This week’s updates:
- Sutras 5-10 of the Aggregates Saṃyukta have been added, which completes the first group.
- “Previous” and “Next” links have been added to the Saṃyukta texts to help readers page through them without excessive back button clicking.
Next week’s goals:
- Editing and segmenting the published translations of the Noble Eightfold Path Saṃyukta (SA 13)
- Editing and adding the drafted sutras from SA 13
Yinshun’s Text Critical Notes
Probably the most interesting thing I encountered while working on the first ten sutras was the insight I gained from reading Yinshun’s notes and observing his text critical edits of the Taisho. This was especially true when it came to sutra 8, which appears to have suffered from someone copying sutra 10 into it by mistake. Sutra 4 similarly appears to have a line repeated by mistake in one paragraph as well.
On SuttaCentral we have Analayo’s translation of SA 5 (SA 1.8 in the new numbering system) that reads:
“One who craves for and delights in bodily form, craves for and delights in dukkha . One who craves for and delights in dukkha will not attain liberation from dukkha , will not have knowledge and become free from desire for it. In the same way one who craves for and delights in feeling … perception … formations … consciousness craves for and delights in dukkha . One who craves for and delights in dukkha will not attain liberation from dukkha.
“Monks, one who does not crave for or delight in bodily form, does not delight in dukkha . One who does not delight in dukkha will attain liberation from dukkha . In the same way one who does not crave for or delight in feeling … perception … formations … consciousness does not delight in dukkha . One who does not delight in dukkha will attain liberation from dukkha.
“Monks, not understanding bodily form, not having knowledge regarding it, not being free from desire and lust for it, the mind will not be liberated. One who has not liberated the mind from lust will not be able to eradicate dukkha . In the same way not understanding feeling … perception … formations … consciousness, not having knowledge regarding it, not being free from desire and lust for it, one will not liberate the mind and will not be able to eradicate dukkha.
“Understanding bodily form, having knowledge regarding it, being free from desire and lust for it, one will attain liberation of the mind and be able to eradicate dukkha . In the same way understanding feeling … perception … formations … consciousness, having knowledge regarding it, being free from desire and lust for it, one will attain liberation of the mind and be able to eradicate dukkha .”
This is appears to be two unrelated sutras attached to each other, the first two paragraphs being identical to SA 7. The internal evidence is the uddana for this group of sutras. It only mentions the delight in form as the last sutra, which is SA 7 in the Taisho. This sutra should be the third of four sutras on lacking knowledge, which the second pair of paragraphs appear to be.
The second piece of internal evidence is that the first 10 sutras in Sense Bases Saṃyukta follow the same formulae as the first group of sutras on the Aggregates. The six sense bases are inserted in place of the five aggregates. The sutra corresponding with SA 5 in the Sense Bases Saṃyukta is SA 192 in fascicle 8.
We have Analayo’s translation for this sutra too, which reads:
At that time the Blessed One said to the monks: “If one is not free from desire for the eye, one’s mind is not liberated and one is not capable of rightly eradicating dukkha . [If] one is not free from desire for the ear … the nose … the tongue … the body … the mind, one’s mind is not liberated and one is not capable of rightly eradicating dukkha .
“Monks, if one is free from desire for the eye, one’s mind is liberated and one is capable of rightly eradicating dukkha . [If] one is free from desire for the ear … the nose … the tongue … the body … the mind, one’s mind is liberated and one is capable of rightly eradicating dukkha .”
SA 192’s formula is simpler, but otherwise it’s the same as SA 5. It doesn’t have the extra material found in SA 5 that is identical to SA 7.
The repeated line can be seen in Analayo’s translation of SA 4:
“Not understanding bodily form, not having knowledge regarding it, not eradicating desire for it, not being free from desire for it, one will not liberate the mind and be unable to go beyond the dread of birth, old age, disease and death. In the same way not understanding feeling … perception … formations … consciousness, not having knowledge regarding it, not eradicating desire for it, not being free from desire for it, one will not liberate the mind and be unable to go beyond the dread of birth, old age, disease and death.
“Monks, understanding bodily form, having knowledge regarding it, eradicating desire for it, being free from desire for it, one is able to go beyond the dread of birth, old age, disease and death. Monks, understanding it, having knowledge regarding it, being free from desire and lust for it, one will liberate the mind and be able to go beyond the dread of birth, old age, disease and death. In the same way understanding feeling … perception … formations … consciousness, having knowledge regarding it, eradicating desire for it, being free from desire and lust for it, one will liberate the mind and be able to go beyond the dread of birth, old age, disease and death.”
In the Chinese, it’s suspicious looking because the first occurrence of “monks” isn’t plural, the second line doesn’t have a direct object (form or the other four aggregates), and one line says the mind is liberated and the other doesn’t. But, mainly, it’s not congruent with the first paragraph.
Before reading Yinshun’s remarks and his notice of the parallel sutras that begin both of these saṃyuktas, I had translated these texts uncritically just as Analayo has. But the overall pattern in the first fascicle of the Saṃyukta Āgama indicates that someone was inattentive while copying it, and the text was corrupted with repetitions and missing terms in parallel passages.
The Disappearing Uddanas
Another thing I noticed this week is that while the Aggregates Saṃyukta has its uddana verses for each group of sutras, they are missing from the remainder of the Saṃyukta Āgama as far as I can see. The scattered fascicles (1, 10, 3, 2, and 5) that Yinshun reorders into the first saṃyukta all have these uddana verses, but the Taisho fascicles in between them (4, 6-9) don’t have them. What’s more, sutra groups sometimes continue to the next fascicle, so the uddana verses probably helped Yinshun decide the order the first five fascicles should have.