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Brahmacrin reika: Early Stra Sources of the Prajpramit

THE BRAHMACRIN REIKA:


EARLY STRA SOURCES OF THE PRAJPRAMIT

M B Orsborn () 2008-02-01

Though the idea of some absolute starting point for the Mahyna be it
temporal, doctrinal or sociological has now generally been rejected, as well as
several other commonly held notions regards the Mahyna, the inevitably complex
link between it and mainstream (often referred to as Nikya or scholastic) Buddhism is
still not well established. Harrisons research into the oldest strata of Mahyna texts
in Chinese translation provides insights to how these stras may have actually come
about. He theorizes that within mainstream Buddhism, certain practitioners took
up the same [mainstream] practice, but instead of simply following the existing script,
they also modified and subverted it in a creative fashion, and one sees this not only in
their expositions of the smtyupasthnas proper, but in many other contexts as well.
He then mentions that examples can be found in the Ak[obhya] and
B[ha]d[ra]p[la] as well as in the Aa[shasrik], the Kayapaparivarta, and the
Ajtaatru-kauktyavinodan, to name just a few (Harrison:2003 120). Thus, he
indicates several very early Mahyna stras, several of which have known mainstream
predecessors. Harrison goes on to focus on the process of texts used for visualization
in the Pratyutpanna-samdhi, and also claims inspired eloquence (pratibhna) as one
of three sources thereof (Harrison:2003 124). Nattier shows similar reasoning in her
analysis of the Ugraparpccha stra (Nattier:2003 51ff). This term is also used
throughout the opening passages of the Aashasrik-prajpramit when Subhti is
asked to expound the Prajpramit, through the Buddhas might (Conze:1973 83).
Just as Harrison claims for the Pratyutpanna Stra, Yinshun also considers that
originally the Prajpramit was also a practice for forest dwelling bhikus
(Yinshun:1980 633ff, 652, 671, 701).
Thus, the notion that the Prajpramit was initially based on existing stras,
albeit modified in some way by these meditating bhikus, would appear to be an
acceptable working thesis. The question that we shall thus investigate is What were
the existing mainstream scriptures which were modified and subverted by those
forest dwelling bhikus, that subsequently became the earliest Prajpramit stra(s)?
Moreover, in what way where they modified?

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Brahmacrin reika: Early Stra Sources of the Prajpramit

PRAJPRAMIT:

Conze, in addition to producing copious translations of the Prajpramit


(hereafter Pp) from the Sanskrit, indicated that the Chinese translations of the texts
would be invaluable in ascertaining its origins (Conze:1975 x). So prompted,
Lancaster followed with a textual study of the various Chinese translations of the
earliest Pp, commonly known by its Sanskrit name Aashasrik (hereafter Aa)
(Lancaster:1968). Lamottes translations and research from Chinese sources,
especially the Mahprajpramit Upadea (hereafter Mppu), dealt mainly with later
texts and inter-scholastic issues (Lamotte:2001). The Chinese and Japanese traditions
have naturally tended towards reliance on these Chinese translations.

Notion and Structure of Original Prajpramit

The process of tracing such source stras is a reverse of how the Pp text may have
historically developed, and we must begin with what Pp texts we have, try to ascertain
the earliest form of that text, and then from that try to work out which mainstream
stra(s) it may have evolved from. Fortunately, considerable work on the notion of
original Pp has already been attempted, and from several somewhat independent
sources, ie. the Sanskrit and Chinese, and we shall thus rely on and synthesize the
essential results from Conze and Yinshun respectively, with some additional points.
Based largely on the presently extant Aa and Ratnagua-samcaya-gth (hereafter
Rgs) texts, Conze considers that the 41 verses of the first two chapters constitute the
original Pp which may well go back to 100 BC, and of which all the others are
elaborations (Conze:1975 x), because these chapters (a) define four new terms, (b)
develop certain ideas about the Hnayna tradition, and (c) indicate the source of the
new teaching (Conze:1967 124).
Working directly with the Chinese translations, (being several centuries earlier
than the Sanskrit), Yinshun also consults Japanese research on the topic, and
concludes that: Although there are some discrepancies in their various theories,
however, we can say that they are alike in considering that the Original
Praj[pramit] Stra can be deduced from the Practice of the Path Chapter ()
(or the equivalent section of the Large Stra). He then uses Kumrajvas translation
T 227 (equivalent but clearer text) of those parts in Lokakemas
earlier translation T 224 , to show which parts he considers to be the earliest
(Yinshun:1980 626ff).
So, how do we decide between these positions, ie. the first two chapters or the
first chapter alone, as to the original Pp? Rudimentary analysis of the structure of

