CANDRAGOMIN AND
THE BODHISATTVA
VCW
by
MARK JOSEPH TATZ
M.A.,
U n i v e r s i t y of Washington,
1972
THESIS SUBMITTED I N PARTIAL FULFILLMENT
THE REQUIREMENTS FOR THE DEGREE OF
DOCTOR OF PHILOSOPHY
m
THE FACULTY OF GRADUATE STUDIES
DEPARTMENT OF RELIGIOUS STUDIES,
UNIVERSITY OF B R I T I S H COLUMBIA
We
accept t h i s t h e s i s as conforming
to the required
standard
THE UNIVERSITY OF B R I T I S H COLUMBIA
September,
1978
(|> M a r k J o s e p h T a t z ,
1978
OF
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Abstract
T h i s d i s s e r t a t i o n p r e s e n t s , i n two
and w o r k s o f t h e I n d i a n B u d d h i s t
t e r a t e u r C a n d r a g o m i n , and
and
p a r t s , a study of the
p h i l o s o p h e r , t e a c h e r and
t h e s t u d y and
life
the d i v i s i o n s
and w o r k s o f Cg,
d u c i n g new
evidence
troversial topic,
i n o r d e r : P a r t One
own
vow.
i s concerned
with
the
b e g i n n i n g w i t h a c h a p t e r on h i s d a t e .
and
Ad-
a p p l y i n g modern m e t h o d o l o g y t o t h i s
i t i s determined
t h a t Cg,
l a n d a p h i l o s o p h e r known t o T i b e t a n and
in
lit-
t r a n s l a t i o n of h i s
a s s o c i a t e d t r e a t i s e s on...the b o d h i s a t t v a
Taking
life
Chinese
the l a s t three q u a r t e r s of the seventh
the s i x t y - o d d works a t t r i b u t e d
to him
f a c t be h i s , w i t h t h e i m p o r t a n t
the U n i v e r s i t y
conof
Na-
traditions, lived
c e n t u r y , and
that a l l
i n t h e T i b e t a n c a n o n may
in
e x c e p t i o n of the Candra system
of
S a n s k r i t grammar.
Chapter
Two
s t u d i e s t h e r o l e p l a y e d b y Cg,
Tibetan accounts
and
is
of h i s l i f e ,
personification
i n the t r a d i t i o n a l
as exponent of Y o g a c a r a
of the l a y b o d h i s a t t v a i d e a l .
a t r a n s l a t i o n o f Cg's
philosophy
Chapter
Three
f i f t y - o n e verse Praise i n Confession
( D e s a n a - s t a v a ) w i t h i t s commentary ( v r t t i ) b y B u d d h a s a n t i ,
from
the T i b e t a n t r a n s l a t i o n .
this
poem s u r v e y s
one
Semi-autobiographical
t h e s t a n d a r d d o c t r i n e s and
i n nature,
p r a c t i c e s of Buddhism i n
o f i t s most p r o d u c t i v e e r a s , an u n u s u a l l y c a n d i d and
t i v e account
attempts
(kavya)
of the problems encountered
at r e l i g i o u s practice.
informa-
by a layman i n h i s
Working i n the h i g h p o e t i c
s t y l e , Cg and h i s c o m m e n t a t o r a p p l y , t o h i s own
life,
the t h e o r e t i c a l p r i n c i p l e s s e t f o r t h i n h i s Twenty V e r s e s
B o d h i s a t t v a Vow.
The
i n t r o d u c t o r y r e m a r k s and
the methods of R i n - c h e n
bzang-po (9^8-1055),
annotation
dean of
on
the
examine
Tibetan
iii
translators,
and t h e E n g l i s h r e n d e r i n g i s a p r o t o t y p e f o r t h e
t r a n s l a t i o n o f kavya from a T i b e t a n v e r s i o n .
P a r t Two c o n s i s t s o f a t r a n s l a t i o n f r o m t h e T i b e t a n ( w i t h r e f e r e n c e t o the p a r a l l e l S a n s k r i t passages
d a c t i c and h i s t o r i c a l l y
(the
i m p o r t a n t w o r k o n t h e b o d h i s a t t v a vow
Bodhisattva-samvara-vimsaka)--a
C h a p t e r on M o r a l i t y
o f Asanga) o f Cg's d i -
mnemonic c o n d e n s a t i o n o f t h e
( s i l a - p a t a l a ) of the Bodhisattva-bhumi--with
•
1
t h e commentary u p o n i t b y t h e n i n t h c e n t u r y p h i l o s o p h e r S a n t a raksita.
An i n t r o d u c t o r y essay probes
the bodhisattva figure
as d e s c r i b e d i n t h e s e and i n l a t e r e x e g e t i c a l and s y n o p t i c t r e a t i s e s — e s p e c i a l l y i n t h e "Three
upon l a t e
Indian models—the
means o f f u l f i l l i n g
Vows" g e n r e
developed
i n Tibet
b o d h i s a t t v a ' s a s p i r a t i o n s and h i s
them, a s d i s t i n g u i s h e d f r o m t h e a s p i r a t i o n s
and m e t h o d s o f " l e s s e r v e h i c l e " B u d d h i s m .
The i m p o r t a n c e o f
these works i n understanding t h e i d e a l s of the G r e a t e r V e h i c l e ,
a s e x p r e s s e d i n t h e m o r a l code o f t h e b o d h i s a t t v a a n d t h e d e f i n i t i o n of h i s s o c i a l r e l a t i o n s h i p s ,
d i s s e r t a t i o n i s the f i r s t
c a n n o t be u n d e r e s t i m a t e d .
This
extensive study of bodhisattva morality,
and o f t h e c e r e m o n y f o r t a k i n g t h e b o d h i s a t t v a vow, a s i t i s e l a borated i n Yogacara
literature.
The i n t r o d u c t o r y e s s a y a l s o e x -
p l o r e s t h e r o l e o f t h e V i m s a k a a n d i t s commentary i n t h e i n t r o d u c t i o n o f Buddhism i n t o T i b e t by S a n t a r a k s i t a .
D e t a i l e d annotation to the t r a n s l a t i o n incorporates b i b l i o g r a p h i c a l d a t a and e x e g e t i c a l m a t e r i a l drawn c h i e f l y f r o m
tural
( s u t r a ) s o u r c e s o f t h e C h a p t e r on M o r a l i t y ,
scrip-
commentaries t o
i t b y G u n a p r a b h a , J i n a p u t r a a n d Samudramegha, a n d c o m m e n t a r i e s t o
the Twenty V e r s e s i t s e l f b y B o d h i b h a d r a
The
and Grags-pa
rgyal-mtshan.
B y a n g - c h u b g z h u n g - l a m o f T s o n g - k h a - p a (1357-1^19) h a s b e e n
q u o t e d a t l e n g t h f o r i t s l u c i d and
r e a s o n i n g upon t h e s e
and
s u b j e c t s by the v a r i o u s a u t h o r s ,
schools of Indo-Tibetan
Seven appendices
t e x t s and
sattva
comprehensive account
RESEARCH SUPERVISOR
teachers
Buddhism.
to the d i s s e r t a t i o n i n c l u d e e d i t e d T i b e t a n
the t r a n s l a t i o n of s u b s i d i a r y l i t e r a t u r e
vow.
of
on t h e
bodhi
V
Contents
Acknowledgment
Part 1
1.
L i f e and Works o f Candragomin
On t h e D a t e o f C a n d r a g o m i n
Notes
2.
page v i i
26
t o C h a p t e r One
L i f e , W o r k s a n d I n f l u e n c e kO
72
N o t e s t o C h a p t e r Two
3.
2
The P r a i s e i n C o n f e s s i o n : a p r a i s e o f t h e Buddha "by way
of c o n f e s s i n g t h e f a u l t s o f h i s p r a c t i c e
Notes
to thePraise
Part 2
The
5.
157
The B o d h i s a t t v a Vow
Vimsaka
Notes
i nConfession
?8
177
a n d Commentary: I n t r o d u c t o r y E s s a y
t o Chapter Four
236
The T w e n t y V e r s e s o n t h e B o d h i s a t t v a Vow w i t h i t s
v
Commentary b y S a n t a r a k s i t a
Outline
.: : :
26l
T w e n t y V e r s e s on t h e B o d h i s a t t v a Vow
265
268
S a n t a r a k s i t a ' s COMMENTARY t o t h e TWENTY VERSES
Notes t o Chapter F i v e
31*4-
Appendices
Appendix
A. "The R o y a l R e s o l v e o f E x a l t e d B e n e v o l e n t
(Samantabhadracarya-pranidhanaraja)
Appendix
B. " C a n d r a g o m i n * s R e s o l v e "
Appendix
C. G r a g s - p a
Practice"
kk2
r g y a l - m t s h a n , "Ceremony f o r M a k i n g t h e
Bodhisattva Resolve"
^56
A p p e n d i x D.
Bodhibhadra,
" T a k i n g t h e M o r a l Vow
of the
Bodhisattva"
Appendix
E.
Jinaputra,
Appendix
F.
T i b e t a n Texts of the Desana-stava
" D r i n k i n g A l c o h o l as I m p r o b i t y "
Desana-stava
Desana-stava-vrtti
^78
^78
Notes to the D e s a n a - s t a v a - v r t t i
G.
T i b e t a n Texts of the
and
i t s Vrtti
5^9
Notes t o the Vimsaka
Samvara-vimsaka-vrtti
Notes to the V r t t i
5^2
Bodhisattva-samvara-vimsaka
Bodhisattva-samvara-vimsaka
Abbreviations
i t s Yrtti
^69
Notes to the Desana-stava
Appendix
and
^67
55°
597
and S e l e c t B i b l i o g r a p h y
603
5^5
Acknowledgement
The
r e s e a r c h on w h i c h t h i s d i s s e r t a t i o n i s "based was c a r r i e d
on a j u n i o r f e l l o w s h i p f r o m t h e S h a s t r i I n d o - C a n a d i a n
out
tute,
i n a f f i l i a t i o n with
Magadh U n i v e r s i t y ,
f r o m O c t o b e r 1975 t h r o u g h M a r c h 1977.
but
Chair-
and A s i a n S t u d i e s a t
extended the aegis of h i s
l y repute and p e r s o n a l i n f l u e n c e
Artsa
Bihar,
Dr. Upendra Thakur,
man o f t h e D e p a r t m e n t o f A n c i e n t I n d i a n
Magadh U n i v e r s i t y , g r a c i o u s l y
Bodh G a y a ,
Insti-
scholar-
t o make my w o r k p o s s i b l e .
Dr.
T u l k u o f t h a t D e p a r t m e n t was my c h i e f i n f o r m a n t i n I n d i a ;
t h e t e r m d o e s no j u s t i c e t o h i s r o l e .
(A-rtsa sprul-sku
With Professor
IX, Bstan-'dzin zla-grags
Tulku
chos-kyi-rgyal-mtshan
Dge-bshes Lha-rams-pa o f Se-ra) I r e a d t h e works o f S a n t a r a k s i t a
Tsong-kha-pa upon w h i c h P a r t
and
patience,
rare
Two o f t h i s p a p e r i s b a s e d .
p e r s e v e r e n c e and ingenudlty
and p r e c i o u s mentor.
versation
of explanation
Beyond t h a t ,
His
made h i m a
the hours spent i n con-
a t h i s h o m e , w h i c h was a l w a y s o p e n , o p e n e d new v i s t a s
t o me, a n d more t h a n a n y t h i n g e l s e
they give
warmth t o my memo-
r i e s of India.
To
Geshe Ngawang D h a r g y e y ( D g e - b s h e s N g a g - d b a n g - d a r - r g y a s )
of t h e L i b r a r y o f T i b e t a n Works and A r c h i v e s ,
f e r reverent salutation f o r h i s assistance
Dharamsala, I o f -
i nnegotiating
a
number o f d i f f i c u l t p a s s a g e s o f t h e t e x t t r a n s l a t e d a s C h a p t e r
Three.
I owe t h a n k s t o t h e D i r e c t o r
of that
i n s t i t u t i o n , Mr.
G y a t s h o T s h e x i n g , f o r p l a c i n g h i s r e s o u r c e s a t my d i s p o s a l ( a l l
the
t e x t s w e r e e d i t e d , t a n d e m u c h o f t h e h i s t o r i c a l r e s e a r c h was
done t h e r e ) ,
and t o t h e S e c r e t a r y ,
Mrs. Takla,
f o r m a k i n g my
viii
two
s t a y s t h e r e most
comfortable.
Grags-pa rgyal-mtshan's
commentary t o t h e V i m s a k a o f C a n d r a -
g o m i n ( P a r t Two) was r e a d w i t h t h e v e r y l e a r n e d Mkhan-po A - p a d ,
P r i n c i p a l o f t h e S a k y a Lama's C o l l e g e
Musoorie,
Dr.
(Sa-skya's
bshad-grwa) o f
U.P., w i t h t h e a s s i s t a n c e o f M i g - d m a r t s h e - r i n g .
Leon H u r v i t z , Department o f A s i a n S t u d i e s , U n i v e r s i t y o f
B r i t i s h C o l u m b i a , who s u p e r v i s e d t h e w r i t i n g o f t h i s
tion,
i s t o be acknowledged f o r h i s a s s i d u o u s
d r a f t and s u g g e s t i o n s
as t o s t y l e .
disserta-
reading of i t i n
He i s more t h a n a n y o n e e l s e
r e s p o n s i b l e f o r my b e i n g a n y s o r t o f s c h o l a r i n t h e f i r s t
For h i s i n c u l c a t i o n ,
over the course
o f many y e a r s ,
place.
of the r u d i -
ments o f r e s e a r c h and s c h o l a r s h i p , f o r h i s u n t i r i n g t u t e l a g e i n
making sense o u t o f a n c i e n t t e x t s , and f o r t h e c o n s t a n t
t i o n o f h i s energy, perseverence
debt g r e a t e r than
Aklujkar
inspira-
a n d l o v e o f l e a r n i n g , I owe a
i s here i m p e r f e c t l y expressed.
( U n i v e r s i t y o f B.C.) a n d D a v i d
D r s . Ashok
S e y f o r t Ruegg ( U n i v e r s i t y
o f W a s h i n g t o n ) h a v e b o t h made h e l p f u l comments o n p o r t i o n s o f
t h i s work.
To V., whose m o r a l s u p p o r t
i n t h e end, t h e r e s u l t s a r e d e d i c a t e d .
made i t a l l seem p o s s i b l e
Part 1
L i f e and Works o f Candragomin
2
1
On the Date o f Candragomin
1
D e l i n e a t i o n \ o f * the i s s u e s
The problem o f Candragomin*s date i s bound to t h a t o f h i s
identity.
T e n t a t i v e l y , , he can be d i s t i n g u i s h e d as a Buddhist
master (acarya) a t Nalanda, w e l l known t o T i b e t a n t r a d i t i o n as a
S a n s k r i t l i t t e r a t e u r and grammarian, a commentator upon s c r i p t u r e and p h i l o s o p h e r
A.D.) and b e l o n g i n g
i n the t r a d i t i o n o f Asahga ( f o u r t h century
i n particular
to the Vijnanavada s c h o o l
o f S t h i r a m a t i ( c a 560 A.D.).
(agamanusarina)
1
He i s regarded
as having been e r u d i t e and s k i l l e d i n a number o f a r t s and s c i e n c e s ,
i n c l u d i n g l o g i c , grammar, m e t r i c s , medicine and p a i n t i n g .
one
o f the f i r s t masters to e l a b o r a t e and to systematize
p r a c t i c e , working e s p e c i a l l y
tantric
i n the area l a t e r known as K r i y a 1'
Tantra, and from the evidences
only c l a i m to d o c t r i n a l
He was
t h a t s u r v i v e , t h i s seems to be h i s
originality.
Among the s i x t y - o d d works
2
a s c r i b a b l e to him i n the Bstan-'gyur,
r i t u a l meditation
Tara and A v a l o k i t e s v a r a , and the T i b e t a n
t r a d i t i o n has i t t h a t he was reborn
i n t h e i r c e l e s t i a l abode on
H i s major s u r v i v i n g n o n - t a n t r i c works d e s c r i b e the
o f the beginning
Cg i s c o n s i d e r e d
h i s generation
stotra).
Cg) was an e s p e c i a l devotee o f the g r e a t com-
passionate bodhisattvas
course
tantric
(sadhana) o r p r a i s e s o f d i v i n i t y ( s t u t i ,
Candragomin (abbrev.
Mount P o t a l a .
most deal with
bodhisattva.
to have been the foremost Yogacara master o f
a t Nalanda.
w r i t e r s (but without
To i n d i c a t e h i s importance to l a t e r
comment f o r the moment on the h i s t o r i c a l
v a l i d i t y of t h i s t r a d i t i o n ) ,
i t may be mentioned here t h a t the
T i b e t a n h i s t o r i a n s d e s c r i b e a f i e r c e r i v a l r y between him and the
3
Madhyamika p h i l o s o p h e r
CandrakTrti.
The two are s a i d to have
engaged i n debate over a p e r i o d o f seven y e a r s .
was i n t e r e s t i n the dispute
So widespread
t h a t even the l o c a l v i l l a g e c h i l d r e n
took s i d e s , s i n g i n g :
Oh the works o f the noble Nagarjuna,
To
some are medicine, to some poisonous;
The
works o f A j i t a and noble Asanga,
Are
a very n e c t a r f o r a l l the people,;
it-
Modern s c h o l a r s have known o f Cg from the end of the n i n e teenth
century
discovered
his
when s e v e r a l S a n s k r i t t e x t s a t t r i b u t e d to him were
i n Nepal.
A controversy
developed on the matter o f
d a t e — b a s e d on these t e x t s , the account o f Taranatha ( i n the
Schiefner
t r a n s l a t i o n ) and some r e f e r e n c e s
i n the Record o f I
Tsing.
W a s s i l i e f and Kern, b a s i n g
themselves upon the account o f
Taranatha, dated Cg's stay a t Nalanda a t 630-640 A.D.^ Minaev,
p u b l i s h i n g the S i s y a l e k h a
("Letter
to a Student") i n 1889, p l a c e d
i t s author i n the f o u r t h o r e a r l y f i f t h
1902 p u b l i s h e d
century.^
L i e b i c h , who i n
the f i r s t o f the grammatical t r e a t i s e s a s c r i b e d to
Cg,
dated them 465 o r 5 ^ A.D., on i n t e r n a l evidence.^
Winternitz
and
Sten Konow, d i s c u s s i n g the Lokananda drama (extant only i n
o
T i b e t a n ) , p l a c e d him c a 600 and p o s t - 6 5 0 ,
respectively.
Sylvain
L e V i , f o l l o w i n g the account o f the Chinese p i l g r i m I T s i n g ,
cluded
con-
t h a t Cg l i v e d towards the middle and the l a t t e r h a l f o f the
seventh century.
L e v i ' s argument was j o i n e d by L i e b i c h and
Takakusu, who h e l d out f o r an e a r l i e r
date.
1 0
T h i s d i s c u s s i o n , which f l a r e d f o r some y e a r s around the t u r n
of the century,
produced no d e c i s i v e c o n c l u s i o n .
From our perspec-
t i v e , the i s s u e may be r e s o l v e d i n t o two c o n f l i c t i n g s e t s o f e v i -
dence.
The grammatical
works seek a date e a r l i e r than the kavya,
and the d i f f e r e n c e cannot be r e c o n c i l e d .
his
L e v i , who
had come to
seventh century date by g l o s s i n g over some arguments based
the v y a k a r a n a ,
11
on
remained unconvinced by the r e b u t t a l , and stuck
12
to
who
h i s conclusion i n l a t e r years.
Among o t h e r s c h o l a r s ,
those
have accepted L e v i ' s d a t i n g , have done so with some h e s i t a 13
tion.
Those r e j e c t i n g i t have c o n s i d e r e d only the evidences of
1^
J
the grammar, and so they must a l s o remain
In
is
doubtful.
u n d e r t a k i n g an i n v e s t i g a t i o n i n t o Cg's
life
and works, i t
imperative t h a t one come to g r i p s with the q u e s t i o n of h i s date
The development of the Yogacara s c h o o l and the d e s c r i p t i o n of i t s
major f i g u r e s has become one o f the c e n t r a l concerns of Buddhist
scholarship.
By examining new
evidence, and employing
a modern
and c r i t i c a l methodology, ^ we make b o l d to reopeni:the q u e s t i o n
1
and suggest an h y p o t h e s i s .
2
2.1
Evidence f o r a seventh century date
Tibetan h i s t o r i e s
The chos-'byung are as d e t a i l e d on Cg as on any other Indian
f i g u r e , and supply most o f our knowledge of h i s l i f e .
from Chinese and S a n s k r i t sources, as w e l l as from Cg's
Gleanings
own
works
and the commentaries to them, are t h a t much the more v a l u a b l e ,
however, f o r the T i b e t a n h i s t o r i e s by themselves
The e a r l i e s t , t h a t of Bu-ston
c e n t u r i e s a f t e r the f a c t .
was
w r i t t e n more than s i x
H i s sources were, to a g r e a t extent,
17
Indian t r a d i t i o n s contemporary
absence,
(ca 1322)
are not r e l i a b l e .
to h i m s e l f . '
Given the g e n e r a l
i n I n d i a , of any c o n s i s t e n t c h r o n i c l i n g of events, these
t r a d i t i o n s may
be regarded b a s i c a l l y as legend.
What i s most
5
-l o
b e l i e v a b l e i n them i s g e n e r a l l y the l e a s t s i g n i f i c a n t of d e t a i l s .
So, f o r example, we can accept the statement of Taranatha and
pa that Cg f i r s t
s t u d i e d with an acarya Asoka, who
Sum-
i s otherwise
19
unknown.
But t h i s t e l l s us l i t t l e
of value.
Associations
between important f i g u r e s , on the other hand, as between Cg
C a n d r a k T r t i , must be s u b s t a n t i a t e d by other sources.
and
In l a t e r
times i t i s common, when the names of fewer personages
are remem-
bered and there are gaps i n the l i n e a g e s , f o r the s u r v i v o r s to be
a s s o c i a t e d with one another, as t e a c h e r - d i s c i p l e or as r i v a l s ,
means of legendary account or apocryphal anecdote.
two authors b e a r i n g the same name may
one
by
In a d d i t i o n ,
come to be a s s i m i l a t e d to
another.
In l i g h t o f these and other d i f f i c u l t i e s o f i n t e r p r e t a t i o n ,
the T i b e t a n accounts w i l l be used s p a r i n g l y i n context of t h i s
21
d i s c u s s i o n of Cg's
it
date, and compared with other evidence.
Let
s u f f i c e to say a t t h i s p o i n t t h a t they p l a c e Cg i n the seventh
century.
2.2
Cg's and r e l a t e d works i n the T i b e t a n canon
S i m i l a r problems ensue r e g a r d i n g the a s c r i p t i o n to Cg o f the
numerous works i n the Bstan-'gyur under h i s name, and i n u t i l i z i n g
the c l u e s to h i s date t h a t some of them p r o v i d e .
Colophons
him as author are the a d d i t i o n s of t r a n s l a t o r s or l a t e r
naming
editors.
Most of these works were t r a n s l a t e d d u r i n g the " l a t e r spread" of
the Dharma i n T i b e t ( t e n t h century onwards).
l y r e l a t e d on s t y l i s t i c grounds (inasmuch
A number are obvious-
as the S a n s k r i t
style
can be determined from the T i b e t a n t r a n s l a t i o n ) , and by common
22
—
passages
— a s f o r example the kavya; the l e t t e r and drama mentioned
6
above, and s e v e r a l among the s t o t r a .
So the t a n t r i c works, among
which some s t o t r a must he counted, cannot he excluded
from those authored by him.
to events o f h i s l i f e
without having
as a c l a s s
Several canonical texts provide
clues
t h a t are e l a b o r a t e d i n the h i s t o r i e s , but
any d i r e c t b e a r i n g on h i s
An anecdote concerning
date. -^
2
the r i v a l r y o f Cg with C a n d r a k i r t i i s
oh.
a l s o found i n the Bstan-'gyur.
T h i s p i e c e was t r a n s l a t e d , how-
ever, by Bu-ston h i m s e l f , and i n c o r p o r a t e d i n t o h i s e d i t i o n ( t h a t
of Zhwa-lu) o f the Bstan-'gyur as r e l a t e d to him by the K a s m i r i
p a n d i t Sumanahlri.
• •
J
•
Another r e f e r e n c e to the r i v a l r y o f the two masters i s found
i n V a i r o c a n a r a k s i t a ' s commentary ( p a n j i k a ) to the " L e t t e r to a
Student".
The e p i s t l e was w r i t t e n , i t says, to a wayward monk
named R a t n a k T r t i , who was C a n d r a k i r t i ' s f o l l o w e r .
T h i s commen27
t a r y i s e l e v e n t h century. ' The other commentary ( a v r t t i ) by the
*
eleventh century Prajnakaramati,
by Cg to " h i s own d i s c i p l e . "
s t a t e s t h a t the L e t t e r was w r i t t e n
The only j u s t i f i a b l e c o n c l u s i o n i s
t h a t some Indian t r a d i t i o n s , by the e l e v e n t h century,
Cg and Ck as having been (seventh
identified
century) r i v a l s a t Nalanda.
V
B e t t e r evidence can be adduced f o r Cg's d o c t r i n a l t i e s with Asanga
t
•
and S t h i r a m a t i . Cg's Bodhisattva-samvara-vimSaka i s a summary o f
—
*
—
29
the §ila-patala o f Asanga's Bodhisattva-bhumi.
The connection
7
•
with S t h i r a m a t i i s e v i d e n t i n h i s b r i e f "Defense o f L o g i c "
siddhy-aloka),
i t s terminology
t r a n s l a t e d i n t o T i b e t a n i n the n i n t h century.
the A l o k a agrees,
f o r example, with
d e s c r i p t i o n o f the f u n c t i o n s o f a l o g i c i a n (the
In
Sthiramati's
yuktartha-pandita
of Maitreya-Asanga* i n the Madhyanta-vibhaga-trka.
mentions:
(nyaya-
Sthiramati
7
l t o s pa dang bya ba byed pa dang/ * thad pa dang/chos
n y i d k y i r i g s . . . c h a ' i sbyor ba (apeksa-karyakaranaupapatti-dharmata-yukti...avayava-sambandhah)^
0
which corresponds to Cg's:
chos n y i d bya byed l t o s
'thad sgrub//
de y i cha y i s khyab pas n a / / ^
1
S t h i r a m a t i i s g i v e n i n the T i b e t a n h i s t o r i e s as Cg's t e a c h e r .
Other works t h a t can be a t t r i b u t e d with r e l a t i v e c o n f i d e n c e
to Cg are those which make i n t e r n a l r e f e r e n c e to him: the drama,
the l e t t e r and the Desana-stava.
d i s c u s s e d below.
The f i r s t o f these w i l l be
The l a t t e r two make only an a l l u s i o n ?
i n each
the c l o s i n g v e r s e makes mention o f the moon (candra), which the
commentators p o i n t out to be the author's s i g n a t u r e , f o r he i s
32
l i k e the moon i n some r e s p e c t .
I n g e n e r a l , those o f h i s works
that were t r a n s l a t e d i n t o T i b e t a n during the E a r l y Spread o f the
Dharma ( e i g h t h to n i n t h c e n t u r i e s ) may a l s o be s a i d with some
c e r t a i n t y to be h i s .
These i n c l u d e the Vims*aka, the L e t t e r , sever-
a l s t o t r a and minor works i n c l u d i n g the A~lok|i.
These are mentioned
i n the Ldan-dkar catalogue o f t r a n s l a t i o n s completed by about 800
A.D.
J
works,
These e a r l y t r a n s l a t i o n s do n o t i n c l u d e the grammatical
as L i e b i c h m i s t a k e n l y b e l i e v e d .
Cg can thus be i d e n t i f i e d as ( a t the l e a s t ) a poet, a t a n t r i s t
and a p h i l o s o p h e r i n the t r a d i t i o n o f Asanga and S t h i r a m a t i .
Now
i t remains to examine the evidences b e a r i n g d i r e c t l y on h i s date.
8
2.3
References by I T s i n g
The r e c o r d s o f Chinese p i l g r i m s are c o n s i d e r e d the most r e l i -
able o f l i t e r a r y documents, and second only to i n s c r i p t i o n s i n
t h e i r value f o r h i s t o r i c a l i n v e s t i g a t i o n .
This i s especially
true o f events contemporary with the authors.
They were c a r e f u l
observers, concerned with drawing a c l e a r p i c t u r e , f o r t h e i r
readers i n the home country, o f Buddhist c u l t u r e i n I n d i a .
The
i n a c c u r a c i e s d i s c o v e r e d i n t h e i r accounts concern f i g u r e s a l r e a d y
past.
I T s i n g f o r example s t a t e s t h a t B h a r t r h a r i d i e d some f o r t y
years b e f o r e — t h a t i s , about 6 5 1 .
On the b a s i s o f a c i t a t i o n by
Dignaga, B h a r t r h a r i i s now dated ca ^ 5 0 - 5 1 0 . - ^
Descriptions of a
p a s t author would be based on hearsay.
Cg, however, i s known to I T s i n g as a contemporary.
The p i l -
grim r e f e r s to him twice i n context o f h i s t r a v e l s , and once i n a
separate
In
text.
the f i r s t p l a c e , I T s i n g says: "In E a s t e r n I n d i a there l i v e d
a great man (Mahasattva) named Candra [yue-kouan--the t r a n s l a t o r
adds, p a r e n t h e t i c a l l y :
'literally
m o o n - o f f i c i a l , i t may be
Candradasa.' But t h i s can a l s o be r e s t o r e d to 'Candragomin' J ,
3 6
b o d h i s a t t v a , endowed with g r e a t t a l e n t s .
a
When I a r r i v e d i n t h a t
37
country, he s t i l l
lived.
'
I T s i n g then quotes
a famous saying
of
t h i s personage, which corresponds word f o r word with a verse
of
Cg's L e t t e r ;
Between p o i s o n ( v i s a ) and s e n s e - o b j e c t s
There i s a g r e a t d i s t a n c e ;
Poison k i l l s
( o n l y ) when eaten,
Sense-objects when merely
considered.^
(visaya),
9
T h i s verse i s i n c l u d e d i n the S u b h a s i t a v a i l , a compendium of
t
the t w e l f t h to f i f t e e n t h century, along with two
from the L e t t e r - a t t r i t > u t e d to
T
also
"Candragopin". '
J
Based on the passage i n I T s i n g ' s Record,
as l a t e seventh century.
others—one
L 5 v i f i x e d Cg's
L i e b i c h , however, questions the
c a t i o n of Yue-kouan with Cg: The Chinese
identifi-
term, he mistakenly
ed, can by no means be r e s t o r e d to "Candragomin".
date
assert-
Even i f we
accept "Candradasa" as the e q u i v a l e n t of the Chinese, t h i s can be
shown to r e f e r to Cg.
In the prologue to the drama, the
( s u t r a d h a r a ) i n t r o d u c e s the author and h i s p l a y thus:
The poet Candradasa having composed
(4)
The Lokananda-nataka,
An o r i g i n a l drama,
Today I p r e s e n t i t to the
He
(5)
audience.
i s indeed the very poet
Who
was
born i n the e a s t e r n Jatukarna
clan,
Out o f the wish of the d i v i n e queen,
And
though unable
to bear the burden,
Gained g r e a t fame f o r b e i n g her
son.
Moreover,
(6)
With the adornment o f s c h o l a r s h i p ,
and broad banks of s k i l l i n p o e t r y and
H i s speech on any p a r t i c u l a r s u b j e c t
was
i n e x h a u s t i b l e i n i t s abundance?
And having composed a
vyakarana,
• """"
s h o r t , but c l e a r and complete as w e l l ,
prose,
director
10
He destroyed
great hosts o f mundane attachment
and w o r l d l y
obscuration.
There i s no doubt, even aside from these v e r s e s ,
ship o f the p l a y i s a s c r i b a b l e to Cg.
t h a t author-
He i s named i n the c o l o -
phons to each a c t , which i n d i c a t e s t h a t these colophons were found
in
the o r i g i n a l S a n s k r i t , and i s f u r t h e r named i n the f i n a l
of A c t Three as Candragomin.
verse
The p l a y , having been t r a n s l a t e d
by contemporaries o f Bu-ston,
doubtless
c o n s t i t u t e s one o f the
h i s t o r i a n ' s sources f o r the l i f e and works o f Cg.
Why the name Candradasa i n the prologue?
name i s simply
The author's
given
Candra, and L i v i has shown t h a t gomin i s the e p i t h e t
42
—
of an upasaka o f high rank.
To h i s arguments we s u b s c r i b e the
a t t e s t a t i o n o f the Mahavyutpatti (no 1 7 6 l ) t h a t gomin i n d i c a t e s
guru (=bla-ma) as a p p l i e d to a layperson;
of the monastic t i t l e
i n other p l a c e s ,
an o r d i n a t i o n
In the l a s t verse
o f A c t Three and
"Candragomin" i s t r a n s l a t e d btsun-pa z l a - b a ,
"the Reverend Candra."
was
bhadanta.
i t i s the e q u i v a l e n t
43
J
Sum-pa and Taranatha i n d i c a t e t h a t gomin
title:
There C a t CandradvTpa] he was c a l l e d by A v a l o k i t e s v a r a .
He was made a "gomin" layperson,
and went to S i n g a l a
Island.
From t h i s p o i n t the h i s t o r i e s r e f e r to him as "Candragomin".
one
In
4^
colophon he i s r e f e r r e d to as "the great upasaka Candra."
His given name b e i n g Candra, he may have been known a l s o as
Candradasa, whereas the i n i t i a t i o n name Candragomin became f i x e d
in
the t r a d i t i o n .
The second r e f e r e n c e by I T s i n g to Cg comes i n context o f a
discussion of r e l i g i o u s poetry.
Having d e s c r i b e d Harsa's drama-
t i z a t i o n o f the Jimutavahana j a t a k a i n the Nagananda drama, he
says: "Mahasattva Candradasa, a l e a r n e d man
i n Eastern India,
com^
posed a p o e t i c a l song about the p r i n c e V i s v a n t a r a (Ch. Pi-yu-ant a - r a ) , h i t h e r t o known as Sudana, and people a l l s i n g and dance
46
to i t throughout the f i v e c o u n t r i e s o f I n d i a . "
V i s v a n t a r a i s n o t the hero o f the Lokananda;
i t i s Manicuda.
Nonetheless, both are sudana, " e x c e l l e n t p a t r o n s " , and
illustrate
the p e r f e c t i o n of g e n e r o s i t y , as LVP p u t s i t to a most "unreasona b l e " extent.
Even i n T i b e t a n t r a d i t i o n the two are sometimes
48 Furthermore, i n the P —
—
confused.
a l i v e r s i o n o f the Manicuda
-
•
, —
jataka, V i s v a n t a r a i s c i t e d by the hero as h i s exemplar.
•
49
Since
only V i s v a n t a r a was known i n China, and was i n f a c t q u i t e p o p u l a r
there, i t i s reasonable to suppose t h a t I T s i n g confused them, or
made an i n t e n t i o n a l s u b s t i t u t i o n so as "to dispense with l o n g exp l a n a t i o n s " to h i s r e a d e r s . ^
0
A t h i r d r e f e r e n c e by I T s i n g to Cg has been d i s c o v e r e d by Noel
Plri.
In the p r e f a c e to h i s t r a n s l a t i o n o f Vasubandhu's comment-
ary to the- Va.jracchedika s u t r a , the former p i l g r i m r e f e r s to
another commentary to i t ,
w r i t t e n by a layman and p a n d i t o f E a s t e r n
I n d i a whose name i s Yue-kouan (Candragomin/Candradasa).
This
COITL-
mentary was w r i t t e n , he says, subsequent to the commentary o f
9
Simhacandra.
The l a t t e r was contemporary to Hsuan Tsang,
r e s i d e d i n Harsa's dominions from 635
through 643 A.D.^
who
1
Hsuan Tsang does not know o f Cg, although he s t u d i e d Yogacara
—
—
p h i l o s o p h y a t Nalanda and mentions S t h i r a m a t i .
<?
Cg's r e p u t a t i o n
must have been made between the time o f h i s v i s i t and t h a t o f I
T s i n g , from 671 to 695 A.D.
I T s i n g ' s phrase " t h i s man was
still
12
a l i v e " may
i n d i c a t e t h a t Cg was
near the end of h i s span of years.
A comparison o f the dramas of Harsa (whether composed by
the
monarch h i m s e l f or a member of h i s c o u r t - ^ ) with t h a t of Cg a l s o
i n d i c a t e s t h a t Cg came l a t e r .
Both the Nagananda and the Lokananda
are based on j a t a k a t a l e s , and are found i n the s e c t i o n of the
Bstan-'gyur b e a r i n g t h a t d e s i g n a t i o n , along with the Jataka-mala of
—
Arya-sura,
who
may
a l s o belong
seems to have been an age
stories.
two
to the seventh century.
<4
This
f o r the e l a b o r a t i o n o f b o d h i s a t t v a
I T s i n g d i s c u s s e s the three works t o g e t h e r , a n d
p l a y s may
have appeared together i n e i g h t h century
In s t y l e and imagery the two p l a y s are much a l i k e .
birth
the
he
Japan.
The
56
open-
i n g v e r s e s , f o r example, e l a b o r a t e a c o n c e i t i n v o l v i n g the temp—
t a t i o n of the Buddha by Mara's daughters.
17
Such p a r a l l e l passages
i n the Lokananda are more e l a b o r a t e , a good s i g n of i m i t a t i o n by
Candragomin.
L e v i i n f a c t has maintained
p r i n c i p l e t a l e n t of Candragomin, [who
without
o r i g i n a l i t y , ingenious
A look a t Cg's
t h a t i m i t a t i o n i s "the
i s ] a f a c i l e w r i t e r but
and b r i l l i a n t r a t h e r than c r e a t i v e .
stotras w i l l dispel this l i t e r a r y
judgment.
In the
Lokananda, however, he i s c l e a r l y e l a b o r a t i n g the form of the
Nag"ananda.
Even the t i t l e s suggest t h i s ,
"joy o f the Nagas"
being m u l t i p l i e d to "joy of the world."
Harsa*s e r a saw
a r e v i v a l , under h i s patronage, of j a t a k a
e r a t u r e , and of the a r t s i n g e n e r a l .
Hsuan Tsang mentions
lit-
liter-
ary r e c i t a l s and c o n t e s t s t h a t were h e l d a t h i s c o u r t , at which
the Nagananda and other dramas were p l a y e d .
'
Cg comes s h o r t l y
a f t e r Harsa, a t the c r e s t of t h i s l i t e r a r y wave.
him under the r e i g n of Harsa's son STla.
known to Indian h i s t o r i c a l sources,
Taranatha p l a c e s
Although S T l a i s not
i t being g e n e r a l l y h e l d that
Harsa's empire crumbled on h i s h e i r l e s s d e a t h , ^ the p e r i o d
i n d i c a t e d "by Taranatha agrees with the evidence thus f a r adduced.
3
Cg as grammarian i n T i b e t a n and Indian t r a d i t i o n s
Arguments counter to t h i s seventh century date f o r Candragomin
are based on the presence of Candracarya, the founder o f Candra
grammar, i n grammatical t r a d i t i o n p r e v i o u s to B h a r t r h a r i ( c a 4 5 0 510 A.D.).
Works of Candra grammar are found i n T i b e t a n t r a n s l a -
t i o n , and s e v e r a l S a n s k r i t t e x t s have been d i s c o v e r e d i n Nepal
d a t i n g from l a t e medieval times, and been e d i t e d by L i e b i c h .
are a t t r i b u t e d by the colophons to Candragomin, and t h i s
They
ascription
i s borne out by the T i b e t a n h i s t o r i e s .
3.1
Tibetan h i s t o r i c a l
tradition
A c c o r d i n g to Bu-ston, Cg authored the grammar, along with the
" L e t t e r to a Student", i n o r d e r to guide the Nalanda student
—
A?
R a t n a k i r t i back to moral conduct.
Taranatha and Sum-pa, on the
other hand, p l a c e i t s composition e a r l y i n Cg's c a r e e r ,
a f t e r he was
o r d a i n e d a Buddhist.
shortly
T h i s accords b e t t e r with the
unanimous t r a d i t i o n that Cg claimed mastery o f P a n i n i ' s
system
upon h i s a r r i v a l a t Nalanda.
The two l a t t e r h i s t o r i a n s i d e n t i f y Candra grammar as commentary
upon t h a t of P a n i n i , intended to supplant the Mahabhasya of Patanjali.
