AksayamatinirdeSasttra Volume IT The Tradition of Imperishability in Buddhist Thought by Jens Braarvig Solum Forlag, Oslo 1993© Solum Forlag A/S, Oslo 1993 Design: Radek Doupovec Printed in Norway by Ostlands-Postens Boktrykkeri, Larvik ISBN: 82-560-0917-9 Usgitt med stotte fra Norges ForskningsrédCONTENTS, Peface vii Bibliography xi Untroduction 00.0000. cc sees nec nc cence eenne eee eentees xvii I. Date of Aks a) Translations of Aks into Chinese . . b) The Mahdsamnipatasutra and its translations into Chinese . XXV c) The gradual origination of Mahayana siitras and the position of Aks among related texts IL. The bodhisattva Aksayamati . TI. Quotations from and references to Aks in later literature . IV. Main ideas in Akg Imperishability . The Unification of Opposites . V. The AksayamatinirdeSatika .. . = VI. Note on the translation ........6. 206.0 e eee e eee eee XXXi Translation of the Aksayamatinirdesa . E the Occasion 5 IL, Introduction ... IIL. The Root of Retigion ; Ist Imperishable: Generating the Though of Awaening : IV. The Fruit Thereof 2nd Imperishable: Intention . 3rd Imperishable: Practice 4th Imperishable: Determination . "For the Sanskrit version of the contents v. vol. I. iiiV. Bringing About What is Beneficial to Oneself and Others... 114 Sth Imperishable: Generosity : 6th Imperishable: Morality . 7th Imperishable: Tolerance 8th Imperishable: Vigour 9th Imperishable: Meditation . 10th Imperishable: Jnsight . VI. Pity . 11th Imperishable: Friendliness . 12th Imperishable: Compassion . 13th Imperishable: Joy . : Divine Sight . 16th Imperishable: Divine Hearing . 17th Imperishable: Knowledge of Others’ Thoughts . 18th Imperishable: Remembrance of Former Lives 19th Imperishable: Magic VIII. The Power of Maturing 20th-23rd Imperishable: The Means of Attraction . IX. Attaining the Power of Teaching 24th Imperishable: Knowledge of the Meaning ... 25th Imperishable: Knowledge of the Moments of Existence. 426 26th Imperishable: Knowledge of Interpretation . : 27th Imperishable: Knowledge of Eloquence ... X. Knowing The Means to That 28th Imperishable: Reliance on Meaning 29th Imperishable: Reliance on Knowledge 30th Imperishable: Reliance on Explicit Scriptures ........ 449 31st Imperishable: Reliance on the True State of Moments of eines 452 XI. The Path of Accumulation 457 32nd Imperishable: Accumulation of Merit . 457 33rd Imperishable: Accumulation of Knowledge 467 XII. The Path of Practice 480 34th Imperishable: The Presence of Recollection Ce concerned with the Body 35th Imperishable: The Presence of Recollection Concerned with Feelings .36th Imperishable: The Presence of Recollection Concerned with Thought 37th Imperishable: The Presence of Recollection Concerned with Moments of Existence 38th-41st Imperishable: Four Correct Eliminations 42nd-45th Imperishable: The Bases of Magical Powers 46th-Oth Imperishable: The Five Abilities 51st-55th Imperishable: The Five Powers . XIII. The Path of Vision : 56th-62nd Imperishable: The Seven Limbs XIV. The Path of Cultivation . . 63rd-70th Imperishable: The Holy Eightfold Way XV. Ils Practice ... 71st Imperishable: Peaceful Meditatio 72nd Imperishable: Expanded Vision XVI. The Stage of Attaining Prediction . 73rd Imperishable: Memory . 74th Imperishable: Eloquence . XVII. Defining The Attainment of That 75th-78th Imperishable: Summaries of Religion XVIIL Isolated Awakening ..............-. 79th Imperishable: The Way Traversed Alone . XIX. Turning The Wheel of Religion . . 