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Brahmacrin reika: Early Stra Sources of the Prajpramit

the first two chapters through pedimental (or chiasmic) composition theory 1 would
suggest that the first two chapters form a complete text, which opens by establishing
Subhti as an authoritative source of the Pp, and closes with the parallel of akyamuni
Bodhisattvas confirmation to Buddhahood by Dipakra. These, together with the
definition of the terms bodhisattva, mahsattva and mahyna 2 which are the very heart
of both the Pp and the new movement in general, form the three key points of a ring
structure, complete with mutual reference (Douglas:2007 85ff), ie. Buddhas
empowering bodhisattvas to engage in the Mahyna through teaching the Pp.
Running either side of the peak are several other parallel structures including:
illusions, going forth, (original) nature, not standing in the skandhas, signs and nyat.
These parallels are most pronounced in the Rgs verses, and the elements are all
present in the early Chinese translations of the Aa. Ironically Conze identifies all
the key points, but does not see the structure (Conze:1967 124ff). 3
Though worth pursuing, such structural analysis is not the main focus scope of
our discussion here, and it is enough to conclude that in general the earliest Pp is
represented in the opening two chapters.

Establishing reika within the Original Prajpramit

Conze claims to point out several direct quotations from the previous stras.
Perhaps the most important of which is regards reika the brahmacrin, which
appears in I 1 of Conzes translation, near the heart of our original Pp. On
comparing the Aa with verses of the Rgs, only the first sub-section of the second
chapter is absent, and thus the antiquity of reikas presence in the stra is
established (Conze:1967 179ff). Outside of the original Pp, he claims several other
mainstream stra quotations, though they vary somewhat in acting as key links to the
mainstream tradition (Conze:1973 xivff).
Yinshuns comments on reikas presence also indicate that it is a critical point
for the emergence of the Mahyna: In the third paragraph on the Samdhi of
Non-grasping, the realization of reika parivrjaka is raised as an example. The Pp
particular to the bodhisattvas seems to have a part which is in common with the rvaka
disciples. He considers that this samdhi is indeed the core of the early bodhisattva
practice (Yinshun:1980 636), and any link between it and the rvaka / mainstream
tradition is valuable for our aims here.
Lamottes work on the later commentary the Mahprajpramit-stra (hereafter

1 I would like to thank Prof Lancaster for suggesting this idea via personal correspondence.
2 And perhaps also prajavara-pramitya cary in the Rgs, (cf Conze:1967 124).
3 Conzes Rgs: The new key-terms at I 16-23; the issue of the self at I 9 & II 12; aniketacr I 6,10 & II
1,3; anupalabdhi I 5,14,19 & II 5,40; the samdhis at I 9-10 & II 9-10 (Conze:1967 124ff).

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Brahmacrin reika: Early Stra Sources of the Prajpramit

MppU), which survives only in the Chinese, leads him to the conclusion that reika
appears as the prototype of the Mahynist saint (Lamotte:2001 1760). Following
the MppU, he claims that the discussion on reika is derived from S 105. The
validity of using this later commentary as an accurate tool for understanding the
earliest period of the Pp is an important issue, which we shall examine below.
Despite the above, it is critical to note that in Lokakemas translation, the actual
term used is merely person of heterodox paths (), rather than either the name
reika or Vacchagotta. It is only by Zhiqians (T225 ) and
subsequent translations that we first see the specific name reika (). 4 Could
it be that Lokakemas work refers to heterodox brahmacrins in general? or did he
merely wish to simplify reikas status? Investigating the early sources of reika, it
appears that this matter is less significant than it may appear in this stage.

THE BRAHMACRIN REIKA IN THE PRAJPRAMIT:

Let us begin with Lokakemas translation of the passage on reika (T08, 224,
p426b), with the assistance of Kumrajva. Sanskrit terms are merely suggested from
Lokakemas usage (Lancaster:1968 374ff) and the Sanskrit text, but are by no means
certain. 5
Moreover, O riputra!, sarvaj cannot be taken up (). For what reason?
Bodhisattvas should not view ( pa) sarvaj by seizing upon concepts
[=signs] ( nimitta / lakana), as positing concepts [=signs] while viewing is
not ultimate (). Just as the heterodox ramana [reika 6 ] did not have
faith in sarvaj. For what reason? Rather, he claimed an identity [view] (
sakkya[-di]), but [later] this heterdox ramana had faith in the Buddha.
Having faith in the Buddha, maintaining lesser gnosis ( prdeika-j), he
entered into the Buddhas path ( bodhi). Having entered into the Buddhas
path ( bodhi), he did not seize upon () form; and did not seize upon
sensation, perception, volitions or cognition. Having not seized upon [these five
skandhas], he was also yet to comprehend (), or be endowed with (), and
did not see gnosis with insight (); did not see with insight this gnosis in