Taranatha says o f Cg:
"Returning Cfrom S r i LankaJ
Jambudvipa [ i . e . ,
to the mainland o f southern
to South India] , he found and perused i n the
temple o f the brahmana V a r a r u c i , the arrangement
*
heard from the
_
Nagas, and the commentary to P a n i n i done by Sesanaga.
/To
^
Whereas
a 'commentary' should be s m a l l i n words but g r e a t i n meaning,
u n r e p e t i t i v e but complete,
t h i s Naga [ P a t a n j a l i ] i s q u i t e
stupid,
C f o r h i s work i s ] verbose but
incomplete.
small
i n meaning, r e p e t i t i v e but
Having thus deprecated [ P a t a n j a l i ] , he
Candra-vyakarana, together with i t s a u x i l i a r i e s ,
to the
composed
as a commentary
sense C as opposed to a word f o r word exegesis] of
Even to c a l l t h a t w o r k £ o f Cg ] 'short,
-
the
c l e a r and
Panini.
complete' i s an
64
i m p l i c i t i n s u l t to the Naga."
The
d e s c r i p t i o n "short,
introductory
c l e a r and
complete" i s taken from
verse of the C a n d r a - v y a k a r a n a - s u t r a ; ^ i t i s a l s o
found i n verse s i x of the Lokananda ( c i t e d s e c t i o n 2.3
The
"attachment and
confusion"
having been destroyed by Cg's
of P a t a n j a l i .
r e f e r r e d to i n the
Alternatively, Ratnakirti's f a l l
the o b j e c t
above).
l a t t e r verse
as
grammar, would thus r e f e r to the work
which a c c o r d i n g to Bu-ston was
be
the
from h i s vows,
r e c t i f i e d by the grammar, c o u l d
of the a l l u s i o n .
Or,
also
account
following Bhartrhari's
•
of the o r i g i n s of Candra grammar (to be
"attachment and
who
had
confusion"
described
below),
the
would belong to i n f e r i o r grammarians
n e g l e c t e d the Mahabhasya!
There i s no
doubt, however, that
i n the l a t e r h i s t o r i e s P a t a n j a l i i s meant to be
the o b j e c t
of
Cg's
improvements.
."Sesa-naga" i s i n f a c t no mere s c h o l a r l y e p i t h e t ,
f o r he
p r e s e n t e d l a t e r by Taranatha as a true sea monster (perhaps
<66
r e b i r t h of P a t a n j a l i ) who t r i e s to destroy Cg.
the
grammar, then, i s s a i d to have been w r i t t e n a t Nalanda
Cg's
f o r the wayward monk R a t n a k T r t i
Cg's
is
and,
i n the
same sources, b e f o r e
a r r i v a l a t t h a t u n i v e r s i t y , to improve upon P a t a n j a l i ' s
Mahabhasya.
*™""™ ——————
Furthermore, the
same h i s t o r i a n s r e f e r to i t as
an
1
f
aspect of Cg's
r i v a l r y with C a n d r a k i r t i .
Sum-pa w r i t e s :
"Gomi, seeing £that there e x i s t e d } a t Nalanda the
c a l l e d Samantabhadra w r i t t e n by C a n d r a k i r t i , and
grammar
deeming h i s
own
15
grammatical work to be not so good, threw i t C h i s own]
At t h a t , f a r a and A v a l o k i t e s v a r a s a i d to
into a well.
him:
"'Because o f the arrogance of t h a t C o t h e r ] s c h o l a r Candra,
h i s work
w i l l e v e n t u a l l y be suppressed.
But yours, b e i n g
wholly
i n s p i r e d by b e n e f i t f o r o t h e r s , w i l l be of f u t u r e b e n e f i t to
creatures."
&So he brought i t up,
Well.
I f one
and t h a t [ p l a c e ] i s known as Candra"s
d r i n k s i t s water, one's i n t e l l e c t i s s h a r p e n e d . " ^
C o n s i d e r i n g the d i s c r e p a n c i e s i n the h i s t o r i a n s ' treatment of
Candra grammar, the r e l i a b i l i t y of t h e i r a s c r i p t i o n of i t to
is
3.2
Cg
questionable.
A s c r i p t i o n of a u t h o r s h i p by the extant
The
—
—
texts
—
Candra-vyakarana-sutra with some o f i t s a u x i l i a r i e s
68
was
t r a n s l a t e d i n t o T i b e t a n d u r i n g the L a t e r Spread of the Dharma.
The
s u t r a i t s e l f was
done twice.
e d i t i o n of the canon was
4 2 6 9 ) , known as one
Tibet,and
The
t e x t found i n the Derge
t r a n s l a t e d by Rdo-rje rgyal-mtshan
of "the founders o f p h i l o l o g i c a l s t u d i e s i n
re-done by Blo-gros brtan-pa.^°
e d i t i o n (#5767) was
(Toh
That of the
Peking
done by Jetakarna and Nyi-ma rgyal-mtshan, the
l a t t e r a teacher o f Bu-ston and abbot of Snar-thang manastery a t
71
about 1312
A.D.'
The
l a t t e r p a i r t r a n s l a t e d most of the minor
works of the Candra s c h o o l of S a n s k r i t grammar, i n c l u d i n g a
—
commentary to the Varna-sutra
•
"
1
—
72
a s c r i b e d to Dharmapala.'
A l l the primary works of Candra grammar, S a n s k r i t and
Tibetan
e d i t i o n s a l i k e , are a s c r i b e d by t h e i r colophons to Candragomin.
None, however, makes i n t e r n a l r e f e r e n c e to him.
Two commentaries
—
73
to the main s u t r a are r e p o r t e d by the T i b e t a n h i s t o r i a n s .
Both
J
have been d i s c o v e r e d i n S a n s k r i t ( n e i t h e r was
translated into
16
Tibetan).
The v r t t i of Dharmadasa, c a l l e d Cg's maternal u n c l e
tzhang) by the h i s t o r i a n s , i s perhaps the most important t e x t of
the
school.
Added to the colophon i s the statement t h a t " t h i s i s
- 7 4
the
work of the g l o r i o u s acarya Dharmadasa."
That the statement
i s w r i t t e n "by another hand" l e d L i e b i c h to doubt i t s a u t h e n t i c i t y ;
he b e l i e v e d the work to be t h a t o f Candra h i m s e l f .
The T i b e t a n
n o t i c e s o f Dharmadasa, and i n t e r n a l evidence o f the grammar and
7
c
_ _
i t s v r t t i , c o n t r a d i c t t h i s view.
The sub-commentary i s a t i k a
76
—
by Ratnamati.
T h i s w r i t e r i s s a i d to. have been Dharmadasa's
J
77
disciple.''
Aside from t h e i r colophons, which were appended by s c r i b e s or
t r a n s l a t o r s , the t e x t s o f t h i s school r e f e r to themselves only as
Candra o r Candra (tsandra-pa) grammar.
founded by Candra."
T h i s means, "of the school
The p i c t u r e o f the author a t the head o f the
Grammar s e c t i o n o f the Bstan-'gyur (Derge ed.) i s a l s o
9ft
subtitled
tsandra-pa. r a t h e r than "Candragomin".
These f a c t s seem to i n d i c a t e some u n c e r t a i n t y w i t h i n the
t r a d i t i o n as to whether the grammarian Candra i s i d e n t i c a l to
Candragomin the p h i l o s o p h e r - p o e t .
Outside o f these grammatical
t r e a t i s e s , r e f e r e n c e i s almost i n v a r i a b l y made to "Candragomin",
79
r a t h e r than to "Candra".
7
"Candra" by i t s e l f c o u l d r e f e r to any
80
number of h i s t o r i c a l personages.
At some p o i n t two f i g u r e s seem
to have become i d e n t i f i e d with one another i n Indo-Tibetan Buddhist
tradition.
To show t h i s p r o c e s s , i t i s necessary t h a t we separate-
l y examine the Brahmanical and Buddhist t r a d i t i o n s r e g a r d i n g the
grammarian Candra, and the f u n c t i o n o f Candragomin as grammarian i n
Buddhist h i s t o r i c a l works.
3.3
3.31
Candra's p l a c e i n grammatical
Brahmanical
tradition
tradition
B h a r t r h a r i ( c a 4 5 0 - 5 1 0 ) , i n a c e l e b r a t e d s e t o f v e r s e s near the
c l o s e o f the second chapter of the VakyapadTya, surveys the h i s t o r y
of grammatical s c i e n c e i n terms o f h i s own
lineage:
When the Samgraha (probably of Vyadi, a p r e d e c e s s o r o f P a n i n i )
had ceased to be s t u d i e d , P a t a f i j a l i composed the Mahabhasya,
c o r r e c t i n g a tendency among u n s c i e n t i f i c
the
systems.
(Compare the Buddhist a t t i t u d e toward h i s p r o l i x i t y ,
s e c t i o n 3*1 above!)
methodology.
grammarians to abridge
H i s work c o n t a i n s a l l the seeds o f t r a d i t i o n a l
Being too profound and f u l l o f d o u b t f u l p o i n t s , how-
ever, some s c h o l a r s (three are named) attempted to r e l y upon t h e i r
own
s t e r i l e r e a s o n i n g to study grammar.
The o r a l t r a d i t i o n , having
thus escaped P a t a n j a l i ' s descendants, remained f o r a time extant
only i n t e x t s i n the south.
But "then again the t r a d i t i o n , o b t a i n e d
from the mountain by Candracarya and o t h e r s , who
cultivated
seeds o f the Bhasya, was guided to a f l o u r i s h i n g [ l i t .
ed"] s t a t e [ t h a t i s , became the b a s i s o f s e v e r a l
the
"many-branch-
schools]"
Punyaraja, commenting on t h i s passage, notes that some a s c r i b e
the
r e v i v a l o f grammatical t r a d i t i o n to Candracarya, o t h e r s to
Qp
Vasurata.
This refers,
as s h a l l be seen, to Buddhist versus
Brahmanical accounts.
Vasurata i s i d e n t i f i e d by t h i s commentator
as B h a r t r h a r i ' s guru.
Vasurata, he goes on to s t a t e , was
one t r u l y to comprehend the Mahabhasya.
the only
T h i s a s s e r t i o n may
merely
r e f l e c t an acknowlegment t h a t Candra i s o f an e a r l i e r g e n e r a t i o n ,
and c a s t no s l i g h t upon h i s comprehension,
f a c t t h a t a f t e r B h a r t r h a r i , Candra was
o r i t may
r e f l e c t the
e x p e l l e d from the " v a l i d "
t r a d i t i o n o f grammar a c c o r d i n g to the Brahmans.
18
The
v a r i o u s t r a d i t i o n s , as Thieme p o i n t s out, a l l i n d i c a t e t h a t
Candra r e c e i v e d a r e v e l a t i o n i n a mountain t e m p l e . ^
The
tradition
of B h a r t r h a r i and Punyaraja locates i t on T r i k u t a Mountain.
Kal-
nana, i n a r e l a t e d n a r r a t i v e o f the t w e l f t h century, p l a c e s
the
mountain i n KaimTr:
"Candra and o t h e r s , having r e c e i v e d from t h a t p l a c e [ t h e
temple crowning the h i l l
of Abhimanyapura] i t s t r a d i t i o n ,
— ed the Mahabhasya, and he composed h i s own
grammar."
Siva
circulat-
84
Taranatha, i t w i l l be r e c a l l e d , p l a c e s the event i n South I n d i a ,
in
the temple of V a r a r u c i .
3.32
Tibetan
tradition
Bu-ston and Sum-pa adcord
s p e c i a l treatment to the h i s t o r y of
grammatical s c i e n c e i n a s e c t i o n a p a r t from t h e i r d i s c u s s i o n o f
acaryas
such as C g . ^
They are i n g e n e r a l agreement.
of the t r a d i t i o n i s the Buddha; he compiled
At the head
the f i r s t l i n g u i s t i c
—
'*
86
t r e a t i s e while r e s i d i n g among the gods o f T r a y a s t r i m s a .
Indra,
"his d i s c i p l e "
Then
(Sum-pa) composed the Indra-vyakarana.
Indra(gomin) a l s o appears i n Brahmanical t r a d i t i o n , and t e x t s of
his
mar,
school are e x t a n t . ^
Bu-ston e x p l a i n s t h a t the Buddha's gram-
having been n e g l e c t e d by the gods, was
l o s t without
having
reached the human plane.
Indra grammar was
expounded to humanity by the r i s h i
Brhaspati.
Then by the grace of Mahadeva (=Siva) or of A v a l o k i t e s V a r a
ing
to the Buddhists
(Bu-ston
composed h i s important
accord-
i s i m p a r t i a l on t h i s p o i n t ) , P a n i n i
treatise.
The naga k i n g , or h i s son
(Sum-
pa) wrote the Mahabhasya to i t .
According
to Sum-pa, the Candra grammar f o l l o w s .
Bu-ston
p l a c e s i t a t a d i s t a n c e , d e a l i n g f i r s t with the Kalapa system of
19
Sarvavarman, and with i t s commentators: the brahmana V a r a r u c i ,
p a n d i t Durgasimha and p a n d i t YaSobhuti.
grammar are Dharmadasa, Ratnamati
Commentators to the
and Purnacandra.
Candra
Then p a n d i t
•
• •
R a j a s r i combined the Kalapa and Candra systems.
Sum-pa goes on to
d e s c r i b e S a r a s v a t a grammar.
The T i b e t a n s are thus ambivalent i n r e g a r d to
r e l a t i o n s h i p with P a t a n j a l i .
Furthermore,
Candra's
the Brahmanical
origins
of grammar on the human plane are undeniable, y e t the s c i e n c e i s
s a i d to have o r i g i n a t e d with the Buddha.
Panini's inspiration i s
suggested to have been Buddhist, and embarassing
connections are
g l o s s e d over.
Sum-pa's " l i n e a g e of Candra grammar" ends i n t r i g u i n g l y :
"Manjusri, the d i v i n e Padmapani ( = A v a l o k i t e s v a r a ) , the brahman
go
P a n i n i , and so f o r t h . "
Nonetheless, the accounts agree on
e s s e n t i a l p o i n t with t h a t of the Brahmanical
f o l l o w e d P a t a n j a l i , r a t h e r than opposing
3.33
one
s c h o o l s : Candra
him.
I n t e r n a l evidence
Candra grammar c o n t a i n s no statement r e g a r d i n g P a t a f t j a l i , pro
or con.
As i s c o r r e c t l y i n d i c a t e d by the s e v e r a l t r a d i t i o n s , i t
r e - c a s t s the system of P a n i n i — c o n d e n s i n g i t ,
nology and i n v e n t i n g some a d d i t i o n a l r u l e s .
m o d i f y i n g the t e r m i The a d d i t i o n s are
i n c o r p o r a t e d , without a t t r i b u t i o n , by Yamana and J a y a d i t y a i n t o
—
the K a s i k a - v r t t i (mid-seventh c e n t u r y ) .
.
89
7
Probably, as B h a r t r h a r i
•
suggests, Candra must have f o l l o w e d the o r a l t r a d i t i o n
( o f the
north?) which devolved from P a t a n j a l i i n order to have understood
the work of P a n i n i a t a l l .
F o l l o w i n g the Vakyapadiya
and i t s commentaries, the date of
Candra i s guessed to f a l l one or two g e n e r a t i o n s b e f o r e B h a r t r h a r i .
L i e b i c h , on the b a s i s o f evidence from the v r t t i
to Candra's
has t r i e d to determine a more s p e c i f i c date, e i t h e r 465
sutra.
or 5kk
A.D.
But upon examination, t h i s f a i l s even to date whoever authored the
vrtti,
f o r i t depends upon a dubious emendation.
mentator,
Here the
com-
i l l u s t r a t i n g the use of the i m p e r f e c t to r e l a t e a con-
temporaneous event of which one may
have been w i t n e s s , o f f e r s ,
as
— — 90
an example, a j a y a j japto hunair , "Japta vanquished the Huns."
•
— —
The example f o l l o w s P a t a n j a l i ' s famous arunad yavanah saketarn, "The
Greek Ck&ng) l a i d s i e g e to Saketa" (which has l i k e w i s e been the
b a s i s of attempts to date the a u t h o r ) .
to gupto
L i e b i c h would emend japto
to i n d i c a t e , he says, a date f o r Candra
(whom he assumes
to have authored the v r t t i ) contemporaneous with Skandagupta ( c a
•
465)
or Yasodharman (who
~~~~
defeated M i h i r a k u l a i n 544).
The proposed emendation,lacking a p a l e o g r a p h i c b a s i s and the
only such one t h a t would be made to the S a n s k r i t t e x t , i s d o u b t f u l
a l s o on other grounds.
"Gupta" i s a s t r i c t l y d y n a s t i c t i t l e
(unless i t r e f e r s to SrT Gupta, who
founded the dynasty but
vanquished no Huns), whereas a monarch's p e r s o n a l name would be
expected here.
Both Huns and Guptas,
furthermore, endured f o r
91
several centuries, i n several dynasties.
K i e l h o r n suggests t h a t napto be read j a r t o , as an a n c i e n t form
of j a t .
*
There i s , however, no evidence f o r h i s suggestion t h a t
92
Yasodharman was
a Jat.
More r e c e n t l y i t has been shown t h a t the commentator to the
Candra s u t r a was
d i f f e r e n t from the author, t h a t i n f a c t t h e r e
may
have been more than one commentator to work on the v r t t i and, most
i m p o r t a n t l y , t h a t the commentary may
K a f i k a , which came a f t e r the s u t r a
*
*
*
have been i n f l u e n c e d by the
itself.^
The
author of the commentary to the Candra s u t r a has
been i d e n t i f i e d as Dharmadasa.
He
i s d e s c r i b e d by Tlirariatha as a
_
Qk
d i s c i p l e o f Asanga and roughly contemporaneous with
T h i s i s of course no
already
Dignaga.
7
sure i n d i c a t i o n of h i s date; i t i s s i g n i f i -
cant however t h a t he i s p l a c e d before Cg i n t h i s h i s t o r y .
Even
i n the h i s t o r i a n ' s o c c a s i o n a l l y l a x manner of a s s o c i a t i n g f i g u r e s ,
the two
are q u i t e f a r apart.
He
i s a l s o c a l l e d Cg's
maternal
u n c l e , however, i n context of b e i n g d e s c r i b e d as a commentator to
the grammar.
Ratnamati, a second-generation
commentator, i s
p l a c e d a t about the same time as Cg.
^
seem to be p r e s e n t
Candragomin, the
century
in this history.
Two
divergent
traditions
seventh-
contemporary of Ratnamati and C a n d r a k T r t i , and
the
disciple
o f S t h i r a m a t i , has been a s s i m i l a t e d to the e a r l i e r f i g u r e of Candra
the grammarian.
3.4
Cg as grammarian i n Buddhist
The
formal
historical
tradition
s c i e n c e of S a n s k r i t grammar i s i n i t s beginnings
domain o f Brahmanical s c h o o l s ,
a
In p r i n c i p l e i t a s c r i b e s an onto-
l o g i c a l importance to S a n s k r i t , the v e h i c l e o f v e d i c " r e v e l a t i o n " ,
which the Buddhists,
emphasizing the impermanent nature
(as of a l l c o n d i t i o n e d t h i n g s ) do not accord i t .
o f words
For the
Buddhist,
S a n s k r i t i s merely the predominant l i t e r a r y language of I n d i a ,
and
i t i s s u f f i c i e n t t h a t a t e x t composed i n i t be c l e a r and com-
p r e h e n s i b l e , without
n e c e s s a r i l y conforming to a l l the
niceties
of Paninean grammar.
With the development i n Gupta times of c l a s s i c a l S a n s k r i t
l i t e r a t u r e , and a simultaneous emphasis on l i n g u i s t i c
Buddhist
mar.
came under a t t a c k f o r t h e i r "ignorance"
In Paramartha's ( s i x t h century)
s t u d i e s , the
of Paninean gram-
account of the l i f e
of
22
Vasubandhu, the Abhidharmakosa i s c r i t i c i z e d by Vasurata, a
brahmana " w e l l v e r s e d i n grammar," on these grounds.
As Takakusu
translates:
"This t T r t h i k a c r i t i c i z e d , by the p r i n c i p l e s of the
vyakarana
t r e a t i s e , the c o n s t r u c t i o n of words and sentences o f t h a t work
["the A K ] . " ^
The t r a d i t i o n of P a n i n i and P a t a n j a l i may
—
'
be supposed
97
to have p r o v i d e d the standard f o r Vasurata*s c r i t i c i s m .
Vasu-
bandhu i s b e i n g accused of i g n o r i n g the r u l e s of c l a s s i c a l grammar.
Rather than denying the r e l e v a n c e o f t h i s a c c u s a t i o n , as an
Buddhist master might have done, Vasubandhu attempts
earlier
to disprove
it:
" I f I d i d not understand
understand
the vyakarana
t r e a t i s e , how
could I
the more profound t r u t h s of Buddhism?"
Thereupon he composed h i s own
grammatical
t r e a t i s e which, the
98
biographer s t a t e s , came to supplant the other.
No grammar i s otherwise known to have been composed by Vasubandhu.
H i s composition p l a y s the same r o l e i n t h i s
n a r r a t i v e t h a t Cg's performs
Chinese
v i s - a - v i s P a t a n j a l i i n the T i b e t a n
tradition.
In both cases, the c o n f r o n t a t i o n between Buddhist
Brahmanical
p a n d i t s i s made to stand f o r a g e n e r a l r i v a l r y of t h e i r
respective schools.
and
The Chinese and T i b e t a n h i s t o r i a n s use Vasu-
bandhu and Candragomin to i n d i c a t e t h a t the Buddhists, when accused
of an ignorance of grammar, proceeded
system.
Both Bu-ston
versed i n l i n g u i s t i c
to i n v e n t t h e i r own
superior
and Paramartha, b e i n g t r a n s l a t o r s and w e l l
s c i e n c e , were e s p e c i a l l y eager to make t h i s
point.
Twentieth century s c h o l a r s , i n attempting to r e c o n c i l e
the
Buddhist h i s t o r i c a l accounts with l i t e r a r y developments, have been
only vaguely aware of t h i s p r o c e s s of r e i f i c a t i o n .
L e V i says:
23
"In
f a c t , Buddhist S a n s k r i t tended c o n s t a n t l y to emancipate
i t s e l f from the immutable r u l e s o u t l i n e d by the grammarians, i n
order to conform
to the a c t u a l speech Zof
the p e o p l e ] .
Two
or
three c e n t u r i e s a f t e r Asanga, the S a n s k r i t grammar o f Candragomin
marked the c a p i t u l a t i o n of Buddhism, s u b j e c t e d h e n c e f o r t h to the
QQ
laws; of Brahmanical
purism."
From the non-Buddhist
from t h i s p e r i o d C o f
7 7
p o i n t of view, S a s t r i w r i t e s : "In f a c t
Cg] the Buddhist Sramanas C s i c J began to
write i n correct Sanskrit.
A l l Buddhist works b e f o r e t h i s
time
were w r i t t e n i n what i s c a l l e d Buddhist S a n s k r i t i . e . ungrammatical
Sanskrit." °
10
Both these extremes commit the e r r o r of a c c e p t i n g a t / f a c e
value the t r a d i t i o n a l accounts of Cg's
grammar.
In an
sense, Cg i s a legendary, a - h i s t o r i c a l f i g u r e . He
important
slew the g r e a t
dragon P a t a n j a l i and e s t a b l i s h e d the Buddhist s c i e n c e of grammar
on an equal f o o t i n g with i t s grammatical
counterpart,and i n f u l -
f i l l i n g t h i s f u n c t i o n he c o u l d j u s t as w e l l be c a l l e d
"Vasubandhu".
The Buddhist h i s t o r i e s o f both T i b e t a n and Chinese t r a d i t i o n do not
aim a t communicating h i s t o r i c a l
" f a c t " , but the understanding of
i s s u e s ; they stage the development and r e s o l u t i o n of r e l i g i o u s
c o n f l i c t i n the form o f c o n f r o n t a t i o n s between s e m i - h i s t o r i c a l
figures.
In t h i s case, the s t o r i e s of Vasubandhu and Candragomin,
and t h e i r a d v e r s a r i e s Vasurata and P a t a n j a l i , i l l u s t r a t e the convergence
of Buddhist and Brahmanical
thought i n p h i l o s o p h y , l o g i c
r i t u a l and l i t e r a t u r e as w e l l as i n grammatical
Gupta times.
science, during
For the s i x t h century t r a n s l a t o r i n t o Chinese, aware
t h a t h i s readers were almost a l l u n f a m i l i a r with S a n s k r i t grammar
i n any case, the e s s e n t i a l t h i n g was
to show t h a t the Buddhists'
development o f the s u b s i d i a r y s c i e n c e came p a r t l y i n response
to
Brahmanical c r i t i c i s m .
Perhaps, r a t h e r than i n t r o d u c e the
other-
w i s e unknown C a n d r a c a r y a , P a r a m a r t h a c h o s e t o p i t V a s u b a n d h u
against Vasurata
( t h e two
C a n d r a g o m i n and
names b e i n g
conveniently
similar). ^
1
Candrakirti likewise, i n l a t e r Indian
T i b e t a n h i s t o r i e s , become r i v a l
r e p r e s e n t a t i v e s of the
t r e n d s w i t h i n Buddhism.
e l s e b e i n g known o f Cg,
Little
merged w i t h the grammarian Candra.
Tarariatha i s l i t t l e
In f a c t ,
Cg's
and
philosophic
he
"life"
grammar, Sum-pa s a y s :
f i n d c l u e s to t h i s process.
Even
Discussing
" A c a r y a Candragomin, b a s i n g h i m s e l f upon i t
t h e M a h a b h a s y a , composed t h e C a n d r a - v y a k a r a n a ( P . 135)ing
the l i f e
o f Cg
is
in
more t h a n a s e r i e s o f c o n f r o n t a t i o n s .
w i t h i n t h e h i s t o r i e s , we
1
( p . 95)»
he
d e s c r i b e s Cg's
Discuss-
r e j e c t i o n of
the
same t e x t !
4
Conclusion
Candra i s found i n s e v e r a l n a t i v e l i s t i n g s of the major
Indian
102
grammarians.
a context,
O n l y o n c e i s he
and
a l s o c a l l e d Candragomin i n such
t h i s i s i n V a r d h a m a n a / N y a s a ' s commentary ( c a t w e l f t h
103
century)
to the
eleventh
century
grammar o f H e m a c a n d r a .
g r a m m a r i a n C a n d r a i s a l m o s t c e r t a i n l y t o be
century,
and
t h e b e s t g u e s s m i g h t be
Yogacara l i t t e r a t e u r
l a t t e r three-quarters
i a t i n g these
two
t h a t they
are
the
the f o u r t h .
before
the
Candragomin
sixth
the
seems j u s t as c e r t a i n l y t o h a v e l i v e d i n t h e
of the
seventh
f i g u r e s are l a t e :
historical tradition,
dated
The
J
and
so f o r t h .
same i s t h e
century.
The
basis for
the colophons of t e x t s ,
The
only
assoc-
Tibetan
s u b s t a n t i a l evidence
s t a t e m e n t , common t o t h e
Lokananada
and t h e V y a k a r a n a - s u t r a ,
t h a t Cg's grammar i s " s h o r t , c l e a r and 104
complete."
To t h i s we c a n o n l y s u g g e s t , f o l l o w i n g H a n d u r u k a n d e ,
t h a t the verse
of the
drama i s a l a t e i n t e r p o l a t i o n ;
i t s meter i s
different
f r o m t h e two v e r s e s
preceding
i t , i t s content
does n o t
n e c e s s a r i l y f o l l o w f r o m them, a n d i t "breaks t h e somewhat h u m b l e
tone t o p r a i s e the author
We c o u l d h y p o t h e s i z e
broadly.
1 0
^
t h a t Cg d i d , l i k e
grammar, b u t t h a t i t was n o t l e n g t h y .
he
other poets,
write a
T h i s w o u l d be t h e w o r k
that
f o u n d i n f e r i o r t o t h a t o f C a n d r a k i r t i , a n d w h i c h gave c a u s e f o r
later
this
scholars to identify
him w i t h t h e grammarian Candra.
d o e s n o t seem t o be t h e s u t r a t h a t h a s s u r v i v e d
But
as t h e b a s i s
o f C a n d r a grammar, f o r t h e s u t r a a n d c o m m e n t a r i e s a r e a l l e a r l i e r
t h a n Cg.
The
new."'"^
suggestion
t h a t Cg i s n o t t h e g r a m m a r i a n C a n d r a i s n o t
To make i t one must s a c r i f i c e much o f h i s r e p u t a t i o n
among modern s c h o l a r s .
B u t c o n s i d e r i n g t h e depth and b r e a d t h o f
h i s y e t u n e x p l o r e d works t h a t s u r v i v e i n T i b e t a n ,
matter:
Candragomin h i m s e l f ,
this
i s no
i f we a r e t o b e l i e v e t h e t a l e ,
more t h a n w i l l i n g t o t o s s i t i n t o
a
well.
great
was
26
Notes to Chapter
1.
One
T h i s b r i e f account o f Cg i s a b s t r a c t e d from the three
major T i b e t a n h i s t o r i e s d e a l i n g with Buddhism i n I n d i a : (1) Buston, Chos-kyi 'byung-gnas gsung-rab r i n - p o - c h e ' i mdzod ( c a
1322
A.D.), ed. Lokesh Chandra, The C o l l e c t e d Works o f Bu-ston, p a r t
24 (Ya) :0New D e l h i : I n t e r n a t i o n a l Academy o f I n d i a n C u l t u r e ,
1971)
835.4-837.1; t r a n s l a t e d by E. O b e r m i l l e r , H i s t o r y o f Buddhism by
Bu-ston ( H e i d e l b e r g , 1931?
r e p r i n t e d Tokyo: Suzuki Research
Foundation, undated) 2.132-134;
'byung (1608) (Sarnath, 1971)
(2) Taranatha, 'Phags-yul chos-
136.11-144.21; a l s o found i n F i v e
H i s t o r i c a l Works o f Taranatha ed. Tseten Dorje (Camp No.
5»
P.O.
Tezu, D i s t . L o h i t , Arunchal Pradesh: T i b e t a n Nyingma Monastery,
1974),
l i f e o f Cg 143.3-152.2. t r . Lama Chimpa and A.
Chattopad-
hyaya, Taranatha's H i s t o r y o f Buddhism i n I n d i a (Simla: I n d i a n
I n s t i t u t e o f Advanced
Study, 1970)
and (3) Sum-pa mkhan-po
Ye-shes dpal-'byor, Dpag-bsam l j o n - b z a n g , ed. S.C.
Presidency J a i l P r e s s , 1908)
Chos-'byung, see D.S.
vol.
95.10-96.26.
Das
(Calcutta:
On the date o f Bu-ston,
Ruegg L i f e o f Bu-ston Rin-chen grub,
34 (Roma, 1961), p. XVII: On i t s precedents see
SOR,
ibid.,
pp. 36-37.
On the dates o f Asanga and S t h i r a m a t i , and r e l a t e d
see D.S.
ficole
problems,
Ruegg, La Thgorie du Tathagatagarbha e t du Gotra ( P a r i s :
F r a n c a i s e D'Extreme-Orient,
1969)1
Introduction.
2.
See l i s t i n Chapter
two
3.
Oral
Sde-gzhung Rinpoche, S e a t t l e
fcommunication,
197^-
Taranatha c l o s e s h i s l i f e with a journey to P o t a l a ( H i s t o r y ,
op.
c i t . , pp. 208-9)•
The view t h a t Cg the grammarian, l o g i c i a n , p h i l o s o p h e r e t c .
cannot be the same as the t a n t r i c p r a c t i t i o n e r , on the grounds
that
t a n t r i c Buddhism i s a l a t e and/or m o r a l l y degenerate form o f the
r e l i g i o n , r e f l e c t s an outdated approach to Buddhist s t u d i e s , and
need be c o n s i d e r e d no f u r t h e r i n t h i s c o n t e x t .
the
On the date o f
e a r l y t a n t r a s see A l e x Wayman, " E a r l y L i t e r a r y H i s t o r y o f the
Buddhist T a n t r a s , e s p e c i a l l y the Guhyasamaja T a n t r a , " Golden
J u b i l e e Volume o f the (Annals o f the) Bhandarkar
Institute
the
(Poona, 1 9 6 8 ) , pp. 9 9 - 1 1 0 .
O r i e n t a l Research
On t a n t r i s m a t Nalanda i n
seventh and e i g h t h c e n t u r i e s see Chou Y i - l i a n g ,
"Tantrism i n
China", HJAS 1945, p. 2 7 4 .
4.
Ajita,
Maitreya.
la'i
"the unvanquished",
i s an e p i t h e t o f the b o d h i s a t t v a
The verse reads: kye ma 'phags pa k l u sgrub gzhung// l a
sman l a l a l a ' i dug// mi pham 'phags pa thogs med gzhung//
skye bo kun l a bdud r t s i n y i d / / Taranatha, op. c i t . ,
cf.
ed. p.
l4l;
t r . p. 205? Sum-pa p. 9 6 .
5.
H. Kern, Manual o f I n d i a n Buddhism ( S t r a s s b u r g , 1898,
r e p r . D e l h i : M o t i l a l , 197*0» P« 130 & r e f s . n. 3 .
6.
I.P. Minaev, Russkoe Arkeaologicheskoe Obschestvo,
Leningrad. Vostochnoe o t d e l e n i e . Z a p i s k i 4 (1889), PP« 29-52
Reviewed IA 19 (1890), p. 319.
7.
B. L i e b i c h , Candra-vyakarana. Abhandlungen
des Morgenlandes,
f u r d i e Kunde
11.2 (Leipzig, 1902); Candra-vrtti
(Leipzig,
1 9 1 8 ) ; both r e p r . 1 9 6 6 . On the d a t i n g o f Cg by t h i s author see
L i e b i c h , "Das Datum des Candragomin", WZKM 13 ( 1 8 9 9 ) . pp. 3 0 8 315.
3.33
H i s evidence i s r e f e r e n c e t o Hunas by the v r t t i ;
below.
8.
W i n t e r n i t z , Geschichte der Indischen L i t t e r a t u r 3 v o l .
(Leipzig, 1909-20),
tr.
see s e c t i o n
v o l . 2 , pp. 2 5 9 , 379? v o l . 3 , p. 399J S. Konow,
S.N. Ghoshal, The Indian Drama ( C a l c u t t a : General P r i n t e r s and
28
P u b l i s h e r s , 1969), p.
9.
115-
S. L e v i , "La Date de Candragomin", BEFEO 3 (1903),
pp. 38-5310.
B. L i e b i c h , Das Datum Candragomin's und K a l i d a s a ' s
( B r e s l a u , 1903)5 J . Takakusu, "Paramartha's L i f e o f Vasubandhu
and the Date of Vasubandhu", JRAS 1905i p. 45.
11.
L e v i , "La Date", op. c i t . , pp. 49-50.
12.
S. L e v i ,
13-
See f o r ex. L. Feer, review o f L i e b i c h , Das Datum i n
"Kaniska e t Satavahana", JA 1936, pp. 111-113.
BEFEO 3 (1903), pp. 681-82; LVP, Dynasties e t H i s t o i r e de l ' I n d e ,
H i s t o i r e du Monde v o l 6.2
14.
( P a r i s : E. de Boccard, 1935)»
pp. 63-65.
P. Thieme, f o r example, r e f e r s to Cg ( i n context o f an
a l l u s i o n by the grammar to the game of chess) as " 3 r d Century",
but then notes: "We
can only say t h a t Candragomin was o l d e r than
the Vakyapadiya and the K a s i k a . "
I n d o l o g i c a l S t u d i e s i n Honor of
W. Norman Brown (New Haven: American O r i e n t a l S o c i e t y ,
p. 215.
See a l s o JAOS 76 (1956),
1962),
p. 120 & n. 48. K.B. Pathak dates
the grammar a s c r i b e d to Cg as p r e - f i f t h century ("The Text o f the
Jainendravyakarana and the p r i o r i t y o f Candra to Pujyapada", i n
ABORS 13 (1932),
p. 25.
Some other m a t e r i a l s stemming from the c o n t r o v e r s y a r e : review
of L i e b i c h ' s resume" o f the Candra-vyakarana, IA 25 (I896),
pp.103-
5; review o f L i e b i c h ' s p u b l i s h e d e d i t i o n of same by L. Feer,
BEFEO 2 (1902), p. 404; review o f same by Macdonell, IA 32 (1903),
pp. 379-80; review o f the work o f L i e b i c h by Renou, JA 1932,
pp. 149-64; S.C. Vidyabhusana, H i s t o r y o f Indian L o g i c
1921), pp. 333-36; S.K.
pp. 256-60; H.P.
De, "Candragomin", IHQ 14.2
(Delhi,
(1938),
§astri, D e s c r i p t i v e Catalogue o f S a n s k r i t MSS. i n
the A s i a t i c S o c i e t y o f Bengal, v o l 6 (vyakarana), Preface pp.
xlviii-liii;
L.M.
J o s h i , S t u d i e s i n the B u d d h i s t i c C u l t u r e of
India (Delhi: M o t i l a l , 196?),
pp. 1 9 5 - 9 6 ;
n a l t n i s von Candragomin und Moggallana",
Or. Kongr., S. 68 (1903)
(noted by.
R.O.
Franke,
"Das
Ver-
Verhandlungsbericht,
S. Hanayama, B i b l i o g r a p h y on
|Tokyo: Hokuseido P r e s s , 1961) , item no. 4315);D.S. Ruegg,
Buddhism
C o n t r i b u t i o n s a L.'.Histoire de l a P h i l o s o p h i e L i n g u i s t i q u e Indienne
( P a r i s , E. de Boccard, 1 9 5 9 ) ,
below.
R.C.
pp.
57ff»
89-91,
and r e f s . n.
Majumdar g i v e s a good account of Cg and
grammar i n H i s t o r y of Bengal, v o l , 1 (Dacca: Univ.
pp.
Candra
of Dacca,
1943),
2 9 6 - 3 0 0 , 313-14, 330.
15.
In method we
f o l l o w the g u i d e l i n e s l a i d out by
Frauwallner
i n h i s two monographs: On the Date of the Buddhist Master
Law
40
of the
Vasubandhu (Rome: I s t i t u t o I t a l i a n o per i l Medio ed Estremo
O r i e n t e , 195D'<> and
"Landmarks i n the H i s t o r y of I n d i a n L o g i c " ,
WZKSO 5 ( 1 9 6 1 ) , pp.
125-48.
16.
See F r a u w a l l n e r , "Landmarks", op. c i t . , pp.
125-26.
17.
See f o r example the d i s c u s s i o n of Cg and Ck i n s e c t i o n
2.2 below.
18.
F r a u w a l l n e r , "Landmarks", op. c i t . , pp.
19.
Sum-pa, op. c i t . , I . 9 5 « 1 7 '
the t a n t r i c Asoka ( t r . p. 2 0 1 ) .
Taranatha,
126-27.
op. c i t . ,
specifies
T h i s would not he p a n d i t a Asoka
the l o g i c i a n , whose A v a y a v i n i r a k a r a n a has been e d i t e d by Hara
Prasad S h a s t r i i n S i x Buddhist T r a c t s , B i b l i o t h e c a I n d i c a no.
(Calcutta: A s i a t i c
S o c i e t y , 1910)
and s t u d i e d by Y u i c h i
185
Kajiyama,
"The A v a y a v i n i r a k a r a n a of P a n d i t a Asoka", Indogaku Bukkyogaku
Kenkyu 17
(1961) pp.
(40)-(45),
i f the date, a s s i g n e d by Kajiyama
from i n t e r n a l evidence, of c a 1000 A.D.,
( i b i d . p. 4 5 ) .
i s taken to be
correct
20.
F r a u w a l l n e r , "Landmarks", op. c i t . , pp. 126-27.
are two Nagarjunas,
So there
C a n d r a k i r t i s , e t c . , and p o s s i b l y two Vasu-
See F r a u w a l l n e r * s study o f the l a t t e r , op. c i t . (n. 15
bandhus.
above), and the r e f u t a t i o n by J a i n i ,
"On two Vasubandhus", BSOAS
21(1958), pp. 48-53, based on the Abhidharmadipa.
21.
See the next chapter f o r a d e t a i l e d examination o f Cg's
r o l e i n the T i b e t a n accounts o f Buddhism i n I n d i a .
22.
The L e t t e r and the Dramasishare n i n e s t a n z a s , I I J 18
(1976), p. 144 & r e f . n. 4.
23.
