Preliminary remarks on the Grub mtha chen mo of Bya Chad kha ba Ye shes rdo rje

Matthew T. Kapstein, Paris / Chicago

The recent discoveries and publications of Tibetan manuscripts found at the Gnas bcu lha khang at Bras spungs Monastery (Lhasa, T.A.R.), and elsewhere, are shedding abundant new light on the development of Buddhist philosophy in Tibet, particularly during the seminal period of roughly 11001300. The age in question may be characterized as beginning with the activites of Rngog Lo ts ba Blo ldan shes rab at Gsang phu, and culminating in the contributions of Bcom ldan Rig pai ral gri at Snar thang, in whose work the mastery of the Indian Buddhist philosophical tradition is fully in evidence.1 As an example of the unanticipated gems that are to be found among these newly revealed treasures, I oer here some initial observations on the Grub mtha chen mo, the Great Siddhnta, of Bya Chad (or: Mchad)2 kha ba Ye shes rdo rje (11011175), a
On Rngog, see now Ralf Kramer, The Great Tibetan Translator: Life and Works of rNgog Blo ldan shes rab (1059 1109), Collectanea Himalayica 1 (Munich: Indus Verlag 2007); and on Bcom ldan ral gri, refer to Leonard van der Kuijp and Kurtis Schaeer, An Early Tibetan Survey of Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi od of Bcom Idan ral gri, Harvard Oriental Series (Cambridge MA: Harvard University Press 2009). 2 As the spelling chad is clearly preferred in all sources known to me, I write mchad only where directly transcribing an occurrence of that orthograph in the manuscripts.
1

Ernst Steinkellner, Duan Qing, Helmut Krasser (eds.), Sanskrit manuscripts in China. Proceedings of a panel at the 2008 Beijing Seminar on Tibetan Studies, October 13 to 17. Beijing 2009, pp. 137152.

