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WIENER STUDIEN
ZUR TIBETOLOGIE UND BUDDHISMUSKUNDE
HERAUSGEGEBEN VON
ERNST STEINKELLNER
H E F T 16
W I E N 1986
CANDRAKiRTI
.,
TRISARANASAPTATI
.
THE SEPTUAGINT
ON THE THREE REFUGES
PER K. SORENSEN
WIEN 1986
Preis: OS 120,-
zu beziehen von:
Arbeitskreis fr Tibetische und Buddhistische Studien
Maria Theresien-Strae 3/4/26
A- 1090 Wien
Austria
CONTENT
Introduction
T e x t and T r a n s l a t i o n
13
Notes
61
Bibliography
83
C A N D R A K R T I
INTRODUCTION
One of the most prominent and outstanding figures within the Indian Madhyamaka tradition pertaining to the rigid, uncompromising school of Prisangika is icirya Candrakrti.
Due to the recent discovery of Bhavya's (AD 500
- 570) latest treatise Madhyamakaratnapradlpa (indited ca. 565), which carries substantial and conclusive implications for the relative chronology of
some of the leading personages within Mdhyamika as
well as Yogcira branches of Buddhism, we are fortunately capable of readjusting his proximate vixit
- at least as a temporary working hypothesis - to
AD 530 - 600 1 ) .
1.
Triaranasaptati (T^S)
its authenticity.
Scrutinizing T^S and its sources the following external as well as internal criteria may thus
be established:
External criteria:
A. The colophons {par byah) of all Tibetan recensions unanimously identify the
author
1) For various narratives on Candrakrtifs vita cf.
Dhivasekera, J (Ed.): Encyclopaedia of Buddhism,
III, pp. 649-655. Colombo. For a brief discussion of Candrakirtis authorship and date providing the plausible terminus ante and post quern
Internal criteria:
A. Numerous allusions to Nagrjuna's MMK, R,
Catuhstava, and, above all, the authors own
magnum opus MA(Bha).
B. Acquainted with the style of Candraklrti
even in its Tibetan garb - and with
his
PP along with the usage of various distinct
phrases characteristically and
constantly
employed by Candraklrti, the authorship of
TSS can hardly be ascribed to anyone
else
but him.
C. Although not presenting a philosophical
or
scholastic theme in general the author
is
certainly well established in the renowned
Madhyamika tradition - cf. the notes.
in the light of Mad.hyamakaratnaprad%pa, a text,
which has been the object of scrutiny
for some
years by Dr. Christian Lindtner and the
present
author, cf. Lindtner, Chr. AO 40 (1979) pp. 87 91. On the authenticity of the latter work, cf.
also Lindtner, Chr. Adversaria Buddhioa, WZKS 26
(1982) pp. 172 - 184.
2.
TSS
to Candrakr-
reference,
10
Candrakrti's major sources for TSS are naturally the basic treatises of Mdhyamika, mainly the
writings of Ngrjuna, such as his fundamental Mltlamadhyamakakrik (MMK) (two stanzas TSS 12-13 = MMK
XV 1-2), the panegyrical hymns Catuhstava, besides,
as alluded above, Ratnvalt.
In addition to these standard sources pertaining to the fold of his own, we may also count writings such as Vasubandhu's renowned Abhidharmakoa(bhsya) (AK(Bh)) among his sources of inspiration
and reference.
In question of vestiges of the canonical tradition (gama) testimonia are provided by e.g. the
vast Prajnpramit-literature and, as
explicitly
stated, the Daabhmikasutra.
3.
Synopsis
11
stanza
Prooemium: Triarana
[1. arana] Buddha
2-11
12 - 21
Buddha
22 - 24
Dharma
25 - 28
29 - 33
Triarana
34 - 35
Samgha
36 - 37
Dharma
38 - 39
Samgha
40 - 47
Buddha
48 - 49
Samgha
50 - 63
Buddha
64-67
Punyaparinman
4.