4 11 (CBETA, T08, no. 225,


p. 479, b11-12)
5 Particularly unclear is Lokakemas , which though corresponding in location to Kumrajvas
(sarvaj[j-t]), through Lancasters tables it may be a literal buddha-mrga or
buddha-bodhi (Lancaster:1968 Appendix B). Just before this passage, Lokakema uses for
sarvaj, also indicating that the term here may be different, and Kumrajvas usage the anomaly.
More on this point as a transition between the mainstream and Mahyna, below.
6 As noted above, given that apart from Lokakemas version, all the rest of the Chinese sources, and
the Sanskrit, identify this as reika, I shall too at this point.

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Brahmacrin reika: Early Stra Sources of the Prajpramit

internal [dharmas], nor in external [dharmas], nor in some other basis. [Same
for the remaining four skandhas.] Nor was he freed from some other basis (
). Training in and accomplishing the comprehension (j) of the Buddhas,
he was released from dharmas (); that is, [all] dharmas, up to
nirva (). 7
I have undertaken a cautious cross-comparison with later translations to improve
the accuracy of our English rendering here, avoiding the tendency to allow later
notions creep into the translation. Kumrajva only adds that release ( =
vimukti) was due to the realization of the true nature of all dharmas (dharmat /
tathat) (), and emphasizes reikas conviction ( = adhimukti).
The much later Sanskrit version, perhaps mistaking vimukti for adhimukti, has instead
that: due to conviction he was a called a follower by faith (raddhnusrin).
Conze considers that the lesser gnosis was originally a mainstream method of
realization, eg. pudgala-nairtmya, as opposed to the bodhisattvas gnosis of
dharma-nairtmya via tathat, which the Pp composers wished to emphasize
(Conze:1967 126).
reika in the Aa thus goes through several stages: 1. Lack of faith due to
identity views. 2. Arising of faith towards the Buddha and sarvaj. 3. Cultivation
of the Dharma, but with limited knowledge. 4. Non-grasping at any of the
skandhas. 5. Non-comprehension etc. of the skandhas. 6. Release from dharmas which
he did not grasp at or comprehend, including nirva. Thus, the criteria for possible
source stras for this passage should include these six points and structure. The
above translation is how Lokakemas translation appears to us at present, though we
shall find some other possibilities as we search for early sources of this material.

MAINSTREAM STRA SOURCES FOR REIKA:

Regards possible textual sources, we shall begin from the Nikyas and gamas
which are presently extant. By investigating such a range of available texts, we hope
to discover not only the relevant suttas / stras of the mainstream tradition in general,
but also to see if we can further point the source to a particular mainstream group.
These include the Theravda MN and SN, Sarvstivdin M and S, and Kayapya
AltS, as the primary sources, based on a general consensus regards the compilation

7 Lokakema 11

[6]


(CBETA, T08, no. 224,

p. 426, b3-12) [6]

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Brahmacrin reika: Early Stra Sources of the Prajpramit

of these Nikyas / gamas (Glass:2006; Law:1998; Yinshun:2002 90ff; 463ff). 8 reika


is rather absent from DN and (~ Dharmaguptaka D) and AN (~ late Mahsaghika E),
and also the miscellaneous texts of KN, etc. I have used Bodhis translations as well
as the PTS Pli editions of the Nikyas, and the Chinese A-han Jing T01, etc.

Relevant Nikya Suttas and gama Stras:

The Paribbjakavagga of MN begins with three suttas in which Vacchagotta, (the


Pli refers to reika by this clan name), is the main protagonist. MN 71
Tevijjavacchagotta sutta has him asking the Buddha several questions about the
Buddhas all-gnosis (sabba) and all-vision (sabbadassv). The Buddha replies
by explaining his threefold knowledge (tevijja). No explicit reference regards our
six criteria appears so far.
MN 72 Aggivacchagotta sutta has Vacchagotta raising ten of the undeclared
questions (avykata). When the Buddha states that he does not have any speculative
views, Vacchagotta falls into confusion, and says that he has lost some of his former
confidence in the Buddha. The Buddha then uses the simile of the extinguishing of a
fire to describe the post-death state of a Tathgata, indicating that the Tathgata cannot
be reckoned in terms of the kandhas. This rekindles Vacchagottas faith, and he goes
for refuge. It thus clearly contains criteria #1 from the Aa passage above; #2 as faith
towards the Buddha, but no reference to sarvaj / sabba is made; #4 & #5 reveal his
attitude towards the kandhas.
MN 73 Mahvacchagotta sutta is somewhat longer. After a brief explanation of
wholesome action, and declaration that many in the Buddhas dispensation have
attained the fruits of the path, Vacchagotta reaffirms his faith / refuge, and asks for full
admission into the sagha. Half a month later, (the MA commentary adds that he
had already become a non-returner), the Buddha teaches him serenity and insight,
and Vacchagotta develops the six higher knowledges (abhi), culminating in
arahanta. Regards our criteria #3, perhaps limited knowledge refers to already
having reached non-return, or not initially aiming at all six of the higher knowledges;
it would be an assumption that Vacchagottas method of realization follows MN 72 in
relation to the kandhas.
Together, MN 72 & 73 are able to provide the first five of our six criteria in the
order in which they appear in the original Pp. However, the issue of sarvaj /
sabba is still unclear, likewise the attitude of non-grasping or non-comprehension
towards the goal of nirva once attained
The Vacchagotta Sayutta (SN 33) dealing with the avykata questions, and the

