Part One I. INTRODUCTION About a century after the Buddha entered Nirvana, the community of monks divided into 18 or more sects. The two sects of which are Theravada and Sarvāstivāda, due to the volume of the scriptures and their widespread influence, have pushed back all the other sects into the dark. But while most of the canon of Ther. has been transmitted to us, the same cannot be said of the canon of the Sarvāstivāda. The Sanskrit originals of this canon are largely lost, except for a few passages found in Central Asia, a few brought from Nepal, and more recently the Gilgit documents have been discovered along with Chinese and Chinese translations. Tibetan script. A comparative study of these two canon will shed much light on the origins of the ancient canon, similarities and differences between the theories of the two factions. Many eminent scholars have tried to work in this direction, but most have limited themselves to the Vinayapitaka, such as Dr. W. Pachow in his "Comparative Study of Precepts in the Paradita-- pratimoksa (Pràtimoksa)”; and Dr. A.C. Banerjee in his book Sarvāstivāda, both mentioned the precepts that monks and nuns had to follow. Dr. Bapat opened a new horizon in Arthapadasùtra by comparing two Chinese and Pali texts, but his work was limited to a part of the Suttanipàta. Therefore, we still aspire to have a systematic comparative study of the entire canon (Sùtrapitaka) of Ther. and Mahayana (Sarv.). This work, "Comparison of the Middle A-ham Sutra and the Madhyamika Sutra" is an attempt to fill that gap. Importance of the Work In this work, we have tried to present an important part of the Sarvāstivāda canon, the Madhyama Àgama, in its complete form. it. This sutra is known only through its Chinese translation, widely studied, including chapters, volumes, days of chanting and sutras (1), divided into Precepts (Sìla), Concentration (Saámdhi). , Wisdom (Panna) along with other differentials (2) . We also cover the life of the Buddha (3) , the Sangha with their daily lives (4) , metaphors, verses and conclusions of the sutras (5) . We have not omitted any detail in order to provide a clear view of the essential points in the Madhyama Àgama of the Sarvāa family. While considering the theory of Sarvāa, we also gather some internal and external evidence for the purpose of proving that the Chinese-Chinese Central A-function (CMA) Stra does belong. The Necessary Order (Sarv.). This has only been conjectured by previous scholars (6) . The high rate of similarities between the Chinese and the Pāli texts, the presence of many similar passages indicates that there was a common origin for both the Pāli and the Chinese translations; and that common ground not only in theory but also in textual form. For example, out of 98 suttas that are equivalent between Chinese and Pali, 45 have the same title, 15 are similar, 62 sutras have the same place and 15 are almost the same place(7) . The mention of core theories such as Satipatthana (Satipatthana), the Noble Eightfold Path, jhānas (jhānas) of form (rùpa) and immateriality (arùpa) of the world, the four truths(8) ... are all nearly the same and different The writing of some passages can be said to be exactly the same in both translations. All this proves that there exists an ancient canon, perhaps the lost Magadhi canon that the scholar Winternitz mentioned in the History of Indian literature (9). Professor André Bareau, recognizing an ancient canon, wrote: "This hypothesis - that the similarity is not due to an ancient canon, but because there is a mutual borrowing between the later texts - to seems to me to be untenable, at least regarding the entire canon, for such similarity can be made in some special circumstances. ” (L'hypothèse selon laquelle cette identité serait due, non à l'existence de ce Proto Canon, mais à des emprunts mutuels entre Canons tardifs me parait pratiquement insoutenable, due moins pour l'ensemble des textes, car elle a pu se) dans certains cas particuliers). The entire second part, chapters 1 through 9 of this book, is a comparative study of the theories and traditions of the two schools of Sarvāa and Ther. similarities and differences of the two traditions. The chapter on the characteristics of the Sarvyana and Ther. (10) can be seen as the summary of the whole work, in which the distinctive features of each sect are gathered. assemble and explain. It also aims to explain some of the different practices practiced in Buddhist lands today. The high ratio of similarities proves the authority and reliability of the Pali canonical tradition, as the scholar Winternitz says: "The more you open the Sanskrit canon, the more you see it compared to the Pali canon. Oldenberg was right in saying that the Pāli, while not entirely accurate, is still worthy of being considered quite perfect.”