WIENER STUDIEN

ZUR tiBETOLOGIE UND BUDDHISMUSKUNDE

HERAUSGEGEBEN VON

ERNST STEINKELLNER

HEFT 16

WIEN 1986

ARBEITSKREIS FÜR TIBETISCHE UND BUDDHISTISCHE STUDIEN UNIVERSITÄT WIEN

CANDRAKiRTI

TRISARA~ASAPTATI

THE SEPTUAGINT ON THE THREE REFUGES

EDITED, TRANSLATED AND ANNOTATED

BY

PER K. SORENSEN

WIEN 1986

ARBEITSKREIS FÜR TIBETISCHE UND BUDDHISTISCHE STUDIEN UNIVERSITÄT WIEN

1

Preis: OS 120.-

zu beziehen von:

Arbeitskreis für Tibetische und Buddhistische Studien

Maria Theresien-Straße 3/4/26 A- 1090 Wien Austria

CONTENT

Introduction •...••

Text ~d Translation

Not es

Bibliography

7

13

• • 61

. 83

CAN DRAKTRTI

7

INTRODUCTION

One of the most prominent and outstanding fig­

ures within the Indian Madhyamaka tradition pertain­

ing to the rigid, uncompromising school of Prasan­

gika is acarya Candrakirti.

Due to the. recent discovery of Bhavya's (AD 500

- 570) latest treatise MadhyamakaPatnapPad~pa (in­

dited ca. 565), which carries substantial and con­

clusive implications for the relative chronology of

some of the leading personages within Mädhyamika as

well as Yogacara branches of Buddhisrn, we are for­

tunately capable of readjusting his proxirnate vixit

- at least as a ternporary working hypothesis to

AD 5 3 0 - 6 0 0 1) .

1. TPisaPa~asaptati (TSS) its authenticity.

Scrutinizing I

TSS and its sources the follow-

ing external as well as internal criteria rnay thus

be established:

External criteria:

A. The colophons (paP byan) of all Tibetan re­

censions unanirnously identify the author

1) For various narratives on Candrakirti's vita cf. Dhivasekera, J (Ed.): Encyclopaedia of Buddhism~ III, pp. 649-655. Colornbo. Fora brief discus­sion of Candrakirti's authorship and date pro­viding the plausible terminus ante and post quem

8

(Ptaom pa po) as Zla ba grags pa. Transla­

tors: Mahapa~~ita Dipa~karasrijnäna (Atisa)

AD 980 - 1054 and Lotsäva Rin chen bzan po

AD 958 - 1055.

B. Testimonia provided by quotations in e.g.

Bhavya's MadhyamakaPatnapPadrpa, the Panaa­

skandhapPakaPa~a by Candrakirti hirnself and

Haribhadra's Abhiaamayala~kaPalokä Prajnä­

paPamitä, vide infr-a.

Internal criteria:

A. Numerous allusions to Nagärjuna's MMK, RA,

Catu~stava, and, above all, the authors own

magnum opus MA(Bha).

B. Acquainted with the style of Candrakirti

even in its Tibetan garb and with his

PP along with the usage of various distinct

phrases characteristically and constantly

employed by,Candrakirti, the authorship of

T~S can hardly be ascribed to anyone else

but him.

C. Although not presenting a philosophical or

scholastic theme in general the author is

certainly well established jn the renowned

Madhyamika tradition cf. the notes.

in_the light of Madhyamakaratnaprad~pa, a text, wh1ch has been the object of scrutiny for some years by Dr. Christian Lindtner and the present author, cf. Lindtner, Chr. AO 40 (1979) pp. 87 -91. On the authenticity of the latter work, cf. also Lindtner, Chr. AdvePaaPia Buddhiaa~ WZKS 26 (1982) pp. 172 - 184.

9

In sum, the authorship ascribed to Candrakir­

ti seems highly plausible.

2. TSS Theme, genre and sources.

As may be deduced from its very title this

small-length poem adresses itself to a much wider

audience than most of his other independent works,

predominantly his scholastic Madhyamakävatarabhä?ya

(MABha) as well as his commentatorial writings i.e.

his ~iK-exegetical treatise Prasannapadä (PP), his

Sünyatasaptativrtti (SSV) , Yukti?a?tikav~tti (Y~V)

and Catu~sataka~rkä (CS~) 2) •

Nowhere, however, does the author explicitly

reveal his pPayojana the propaedeutic scope of I TSS yet, an analysis of the text clearly indi-

cates his objective: a poetic introduction to lay­

buddhists from the view-point of Mahayana. In fact,

Trisara~a or TPiPatna, the Three Refuges or Three

Jewels not only encompass the whole of Buddhism as

such, but even constitute a convenient summa of

this pivotal trinity also. Though occasional polemies towards the other

major tradition in Buddhism, Hinayana are met with,

Candrakirti has evidently adopted quite a concili-

atory tone which I

may signal that TSS may be viewed

as an apologetic endeavour. In this respect it thus

shares some genre-traits in common with parts of

Nagärjuna's didactic-apologetic poem RatnävaZ~.

2) For these abbreviations and further reference, cf. Lindtner AO 40 (1979) pp. 88-89.

10

Candrakirti's rnajor sources for T~S are natu~

rally the basic treatises of Madhyamika, rnainly the

writings of Nagarjuna, such as his fundamental MÜZa­

madhyamakakär>ika (HMK) (two stanzas TSS 12-13 = MMK

XV l-2), the panegyrical hymns Catu~stava, besides,

as alluded above, RatnavaZt.

In addition tc these standard sources pertain­

ing to the fold of his own, we rnay also count writ­

ings such as Vasubandhu's renowned Abhidhar>makosa­

(bhä~ya) (AK(Bha)) amcng his sources of inspiration

and reference.

In question of vestiges of the canonical tra­

dition (ägama) testimonia are provided by e.g. the

vast Pr>aj~apar>amita-literature and, as

stated, the Dasabhumikasütr>a.

3. Synopsis

explicitly

Albeit not displaying a strict, compositional

coherence in all regards, the overal1 structure is

neverthe1ess fairly consistent and systematic as

rnay be gauged by the fo11cwing synopsis.

The Tibetan textus r>eaeptus of TSS, which com­

prises 68 strophes in al1 originally cornposed in

anu~pubh, furnish us with a structure conveniently

to be subsurned under the three headings, which con­

stitute Tr>isar>ana: Buddha, Dhar>ma and Sa~gha.

11

stanza

I Prooemiurn: Tr{ sar>ar:a 1

[1. sar>ana] Buddha 2 - 11

[ 2. sar>ar:a] Dhar>ma 12 21

Buddha 22 - 24

Dhar>ma 25 - 28

[ 3. sar>ar:aJ Sar;tgha 29 - 33

Tr>i~aY'alfa 34 - 35

Sa~gha 36 - 37

Dhar>ma 38 - 39

Sar;tgha 40 - 47

[ Buddha 48 - 49

Sa~gha 50 - 63

t Bu.ddha 64 - 67

Pu1fyapar>i7Jämanä 68

4. Tibetan translation of TSS

Apart from a few verses in sanskrit traced in

Buddhist 1iterature we unfortunate1y only possess

a Tibetan version of TSS.

TSS is found included twice in the extant edi­

tions of the Tibetan bsTan-'gyur. Both recensions (A

and B) appear each to be faithfully transmitted

down through the editions of bsTan-'gyur and only a

12

very srnall nurober of variae Zeationes within each

recension can thus be noted. As a rule recension A

has been adopted as the basic text. Whenever alter­

native readings frorn B are preferred as well as re­

jected, and whenever other readings rnay have been

chosen for phi1o1ogica1 or phi1osophica1 reasons,

these variant readings have a11 been du1y noted in the apparatus.

S I G L A

N: sNar-than bsTan-• gyur N(A) A: No. 3357 khi 279b3 - 282bl N(B) B: No. 3469 gi 230b2 233b3

P: Peking bsTan-'gyur p (A) A: No. 5366 khi 291a6 - 295al P(B) B: No. 5478 gi 242a2 245a5

D: sDe-dge bsTan-'gyur D(A) A: No. 3971 gi 25la1 - 253b2 D(B) B: No. 4564 Jo bo'i chos chun

202a1 - 204b1

C: Co-ne bsTan-'gyur C(A) A: No. [190 (Vol. 133)]

gi 262a1 - 264b2 C(B) B: X X X X

Text and translation

d

14

TRISARA~ASAPTATI [(N 279b3)(P 29la6)(D 25lal)(C 262al)]

rgya gar skad du I tri sal) ra ~a sa pta2) ti3)

bod skad du I gsum la skyabs su 'gro ba bdun cu pa

'phags pa 'jam dpal gzon nur gyur pa la phyag 'tshal lo I

lll I dge bsfien gsum la skyabs 'gro ba

I de ni sdom brgyad rtsa ba yin

I sans rgyas de'i chos dge 'dun (P 29lb) ni

I thar pa 'dod pa rnams kyi skyabs 1

121 I dus gsum larn las nes grol zin 1

I ses bya la ni blo rnam rgyas 1

I rmons'pa'i zum pa bcom pas na 1

I sans rgyas pad ma ltar rnam rgyas

131

1)

lc

2b

3b

I thog mtha' rned pa'i srid pa ru

I ma rig gfiid kyis log pa yi 1

I 'gro la gan gan snan de de 1

I brtsun te rmi lam lta bur 'dod

se P(A) 2) sapta NDC (AB) 3) N(B) de'i : de N (B)

adds ka

rnam NPDC{A) rgyas NP(B)DC(A): r>nams NP{B) yi : yis NP(DCXB); 3d te NP(B): de P{A)

rgyal NP(A)

15

THE SEPTUAGINT ON THE THREE REFUGES

Hernage to the Noble Mafijusri Kumärabhuta

aryamanjusriye kumarabhutäya) .

A lay-disciple's (upasaka) resort to

(* nama

the Three [Refuges] ((sara~a)trayagamana)

is rooted in the eight Obligations (a?pasa'!lvara),

Buddha, his Law (Dharma) and the Congregation ( sar[lgha)

constitute a refugium (sarana) to those seeking Liberation (mumuk?Ü~am).

\.Vhen safely beyend (vinir·mukta) the orbit (marga) of the three times (traikalya),

the intellect (buddhi) expanding (*vikäsita) over [all] knowable [objects] [jneya]

and [when] having overcorne the closure (unme~a~ zum pa) of ignorance (moha)

[a Bodhisattva-candidate eventually becomes] a Buddha unfolding (vibuddha) like a lotus

(padmavat) •

Whatever appears to the world (jagat),

Which has been drowsing (supta) in [the sleep of] ignorance (avidyä(nidrä)),

in [this empirical] existence without beginning and end (anavaragrabhava)

is stated [by Buddha] to be false (mrsä) and to resemble a dreäm (svapna) .

141

16

I ma rig gnid ni rgyun chad ein 1 1 yan dag ye ses nes 'byun bas 1

I gan zig rnam sad de sans rgyas 1

I skyes bu gnid sans ji bzin no 1

ISI I yan dag de nid ston mdzad ein 1

I mi mkhas sems can rtogs mdzad pas 1 I des kyan sans rgyas sans rgyas dan 1

I de yan sans rgyas dan mtshuns 'dod 1

161

4c

Sa

Sb

I ye ses bla na rned pa yis

I yan na de nid thugs chud pa'am

I zi ba nid kyis rtogs sans rgyas 1

I de bas sans rgyas sans rgyas 'dod

rnam sad : rnams de C (A); 4d sahs yah dag de nid : Themis pro: de nid pas : Las NP(B); Sc des : das C{A)

sad

yah

I ~ [~

r;

NP (B)

dag ?