8 Yinshun:2002 98 attributes AltS to the Kyapya rather than either the Mahka or Dharmagupta,
though all three are Sthaviravda Vibhajyavdin, as opposed to Sthaviravda Sarvstivda.

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Brahmacrin reika: Early Stra Sources of the Prajpramit

Abhykhata (SN 44) with two suttas (8 Vacchagotta & 9 The Debating Hall), all state
that heterodox samaas raise the undeclared questions because they posit an tman
based on the kandhas. This furthers criteria #1 on identity views, and also how the
Buddha would teach them detachment from the kandhas to reach release, criteria #4
and #5. Given that SN 44 contains references to various samaas other than reika,
even if Lokakemas original text did not refer to reika specifically, this is still an
appropriate place to look for a mainstream source.
The Chinese sources provide a different perspective of possible sources. Where
the Pli separates the above mentioned suttas into MN and separate Sayuttas in SN,
S collates all these, (together with related issues in the Anamatagga, Without
Discoverable Beginning) into a single group: S 957-964 (= AltS 190-198), 9 though
MN 71 is absent. This in itself indicates that here, S puts more emphasis on reika
the person, one of a number of heterodox samaas with their philosophical questions,
whereas the Pli classifies by topic. Again, if Lokakemas original was regards
ramaas in general, they are largely included here (see also Yinshun:2002 675).

Analysis of the Sayukta gama Portion:

In the Sarvstivda S, we thus see in order: S 957 (= AltS 190, SN 44.9)


reikas identity view and avykta, complete with the fire simile of MN 72; S 958
(=AltS 191, SN 44.8) questioning Maudgalyyana on the avykta, answered in
terms of the skandhas; S 959 (=AltS 192) his questions to, and praise of, Sandha
Ktyyana-gotra; S 960 (=AltS 194, SN 33.2~3) further avykta issues; S 961 (=
AltS 195, SN 44.10) his question to the Buddha on the existence or not of an tman,
again indicating identity view; S 962 (=AltS 196, MN 72) takes refuge after
questioning the Buddha; S 963 (=AltS 197, SN 33.1) explanation that the Tathgata
cannot be reckoned in terms of the skandhas; S 964 (=AltS 198, SN 55:10, MN 73)
requests ordination after a teaching. S provides more details of his subsequent
training, adding: the four dhynas, the four immeasurables, the four formless
attainments, the four rya fruits in terms of the abandoned fetters. These categories
appear elsewhere in the Aa, (including a partial parallel at 2.2), but not at this point,
and may be later Sarvstivda elaboration in S.
Looking over a slightly broader field, this section also provides some answers for
our problem of lack of sources for the notion of sarvaj. S 936, 947 and 964 (and
AltS 198) all state how a stream-enter takes another seven life-times to reach
sabodhi (), 10 thus making sabodhi a synonym here for arhatv, the end of

9 All within those texts taught by the disciples and the Tathgatas, (Yinshun:2002 773 ff).
10 S 936 33 [9]
(CBETA, T02, no. 99, p. 239, c24-26) [9]

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Brahmacrin reika: Early Stra Sources of the Prajpramit

dukha. Though lacking in MN 73, the Pli equivalents SN 55:4, 7, 10 also use a
similar term, with enlightenment as their destination (sambodhi-paryati;
Bodhi:2002 1788ff). As noted above, Lokakemas use of both and are
quite suggestive of the notion of bodhi (Lancaster:1968 Appendix B), and although our
later Sanskrit text gives us sarva-j and prdeika-jna respectively (Vaidya:1960),
these may originally be merely terms for sabodhi (as arhatv) and srotpannatv,
rather than indicating a distinction between a mahyna / bodhisattva and rvaka goals
as the later Pp stras may have us believe. 11 Nattier also indicates the synonymous
nature of bodhi-citta and sarvaj-citta in the translations of Ugraparipccha
(Nattier:2003 148).
Moreover, although Lokakema uses , and Conze concurs by translating
prdeika-jnena as entered on a cognition with a limited scope (Conze:1975 85),
Monier Williams dictionary also notes that prdea or pradea may merely mean
destined or determined, which could equate with the Pli notion of paryati.
The Pli canon also uses the term buddhnu buddho for an arahant enlightened in
succession to the Buddha (SN 8:9; Bodhi:2000 290), which appears as a sthavira ()
in the Sayukta (S 1209; AltS 225), reminding us to be aware of the usage of terms
from budh as epithets for arhats and not just Buddhas alone.

