiisili; yam pi, bhante, sato sampa-
j11no Bodhisatlo Tusite ktiye a!fhii.si. idam P · ahwn, bhante, Bhawwato rzcclzariyam
abbhutadlzammam dlulremi.
Sammukhii me tarn. bhante, Blzagamto sutam, sammuldtii patiggahftam:
Yilvatavukam. A nanda, Bodltisatto Tu.site kaye afthiisiti; yam pi, hlwnte, yiivatiiyulwm
Bodhi.:atto Tusite kaye afth/isi. idam p' aham, bhante, Blta;;avato acclwriyam
abbhutadlwmmam dhiiremi.
Sammukhii me larrt. bhante. Bhagavato sutarrt sammuklul pati;;;;ahilam: Sato
sampajano. Ananda. Bodhisatto Tusita kilyii cavitvii miitu kucchim oflkamzti: yam
pi, blzante, sato sampajano Bodhisatto Tusita flayii cauill'lt miitu Jmcchim okkami,
idam p · alwrrt. bhante, Bhagavato acclzariyw?'l abbhutadlwmmam dlwremi ( Mai·
jhima Nikaya. v. 3: 119-120: Horner 1959. 164-165).
This seems to be a precursor to the four-garbhiivakranti passages quoted ahov<',
in which the three stages are entering, residing in. and exiting front the wotnll
Here. in contrast. the Bodhisattva is said to be born in Tusita IH'aVI'n, n·,;~d~·
there, and. passing away from there. to enter his mother·~ Wfltnll in lttll .tw.tlf'
ness. However. in both cases the three stages of entrance. residt•tH"P. :tnd ,., 11 ·"''
mentioned.
-11-
 The Four Ways of Entering the Womb (garblulmkriinti)
Robert Kritzer

descent into the womb. In doing sa. ne brings together rather disparatt>
of the Majjhimanikaya, for example, states that the Bodhisattva was
material on the subject of garbluivakranti. Since Vasubandhu's discussion.
mindful and aware when he was born in Tu;ita heaven (just before being
like those of his commentators, relies heavily on the Vibhil$ii. I shall
reborn in our world), while he dwelt there, and when he passed away from
examine the exposition of the four garbhavakrantis in that text before
his body there and descended into his mother's womb.05l In the later
biographies of the Buddha this characteristic became a standard feature returning to the Abhidfzarmafw.'iabhii,~_wz.
Unlike in the Abhidlzarmakosabhrl,ya, the most involved discussions of
of descnptwns
. . of the Buddha's birth. (16) It thus seems clear that its
the garbhavakriintis in the Vibhti:;;a are not found in the context of the
assimilation into the biography was part of the trend toward attributing
antarabhava. The longest passage occurs in the seventh grantha, the
supernatural qualities that culminated in a conception of the Buddha
chapter on samadhi. 1171 First, the four types are defined. As in the
similar, according to Hirakawa (1990. 262-267), to that found in the
Dzghanikiiya/ Dfrghagama, but not in the Abhidlwrmakosabhti$ya, the first
Mahayana sutras.
garblwvakranti is one who enters. resides in, and exits from the womb
Thus, it appears as though the special way in which the Buddha
without being accurately aware. The second type enters with accurate
enters the womb was the impetus for the four-fold classification of ways
awareness but resides in and exits from the womb without being accurate-
of entering the womb found in the Dzghanikaya/ Dzrghligama passages
ly aware. The third type enters and resides with accurate awareness but
mentioned at the beginning of this section. As we shall see, the abhidhar-
exits without it. Finally, the fourth type is accurately aware at all three
ma literature moved the discussion of garbhlivakranti from the context of
(18)
the story of the Buddha's birth to a more theoretical one. Especially in the stages.
Next, the Vibhi1!$ii states that it has raised the subject of the four
Vib~a. questions are raised as to what constitutes proper awareness at
garbhtivaknintis in order to determine the full meaning of the szttra on
the moment of entering the womb and what is the moral status of the
which it relies.r 19l It then goes on to define the first type, explaining that
moment of conception. Finally, Vasubandhu recognizes that it is logical
there are two ways of entering, residing in, and exiting from the womb
for the four garbhlivakrantis to be discussed in connection with the
antarabhava, the last moment of which coincides with the moment of
--------------~-----
(17) This passage (T. 1545: 863all ~86~al3; Koku_vaku Issaik_vo Bidon-bu 1:-i: :ltil\ :\"/"~)

(16) See, for example, the Lalitavistara: evart~riiPe'IJLl khalu puna rddhipratihiiryena is too long to include in these notes.
Neither T. 1546 nor T. 1547 includes the section in which a corresponding
samanvagato bodhisattvo matul_z kuk$igato 'sthiit I sa paripurr;iiniir(l daSiiniir(l
miisiiniim atyayena matur dak$i1JLlpiir§viin ni$ikriimati sma smrtal.z sart~Prajiinann passage would be found.
anupalipto garbhamalair yathii niinyal.z ka§cid ucyate 'nyey'ir(l garbhamala iti (61.20
(18) T. 1545: 863a 11 ~ 15; Koku_Wlkzt IssaikyiJ Bidon-bu 15: 368 369.
-23). See also Buddhacarita I. 11: krame1JLl garbhiid abhini/.zsrta/.zsan babhau cyutal.z
khiid iva yonyajiita/.z I kalPe$V aneke$U ea bhiivitlitma yaJ.z sar(lprajiinan susuve na
(19) T. 1545: 863al5 19; Kokuyaku lssaikviJ Bidon-bu 15: 369.
muqhaJ.z (Johnston 1972, part l: 1.7-8; part 2: 3). .

-13-
-12-
 The Four \Vays of Enterinlo( the W<~llli> l;:,ul•/'"''''1.-1""''!
Robert Kritzer
multi~t"ri,·d
11
a garden. a flower-forest, a palace."or a l>uildiiiY:. :!I
without being accurately aware. A person of little merit has the following
The second type. who is very meritorious, is ;tlll•· lo know. when IH'
distorted idea and distorted intention:(ZG) the sky has darkened, there is a
enters the womb. that he is at that moment entering the womb, but whilt·
·cold, biting wind and rain, and a large crowd of noisy, agitated people
residing in it and exiting from it. he has the same distorted ideas and
have gathered. He thinks that he is entering a grass thicket or a grassy
intentions as described above. The third type similarly knows that he is
or leafy den in a thick woods, or that he is going underneath a tree in a
entering the womb and that he is residing there, but while exiting from it,
hedge, to escape the wind, rain, and the noise. Moreover, he thinks that he
he has distorted ideas and intentions. Finally, the fourth type is aware
sees himself going there. When he is residing in the womb, he also has a . h , b 12:l)
that he is entering. residing in. and exiting from h1s mot er s wom -
distorted idea and intention, that he is stopping and resting for a moment
Next. the Vibhtl$a gives six different opinions concerning the identity
in the grass thicket, etc. Similarly, when he leaves the womb. he thinks - IZl) I 'k - l
121
of the four types of garbhavakrantzs. As the Kokuyalm ssaz ,yo trans a-
that he is leaving the grass thicket, etc. ) A person of much merit has the
tion points out. the first four of these concern all four types of garbhilva-
same idea of what he is escaping, but his imagined refuge is described as
kranti, while the last two specifically concern the Bodhisattva's entrance
into the womb.1Z51 According to the first opinion, the fourth garbhilvakranti
is the Bodhisattva (i.e., the one about to be born as the Buddha). the third
is the Pratyekabuddha. the second is the Cakravartin, and the first
(20) The word that I translate here as "intention" (JmJW. adhimoltsa. mos pa) 18
troublesome. Poussin translates it as ··resolution," but he follows it with a consists of all other beings. According to the second opinion. the fourth,
question mark (La Vallee Poussin 1971, v. 2: 55). Elsewhere Poussin translates third. and first types are the same as according to the first opinion. while
adhimukti (== adhimok!)a) as "]'approbation" in its role as one of the cittamahrz- the second type consists of those who listen to the P{Iramitas. According
bhumika dharmas accepted by the Sarvastivadins: "L' adlzimukti est I' approbation
de l'objet, le dharma en raison duquel on prend l'objet en consideration; elle
marque un premier stade de l'acte d'attention" (La Vallee Poussin 1971, v_ 1: 154
(22) T. 1545: S63a29-bS; Kolm_mlm Jssaik_\'1! Biclon-bu 15: :\69 :l'lll.
-155 n. 5 [this note contains extensive information on adhimukti] ).
In our context, the term seems to be used to indicate some sort of mental (23) T. 1545: S63b8-:Z2 ; Kvkuralm [ssaikyD Bidon-bu l:i: 370.
~ctiv~ty that complements saf!!jfia: the antarabhava has the mistaken idea that it
IS bemg tormented by rain and cold, and on the basis of this idea it decides to i;l ) Poussin (1971. v. 2: 54 3) refers to Saeki (1978. 393), who says that there a~e
11
•
enter the grass hut. Perhaps this decision, which is mistaken because the antara- 4 - - B'd b l"· ''-ll "')) savs there are s1x
five opinions. But Kulmyaku lssmkyo ( 1 on- u 0. ,)/ • n. "' - -
bhava in fact is entering the womb, not a grass hut, is what is meant by adhimo- different theories. Saeki starts his quotation from the Vihiliiscl with the sec~)~cl
k$tl here. opinion. perhaps because the first opinion seems to be the orthodox Sarvast1vad111
. In a~y case,_the word adhimok$0. seems somewhat tautological here in conjunc-
tiOn W!th 5af!!Jflii, so I shall generally ignore it in my summary of these passages. one.