1 7

Those who have completely woken up (viprabuddha)

by discontinuing (*vieeheda) the sleep of ignorance (avidyanidra)

and secured [liberation] by means of correct Gnosis (sa~yagjnäna)

are [denoted] Buddha[s] [Awaked Ones] like (yatha) a person aroused from sleep (prabuddhapuru~a).

Because [he] has demonstrated (*desaya-) Reality (tattva) correctly

and [because he] has brought benighted (*avieaksana, avidvat) persans (sattva)

· · to enlightenment (bodhaya-)

precisely therefore is a Buddha [considered] a Buddha ['Enlightened One']

[but] even this [i.e. newly-enlightened person] too is maintained to be as a Buddha himself.

A Buddha is known (*budh-) [to others] qua [perfections in]

[bis] unsurpassed Gnosis (anuttarajijana}

[his] comprehension (*avabudh-, adhigam-) cf Reality (tattva) or qua [his] tranquillity

(säntatä)

precisely therefore is Buddha considered a Buddha.

18

171

IBI

191

I sans rgyas kyi ni gzugs kyi sku 1

I mtshan dan dpe byad dag gis 'bar 1

I 'gro ba ran gi mos pa yi

I dban gis sna tshogs skur 'dzin gan

I bsod nams tsho,gs ni tshad med las 1

I 'khruns pa de ni (N 280a) rgyal ba'i sras 1

I sa bcu la ni gnas rnams kyis 1

I mthon bar gyur na sku de yis 1

I chos kyi rdzogs lons spyod 'di ni 1

I rgyal sras rnams ni spyod pa yin

I rgyal ba sku de la bzugs nas 1

I bla med byan chub thugs su chud 1

7c yi yis NP (DC) (B) ;

7d gis : gi NP (DC) (B) ; sku~

Bd na NP(DC) (B): pa NPDC (A) sku N (B)

I I t1 ~

~ l:~

171

1 9

The form~body (~upakaya) of the Buddha[s]

flashes with its [32] marks (laksana) and [80] [minor] characteristics lahuvya~jana);

What is believed as a variegated body (cit~a~Üpa)

by the world (jagat) under the influence of its own devotional attitude (svädhimok~avasat).

That is born from an immeasurable collection of merit (pu~yasa~bhä~a) :

When being observed by the Sons of the Victor (jinaputra)

abiding on the ten[th] stage[s] (bhÜmi)

qua this body

[The Buddhas displaying] full enjoyment (sa~bhoga) of the Dharma

this [spectacle] is entertained by the Sons of the Victor;

When the Victors have assumed such a medium [i.e. Bliss-body (sa~bhogakäya)]

they attain (*sambodhana) the unsurpassed · enlightenment (anut ta~abodhi ).

llül

llll

1121

20

I ye ses spros pa med pa gan 1

I ses bya skye med pa las byun

I sans rgyas rnams kyi chos sku de

I ye ses tshogs las byun ba yin 1

I sans rgyas rnams kyi ma 1 dres chos 1

I khyad par •phags pa bco brgyad dan 1

I sans rgyas rnams kyi stobs sogs kyis

I (P 292a) ye ses de ni yan dag brgyan

na s~bhava~ svabhävasya yuktah pratyayahetubhih

hetupratyayasa~hÜta~ svabhava~ k~tako bhavet 1 1

no bo fiid ni rgyu rkyen las 1

•byun bar •gyur pa rigs rnin te

rgyu dan rkyen las byun ba ni 1

ran bzin bcos ma yin par •gyur 1

lOd yin P (B)DC(A(B)): ni N(AB)P(A)

llb khyad par- 'phags pa NP(DC) (B): stobs dan Zdan pa

NPDC(A)

12b bar 'gyur pa : ba yin par NP(DC) (B)

~. !(>

r '·

llül

21

The Gnosis (jnana) bereft of thought-and-word [co~tructions] (ni~prapaiioa)

accrues from the non-production of the cognizable objects (jneya) [of cognition]:

this is the Dha:rma-body (dharmakäya) of the Buddhas

produced from the collection of Gnosis .J (jnänasar:'bhara).

jlll This Gnosis [of the Victor] is perfectly

embellished

by the eighteen (astädasa) distinguished · · (*visi~~a>

characteristics unique (avenikadharma) to the Buddhas (buddhänäm)

and [by] the [ten] powers (bala) etc. of the Buddhas (buddhänäm).

1121 It is not valid that own-being (svabhäva)

is produced from causes and conditions (hetupratyaya);

Produced from causes and conditions

own-being would be constructed (k:rtaka).

1/ I )

1131

1141

llSI I I I I

I I I I

22

svabhävah k~tako nama • bhavi~yati punah. katham ak~trirnah svabhävo hi nirapeksah paratra ca I I

no bo nid kyi bcos ma ru

ji ltar yan (C 262b) nl.· 'gyur pa yin bcos (D 25lb) ma ma yin no bo ni gzan la bJtos pa yod ma yin I

chos rnarns nid kyi no bo ni I tharns cad yod pa ma yin te

de phyir skad cig gcig gis ni

bde gsegs tharns cad rnkhyen par 'dod

ma.rig non mons can byas rtog

ran gi no bo sgro btags 'dod

byis pa rnams kyi 'khor ba'l.' rgyu de rtog gyur pa log §es yin

lSa rig : rtogs N{B);

lSb rah gi : gah gis NP(DC) (B);

lSd rtog : rtogs NPDC{A);

1141

23

How could own-being in any possible way

be constructed !

[By definition]: An unconstructed (akrtrima) [i.e. genuine] own-being (avabhäva)

is eo ipso (hi) independent (nirapek~a) of anything else.

The proper nature of any norrn of existence (dharmanam)

does not exist as a [hornogeneous] whole (thams cad, *sarva);

Consequently (tasmät, ata~) Sugata is maintained

to [attain the status of] being Omniscient (sarvajna) instantaneously (*ekak~a~e~a).

1151 Conceptual construction (*k~p-) produced (krta)

[frorn] ignorance (avidyä) [still] passion-afflicted (kZi~~a)

postulates [by function] an [unfounded] dedication (samaropa) of own-being (svabhäva)

[to any phenomena]

the conceptual construction (*ka~pita) of this the cause of migration (samsära)

of fools (bäl~näm)

is [in fact] false knowledge (mithyäjnäna).

24

/161 I rna rig non rnons rned yod pas

I rnarn pa kun rnkhyen Spans pa nid

I slob rna ran sans rgyas dag gi I I byan chub dnos po rned pa yin I

1171

1181

I rgyal bas dnos po de rnarns ni 1

I gzugs brfian dan yan 'dra rnkhyen pas I I gfiis rned ye ses rna rig zad· I I ses bya skye rned par rab phye

I de bas de ni cun zad kyan 1

I mi rnkhyen ci yan ston rni mdzad I I sans rgyas narn rnkha' ji bzin du I I de ltar chos nid la rab bzugs

16c gi NP(DC) (B) : gis NPDC(A);

17a bas : b P(A) • a , 17d pa1• : pas NPDC (B)

Jl8l

25

An ignorance (avidyä) [though] bereft of [any] passion-affliction (akli~~a)

is [anyway conducive to] a total Opposition to the Ornni-rnodal Gnosis (sarvakarajnata) ;

The [two forrns of] enlightenrnent ~bodhi) of Disciples (saiksa i.e. Srävaka) and

Solitary Buddhas (Pratyekabuddha}

is sheer non-entity (abhava).

The Victors [indeed] camprehend that these [ernpirical] entities (ime bhava~)

are but [intrinsically inexistent] like reflections (pratibimbavat)

inasmuch as they discern (*praviaaya-) the coqnizable (jneya) to be

[[onto]logically] unproduced (anutpanna)

[acquired] qua [their] non-dual Gnosis (advayajnäna) exernpted from

ignorance (avidyak?~~a).

so [in fact] they [i.e. the Victors] neither camprehend anything

nor teach anyone anything.

Analogously to (yatha) space (akasa) [i.e. being empty]

the Buddha thus (tathä) is firrnly established (*pravis-) in the true nature of things

(dharmatä) [i.e. ernptiness].

1191

1201

1211

26

I yid bzin nor bu ci yan ni I I mi 'byed rtog pa med na yan

I 'gro ba'i bsam pa ji bzin du

I tshim par byed pa yin par bsad

I rdzogs sans thugs kyi rin chen ni

I ran gi mos bzin dgons mdzad pas

I 'gro ba'i bya ba de dan ni 1

I de bzin mdzad par go ba yin 1

I de yi phyir na 'phags (N 280b) pa rnams

I bsam mi khyab pa'i rkyen las 'khruns

I yid bzin nor bu'i bya ba ni 1

I mthon la 'thad pa yod ma yin 1

19b rtog : rtogs DC(A)

20a thugs : rgyas P(A); 20c de dah ni

NP (DC) (B)

2la yi : nid NP (DC) (B)

byed pa Za

1191

27

Albeit [the fabulous wonder-working of] a Wish-Granting-Gem (eintäma~i) in no way

[permits] any discerning analysis ('byed, *ei-) and rationalization (kfp-)

yet, in compliance with (yathä) mundane addictions (jagadasaya),

it is [universally] declared to yield satisfaction.

1201 [Analogously] the Jewel of the Perfeet

Buddha's [Enlightenment-]Mind (*sa~buddha[bodhi]cittaratna),

j2ll

deemed in respect to personal aspirations (sv'ädhimukti),

is [in fact] understood to function quite

similar to conventional practice (jagatkriyä).

Therefore, the Noble Ones [Arya~, Buddhas]

are bred from conditions beyond the range of conception (aeintyapratyaya);

The modus operandi (kriyä) of a Wish-Granting-Gem

is beyend the scope of empirical verification (*anupapatti)

[though providing a] spectacular display.

1221

1231

1241

I I I I

I I I I

28

I chos rnarns (P 292b) dnos med nid la ni

I blo gnas sans rgyas yin par bsad

I 'og min gzal yas khan du ni 1

I yan dag rnnon sum yin par 'dod

sans rgyas rtog pa rni rnna' ba'i I gzugs kyi skur ni yan dag 'byun I sprul pa'i skus ni sa sten du'an

yan dag byan chub ston par mdzad

thub dban rnams kyi sku gsurn ste

chos dan lons spyod rdzogs sprul

rndor bsdus nas ni bsad pa 'di I gus pas blo la bzag par gyis 1

pa

22d yin : mdzad NP(DC) (B)recte säksät kr- ?

23a rtog : rtogs DC (A) , rtag NP (oc) (B);. mi. mna' ba 'i mna' ba yi DC(A)

23b skur : sku N(B); 23c steh du : stens su NP (DC) (B)

1221

/231

124/

29

It is declared that Buddha[-status] is attained

when the intellect (buddhi) resides (sthä-) in the unsubstantiality (abhavatva) of

[any] phenornena (dharmä~am) ;

In reality (yah dag, *tathya, tattvatah), [enlightenrnent] is rnaintained

to become manifest (pratyaksa, saksat) in the divine rnansion (vimäna)'of Akanistha.