Tibetan translation
68
of TSS
12
khi
gi
279b3 - 282bl
230b2 - 233b3
P: Peking
P(A)
P(B)
khi
gi
291a6 - 295al
242a2 - 245a5
D: sDe-dge
D(A)
D(B)
C: Co-ne
C(A)
C(B)
bsTan-'gyur
A: No. 5366
B: No. 5478
bsTan-f gyur
A: No. 3971
B: No. 4564
gi 251al - 253b2
Jo bo'i chos chun
202al - 204bl
bsTan-'gyur
A: No. [190 (Vol. 133)]
gi 262al - 264b2
B:
X X X X
Text
and
translation
14
I TR ISARANASAPTATI |
[CN 279b3)CP 291a6)CD 251al)CC 262al)]
rgya gar skad du | tri Sa1) ra na sa pta '
bod skad du | gsum la skyabs su 'gro ba bdun cu pa |
'phags pa 'jam dpal gSon nur gyur pa la phyag 'tshal
lo I
111
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dus gsum lam las nes grol 2in |
s*es bya la ni bio rnam rgyas |
rmons pa'i zum pa bcom pas na |
sans rgyas pad ma ltar rnam rgyas
1)
le
2b
3b
e P(A)
2) eapta NDC (AB) 3) N(B) adds ka
de 'i : de N(B)
rnam NPDC(A) rgyas NP(B)DC(A): rnams NP(B) rgyal
yi : yis NP(DCXB); 3d te NP(B): de P(A)
NP(A)
15
(* nama
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Ml
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hi
Because [he] has demonstrated {*deaya-)
Reality {tattva) correctly
and [because he] has brought benighted
(*avicaksana, avidvat) persons (sattva)
to enlightenment (bodhaya-)
precisely therefore is a Buddha [considered] a
Buddha ['Enlightened One1]
[but] even this [i.e. newly-enlightened person]
too is maintained to be as a Buddha himself.
I
A Buddha
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That is
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110 I
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na sambhavah svabhvasya yuktah pratyayahetubhih
hetupratyayasambhutah svabhvah krtako bhavet ||
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110 I
The Gnosis (jnna) bereft of thought-and-word
[contructions] {nisprapanoa)
accrues from the non-production of the
cognizable objects (jneya) [of cognition]:
this is the Dharma-body (dharmakya)
of the Buddhas
produced from the collection of Gnosis
{jnnasambhra).
IH I
This Gnosis [of the Victor] is perfectly
embellished
by the eighteen (astdaa) distinguished
{*visista)
characteristics unique {venikadharma)
to the Buddhas (buddhanam)
and [by] the [ten] powers {bala) etc. of the
Buddhas (buddhnm).
22
i 3-3 I
svabhvah krtako nima bhavisyati punah kathain
akrtrimah svabhavo hi nirapeksah paratra ca ||
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113 I
How could own-being in any possible way
be constructed I
[By definition]: An unconstructed {akrtrima)
[i.e. genuine] own-being (svabhva)
is eo ipso {hi) independent {nirapeksa) of
anything else.
114 1
The proper nature of
any
norm of
existence (dharmanam)
does not exist as a [homogeneous] whole
(thams cad, *sarva) ',
Consequently (tasmt, atah) Sugata is
maintained
to [attain the status of] being Omniscient
{sarvajna) instantaneously {* ekaksanena) .
24
116 1
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I 16 I
An ignorance (avidy) [though] bereft of
[any] passion-affliction {aklista)
is [anyway conducive to] a total opposition to
the Omni-modal Gnosis (sarvkrajnat)
The [two forms of] enlightenment ^bodhi) of
Disciples {aiksa i.e. Srvaka) and
Solitary Buddhas (Pratyekabuddha)
is sheer non-entity (abhva).
117 |
The Victors [indeed] comprehend that these
[empirical] entities {ime bhvh)
are but [intrinsically inexistent]
like reflections {pratibimbavat)
inasmuch as they discern (*pravicaya-)
the coqnizable (jneya) to be
[[onto]logically] unproduced
(anutpanna)
[acquired] qua [their] non-dual Gnosis
(advayajnna) exempted from
ignorance (avdyksna)
1181
So [in fact] they [i.e. the Victors] neither
comprehend anything
nor teach anyone anything.
Analogously to (yath) space (ka)
[i.e. being empty]
the Buddha thus (tath) is firmly established
(*prav-) in the true nature of things
(dharmat) [i.e. emptiness],
26
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de yi phyir na 'phags (N
bsam mi khyab pa'i rkyen
yid bin nor bu'i bya ba
mthon la 'thad pa yod ma
280b) pa mams
las 'khruns |
ni |
yin |
27
119 I
Albeit [the fabulous wonder-working of] a
Wish-Granting-Gem {cintmani) in no way
[permits] any discerning analysis {fbyed, *ci-)
and rationalization (kip-)
yet, in compliance with (yath)
mundane addictions (jagadaya),
it is [universally] declared to yield
satisfaction.
I 20 |
[Analogously] the Jewel of the Perfect
Buddha's [Enlightenment-]Mind
(*sambuddha[bodhi]oittaratna),
deemed in respect to personal aspirations
(svadhimukti) ,
is [in fact] understood to function quite
similar to conventional practice (jagatkriy),
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1221
It is declared
that Buddha[-status]
is attained
when the intellect (buddhi) resides {sth-)
in the unsubstantiality (abhvatva) of
[any] phenomena (dharmnam);
In reality (yah dag, *tathya, tattvatah),
[enlightenment] is maintained
to become manifest (pratyaksa, sakst)
in the divine mansion (vimana) 'of Akanistha.
