* Laksanatika Sanskrit Notes on the Prasannapada (1) KO oh HR ROLLE AE HOT HR 2004 4 2 A‘Laksanatika Sanskrit Notes on the Prasannapada (1) Yoshiyasu Yonezawa The main purpose of the present paper is to revise the text partially introduced in my previous paper, Yonezawa 1999, and to show the continuous part of the text.” It has been desirable for me to revise Yonezawa 1999, for the text transliterated therein is based upon my initial hand-copy of the MS during my visit to People’s Republic of China in 1997. To check the readings of the MS more critically was enabled by the publication of the dBu med MSS in which that of “LT is included. Although general information about “LT is provided in Introduction 2001,” a tentative edition of “LT has been postponed until the present paper. Among several texts in “LT, Sanskrit notes on the first chapter of Pras (MS 1b1-3a7) is limited to the scope of the present paper. First, general information of “LT is provided in “I Textual Survey” based upon Introduction 2001. Second, “II A Preliminary Transliteration” is presented, in which the readings of ‘LT MS are reproduced as they stand. This part is intended to be a preliminary philological basis on which a text critique can be conducted, as in the (1) The present paper was projected to be contributed to a different journal | would like to beg forgiveness of readers for adjustment of the description of 26) in Yonezawa 1999. (2) The PDF file of the booklet, being attached to the dBu med MSS, can be downloadable from the website of the Institute for Comprehensive Studies of Buddhism at Taisho University (http://www.tmx.tais.ac jp/sobutsu/)16 next part of the present paper. Finally, “III A Tentative Edition of ‘LT with Pras” constitutes the main part of the present paper, in which the text of “LT is collated with that of Pras. With regard to textual problems and the contents of Pras, however, annotations are kept to a minimum. Nonetheless, it is hoped that the primary purpose of the present paper is fulfilled!” I Textual Survey 1 General features of the MS The MS of ‘LT is now preserved at Tibet Museum in Lhasa.” RS reports the MS as a collection of Zha lu ri phug monastery at his visit in 1936 and classifies it into three entries, i.e., Nos. 245-247, (3) based upon their contents.”’ Needless to say, the 18 leaves in these three entries originally constituted one set, as being reproduced in the dBu med MSS."*' In this respect, it is to be noted that most of the leaf numbers in the margin of the MS are not always reliable.’ In the dBu med MSS, corrected leaf numbers are given, upon which the (1) Regrettably, the translation of ‘LT can not be included in the present paper. This task, I believe, should be done on the basis of a further examination of Pras MSS available for the moment. See McDonald 2001 (2) See Introduction 2001, esp., p. 1, fn. 1 (3) _ RS list p. 36. In addition to this RS list, the gTam rgyud gser gyi thang ma of Rev. dGe ‘dun Chos ‘phel (gTam-rGyud-gSer-Gyi-Thah-Ma of dGe-hDun-Chos-hPhel, with an Introduction cum Review by Ven. S. Rinpoche, The Dalai Lama Tibeto-Indological Series—VII, Sarnath, Varanasi 1986.) who traveled together with RS, deserves more than a passing notice. His report on the Sanskrit MSS preserved in Sa skya and Zha lu ri phug monasteries is found in p. 13ff, The MS of *LT is described on pp. 18-19. It is very likely that RS list owes very much to Rev. dGe ‘dun Chos ‘phel (4) In detail, see Introduction 2001, p. 26-28, esp. p. 25, (5) The leaf numbers are apparently added by a later hand, most probably by RS himself*Laksananka — Sanskeit Notes on the Prasaunapada 1 117 present paper is based. The leaf numbers are as follows" RS No. Leaf No(s). Corrected Leaf No(s). 245 1 = 14 2 = 13 3 =12 4 = 10 5 = ll 6-9 = 15-18 246 10-15 = 1-6 247 16-18 = 79) The most salient feature of the MS of “LT lies in the fact that both Indian and Tibetan dbu med scripts are employed by the same scribe. The Indian script from Ib until 3a4 is so called “Proto- Maithili-cum-Bengali,” whereas the Tibetan dbu-med script from 3a5 downwards can be classified as gshar-ma type.’ 2 Title, Author, and Contents First of all, it is to be noted that ‘Laksanatika’ is a provisional title employed in RS list. At least within the text itself, no reference to the title can be traceable.” For convenience, the present paper employs the provisional title. Based upon the scripts mentioned above and the other circumstantial evidence, the scribe can be identified as Dharmakirti (1) In detail, see Introduction 2001, p. 27. (2) All Tibetan dBu med