An example o f a s t o t r a w i t h a b e a r i n g on h i s l i f e , and
s t y l i s t i c c o n g r u i t y with o t h e r works, i s the SrT-maha-tara-stotra
(0 4489), an ornate Kavya a l o n g the l i n e s o f the drama and w r i t t e n
it
i s s a i d , to i l l u s t r a t e Cg's a b i l i t i e s i n t a n t r i c
visualization,
as p a r t o f the r i v a l r y with Ck (Tsandra gomi'i l o - r g y u s ( o r gtamrgyud) Toh 4340; Taranatha, op. c i t . ,
t r . p. 208).
(Bu-ston uses
t h i s t i t l e — Z h w a - l u 632.4-6).
24.
L6-rgyus,
op. c i t . (n. 23 above). Not found i n Peking
edition.
25.
So i n d i c a t e s the Catalogue o f the Zhwa-lu
Bu-ston C o l l e c t e d Works, v o l . 2 6
(Mdo
Ngo 155a.1) and Narthang
informant.
Bstan-'gyur,
( L a ) , 632.4-6. But the Derge
(Mdo Go 391a) name V i n a y a i r T as the
On the a r r i v a l o f Sumanahsri i n T i b e t see Ruegg,
Bu-ston. op. c i t . , p. 149.
26.
0 5691t S p r i n g - y i g Nge 362b.
27.
On V a i r o c a n a r a k s i t a see 'Gos l a - t s a - b a Gzhon-nu-dpal
(1392-1481 A.D.), Deb-ther
sngon-po, t r . G.Roerich, Blue Annals
( C a l c u t t a , 1949, r e p r . D e l h i : M o t i l a l , 1976), pp. 844-45, 1024.
28.
P S p r i n g - y i g Nge 389b.
29.
So s t a t e s the commentary to the Vimsaka d i s c o v e r e d a t
31
Tun Huang (LVP,
T i b e t a n Manuscripts
Office Library
London: Oxford U n i v e r s i t y P r e s s , 1962
30.
P„Sems-tsam T s h i 9 3 b . 1 ;
vibhaga-sastra
from Tun-Huang i n the I n d i a
Skt ed. R.C.
D e l h i : M o t i l a l , 1971
* p. 9 8 .
0 5 7 4 0 , P G t a n - t s h i g s r i g - p a Ze 198a (verse
32.
V a i r o c a n a r a k s i t a , Pan.jika, op.
has no
to the Desana-stava (P Ka 2 0 6 b ) .
Ka 229b,
The
33.
a l s o the comma
t r a n s l a t e d below)
For r e f e r e n c e s to
________________________ »*«____«________,_
-
Ed. M. L a l o u , "Les Textes Bouddhiques au Temps du
t h i s catalogue
Cg
1 9 6 7 ) i p. 203.
K h r i - s r o n g - l d e - b t s a n " , JA 2 4 l ( 1 9 5 3 ) t
i s most probably 800,
PP-
The
Roi
date
of
Bu-ston a s s i g n s i t t o
d i e d or a b d i c a t e d i n 797.
date might a l s o be dragon y e a r s 788
"Landmarks", op, c i t . , p. 146,
313-53.
although
the r e i g n of K h r i - s r o n g - l d e - b t s a n , who
34.
the
Handurukande, Manicudavadana and Lokananda
_____ ^ ______ ^
(London: PTS,
See
But
moon image appears a l s o i n
the Puspamala (0 4492) and o t h e r p r a i s e s .
i n the drama see R.
7cd).
3 8 9 a . 2.
cit.,
such statement.
ment of Buddhasanti (P Bstod-tshogs
The
Pandeya, Madhyanta-
31.
comm. of Prajnakaramati
633).
no.
or 812.
T u c c i , MBT
(See
2, p. 46
Frauwallner,
n.)
On L i e b i c h ' s argument see IA 25 ( I 8 9 6 ) , p. 105.
On
the
t r a n s l a t i o n of Candra grammar i n * o T i b e t a n see s e c t i o n 3«2 below.
35-
Frauwallner,
36.
Leon H u r v i t z , o r a l communication,
37.
A f t e r J . Takakusu, A r e c o r d of the Buddhist
"Landmarks", op.
P r a c t i c e d i n I n d i a (A.D.
1896),
38.
pp.
183ff;
c i t . , p.
134.
26-April-197 *'.
i
R e l i g i o n as
6 7 1 - 6 9 5 ) , by I - T s i n g (London:
cf. Levi,
"Date", op, c i t . , pp.
Minaev, Z a p i s k i , op.
found i n the T i b e t a n (ed. A.
c i t . , verse 7^.
the verse appears to be an
38-39-
T h i s verse i s not
I v a n o v s k i , Z a p i s k i , op.
nor i n the Bstan-'gyur commentaries.
insert!
Oxford,
cit.,
p.73)
In the Skt. of the L e t t e r ,
T
39-
P. Peterson and Pandit Durga-prasada, ed.,
SubhasitavalT
— — — — —
of
—
t
—
—
Vallabhadeva (Bombay: E d u c a t i o n S o c i e t y P r e s s , 1886), v e r s e s
3368, 3384, 3449.
On the date of t h i s c o l l e c t i o n see L. Sternbacti,
i n Melanges Renou D'Indianisme ( P a r i s : E. de Boccard, 1968),
pp. 684-714.
On the a s c r i p t i o n "Candragopin"
see IA 20 (1890)-
p. 85 n.
40.
p. 210;
On verse f i v e see Handurukande, Lokananda, op. c i t . ,
M. Hahn, "Some Remarks Concerning an E d i t i o n of the
T i b e t a n T r a n s l a t i o n of the Drama Lokananda by Candragomin", I I J 13
(1971)t PP'
107-8; M. Hahn, Candragomins Lokanandanataka
(Wies-
baden: Otto H a r r a s s o w i t z , 1974), p. 3; Claus Vogel, review of the
p r e c e d i n g , I I J 18
(1976), pp. 143-145) D.S.
Ruegg, review i n JAOS
97
(1977). pp. 552-54 Ruegg accepts the f i f t h - c e n t u r y date
for
Cg by Hahn, and c o n s i d e r s the t a n t r i c Cg to be l a t e r .
proposed
Verse
f i v e reads: shar phyogs dza t u kar n a ' i r i g s l a s n i / / l h a mo
rgyal
ma y i d k y i s h i n g r t a l a s / gang 'khrungs khur n i 'khur bar mi
nus
kyang// de y i bu zhes rab t u grags pa thob//
Hahn's emendation
s g r o l ma f o r r g y a l ma i s unconvincing and a l s o s u p e r f l u o u s , f o r the
d i v i n e female c o u l d be taken i n any case as Tara.
Yet she c o u l d
a l s o be taken as h i s human mother, a k s a t r i y a and hence "queen",
whose abuse of him
(Hahn f a i l s to e x p l a i n the meaning of h i s
t r a n s l a t i o n , "not being able to c a r r y burdens") w i l l be
i n the chapter to f o l l o w .
figures.
The verse may
be r e f e r r i n g to both
See a l s o the colophon to 0 4 4 9 2 : " T h i s
was hymned to Tara by the master Cg, who
detailed
was
Puspamala s t o t r a
endowed with many
q u a l i t i e s c o n s t i t u t i n g the g r e a t burden of omniscience
of any
among the f i v e hundred ( p a n d i t s of I n d i a ) . "
41.
T r a n s l a t e d by p a n d i t K i r t i c a n d r a and Yar-lungs
Grags-pa rgyal-mtshan,
ca 1280
A.D.
(see BA p. 281
lotsava
e t c . , index
s.v.)
33
42.
Levi,
"Date", op. c i t . ,
pp. 42-44.
But see a l s o ch. 2,
n. 18 below.
43.
Handurukande, Lokananda. op. c i t . ,
p. 2 5 1 .
As author o f
0 4 5 6 6 , h i s name i s g i v e n as Btsun-pa Z l a - b a , as i t i s i n the
title
o f 0 5931
The colophon o f 0"4873 names h i s as slob-dpon
(acarya) Dpal-btsun Zla-ba.
44.
Sum-pa 9 5 - 1 9
der spyan r a s g z i g s k y i s b s k u l te go m i ' i
dge bsnyen mdzad s i n g g a l a ' i g l i n g du byon t e / See a l s o Taranatha,
ed.
pp. 1 3 8 - 3 9 ; t r . p. 202 R o e r i c h , i n BA, p. 2 9 7 , suggests t h a t
gomin r e f e r s to a c e l i b a t e l a y p e r s o n , which corresponds to the
d e s c r i p t i o n o f Cg by Sde-gzhung
dge-bsnyen.
Rinpoche (tshangs-par spyod-pa'i
O r a l communication, 197^ )•
45.
0 3544,
46.
Takakusu, Record, op. c i t . ,
47.
LVP, D y n a s t i e s , op. c i t . ,
48.
As f o r example
dge-bsnyen chen-po
I b i d . p. x v i i i .
50.
Levi,
51.
Noel P l r i ,
(1911),
52.
p. 1 6 4 .
p. 64.
i n the s t o r y o f Dri-med-kun-ldan c i t e d by
Handurukande, Lokananda,
49.
zla-ba.
op. c i t . ,
"Date", op. c i t . ,
p. x x x i .
p. 42.
"A propos de l a Date de Vasubandhu,"
BEFEO 11
pp. 3^3 n., 388n.
F o r Hsuan Tsang on Yogacara masters see Samuel B e a l , t r . ,
Buddhist Records o f the Western World (London: Trubner, 1884; r e p r .
D e l h i : M a n o h a r l a l , 1 9 6 9 ) , v o l . 2 p. 171.
53.
On the a u t h o r s h i p o f the p l a y s a t t r i b u t e d to Harsa see
J o s h i , S t u d i e s , op. c i t . ,
54.
Appendix
1.
The date o f A r y a - s u r a i s d i s c u s s e d by N.C. Krom, Barabudur
(The Hague: M a r t i n u s N i j h o f f , 1 9 2 7 ) . p. 313? and by A.K. Warder,
Indian K a w a L i t e r a t u r e , v o l . 2 ( D e l h i : M o t i l a l , 197*0. p. 9 0 3 -
55'
Levi,
"Date", op. c i t . , p. 4 l .
56.
Handurukande, Lokananda, op. c i t . , p.
57.
A t t h i s p o i n t he was
still
204.
of course a b o d h i s a t t v a .
Handurukande, Lokananda, op. c i t . , p. 209 verse 2; Nagananda,
ed. V. Bhattacharya, B i b l i o t h e c a I n d i c a no.
S o c i e t y , 1 9 5 7 ) , pp.
1-2;
t r . Bak Kun
Bae,
281 ( C a l c u t t a :
§rl Harsa's
D e l h i : Indian Council f o r C u l t u r a l R e l a t i o n s , 1964),
58.
Levi,
59.
B e a l , Buddhist Records,
60.
Taranatha chapter 24;
"Date", op. c i t . , p.
Plays
R.C.
1.210
t r . pp. 1 9 6 f f .
n.
On these k i n g s see
62.
Bu-ston,
(Paris:
59-60.
Majumdar, A n c i e n t I n d i a , rev. ed.
I960), p. 256; LVP,
51-52.
pp.
Jean Na.do , Les Bouddhistes K a s m i r i e n s . au Moyen Age
61.
(New
42.
op. c i t . ,
Presses U n i v e r s i t a i r e s , 1 9 6 8 ) , pp.
Asiatic
D y n a s t i e s , op. c i t . , p.
Motilal,
73-
H i s t o r y , t r . op. c i t , , , I I . 133.
t i o n o f an ethicalf'aim to the vyakarana
(Delhi:
Bu-ston's
h i n t s a t an
imputa-
almost
c o n c e p t i o n of the v i r t u e s of s t u d y i n g S a n s k r i t grammar
Brahmanical
He h i m s e l f s t u d i e d Candra grammar i n h i s youth.
BA p. 793s
"At
f i r s t he s t u d i e d w i t h Thar-pa l o t s a v a the Grammar by Candragomin
and mastered the work of a t r a n s l a t o r . "
63.
The Passage reads: s l a r yang 'dzam bu g l i n g g i lho phyogs
k y i rgyud du
'ongs/ bram ze mchog s r e d k y i l h a khang na k l u l a
s g r a nyan p a ' i bkod pa dang/ k l u she sas byas p a ' i p a n i p a ' i ' g r e l
pa
'dug pa yang g z i g s p a s / (Taranatha, ed. p. 139)
i n t e r p r e t a t i o n s see the t r . , pp.
202-3
&
n
For o t h e r
«
Sum-pa r e f e r s to P a t a n j a l i as the "son of Sesa-naga (op.
I. 9 5 . 2 3 ) ,
thousand
s p e c i f y i n g the Mahabhasya commentary i n one
v e r s e s , On t h i s serpent see F.W.
cit.,
hundred
Thomas, T i b e t a n L i t e r a r y
Texts and Documents c o n c e r n i n g Chinese Turkestan, V o l . 1,
p. 263
35
& n. As d e s i g n a t i o n f o r a p a n d i t see M o n i e r - W i l l i a m s , S a n s k r i t English Dictionary
Mkhas-grub-rje
(Oxford: Clarendon P r e s s , 1 8 9 9 ) , pp. I O 8 8 - 8 9 .
( 1 3 8 5 - 1 4 3 8 ) , r e l a t i n g a s i m i l a r account,
calls
P a t a n j a l i by the d e s i g n a t i o n "Nagaraja" ( L e s s i n g and Wayman,
Fundamentals
The Hague: Mouton, 1968 ,
o f the Buddhist T a n t r a s
pp. 7 6 , 7 7 ) .
64.
Taranatha, Sum-pa i b i d .
65.
L i e b i c h , Candra-vyakarana,
op. c i t . :
Namo v a g i s v a r a y a /
siddham pranamya sarvajfiam sarviyam jagato gurum/ l a g h u v i s p a s t a sampurnam ucyate sabdalaksanam//
T i b (0 5767) r e a d s : n g a g ~ g i
dbyang phyug l a phyag ' t s h a l l o / / r t o g s dang kun p h y i r
' gro
b a ' i l h a / / thams c a d mkhyen l a phyag ' t s h a l t e / / nyung z h i n g rnam
g s a l yang dag r d z o g s / / s g r a y i mtshan n y i d br.jod bya s t e / /
(P Mdo-'grel Le l a )
66.
See Chapter Two below.
67.
Sum-pa 1.96.11-14
68.
The corpus o f Candra grammar i s g i v e n by Bu-ston,
t r . , op. c i t . ,
11.133.
History,
F o r a l i s t i n g o f Candra grammar i n the
Bstan-'gyur a f t e r L i e b i c h , see IA 25 ( I 8 9 6 ) , pp. 1 0 3 - 5 .
69.
R o e r i c h i n BA, p. 7 8 6 ; see a l s o p. 7 9 2 .
70.
Colophon, Derge Bstan-'gyur Sgra-mdo Re 2 9 a . 6 - 7 .
71.
BA 1 0 2 , 2 8 3 .
72.
0 5770.
73.
Bu-ston, H i s t o r y , t r . , op. c i t . ,
Fundamentals,
candra—an
to t h i s ,
74.
Vrtti,
11.169?
Mkhas-grub-rje,
op. c i t . , pp. 7 6 , 77- Mkhas notes a t h i r d , ' by 'Purna-
expansion o f the second- Derge
:Dkar-chag
(172.1)
adds
"Pandit R a j a s r T and o t h e r s . "
Srlmad-acarya-dharmadasasya
op. c i t . , pp. 5 1 3 f f •
k r t i r iyam;
i n L i e b i c h , ed.,
36
75.
See
76.
S a s t r i , Catalogue, op.
77.
Taranatha, t r . p.
78.
Derge ed.,
and note 93 "below.
s e c t i o n 3-33
c i t . , v o l 6, no.
4413.
198.
Sgra-mdo Re l a . On
the l e f t
i s Manjusri,
Candra on the r i g h t , under whom i s found the i n s c r i p t i o n :
sbyar gtam g y i s mur
"Candra who
ness of
79.
destroys
'dug
See
s e c t i o n 2.3
(P S p r i n - y i g , op.
above and notes 4 3 ,
45.
Vairocanaraksita,
then as Arya Candra
"Candra", as has been k i n d l y p o i n t e d out to me
B h a r t r h a t i , VakyapadTya, ed. K.V.
(Poona, 1 9 6 5 ) .
Verse 4 8 3 ,
V.P.
Prakrit Series, vol. 2
parvatad
agamam
sa n i t o bahu-sakhatvam candra-
c a r y a d i b h i h punah// Cf. K i e l h o r n ,
" P a n i n i and
Abhyankar and
on Candra reads:
labdhva b h a s y a - b i j a n u s a r i b h i h / /
by
common name.
Limaye, U n i v e r s i t y o f Poona S a n s k r i t and
the Paniniyas,"JAOS 76
IA 3, pp.
286-87; P-
( 1 9 5 6 ) , pp.
B h a r t r h a r i (Poona: Deccan C o l l e g e , 1 9 6 9 ) 1
"The
appropriate-
c i t . , 389a).
P r o f e s s o r Lokesh Candra, i s a very
81.
pa/
expression."
however, r e f e r s to Cg as SrT Candragomin and
80.
legs
g i / l o g smra t s h a r gcod t s a n d r a
the t i r t h i k a ' s f a l s e h o o d , / With
with
PP«
Thieme,
18-20; K.A.
2-3;
A.
Iyer,
Aklujkar,
Concluding Verses of B h a r t r h a r i ' s Vakya-kanda", w r i t t e n f o r
•
the May,
1978,
••
Diamond J u b i l e e Number of ABORI.
82.
S a s t r i , Catalogue, op.
83.
Thieme, " P a n i n i " , op.
84.
M.A.
c i t . , 6.1:
c i t . , p. 20n.
S t e i n , ed, , Kalhana's Ra.iatarangani- ( 1 8 9 2 ,
Delhi: Motilal, i 9 6 0 ) ,
I.I76:
tasmat tadagamam/ p r a v a r t i t a m
candracaryadibhir
labdhva
repr.
desat
mahabhasyam ca vyakaranam krtam//
For d i f f e r i n g t r a n s l a t i o n s of the passage, and
i n t e r p r e t a t i o n s of
i t s i m p l i c a t i o n s ( d i d Cg ever v i s i t Kasmir?) see
Jean Naudou,
Kasmiriens, op. c i t . , pp. 46-47.
K.C. S h a s t r i (Bengal's C o n t r i b u t i o n to S a n s k r i t Grammar i n
the P a n i n i a n and Candra Systems, P a r t One: General I n t r o d u c t i o n ,
C a l c u t t a S a n s k r i t C o l l e g e Research S e r i e s No. 43
S a n s k r i t C o l l e g e , 1972 , pp. 1 6 5 - 6 6 )
Calcutta:
c l a i m s the i d e n t i t y o f
B h a r t r h a r i ' s Candracarya w i t h Cg on the b a s i s o f Kalhana's
" c o l l a t e r a l evidence" (? but Kalhana mentions
o n l y "Candra").
*
85.
Bu-ston, H i s t o r y , t r . , op. c i t . ,
II.166-69;
Sum-pa I . 1 3 5 »
138ff.
86.
Sum-pa I.135•16-17' dang p o r sum cu r t s a gsum du l h a
thams cad mkhyen pa zhes pas sarba dzna n a bya k a r a na brtsams/
O b e r m i l l e r has misconstrued the c o r r e s p o n d i n g passage
o f Bu-ston,
t r a n s l a t i n g "a god named Sarvajnana"" "The d i v i n e o m n i s c i e n t
i s intended.
Buddha
L i k e w i s e , the Candra-vyakarana-sutra begins with
homage to "the Omniscient One" (n. 65 above).
87.
Kielhorn,
pp. 181-83; §astri,
"Indragomin
and Other Grammarians", IA 15 (1886),
Catalogue v o l . 6, op. c i t . , pp. v i , l i i .
88.
Sum-pa 1.139-
89.
Kielhorn,
"The Chandra-vyakarana
and the K a s i k a - v r t t i " ,
IA 15 (1886), pp. I 8 3 - 8 6 5 S a s t r i , Catalogue v o l . 6, op. c i t . , pp.
xlix-1.
90.
L i e b i c h , C a n d r a - v r t t i , op. c i t . , 1.2.81.
91.
F o r a d e t a i l e d examinationoof L i e b i c h ' s argument see L e v i ,
"Date",
92.
op. c i t . , pp. 5 0 - 5 3 K i e l h o r n , Ac. de Gottingue 19.93, P' 305 ( r e f . L e v i ,
D y n a s t i e s , op. c i t . , p. 64).
93vrtti?",
Robert Birwe,
" 1 s t Candragomin der V e r f a s s e r der Candra-
i n Melanges Renou, o p . c i t . K.C. S h a s t r i , a t t r i b u t i n g both
the s u t r a and i t s commentaries t o Cg, notes the indebtedness o f the
K a s i k a to them, while acknowledging
incomprehension
of the K a s i k a to a c c r e d i t t h i s ( S h a s t r i , Bengal's
op. c i t . , p.
a t the f a i l u r e
Contribution,
179)•
94.
Taranatha, t r . pp. 177
95.
I b i d . p.
96.
A f t e r Takakusu, " L i f e of Vasubandhu by Paramartha,"
1904,
p.
97.
e t c . (see index s . v . ) .
198.
TP
288.
Takakusu, however, takes vyakarana as a r e f e r e n c e to the
Candra-vyakarana
("A
study of Paramartha's
L i f e of Vasuvandhu
and the Date o f Vasubandhu", JRAS 1905, p. 4 5 ) .
There i s no good
reason, however, f o r t h i s i d e n t i f i c a t i o n , and i n f a c t i t obscures
the r e a l i s s u e as I wish to p r e s e n t i t .
As Takakusu h i m s e l f p o i n t
out, the d e s c r i p t i o n of a t r e a t i s e o f t h i r t y - t w o c h a p t e r s f i t s
the
As tadhyayi of P a n i n i but n o t the twenty-four c h a p t e r s u t r a of
Candra.
In f a c t , the s u t r a i s g i v e n i n the T i b e t a n h i s t o r i e s
having a t one
tr.,
op. c i t . ,
as
time c o n t a i n e d t h i r t y - t w o c h a p t e r s (Bu-ston, H i s t o r y
11.133? Sum-pa 1.135
a l s , op. c i t . , p. 7 7 ) -
n . l ; Mkhas-grub-rje,
Fundament
P o s s i b l y Buddhist commentators e l i m i n a t e d
a f i n a l two books ( o f e i g h t c h a p t e r s ) on v e d i c grammar, o r the
h i s t o r i a n s presumed t h a t i t once e x i s t e d .
Still,
Takakusu p r e s e n t
no reason f o r h i s a t t r i b u t i o n , and i t seems u n l i k e l y .
That Cg does grammar without v e d i c s t u d i e s i s noted as a s i g n
of the degeneration of the s c i e n c e by D. Bhattacharyya, " P a n i n i a n
S t u d i e s i n Bengal", i n S i r Asutosh Mookerjee S i l v e r
Jubilee
Volumes, v o l . 3 ( C a l c u t t a : C a l c u t t a U n i v e r s i t y P r e s s , 1 9 2 2 ) .
98.
A f t e r Takakusu, " L i f e " , op. c i t . , p. 2 8 9 .
99.
S. L e v i , t r . , Mahayana-sutralamkara,
B i b l i o t h e q u e de
l ' E c o l e des Hautes Etudes, f a s c . 190 ( P a r i s : L i b r a i r i e
Champion,1911), p.
*13.
Honorl
39
100.
§astri,
Catalogue v o l . 6 , op. c i t . ,
es the date of Cg as f i f t h century.
p. x l i x ; he
There i s , i n f a c t ,
establish-
little
Buddhist i m p r i n t upon the Candra grammar (L. Renou, Etudes
1936] p.
Grammaire S a n s k r i t e [ P a r i s : Adrien-Maisonneuve,
101.
Renou, who
de
127.
i n c l i n e s toward the seventh century date f o r
Cg, notes the i n t e n s i t y o f Buddhist i n t e r e s t i n grammar i n t h i s
era
( i b i d . , pp. 8 8 - 8 9 ) .
R.C.
M i t r a c i t e s a s l o k a of Dharmadasa,
i n which he s t a t e s t h a t h i s f a m i l y worships Rudra V i s v e s v a r a and
the Buddha, as^. example o f the a s s i m i l a t i o n o f Buddhism and S a i v i s m
at
the time ( V i s v a b h a r a t i Annals, v o l 6 ( l ^ ^ » P'
102.
56).
For example the l i s t g i v e n "by Vopad.eva, c i t e d
Catalogue v o l . 6 , op. c i t . ,
Sastri,
p. x l v i i i j , and by A l b e r u n i , i n W.
Sachau, t r . , A l b e r u n i ' s I n d i a (Lahore: gov't o f West P a k i s t a n ,
1962),
1.182.
103.
is
cf.
K i e l h o r n , "Indragomin",
a l s o r e f e r r e d to as Candra,
K.C.
op. c i t . ,
pp. 181-82.
on the model o f Indra/lndragomin;
S h a s t r i , Bengal's C o n t r i b u t i o n , op. c i t . ,
the proposed date of Vardhamana see i b i d . , p.
104.
Handurukande, Lokananda, op. c i t . ,
Vogel, op. c i t . ( r e f s . n. 40
p. 20k;
106.
See Handurukande, Lokananda, op. c i t . ,
pp. 3 3 5 - 3 6 , who
For
c f . Hahn,
above).
For t e x t s see notes 40, 65 above.
cit.,
p. 191.
80.
105.
Catalogue v o l . 6 , op. c i t . ,
Here he
p. l i ; Vidyabhusana,
pp.
206-7»
Sastri,
Indian L o g i c ,
wishes to sever Cg the l o g i c i a n from both
Cg the poet and Cg the grammarian.
op.
40
2
L i f e , Works and I n f l u e n c e
What l i t t l e
i s known of Candragomin i n I n d i a n and Chinese
sources has been r e l a t e d i n the course of d i s c u s s i n g h i s date.
Only the T i b e t a n s a c r e d canon, and the h i s t o r i c a l accounts t h a t
were composed d u r i n g the L a t e r Spread i n o r d e r to c h r o n i c l e the
growth
of Buddhist l i t e r a t u r e i n I n d i a and i t s t r a n s l a t i o n
T i b e t a n , p r e s e n t Cg i n f u l l
erary f i g u r e .
s t a t u r e as a major r e l i g i o u s and
Among the h i s t o r i e s ,
lit-
t h a t of Taranatha g i v e s the
most e x a l t e d view and the f u l l e s t account of C g .
Santideva, says the h i s t o r i a n , Cg was
as
into
1
Along w i t h
"famed among the l e a r n e d
(one of) the two wonderful master-teachers ( a c a r y a ) " o f
Mahayana Buddhism (ed. p.5»
t r . p. 18).
Most important f o r Taranatha are the d i d a c t i c works of Cg
and h i s deeds as a l a y adherent to the b o d h i s a t t v a path.
ston (who
was
For Bu-
a l s o a t r a n s l a t o r ) h i s grammatical works take
precedence, and t h i s corresponds to the brahmanical view of Cg
that survives i n India.
for
The view o f Taranatha i s more t r a d i t i o n a l ,
d u r i n g the E a r l y Spread of the Dharma i n T i b e t the grammatical
works had not y e t been t r a n s l a t e d and, from t h a t time to the
p r e s e n t , the most s t u d i e d work of Cg has been h i s B o d h i s a t t v a samvara-vimsaka.
The Vimsaka appears, with i t s commentary by
S a h t a r a k s i t a , i n the catalogue of Ldan-dkar.
Fragments of a
com-
mentary to i t , the manuscript d a t i n g from the N i n t h Century,
have been found a t Tun Huang, and a p o r t i o n o f i t i s p r e s e r v e d
in
a n c i e n t s e c i o n s o f the Lo-pan bka'-thang.
In a l i s t i n g of
"previous p r e c e p t o r s " i n the Mahavyutpatti ( e a r l y N i n t h C e n t u r y ) ,
Cg i s a s s o c i a t e d w i t h s'ahtaraksita (nos. 3 ^ 9 2 - 9 3 ) •
Vimsaka,
as w i l l be shown below i n Chapter Four, was
The
didactic
a crucial
t e x t i n the i n t r o d u c t i o n of Buddhism i n t o T i b e t .
Taranatha
mentions i t as h i s most important s u r v i v i n g work and,
t a n t l y , the b o d h i s a t t v a p r e c e p t s
standard by which Cg's
The
life
more impor-
o u t l i n e d i n i t form the
and works are
implicit
judged.
h i s t o r y of Bu-ston i s e a r l i e r than t h a t of Taranatha, but
t h e i r sources are s i m i l a r : the corpus of Cg's
work p r e s e r v e d
in
the Bstan-'gyur s e c t i o n of the sacred canon, i n f o r m a t i o n l e f t i n
the canon by commentators and
t r a n s l a t o r s , and
the
historical
anecdotes r e l a t e d by t r a v e l l e r s to and from I n d i a .
Taranatha
has
woven around t h i s data the s t o r y of a l a y s c h o l a r whose l i f e
i l l u s t r a t e s h i s w r i t i n g s on b o d h i s a t t v a m o r a l i t y
success
practice (siddhi).
i n meditative
by c o n t r a s t , i s presented
( s T l a ) and
His r i v a l
i n the same n a r r a t i v e as a
CandrakTrti,
coldhearted
monastic whose r e l i g i o u s endeavor i s l i m i t e d to study and
for
the sake of h i s own
prestige.
his
This presentation
debate
.
l e l s a c o n f l i c t between Taranatha's Jo-nang-pa sub-sect,
paralwhich
i n c l u d e d the Vijnananavada w i t h i n i t s p h i l o s o p h i c s y n t h e s i s ,
the Dge-lugs-pa, who
adhered s t r i c t l y to the p r a s a n g i k a
of C a n d r a k i r t i — a n d who
r e l i e d , l i k e the Ck presented
and
position
by
Taranatha,
upon monastic m o r a l i t y , i n t e l l e c t u a l understanding and p u b l i c
discourse.
legend
of the r i v a l r y of Ck and Cg d e r i v e s from Indian
Ck h i m s e l f ,
who
ry
There i s however, s u f f i c i e n t i n d i c a t i o n t h a t
i n h i s two
major works, answers an unnamed
i s a f o l l o w e r of S t h i r a m a t i .
the
sources.
Vijnanavadin
I n c i d e n t s r e l a t i v e to the
are found i n the sacred canon and
rival-
i n the o r a l t r a d i t i o n s of
Nalanda r e l a t e d by Dharmasvamin.^
Cg's
s a l i e n t c h a r a c t e r i s t i c f o r Taranatha i s h i s v e r s a t i l i t y .
He possesses the m o r a l i t y , m e d i t a t i v e
s k i l l and wisdom of a p r a c -
t i c i n g Buddhist, y e t corresponds as w e l l to our conception
of a
"rennaissance
man",
embodying the c l a s s i c a l Indian i d e a l of a
c u l t u r e d cosmopolitan
(nagaraka) who
s c i e n c e s and l i t e r a t u r e of the day.
ment f o r a Buddhist
playwright
his
T h i s i s no common
arts,
accomplish-
p a n d i t ; aside from k i n g Harsa, he i s the
to be represented
drama was
i s l e a r n e d i n the
i n the canon.
only
I Tsing r e l a t e s that
sung and danced by a l l the peoples of e a s t e r n I n d i a .
From the Buddhist
p o i n t of view, Cg's
life
i s a paradigm of
t e a c h i n g and g i v i n g i n innumerable ways, as much of a f u l f i l l m e n t
of the b o d h i s a t t v a i d e a l as can be achieved
o r d i n a r y human e x i s t e n c e .
Nor,
on the l e v e l o f
a c c o r d i n g to some t h i n k e r s , can
t h i s r o l e be l i v e d by the sramana or a s c e t i c , or by anyone
must h o l d to monastic vows.
vow
For to l i v e up to the
who
bodhisattva
and h e l p a l l people i n a l l ways r e q u i r e s a t the o u t s e t broad-
mindedness, l i b e r a l i t y and a d a p t a b i l i t y and,
incursions into f i e l d s
monastic.
i n the
process,
(such as t h e a t r e ) t h a t are f o r b i d d e n
the
T h i s i s s p e c i f i e d i n the Bodhisattva-bhumi, the Vimsaka
(verse l i b ) and i n the commentary of S a n t a r a k s i t a to i t .
Taranatha
has made Cg an i l l u s t r a t i o n : f o r the b o d h i s a t t v a endowed with
compassion, any
As prelude
a c t i o n i s permitted.
to a d i s c u s s i o n of the account by
present a l i s t of Cg's
Taranatha,we
known works, f o r the h i s t o r y i s i n l a r g e
p a r t an account o f them.
#
*
*
WORKS BY CANDRAGOMIN
IN THE BSTAN-'GYUR (Peking e d i t i o n )
Didactic
<*
5410
S i s y a l e k h a . 1 2 p p . Two commentaries:
a v r t t i by
•
•
Pra.inakaramati and a pan.iika by V a i r o c a n a r a k s i t a .
5582
Bodhisattva-samvara-vimsaka. 2pp. (one f o l i o ) .
*
commentaries:
Two
^
—
a v r t t i by S a n t a r a k s i t a and a pan.iika
by Bodhibhadra.
(5683 = 5410)
5931
Candragomi-pranidhana l p .
Commentary
•
3363
A"rya-Man ju§rTnamasamgrti-nama-mahatrka.
•
54pp.
Logic
5740
Nyaya-siddhy-aloka. 2 p p .
Grammar
5767
Candra-vyakarana-sutra.
5768
Vimsaty-upasarga-vrtti.
5769
Varna-sutra. 2 p p .
5 5pp.
•
•
7pp.
•
5890
Unadi 6 p p .
•
*5891
U n a d i - v r t t i (no author given; Derge a s c r i b e s to Cg:
•
•
Toh 4 2 7 9 ; d i f f e r e n t t r a n s l a t i o n a t 0 658O, Toh 4428).
71pp.
5902
Caridravyakarana-varnasutra-vrtti.
•
•
9PP•
*
Drama (kavya)
5653
Lokananda-nataka.
t
5^PP-
0
P r a i s e (kavya)
2048
Desana-stava.
4pp. Commentary ( v r t t i ) - b y Buddhasanti.
4pp.
353^
Bhagavad-Arva-Manjusri-sadhisthana-stuti.
35 l
arya-Amoghapasa-pancadeva-stotra.
3542
Manohara-papavidarana-nama-lokanatha-stotra.
a
*3543
lp.
3pp-
"5ry a-Amoghapasa-mandala- devagana- s to tra-vimalaprabha-
••
•
riama (no author g i v e n ) .
5pp-
3544
Mahakarunika-stotra-codaria.
2pp.
35^8
A"ry a-Mahakarunika- kuvakya- s t o t r a.
3551
"A r y a - A v a l o k i tesvara-sto.tr a.
3936
Bhagavaty-U snT s a v i j aya-sto t r a .
4489
SrT-Maha-Tara-stotra.
4490
Arya-Tara-sto tra-dvadasa-gatha.
4491
Arya-Tara-s to t r a - v i svakarmasadhana-nama.
4492
Irya-TaradevT-stotra-puspamala-riama.
(4493
A r y a - T a r a d e v T - s t o t r a = 4 4 9 0 , with v a r i a n t s )
4566
Arya-Jambhala-stotra.
4869
Arya-Taradevi-stotra-muktika-mala-nama.
9pp.
lp.
2pp.
5pp.
2pp.
2pp.
9pp.
lp.
5pp«
(4870 = 4 4 9 0 , w i t h a d d i t i o n to colophon)
(4871
Arya-Tara-stotra-pranidhana-nama
4873
Aryasta-mahabhayottara-Tara-stava.
t
= 4491)
2pp.
•
Tantric practice
2609
Tara-bhattarikantarbali-vidhi.
3679
Siinhanada-sadhana.
3737
Arya-Vajravidarana-pindikrta-sadhana. l p .
3879
HayagrTva-sadhana.
3903
Arya- S i tatapatrapara.j i ta-nama- sadhana.
3904
Arya-Si tatapatrapara j i t a - b a l i - v i dhi.
3905
lp.
lp.
lp.
11pp.
Arya-Tathagatosnisa-sitatapatrapara.iita-pratyangirat
•
t
nama-dharani-sadhana.
—
3906
2pp.
—
—
—
—
—
—
^
Raksa-cakra.
lp.
2pp.
3907
Yantra.
3908
Nivaranopiya.
3909
Vighna-nivaraka-prathamanopaya.
lp.
(no author given)
lp.
*
(no author given)
lp.
(no author given)
—
3910
Gamu-dhvamsanopaya.
3911
Siddhi-sadhana.
lp.
(no author given)
3912
Bhayatrariopaya.
lp.
(no author g i v e n )
3913
Karaka-raksopaya
391^
Kustha-cikitsopaya.
3915
(3916
Bali-vidhi.
= 3905)
lp.
lp.
(no author g i v e n )
l p . (no author given)
l p . (no author g i v e n )
(no author given)
3917
A r y a - T a t h a g a t o s n i s a - s i t a t a p a t r a - n a m a - d h a r a n T - v i d h i . 2pp
3918
Jvara-raksa-vidhi
3919
Pa su - marl - r ak s a- v i dh i
3920
Slant i-noma, l p .
3921
Abhicara-karman.
3922
Homa. l p .
3923
Siddhi-sadhanariusarena-mrta-vatsa-cikitsa.
3924
Nivarana-lavaka-vidhi.
3925
Caitya-sadhana-vidhi-krama.
(4150
4438
= 3679. d i f f e r e n t
l p . (no author givenj[
lp.
lp.
lp.
lp.
lp.
translation)
Samksipta-Sri-Jambhala-sadhana
lp.
( c f . 4439-4437:
no author given)
4443
HayagrTva-sadhana.
lp.
4488
Astasata-sadhana.
18pp.
Toh. 3666 Ayur-vardhana-vidhi.
4494
lp.
(not i n Peking ed.)
Arya-Tarasta-bhaya-trata-nama-sadhana.
6pp.
46
REFERENCES TO LOST WORKS
*Va.iracchedika-pra.inanaramita-sutra-bhasya.
BEFEO 11
1911
*CandrapradTpa
tr.
,'p. 3^3
t r . p.
n.3.
( = Samadhiraja-sutra)-v]?tti.
11.130.
( I T s i n g , see N... P e r i ,
?Same as PradTpa-mala
(Bu-ston, ed.
836.2;
mentioned by Taranatha,
207)
* T r i k a y a v a t a r a . (Bu-ston, i b i d . Cf. E. O b e r m i l l e r , The
[AO 1931»
Science of the Great V e h i c l e to S a l v a t i o n
Shanghai, 1940], p. 101:
Sublime
a c i t a t i o n from hearsay by
repr.
'Jam-
dbyangs bzhad-pa, probably from t h i s work)
MODERN SCHOLARSHIP
5410
Skt ed. & t r . i n t o R u s s i a n by I.P. Minaev
ch. 1,
5582
n.6
(see r e f .
T i b ed. Ivanov, i b i d . pp. 53-81.
above).
Ed. & t r . i n f r a .
5931
5767
Skt ed. B L i e b i c h
5653
Ed. & summarized R. Handurukande (see r e f . ch. 1,
above).
ch. 1,
n.7
above).
n.32
Ed. & t r . i n t o German by M. Hahn (see r e f .
n.40
above).
2048
Ed. & t r . i n f r a .
4492
Tr. CM.
Chen, Hymns ( s i c ) to Tara, Chen's B o o k l e t
S e r i e s No.
4873
(see r e f . ch. 1,
7 (Kalimpong: by the author, 1963)-
Tr. S. Beyer, The C u l t of T a r a ( B e r k e l e y : Univ. o f
C a l i f o r n i a P r e s s , 1973), pp.
229-30).
TARANATHA'S ACCOUNT OP THE LIFE OF CANDRAGOMIN
1
Birth
In Varendra,
to the east, l i v e d a p a n d i t who saw the f a c e of
noble A v a l o k i t e s v a r a .
He came to dispute w i t h a m a t e r i a l i s t
(lokayata) teacher and r e f u t e d h i s system, but [the m a t e r i a l i s t ]
maintained
t h a t v i c t o r y i n an a b s t r a c t d i s c u s s i o n , b e i n g a matter
o f i n t e l l e c t u a l a n a l y s i s , goes t o the one with keener i n t e l l e c t ,
but t h a t he would n o t suppose the e x i s t e n c e of p a s t and f u t u r e
l i v e s without manifest evidence.
