Part 3.4 - Linguistic features of the Dasabhumika Sutra

The Dasabhumika Sutra contains eleven chapters in a mixture of prose and verse, with prose predominating. The verses, however, do not seem to add anything new to the main thesis of the text, except the few verses that occur in a dialogue between Vajragarbha Bodhisattva, the principal character, and Vimukticandra Bodhisattva. The rest of the verses are meant to present in summary form the content of the prose portion. De La Vallee Poussin thinks that the Prakrit verses were added later. 78 This is also the view of P.L.Vaidya, who remarks:- "It should be noted, that initial or introductory stanzas are not usual in these sutras though the concluding ones are, and hence I am inclined to believe that the Gatha portion of the Dasabhumika-Sutra is a positively late addition.' J. Rahder does not make any distinction between prose and Gathas, and simply remarks that some manuscripts have Gathas in the last " R. S. Sharma, Aspects of Political Ideas and Institutions, p.202. 78 Encyclopaedia of Religion and Ethics ed. James Hastings, II, p.744.

43 79 chapter. However, even a cursory reading of the text makes it very clear that the actual treatise is entirely in prose and the Gatha portion is just a superficial, but convenient addendum. The most conspicuous difference between the other Mahayana Sutras and the Dasabhumika-Sutra is the presence of Sanskrit verses interspersed in the main body of the 1 st chapter of the latter. On this point, it can be opined that these verses were added much later when Sanskrit had been accepted as the lingua franca among the Buddhists. The Dasabhumika-Sutra undoubtedly, is the most methodical and systematic work dealing with the bhumi doctrine. As pointed out above the accounts in the Mahavastu and the Satasahasrika are in their rudimentary stages. A comparison with the Bodhisattvabhumi shows that the Dasabhumika-Sutra is far more systematic and methodical. The two authors of these two texts appear to present their subject matter from two different perspectives. The Bodhisattvabhumi appear to treat the Bodhisattva career according to the threefold training of adhi-sila, adhicitta and adhi-prajna whereas the Dasabhumika-Sutra is basically founded on the doctrine of ten Paramitas, viz. Dana, Sila, Ksanti, Virya, Dhyana, Prajna, Upaya, Pranidhana, Bala, and Jnana. In spite of the fact that the Dasabhumika-Sutra is a more systematic work, it is seen 79 J. Rahder, Acta Orientalia IV. p.214.

44 that the author or compiler has not quite well succeeded in focusing the prevalent different teachings on the subject. Though the DasabhumikaSutra adopts Paramitas as the foundation, the 3 rd stage shows some confusion with regard to this. It is the Ksanti Paramita that is connected with this stage. But the accounts found in the text present attributes and qualities that accompany with Dhyana-Paramita. Har Dayal makes the following observation regarding this anomalous situation. He says: "It seems probable that the original scheme of division was based on the three Siksas, branches of instruction, of Sila, Citta and Prajna. The Bodhisattvabhumi has Dasabhumika-Sutra ignores it. partially observed it, through the But this third bhumi appears to deal "80 with Citta or Samadhi and recast and expanded in order to secure the symmetrical parallelism of the ten Perfections and ten stages. This attempt at deliberate expansion of the schema of progress is also seen in the accounts dealing with the 7 th bhumi, namely, Duranngama bhumi. The name itself means that it is a stage difficult to attain. It is said that in this stage one practises and fulfills all Paramitas. But as the author had to expand the scheme to ten bhumis, he continues allocating Paramitas to the remaining three stages. The difficulty the author had to face in expanding the scheme of 80 ibid. p. 287.