(11) When collecting the differences, and if you look closely, you will find that collectors have feel free to add passages and details appropriate to their own denomination and to remove those that are not. For example, the Chinese version blatantly omits the Jìvakasutta, in which the Buddha allows the bhikkhus to eat three kinds of meat, while the Pali canon omits the passage about the existence of suffering in the past and present. and future(13). This shows that Dr. N. Dutt is correct: “The Pāli Canon (Pāli Pitakas) certainly went through many edits with many additions and deletions before it became the form we have today. The monotonous and artificial form of each sutra has lost the original luminosity of the teachings and clearly reveals the mutilated hands of editors from a time far from the Guru's time. ”(14) The same could, of course, be said of the Sarvāstivāda canon. This work also attempts to shed light on the great pioneering work of Sanghadeva, an Indian monk from Kashmir who spread Buddhism in China. At the suggestion of Professor André Bareau, I have collected many Chinese Pali equivalents to form a small section on Pàli-Chinese-English equivalents; but because of the limitation of this book, I had to keep this section to a minimum. Reviewing previous works While doing a survey to compare the A-function Sutra (CMA) with the Central Sutra (PMN), I couldn't help but feel that I was stepping on an almost new land, because To date there are very few systematic works dealing with this area of ​​Buddhist literature. The author Chizen Akanuma in the work "Comparison of the table of contents of the A-function (Agamas) suttas in Chinese and the Pàli (Pàli Nikayas)" was the first to attempt to examine and compare these two canon. Although this work is quite important, it is limited to indexing the titles of the equivalent suttas without going into detail. AF Rudolf Hoernle in his book Relics of Buddhist Literary Manuscripts Found in Eastern Turkestan did a systematic survey of Sanskrit passages found in Central Asia compared with other Sanskrit texts. equivalent Pali sutras. But with respect to the Madhyama gama, only passages belonging to the Upālisùtra and the Suka (Sukasùtra) can be found, which are too meager to compare. cost. When I inquired whether any Western scholar had worked on the subject, Professor André Bareau, a famous French scholar, reported that there was a group of German scholars under the direction of Professor Waldschmidt in Berlin. Linh is working on the remains of the Long A-Ham (Dìrgha Agama) and the Samyukta-Agama (Samyukta Agama) sutras, not on the Madhyama Agama (Madhyama Agama). Regarding Japanese scholars, I was told by Professor Sakurabe that sometimes some Japanese scholars such as Sakurabe, Chizen Akanuma, Mochizuki... write articles about the Middle A-jam Sutra, but because most of it is in Japanese, it cannot be made available to readers; furthermore, they limit themselves to a few aspects of the Middle Aramaic (CMA). Therefore, a work that examines the Middle Aramaic (CMA) and the Middle Central (PMN) Sutras is still worth doing. Methods applied In this work, I have selected the text of the Middle Aramaic (CMA) translated by the Sangha De Ba to compare it with the Central Sutra (PMN). I am forced to omit some of the Madhyama Àgama sutras by other translators, because the scope of this work does not allow me to include them. I'm limited to 98 A-ham sutras compared to the equivalent Central Sutras. Comparative research deals with issues such as sutras, location of sutras, classification of products (vargas), precepts (sìla), concentration (samādhi), wisdom (panna)...But we also did not forget to study the exchange rate one by one, 15 in all. When comparing a passage of scripture, we try to translate the Chinese text as faithfully as possible, while the equivalent Pāli text just shows the gist; At the same time, note the similarities and differences with the Chinese-language passage. Since the Pali text is already widely known, it does not need to be expanded upon. For each comparative paragraph, we specify the number of volumes, pages and lines of both canon for easy reference by readers. When necessary we add a few observations to the passages compared. As for the romanization of Chinese languages, I followed the Wade-Giles method of Mathews' well-known Sino-English Dictionary. Regarding the Chinese version of the Madhyama (Agama) text, I followed the printed version of Hsu-ts'ang which is available, and since Tai-sho's printed version is not available in Nalanda. Regarding the Pali text, I chose the Majjhima Nikaya edition of the Pali Text Society. The layout of the thesis This work is divided into four main parts: Part One: Introduction, including this introduction along with some evidences to prove that the Central A-function (CMA) belongs to