[ The p a n d i t ] made the k i n g and
others to be witness, s a y i n g , " I myself w i l l be reborn.
evidence w i l l be found upon my forehead."
The
A t h i s forehead he
d i s s o l v e d a drop o f r e d i n k i n t o the f l e s h .
Placing a pearl i n
h i s mouth, he passed away then and there.
The k i n g p l a c e d h i s body w i t h i n a copper v e s s e l and s e a l e d i t .
He had promised
• I.. Ill > — I
!>•
to be reborn the son o f the k s a t r i y a p a n d i t
II—
Ml
I
.
.
.
.
I I
|„ ,
.........
III .
§
#
t
I II ,. _
Visesaka, and a c c o r d i n g l y , as soon as an o f f s p r i n g , endowed with
—————»
111
-
'
•• "'•
-ii
1
"—
•
—
a u s p i c i o u s marks, was born to him, a r e d - i n k f i g u r e was found on
i t s forehead, and a p e a r l was found i n i t s mouth.
[material] aggregate
When the p r e v i o u s
was examined by the k i n g and o t h e r s , the r e d -
ink f i g u r e on i t s forehead had disappeared, and there was an
empty space where the p e a r l had been.
A t t h i s p o i n t , the', t i r t h i k a
a l s o b e l i e v e d i n the e x i s t e n c e o f p a s t and f u t u r e l i v e s .
So i t i s
said.
Sum-pa r e p e a t s t h i s s t o r y , but i t i s not found i n Bu-ston and
the other h i s t o r i e s .
Padma dkar-po begins h i s account o f Cg with
the encounter with Ck.^
Taranatha
d e s c r i b e s h i s source as o r a l
t r a d i t i o n (But Prajnakaramati, i n h i s v r t t i
to the L e t t e r {Nge
389a-b3 d e s c r i b e s Cg as a h i g h - l e v e l b o d h i s a t t v a who has taken on
48
r e b i r t h f o r the sake of h i s f e l l o w Buddhists.)
H.H.
T e n z i n Gyatso,
the Fourteenth D a l a i Lama, c i t e s t h i s deed of Cg as p r o o f
of r e b i r t h . ^
Varendra/VarendrT
may
be taken as a kingdom comprising s e v e r a l
7
n o r t h e r n d i s t r i c t s of the modern s t a t e of Bengal.
h i s t o r i e s h i s b i r t h p l a c e i s g i v e n as Bengal.
parentage
2
i s mentioned
In the other
Nothing of
Cg's
elsewhere.
Childhood
The boy, as soon as he had been born, bowed down b e f o r e h i s
mother, s a y i n g , "Were these ten months no h a r d s h i p to you?"
T h i n k i n g i t a bad omen f o r a newborn c h i l d to be speaking, she
s a i d , "Be q u i e t ! "
was
For seven y e a r s a f t e r he spoke not a word and
thought to be mute.
The only r e f e r e n c e to Cg's mother i s the a l l u s i o n of the Drama,
c i t e d above i n Chapter One
(n.40).
Then a t i r t h i k a p o l e m i c i s t composed an extremely d i f f i c u l t to
understand kavya v e r s e , the sense of which was
a d e n i a l of Buddhist
p h i l o s o p h y , and c i r c u l a t e d i t among the k i n g and the community of
scholars.
When i t appeared
i n the house of V i s e s a k a , he [ V."|
examined i t a t l e n g t h without even b e i n g able to understand the
grammar, not to speak of making a response.
and l e f t the house on some b u s i n e s s .
o l d Candragomin saw i t .
He pondered
At t h a t p o i n t , the seven year
He had no d i f f i c u l t y
meaning and i n making a response.
i n coming to know the
P u t t i n g i t s meaning i n the form
of a s h o r t g l o s s , he wrote h i s r e p l y i n v e r s e .
i n g home, saw
His father,
the w r i t i n g and asked Candragomin's mother:
has been to the house?"
"No
the matter
one has come.
Your mute son
return"Who
was
49
r e a d i n g and w r i t i n g . "
A t t h a t , the f a t h e r questioned
watched h i s mother's f a c e .
h i s son, who
The mother s a i d , "Speak up!"
" I wrote
t h i s , " he s a i d . "This p o l e m i c i s t i s n o t d i f f i c u l t to r e f u t e . "
On
the f o l l o w i n g morning Candragomin and the t T r t h i k a teacher had a
.debate.
Candragomin won and gained a g r e a t p r i z e .
T h e r e a f t e r he came by h i m s e l f , u n i n s t r u c t e d , to know a l l the
common s u b j e c t s o f knowledge, beginning with grammar and l o g i c .
H i s fame spread f a r and wide.
Bu-ston covers c h i l d h o o d with the sentence, "In h i s youth he
became a s c h o l a r . "
Sum-pa and Sde-dge add some d e t a i l .
"From h i s youth he was a s c h o l a r .
Sde-dge:
There was a t T r t h i k a p a n d i t
named *Vyakaranesvara (Lord o f Grammar) whose grammatical cons t r u c t i o n s no one c o u l d understand.
over heterodox and Buddhist
He f l e w the banner of v i c t o r y
doctrines.
He appeared f o r a debate,
and t h i s master, while y e t a c h i l d , defeated him, c o n v e r t i n g him
and h i s f o l l o w e r s to the Buddhist
doctrine."
H i s e r u d i t i o n i s p r a i s e d i n Indian sources
nakaramati says ( V r t t i Nge 389a-b):
as w e l l .
Praj-
"In t h i s [work] the noble
Candra, who has reached the f a r t h e r shore o f h i s own and o t h e r s '
p h i l o s o p h i c systems, who r e f l e c t s the appearance o f a l l t h a t i s
to be known i n the m i r r o r o f h i s awareness, who h o l d s unattached
and unhindered sway over a l l s u b j e c t s o f knowledge, whose i n t e l l e c t u a l f a c u l t y has f l o u r i s h e d with the sap o f the n e c t a r o f
e r u d i t i o n , who l i v e s out of range o f Mara, d w e l l i n g on a high
stage, who has no d e s i r e f o r any v e h i c l e but the Greater,
devoted
as he i s e x c l u s i v e l y to i t , who undertakes the b e n e f i t and p l e a s u r e
of a l l the world, having
developed the e q u a l i t y o f s e l f and o t h e r s ,
who has come to the l i m i t o f the b o d h i s a t t v a course, whose v i g o r
i s u n f l a g g i n g , who has comprehended the equal s e l f l e s s n e s s o f a l l
dharmas—descends to cause the f a m i l y of the P r e c i o u s Three to
f l o u r i s h ever more and, having h i m s e l f c r o s s e d over the mire of
sensual d e s i r e , proposes t h a t o t h e r s c r o s s i t .
has abandoned the a u s t e r i t y of the monk.
H i s own
disciple
In order to t u r n him
back from h i s dependence on d e s i r e f o r a p r i n c e s s , [ he
writes]
t h i s l e t t e r of a d v i c e . "
3
Youth
With t h a t , he
a Mahayana master.
took refuge and
the f i v e bases of t r a i n i n g
with
He knew most of the s u t r a and abhidharma c o l -
l e c t i o n s a f t e r h e a r i n g them only once from the g r e a t master
Sthiramati.
tantric
He r e c e i v e d o r a l t r a n s m i s s i o n (bka'-lung) from a
(vidyadhara) • master named A§oka, and by
accomplishing
mantras ( r i g - s n g a g s bsgrubs-pa) had d i r e c t v i s i o n of the
A v a l o k i t e s v a r a and Tara.
[Thus]he became very
Sum-pa mentions only Asoka who,
he
above.
The
other accounts
learned.
says, granted Cg
p e r m i s s i o n and t r a n s m i s s i o n ( r j e s - l u n g ) .
nobles
(tantric)
On Asoka see C h . l ,
omit t h i s s e c t i o n .
With the t a k i n g of
refuge and l a y p r e c e p t s , Cg f o r m a l l y e n t e r s the Buddhist
Most important
Sthiramati.
n.19
community.
i n t h i s passage i s the a s s o c i a t i o n with
T h i s l a t t e r i s not, i n T i b e t a n t r a d i t i o n ,
closely
Q
connected with Nalanda , so t h i s i s not a b a s i s f o r connecting
the two
may
figures.
The
statement t h a t Cg i s a d i s c i p l e of S t h i r a m a t i
come from o r a l t r a d i t i o n , or i t may
Bstan-'gyur.
A passage of Cg's
be a deduction from the
Defense of L o g i c has been p r e s e n t -
ed above i n Chapter One(n.30-31) as p a r a l l e l to a passage of
S t h i r a m a t i ' s sub-commentary to the Madhyahta-vibhaga.
domain of philosophy,
t h i s MV
and
In the
i t s commentaries can be
identified
51
as an o b j e c t of c r i t i c i s m by Ck i n the Prasannapada and
—
—
the
9
Madhyamakavatara.
Cg i s not l i k e l y a d i r e c t d i s c i p l e of
S t h i r a m a t i , whose l i f e t i m e i s dated ca 510-570"^, but he
upholds t h a t
certainly
tradition.
In the e a s t e r n l a n d of k i n g Bharsa he composed many t r e a t i s e s
•
on the s u b j e c t s of medical examination, p o e t i c s and a r t s .
In
p a r t i c u l a r , he presented many t o p i c s of grammar.
The
t r a n s l a t o r s of Taranatha suggest an emendation of the
king's name to Varsa.
Sum-pa g i v e s i t as Bham-ra-sa.
Compare the colophon to 0 4869,
t r a n s l a t e d by A t i s a :
"a
p r a i s e of Tara by the g r e a t master Candragomin, or d e a t h l e s s
(amara) Candra, who
i s l i k e the c r e s t jewel of l e a r n e d poets,
i n command of the f i v e f i e l d s of knowledge ( v i d y a - s t h a n a - - i . e . ,
l i n g u i s t i c s , l o g i c , p h i l o s o p h y , medicine and a r t s [ MHV
MSA
1554-59.
11.60]).
D h a r m a k i r t i i s s a i d to have boasted t h a t he surpassed Cg i n
p u r i t y of grammar.^
4
Marriage and S e p a r a t i o n
A t t h a t time he took to wife a p r i n c e s s , T a r a by name, and
the k i n g granted him a d i s t r i c t .
T h i s k i n g i s presumably the same as above.
The o t h e r h i s t o r -
i e s mention Varendra as the kingdom, but they f a i l
to note
the
12
g i f t of a d i s t r i c t .
On one o c c a s i o n he heard a servant c a l l her Tara, and
thought,
he
" I t i s not proper to have a marriage p a r t n e r with the
same name as the o b l i g a t i o n a l d e i t y (yi-dam)."
prepared h i m s e l f to move to another l a n d .
So the master
Bu-ston:
He f i r s t begs forbearance o f her.
The phrase may be
taken from the f i r s t l i n e o f the T a r a s t o t r a (0;4489) c i t e d below.
In
the A r y a - T a r a - k u r u k u l l e - k a l p a i t i s taught t h a t the
— —
— — 13
devotee o f T a r a never takes a woman whose name i s Tara.
J
In the
P r a i s e i n C o n f e s s i o n (v.l2d, ch.3 below) there i s some h i n t t h a t
his
r e l a t i v e s were c o n s i d e r e d by Cg an o b s t a c l e to r e l i g i o u s
practice.
The k i n g came to know o f t h i s , and s a i d : " I f he w i l l n o t l i v e
with my daughter,
put him i n a box and throw i t i n t o the Ganges."
Thus he ordered, and thus i t was performed.
Bu-ston:
The k i n g came to know o f t h i s through h i s c o u r t i e r s ,
who had asked Cg the reason f o r p r e p a r a t i o n s .
The master made an e n t r e a t y to the noble Lady Tara and emerged
at
an i s l a n d a t the confluence o f the Ganges with the sea.
That
i s l a n d i s r e p o r t e d to have been c r e a t e d m a g i c a l l y by the noble
Lady.
I t has been g i v e n the name Candradvipa
because Candragomin h i m s e l f dwelt there.
(Candra*s
Island),
[ The i s l a n d ] can be
found nowadays, and i s r e p o r t e d l y l a r g e enough to accomodate
some seven thousand
villages.
Bu-ston s p e c i f i e s t h a t he was saved by composing a s t o t r a , and
i t i s he who r e p o r t s t h a t the i s l a n d was m a g i c a l l y c r e a t e d , adding
t h a t Tara showed h e r face to him and gave him h e r b l e s s i n g ( o f
fearlessness—Sde-dge).
The
s t o t r a Cg composed i s n o t i d e n t i f i e d by Bu-ston,
but the
Puspamala (0 4492) ends with the e n t r e a t y t h a t the m e r i t o f having
composed i t a c t as a boat i n a s s i s t i n g him to c r o s s the ocean o f
samsara.
A f u n c t i o n of T i r a i s s a l v a t i o n from t h e " e i g h t t e r r o r s , i n the
l i s t i n g s o f which drowning
i s always counted.
account o f her e x p l o i t s , notes t h a t Cg was
water.
Taranatha, i n h i s
twice saved by her from
Naudou p o i n t s to Cg as the f i r s t author on Tara.
On Candradvipa see K.A.N. S h a s t r i , e t . a l . , G e o g r a p h i c a l
E n c y c l o p a e d i a of A n c i e n t and Medieval I n d i a , P a r t 1 ( V a r a n a s i :
Indie Academy, undated), s.v.
5
Candradvipa.
Travels
D w e l l i n g on t h a t i s l a n d , he e r e c t e d stone f i g u r e s of the
nobles A v a l o k i t e s v a r a and Tara.
them.
F i r s t fishermen heard t a l e s of
Then o t h e r people appeared, and a c i t y
Bu-ston: He was
developed.
rescued by fishermen, and taken back to the
k i n g of Varendra, who
developed f a i t h i n him.
Bu-ston t e l l s o f
no f u r t h e r t r a v e l s between the here and Nalanda.
Sum-pa f o l l o w s
Taranatha.
1
A s i m i l a r t a l e i s t o l d by Hsuan Tsang of Dharmapala ( c a 530- "56
56l):
He f l e d on the eve o f h i s marriage to a p r i n c e s s to become
14
a monk, and the k i n g ended by r e g a r d i n g him with i n c r e a s e d
faith.
At the c a l l o f noble A v a l o k i t e s v a r a , he was made a "gomin"
type of l a y p e r s o n .
H i s name b e i n g Candra, he was
t h e r e a f t e r known
as Candragomin.
Cg has p r e v i o u s l y taken the f i v e p r e c e p t s of the upasaka.
Now,
18
separated from h i s w i f e , he becomes a c e l i b a t e l a y p e r s o n .
Cg
r e f e r s to h i m s e l f as a layman i n the f i n a l verse of 0 5720.
Then merchants took him to Simhala I s l a n d ( S r i Lanka).
t h a t l a n d was
a plague of l e p r o s y .
noble Simhanada and i t was
In
He e r e c t e d a temple f o r the
spontaneously a l l a y e d .
In t h a t l a n d
a l s o he d i s s e m i n a t e d l i m i t l e s s f i e l d s o f k n o w l e d g e — a r t s , m e d i c i n e ,
and t h e r e s t .
isle,
He d i d p a r t i c u l a r b e n e f i t t o t h e s i m p l e f o l k o f t h e
a n d t a u g h t them w h a t was a p p r o p r i a t e o f t h e G r e a t e r V e h i c l e
Dharma.
He r a i s e d w e a l t h f r o m t h e y a k s a who owned t h e l a n d , a n d
f o u n d e d many c e n t e r s o f t h e Dharma.
F o r a l e p r o s y c u r e s e e 0 3914 b y Cg.
0 3925.
Fora practice
that w i l l
allay all
—
o f Simhanada—afform o f A v a l o k i t e s v a r a - -
illnesses,
—
On b u i l d i n g t e m p l e s s e e
s e e 0 3679.
_
(An e i g h t h c e n t u r y
. 19
Simhanada from A m a r a v a t i h a s been
found.)
Sum-pa h a s o n l y "he e r e c t e d a t e m p l e . "
R e t u r n i n g t o t h e m a i n l a n d o f s o u t h e r n JambudvTpa [ i . e . , t o
S o u t h I n d i a ] , he f o u n d a n d p e r u s e d , i n t h e t e m p l e o f t h e b r a h m a n a
Vararuci,
t h e arrangement
heard from t h e nagas,
a r y t o P a n i n i done b y S e s a n a g a .
be
a n d t h e comment-
W h e r e a s a "commentary" s h o u l d
s m a l l i n words b u t g r e a t i n meaning, u n r e p e t i t i v e b u t complete,
t h e Naga i s q u i t e
s t u p i d , [ f o r h i s work i s ] v e r b o s e b u t s m a l l i n
meaning, r e p e t i t i v e b u t i n c o m p l e t e .
Having thus deprecated
[ P a t a n j a l i ] , he composed t h e C a n d r a - v y a k a r a n a ,
auxiliaries,
together with i t s
a s a commentary t o t h e s e n s e o f P a n i n i .
t h a t work [ o f Cg] " s h o r t , c l e a r and c o m p l e t e "
Even t o c a l l
i s an i m p l i c i t
i n s u l t t o t h e Naga.
On t h i s p a s s a g e
above.
s e e Ch. 1,
s e c . 3-1
a n d n . 6 3 , a n d s e c . 3«4
C a n d r a grammar was c u r r e n t i n I n d i a u n t i l
a t least the
f o u r t e e n t h century, being taught t o Bu-ston and other
20
of t h e L a t e r Spread.
translators
—
Dharmasvamin ( t h i r t e e n t h c e n t u r y )
mentions
t h a t t h e grammar o f C g was more p o p u l a r i n I n d i a t h a n t h a t o f
—
—
Kalidasa.
21
I n t h e s e v e n t e e n t h - c e n t u r y G r u b - m t h a ' o f 'Jam-dbyangs
b z h a d - p a i t i s t h e t h i r d most f r e q u e n t s o u r c e o f c i t a t i o n ,
and i s
used to e x p l i c a t e
6
t h e compound
pratitya-samutpada.
c c
A r r i v a l at Nalanda
Then he came t o g l o r i o u s N a l a n d a , w e l l - s p r i n g o f k n o w l e d g e .
A t N a l a n d a p a n d i t s who
c o u l d endure to d i s p u t e w i t h
w o u l d t e a c h Dharma o u t s i d e t h e w a l l s , and
endure i t would t e a c h w i t h i n .
(upadhyaya),
was
partner?"
He
s t a y e d t h e r e a s do t h o s e who
d i d n o t , w o u l d no
entially. )
So C a n d r a k T r t i , who
listen—or,
A t t h i s , CandrakTrti thought,
He
could
was
a
t e a c h i n g Dharma o u t s i d e a t t h e t i m e .
stood a t the spot.
( T h o s e who
t h o s e who
tirthikas
asked,
"Whence h a v e y o u
" I h a v e come f r o m t h e
"What Dharma do y o u
not
preceptor
Candragomin
wish
to
they would l i s t e n
" I s he
a
debate.
rever-
debating
come?"
south."
know?"
" P a n i n e a n grammar, t h e o n e - h u n d r e d - a n d - f i f t y - v e r s e
p r a i s e , and
the Nama-samgTti."
Although
these
all
h i s s p e e c h was
m o d e s t i n t h a t he
t h r e e t e x t s , t h e s e n s e o f i t was
grammar, s u t r a and
tantra.
So
c l a i m e d o n l y t o know
to a f f i r m a knowledge of
C a n d r a k i r t i thought.
"Is
this
Candragomin? and p u t t h e q u e s t i o n .
"Thus am
I known i n t h e world'.:"
On N a l a n d a see H.D.
(Delhi:
S a n k a l i a , U n i v e r s i t y o f Nalanda second
ed.
O r i e n t a l P u b l i s h e r s , 1972).
Here the h i s t o r i a n s ' b i a s b e g i n s
the s e c t i o n ,
t o show.
Padma d k a r - p o
"When he came t o d i s p u t e w i t h C a n d r a k i r t i "
Sum-pa a g a i n f o l l o w s T a r a n a t h a .
begins
(90.4).
A l l the h i s t o r i e s p r e s e n t
his
c l a i m t o know t h e t h r e e t e x t s , b u t o n l y T a r . p o i n t s up h i s m o d e s t y .
Ruegg h a s n o t i c e d t h i s h i s t o r i a n ' s a n t i p a t h y t o Ck
i n context of
" d o c t r i n a l h o s t i l i t y " b e t w e e n h i s J o - n a n g - p a s e c t and
a
i t s Dge-lugs-
pa oppressors.
23
J
5
Tar. uses h o n o r i f i c terms (dgongs, gsungs)
f o r Ck, as though t e l l i n g the s t o r y from Cg's p o i n t o f view.
Among the three f i e l d s o f knowledge i n which Cg c l a i m s
competence, grammar has been d i s c u s s e d i n Ch. 1 above.
H i s com-
mentary to the Manjusri-nama-samgiti (0 33&3) i s one o f h i s major
s u r v i v i n g works.
The s t o t r a r e f e r r e d to i s the Satapancagatka
a t t r i b u t e d to Asvaghosa (0 2038).
" I t i s not w e l l , d e c l a r e d [ C k ] , f o r a g r e a t s c h o l a r to a r r i v e
l i k e a b o l t of l i g h t n i n g .
The Community must welcome you.
i n the c i t y f o r a w h i l e . "
Cg s a i d , "How
welcomed by the Community?
can I, a layman, be
C a n d r a k i r t i d e c l a r e d , "There i s a way.
An image of noble M a n j u s r i w i l l be i n v i t e d .
n i n g i t with a chowrie.
You may
arrive
M a n j u s r i s a t i n the middle.
Noble
C a n d r a k i r t i waved a chowrie on h i s
Candragomin waved a chowrie on the l e f t .
made welcome i n f r o n t .
fan-
The Community w i l l be welcoming M a n j u s r i . "
In time, three c h a r i o t s were arranged i n t h i s way.
right.
Wait
The Community
Countless numbers of people came to see.
The image o f Manjughosa appeared to be r e a l to Candragomin, and
he p r a i s e d i t with [~ the s t o t r a ] beginning, "Manjughosa, you are
p r a i s e d by ten m i l l i o n Tathagatas of a l l d i r e c t i o n s . "
of M a n j u s r i turned i t s f a c e around and l i s t e n e d .
The image
Because the
people exclaimed, "Look what the statue over there i s doing!" i t
remained as i t was, and became known as the Noble with h i s Neck
Turned L e f t . "
At t h a t , Candragomin's f a i t h i n c r e a s e d i n f o r c e .
The c h a r i o t
t r a n s p o r t i n g him f a i l e d to h o l d back, and p u l l e d ahead o f Candrak i r t i , who
thought, "This one has a g r e a t deal o f c o n c e i t .
debate with him."
L e t me
6
The
s t o t r a i s 0 353^.. T h i s i s the second i n c i d e n t to show
Cg as a v i s i o n a r y
poet whose words, spoken i n f a i t h t h a t the
image i s r e a l i t y , have the power, s i d d h i , to a f f e c t h i g h e r l e v e l s
of
reality.
The
statue f r e e z e s back i n t o l i f e l e s s n e s s when
n o t i c e d by o r d i n a r y people who
have not t h i s power, as the
v i v i f i e d statue of A v a l o k i t e s v a r a (below) w i l l f r e e z e when conf r o n t e d by Ck.
Because Cg's
r e p u t a t i o n as a t a n t r i c siddha i s
based i n p a r t on these s t o t r a , he cannot be separated from Cg
kavi.
as
Ck i s a l s o c o n s i d e r e d to have been a siddha, but there i s
25
doubtless a l a t e r f i g u r e (ca n i n t h century)
J
named Ck, he must
be presumed by the h i s t o r i a n s to have l i v e d f o r at l e a s t three
hundred y e a r s - - a c c o r d i n g to Taranatha,
i n other than p h y s i c a l
26
form.
The problem does not a r i s e f o r Cg, none of whose works
are considered by the Tibetans to belong to a l a t e r p e r i o d .
Cg i s i n c l u d e d i n the l i s t
of e i g h t y - f o u r siddhas by
Rdo-rje
27
gdan-pa
28
'gyur.
and i n o t h e r — b u t not a l l — l i s t i n g s of them i n the
This l i s t
Bstan-
i s d e s c r i b e d by T u c c i as more b r o a d l y based
than the o t h e r s , i n c l u d i n g "personages w e l l known f o r t h e i r p h i l o s o p h i c a l and dogmatical works as w e l l as f o r t h e i r m y s t i c a l
experiences, l i k e Dharmakirti or A t i s a " , and as b e i n g f o l l o w e d
29
e s p e c i a l l y by the Dge-lugs-pa.
Cg i s p i c t u r e d i n l a t e r t r a d i t i o n
among the siddhas, with s u b s c r i p t i o n s r e f e r r i n g to h i s v i c t o r y
over the t i r t h i k a i n d i s p u t e , and h i s p r o t e c t i o n from water by
— — 30
Tara.
As a siddha, Cg a l s o appears i n a l i s t of named p r i n t e d
31
on f l a g s at M i l a r e p a ' s
castle.
A source f o r t h i s s t o r y , and f o r o t h e r s concerning Cg a t
Nalanda, i s not d i f f i c u l t to t r a c e .
Chag l o t s a v a Chos-rje
(Dharmasvamin), a c c o r d i n g to h i s biography,
on h i s v i s i t to Nalanda i n 1235.
was
Around f o u r of
dpal
shown f o u r statues
them--Avalokites-
vara,' M a n j u s r i
and T a r a — w e r e woven s t o r i e s of Cg t h a t correspond
to those r e l a t e d by Taranatha.
(The f o u r t h , o f Ye-shes mgon-po
(=Mahakala) has to do with the r e s i s t a n c e to T u r k i c
marauders.)
The emphasis upon Cg i n t h i s t r a v e l l e r ' s account o f t r a d i t i o n s
c u r r e n t a t Nalanda seems q u i t e d i s p r o p o r t i o n a t e ,
other
c o n s i d e r i n g the
s c h o l a r s t h a t are a s s o c i a t e d with the i n s t i t u t i o n .
Dharmasvamin's
account o f the statue with neck turned i s
s i m i l a r to t h a t o f Taranatha, hut t h a t Cg does n o t compose a
s t o t r a - - h i s f a i t h alone s u f f i c e s to b r i n g the statue
to l i f e .
Then the people see i t as an inanimate t h i n g (bem-po), and the
v i s i o n disappears.
Dharmasvamin
d i g r e s s e s a t t h i s p o i n t to i n - '
s t r u c t the b i o g r a p h e r - d i s c i p l e t h a t a support ( r t e n )
considered
as r e a l can expound the Dharma, whereas an image c o n s i d e r e d
to be
32
a r t i f i c i a l brings l i t t l e
blessing.
Bu-ston does n o t r e l a t e the c h a r i o t episode, but f u r t h e r on
(ed. 8 3 6 . 4 ,
t r . 2.133) he mentions the composition o f a s t o t r a
t h a t turned
the head o f M a n j u s r i .
Sum-pa f o l l o w s Taranatha.
notes t h a t the p r a i s e has f o u r t e e n verses
Ngor
(as does 0 3524) and,
with Padma dkar-po and Sde-dge, has Manjughosa t u r n h i s head and
ask,
"Have I such q u a l i t i e s ? "
In a l l the accounts save t h a t of
Bu-ston (who e v i d e n t l y does not l i k e the m o t i f ) , the r i v a l r y o f
lay
v e r s u s monastic e n t e r s the s t o r y a t t h i s p o i n t .
T h i s episode i s r e - t o l d by the contemporary Dge-bshes Ngawang
Dhargyey (Ngag-dbang dar-rgyas) to i l l u s t r a t e the r u l e of r e s p e c t
to guru: a monk should
not p r o s t r a t e h i m s e l f
revere h i s teacher,
but should
i n p u b l i c to a layman.
nonetheless
In h i s account, Cg's
humble r e f u s a l to be an o b j e c t of reverence to the monastic community, and Ck's ruse o f parading a statue i n f r o n t are recounted
33
without the ending.
7
Debate with C a n d r a k i r t i
In that
[debate] , Candragomin r e l i e d upon the t r a d i t i o n o f
t
Asanga and upheld the s i d e o f Vi.jnapti.
the t e x t o f Nagarjuna
as e x p l i c a t e d by B u d d h a p a l i t a and o t h e r s ,
u p h o l d i n g the s i d e o f Nihsvabhavavada.
years.
C a n d r a k T r t i r e l i e d upon
They argued f o r seven
Many people were always p r e s e n t to see the debate.
the l o c a l boys and g i r l s vaguely understood i t ,
Oh the works o f the noble
Even
and sang:
Nagarjuna,
To some are medicine, to some poisonous;
The works o f A j i t a
and
noble Asanga,
Are a very n e c t a r f o r a l l the people.
Sum-pa: "Even the householders vaguely understood i t . "
Bu-
ston, i n documenting the c o n t r o v e r s y , e n t e r s o n l y the A v a l o k i t e s v a r a episode t h a t appears a t the end.
dkar-po.
So a l s o Sde-dge and Padma
Only Tar. i d e n t i f i e s the two s i d e s by t h e i r
V i j n a p t i r e f e r s to the Mind-only
doctrines.
s c h o o l , Nihsvabhavavada
Madhyamaka d o c t r i n e of the emptiness o f a l l dharmas.
to the
The Jo-nang
pa s e c t combines the two i n the Great Madhyamaka (dbu-ma chen-po)
The•"text o f Nagarjuna".is the Mula-madhyamaka-karika, i t s " e x p l i
c a t i o n by B u d d h a p a l i t a h i s v r t t i to i t .
The two s c h o o l s have, as
has been p o i n t e d out, a t r a d i t i o n o f debate, and t h i s i s borne
out by evidences i n the works o f Ck.
Candragomin used to l i v e i n the temple
kitesvara.
o f the noble Avalo-
C a n d r a k i r t i would s e t f o r t h arguments by day, the
responses to which [Cg] would request from the noble A v a l o k i t e s v a r a that n i g h t , and p u t [ t o Ck] i n the morning.
T h i s had gone
on f o r many months when on one o c c a s i o n , when the debate had
neared i t s end, C a n d r a k i r t i thought, "He must be l e a r n i n g these
60
arguments from somebody."
F o l l o w i n g Candragomin out, he came to
the temple and l i s t e n e d o u t s i d e the door.
A v a l o k i t e s v a r a was
The
stone statue of
educating him as a master teaches h i s d i s c i p l e ,
speaking Dharma to Candragomin.
"Is not the noble showing p a r t i a l i t y ? "
throwing open the door.
said
Candrakirti,
[The n o b l e ] turned i n t o a stone s t a t u e ,
remaining with f i n g e r r a i s e d as though t e a c h i n g Dharma.
this,
With
[the s t a t u e ] came to be known as the Noble w i t h Raised
Forefinger.
Bu-ston
The
debate ended on t h i s o c c a s i o n .
(ed. 8 3 6 . 6 - 8 3 7 - 1 )
translated at 2.134).
twice, the f i r s t
"Please show no p a r t i a l i t y "
Ngor and Sde-dge r e l a t e t h i s
time s.v. Ck (Ngor 2 0 5 . 2 - 4 ;
(mis-
incident
Sde-dge 1 5 3 - 5 - 6 ) .
In the account of Dharmasvamin, a statue of Khasarpana s i t s i n
"the r o y a l v i h a r a " .
Cg delays h i s answers and once, when he goes
out as though to r e l i e v e h i m s e l f , Ck s p i e s upon him and
sees
Khasarpana, h i s hand i n gesture of g i v i n g (dana-mudra), r a i s e h i s
f o r e f i n g e r as though i n p r a s a n g i k a d i s p u t a t i o n .
Upon b e i n g thus
seen, he f r e e z e s , and "nowadays there i s found [ a s t a t u e ] of human
35
s i z e with r a i s e d f o r e f i n g e r . - '
n J
In the Bstan-'gyur,
an a d d i t i o n to the colophon
of 0 4870,
a
T a r a s t o t r a , goes: " I t i s s a i d t h a t when the master made p r a i s e of
t h a t wooden image of Tara, she r a i s e d her f o r e f i n g e r , and so
she
i s known as Tara with R a i s e d F o r e f i n g e r . "
C a n d r a k i r t i made an.earnest e n t r e a t y of A v a l o k i t e s v a r a , who
t o l d him,
i n a dream: "You
no need of my
blessing.
on Candragomin."
are b l e s s e d by Manjughosa, and so have
Therefore I have bestowed some b l e s s i n g s
T h i s much i s g e n e r a l l y known.
P r a c t i t i o n e r s of
the Guhyasamaja say t h a t he e n t r e a t e d [Avalokitesvara]
a g a i n to be
61
shown h i s f a c e , and was
t o l d to meditate on Guhyasamaja.
Meditat-
i n g f o r seven days, they say, i n s i d e the western gate o f the
mandala, he had a v i s i o n of r e d A v a l o k i t e s v a r a s t a n d i n g e r e c t
l i k e a p i l e of coral.
The account t h a t i s " g e n e r a l l y known" c o n t i n u e s as f o l l o w s
(Ngor 2 0 5 . 5 - 2 0 6 . 1 }
Sde-dge 1 5 3 - 7 - 1 5 4 . 2 ) :
"Having awakened, he
begged over and over, 'Even so, show me your f a c e , " and[Avalok i t e s v a r a ] made h i m s e l f manifest.
He begged, ' S i t on the crown
of my head and show y o u r s e l f to everyone.'
"'Even i f I were to come b e f o r e everyone, they would not see
me on account of t h e i r karmic o b s c u r a t i o n s . '
"'Show y o u r s e l f anyway.'
to the people of the c i t y :
the crown o f my head.
C a r r y i n g him on h i s head, [Ck] s a i d
'The noble A v a l o k i t e s v a r a i s seated on
L e t everyone
Some saw n o t h i n g a t a l l .
do s a l u t a t i o n and worship.'
Some saw a dead dog.
preached Dharma, s a i d he was mad.
One woman who
only h i s f e e t and a t t a i n e d o r d i n a r y s i d d h i .
Most, when he
sold liquor
saw
Thus i t i s r e p o r t e d . "
The account o f the Guhyasamajists i s t h a t of Dharmasvamin
(pp. 3 0 , 9 1 - 9 2 ) .
Bu-ston takes t h i s s i d d h a Ck, who
PradTpa-uddyotana
commentary to the Guhy asama j a - t a n t r a , to be the
same as Ck the Madhyamaka p h i l o s o p h e r .
v a t i o n s to t h i s v i e w . I n
composed the
Taranatha expresses r e s e r -
any case, the p o i n t made by Tar. i s
t h a t Cg, b e i n g devoted p r i m a r i l y to A v a l o k i t e s v a r a and T a r a , i s
endowed with compassion
(see a l s o the s t o r y of the o l d woman below)
and with v i s i o n , whereas Ck, devoted to M a n j u s r i , i s more c l e v e r
and l e a r n e d .
W a s s i l i e f suggests that Ck went south a f t e r the debate.
37
62
8
Works
During h i s subsequent
stay a t Nalanda,
[Cg] taught Dharma
extensively.
F i n d i n g an e x c e l l e n t grammatical
verse t r e a t i s e ,
entitled
Samantabhadra, w r i t t e n by C a n d r a k i r t i , he acknowledged h i s
Vyakarana-sutra
to be not so w e l l composed.
T h i n k i n g i t would be
of no use to the world, he threw the book i n t o a w e l l .
Lady T a r a p r o p h e c i e d to him:
own
The
noble
"Because you composed t h i s with the
good thought of b e n e f i t f o r o t h e r s , i t w i l l be o f g r e a t b e n e f i t
to
f u t u r e l i v i n g beings.
Because C a n d r a k i r t i [composed h i s l
come with c o n c e i t f o r h i s l e a r n i n g , h i s w i l l be of l i t t l e
to
others.
So e x t r a c t t h a t volume from the w e l l ! "
out as he had been t o l d .
benefit
He took i t
By merely d r i n k i n g the water of t h a t
w e l l one becomes exceedingly wise.
The Candra fsystem of grammar]
has been very popular from t h a t time up to the p r e s e n t ;
i n s i d e and o u t s i d e [the
over-
Buddhist community] s t u d i e s i t .
everyone
The
Samantabhadra soon d e c l i n e d , and today one would s c a r c e l y know
of
i t s existence.
Only Tar. i n c l u d e s the o v e r t s l i g h t s to Ck and h i s grammar.
(For
the account of Sum-pa see C h . l , sec.3-1 & n . 6 7 . )
Bu-ston t e l l s us, i s known as Candra's Well.
The
well,
Sum-pa: Cg i s
exhorted by both T a r a and A v a l o k i t e s v a r a .
The s u t r a o f Cg i s 0 5?67Bstan-'gyur
The Samantabhadra i s found i n the
i n the V y a k a r a n a - l i n g a v a t a r a of Thon-mi Sambhota, a
b r i e f work on composition (0 5835» see colophon Ngo
4o6.5;Tar. ,
t r . p. 206 n . 5 1 ) .
He composed many t r e a t i s e s on the m a n i f o l d a r t s and s c i e n c e s - on grammar, l o g i c , medicine, m e t r i c s , usage, p o e t i c s (kavya)
and
63
a s t r o l o g y and
the
like.
Hence h i s r e p u t a t i o n f o r v e r s a t i l i t y .
Bu-ston mentions only
medicine by name.
While he was
Tara s a i d to
Therefore
ledge,
t e a c h i n g c h i e f l y these to h i s d i s c i p l e s , noble
him:
Read the Dasabhumika and
the
The
Gandalamkara and
Lankavatara,
The
[ P r a j n l p a r a m i t a ] , mother of the
Why
compose such t r i v i a l
the
Candrapradipa,
verses?
he c u r t a i l e d the t e a c h i n g
of s e c u l a r f i e l d s of know-
and preached u n i n t e r r u p t e d l y
to o t h e r s these f i v e marvel-
l o u s s u t r a s , r e c i t i n g them d a i l y to h i m s e l f .
composed t r e a t i s e s summarizing the
Jinas--
In a d d i t i o n ,
he
sutras.
•
Gandalamkara i s a dharani
t
•
(0 692);
more l i k e l y the Gandavyuha
•
i s being r e f e r r e d to.
Sum-pa: "by
the
•
Bu-ston: He
i s exhorted by
•
Avalokitesvara.
noble(s)."
They say t h a t i n g e n e r a l he composed, during the course of h i s
c a r e e r , f o u r hundred and
hundred and
thirty-two
i n d i v i d u a l minor works:
one
e i g h t p r a i s e s , one
hundred and
e i g h t t r e a t i s e s on
r e l i g i o n [ i . e . , Buddhism], one
hundred and
e i g h t t r e a t i s e s on
s e c u l a r knowledge, and
a d d i t i o n , he
one
hundred and
e i g h t on the a r t s .
In
composed a t r e a t i s e e n t i t l e d PradTpamala t h a t shows
a l l the graded path of the b o d h i s a t t v a .
l a t e d widely, but
T h i s l a s t has not
circu-
i t i s s a i d on good a u t h o r i t y t h a t i t s t e a c h i n g
method e x i s t s even nowadays i n D r a v i d a and on Simhala I s l a n d .
•
The
Samvara-vimsaka (0 5582) and
s t u d i e d by a l l Mahayana p a n d i t s who
—
—
—
—
—
—
—
—
—
—
—
—
—
the * T r i k a y a v a t a r a
came a f t e r him.
The
—
_
—
—
—
have been
hundred
64
and e i g h t r i t u a l s o f T a r a (0 4488) and the hundred and e i g h t
r i t u a l s o f A v a l o k i t e s v a r a composed by t h i s master appear i n T i b e t an t r a n s l a t i o n .
In g e n e r a l , many t r e a t i s e s a p p e a r [ i n the Bstan-
'gyur] as having been w r i t t e n by him.
The Pradrpamala mentioned here i s l i k e l y i d e n t i c a l to the
"commentary to the Candrapradrpa"(i.e., t o the Samadhiraja s u t r a )
mentioned by Bu-ston and Sde-dge.
The summary o f t h a t
sutra,
mentioned above the minor works above, would p r o b a b l y be d i f f e r e n t .
The T r i k a y a v a t a r a i s a l l u d e d to by 'Jam-dbyangs bzhad-pa.
The
hundred and e i g h t r i t u a l a c t s o f T a r a (0 4488) a r e i d e n t i f i e d by
Mkhas-grub-rje
as based upon the Tara-namastasataka
(0 391-392)
spoken by A v a l o k i t e s v a r a to p r o t e c t a g a i n s t the e i g h t t e r r o r s .