letters employed in "LT are included in “Script Table” in Introduction 2001, pp. 29-49. (3) The text called “Tshig gsal stong thun” (‘topics in Pras’ or ‘essence of Pras’) is known in Tibetan tradition. It is not certain whether this text is related to the present text or not. See Chizuko YOSHIMIZU, Die Erkenntnislehre des Prasangiha Madhyamaka nach dem Tshig gsal stoi thun gyi tshad ma’i rnam par béad des ‘Jams dbyaris bad pa'i rdo rje, Wiener Studien aur Tibetologie und Buddhismuskunde Heft 37 Wien, 1996, esp. SS. 7-10.; Ruegg 2002, pp. 9-11Ls or Dharma grags, a Tibetan o ts@ 6a, most probably under supervision of Abhayakaragupta in the beginning of 12th century CE.” Concerning the author of “LT, the word ‘anonymous’ is used in Yonezawa 1999 As is mentioned in Introduction 2001, however, it might be possible to presume that Dharmakirti or Dharma grags, the Tibetan scribe of the MS, wrote down the text for the sake of memoranda of his own understanding.” The *LT consists of Sanskrit notes on Pras, MABh, CST, etc. The end of each chapter of those Urtexts is indicated by the numeral For instance, the locations of Sanskrit notes on Pras are as follows: Ad Chapter 1 1b1-3a7 Ad Chapter 15............3b8-4al Ad Chapter 2........... 3a7-8 Ad Chapter 16 .4al-2 Ad Chapter 3......... Ad Chapter 17 402-4 Ad Chapter 4 ..... Ad Chapter 18.......... 4a4-b4 Ad Chapter 5.......... Ad Chapter 19............4b4-5 Ad Chapter 6 Ad Chapter 20............4b5-7 Ad Chapter 7.0... Ad Chapter 21............4b7-5a5 Ad Chapter 8........ Ad Chapter 22...... ...5a5-b1 Ad Chapter 9... Ad Chapter 10.. Ad Chapter 11... Ad Chapter 12......... Ad Chapter 13 Ad Chapter 14 Ad Chapter 23. Ad Chapter 24. Ad Chapter 25 Ad Chapter 26. Ad Chapter 27. Ad Madhyamakaéastrastuti secseseene 6BT-704 (1) In detail, see Introduction, pp. 3-8 (2) One of the ground of this hypothesis is the usage of the word “sUnyatadrsti-~ (ibl1), which is definitely employed for “Sdnyatadarsana-.” To my knowledge, the positive connotation of the former word has not been confirmed in Indic texts. This is probably caused by “mthong ba” in Tibetan, which is employed as the rendering of both “dargana-” and “drsti-.”*Laksanaika Sanskrit Notes on the Prasannapada | | 9 3 Remarkable Data from ‘LT —Especially Sanskrit notes on Pras Chapter I— As is shown above, the Sanskrit notes in “LT is a very brief text Accordingly, it is sometimes difficult to identify which part of Pras is commented on. Nonetheless, “LT provides interesting information about interlocutors presupposed in Candrakirti's argumentations. In this respect, Yonezawa 1999 reports that ‘LT reads not ‘Bhavaviveka’ but ‘Bhaviveka*" and ‘bhavivekah kila svatantrasanavadi (Bhaviveka is called svatantrasanavadin-). Moreover, ‘LT provides information about the unnamed Buddhist logician who postulates two valid means of cognition (pramana) in Pras, although his name has been deduced from the context of Pras, as ‘Dignaga.’ Most of comments on Pras are regarded as paraphrastical explanations. It is to be noted that several readings of Pras quoted in “LT can be considered to be desiderata for understanding of Pras, even though they are not always attested by the extant MSS of Pras.” Taking the dating of “LT into consideration, we may consider such variant readings of Pras as more archaic and thereby need to check them more critically. Although much still remains to be investigated, it is at least certain that “LT is a unique and interesting source material by which remarkable data can be collected. (1) The occurrences are found in MS 1b2, 3, 4, 6 (twice), 2a4, 5, 6 (twice), Sal, 2, Mb7, 13a, 1, 2, 17b6 (twice). (2) MS 1b6. See below. (3) Nowadays, more than 16 MSS of Pras are reported. Some of them are carefully scrutinized in order to confirm and imporve the readings of LVP's Pras based upon, according to LVP’s Avant Propos, 3 MSS. See Tsukamoto 1990, pp 237-239, De Jong 1978, and McDonald 2000.120 Symbols: (bt) (1b2] (1b3] a II A Preliminary Transliteration Virama, e.g., tat << >> Interlinear insertion i Superfluous aksara : Illegible aksara - Erased aksara, e.g., b {stddham] namo buddhaya // nagas casau ' guklatvad arjunas ceti <>' nagarjunah Seso nagah sa iva nagarjuno pi / antadvayarh Sasvatecchedai / aeet<>jate ca / sambuddhadhir bbodhicittarh // darSanath Sanyatadrstis ca tejarhsi prabhavah / nage paravadimatarn gakratvenabhimatarh / tamamsi ajhani yasya darSanety adisloke nagarjunesv eva va yojyah / tada tamarhsi kirnbhatani manasani // athava arjunah pandavah / nagah Sre- sthah / arjunat Srestho nagarjunah / asamajfianarh / tadvatthanivacanany eva saraughah / bhavah sarhsarah sa evaris tasya Senamaradayah / Sivona tasyarisenarjunena nirjita / raksaSrir buddhatvam nrpatvan ca / tac ca yudhisthirasya dattarh sati prattkriya kleSaksayo papam angi yasmin vakye megre tena grathitam vidheneti karuna ‘dvayajfanarh / bodhicittah cety uktarh / tatra tadvad atrapi / prathamacittotpadarn / prathamabhamith / yavad ity uktai / prajhaparamitanitirn jfatva astrarh krtam ity arthah / tatasvabhaveti / pratityasamutpadasvabhavah / apeksayam apeksarupaya yas tu bhaviveko dusanam abhidhatte / tasyakauSalam eva tavata sambhavya iti sambandhah karyah / eke iti Written in Tibetan dBu med script[1b4] (1b5] {1b6] [1b7] (2a1] *Laksanauka — Sanskrit Notes on the Prasannapada buddhapilitah / anye iti kascit tikakarah / eke anye ity akhyalrnjm uktapaksadvayam evoktam / tene- ti karanena / anddya bhaviveko diisanam dha / etac cayuktam iti / ubhayor api paksayo vipsoktety anidya tayo vipsayor atrapi sambandhabhavah ity apara ity anenatmanam nirddigati candrakirttih / abhimatas tu prathamoktapaksa evasya / avyutpanna evayam aranyetilakasabdah tila dhe(?) eva tilakah / ekahetur isvarah / visamahetun nityanityahetutvarh / svety atmanaivatmahetutvam / siddhyabhavam iti kadacid utpadanantararh nirodho nirodhantaram va vinagah / amrta eva sann utpadyeta pirvarnh maranadyabhavat / seti upapattih / parato py utpade ava ety abhisarnbandhah / tasmat svabhavat asya / svabhavam paraguna iti vidyamanatvat, / ityadineti madhyamakavataragranthena / atraika iti bhavi- vekah prasangetyadi saphalyad ityantam ekah paksah prasangaviparyayena viparitasya sadhyasya vyaktinispattih tasmin asati / parasmad vapanna bhava iti syat / nispannasyapi punah # punarjanma syad ity uktasyanisthanasya nisedhan nisthanarn syad utpadasya paryasyasyat / bhavivekah kila svatantrasanavadi vayam iti candrakirttih / acdrya iti bhavivekah pratyaksa- dipratitair arthaih karanabhitaih kifcita pravartte nivartteyarh va / adhyatmikaniti / adhyatmanah / pradhanatvad uktarh / parapratijianirakaranan tu madhyamikasya yujyate / ubhayasiddhanumanena / anumanena virodhacodanayarn tasyanumanasya paksadibhir bhavyari / kimbhiitaih paksadinam apaksatma dosas tena rahitaih / tadanabhidhanat paksadyana- bhidhanat,/ taddosah paksadidogah / tasmat aparenaiva[2a2] [2a3] (2a4] (2a5] nasmabhih / atha so pi pare vina hetvadibhih param pratipadayisyatity aha / tac cayam ityadi // tatra yathetyadina paraprakriyayam apy ayarh pratikaro stiti kathayati paroktadosapariharad iti paksarh dUsayann aha // paroktetyadi ghato drstantikrto na ghatadi<>r anaikantikatetyaha // ghatettyadi / anya iti / pirvaprayogat, buddhapalitasyaivapara ity arthah / purusa Atma / tata eva svartpad eva na badhaka ity utpadyasyanirddistatvat, / tathavy utpadagabdenatrabhivyaktir ucyate / nipatya niyojya / utpado hi pirvam anupalabdhah pagcad upalabhyate // tathabhivyaktir apiti sadharmyarh katharh punar ayam uktaprayoge ayarh vicdro jnayatarh / sarnkirttatvad ity aha / arthapradhanatvad arthavakyani nikarakaroti smety asya vinetyadi nety antena sambandhah // akasalaksanat / pirvam akasa namanete nasty eva / yadi syat tada <<’>>laksanarh prasajyeteti prasangah / ripakaranam {prthivyadi}prthivyadirahitarn yadi raparh syat / ahetakam evahetukath syad iti prasangah svarthe’na / nirvanam api kalpitam ity aha / yadi bhavardparh nirvanam sya tada jaramaranalaksanam tad bhaved iti pra- sangah / tarkkikasyeti / bhavivekasya / prayogavakyarn / sadhanaprayogah / etata idrSarh / adharacaksuradih / sa tatvato na siddha ity asiddhadharah viparyaso bhrantis tanmatrenasaditatmabhavaksya ghatade ddharmmina utpattir nastity ukte tasya pracyutir abhavo ‘ngikrta / ato na drstanteena sahasya ‘Sadréata / yatu viparyasaviparyasav anyonyavyava- cchedasthitau / satvad iti sarnkhyarh prati bhavivekenoktarh / asiddharthatodbhavanety asiddhatvarh / itthan ceti viSesodbhavanarn santy evetyadinasanga aha / svata iti sarnkhyasya pratyayatvarh karanatvarh / tasya nirakaranat /(2a6] (2a7] [2b1] (2b2] *Laksanatika Sanskrit Notes on the Prasannapada | 125 sadadirupakaryam na nispadyate / vastudharmatvenopanyastah sarhkhyena heltultvadatyo yatra / svata eveti sarnkhysya / anena vicarena sam khyasya hetavah / bhavikasya ca tathetyadinoktahetuvo vihanyante ghatasyeti / ghatanujanyeti gesah / asiddhavetam iti vigesa bhavikasya uktavicdrena svasyaivato boddha / anena bhavivekena pareti sarmkhyah kim uktam ityaha / athetyadi tatvato ’siddho yarn hetuh / svakrteti bhavivekakrtarh / sabhagarn savyaparath savijnanakam ity arthah / tatsabhadgam avyaparam / svartipa- vad iti rdpasyaiva ghatadih // sann apy