(25) Kulm_mlm !smikwi Bidon-bu l:i: 370 n. 83.

f21) T. 1545: 863a19-29; Kokuyaku Jssaikyo Bidon-bu 15: :lli9.
-15 -
-14-
 {L-
v~ V~ J(ZcJ· '-" <---~ ; r1
v I
Robert Kritzer
rd opinion, the second type consists of the srotaapanna and the
it defines four types of beings: one who possesses wisdom and whose
karma is pure; one who possesses wisdom but whose karma is not pure;
one whose karma is pure but who does not possess wisdom; and finally,
one who neither possesses wisdom nor has pure karma. The first type of
these beings is the fourth type of garbhiivakranti; the second type is the
third type of garbhiivakrilnti; the third type is the second type of garbhilvakranti;
and the last type of beings is the first type of garbhiivakrantiY.'fl
This is explained further: when the first type of person enters the
womb, his mother's womb is peaceful and clean, and he is free from
unpleasant contact. When he resides in the womb, the cavity is roomy,
and he is pure and untroubled. When he exits from the womb, the vagina
is open and relaxed, and he is not subject to any pressure or tightness.
Therefore, in none of the three stages does the person lose his memory.
In the case of the second type of person, the conditions are similar at
entrance and while residing, but when he exits, because the vagina is
narrow and he is subject to pressure and tightness, he loses his memory.
In the case of the third type of person, there is no problem at entrance, but
while he is residing in the womb, it becomes narrow and obstructed and
he is afflicted by defilements. When he exits, the vagina becomes narrow
and small, and he is very much subject to pressure. Therefore, in both
residence and exit, there is loss of memory. The fourth type of person has
(26) T. 1545: 863b22-28; Kokuyaku lssaikyo Bidon-bu 15: 370.
(27) T. 1545: 863b28-c4; Kokuyaku lssaikyo Bidon-bu 15: 370-371.
-16-
The Four Ways of Entering the Womb (garhl''"''""'mll)
tlw :-;;tme conditions at residence. and exit; in addition. at t•n( r:IJH ,. llw
mother's womb is noisy and turbulent. and he is surpri:-;eci. frighll'JH•d. ;111d
.
msecure. 'l'h ere f ore, there IS
. Ioss of memory a t every s t age. llXI
The last two opinions concern the Bodhisattva. In each case. fom
different types of Bodhisattvas are identified with four types of garhlwl'tl
krilnti. According to the penultimate opinion. the fourth type of garhhii/!rl
kranti is the Bodhisattva of the third period of incalculable duration
(asarrzkhyeya). 1291 the third type is the Bodhisattva of the second period of
incalculable duration. the second type is the Bodhisattva of the first
period of incalculable duration. and the first type is the Bodhisattva
before the first period of incalculable duration.
According to the final opinion. the fourth garbhilvakranti is the
Bodhisattva (i.e., the future Buddha 5akyamuni) in his last body, who has
died in Tw;;ita heaven and is born in Suddhodana's palace. The third
garbhavakranti is the Bodhisattva with one lifetime remaining, who has
died in J ambudvipa (one of the four continents according to Buddhist
cosmology) and is reborn in Tusita heaven. The second garbhavaflrilnti is
the Bodhisattva who directly precedes the one with one lifetime remain-
ing, who has died and, having been reborn in Jambudvfpa. practises
brahmacarya under Kasyapa Buddha. The first garbhavakranti is the
1301
Bodhisattva before that.
(28) T. 1545: 863c4-14; Kuku_vaku lssaikyr! Bidon-bu 15: 371.
(29) T. 1545: 863cl5-18; Kukuyaku lssatltyiJ Bidon-bu 15: 371.
For the term asamklzyeya, see Lamotte 19tll, v. 1: 246-249. The notes to thes•·
pages contain very complete bibliographical references.
(30) T. 1545: 863cl8-23; Kukuyaku lssaikyr! Bidon-bu 15: 371.
-17-
 Robert Kritzer The F<>ur \\ay,.; ot l-:ntl'rin)( the Womb (garhhiivakriinti)

The Vibhii$ii criticizes the last two opinions, saying that the Bodhi- and they think that they are having sex with their future father or mother.
Their conception occurs on the basrs . ot. t hese d"rstorte d 1"deas. ~
sattva knows his past lives for ninety-one kalpas. Therefore, in all four
blur.vas (Le., at the moment of death, during the antariibhava, at the The Bodhisattva, however. is not like this. He has the correct idea

moment of conception, and during the ensuing lifetime), he never has a that the man is his father and the woman is his mother. He thinks, "Due

distorted idea, and he never loses his memory. For this reason, these two to them, I shall grow the skandlzas of my next life. I shall receive my

opinions, which link the Bodhisattva with distorted ideas in three of the victorious retribution. 1\elying on this. I shall obtain my complete

garbhiivakrantis, must be wrong, whereas the first four opinions are enlightenment (mwttarasmtzyaksmtzbodlzi). I shall act for the benefit of all

acceptable. The Vibhii$ii never explicitly chooses one correct opinionY 0 beings." Thinking thus. he produces affectionate love equally toward his

Having given definitions of the four garbhilvaknintis, the Vibhii.,>ii father and mother. On the basis of this love, his conception occurs. Thus.

addresses itself to the question that will later concern the commentators accurate awareness is defined as the absence of distorted ideas and not
.. 1 '34)
on the Abhidharmakosabhii$ya. Since the moment of consciousness at necessarily the absence o f det1 ement.
conception (pratisarrzdhicitta) is always defiled, and all defiled moments of The other lengthy passage in the Vihhil:;ii concerning the garbhava-

consciousness are associated with inaccurate awareness, then how can krantis. which occurs in the second gmntlw. on bonds (*'fi = sm(lyojana ?).

one talk of entering the womb with accurate awareness ? The answer is also deals with the apparent incompatibility of accurate awareness and

that accurate awareness need not be dissociated from ignorance defilement. This passage, which consists of a refutation of the Vibha-

(avidyii);IJ"tl it must simply be free from distorted ideas and intentions. Even jyavadin assertion that undefiled (aklista) consciousness. as well as deiilt>d

the Bodhisattva has a defiled consciousness at the time of his conception (kli,>trz), can cause conception.:351 comes to essentially the same conclusions

because he has love for his own body and love for his father and mother. as the passage summarized above. According to the VihluL,rL. the Vibha

If so, then how is he different from other beings? The answer takes us jyavadin assertion is based on the s17fra that says that the Boc!hisal t v:1

back once again to the scene of intercourse, where ordinary beings fail to
recognize their future parents. Due to this mistaken notion. that their
(33) T. 15-15: 863c26-K6.\a7; Kokuyaku Issaikyri Bidon·bu l:i: :;/:~
father is not their father and their mother not their mother, hatred for the
parent of the same sex and love for the parent of the opposite sex arise, (34) T. Ei45: 86.\a/-12; Kokuwzku lsslliliwJ Bidon·bu 1~: :\'/:!.