80th Imperishable: Expedient Means . XX. Presenting of Awakening .PREFACE For a period of about a thousand years after the beginning of our era, the Aksayamatinirdesa influenced Buddhist thought greatly. The eighty aksayas described in the sitra, the so-called "imperishabilities" or qualities to be possessed by the bodhisattvas, were regarded as containing the whole way of religious development in the Mahayana, and many passages became loci classici employed by the scholars of the Mahayana to elucidate their doctrines or to defend certain positions with authoritative sayings. In both the great traditions of philosophical thought in Buddhism, the Madhyamaka and the Yogacara, the sitra was often quoted. Thus the Madhyamikas referred to the chapter on nitartha and neydrtha to define their position concerning which sitras were explicit in meaning — the ones teaching emptiness (Siinyatd), absence of distinguishing marks (Gnimitta), and that there is nothing to long for (apranidhana) — and those which needed further explanation, in order to differentiate themselves from the Yogacara view that the siitras dealing with Glayavijfdana were nitartha. The adherents of Yogacara, for their part, quoted the Aksayamatinirdesa on all kinds of matters, and for some of them, e. g. Sthiramati, it seems to have been one of the main source-books on the way of the bodhisattvas. The sitra was, tradition has it, also held in great esteem by Asafiga, as the Aksayamatinirdesa and the DaSabhimika are supposed to be the two siitras which convinced Vasubandhu that the Mahayana was superior to the Hinayana, after Asaiga had sent one of his disciples to recite them to his brother. With the Yogacarins the doctrine of imperishability (aksayatd) was regarded as a very important aspect of the Buddha's teachings. According to tradition Vasubandhu also wrote a commentary, the Aksayamati- nirdeSatika, to elucidate the siitra. Although this work seems rather to have been written by Sthiramati or by someone even later than him, it is very valuable for understanding the text. ‘A voluminous literature originating during the first centuries A. D. appears to have been the most important form of expression for the strongly anti- institutional movement which the Mahayana seems to have been at first. The Aksayamatinirdesa, even as a part of the collection known as the Maha- Samnipdata, may have been an attempt to systematize the basic religious practices and concepts, as well as the bodhisattva ethics, centered around the idea of infinity of time and space so much favoured in early Mahayana. Buddhism has viinever accepted an eternal substance, an eternal Self — the longing for eternity rather found its expression in the concept of reality as infinite and imperishable, though empty and momentary. Some of the early Mahayana speculations on infinity found their expression in the concept of aksayatd, and this tradition of thought finally crystallized in the Aksayamatinirdesasitra. This concept of imperishability is also connected with another important Mahayana idea which combines with it to give the Aksayamatinirdesa its form, namely that of the unification of opposites, of insight and action, absolute and relative, universal and individual — and the religious development integrating both, the yuganaddha- vahi margah. In my view the AksayamatinirdeSa has been an important factor in the history of Buddhism, and it is a fairly complete exposition of Mahayana dogma as it was propounded in the first centuries A. D., especially when completed with the AksayamatinirdeSajika. As such it deserves to be made more readily available to students of Buddhism. As for the use of manuscripts and blockprints as materials for the second volume of my