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well-known gure in the early history of the Bka gdams pa order. Though widely famed for his contributions to blo sbyong, the systems of spiritual exercise that were at the heart of Bka gdams pa religious training, Chad kha ba had not been previously known as an author of philosophical works,3 so that the present text reveals an unanticipated dimension of his contribution to Tibetan religious culture. Dge bshes Chad kha ba, as he is most commonly known, was born in the Bya clan in the district of Lo ro and from childhood was a disciple of that regions renowned teacher, Ras chung pa Rdo rje grags.4 The Blue Annals recounts that, on accompanying his master to a religious assembly that was presided over by Rngog Lo ts ba [i.e., Blo ldan shes rab] and [where] many kalya-mitras discussed the siddhnta, [f]aith was born in him and he proceeded in search of religion.5 This is the rst reference to grub mtha (siddhnta) that we nd in the available biographical sketches of Chad kha ba. It suggests that he may have become interested in philosophical studies during his youth and that he was inspired in this no less than by
Thus, for example, Pa chen Bsod nams grags pa (14781554), in his Bka gdams gsar rnying gi chos byung yid kyi mdzes rgyan, Gangs can rigs mdzod 36 (Lhasa: Bod ljongs bod yig dpe rnying dpe skrun khang 2001), p. 24, describes him as bdag pas (sic = bas) gzhan gces pai byang chub sems rin po chei bka babs, he to whom descended the dictum of the precious enlightened spirit, wherein other is more dear than self. He makes no reference to philosophical teaching on the part of Chad kha ba at all. 4 Not all sources lay much stress on this, however. The Sa skya pa master Ngag dbang kun dga bsod nams grags pa rgyal mtshan, for instance, in his Dge bai bshes gnyen bka gdams pa rnams kyi dam pai chos byung bai tshul legs par bshad pa ngo mtshar rgya mtsho (Xining: Mtsho sngon mi rigs dpe skrun khang 1995), pp. 12526, does not mention any connection with Ras chung pa. It may be that Bka brgyud sources, such as the Blue Annals, sought to emphasize what was in fact an incidental relationship between Chad kha ba during his childhood and the renowned Bka brgyud master of the region from which he hailed. 5 G. N. Roerich, trans., The Blue Annals (Delhi: Motilal Banarsidass1976), p. 273.
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the Great Translator himself. However, the course of his training led him to specialize primarily in traditions relating to the study and practice of the Mahyna path. Among the textual sources mentioned in his biographies in this connection, we may note in particular the Mahynastrlakra, the rvaka- and Bodhisattvabhmis, and Bka gdams pa summaries of the path such as the Beu bum sngon po. He certainly studied Abhidharma and the major treatises of Madhyamaka, but there is no hint that prma was ever part of his curriculum. The teacher with whom he came to be most closely associated was the celebrated Bka gdams pa adept Shar ba pa (10701141), himself a disciple of Po to ba Rin chen gsal (10311105). It was through Shar ba pa that Chad kha pa was instructed in blo sbyong, and it was owing to his mastery of this tradition of practical spiritual discipline that he himself achieved renown. His summation of these teachings as the Blo sbyong don bdun ma (the Seven-Point Mind Training), as recorded by his disciple Se spyil pu pa (1121 1189), has proven to be one of the most popular works of the blo sbyong genre, and is itself the subject of numerous commentaries.6 Five works by Chad kha ba may now be found in the eleventh volume of the recently published Bka gdams gsung bum phyogs bsgrigs series:7 Plates 225252: Mchad kha bai grub mtha chen mo (found at Rgyal rtse Dpal khor chos sde) Pl. 253269: Chad kha bai gsung sgros thor bu (found at Se ra dgon pa)
It is also said to be the single Tibetan text that has been most often translated into Western languages. For a recent discussion, see Thupten Jinpa, trans., Mind Training: The Great Collection, The Library of Tibetan Classics (Boston: Wisdom 2006), pp. 913. The list of commentaries given there is by no means exhaustive. The text itself is translated in the same work, pp. 8385, with Se spyil pus commentary, pp. 87132. Further commentary is also given in pp. 313417. 7 Bka gdams gsung bum phyogs bsgrigs glegs bam bcu gcig pa bzhugs (Chengdu: Dpal brtsegs bod yig dpe rnying zhib jug khang 2006). Further references to this volume will use the abbreviation KDSB XI.
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Pl. 271272: Blo sbyong don bdun mai rtsa ba (old print, accompanied by a dedication by Shar Tsong kha pa, found in the Bras spungs gnas bcu lha khang) Pl. 273297: Dge bshes Glang ri thang pai Blo sbyong tshig rkang brgyad mai grel ba (from the personal collection of Mkhan rin po che Tshul khrims rgyal mtshan) Pl. 299303: Rom poi bshad pai gdams ngag (found in the Bras spungs gnas bcu lha khang) Four of these are manuscripts of undetermined date. The third text, however, the Blo sbyong don bdun mai rtsa ba is an interesting old xylographic print, including a dedication of merit by Shar Tsong kha pa (pl. 272.36), i.e., Tsong kha pa Blo bzang grags pa (1357 1419). This is followed, however, by a brief printers colophon.8 It may well be the case, therefore, that the printer (or his patron) added the dedication, drawing it from Tsong kha pas works, and that it was not written by the latter expressly for this publication. If it were, however, it would be of considerable interest for the history of Tibetan xylographic printing. We may note, too, that the fourth work listed, Chad kha pas commentary on Glang ri thang pas famed Blo sbyong tshig rkang brgyad ma, has long been available in the Blo sbyong brgya rtsa collection.9 It is in the rst of Chad kha bas works above, however, that his interest in philosophical studies is most in evidence, for here we nd one of the earliest examples of a treatise on siddhnta by a Tibetan author.10 It is, moreover, a work that is unusual in respect of certain
The printers colophon (KDSB XI, 272.67) reads: brkos mkhan mkhas pa chu shul gyi // gnas pa dpal phel zhes bya bas // dad pai sems kyis kun blangs te // spar du brkos nas phul pa yis // dge bas gro ba ma lus pa // byang chub sems gnyis stobs rgyas nas // kun mkhyen rgyal bai sku thob ste // gro kun srid mtsho las sgrol shog // 9 Thupten Jinpa, op. cit., pp. 27789. 10 Among the few still earlier exmples, one notes the Lta ba khyad par of the ninth-century translator Ye shes sde and a small number of additional works dating to the early diusion of the teaching, as well as the Grub
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features of its content, and not merely its relatively early date.11 Like many of the later, well-known examples of the Tibetan grub mtha genre,12 Chad kha bas text is broadly divided into two major sections treating non-Buddhist ( phyi rol mu stegs pa) and Buddhist (nang pa sangs rgyas pa) philosophical systems respectively. I have provided a translation and transcription of the text of the rst of these sections, and the remarks introducing the second, below. It will be seen that, as the author arms, his descriptions of the non-Buddhist schools Vednta, Skhya, Vaieika, and Mms are largely derived from the Tarkajvl of Bhviveka.13 His brief discussion,
mtha brjed byang and Lta bai brjed byang of the eleventh-century Rnying ma pa master, Rong zom chos kyi bzang po. On the former, one may refer to David Seyfort Ruegg, Autour du lTa bai khyad par de Ye es sde (version de Touen-houang, Pelliot tibtain 814), Journal Asiatique (1981): 208229. On Rong zoms contributions, see now Orna Almogi, Rongzom-pas Discourses on Buddhology: A Study of Various Conceptions of Buddhahood in Indian Sources with Special Reference to the Controversy Surrounding the Existence of Gnosis (jna: ye shes) as Presented by the Eleventh-Century Tibetan Scholar Rong-zom Chos-kyi-bzang-po, Studia Philologica Buddhica Monograph Series XXIV (Tokyo: The International Institute for Buddhist Studies 2009). 11 It should be noted that the Grub mtha chen mo is accompanied by nely written annotations (mchan bu) throughout. Unfortunately, due to the mediocre quality of printing, these are in large part illegible or nearly so. For the purposes of the present, brief exposition, I have therefore ignored them. 12 For general surveys of Tibetan works on siddhnta, refer to Katsumi Mimaki, Doxographie tibtaine et classications indiennes, in Fukui Fumimasa and Grard Fussman, eds., Bouddhisme et cultures locales: Quelques cas de rciproques adaptations, tudes thmatiques 2 (Paris: cole franaise dExtrme-Orient 1994), pp. 115136; and Jerey Hopkins, The Tibetan Genre of Doxography: Structuring a Worldview, in Jos Ignacio Cabezn, and Roger Jackson, eds., Tibetan Literature: Studies in Genre (Ithaca: Snow Lion Publications 1995), pp. 17086. 13 This is not the place to enter into a prolonged discussion of current research on the Tarkajvl or the correct form of the name of its author, Bhviveka. Fortunately, these matters have been very thoroughly treated in the recent work of David Malcolm Eckel, Bhviveka and His Buddhist Op-