[There, i.e. Akanistha] a Buddha has becorne "truly manifest (sa~bhuta)

in a forrn-body (rupakäya) which allows no conceptualization (*k?p-) ;

[Besides, a Buddha] also displays (dar§ayati) his perfect enlighterunent (sa~bodhi)

on [this] earth (*prthiv'i.) qua his transformation-body (nirmä~akäya).

The Principal among the Anchorites tMun'i.ndra) [is equipped with] three bodies (trikaya):

Absolute[-body] (dharma[käya]), Felicity[-body] (sambhoga[kaya]) and

Transformation[ -body] (nirma?/a U<äya J);

Kindly treasure devoutly (bhaktya)

this epitornized exposition in [your] rnernory !

30

1251

I · snon med pa las slar byun zin

I byun nas kyan ni yan dag med

I ran gi no bo 'dzin pas chos 1

I don dam par ni mi brjod do /

1261

1271

I gan ~ig rmi lam sgyu ma dan 1

I chu zla lta bur bslu byed pa 1

I skye sogs dan ldan de span bya'i

I chos span bar ni rigs ma yin 1

I dus gsum du yan dnos gcig (D 252a) phyir

I no bo nid kyis rtag tu (C 263a) 'byun

I rga Si dag las grol ba nid

I chos rnams kyi ni chos ses bsad

25d b~jod : ~jod P(A)

26b bs Zu NP (DC) (B) : s Zu NPDC (A) ; 26c skye NP (DC) (B) : skyes NPDC{A)

126/

127/

31

[We] repudiate [the existence of] any norm of existence ultimately (pa~amärthata~)

[according to its orthodox definition:] because it retains its proper nature

(svabhavag~aha~at);

[However, any phenomenon undergoes empirically a transformation:] From

previous non-existence (apu~vät) [any dha~ma] reappears (*puna~utpad-)

and, again (punar), having existed (*bhÜtva) [it] disappears (*asa~bhava).

[On the other hand] it is [conventionally] unfounded (na yukta) to reject (~p~aha-)

this [composite (samsk~ta)] norm of existence (dha~ma) · 'subjected to production

(utpada) etc.

[though ultimatelyJ it is rejectable (p~ahatavya), [since] being delusive

(*visa~vadaka, *mus-) as a dream (svapna), illusion (mäyä) or

a moon in the water ([u]dakaaand~a).

[A norm of existence] always (nityam, sadä) appears perforce of its proper nature

(svabhavena, sva~üpe~a)

by staying unique (*ekrbhava, *ekavastu) even throughout the three times

(*käZ.atraye 'pi, adhvat~aye 'pi):

the Dharma-knowledge (dha~majnäna) of any phenomena (dha~ma~äm)

is defined as the very liberation (vimukti) from old age and death (ja~äma~ana).

1281

1291

l3ül

32

I zad dan chags bral mya üan 'das

1 •gog dan ston pa nid zi ba

1 de bzin ~id kyan chos rnams kyi

1 rau gi no bo de nid bsad 1

I I I I

lam 9 an mya nan 'das •gro ba 1

thub pa rnarns kyis yan dag gsuns

de yi rgyud las skyes gyur pas

des ni mnon surn dag tu gzigs I

I 'phags pa'i bden pa rnam pa bzi I 1 rtogs te ses nas dad gyur pas I

I skyes bu gan zag zun brgyad po I 1 mi phyed dge 'dun zes bsad do 1

28c kyi P(B), gi N(B), kyis NPDC(A);

28d rah gah NP(DC) (B)

30c zuh ya NP(DC) (B}

I

I 1281

1291

l3ül

33

Elimination (k~aya), dispassion (viraga), extinction (nirväna),

cessation (nirodha), emptiness (sünyatä), tranquillity (ßänta[ta])

and thusness (tathata) too are [all] explained

to pinpoint the very Reality (tattva) arid proper nature (svabhava, svarÜpa) of

all phenomena (dharmänam) .

The path which leads to extinction (nirvä':a)

has thoroughly been explained by the Anchorites (Muni);

[those candidates who] are bred from the 'series' of him (*tatsa~tänasamudbhava, D-ja-)

they [gradually] start to envisage Reality directly (pratyak?a, säk?ät).

Camprehending ([abhi]samaya) the Four kinds (äkära) of Noble Truths

(eatväry äryasatyäni)

[the candidate gradually] becomes endowed with a comprehension-based faith

(avetyaprasäda);

the eight dignified individuals (astäu purusapudgaZäh) in [four] pairs

· (zuh, *yuga) [of two]

are explained to ·constitute a so-called 'indivisible congregation' (abhedyasa~gha).

36

1341

I thub dban (N 28la) gi ni sku gsum dan 1

I mya nan 'das dan gan zag brgyad 1

I sdom brtson bcas la mos pa yis I I gan zig gsum la skyabs 'gro ba 1

IJSI

1361

I dge bsnen du ni dam bcas pas 1

I skyabs ni gsum po bsrun bar bya

I mu stegs kun la gus pa yis I I mchod dan phyag 'tshal mi bya'o

I rten gyi dam pa blans nas ni 1

I slar yan dman la brten gyur na

I ffes byas phyogs la gnas pa'i phyir

I de ni dam pa'i bzad gad 'gyur I

34a gi gis NP(DC) (B)

35a baas pas ·. I nh I b NP ( '"" a a 8 DC) ( B) ; 3 5 d ' t s h a l NP (DC) (B)

btsal

j341

l35l

j36l

37

Whoever seeks the Triple Refuge (ßara~atraya~ yäti)

endowed with zealous devotion (adhimuktyä) towards

the three media (trikaya) of the Principal among the Anchorites (Mun~ndra),

[towards] extinction (nirvana), the eight [dignified] personages (pudgala)

along with Ascetics (yati)

[He] should [perpetually] safeguard (*rakset) the Three Refuges

after having vowed (pratijnä-) to become a lay-disciple (upasaka) ;

[However,] one should neither pay tribute to (namas kr-> nor honour (püj-)

reverently (bhaktya) all [the non-Buddhist] Heretics (t~rthika).

If [the candidate], once having embraced (*grhrtva) the best (sat) of

· supports (asraya) [Mahayana],

[should] again (punar api) resort to the inferior (h~na) [vehicle (yana) L

[then] this [act of desertion] will [only] make [him] the laughing-stock

(*hasyam ya-) of the Best (*sata~) [i.e. Bodhisattva],

because [he] has resorted (stha-) to a position (pak~a) of misconduct (du~k!ta) .

38

1371 I gan zig 'phags lam ma skyes pa'i

I byis rmons so so'i skye bo dag

I de ni slob dan mi slob pa I I min zes bstan bcos las bsad da

1381

1391

I I I I

~i ltar 'khor lo la sogs pa I ner bzun sin rtar btags pa ni I ran dan gzan du rnam dpyad pas I rnam pa kun tu mi dmigs so

I de bzin phun po nas brtsams te

I seills can du ni btags pa yan

I ran dan gzan du rnam dpyad pas I I ci nas kyan ni dmigs ~i_ 'gyur I

38b sih rta:r> NP (DC) {B): 'khor lo:r> NPDC {A) ,· 38c

NP(DC) {B): yah dag NPDC{A); rah dah

39c rah dah ego : yah dag NPDC (AB); rnam dpyad NP(DC) (B) : dpyad byas NPDC(A)

1371

39

In the scholastic scripture (sastra) it is maintained that

those ignorant (*mudha) profane people ' ( (bäla) PX:thagjana)

who have not been bred on the noble path (aryama:r>ga),

can neither be called 'disciples nor non-disciples' (nasaik?äsaik~a).

Just as (yatha) [conventionally (vyavaharata~)] the conception-designation (p:r>ajnapii)

of a cart (:r>atha)

[only makes sense] in relation to (upädäya) [its formative constituents (ahga)]

[such as] wheels (eak:r>a) etc.

[yet][the cart] can [actually (tattvatah)] in no way (sa:r>vathä) be perceived

(*nopaZabhyate)

when being examined (*vicä:r>yamana, vieä:r>ana) whether tobe identical"or different

[from its constituents].

Thus (tathä) the conception-designation (praj~apti) of an individual

(sattva) also (api)

[only makes sense] in relation to (upadaya) [its formative constituents]

the [five] aggregates (skandha)

[yet this individual] is [actually (tattvatah)] in no way perceived (*yatha nopaZabhyate)

when being ex.amined (*vieäryamana, vieärana) whether to be identical or different

[from its constituents].

l4ül

1411

1421 I I I I

I I I I

-- ~~----------

40

I de 'dir thar pa'i cha nas ni 1

I brtsams te rtag tu dge ba la 1

I nan thos nid phyir 'bad na ni 1

I rim gyis (D 252b) nan thos nid du 'gyur I

(C 263b) gan zig ran byun ye ses 'dod

ran (P 293b) rgyal byan chub don gfier bas

rtsom pa de yan ran rgyal gyi 1

byan chub kho na nes 'thob bo 1

ran aon la 9zol 'ai aa9 ni 1

snin rje chen po dan bral bas

ran rgyal rgyal ba'i gsun las skyes

theg pa chen por mi bsnags so

40c nid : 'di DC (A)

4lc rtsom pa NP (DC) {B) : rtsoL ba NPDC {A)

4ld nes NP {A) : des NP {B) DC {A (B)) ;

42c skyes : skye NP (DC) {B)

* - -vyayama ?

l4ül

1421

41

In case such [a Hinayänic candidate] sets out by perpetually striving ((pra)yatna)

[to ensure] wholesome merits (kusaLa) with the aim of [attaining]

disciple-hood (sr~vakatva)

in this life deemed as a share of liberation (mok~abhaga) ,

[then this candidate] gradually (kramena) will [secure] status of

a disciple (sravakatva) .

Any [candidate] desirous (*abhiL~sin, *is-) of [attaining] the Autbgenous"Gnosis

(svaya~bhu-jn~na),

who has set out (*ärambha) questing for Enlightenment of the Solitary Buddha

(*pratyekabodhyarthin, * 0 -prarthana-),

he, too (api), shall evidently (eva) secure

the Enlightenment of the Solitary Buddha (pratyekabodhi) .

These [Solitary Victors], being inclined towards their own objectives

(svärthaparaya~a) ,

are bereft of Great Campassion (mah~karu~~ , 0 -k~p~)

[wherefore these] Solitary Victors, bred from the apothegms of the [perfect]

Victor (jina(pra)vaaanaja-),

have not been lauded (pra~a~s-) in Mah~y~na.

1431

1441

I I I I

42

rgyal ba'i yon tan mtha' yas pa I theg pa ehe las gsuns pa dan I byan chub sems dpa'i mthu thos nas 1

des ni snod nid •gyur ba yin 1

1 des ni theg pa chen po'i sin 1

1 ma lus ran gi las gyis bsregs

I byan chub sems dpa' nan du ni

I skyes bu dbul po lta bur gnas

labdhvä bodhidvayam hy ete bhaväd uttrastamänasäh I bhavanty äyu~k~ayät tu~tä~ praptanirvä~asa~jnina~ I I

'di dag srid pas skrag pa yi I yid kyis byan chub gfiis thob pa

tshe zad par ni dgar •gyur zin 1

mya nan 'das thob 'du ses can 1

4 3a pa : pas NP (DC) (B)

44a des NP (AB) {DC {B) ) : de CD (A) ; 44b las gyis PDC (A) :

lam gyis NP{DC) (B), gyi N(A)

43

Having heard (srutva) (prabhava)

about the rnight of a Bodhisattva,

the lirnitless qualities (anantagu~a) of the Victors

[as] promulgated (ukta) in the Mahäyäna[-scripture],

[then] this [Hinayana-candidate] certainly would become a [fit] recipient

(*bhäjanatva bhu-).