Other S Content Suggestive of the Prajpramit:

There are several other points further suggestive of a relation between these
particular S passages and the Aa. Immediately before reikas appearance in the
Aa, there is the description of the bodhisattvas samdhi of non-grasping at any
dharma, which is vast, great, infinite unable to be overcome by the rvakas or
pratyekabuddhas. 12 The citation of reika seems to be a doctrinal support of this,
and appears paralleled in the pedimental structure of the stra, both here in I 2 and in
II 2, either side of the core of original Pp at I 4~5, according to Conzes format
(Conze:1973 83ff).
Firstly, the content of this samdhi is expressed in almost exactly the same terms

S 947 34 [4]
(CBETA, T02, no. 99, p. 242, b4-7) [4]

S 964 34
(CBETA, T02, no. 99, p. 242, b5-7)
11 Subhti here takes as his witness the Little Vehicle where it speaks of the emptiness of dharmas,

How could those who practice the great vehicle not believe in it? cf Conze:1975 12, 101ff.
12 Lokakema 11
(CBETA, T08, no. 224, p. 426, a29-b2)
Kumrajva 11
(CBETA, T08, no. 227, p. 537, c12-13)

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Brahmacrin reika: Early Stra Sources of the Prajpramit

as the dhyna as it truly is ( ) which the Buddha teaches Sandha


Ktyyana-gotra earlier in S 926 13 (= AltS 151), ie. the dhyna which is not
supported by any dharma (cf Yinshun:1980 636ff). Secondly, we have already seen
that Ktyna also appears when he is questioned by reika in S 959. S 958 (=
AltS 191, also AltS 192) also contains the phrase most profound, immeasurable,
incalculable 14 to describe the Tathgata, which is nearly identical to the description of
the Pp samdhi. Thirdly, that the Pp samdhi is unable to be overcome by all the
rvakas and pratyekabuddhas is somewhat reminiscent of S 935 (= SN 55:23), where
the akyan Godha declares how he would retain faith in the Tathgata contra the
bhiku- and bhikuni-sagha, 15 if we consider the sagha so expressed to represent the
rvakas (and perhaps the pratyekabuddhas) of the Pp. The version of Sandhas samdhi
in AltS 151 is closer still to the Aa, as it adds that the yogin observes the range of
dharma supports as false, without seeing any reality in them; but as mere
designations and appellations, names; neither seeing existent dharmas nor
non-dharmas. 16 This may even correspond in the Aa as far as when Subhti says I
cannot apprehend that [corresponding to] the name bodhisattva, there is no basis for
a bodhisattva, it cannot be apprehended, 17 passages immediately preceding reika.
Where S 926~938 are quite focused on issues of faith, (criteria #1), several other
stras in S near reikas appearance also have strong proto-Mahyna sentiment,
even if not directly correlated to our Aa passage on reika. S 946 involves the
question of how many Buddhas shall appear in future aeons, and have appeared in
the past, to which the Buddha responds infinite like the sands of the Gages. The
Pli equivalent, SN 15:8, instead records this text as merely asking how many
aeons? rather than how many buddhas? These could just be later additions to S.

13 S 926 33 [5][6](CBETA, T02, no. 99, p. 235, c28-29)


[5]cf. Sandha.[6] AN XI:10 Sekkha. jnya; thyita jhyatha,
m khauka-jjhyita. See also Lamotte:2001 81, for details of other citations of this stra,
including in MppU and the early Bodhisattva-bhmi of the Yogcra-bhmi stra.
14 S 958 34 (CBETA, T02, no. 99, p. 244, c5)
AltS 191 10
(CBETA, T02, no. 100, p. 443, c1-2)
AltS 192 10 (CBETA, T02, no.
100, p. 443, c21-22)
15 S 935 33
(CBETA, T02, no. 99, p. 239, c7-13)
16 AltS 151 8

(CBETA, T02, no.
100, p. 430, c28-p. 431, a3)
17 Lokakema 11

[3](CBETA, T08, no. 224, p. 426, a10-15) [3]

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Brahmacrin reika: Early Stra Sources of the Prajpramit

Additionally, Lamotte notes that the various gama texts (including S 105) all
have reika in Rjagha where the Pp is traditionally said to be taught, whereas the
Pli assigns the Vacchagotta suttas to Vaial, rvast and Rjagha (Lamotte:1945 162).
Favoring of Rjagha thus also weakly supports the S in general as a Pp source.