45 bhumis to ten is clearly seen from this chapter. The author is compelled to say that though the Bodhisattva in the 7 th bhumi is having full comprehension of all mundane defilements, yet it cannot be said that:bodhisattvah "evam eva bhoh prathamam bhumim upadaya paramitayanabhirudah sarvajagad anuvicaran, samklesadosan prajanati, na ca tair dosair lipyate samyag margabhirudhatvat. 1,81 Similarly, he has been forced to make a subtle but somewhat artificial distinction between two stages which he refers to as 'asamklesa' and 'nisklesa.' Once again he is forced to admit that a Bodhisattva in this bhumi attaines 'nirodha'. If so, then he has reached the climax in his career for Nirodha signifies the cessation of Dukkha. Yet, if this is made the climax, then the author is unable to allocate the rest to the ten bhumis. Hence, he says that though the Bodhisattva has attained Nirodha, it is not permanent, and that he really has not personally experienced it. Throughout the chapters the author's deliberate attempts to justify the extension of the scheme of bhumis to ten is clearly seen. And doing so, he does not forget to say that at this stage the Bodhisattva surpasses Sravakas and the Pratyekabuddhas. It is for this purpose of taking the Bodhisattva beyond the stage of spiritual advancement reached by the Sravakas and Pratyekabuddhas that the bhumi scheme had to be expanded. Other than the Buddha, two categories of spiritually perfected persons are 81 Dasabhumika-Sutra p. 36:15-17. Dashabhumikasutra et Bodhisattvabhumi p.58, [F].

46 the Pratyekabuddhas and Sravakas according to Sravakas according to the Theravada or Hinayana tradition. In keeping with the Mahayana tradition the Bodhisattva career had to be extended to take him further than the state reached by them, and consequently bhumis had to be increased to ten. In doing this, the author has been forced to use his rich imagination in adding all sorts of Samadhis and Ksantis as necessary provision in the spiritual journey of a Bodhisattva. The author quite often becomes extremely repetitious in these descriptions. Nothing new is presented, the old ideas are presented in different words and this makes the reader bored Quite often this makes the work appear verbose and This even makes the Dasabhumika-Sutra engage in a play and even tired. uninteresting. of words, presentation of redundant description and even mind-boggling concepts. The strain, under which the author attempts to elaborate the account, is even felt by the reader, for the reader himself often is at a loss to visualize the ideas presented in the text. Another difficulty the author of the Dasabhumika-Sutra had to face in blending different views that prevailed then is seen from his description of the 10 th bhumi. The Lankavatara-Sutra says that a Bodhisattva in the 10 th bhumi is not yet a fully fledged Tathagata, and that he has to reach another higher stage called the Tathagata bhumi to become a Tathagata. The Satasahasrika-Sutra, however, says Bodhisattva in the 10 th bhumi is verily a Tathagata. that a The author of the

47 Dasabhumika-Sutra makes a valiant effort, though not quite successfully, in trying to fuse these two opposite ideas and evolve a ten bhumi scheme. as elucidated in the The account of the Bodhisattva practice as Dasabhumika-Sutra has much in common with the Theravada practice. This similarity is clearly noticeable up to the description of the 7 th Bhumi. The practice of Sangrahavastus, 2 Paramitas, development of Rddhipadas, and Abhijnas are all explained just as they are explained in Pali texts. The definition of the Five Precepts also bears close resemblance to the definition found in the Pali Nikayas. The definition of the first precept makes this quite clear. The Samannaphala-sutta of the Digha-nikaya defines the first precept Panatipata as follows:Panatipatam pahaya panatipata pativirato.... nihitadando nihitasattho lajji dayapanno sabbapanabhutahitanukampi viharati. The Dasabhumika-Sutra has the following definition:- 82 The four Samgahavattunis or objects of sympathy are dana, peyyavajja, atthacariya, and samanattata (liberality, kindly speech, a life of usefulness, impartiality). The four Sangrahavastus in BHS are dana, priya-vacana, artha-carya (or -kriya), and samanarthata (or samanasukhaduhkhata). The Pali references are found in the Digha Nikaya , Anguttara-Nikaya , Jataka , SnA., etc. Digha Nikaya III, p. 152, 17-18: samano catuhi sangaha-vatthuhi janam sangahita ahosi danena peyya-vacena attha-cariyaya samanattataya... Digha Nikaya III, p.232, 3-4: cattari sangaha-vatthuni. Danam, peyya-vajjam, attha-cariya, samanattata. Anguttara-Nikaya II. 32, 248; IV, 219, 264; Jataka V, 330. 83 Digha Nikaya I. 43, p.63.