the Sarvatic order (Sarv). .); some characteristics of the two sects Theravada Schools (Sarv.) and Theravada schools (Ther.), the relationship between the Middle A-functions (CMA) and the Middle Schools (PMN); together with a list of 98 common sutras in both organs selected for comparison. Part two: Mention the similarities and differences between the two in the arrangement of the chapters and sutras, the names of the sutras, the location of the discourses, and the roles of the characters told in the sutras, the teachings are classified according to Precepts (Sìla) - Concentration (Saámdhi) - Wisdom (Panna), Buddha and Sangha, metaphors, verses and epilogues of the sutras. Part three: Includes 15 sutras selected from 98 sutras for comparison survey. Comparative study of all 98 articles has been completed in my manuscript, but only 15 have been printed because of the lack of space in this thesis. Part four: are appendices, including a biography of Sanghadeva, some comments on his translation, some comments on Miss Horner's translation of the Madhyamaka, a list of 222 Madhyamaka Suttas. -function (CMA) divided by chapter, volume, date of recitation, equivalent title and occurrence position of equivalent Sino-Pāli scriptures, list of Pāli-Chinese-English equivalent terms, the remaining passages of the two Sanskrit scriptures of the Madhyama Àgama… It is hoped that this comparative study of the Middle Ages (CMA) and the Middle Ages (PMN) will be seen as a fresh and humble contribution to the field of Buddhist knowledge and literature. II. EVIDENCE TO PROVIDE THE MOST DELICIOUS MIND-A-HAM Belongs to the Order Scholars today agree that there exists a Sanskrit canon parallel to the Pali canon, if not richer. They also recognized these Sanskrit texts as belonging to the Sarvāstivāda. Professor Winternitz(15) writes in HIL: "The Pali Nikayas which have their Sanskrit equivalents are the Agamas: the Digha-nikaya is equivalent to the Digha-nikaya. ), Middle A-jam (Madhyama Ágama) with Central Central (Majjhima Nikaya), The Abbreviation of A-functions (Samyuktàgama) with the Samyutta Nikayas and the Most Sangha of A-functions (Ekottaràgama) with the Anguttara Nikayas". He also wrote that the Sarvagint had its own Sanskrit canon, and although it is not fully preserved to this day, we know it from the discovery of many passages large and small. in Eastern Turkestan, secondly through citations in other Sanskrit works on Buddhism such as the Maha-vastu, Divyàvadana and Lalita-Vistara, and finally through Chinese and Tibetan translations (16) . Dr. N. Dutt also agrees when he classifies the four sets of Agamas in the Sarv. by recent discoveries, manuscripts in Eastern Turkestan, leave no doubt that, Sarv. used Sanskrit (pure) grammar to edit Buddhist literature, and this school had a complete canon consisting of three parts (sùtra), Vinaya, and treatises. (abhidharma)” (18). Dr. A.C. Banerjee in his work "Sarvastivāda Literature" wrote: "The Nanjio bibliography under the title of the Hinayana sutras (Hìnayāna), refers to a number of other works consisting of 56 volumes, in addition to the four volumes. Agamas, which appear to be translations of different sutras belonging to different Agamas. It should be noted, however, that the four sets of A-functions (Agamas) and other Chinese scriptures included in the Hinayana bibliography, most of which belong to the Sarvāna or Bhikkhusuttas. -sa (Vaibhàsika).”(19) We are not optimistic to the extent of asserting that all the Agamas (Agama) belong to the Sarvāstivāda family. but this comparative study of the Middle Aramaic (CMA) and the Middle Central (PMN) Sutras, thanks to a series of internal and external evidences, will help us to correctly state that the Middle Aramaic (CMA) represents the view of the Sarvāstivāda (Sarv.). 1. Nouns Ágama and Nikaya: Chinese use the noun Middle A-ham (Chung-a-han), Middle (Chung) to indicate the middle (Madhyama), and A-ham (A-han) is the transliteration of Agama. The Pali Canon chooses the noun Majjhima Nikaya. Regarding these nouns, according to Monier Williams' Sanskrit-English dictionary(20), Trung A-ham means "collection of sacred texts", this noun seems to be very consistent with Buddha's teachings; and the Middle Ages means "traditional teachings, collection of those teachings, sacred writings", referring to writings that were published many centuries before Buddhism. It is evident that the two terms are almost synonymous, and that the Pali Canon uses the term Nikaya to refer to the collection of scriptures, while the other Canons of the Sanskrit and the Prakrit use the term Ágama for the texts. his scriptures. An inscription at Nàgàrjunikonda (pillar C 2) records that the Aparamahàvina-seliya sect (probably one with Aparasaila, Andhraka) has the Dìgha, Majjhima, and Samyutta Nikaya sutras. rather than A-ham (Agama) (21). This sect has scriptures written in the local dialect (Prakrit) with some similarities but distinct differences with the Pali language. There seems to be a regional re-division of these two nouns, with the noun Ágama being used in North and Central India and the noun Nikaya being used in the Deccan and in Ceylon?