[But in vain!] This [Hinayäna-candidate] has consurned (*dagdha) the [vigorous]

Mahäyana-tree

by all [his] egoistic actions (ase~asvakarman);

Amidst (*antari) Bodhisattvas

[he would certainly] make a poor figure (däridrapuru~avat) .

Having secured the twofold Enlightenrnent (bodhidvaya) [resp. of Srävaka

and Pratyekabuddha],

these [Hinayäna-candidates], whose minds are appalled at existence (bhava) ,

rernain content with the expiration of [their] life (äyu~k~aya)

imbued with the idea that they have secured [thernselves] Extinction (nirva~a).

44

1461

1471

1481

I I I I

na tesam asti nirva~a~ kim tu janma bhavatraye I ahatau na vidyate te~a~ te 'pi ti~~hanty anasrave 1 1

ae la mya nan •aas yod min 1

'on kyan srid gsum skye ba ni

de dag la yan med mod kyi I (N 28lb) zag pa med pa'i dbyins na 'khod 1

akli~tajnanahanaya pascad buddhaih prabodhita~ sa~h:tya bodhisa~bhära~s te 'pi syur lokanayaka~ 1 1

mi Ses non mons min Span phyir

phyis ni sans rgyas kyis bskul bas

byan chub kyi ni tshogs bsags nas 1

de yan 'jig rten 'dren par 'gyur I

'khor los sgyur ba rgyal po yi I mtshan gyis yan dag brgyan pa la

blo dan ldan yan blon po yis I rgyal po lta bur mtho bar mthon I

46b skye ba : skyes pa P(A); 46c med mod kyi : yod

min gyi NP (DC) (B) ; 46d 1 khod : 'khoY' N (B) P (A)

47b pPabodhitä~ T *sad gyur; lege pPacoditäh ex con­iectuY'a T ?

48b gyis : gyi P(A); 48c yah pa'an N(B)P{A)

j46l

1471

1481

45

[But alas] Extinction they do not possess [in reality];

Although [re]birth (janma) in the three spheres (bhavatPaya)

dces not exist for them,

th nevertheless sojourn in the :tate _ ey bereft of impurity (anasPavadhatu) •

Subsequently, when awaked/urged by the Buddhas

with the aim to eliminate the nescience bereft of passion-af~li~~~~n

(akl'Lf!~aJnana)

become world-Guides (lokanayaka), they may even

[önce] having accumulated the [two] equipments [conducive] to Enlightenment.

[The Perfeet Buddha being] well adorned (samalamkPta) with the insignia (lak~a~a)

of a Wheel~r~volving King (cakY'aVaY'tin)

is [also] esteemed as highly [by] ] the wise (dhr-o, matimat) [Bodhisattva

as a minister's (amätya) [esteem] for [his] king.

1491

ISO I

ISll

46

1 nan thos ran sans rgyas dag gis

I rdzogs sans rgyas kyi rigs byun ba'i

I byan chub serns dpa' blo ldan yan 1

I thub pa'i dban po lta bur mthon 1

I byan chub serns ni legs bskyed pa'i

I sdom brtson mchil lharn khur ba la I I byan chub serns sogs la gus pas I I dgra bcorn pa yis (P 294a) mchod par

1 sa ri'i lun las dgra bcom pas 1

1 byan chub sems dpa' phyag byas nid

I 'di dag dkon mchog gsurn gzan min 1

I sans rgyas khons su gtogs par 'dod

bsags

49b ~igs gigs P(A)

I

50b b~tson : bau ni N(B), mahil : mahis N(B), la :

las P (A) ; Süd mahod pa~ bsags NP (DC) (B) : bz Zog

par bsad NPDC(A);

Sla sä : sar NP (DC) (B); Slb byas : 'tshal NP (DC) (B)

1491

ISO I

ISll

47

[Just so] the disciples and the Solitary Buddhas,

[should] also esteem the wise Bodhisattva,

bred in the famiJy of the Perfeet Buddha ( sar;tbuddhaku la) ,

as [highly as] the Principal arnong the Anchorites (Munind~a).

An ascetic (yati), who has successfully generated (*sutpanna) [his] rnind [towards] Enlightenment [bodhiaitta],

while wearing (*bhp-) [his] sandals (*upana~) [during his peregrination]

is said to be worthy the respect of a Saint (Arhat)

inasmuch as [he] respects the mental [resolution] for Enlightenment

(bodhiaitta).

In the scripture (agama) of Sari[putra] [it is maintained that]

Arhats [should] pay [their due] respect (namas k:ta) to Bodhisattvas;

[By this gesture] these [Arhats] are not at variance (ananya)

with the Three Jewels,

[on the contrary they] are [even] rnaintained (mata) to be included

(anta~gata) in the Buddha [category].

I 52 I

I 53 I

I 54 I

48

I ji ltar dgra bcorn zad ye ses I I sa bdun snon du 'gro ba can I I de bzin rdzogs sans rgyas ye ses

I sa bcu snon du 'gro ba yin I

I 'di ni gcig pu mi 'gro yi I I sa bcu po ni spyod byed de I I gan phyir pha rol phyin pa bcus

I sa de rnarns la rdzogs par byed I

I 'bras bur gnas dan (D 253a) zugs pa ni

I 'phags pa'i larn gyis rab phye ba'i I I slob pa rnams kyi sa bdun ni I I (C 264a) mnon pa'i chos las ji skad bsad

52b snon mnon NP(A)

53a yi : yis N(B)P(A); 53b ni 'di NP(DC); de do

N(B); 53c haus : bau N(B);

54a zugs : thugs C(A)

49

I 52 I Just as (yathä) [the attainment of~~-

the Gnosis of extinction (ksayaJnana} 'of an Arhat

I 53 I

I 54 I

is preceded by the ascent (*-pürvin, ~p~rvaka) [through] the seven stages [by a Sravaka],

thus (tathä) [the attainment of] the Gnosis of the Perfeet Buddha

is preceded by the ascent (*-pürvin, -pÜrvaka) [through] ten stages (daßabhumi)

[by a Bodhisattva].

This [Bodhisattva] traverses (*aäraya-~ . the ten [progressive] stages (dasabhum~)

which is not a solitary walk (*ekäkin gam-);

Consequently (yasmät, yatah) he brings [all] these [ten] stages to fulfilrnent

(*upasa~pad-, ni~pad-)

qua the ten perfections (dasapäramitä) •

Just as (yathä) the candidates (pratipannakäh) and fruit-residents (phaZasthä~),

[constituting] the seven stages (sapta bhumaya~} of the disciples (saik~a~am)

[and] distributed (*pra[vi]aita, prabin~a) along the Noble Path (äryamarga) ,

have been explained in Abhidharma,

1ss1 I I I I

50

de bzin sde snod rgyas pa las 1 sa bcu'i bsnags pa brjod pa yin

thams cad 'phags lam bdag nid can

de bas 'phags min ji ltar 'gyur 1

I 56 I

I 57 I

I I I I

"" nan thos rnams kyi dban mdzad nas 1

sde snod gsum du 'dod pa yin I byan chub sems dpa'i gnas skabs kyi 1

nes pa der ni yod ma yin 1

I 'phags pa nub kyi rir b§ad dan 1

I sar gyi ri pa'i nan thos kyis 1

I byan chub sems dpa'i dban byas pa

I sde snod bdun du bsad pa yin 1

55d bas

57a rir

las NPDC(A}

rin N (B}

ISS I

I 56 I

51

Thus (tatha) praise (*prasamsa) of of the stages (dasabhÜmi)

is expressed in the basket (pipaka) of the extensive (vaipuZya) [sÜtras];

[As] everything [expressed in these scriptures] is endowed with the nature of

the Noble Path (aryamärgatmaka)

how (katham) then (atah) could [Mahäyäna-sÜtras be denoted] _

un-Noble (anarya)

~ -According to (adhik:tya} the Sravakas

three baskets (tripifaka) are maintained [ to exist];

[But] in this [Hinayana-code] the stage[s] (avasthä)

of a Bodhisattva is not found to be ascertained (*niyata).

I 57 I The advocates of Aparasaila and

the Srävakas of PÜrvasaila

maintain [the existence of] seven baskets (saptapi ~aka)

authorizing (*adhik~ta, adhikara} a Bodhisattva:

52

I SBI I I I I

byan chub sems dpa'i sde snod dan

de bzin rig 'dzin zes bya dan 1

mdo sde chos mnon 'dul ba dan 1

(N 282a) rgyas dan de bzin skyes pa'i rabs 1

I 59 I

I GOI

59c

59d

60a

I I I I

de ltar sde snod bdun po ni 1

lun ni gnis las bstan pa yin 1

gal te de ni tshad min 'gyur 1

des ni dgra bcom Spans pa nid I

I I I I

(P 294b) ~es bya mtha' yas dban gis na 1

'khor ba na ni skad cig yod 1

gal te re re'i dbye bas rin 1

de bzin 'di yan srid mtshuns 'gyur

gaZ te : gan Za DC(A) recte yasya ? . , de NP (DC) (B) , 'gyur gyur> DC(A);

des : de NP (A);

'di

na : ni NP (DC) (B) ; 60c rih NP (DC) (B): ran NPDC(A)

I 58 I

I 59 I

I Goi

53

The basket of a Bodhisattva as well as (tathä)

the so-called [basket of] 'Science-masters' (vidyädhara),

[the baskets of] Sermons (sÜtranta), Dogmatism (abhidharma) and

Discipline (vinaya),

[the basket of] Extensive (vaiputya) [Sutras] as well as (tathä) Birth-stories (jataka).

Such are the seven baskets;

The authoritative tradition (agama) are taught from both [codesJ;

If [however] this [Mahayana-collection] is discredited authority (*apramanyam bhu-)

[hy Hinayäna]

then certainly (eva) an Arhat would be lost.

By mastering the limitless (ananta) [number of] knowable [objects] (jneya)

[a Bodhisattva merely] sojourns a moment (ksana) in the round of rebirths

• · (sal!lsära);

If [existence (bhava) may seem] long (d~rgha) when distinguishing (bhedät) each (ekaika)

[succeeding moment]

then even (api) this [moment] is tantamount (sama) to an existence (bhava)

[for a Bodhisattva anyway].

54

1611 I I I I

bya ba rgya chen byed pa'i phyir

srid pa rin snarn rni sems so

bsod narns ye ses stobs kyis ni 1

lus sems sdug bsnal gyis mi non 1

j62j

1631

I de bas rnarn pa tharns cad du 1

I byan chub sems dpa' smad mi bya

I khams gsum par gtogs non mons zad

I byan chub kyi snod gyur nict 1

I phun po khams dan skye mched rnams 1

I gzugs brfian mtshuns par mthon bas na

I nan thos ran sans rgyas dag gis 1

I ston ni gfiis dan gsum po mthon 1

6lb snam mnam P(A)

63c gis NP(DC) (B) : ni NPDC(A)

1611

55

Since [Bodhisattvas] accomplish [their] _ vast (udära) rnissions (kriya)

they

Thanks

never rnind the longanimity of life (bhava);

to the strength (balät)[stemming from their ballast] of Merit (punya)

and Gnosis (jn~na)

[they] are unaffected by [mundane] corporeal and mental (käyaoetah) suffering

· (du~kha).

