128 



BUJDHISM. 



®C3C33-^5<2553 opapatika formation, (which Tumour in his 

 translation of Maha Wanso calls "the apparitional" 

 appearance) supersedes the necessity of parents, as in these 

 instances merit or demerit leads to the instantaneous and 

 full development of a perfect man or woman, as well as of 

 the gods and the sufferers in the hells. 



This account appears to be very unphilosophical and 

 confused. In the Wibhanga division of the Abhidarma, 

 the terms used are clearly defined : thus cp§dfda awijja or 

 ignorance is defined to be the ignorance of the four princi- 

 pal doctrines of Budha : (46) they are 1. That sorrow is con- 

 nected with existence in all its forms. 2. — That its conti- 

 nuance results from a continued desire of existence. 3. 

 That a deliverance from existence and its sorrows can only 

 result from the complete extinction of this desire : and 4thly, 

 That this extinction can only result from a course of pure 

 morals, eight divisions of which are specified. 



From this ignorance eaoabdo sankharan results, which is 

 defined to be <5£S?(5 1 kusala and cp^ea^o akusala or merit 

 and demerit, accumulated in the various worlds of gods and 

 men, or of the Brahma gods, or of the inhabitants of the Arupa 



(46.) «3 53 S5SD®3 fpsHd) tffs^ss^sfiSo g-arfS) es§<^ca <p 



cp^^^o cpcco <j>S3dd5, tattha kathama awijja dukkhe anna- 



nan dnkkha samudaye' annanan dukkha nirodhe annanan dukkha 

 niiodha gamin iy a, patipadaya annanan ayan wuchchati awijja. 



(47.) ^39 q?§dd) cj©9c2d esoSb<35 g^^s^sB esoSto^dS ep^ 



«a^8^tBea°cD3S^ ^£Q^3«8esoS)3<^d5 ^3cse6oQ3(^(^ ©©ese>S)3<^<3> ease) 

 esooto^do, tattha kathama awijja pachchaya sankhara punnabhi 

 sankharo apunnabhisankharo ananjabhisankharo kayasankharo 

 waehisankharo chittasankharo. Qf these what is the e5oQoc5 san- 

 khara resulting from ignorance ? accumulation of merit and de- 

 merit, merit accumulated in the Arupa worlds ; that of bodily actions, 

 of words and of thoughts. 