The t r a n s l a t i o n o f 0 4488 i s by AtTsa.
Mkhas adds t h a t based upon
(0 77) he d i d the twenty-one
the Namastare-ekavimsati
rituals.
Mkhas notes a t the end o f the s e c t i o n on K r i y a t a n t r a t h a t Cg
40
d e a l t only w i t h the minor
ceremonies.
The hundred and e i g h t r i t u a l s o f A v a l o k i t e s v a r a found i n the
Bstan-'gyur a r e a s c r i b e d to A j i t a m i t r a g u p t a (0 3 5 6 2 - 3 6 6 8 ) .
Those
a s c r i b e d by the h i s t o r i a n to Cg may be taken as a l o o s e c a t e g o r i z a t i o n o f h i s m i s c e l l a n e o u s works on t h a t
9
deity.
The o l d woman
Once there was a poor o l d woman who had a b e a u t i f u l daughter.
Having n o t the means to marry h e r o f f , she went begging i n v a r i o u s
regions.
Reaching Nalanda, she begged [ f o r some] o f the f a b l e d
wealth o f C a n d r a k i r t i .
" I , b e i n g a b h i k s u , do n o t r e t a i n many
r e q u i s i t e s , " he i n s t r u c t e d her.
"What l i t t l e
the temple, and f o r the monastic community.
found i n the house over there.
I have I need f o r
Candragomin can be
Go ask there. "_
The o l d woman went
65
to
Candragomin's p l a c e to beg, "but he possessed n o t h i n g whatever
but the s e t of c l o t h e s on h i s body and a copy of the e i g h t thousand
[verse Prajnaparamita sutra"].
an image of Tara.
There, on a p a i n t e d w a l l , s a t
With a thought of i n t e n s e sympathy f o r the
p o v e r t y - s t r i c k e n [woman], he e n t r e a t e d the [image], t e a r s
ing
from h i s eyes.
stream-
The [image] turned i n t o Tara h e r s e l f .
She
removed her body ornaments formed with v a r i o u s p r e c i o u s s t o n e s i n c l u d i n g an i n v a l u a b l e j e w e l — a n d gave them to the master.
bestowed them upon the [ o l d woman], who
was more than
He
satisfied.
The p a i n t e d f i g u r e , b e r e f t of i t s ornaments, came to be known as
Tara without Ornaments.
The t r a c e s l e f t by the removed ornaments
were aflame.
Sum-pa and Ngor omit a l l r e f e r e n c e to Ck i n t h i s s t o r y .
ston, who
Bu-
t r a n s l a t e d the i n c i d e n t i n the Bstan-'gyur, omits i t
entirely in his history.
Two
are
sources are known f o r t h i s anecdote, and the d i f f e r e n c e s
noteworthy
enough to c i t e them i n f u l l .
'gyur:^"'" " To Tara.
F i r s t , from the Bstan-
Once upon a time, a t a c e r t a i n u n i v e r s i t y ,
the masters C a n d r a k i r t i and Candragomin had something
[One
day], while master C a n d r a k i r t i was
of a r i v a l r y .
t a k i n g a s t r o l l , he
begged by an o l d woman f o r money to marry her daughter.
master
s a i d , " I have none.
master Candragomin.
was
The
Ask over t h e r e , " p o i n t i n g towards
She asked t h e r e .
The master,
however, owned
n o t h i n g but a s u i t of c l o t h e s and a book, and c o u l d not make her
happy.
So she began to c r y .
The master
drew a T a r a with orna-
ments on the w a l l , and composed the S r i - M a h a - T a r a - s t o t r a , the
P r a i s e of Most G l o r i o u s Tara, i n f o r t y v e r s e s .
There emerged
from the p l a c e [ i . e . , from the p i c t u r e ] a p r e c i o u s jewel a n k l e -
66
b r a c e l e t worth e i g h t thousand
by i t s e l f .
He s a t i s f i e d her with i t
as a g i f t . "
The f i r s t stanze of t h i s s t o t r a reads:
As though begging forbearance o f woman, the gate to the
c i t y o f peace,
L i k e a l o v e l y broadway before one to e n t e r the J i n a ' s
path,
L i k e a mantra s e t t i n g one f r e e from the m o t i v a t i o n s
of Mara,
Is w r i t i n g a p r a i s e o f the Most G l o r i o u s by my humble
dull-witted
self.
(The f i r s t three l i n e s announce the m o t i f s o f the f o l l o w i n g three
verses.)
The l a s t l i n e , d e d i c a t i n g the m e r i t gained by i t s
composition,
reads:
May whatever
merit
I have gained, a l l a y the f e a r o f
the despised poor.
The
cf.
second
source f o r t h i s anecdote i s Dharmasvamin (ed.p.31,
t r . pp. 92-93):
"Master Candragomin, b e i n g a b o d h i s a t t v a , had
g i v e n e v e r y t h i n g to beggars,
and had n o t h i n g l e f t .
A t t h a t time
[a troupe o f ] s i n g e r s and dancers, who had come from South I n d i a ,
e n t e r t a i n e d [the p a n d i t s of Nalanda] f o r a f o r t n i g h t .
At t h e i r
request f o r payment he gave them a s u i t o f c o t t o n t h a t he had,
but they d i d n o t want i t .
He wondered what he should g i v e .
the e a s t e r n s u r f a c e o f the monastic
of
Tara.
On
r e s i d e n c e was a p a i n t e d image
He made e n t r e a t y to i t , and she s a i d ,
t a k i n g the r i n g o f f her r i g h t hand with her l e f t
'Give
these,'
to g i v e to him,
and t a k i n g the ornaments o f f h e r shoulders with both hands to give
him,
and the sound of a cymbal was heard.
As he gave them to
the p l a y e r s , the p a n d i t s wondered whence a l l o f these had come,
and upon i n v e s t i g a t i o n found only t h e i r t r a c e s on h e r f i n g e r and
trunk.
So t h i s Tara became known as Tara without
Ornaments.
T h e r e a f t e r one has been able to see, l o o k i n g i n t o the western
gate of the Nalanda temple,
the f e e t
[of the image],
asked f o r b l e s s i n g .
cle
on the e a s t e r n w a l l , d i r e c t l y before
the spot where[Cg] touched h i s head and
O i l dripped from i t and has made a b l a c k c i r
that grants b l e s s i n g .
The a u s p i c i o u s [mark] can s t i l l be
c l e a r l y glimpsed nowadays."
The v e r s i o n from Nalanda, which makes no mention o f Ck o r an
old
woman, emphasizes s i d d h i i n connection with Cg.
'gyur v e r s i o n h i s compassion i s s t r e s s e d .
he i s shown to break both monastic
Here Ck i s i n t r o d u c e d ;
and b o d h i s a t t v a vows (by hoard
ing
wealth and by not s h a r i n g i t ) .
his
l a y r i v a l , who i s p e r m i t t e d to a c q u i r e wealth.
t r a s t , i s a b o d h i s a t t v a ; he f u l f i l l s
example, V.19a of the Vimsaka).
In the Bstan
Ck d i s d a i n f u l l y sends her to
Cg, by con-
the p r e s c r i p t i o n s ( f o r
Cg s t a t e s the i d e a l o f the bod-
h i s a t t v a i n A c t One, verse 8 (my numbering) o f the Lokananda:
He i s to be c a l l e d a b o d h i s a t t v a ,
Who has grown the sprout of b o d h i c i t t a
That i s born from the seed o f compassion;
He spreads the l e a f y bows o f p e r f e c t i o n s
And
fulfills
the needs o f the s u f f e r i n g
Like a wish-granting
tree.
Not a l l accounts c l e a r l y s t a t e t h a t Cg had p a i n t e d the image
of
Tara.
F u r t h e r on i n Taranatha, however, he i s c r e d i t e d with
c o n s e c r a t i n g an image of her ( t r . p.212).
On other
miraculous
images o f Tara see Beyer, The C u l t o f Tara, pp. 236-40.
68
10
Journey to P o t a l a
Having thus spent h i s l i f e
i n working the w e l f a r e o f s e n t i e n t
beings, he r e s o l v e d , a t i t s c l o s e , to go to P o t a l a .
budvipa he s e t s a i l f o r the i s l a n d o f Dhanasri.
From Jam-
§esanaga,
bear-
i n g rancour f o r p a s t c r i t i c i s m , began to destroy the ship with
t i d a l waves.
From the midst o f the sea came a v o i c e : "Throw
overboard Candragomin!"
He made e n t r e a t y to Tara, and the c h i e f ••:
noble came through the sky with h e r r e t i n u e o f f i v e , mounted on a
garuda.
The nagas f l e d i n t e r r o r , and the ship a r r i v e d s a f e l y i n
*
Dhanasri.
Sum-pa omits the naga i n c i d e n t , Bu-ston the e n t i r e journey.
There i s no d i f f i c u l t y i n l o c a t i n g r e f e r e n c e s to T a r a as s a v i o u r ouss from water and from serpents i n the s t o t r a and sadhana of
Cg.
See verse 7 o f the Aryasta-mahabhayottara-Tara-stava
(0 4873)
as t r a n s l a t e d by Beyer ( C u l t , op. c i t . , p. 230):
Though the seas r i s e clamorously upward
as h i g h as the Abode o f Brahma, you body,
the t e r r o r of sea monsters,
i s as a boat i n the
midst t h e r e o f ;
by t h i n k i n g o f Tara I l o s e a l l f e a r .
and verse f i v e o f 0 4490, i n which
she conquers serpents " l i k e a
garuda."
The motif o f s a c r i f i c i n g a passenger to stormy
i n Chinese t r a d i t i o n as w e l l .
seas i s found
Fa Hsien i s almost thrown overboard
43
during h i s r e t u r n journey to China.
J
He made o f f e r i n g s a t the S r T Dhahyakataka s h r i n e t h e r e , and
c o n s t r u c t e d one hundred and e i g h t temples f o r T a r a and one hundred
and
e i g h t f o r the noble A v a l o k i t e s v a r a .
and abides
there i n body to t h i s
The u l t i m a t e w o r l d l y
The
He went to Mount P o t a l a
day.
s i d d h i i s t h a t of
L e t t e r to a Student he
immortality.
sent, through some merchants,
from P o t a l a to a p r i n c e named R a t n a k T r t i , who
his
monastic s t a t u s .
He
had
f a l l e n from
i s known to have acted a c c o r d i n g
to
Dharma a f t e r seeing the L e t t e r .
Sum-pa i s s i m i l a r .
Bu-ston p l a c e s the composition
L e t t e r a t Nalanda, on b e h a l f of "a k s a t r i y a bhiksu who
committed v a r i o u s misdeeds" (ed. 8 3 6 . 2 ) .
vows" has
says:
a sexual innuendo.
"To
of
fell
and
f a l l from monastic
Vairocanaraksita
( t w e l f t h century)
"I have been taught t h a t the d i s c i p l e o f Ck--who i s h i m s e l f
w e l l known to the world--the hero ( v i r a ) R a t n a k i r t i was
being l e d
to the throne by a m i n i s t e r , when t h i s e p i s t l e of S r i Cg
him back" (0 5691,
376b).
The
v r t t i to Prajnakaramati
c e n t u r y ) , as has been noted i n Chapter One
and notes 26-28), says i t was
had
the
f a l l e n for a princess.
span of l i f e was
contemporaneous.
turned
(tenth
above ( S e c t i o n
w r i t t e n f o r Cg's
For Taranatha, who
own
2.2
disciple,
c l a i m s that
l i m i t l e s s , R a t n a k i r t i need not be
who
Cg's
considered
Hence he c o u l d be R a t n a k i r t i the l o g i c i a n
or t a n t r i s t whose works appear i n the Bstan-'gyur.
v i n i s c a y a f o l l o w s Cg's
and/
His Dharma-
Vimsaka i n the canon.
I f R a t n a k i r t i i s indeed r o y a l t y , the l e t t e r to him p l a c e s
Cg
among the c l a s s of " a s c e t i c s concerned with a f f a i r s of s t a t e "
(yatayo
r a j y a v r t t i n a h ) , mentioned i n the Manjusri-mula-kalpa,
,
— —
i n c l u d i n g Asvaghosa and Nagarjuna.
person (Cg had
44
Whether he
other l a y d i s c i p l e s — T a r . , t r . pp.
e p i s t o l a t o r y genre i s s u i t e d , as Asvaghosa says,
i s monk or l a y 222-23),
to
the
"capturing
70
h e a r e r s devoted to o t h e r t h i n g s . "
11
H i s t o r i c a l context
The f i r s t h a l f of the l i v e s o f §rT C a n d r a k i r t i and Candragomin
i s contemporaneous with the r e i g n s of k i n g s Simha and Bharsa.
T h i s i s a l s o the f i r s t h a l f of Dharmapala's l i f e t i m e .
ing
The meet-
of C a n d r a k i r t i and Candragomin a t Nalanda begins the second
h a l f of t h e i r l i v e s , the p e r i o d of Dharmapala's work f o r the
welfare of the world, and the time o f k i n g Pancasimha.
fEnd o f ] Chapter Twenty-four: The Account of the P e r i o d of
King
Sila.
None of the k i n g s i s known i n Indian or Chinese sources.
Dharmapala i s dated, on the testimony of Hsuan Tsang, a t c a 530561,
but t h i s i s c l e a r l y no the i n t e n t i o n o f Taranatha, who has
s p e c i f i e d , a t the b e g i n n i n g of the chapter, t h a t k i n g §ila i s the
son
of SrT Harsa ( t r .
p. 196).
#
•»•
*
A c o n t i n u i n g i n f l u e n c e o f Candragomin upon Buddhist i n T i b e t
can
be seen on s e v e r a l f r o n t s .
The grammar a t t r i b u t e d to him i s
o c c a s i o n a l l y s t u d i e d as a Buddhist a l t e r n a t i v e to the brahmanical
science.
More important are the d i d a c t i c works.
The L e t t e r to a
Student, i n which the imagry of Buddhist d o c t r i n e i s p l a c e d i n
p o e t i c form, c o n s t i t u t e s , with the S u h r l i e k h a o f Nagarjuna, the
l e a d i n g example of i t s genre, and as such has been the model f o r
such i m i t a t i o n s as the c o l l e c t i o n of Blo-bzang rgya-mtsho, the
f i f t h D a l a i Lama (1617-1682).
46
Cg's L e t t e r i s sometimes quoted.
47
The Vimsaka has been s t u d i e d from the e a r l i e s t p e r i o d u n t i l modern
times (see Ch. 4 below); i t formed i n the monastic u n i v e r s i t i e s
of the Dge-lugs-pa e s p e c i a l l y a mnemonic summary o f the b o d h i s a t t v a vow.
From S a n t a r a k s i t a to A t i s a , Tsong-kha-pa and authors of
works on the Three Vows (sdom-gsum), i t has been a b a s i s f o r
d i s c u s s i o n of the b o d h i s a t t v a vow.
I t s importance ensures Cg a
48
p l a c e i n the l i n e a g e of teachers,
education of v a r i o u s l a m a s , ^ ,
l i s t s of r e q u i r e d
reading.^°
, the Thob-yig o f the
and the work i t s e l f a p l a c e i n the
72
Notes to Chapter Two
1.
n.l
On the h i s t o r i e s o f Taranatha and Bu-ston see C h . l ,
above.
2.
On the Ldan-dkar catalogue see C h . l , n>33 above.
On the
Bka'-thang see Ch. 4 below.
3.
D e t a i l s below.
4.
T h i s l i s t i n g i s not i d e n t i c a l to t h a t g i v e n by Hahn with
r e f e r e n c e to the Tohoku catalogue (Lokanandanataka, op.
cit.,
pp. 1 0 - 1 1 ) .
5-
Sum-pa, r e f . Ch. 1,
n . l ; Zhu-chen Tshul-khrims r i n - c h e n ,
Sde-dge'i bstan-'gyur g y i dkar-chag (A.D. 1 7 2 9 ) , v o l 1,
ed.,
Trayang & Jamyang Samten, D e l h i , 1974, 172.1-174.1; L. Candra,
ed., T i b e t a n C h r o n i c l e of Padma dkar-po (1526-1592)
chos-'byung), New
1968,
('Brug-pa'i
D e l h i : I n t e r n a t i o n a l Academy o f Indian C u l t u r e ,
9 0 . 3 - 9 1 . 3 ; Dam-pa'i chos k y i byung-tshul l e g s - p a r bshad-pa
bstan-pa rgya-mtshor ' j u g - p a ' i gru-chen zhes-bya-ba rtson-'phro .'•
kha-skyong-bcas
(Ngor chos^'byung), begun by Ngor-chen Dkon-mchog
lhung-grub (1497-1557), and completed by Ngor-chen
phun-tshogs
1973),
6.
(Derge b l o c k s , p u b l i s h e d Ngawang Topgyay, New
Delhi,
227.4-229.6.
Opening of the Wisdom Eye (Bangkok:
A s s o c i a t i o n Press, 1 9 6 9 ) ,
7.
Sangs-rgyas
D.D.
S o c i a l Science
p.22.
Kosambi and V.V.
Gokhale, S u b h a s i t a r a t n a k o s a (Cam-
b r i d g e : Harvard U n i v e r s i t y Press, 1 9 5 7 ) , p. x x x v i i & n.;
Majumdar, A n c i e n t I n d i a , rev. ed. ( D e l h i : M o t i l a l ,
R.C.
i960),
pp. 318-19.
8.
Bu-ston has him there b r i e f l y as a c h i l d ( t r .
2.147).
Hsiian Tsang mentions Sthiramati/Saramati among the l u m i n a r i e s of
73
Nalanda
( B u d d h i s t Records, op, c i t . ,
2 . 1 7 1 ) , h u t i n p h i l o s o p h y he
i s a s s o c i a t e d w i t h t h e " s c h o o l o f V a l a b h i " , a s o p p o s e d t o Dharmap a l a and the "school o f Nalanda"
9.
138ff;
441-42).
P P ed. p. 159, May, t r . p. 122; ed. 174-75, t r . May p p .
e d . pp 274-75; e d . 523. t r . S t c h e r b a t s k y p. 293; MAV c h . 6
vv. 7 2 f f ,
115
( t r . pp. 278-79);
s e e a l s o R p. 342.
10.
F r a u w a l l n e r , WZKSO 1 9 6 l (pp. 136-37-
11.
T a r a n a t h a , t r . p. 234; B u - s t o n 2 . 1 5 4 ,
Krom, B a r a b u d u r ,
vol.
(R pp.
1,
op, c i t . ,
engraved a t Barabudur,
p. 756; S t c h e r b a t s k y , B u d d h i s t L o g i c ,
(New Y o r k : D o v e r , 1 9 6 2 ) , p. 36 n . 3 -
12. Y u l - ' k h o r , d e f i n e d b y Das'
source as a
hundred-thousand
households.
13.
S. B e y e r , The C u l t o f T a r a ( B e r k e l e y : U n i v e r s i t y o f C a l i -
f o r n i a , 1 9 7 3 ) , P- 0 7
k
14.
B u d d h i s t Records, op, c i t . ,
D h a r m a p a l a s e e N. A i y a s w a m i
S e r i e s No. 3 2 ( 1 9 4 2 ) ,
2.229-30.
On t h e d a t e o f
S a s t r i , Alambanapariksa, Adyar
pp. x x i - x x i i ;
Library
F r a u w a l l n e r , WZKSO 1961, p p .
132-34.
15.
B e y e r , C u l t , op. c i t . ,
p p . 229-30.
16. Ngawang G e l e k Demo, e d . , T a r a n a t h a ' s L i f e
o f t h e Buddha and
h i s H i s t o r i e s o f t h e K a l a c a k r a a n d T a r a t a n t r a (New D e l h i , 1 9 7 1 ) »
444.4-5.
17.
J . Naudou, L e s B o u d d h i s t e s K a s m i r i e n s a u Moyen Age ( P a r i s
P r e s s e s U n i v e r s i t a i r e s de F r a n c e , 1 9 6 8 ) , p. 64.
18.
I n BA, e d . 2 6 4 . 7 f f »
t r . p. 297, t a k i n g t h e g o m i n vow i s a
step towards monastic o r d i n a t i o n .
What was p r e v i o u s l y a n h o n a r a r y
e p i t h e t f o r a l a y p e r s o n i s here an e c c l e s i a s t i c a l rank.
See a l s o
C h . l , s e c t i o n 2.3 a n d n . 4 4 a b o v e f o r ifche same a c c o u n t b y Sum-pa.
F o r o t h e r g o m i n l a y m e n s e e T a r a n a t h a , t r . p p . 246,
337-
74
19.
Joshi, Studies,
20.
BA e d . p p . 792, 793-
21. R o e r i c h ,
22.
op, c i t . ,
p. 75-
Dharmasvamin, op, c i t . ,
Paul J e f f r e y Hopkins, Meditation
U n i v e r s i t y M i c r o f i l m s , 1973),
p. 85o n E m p t i n e s s (Ann
Arbor:
pp. 827ff.
esp.
23.
Ruegg, L i n g u i s t i q u e , o p , c i t . , p. 9 1 .
24.
Translated
S. B e y e r , The B u d d h i s t E x p e r i e n c e
(Encino
Cali-
f o r n i a : D i c k e n s o n , 1 9 7 4 ) , p p . 1-6.
25.
G. T u c c i , T i b e t a n
Painted
S t a t o , 1 9 4 9 ) , p. 214. S h o u l d n o t
t o Cg r a t h e r t h a n C k ?
26.
Tar.,
27.
*Vajrasana;
Scrolls
(Rome: L i b r a r i a d e l l o
t h e Candra-pa o f h i s l i s t i n g
C f . t h e name i n T o n i
refer
S c h m i d , n. 30 b e l o w .
t r . p. 199p o s s i b l y t h e t r a n s l a t o r o f Cg's Simhanada-sad-
hana.
28.
(Ck
Tucci, Scrolls,
op. c i t . ,
p p . 227-231, n o . 20 o f l i s t 2
i s no. 5 9 ) .
29.
I b i d . p. 231.
30.
Toni
S c h m i d , The E i g h t y - f i v e S i d d h a s , R e p o r t s f r o m t h e
S i n o - S w e d i s h E x p e d i t i o n , n o . 42 ( S t o c k h o l d :
Statens
Etnografiska
Museum, 1 9 5 8 ) , p. 51; A l b e r t G r u n w e d e l , D i e G e s c h i c h t e n d e r
vierundachtzig
see
Z a u b e r e r , B a e s s l e r A r c h i v v o l . 5 (1916),
f i g u r e 2;
a l s o F. L e s s i n g , Y u n g - h o - k u n g , R e p o r t s f r o m t h e S i n o - S w e d i s h
E x p e d i t i o n , n o . 18 ( S t o c k h o l m , 1 9 4 2 ) , p. 152.
31. R j e - b t s u n m i - l a ' i s r a s - m k h a r d g u - t h o g t u d a r - g s h a m s p h u l b a ' i d k a r - c h a g s , i n t h e C o l l e c t e d Works o f K l o n g - r d o l
Satapitaka
Culture,
32.
Bla-ma,
S e r i e s v o l . 1 0 0 ( D e l h i : I n t e r n a t i o n a l Academy o f I n d i a n
1973).
Roerich,
D h a r m a s v a m i n , o p , c i t . , e d . p. 3 1 ,
f
c r . t r . p. 9 2 .
75
33-
Asvaghosa,
Fifty
Verses of Guru-devotion
(Dharamsala:
L i b r a r y o f T i b e t a n W o r k s a n d A r c h i v e s , 1975)» p p . 10-11.
34.
See R p. 139 & r e f . n . 3 -
35'
R o e r i c h , D h a r m a s v a m i n , o p , c i t . , p p . 3 1 , 91*
vara- Khasarpana
and sword.)
(Avalokites-
s i t s on a l i o n , b e a r i n g , l i k e M a n j u s r i , a l o t u s
R o e r i c h m i s t r a n s l a t e s C k ' s " P l e a s e show n o t p a r t i a l i t y ,
b u t s p e a k t o me a s w e l l . "
36.
Scrolls,
37-
B u - s t o n , t r . 2 . 1 3 4 ; T a r . , t r . p. 1 9 9 ; s e e a l s o
o p , c i t . , p. 2 1 4 .
G o d e f r o y de B l o n a y , M a t e r i a u x p o u r s e r v i r a l ' H i s t o i r e de
l a Deesse Buddhique
p. 1738.
Tucci,
Tara (Paris: L i b r a i r i e Emile B o u i l l o n ,
1895),
See t h i s c h a p t e r o n t h e r o l e o f T a r a i n T a r a n a t h a .
See l i s t
o f Cg's w o r k s above.
'Jam-dbyangs
bzhad-pa's
s t a t e m e n t s h o u l d p r o b a b l y r e a d "Some s a y t h a t Cg i s o f t h e o p i n i o n . .." r a t h e r t h a n O b e r m i l l e r ' s "Cg i s o f t h e o p i n i o n t h a t some
say..."
the
B u t t h i s t e x t i s u n a v a i l a b l e t o me.
On s i m i l a r t e x t s i n
Y o g a c a r a s c h o o l s e e R p . 49 n . 2 & r e f s .
39'
Mkhas-grub-rje, Fundamentals,
o p , c i t . , p p . 126, 127.
h a s b e e n t r a n s l a t e d b y B e y e r , C u l t , o p , c i t . , p p . 211-12.
t e n t a t i v e l y i d e n t i f i e s t h e twenty-one
b u t t h e y a r e more l i k e l y
Wayman
r i t u a l s a s 0 4491 a n d 4492,
the ceremonies
40. Mkhas, F u n d a m e n t a l s ,
0 77
0 3905-3925'
o p , c i t . , p p . 138-139.
a u t h o r i t y on U s n i s a s i t a t a p a t r a see i b i d .
F o r Cg a s a n
p p . 1 1 8 , 119•
On A t i s a
a n d t h e s p r e a d o f T a r a w o r s h i p i n T i b e t s e e B e y e r , C u l t , op. c i t . ,
p. 1 2 1 , where t h e i m p o r t a n c e o f C g i s m i n i z e d .
(p.
L a t e r Cg i s c i t e d
467) a s t h e a u t h o r i t y f o r m a n t r a r e c i t a t i o n .
a t N a l a n d a i n Cg's d a y s e e i b i d .
t i m e s Krom, B a r a b u d u r ,
temple t o T a r a ) .
On t h e T a r a
cult
p. 8 , a n d f o r h e r c u l t i n t h o s e
o p , c i t . , 2.317-18, a n d 2.290 ( a J a v a n e s e
A c c o r d i n g t o Krom, B a r a b u d u r
dates from the eighth
century
1.25,
(ibid.,
c a 76O-78O.
w i t h Cg a r e r e p r e s e n t e d t h e r e
4l.
Go
See n o t e s
A l l thebodhisattvas associated
(ibid.,
2.295ff).
23-25 o f Ch. 1 a b o v e .
The T i b e t a n r e a d s
3 9 1 a . 3 - 7 ; T o h 4 3 4 0 , D Ngo 1 5 4 b . 6 - 1 5 5 a . 1 ) :
rgyus
( t s a n d r a go m i ' i 1 6
1
bzhugs s o ) t a r a y a i / sngon g t s u g l a g khang z h i g n a s l o b
dpon z l a g r a g s
d a n g t s a n d r a go m i g n y i s c u n g z a d ' g r a n
3
dpon z l a g r a g s
mar
(N Mdo
4
3
s k u ^'chag-^ p a ' i t s h e r g a n
skad/
slob
. 4
mo z h i g g i s
b u mo b a g
g t o n g b a ' i n o r b l a n g s p a s s l o b dpon ^ n g a l a med p h a g i l a
s l o n g s z h e s s l o b dpon t s a n d r a go m i l a k h a b s t a n n o / / d e r b l a n g s
pas^
s l o b dpon ^ l a n a ^ b z a '
l a p a ^ z h i g " ^ d a n g po t i ^ z h i g ^ m i n p a
c i y a n g med p a s ma d g y e s n a s ^bshums^ s k a d / de n a s s l o b dpon g y i s
r t s i g s p a ' i l o g s l a s g r o l ma r g y a n dang b c a s p a " ^ z h i g ' ^ b r i s n a s
—
— "11 —
T-1 1
12
12
ma h a t a
r a shri
stot r a
zhes
p a s g r o l ma d p a l c h e n mo l a
13
13
b s t o d p a z h e s p a t s h i g s s u b e a d p a b z h i b c u p a ^ z h i g ^ mdzad p a s
14
. 14
z h a b s k y i g d u b u ' i n o r b u r i n po c h e b r g y a
stong r i ba
g n a s b y u n g b a de b y i n n a s t s h i m p a r mdzad ^ s k a d ^
1
mi'i
gtam r g y u d b i n a y a s h r T s b s g y u r r o / /
colophon:
gtam r g y u d .
ma g c i g g y i ; D mo c i g g i s .
D cig.
8. i b i d .
D r a shri.
5- N o m i t s .
9. D bshum.
12. N c e s .
Variants:
10. N g c i g ; D c i g .
Ik.
k2.
B u t 0 4489 h a s o n l y t w e n t y - s i x v e r s e s .
43.
James L e g g e , The T r a v e l s o f F a - h i e n ,
O r i e n t a l P u b l i s h e r s , 1 9 7 1 ) , P- 11344.
D.S. R u e g g , B u - s t o n ,
45.
E.H. J o h n s t o n ,
46.
ibid.
Cf.
4. N
7. N g c i g ;
N r a shri;
15.
D omits.
r e p r . (New D e l h i :
See a l s o HJAS 1945, p. 290.
op. c i t . , p. 2 & n . l .
1975),
See G. T u c c i , "The F i f t h
Lahore,
C a n t o 1 8 , v. 6 3 .
D a l a i Lama a s a S a n s k r i t S c h o l a r "
in Sino-Indian Studies 5 (Libenthal F e s t s c h r i f t ) ,
240.
11.
The S a u n d a r a n a n d a o f A s v a g h o s a ,
1928, r e p r . ( D e l h i : M o t i l a l ,
1.
3. N chags.
6. N l a n ma.
13. N g c i g ; D c i g .
po
d o / / t s a n d r a go
1
2. N. t a r a y e ; D t a r a ' i .
zhig
1957, PP- 235-
77
47-
E.g. i n t h e L a m - r i n chung-ba, U n i v e r s i t y o f Washington
b l o c k p r i n t 60.4ff.
48. E . g . i n 'Jam d b y a n g s M k h y e n - b r t s e ' i dbang-po ( 1 8 2 0 - 1 8 9 2 ) ,
T h e g - p a chen-po
s h i n - t u r g y a s - p a ' i l u g s k y i sems-bskyed
p a ' i c h o - g a "byang-chub
mdzod, v o l . 5 ,
49-
sdom-
s e m s - d p a ' i l a m - b z a n g , i n t h e Gdams-ngag-
( D e l h i : N. L u n g t o k & N G y a l t s a n , 1 9 7 1 ) ,
438.3-4.
E . g . t h e b i o g r a p h y o f Cg m e n t i o n e d b y A. Wayman, The
B u d d h i s t T a n t r a s (New Y o r k : Samuel W e i s e r , 1 9 7 3 ) , p.
50.
dang
228.
E.g. t h a t o f K l o n g - r d o l Bla-ma, Dge-ldan r i n g - l u g s
pa gsan rgya-chen-po
'dzin-
' dod-pa-rnams l a p h a n - p a ' i mtshan-mtho ,• - i n
C o l l e c t e d W o r k s Zhe, S a t a p i t a k a S e r i e s v o l . 100 (New D e l h i :
I n t e r n a t i o n a l Academy o f I n d i a n C u l t u r e , 1 9 7 3 ) ,
i t e m no. 2 1 .
78
3
The P r a i s e i n C o n f e s s i o n :
of c o n f e s s i n g
a p r a i s e o f t h e B u d d h a b y way '
the f a u l t s of h i s p r a c t i c e .
Introduction
Among t h e w o r k s o f C a n d r a g o m i n , t h e D e s a n a - s t a v a i s c l o s e s t t o
"autobiography".
In it,
Cg h a s t a k e n
the verse
genre o f p r a i s e
( s t a v a ) and combined i t w i t h the s p i r i t u a l p r a c t i c e o f c o n f e s s i o n
(desana).
The r e s u l t i s a mode, a s t h e c o m m e n t a t o r p u t s i t , o f
" p r a i s i n g a f t e r confession""'".
I n f a c t the piece
p r a i s e o f t h e Buddha, t h e b u l k o f i t b e i n g
i s framed by
devoted t o the author's
account of h i s problems i n s p i r i t u a l p r a c t i c e .
t u t e s a n a p p l i c a t i o n t o h i s own l i f e
•
The poem c o n s t i -
of the p r i n c i p l e s o u t l i n e d
• *-
by Cg i n t h e B o d h i s a t t v a - s a m v a r a - v i m s a k a ; i t c o r r o b o r a t e s t h e
impression
g i v e n b y T a r a n a t h a t h a t he d e v o t e d h i m s e l f t o t h e b o d -
h i s a t t v a p a t h i n t h o u g h t and deed as w e l l as h i s w r i t i n g s .
I n t h e s t a v a , Cg makes a t o u r t h r o u g h t h e s i x p e r f e c t i o n s ,
c o n c e n t r a t i n g h i s a t t e n t i o n on h i s f a i l i n g s i n m o r a l i t y - - h i s r e l a t i o n s h i p s with others--and
improvement.
i n meditation--his
a t t e m p t s a t s e l f '•
I n the course of t h i s p i l g r i m ' s progress
the v a r i o u s p a t h s o f B u d d h i s t
overcome b y d e f i l e m e n t ,
p r a c t i c e o f h i s day.
he p e r s e v e r e s
practices u n t i l confronted
he
explores
Continually
i n the standard
b y t h e dead e n d - o f h i n a y a r i a
meditational
(verse,36),
seeing through t h e i l l u s i o n o f " s e l f " and about t o e n t e r the ext i n c t i o n of nirvana.
H i s e x e r c i s e s become,,
.
fruitful
only
w i t h the d i s c o v e r y o f b d d h i c i t t a , the "thought o f awakening", the
f o c a l p o i n t o f Mahayana p r a c t i c e .
eradication of manifest
understanding
stages
From t h e r e , c o m b i n i n g t h e
and p o t e n t i a l d e f i l e m e n t
o f r e a l i t y , he makes, r a p i d p r o g r e s s
t o Buddhahood.
Eventually
with the r i g h t
through the
(v.50) he i d e n t i f i e s
himself
79
w i t h the
o b j e c t of v i s u a l i z a t i o n — t h eBuddha—and, h i m s e l f
i f i e d by
the p r o c e s s
awakening.
al
The
of c o n f e s s i o n , i s i m p l i e d t o have
pur-
reached
confession i s a catharsis, culminating i n a
mystic-
experience.
*Buddhasanti,
the commentator, i s u n f o r t u n a t e l y not
a
direct
2
disciple
o f Cg;
he
i s probably
have w r i t t e n h i s " l i n e by
of *Sumati.
k a v y a and
Cg's
Although
a century
line"
commentary ( v r t t i )
t h e commentary shows h i m
s t a t e m e n t s to the
events of h i s l i f e .
h i m s e l f a t a more r e s p e c t f u l d i s t a n c e .
motives ( a f t e r v.19),
he
c r i t i c i s m as an e x e r c i z e i n d e m o n s t r a t i n g
of
claims
a t the
to
behest
skillful
e f f o r t to
Rather,
Addressing
e x p l a i n s Cg's
He
t o be
i n e l u c i d a t i o n o f d o c t r i n e , he, makes no
verse
author's
removed.
relate
he
places
himself to
method i n
f o r others
the
m
the
selfconfession
faults.
The
element of s e l f disparagement i s g e n e r a l l y found i n the
g e n r e o f p r a i s e , as a c o n c e i t t o i l l u m i n e t h e q u a l i t i e s o f t h e
ject.
Furthermore, d i d a c t i c works are
w r i t t e n them f o r b o t h l a y and
common; Cg
i s known t o h a v e
monastic d i s c i p l e s .
For a l l t h i s ,
the P r a i s e i n C o n f e s s i o n
i s p e r h a p s a u n i q u e document i n I n d i a n
literature.
confession
is
was
Santideva's
the o u t l i n e of a c o n f e s s i o n .
able
to r e l a t e h i s f a u l t s
(BCA
P e r h a p s Cg,
specifically
the appearance of moral r i g h t e o u s n e s s .
written early i n l i f e ,
before
for
he
i n one
ment t o
place
(12d)
2)
i s q u i t e vague: i t
as a l a y p r a c t i t i o n e r ,
enough t o r i s k
The
w o r k may
losing
have been
h i s s e p a r a t i o n f r o m w i f e and
a l l u d e s to the hindrance
p o s e d by
in-laws,
attach-
relatives.
B o t h t h e p r a i s e and
The
Ch.
sub-
poem i s t e r s e a n d
l u s i o n and
ambiguity,
i t s commentary a r e w r i t t e n i n k a v y a
style.
epigrammatic, abounding i n a l l i t e r a t i o n a l each v e r s e
intended
to appear a jewel i n
itself. 5
8
The t a s k o f t h e commentary i s t o p r o v i d e t h e c o n n e c t i o n s ,
e l a b o r a t e t h e f r a m e w o r k a n d name t h e r e f e r e n t s .
s t y l e o f t h e commentary i s i t s e l f
works a r e aimed a t t h e B u d d h i s t
I n t h i s case t h e
e l a b o r a t e and a l l u s i v e .
literary
imagry o f c l a s s i c a l kavya w i t h Buddhist
The two
s e t ; t h e y combine t h e
technical
terminology.
S a n t i d e v a draws u p o n t h e i r i m a g r y i n t h e much s i m p l e r BCA.
Although
one m i g h t d a r e
t o d i f f e r w i t h t h e commentator on t h e
i n t e r p r e t a t i o n o f some l i n e s , he may be c o n s i d e r e d t o r e p r e s e n t t h e
same p h i l o s o p h i c v i e w p o i n t a s t h e a u t h o r .
The C o n f e s s i o n a n d i t s
comment do n o t a d o p t a s e c t a r i a n s t a n c e .
of the other Buddhist
Nevertheless,
criticism
s c h o o l s i s i m p l i c i t as t h e p r o t a g o n i s t a t -
t e m p t s t o make p r o g r e s s b y t e c h n i q u e s
two p l a c e s ( 5 , 35-36) he r e v i e w s
characteristic
o f them.
In
the doctrines o f the sravakas,
d i s c o v e r i n g t h e i r a i m s t o be f a r d i s t a n t f r o m a l t r u i s t i c b o d hicitta.
practice
On s i m i l a r g r o u n d s he f i n d s t h e M a d h y a m i k a ,
i n t o two l e v e l s ,
t o be i n a d e q u a t e
dividing
( 8 ) : d e v e l o p i n g i t s con-
c e p t i o n o f e m p t i n e s s a s t h e r e l a t i v i t y o f a l l t h i n g s , he h a s no
d e s i r e t o e x e r t h i m s e l f f o r t h e sake o f o t h e r s , w h i l e r e l y i n g
t h e r e l a t i v e l e v e l o f t r u t h , he g r o w s a t t a c h e d t o t h o s e
as
t e r m s t o w h i c h Cg s u b s c r i b e s a r e " b a l a n c e " ,
"middle
(31-33)'
The k e y t o i n t e g r a t i o n i s t h e t h o u g h t
i s i d e n t i c a l to mystic
nonconceptualization (akalpana)
develop
"integration",
way" b e t w e e n t h e v a r i o u s p a r t s o f r e l i g i o u s
Awakening (bodhi)
To
same t h i n g s
"real".