48 yaduta pranatipatatprativirato bhavati. Nihitadando nihitasastro nihitavairo lajjavan dayapannah sarvapranabhutesu hitasukhanukampi maitracittah. 84 It is almost a verbatim reproduction of the Pali, except for a few additions which is a feature common in Buddhist Sanskrit literature. Some of the definitions agree almost word to word with the commentarial definition of the precepts. The definition of the third precept shows that it strictly follows the definition in the early Pali tradition, and that it meant sexual misbehavior and not over-indulgence in sensual pleasures in general, as some try to interpret this particular precept. The use of terms like 'paravittopakarana' and the alternative term 'jivitopakarana' forces the inevitable conclusion that the compiler of the Dasabhumika-Sutra was quite familiar with the Pali tradition and even the Pali vocabulary. There is to be seen a deliberate attempt, as it were, on the part of the compiler of the Dasabhumika-Sutra to adhere closely to the Pali idiom. This is markedly seen in the account of Dhyanas where the description tallies with the Pali, word to word. The attainment of the four Jhanas are described in Pali in stereotyped phrases as follows. (1)viviccheva kamehi vivicca akusalehi dhammehi savittakam savicaram vivekajam 84 Dasabhumika-Sutra p. 15: Dashabhumikasutra et Bodhisattvabhumi p.23 [B].

49 pitisukham pathamamaj jhanam upasampajja viharati. 85 (2)vitakkavicaranam vupasama ajjhattam sampasadanam cetaso ekodibhavam avitakkam avicaram samadhijam pitisukham dutiyajjhanam upasampajja viharati. 86 (3)pitiya ca viragaca upekhako ca viharati sato sampajano sukhanca kayena patisamvedeti. Yan tam ariya acikkhanti upekhako satima sukhavihariti tatiyajjhanam upasampajja viharati.87 (4)sukhassa ca pahana dukkhassa ca pahana pubbeva somanassadomanassanam atthangama adukkham asukham upekkhasati parisuddhim catutthajjhanam upasampajja viharati. 88 The Dasabhumika-Sutra has merely Sanskritized this in the following manner. (1)viviktm kamairviviktam papakairakusaladharmaih savitarkam savicaran vivekajam pritisukham prathamam dhyanamupasampadya viharati. (2)vitarkavicaranam vyupasamadadhyatmasamprasadaccetaso ekotibhavad avitarkam avicaram samadhijam pritisukham dvitiyam dhyanam upasampadya viharati. (3)priterviragadupeksako viharati smrtiman samprajanan sukham ca kayena pratisamvedayati yattadarya acaksanti upeksakah smrtiman sukhavihari nispritikam trtiyam dhyanamupasampadya viharati. (4)sukhasya ca prahanadduhkhasya ca prahanatparvameve ca saumanasyadaurmanasyayorastamgamadaduhkhasukham 85 Digha Nikaya I. ii, p.75; p.73 86 ibid. 77. p.74. 87 ibid. 79. p.75. 88 ibid.