athavabhivyaktiripenotpadyata ity aha / ghatadinam ityadi // tathanabhidhanat, / ghatadity anabhidhanat,/ adhyatmikanity abhidhanac ca // agamabadhacintayam api na tathaivety aha / tatha hiti yadi nameti yady arthe / namabhyupagame va / yato ’vasyarh kutascita kasya cid utpattir bhavati / tena pracyuke utpadye bhavapaksah // sadhanadisananantahpatitvad iti / na sadhanarn napi diisanam ity arthah / ahetor i$varadeh / karyarn notpadyata iti pratipadanartham ahetuta ity uktam ity aha / yac capity artha jhanavisayasvabhava utpadadayo naiva / yo yathopaddistam Siinyatam janati / sa nitarthetyadi janati janati saradyamh stambhitatvarh veditam vedana / veditavyam iti badhapathah / tayo nirodhasamapattim / anayoh samsara{<>)pravrtau mukhyatvan nirdesah / anupadayeti / trsnadyupadanarh hatva dharmmersato anupanitah / asati viparyasah / sadripatvaropah / karmadharayovaca / purusa ity atmapi syated atah pudgala ity aha / sarvadharmmaih Siinyatvadibhir mukto bahihkrtah / tena moha ity ucyate / mukhyatasreyah / tac catrakasath / naraka<> mukham yesam sarvadharmmanam yatha naraka akaéaSrayas tatha sarvadharma apity arthah /[2b3] [2b4] (2b5] (2b6] (2b7] sarvabuddhadharmmadharanad dharanipadam / prajhaparamitarh svabhavasambhatah svardpenaiva sthitah yamaloka pretah kharam ityamé@radi kayikirh / uttarity avyayam uttaram / strinimittarn mukhadivaisistyam / tata ity avyayarn / tac chabdarthe indriyam manah akasasthite nanalambanena / anubhava iti / bijadibhya evankusyotpalvilttir ity esah / idanim iti prathamaprakarananantarath vigesaya karanam eva kim artha ity a- tra pratipadanartham iti sambandhah / laukika eva pramanaprameyavyaharo yukto na paramarthika ity asmin pakse aha / athetyadi / asmabhi dignagadibhih / tad anuvarnnanasya he<>lath vacyam ity atraryah kutarkkikair iti dignagah sa iti vyavaharah / laksye dhumad vahnipratitau laksam iti prameyarh / tadaparam iti / samanyavigesalaksanadvayata / api ce- tyadi / svalaksanarh svasarnvedyariipatvarh / tadvyatirekendsiddharh jianarh laksabhitarh / nahetukacittasya dhareti esah / cittasya kartrtvam ity ukte arthac cittanam karanatvam uktath / karanadityadi / $abdena kartrtvarh anavadharanad iti / atmanah kartrtvarh tatra caritam na tu cittasyapi / etac coktar madhyamakavatara iti / tatraivavacdryo ’tra nokta iti vese- sah svalaksanam iti khakkhatitvarh / Sariram ity ukte / buddhyadi sahabhavipadarthantarasapeksata bhatevati / akamksa iti pratibhtipatta / yady api prastute nasti anyagatar tu vidyata eva Sariradilakseti / prthivyadi / yatha / avidyamane pi pudgale rapadyupadana pudgalaprajfiapti tadvat Sarim upadanarn krtva / silaputraka upadata upadiyate prajnapyate / ayukta- m iti visenanabhave pi visesanavisesabhava iti na yuktarh / sarhvyavaharasiddhasya vigesanasya bhavad eva yady(3al] [3a2] [3a3] [8a4] a) *Laksananka Sanskrit Notes on the Prasannapada 1) 125 avicasera'” sarvrtina bhave tada tvam eva na bhavet / tata upapatya na viyujyeta / prameyadvayasyanavasthanad anekaprameyabhesambhavah / agamadeh pramanantaratvam yuktarh / kifca pramanalaksanam ayuktam avyapitvat, / yato loke ghatapratya- ksa ucyate / tvaya tv acarya vyavaharena jnanarh karye ghate karanopacararh pratyaksaniladinimitopacararh // naivam ity acaryah / agrayasyeti ghatarGpasya / madhuram iti rasah / mrdv iti sparSah / yatha tu sa eva dagdho ’gnir ity ucyate / ubhayadhinendriyavisayau / aSrayasyeti / caksusah // tadvikareti caksurvvikarah / artham arthath pravartata iti / artha eva yadi nama varttata ity arthah / naitad ity acaryah / bheda iti caksurvijhanam ity ukte manovijianavyavacchedo bhavati / vikarnnyata sakasat / tadvisesasya <> yo bhedas tasya asadharanakaranena aksam aksam pravartate ity anena / pratigatam asminn iti vyutpaty api vikalpadbhe<>h / vikasyaspastatvat, / salaksanapravrtteh / aprastutatvad iti paramarthapeks@ayoktatvena vyavaharanangatvat / kalpanapotam agama evoktam ity aha cakgur ity aha / jadatveti / yathabhatanavabodhat <> / prameyarh tac ca svalaksanarh / samanyalaksanam va / tadvisayena / etata upamayabhidarSitamh tesarh buddhanam satyana kascid asti yo janati / taniti pramanani / ekangeti / svatah paksah dharmmah kayabhitah / alambanapratyayo na eva / hetor nirodho vaibhasikenotpatipratyaya uktah / ti- miradhipatyena kesondikadarganam iti adhipatih parojatah kusilastho yah paramparaya janayati / sahetau / sa<>jata // sahabhii vaisikenoktah / sadhamyo ‘The erased ‘sa’ seems to be a unfinished aksara(3a5}" [3a6] (3a7] a nyadhipatyena pascajjata maranadhiyepatyena nasatankuh / hetupratyayanam parena / samagrivastubhita janikesta nirhetukatvam iti / yady asti svabhavas tada hetuna kirh / kartavyary / svabhavotpadanartharh hetur anvinesyate / vyavaharamatrenoktam / na tu tatvata ity agamabhiprayah / kartra vineti vijnanadyupapadyata iti / vijhanarn kartr tadabhave tadaérita kriya katharh bhaveda / na jayate na yuktah / kutah / ardhajatatvat,/ yaj jatarh tan na jayate nispannatvat / ajatam apy abhavardpatvan na jayate / atha jayat / na ca sarvarh jayéate / hetu / nirgunata nirhetukah / ahetava ity arthah kriyapi bhava ucyate / vidyamanana(m)m arambhanatve sarvakarika yojita / avidyamanaperambhanatve pi sarvarh yojayann aha / athetyadi / asati / atatvarape arambhaketyalambagah / vicalvya}ryate disayate / ankure utpanne bija nirudhyate / nanutpanne SUnyavidyeti / anya ’vidya / aakuner iva padarh yatha antarikse nasti / antariksapatho gaganarh tena tulya ekarupa jayante ye ’caladi ripah sthitah gila yuktah Sailaparthatah / prathamamh // 1 // From this line downward written in Tibetan dBu med script.*Laksananka Sanskrit Notes on the Prasannapada 1) 125 Ill A Tentative Edition of “LT with Pras Explanatory Remarks Most of texts in “LT are paraphrastic annotations. In order to understand “LT, it is indispensable to identify which part of Pras is annotated. Therefore, both texts of “LT and Pras are collated below, based upon the following rules: 1) 2) 4) The words of Pras, which are picked up and briefly annotated in “LT, are printed in Bold Compounds are sometimes hyphened. To divide the vowel sandhi, a special mark ( _ ) is used. E.g., aa Emendations are shown in /talics except the following cases a) The correction of sandhi rules and dandas. NB. The text below does not follow sandhi rules strictly. b) The dittography after r (Only in the part of Indian script). As the combination of 1) and 3), Bold Italic type of letters are used as well. Annotations to emendations LT a) As the readings in MS are presented in “II A Preliminary Transliteration” above, the annotations are omitted. Pras a) The text of the Pras is printed in small fonts. b) The basic text is LVP Pras. Emendations based only on De Jong 1978 are not annotated at all ics The titles of (a part of) paragraphs are supplied in Italics on the basis of Tanji 1988 and Ruegg 2002.[1b1]) namo buddhaya // Etymology of ‘Nagarjuna’ Buddha arya-Nagarjunavacye / naga casau guklatvad arjunas ceti Nagarjunah / Seso nagah sa iva Nagarjuno ’pi / Homage Verses of Candrakirti (LVP 1.1-2.4] ye ‘ntadvaya avasavidhitavasah sambuddhadhisagaralabdhajanma / saddharmatoyasya gabhirabhavam yathanubuddham krpaya jagada // yasya dargana-tejarsi paravadimata indhanam / dahanty adyapi lokasya manasani tamarnsi ca // yasya asamajianavacahSaraugha nighnanti nihSesabhava _ari-senarh / tridhatu-rajyagriyam adadhana vineyalokasya sadevakasya // Nagarjunaya pranipatya tasmai tatkarikanam vivrtim karisye / uttana-sat-prakriya-vakyanaddham tarkanilavyakulitam prasannam // antadvayath $a$vafocchedau labdhajate ca sambuddhadhir bodhi- cittarh / darganath Siinyatadystig ca tejarnsi prabhavah / nage paravadi- matarh gakratvenabhimatath / tamamsi ajfiani yasya darsana_ity adigloke Nagarjunesv eva va yojyah / tada tamamsi kirnbhitani manasani / athava arjunah Pandavah / nagah éresthah / arjunat Srestho Nagarjunah / asamajfanarh / tadutthandni vacandny eva Saraughah / bhavah sarhsarah sa eva_aris tasya senamaradayah / sivona tasyaarisenaarjunena nirjita / rajyasrir buddhatvarh nrpatvarh ca / tac ca Yudhisthirasya dattarh sati prakriya kleSaksayo papamangi yasmin vakye tena grathitarh / Soteriological raison d’étre (sambandha) of Pras (LVP 2.6-3.2] tasya kani sambandhabhidheyaprayojanani / iti prasne / Madhyamakavataravihitavidhind advayajianaalamkrtam maha- karunaupayapurahsaram prathamacittotpadarh_tathagatajfanot- pattihetum adim krtva yavad dcarya-Nagarjunasya viditaviparita- prajiaparamitaniteh karunaya paravabodhartham Sastrapranayanam / ity esa tavac chastrasya sambandhah / vidhina iti karuna ‘dvayajianarh bodhicittar cety uktarm / tatra“laksanatika Sanskrit Notes on the Prasannapada | \29 tadvad atrapi prathamacittotpadam prathamabhumim / yavad ity uktau prajnaparamitanitim jnatva sastram krtam ity arthah / Subject matter (abhidheya) of Pras (LVP 3.5-7] svayam eva cacaryo vaksyamanasakalasastrabhidheyartham saprayojanam upadarSayaris tad aviparitasamprakasatvena mahatmyam udbhavya tatsvabhava avyatirekavartine paramagurave tathagataya au Sastrapranayananimittakam prandmam kartukama aha / tatsvabhava iti / pratityasamutpadasvabhavah / In Etymology of Dependent Origination (pratityasamutpada) [LVP 5.4] pratityagabdo ’tra lyab-antah praptav apeksayarh vartate / apeksayam apeksaripayam / Opinion of