(35) ~fftl.fa. A more literal translation would be "\·ontlllllll\" •>I <''-"·''"11< ,. ·· l'o~11 ll~t·

(31) T. 1545: 863c23-26; Kokuyaku IssaikyiJ Bidon-bu 15: 37!-:l/2. context suggests that it must refer to thl' lll<>lllCill ot coii<"<"Pil"ll
In the Ta·cliilt·lll /un. whl're this issue is di~cusscd. illl" t<·nn .il:.o .IJl\""'11 '.I 1"1 ~

(32) It appears as though the text here is equating the presence of ignorance with , ;, 1if!J?.'lil;'f--1;1);'/('J:.!fijt_~,(..A,LiHf;-T. l:'i09: ')Oati 7). Lanwti<' lr;ll"·l;il<'"; 11 ·•·

the condition of being defiled. '"reincarnation·· and gives pmtis11mrllti as a Sanskrit <'quivaknl il'l~ I :~',"Ill

18 . 19
 Robert Kritzer
-.~iorfP.S in, and exits from the womb in full awareness. But the
insists that only defiled consciousness can cause conception, and
...,.,;,h,.un:: that the Bodhisattva, although fully aware and not afflicted by
·the'Oedipal tensions of ordinary beings, nevertheless has affection for his
future parents. Therefore, even in his case, the consciousness is defiled.l3$
IV. The Garbhiivakriintis in the Abhidharmako§abhiisya
and its Commentaries
Returning to the Abhidharmakosabhli$ya, we see that Vasubandhu,
like the Vibhli$a, defines the garbhtivakrantis in terms of the level of
awareness of the transmigrating being. However, as I have mentioned, he
places them in a different order than in the Vibhli$a: the first type enters
with accurate awareness, but he suffers from confusion while residing in
the womb and when leaving it; the second enters and resides with accu-
rate awareness; the third enters, resides, and exits with accurate aware-
ness; and the fourth is confused at all three stages. Vasubandhu then
explains that the order is reversed for metrical reasons. He also explains
(36) mmz:fft\Jf'W!try,c,,;fF4r1f;f!'l*W~1tJJIJ~*o r.,,~fiiJitd'f-JlUII.o ~~flX~~(&tfJltilll.o
rii~~IDto 1Hi.i.Ho.A.mllt:io .JHofJ:mllt:io .iHo.'l:lmi!Fio l.li·tiiE11lo J....fl}Mi~o iE11l~P
/GW!try,(.,(&o /GW!f5,(.,?)>%:ff;f!'lito :!\t~ ~Xf.IH{Pjti,\::f/5 ,c,,fjg%.ff f§*'f~ftWfJ~o p.,~ :i::fiif
Jil{EtjiJfiJI~~o ~flX~'fj;lJ;t!!IDtiE11l~o ~fl~:ff~HilJ!l~jjjj.i\.HJ:nfio ~A.J!Fill;'f~fll~;f:
:wx:.€!l!!io 17:. A./lt;ll;'f~X:.tE;f:~-BJ:,t§fl!!io mtt~ E.;{'f/ilfiill&o f:~;ft"'i#iliA. -BJ:J!Fill;'f,(.,~i!Jj
'fj;)Jo m-x:x:~m-£3:-BJ:~o /jjt{JUJI.~jjjj~!\(if<,L,o 1f¥JI.~/&,(.,:fj~f5o ~fJIJ;t!!/&.?; ~JE11lo
l&tt~~/Gi!H~iit (T. 1545: 308c26-309a10; Kokuyaku lssaikyo Bidon-bu 9: 378-379;
see also Bareau 1955, 149, 177).
A corresponding passage can be found in T. 1546 (232cl1-19), butT. 1547 does
not include the appropriate section.
-20-
The Four Ways of Entering the Womb (garbhiivakriinti)
that beings born from eggs are confused at all three stages, and he
defends in detail his inclusion of such beings among those who enter the
1311
womb.
Next, Vasubandhu explains what it means to be confused or to be
accurately aware.(38) Here he follows very closely the Vibhli$a passage,
summarized above, beginning with the person of little merit, who thinks
he is escaping into a grass thicket. There is no need to comment further
on his explanation.
Vasubandhu, unlike the Vibhfi$a, does not raise the question of how
one can be accurately aware at a moment that is, by Sarvastivadin
definition, defiled. His commentators, on the other hand, discuss this
problem at some length. Yasomitra, who follows closely the logic of the
(,37) sarrtPrajiinan vi§aty eka/J (Abhidhannako§a III 16a) I ti${hati ni$kriimati sii sarrt-
prajanan• I ti:,;thaty apy apara/J. (Abhidhannakow Ill 16bl I sarrtprajanann iti
uartate I praviSaty apz-ty apisabdat I aparaiJ I ni,~kramaty api (Abhidhannako§a Ill
16b-c) I sarrtPrajiinan praviSati ti${hafy api I sarviirzi miiljho 'nyal; (Abhidhanna-
kosa Ill 16c-dl ka..~cit punah sarviiny euiisarrtPrajanan karoti pravi§aty asarrtPrajiinan
ti.5{hati ni$kriimaty api I etaS catasro garbhiivakriintaya/J pratilomarrt nirdi:,;{ii/J I
slokabandhiinugunyataiJ I nityam awajah (Abhidhannakow HI 16d) I awajal; sattvo
nityam mur/.ha eva sarvarzi karoti I katham awaj jato garbharrt pravi..~ti I yo 'pi jani
~yate so 'py awaja/J.I athava bhiivinyapi samjnaya nirdesa/J kriyante I tadyathii "sa
J?1.Skrtam abhisaJ?1.Skaroti" ti sutre odanarrt pacatui sakturrt pina$!1ti loke I tasmiin
naifll do$a/J (Abhidhannakosabhii$Ya: 128.1-16; La Vallee Poussin 1971. v. 2: 54-55).
•This must be a mistake for viisarrtPrajiinan. Pradhan·s first edition reads
vii sarrtPrajanan, as does Shastri (430), but the Tibetan does not support this
reading: gcig ni §es biin du 'jug go I I gnas pa dan 'byun ba ni ses biin du ma yin
no (Abhidhannako§abfui$Ya,: gu 141b5). The Chinese translations are not much
help since neither seems to correspond very exactly to our Sanskrit text at this
point, but in any case, the meaning requires emendation of Pradhan and Shastri's
texts to viisarrtPra,iiinan.
-21-
 \'\w \'."" \\:~1··. "I 1-:lllt·ri11g lilt' Womb (garbhiivahriinti)
Robert Kritzer

Vibhii:;a, asks, "If he is accurately aware. then why is the bonding at the SaqJghalJh;tdr;t, who. while following. the general reasoning of the Vi-

moment of conception always established with a defiled consciousness?" bhll$ll. adds some arguments of his own:

He answers his own question, saying that it is associated with affection

for the mother. In other words, although the accurately aware being is [Objection:] Isn't it necessarily the case that the conception-existence
is defiled?(421 How could it be that one enters the womb accurately
aware that he is entering the womb. and not a thicket or a pleasure aware? The expression "accurately aware and resolute" refers to the
1431
garden, he has affection toward his mother, and this seemingly positive restraint of the indriyas (indnyasarrwara). This restraint of the
emotion is a form of defilementY9) indriyas is definitely good. [Reply:] There is no fault here because
not every [state of] accurate awareness is acknowledged to be
P'u-kuang, the seventh-century Chinese commentator. is also con- contained in the category of "good." If this were different (i.e., if
cerned with this question. He defines "accurately aware" as meaning that every state of accurate awareness were good). then there could be no
one knows, without any misconceptions, that one is entering, residing in, telling falsehoods while accurately aware. Alternatively, the state of
401
entering the womb. speaking with respect to the series, is not only the
and exiting from the womb.( By way of an explanation he quotes from exact moment of connection with the upapattibhava. In this state (i.e ..
the • Abhidharmapitakaprakara1JO,Sasanasastra ()liiJ J!E.Ji~ 1 iiiZJm7~ ,i~)(lll of of entering the womb accurately aware), there is a lot of good and
little that is defiled. Because there is more [good], we say that [the
being is] accurately aware. Alternatively, causing respect to be
produced toward that person (i.e .. the Cakravartin, etc.). [we] estab-
(38) katharrt Punar asarr~Prajanan miitu}J kuk~irrt pravi§ati yiivan ni,~kriimati ua lish the appellation "accurately aware" for his non-confusion.
sarr~prajanan I alpesakhyasya tiivat sattvasya mmuh Jmk,,·im praVt:{atah el'm!1 11iparttau Because he knows. in accordance with reality, "This is my father; this
sarr~jiiiidhimok:)au pravarttete I viito uati devo var,~ati I .{ifayt1 durdinarn malwto M
janakiiyasya koliihalam hanta /Y'Ij£lgalzanarrt vii praviSiimi vanagalwnam ua trnakulhn
(41) The original passage can be found at T. 1563: 839a22-b3. Neither it nor a
vii par'Jflkutirrt vii vrk:)amiilarrt vii sarpiimi kur;iyamiilarrt veti I tistluzto 'py e:;u tis-
parallel passage from .Vyiiyanusam comments on the passage from Abhidlzarrna-
thiimiti ni~riimato 'py ebhyo niryiimiti I mahesiikhya.:;ya tu sattvm,yiiriirnaytJ uti
ko.{abhil,>ya being discussed by P'u-kuang: they are both comments on the immedi-
PraviSiimy udyiinarrt vii priisiidarrt va 'bhirohiirni kufiigiirartJ uii paryankartJ ueti 1
ately following passage in Abhidhannako§abfui:e--ya. in which the Cakravartin.
tathii tif/hiirni niryamiti I evaytJ tiivad asarnprajiinan pravi§ati yavan ni$kramati I saytJ·
prajanarp.s tu samyak prajaniiti miituh kuk~irrt praviSiirny atraiva ti:;thiirni ata eva Pratyekabuddha, and the Buddha are discussed.

niryiirniti I niisya vipantau sarrtfiiadhirnok~au pravarttete (Abhidluznnakosabhiisya:

(42) W.11 must refer to the first moment of consciousness at conception, usually
128.17-26; La Vallee Poussin 1971, v. 2: 55-56).
designated as pratismndl!icijiiana or upapattibhaua.