Consequently, [one] should in no possible way (sarvathä, sarväkara)

deride (*nindet) a Bodhisattva.

[Having] eliminated (k?aya, k?1-ry.a) [all] the passions pertaining to the triple world

(*traidhätukapatitakZesa)

[this candidate] certainly has become a [fit] recipient for Enlightenment_

(bodhibhäjanabhütata) •

When [they] recognize that [ultimately] the [five] aggregates (skandha),

the [eighteen] elem~nts (dhätu) and [twelve] sense-fields (ayatana) are equal (sama)

to reflections (pratibimba),

[then] Srävakas and Pratyekabuddhas have envisaged

the Second and Third [kind of] Emptiness (8Ünyatä).

1641

l65l

1661

56

I rnam pa kun mkhyen ye ses ni I 1 rdzogs sans rgyas kyi yin par bsad

I rgyal bas lam gyi rnam par ses I I byan chub sems dpa' yin par gsuns

I rab tu dga' ba thob pa na

I kun sbyor gsum po legs zad pas

I byan chub sems dpa' 'phags 'gyur zin

I rdzogs sans rigs las byun ba yin

I sa ni gon ma gon ma la I I byan chub sems dpa'i yon tan dan

1 nes zad gan yin sa bcu pa'i 1

1 mdo nid las ni ses par bya 1

64a rnam pa kun mkhyen

*sarovakaroajnat'ä

rnam kun mkhyen nid NP (DC) (B)

64c bas : ba'i N(B), par pa DC (A)

1641

57

The Omni-modal Gnosis (*sarvakärajnajnana)

is said to belong to the Perfeet Buddha ([samyak]sa~buddha);

The Knowledge of the modes of the Path of the Victor (jinamärgäkärajna-)

is explained to belong to the Bodhisattva.

When [a Mahayana-candidate] has attained the 'Very Joyous' (pramuditä)

[stage (bhÜmi)]

and having successfully eliminated (*suks~na) the three fetters (sa~yojanaträya)

[he] secures the noble [status of a] Bodhisattva,

(thus] becoming the descendant of the family (kuZa) of the Perfeet Buddha

([samyak]sambuddha).

[Details about the sundry] virtues (guna) of a Bod:hisattva

and [how they] have destroyed vices (do~ak~aya)

in each of the consequtively higher stages (*uttarottara~ bhÜmim)

may be known from the very va.§abhÜmika-sütroa itself.

1671

1681

I I I

I

58

yon tan darn pa re re zin I rntha' yas de ni mkha' dan rnfiarn byan chub la serns rtag phyag 'tshal

(D 253b) blo ldan byan chub la skyabs rnchi 1

I (C 264b) theg chen tshul la brten nas ni

I skyabs gsum rnarn par phye ba las 1

I bsod narns gan des 'jig rten rnarns

1 dkon rnchog gsum la gzol bar sog 1

I gsurn la skyabs su 'gro ba bdun cu pa 1

I slob dpon zla ba grags pa'i zal sna nas rndzad

rdzogs II pa

67b mtha' : bsam N(B); 67c la sems Ptag : sems Ptag

la NP (DC) {B) ;

68a tshul : chul P (A); 68c 'jig Pten : skye bo NP (DC) (B)

6 8d g zo l baP sog NP (DC) (B) : mchog g zo l sog NPDC (A)

1671

1681

59

A wise (dh~mat) [Bodhisattva] seeks refuge [aiming] at Enlightenment (bodhi)

[by] perpetually revering his mental [resolution] for Enlightenrnent

(bodhicitta) ,

[of which] each separate superior virtue (*paPamagu-r;a>

[in total number] is endless (ananta) like space (akäsavat) .

May rnankind (jagat) apply [its] highest devotion (*paPäyanam bhüyät)

towards the Three Jewels

perforce (tena) of the merit (yat punyam) [secured by rne]

qua [this][analytic] discussion (vivecanät) of the Triple Refuge (tPi~aPa~a)

based upon the principle (naya) of Mahäyana:

The Septuagint on the Three Refuges [hereby]

indited by acärya candrakirti.

ends~

Not es

63

111 Upasaka: lay-devotee, vide AKBha 214-18 ad IV

30-1 (LVP tr. tome 4 p. 69ff.), Abhisamayala~­

karälokä by Haribhadra (ed. Wogihara) p. 331,

Lamotte, E: Histoire du bouddhisme indien 3 Lou­

vain 1967, pp. 71-92, La Vall€e Poussin, L. de:

Les fideles laics ou Upäsaka, Ac. de Belgique,

Bulletin, 1925, pp. 15-34. Sara~a, cf. AKBhä ad

IV 32: ka~ puna~ sara~artha~ ? tra~ärtha~ sara­

~ärtha~3 tadäsraye~a sarvadu~khatyantanirmok~ät

Sara~atraya = ratnatraya~ vide AKBha ibid.

A?pasa~vara of an upäsaka 3 v. AKBhä 205-6 ad

IV 14-15, these eight obligations = a~tähgas~Za i.e. the eight-membered mora1ity, AK IV 29, Nä-

garjuna's SuQrllekha v. 10-11.

121 The stanzas 2-6 evidently provide a paronomas­

tic example (yamaka~ slefa) or double entendre

as regards the etyrno1ogica1 implications of the

word buddha. The parallel semantics of budh­

into a concrete (wake up unfold) and an ab­

stract (enlighten - blossom) connotation may

also be compared with its counterverb svap­

(sleep- close), cf. also Simonsson, N: Indo­

tibetische Studien, Uppsala 1957, p. 265-6.

Traikalya = sa~sära v. Nagarjuna's RÄ I 36;

On the concept tryadhvavimukti, cf. DBhS I, Q.

Here jneya = jneyävara~a, cf. also DBhS X, A:

bodhisattva .... aprama~ajneyavicäritayä buddhya.

131 For anavarägrabhava, cf. MMK XI lcd (+ Candra­

kirti's PP 218.4f.). In Mahayäna dogrnatism we

even encounter an anavaragrasünyatä, cf. PV 196

.19-21, SS 1419.11-14 and MABha 313.15ff. ad .IYIA

194-95 (Tauscher tr. p. 76 and notes). 3bcd is

cited in Bhavya's Madhyamakaratnapradrpa TT P.

ed. 327b2-3.

64

141 On nes 'byun~ *nairyä~ika: factors conducive to

elllancipation, r1ABha 318.13ff. ad VI 208; AK ad

VII 13.

ISI Cf. Lamotte, Traite 126-144.

161 Traite~ ibid. Cf. also Aaintyastava 41: tat

tattva~ paramärtho 'pi tathatä dravya~ i~yate 1 bhuta~ tad avisa~vadi tadbhodhäd buddha ucyate

I I (ed. Lindtner, Nagarjuniana p. 154).

171 The stanzas 7-10 describe Buddha's käyadvaya~

here reflecting the key-stanzas of RA III 12-13

in particular. For the Zak~a~a and anuvyanJana~

cf. Mahavyutpatti § XVII 235-267 and XVIII 268-

349, RÄ II 77-100. Buddha•s käyadvaya~cf. infra

note 23-24.

181 For pu~yasa~bhära~ cf. MABha 62.5-64.4 ad III

12 e.g.: de Za bsod nams kyi tshogs ni pha roZ

tu phyin pa gsum po de dag nid yin (i.e. däna-0

srla- 0 and k?äntipäramitä) Za ... I I de Za bsod

nams kyi tshogs gan yin pa de ni rdzogs pa'i

sahs rgyas baom Zdan 'das kyi gzugs kyi sku

bsod nams brgya'i mtshan nid aan rmad du byuh

zih bsam gyis mi khyab pa'i gzugs sna tshogs

dah Zdan pa 'i rgyu yin no I I Cf. also 359. 2ff.

191 Allusion to sa~bhogakäya. A wordplay between

sa~bhoga/sa~bodha. This stanza is cited in Bu­

ston '.s farnaus chos 'byun (ed. SPS, tr. Ober­

miller I, p. 130). For jinaputra = bodhisattva

vide l1ABha 4.12ff. For anuttarabodhi cf. infra /

TSS 22.

65

1101 For jnanasar;zbhära~ cf. HABha 62.5-64.4, e.g. :

ye ses kyi tshogs ni bsam gtan dah §es rab po

(i. e. dhy'äna- 0 and prajnäpäramitä) II brtson

'grus ni gnis ka'i (i.e.pu~ya- 0 and jnänasar;z­

bhära) rgyu yin no zes bya bar rnam par bzag go

I For dharmak'äya MABhä ibid. ahos ky--t bdag

nid aan gyi sku skye ba med pa'i mtshan nid

aan gyi rgyu ni ye ses kyi tshogs yin no I Cf.

also 361.9ff. For the two predicates of dharma­

kaya~ i.e. ni?prapanaajnäna and jneyänutpadaja­

cf. MMK XVIII and XXV 24 +PP 538ff.

1111 The a~~ädasäve~ika(buddha)dharma~~ aatvari vai­

säradyäni and dasabaZäni of Tathagata are to

be pursued (anugata) for acquisition (adhyälam­

bana) by a Bodhisattva-candidate from the 4th

bhumi through the 9th bhumi and are to be com­

pletely attained (samudägama) on the 10th bhu-

1121

mi, cf. DBhS X.A. These buddhagu~äni are dis-

cussed in detail in Traite 1505-1707, and MABha

321.5-337.3 VI 210-213 (tr. Tauscher p. 82

ff.) 11b: khyad par 'phags pa, *visi~pa cor­

rupt for vaisäradya ?

The stanzas 12-13 are identica1 with MMK XV 1-

2 [sie]. For hetupratyaya, cf. MMK I, Yukti-

sastika 19; kftaka = sa~sk~ta, kftrima. Nagar­

juna' s Aaintyastava 6: hetupratyayasa"f!lbhutä

yathaite krtakä~ sm:ta~ tadvat pratyayar;z vis­

vam tvayokta~ natha sä~vrtam 1 1

1131 Cf. Acintyastava 44: hetupratyayasa'!lbhutä para­

tanträ ca sa~v:ti~ I paratantra iti prokta~

paramarthas tv ak~trima~ I I Thus akrtrima is

glossed with svabhava, prak:ti~ tattva, dravya

and vastu ibid. 45, in fact all paryäyä~ of

66

paramärtha. On svabhäva vide esp. MMK XV, MABhä

ad VI 218-222.

1141 Cf •. especially Aointyastava 7: asty etat k~ta­

ka~ sarva~ yat ki~cid baZaZapanam I riktamu~~i­pratrkasa~ ayathärthaprakasitam I I~ ibid. 15:

svata eva hi yo nästi bhäva~ sarvo 'sti kas

tadä I para iti uoyate yo 'ya~ na vinä svasva­

bhävata~ I I sarva and vißva are discussed in

Nagarjuniana p. 143 n. 7. For the instantaneous

attainment of ornniscience cf. MABha 3S6.3-6:der

(i.e. Akani~~ha, cf. TSS 22) mhon par

par sahs rgyas pa na boom Zdan 'das kyis

rdzogs

skad

oig skad oig kho na Za thams oad mkhyen pa ye , ses brnes so zes bya ba, cf. also TSS 64 infra.