1231
[There, i.e. Akanistha] a Buddha has become
"truly manifest (sambhuta)
in a form-body (rpakya) which allows no
conceptualization (*&Zp-);
[Besides, a Buddha] also displays {darayati)
his perfect enlightenment (sambodhi)
on [this] earth {*prthv) qua his
transformtion-body {nivmanakaya)
1241
The Principal among the Anchorites (Munndra)
[is equipped with] three bodies {trikaya):
Absolute[-body] (dharma[kya]),
Felicity[-bpdy] (sambhoga[ky^a]) and
Transformation[-body] (nirmnalkya]);
Kindly treasure devoutly (bhkty)
this epitomized exposition in [your] memory I
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I 25 I
[We] repudiate [the existence of] any norm
of existence ultimately (paramrthatah)
[according to its orthodox definition:]
because it retains its proper nature
(svabhvagrahanat) ',
[However, any phenomenon undergoes
empirically a transformation:] From
previous non-existence (apurvt) [any
dharma]
reappears (*punarutpad~)
and, again (punar), having existed C*bhutv)
[it] disappears C*asambhva) .
I 26
[On the other hand] it is [conventionally]
unfounded (na yukta) to reject (*prah~)
this [composite (samskrta)] norm of existence
(dharma) - "subjected to production
(utpda) etc.
[though ultimately] it is rejectable
(prahtavya), [since] being delusive
(*visamvdaka, *mus~)
as a dream (svapna), illusion (maya) or
a moon in the water ([u]dakaoandra).
|27|
[A norm of existence] always (nityam, sada)
appears perforce of its_proper nature
(svabhvena, svarpena)
by staying unique (*ektbhva, *ekavastu)
even throughout the three times f
(*kalatraye 'pi, adhvatraye pi):
the Dharma-knowledge (dharmajnna) of
any phenomena (dharmnm)
is defined as the very liberation (vimukti)
from old age and death (jarmarana).
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I 26 I
Elimination (ksaya), dispassion (virga),
extinction {nirvana) ,
cessation (nirodha), emptiness (nyat),
tranquillity (nta[ta])
and thusness (tathat) too are [all] explained
to pinpoint the very Reality (tattva) and
proper nature (svabhva, svarupa) of
all phenomena (dharmnm)
I 29 I
The path
which
leads
to
extinction
(nirvana)
has thoroughly been explained by
the Anchorites {Muni) ',
[those candidates who] are bred from
the
'series' of him
(*tatsamtnasamudbhava, -ja-)
they [gradually] start to envisage
Reality directly (pratyaksa, sksat)
|30|
Comprehending ( [abhi]samaya) the Four kinds
(kra) of Noble Truths
(oatvry avyasatyani)
[the candidate gradually] becomes endowed
with a comprehension-based faith
(avetyaprasda) ',
the eight dignified individuals
(astau purusapudgalh) in [four] pairs
(huh, *yuga) [of two]
are explained to constitute a so-called
'indivisible congregation1 (abhedyasamgha).
34
I 311
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buddhadharmau tatha samgho marakotiSatair api |
bhettum na Sakyate yasmat tasmat samgho 'bhidhiyate
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1321
These [eight dignified types of individuals
(astav ryapudgalh)] are [respectively
divided into] four
candidates
(oatvrah pratipannakah)
and four fruit-residents (oatvrah phalasthh))
This group, the teacher (astr, i.e. Arhat)
and pupils (isya) i.e. ^rvaka),
are [respectively] liberated (mukta) or
residents on the path to liberation
(*[vi]muktimrge sthita) .
I 33]
Since
even
a [host of a] billion
Mra-devils
are incapable of [creating a] schism within
Buddha, his Law and the Community,
therefore it is called 'Community1.
36
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1341
Whoever
seeks
t 33 1
[He] should
| 36 |
If [the candidate], once having embraced
(*grhtv) the best (sat) of
supports (raya) [Mahyna],
[should] again (punar api) resort to the
inferior (hina) [vehicle (yna)]>
[then] this [act of desertion] will [only]
make [him] the laughing-stock
(*hasyam y-) of the Best
(*satahj [i.e. Bodhisattva],
because [he] has resorted (sth-) to a
position (paksa) of misconduct (duskrta).
38
i 37 I
| gan zig 'phags lam ma skyes pa'i
| byis rmons so so'i skye bo dag |
| de ni slob dan mi slob pa |
I min zes bstan bcos las bsad do I
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38b sin rtar NP(DC)(B): 'khor lor NPDC(A); 38c rah dan
NP(DC)(B): yah dag NPDC(A);
39c rah dan ego : yah dag NPDC (AB); rnam dpyad NP(DC)
(B) : dpyad by as NPDC(A)
39
1371
In the scholastic scripture {stra)
it is maintained that
those ignorant (*mudha) profane people
((bta)prthagjana)
who have not been bred on the noble path
{ryamrga),
can neither be called 'disciples nor
non-disciples1 (naaiksaaiksa).