~ sarr~prajanarp.s tu samyak prajanati. miituh kuk.'firrt pravisamity evarn-iidi. yadi

(43) For a definition of indn~va:;amvara. see the Abhidhannako§abiW.,<;_va: sampra-
samyak prajaniiti katham kliflenaiva cittena pratismndhi-bandho uyauastluipyate.
miitr-snehiidi-yogiit kli;J!arrt cittarrt bhavati (Abhidhannakosauyiikhyii 282.25-27;
jiiilnrzsmrfi dve tu mana-indriya_c;ammmu (Ablzidlzannafw.{a IV lSc-d) I! pratyekarn
duismbhiivajiicipaniirtl!mn punar dz·(grahanam mil yathiisamkhvam uijiiiiyfti manah:
Yamaguchi and Funahashi: 142).
samvaro pi smrtismnpmjiiiinasmbluina iti I indri_vasamvaro "pi iAbhidhannakosab-
hri:;ya: Z09.l-3; La Vallee Poussin 1971. v. :l: :i2-5:l).
((0) ~JlijlJ1.!!9alA.ti:lli?&:ltiHU (T. 1821: 163bl; Kokuyaku lssazkyo Ronsho-bu 2: 290).

-22-
 Robert Kritzer
is my mother," he is called "accurately aware."
[Question:] How can it be that the third type of rebirth (mentioned in
the next verse), the Bodhisattva. who is in all respects lucidly aware
when experiencing the results [of actions.] etc., has this kind of thing
(i.e., a defiled consciousness) at the time of entering the womb ?
[Answer: If.] after beginningless repetition (of the love of a child for
its parents), he ingenuously gives rise to a thought (e.g., of affection
for his future mother), what fault is there ?(H) Or he only gives rise to
a defiled consciousness of affection; there is no improper lust."(45l
P'u-kuang next refers to two passages from the Vibhii:;a. The first of
these comes at the end of the account, discussed above, of how the
antarabhava enters the womb. After describing the thoughts of love and
hatred toward the future parents, the text continues: "The majority of all
beings produce these sorts of distorted ideas and enter the womb, only
excepting the Bodhisattva, who, at the time that he is about to enter the
womb, recognizes the mother as his mother and the father as his father.
Although he is able to be accurately aware, he gives rise to an affection·
ate love for his mother, and availing himself of the force of this love, he
enters the womb."(46l The second passage quoted by P'u-kuang, which is
found in the main exposition of the four garbhavakrantis that I have
summarized in the previous section, simply states: "Producing affection
equally toward the father and mother, he is thereby reborn."(47l
Thus, like the Vibhii:;a, the commentators on the Abhidharmakosabhii$·
ya attempt to deal with the seemingly contradictory propositions that the
moment of consciousness at conception is always defiled and that some
beings can enter the womb in a state of accurate awareness. As we have
seen, P'u-kuang's explanation presupposes that these beings are special.
In the next verse of the Abhidharmakosa and the commentary on it,
Vasubandhu identifies who the special beings are.
~24 ~
The Four Ways of Entering the Womb (garblulvakrrinti)
(44) In the Nyrlyilnusilm there is a passage p~rallel to the passage from the • Abhi-
dharmapitakaprakaranasiisan~~astra quoted by P'u-kuang. Below, this passage is
dotted-underlined, and I have indicated differences among the three texts, namely
the original passage in the • AbhidhannaPitakaprakarm:zastlsana.~iistra, the passage
as quoted by P'u-kuang, and the parallel passage in the Nyayiinusiira. Immediately
after the passage in question. the Nyiiyanusiira supplies some further explanation
(underlined). This is the basis for some of the explanations that I have given in
parentheses.
';'t/f*fi;fflt;[~.(.., __fPJ_'W: !_£~ ~£f!JtJ.~.o _J_[~~~9 _;li/._fN_~~o- _~f~~-~-0- -~~~~
'llf~. ~-wr-~~0· ·_:_:.w}E!JJ,. ~-TI:·Jt,filic,. ~f.~ilfJt,~i,. -~~Jl:ll!jf)l\f[[J:l_J~lf.~if~ __!!X:_.l-Jjifsl:,, _t}i~
*i~: -~-F-utti£~~-i1H~?lf> 9 _ !1;-Jl:_t_ili:_'P_,_ :W:·~· ?J:~" _~i75:C.·~'- fi'i_ill/,__J_[~lo__bjz_i]_ijtra'!~.EJ
i-~-;;o--!!~~Ji.i.Ji~J~~~~X_o_)f':b~~~e.Sr:~~!Jl.~.o_}_\'J_~~~~~e-*~~J~)!:_~~~{~~e-~
:g]["~-o- -~ffl~"i-~: _f_&_'[(f~~~ _J1;']~' ~::fl. J1:0fl_ )_ JJ!., _IJll/•Jfl_~.,_ .:fr~g~-~-0 - ~~ J..j:£
{;~--~r-;fi£~;: .;,Jm-waHilEJJJJll!. iliJEm·/'1·, 7t1?'15lli'c~:o ~Wi}/.\\c'Ko ff1~!zti*$1l1iftll
£iltii"t~iilc i\tr,~:tJUL ffitl:l'.'~:tJ., IR'*lt'-F.il"f., ii!!if~~ (T. 1562: 479a28-bll; Kokuya-
ku Issaikyo Bidon-bu 28: 141 -143).
"Note that T. 1563: 839a gives lt instead of 1!ff. but P'u-kuang gives /£.
"Note that the following sentence appears neither in P'u-kuang nor in T. 1563.
'Note that T. 1563: 839b also gives 1!\t, but P'u-kuang gives ~-
(451 Mtt:;: J·c:.'. .i;." ·.:,~ 1S'f.H-f{~-!4~:~·"-1!1JJfJP-u)·':~fllt~,_ !Pil,~AtJHU;i~" .!::tlmfl~i~:
J!lf:"){:/f-., ~Wi ~J~., ---=--~~ ~X{l}y]ffj-tj:_1~~~~9t;;'ft~e _7HtJ!!t;J!\f,_i[)}l_~~~o- Y~N!fit'!:, _JJ~fl_l
~-;ji.,- _J_p.nff;_;r~i.t;i_1{ ?9}Jjl2 _ ft:')l:c_i!J/f-ft ~~A!=~, _1~-~~;}_,t~,[lt0ll~j;o" _~~ ft:'_W~ftA~~~~
~~-~~-;f:;~L;./~ ;~~~rr, ~)~ ~~~J!!'!!J)l:c_:¥:_:f~X*~~'M~J1l:"_8~ f. JE!!l.,_ FiPJ~}c'i._1~_1i_ tl:~Jt!~" ~
;
-~~-ii·~ ~;: -lflf Allii~ff¥~~~~0- ~Mi.t¥~~~¥J<I:ilJH:JYi H~~ ~" -~~~lt ~~~_1\!/.--*_i~,~:~:il'
i-i-(Wii~~~~mworo ~=t:t~7t;;lto ~:=./filiUll:;i';JEmJ (T. 1821: 163bl-
-13-: -Kokuyaku [ssaikyi! Ronsho-bu 2: 290-291). The underlined portion is the quota·
tion from the • Abhidluzrmapitakaprakaranasiistra.
"T. 1563: 839a gives~ instead of !!!. Kokuyaku Issaikyi5 (Ronsho-bu 2: 292 n. 71)
follows P'u·kuang, which it says reads more easily.
"T. 1563: 839b gives lt\i: instead of ~- Kokuyaku Issaikyi! (Ronsho-bu 2: 292 n. 76)
refers to this (although it mistakenly prints !~ when it means llli:l and prefers ~­
'T. 1563: 839b gives tti instead of t!'
 •
·';
The Four \rays of Entering the Womb (garbhrll!almmti)
Rob~rt Kritl.t'l'
;;:: r:

