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They, thereby, held, “Every human being is Bodhisattva” and “ Every human being possessed Buddhahood.” In this way, they gradually transformed themselves into Mahayanists and their doctrine into Mahayana Buddhism. Side by side with such movement, as aforesaid, they coined. the terms ‘ Bodhisattyayana’ and ‘ Buddhayana.’ The following discussion + will make th the point it more clear. ~ If we look at the Cariya-pitaka, as well’ as the Jataka proper we will find the § ‘ Ten_perfections ’ (dagaparamita or (dasaparamita-bhimi) which Gotama Buddha had to acquire during his previous births as Bodhisattva. They are :— (1) Generosity (dana); (2) Good conduct (sila); (3) Renunciation (nekkhamma); (+) “Wisdom (paiiiia) ; (5) Firmness (viriya); (6) Patience (khanti) ; (7) Truth (sacea); (8) Resolution (adhitthana); (9) Kindness (metta); (10) Equanimity (upekkha).' Without these Ten perfections, past, present and future Buddha, could not, cannot and will not, obtain Buddhahood. Again, if we look at the Mahayana Sttras * we will meet with the ‘Ten virtues of perfection ’ (dasa. piramita) which are :— (1) The Virtue of charity (dana); (2)° the Virtue of: good conduct (Sila) ; (8) the Virtue of patience (ksanti) ; (4) the Virtue of firmness (virya); (5) the Virtue of meditation (dhyana); (6) the Virtue of wisdom (prajiia) ; (7) the Virtue of skilfulness (upaya); (8) the Virtue of 2 Buddhiat Birth Stories, p. lit. See also Pali Dictionary by Childere, pp. 334-3385. - Sev also Nidéna-Katha, VV. 125-126. And this also find in the Vimokgamarga -Saéstra composed by Upatisya or Sériputra, translated by Sahghapala, A.D. 505 of the Liat Dynasty A.D. 802-557 in 12 fascicali; 12 chapter, (Ch’ang Bundle, Vol. 3, p. 53a, Chinese Tripitaka). , 2 Sovikrantavikrami-paripriccha in Prajfaparamita-siitras, ete, 134 ORIGIN OF MAHAYANA BUDDHISM determined will (pranidhana) ; (9) the Virtue of strength (bala); (10) the Virtue of knowledge (jiiana). The formation of the above Ten-paramitis of Mahia- yaina Siitra is almost identical with the Ten-piramitas of the Cariya-pitaka of the Original form of Buddhism, And the difference between these two is that the former deals with religious practices, leading to perfection for the self only, while the latter is for the self, as well as for others. This is the essential point of difference between the Original forin of Buddhism (or Hinayana) and the Developed form of Buddhism (or Mahiiyana). “One chapter in Chinese translation of the Avatathsaka- siitras, entitled ‘ Dasabhimi-sitra,’ ' deals with the explanation of ‘ Dasa-bhumi’ or Ten-stages of Bodhi- sattva’s religious practices which are as follow ;— (1) The delighted stage (pramudita-bhumi); (2) The purified stage (vimala-bhiimi) ; (8) The illuminated stage (prabhakari); (4) The inflamed stage (arcismati); (5) the invincible stage (sudurjaya); (6) The stage in the direction of (abhimukbi); (7) The far advanced stage (diirangama) ; (8). The immovable stage (acala); (9) The stage of good intelligence (sidhumatt) ; (10) The stage of clouds of dharma (dharmamegha),’ “These Ten Bodhisattva Stages do not represent the stages of religious practices of the former lines of Sakya- muni Buddha, but of all human beings, who exercise 1 It scoma that this chapter of the Avatathsaka-sitra has been regarded as very important among the ancient Mahdydnists in India, as well asin China. In India, this has been used independently of the Avatatisaka-stitras and for this reason, I think, in Nepal this has been counted as one of ‘Nine dbarmas,’ see 8S. B. E., Vol. XXI, p. i. Jt has been said that there were four or five commentaries on this; however, at present we have only two of them, one is the ‘ Daéabhiimi-vibhiga-aastra ’ by Négérjune, while the other is the ‘ Dagabhiimi-siitra-Sastra’ by Vasubandhu It is also very interesting to note here, that there was one Buddhist sect in China entitled ‘ Bhiimi-dastra, sect’ before the Sui andthe Thih Dynasty. This sect was established upon the doctrine of this sittra and those fastras. 2 See Appendix. HOW THE TEXMS CAME INTO USB? 135 Mahayanic religious practices. Because, from __ the Mahayanic point of view, every human being is Bodhi- sattva. ‘he description of the Ten-stages of Bodhisattva in the Daiabbami chapter of the Avatarmsaka-sitras is much complicated and highly advanced in every respect. And such form came into existence at a much later time. However, if we study a bit carefully the original form of these Ten-stages, we will easily arrive at the conclusion that these: stages were originally formed on the basis of the ‘Ten perfeot virtues ’ (dasa-piramita). Or, ‘to be more precise, it may be said that the Dasa-bhimis are nothing but tl: systematized form of the Dasa-paramita. This might be th. reason, why in the very statement of Dasa-bhiimi chapter of Avatainsaka-siitra, Buddha preached these Ten-stages of Bodhisattva along with the Dasa-paramitas :— 1. In the Joyful stage (pramudita), Bodhisattva should practise mainly the virtue of charity (déna-paramita). ' 2. Inthe Immaculate stage (vimala), Bodhisattvas have to practise mainly the virtué of morality (Sila-para- miti.. 8. In the Shining stage (prabhakari), Bodhisattvas have to practise chiefly the virtue of patience (ksanti-pairamita). 