1381
Just as {yatha) [conventionally {vyavaharatah) ]
the conception-designation {prajnapii)
of a cart {ratha)
[only makes sense] in relation to {updaya)
[its formative constituents {ahga)]
[such as] wheels {cakra) etc.
[yet][the cart] can [actually {tattvatah)]
in no way {sarvath) be perceived
{*nopalabhyate)
when being examined {*vicryamana, vicrana)
whether to be identical'or different
[from its constituents],
139 1
Thus {tatha) the conception-designation
{prajnapti) of an individual
{sattva) also {api)
[only makes sense] in relation to {updaya)
[its formative constituents]
the [five] aggregates
{skandha)
[yet this individual] is [actually {tattvatah)]
in no way perceived {*yatha nopalabhyate)
when being examined {*vicavyamana, vicrana)
whether to be identical or different
[from its constituents],
40
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40c
41c
41d
42c
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I 40 I
In case such [a Hlnaynic candidate] sets out
by perpetually striving ( (pra)yatna)
[to ensure] wholesome merits {kuala)
with the aim of [attaining]
disciple-hood {rvakatva)
in this life deemed as a share of liberation
(moksabhga) ,
[then this candidate] gradually (kramena)
will [secure] status of
a disciple {rvakatva) .
I 42 |
These [Solitary Victors], being inclined
towards their own objectives
(svrthaparyana),
are bereft of Great Compassion
{mahakarun ,-krp)
[wherefore these] Solitary Victors,
bred from the apothegms of the [perfect]
V i c t o r (jina {pra)vacanaja-)
,
have not been lauded {praams-) in. Mahyna.
42
1 43 I
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labdhva bodhidvayam hy ete bhavd uttrastamanasah
bhavanty ayuhksayat tustah praptanirvanasamjninah
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I 43 I
Having heard (rutv) about the might
{prabhava) of a
Bodhisattva,
the limitless qualities (anantaguna) of the
Victors
[as] promulgated (ukta) in the
Mahyna[-scripture],
[then] this [Hnayna-candidate] certainly
would become a [fit] recipient_
(*bhjanatva bhu-).
| 44 |
[But in vain!] This [Hnayna-candidate]
has consumed (*dagdha) the [vigorous]
Mahyna-tree
by all [his] egoistic actions (asesasvakarman) ',
Amidst (*antari) Bodhisattvas
[he would certainly] make a poor figure
[daridrapurusavat).
1451
Having secured the twofold Enlightenment
(bodhidvaya) [resp. of Sravaka
and Pratyekabuddha],
these [Hlnayna-candidates], whose minds are
appalled at existence {bhava) ,
remain content with the expiration of [their]
life (yuhksaya)
imbued with the idea that they have secured^
[themselves] Extinction (nirvana),
44
1 46 I
na tesm asti nirvanam kirn tu janma bhavatraye |
dhatau na vidyate tesam te 'pi tisthanty anasrave
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46b skye ba : skyes pa P (A) ', 46c med mod kyi : yod
min gyi NP(DC)(B); 46d 'khod : 'khor N(B)P(A)
47b prabodhitah T *sad gyury lege pracodith ex aoniectuva T ?
48b gyis : gyi P(A) ; 48c yah : pa'ah N(B)P(A)
45
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[But alas] Extinction
147]
Subsequently, when
awaked/urged by the
Buddhas
with the aim to eliminate the nescience
bereft of passion-affliction
(aklistjnna)
they may even become World-Guides (lokanyaka),
[once] having accumulated the [two] equipments
[conducive] to Enlightenment.
I 48|
[The Perfect Buddha being] well adorned
{samalamkrta) with the insignia (laksana)
of a Wheel-revolving King (oakravartin)
is [also] esteemed as highly [by]
the wise {dh-, matimat) [Bodhisattva]
as a minister's (amtya) [esteem] for [his] king.
46
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I byan
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47
149 1
[Just so]
the disciples
I 50 I
An ascetic (yati), who has successfully
generated {*stpanna) [his] mind
[towards] Enlightenment [bodhioitta],
while wearing {*bhr-) [his] sandals
(*upnah) [during his peregrination]
is said to be worthy the respect of a
Saint (Arhat)
inasmuch as [he] respects the mental
[resolution] for Enlightenment
{bodhicitta).
48
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sa
de
sa
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49
1521
Just as (yatha) [the attainment of]
the Gnosis of extinction (ksayajnana)
of an Arhat
is preceded by the ascent {*-prvin, -prvaka)
[through] the seven stages [by a Srvaka],
thus (tatha) [the attainment of] the Gnosis
of the Perfect Buddha
is preceded by the ascent (*-prvin, -prvaka)
[through] ten stages {daabhumi)
[by a Bodhisattva].