In the first half of verse seventeen, Vasubandhu says that, in add it ion , · t.-r."IJsl·\tes the BluJ'J'a's introduction to verse 17 as "~ont att!;!>~ ,.,,
(48) ! lll!SSI!l n • < '· ~ • ,
. - _ "- .. il a Vallee Poussin 19!1, v. 2: 56). Although the word .1/lltr/
to a division of the garbhiivakrantis into four, there is also a division into s1gnees dans 1e ,,utra - . . . .
. f h . · . of the text he is probably JUStified 111 undt•rst;uut
14 appears m none o t e \ erswns . . - - .
three:<•tll the Cakravartin (the Universal Rulerl 9l and the two self-existent . . . H . , ··th the exception of the "short sutra enumcrallllK
ing 1t as tmp\Ied. 0\\e\ er. \\ 1 · _ . ,
ones, whom he defines in the Bhil$ya as the Pratyekabuddha and the - k - t' " referred to bv Honio as the source of the UjJaytlw s
three garbhava ran JS - _ _ .• ,
. ·- , · the J...bilidfzannaknsabha,l)'a but not otherw1s~e
Buddha, or more precisely, the antarabhavas who will be born as them in comment on the passage m -
. .f. db. · 11 qv 1 ')/) I h;n·e been unable to trace such a passage.
1dent1 1e ) 111m . o· . · · ' .
the following existence. They are related to the first three garbhava- The text of the [ ·pdrikti's comment is as follows: mnal du ';'ug pa gsum dar.;
krantis mentioned in the previous verse: the Cakravartin enters in accu- ies bwz ha I g/e~z gii ni mi:Zan du vnd pa na 'o I de nas /Jcom ldan das ~',~S d~~ slon
- z, ~ ~-/,JJ.l li'l" miut! du 'jug pa ni malll pa gsum ste ; ses bzzn du
rate awareness but does not reside or exit thus; the Pratyekabuddha nuzms la hos le · ',c · .. ,.., .
.. . I du 'iw' pa dail , .'ies bfin du gnas pa dai1: 'b_vun ba ses biin ma ym pa
m a I m na . . "' . i . . ,. p < biin
enters and resides in accurate awareness; and the Buddha is accurately .1 , lncz 'i m iutl du 'jug pa .{es hihz du m a \'in gyi .: gnas pa ran/ ;ug a ses
dm ' · - b -· d as pa
aware in all three states. Furthermore, the order of the garbhiivakrantis is dai1 I ma 'i mi1£ll du 'jug pa dai1! 'bvzriz ha dan I gnas pa _van ses . zm u gn
· · 1. . - hta,rs pa 'i dbugs hyun ba drug pa
yod do zes gsui1s so / 'dz ~gyas pa Ill P zm rg~m "~ r::c •
determined by their actions and their knowledge: the Cakravartin has
/as hila bar bya'o (Abhidhannako.~atiknpayzka: tu l5::>a8- b.)b3}. . ,
bountiful meritorious actions; the Pratyekabuddha has bountiful knowl- This passa~e does not make sense. As it stands, the only w_ay It coul~ .be
edge, both from what he has been taught and from his own investigations; understood (and not without taking liberties with the grammar) IS as follov.s. 1)
aware at entrance and residence, but not at exit; 2} unaware at e~trance. b~t
and the Buddha has bountiful meritorious actions and knowledge. All , . t residence and entrance (this looks like a mlstake. and Hon]o correct.s lt
aware a .d _, d ·t Of these the f1rst
others belong to the fourth category mentioned above: they are accurately " 't" rl""l 981· 3) aware at entrance. res1 ence. an ex1. - ·
to ex1 ' '"' · · '· . d B th
aware at no point in the process of entering the womb. 150l and third are possible, although they would result m a strange or_ ~r .. ut e
en if corrected according to Honji.i's suggestwn. IS Impossible. to my
Vasubandhu here seems to blend material taken from the first and second. ev . h become
transmigrating bemg can some ow
knowledge, no text says that the
fourth opinions of the Vibhil$a, summarized above. However, he has aware while in the womb.

(49} For a discussion of this concept. see Spellman 1964, 170-175.

(46) X~i'Pt+•:i:o ~_{(i1J_~~~¥P~_illl_~l_~~l_lif~.llfP~-'-~!t-~~~m·_~!ltJl:1_o__ ~XX
_
~2--~-J~t~t~~ ~~J?-~f!I!JfrtJ;~~-~-IIft~o- _~!ttf~_:i]J~-~~~~ {T. 1821: 163b13-J6; (50) aim punar apadi.{yate garbham!aiin/ayas tism.'i cafm~z:arttisvayamblmvii~ (A~~~
Kokuyaku lssaikyiJ Ronsho-bu 2: 291). dharmako.{a Ill l7abl I cakravarttina.{ ea svayambluwos r:a pratyekabud~hasam .
•T. 1545: 363c; Kokuyaku lssaikyo, Bidon-bu 10: 195. dhayos ea I yatlulliramam ity ante vaksyati I tat m prathamii cakravarttmah /sa hz
prauisaty eua samprajanan na tist/wti niipi nisliriln~atz_i prat~·ekabuddha.~-~~th;;
(47l X.~¥1:- 8 t+ =.•~'iHilEffirt':i:, ~M'_S<:_~~~~~!t.!i:J)I:t_,f:ti,~ ;~;'!.:t~i !I:.;:; !~i-~_lt~ . b ddho niskramaty api 1 atrapi bluivinyti sam;naya nzrdesahl karma;nannb _
aPz ,1 u . d) ., d k rmanam
..H!~-~IIft~:ito it£~~ ~-5]-,& (T. 1821: 163bl7 -19; Kokuyaku lssaikyr! Ronsho-bu 2: yeslim va ut·-sati a tva-d _vathakramam (·4.bhidJzarmakosa Ili 17c vzsa a a. _. _
_ k · - - pratlwma 1 ui.qadajiitlnilniim biihusrutyakrtapravzcayanmn
291). udarapunva nymUlm · · _
"The note in Kokuyaku lssaikyr! (292 n. 79) points out that the passage is actually dviti\'i.i /-uisadapun_vakarmajiitlnanrim trtiytl I la em tv ete cakr~varttyaday: ev~m-.

in chiian 171 (T. 1545: 864a; Kokuyaku lssaikyo. Bidon-bu 15: 372; see summary
bhu~ vathi.ikranwm I .~esaniim caturthiti siddham bhavatr (Abhzdharmaknsabhasya.

above), not 172. 128 . 26 ~ 129.4; La Vallee Poussin 1971. v. 2: 56).

-27-
-26-
 Robert Kritzer

Poussin's later translatioll tl~l/1, ,._ ~: :)~!) <t.~lt't':, witlt tltt•fJJ. l11 <tdditioll, if
altered aU of it in order to agree with his reordering of the four garbhava-
"reverse" meant in the direction of nir/'(/na. thl' pi;!Ct'IIH'IIi of the ordinary
krantis. At this point, a chart may be useful:
person would be problematic.
As Enomoto has also pointed out, Vasubandhu's order is not the
Vibhii$a order GarbhavakrantiszUra Order Vasubandhu's Order
opposite of the ordinary Sarvasti\·adin order. Nor is it exactly the
1. completely unaware 1. aware at all three stages l. aware at entrance only
(=the ordinary person) opposite of the order in the Garolu.zmknzntisatra. But if, as Vasubandhu

2. aware at entrance only 2. aware at entrance and f ~-

aware at entrance and does in verse 17, we only consider the three special cases, i.e., Buddha,
(=the Cakravartin) residence i residence Pratyekabuddha. and Cakravartin. then Vasubandhu's order can be con-
'.,
3. aware at entrance and 3. aware at entrance only j·'· aware at all three sidered ··reverse'' with reference to the GarblziivakrantiszUra. Nonetheless,
residence · stages
(=the Pratyekabuddha) this explanation likewise would fail to clarify Vasubandhu's placement of