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however, is no mere repetition of the Indian sources, for he endeavors, and in this seems unique among Tibetan authors, to advance some ideas about the manner in which these non-Buddhist traditions might have inuenced Tibet. Thus he maintains that the Indian myth of the cosmic egg, Hirayagarbha, might be the source of a similar myth among the Tibetan Bon, and that some of the contested aspects of tantric practice among the Tibetans were due to the inuence of the Mmsakas. Lest we dismiss this as mere nave speculation, it would be well to recall that recent scholarship has suggested both linguistic and mythological connections between archaic Tibet and Indo-Europeans,14 and that the presence of numerous elements linking Vedic and Tantric ritual systems is not something that contemporary students of Indian religions might be inclined to deny.15 The second and largest section of the Grub mtha chen mo, concerning the Buddhist systems of philosophy, interestingly departs from the model with which we are most familiar, namely, a progressive account of the four major philosophical schools Vaibhika, Sautrntika, Yogcra, Madhyamaka and their respective subdivisions. Instead, Chad kha ba proceeds topically, discussing in turn
ponents, Harvard Oriental Series 70 (Cambridge MA: Harvard University Press 2008). 14 See, for example, Per Kvrne, Dualism in Tibetan Cosmogonic Myths and the Question of Iranian Inuence, in C. I. Beckwith, ed., Silver on Lapis: Tibetan Literary Culture and History (Bloomington: The Tibet Society 1987), pp. 163174; Michael Walter and Christopher Beckwith, Some Indo-European Elements in Early Tibetan Culture, in Helmut Krasser, Michael Torsten Much, Ernst Steinkellner, and Helmut Tauscher, eds., Tibetan Studies: Proceedings of the Seventh Seminar of the International Association for Tibetan Studies. Vienna: Austrian Academy of Science 1997, vol. 2, pp. 103754. 15 If there are any who are, they may consult, e.g., the many references to Vedic rites in Agehananda Bharati, The Tantric Tradition (London: Rider 1965). In arming a measure of continuity between Vedic and both Hindu and Buddhist Tantric traditions, however, I am not taking any particular stand on the inuence vs. substratum debate. That is best left for another day.