,_ - . Cf. Sunyatasaptat~ vv. 58-68 for the causal re-

lationship between viparyasa - vikalpa - kleßa

i.e. the cyclic interplay of which represents

the true samsärahetu (ed. Nagarjuniana, p. 61-

63 + notes), especially v. 64: I rgyu rkyen las

skyes dnos po rnams II yan dag nid du rtog pa

gan I I de ni ston pas ma rig gsuhs I I de las

yan Zag bau gnis 'byuh I~ Yukti~a~tika 3: I ji

Ztar byis pas rnam brtags bzin I I dhos po gal

te bden gyur na I I de dhos med pas rnam thar du

11 gan gis mi 'dod rgyu oi zig 1, ibid. 57:

Zog pa'i 8es pas mnon gdun ba'i I I non mohs

skyon rnams gah yin te I I dhos dah dhos med

rnam rtog pa I I don 8es 'gyur Za mi 'byuh no I

For akli~pävidyä cf. infra TSS 46-7 and notes.

The omnirnodal insight cf. TSS 64. For the terrn

bodhidvaya cf. TSS 45: sopadhiße?a- 0 and nir-

' upadhise?anirvä~a; the bodhi of Sravakas and

1181

67

Pratyekabuddhas are maintained to be inferior

to the Mahiyäna anuttara(sa~)bodhi. For bodhi = nirväna = asamskrta = abhäva <~ *avastu) cf. . . . MABha ad VI 218-222, however cf. also SÜnyatä-

saptati 25, and RÄ I 42.

For ime bhäväh ime dharmä~, sarve dharmäh or

sarvam asti. In Mahayana treatises generally

indicating the skandha, ayatana and dhätu, cf.

also note 14 supra. Candrakirti defines bhäva

in the following way, MA ad VI 218ff., e.g. VI

219: I dhos po'i sgra ni mdor bsdus na I I phuh

po Zha rnams brjod pa yin I I de rnams de yis

stoh nia gan 1 1 de dhos ston pa nid du bsad

i.e. dhos po zes bya ba ni phuh po Zha'o I As

such these panoa skandhä~ are according to MMK

XXVI 8 glossed with bhava or mundane existence

in general. For *jneyänutpanna = jneyänupa­

Zabha vide cf. PP 538ff. ad MMK XXV 24, Yukti­

~a~tikä v. 1 and Aointyastava vv. 37-9. This is

precisely the definition of advayajnänaJ the

core of Madhyamika episternology: the objectless

cognition,· cf. e.g. PP 556, Nagarjuna•s Nir-

aupamyastava vv. 3-4. Whereas TSS 15-16 ex-

press the h~nabodhi of Sravakas and Pratyeka­

buddhas TSS 17 actually indicates the non­

plus-ultra enlightenrnent (anuttara(samyak)sa~­

bodhi) of Mahayana. For further reference cf.

e.g. previous note, Bodhioittavivara~a v. 83,

ed. in Nagarjuniana p. 208-9.

Cf. MMK 24: sarvopaZambhopasama~

sama~ 8iva~ I na kva oit kasya oit

dharmo buddhena desita~ I I Cf. also

prapanoopa­

kas oid

MMK XVIII

7-10 and PP, Niraupamyastava 3: na boddhä na oa

1191

68

boddhavyam astrha paramärthata~ I aho

durbodha~ dharmata~ buddhavan asi I I parama-

Cintama'}i or ein täratna, stock metonyrn (rÜpa-

ka) for bodhicitta. The fabulous gem supposed-

ly believed to yield all desiderata. cf. the

emp1oyment of cintäma'!i and kalpavr:k~a in rela­

tion to dharmakaya, MABha ad X 9 (362.9ff). As

expressed by Candrakirti dharmakaya, though

beyond the scope of rationalization (rnam

mi rtog pa (nid)), yet is the very cause

secures (a11) wishes ad Zibitum (ji ltar

par

which

mnon

par 'dod pa'i don 'grub pa'i rgyu nid, *yatha­

bhila?arthasiddhahetutva), the very qualifica­

tions designating cintama~i. Cf. here also

~antadeva's Bodhi(sattva)caryavatara IX 35:

cintäma~ikalpatatur yathecchaparipÜra~ah I vi­

neyapra~idhanabhya~ jinabimba~ tathek?yate I I

1201 Jagat = loka, vyavahara, cf. e.g. MMK XXIV 8-

10, SÜnyatasaptati 69. As to bodhicitta, the

key term in Mahayana which tagether with the

terms karuna and advayabuddhi ( 0 -jnana) , con­

stitute the hetu of a jinaputra, bodhisattva,

cf. MABhä 6.8 ff., and also RÄ II 75 and e.g.

Bodhicittavivara'!a vv. 106-112.

1211 Campare RÄ IV 84: kham iväcintyapu'fyatvad (i.e.

gu~atvad ex coniect. T) ukto 'cintyagu'}o jina~

1 mahayäne yato buddhamahatmya~ k~ayata~ idam

II

1221 As to Akani~~ha cf. Lahka (ed. Nanjio)p. 269.4:

akani~~habhavane divye sarvapapavivarjite tatra

budhyanti sa~buddha nirmitas tv iha budhyate I.

1231

69

and 361.5 (v. 774): kamadhatau tathä 'rupye tv

iha buddho vibudhyate I rupadhatv akani?the?U

vrtarage~u budhyate I I Cf. also MABha 356.3-6

cited

j'iiäna

modal

supra note 14, where the sarvakarajnata­

is attained instantaneously. This omni­

gnosis is in fact characterized by being

immanent (pratyaksalaksana) vide MA VI 214 (cf. . . . Tauscher tr. p. 99). Cf. also Atisa's Satya-

dvayävatära (ed. Lindtner, JIP 9, p.l91 and

195) v. 24.

As indicated in Lahka Buddha attains enlighten-

ment in Akanistha having assumed a rÜpakaya <~

sa~bhogakaya). In his transformed (nirmita, nir­

m~,a) garb, however, he disp1ays his sa~bodhi in

this loka so1ely for the sake of vaineyas. De­

tails about rüpa- 0 and dharmakaya are presented

MABha 359.1ff. On rtog pa mi mha' ba, *nirvi­

kalpaka) cf. MABhä 367.17-369.1.

As to trikäya or kayatraya, a relatively

amplification of kayadvaya cf. e.g. the

1ate

Käya-

trayastotra, perhaps spuriously ascribed to Na­gärjuna (cf. Nagarjuniana, p. 16 n. 35 for ref.)

1251 Cf. MMK XIII 3-6; On svabhäva (0 -rüpa)graha'!ät,

the definition of dharma, cf. PP 457.1: sva­

lak~a'!än .... dharma~. For the ultimate inadmissi­

bility of svabhava, cf. e.g. MMK XV and XXIV 16

-38.

J26l On the triZaksana of sa~sk:ta: utpada, sthiti

and bhahga cf. MMK VII. Again, a shift in the

satya-level is implied in the argurnentation. For

the ultimate delusiveness of the wor1d, cf. MMK

XIII. On the last hemistich, cf. the citation of

••

70

Dhyayitamu?pisutra in PP 516.5ff. especially

517.16-518.1: yena manjusrrr eva~ catvari ärya­

satyäni d:~~äni, sa na kalpayati na vikalpayati

ime dharmä~ kusaläh, ime dharmäh akußalä~,

ime dharmä? prahatavya~, ime dharma~ saksat-

kartavyäh, duhkham parijnätavyam, samudayah . . . . prahätavya~, nirodha~ säk~atkartavya~, margo

bhävayitavya? iti I tat kasya heto~ ? tathä hi

sa ta~ dharma~ na samanupasyati nopalabhate ya~

parikalpyeta I bälap:thagjänas tv etän dharmän

kalpayanto rajyanti ca dvi~yanti ca muhyanti ca

I sa na ka~cid dharmam äyuhati nirvyuhati I tasyaivam na äyuhato 'niryuhatas traidhätuke

cittam na sajjati I ajata~ sarvatraidhätuka~

samanupaßyati mayopama~ svapnopama~ prati­

srutkopamam I I and from Aryavajrama~qädhäranr :

(ibid. 50.6-53.2, esp. 52.12-53.2) vitathä ime

sarvadharma~ I asanta ime sarvadharmä~ vi­

phapitä ime sarvadharmä~ I mäyopamä ime sarva­

dharmä~ I svapnopama ime sarvadharma~ I nir­

mitopamä ime sarvadharmä~ I udakacandropamä ime

sarvadharma~ I iti vistara~

1271 Cf. e.g. RA I 66ff. and ~1K XIII 3-6 for a cri­

tique of the position of Hinayana, quite pro-

bab~y Sarvästiväda. As to dharmajnana, know-

ledge of Dharma: it hardly tallies with the

definition in AK VI 26 and VII 2, a key term

in the soteriological course (märga) of the

Sarvästivada, cf. the resume of the märga in

PP 478.4ff. (tr. May p. 210ff. + notes). Nor

does it appear to tally with the definition in

another of Candrakirti's expositions, thePanca­

skandhaprakara~a § 38.1. The relation between

dharmajnäna and dharmajnanak?anti is discussed

1281

71

in AK VI 28, 49 and VII 1. Cf. also PP

377.11-378.1: etaddharmatattväm:tapratipannänä~

srävakä~äm srutacintäbhävanäkramät pravarta­

manäna~ s~lasamadhiprajnätmakaskandhatrayäm:ta­

rasasya upayogan (lege 0 -bhogan) niyatam eva

jarämara~ak~ayasvabhavanirvä~ädhigamo bhavati I

The Madhymika position. The enumeration of syn­

onyms of paramärtha is e.g. found in Acin­

tyastava vv. 37-44, q.v. for details. Cf. also

the citation from Ratnakutasutra in PP 47.1-

50.3.

1291 por a convenient aper9u of the soteriological

path of Hinayäna, cf. AK VI and PP 478ff. From

the very moment the candidate ( i. e. a stream­

winner, srotapanna?> enters the darsanamärga,

dr?ti- 0 he commences to envisage the nature

of the Four Noble Truths. Sa~täna, i.e. con-

tinuum or stream of consciousness is grosso

modo tantamount to lineage (gotra, vamsa or

kula).

I30I The Vaibha~ikas recognize a variety of m'ärgas

in their conception of man's progress and de­

velopment, whether it is conceived, relative to

ontology, as a laukikamärga or a lokottara­

marga, whether it is conceived, relative to

progress, as a darsanamarga or bhäva~ämarga

and these again may be conceived, relative to

ethics, as a prahä~amärga. These distinct and

supplementary p~ths may in turn be subsumed,

relative to soteriology, under saik?amärga (the

first seven bh~mis) and asaik~amärga (the

eighth bhumi (Arhatship)). Besides we encounter

72

prayoga- 0 , anantarya- 0 , vimukti- 0 and viße?a-marga (cf. AK VI passim). The acquisition or

comprehension (abhisamaya) of the aatvari ärya­

satyäni comprises sixteen (~o~aßa) moments

(k~a~a) applied to the sixteen aspects (akära)

of the Four Truths, each aryasatya being four­

fold. As to the (four sorts of) avetyaprasada

cf. AK VI 73b-74 + com. and PP 487.5-9 (May tr.

p. 219 note 744). Sa~vrtita~, the Four Truths

and the overall Hinayana conception of märga

are not repudiated by Madhyamika, though the

Mahayäna course naturally is preferred (cf. e.

g. RA V 40ff.) ' param'ärthata~, nevertheless

the soteriological foundation and process are

rendered unreal due to the inadmissibility of

svabhäva, cf. MMK XXIII 24, XVIV. For the rela­

tion between aryasatyani and the satyadvaya,

where the first, second and the fourth apper­

tain to sa~v~tisatya whereas the third adheres

to param'ärthasatya, cf. MABha 70.lff. and esp.