4. aware at all three 4. completely unaware 4. completely unaware
stages
(= the Buddha)
It is hard to know how significant this reordering is. As we have seen,
Vasubandhu himself, when discussing the four garbhiivakriintis, says that
he is enumerating them in "reverse" order for the sake of meter. The
word "reverse," as Enomoto Fumio has pointed out, could indicate a
movement away from sa111siira.M This is the way that La Valli~e Poussin
seems to have understood it in his earlier translation of this passage (1914-
18, 27). However, the commentators whom I have consulted take
"reverse" to mean "in a different order than the sutra,"IS'l! and La Va!H'!e
(51) Personal communication.
the fourth type, the ordinary person. at the end of his list in verse 16.
P'u-kuang has another explanation. According to him, the word
"reverse" refers only to the fourth type, which should come first; the
remaining types are in the same order as in the siltra. If we follow P'u-
kuang's reasoning, Vasubandhu essentially agrees with the order of the
Vt'bJ1a.5a.
- - (:J3)
The other possibility is that Vasubandhu is relying on some other
source, either a siltra or some other earlier text, for his divergence from
541
the order found in the Sarvastivadin tradition.( In this case, his statement
that he is altering the order for the sake of meter may be misleading,
perhaps even deliberately so. Although I have been unable to find any
such sutra, there is, as we shall see. at least one other occurrence of the
unusual order of the garbhliuaknirztis that appears in the Abhidharma ·

(52) Pratilomarrz nirdi~ta iti. siitre hi yafz sarvii'IJY asamprajanan karoti. e~ti prathamii
garbhtivakrantir ukta. tisras tu yathti nirdi!1anupiirvika eveti (Abhidharmakosavva-
khya: 282.4-6). Jt1Jit!il1i$a ~ll:Ji\::Xma -~~,Y.I£!flo :}(~/f~ (T. 1562 [Nyayanusa;a]:
478c22-23; Kokuyaku Issaikyo Bidon-bu 28: 140). :E'11<k;~:J.::mit£:?;1nl.lmo :::::JF,'f/fft]ff!\
~-~ ~-=-:}(~ftllJI:f:~il'o /iiJit!f11l$;'3;fJ'JI:.§o /&j1!ilJt~-~~[1g (T. 1821 [P'u-
kuang]: 163al0-ll; Kokuyaku Issaikyo Ronsho-bu 2: 289-290). (53) See note 52.

-28-
 Robert Kritzer The Four Ways of Entering the Womb (garblulvalmillli)

is part of an explanation of how the ~xternal world evolves. is. howt•vt•r,

V. The Garbhiivakriintis in the Yogiiciirabhiimi
The four garbhiivakrantis are also mentioned in several places in the
Yogtictirabhumi. Since discrepancies between the Abhidhannako§abhiJ:iya
quite separate from the elaborate exposition of the transition bet wet·rt
lives that is found earlier in the lvlanobhztmi. It gives us no clue as to why
56)
the order from the siltra has been changed.'
The next passage is found in the ViniscayasarrzgrahaJJ.i on Manobhami

and orthodox Sarvastivada can at least sometimes be explained by what in a long explanation of the cittaviprayuktasarrzskiira, jati (a force that is

I consider to be Vasubandhu' s reliance on the Yogacarablutmi, I was responsible for the arising of any dhanna), in which many different types

curious to see how the Yogacarabhilmi treats the garbhttval<ritntis. Unfor· of jati are listed. Here. the first type of garbhiival?rilnti is defined as

tunately, it merely lists, or at best, simply defines them. Nonetheless. inferior. the second and third types as middling, and the last type as

although it contains none of the detailed description that can be found in °

excellent jati .'5 Clearly, the order of the Vibhii$a is followed here. and the
the abhidharma texts referred to above, one of the passages in the passage suggests that its author was unaware of the possibility of any

Yogacarabhumi follows the same order as Vasubandhu. different order.

This passage, which is found in the Manobhami, agrees with Finally, in an exposition of defilement in the Vini§cayasarrzgraha'J'.li on
. ~8) .

Vasubandhu concerning both the order of the types and their identifica- Savitarkadibhami. the presence of kle§as at the moment of conceptiOn IS

tion with the various types of beings.(ssJ The context of this passage, which discussed. and seven (or nine) cases are distinguished. First, the person
whose conception is accompanied by both active defilements (paryavasth-

(54) That the Sarvastivadin tradition, and not simply the Viblul.sii, follows the order
found in the Sa'f11Pasiidaniyasuttanta is supported by the fact that the other (55) calrLim garbltilmkrantayali I kafrmuili I ladyatlui I swnprajiinan pravi.(aty asam-
Sarvastivadin text that enumerates the garblull'akrdntis. the Srt'f11yuhtiibllirll~amut· j;rajrlnams ti~{liati niskrdmati I .lam{Jrairlnan pravi.~ati tistlwty asmnpraj1lnan
hrdaya, also begins its list with the ordinary person, who is unaware at all three niskriimati I samprajiinan prrwi:~ati ti,,tlwti niskramati I asamprajiinan praviSati
stages (f!lli!t#~l19fltA.J!EiJl:ti';fiiJo ~ JrlA.~iE:ID I &1H!!Hflfi 11 JJ~i--iEffi11!H tisthati niskri"imati / tatra pmtlwmii cafcravartinalz ! dvitiyrl pmtyekabuddhasya I
!J)\11:~ I I llt11"-Mi1/t.'£.Aallilo NHi'IJ;fLHlli1fiJIWo ?Ji"JfiJ!R\.:AJ:I:L~ k~k/!Jio ~ J¥<1:ftiijLf1" trti_vil bodhisattva:,ya 1 caturthi tadanyesam sattviiniim ( Yogilciirabhiimi: 49.13-17; T.
A.lilllll~*lj:l~mftifrn:Mrlno f£in-ffl:llilo 'iF~1fiJ;t!.~&IJlli1filfW, JiJfi,L/l!IJiliJJt iJ\IJti))'llJ'Hi-iLQ! 1579: 289a27-bl)
&U~Mo~~~Mo ~m·.':t~~#m~•~mM•rt-~.ftWM~~gm-.A
Jltjo *l=A.!IEi*o E!:ID.A!IEio /f~llli1f!Lt~r·Htl1fii1Worfiit.EL!:Jllli1filo llJJJiliJJt mc:::.A.IltdL (56) Nor is the Yii-ch "ieh lun clzi (T. 1828: 330cl5-l6) helpful on this point.
El~~~::li!A.J!Ei~Jl::li!ttllilo ilili!Jllli1f!J~Jlli~~~L ?.fli19A.Ilfi#o RW:f~ftO:!i:.A.flfio i£1f.'ftltil
~~-tt~ ili~E!:Wft~·ili!IEio OO~~A.Jit~~fiiJ~~ ~ m~~~SI~m (57l iHf;~7JII" ,H'liP:fiJi--llfil'io t,T1J"'F.., 't'-..:.A.Jit:f;·o gJ~Ij:l±o lili&.AIIil~. :l;MJ-l!'J>
/f';J(W 11 lj=I=~.GX:- I ?.fll191l'l.btff.t 11 1J:HJJ~'ff:it.fiwi'~'iF.fiRf"l'o ~=cti:tdfi'¥-ifu ± (T. 1579: 5S6b5-7). This passage has a parallel in the Chiieh-ting-tsang lun,
/f';J(Wo mc:::.~31(~;lt/f'~i~o mi19:?Hl'!-Jjj(;f.to 3U!to fJJA.IIfi1§"-W:!?<:±" m-=.•\Y~ Paramartha's partial translation of the Yogaciirabhumi: X..~-.gtM;R;;:l; T±o ?.fl
.:E. m.=:Mst-ffll. ~119~031{- T. 1552: 952a24-bl5). ·.:n :_;{ f, •t''L, ;,j;Vl.J·'1:Jif;){t, !:'!: (T. 1584: 1023c9-ll).