1531
This [Bodhisattva] traverses (*oraya~)
the ten [progressive] stages (daabhmi)
which is not a solitary walk {*ekakin gam-))
Consequently (yasmt, yatah) he brings
[all] these [ten] stages to fulfilment
{*up as amp ad-, nispad-)
qua the ten perfections {daaparamit) .
1541
just as {yatha) the candidates {pvatipannakah)
and fruit-residents {phalasthh),
[constituting] the seven stages {sapta bhumayah)
of the disciples (aiksnm)
[and] distributed (*pra[vi]eta, prabinna)
along the Noble Path (aryamarga) ,
have been explained in Abhidharma,
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I 55 !
Thus (tath) praise (*praams) of
of the stages {dasbhmi)
is expressed in the basket {pitaka) of the
extensive (vaipulya)[sutras];
[As] everything [expressed in these
scriptures] is endowed with the nature of
the Noble Path (ryamrgtmaka)
how (katham) then {atah) could
[Mahyna-stras be denoted]
un-Noble (anarya)
I 56 |
According to {adhikrtya) the Srvakas
three baskets {tripitaka) are maintained
[to exist] *,
[But] in this [Hnayna-code] the stage[s]_
(avastha)
of a Bodhisattva is not found to be
ascertained {*niyata) .
I 57]
The advocates of Aparaaila and
the Srvakas of Purvasaila
maintain [the existence of] seven baskets
(saptapitaka)
authorizing (*adhikrta, adhikra) a Bodhisattva:
52
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I 58 I
The basket of a Bodhisattva as well as (tath)
the so-called [basket of] 'Science-masters'
{vidyadhara),
[the baskets of] Sermons (stranta),
Dogmatism (abhidharma) and
Discipline {vinaya),
[the basket of] Extensive (vaipulya) [Sutras]
as well as (tatha) Birth-stories (jtaka).
| 59 |
Such are the seven baskets;
The authoritative tradition (gama) are
taught from both [codes])
If [however] this [Mahyna-collection]
is discredited authority (*apramanyam bhu-)
[by Hnayna]
then certainly (eva) an Arhat would be lost.
160 1
By
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1611
Since [Bodhisattvas] accomplish [their]
vast (udra) missions (kriya)
they never mind the longanimity of life
(bhava) ',
Thanks to the strength (balt)[stemming from
their ballast] of Merit (punya)
and Gnosis {jnkna)
[they] are unaffected by [mundane] corporeal
and mental (kayaoetah) suffering
(duhkha)
I 62 I
Consequently, [one] should in no possible
way {sarvath, sarvakara)
deride (*nindet) a Bodhisattva.
[Having] eliminated (ksaya, ksna) [all]
the passions pertaining to the triple world
(*traidhatukapatitaklea)
[this
candidate] certainly has become a
[fit] recipient for Enlightenment__
{bodhibhjanabhtata).
I 63 I
When [they] recognize that [ultimately]
the [five] aggregates (skandha),
the [eighteen] elements (dhtu) and [twelve]
sense-fields (yatana) are equal (sama)
to reflections {pratibimba),
[then] Sravakas and Pratyekabuddhas have
envisaged
the Second and Third [kind of] Emptiness
(unyata).
56
I 64 I
| rnam pa kun mkhyen ye es ni |
| rdzogs sans rgyas kyi yin par bead
| rgyal bas lam gyi rnam par es \
I byan chub sems dpa1 yin par gsuns |
I 65 |
|
|
|
|
I 66 I
| sa ni gofi ma gon ma la |
| byan chub sems dpa'i yon tan dan |
| nes zad gan yin sa bcu pa'i |
I mdo nid las ni es par bya |
57
|64|
The Omni-modal Gnosis (*sarvakarajnajnana)
is said to belong to the Perfect Buddha
([samyak]sambuddha) ;
The Knowledge of the modes of the Path of
the Victor (jinamrgkarajna-)
is explained to belong to the Bodhisattva.
I 65 |
When [a Mahayana-candidatej has
attained
the 'Very Joyous1 (pramud-ita)
[stage (bhumi)]
and having successfully eliminated (*suksna)
the three fetters (samyojanatraya)
[he] secures the noble [status of a]
Bodhisattva,
[thus] becoming the descendant of the
family (kula) of the Perfect Buddha
([samyak]sambuddha) .
1661
[Details about the sundry] virtues (guna) of
a Bodhisattva
and [how they] have destroyed vices (dosaksaya)
in each of the consequtively higher stages
(*uttarottaram bhumim)
may be known from the very Daabhtmika-stra
itself.