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the approaches of the four schools to particular questions and doctrines. After briey describing points about which the schools agree (translated below), the remainder and most signicant part of the text treats points of dierence in turn. As an example, his procedure may be represented through these remarks on the ve skandhas:
Among the ve skandhas, the Vaibhika hold all ve to be substantial. The Sautrntika hold four and a half (lit. with a half, ve) of the skandhas excepting shapes and the viprayuktasaskras to be substantial. The Cittamtra maintain three and a half of the skandhas excepting form (rpaskandha) and the viprayuktasaskras to be substantial. The Mdhyamika do not maintain there to be a substantial nature in any of the ve. ([KDSB XI, 230.2] phung po lnga las bye brag smra bas lnga ka rdzas su dod pa / mdo sde bas dbyibs dang ldan pa ma yin pai du byed ma gtogs pa phung po phyed dang lnga rdzas su dod pao // ses tsam pas gzugs dang ldan pa ma yin pai du byed ma gtogs pa phung po phyed dang 4 rdzas su bzhed pao // dbu ma bas lnga kha la rdzas kyi rang bzhin [3] mi bzhed pao //)

A fuller investigation of the many topics that Chad kha pa treats in this fashion must await another occasion. His introductory passages, in translation and transcribed text, will suce to close the present, preliminary description. As the concepts and categories discussed will be for the most part quite familiar to students of Indian and Buddhist philosophy, I have not burdened the translation with explanatory notes as might be useful to beginners in this eld.

Translation selection
[225.1] Mchad kha bas Grub mtha chen mo. [226.1] From the measureless ocean of the Sugatas dicta, [Come these] gems of the precious essence in brief; As I have comprehended [them] by holy mentors grace, I rehearse somewhat to clarify memory. In general, all living beings may be subsumed in two [types], those who do or do not arm a philosophical system. As to the signicance of those two, they are those whose thoughts have or have not been

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inuenced by textual traditions. And concerning [what is called] a textual tradition, in this context it is held to be each ones highest, reasoned knowledge. One may ask, how many are the individuals of that sort, who arm philosophical systems? According to this teaching of kyamuni, they are gathered in two: the outer T rthikas and the inner Bauddhas. The reason for allocating them as inner and outer pertains as to whether they are to be included within the pronouncements of the Buddha or fall outside of them. With reference to the distinctions of those two, although various irrelevancies are mentioned, nevertheless there are two according to whether or not one grasps faultlessly the Three Precious Jewels as ones refuge. On that, the Lalitavistarastra says that all the textual traditions of the outsiders have arisen from the sustaining power of the Buddha, and thus so in order to beautify the Buddhas teaching and to cause one to recognize its opposite. The Vairocanbhisambodhitantra, moreover, in reference to the material cause of Vairocana, speaks [of the T rthikas] as the remote cause, among the pair of remote and proximate cause, but this is an esoteric instruction. Concerning the outsiders, all the treatises speak of the sixteen who arm what is outside [our teaching], and the sixty-two, and the 360 views. The most of all that emerge are drawn from a stra source in the Saghnusmti. Nevertheless, it says in the Tarkajvl that they are all subsumed in four great textual traditions, as follows: Vednta, Skhya, Vaieika, and Mms. [226.6] The rst of them holds that all of these inner and outer entities are of the nature of a single great Self (mahtma). The upper regions are its head, the lower regions its feet, the sky its back, the directions its hands, the planets and constellations its hair, the peaks its breast, the mountain ranges its bones, the rivers its network of veins, the forests its body hairs and nails; its back is the celestial world, its forehead Brahm, Dharma and Adharma are its two brows; its wrathful grimace is Yama, the sun and moon its eyes, its

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inhalations and exhalations the winds, while sa ga ni is said to be the navel.16 It is said that that was no cause for harm in Tibet. [227.2] The Skhya arm the twenty-ve so-called primitives (tanmtra). Concerning them, they hold that the self, or person ( purua), is by nature conscious and aware, permanent and single. Its enjoyments are the foremost ( pradhna), the great one (mahat), egoism (ahakra), the ve primitives (tanmtra), the ve elements, and the eleven faculties. Thus they arm the twenty-ve primitives, of which the foremost is a nature ( prakti) and not a transformation (vikra). The seven beginning with the great one are natures and transformations, while the [remaining] sixteen are transformations. The person is neither a nature nor a transformation. According to this system, the foremost is solely a cause, while the seven beginning with the great one are both cause and eect. The sixteen, that is to say, the ve elements and the eleven faculties, are solely eects. The person they hold to be neither cause nor eect. According to their own treatises, they arm both sasra and nirva. Nature is permanent and they also arm a circumstantial impermanence, a so-called impermanence relating to the emergence of a disclosure and its [subsequent] disappearance. The master [Atia] is reported to have said that this [system] alone is subtle in reasoning and hence hard to refute. One nds in their texts many minor objects of knowledge, such as the supreme light, that are not subsumed in the twenty-ve primitives. It is said that they, too, have done no harm in Tibet. [227.5] The Vaieika maintain that all objects of knowledge are subsumed in six categories. As is said:
Substance, quality, action and universal, Particularization and inherence are the six aspects.