71.3-5: I de la sdug bshal dah kun 'byuh dah

lam gyi bden pa ni kun rdzob kyi bden pa'i

khohs su gtogs so II 'gog pa 'i bden pa ni don

aam pa'i bden pa'i ran gi no bo'o 1

The traditional classification of astav arya­

pudgala~ or (maha)purusapudgala~ consists of

four pairs (yuga) each made up by a candidate

(pratipannaka~) and a fruit-resident (phaZa­

stha~), cf. e.g. PP 486.7-8: .•..• . ete catv'ärah

pratipannakä~ pudgalä~ catvaraß ca phalasthä~

ity ete 'stau mahapurusapudgala[~ sa~gho om.

skt.] bhavanti I paramadak~i~ärhä uktä bhaga­

vata 1 and agama ibid. 487.3-4: pratipannakas

catv'äras aatväras ca phalasthitä~ I e~a sa~gho

dak~i~iyo vidyacara~asampadä I I iti.

73

This classification may graphically be repro­

duced accordingly:

I t3 t3 ~tl") t3 ~

'1:0 1\3 ~ ~ t3

""(j

t3 tl") ~

1(3 ~ t3 <:J)o

~ ·~ t3

I '<:!;)

1\3 t3 :;:: tl") t3 ~ ::::>lc::! l(j ~ ~ ..!:)

I (j(j CJ)otl") ~~ ·~IC::!

I::IE: \<:!;)

(j

(Q

(j ~ (j ;::::.

1\3 ~

'CJ::l

~· Cl

t3 ~-~ t3 EO ~1;::5

1;::5~ ~..!:)

~ ~~

t3 <:!;).

~~

~-~ t3 1::1 <:!)'Cf,)

I~·~ <:J).E; ~1;::5 -~~ (j..C)

'1:0 t3

J

J

l

l.Srotäpanna-pratipannaka~

2.Srot'äpanna-phalastha~

3.Sakrdägämi-pratipannaka~

4.Sakrdagami-phalastha~

5.Anagami-pratipannaka~

6.Anagami-phalastha~

7.Arhat-pratipannaka~

8.Arhat-phaZastha~

[Arhattva]

For abhedyasa~gha, cf. AKBhä 216.17-19 ad AK IV

32: ya~ sa~gha~ sarana~ gacahati3 saik~asaik~an

asau sa~ghakarakän dharman gacchati; ye~a~

täbhena~~au pudgaZä~ sa~gh~bhavanti3 abhedya-

tv'ät. For the last hemistich cf. also

skandhaprakara~a p. 134.9.

Pd!ca-

74

1311 Cf. the previous note and esp. the passage in

AKBha 369.5-17 ad AK vr 45ab: .•.••. k~ayajnänam

utpadyate I vajropamasamädher anantara~ pascimo

vimuktimarga~ I ata eva tatk~ayajnana~ sarvä-

sravak~ayaprapti sahajatvat prathamata~ a-

saik~o 'rhann asau tada I [45b] utpanne ca

puna? k~ayajnäne so 'rhattvapratipannaka~ a-

saikso bhavaty arhams ca arhattvaphaZapraptah I . . . ph~Zäntara~ prati puna~ lik~itavyabhaväd a-

saik?a~ I ata eva sa pararthakara~arthatvat

sarvasaragap~järhattvac cärhann iti siddham

bhavati I anye aapta p~rvokta~ pudgaZa~ saiksa

iti 1 kena te saik~a~ ? asravak?ayaya nitya~

lik?a~ai~Zatvac chik~ätraye I etc. Thus dosa = äsraya = kZesa. For this verse

Pancaskandhaprakara~a p. 134.8.

cf. also the

1321 Cf. note 30-l and esp. AKBha ad VI 48, 59, 75-6.

1331 This verse is cited by Haribhadra in his Abhi­

samayäla~käräZokä Prajnäpäramitävyakhyä (ed.

Wogihara) p. 8-9 and partially in Pancaskandha­

prakara~a p. 134.10. Cf. also PP 487.6-9: atal

ca sa~gho nästi I tatra adhigamadharme~a praty­

ak~adharmatayä sarvamärair api buddhe bhagavati

abhedyatväd avetyaprasädaläbhena sa~gha~, sa na

syät I na cet santi te 'stau puru~apudgaZa~ I I

1341 Cf. note 1 and RÄ III 36.

1351 Cf. note 1. Fora parallel stanza providing the

hetu for abstaining frorn revering Tirthikas cf.

RÄ III 371 mu stegs gzan Za gus pa yis I I mchod

dan phyag kyan mi bgyi ste 1 I mi ses pa rnams

de'i rkyen gyis I I skyon dah bcas Za chags gda'l

75

j36j Cf. Bodhisa~bhära[ka] (ed. in Nagarjuniana) v.

135. For sat = vicak?a~a = dh~mat = bodhisattva

cf. ibid. p. 105. For *du?k~tapak?asthitatvät,

cf. the elucidative passage in AKBhä 211.8-11

ad AK IV 24cd: ko 'ya~ asa~varo näma ? asam­

varo duscarita~ dau~s~Za~ karma tatpatha~ I I [24cd] .•••• j sadbhi~ kutsitatväd ani~~aphala­

tvad duscaritam I Thus this rnisconduct (dus­

carita, du?k~ta), being a kind of asa~vara, is

reprehensible by the wise persons, or, in the

phrasing of Candrakfrti, considered to be an

object of scorn (*hasya~ [as-], gzad gad m.c.

for gzad gad du bya ba[r 'os pa] cf. also MABha

36.6, 106.15-6 and PP 220.14).

1371 Cf. note 30 and esp. AKBha ad II 40bc defining

p~thagjana: margasyäpraptir i?yate I p~thag­

janatvam [40bc] 'p~thagjanatva~ katamat ? ärya­

dharmä~äm azabha~' iti sastrapatha~ 1 etc. cf.

also I 40 1 4la, II 9b-d 1 III 4lcd. Inasrnuch as

the Ärya~ are respectively saik~a (= Sravaka)

and asaik?a (= Arhat) I a p~thagjana is defined

as nasaik?asaik?a (cf. e.g. AKBha ad VI 45b)

residing on a naivasaik?änäsaik~~ bh~mi.

1381 The usage of a rnetaphorical (upadäya) designa­

tion (prajnapti) 1 a key term in Madhyarnika, is

in fact the only affirmative rneans capable of

representing a conventional object cf.e.g. MMK

XXII 11, XXIV 18 and May p. 161 n.494 for ref.

Recently dealt with in detail by Wi1liarns, P.M.

in JIP VIII pp. 1-46. It is especially ernployed

in order to describe the pudgalanairatmya (cf.

next note) illustrated by the d~~~anta of a

cart (ratha) and its formative constituents

(ahga) cf. MABhä 271.15-279.1 ad VI 151-9, PP

76

346.2, 350.14.

\39\ Cf. the p~evious note and the detai1ed exposi­

tion in MABha 233.13-301.8 ad VI 120-178 (cf.

tr. Tauscher). Sattva = ätman.

\40\ For mok~abhaga opp. to sa~saPabhäga quite pro­

bably, cf. AKBha ad IV 125cd.

\411 Pratyekabuddha, cf. AKBhä 183.6-22 ad III 94-

cd: 2 types (dvividhä) VaPgacaPin and kha~ga­

vi~anakaZpa. Pratyekabuddhas, being denoted me­

diocre Buddhas, are hrna to the anuttaPasa~yak-

sa~buddhas, inasmuch as they 1ack pu~ya- 0 and

jnänasa~bhara 3 mahäkaPu~ä and saPvakärajnatä as

stated MABhä 4.1-10.

1421 Cf. previous note. For mahäkaru~ä, cf. AKBha ad

VII 33, TPaite III pp. 1705-17. As to the (Srä­

vakas and) Pratyekabuddhas being bred from the

Lord of the Saints (munrndPa) and his ipsissima

VePba (*jina(pPa)vacanaja-) cf. MABhä ad I 1ab,

I 8ab and VI 225cd.

\43[ Cf. e.g. RA IV 84 note 21 supra, and MABha 350.

18ff. A bhajanatva for anuttaPasa~yaksa~bodhi

of Mahayana. However, cf. also Bodhisambhära­

[ka] v. 13.

144\ Cf. e.g. RÄ IV 67-98 and esp. v. 70 echoes the

same idea: yat svärthanirapek?atvät

ikaPasapPiyam \ gu~äkara~ mahäyäna~

tena dahyate II

parärtha­

taddvesr

\45\ T~S 45-47 are cited by Haribhadra in his Abhi-

77

samayala~kaPaloka PPajnapaPamitavyakhya (ed.

Wogihara) p. 134, cf. also the discussion in

Ruegg, La Theorie du Tathagatagarbha et du

Gotra 3 Pub1. de ]•~col. Fran. d'Extr.-Orient

vol. LXX pp. 194-211, in which these citations

erring1y are maintained to hai1 from Bodhi-

cittavivarana (cf. infra), at least according

to parts of Tibetan phi1osophica1 writings.

Haribhadra's elucidative exposition in his A­

Zokä is worth quoting: AAA 2.1 (p. 133) Mahä­

srävakas tu sopadhinirupadhisa~jnaka~ bodhi­

dvaya~ Zabdhvä bhaväd urukaru~äprajnavai­

kaZyenottrastamanasä~ p~rvävedhäk~iptäyu~sam­

skäraparik~ayän niPvanasambhave 'pi pradrpa­

nirva~apPakhyaniPvä~asa~jnino vyativ~ttatPai­

dhätukajanmänas cyuticittänantaram parisuddhesu . . buddhaksetPesu anäsrave dhätau samähita eva

padmapufe~u jäyante I tatas te 'mitäbhädisam­

buddhabhäakaPakaPair akZi~~amohanaye prabodhitä

bodhicittam utpädya muktyavasthäyä~ narakädi-

cäPika~ iva gati~ gacchanta~ krame~a bodhisam­

bhaPa~ sa~bh:tya ZokaguPavo bhavant~ti ägamän

niscitam iti I For bodhidvaya cf. note 16 supra

and for äyu~ = ayu~sa~skaPa 3 a dhaPma (= jivi­

tendPa) of the cittaviprayukta type, cf. AKBhä

ad II 43a.

1461 Cf. previous note. AnasPava-dhatu cf. Ruegg,

idem. p. 181 sq., and p. 194 n.3 for the Lanka­

quotation, which might have influenced Candra­

kirti.

\47\ Cf. note 45. For akZi~päjnana or o-avidya, 0 -moha 3 cf. Ruegg, idem. p. 182 sq. and LVP jn

Siddha p. 567 sq. The reading of Haribhadra in

78

the first hemistich of prabodhitä~ (which, in­

cidentally, would demand a Tibetan rendition

into *sad gyur) might probably be a Zectio

faci Z.ior procured due to -haplography ( i. e.

the adjacent buddha). In the light of the Ti­

betan bskul.. bas the conjecture pracoditä~

seems warranted, especially when compared with

Nagarjuna's Bodhicittavivarana vv. 95-6

pressing a similar idea: I ji sPid sahs

kyis ma bskul.. I I de srid ye ses Z.us dhos

I tih 'dzin myos pas rgyal.. gyur ba I I thos de dag gnas par 'gyur I I bskuZ na

tshogs gzugs kyis ni I I sems can don la

ex-

Pgyas

can I nan

sna

chags

gyuP ein I I bsod nams ye ses tshogs bsags nas

I I sahs Pgyas byah chub thob paP 'gyuP I This

passage might have been the source of inspi-

ration tagether with Lahka etc.

kirti. Evidently it accounts

for Candra­

partially for

the confusion prevailing in the Tibetan com­

mentatorial literature, cf. n. 45.