work on the Aksayamatinirdesa, I am obliged to the University Library of Oslo for making available to me the excellent blockprint of the sDe dge version of the Aksayamatinirdesatikd, as well as of other bsTan ’ gyur works, and I am indebted to the Royal Library in Copenhagen for the sNar thar: version of the tik. To Prof. Heinz Bechert, Dr. Jens-Uwe Hartmann, Dr. Heinz Braun and the staff at the Seminar fiir Indologie und Buddhismuskunde der Universitat Gottingen, I am grateful for providing me with copies of the photographs of the Sravakabhimi, the Bodhisattvabhiimi and the Abhidharma- samuccayabhdsya manuscripts in the Patna collection held in their institution. The work which is here presented was originally defended as a doctoral thesis at the University of Oslo in April 1989. The assessors were Prof. David Seyfort Ruegg and Prof. Lambert Schmithausen. I am deeply indebted to both of them for accepting this task, which has made it possible for me to profit from their enormous knowledge of the history of Buddhist ideas. Their careful analysis of my work has enabled me to revise it in the light of their criticism and to correct numerous misconceptions. For the remaining errors they have certainly no responsibility. I am also indebted to Prof. Erik Ziircher for generously offering his valuable time to help me translate long passages of cryptic Buddhist Chinese idiom, and for instructing me on the catalogues of Buddhist sitras, he also, of course, being not responsible for any of my errors in these matters. Through inspiring conversations with Prof. Paul Harrison, University of Canterbury, New Zealand, I have profited from his great learning in Mahayana studies. He has also done me the great favour of reading the whole text through and correcting the numerous mistakes in my poor English. Among the viiipersons who have assisted and supported me during my work on the AksayamatinirdeSa, both inside and outside the University of Oslo, I especially wish to thank Prof. Georg von Simson of the Indo-Iranian Institute of the University of Oslo, who, beside being the administrator of the doctoral committee, helped me through the years to understand various Buddhist concepts, always patiently listening to my theories on Mahayana Buddhism, and with him Prof. Knut Kristiansen, also of the Indo-Iranian Institute of the University of Oslo, who was always there to encourage me to keep working at what often seemed to me in need of imperishable effort to complete. My wife always supported me and encouraged me with imperishable patience; without her I would not have been able to finish the work.BIBLIOGRAPHY Abbreviations and sources Abhidharmadipa — ed. P. 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Si, fol 146b,-171b,, TSWS — Tibetan Sanskrit Works Series. Udanavarga ~ ed. Franz Bernhard, Abhandlungen der Akademie der Wissenschaften in Gottingen, 111, no. 54, Gottingen 1965-68, 2 vols. with indices ete. Upalipariprecha, ed. and ts. by P. Python in Collection Jean Przyluski, vol. 5, Paris 1973. Vajra (cchedika Prajhaparamita) - ed. E. Conze, SOR XIII, Roma 1957. Vassilief, M. V.: Le bouddhisme, Paris 1865. Vigrahavyavartani ~ ed. E. H. Johnston and A. Kunst, reproduced and tr. in K. Bhattacharya: The Dialectical Method of Nagarjuna. Vims — Vasubandhu: Vimsatika in Vijaptimatratasiddhi, ed. S. Lévi, Paris 1925. xvViniScayasamgrahani — Der Nirvana-Abschnitt in der Vinifcayasamgrahani der Yogacarabhimi, ed. and tr. L. Schmithausen, Wien 1969. Vkn — Vimalakirtinirdesa , ed. tib. J. Oshika in Acta Indologica vol. 1, p. 137, with index ibid. vol. III, p. 197, Narita 