Among them, substance includes both permanent and impermanent substances, of which the rst [includes] ve: self, time, the diIt is not clear to me whether sa ga ni should be read as a vulgar transcription of a Sanskrit word (sgara?), or as Tibetan sa ga = Sanskrit vaikha.
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rections, atoms and space. The impermanent substances are those substances that are part-possessors; they hold that when two and three atoms conjoin, at that point there is the emergence of a discrete part-possessing substance that is not an atom. They hold that the so-called universal pervades everything from the part-possessing substance to inherence. Thus, they maintain that the permanent substances and the universal are absolute, but that all except those two are circumstantially impermanent and supercial. Qualities are, for instance, the tawniness of the cow, or a persons cleverness and dignity. Actions are, for instance, the pots function of containing water. Particularization is, for instance, the large pot or the small one. Inherence, they hold, is that connection whereby a given substance inheres in a given aggregation. Among those [topics], the self, they maintain, is insentient, [numerically] dierent for each animate being, permanent, single, an agent, the experiencer of the ripening [of karman], and autonomous with respect to actions and enjoyments. They hold that it is without aspects. They hold, too, that it has a relationship with cognitions and with the substance in which the object inheres. And they hold that [it may be subject to] liberation and omniscience. Their textual traditions hold that everything came to be from an egg. Because something similar is maintained in the textual traditions of Bon, I wonder whether this Bon might be a Vaieika textual tradition. Later, the old writings say that in the time of Dri gung [= Gri gum] btsan po, it [i.e. Bon] came to be translated from the textual traditions of the Vaieika. [228.4] This textual tradition of Mims is an exceedingly evil philosophical system that was of very great harm to Tibet. So, too, all preaching of injury as religion comes from their textual tradition. All teaching that there is no cause, and all the conduct of union and liberation practiced in the old mantras, and all these bone ornaments made up among the yogins are [derived from] their textual tradition. It is said that in the Pramit there has been no adulteration, but in these inner mantras, there is much adulteration due to the outsiders, whereby much harm has emerged in Tibet.

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[228.5] Thus, I have discoursed a bit about the tenets of the outsiders. All of the textual traditions of the inner Buddhists may be subsumed in four great ones, as it is said:
Buddhadharma has four aspects, Said to be those of Vaibhika, etc.17

[228.6] About this, the Indian nti pa [Ratnkaranti] says that there are the Vaibhika, Sautrntika, and Yogcra, and that the proposition that phenomena are non-veridical (*mithykravda) is the Madhyamaka, while the Mahyna-Mdhyamikas are nihilists.18 All other Mahynists [hold that the four schools] are the two nikyas [i.e., Vaibhika and Sautrntika], Cittamtra, and the Mahyna-Madhyamaka. [229.1] All four in common adhere to the divine Three Precious Jewels as their refuge. They hold that pleasure and pain are results due to ones acts, and that a personal self does not exist even supercially. They are alike in refuting entirely the eternalism and nihilism of the T rthikas, and in arming the four seals that characterize the [Buddhas] dicta.19 The two nikyas hold in common that the outsiders, Mdhyamikas, etc., have fallen into the extremes of exaggeration and depreciation, that there are six aggregates of consciousness, that apprehending subject and apprehended object are ultimately real, that the minimal component [lit. end] of the name is the phoneme, that the minimal component of time is the instant,

If one adopts the reading la for lo, the second line would be translated, The paths of Vaibhika, etc. 18 Of course, Yogcra in all its forms is also Mahyna; nevertheless, the designation Mahyna-Mdhyamika (theg pa chen po dbu ma ba pa) is clearly being used here to refer to the Madhyamaka of Ngrjuna and his successors. 19 Namely, that conditioned things are impermanent, that those subject to corruption (srava) are suering, that no phenomenon is a self, and that nirva is peace.