Bhaviveka on ‘Pratityasamutpada’ [LVP 7.6-8.4] yas tu / vipsarthatvat pratyupasargasya / eteh praptyarthatvat / samutpadaSabdasya ca sambhavarthatvat / tams tan pratyayan pratitya samutpadah prapya sambhava ity eke / prati prati vinasinam utpadah pratityasamutpada ity anye / iti paravyakhyanam aniidya diisanam abhidhatte / tasya parapaksaénuvadaakausalam eva tavat sam- bhavyate // kim kaéranam / yo hi praptyartham pratityagabdam vyacaste ndsau pratim vipsartham vyacaste / ndpy etim praptyartham / kim tarhi pratim praptyartham etim ca gatyartham / samuditam ca samutpadagabdam praptav eva varnayati / yas tu Bhaviveko disanam abhidhatte / tasyakausalam eva tavat sambhavyata iti sambandhah karyah / eke_iti Buddhapdlitah / anye iti kascit Tikakarah / eke anye ityakhyam uktapaksadvayam evoktarn / (LVP 8.5-11] tenaidanim ‘~prapya sambhavah’”’ pratityasamutpada ity evam vyutpaditena pratityasamutpadaSabdena yadi niravasesa- sambhavipadarthaparamarso vivaksitah / tada tam tam hetupratyaya- samagrim prapya sambhavah pratitya samutpada iti vipsasambandhah (1) ‘The homage verse of MMK, in which dependent origination (pratityasamutpada) is characterized by eight negations, follows hereafter. (2) LVP. prapyasarnbhavah. See Tanji 1988, p. 110, n 57).kriyate / atha viSesaparamarsah / tada caksuh prapya ripami ceti na vipsayah sambandha iti // evam tavad anuvadakaugalam acaryasya // "kim ca /‘ etac cayuktam**’ / caksuh pratitya riipani cotpadyate caksurvijhanam iti /‘-atra ubhayarthabhisarnbandhasarnbhavat °Y iti yad uktam disanam tad api nopapadyate / tenaiti karanena / antdya Bhaviveko disanam aha / etac cayuktam iti / ubhayor api paksayor vipsa_uktety anddya tayor vipsayor atra_api sambandha_abhavah / {LVP 9.6] [tato] disanam api nopapadyate / ity apare // ity apara ity anenatmanam nirdigati Candrakirtih / abhimatas tu prathamoktapaksa evasya / Against another opinion on ‘Pratityasamutpada’ {LVP 10.3] athapi raghiSabdam pratityasamutpadaSabdam abhyupetya aranyetilaka adivad evam ucyate / tad api nopapannam / avyutpanna evayam aranyetilaka-sabdah tild eva tilakah / Introduction to the comments on the homage verse of MMK {LVP 10.11-12] tad evarh hetupratyayapeksarh bhavandm utpadarh pari- dipayata bhagavata ahetv-ekahetu-visamahetu-sambhitatvam sva- parobhayakrtatvarh ca bhavanarh nisiddhirh bhavati / ekahetur igvarah / visamaheturh nitydnityahetutvarh / sva_ity atmanaivatmahetutvam / Why the modifier ‘anirodha’ precedes ‘anutpada’ in the homage verse of MMK {LVP 12.4-7] atra ca nirodhasya piirvarn pratisedhah / utpadanirodhayoh paurvaparyavasthayah siddhyabhavarh dyotapiturh / vaksyati hi / parvarm jatir yadi bhavej jaramaranam uttararh / (1) LVP adds “etad va [alyuktarh /". See Tanji 1988, p. 111, n. 61) (2) LVP ayuktam etat (3) LVP atrarthadvayasambhavad; De Jong 1978, indicating R atra bhayarthabhi- sarhbandhasarnbhavad, suggests atra dvayarthaabhisambandhasarnbhavad. See also Tanji 1988, p. 116, n. 63)*Laksanatika Sanskrit Notes on the Prasannapada 131 nirjaramarana jatir bhavej jayeta ca.amrtah // [MMK XI-3] iti / siddhyabhavam iti kadacid utpadanantarat nirodho nirodhantararh va vinagah / amrta eva sann utpadyeta parvath maranadyabhavat / Ad MMK I-1 — quotation of MA—[LVP 13.6-9] yaya ca_upapattya svata utpado na sarnbhavati / sa tasmad dhi tasya bhavane na guno ‘sti kagcij jatasya janma punar eva ca naiva yuktarn / (MA VI-8cd] ityadina Madhyamakavatara_adidvarenavaseya // saiti upapattih / parato ‘py utpade tavat saity abhisarnbandhah / tasmat svabhavat / tasya / svabhavam paraguna iti vidyamanatvat / ityadina iti Madhyamakavataragranthena / Bhaviveka’s objection against Buddhapalita’s comments and Candrakirti’s reply (LVP 14.4-15.4] atraike disanam ahuh / tad ayuktarh / hetudrstanta_ anabhidhanat / paroktadosapariharac ca / prasangavakyatvac ca prakrtarthaviparyayena viparita[-artha]-sadhyataddharmavyaktau parasmad utpanna bhava janma-saphalyat / janmanirodhac ceti krtantavirodhah syat // iti // sarvam etad disanam ayujyamanarm eva vayarh pasyamah / atraika iti Bhavivekah prasangaityadi saphalyad ityantam ekah paksah prasangaviparyayena viparitasya sadhyasya vyaktinispattih tasmin asati / parasmad utpanna bhava iti syat / nispannasyapi punah punarjanma syad ity uktasyanisthanasya nisedhan nisthanam syad utpadasya paryasyat / Bhavivekah kila svatantrasadhanavadi / vayam iti Candrakirtih / On Bhaviveka’s position (LVP 16.1] tasmat priyanumanatam evatmana acaryah prakatayati / [LVP 16.9-10] yadi kitheid upalabheyarh pravartayeyarh nivartayeyarh va / pratyaksidbhir arthais tadabhavan me ‘nupalambhah // [VV 30] iti /acarya iti