58
|67|
I
|
|
|
i es |
|
|
|
|
mdzad
pa
59
1671
A
|68|
May mankind (jagat) apply [its] highest
devotion {*paryanam bhyt)
towards the Three Jewels
perforce {tena) of the merit {yat punyam)
[secured by me]
qua [this][analytic] discussion (viveoant)
of the Triple Refuge {triarana)
based upon the principle (naya) of
Mahyina
ends,
Notes
63
64
|4|
|5|
|6|
|7|
|8|
|9|
65
66
67
68
parama-
|19| Cintmani or ointaratna^ stock metonym (rpaka) for bodhicitta. The fabulous gem supposedly believed to yield all desiderata, cf. the
employment of cintamani and kalpavrksa in relation to dharmakya* MABh ad X 9 (362.9ff). As
expressed by Candraklrti dharmakaya3
though
beyond the scope of rationalization (rnam par
mi rtog pa {nid)), yet is the very cause which
secures (all) wishes ad libitum {ji Itar mfion
par fdod pari don 'grub pari rgyu nid3 *yathabhilasrthasiddhahetutva), the very qualifications designating cintmani. Cf.
here also
Santadeva's Bodhi (sattva)caryvatara IX 35:
ointamanikalpatatur yathecchparipuranah \ vineyapranidhnabhyam jinabimbam tatheksyate ||
|20| Jagat = loka, vyavahara, cf. e.g. MMK XXIV
810, nyatsaptati 69. As to bodhicitta, the
key term in Mahayna which together with the
terms karun and advayabuddhi ( -jnna), constitute the hetu of a jinaputra* bodhisattva^
cf. MABh 6.8 ff., and also R II 75 and e.g.
Bodhicittavivarana vv. 106-112.
|21| Compare R IV 84: kham ivointyapunyatvd (i.e.
gunatvd ex oonieot. T) ukto 'ointyaguno jinah
| mahyane yato buddhamhtmyam ksayatm idam
69
70
Dhyyitamustisutra in PP 516.5ff.
especially
517.16-518.1: yena manjurtr evam oatvri ryasatyni drstni, sa na kalpayati na vikalpayati
ime dharmh kualhj ime dharmh akualhj
ime dharmh prahtavyh, ime dharmh skstkartavyhj duhkham parijnatavyarrij samudayah
prahtavyah, nirodhah sksatkartavyahy margo
bhvayitavyah iti \ tat kasya hetoh ? tatha hi
sa tam dharmam na samanupayati nopalabhate yah
parikalpyeta \ blaprthagjnas tv etn dharmn
kalpayanto rajyanti oa dvisyanti oa muhyanti oa
| sa na kamoid dharmam yhati nirvyhati \
tasyaivam na yhato 'niryhatas traidhtuke
oittam na sajjti \ ajatam sarvatraidhatukam
samanupayati mayopamam svapnopamam
pratirutkopamam \ \ and from ryavajvamanddha'ran' :
{ibid. 50.6-53.2, esp. 52.12-53.2) vitatha ime
sarvadharmh \ asanta ime sarvadharmh \ vithapit ime sarvadharmh \ myopam ime sarvadharmh | svapnopam ime sarvadharmh \ nirmitopam ime sarvadharmh \ udakaoandropam ime
sarvadharmh \ iti vistarah \
|27| Cf. e.g. R I 66ff. and MMK XIII 3-6 for a critique of the position of Hlnaylna, quite probably Sarvlstivda. As to dharmajnana, knowledge of Dharma: it hardly tallies with
the
definition in AK
VI 26 and VII 2, a key term
in the soteriological course (mrga) of
the
Sarvstivda, cf. the resume of the mrga in
PP 478.4ff. (tr. May p. 210ff. + notes).
Nor
does it appear to tally with the definition in
another of Candrakrtifs expositions, the Pancaskandhaprakarana 38.1. The relation
between
dharmajnna and dharmajnnaksnti is discussed
71
in
AK VI 28, 49 and VII 1. Cf. also
PP
377.11-378.1: etaddharmatattvmrtapratipannnm
ravaknm rutacintbhvanakramt pravartamnnm 'lasamadhiprajntmakaskandhatraymrtarasasya upayogan {lege -bhogn) niyatam eva
jarmaranaksayasvabhvanirvndhigamo bhavati \
|28| The Madhymika position. The enumeration of synonyms of paramrtha is e.g. found
in Aointyastava vv. 37-44, q.v. for details. Cf. also
the citation from Ratnaktastra in PP 47.150.3.
|29| For a convenient aperu of the soteriological
path of HnaySna, cf. AK VI and PP 478ff. From
the very moment the candidate (i.e. a streamwinner, rotapannah) enters the daranamarga,
drsti-0 he commences to envisage the
nature
of the Four Noble Truths. S amtana , i.e.
continuum or stream of consciousness is
grosso
modo tantamount to lineage {gotra, vama
or
kula).