The
and
upon
endeavor
o f awakening.
intuition
(jnana) and
i s t h e means t o a t t a i n i t ( 3 7 c ) .
n o n - d i f f e r e n t i a t i o n one n e e d s f a i t h
i n , and f i r m
prac-
t i c e o f , t h e t e a c h i n g o f t h e Buddha, e m a n a t i n g f r o m h i s p h y s i c a l
form,
a n d a c o m p r e h e n s i o n o f i t - - t h e Dharmabody.
resents the true i n t u i t i o n of emptiness,
The
process
This l a s t
and t h e only r e a l i t y
rep(49).
o f p u r i f i c a t i o n t h a t must be u n d e r g o n e b e f o r e t h e
0
attainment
o f l i b e r a t i o n i s d e s c r i b e d as a t r a n s m u t a t i o n
e s s e n t i a l nature
luminous,"
The
o f mind.
i t has
Although
"mind i s by n a t u r e
of
the
pure
and
(33d).
b e e n p o l l u t e d by a d v e n t i t i o u s d e f i l e m e n t
" r e c o n v e r s i o n o f m i n d t o i t s o r i g i n a l p u r e s t a t e , " and
the
statement t h a t awakening i n h e r e s w i t h i n the mind t h a t w i l l
it
as d o e s an e f f e c t w i t h i n i t s c a u s e ( 4 3 b c d ) ,
tamatra
d o c t r i n e s o f a l a y a v i . j n a n a and
O n l y one
a l l u d e to the C i t -
tathagatagarbha.
s c h o o l i s m e n t i o n e d by name i n t h e s e
texts.
response to a f r i e n d l y objection;'from the O i t t a m a t r a
t h e commentary, w h i l e n o t
own
denying
attain
i t s relevance,
In
standpoint,
identifies his
p a r t y , f o r p r a c t i c a l p u r p o s e s , as t h e S a u t r a n t i k a ( 3 ? d ) .
f a c t he b e l o n g s t o t h e S a u t r a n t i k a - Y o g a c a r a .
as b a s i s f o r t h e e x a m i n a t i o n
o f r e a l i t y and
s h o r t , as t h e v a l i d a b h i d h a r m a .
But
The
karmic
" r e l e v a n t " ) i n o r d e r t o be
must a c c o r d w i t h l o g i c
(hetu)
of knowledge (pramana).
to conform to
effective.
They
and w i t h t h e a u t h o r i t a t i v e s t a n d a r d s
This i s a hallmark
o f ithe Y o g a c a r a ;
s u r v i v i n g works i s a "defense of l o g i c "
o f Cg's
i s a means t o
key.
E m p h a s i s i s p l a c e d on t h e n e e d f o r t e a c h i n g s
( t o be y u k t a .
taken
process--in
t h i s examination
t h e p r a c t i c e o f y o g a , w i t h b o d h i c i t t a as t h e
reason
former i s
In
one
along the l i n e s
l a
6
laid
down by A s a n g a and
to the mystic
Sthiramati.
intuition,
Yet reasoning
i s subservient
g n o s i s , t h a t comes o f s u c c e s s f u l
study
and p r a c t i c e ( 4 5 a b c ) .
No
s t a t e m e n t o f d o c t r i n e i s made.
of the Vijnanavada,
by name ( 4 0 a b ) .
and
o n l y the
Validity
the C o n f e s s i o n
Among t h e t h r e e
second, a b h u t a p a r i k a l p a ,
i s d e t e r m i n e d by p r a c t i c a l
i s intended
to appeal
svabhavas
i s mentioned
experience,
to theostudents
of a l l
schools.
A few
l i t e r a r y r e f e r e n c e s a r e made by
the commentator.
Dharma-
kirti
i s c i t e d with a verse
from the Pramana-varttika (13d).
*Lavana-nadi s u t r a , otherwise
•
i s q u o t e d on t h r e e
T h e r e a r e two s h o r t c i t a t i o n s f r o m C i t t a m a t r a
40ab).
The d o c t r i n e o f a l l t h e s e
of the Lankavatara.
(31a,
unknown,
occasions
— — —
(2,3,9d).
(37d,
The
1
37d),
The c l a s s i c a l
sutras
sutras corresponds to that
epics are a l l u d e d
tootwice
and t h u s t h e commentator p l a c e s h i m s e l f w i t h i n
Indian
l i t e r a r y t r a d i t i o n , y e t c l e a r l y d i s t i n g u i s h e d as a B u d d h i s t
pandit.
•
*
*
•
*
P r e s e r v a t i o n of the Confession
a n d commentary
e f f o r t s o f R i n - c h e n bzang-po, dean o f T i b e t a n
i s due t o t h e
translators."^
t r a n s l a t e d the stava i n c o l l a b o r a t i o n w i t h the I n d i a n
He
preceptor
^
(upadhyaya) Buddhakaravarman, and i t s v r t t i
with
Q
Buddhasrijnana.
M i n o r d i f f e r e n c e s a r e t o be f o u n d b e t w e e n t h e p r a i s e i t s e l f ,
and
t h e t e x t o f i t t h a t a p p e a r s i n t h e commentary, most o f w h i c h c a n
9
be c o n s i d e r e d
as c o r r u p t i o n s .
R i n - c h e n bzang-po a l s o t r a n s l a t e d t h e f i r s t
e d i t i o n o f t h e BCA.
He i s known a s a l o t s a v a whose e f f o r t s were c a p a b l e
upon t h e o r i g i n a l .
improving
I n t h i s c a s e he c a n be o b s e r v e d a t l e a s t t o
h a v e i m p r o v e d upon t h e M a h a v y u t p a t t i
tion.
of
and o t h e r manuals o f t r a n s l a -
H i s l i n e s f l o w s m o o t h l y a n d w i t h euphony; many p u n s a n d
etymological plays are preserved
a n d some new o n e s i n t r o d u c e d .
This
t r a n s l a t i o n i s a model o f p r e c i s i o n f o r t h e t r a n s l a t i o n o f a complex
kavya p i e c e , e s p e c i a l l y c o n s i d e r i n g the l i m i t a t i o n s of
vocabulary
tion,
a n d grammar v i s - a - v i s S a n s k r i t .
1 0
Tibetan
Through h i s t r a n s l a -
i t i s p o s s i b l e t o c a t c h a g l i m p s e o f one o f t h e most
periods of Buddhist
literature.
vital
Notes t o t h e i n t r o d u c t i o n
1.
C l o s i n g v e r s e s , v. 2c.
2.
Buddhasanti
Taranatha
(colophon:
sangs-rgyas
and o t h e r s as a d i s c i p l e o f Buddhajnanapada.
to have g a i n e d
He i s s a i d
s i d d h i o f M a n j u s r i i n V a r a n a s i , a n d o f T a r a when he
visited Potala.
H i s f e l l o w s t u d e n t Buddhaguhya h a d c o n t a c t w i t h
the c o u r t o f K h r i - s r o n g l d e - b t s a n .
276 & n . 8 , 2 8 0 - 8 3 ) .
pp.
zhi-ba) i s g i v e n by
(Taranatha,
t r . , op. c i t . ,
No o t h e r w o r k o f B u d d h a s a n t i
i s known.
He
i s n o t t h e s i x t h c e n t u r y B u d d h a s a n t a who v i s i t e d C h i n a t o become a
translator
p.
(EB v o l . 3 , p p . 462-63j H o b o g i r i n , F a s c i c u l e A n n e x e
129 [ s . v .
Butsudasenta]).
3.
B l o - g r o s bzang-po ( c l o s i n g v e r s e v . l ) .
4.
Taranatha,
5.
On B u d d h i s t
s t o t r a s e e A.K. W a r d e r , I n d i a n K a v y a L i t e r a t u r e
197^), p a r s . 871 f f .
g u i t y i n k a v y a see i b i d . , v o l . 1 (1972),
6.
See C h a p t e r One, n. 31 above.
7.
A.D. 958-1055'
l o t s a v a dge-slong
unknown.
t r . , op. c i t . , p p . 209 n . 6 3 , 222-23.
2 (Delhi: M o t i l a l ,
vol.
Otherwise
On i n t e n t i o n a l
i n d e x s.v.
Referred t o i n t h e colophon
R i n - c h e n bzang-po.
ambi-
ambiguity.
a s Zhu-chen g y i
On t h i s f i g u r e s e e C l a u s
V o g e l , Vagbhata's A s t a n g a h r d a y a s a m h i t a (Wiesbaden: Deutsche Morgenl a n d i s c h e G e s s e l l s c h a f t , 1 9 6 5 ) , p p . 20-21 & r e f s . n . 2 0 .
Buddha-
s r i s a n t a a r r i v e d when he was a g e d 558.
B o t h named i n t r a n s l i t e r a t e d . S a n s k r i t , a n d r e f e r r e d t o a s
r g y a - g a r - g y i mkhan-po.
9.
The number o f c o r r u p t i o n s i s a b o u t a v e r a g e f o r a t e x t o f
the Bstan-'gyur.
names
10.
F o r e x a m p l e , a t 31a none o f t h e f o u r e d i t i o n s
the epic heroines
correctly.
On t h e l i m i t a t i o n s o f T i b e t a n v o c a b u l a r y
for technical
t e r m s s e e f o r e x a m p l e n. 110 t o t h e E n g l i s h t r a n s l a t i o n .
Praise i n Confession
Salutations to princely Manjusri!
(1) P e e r l e s s k i n g o f p h y s i c i a n s , g u r u o f t h e w o r l d ,
T o t a l l y f a u l t l e s s one, source
Having
v i s u a l i z e d you,
of virtuous qualities,
0 r e f u g e , - I , always i l l
S h a l l c o n f e s s , d e s c r i b i n g my c h a n g e s o f f a u l t .
(2) L i k e a n e x t r e m e l y
hard t o c r o s s ocean c u r r e n t ,
W i t h waves o f s o r d i d d i s c u r s i v e
preoccupation,
When a g i t a t e d b y t h e s h a r k s o f d e f i l e m e n t :
My m i n d h a s n o t b e e n made
calm.
( 3 ) T o s s e d by g r e a t waves o f t h e s e a o f d e s i r e - a t t a c h m e n t ,
If
I r e l y on t h e v e s s e l as u n c l e a n ,
T h e r e my m i n d , b y t h e f i r e
Is
of aversion,
burned o f f and d e s t r o y e d l i k e
(4) To p a c i f y t h e s c o r c h i n g f i r e
Even i f I develop
of aversion,
t h e l o t u s pond o f l o v e , -
There, w i s h i n g happiness
The
dry grass.
m i n d ends i n t h e m i r e
f o r a l l people,
of
attachment.
(5) To p u r i f y t h e s t a i n s o f t h e m i r e
of
attachment,
I f I c l e a n s e i t w i t h the water o f evenmindedness,
There even t h e W o r l d - p r o t e c t o r ' s
compassion,
That d i s p e l s t h e d i s t r e s s o f a l l c r e a t u r e s , w o u l d decay.
(6)
0 Chieftab,
i fI c u l t i v a t e compassion,
G r e a t s o r r o w i s g e n e r a t e d i n me;
I f I r e l y on g l a d n e s s t o p a c i f y
The
d i s t r a c t e d mind grows
this,
excited.
(7) I f I p r o d u c e s a d n e s s t o c a l m t h a t j o y ,
There mind w i l l
grow h e l p l e s s l y e x c i t e d ;
P e r s i s t e n t l y p r a i s i n g the i n f e r i o r ,
I come w i t h i n r a n g e o f t h e enemy
(8)
I cultivate all-emptiness,
conceit.
the antidote
to that,
T h e r e I h a v e no e f f o r t f o r t h e s a k e o f o t h e r s ;
I f I r e s o r t t o the r e l a t i v e f o r t h e i r sake,
There t h e wish f o r w e a l t h i s horn.
(9)
I f I s e t t h e mind t o amassing w e a l t h ,
I ferment the l i q u o r of a l l the f a u l t s ;
(10)
Drunk, drowsy w i t h p r i d e
and d e l u s i o n ,
A l l higher
i n defeat.
a i m s end o n l y
E v e n when I may w i s h t o g i v e ,
Powerful stinginess r e s t r i c t s
(11)
me;
But
e v e n i f I d i s p e l i t a n d come t o g i v e ,
For
a long
time a f t e r I r e g r e t i t .
Making myself serene w i t h
Becomes a f a l l
faith
i n a future
reward
into the f r u i t s of the next world;
I f I a c t without expectation,
Without a motivation
aware o f i m p e r m a n e n c e ,
I d i s s o l v e i n apathy.
(12)
P r o t e c t o r , I am t o r n b y t h e s u f f e r i n g o f t h e w o r l d ,
Viewed as h a v i n g been r e l a t i v e s even i n t h e p a s t ;
I wish to course i n the welfare
But
(13)
of others,
am h e l d i n c h e c k by h a v i n g t h e n o t i o n o f " I " .
On t h e t r a c k s o f t h e v i e w o f s e l f f o l l o w s
W h i c h makes me embrace
conceit,
"mine";
T h e r e c o n c e i t , p r i d e , d e s i r e a n d so f o r t h
S h a t t e r me l i k e
(14)
angry
enemies.
When t h e n e t o f d e f i l e m e n t
And
i s a l l unfolded,
f r i g h t e n i n g as t h e l e g i o n o f Mara,
L i k e t h e u n e n d u r a b l e mark o f t i m e
Spreads the darkness o f s i n i s t e r d i r e c t i o n s .
(15)
I w i l l r e c i t e my m i s d e e d s ; t h e r e g r e t t o f o l l o w i s h a r d t o
.support,
R e b i r t h w o u l d be s u f f e r i n g u n e n d u r a b l e ;
What o p p r e s s i o n
i s greater
than
that?
I m y s e l f c o u r s e t h e same way.
(16)
When I t u r n away f r o m h a r m i n g
others,
Which a c t s as t h e cause o f t h e v a r i o u s
sufferings,
H a v i n g become a n enemy t o t h e b l a m e l e s s w r e t c h e d c r o w d ,
I shake a t i t w i t h v i o l e n c e
(17)
like
t h e edge o f a s w o r d .
E v e n when I w i s h t o make m y s e l f p a t i e n t ,
I am t i e d by t h e i r b i n d i n g
T e r r i b l y blocked
The
misconduct;
and t i e d by t h a t ,
f i r e of aversion
d r i e s me o f a l l s y m p a t h y .
(18) J u s t as v i p e r s , u n b e a r a b l e
to see,
Dwelling w i t h i n a tree, r e p e l the wise;
So c o n c e a l i n g a c o u r s e
of hatred,
My a t t i t u d e r e p e l s v i r t u e s .
(19) L i k e a s t o n e
[ s l a b ] baked by
sunshine,
L i k e c l o d s become d u s t by. d e h y d r a t i o n ,
L i k e a r o a d f i l l e d w i t h heaps o f sand,
The
(20)
r a i n o f Dharma i s no b e n e f i t i n my modd.
My own u n b e a r a b l e
Someone s u c h
suffering uninvestigated,
a s t r i e s t o do me a f a v o r ,
Who h e l p s me w i t h f o r b e a r a n c e
That,
(21)
0 World-protector,
and g e n e r o s i t y , -
I am u n a b l e
t o bear.
H a t i n g him, o r f l e e i n g and e v a s i v e ;
H i g h l y u n s e t t l e d , o r r e p e l l i n g him--even so,
He i n s t r u c t s t h o s e
l i k e me
unceasingly--
E v e n s o , I do n o t t h i n k o f h i m a s a g u r u .
(22)
E v e n h a v i n g gone t o r e q u e s t , i t i s h a r d t o f i n d ;
At a time f o r p a t i e n c e , t h e b e s t , t h e g r e a t
medicine,
I f I am n o t p a t i e n t w i t h a p a t i e n t d i s p o s i t i o n ,
What o t h e r o c c a s i o n f o r p a t i e n c e w i l l
(23)
I have?
H e l d b y demonic d e f i l e m e n t , t h e i r m i n d s a r e a g i t a t e d ;
F e v e r i s h , they cannot even t r y t o h e l p
As
I observe
t h e w o r l d , w o r t h y o f my
themselves;
regard,
0 Chieftain, a v e r s i o n i s born, but n o t h i n g o f compassion.
88
(24) P e o p l e
course
i n t h e f r u i t s o f t h e i r own
activity,
Aware o f t h e i n e v i t a b l e d i s s o l u t i o n o f
all;
Having
of others,
even examined the b l a m e l e s s n e s s
Observe the m i r a c l e : f o g s o f d e l u s i o n !
(25)
I m y s e l f , t h o u g h an o c e a n o f
Do
faults,
n o t t o l e r a t e e v e n a f r a c t i o n o f someone
I count p a t i e n c e a b l e s s e d q u a l i t y
i n another,
B u t f o r t h i s I am n o t p a t i e n t , - h e r e ' s
(26)
As
though r i s i n g
i n t o the springtime
M a s s e s o f c l o u d d e f i l e m e n t s i n my
Come and go a g a i n and
[else]'s;
the wonder!
sky,
mind
again;
U n a b a s h e d , I am w r e t c h e d l y a p a t h e t i c .
(27)
But
even i f the c o l d wind o f d e f i l e m e n t has
And
been z e a l o u s l y d e f e a t e d w i t h a b l a z e of c o n c e n t r a t i o n ,
W i t h t h e s p r e a d i n g smoke o f d r o w s i n e s s
D e s i r e s f o r a bed p r o c e e d
(28) My
(29)
t o grow.
F i n d i n g my
Crushed,
soon
atremble,
dissolved;
L u r e d by p r e t e n s e
I circle
the
through
spears
I am h e l p l e s s l y s t u p e f i e d .
memory, b o u n d and
I am
desire-attachment,
o f a v e r s i o n , c o n q u e r e d by t h e c o n c e i t s ;
f i l l e d w i t h weapons, t h e a r r o w s and
Of a l l t h e f a u l t s ,
arise,
langour,
m i n d i s r e n d e r e d h e l p l e s s by t h e n o o s e o f
B u r n e d by t h e f i r e
All
and
come t o
and d e l u s i o n
the l o w e r range of Mara.
89
(30) W h a t e v e r , h o w e v e r I e n v i s a g e
Focusing,
f o r the calm
state,
r e f o c u s i n g t h e mind t h e r e upon i t , -
From t h i s t h e n o o s e o f d e f i l e m e n t
Draws me h e l p l e s s t o w a r d
(31)
I f I tend to d i l i g e n c e ,
o b j e c t s w i t h the rope o f
excitedness
attachment.
ensues;
R e l i n q u i s h i n g t h a t , depression i s produced;
I t s proper balance
being d i f f i c u l t to f i n d ,
What s h a l l I do f o r my a g i t a t e d mind?
(32)
C o u r s i n g i n wisdom, e x c i t e d n e s s w i l l
Holding to restraint,
Its
emerge;
d e p r e s s i o n w i l l be b o r n ;
integration being d i f f i c u l t
to find,
What s h a l l I do f o r my a g i t a t e d mind?
(33)
Proceeding with perseverence,
excitedness w i l l
result,
R e l a x i n g t h a t , d e p r e s s i o n w i l l be b o r n ;
I t s middle
way b e i n g d i f f i c u l t
to find,
What s h a l l I do f o r my a g i t a t e d mind?
(3^)
Over and o v e r , w i t h t h e f o r e s t f i r e
of meditation,
The j u n g l e o f f a u l t may be b u r n e d , y e t
The f i x e d
It
(35)
root of " s e l f " being
comes t o l i f e
unconsumed,
i n advance, as though moistened
by r a i n .
F o r some t h e f l u x o f mere d e f i l e m e n t - k a r m a - f r u i t i o n ,
By b e i n g s e e n , w i l l be d i v e r t e d , Do t h e y n o t e l i m i n a t e e v e n t h e f l o w o f
T h i s i s q u i t e f a r from i n t e r e s t
thought?
i n the welfare of the world.
(36)
The
guardians
Regardless
The
(37)
p a r t only from
of a l l the
flow of thought,
worls;
like
a lamp whose c a u s e i s
aggregates
consumed.
Whatever d i s p e l s
of a l l the
world--
thought
Then I am
the d i s t r e s s
o f awakening: ambrosia,
When I d e v e l o p
the nonconceptual
only chasing
A l l the w o r l d i s l i k e
I s t h e r e any
elixir--
as cause o f
awakening,
differentiations.
a dream--by no
one
a c t of p e r c e p t i o n whatsoever;
Even having c u l t i v a t e d ,
I course
i n the v e r y
range
Of t h e enemy: d i f f e r e n t i a t i o n o f c o n c e i v e r and
(39)
0 Chieftain,
g r a n t me
Whatever I c h e r i s h ,
the immaculate
whatever preoccupies
Those v e r y t h i n g s f r u s t r a t e
B u t what c a n t h e L o r d do
d i s p e l l e r of darkness
Cannot d i s p e l
me
a t the
view;
me,
start.
for faults
Which I m y s e l f have c r e a t e d
The
conceived.
t h i s quite unendurable h u r t :
Observe i t , and
(40)
exhausted,
E n t e r s n i r v a n a , the r e m a i n i n g
The
(38)
attachment,
before?
f o r a l l the w o r l d , the very
the b l a c k darkness
o f t h o s e who
have been
blind.
(41) R e l y i n g f o r so l o n g u p o n what i s u n h e a l t h y ,
And
constant mental i n f a t u a t i o n
I am p u n i s h e d
with i t ,
w i t h l e p r o u s h a n d s and
What c a n I do by o c c a s i o n a l r e l i a n c e
feet;
on
sun
medicine?
born
(42)
The t r e e o f t h o u g h t ,
Moistened
I
a n d f o s t e r e d by t h e b i t t e r
sap o f d e f i l e m e n t , -
cannot''make a s w e e t t a s t i n g s u b s t a n c e
What w i l l
(43)
from b e g i n n i n g l e s s ages o f time,
of i t ;
i t become w i t h a d r o p o f q u a l i t y
My m i n d h a s a l l t h e f a u l t s by i t s v e r y
water?
nature;
G r e a t wonder s h o u l d a w a k e n i n g become t h e p h i l o s o p h e r ' s
Even as I apply myself
to just that
I c o n t i n u e t o be t h e v e r y
(44)
Whatever i s taught
substance
stone
quality,
of fault.
as the g r e a t medicine
itself,
J u s t t h a t becomes p o i s o n f o r me;
Were t h e r e a b e t t e r e l i x i r w h i c h were r e l e v a n c y
If
(45)
I h a v e no c o n f i d e n c e ,
i t does n o t t r u l y
itself,
exist.
W h a t e v e r d i s p e l s c e r t a i n more i n t e n s e d e f i l e m e n t s ,
And
does n o t cause t h e p r o d u c t i o n o f o t h e r s , -
That i s c a l l e d
" r e l e v a n t " ; b e i n g i n my m i n d ,
How t h e n h a s i t n o t b e e n made c e r t a i n a s w e l l ?
(46)
The i m p r e s s i o n s o f p r e d i s p o s i t i o n ,
Applying myself
When I d e v e l o p
0 Guardian,
Who
By
You
the i n s t r u c t i o n s f o r meditation,
completely
calm.
devoid of a l l f a u l t s ,
sees t h e h i g h e s t meaning o f a l l dharmas,e x p o u n d i n g i t i n v a r i o u s modes a s w e l l ,
entirely
and element--
t o the a n t i d o t e f o r[ t h e s e ] causes o f f a u l t -
H e r e , b e f o r e l o n g t h e y grow
(47)
tendency
d i s p e l t h e seeds o f d e f i l e m e n t .
(48)
Y o u r body b l a z i n g w i t h m a r k s o f b e a u t y ,
A s I see t h e p r e s e n c e b e f o r e
me,
So I come t o h e a r t h e n e c t a r
d r u n k by e a r ;
The
(49)
seeds o f d e f i l e m e n t
are entirely
destroyed.
0 Chieftain, you are f a r superior to that,
Possessing
a l s o t h e supreme s u n o f t h e Dharmabody;
Even w i t h m e d i t a t i o n ,
i t e l u d e s t h e range o f t h e w o r l d ,
T h a t i t c o n q u e r s t h e f o g o f f a u l t : What a g r e a t
(50)
wonder!
W i t h whatever h i g h mind i s a p p r o p r i a t e ,
Abiding
i n whatever calm s t a t e i s a p p r o p r i a t e ,
Who p a c i f i e s a l l t h e f a u l t s i n a l l t h e modes,Whatever
(51)
t h e L o r d may b e , t h a t I s a l u t e .
By t h e v i r t u e
of framing
a proper praise
Of s u c h c o n f e s s i o n t o t h e s u p r e m e l y q u a l i f i e d o n e ,
Whatever
I have g a t h e r e d , b r i g h t l i k e
May e v e r y o n e go t o t h e L a n d o f B l i s s .
a b e a u t i f u l moon,
93
Commentary t o t h e P r a i s e
i n Confession
Salutations to princely
Now, w h i l e
m a k i n g p r a i s e , he a d d r e s s e s h i m s e l f
ations, beginning
from a three-pointed
the Buddha as c a u s e , e f f e c t ,
are
Manjusri!
s i t u a t i o n c h a r a c t e r i z e d by
and f u l f i l l m e n t o f purpose.
a l s o t h r e e p o i n t s [ t o be made h e r e ] r e g a r d i n g
praise: h i sfaith,
t o the exhort-
There
the author of a
e r u d i t i o n , a n d a r r i v a l a t some s i t u a t i o n o f
anxiety.
So
has
t h i s [ f i r s t v e r s e ] depends c h i e f l y upon a s i t u a t i o n
created
a need, o c c a s i o n e d by e r u d i t i o n .
s p e a k i n t h e manner o f c o n f e s s i n g
ing the q u a l i t i e s o f the Lord
(1)
Peerless
Out o f a d e s i r e t o
m i s d e e d s , a n d b y way o f d e s c r i b -
( b h a g a v a t ) , he
king of physicians,
says:
guru o f the world,
T o t a l l y f a u l t l e s s one, source o f v i r t u o u s
H a v i n g v i s u a l i z e d you,
S h a l l confess,
The
i n the science
f l i c t e d by t h e d i s e a s e
0 refuge,-7.1,
qualities,
always
ill
d e s c r i b i n g my c h a n g e s o f f a u l t .
"king of physicians"
i s learned
that
i s t h e c h i e f p h y s i c i a n , b e c a u s e he
of healing
s e n t i e n t b e i n g s who a r e a f -
of the defilements,
a n d go t o l o w e r
states
2
of r e b i r t h .
F o r t h a t r e a s o n , he i s " p e e r l e s s " .
[ d e i t i e s ] a s Brahma a n d R u d r a , t h e r e
Among s u c h
d o e s n o t e x i s t one who i s h i s
3
equal m
technique.
F u r t h e r m o r e , b.eing t h e t e a c h e r
the
triple
of the highest
p a t h t o t h o s e of
r e a l m , he i s " g u r u o f t h e w o r l d " .
" I n t h a t v i e w , w o u l d n o t t h e a u d i t o r s a n d i n d e p e n d e n t Buddhas
a l s o be
considered
'gurus o f the world?'"-
[ t h e B u d d h a ] f r o m them, he
says
r e f e r s to desire-attachment,
f o r these
In-order to
5
distinguish
" t o t a l l y f a u l t l e s s one".
"Faults"
a v e r s i o n , b e w i l d e r m e n t and
so
forth,
c r e a t e o b s t a c l e s to the growth of r i g h t i n t u i t i o n
i n one's stream
of thought.
He
(jnana)
i s f r e e d f r o m them a l l w i t h o u t
mainder, together w i t h the impressions [ t h a t g i v e r i s e
re-
to
them];
To
that
t h e y have been abandoned.^
By m e r e l y
says,-"source
fined,
b e i n g f a u l t l e s s , has
one
of v i r t u o u s q u a l i t i e s " .
i t i s a "virtue".
ioned [ q u a l i t i e s ]
The
become a g u r u ?
As
i t must be
t r a i n e d and
implication i s that, i n having
s u c h a s p o w e r and
courage,
he
he
i s their
re-
fash-
"source",
7
the b a s i s f o r t h e i r p r o d u c t i o n .
B e i n g worthy as a r e f u g e
r e s o r t i n g to which,
"refuge":
and
f o r these reasons,
so f o r t h — a r e consumed.
the n e g a t i v e
"You"
So he
i s addressed
as
says]
alternatives--misdeeds
P o s s e s s i n g the p e r s o n a l
(mahatmya) o f e x t r a o r d i n a r y q u a l i t i e s ,
most r e f u g e .
[the author
greatness
t h e L o r d Buddha i s t h e
fore-
"refuge".
h a v e become an o b j e c t o f v i s u a l i z a t i o n by
direct
cogni-
Q
tion.
"Having
visualized":
having
w i t h a mind of a b s o l u t e f a i t h .
my
One
envisaged
m i g h t add:
and made y o u
"I shall
evident
confess
faults".
Why
confess?
" [ I am]
always i l l . "
T h i s s h o u l d be
t a k e n as a f -
f l i c t i o n - .-by t h e d i s e a s e o f d e f i l e m e n t and p o s s e s s i o n o f t h e
acteristic
o f g r a s p i n g a t " I " and
( d i s e a s e s o f ) w i n d and
"My
so f o r t h .
changes of f a u l t "
"mine", n o t a s b e i n g s h a k e n
For t h i s i s not the
i n d i c a t e s t h a t h i s own
charby
situation.^
mind has
weakened
i n i t s e s s e n t i a l n a t u r e u n d e r t h e sway o f f d e f i l e m e n t , and
that there
are methods f o r c h a n g i n g
The
this into
some o t h e r s i t u a t i o n .
sense
is
that " I w i l l
make c o n f e s s i o n — s p e a k
openly,
without
dissembling--
w i t h a r e v e r e n t manner o f s p o k e n t e r m s a n d o f b o d y : p a l m s j o i n e d
and
so f o r t h . "
So
this first
verse
i s [intended]
duties, the subject matter,
f u r t h e r purpose.
t o d e m o n s t r a t e , a s h i s own
the connection, t h e purpose, and the
C o n f e s s i n g h i s own f a u l t s b y way o f d e s c r i b i n g
t h e q u a l i t i e s o f t h e a l l - k n o w i n g one h i m s e l f i s t h e " s u b j e c t
w h i l e the terms o f p r a i s e a r e the d e s c r i p t i o n .
cause and e f f e c t i s t h e " c o n n e c t i o n " .
by way o f k n o w i n g t h e p a t h ,
ment o f t h e r a n k
matter",
T h e i r connection as
To t u r n away f r o m d e f i l e m e n t ,
i s t h e "purpose".
The g r a d u a l
attain-
o f Buddha t h a t d e p e n d s u p o n i t i s t h e " f u r t h e r
„10
purpose.
#
To
he
show t h o s e
changes o f f a u l t r e g a r d i n g h i m s e l f (vv.
2-11),
says:
(2)
L i k e an e x t r e m e l y
h a r d t o c r o s s ocean c u r r e n t ,
W i t h waves o f s o r d i d d i s c u r s i v e
preoccupation,
When a g i t a t e d b y t h e s h a r k s o f d e f i l e m e n t :
My m i n d h a s n o t b e e n made
calm.
"Oh L o r d ! My m i n d h a s n o t b e e n made c a l m a n d f r e e f r o m d e f i l e m e n t . "
In
what way i s i t n o t s o ?
ocean c u r r e n t .
j u s t as those
" L i k e an extremely hard t o c r o s s
"Like" introduces a simile.
The s e n s e i s t h a t
c a r r i e d o f f and u n s e t t l e d by t h e s t r o n g c u r r e n t o f a
r i v e r experience great s u f f e r i n g ,
so h e , b e i n g u n s e t t l e d b y t h e
hard t o reverse f l o o d o f defilement [ t h a t f l o w s ] through
o f s a m s a r a , h a s n o t made h i s m i n d c a l m
Because o f what?
the state
and a t ease.
" W i t h waves o f s o r d i d d i s c u r s i v e
preoccupa-
tion."
By a p p l i c a t i o n [ t o o b j e c t s ] , one h a s " p r e o c c u p a t i o n "
( v i t a r k a ) , - t h e g r o s s e r motion
investigation,
. .
By [ t h e i r ]
detailed
one h a s " d i s c u r s i v e n e s s " ( v i c a r a ) , - a mode o f m e n t a l
12
precision.
well,-so
o f thought.
What i s p r e o c c u p i e d a n d d i s c u r s i v e ,
i s s o r d i d as
"sordid discursive preoccupation", possessed
Those a r e t h e waves.
of defilement.
The m i n d i n a s t a t e o f b e i n g a g i t a t e d a n d
u n s e t t l e d b y modes o f d e f i l e d p r e o c c u p a t i o n a n d d i s c u r s i v e n e s s , i s
"possessed
o f waves".
Hence i t i s " h a r d t o c r o s s " .
A g a i n , what i s i t l i k e ?
ment. "
Under t h e i n f l u e n c e o f s o r d i d d i s c u r s i v e p r e o c c u p a t i o n have
been produced
(raga).
"When a g i t a t e d by t h e s h a r k s o f d e f i l e -
the defilements, beginning with
desire-attachment
These a r e " s h a r k s " - - t h e m a r i n e a n i m a l - - i n a s m u c h
g r a s p f i r m l y a n d c r e a t e s u f f e r i n g i n a l i k e manner.
13
" h o s t s " o f them: many.
as they
There a r e
J
For t h a t r e a s o n , as l o n g as d e f i l e d p r e o c c u p a t i o n has n o t been
c l e a r e d up, one's mind w i l l
growth o f bright/wholesome
n o t become c a l m a n d a b a s i s f o r t h e
dharmas.
As i s e x p l a i n e d i n t h e S a l t Sea (*Lavana-nadi)
sutra:
I h a v e no f e a r f o r r o b b e r s who [ m a y w i s h t o ] s t e a l
my
wealth,
F o r i f t h e y s h o u l d s t e a l my g o o d w e a l t h , i t c a n n o t
happen
_ again j
But t h e w e a l t h o f mental
. again,
[ i s always]
openly
In mountain caves,
v i r t u e , w e l l g a t h e r e d a g a i n and
s t o l e n b y my v u l g a r p r e o c c u p a t i o n s .
i n cellars,
o r i n t h e depths
forest
I can secure t h i s wealth from
robbers;
of the
B u t w h e r e v e r I may
go w i t h t h e w e a l t h o f v i r t u e ,
T h e r e i s no l a n d u n c o n q u e r e d by i g n o b l e p r e o c c u p a t i o n .
The B u d d h a h a s t a u g h t , f o r t h o s e p o s s e s s e d
a v e r s i o n and bewilderment,
of
of desire-attachment,
[ m e d i t a t i o n s upon] t h e u n c l e a n , l o v e a n d
dependent o r i g i n a t i o n r e s p e c t i v e l y .
u a t i o n has r e s u l t e d which
I n o r d e r t o show t h a t a
specifically
sit-
i s o u t o f harmony w i t h H i s p r o m u l g a t i o n
t h e f o u r s t a t i o n s o f brahma ( b r a h m a - v i h a r a ) ,
himself]
14
to the f i r s t
and [ a d d r e s s i n g
of those [ d e f i l e m e n t s , the
a u t h o r ] s a y s ( v v . 3-7)s
(3)
T o s s e d b y g r e a t waves o f t h e s e a o f d e s i r e - a t t a c h m e n t ,
If
I r e l y on t h e v e s s e l as u n c l e a n ,
T h e r e my m i n d , by t h e f i r e
Is
of aversion,
burned o f f and d e s t r o y e d l i k e
dry grass.
i n c l u d e s d e s i r e f o r s e x u a l l o v e , and d e s i r e
"Desire-attachment"
for
[other] things.
Its
"waves" a r e t h e m a n i f o l d d i f f e r e n t i a t i o n s
with i t .
B e i n g g r e a t and p o w e r f u l , i t i s a "sea".
(vikalpa) associated
T o s s e d a n d d i s t r a c t e d by them, he h a s become t r o u b l e d .
A n d a s t h e same s u t r a e x p l a i n s :
l6
J u s t as serene Watercourse
Is
greatly
s h a k e n by t h e w a v e s ,
So t h e w a t e r
Is
Ocean
of one-pointed
d i s t u r b e d by
thought
differentiation.
When one h a s become t h i s way, what s h o u l d be done?
r e l y on t h e a n t i d o t e .
unclean".
One
should
So he s a y s , - " I f I r e l y o n t h e v e s s e l a s
I f , t o s e e k [ t h e a n t i d o t e ] " ^ , he d e v e l o p s u n c l e a n
repul-
s i v e t h i n g s , r e l y i n g u p o n t h e v e s s e l a s a means o f c r o s s i n g t h e
98
o c e a n o f d e s i r e , a n d so r e m a i n s . . . .
What i s t h e m i n d l i k e ,
mind, w i t h t h e f i r e
dry
grass."
remaining i n that condition?
"There
my
o f a v e r s i o n / I s burned o f f and d e s t r o y e d l i k e
I n t h a t c o n d i t i o n o f m e d i t a t i v e development,
under the
i n f l u e n c e o f r e l i a n c e upon u n p l e a s a n t o b j e c t s , h i s mind i s burned
like
d r y g r a s s by t h e f i r e
o f a v e r s i o n , w h i l e he d o e s n o t f i n d t h e
p e a c e o f m i n d o f b e i n g f r e e d f r o m d e s i r e , w h i c h was i t s e l f
to
t h e mind.
Thus t h e d e s c r i p t i o n o f h i s own f a u l t .
Granted t h a t such a v e r s i o n i s h a r m f u l .
i t s own a n t i d o t e ?
(4a)
of
enmity
arising
What i f he r e l i e s u p o n
To t h i s he s a y s ( v . 4 ) :
To p a c i f y t h e s c o r c h i n g f i r e
"Aversion"
harmful
of aversion.
(dvesa) i s t h e i n t e n t i o n o f harming
(aghata).
This i s the f i r e .
from i t , the mental continuum
another: a form
Scorched by the unhappiness
i s incinerated.
i ft
" P e a c e " means [ p u t t i n g ] t h a t h a r m a t p e a c e :
t u r n i n g away
from that t r e n d o f thought.
"To"
means " f o r t h e s a k e o f t h a t " .
What d o e s he do f o r t h e
sake o f calm?
(b)
Even i f I develop t h e l o t u s pond o f l o v e .
A l t h o u g h he d e v e l o p s , a s a n t i d o t e t o t h e f i r e
friendly
of aversion,
and l o v i n g t h o u g h t s , w i s h i n g h a p p i n e s s f o r a l l s e n t i e n t
b e i n g s , which a r e c o o l i n g l i k e t h e w a t e r s o f a l o t u s pond and a b l e
to
douse t h e f i r e
o f a v e r s i o n , a n d a l t h o u g h he makes much o f i t . . .
What comes o f t h i s ?
(c)
There, w i s h i n g happiness f o r a l l people.
There,
i n the state of meditating thus, with l o v i n g
thoughts
" f o r a l l p e o p l e " - - f o r t h o s e o f t h e w o r l d c o m p r i s e d "by t h e t r i p l e
realm, without exception--he wishes f o rthe e n v i s i o n e d happiness
r
•
-i
19
and |_developsJ h a r m l e s s , a f f e c t i o n a t e t h o u g h t s . '
When t h e m i n d i s t h u s f o c u s e d , what
ensues?
The m i n d ends i n t h e m i r e o f a t t a c h m e n t .
(d)
When he w i s h e s h a p p i n e s s w i t h l o v i n g t h o u g h t s , t h e n a c r a v i n g
d e s i r e , connected w i t h a thought f o r i t s g r a t i f i c a t i o n ,
born.
And t h a t [ d e s i r e ] ,
settling
be
comes t o be
since i t c o n s t i t u t e s a s t a t e o f mental
( n i v e s a ) o r s i n k i n g , i s a "mire".
Thus t h e m i n d comes t o
exhausted.
T h i s i s b e i n g shown:
When one a c q u i r e s a n a t t a c h m e n t
to crea-
t u r e s b y means o f l o v i n g t h o u g h t s c o m b i n e d w i t h s t r o n g a f f e c t i o n ,
that i s a fault.
E v e n s o , how d o e s one p r o g r e s s ?
(5a)
To t h a t he s a y s :
To p u r i f y t h e s t a i n s o f t h e m i r e o f a t t a c h m e n t .
"Attachment"
( s a n g a ) means c l i n g i n g t o t h i n g s
S i n c e i t f u n c t i o n s a s t h e cause o f samsara,
is a stain:
(vastu-abhinivesa).
i ti sl i k e
a mire.
I t
t h e d e e p s e a t e d p r o b l e m o f s e t t l i n g down i n " I " a n d
"mine".
What s h o u l d be done t o p u r i f y a n d p u r g e
(b)
I f I cleanse i t w i t h the water o f
That attachment,
that i sl i k e
a mudstain,
such
stains?
evenmindedness.
s h o u l d be u n d e r s t o o d a s
a f a u l t on t h e p a r t o f t h e i n t e l l e c t u a l f a c u l t y o f u n d e r s t a n d i n g
(prajna-mati).
When he c l e a n s e s i t - - d i s p e l s t h e s t a i n s - - w i t h
water-
100
like
evenmindedness,
f r e e from a p p r o v a l and resentment, and [ s o ]
20
h a s no r e g a r d f o r a n y c r e a t u r e , - w h a t f a u l t
ensues?