50 upeksasmrtiparisuddham caturtham dhyanam upasampadya viharati. 89 The Dasabhumika-Sutra account is a mere repetition of the Samannaphala account, a mere Sanskritization of the Pali description. It is really a rendering of the Pali into Sanskrit; and is also very close to the standard Sanskrit, as it is a word to word rendering, the compiler has used the exact classical Sanskrit parallels. This clearly shows the author's close acquaintance with the Pali tradition, and also dependence on it. Perhaps he was having before him the Pali prototype of these accounts, for the similarities of the two are so close. This also strengthens the view that the bhumi scheme was modeled on the Theravada scheme, but made to deviate from it by the addition of numerous features which are forced into the scheme. However, the compiler of the Dasabhumika-Sutra has not been able to Sanskritize the Pali properly, throughout the text. For example, when rendering the Pali term 'abhisajjana' from abhisajjati>abhi+sanja, meaning 'to be in ill temper, to be angry, to abuse, to curse, to imprecate, etc.' an unusual term 'abhisanjanani' is used; and in order to specify the meaning, the word is prefixed with 'para' and the term 'parabhisamjanani' is coined to connote, abusing or reviling others. 89 Dasabhumika-Sutra p. 20: Dashabhumikasutra et Bodhisattvabhumi pp. 33-34, [K]. 90 ibid. P.14

51 In the place of the Pali term 'opapatika', meaning born spontaneously, the Dasabhumika-Sutra has 'opapaduka,' which certainly is a corrupt form 91 of the Pali. The Pali term 'jalabuja' meaning viviparous or womb born has been rendered by using the Sanskrit 'jarayuja' or 'jarayu' meaning sloughs or placenta, this, however, being the standard Sanskrit for this. This also shows the compilers awareness of standard Sanskrit. While there is the use of standard Sanskrit, one finds also dialectic terms such as cetasibahula, meaning much enthusiastic, mush elevated, much energetic.92 Some such usages are rather confusing and an exact meaning is difficult to get at, e.g. 'avakalpanabahulataya." 93 The term 'balika from 'bala', is used in the sense of 'made strong og strengthened,' which it is not usually used in standard Sanskrit. What is noticeable in the language used is that the DasabhumikaSutra compiler makes a valiant attempt to use standard Sanskrit wherever possible, though he is not been completely successful in his endeavour. This difference in the language as well as the difference in diction becomes quite apparent when compared with a text like the Mahavastu. In the Mahavastu the language is more akin to Middle Indian. There is Sanskritization of Pali, but use of standard Sanskrit is less frequent in the 91 ibid. p.10. 92 ibid. p.8. 93 ibid. p.14.

52 Mahavastu. Even the diction is simpler. Obviously by the time of the Dasabhumika-Sutra, the Buddhist writers seem writers seem to have have been more conversant with the use of Sanskrit, as Sanskrit was gradually becoming the accepted media of literature. As Buddhism was introduced to different regions the doctrine was soon soon adopted to vernaculars of the regions to which Buddhism was introduced by missionaries. So, in early Buddhist Sanskrit texts, one finds that the language used is more mixed than in later works in which there was a shift towards the use of standard Sanskrit. Thus, the Dasabhumika-Sutra represents this stage of transition from the more mixed style towards the use of more standard Sanskrit. This is evident not only from the predominance of standard Sanskrit terms in the Dasabhumika-Sutra, but also from the rather more ornate style and somewhat complex construction of sentences that is found in it. The lengthy sentences, long compounds, use of different figures of speech, all make it clear that it represents this transitory literary stage. This is also evidence for the comparative lateness of the Dasabhumika-Sutra. As pointed out above, the compiler of the Dasabhumika-Sutra makes a conscious effort not only at Sansktization and rendering into standard This is Sanskrit, but also at imitating the standard Sanskrit literary style. very clearly seen in long compounds that one often meets with in the text, from the very beginning itself. To prove this, a few such examples are as