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that the minimal component of form is the atom, and that reality is ascertained on obtaining the fruit of an rya. [229.2] All of the Mahaynists hold in common that the philosophical systems of the outsiders and the philosophical systems of the nikyas are not of denitive meaning, that, having at rst engendered the enlightened spirit on behalf of others, and having amassed the two accumulations [of merit and wisdom] for an unlimited time, the two obscurations with their dispositions are abandoned, and that the triple embodiment (trikya) is obtained as the fruit. [229.3] The proponents of Yogcra-Cittamtra accord in holding that the elements, the products of the elements, apprehended object and apprehending subject do not exist even supercially, that the philosophical systems of the two nikyas and Madhyamaka are not of denitive meaning, that all that is knowable is determined in terms of the three characteristics, and that the experience of the mind is non-dual and ultimate. [229.5] All of the Mdhyamikas hold in common that they refute all the entities posited by the lower philosophical systems, those up through Yogcra, that all the knowable is determined in terms of the two truths, and that ultimately all phenomena are without substantial essence.

Text
[225.1] % // // mchad kha bai grub mtha chen mo /

[226.1] %%% // : // bde gshegs gsung rab rgya mtsho dpag med las // gces pai snying po mdor bsdus rin po che // bshes gnyen dam pai drin gyis gang rtogs pa // dran pa gsal byed cung zad brjod par bya // // spyir skye gro thams cad ni grub mtha khas len pa dang mi len pa gnyis [2] su dus pa yin la / de gnyis kyi don yang gzhung lugs kyi blo bsgyur ba dang ma bsgyur ba gnyis yin no // gzhung lugs de yang skabs dir rang rang gi rigs pai shes pa mthar thug pa cig la dod pao // grub mtha khas len pai gang zag de lta bu du yod ce na / shag kya thub pai bstan pa di la phyi [3] rol mu stegs pa

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dang / nang pa sangs rgyas pa dang gnyis su dus pao // de la phyi nang du jog pai rgyu ni sangs rgyas kyi gsung gi nang du tshud pa dang / phyi rol du gyur pao // / de gnyis kyi khyad par la ma brel pa sna tshogs pa cig brjod mod kyi / on kyang kha na ma tho ba med pa nyid dkon mchog rin [4] po che gsum la skyabs gnas su dzin pa dang mi dzin pa gnyis yin no // de la rgya cher rol pai mdo sde las phyi rol bai gzhung lugs thams cad kyang sangs rgyas kyi byin rlabs kyis byung pa ste / di ltar sangs rgyas kyi bstan pa mdzes par bya bai phyir dang / dei mi mthun pai phyogs ngo shes par bya bai phyir byung par gsung la / yang [5] rna par snang mdzad mngon par byang chub pai rgyud las kyang rna par snang mdzad kyi rgyu ni yin pa la / ring pai rgyu dang nye bai rgyu gnyis las ring rgyur gsungs pa ni dir man ngag yin no // phyi rol ba la phyi rol smra ba bcu drug dang / drug bcu rtsa gnyis dang / lta ba su brgya drug bcu gsungs pa bstan bcos kun nas byung pa la / de kun pas kyang mang [6] pa dge dun rjes su dran par mdo khung drangs pa dag nas byung ste / on kyang gzhung chen po 4r thams cad du bar rtog ge la bar gsungs ste / di ltar rigs byed kyi mtha pa dang / grangs can pa dang / bye brag pa dang / spyod pa bao // de la dang pos ni phyi nang gi dngos po di thams cad bdag chen po cig gi rang bzhin du dod de / di [227.1] % / / ltar steng gi phyogs ni go / og gi phyogs ni rkang pa / na mkha ni rgyab / phyogs rnas ni lag pa / gza dang rgyu skar rnas ni skra / ri bo rnas ni brang / rii phreng pa rnas ni rus pa / chu rlung rnas ni rtsai dra ba / nags rnas ni spu dang sen mo / rgyab ni mtho ris kyi jig rten / phral ba ni tshangs pa / chos dang chos ma yin pa ni smin ma / [2] gnyis / khro gnyer ni chi bdag / nyi zla gnyis ni mig / dbugs byung rngub ni rlung / sa ga ni la lte bo zer ste des bod la gnod rgyu tsam ma byung gsung // grangs can pas de tsam nyi shu rtsa lnga bya bar khas len la / de yang bdag skyes bu shes shing rig pa rtag pa cig pui rang bzhin du dod la / dei longs spyod du gtsoo dang / chen po dang / nga rgyal dang / [3] de tsam lnga dang / byung ba lnga dang / dbang po bcu gcig ste de tsam nyi shu rtsa lnga khas len la / de yang / gtso bo rang bzhin yin gyi rna gyur min // chen po sogs bdun rang bzhin rna gyur