(22). But we have too little evidence to conclude on this point. We also find the term Ágama used in the Pali Canon. For example, in the Pali-English dictionary(23) it is mentioned that the use of the nouns Svagamo "intuitive in doctrine" and Ágatàgamo "a person who has been transmitted the Agama Sutras (Agama) or the Agama Sutras" (Agamas)". Thus, the difference between these two nouns is not obvious at all. Since the Ther. (Ther.) uses the noun Nikaya to refer to its canon, and the noun Ágama is used by the Sarvities (Sarv.) and other sects, we can believe that the noun Ágama is used used to refer to the canon of the Sarvāstivāda, because to date no other canon has been discovered except for a few Sanskrit passages of the Sarvāa canon. 2. The Sanskrit Canon: Among the Agamas found in Eastern Turkestan, One finds two texts belonging to the Middle a-function (Màdhyama Ágama): the Upāli and the Suka. (24) If we compare the Upāli passages with the corresponding passages in Chinese, we see many similarities between the Upāli and the Suka. Chinese and Sanskrit scriptures, although they cannot be said to be exactly the same. C 2a: The Blessed One, with perfect self-control with attained holiness, with tact of speech. Sk 2a : Àryasya bhàvitâtmana prâpatipraptasya vyàkaranesu/ C 2b: With skillful mindfulness, with subtle right insight/ Neither high nor low/ Sk 2b: Smrtimato vipasyasya anabhinatasya no apanatasya/ C 2c: Immovable, always in control, Upbeat three cups (Yu-p'o-li), Buddha's disciple // Sk 2c: Aninjyasya yasiprâptasya Bhagavatas tasya sràvaka Upàli // C 5a: He, the great statue(26), likes to stay high, has extinguished the fetters history, liberated/ Sk 5a: Nàgasya prântasayànasya ksìnasamyojnasya muktasya/ C 5b: Skilled in discussion, purity, Wisdom born, sorrow and sorrow have been eradicated/ Sk 5b: Pratimantrakasya dhantasya prajnà-dhvajasya fortaràgasya/ C 5c: Not returning to existence, Sakya, Yu-p'o-li, Buddha's disciple // Sk 5c: Anàvrttakasya Sakrasya Bhagavatas tasya sràvaka Upàli//(27) Dr. Bapat is of the opinion that the C version is closer to the P version than to the Sanskrit version, and it may be derived from a Prakrit sutra. Thus, in the Upāli Sutta, the C 5c(28) version refers to Sakya as in the P version, while the Sanskrit version refers to Sakrasya. In the Suka (the equivalent sutta is C no. 170, Ying-wu-ching = P no. 135, Cùlakammavibhangasutta) the C version is closer to Pali. There is little in common between the Sanskrit and the C, and the C does not mention the ten dharmas that the Sanskrit mentions in great detail. Bapat therefore asserts that the original kanji is probably an older type of Prakrit than the Sanskrit version. However, in this sutta, the order of the verses in Chinese characters is the same as the order in the Sanskrit text, not the order of the P(30). There are some discrepancies between the C and Sanskrit passages perhaps due to misprints or misunderstandings; such as: C: likes high places = S: Prântasayanasya; C: sorrow has been eliminated = S: Vitaràgasya. 3. Organizational inheritance : In the chart on page 18 of the book entitled "Mahayana (Mahayana) and its relation to the Hinayana", Ma Hakassapa is considered the first ancestor (àcariya) of Sariputta is considered the first ancestor (àcariya) of Theravada (Ther.) group. This fact is reinforced when the two Buddhist scholars Buston and Tàranàtha(31) tell us that Mahakassapa entrusted the leadership of the Sangha to Ananda (Ananda), while Buddhaghosa(32) gives a list of the commentators (àcariyas) of Abhidhamma starting from Sāriputta. We see in the Chinese canon (CS) number 26 that Sariputra (C: Sheli-tzu, P: Sàriputta) calls Mahakashyapa (C: Ta-chia-yeh, P: Mahàkassapa) as the Venerable. (C: Tsun-che, P: Bhante), and Mahakasyapa called Sariputta a sage (C: Hsien-che, P: Àvuso) (C No. 184, vii, 35a, 10-11). But in the Pali version, Sāriputta calls him a sage (Aøvuso) and Mahākassapa also calls him with that name (Avuso). This difference in pronouns shows that the Chinese A-Functional Sutra (CMA) belongs to the Sarvāna tradition, a tradition that honors Mahākassapa as the ancestor, in while the Pali Canon (PMN) belongs to Theravada tradition (Ther. ) who considered Sariputra to be a higher teacher than Mahakasyapa. This fact is all the more obvious when one finds that the Pali Sutta No.111, the Anupadasutta, is completely omitted from all the Agama Suttas,(33) because in it the Buddha extolled the Venerable Sāriputta. Put (Sàriputta) as follows: (iii, 29, 10-15) : "Sàriputtam eva tam samma vadamâno vadeyya: Bha-gavato putto oraso mukhato jàto dhammajo dhammanimmito dhamma-dayàdo no àmisadyàdo ti. Sàriputto, Bhikkhave, Tathàgatena anuttaram dhammacakkam pavattitam sammad eva anuppavattetìti.” (Regarding Sariputra, it can be rightly said as follows: He is the son of the Blessed One, born from his mouth, born of the Dharma, molded by the Dharma, an heir of the Dharma, Not an heir to material possessions. Monks, the true Sariputra turns the supreme wheel of dharma that the Tathagata has turned. ) With the Buddha's praise of Venerable Sariputra so enthusiastically, the lack of this sutra in the A-gamma can be understood in two ways: or the Sarvāstivāda has omitted the stra. This is out of his canon, or the Theravadins add this to his own. This difference in the position of Mahakasyapa and Sariputra in the lineage (àcariyaparamparaø) between the Theravada and Sarvāvāstiādhis may also explain the fact that even today, the cult of the relics of Sāriputta and Moggallana are very popular in Theravada countries, while in temples in China, Korea, Japan, and Vietnam, Buddha images are often worshiped. flanked by statues of Mahakasyap and Ananda (Ananda) but not Sariputra and Moggallana. 4. Nine sets (angas) and 12 sets (angas) sutras: Another obvious difference between the C and P translations is that the C version divides the canon into 12 parts (anga), while the P says there are 9 parts. In CS No. 19, the Chinese version (C No. 200, vii, 64b, 4-5) uses the following division and order: 1. Ching-ching (Cheng-ching: ); 2. Ca bay (Ko-yung: ); 3. Legend (Chi-shuo: ): prediction; 4. Shelves tha (Chieh-t'a: ): shelf chanting; 5. Predestined (Yin-yuan: ): introduction; 6. Anthology (Hsuan-lu: ): citation; 7. Initial version (Pên-ch'i: ): the past story; 8. Trial theory (Tz'u-shuo: . ): this is said; 9. Birthplace (Sheng-ch'u: ): place of birth; 10. Explanation (Kuang-chieh: ): detailed explanation; 11. The Dharma Tang (Wei-ts'eng-yu-fa: ): miracles; 12. Theory of meaning (Shuo-i: ): explain the meaning. The Pali (P No. 22, i, 133, 24-25) in a different list and order: 1.Suttam; 2. Geyyam; 3. Veyyàkaranam; 4. Gatha; 5. Udanam; 6. itivutta-kam; 7.Jàtakam; 8. Abbhutadhammam; 9. Vedallam. First of all, if we compare the Pali catalog with the Nieh-p'an-ching catalog (34) we will find that both versions are nearly identical, except that the Nirvana sutra changes the order of the text. the last two types. We also notice that in the list of the Nirvana sutta, the third dharma, the Legend (C: Chi-shuo, S: Vyàkarana) means predictions, while P Veyyàkarana means reply. , explain, present. If we compare the catalog C with the catalog P we can see the equivalent words as follows: C1=P1; C2=P2; C3=P3 (not the same meaning); C4=P4; C8=P6; C9=P7; C10=P9; C11=P8. The remaining P5 udànam can be compared with C6 Tuyen Luc (Hsuan-lu); but not very equivalent because the Chinese language often translates udànam as "Wu-wên-tzu-shuo" (Wu-wên-tzu-shuo: ), which means that the Buddha said it himself, no one asked, while here anthology means selective citation. Now there are three remaining Chinese words that are not in Pāli: C5: Predestined (C: Yin-Yuan; P: Nidàna): introductory topic; C7: Initial version (C: Pen-ch'i; S: Avadàna): past story; and C12: Theory of meaning (C: Shuo-i, S: Upadesa): interpreting meaning. Dr. Dutt rightly observes: "But this division of the scriptures into twelve parts is not the work of the Mahayanaists, but of the Sarvāsti and the Mahasanghikas. and many other Hinayana schools in the same way. The three additional angas are nidàna, avadàna and upadesa.”(35) This passage is important because it shows that the CMA belongs to the Sarvāstivāda order. Dr Anesaki argues that the division in the Prajnapāramità sàstra into 12 sets (pravacanas) which Nagarjuna considers to be the division of the Mahayana, In contrast to the Hinayana, there are only 9 sets of types, in fact not only of the Mahayana, because the four A-functions belong to the Hinayana.(36) 5. The dharmas (dharmas) past, present, and future: In Comparative study (NC) number 95 has a passage about the five aggregates, demonstrating a unique feature of the Sarvāstivāda that the CMA canon represents, as follows: C no. 31: V,42b,11-13): "There are growth aggregates which are form, tho, perception, formations, and consciousness. In short, the five growth aggregates are suffering. Thus this noble truth of suffering existed in the past, is existing in the present, and will exist in the future. This is the true truth, without error, without straying from the truth, that the sages have attained, known, seen, understood, have completely attained and truly enlightened, so it is called the noble truth of suffering." P number 141 : (iii, 250, 26-31) : “Katame c'àvuso, sankhittena