-30- :31 -
;r;!:7~-~"'"
k'~'l)' ..-·~·
~
~~::.''~~·
... Robert Kritzer
anas) and dormant defilements (anu5ayas) is the ordinary person (prthag _
jana). Second, the person whose conception is accompanied only by
dormant defilements is one who has seen the holy path. Third, the person
whose conception is characterized by entering the womb with full aware-
ness is the Cakravartin. Fourth. the person whose conception is character-
ized by entering and residing in the womb with full awareness is the
Pratyekabuddha. Fifth, the person whose conception is characterized at
all stages by not losing correct memory is the Bodhisattva. Sixth, the
person whose conception is characterized by being activated by karma is
everybody except the Bodhisattva. Seventh, the person whose conception
is characterized by being activated by knowledge is the Bodhisattva. In
addition, conception characterized by being activated by karma is un-
favorable (~~flj)_ Finally, conception characterized by being activated
by knowledge is favorable.(5 9)
Although this passage does not neatly set out the four garbhiiva-
krantis, we can identify them among the first five cases. the second case
being an anomaly. Here, too. the siUra order is followed.
It is hard to know what to make of these passages. It is clear that
both the traditional Sarvastivadin order and the rather strange order
employed by Vasubandhu can both be found in the Yogacarabhumi.
However, none of these passages is a full-fledged discussion of the
garbhiivakrantis. The second passage simply mentions the four types in
158) Actually, as the Yii-ch 'ieh lun chi points out, in this passage the term "concep-
tion" (M1:.i§*i) is used loosely to refer to not only the moment of conception.
strictly speaking, which corresponds only with entrance into the womb, but also
to residence in and exit from the womb, which are included in upapattibhava (;fi
fJ:i±Jlli:1:.;ffE..t5lo ;jpf,'j1:_1lifo :idPT~alii(Jt).,_f]:i±J{li?hH51£:lli*Wo M~a JH:)(~..\!(.Af.'i:ttl
lli:*51=.i§.;fffi;lj~{j!J- T. 1828: 686c24-26).
-32-
The Four Ways of Entering the Womb (garbhiivaknznti)
order, without describing them in terms of the awareness of the transmi-
grating being in the way that the abhidharma texts do. The third passage
describes the types in terms of awareness, but it is not explicitly a list of
garbhiivakrantis. The first passage, which corresponds to the Abhidharma-
kosabhti;;ya, uses the language of the abhidharma texts and is very definite-
ly a list, with definitions, of four types of garbhiivakrttntis. However. it is
little more than just a list, and the context in which it is found does not
seem particularly appropriate to a discussion of the garbhiivakrttntis.
Thus, we must not rule out its having been a later addition to the text.
VI. Conclusion
I shall finish by reiterating the possible explanations for the unusual
order of the garbhiivakrantis in the Abhidharmakosabhil?ya. Perhaps, as
(59) il.i~kf.'i'lJ'IJ*tlNII-1f tHL -~J:UillUKf./i'l=.ftH:fL ,i\1 Jr. Wt. =~~tlftl3li':f.li'F.fll*t't ,\'1 }.!,
'''i!'.li:o ~.li'Xi!A.Ilfif.r'i'4~ftl~o ,;\H'!i#ii L vq!OUA.li:f.,'i'J::.fll~o ,;1'/JlHiitL ti~--!;iJi,i
/f*:,JE;;?.*fi'Je.ffl*t'f, ;l\'l;mi'fliio ;'\j(;jifr<}l~Hi'i'f.f!Ut'fo ;j\'f~l'¥i~Hfic£_f!Jf.ilo k.:t\'Jifdl5!
f.lf5f.f§~o ~\'li~tfiWo )(_{j'J ~~~,f/jtff'J::.ffi*Uo J\'11!0$J'frijj ~;ff.'j'E_;j{j*ifo )(_~/m~ Jfi;f/j
*fi'H!l*Uo ~\'l~jifriji~U/i'F.i'fl~o ~fl>'t:~,iJi.t'i'l~fH*t'fo !.!)(:k.:TI\i::h.. (T.1579: 629c20-29).
A somewhat parallel passage, albeit one that does not mention garbhiivakranti,
can be found in the Hsien-yang-sheng-chiao lun in the chapter on dul_lkha: ~~5.lil
:fl"-\::;,fo\!11;', -ffii*'~o =M~H.to llt={t{iJ;'fL ~~f)];l~, {d!o!l\1\eW-o [Jll.l'.i!i!lf;~o ,j~
~~~ 0 Jijlj!fti~o ~\'l~~:t'fo /'\;fJ1Tt&o ,j'IJ~FffiWo {.;~1T~o ,j~~ifWf (T. 1602:
553a4-7). The fourth and fifth members of this list correspond to the first and
second members of the Yogiicarabhzlmi list. while the sixth and seventh members
correspond to the sixth and seventh members of the Yogiiciirabhumi list.
Shortly after this passage. the four garbhtivakriintis are mentioned in the sutra
order (T. 1602: 553al3-l8). They are not identified with prthagjanas, etc.
-33-
 Robert Kritzer
Enomoto suggests, Vasubandhu relied on a version of the Carbluiva _
kriintisutra similar to the one in the Mulasarvastivadavinaya, reversing the
order of the three special types and tacking on the ordinary person as an
afterthought- Or, as P'u-kuang suggests, Vasubandhu followed the order
of the Vibhii$11, which is identical to that of the extant Dzrgluigama, and
reversed the positions of only the first and fourth types.
However, the following additional possibilities remain: Vasubandhu
was aware of the list in the Manobhumi, and he adopted that list.
Alternatively, the list from the Abhidharmakosablui:;ya was inserted into
the Yogiiciirabhumi at some rather late date. Or both Vasubandhu and the
author of the Manobhumi passage knew a siitra that listed the garbluiva-
kriintis in this strange order. Since we do not have such a sutra, and given
the fact that the Yogiiciirabhumi is basically earlier than the Abhidharma-
ko§abhiisya, it seems to me that the first possibility is the most likely. In
any case, the affinity between the Yogiiciirabhumi and the Abhidharma-
ko§ablui:;ya is perhaps further confirmed by their including identical lists
of garbluivakriintis.
BIBLIOGRAPHY
Chinese Sources
A-p'i-ta-mo chii-she lun (JliiJff.Jl~~1i~if&=Abhidharmako§ablui:;ya). Trans-
lated by Hstian-tsang (2.:~). T. 1558.
A-p'i-ta-mo shun cheng-li lun (JliiJff.Jl~}llfilfl'!l!~if&=.'\Cva:vanu.siira). By Sarngha-
bhadra_ T. 1562.
-34-
The Four Ways of Entering the Womb (garbhiivalmlnti)
A -P 'i-ta-mo ta-P 'i-P 'o-sha lun (F>"I ~Jl~x.i'E.i~1'!;~ift= Viblui..5al. Translated
by HsUan-tsang. T. 1545.
A -P 'i-ta-mo tsang lzsien !sung lun (~UJ fGjl~ ~lfj'i7f;~if&= • Abhidharmapifaka-
prakara'lJ{lsiisana§astra). By Sarpghabhadra. T. 1563.
Ch'ang a-han ching (i<:f:uf;),-~if). T. 1.
Chii-she fun chi (1Jt?i"Ji!Htic). By P'u-kuang l'ifJ't). T. 1821.
Chii-she lun shu ({!'!..~~iiHJf/,E). By Fa-pao ($~). T. 1822.
Chiieh-ting-tsang lun U.R:J£~Jiii). Translated by Paramartha. T. 1584.
Fo shuo ju-t'ai-tsang hui 11-mf&..A.Mi~Wr= Nandagarbluivakrantinirdesa of
the Maluiratnakufa, Pek. No. 760[14]). Translated by I Ching (:Ri!ji). T.
310, szttra no. 14.
F"o wei a-nan shuo ch'u-t'ai hui ({~101:i!J')ffLJUf:lM:;*=Ayz~?mannandagar­
bhavakrrzntinirdesa of the i'vlaharatnakata. Pek. No. 760 [ 13] ). Translated
by Bodhiruci ( iHJEifiC.!.';). T. 310, siUra no. 13.
Hsien-yang-sheng-chiao lun (MMJJil!.'lrz,ii!H). By Asa!lsa. T. 1602.
Ken-pen shuo-i-ch'ieh-yu-pu p'i-na-yeh tsa-shih (f.f!:,f:.Jt--lJ.J1n1~JU.RI([l~
$ = Mulasarvastiviidavinaya Vinaya-K:;udrakavastu). Translated by I Ching
(,&i'Ji'). T. 1451.
Pao-t'ai ching (8?18t~ = Garbluivakrtintisutra). Translated by Dharmarak-