4. Inthe Radiant stage (archismati), Bodhisattvas have to practise chiefly the virtue of energy (virya-paramita). 5. In the Invincible stage (sudurjaya), - Bodhisatt¥as have to practise chiefly the virtue of trances (dhyana- paramita). 6. In the Turned- towards stage (abhimukhi), Bodhi- sattvas have to practise mainly thc virtue of wisdom (Prajiia-paramita). ee i. in the kar-going stage (durangama), Bodhisattvas have to practise mainly the virtue of the means (upayakausala-paramita). oe 136 ORIGIN OF MAHAYANA BUDDHISM 5. In the Immovable stage (acalai), Bodhisattras have to practise chiefly the virtue of resolves (pranidhana- piramita). 9. In the Good Knowledge stage (sidhumati), Bodhisattvas chiefly practise. the. -virtue of strength (bala-paramita) 10. In the stage of cloud of the dharma (dharma- megha), Bodhisattvas have to practise chieflv the virtue of knowledge (J fiana-paramita). Regarding this point, we find a very interesting and important statement in the Madhyamikavatira of Chandrakirti. There Chandrakirti! established an ‘intimate connection between the ‘bhumis’ and the ‘paramitas’ in following way * (1) The joyful stage eeaenaita) is the domain of the Virtue of charity (dana). _ (2) The Immaculate stage (vimala) is the domain of the Virtue of morality (sila). (3) The shining stage (prabhakari) is the domain of the Virtue of four trances (dhyana). (+) The Radiant stage (archismati) is the domain of the Virtue of energy (Virya). (5) The Invincible stage (sudurjaya) is the domain of the Virtue of patience (kganti). (6) The stage of Turned-towards (abhimukhi) is the domain of the Virtue of wisdom (prajiia). (7) The Far-going stage (durangama) is the domain of the Virtue of means (upayakauéala), (8) The Immovable stage (acala) is the domain of the Virtue of resolves (pranidhana). (9) The stage of good knowledge (sadhumati) is the domain of the Virtue of strength (bala).. .* He is one of the great teachers of Médhyamika school in 6th century A.D. * Full statement. has "been recapitulated by Prof. L. dela Vallée Paussin io E.R. E., Vol. 2, p. 748. I have extracted this statement from there, : HOW THE TERMS WERE COINED 137 (10) The stage of ‘cloud of law’ (dharmamegha) is the domain of the Virtue of knowledge (jiiana). If .we compare this statement with that of the Dasabhimi chapter of Avatarnsaka-sitra we shall under- stand at once that the intimate connection shown by Chandrakirti is quite proper and is, no doubt, the result of this careful study of the Dasabhiimi chapter of the Avatathnsaka-siitra. Again, regarding this point, we should not overlook an important account of the Mahavastu which has been regarded as a Vinaya book of the Lokottaravadin of Mahasanghika s schools, There we come across the : description of the Ten stages (dasabhami), quite independent from those of the Dasabhiimi chapter of the Avatarhsaka-sitra. Those Ten stages are :— (1) The stage difficult to attain (duraroha) ; (2) The stage of fastening (baddhamana) ; (3) The stage adorned with flowers (pushpamandita) ; (4) The attractive stage (rucira); (5) The stage of expansion of heart (cittavistara); (6) The stage where one possessed lovely body (rupavati); (7) The stage difficult to conquer (durjaya) ; (8) The stage of the ascertainment of birth (janmanidesa) ; (9) The stage of installation as crown-prince (yauvaraja) ; (10) .The stage of coronation (abbisheka)." Both the names and characteristics * of each stage are quite independent of those of Dasabhiimi chapter of. Avatamsaka-siitra. However, this seems to be the most primitive form of the Ten-stages of | Bodhisattva as We Na ne 1 Full description has been given by Senart in his introduction of Le Mahavastu, p. xxvii, and Mahavastu itself, Vol. 1, p. 75 ff. See also Nepulese Buddhist literature by Dr. RB. Mitra, p. 6. 2 The DaSabbimi or the Ten-stages in the career of the Bodhisattva in the Mahdvastu are only for the particular persons who are already predicted by a Buddha as would-be Baddhas, And there, these Ten-stages have been explained by areference to the history of Sakyamuni Buddha, While those Ten-stages in the Dasabhimi chapter of Avatamsaka-sitra are not only for the particular persons but for every human being carrying Mahiyanic religious practices. : 18 135 ORIGIN OF MAHAYANA BUDDHISM find in the Buddhist literatures.