|30| The Vaibhsikas recognize a variety of mrgas
in their conception of man's progress and development, whether it is conceived, relative to
ontology, as a laukikamarga or a lokottaraniarga, whether it is conceived, relative
to
progress, as a daranamrga or bhvanmrga
and these again may be conceived, relative
to
ethics, as a prahnamrga. These distinct and
supplementary paths may in turn
be subsumed,
relative to soteriology, under aiksamrga (the
first seven bhumis) and aaiksamrga
(the
eighth bhmi (Arhatship)). Besides we encounter
72
73
graphically
be repro
1.Srotapanna-pratipannakah
2.Srotapanna-phalasthah
3.Sakrdgmi-pratipannakah
IS ^
4.Sakrdgmi-phalasthah
5 .Anagami-pratipannakah
Itt
6.Angami-phalasthah
7 .Arhat-pratipannakah
A? IS
8 .Arhat-phalasthah
[Arhattva]
74
75
76
346.2, 350.14.
1391 Cf. the previous note and the detailed exposition in MABhi 233.13-301.8 ad VI 120-178 (cf.
tr. Tauscher). Sattva = tman.
|40| For moksabhga opp. to samsrabhga quite probably, cf. AKBh ad IV 125cd.
1411 Pratyekabuddha, cf. AKBhi 183.6-22 ad III 94cd: 2 types (dvvidh) vargacrin and khadgavisanakalpa. Pratyekabuddhas, being denoted mediocre Buddhas, are hna to the anuttarasamyaksambuddhas, inasmuch as they lack punya-0 and
jnanasambhara, mahkaruna and sarvakrajnata" as
stated MABha 4.1-10.
|42| Cf. previous note. For mahakarun, cf. AKBh ad
VII 33, Trait III pp. 1705-17. As to the (Srivakas and) Pratyekabuddhas being bred from the
Lord of the Saints {munndra) and his ipsissima
verba (*jina(pra)vaeanaja-) cf. MABh ad I lab,
I 8ab and VI 225cd.
|43| Cf. e.g. R IV 84 note 21 supra, and MABhi 350.
18ff. A bhjanatva for anuttarasamyaksambodhi
of Mahiyina. However, cf. also Bodhisambhra[ka] v. 13.
|44| Cf. e.g. R IV 67-98 and esp. v. 70 echoes the
same idea: yat svrthanirapeksatvt
parrthaikarasapriyam | gunkaram mahynam taddvesi
tena dahyate \ \
|45| TS 45-47 are cited by Haribhadra in his Abhi-
77
78
the first hemistich of prabodhith (which, incidentally, would demand a Tibetan rendition
into *sad gyur) might probably be a lectio
faoiliov procured due to haplography (i.e.
the adjacent buddha). In the light of the Tibetan bskul bas the conjecture praooditah
seems warranted, especially when compared with
Ngrjuna's Bodhicittavivarana w . 95-6 expressing a similar idea: | ji srid sahs rgyas
kyis ma bskul \ \ de srid ye Ses lus dhos can \
| tin 'dzin myos pas rgyal gyur ba \ \
nan
thos de dag gnas par 'gyur \ \ bskul na sna
tshogs gzugs kyis ni \ \ sems can don la chags
gyur cih || bsod nams ye es tshogs bsags nas
| | sans rgyas byah ohub thob par ''gyur | This
passage might have been the source of inspiration together with Lanka etc. for
Candrakrti. Evidently it accounts
partially for
the confusion prevailing in the Tibetan commenta torial literature, cf. n. 45.
|48| Bodhisattvas, bred in the family {kula, gotra,
vama) of Tathigata - the Dharmarja endowed with the rajalaksanasj perpetually
revere
and honour the Perfect Buddhas. Though
not
directly echoing this picture the
following
passage from DBhS (also cited MABhi 19.2 - 17)
may be quoted, 7.J 17-21: tad yathpi
nama
bhavanto jinaputr rjakulaprasto rjaputro
rjalaksanasamanvgato jtamtra eva sarvmtyaganam abhibhavati rjdhipatyena na punah
svabuddhiviorena \ yad punah sa samvrddho
bhavati tad svabuddhibaldhnatah
sarvmtyakviysamatikranto bhavati \
|49| Analogously, the Srvakas and Pratyekabuddhas,
79
who are surpassed (atikranta) by the Bodhisattvas, themselves bred from the Perfect Buddhas
(cf. MABh 16.1 ff. R V 41), should
consequently pay the Bodhisattvas due respect
from
the seventh stage {durahgam bhmi) and henceforth, cf. DBhS 7.J 21-5: evam eva bho jinaputrcc bodhisa[t]tvah saha cittotpdena sarvarvakapratyekabuddhn abhibhavaty adhyayamhtmyena na punah svabuddhivicarena | asyarn
tu saptamym bodhisa[t]tvabhmau sthito bodhisa[t]tvah svavisayajnnaviefamhtmyvasthitatvt sarvarvakapratyekabuddhakriyam atikranto bhavati \ \
|SO| Highly
tentative
translation.