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yin // bcu drug po ni rna par gyur ba ste // skye bu rang bzhin ma yin rna gyur min // ces pai tshul gyis / gtsoo ni rgyu kho na yin la / chen po la sogs pa bdun ni [4] rgyu bras gnyis ka / byung ba lnga dang dbang po bcu gcig ste bcu drug po ni bras bu kho na yin la / skyes bu rgyu bras gnyis ka ma yin par dod de / rang gi gzhung gis khor ba dang myang das gnyis ka khas len la / rang bzhin rtag pa dang / gsal bai skye ba dang nub pai mi rtag pa ces pa gnas skabs mi rtag pa yang khas len te / jo boi zhal nas di kho na rigs [5] pa phra ba sun dpyung rka ba yin gsung skad // de tsam nyi shu rtsa lngas ma bsdus pai od mchog ces pa la sogs pai shes bya phra mo mang po yang rang gi gzhung las byung ste / de kyang bod la gnod pa tsam med gsungo // bye brag pas shes bya thams cad tshig gi don drug gis bsdus par dod de / ji skad du / rdzas dang yon tan las dang spyi // bye brag du [6] ba rna pa drug // ces te / de la rdzas la rtag pai rdzas dang mi rtag pai gnyis las / rtag pai rdzas ni lnga ste / bdag dang / dus dang / phyogs dang / rdul dang / nam mkhao // mi rtag pai rdzas ni yan lag can gyi rdzas ste / rdul phra rab gnyis dang / gsum dus pa ni bar du yan lag can gyi rdzas rdul phra rab ma yin pa re skye bar dod do // [228.1] spyi zhes pa yan lag can gyi rdzas nas du bai bar thams cad la khyab par dod de / de ltar rtag pai rdzas dang spyi gnyis don dam du dod la / de gnyis ma gtogs pa gnas skabs mi rtag pa kun rdzob du dod pao // yon tan ni ba lang ser zal dang / skyes bui mkhas cing btsun pa la sogs pao // las ni bum pai las chu chu ba [2] la sogs pao // bye brag ni bum pa che chung la sogs pao // du ba ni tshogs pa re du bai rdzas res brel bar dod pao // de la bdag ni bems po sems can so so la tha dad pa / rtag pa / cig pu / las byed pa po / rna smin myong pa po / bya ba dang longs spyod la rang dbang du gyur par dod / de yang rna pa med par dod / shes pa dang don [3] du bai rdzas kyis brel bar dod de / thar pa dang thams cad mkhyen pa dod de / dei gzhung gis kyang thad sgo ngar las srid par dod la / bon gyi gzhung las kyang de ltar dod pas bon di bye brag pai gzhung cig yin na snya la / phyi yig rnying las dri gung btsan poi ring la bye brag pai gzhung las bsgyur bar byung gsungo // [4] spyod pa bai gzhung di grub mtha shin du

The Grub mtha chen mo of Bya Chad kha ba Ye shes rdo rje

151

ngan pa bod la gnod pa shin tu che ba ste / di ltar tshe ba chos su smra ba thad kyang dei gzhung las byung / rgyu med par smra ba thad dang / sngags rnying du byas pai sbyor sgrol spyod pa thad dang / rnal byor bar byas pai rus pai rgyan cha can di kun dei gzhung yin / pha rol du phyin pa la dres pai [5] zol med / sngags nang pa di la phyi rol ba dang dres pai zol mang pas bod la shin tu gnod par byung gsungo // des phyi rol bai dod pa cung zad gleng bslang pao // // nang pa sangs rgyas pai gzhung chen po 4r thad du bar bzhed de / ji skad du / sangs rgyas chos ni rna pa bzhi // bye brag smra la sogs pai lo (la?) // [6] zhes te / di la rgya gar shan ti bas bye brag smra ba dang / mdo sde ba dang / rnal sbyor spyod pa dang / rang gi rna par rdzun par smra ba la dbu ma zhes zer la / theg pa chen po dbu ma ba pa ni chad par smra bar dod do // theg pa chen po gzhan thad kyis ni sde pa gnyis dang / rnal byor spyod pa ses tsam pa dang / theg pa [229.1] chen po dbu ma bao // de 4 kas thun mong du lha dkon mchog gsum la skyabs gnas su dzin pa dang / bde sdug rang gi las kyis bras bur dod pa dang / gang zag gi bdag kun rdzob duang med par dod pa dang / mu stegs pai rtag chad thad gegs pa dang / bka rtags kyi phyag rgya bzhi khas len par bstun pa yin no // // sde pa gnyis kyis thun mong du phyi rol pa dang / [2] dbu ma ba la sogs pa sgro skur kyi mthar lhung bar dod pa dang / rna shes tshogs drug du dod pa dang / gzung pa dang dzin pa don dam du dod pa dang / ming gi mtha yi ger dod pa dang / dus kyi mtha skad cig du dod pa dang / gzugs kyi mtha rdul phra rab du dod pa dang / de nyid phags pai bras bu thob pa na nges par dod pa rnas mthun pao // // theg pa chen po ba thad [3] kyis thun mong du phyi rol bai grub mtha dang / sde pa dag gi grub mtha nges don ma yin par bzhed pa dang / dang po gzhan don du byang chub du thugs bskyed nas / tshogs gnyis dus thug pa med par bsags pas sgrib pa gnyis bag chags dang bcas pa spong par bzhed pa dang / bras bu sku gsum thob pas bzhed pa mthun no // // rnal byor spyod pa ses tsam pas byung ba dang byung [4] ba dang20 byung ba las
20