The Mahprajpramit Upadea Explanation:

Though a later text, it is still worthwhile investigating what the MppU says on the
matter, to compare with our findings above. Lamotte identifies the MppU gloss 18 of
reikas presence as being a free paraphrase of S 105 reika-parivrjaka-tra, which
is located in a quite different section of S, 19 and absent from the Pli (Lamotte:2001
1759). S 105 appears to be something of an amalgam of S 958-964, (~ SN 44:9 plus
MN 72-73), and is located in S between the equivalents of SN 22:85 & 86
(Khandha-sayutta), the former dealing with Yamakas pernicious views on the
annihilation of the Tathgata after death, the latter with Anurdhas discussions with
heterodox ramaas about the state of the Tathgata after death (cf Bodhi:2002 931ff).
Here, S arranges S 105 by subject, ie. the avyktas, quite different from the S
940-964 arrangement by interlocutor, under the general ramaa heading.
Furthermore, S 105 refers to reika () as per the Aa translations after
Lokakema, whereas the other stras all use Vatsa[-gotra] / Vaccha[-gotta] ([-
]) as per the Pli. 20 However, as noted above, given that Lokakema merely refers
to our protagonist as someone of a heterodox path, this may be explained by the
simple fact that he was well known as both Vacchagotta and reika, and is
insufficient to prove that S 105 is thus a closer model to the Aa. Or in other words,
MppU here only corresponds to later versions of the Aa, and not necessarily its
sources.
S 105 begins as per SN 44:9 (which adds the fire simile), with reikas doubts
about the declaration and non-declaration of disciples rebirth after death, to which
the Buddha states that his confusion is due to various (identity) views. Then, as per
MN 72, the Tathgata (read: arhat) is analyzed in terms of each of the skandhas, wherein
he is not apprehended when each of the skandhas is analyzed in terms of anicca,
dukha and antman. The Buddha explains that a disciples presence or absence of
self-conceit (asmimna) is the determining factor in their respective further rebirth

18 MppU 429 (CBETA, T25, no. 1509, p. 368, a16-p. 369, b17)
19 Under the subject of skandha in the first section of stra, according to Yinshuns analysis
(Yinshun:2002 666).
20 S 95 also features Vacchagotta, but under yet under then name of learned brahmin (),

and the topic of gifts to the sagha indicates an early stage in Vacchagottas relations with the Buddha.
Otherwise it appears to be unrelated to our investigation here.

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Brahmacrin reika: Early Stra Sources of the Prajpramit

or otherwise. 21 On hearing this, reika attains purity of the Dharma-eye, 22 and


ordains into the sagha. Finally, in a very abbreviated form of the latter part of MN
73, reika cultivates calm and insight, to attain arhatv. S 105 thus appears as a
synopsis of reika in general, repeating material elsewhere. Its fulfillment of our
criteria is as the other S stras, but because of its brevity, the issue of sarvaj cannot
be resolved, nor can the notion of limited gnosis, through the content of the stra
alone, unlike the more detailed S 959-964 with provides more clues.
Although this is certainly the stra cited by the MppU to gloss and explain the Pp
stra (Lamotte:2001 1759), it appears as more of a synopsis of several stras rather than
a distinct text in itself, otherwise there would be an anomaly between it and MN 73 /
S 964, as both stras have reika as initially a heterodox ramaa, who requests
ordination, and eventually attains arhatv. Given Yinshuns analysis of the
composition of S (Yinshun:2002 629ff), it could be that S 105 is in fact the original
text, a summary regards reika, and that the other stras only appeared latter, as
more information on reikas details emerged, which were then appended near the
end of S. Perhaps it was only when these latter stras emerged that they then
became a structural basis for this section of the Aa, though when the MppU refers
back to S 105 alone, the connection between the two sides is not so clear.

CONDENSATION POSSIBLE ROLE OF MTK?