1511 Sari[putra]gama: ? Dharmaskandha[pdastra] one of the six feet (satpda) constituting the
Abhidharma of the Sarvstivda, cf.
Lamotte,
Histoire, p. 20 3 sqq. and LVP's introduction to
histfoa-translationpp. XXVIII-XLI and LX-LXIIj On Sriputra in general cf. Migot, A.:
Un
grande disciple du Buddha, Sariputra,
BEFEO
XLVI, 1954 pp. 405-554.
|52| This stanza echoes R V 40: yath rvakayne
f
stav ukth ravakabhmayah \ mahayane
daa
tatha bodhisattvasya bhmayah \ \ For the astau
bhumayah of the aryapudgalas cf. supra and e.g.
Samyutta V p. 202. The daabhmayah of a Bodhisattva vide, above all, Har Dayal: The Bodhisattva doctrine in Buddhist Sanskrit Literature, London 1932 passim, Trait pp. 2372-2445,
Suramgamasamadhisutra (tr. Lamotte,
Bruxelles
1965) pp. 155-58, R V 41-61. For their mutual
relationship cf. Suramgamasamadhisutra pp. 246-
80
51. For
ksayajnana of an Arhat, cf. AK ad
II 44b, VI 44-5, 56-60. Sambuddhajnna is to
be glossed with sarvkrajnajnna v. supra n.
22 and infra n. 64, cf. also MABh 13.6-12 and
341.9-342.10 ad VI 224-5.
|53| Cf. previous note.
|54| Cf. note 30-2.
|55| Vaipulya is one of the ahga of buddhavacana or
dharmapravacana constituting the formal criteria of agama. In the Pali tradition a nine-membered {ahgavasena navavidham) classification is
found, whereas a later tradition counts a socalled twelve-membered (dvdaa) division, cf.
Lamotte, Histoire pp. 160-2. Vaipulya-pitaka in
general refers to the grand and extensive Mahiyna-stras.
|56| For tripitaka, cf. Lamotte, ibid. pp. 163-210.
For niyata (^ niyma^niyama) cf. AK VI ad
26
(LVP tr. tome IV p. 180) a determination distinctly characterizing a Bodhisattva from the
candidates of the lesser vehicles, cf. Lamotte
ibid. p. 693, R IV 66, V 80.
|57| For Aparaailas and Prvaailas cf. Lamotte,
ibid. pp. 316, 575-606 and Encyclopaedia
of
Buddhism, q.v.
|58| For bodhisattva-pitaka cf. Lamotte, tr. Vimalakrtinirdea (sutra) p. 378 n. 18. For vidyadhara 'Upholder of (a magical) science1 i.e.
magical spells etc., cf. also MMK XXIV 11 and
81
Bodhi {sattva)oaryavatara V 16. On vidydharapitaka, cf. LVP in JRAS, 1895, pp. 433-6.
|59| Tentative translation, however compare R
IV
91: adhisthnni noktani bodhisattvasya bodhaye
| buddhair any at pramnam oa ko ' sminn arthe
jinadhikah \\
|60| Cf. R III 17-21.
|61j Cf. R III 21-27, esp. 21-22: | bsod nams mtha'
yas zes bya dah \\ ye es mtha1 yas zes bya des
|| lus dah sems kyi sdug bshal dag \ \ myur ba
nid du sel bar byed || sdig pas nan fgror lus
gyi ni \ \ sdug bshal bkres skom la sogs fbyuh \
| des sdig ma byas bsod nams kyis \| srid pa
gzan na de med do \ and 25-26: | sdug bshal ba
la yun thuh yah \\ bzod dkar yun rih smos ci
dgos || sdug bshal med oih bde ba la \\ mtha1
yas dus kyah ji zig gnod \\ de la lus kyi sdug
bshal med \ \ yid kyi sdug bshal ga la yod \ \
de ni snih rjes 'jig vten sdug \ \ de nid kyis
ni yun rih gnas \
|62| Candraklrti is here evidently influenced by
IV 67-100.
82
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ABBREVIATURAE
AAA
AK
AK(Bh)
CS
DBhS
MA
MA(Bh)
MMK
86
PP
PV
RA
SS
Madras 1977. Lindtner, Chr.: Nagarjunas Filosofiske Vaerker, Indiske Studier II, Copenhagen 1982, pp. 177-215.
Prasannapada by Candraklrti. Mulamadhyamakakarika de Nagrjuna avec la Prasannapada
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Pancavimsatishasrikprajnpiramit - The
Pancavimsatisihasrik Prajnpramit. Edited by Nalinaksha Dutt, Calcutta
Oriental
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Ratnivall by Nagrjuna. Critical ed. by M.
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Satashasrikprajnpramit - atashasrikPrajnpramit. Ed. by P. Ghosa, Bibliotheca Indica, Calcutta 1902-1914!
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