Bhavivekah / pratyaksadipratitair arthaih karanabhitaih kimcit pravartayeyarh nivartteyarh va / Objection from the Samkhya school {LVP 16.11-12] yada caivarh svatantranumana_anabhidhayitvam madhyamikasya tada kuto / nafdhyatmikany ayatanani svata utpannani / iti svatantra pratijia yasyarh Sarnkhyah pratyavasthasyante @dhyatmikani_iti / adhyatmanah pradhanatvad uktath / Modification of Bhaviveka’s opinion (LVP 18.5-9; McDonald 2000, p. 172] athapi syat / Madhyamikanar paksahetudrstantandm asiddheh svatantranumananabhidhayitvat svata utpattipratisedhapratyndrtha- sadhanam” ma bhid ubhayasiddhena va_anumanena parapratijna- nirakaranam / parapratijidyas tu svata eva_anumanavirodha- codandyam” svata eva paksahetudrstanta.apaksdlarahitaih” (1) See McDonald 2000, p. 172, fn. 21 (2) LP: ‘codanaya. Based on the reading attested in the extant Sanskrit MSS of Pras, McDonald 2000, in n. 23, insists that this reading is the best. However, the reading “codanayam' can be accepted, for the entire passage beginning with “athapi syat” (LVP 18.5-9) can be construed as a retort of Bhaviveka, in the imagination of Candrakirti, who states “However, it is not valid for Madhyamikas to employ an inference for their own (svata eva) and autonomously (svatantram)... (na ca Madhyamikasya svatah svatantram anumanarh karturh yuktarh. LVP 16.2).” Here Candrakirti seems to let his imagined Bhaviveka provide another interpretation of the previous statement as “[if] not autonomously (na svatantram), it is valid to employ an inference for one's own, i.e. the logical statement free from faults of presupposition, logical reason, and example,” after the discussion (LVP 16.11-18.4) which seems based on an interpretation of this statement as no autonomous employment of an inference (na svatantram anumanarh kartum). If the reading “codanayamn’ is accepted, the grammatical subject of ‘bhavitavyam’ is construed not as ‘paksadibhih’ but as “pratijiarthasadhanam’ and ‘parapratijna- nirakaranam,’ both of which are explicit grammatical subject in the previous concessive clause The original Sanskrit text Tibetan translation might have had the reading “codanayarh,’ as is suggested in LVP 18, n 8. Incidentally, Ruegg 2002 is based on this reading. (See p. 30, n. 19.)*Laksanawthd Sanskrit Notes on the Prasannapada 1 133 paksadibhir bhavitavyam // tatag ca tadanabhidhanat taddosa apariharac ca sa eva dosa iti // parapratijnanirakaranamh tu Madhyamikasya yujyate / ubhaya- siddha.anumanena/anumanena virodhacodanayath tasyanumanasya paksadibhir bhavitavyam / kimbhitaih paksadinadm apaksala dosas tena rahitaih / tadanabhidhanat paksadyana™"bhidhanat / taddosah paksadidosah / Candrakirti’s refutation [LVP 19.1-7; McDonald 2000, p. 179] ucyate / naitad evarh / kirh karanam / yasmad yo hi yam artharh pratijnanite / tena svanigcayavad anyesam nigcayotpadanecchaya yaya_ upapattyasav artho ‘dhigatah saivopapattih parasmay upadestavya / tasmad esa tavan nyayah / yat parenaiva sva-abhyupagata- pratijnatarthasadhanam upadeyam / ‘tac cayam " pararh prati ) hetudrstantasarhbhavat pratijhanusaratayaiva kevalarn svaprati- jiatarthasadhanam upadatta iti nirupapattikapaksabhyupagamat svatmanam evayarn kevalarh visarhvadayan na Saknoti paresarh niScayam adhatum iti / idam evasya spastataram disanarm yaduta svaprati- jiatarthasadhanasamarthyam iti kim atranumanabadhodbhavanaya prayojanam // upadeyarn nasmabhih / atha so 'pi pare vina hetvadibhih param pratipadayisyatity aha / tac cayam ityadi // Five-membered formal probative inference (LVP 20.7-21.4] tatra yath@ anityah Sabdah / krtakatvat / krtakatvam anityam drstam, yatha ghatah / tathd ca krtakah Sabdah / tasmat krtakatvad anitya iti / krtakatvam atropanayabhivyakto hetuh / evam ihapi / na svata utpadyante bhavah svatmana vidyamananarh punarutpadavaiyarthyat / iha svatmana vidyamanarh puro 'vasthitam ghatadikam punar- (3) See McDonald 2000, p. 174, n. 24. (1) McDonald 2000 reads ‘sa cayarn’ and discusses this emendation in pp. 174-179 (2) LVP adds ‘{hetub] /.”134 utpadanapeksarh drstam / tatha ca mrtpindadyavasthayam api yadi svatmana vidyamanarm ghatadikam iti manyase tadapi tasya svatmana vidyamanasya nasty utpada iti / tatra yathaityadina paraprakriyayam apy ayarh pratikaro 'stiti kathayati / Logical ratification of Buddhapélita’s statement on MMK I-1 {LVP 21.8-9] na ca kevalam hetudrstantanabhidhanam na sarhbhavati / paroktadosaparihdro na sarnbhavati / paroktadosapariharad iti paksarn diayann aha // parokta_ityadi // On example (drstanta) {LVP 22.1-2] ghatadikam ityadiSabdena niravasesotpatsupadartha~ sarhgrahasya vivaksitatvad