follows:- 53 i)Sarvabodhisattvadhiyanavimsksasamadhisamapattyabhijnananavikriditabhinasarvakriyasamdarsanakusalaih (p.1) ii)Sarvabodhisattvagunapratipattisupariparnanabhilapyakalpadhisthanasamprakasanapariksinegunavarnanirdesakaih (p.1) iii)Evampramukeirapavimanaprameyasamkhyeyacintyatulyamapyanataprayantasima praptanabhilapyanabhilapyirbodhisatvairmahasatvah (p.2) iv) Yaduta niravasesasarvalokadhatuvipatasamksiptamahadgatapramanasuksmaudarikabyavasthavamurdhasamatalapravesa... pratyaksatayai (p.10) v)Pranidhanasvabhinirhrtastathagatadhisthanasuadhisthito 'pratiprabdhasatvarthapr ayogo'paryantalokadhatuvibhaktijatah (p.46) vi)Cyavanacarikramanagarbhasthitijanmabhiniskramanabhisambodhyadhyesanamah adharmacakrapravartanamahapariniranabhumiriti (p.62) These instances show the author's inclination to use complex sentences in order to embellish his style of writing. Sometimes such usages, though they appear to add some weight to the style by making it look ornate, really confuse the reader. The ideas get so mixed up in trying to construct lengthy sentences, the compiler has been constrained to use peculiar terms, thus further compounding the confusion that is caused to the reader. The compiler has been so taken up by the desire to embellish the diction of his text, that he forgets to focus enough attention to see whether he clearly communicates the ideas that he desires to His eagerness to embellish the diction makes him become communicate. somewhat high-sounding and even bombastic, resulting in retarding free,

simple communication. 54 One notices too many repetitions in the Dasabhumika-Sutra. The desire to embellish the diction perhaps is also a reason for this. The same idea is expressed by using different words. Sometimes a slightly different idea is presented. These repetitions do not seem to add to the content or to the meaning, but often sound redundant. Sometimes this sort of style sounds rather monotonous in the ear of a reader. example:For "Tadyathapi bho Jinaputra brahmalopapattisthitah kamavacaran klesan na samudacarati, evameva bho jinaputra bodhisattvo acalayam bodhisattvabhumau sthitah sarvacittamanovijnanasamudacaranna samudacarati, sarvabuddhasamudacaramapi... bodhisamudacaramapi... bodhisattvasamudacaramapi....sravakasamudacaramapi..... srota apannasamudacaramapi na samudacarati."⁹4 The compiler seems to enjoy enunciating long lists of this nature, whereas he could have presented the same idea succinctly, avoiding repetition which greatly tires and fatigue the reader. Such repetitions are common in all religious literature of this nature and compiler of the Dasabhumika-Sutra, too, follows the same style without using his discretion to present the ideas in a more vibrant style and to convey directly the crux of what he desires to convey without unduly repeating and tiring the reader. 94 ibid. p.42 (25-31).

55 However, this does not by any means suggest that the Dasabhumika-Sutra is completely devoid of clear and lucid style of writing. There are a large number of passages which bear evidence to the writer's ability to use a very simple, but an elegant style. For example, the following is a very straight forward and vibrant piece of writing. "Sa bhuyasya matraya asyam pancamyam sudurjayayam bodhisattvabhumau sthito bodhisattvah smrtimamsca bhavati, asampramosadharmataya matimamsca bhavati, suviniscitajnanataya gatimamsca bhavati...." " 95 While using subtle shades of meanings to give minutely differentiated concepts, the writer very directly and clearly expresses his ideas through quite a crisp style. This shows that he is quite capable of writing without becoming verbose and pedantic, and communicating forcefully. Even when when presenting subtle philosophical and psychological concepts the compiler shows his capability of using lucid and uncomplicated style of writing, using the most appropriate terminology. Thus, he Sanskritizes the Pali without spoiling his diction and without unduly complicating the ideas as follows:- 66 .....drstikrtajalapravrddhaya ca namarupankurah pradurbhavati. Pradurbhuto vivardhate. vivrddhe namarupe pancanamindriyanam pravrttirbhavati. Pravrttanamindriyanamanyonya(sam) nipatatah sparsah. Sparsasya samnipatato 95 ibid. p.28 (21-28).