Looking at the sources in Chinese, both Sarvstivda S and Kayapya AltS, we


see that all the criteria are well represented, though several notions have undergone
modification through shifts of meaning. Considering the sources on reika and
other stras that make up and surround this portion of the Sayukta gama, the sum
total is several independent lines of textual evidence to suggest that the composers of
the original Pp were at least very familiar with this portion of the S, and were
quite possibly either basing themselves on it deliberately, or that their recitation of it
led to its content and structure becoming a natural basis for any extemporaneous or
inspired teachings (praibhna) that they may have given. This could not be the case
with the Pli sources, as although they contain basically the same essential material,
they are not collated together in the same part of a Nikya, but are scattered through
MN and several sayuttas of the SN. The Pli is also lacking certain expressions
through which such modifications would have taken place, and also lacks topics such
as the texts which show the samdhi of the bodhisattvas, anywhere near reika.
In this shift from the mainstream texts, we still have a major disparity in that
where the S passages covers several thousand words, the Aa passage is only several

21 Self-conceit being one of the higher fetters abandoned only at arhatv, cf SN 22:89, MN 22.
22 Attaining the dharma eye or vision of dharma is a stock statement for stream-entry, cf SN 13:1.

11
Brahmacrin reika: Early Stra Sources of the Prajpramit

hundred. How could such a condensation of many stras have come about? One
possible answer is that the Pp passage here developed from some type of mtk or
uddna 23 of either the S or AltS stras, in the broad sense of a generic outlay or
index of a series of stras, as opposed to a proto-Abhidharma text.
Some parts of S do include mtk, though this particular section does not. 24
AltS does have a mtk for AltS 190-198 though, which is precisely the stras
which cover our core material here. 25 On inspection however, it certainly bears no
resemblance to anything that could somehow transform into the Aa! Furthermore,
looking at the stras preceding and subsequent to this portion of both S and AltS
beyond the scope and range we have indicate above, there is little other resemblance
to the neighboring portions of Lokakemas Aa. However, given that the mtk
would be composed after the arrangement and ordering of the various stras in a
given gama or Nikya, and that the various schools each had their own different
arrangements, other schools which also split from the broader Sthavira faction would
each have their own different mtk. Perhaps, and we are now diving into deeper
speculation, the Sayukta gama of some other Sthavira tradition, such as the
Mahsaka or Dharmagupta, would shed more insight.
Although this short study may not provide particularly satisfying answers for
either the mainstream stra sources of the Prajpramit, nor how those sources may
have been condensed into the pithy statements of the Prajpramit, I hope I have at
least provided some food for thought regards several related themes and notions, and
some possible avenues for future explorations on this matter.

23 Although it is well known that Prajpramit was considered the mother of the Buddhas on an
epistemic sense, that it may derive from a mtk or mother index, is also suggestive of this notion
on a textual level.
24 Thus, Yinshuns correspondence tables between the mtk of the Yogcra-bhmi-stra and the

sections of S, based on L Chengs studies, are unable to help us here (Yinshun:2002 629ff). As
noted above, S 105 does appear in the S section on skandha, and though this series of stra does
have a (mtk / uddna) index, the content of this mtk in AltS seems an even less likely source
than that below, as the other relevant stras are not present!
25 AltS 10
(CBETA, T02, no. 100, p. 447, b9-11)
[190] Body (sarira) and soul (tman), [191] Maudgalyna; [192] Rare indeed, [193] Ktyyna; [194] Never
before, [195] Existent soul (tman); [196] Vision, [197] Delusion; [198] The renunciate Vatsagotra.
Authors translation, AltS stra number in [#], corresponding to S 957-964.

12
Brahmacrin reika: Early Stra Sources of the Prajpramit

MODIFICATIONS FROM S / ALTS AND LOKAKEMAS AA:

gama Source (S & AltS): Lokakemas Aa Pp: Modifications:


S 926 (= AltS 151): Dhyna as it truly is Subhti said: Bodhisattvas coursing
() which is not based on the four in prajpramit do not grasp at form,
elements; the four formless attainments; this do not grasp at form; do not grasp at True dhyna as it really
world or the other world; the sun or moon; sensation, perception, volitions or is the Prajpramit
what is seen, heard, sensed or cognized; cognition. Not grasping at form, there samdhi of not grasping
applied or sustained thought, taught by the is no form; not grasping at sensation, at any dharma.
Buddha to Sandha Ktyyana- gotra (also perception, volitions or cognition, there is
appears in S 959). no cognition.

[Even] prajpramit they do not


S 935 (= AltS 159, SN 55:23): Godhas faith grasp. Why do they not grasp it? It is
in the Tathgata over the bhiku-sagha, like a shadow, not seizable, not
bhikuni-sagha. apprehendable, thus they do not grasp it.
Bhiku- and bhikuni
[S 958 (= AltS 191 & 192): In answering Bodhisattvas coursing in
sagha the arhats and
reikas question on the state of the prajpramit do not grasp at any
pratyekabuddhas.
Tathgata after death, also contains the named dharmas, thus this samdhi is
phrase most profound, immeasurable, boundless, without fixation; that cannot
incalculable.] be overcome by all the arhats or
pratyekabuddhas.