anaikantikataapi ghatadibhir'” na_eva sathbhavati // ghato drstantikrto na ghatadis tena ghatadir anaikantikata_ity aha // ghata ityadi / Especially against Sarnkhya school {LVP 22.3-5] atha vayam anyah prayogamargah / purusavyatiriktah padarthah svata utpattivadinah / “tata eva’” / na svata utpadyante / svatmana vidyamanatvat / purusavat / itidam udaharanam udaharyam // anya iti / pirvaprayogat Buddhapalitasyaivapara ity arthah / Purusa atma / tata eva svardpad eva / Objection form Proponents of manifestation (Abhivyaktivadin = Samkhya) (LVP 22.6-8] yady api cabhivyaktivadina utpadapratisedho na badhakah / tathapy abhivyaktav utpadaSabdamh nipatya / parvarh pascac ca.anupalabdhy upalabdhisadharmyena utpadagabdena_ abhivyakter evabhidhanad ayarh pratisedho nabadhakah // na badhaka ity utpadyasyanirdistatvat / tathapy utpadagabdena_ atra abhivyaktir ucyate /nipatya niygyea /utpadohi piirvamanupalabdh ah pascad upalabhyate / tatha abhivyaktir api_iti sadharmyarh / (1) See LVP Pras p. 22, n. 1) and Tanji 1988, p. 147, n. 170). (2) Missing in Tibetan.*Laksanatika Sanskrit Notes on the Prasannapada\\) 135 Candrakirti's refutation {LVP 22.9-23.2] katharm punar ayam yathoktartha-abhidhanam vind evettharnvicaro labhyata iti cet / tad ucyate / arthavakyani hy eléni maharthani yathoditam artharh sarhgrhya pravrttani / tani ca vyakhyayamanani yathoktam arthatmanarh prasiyanta iti naatra kirncid anupattarh sarhbhavyate / katham punar ayam uktaprayoge ayath vicaro jnayatam / samkirtatvad ity aha / arthapradhdnatvad arthavakyani nirakaroti ‘syaity asya vina ityadi na_ityantena sambandhah // The Authority for rejection of an opponent's thesis — quotation of MMK — (LVP 24.7-25.2] tatha cdcaryo bhiyasd prasaigapattimukhenaiva parapaksarh nirakaroti sma / na akasarh vidyate kirhcit purvam akasalaksanat / alakganarh prasajyeta syat pirvarh yadi laksanat // [MMK V-1] rapakarananirmukte ripe ruparh prasajyate / ahetukarh na casty arthah kascid ahetukah kva cit // (MMK IV-2] yatha / bhavas tavan na nirvanarh jaramaranalaksanam / prasajyetasti bhavo hi na jaramaranam vina // (MMK XXV-4] ityadina // ak@salaksanat / pirvam akasarh nama na_asty eva / yadi syat tada ‘lakganarh prasajyeta iti prasangah / rapakdranath prthivyadirahitarh yadi riiparn syat / ahetukam evahetukarn syd iti prasangah svarthena / nirvanam api kalpitam ity aha / yadi bhavariparh nirvanam syat tada jaramaranalaksanam tad bhaved iti prasangah / On the modifier as a ultimate truth (paramarthatah) [LVP 25.7-9] api cdtamanas tarkaéastratikaugalamatram acikhyasor angikrtamadhyamakadarganasyapi yat svatantraprayogavakya_abhi- dhanamh tad atitaram anekadosasamudayas padam asya tarkikasya_ upalak syate/katharh krtva/tatra yat tavad evam uktam / prayogavakyarn tv etad bhavati / tarkikasya_iti / Bhavivekasya / prayogavakyam sadhanaprayogarn /136 The problem of the failure of a common subject of debate (asrayasiddha) {LVP 27.7-9] api ca yadi sarhvrtyotpattipratisedhaniracikirsuna vigeganam etad upadiyate / tada svato 'siddhadharah paksadosa asrayasiddho va hetudosah syat / parmarthatah svatas caksurady- ayatananam anabhyupagamat // etad idrSarn / adharacaksuradih / sa tattvato na siddha ity asiddha, adharah / [LVP 30.1-2] yasmad yadaivotpadapratisedho ‘tra sadhyadharmo ‘bhipretah / tadaiva dharminas tadadharasya viparyasamatra. Asaditatmabhavasya pracyutih svayam evanenaangikrta / bhinnau hi viparyasaviparyasau / viparyaso bhrantis tanmatrenaasaditatmabhavasya ghatader dharmina utpattir nastity ukte tasya pracyutir abhavo ‘ngikrta / ato na drstantena sahasya ‘sadrSata / yato viparyasaviparyasav anyonyavyavacchedasthitau / The unestablished inferential reason (asiddhahetu) in Bhaviveka’s argument (LVP 30.15-16} yaé cayam asiddhadharapaksadosodbhavena vidhih / esa eva sattvad ity asya hetor asiddharthatodbhavane ’pi yojyah // sattvad iti Sarnkhyarn prati Bhavivekenoktam / asiddharthatod- bhavane ity asiddhatvarm / [LVP 31.1-3] itthamh ca.etad evar yat svayam apy anenayarh yathoktartho ’bhyupagatas tarkikena / katharh krtud / santy eva adhyatmikayatanotpadaka hetvadayah / tatha tathagatena nirdesat / yad dhi yatha tathagatenasti nirdistan tat tatha / tadyatha 4ntan nirvanam iti / ittham caiti visesodbhavanam santy eva_ityddindsanga dha / {LVP 31.4-9] ko hi bhavatam abhipreto ’tra hetvarthah / sarnvrtya tatha tathagatena nirdesat / uta paramarthata iti / sarhvrtya cet / svato hetor asiddharthata / paramarthatas cet / na san nasan na sadasad dharmo nirvartate yada / [MMK I-7ab] sadasadubhayatatmaka-karya-pratyayatva-nirakaranat / tad katharh nirvartako hetur evath sati hi yujyate // [MMK I-7cd]