1970 and 1973; tr. E. Lamotte, Bibliothéque du Muséon vol. 51, Louvain 1962; rec. Bhiksu Prasadika, Bibliotheca Indo-Tibetica vol. 5, Sarnath 1981, with Corrigenda in Linh-son no. 16, 1981. Vogel, C.: Vagbhata' s Astarigahrdayasamhité , Abhandlungen fiir die Kunde des Morgenlandes no. xxxvii, 2, Wiesbaden 1965. W - Vide Sbh. Wayman — (a) A. Wayman: “The Samadhi List of the Aksayamatinirdesasitra and the Mahavyutpati", in Acta Orient, Hung vol. xxiv, 1980, p. 305-318; and (b) "A Report on the AksayamatinirdeSasutra”, in Studies in Indo-Asian Art and Culture vol. 6, New Delhi 1980. Xuanzang YE : Buddhist Records of the Western World, tr. S. Beal, 2 vols., London 1914; commentary and tr, by T, Watters, repr. Leipzig 1923; T. no. 2087 Che Pa iskat Datang xiyu ji. Ybh ~ Yogacdrabhiimi, ed. V. Bhattacharya, Calcutta 1957, incomplete, cf. Bodhisattvabhiimi (Bbh), Pratyekabuddhabhimi , Sravakabhiimi (Sbh), Viniscayasamgrahani, vide Ybh p. 7-8, Sbh p. xxii, and Viniscayasamgrahani p. 17-18 for the plan of the whole work. Zambasta, The Book of — ed. and tr. R. E. Emmerick, London 1968. All references to the Pali canon are to the edition of the Pali Text Society. xviINTRODUCTION I. Date of Aks. The date, or rather the dates, of Aks will be treated under the following headings: a) Translations of Akg into Chinese; b) The Mahasamnipatasitra and its translations into Chinese; c) The gradual origination of Mahayana siitras and the position of Aks among related texts. a) Translations of Aks into Chinese: Information on extant and non-extant translations of Aks into Chinese is gleaned from the following Chinese catalogues of Buddhist scriptures': 1. H=st4 Chu Sanzang jiji, by (4% Sengyou, A. D. 515, T. 2145; earliest extant catalogue. IL. REA Zhong jing mulu 1, by HE Fajing and others, A. D. 594, T. 2146. TH. HE{K= 40 Lidai Sanbao ji, by #4H Fei Changfang, A. D. 597, T. 2034. IV. REAR Zhong jing mulu Il, by EtR Yancong and others, A. D. 602, T. 2147. V. ABEPUHLBR Da Tang Neidianlu, by #4 Daoxuan, A. D. 664, T. 2149. VIL Ke PyeASR Xu Da Tang Neidianlu, by 34 Daoxuan, T. 2150; an addition, as a summary, to the preceeding catalogue. VIL. 4 S38 Gu jin yi jing tuji, by FETA Shi Jingmai, A. D. 664-65, Teast. VIIL 3238 && Zhong jing mulu III, by FERPA Shi Jingtai, A. D. 666, T. 2148. IX. AJIT BM Dazhou Kanding zhongjing mulu, by 814% Mingquan, A. D. 695, T. 2153. X. BA7CRE¥R Kaiyuan shijiaolu, by ## Zhisheng, A. D. 730, T. 2154; Bagchi p. xIxix. XI. S7CH1EAFHLA SK Zhenyuan xinding shijiao mulu, by [BIKE Yuanzhao, A. D. 799-800, T. 2157. ' Cf. Bagchi p. xliv-lii. The catalogues are referred to by roman numbers in the following. XviThese catalogues again refer to other catalogues, which are lost — all except SIM Bie Iu (ec), FEB Baochang lu (f) and 4G Likuo lu (h) were lost already in A. D. 597, at the time of the composition of HII, which lists twenty-four catalogues not available to its compiler', The following are referred to as mentioning versions of Aks and Msp: a) HMR Zhen Iu, "The catalogue of [Nie Dao-]zhen", i. e. the HEIR Zhong jing lu compiled in the #3 Yongjia period (A. D. 307-312) by Ma&FL Nie Daozhen. He was a disciple of the renowned Dharmaraksa (jz Zhu Fahu), whose translations, one of which is the earliest extant Aks in Chinese, seem to have made up the core of the catalogue. Since Aks is mentioned in it, it must be later than 10th of January A. D. 308, the date of Dharmaraksa’s completion of the Chinese Aks. Dharmaraksa worked on translations till 313 or 317, when he died. Referred to also as ARjH ESE Nie Daozhen le. b) 29% An lu, "The catalogue of [Dao-]an”, i. e. the