Thereveven the W o r l d - p r o t e c t o r ' s compassion,
(cd)
That d i s p e l s the d i s t r e s s of a l l c r e a t u r e s , would
0 World-protector!
In that condition--placed i n
decay.
evenmindedness--
even t h e g r e a t compassion t h a t f u n c t i o n s as t h e p r o t e c t o r and
refuge of the world, working to d i s p e l the s u f f e r i n g of a l l creat u r e s by e x t r i c a t i n g
affairs
be no
( t h e m f r o m s a m s a r a ) , by engagement i n w o r l d l y
( a v a t a r a n a ) w o u l d d e c a y a n d become n o t h i n g .
Hence I w o u l d
bodhisattva.
B u t what i f he a l s o c o n t e m p l a t e s c o m p a s s i o n
(6ab)
Oh C h i e f t a i n , i f I c u l t i v a t e
itself?
compassion,
G r e a t s o r r o w i s g e n e r a t e d i n me.
"Chieftain" i s a vocative.
If,
h a v i n g s e e n t h a t p r o b l e m , he d e v e l o p s a n d a c t u a l i z e s com-
passion i t s e l f ,
then everywhere
known a s " s o r r o w " .
"Alas!
d e f i l e d by s u f f e r i n g . "
i s born the great mental
These s e n t i e n t b e i n g s a r e
affliction
everywhere
The s e n s e i s t h a t m i n d becomes v e r y
ed by s o r r o w , t h i n k i n g i n t h i s
afflict-
way.
What s h o u l d be done f o r t h a t ?
(c)
I f I rely
on g l a d n e s s t o p a c i f y
this.
I f he r e l i e s u p o n a n d comes t o r e m a i n i n t h e s t a t i o n o f b r a h m a
termed
"gladness" i n order to p a c i f y the a f f l i c t i o n p r o c e e d i n g from
c o m p a s s i o n , and t o m a i n t a i n a b a l a n c e , what f o l l o w s f r o m
(d)
The d i s t r a c t e d m i n d g r o w s e x c i t e d .
that?
101
When he d i r e c t s t h e m i n d t o w a r d j o y f u l t h i n g s , t h e n u n d e r t h e
i n f l u e n c e o f g l o r i f y i n g the mind t h a t i s d i s t r a c t e d toward
objects,
t h a t i s e v e r c h a n g i n g , he o n l y becomes e x c i t e d a n d p u f f e d u p ; he
does n o t d w e l l i n a n a t u r a l
peace.
T h e r e must be some o t h e r r e l i a b l e means b y w h i c h t o p a c i f y
(7ab)
I f I produce
this.
sadness t o calm t h a t j o y ,
There mind w i l l
grow h e l p l e s s l y
depressed.
Having e n v i s i o n e d such saddening t h i n g s as t h e a s p e c t s o f s u f f e r i n g
i n o r d e r t o calm the mind proud w i t h
j o y , sadness i s produced.
In
t h a t c o n d i t i o n , b y , r e a s o n o f t h e v e r y p r o d u c t i o n o f . sadness, t h e mind
grows d e p r e s s e d i n s u b s e r v i e n c e ( t o i t ) .
its
inability
The s e n s e i s t h a t
t o f o c u s on t h e m e d i t a t i v e image,
,in
i ti s enfeebled i n
21
effort.
I f , h a v i n g become s o , he e n t h u s i a s t i c a l l y g l o r i f i e s
fault
(cd)
it,
what
ensues?
P e r s i s t e n t l y p r a i s i n g the i n f e r i o r ,
I come w i t h i n r a n g e o f t h e enemy c o n c e i t .
And
i f he s h o u l d , w i t h p e r s i s t e n c e a n d p e r s e v e r e n c e , g l o r i f y
[this]
d e p r e s s e d , i n f e r i o r mood i n a n y way so a s t o make o f i t a m a t t e r o f
pride, a fault
ensues.
Why?
He h a s come w i t h i n r a n g e o f t h e
e n e m y - l i k e c o n c e i t , e x c e s s i v e c o n c e i t a n d so f o r t h , w h i c h
conquer
22
h i s wealth of virtue.
He comes u n d e r t h e i r sway.
The s e n s e i s
t h a t he h a s become a s l a v e o f t h e n e m e s i s known a s " c o n c e i t " .
*
*
*
H a v i n g t h u s shown t h e m e n t a l p r o b l e m s
t h a t e n s u e when he e n v i s i o n s
the
f o u r s t a t i o n s o f b r a h m a , he now,shows
r e s o r t i n g to the antidote
what p r o b l e m s
to conceit:
(8a)
I cultivate all-emptiness,
In order
t o d i s p e l t h a t nemesis
the antidote
inanimate.
to that.
" c o n c e i t " he d e v e l o p s t h e engage-
ment o f m i n d t h a t f u n c t i o n s a s i t s a n t i d o t e :
all-emptiness":
e n s u e when
the " a l l - d i s p e l l i n g ,
emptiness t h a t a n n i h i l a t e s a l l t h i n g s , animate and
W i t h i t one comes t o r e v e r s e
such as c o n c e i t ,
j u s t as mutually
a l l negative
alternatives
e x c l u s i v e c h a r a c t e r i s t i c s such as
d a r k n e s s a n d l i g h t [ d i s p e l one a n o t h e r ] ,
c h a r a c t e r i z e d by d w e l l i n g s e p a r a t e l y ,
o r a s do p h y s i c a l
objects
such as j a r and b l a n k e t .
t h i s c a s e he d i s p e l s t h e [ n o t i o n o f ] s e p a r a t e l y
dwelling
In
physical
23
o b j e c t s , and works t o develop t h e meaning o f emptiness.
E v e n c u l t i v a t i n g t h e m e a n i n g o f e m p t i n e s s i n t h i s way, what
ensues?
(b)
There
I h a v e no e f f o r t f o r t h e s a k e o f o t h e r s .
In that condition of c u l t i v a t i n g all-emptiness,
envisages himself,
because
n o r s e n t i e n t b e i n g s [ i n g e n e r a l ] , he h a s no
d i l i g e n c e o r p e r s e v e r e n c e i n t h e work o f m a t u r i n g o t h e r
[not
t o speak
of] the welfare
am d i v e r t e d f r o m
of the world.
For
The s e n s e
creatures,
i s that " I
that".
W i t h s u c h a p r o b l e m , how s h o u l d
(c)
he n e i t h e r
one e n v i s i o n .
I f I r e s o r t to the r e l a t i v e f o r t h e i r
To w h i c h he
says:
sake.
t h e sake o f d i s p e l l i n g t h a t p r o b l e m o f t h e v i e w o f e m p t i n e s s ,
he r e l i e s u p o n a n d m a i n t a i n s " t h e r e l a t i v e " , w h i c h c o n s t i t u t e s a n
obscurationtto
seeing
t h e r i g h t m e a n i n g ; he r e l i e s u p o n dharmas t h a t
24
f u n c t i o n as t h i n g s
(vastu).
103
What f u r t h e r p r o b l e m
(d)
There
comes f r o m t h a t ?
the wish f o r wealth i s born.
A p p l y i n g h i s t h o u g h t t h u s t o t h i n g s he g e n e r a t e s t h e a t t i t u d e : o f .
e a r n i n g and i n c r e a s i n g w e a l t h by any means, by t r a d i n g , a n d
a n d w i t h t h a t h i s m i n d becomes a f f l i c t e d a n d
when one
defiled.
so
forth,
Because,
r e l i e s on t h e r e l a t i v e , w i s h i n g t o s e n d g i f t s a n d
so
forth,
there i s born the i d e a of h o a r d i n g the v a r i o u s o b j e c t s of w e a l t h
such as g o l d and j e w e l s .
What f a u l t i s t h e r e i n h a v i n g t h u s g e n e r a t e d t h e a t t i t u d e
accumulating
(9a)
wealth?
I f I s e t the mind t o amassing
Having produced
amassing
so f o r t h .
T h e n , i f he
s e t s h i s mind
o r c o l l e c t i n g [ i t e m s of] w e a l t h such as g o l d , g e n e r a t -
ing
a c r a v i n g f o r i t , the mind has
ion
(viparyasa).
(b)
wealth.
a c r a v i n g f o r w e a l t h , he r e l i n q u i s h e s h i s s p e c i a l
a p p l i c a t i o n t o m e d i t a t i o n and
to
I ferment
come u n d e r t h e sway o f
d e f i l e m e n t and
the l i q u o r of a l l the
so f o r t h w i l l
f a u l t i s fermented
guarded
proceed."
or produced,
by h i s w e a l t h , t h e c a u s e
What f u r t h e r , f a u l t s w i l l
(c)
distort-
Therefore,faults.
"When I b o r r o w f r o m o t h e r s I grow c a r e l e s s ; f a u l t s o f
one
of
physical
[ i n o t h e r w o r d s ] , by
l i k e a l c o h o l , f o r the
of [ f u r t h e r ]
person
fault.^
ensue?
D r u n k , d r o w s y w i t h p r i d e and
delusion.
F o r t h o s e r e a s o n s t h e m i n d i s n o t aware o f t h e d i s t i n c t i o n
what s h o u l d a n d s h o u l d n o t be
that
done.
So i t h a s b e e n made
between
"drunk".
104
W i t h w h a t i s h e made d r u n k ?
"Drowsy w i t h p r i d e a n d d e l u s i o n . "
L i k e a d r u n k a r d he i s p r o u d , h i s i n t e l l e c t w e a k e n e d "by a r r o g a n c e
and
d e l u s i o n ; he h a s come u n d e r t h e sway o f d r o w s i n e s s a n d
Due t o " p r i d e " he h a s " d e l u s i o n " , w h i l e
drunk w i t h
" d e l u s i o n " he g r o w s
drowsiness.
From t h e s e what f a u l t
(d)
with
langour.
A l l higher
proceeds?
aims end o n l y
i n defeat.
W h a t e v e r m i g h t be a c c o m p l i s h e d p r e s e n t l y a n d i n f u t u r e l i v e s b y
e x c e l l e n c e — i n other
the
words, a l l h i g h e r
aims ( a b h i p r a y a ) t h a t a c t as
cause o f e x a l t a t i o n and s u b l i m i t y - - a r e
"Only" marks a
In short,
of wealth,
defeated
restriction.
t h e meaning h e r e i s t h i s :
He c r a v e s t h e a c c u m u l a t i o n
and t h a t i s t h e cause o f f a u l t s
such as t h e abuse o f
others.
A g a i n , from t h e S a l t Sea s u t r a :
All
t h a t r e v e r e n c e and good
qualities,
It annihilates;
Though t h e y be h e a v y a s Mount M e r u ,
I t makes them l i g h t a s c o t t o n
With craving,
wool.
i n wintertime,
Not
even h i m a l a y a n c o l d ,
Nor
i n b l a z i n g desert
Can
t h e h e a t be f e l t .
sunshine
With craving a bottomless
Of a n x i e t y
and p u l v e r i z e d .
ocean
f o r many s o r t s o f harm
I s t h o u g h t t o be v e r y
small,
A b o u t t h e s i z e o f t h e t r a c k o f a n ox.
H a v i n g t h u s shown t h e way i n w h i c h h i s m i n d i s u n b a l a n c e d , i n
o r d e r t o show f u r t h e r t h a t h i s t h o u g h t s s t e m m i n g f r o m t h e accumu l a t i o n of wealth are uncongenial with sincere g i v i n g i t s e l f ,
says (v.
(lOab)
he
10):
E v e n when I may w i s h t o g i v e ,
Powerful stinginess r e s t r i c t s
"At whatever
me.
t i m e I may w i s h t o make g i f t o f my h a r d e a r n e d
and t o s h a r e i t o u t t o b e g g a r s ,
even t h e n
'powerful
wealth
stinginess'--
c l i n g i n g t o t h i n g s , a n d t h e t o t a l bondage o f a t t a c h m e n t - c r e a t i n g
s t i n g i n e s s a s s o c i a t e d w i t h t h e power o f b e g i n n i n g l e s s ages o f t i m e —
t h e s e two ' r e s t r i c t me':
I am r e n d e r e d p o w e r l e s s t o r e n o u n c e
t h i n g ) b y t h e i r f i r m h o l d o n my
What s h o u l d be done t h e n ?
(cd)
(any-
intellect."
He s a y s
(lOcd-lld):
B u t e v e n i f I d i s p e l i t a n d come t o g i v e ,
For a l o n g time a f t e r I r e g r e t
it.
Having d i s p e l l e d - - t h a t i s , e l i m i n a t e d — t h a t s t i n g i n e s s by v i r t u e
o f d e v e l o p i n g t h e a n t i d o t e a l t e r n a t i v e s , he h a s come t o g i v e c e r t a i n t h i n g s t o c e r t a i n i n d i v i d u a l s who c o n s t i t u t e t h e f i e l d [ f o r
giving].
N o n e t h e l e s s , a f f l i c t e d anew b y t h o u g h t s a r i s e n
s t i n g y c r a v i n g , f o r a l o n g t i m e he r e g r e t s t h e r e n o u n c e d
from
objects.
E v e n i f he t u r n s h i s t h o u g h t f r o m t h a t b y r e l y i n g u p o n c o n v i c t i o n what
(11a)
"Faith"
ensues?
Making
myself serene w i t h f a i t h
(sVaddha) i s m e n t a l
and w i t h f a i t h
serenity
i n a future
(citta-prasada).
reward.
With
belief,
t h a t a s p i r e s t o v i r t u o u s q u a l i t i e s , he h a s d i s p e l l e d
the s t a i n s o f h i s mind.
Made c l e a n s e d a n d s e r e n e , h o w e v e r , -
106
(b)
The
Becomes a f a l l
into the f r u i t s of the next
world.
sense i s t h a t c l i n g i n g even t o t h e f r u i t s o f h a v i n g
m a t e r i a l o b j e c t s , and e x p e c t i n g
renounced
some r e t u r n , t h e m i n d becomes d i s -
integrated.
When d i s - i n t e g r a t e d i n t h a t way,(c)
I f I a c t without
e x p e c t a t i o n , aware o f i m p e r m a n e n c e .
R e c o l l e c t i n g t h e word o f the Teacher:
" A l l formations
a r e imperma-
n e n t " , he e x a m i n e s t h e v a r i o u s modes o f i m p e r m a n e n c e .
By means
o f t h a t a n t i d o t e , m a k i n g h i m aware t h a t m a t e r i a l o b j e c t s a n d so
27
f o r t h h a v e no p e r m a n e n c e , b u t a r e modes o f m o m e n t a r i n e s s ,
detached h i m s e l f from the e x p e c t a t i o n o f a return,-from
and
so f o r t h t h a t m i g h t d e v e l o p a s t h e k a r m i c m a t u r a t i o n
But
e v e n when he h a s d i s p e l l e d t h a t m e n t a l p o l l u t i o n ,
go w e l l .
(d)
' he h a s
enjoyments
of giving.
t h i n g s do n o t
Why?
Without a m o t i v a t i o n I d i s s o l v e i n apathy.
S i n c e by renouncing
g i f t s a s t h e c a u s e , one s h o u l d o b t a i n a
28
corresponding
great
enjoyment as t h e r e s u l t ,
there
i s cause f o r
p e r s e v e r e n c e i n g i v i n g a n d so f o r t h , w h i c h f u n c t i o n a s c a u s e s f o r
the accomplishment o f such r e s u l t s .
order
the
The i m p l i c a t i o n i s t h a t , i n
t o r i d h i m s e l f o f t h e e x p e c t a t i o n o f a r e s u l t , he h a s l o s t
d e s i r e t o make e f f o r t i n dharmas s u c h a s g i v i n g , a n d h i s m i n d ,
u n d e r t h e sway o f a p a t h y , i s o n l y d i s s o l v e d a n d d e j e c t e d ,
becoming
enfeebled.
*
#
*
Having demonstrated c o n f e s s i o n i n d e s c r i b i n g h i s f a i l u r e
with
r e g a r d t o h i s own w e l f a r e
(2-11),
i n . o r d e r t o show f u r t h e r what
a c t s a s a f a u l t i n t e r m s o f t h e w e l f a r e o f o t h e r s , he
says:
(12a)
P r o t e c t o r , I am t o r n b y t h e s u f f e r i n g o f t h e w o r l d .
0 Protector!
I am t o r n - - t h a t i s t o s a y , d i s t r e s s e d - - b y r e p o r t s
of the three o r eight s u f f e r i n g s - - t h e s u f f e r i n g of the formations
so f o r t h ,
and
o r t h a t o f b i r t h a n d so f o r t h - - o f t h i s w o r l d o f
29
sentient beings.
y
They a r e a l s o
Viewed as h a v i n g been r e l a t i v e s even i n t h e p a s t .
(b)
During h i s succession of previous l i v e s i n t h i s
he h a s b e e n r e l a t e d t o o t h e r s a s t o p a r e n t s
s t a t e o f satosara,
a n d so f o r t h .
He
intel-
l e c t u a l l y v i e w s them a s h a v i n g b e e n c o n n e c t e d w i t h h i m s e l f ; he
imagines i t .
" E v e n " means " n o t o n l y i n t h e p r e s e n t " .
W i t h t h a t a s c a u s e , what d o e s he do?
(c)
r
Since
I wish
t o course
sentient beings
i n the welfare of others.
hardpressed
[to h i m s e l f ] , he w i s h e s t o c o u r s e
by s u f f e r i n g a r e n o t u n r e l a t e d
i n t h e b o d h i s a t t v a c a r e e r , work-
i n g t h e w e a l o f o t h e r s b y g i v i n g a n d so f o r t h i n o r d e r t o d i s p e l
t h e i r oppression.
B u t when he u n d e r t a k e s
to f u l f i l l
that
duty,
what e n s u e s ?
(d)
B u t am h e l d i n c h e c k b y h a v i n g
From t h e m e n t a l i m p r e s s i o n s
there develops
the notion of " s e l f " .
(vasana) of " r e l a t i v e s "
a n d so f o r t h ,
. t h e n o t i o n o f " I " a n d " m i n e " , by w h i c h he i s " h e l d
i n check" o r r u l e d .
The s e n s e i s t h a t t h e r e e n s u e s t h e d i s t o r t i o n
108
of viewing
a " s e l f " i n what i s [ r e a l l y ]
self-less.
What i s l i k e w i s e n e a r t h e v i e w o f s e l f ?
(13a)
On t h e t r a c k s o f t h e v i e w o f s e l f f o l l o w s
The v i e w o f s e l f
conceit.
i s the a s s e r t i o n that the s o - c a l l e d " s e l f "
truly
31
exists.
To f a n c y a s e l f m t h e s e l f l e s s , i s " c o n c e i t " .
That
c o n c e i t f o l l o w s upon t h e v i e w o f a " s e l f " .
The s e n s e i s t h a t he
comes t o s e t t l e
down i n t T r t h i k a v i e w s s u c h a s p e r m a n e n c e ,
stability,
31
and t h e e x i s t e n c e
of a self.
A n d what f a u l t
(b)
i s p r o d u c e d b y them?
W h i c h makes me embrace "mine".
He i s b o u n d by t h i s m i s t a k e t h a t h a s d e v e l o p e d f r o m c o n c e i t , f o r
it
occasions
the growth o f a f i r m
embrace o f t h e i d e a o f " m i n e " ,
o r "by me".
What mass o f f a u l t s
(c)
There
"There":
ing
c o n c e i t , p r i d e , d e s i r e a n d so f o r t h .
while
o f "mine".
"Conceit"
ceit"
d o e s h a v i n g become so p r o d u c e ?
i n that c o n d i t i o n i n which there
Then f a u l t s
g r o w s a n embrac-
o f c o n c e i t a n d so f o r t h
r e f e r s to the f a u l t s
of "conceit",
are produced.
"excessive
con-
a n d so f o r t h .
" P r i d e " means a f u l l b l o w n a n d v a i n g l o r i o u s
mind.
32
"Desire"
for
objects
means s e n s u a l i t y ,
by w h i c h i s p r o d u c e d a c r a v i n g
of attachment.
By s a y i n g
" a n d so f o r t h "
he i n c l u d e s t h e o t h e r
such as a v e r s i o n
and bewilderment.
(d)
me l i k e
Shatter
angry
defilements,
A n d what do t h e y do?
enemies.
109
As when h o s t i l e
enemies are enraged, they
harm s u c h a s d e p r i v i n g one
ment s t e a l t h e l i f e
of l i f e ,
o f v i r t u e and
i n s t i g a t e many s o r t s o f
so a l s o t h o s e m a s s e s o f
defile-
i n s t i g a t e the v a r i o u s s u f f e r i n g s
33
o f change.
Therefore
t h e v i e w o f s e l f i s t h e "basis o f a l l f a u l t s .
master ( a c a r y a ) D h a r m a k i r t i has
If
In
s e l f and
the
explained:
there e x i s t s a s e l f ,
From t h e
As
there i s the n o t i o n of
other p a i r ,
connection w i t h these
other,
come e m b r a c i n g and
aversion;
two,
"54
All
To
f a u l t s are
generated.
show some s i m i l e s f o r t h e n e g a t i v e a l t e r n a t i v e s
by t h o s e
same f a u l t s o f c o n c e i t and
(l4ab)
When t h e n e t o f d e f i l e m e n t i s , . a l l
And
says
(14):
unfolded*
f r i g h t e n i n g as the l e g i o n o f Mara.
"When...legion of Mara":
3^
desire\
so f o r t h , he
produced
Mara i s the r u l e r of the realm of
.
h i s l e g i o n i s an armed h o s t .
J J
And
because they,
i s h i n g v a r i o u s weapons, show no
decency i n e n t e r i n g i n t o
o r d i s p u t e , t h e y a r e much t o be
feared.
"As"
sense-
denotes s i m i l a r i t y ,
f o r i n a c t u a l i t y he
brandbattle
i s f r i g h t e n e d by
t h e p r o d u c t i o n o f m a s s e s o f d e f i l e m e n t and v a r i o u s s o r t s o f harm.
"Defilement"
"net"
up
has
s h o u l d be
i n d i c a t e s desire-attachment
and
t a k e n a s " g r e a t h o s t s o f them".
and b o u n d b y h i s t o t a l e n s n a r e m e n t i n them.
36
spread
everywhere;^
(anusaya) toward
of t o t a l
so f o r t h ,
Or, he
Such
i t stimulates h i s latent
sense o b j e c t s . ^
i s tied
defilement
tendencies
When b l a z i n g i n a l l i t s a s p e c t s
e n s n a r e m e n t i n d e f i l e m e n t , t h e mass o f d e f i l e m e n t
c o n s t i t u t e s a l e g i o n o f Mara.
So
while
the b l a z i n g impact
of
itself
unbearable
defilement i s
(c)
L i k e t h e u n e n d u r a b l e mark o f t i m e .
"Time" i s t h e m e s s e n g e r o f t h e L o r d o f t h e D e a d . ^
of
The "mark
t i m e " i s t h a t he w i s h e s , some n i g h t t i m e , t o t i e p e o p l e w i t h a
39
l a s s o r o u n d t h e n e c k a n d c a r r y them o f f .
"Like"
ment:
"Like
denotes s i m i l a r i t y ,
The r e s e m b l a n c e
7
on t h e model o f t h e n e t o f d e f i l e - ,
i s that i t generates q u i t e unendurable
fear.
that",-
(d)
Spreads the darkness o f s i n i s t e r
The
faction
(paksa) o f Mara--the
as t h e o p p o s i t e t o bright/wholesome
Alternatively,
certain
darkness of delusion,
dharmas--spreads
"dark/sinister directions
Ithe w a n i n g f a c e o f t h e moon.
directions.
acting
and i n c r e a s e s .
( p a k s a ) " may be t a k e n a s '
I f , w i t h i n i t s gloomy d a r k n e s s ,
e n e m i e s s h o u l d b r i n g down a r a i n o f w e a p o n s , one w o u l d
be v e r y f r i g h t e n e d .
The s e n s e i s t h a t , b y a n a l o g y , w h i l e he i s
o b s c u r e d by t h e d a r k n e s s o f d e f i l e d d i r e c t i o n s ,
s u n d r y harms a n d
s u f f e r i n g s come t o s p r e a d .
By t h u s s h o w i n g v a r i o u s modes o f s i m i l e , he h a s d e m o n s t r a t e d
t h a t t h e mass o f d e f i l e m e n t p r o c e e d i n g f r o m t h e v i e w o f a s e l f i s
much t o be f e a r e d .
F o r t h a t r e a s o n he w i s h e s t o c o n f e s s , b y w a y . o f
c r i t i c i z i n g h i s misdeeds,
(15a)
I w i l l r e c i t e my m i s d e e d s ;
to
0 Lord!
the regret to follow i s hard
support.
I w i l l r e c i t e b e f o r e y o u t h e many s o r t s o f m i s d e e d
have committed--whatever
of
i n order to pacify i t :
misdeeds
that I
I have a c c u m u l a t e d f o r t h e sake
the p l e a s a n t and unpleasant b o t h - - I w i l l
c a u s e them t o r e s o u n d .
Why?
"The
regret to f o l l o w i s hard to support."
h a v e done, t h e t r a i n o f r e g r e t f u l t h o u g h t
subsequent
Whatever I
to i t , w i t h
i t s p o t e n t i a l i t y f o r renewed e x i s t e n c e , i s h a r d t o s u p p o r t , h a r d
to
bear,- f o r that [ r e g r e t t a b l e ] r e b i r t h w i l l
h a v e t h e same n a t u r e
4l
as the
misdeed.
Why
again?
R e b i r t h w o u l d be
(b)
suffering
unendurable.
" R e b i r t h " means t a k i n g on a p h y s i c a l f o r m i n a c c o r d w i t h o n e ' s
destiny.
"Suffering"
i n d i c a t e s that [ t h i s form] w i l l
nature of being f i v e aggregates
have t h e
(skandha).
42
" R e b i r t h . . . s u f f e r i n g " r e f e r s to the s u f f e r i n g of
A s he h a s come a g a i n a n d a g a i n t o t a k e i t o n - - t o
s u f f e r i n g o f change t h a t d e v e l o p s f r o m a c t i v i t y
ment i s p r o d u c e d
endurable.
The
v a r i o u s mental
to
and w i l l i n g l y
sense
experienced:
i s that there w i l l
rebirth.
grasp
it--the
(karma) and
defile-
T h i s i s what i s un-
c e r t a i n l y be
and p h y s i c a l s u f f e r i n g s w h i c h w i l l
produced
be v e r y h a r d
support.
So, - •
(c)
What o p p r e s s i o n i s g r e a t e r t h a n t h a t ?
By way
of a r h e t o r i c a l question:
"What t h i n g c o u l d t h e r e be
i s more g r e a t l y o p p r e s s i v e t h a n t h e s u f f e r i n g t h a t h a s
from d e f i l e m e n t ? "
oppressive than
More p r e c i s e l y :
"There
developed
i s n o t h i n g a t a l l more
that."
As t o h a v i n g t h u s u n d e r s t o o d t h a t unendurable
cause:
that
W h e r e a s i t w o u l d be r e l e v a n t
n o t done so 5 r a t h e r , -
s u f f e r i n g has
( y u k t a ) t o remove i t , he
a
has
112
I myself course
(d)
He c o n f e s s e s ,
t h e same way.
"by way o f d e s c r i b i n g h i s own f a u l t ,
I may h a v e g r a s p e d t h a t t h e r e
p e r s o n i f y the course
than r e v e r s i n g i t ,
that
"Although
i s a cause o f s u f f e r i n g , I myself
o f misdeeds t h a t a c t s as i t s cause,
rather
a n d t h i s i s t o h a v e come u n d e r t h e sway o f
defilement".
I f t h a t be t h e c a s e ,
i s i t not appropriate
thought from t h a t , e l i m i n a t i n g [the cause]?
incapable
(yukta)
T h a t i s s o , b u t he i s
of patience,Which a c t s as t h e cause o f t h e v a r i o u s s u f f e r i n g s .
(l6a)
In l i n e with t h i s ,
tolerance i s the w e l l s p r i n g of a l l pleasure,
whereas anger a c t s as t h e b a s i s o f a l l s u f f e r i n g .
attitude
it
t o t u r n one's
So t h e l a t t e r
i s s a i d t o "act as t h e cause o f the v a r i o u s s u f f e r i n g s " ;
i s a v e r s i o n t h a t a c t s as t h e cause and b a s i s o f t h e a s p e c t s and
v a r i e t i e s o f s u f f e r i n g , i n t h i s and t h e next w o r l d ,
that proceed
f r o m t h e b o d y m i n d c o m p l e x , b e c a u s e f r o m i t emerges i n j u r y t o
sentient
beings.
When I t u r n away f r o m h a r m i n g . o t h e r s .
(b)
By
reasons proceeding
causes s u f f e r i n g .
f r o m r e s e n t m e n t , he h a r m s o t h e r s a n d
When he t u r n s h i s t h o u g h t f r o m t h a t b y way o f
r e c o l l e c t i n g t h e f a u l t s o f a n g e r and,
by r e c o l l e c t i n g t h e a n t i d o t e
[ a s w e l l ] , make's h i m s e l f t e n d t o p a t i e n c e . . . .
What h a p p e n s i n s u c h a s t a t e ?
(cd)
H a v i n g become a n enemy t o t h e b l a m e l e s s
I shake a t i t w i t h v i o l e n c e l i k e
wretched
crowd,
t h e edge o f a sword.
113
His i n t e l l e c t ,
thought
i n c a p a b l e o f t o l e r a n c e , i s shaken, and t h e f l o w o f
polluted.
Howso?
crowd...
" H a v i n g become a n enemy t o t h e b l a m e l e s s w r e t c h e d
with violence l i k e
t h e edge o f a s w o r d . "
The
crowd,
t h o s e d e p r i v e d o f t h e h i g h e r c o u r s e o f m o r a l i t y , p a t i e n c e and
f o r t h , h a v e become w r e t c h e d b y n a t u r e .
so
He h a s u n r e a s o n a b l y become
t h e i r enemy; he l a c k s e v e n t h e b a s i s f o r b l a m e t h a t t h e y h a v e done
h i m harm.
V i o l e n t and c u t t i n g l i k e t h e edge o f a s w o r d i s he t o -
w a r d s t h e c o n d u c t o f t h o s e he h a s come t o d e t e s t — s o ,
"my
thought
shakes".
What i f he
t h o s e who
s h o u l d n o n e t h e l e s s r e s o r t to t o l e r a n c e even f o r
a r e w r e t c h e d by n a t u r e , a n d a t t e m p t t o s y m p a t h i z e
with
them?
(17ab)
E v e n when I w i s h t o make m y s e l f p a t i e n t ,
I am
t i e d by t h e i r b i n d i n g
misconduct.
s e a s o n o r moment he h a s t u r n e d h i s m i n d f r o m
At whatever
that
d i s t u r b a n c e a n d b r o u g h t a b o u t m e n t a l s e r e n i t y by means o f t h e
anti-
d o t e , e v e n t h e n i f he w i s h e s t o e s t a b l i s h h i m s e l f i n a p a t i e n t mode,
a t t h a t t i m e h i s t h o u g h t s a r e t i e d a n d b o u n d f i r m l y o n c e more t o
t h o s e whose own
minds a r e bound,- t o t h e w r e t c h e d n a t u r e o f t h o s e
n a t u r a l l y wretched opponents,
a n d t o t h e v a r i o u s t y p e s who
so a s t o c a u s e v a r i o u s s o r t s o f harm.
The
s e n s e i s t h a t he
behave
thus
comes u n d e r t h e sway o f a v e r s i o n .
E v e n s o , why
evenmindedness
(cd)
d o e s he n o t r e t r a c t h i s . t h o u g h t , f i x i n g i t i n
regarding t h e i r behavior?
T e r r i b l y b l o c k e d a n d t i e d by
The
fire
o f a v e r s i o n d r i e s me
that,
o f a l l sympathy.
114
While f o r c e f u l l y blocked
and t i e d by t h a t bond o f
that has developed from t h e i r wretched behavior,
he d o e s n o t m a i n -
t a i n a flow of thought that i s e x c e s s i v e l y p a t i e n t :
u n d e r t h e sway o f a n n o y a n c e .
from t h a t [misbehavior],
is like
a fire.
Hence t h e t e r r i b l e
i t h i s m i n d h a s become
passion.
"devoid
others,
the mental
continuum.
of patience
com-
and s e r e n i t y
course of conduct.
What i s h i s s t a t e o f m i n d l i k e ,
(18a)
and
arisen
o f sympathy", w i t h o u t
The s e n s e i s t h a t he i s d e p r i v e d
f o r the higher
aversion
because i t robs the mind o f t h e mois-
t u r e o f t h e n o b l e Dharma, i s s a i d t o d e s s i c a t e
So w i t h
He h a s come
because i t scorches h i m s e l f
That f i r e ,
aversion
thus deprived
o f sympathy ( 1 8 ) ?
J u s t as v i p e r s , unbearable t o see.
"Just as" introduces
a simile.
to a c e r t a i n snake t h a t i s a b l e
"Vipers, unbearable to see" r e f e r s
to k i l l
m e r e l y by b e i n g
seen.
The
43
venemous b r e a t h
(b)
can stupefy
Dwelling
one.
w i t h i n a t r e e , r e p e l the wise.
The one t r e e h o l l o w
i n a t h o u s a n d t h a t i s i n h a b i t e d by such a
venemous s e r p e n t i n s t a n t l y r e p e l s t h e w i s e
ligent
(dhTmat),-[even]at a great
So c o n c e a l i n g
(cd)
(pandita), the i n t e l -
distance.
a course of hatred,
My a t t i t u d e r e p e l s v i r t u e s .
This
s t a t e m e n t shows t h e p o i n t o f t h e s i m i l e .
" h a t r e d " — t h e course of harming o t h e r s — d e v e l o p i n g
mous, s e r p e n t - l i k e s h a r e o f a v e r s i o n ,
I n t h e same
way,
from t h e vene-
i s l i k e venom i n t h a t i t i s
44
c o n c e a l e d , a b i d i n g w i t h i n ; i t i s "my h y p o c r i t i c a l a t t i t u d e " .
Mind i n t h i s aspect i s l i k e
t h e t r e e ; i t i s h e r e shown t o be r e -
j e c t e d o r a b a n d o n e d by " v i r t u e s " :
by g r o u p s o f a c t i v i t i e s ( k a r -
m a n i ) , such as the t h r e e t r a i n i n g s ,
e x a l t a t i o n and s u b l i m i t y .
The
sense i s t h i s :
enmity, abides l i k e
t h a t f u n c t i o n as t h e causes o f
J
I f the course of a v e r s i o n , a s s o c i a t e d
i t [the mind] i s a
vir-
t u a l r e p o s i t o r y o f venom, a n d v i r t u o u s dharmas w i l l n o t l a s t ;
they
w i l l be
a snake
i n one's mind,
with
repelled.
To i l l u s t r a t e
p r o b l e m s he f a i l s
a g a i n , how
on a c c o u n t o f d e e p s e a t e d
psychological
t o become a r e p o s i t o r y f o r t h e Dharma, he
"...by sunshine... . t h e r a i n o f Dharma i s no b e n e f i t i n my
says,
mood."
I n w h a t way?
(19a)
L i k e a s t o n e [ s l a b ] baked by s u n s h i n e .
Like rain f a l l i n g
on a s l a b o f s t o n e t h a t h a s b e e n b a k e d a n d
ed b y t h e h o t , k e e n r a y s o f t h e summer s u n . . . .
resemblance:
" J u s t a s " a s t r e a m o f r a i n may
"Like"
indicates
have f a l l e n onto the
f a c e o f a r o c k , b u t no g r o w t h , s p r o u t e t c . a p p e a r s ; i t w i l l
be wet
neither
i n s i d e , n o r even a b i t m o i s t o u t s i d e , and n o t h i n g w i l l
p e a r on i t even f o r an
L i k e w i s e h i s mind,
like
scorch-
ap-
instant.
s c o r c h e d by hundreds
of defilements f i e r c e
r a y s o f t h e s u n , d e r i v e s no b e n e f i t f r o m t h e r a i n o f Dharma.
A g a i n , what i s i t l i k e ?
(b)
L i k e c l o d s become d u s t by d e h y d r a t i o n .
46
J u s t a s a heap o f c l o d s , b a k e d
and t o t a l l y
d r i e d o u t by
sun's r a y s , t u r n s t o d u s t - - l i k e c l o d s o f e a r t h i n a v e r y
s t a t e - - a n d j u s t a s r a i n may
the
rough
h a v e f a l l e n on t h e s e d r i e d a n d
rough-
ened p i l e s o f c l o d s , b u t n o t h i n g d i f f e r e n t i s b o r n o f them,n o t h i n g o f b e n e f i t . . . . A l t h o u g h t h e y may
have been a b i t m o i s t e n e d
by
enough
son.
a
downpour,
they w i l l
r e m a i n so
until
the
next
sea-
47
'
In
to
of
a like
dust
manner,
hosts
by the
when o n e ' s
of
sordid
mind has
been
d r i e d and
d i f f e r e n t i a t i o n of
turned
beginningless
48
ages
of
time,
the
Once m o r e ,
(c)
Like
"Heaps
of
"filled"
rain
what
is
a road
Dharma b r i n g s
i t
like?
filled
with
heaps
sand
pilesf
the
means
sand"
of
means c o v e r e d
over
and
no
benefit.
of
sand.
sense
screened
is
aa
great
by them.
deal".
Rainfall
on
a
49
frequented
"Like"
enough
road
i n that
makes a
on a road
useful,
for
it
direction is
simile.
filled
soon
Just
with
as
heaps
continues
as
of
no
rain
of
it
benefit.
may h a v e
sand,
fallen
in
streams
accomplishing nothing
had been
before....
Similarly,(d)
The r a i n
The r a i n
of
filled
with
The
fit
as
of
sandy
causing
the
The b a c k
other hand,
point]
with
no b e n e f i t
a reservoir
c r a v i n g and
"Rainfall
are
a
stone,
unlike this."
similes
m e n t i o n e d may b e
from h a v i n g r e l i e d upon the
scriptural
reality.-^0
a heap
such
so
of
of
as
my m i n d ,
forth,
on good
growth and p r o s p e r i t y
of
i n my m o o d .
is
fields
crops
clods,
Thus he
of
already
no
has
benefit.
the
and g r a i n s
and a
such
sandy
demonstrates
bene-
road,
[his
dissimilitude.
The t h r e e
ly:
ignorance,
show t h i s :
on the
efit
Dharma i s
r i g h t Dharma i n t o
similes
fruit.
of
three
tradition1, personal
applied
to
his
aspects
of
Dharma
discovery,
A l t e r n a t i v e l y , t h e y may b e
taken
and the
to
apply
lack
of
ben-
respective^
ultimate
to
the
several
117
collections
(pitaka)
of
Dharma t e a c h i n g s
of
the
three
vehicles
a
respectively.^
*
Here
are
the
master's
adorned with
with
the
deed,
of
consideration
many h o s t s
higher course
self-criticism..
If
whether out
of
of
is
conduct,
a lack
adviser,
this:
virtuous
of
"Even f o r
qualities
there
and when t h e y have
of
an unwholesome
#
is
a
and
place
means f o r
purging
for
unwholesome
d i s c r i m i n a t i o n or under
the
who
identified
definite
committed an
those
it
the
is
influence
self-
criticism'.' "
Alternatively,
to
the
confession
and by v i r t u e
deeds.
For
tolerable
This
of
it
one
of
fault,
the
is
may u n d e r s t a n d
b y way o f
one
method i s
as
thus
demonstrating
m o r t i f i c a t i o n , he h a s
explained
misdeed,
this
that
to
become
others
the
freed
from
"Even having committed a
may b a n i s h
adaptable
introducing
i t
other
method;
mis-
quite
in-
by s e l f - c r i t i c i s m . "
situations
as
well.
^2
Showing the
(20-21):
for
is
the
have
(20a)
invoking
the
the L o r d ,
additional
path
also
Why
s e l f - c r i t i c i s m again
"My own s u f f e r i n g . . . . "
protector,"
There
method of
that
sense
you have
been unable
to
to
"Their benefit
"that
that
shown,
"I
also
I
as
others,
he
well,
0 World-
am u n a b l e
am n o t
bearV.
only without
and w i t h o u t i t s
know and r e l y u p o n
to
says
reverence
benefit,
but
I
yourself."
so?
My o w n u n b e a r a b l e
The f i e r c e
unbearable,
maturation
and rugged
hard to
of
hosts
suffering
of
suffering
support—because
[my own] m i s d e e d s ,
uninvestigated.
have
that
t h e y have
not been
I
myself
developed
experience-as
the
intellectually in-
vestigated
and r e c o g n i z e d . "
(b)
Someone
"Someone
such as"
himself
to
a
"such
i n my w e l f a r e " ,
or
"one
as
me,
as"
restriction:
reason,-
do me a
acting
b e n e f i c i a l to
Alternatively,
comparison but
ested
tries
yourself,
i n what i s
ful. ...
a
such as
For that
favor.
a close
friend,
and t u r n s
may b e
interests
away w h a t i s
i n t e r p r e t e d as
whether "the
whose
who
v e r y one
function is
to
harm-
drawing not
who i s
try
to
inter-
do me
a
favor".