~ (""-·~;1/i). T. 317.
Ta-chih-tu tun (k''& l!t~if&). T. 1509.
-35-
 Robert Kritzer The Four Ways of Entering the Womb (!farhilrll'rlklrnlli!

Tsa a-p'i-t'an hsin fun C!fftJiiJ'Jt::!!AAfffi =Sarrz_vuktabhidharmahrdaya). T. Yowlcclmbhztmi. Edited by Vidhushekha~a Bhattacharya. l';11·t I. l';dclll Li.

1552. University of Calcutta, 1957.

Yil-ch 'ie fun chi (~1Jmfn6~~). T. 1828. Tibetan Sources

Yii-ch'ie shih ti fun (~fhU~m~~lfli= Yogiiciirabhumisastra). T. 1579. Abhidharmakosabhii$ya. Peking Bstan 'gyur 5:591 (m do :~n·! gul.

Sanskrit and Pali Sources Abhidharmakosa-tikopayika. Peking Bstan 'gyur 5:595 (nuio :L[re! tu).

Abhidharmakosabhii$ya. Edited by P. Pradhan. Tibetan Sanskrit Works
Series XVIII. Second edition. Patna: K. P. Jayaswal Research Institute,
1975.
Abhidharmakosavyiikhyii. Edited by U. Wogihara. Tokyo: Sankibo Bud-
dhist Bookstore, 1990. Reprint. (First edition: Tokyo: The Publishing
Association of the Abhidharma-kosa-vyakhyii, 1932-1936).
Mulasarviistiviidavinayaksudrakavastu ('Du! ha phran tse;.;s f.:vi g~i). PPking
Bka' 'gyur 1035 ( 'dul ba de).
Miscellaneous
Bussho kaisetsu dai jiten 1LilfW~*~.]!4. 13 vols. Edited by Ono <;enmyc1
;H!tzil'Y. Tokyo: Daito shuppansha, 1933-36.

The Caraka Samhitii of Agnivesa. Edited by Gangasahaya Pandeya. Kashi
Sanskrit Series 194. Varanasi: The Chaukhamba Sanskrit Series Office,
1961. Volume 1.
Digha Nikiiya. Vol. 3. Edited by ]. Estlin Carpenter. London: The Pali
Text Society, 1911.
Lalita-vistara. Edited by P. L. Vaidya. Buddhist Sanskrit Texts 1. Dar-
bhanga: Mithila Institute of Post-graduate Studies and Research in
Sanskrit Learning, 1958.
Mahiibhiirata: Text as Constituted m its Cn"ticaf Edition. Poona: The
Bhandarkar Oriental Research Institute, 1975.
Koku_vaku l<;saikyo §<]J'f-Vl*-~-
Agon-bu 7 (] apanese translation of Ch 'ang a-han ching)
Bidon-bu 7-17 (] apanese translation of Vibhii$il).
Bidon-bu 26 (] apanese translation of Abhidharmal?osahhiL5_va)
Bidon-bu 27-30 (Japanese translation of A-p'i-ta-mo shun cheng-li
tun).
Ronsho-bu 1-5 (Japanese translation of Chii-she lun chi).
Modern Works
Apte, Vaman Shivaram.
[1957] 1986. The Practical Sanskrit-English Dictionary. Kyoto: Rinsen.
Reprint.

Majjhima-nikii_va. Edited by Robert Chalmers. V. 3. London: The Pali Text Bareau, Andre.
Society, 1899. 1955. Les sectes bouddhiques du petit vehicule. Publications de

-36- ·- 37 -
':;
'
 Robert Kritzer The Four Ways of Entering the Womb (J:arhlltll'tdn.llllli

!'f:cole franc;aise d'Extreme-Orient XXXVIII. Paris: f:cole 1991. ''Shamatadez:a no tsutaeru J!gon sltirvo" .· . ,. ' ···
r7)J~"'-6 fli1Ji3-"tl:#. journal of Ko/)(' Wtllltt"lt I 1111'•' .tt•· ,
franc;aise d'Extreme-Orient.
89-106.
[1953] 1970. Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar
and Dictionary. Reprint. Delhi: Motilal Banarsidass. Horner, LB.
1959. The Collection of the Jll!iddle Len.L!IIt .')avillt:'· r.llt~!llllltttl
Hara Minoru JJ'/-J(. niMya). Volume III. London: The Pali Text ~.H·i•·l\'
1987. "Garbha Kenkyu" Garbha 1ilfJ"E. In Indogakubukkyagaku
Ronshu 1 / F "f:f.L.~"f:~ifli!fi (Presentation Volume for Johnston. E.H.
Professor Takasaki Jikido). Tokyo: Shunjusha. Pp. 801- [1936] 1972. The BuddJwcarita or Acts of the Bwldltrt. !Jt>lhi: iVI .. t 1Lil
816 (23-38). Banarsidass. Reprint, parts one and two hound t •'~' ·t lw1

1994. "Deva-garbha and Tathagata-garbha." In The BuddhL>t Kritzer. Robert.

Forum Volume Ill. Edited by Tadeusz Skorupski and 1993. "Vasubandhu on sa711skarapratyayaJ11 vijiidnrLJil." jolfm•tf <~!
the International Association of Buddhist .'-J'twlit•s l ti( I): :'I
Ulrich Page!. London: School of Oriental and African
Studies, University of London. Pp. 37-55.

1994. "Cittaviprayuktasa711skaras in the AbhidharmrL and I lw

Harada Waso W-EH:fU*.
1993. "Dignaga no Hastavalaprakara1J,(l & Vrtti: Wayaku to Skt. Yogacara.·· lndogafw BuJ.:kyr!gaku Kcnk\'17 -l:ll I): ') I''
Kangen 'yaku no kokoromi." Digaga r7) HastavalaprakaraJ)
a & Vrtti: fOiVtc Skt.~:lf;;if{r7)ili\:h Ryukoku Daigaku Buk- 1996. "On a Sutra Quotation Commmon to the Yogrimmhllllllll
kyogaku Kenkyashitsu Nempo 6: 92-110.
and the Abhidlwrmakosabh!J:?ya." !ndugafm Blfldc\'ut;lllm
Kenkyil 45(1): 15-20.
Hirakwa Akira .i:fLJII~.
1990. A History of Indian Buddhism from Sakyamuni to Early 1998a. "Semen. Blood, and the Intermediate Existence." lw/ogalm
Mahayana. Translated and edited by Paul Groner. Asian Bukkyogaku Kenkytl 46(2): 30-36.
Studies at Hawaii 36. Honolulu: University of Hawaii
Press. 1998b. "Garhhavakrantisatra: A Comparison of the Contents of
Two Versions." Maranatlw: (Nr!torudamu ]osltidru:!{lllm
Honjo Yoshifumi ::1>:/±.E!Jt. Kirisutok_w!bunkakenkyitjo Kt:vm 6: 4-13.
1984. A Table of Agama-citations in the Abhidlwrmakosa and
the Abhidharmakm)o[sic]payika. Part I. Kyoto: privately Lamotte. Etienne.
printed. [1944] 1981. Le traite de la grande vertu de sagesse de Nrlg!Irimw ( J/111111

-38-
 Robert Kritzer
The Four Ways of Entering the Womb (garbl~tluakranti)

Pra}najJrlmmita.'iastra). Tome I. Louvain-la-neuve: Univer-

sit~ de Louvain. Series IV. Tokyo: The International Institute for Buddhisl
Studies.
1988.
History of Indian Buddhz:~·m, translated from the French
Spellman, John W.
by Sara Webb-Boin. Publications de l'Institut Orientaliste
1964. Political Theory of Ancient India. Oxford: Clarendon
de Louvain: :l6. Louvain-la-Neuve: Universite Catholique
de Louvain, 19HH. Press.

La Vall~e Poussin, Louis de. Thomas, Edward J.

1949. The Life of Buddha as Legend and History. Third edition.
1914-1918. Vasuhrmdhu et Va,·omitm: Troisieme chapitre de
London: Routledge and Kegan Paul.
L 'AhhidJuJnnako,·a: Ktlnlld, Bhd$ya, et Vyakhya. Bouddhis-
me. ~tudes et materiaux: Cosmologie: Le Monde des etres
Yam a be N obuyoshi LlJ $ ~g.Jt_
et le monde-r~ceptacle. London: Kegan, Paul, Trench, and
Trubner. 1990. "Bzja Theory in Viniscayasarrtgraha1Ji." lndogaku Bukkyoga-
ku Kenkyu 38(2): 13-15.

[1923-31 J1971. L 'Ahhidhannako.1a dl' Vasuhrmdhu. New edition. Melanges

n.d. "On the School Affiliation of An Shigao: Sarvastivada and
chlnoiN et bouddhiques lli. Reprint. Bruxelles: Institut
Yogacara." Unpublished draft of a paper given at the
Bt!llll! deN Hnutt•s ~tudes Chinoises.
international workshop on 'The Works of An Shigao'
Norman, K.R. (Leiden, 19-20, Dec., 1996).
1983.
Pill Lit•mtu,.,. A HiHtory of Indian Literature, v. 7, fasc. 2.
Wl11baden: HarruNowitz. y amaguchi Susumu LlJ D -hit and Funahashi Issai -Jtl·ffl;~-a::t
1955. Kusha-ron no Genten Kaimei, Seken-bon t~1't.l~C7)@~JWUJ.J:

Rhya Davldt, T.W., and Wflllnm Stc•de. iltra,~"i:t. Kyoto: Hozokan.

(li21•21Jlt?a. Tll1 Pull TIIXt ,..,(Jr'il'l.v's Pali-English Dictionary. Reprint.

Lundun: Th., Puli Text Society.

111~1 Kynku•• f.tf(lhU¥1.

lt11t, 1\'tmdn Ahidalsumakusltamn i~ ;.~fliiJ l'{ii~1~-1f~~- Kyoto:
II07.0lwn.

Srhmithausc•n, Lambt~rt.
l!JH7.
Ala_vavij~Mna. Studia Philologica Buddhica: Monograph

·10 -
11