pancupadana-kkhandha dukkha? – Seyyathìdam: rupùpàdànakkhandho vedanùpàdàna-kkhandho sannùpàdànakkhandho sankhàrùpàdànakkhandho vinnànùpà-dânakkhandho; ime vuccant', àvuso, sankhittena pancupàdàna-kkhandhà dukkhà. Idam vuccat', àvuso, dukkham ariyasaccam." (And, sages, how is the sum of the five aggregates of clinging to be suffering? Such as the aggregate of form clinging, the aggregate of feeling, the aggregate of perception, the aggregate of clinging, and the aggregate of consciousness. sage, thus in summary the five aggregates of clinging are suffering.) Thus the P version completely removes the emphasis on the existence of past, present and future suffering. This passage is intended to explain the "all exists" (Sabbam atthi) theory of the Sarvāvāstivādhis, which hold the existence of the five dharmas inherent in substance (dravyasāt) at all times, whether past, present or future. future. The theory of the Sarvāstivāda (Sarv.) is explained as follows: "All (sarvam) exists (asti)". The past (atìta) and the future (anàgata) really both exist as they really are. This is their basic dogma. The Blessed One said in a sutra (sùtra): "Monks, if past rupas had not existed, the learned disciple would not have spoken of past rupas... If the future does not exist, then the learned disciple will not delight in future forms…” Again, consciousness (vijnāna) exists for two reasons, namely, the eye faculty (caksu-rindriya) and form (rùpa), mind (manas) and dharmas (dharmas). It is impossible that in the same person (pudgala) there are at once two cittas, especially the knowing-object-cognition (àlambana), and the knowing mind. So one citta must be in the past when the other citta appears, and the latter citta should be in the future when the former citta appears. If past and future dharmas do not exist, then there would be no meeting between knowledge and knowledge, and thus all knowledge would become impossible, that is, impossible. But the fact is that there is still knowledge of past and future dharmas, such as memory and prediction. If past and future dharmas did not exist, knowledge would not exist, because it would have no object; for every known must have a real object. Moreover, the same person cannot simultaneously create karma (karma) and experience the resultant result (vipàkaphala) of that kamma. When karma has been completed, its retribution is still a future dharma; and when the person experiences the retribution, the action that caused the retribution is already a dharma of the past. If past and future dharmas did not exist, then past kamma would not be able to bring about a result, because that kamma does not exist.” (37) The P omits any mention of the existence of suffering in the past, present, future, that is a very significant thing, for it proves that the Theravada School denies such an existence. Professor Stcherbatsky, referring to the passage: "All exist, that is to say, the 12 bases (ayatanas) exist"(38), which the P canon does not, said that the Ther. the passage because it did not conform to their particular dogma(39). The existence of the above passage in the C version but not in the P is another proof that the Sino-A-function Sutra belongs to the Sarvāstivāda. 6. Regarding the Middle A-function Sutra cited in Samathadeva's treatise(40): The work of Professor Sakurabe mentioned above, is another proof that the Central A-function Sutra (CMA) belongs to the Sarmatian order. . Samathadeva wrote a commentary on the Abhidharma-kosa work by the commentator Vasubandhu named Abhidharmakosopayika-Nàma-Tïìkà. This treatise has been preserved only in Tibetan form and contains several passages from the A-ham Sutta. The learned scholar came to the conclusion that these passages resembled the CMA rather than the PMN. Since this work is a commentary on Vasubandhu's work dealing primarily with the Sarvāstivāda theory, it belongs to the Sarvāstivāda school and naturally cites the works of this school. . The following reasons help us to prove that the Mandala passages cited in the Abhidharmakosongayika-Nàma-Tïkà are closer to the Middle Aramaic (CMA) than to the Central Sutra (PMN): a ) Most of the suttas in the central part (Ms) that Samathadeva cites are coincident with the suttas of the C-function, although sometimes they do not resemble those in the Central P: Ms : Bhikkhuni Dharmadinna Sutra (Bhiksunìdharmadinnà)= CMA No. 210, Dharma Bhikkhu-sutta (C: Fa-lo-pi-ch'iu-ni-ching; S: Bhiksunì-dharmadinnà Sùtra), which is not the same as the Middle East. P no. 44, Small business square (Cùlavedalla-sutta). Note: Dhammadinnà is sometimes written as Dhammanandì, so it should be translated as Dharma bliss. Ms: Avarabhàgìya Sutra = CMA No. 205, Fifth Lower Sutra (C: Wu-hsia-fen-chieh-ching; S: Panca avarabhàgìya); unlike PMN number 64, the Maha-Malunkya Sutra (Mahà-Malunkyasutta). b) The