56 vedana pradurbhavati. Vedanayastata uttare abhinandana bhavati... The normal process of dependent origination is thus very clearly enunciated using the most appropriate and precise terminology. The explanation of the arising of dukkha and the definition of dukkha too is very clearly and lucidly presented. This sort of diction highlights the talent of the compiler as an effective writer. It is clear that the Dasabhumika-Sutra compiler is at his best when he is merely Sanskritizing the Middle Indic dialect. On such instances he appears more at home and quite sure of his vocabulary and diction, than when he is 'translating' the Middle Indic dialect into Standard Sanskrit. In the latter instances he appears to be somewhat artificial and even verbose to the extent of tiring and confusing a reader. This is mainly because he has to construct terms and even quite often repeat the ideas. However, it is seen that the compiler of the Dasabhumika-Sutra is no mean a poet. To embellish his diction and add vigour and colour to expression the compiler uses compiler uses various literary devices. His use of alliteration is quite noteworthy. This he uses to break the monotony and add beauty and charm to his diction. For example:- "Pravaravimalabuddhe svabhidhananantaghatitapratibha pravyahara madhuraravaram vacam paramarthasamyuktam. smrtidhrtivisuddhabuddhe dasabalabalalabhamasayavisuddhim pratisamviddasavicayam bhasasva dasottama bhumih 96 ibid. p.31 (19-29).

57 samaniyamanibhrtasumanah prahinamadamanadrstisamklesa niskanksa parsadiyam prarthayate bhasitani tava" 97 The well spaced out repetition of 'pra' and the phrases such as 'smrtidhrtivisuddhabuddhe,' 'dasabalabalabha' shows his ability to use alliteration. Onomatopoetic effect of such phrases very effectively brings out the profundity of the subject he is dealing with. The restrained use of this literary device adds variety and taste to his style of writing. Onomatopoeia seems to be his forte. Quite often he excels in this and through this one is reminded of the diction of classical Sanskrit writers. The following example also shows his apt of onomatopoeia. For instance: "asesanihsesanavasesa....sarvakaravarattamudara. "98 But at times, he overdoes it thus marring his diction:arvaksetraikaksetrasarvaksetrasamasarona.... " What is noteworthy is that the compiler, while keeping in mind that he is composing a religious text, has not forgotten the fact that it should be presented in a poetic from, and to achieve this he has done what he deemed most appropriate. Perhaps he had been influenced by the reputed scholarly writers of his time, and that very often this happens to be the reason for his overdoing this at times. One comes across the use of similes also in the Dasabhumikaibid. p.5 (23-28). 98 ibid. p.9.

58 Sutra. The compiler has been able to use quite apt similes; however, there is not much variety in them. Some affective similes are:- ①"anantariksa eva rangacitrana marutah khagapathasrito yatha." "tadyathapi.... karmarena yatha yathagnau"; 100 and so on. But this sort 101 of stock similes is repeated with minor variations. Then the simile becomes stereotyped. This clearly shows the the limitation of the Dasabhumika-Sutra as a poet. Though, at times, he shows his ability to use the language in a lucid manner, using alliteration and at times making use of onomatopoetic effect, when taken as a whole the DasabhumikaSutra does not bear evidence to bring out any remarkable poetic ability of his. However, the Dasabhumika-Sutra compiler's worth is to be measured not as a poet, but as a writer of a religious thesis. In this regard he shows that his understanding and imagination is extremely rich. He displays a very profound knowledge of both Theravada or Hinayana and Mahayana. His familiarity with the Theravada religious concepts and practice is very well demonstrated by the Dasabhumika-Sutra. His rich imagination is almost astonishing. If the multiplications of the Samadhis, Ksantis, Dharanis, etc. are all his innovations, then it becomes evident 99 ibid. p.4; verse no. 10. 100 ibid. p.13. 101 ibid. p.23.

59 that he not only had a very profound understanding of the contemporary Buddhist thought but also had a fabulously rich imagination that helped him to coin names and designations. If they are not his innovations, but ideas taken from the current religious tradition, then they bear evidence for his versatility and learning as a religious teacher.