byung ba dang repeated by dittography.

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gyur pa dang / gzung ba dang dzin pa kun rdzob tsam duang med par bzhed pa dang / sde pa gnyis dang dbu mai grub mtha nges don ma yin par bzhed pa dang / shes bya thad mtshan nyid gsum kyi (sic) gtan la bebs par bzhed pa dang / sems myong pa gnyis med don dam du bzhed par mthun no // // dbu ma ba thad kyis thun mong du bzhed pa ni rnal byor spyod pa man [5] chad grub mtha og ma thad kyis dngos por brtags pa thad gegs pa dang / shes bya thad bden gnyis kyis gtan la bebs pa dang / don dam par chos thad rang bzhin med par bzhed pa mthun pao // //

Abbreviation
KDSB XI Bka gdams gsung bum phyogs bsgrigs glegs bam bcu gcig pa bzhugs. Vol. XI. Chengdu: Dpal brtsegs bod yig dpe rnying zhib jug khang 2006; cf. above n. 7.

Sanskrit manuscripts in China

Proceedings of a panel at the 2008 Beijing Seminar on Tibetan Studies October 13 to 17

Edited by

Ernst Steinkellner
in cooperation with

Duan Qing, Helmut Krasser

China Tibetology Publishing House Beijing 2009

Contents
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 DUAN Qing A fragment of the Bhadrakalpastra in Buddhist Sanskrit from Xinjiang . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 FAN Muyou Some grammatical notes on the Advayasamatvijayamahkalparj . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 Pascale HUGON Phya pa Chos kyi seng ges synoptic table of the Pramavinicaya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 Harunaga ISAACSON A collection of Hevajrasdhanas and related works in Sanskrit . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89 Matthew T. KAPSTEIN Preliminary remarks on the Grub mtha chen mo of Bya Chad kha ba Ye shes rdo rje . . . . . . . . . . . . . . . . . . . 137 Shoryu KATSURA Rediscovering Dignga through Jinendrabuddhi . . . . . . . . . 153 Helmut KRASSER Original text and (re)translation a critical evaluation. . . . . . 167 LI Xuezhu Candrakrti on dharmanairtmya as held by both Mahyna and Hnayna based on Madhyamakvatra Chapter 1 . . . . 179

Contents

. . . . . . . . . . . . . . . . . . . . . . . . . . 183 LUO Hong A preliminary report on a newly identied Sanskrit manuscript of the Vinayastra from Tibet . . . . . . . . . . . . . . . . 195 LUO Zhao The cataloguing of Sanskrit manuscripts preserved in the TAR: A complicated process that has lasted more than twenty years . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225 . . . . . . . . 235 SAERJI Sanskrit manuscript of the Svapndhyya preserved in Tibet . . . 241 SFERRA The Manuscripta Buddhica project Alphabetical list of Sanskrit manuscripts and photographs of Sanskrit manuscripts in Giuseppe Tucci s collection . . . . . . . . . . . . . . . 259 Ernst STEINKELLNER Strategies for modes of management and scholarly treatment of the Sanskrit manuscripts in the TAR . . . . . . . . . . . 279 . . . . 293 Tsewang Gyurme Protecting the Sanskrit palm-leaf manuscripts in the Tibetan Autonomous Region A summary . . . . . . . . . . . . . . . 303 YE Shaoyong A preliminary survey of Sanskrit manuscripts of Madhyamaka texts preserved in the Tibet Autonomous Region . . . . . . 307