arrangement of sutras in the Central A-function S (Ms) is very similar to the Central A-function C (CMA) but completely different from the Central A-function P (PMN). Such as the MS, the Mahànidànapariyaya sùtra, and the CMA sutta No. 97, the Great Mantra Sutra (C: Ta-yin-ching), both of which are included in the Madhyamaka, while the Pali equivalent of the 15, The Great Cause and Condition Sutra. (Mahanidanasutta), is in the School of Sutras (Dìghanikaya). The MS, the Sùryasaptakasùtra, and the CMA No. 8, the Ch'ih-jih-ching, are both in the Middle Ages, but the equivalent Pali sutta number 62 is in the Anguttara Nikaya. Anguttara Nikaya), vii, 63. The MS Sutra titled Sapta-satpurusagati and the CMA Sutta No. 6, The Good Man's Resentment Sutra (C: Shan-jen-wang-ching), both are in the Middle a-function, but the Pali Sutta. equivalent to belonging to the Anguttara Nikaya, vii, 52. 7. The doctrine of the Middle Ages (CMA) is similar to that of the Sarv. Abhidharma Sàstras: Another proof of the CMA: belonging to the Sarvāstivāda is that the teachings of the CMA are developed in the treatises of the Sarvāstivāda (Sarv. Abhidharma Sàstras). a) The Four Paths and Four Fruits: The Chinese script, Australian bourgeois (Yu-ch'ieh-chang-che-ching), (No. 39, v, 54a, 6-7) has the following passage: “This person is an Arahant of the direction (C: A-la-han-hsiang; S: Pratipannaka arhat), this person is an Arahant; this person is an ana-am direction (C: Ana-han-hsiang; S: Pratipannaka anàgànì), this person is an Ana-ham; this person is Tu-da-ham (C: Ssu-t'o-han-hsiang; S: Pratipannaka sakrdàgàmì), this person is Tu-da-ham; this person is Tu-da-turned (C: Hsu-t'o-yuan-hsiang; S: Pratipannaka srota-àpanna), this person is Tu-da-turned." The division into two classes of Arahants, two classes of Anatomy, two classes of Tudhammas, and two classes of Tuda completes are widely developed and discussed in the Abhidharma work. Vasubandhu's Abhidharmakosa, chapter 6 entitled The Noble Paths (Aryamrganirdesa)(41). We quote the following passage describing the practice and attainment of stream-entry (Pratipannaka Srota-àpanna) and stream-entry (Srota-àpanna): Laukikebhyo' gradharmebhyo dharmaksântir anàsrava// 25// Kàmaduhkhe; tato' traiva dharmajnànam tathà punah/ Sesaduhkhe' nvayaksànti jnàne; satyatraye tathà//26// Evam sodasacitto' yam satyàbhisamayah;/ This passage describes the practice and attainment of stream-entry and stream-entry. When a person reaches the following 15 moments, he is called a Stream-streamer. wisdom forbearance (duhïkhe anvayajn-ànaksànti), 4. Suffering type of wisdom (duhïkhe anvayajnàna), 5. Set of legal wisdom forbearance (samudaye dharma-jnàna-ksànti), 6. Set of legal positions (samudaye dharma-jnàna), 7. Set of types wisdom forbearance (samudaye anvayajnàønaksànti), 8. Set of types of wisdom (samudaye anvayajnàna), 9. cessation of legal knowledge of forbearance (nirodhe dharma-jnàna-ksànti), 10. destruction of legal knowledge (nirodhe dharma-jnàna), 11. Destroy the type of wisdom (nirodhe anvayajnàønaksànti), 12. Destroy the type of wisdom (nirodhe anvayajnàøna), 13. The way of the Dharma of wisdom (mārge dharma-jnāna-ksànti), 14. The way of the Dharma (mārge dharma-jnāna), 15. Dao type forbearance (mārge anvayajnāønaksànti). When the last 16th moment, called Path-type knowledge (mārge anvayajnāøna) is attained, then the meditator is called a Stream-winner (Srota àpanna). The other three are mentioned in the following pages. The above quote is taken from Abhidhamma Cusha, a treatise of the Sarvāstivāda school, in order to prove that the CMA in which the above sutra is included belongs to the Sarvāstivāra school. b) 62 precepts (dhātus): In NC No. 72, the Chinese version (No. 181, vii. 31b, 15-20; 32a, 1-4) lists all 62 precepts, while the Pali version only has 41 precepts. The work of Vasubandhu's Abhidharma, Vasubandhu, In the commentary on verse (kārika) number 27 on how to classify things into aggregates (skandhas), bases (ayatanas), and elements (dhàtus), this division of 62 precepts is borrowed from the CMA, not the CMA. divide the 41 precepts of the Pali as seen below: Evam Bahudhàtuké pi d andsastirdhàtavo desitàh. This passage in the book "Abhidharmakosa de Vasubandhu"(42) is translated into French as follows: "De Meme les 62 dhàtus énumérés dans le Bahudhàtuka doivent être rangés dans les 18 dhàtus en tenant compte de leur nature" (Also, 62 worlds) listed in the Bahudhàtuka should be classified into 18 precepts according to their nature.) c) Eight learned degrees (C: hsueh-jén; S: sekha) : In CMA C no. 127, Phuoc Dien Sutra (C: Fu) -tien-ching) (vi, 46a, 7-9), two types of merit fields are counted as 18 learned levels (saiksas) and 9 uneducated levels (asaiksas). 