1481 Bodhisattvas, bred in the family (kula~ gotra~

va~sa) of Tathagata the Dharmaraja endow­

ed with the räjalak~a~as~ perpetually revere

and honour the Perfeet Buddhas. Though not

directly echoing this picture the following

passage from DBhS (also cited MABha 19.2 - 17)

may be quoted, 7.J 17-21: tad yathapi nama

bhavanto jinaputPa räjakulaprasüto rajaputro

rajal..ak~a~asa~anvagato jatamätra eva sarvämä­

tyaga~am abhibhavati räjädhipatyena na puna~

svabuddhivicäre~a I yadä puna~ sa sa~Vfddho

bhavati tadä svabuddhibaladhanatah sarvama­

tyakPiyasamatikränto bhavati

1491 Analogously, the Sravakas and Pratyekabuddhas,

79

who are surpassed (atikPänta) by the Bodhisat­

tvas, themselves bred from the Perfeet Buddhas

(cf. MABha 16.1 ff. RÄ V 41), should conse­

quently pay the Bodhisattvas due respect from

the seventh stage (durahgamä bhÜmi) and hence­

forth, cf. DBhS 7.J 21-5: evam eva bho jinapu­

tra bodhisa[t]tva~ saha cittotpädena sarva­

srävakapratyekabuddhan abhibhavaty adhyasaya­

mähätmyena na puna? svabuddhivicare~a I asyä~

tu saptamya~ bodhisa[t]tvabhumau sthito bodhi­

sa[t]tva~ svavi?ayajnanavise~amähatmyävasthita­

tvat sarvasrävakapratyekabuddhakPiyä~ ati­

kPanto bhavati I I

I50I Highly tentative translation.

l5ll säri[putra]agama: ? Dharmaskandha[pädasästra] -

one of the six feet (?atpada) constituting the

Abhidharma of the Sarvastivada, cf. Lamotte,

Histoire, p. 203 sqq. and LVP's introduction to

his Kosa-translation pp. XXVIII-XLI and LX-LXI-

' I; On SäriputPa in general cf. Migot, A,: Un

grande disciple du Buddha~ Säriputra~ BEFEO

XLVI, 1954 pp. 405-554.

1521 This stanza echoes RA v 40: yatha sPavakayane

~~~av uktä~ ßpavakabhümaya~ 1 mahayane dasa

tatha bodhisattvasya bhÜmaya? I I For the astäu

bhumaya? of the apyapudgalas cf. supPa and e.g.

Sa~yutta V p. 202. The dasabhumaya~ of a Bodhi­

sattva vide, above all, Har Dayal~ The Bodhi- ·

sattva doctrine in Buddhist Sanskrit LitePa­

ture~ London 1932 passim~ TPaite pp. 2372-2445,

SÜra~gamasamädhisütra (tr. Lamotte, Bruxelles

1965) pp. 155-58, RA V 41-61. For their mutual

relationship cf. SÜPa~gamasamadhisutPa p~ 246-

80

51. For k?ayajnäna of an Arhat, cf. AK ad

II 44b, VI 44-5, 56-60. Sambuddhajnäna is to

be glossed wi th sarvakarajnajnäna v. supra n .•

22 and infra n.

341.9-342.10 ad

~, cf. also MAB~a 13.6-12

VI 224-5.

l53l Cf. previous note.

1541 Cf. note 30-2.

and

JSSI Vaipu~ya is one of the ahga of buddhavacana or

dharmapravacana constituting the formal crite­

ria of ägama. In the Päli tradition a nine-rnem­

bered (ahgavasena navavidham) classification is

found, whereas a later tradition counts a so­

called twelve-membered (dvädasa) division, cf.

Lamotte, Histoire pp. 160-2. Vaipu~ya-pipaka in

general refers to the grand and extensive Maha­

yana-sÜtras.

J56l For tripipaka, cf. Lamotte, ibid. pp. 163-210.

For niyata (~ niyäma,niyama) cf. AK VI ad 26

(LVP tr. tome IV p. 180) a determination dis­

tinctly characterizing a Bodhisattva from the

candidates of the lesser vehicles, cf. Lamotte

ibid. p. 693, RÄ IV 66, V 80.

1571 For Aparasai~as and Purvasai~as cf. Lamotte,

ibid. pp. 316, 575-606 and Encyc~opaedia of

Buddhism, q.v.

I58J For bodhisattva-pipaka cf. Lamotte, tr.

ma~akrrtinirdesa(sutra) p. 378 n. 18. For

yädhara 'Upholder of (a magica1) science'

magical spe1ls etc., cf. also MMK XXIV 11

Vi­

vid-

i.e.

and

l59l

81

Bodhi(sattva)caryävatära V 16. On vidyädhara-

pi~aka, cf. LVP in JRAS, 1895, pp. 433-6.

Tentative translation, however compare RÄ IV

91: adhi~~hänäni noktäni bodhisattvasya bodhaye

I buddhair anyat pramä~aT ca ko 'sminn arthe

jinadhika? I I

J60I Cf. RÄ III 17-21.

1611 Cf. RA III 21-27, esp. 21-22: I bsod nams mtha'

yas ies bya dan 11 ye ses mtha' yas ies bya des

I I ~us dah sems kyi sdug bsha~ dag I I myur ba

nid au se~ bar byed 1 1 sdig pas nan 'grar ~us

gyi ni I I sdug bsha~ bkres skom ~a sogs 'byuh I I des sdig ma byas bsod nams kyis I I srid pa

gzan na de med da I and 25-26: I sdug bsha~ ba

~a yun thuh yah I I bzod dka' yun rih smos ci

dgos I I sdug bsha~ med ein bde ba ~a 1 I mtha'

yas dus kyah ji zig gnod I I de ~a ~us kyi sdug

bsha~ med I I yid kyi sdug bsha~ ga ~a yod I I

de ni snih rjes 'jig rten sdug I 1 ae nid kyis

ni yun rih gnas

1621 Candrakirti is here evidently influenced by RA IV 67-100.

J63l Cf. Yuktisastikä vv. 33-34: mamety aham iti

proktaT yathä käryavasaj jinä~ I tathä kärya-

vasät prokta~ skandhäyatanadhataya~ I I mahä-

bhutadi vijnäne proktaT samavarudhyate taj-

jnäne vigama~ yäti nanu mithyä vika~pitam I I The Second and Third kind of sunyatä ? However,

on the different forms (prabheda, rab tu dbye

ba) of sunyata, cf. MABha 301.9-340.13 ad VI

82

179ab-223cd (tr. Tauscher p. 65ff.) and Traite

2028ff.

1641 The omni-modal Gnosis (sarväkarajnajnana} of

the Perfeet Buddha or Tathagata (cf. n. 14) is

aimed at by a Bodhisattva (cf. DBhS X.A-F) and

after having acquired the Knowledge of (all)

the Modes of the Path (margakarajnatä), cf.

Ruegg, Theorie 3 p. 189ff.

I6SI Patterned upon RÄ V 41: tasä~ purvaT pramudita

bodhisattvapramodanät I sa~yojanatrayahänes ta­

thägatakuZodbhavat I I Cf. also MABhä 16.12-14

On pramudita bhÜmi~ cf. MABha 12.13-32.11. For

sa~yojanatraya: satkäyad~~~i 3 vicikitsa and

s~Zavrataparämarsa, cf. MABha 16.11-17 and ref.

PED p. 656.

1661 Fora parallel cf. MABhä 17.5ff. ad I 7 i.e.

gu~odbhava and do~ak?aya (nes pa ~ skyon zad)

and esp. RÄ V 67, 97.

1671 Cf. e.g. RÄ IV 84 cited supra note 21.

I6BI This stanza forms a pu~yapari~amana similar to

other closing stanzas in hymns, odes etc. cf.

e.g. Nagärjuna's Catu~stava~ RÄ IV 90, see also

MABha 409.9-10.

*********

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85

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DBhS

HA

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POSTSCRIPT:

After the completion of this opusculum, a huge amount of research has been conducted on Madhayamaka, on the author of this treatise and on Bhavya/Bhaviveka.

In the light of recent research it must now be assumed that the authorship of this treatise indeed does not stem directly from the pen of Candraklrti, but constitutes a compilatory work conducted by Atisha and his retinue of Tibetan translators in Tibet, drawing mainly on standard works of Candraklrti. The same, it appears, holds true for the work ascribed to Bhavya, denoted Madhyamakaratnapradfpa. This work is in a similar fashion ascribed to Bhavya, but actually it constitutes a compilation of lengthy extracts from another opus of Bhavya, namely Tarkajvälä, the bulky commentary to Madhyamakabrdayakärikä.

PKS

I

Candrakirti

Refuges

Corrigenda:

p. 15, v. 2

p. 15, v. 3

p. 21, V. 10

p. 35, V. 32

p. 43, v. 44

p. 51, v. 55

p. 51, v. 57

p. 53, v. 58

p. 59,

p. 65, n. 10

p. 77, n. 47

Trisara~asaptati, The Septuagint on the Three

vikasita (read) vikäsita

btsun te (read) brdzun te

contruction (read) construction -

sast:;:- (read) sastr --. antari (read) antare

:eitaka (read) E2:_~aka

saptaEitaka (read) saptapitaka - - -sutranta (read) sutranta

acarya (read) acarya

j ney änutEada'j a- (read) jneyänutEadaja-

akli~taj;äna (read) akli~täfnäna

IMPRESSUM

Verleger: Arbeitskreis für Tibetische und Buddhistische Studien Maria Theresien-Straße 3/4/26, 1090 Wien

Herausgeber und für den Inhalt verantwortlich: Prof. Ernst Steinkellner, Reisnerstraße 6, 1030 Wien

Druck: Ernst Becvar Ges.m.b.H. Lichtgasse 10, 1150 Wien

,

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11: E.Steinkellner/H.Tauscher (Ed.), Contribut~ons on Tibetan and Buddhist Religion and Philosophy. Proceedings of the Csoma de Körös Symposium held at Velm-Vienna, Austria, 13-19 September 1981, vol.2. 1983. XII, 334 p ..

12: Tilmann Vetter, Der Buddha und seine Lehre in Dharrnakirtis Pramänavärttika. Der Abschnitt über den Buddha und die vier Edlen Wahrheiten im Prama~asiddhi-Kapitel. Eingeleitet, ediert und übersetzt. 1984. 183 p.

13: Andras R6na-Tas, Wiener Vorlesungen zur Sprach- und Kultur­geschichte Tibets. 1985. 397p.

1~: Michael Aris, Sources for the History of Bhutan. 1986. 203p.

100,-

80,-

560,-

270,-

230,-

4901-

250,-

15:

Prices in Austrian Schilling

Ernst Steinkellner, Dharrnottaras Paralokasiddhi. Nachweis der Wiedergeburt, zugleich eine Widerlegung materialistischer Thesen zur Natur der Geistigkeit. Der tibetische Text kri­tisch herausgegeben und übersetzt. 1 986. 59 P • 80'-

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