P4Y344F the Indian sramana Fajuan (Dharmaparivara?) in BE Guangzhou during the B79 Mingdi period of (3) A [Liu]Song (A. D. 465-73). His works have at least not reached 5¢#B Jingdu. [Mentioned also by I 14¢,, 9, in the note translated above under Dj. (Hl p. 120a,, adds nothing new}. (III p. 93c,,., fepeats the information 1, but adds a sixth item: [R]REREIEGERE Ashuda pusa jing in | juan, and then refers to the three catalogues fjSHS% Shixing lu (f), to I, and to ¥EOE, Baochang (cf. f)). [Mentioned in IV p. 176a,, ,,; V p. 261b,, reproduces MII}. (VII p. 363,,.:] The Sramana #4 4F Fajuan was an Indian. His intention and character was to explain what is beneficial — both simplifying and elaborating. In the AKA Taishi years under HAF Mingdi of FE Song (A. D. 465-72) he translated in (&@}{ Guangzhou the Aksayamatisitra FEMESKE Wujinyi jing) in 10 juan [and five other texts, same as above]. [Mentioned as a lost work in VIII p. 213c,, .4; and in IX D. 384b,» 4. Which also refers to V. X p. 532a,,-b, gives the same information as III, as does XI p. 829), .) "X p. 626a,,ff, and p. 627c,,-628a,. For some reason version F, the latest extant version, is, not mentioned in this note, X mentions this version, however, at p. 525b, and p. 524c,, XxiVbased upon a misunderstanding, making the two titles of the same translation into two translations. On C, the "Small Aksayamatisitra", nothing is known of the contents. It was possibly an abridgement of the original Aks, unless this title refers to the Aksayamatipariprcchd, a stra completely different from Aks, being a chapter of the Ratnakiita-collection (v. infra). So E and F must remain our only Chinese sources. It seems that Aks was regarded as an important sitra in the earliest phase of Buddhism in China, but later the interest declined; the latest recorded translation (G) in the second part of the fifth century was ost soon after its completion. b) The Mahasamnipatasitra and its translations into Chine: The Mahdsamnipatasitra, or the Mahavaipulyamahdsamnipatasitra, the KEK Daji jing, or KIz“F KK Dafangdeng Daji jing, is a bulky collection of siitras preserved in the Chinese Buddhist Canon. The meaning of mahdsamnipata seems to be threefold: (a) It is the Great Collection of sitras, since (b) it gives the Great Collection of Mahayana teachings’, but also since (c) a Great Congregation of monks and bodhisattvas from the ten directions of the universe is present during the teachings given in the sitras”, Meaning (c) is generally most frequent, and the expression sammipatita referring to the listeners to the teachings as coming together before the Buddha, is usually encountered in the introductions of Mahayana sitras. The chapters of the Msp, however, also exist as individual sitras apart from the collection, some in Sanskrit (mostly fragmentary), Tibetan and Chinese versions, some in Chinese and Tibetan, and a few in Chinese only. A list of the chapters or sitras associated with Msp follows: 1) Alamkaraparivarta’, 385%, Yingluo pin, juan 1, T. 397(1). Dharmaksema (SEA gi Tanwuchen) translated the first eleven and the thirteenth chapters in the only extant complete Msp version A. D. 414-26°. Introduction: evam maya Srutam ekasmin samaye bhagavan rajagrhe viharati sma grdhrakiite parvate pirvajinadhyusite mahdcaitye tathagatadhisthanddhisthite prthivimande bodhisattvabhistute dharmasane devandgayaksagandharvasura- ‘tt fol. 14b,: de lta bu Sin tu rnam par ties pa'i don ‘dus pa chen po Zes bya ba ni mdo sde ‘dis chos kyi don legs par gtan la phab pa man po bstan pa ‘dus pa'i phyir de skad ces bya’ -" That discourse on