Moreover, O riputra!, sarvaj cannot


[S 926 (= AltS 151): The true dhyna as it be taken up (). For what reason?
really is, which takes no object as a Bodhisattvas should not view ( pa)
support. This becomes reikas meditation sarvaj by seizing upon concepts
below: S 958 (= AltS 191); S 959 (= AltS [=signs] ( nimitta / lakana), as
192).] positing concepts [=signs] while viewing
is not ultimate ().

S 926~938: Focus on issues of faith, taught Just as the heterodox ramana [reika]
for the akyan Mahnma. did not have faith in sarvaj.

[S 946 Buddhas infinite like the sands of [Corresponding


the Gages in future and past aeons.] Mahyna themes.]

[S 936, 947 (also 964 and MN 73): A


[Corresponding
stream-enter takes seven life-times to reach
Mahyna themes.]
sabodhi (), see below.]

S 957 (= AltS 190, SN 44.9): Are body and


tman identical or different? Complete
with the fire simile of MN 72.
Avykta questions
S 958 (= AltS 191, SN 44.8): Questioning identifing the Tathgata
Maudgalyna on Does the Tathgata survive with the five skandhas
after death? Answered by Is the Tathgata For what reason? notion of not coursing
the skandhas? and not abiding in the
Rather, he claimed an identity [view] (
S 959 (= AltS 192): As previous, but asked sakkya[-di]), skandhas, etc., all
of Sandha Ktyyana-gotra, whom reika dharmas (as the
praises. Prajpramit samdhi,
see above and below).
S 960 (= AltS 194, SN 33.2~3): As
previous, but asked of the Buddha.
S 961 (= AltS 195, SN 44:10): The Buddhas

13
Brahmacrin reika: Early Stra Sources of the Prajpramit

silence to reikas question Is there an


tman?

reikas sarana
S 962 (= AltS 196, MN 72): reika takes but [later] this heterdox ramana had adhimoka
refuge after questioning the Buddha. faith in the Buddha. ( raddhnusri in
Kumrajva).

S 963 (= AltS 197, SN 33.1): Explanation (Basis for Prajpramit


that the Tathgata cannot be reckoned in samdhi, see above and
terms of the skandhas. below.)

Non-return (angmi)
Having faith in the Buddha, maintaining
S 964 (= AltS 198, MN 73): reika OR destined for arhatv
lesser gnosis ( prdeika-j) he
requests ordination after a teaching, and (sabodhi) gnosis
entered into the Buddhas path (
soon attains non-returning. of lesser scope
bodhi).
(prdeika- j).

S 964 (= AltS 198, MN 73, SN 55:10):


reika later attains arhatv. Along with S Arhatv and its
936 & 947 and MN 73, all state how a synonym sabodhi
Having entered into the Buddhas path
stream-enter takes another seven life-times the Buddhas path (
( [sa-]bodhi).
to reach sabodhi (), thus making ) ( sarvaj in
sabodhi a synonym for arhatv, the end of Kumrajva).
dukha.

He did not seize upon () form; and


did not seize upon sensation, perception,
Internal dharmas:
volitions or cognition. Having not
Not seizing upon the
[reikas meditation, the content of which is seized upon [these five skandhas], he
skandhas as identified
based on his conversations with the Buddha was also yet to comprehend (), or be
with the Tathgata a
at: S 958 (= AltS 191); S 959 (= AltS endowed with (), and did not see
form of non-grasping
192); also true dhyna as it really is S 926 gnosis with insight (); did not see
samdhi and
(= AltS 151).] with insight this gnosis in internal
non-conceiving of the
[dharmas], nor in external [dharmas],
skandhas.
nor in some other basis. [Same for the
remaining four skandhas.]

External dharmas:
Nor is the Tathgata
[reikas meditation, the content of which is
other than the skandhas
based on his conversations with the Buddha Nor was he freed from some other basis
liberation is not
at: S 958 (= AltS 191); S 959 (= AltS [apart from the skandhas] (
apart from the skandhas
192); also true dhyna as it really is S 926 ).
(and nirva is not a
(= AltS 151).]
dharma outside the
skandhas).

S 964 (= AltS 198, MN 73): reika attains Arhatv and its


Training in and accomplishing the
stream-entry on hearing the Buddha. synonym sabodhi
comprehension of the Buddhas (j), he
Ordaining into the sagha, he attains (especially with the six
was released from dharmas (
angmi. After further training in abhij) the path of
); that is, dharmas, etc., up to nirva
samatha-vipayan, he attains arhatv with the the Buddha (
()
six abhijs. sarvaj in Kumrajva).

14
Brahmacrin reika: Early Stra Sources of the Prajpramit

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