18 organic studies are: 1. Faith (C: Hsin-hsing; S: Sraddhà-nusàrin), 2. Practice (C: Fa-hsing; S: Dharmânusàrin), 3. Liberation (C: Hsin-chieh-t'o; S: Sraddhàdhimukta), 4. Unique knowledge (C) : Chien-tao; S: Drstipràpta), 5. Body witness (C: Shen-cheng; S: Kngayasàksin), 6. Gia Gia (C: Chia-chia; S: Kulamkula), 7. One strain (C: I -chung; S: Ekavíjika), 8. Tu-da-turn direction (C: Hsiang-hsu-t'o-yuan; S: Pratipannaka Srota-àpan-na), 9. Dac Tu-da-turn (C: Te-hsu-t'o-yuan; S: Srota àpanna phala), 10. Tu-da-ham direction (C: Hsiang-ssu-t'o-han; S: Pratipannaka Sakrdàgàmì), 11. Dac Tu-da -jam (C: Tessu-t'o-han; S: Sakrdàgàmì phala), 12. Ana-ham direction (C: Hsiang-a-na-han; S: Pratipannaka anàgàmì), 13. Dac A -na-ham (C: Teana-han; S: Anàgàmì phala), 14. Middle bowl of Nirvana (C: Chung-pan-nieh-p'an; S: Antaràparinirngayyin), 15. Birth bowl Nirvana (C: Sheng-pan-nieh-p'an; S: Upapadyaparinirngayyin), 16. The practice of Nirvana (C: Hsing-pan-nieh-p'an; S: Sàbhisamskàrapari-nirngayyin) , 17. The practice of the bowl of Nirvana (C: Wu-hsing-pan-nieh-p'an; S: Anabhisamskàraparinir and-yin), 18. Upper class final destination (C: Shang-lù-shechiu-ching; Ùrdhva-srota – rupantimuat). Abhidhamma Cusha(43) writes: "The Blessed One taught Alone and Alone (C: Kei-ku-tu; P: Anathapindika): 'You should know, layperson, that there are two kinds of fields of merit. , educated and uneducated. There are 18: 1. Tu-da-turned-direction, 2.-Tu-da-turned-fruit, 3. Tu-da-function direction, 4. Tu-da-turned-direction, 5. Ana-function-direction, 6. A -na-ham results, 7. A-la-han direction, 8. Depends on faith (S: Sraddhànusàrin), 9. Depends on the law (S: Dharmànusàrin), 10. Credit liberation (S: Sraddhàdhimukta), 11. Unique knowledge (Drstipàpta), 12. Gia Gia, (S: Kulamkula), 13. One born (S: Ekavíjika), 14. Intermediate Nirvana (S: Antaràpanrinirngayyin), 15. Born bowl of Nirvana, 16. Behavior bowl of Nirvana, 17. No practice of the bowl of Nirvana, 18. Upper class finality' ". Thus, the Abhidharma Cusha also cites 18 learned levels, but not in the same order, omitting the kayasàksin and adding the arahant direction. It is quite strange that Abhidhamma Cusha seems to be quoting the very same text that the C-majorarithm refers to. Unfortunately, the Great Buddhist Dictionary (Fu-hsueh-ta-tzu-tien) does not mention the origin of this sutra. d) 9 degrees of uneducated (C: Wu-hsueh; S: asaiksas): Also in the Chinese-language sutra No. 127 titled Buddhist scriptures (Fu-tien-ching), there are 9 uneducated degrees as listed as follows: 1 Justice (C: Ssu-fa; S: Cetanàdharman), 2. Legal promotion (C: Sheng-chin-fa; S: Prativedhanà-dharman), 3. Real estate (C: Pu-tung-fa; S: Akopyadharman)ï, 4. Rotten Dharma (C: T'ui-fa; S: Parihànadharman), 5) Real rotten Dharma (C: Pu-t'ui-fa; S: Aparihànadharman), 6. C: Hu-fa; S: Anuraksanà-dharman), 7. True Dharma (C: Chu-fa; S: Sthitàkampya), 8. Liberation wisdom (C: Hui-chieh-t'o; S: Prajnàvimukta), 9. The liberation sentence ( C: Chu-chieh-t'o; S: Ubhayatobhàgavimukta). But, the work "The Abhidharma Cuxa of Vasubandhu"(44) quotes: "There are six types of Arahants: Arhantahï san matàhï". The sutras (Middle a-function 30.4: Journal of a-function 33.10) says that there are 6 types of Arahant: 1. Parihànadharman 2. Cetanà-dharman, 3. Anuraksanàdharman, 4. Sthitàkampya, 5. Prativedhanà -dharman, 6. Akopyadharman. In contrast, the Buddhist study of the great dictionary (45) cites Abhidharma Cuxa q.xxv as saying that there are 6 classes of Arahants as above, and then recounts 7 classes of Arahants as above. Aparihāna arahā; recounted 9 types of Arahants, adding the wisdom of liberation and the sentence of liberation. Thus, we cannot say that the quotations in the two works of the Middle Ages C and Abhidhamma Cusha are the same. But the dharmas cited are almost identical in the Neptunes and in the Middle C, and different from the P. 8. Arahant may lose his Arahant status. : In the division of nine classes of uneducated as seen above, the C refers to a class of Arahants called rotten Dharma (C: T'ui-fa; S: Parihàna-dharman), and thus recognizes that there is an Arahant who can lose that status. This is yet another proof that the Middle a-function C belongs to the Sarvyana order, as proved by the following passage:(46) “It is said in Vasumitra's treatise as well as in the Kathàvatthu (Discourse), it is said. The Sarmatians believe that Arahants can be corrupt. On this point, the Venerable sect has a different view. They believe that arahants, like Buddhas, are completely pure and cannot degenerate from that position. The Mahasanghikas also disagree with the Sarvāstivāda on this point(47). All of the above internal and external evidences have given us many reasons to believe that the CMA a-functions belongs to the Sarvāstivāda.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.29/5/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=TNE WOMEN OF THE SAKIA CLAN CHAN TANH.