religion, a section of "The Great Collection" with its well determined meanings it is said [in the mila text] since teachings containing many good explanations of the meaning of religious things (dharmdrtha) are collected (samnipatita ) in [or by] this stra.” ? V. Rkp p. xii-xiii, 12, n, 20-22. V. also Taishitkyd no ségoteki kenkyii, in which quotations from Msp itself to clarify these meanings are collected by Michio Katano p. 22-26. ‘ Which is J, Takasaki’s reconstruction, Rev tr. n, 32 p. 146. * According to XI p. 817b,,.,y, but cf. infra on Msp version C, XXVnamaskrte pradese kusalamiilasamcodane tathagatotpade dharmamukhabhidyotane bodhisattvotpade ‘prameyagunasamudagate tathagatagocare, bhagavan sarva- dharmasamatabhisambuddhah supravartitadharmacakro ‘nantasisyaganasuvinitah sarvadharmavasitapraptah sarvasattvasayasuvidhijah indriyaparamaparamita praptah sarvasattvaklesavasanénusamdhisamudghatanakusalo ‘nabhogabuddha- karydpratiprasrabdho mahata bhiksusamghena sardham From bhagavan sarva... this introduction is the same as in Aks p. | section b. In the rainavyiihamandalaméda, in Rajagrha, is the "place" where the chapters, as well as the individual versions, are spoken. The rarnavyithamandalamada is mentioned later, €. 2. N 162a,, 164a, and 165b, in the introductory chapters, as in the beginning of Aks (p. 1, etc.). The Introductions of T. 397(1) and T. 398 are identical with those of the Tibetan versions with some variations. 2) Dharani§vararajaparivaria, KERB AEE SER pusa pin, juan 1-4, T. 397(2). Chapter 2 follows on from chapter 1, and forms with it one separate sitra when found in the other separate versions. ‘The other extant Chinese version (of chapter 1 and 2) was published by Dharmaraksa on September 2Ist, A. D. 291, and called Mahdkarundsiitra, KEE Daai jing. T. 398. Tibetan version (of chapter 1 and 2) Tathdgatamahakarundnirdesa, To 147, D mdo* pa 142a-242b, L da 153b-319a, N da 154b-321a, Q nu 102a-204b. Quoted in: REV PP. 56. Sy Sisiy Sos Sarge Sage Tae Pige Arie 45 yc47 i Sittrasamuccaya p. 30,-32,;Madhyamakavatira p. 323-337 , 370, £37), 312 374 375,-376, 377,378, 379 -381,, 382,-384,, 385,-387 ,, 389,390, 395,,, (Dhdrantsvararajapariprccha ); mentioned in Mvy [351 On the introduction vide description of chapter 1. 3) Ratnadarikdparivarta, 84%; Baonii pin, juan 5-6, T. 397(3). The other extant Chinese version by Dharmaraksa was published on May 26th, A. D. 287, under the title of Ratnadarikapariprechasiitra, BACPHPIRE Baonii suo wen ding, T. 399, Tibetan version Mahdydndpadesa, To 169, D ba 2602-307, L pa 412a-490a, N pa 418b-498a, Q phu 273b-323a. Referred to in Rav p. 181, .; (¢f. Takasaki pp. 14, 338-347); mentioned in Mvy 1366. jon omits the lengthy introduction and goes directly on to the and the introduction consists merely of a short statement on where the Buddha stays during the dialogue: atha bhagavan kamarapadhatvantare “N fol. 155a,.: ‘di skad hdag gis thos pa: dus gvig na reyal po'i khab na bya rgod kyi ri s pa'i mchod rten chen po, de bin gsegs pa’i byin gyi rlabs kyis brlabs pa sa’i shih po. byan chub sems dpas mion par bstod pa, chos kyi gdan, tha dan klu dats gnod shyin dai dri za dak tha ma yin gyis phyag byas pa'i sa phyogs, dge ba'i risa ba yan dag par skul ba, de bsin gsegs pa ‘byui ba, chos kyi sgo mion par brjod a, byani chub sems dpa’ ‘bywi ba, yon tan tshad med pa las yari dag par byuti ha, de segs pa‘i spyod yul na, then as Aks section b) and two first lines of c) with small variations. My reconstruction on the basis of REV Pp. 545+ Syiai Sysipe Sanae Sage * mdo in the following if not otherwise mentioned. XXVi