How?
(cd)
Who h e l p s
the
refers
head.
the
foremost
The
sense
to
is
with
the
they
e x h i b i t those
upon
it.
that
doj
These
there
help
[ h o w am I ]
unable
"Hating"
means f o r m i n g t h e n o t i o n
beneficial
(b)
Not
advice,
Highly
t a k i n g the
do?
unable
unsettled,
advice,
he
and
to
the
best
one's
bear
i t ;
them,
he
the
[some]
B u t when
cannot
rely
cope?"
evasive.
o f h i m as
a
nemesis.
it,ahe
goes
at
random;
When
given
elsewhere.
or r e p e l l i n g him--even
he wanders
of
needs.
cannot bear
to
perfections],
mentioned at
" F l e e i n g and e v a s i v e . "
to
"generosity"
six
are
among t h e
to
bear.
patience,
[among
and f u l f i l l
two ' [ t r a i t s , ] ,
does he
am u n a b l e
two
are,
Hating him or f l e e i n g
else
generosity,-
helping another,
(21a)
What
and
p e r f e c t i o n of
means o f
d i s p o s i t i o n to
" W h a t do I
the
giving.
p e r f e c t i o n of
being
forbearance
0 World-protector, I
That,
"Forbearance"
me w i t h
he
so.
directs
his
thought
119
someplace
maining
[else].
i n place,
"Even
so"
Or e l s e ,
he v e r b a l l y r e p e l s
introduces
teaches--he
bestows
have
so
become
some,
as
their
(cd)
as
I
so,
so
do n o t
like
me
think
Although
that
b e i n g a g u r u who g i v e s
he h o l d s
is
mode.
to
a
re-
abusing him.
[The o t h e r ]
intractable,
J
so
it.
c
who
trouble-
"Even f o r
those
nature...."
o f h i m as
a
guru.
them to
knowledge
(vidya)
g i v i n g them the o p p o r t u n i t y ] . - ^
may b e
the
case,
"I
beneficial advice".
d i s t o r t i o n , because
to
there
unceasingly--
continuously, initiating
"JTEven] s o " :
other],
disinclined
and b r i n g i n g them f o r t u n e [ i . e . ,
h i m as
so
w r e t c h e d by
those
Even i f
good Dharma u p o n - - e v e n t h o s e
by b e i n g
a n d so
I
[the
difficult
of
thought
He i n s t r u c t s
He i n s t r u c t s
rain
the
trend of
Even
a very
unfortunate
unfortunate
"repelling him":
the
mind's
eye
fail
to
think
The s e n s e
has
is
of
that
been b l i n d e d by
ignorance.
This
the
is
being
attributes
have
not
covering
eficial
of
shown:
the
developed
the
Just
as
s u n and moon,
the
meaning of
so
born b l i n d
the
are
ignorant
likewise sentient
body-mind continuum are
p r o f o u n d Dharma;
incapable
they
cannot
of
beings
of
who
dis-
take
ben-
advice.
#
Having
thus
lems
(1-21),
ginal
mind,
(22a)
those
spoken
now,
he
to
says
to
•*
changes
show how t o
of h i s
entreat
psychological
the L o r d w i t h
a
prob-
true,
ori-
(22):
E v e n h a v i n g gone
"Having gone":
the
•»
to
request,
As though there
were
i t
is
hard to
an o c c a s i o n
for
find.
assistance
and
120
the
eager
honor
to
and
find,
(bc)
recepient
has
so
he h a s
forth;
hard to
"gone"
obtain,
made h i s
time
If
am n o t p a t i e n t
Whenever h i s
patience,
the
with
i n j u r e d mind has
healing with
acceptance
of
suffering,
and
the
most
tal
illnesses.
or
(d)
(
that
as
d i s t i n g u i s h e d of
nature.
If
he has
heals
the
a l l means,
need
is
Now,
to
of
show t h a t
is
great
done
very
hard
medecine,
disposition.
technique
is
of
that
a
i n that
oppon-
cheerful
t i m e he
reliable
a patient
and
I have
The
the
"great"
implied]
it
heals
defilement has
is
come
men-
"disposition"
reliant,-
for
sense
needs
medicine,
patience
"What o t h e r means w i l l
aversion?
patience?"
the
Hence a t
not been p a t i e n t
illness
for
the
forth.
What o t h e r o c c a s i o n w i l l
an o c c a s i o n
he
so
best,
because patience
In [this
i t
then
been wounded by an angry
a need f o r
upon p a t i e n c e ,
he has
hut
a patient
is
rely
i t ;
request,
ent,! there
to
for
and,-
At a
I
for
straight
I
have
"none".
to
mean
subservience,
says:
(23)
H e l d by demonic
Feverish,
As
I
they cannot
observe
0 Chieftain,
Invoking
sion
at
For
"the
a l l
the
whom i s
born,
but
he
compassion
is
shows
only
their
even t r y to
world,
aversion
Chieftain",
is
defilement,
worthy of
born,
minds
help
my
are
agitated;
themselves:
regard,
but nothing of
that
in his
compassion.
own m i n d no
compas-
aversion.
not born?
For
"Consumed by demonic
"the
[the-world]
like?
agitated."
The d e f i l e m e n t s - - d e s i r e - - a t t a c h m e n t ,
world".
defilement,
What
their
aversion
is
minds
and
so
i t
are
121
forth—being
Held
fearful
and o p p r e s s i v e ,
and c o n t r o l l e d by them,
Hence
come
it
is
"feverish".
drunk w i t h
entirely
they
negative
neglected
do n o t
even
would r e l i e v e
the
try
their
Alternatively,
those
of
the
directions.
that
take
sufferings
For
working for
the
been
they have
reason
their
enslaved.
they
own
are
themselves
world
and the
agitated
harm:
by
welfare;
that
next.
the
They l e a p
be-
have
initiative in activities
in this
they
(raksasa).
continuum has
problems;
means f o r
to
do
mental
demons
T h e i r minds have
because
world
the
are.like
defilements,
into
the
abyss,
S4
they prepare poison
They are
thought
sion,
of
of
for
the
pity
he
is
sees
to
regard":
s h o u l d be
Thus
them to
be
they
like
even w h i l e a b i d i n g
(24abc)
People
course
of
Having
"People"
(karma)
the
even
refers
That
is
to
to
say,
ripened f r u i t s
formed,
with
although
they
ditions,
these
his
are
the
are
of
their
to
coursing
speech
that
of
-
compas-
the
course
regard.
great
But
power
of
compassion.
the
sway
oneself,
of
he
desays:
own a c t i v i t y ,
of
a l l ;
of
others.
by p r e v i o u s
i n the
whatever
suffering
fruits
the
and n o t
created
them a
with
one's
blamelessness
"course
of
of
dissolution
the
they
to
comes u n d e r
of
of
an o b j e c t
way p r o p e r
fruits
own b o d y ,
experience
because
one
accord
relevant
one
worldlings,
They
s h o u l d be
born,
i n the
examined
disagreeable
each
is
inevitable
and d e f i l e m e n t .
activity".
are
that,
i n the
any
coming i n t o
way i n w h i c h
filement
Aware
he
for
only aversion
show t h e
Observing
born;
an o c c a s i o n
defilements,
Now,
eat.
"worthy of
bodhisattva.
when he
the
to
fruits
of
i n the
activities
and mind.
proceeds
t h e i r own p a s t
activity
t h e i r own
agreeable
they
have
Because
of
perwhich,
from external
course
of
and
con-
action,
122
and
so
are
aware
that
not
the
not
fault
only
of
of
others.
their
e v e r y t h i n g , because
Furthermore,
own i n e v i t a b l e
it
posesses
a l l
sentient
dissolution,
beings
but
also
a momentary c h a r a c t e r ,
impermanent.
H e n c e o n e " s own e x p e r i e n c e
of
has
from oneself:
c o n s i d e r e d no f a u l t
of
t h e y may h a v e
i n t e l l e c t u a l l y e x a m i n e d a n d come
to
is
own p r o b l e m ,
proceeded
it
c a n be
pleasure
and
is
suffering
others.
Although
know t h a t
in
it.
ness
it
Their
of
of
wonder,
Observe
And to
the
illustrate
(25ab)
I
capable
they are
of
of
the
many a n d v a s t
as
fogs
he
though an ocean
of
waters
bear--even
most
of
sort
fault
miraculous
darktrans-
This
says:
of
faults,
an d o u b t l e s s
tolerate--cannot
subtle
by the
delusion!
even a f r a c t i o n of
unwholesome
[the
acquiesce
unawareness.^
someone
possessed of
body-mind continuum--desire-attachment
ments- -and of
the
to
exclaims:
miracle,
myself
fog
unable
and obscured
rather
by the
miracle:
tolerate
"Among them I
the
he
that
myself,
Do n o t
of
they are
being led astray
a great
(d)
or her
own m i n d s b e i n g b e w i l d e r e d ,
ignorance,
formation
being
his
activities
of]
so
the
sea.
much as
i n someone
that
a
else,
demeaning
faults
and the
other
proceed
from them,
That
drop
[else]'s.
or
I
defile-
nonetheless
a f r a c t i o n of
my m i n d
is
indeed a
wonder_!_"
Furthermore,-
(c)
I
"Patience"
count patience
a blessed
here
not
indicates
only
q u a l i t y i n another.
that
which
functions
'
as
the
do
as
not
the
great
antidote
that
to
anger;
result
i t
of. a n o t h e r ' s
possess
i n patience,
less,
I
them.
of
cannot
"But"
is
i n the
I
this
line:
say,
the
am n o t p a t i e n t , -
to,
the
"The b l e s s e d
"blessed
wonder of
The
sense
that
is
this
qualities
my m i n d ,
that
qualities
with
" i t
appears
i n b e i n g an ocean
boundless
here's
n o r "be c o n s t a n t
the
shows
contradiction
to
qualities
forth.
so
and i n m o r a l i t y , on the p a r t
"Although
adhere
delusion".
and
this
reason,
This
is
blessed
quality
qualities
of
of
who
others
qualities.
But f o r
For which
and
one m i g h t g l o s s
patience",-that
these
(d)
possesses boundless
i n p h y s i c a l beauty
Alternatively,
constancy
also
is
of
the
wonder!
patience
[of
bound-
i n even a f r a c t i o n
its
essential
of
nature
astonishing".
a contradiction.
of
may b e
faults,
yet
patience],
For there
i n t o l e r a n t of
yet
not
is
a
fault,
adhering
to
them.
To
show how t h o s e
(26)
faults
arise,
As though r i s i n g i n t o
Masses
of
Unabashed,
rise
i n the
i n the
"they
they
a n d go
Constantly,
again
again;
spring,
masses of
falls,
so
clouds,
They a r i s e
and
apathetic.
rainclouds
i n the
sky of
gather
his
defilements,-desire-attachment
resemble
again
sky,
i n my m i n d
am w r e t c h e d l y
masses of
them a r i s e .
come
and
sky and then r a i n
• Because
many o f
I
season of
suddenly-^ arise
forth.
again
says:
springtime
cloud defilements
Come a n d go
As
the
he
they
are
i n what way?
and
mind
and
so
c l o u d l i k e masses;
The
sense
is
that
again".
and a g a i n ,
at
r a n d o m t h e y go
and r e t u r n .
Just
124
as
clouds
arise
the
and wander i n the
rain,
so
mind,
germinating a rain
Because
to
to
have
have
shows
resorted
emerging
misdeeds
to
the
arising
mental
and p r o c e s s
vigor
sway o f
or
streams
in
and then l e t t i n g i t
alienated
the p o s s e s s i o n
that
the
he has
to
factor
of
such
eliminate
apathy,
"is
grown out
means t o
But even
if
And been
zealously
"Defilement"
severe
of
always
letting fall
most
of
his
fall.
of
self-
defilement.
the
defilements,
wretched
and
me".
(samadhi),
(27ab)
a
not
of
Now h e
are
t h e m , he has
come u n d e r t h e
censurable
tion
of
shame a t
conscious
Hence
defilements
sky,
refers
the
to
cold wind,
dispel
of
defeated
defilement
with
desire-attachment
it
concentra-
defilement:
c o l d wind of
i n that
harmony w i t h
defiles
has
a blaze
and the
the body
come
of
to
arise,
concentration.
rest.
It
and mind,
is
like
becoming
60
the
As
excuse
the
f o r Harmful
body,
noble
with
path;
ignorance
tinuum,
from
:
by t h e
thus
as
it
cause,
by what i s
development
i t
of
of
(jnana),
ment,-
chill
is
because
Working
breaking moral d i s c i p l i n e .
of
the
What f a u l t
cold.
"Defeat
the
it
of
effort,
cannot proceed
has
"come
d i s p e l l e d from the
mind
to
so
on
arise",
mental
con-
onepointed
"concentration".
with
a blaze...."
blazing fire
resembles
e n s u e s when t h u s
one
When i t
and d e f e a t
way e n e r g y
incapable
By m a k i n g t h e
antidote:
outshine
which
in this
like
is
defilement,
and must be
meditation arises
which w i l l
of
dispelled?
How i n p a r t i c u l a r ?
stick
such as
when numbed by a c o l d w i n d ,
when h a r d p r e s s e d
the
things
the
of
and e f f o r t
exerting
mystic
cold
fire,the
From the
intuition
wind of
antidote
to
have.resulted,
oneself?
friction
defilecold.
"but...."
125
(cd)
With
the
Desires
"Drowsiness":
vience.
grasp
are
clarity
impact of
Their
reason,
drowsiness
he
the
cannot
bed.
resort
to
being
the
short],
the
antidote
to
ignorance,
overshadow
impact.
to
focus
that
[ i n
of
c a p a b i l i t y to
cannot
thoughts
subser-
and unable
causes
a bed proceed
he
langour,
collected in
stunned
a fierce
for
proceed
is
is
is
two,
"spread"
and
grow.
mind
and l a n g o u r ,
and t h e r e
to
These
"desires
i n a comfortable
Since
what
by w h i c h
drowsiness
thought
by proceeding w i t h
concentration,
lie
of
a "bed p r o c e e d
very well.
"smoke".
that
smoke
e n t e r e d by w h i c h ,
object
termed
For
to
for
"Langour":
its
mental
spreading
grow".
on the
desire
laziness
to
object
by any
comes
the
With
to
the
of
means
spread.
defilements,
ensues?
(28a)
My m i n d i s
rendered helpless
by the noose
of
desire-
attachment.
"My m i n d ,
devoid of
c o n c e n t r a t i o n , has
filement,
and
rendered helpless
so
is
come u n d e r t h e
by the noose
of
sway
of
de-
desire-attach-
ment. "
"Desire-attachment"
objects.
Because
Since
mental continuum i s
the
helpless
to
release
"Made p o w e r l e s s "
(b)
is
constitutes
the
his
have
i t
subservient
said
to
be
to
is
like
to
a
sense
noose.
it--rendered
"rendered
helpless".
sense.
fire
favorable
continuity
and attachment
a f i r m bond,
tied
i t s e l f - - i t is
Burned by the
Any v i r t u e s
in
i t
clinging
indicates
to
of
aversion,
the
conquered by the
noble path
(arya-marga)
been b u r n e d and consumed by the
conceits.
abiding
mental
fires
126
of
enmity.
"Conquered by the
up by c o n c e i t ,
spirtual
greater
(arya)
Is.it
conceits":
conceit
The m e n t a l c o n t i n u i t y
and
forth,
so
is
puffed
and robbed o f
its
wealth.^
case
merely the
that
these [ v i r t u e s ]
are
consumed?
Not
so:
(cd)
Whatever
A l l filled
with
Of
faults,
a l l
the
faults,
defilements
the
the
already
subsidiary
These
defilements,
continuum very
so
as
Whatever weapons
"all
filled"
Like
side,
by
them:
this
subtly,
be
are
stupefied.
faults".
they are
like
that
spears
Beyond
the
the
others,
plus
(upaklesa).
critical
of
and the
includes [ a l l ]
defilements
produce
arrows
" a l l the
i n a s m u c h as
there
keen,
"arrows".
injury,
sort,
his
they
mental
and p i e r c e
Piercing
are
the
in
like
a
"spears".
continuum
is
them.
weapons
the
to
the
am h e l p l e s s l y
mentioned,
of
coarse way,
I
a l l of
hosts
mental
weapons,
that
defilements
leave
barbs [ i n s i d e ] ,
and hack
c o n s t i t u t e d by l a t e n t
up t h e
tendencies
and
outtotal
62
ensnarement
ingly
dote
is
{'29)
his
discouraged
factors,
mind.
For that
i n his helplessness
and i n c a p a b l e
"stupefied",And to
he
f i l l
"as
show t h e
of
effort
though drunk" i s
other faults
of
reason
to
make
he has
grown
exceed-
effort
i n the
anti-
on the n o b l e p a t h .
the
the
my m e m o r y ,
Crushed,-
I
am
mind r u l e d by
soon
atremble,
dissolved;
L u r e d by p r e t e n s e
I
bound and
and
c i r c l e through the
delusion
lower range
he
sense.
says:
Finding
Or,
of
Mara
defilement,
127
The m i n d t h u s
stupefied,
state
of
ments,
recovers
long
in agitation
filements.
He i s
inability
to
of
that
is
mind's
soon
being
the
its
original
by renewed
atremble
weapons
at
of
the
defile-
them.
he
host
dissolved
(vilina)
object
of
mental
he
comes u n d e r
With
capability.
virtually
o r i g i n a l composure,
by the
towards
into
"bound"
He i s
and t e r r o r
effort
he
sway.
mode
and a b i d i n g
resettling
so
overwhelmed,
make
devoid of
defilement
even
their
i n the
by
memory,
But
coming under
crushed
is
its
composure.
remaining
he
overcome
that
Not
is
of
in
de-
his
concentration;
the
sway
64
of
negative
He h a s
been
thoughts
l u r e d by them,
his
mind i s
its
capability
sway
of
"the
range
to
without the
feeble
unawareness,
wander
of
(samatha)
and
such
defilements
and l o s t
power
(dina)
of
(vilina)
the
The
in
the
sense
is
midst
that
he
as
dishonesty.
noble
[i.e.
and l o w ( h i n a ) .
path.
concentration],
He r e m a i n s
of
Hence
heaps
of
comes f o r
under
the
defilement,
a long
time
c i r c l e s . ^
defilement
insight
such
antidote
d w e l l i n g i n the
Mara".
aimlessly
To d i s p e l
(30)
and f u r t h e r
there
(vipasyana);
Whatever,
however
I
Focusing,
refocusing
From t h i s
the
but
envisage
the
noose of
D r a w s me h e l p l e s s
is
the
he
for
c u l t i v a t i o n of
cannot
the
mind there
focus
calm
upon
calm
his
mind:
state
i t , -
defilement
toward objects
with
the
rope
of
attachment.
"In whatever
manner,
He m a k e s a m e n t a l
upon oneppintedness
attain
that
image,
whatever
positioned
on the
onepointedness,
upon i t - - u p o n whatever
[ i
the
object
he
of
envisage]'for
i n the
of
of
visualization.
focuses
object
manner
the
the
mind over
calm
state":
meditating
In order
to
and over
there
c o n c e n t r a t i o n may
be--and
trains
himself
main.
"From t h i s
remaining
five
to
i n onepointedness.
object
defilement,
sensual
mind.^
"dragged"
or
visualization":
attracted
objects,
In this
of
is
a
Nonetheless,
towards
"rope"
way t h e
of
stream
d i v e r t e d from i t s
does n o t
The f i r m
and
settling
gazing
of
he
at
thought
inward focus
noose
re-
of
down u p o n
[objects]
is
so
the
external
helplessly
upon the
object
of
visualization.
This
is
being
shown:
ward by the
power
of
host
the
of
Whenever thought
calming meditation
differentiations
object
(vikalpa),
without conceptual
been
i n order
then,
theory
has
to
while i t
(kalpa)
collected
dispel
is
in-
the
focused
on
and w i t h o u t the
nat-
67
ural
detachment
come
under
been
stirred
the
the
f r o m dharmas t h a t
sway
up by t h e
host
defilements,
an e q u i l i b r i u m (samadhyate)?
I
diligence,
in this
conscientiously,
persistence
aversion,
ture
of
Sita
as
with
that
for
context
attending
excitedness
s h o u l d be
i n a wholesome
proceeds
from an a r o u s a l
and DraupadT
as
diligence
it
to
as
that
will
have
be
effort
diverted
fixed
by
i n the
as
desire-attachment
for
the
Ramayana
recap-
and
Bharata
epics.
Hence,
we h a v e
antidote
to
laziness.
upon and m a i n t a i n i n g h i s
application
of
vigor,
weakens
his
thoughts
emerge
excited,-
case,
d o e s one
reject
diligence
mental
regarding
here
calm,
the
When r e l y i n g
since'
diligence
stimulated
externals.
That being
the
on
proceeding
d i r e c t i o n , - not
or whatever
appears
will
ensues.
taken
energy,
example
one
a n d one
establish
tend to
may h e n o t ,
'
objects
object,
If
may b e ,
of
experienced
that
"Diligence"
or
previously
wisdom,
However
(31a)
the
of
comes o f
as
well?
129
(bed)
Relinquishing that,
Its
proper balance
What
Seeing
ly
shall I
the
diligence,-
fault
of
depressed and there
this
or
effort.
is
agitated
he has
case
may b e ,
defilement,
rejected
that
mind becomes
a
among t h e
[way o f ]
and d e p r e s s i o n - - a
to
find
by the h o s t
of
defilements,
and a t t a i n .
what
problems
will
ensue
a c c o r d i n g to
stability,iin
what
shall
I
the
find,
inward-
no f u r t h e r f o c u s i n g u p o n t h e v i s u a l i z a t i o n .
difficult
"Since
to
mind?
In that
although there
excitement
produced;
operative
modes
being without
state
"entering a proper mental balance"
thing very
that
of
my a g i t a t e d
becoming e x c i t e d ,
mind endowed w i t h
t w i n modes
pair,
that
is
being d i f f i c u l t
do f o r
g i v e n up t h e
So we s e e
of
depression
of
balancing
the
the
(samadhiyate)--it
is
a
So, " M y m i n d b e i n g
unstable,
shall
sense
both
I
do?"
modes
;
The
"without
is
that
course?"
acceptance-rejection
pair
comes
to
realization
68
through widsom,
(32abc)
one
C o u r s i n g i n wisdom,
Holding
Its
"Wisdom"
generic
course
for
only
integration being
is
defined
in it
otherwise
difficult
than exactly
the
will
to
of
so,
be
born;
find.
encompassing
dharmas.
If
excitedness
various
says:
emerge;
apprehension
characteristics
after
will
depression
exact
To w h i c h h e
objects
of
he
will
the
comes
to
emerge;
"mind",
he
calm.^
he r e j e c t s
o n w h a t e v e r be
to
thus
as
upon t h i s . "
excitedness
restraint,
and i n d i v i d u a l
c a n n o t be
ing
to
skipping along
If
should rely
inward
this
the
and then r e s t r a i n s
object
collectedness,
of
the
i n that
the
m i n d b y way o f
calming meditation,
c a s e he
is
focus-
holding
deprived of
wis-
dom;
i n order
share
be
of
to
wise
withdraw from objects
understanding,
he has
and w i t h i n
his
eliminated his
mind
depression
clearwill
born.
70
So
"placing a yoke"
a balance
of
the
work even v e r y h a r d
soil,
m
a
like
during
the
that
host
very
of
of
balance,
period there
is
defilements.
difficult
dis-integration....
a balanced
ly
state
this
calm-insight pair
As with
(yuganaddha).
to
to
find,
so
is
termed
yoke
"integration"
(yuga)
whenever
the
of
a lamp u n t r o u b l e d by the
born a mystic
b e g i n n i n g mind
I n the
and i t
intuition
is
incapable
of
m i n d h a s come u n d e r t h e s w a y o f d e f i l e m e n t ,
W h a t s h a l l I do f o r my a g i t a t e d m i n d ?
The
sense
able
of
of
that
"My m i n d ,
and wandering?
"With nothing but
will
make
(33ab)
effort
How s h a l l
towards
establish
that
this
I
is
eliminates
marriage
r e m a i n i n g so.
and he
course
is
. Hence
says:
is
i n such
incap-
a
state
practice?
that
Proceeding with perseverence,
he
I
neat-
wind,
calm and i n s i g h t ,
How s h a l l
can
very
aim,
certainly
one
progress."
Relaxing
If
devoid of
remaining i n action.
agitation
o x e n one
calm-insight pair
71
his
(d)
is
Keeping
sets
his
that,
forth
mind
makes e f f o r t - - t h e n
depression
will
excitedness
be
conscientiously with
i n the
that
mode
of
mind grows
will
result,
born.
great
perseverence
i n t e g r a t i o n and
excited
so
to
forth--if
and u n s e t t l e d .
he
Thus
72
gains
defeated,
he
being
case,
the
severing
if,
no m e n t a l
i n order
mind and g i v e s
depressed and
s t a b i l i t y from the
to
up t h e
reverse
effort,
sunken w i t h problems
such
it,
he
effort.'
relaxes
then thought
as
That
the
grows
forgetting
the
perinwardly
object
of
131
visualization.
growth
of
a
i n concentration.
m i d d l e way b e i n g
this
mind,
and d e p r e s s i o n ,
in
a mode,
there
is
no
'
says.:
Its
For
r e m a i n i n g i n such
a mind onepointed
So h e
(c)
And while
the
mean,
state
of
thus
the
free
endowed w i t h
"middle way"
from both
balance--is
intractable
by i t s
difficult
the
of
difficult
very nature,
find.
faults
of
excitedness
(madhyama-pratipad)--progressing
extremes
very
to
i t
depression
to
has
find.
only
and
excitement,
Because mind
come
under
the
is
sway
of
negativity.
So h e
(d)
says:
What s h a l l
I
do f o r
my a g i t a t e d
mind?
-\
Although
agitated
mind
by a h o s t
luted,
and the
a n d be
seen.
fesses,
to
describing
show t h a t
is
refers
to
thicket
the
the
root
of
great
fire
over",
at
With
trances
defilement
spreading
each
does
is
it
do?
defilements;
r i g h t meaning
how s h o u l d I
the
of
at
faults
a
the
forest
it
i t
has
has
cannot
arise
says:
means e s t a b l i s h i n g
an
equilibrium;
forth.
burned and consumed.
forest.
con-
proceeded
meditation.
so
it
itself.
of
and
in
he
fire
(dhyana)
pol-
become
which has
he
been
proceed?"
mind
"self",
a l l fault,
through the
moment....
and l u m i n o u s ,
abide,
of
with
(dhyana)
four
the
grasping
Over and o v e r ,
"Meditation"
pure
adventitious
"how s h o u l d I
ignorance,
(3^a)
of
nature
r e f l e c t i o n of
b y way o f
Now,
from
is"by
With
So
By i t
it
such
is
it
the
like
a
fire,"over
and
(b)
The
The
'.'faults"
being
jungle
of
a basis
burned and
(c)
for
burning,
the
root
"I"
consumed,
In
what
(d)
and
so
springtime,
summer
when i t
encounters
eliminated,
defiled
the
is
a
of
"self"
so
jungle.
and
Although they
be
yet
unconsumed.
i n that
very
b e i n g many,
meditation,
being
like
forth,
i t
a root
stable;
is
which,
it
basis
the
has
for
having
the
developed
n e i t h e r been
burned
regenerated.
life
i n advance,
although
sun],
the
moisture,
will
root
of
then i n association
(pratyaya),
i t
is
as
grass
any w h i c h has
being l i k e w i s e the
condition
fire
is
is
comes t o
[by t h e
self
like
"mine",
time,
and
yet.
manner?
It
In
and
of
defilements,
from beginningless
nor
may h e b u r n e d ,
are
d i s p e l l e d by the
Grasping at
of
fault
desire-attachment
The f i x e d
growth
of
though moistened
and t r e e s
have
been
not been burned to
be
regenerated.
a l l faults,
with
brought
if
sensory
to
life
i t
by
burned
the
root,
The v i e w
has
objects
i n the
not
as
rain.
of
been
the
advance
causal
of
his
lifestyle.
Will
not
lack
of
only
self
the
wisdom p o r t i o n s u f f i c e ,
in personality,
seeing
and d i s p e l l i n g the
as
i t
root
of
does
defile-
ment?
(35ab)
For
By
some t h e
being
"Defilement"
"Karma"
has
"Fruition"
flux
seen w i l l
refers
a wholesome,
is
(its)
to
of
be
mere
defilement-karma-fruition.
diverted.
desire-attachment,
unwholesome
ripening.
or
aversion
indeterminate
and
the
nature.
rest.
As f o r
"mere":
(Isvara)
on down,
limited,
whereas
Their
with
endowed w i t h
furthermore
called
fruition
is
the
the
is
of
[to
gods,
is
no
and karma i s
of
moments.
analysis,
wise
awareness--the
detailed
exist]
samsara--which
apart
is
Ruler
merely
Creator.'
stream
of
from the
Seeing
understanding
view of
self
examination,
from that
is
the
which
n o t h i n g b u t mere
sopro-
karma
defilement.
(c)
Do t h e y n o t
The n o b l e
abides
the
a
F o r upon a
Not merely d i v e r t i n g i t ,
of
of
and f u l l
proven not
the
defilement
yogic practice
flux
of]
there
process
diverted.'^
"self"
of
from i t ,
mindfulness
ceeds from the
and
the
aside
"flux"
it--seeing
Apart from [that
auditors
the
have
aggregate
p r o d u c t i o n , as
its
consciousness--the
Cessation--have
contrary,
(d)
eliminate
even the
its
they not
This
of
is
quite
consciousness
of
what
far
and
the
of
thought?
of
t h o u g h t as
(bhava)
as
it
behind the
Truth
substrate--and
by
they term "emptiness
the Path that
But
oneself
flow
reality
eliminated i t
antidote?
envisaging
of
antidote,
Truth
flow
examined the
i n a momentary manner—the
Suffering,
without
but,-
envisages
the
i n accordance
r e a l i t y of
of
Truth
with
emptiness
of
its
ensues,
and
others,-
from i n t e r e s t
i n the
welfare
of
the
world.
Because
as
they
are
devoid of
the
n e i t h e r empty n o r non-empty a t
remain
fulfill
i n samslra
the
How a r e
aims
they are
of
they far
special
one
and the
d e p r e s s e d by
others.
from the
Such i s
welfare
wisdom t h a t
the
of
same t i m e ,
suffering,
sense.
the
views
world?
a n d so
[beings]
while
they
unable
to
134
(36a)
The g u a r d i a n s
"Guardian"
refers
part
to
associated with
the
[the
tayin],
guardians,
only
from
guarding
four noble
those
attachment.
one's
own c o n t i n u u m w i t h
Truths.
Or,
"worthy of
it
may b e
offerings",
Dharma
taken
the
as
noble
arhats.
They
are
freed
"only
from attachment"--only
b o u n d up w i t h
c o n s t i t u t e d by a f f e c t i o n s
that,
they
(b)
are
Regardless
Whatever
all
parted
of
i t , -
triple
the
so,
samsara,
of
the
" a l l the
By h a v i n g
rejected
moreover,-
world.
a n d h o w e v e r many b e
world":
everyone
a l l
those
included within
"regardless"
caring
to
of
it:
participate
They have
come
in
the
they
to
abandon
[others]
in extricating
i n l i b e r a t i n g them f r o m s u f f e r i n g ;
are
from
intent
upon
own w e l f a r e .
"Their
(cd)
flow
of
The f l o w
Enters
Here
a l l
samsara.
craving
realm.
effort
their
of
and
w o r l d may b e ,
H a v i n g become
the
from i t ,
from the
"thought"
"flow"
is
the
When t h a t
(jnana),
of
is
e n t i r e t y of
f l o w has
is
ed f r o m adamantine
the
of
so
like
to
its
come
"like
cause
nirvardzed."
be
essentially
cause
to
be
has
mystic
cause
been
(that
produce
is
(jnana)
them),
exhausted,
to
abide
the
that
Its
moment.
in
exhausted".
consumed,
intuition
is
says:
consciousness.
p u r i f i e d and to
a lamp whose
he
consumed.
f r o m moment
concentration eliminates
impressions
show t h i s
a lamp whose
succession
a lamp,
the
To
remaining aggregates
the
understood
be w i t h o u t b l a z e ,
er with
is
thought,
nirvana,
then i t
when o i l , t h e
thought
lamp
has
gnosis
As
comes
to
proceed-
the.defilements,togethand
so
they
enter
nir-
—
77
ana.''
sense
This
moreover
by p r e v i o u s
karma and d e f i l e m e n t
are
burned,
consumed,
nonexistent
by the
Then (the
arhats)
of
Granted
fire
of
nirvana
from working
far
sum t o t a l
"without remainder".
remaining aggregates
sphere
The
nirvana
the
the
this:
the
of
in
is
is
the
gnosis.
(nirvana-dhatu).
welfare
that.such
of
welfare
the
of
Hence
they
78
produced
and
rendered
come
are
The
to
abide
quite
world.
the
world proceeds
from
the
79
thought
are
of
awakening'7;
incompatable,
(37a)
qualities
world."
or
It
(b)
the
distress
thought
endowed?
sentient
"It
[in
beings
samsara]up
The t h o u g h t
"The
the
caused by a l l the
a l l
who a b i d e
i t
to
thought
of
of
i t
and h i s
own c o n t i n u u m
(37):
to
of
a l l
the
world.
awakening.
the
W i t h what
entire
distress
nonexistent--the
suffering--the
three
the
the
existence.^
peak
of
four
of
the
manners
of
suffer-
of
birth
elixir.
ambrosia,
h a v i n g the
sort
derangement
sorts
comprised by
awakening:
awakening"
of
dispels
e n t i r e l y dispels--makes
distress
ing—of
refers
is
show now t h a t
says
he
Whatever d i s p e l s
"Whatever"
of
to
nature
of
resolving
upon
elixir."
As
Q-i
and
setting
forth for
In particular,
ambrosia
eater
sustains
the
of
a l l
icine
its
life
defeat
tinuity
what
not
of
ranks.
"elixir",
made f r e e
the
is
awakening.
and to
the
So
i t
suffering
of
like?
by
noble
is
white hair
that
i t
struck
from i l l n e s s ;
of
is
death,
path
like
so
the
and w r i n k l e s are
thought
defilement
others
as
thought
and o c c a s i o n s
ambrosia.
l i k e w i s e the
and
"Ambrosia,
well.
the
of
awakening
attainment
Resorting
to
dispelled
and one
of
belonging
awakening
to
the
one's
the
medis
occasions
own c o n -
Since
it
possesses
such
qualities,
one
must
take
it
to
heart;
therefore:
(c)
When I
develop
the
nonconceptual
"Awakening"
(bodhi)
refers
to
mystic
as
cause
of
intuition
awakening.
constituting
the
82
knowledge
he
of
a l l modes.
"develops
As
the
nonconceptualization"
inating perceived
and p e r c e i v e r ,
Q
i n that
am o n l y
chasing
Then I
While
nana)
of
training himself
the
thought
entiations".
than a
iation"
(vikalpa):
ions
that
of
B e c a u s e he
no more
to
he
trains
for
attaining
By means o f
his
condition?
attention
it,
elim-
upon
the
is
only
Not
so:
differentiations.
awakening,
He c h a s e s
been
(akalpana).
realize
discrimination.
have
and b a s i s
Q
u n d i f f u s e d meaning. ^
D o e s m i n d so r e m a i n
(d)
cause
the
great
"then I
am o n l y
a beginner,
As
to
after
the
intuition
he
various
chasing
is
meaning
(mahajdiffer-
chasing
of
clumsy
g e n e r a t e d by m i s r e p r e s e n t a t i o n
what
is
"differentdifferentiat-
(samkalpa).
The
84
sense
is
The
shows
is
that
term
that
reliance
example
he
is
sidetracked.
"only"
there
indicates
is
no o t h e r
independence
object.
upon d i f f e r e n t i a t i o n
i n the
line:
only;
So
of
the
there
"Only Arjuna wields
the
other
modes;
basis
of
is
other.
no
bow;
it
his
there
thought
As
is
for
none
beside".^
To t h i s
explained
the
[following]
objection
is
irrelevant:
that::
The r i v e r s ,
These
are
the
oceans,
transformations
the
of
mountains,thought.^
"It
has
"been
Since
nothing exists
to
designate
in
the
both
'support'
and o b j e c t
Continuing
him to
(38a)
a
familiar
dream"
to
as
not
inappropriate
T h a t may b e
so.
But
no c o n t r a d i c t i o n i n d e f i n i n g
however,
there
89
are
o t h e r ways
that
en-
differentiation:
is
because
one's
is
i t
established.
develop,
dispel
87
'
'supported'?"
go
there
is
like
i t
previous
is
a
dream...
apt
to
appear
experience,
even though i t
and because
i t
is
be
un-
decep-
9 0
In
the
such as
there
to
A l l the world
"[Like]
tive.
and
from thought,
S a u t r a n t i k a method,
thought
able
aside
a
is
case
of
a
dream even w i t h o u t an o b j e c t
country beauty,
the
"Like"
an o b j e c t
of
attachment
antagonism
and
hatred,
appearance.
means
responds?
or
of
"corresponding with
"The w o r l d " :
things
that".
What
found i n t h i s
is
i t
hollow
that
state
cor-
of
sam-
sara.
How d o e s
i t
correspond?
- - b y no
(b)
Is
there
In l i n e
whatsoever
"objects"
with
at
or
among t h o s e
of
pleasant
ence
there
things,
the
various
error
of
be
"perceptibles",
example:
objects
this,
any
For
as
any a c t
In a
no a c t
they
of
subtle
by any
dream one
and unpleasant
to
settle
very nature
whatsoever.
is
whatsoever.
perception or
or
coarse,
that
discriminator or
grasping
we
call
perceiver
world.
upon which
by t h e i r
perception
one
may b e h o l d o b j e c t i v e
things
modes,
a n d t h e y may a l s o
down.
But because
they have,
rightly
they
speaking,
in
function
are
no
an
exist-
138
(cd)
Even having
Of
the
Not
only
a
dream",
like
cultivated,
enemy:
has
has
Nonetheless—as
under
sway
And what
of
is
that
does
the
penetrating,
be
grasped
the
a
The
sense
that
objects
Or,
are
grahakam).
and
are
exercized
have
the
come
a
a
and...."
conceiver:
a
mind
When d i s c o v e r i n g
be
I n the
a
conceived:
existence
of
differentiation
of
"the
of
thus
differentiation,
may
say,
as
"I
a
of
defilement
ti
of time.
caramana)
and
objects
these
of
to
two
is
conceiver
objective
have been
dream,
the
I
[that
*
of
to
and
selflessness
sense
as
is
this:
come u n d e r
its
it:
then
I
developed
in-
Aware
have w i t h d r a w n the
have
is
objectification
d e f e a t e d by
But
The
differentiation
in
I have
development.
become aware
The
a nemesis
(spyod,
end to
and
enemy".
such
an
ages
d i r e c t i o n adverse
*
Having
to
visaya-varttita);
fraudulent
hosts
beginningless
so,
coursing
one
and p u t
ed by the
conceived.
" A l l dharmas
"Conceiver
"differentiation
itself
gyur-pa-nyid,
they
and
"even"--"I
must be
something
is
gocara)
am a l w a y s
fluence".
of
range
(grahya-grahaka-vikalpa).
(spyod-yul,
(yul-du
that
like?
there
conceptualization:
and n o n d i s c r i m i n a t i o n , -
"I
conceiver
cultivated
sense
grahyani).
That [ p r o c e s s ] - i s
that
the
(cittam
must be
(visayani
and c o n c e i v e d .
range
is
conception,
there
subjective"
and o v e r
differentiation
grasping
particular
of
very
differentiation."
that
When f o r m u l a t i n g
i n the
a n d become aware
over
meaning.
the
course
differentiation
he h e a r d
he
I
mind
come t o
be
i n my m i n d ]
from
defeatfrom
*
the
impotence
difficulty
of
his
of
turning
own a n t i d o t e s ,
away
he
dem-
onstrates
(39ab)
request
of
the L o r d
0 Chieftain, t h i s
Observe
"Chieftajn"
is
it,
himself:
quite
and g r a n t
an i n v o c a t i o n .
unendurable
me t h e
He i s
hurt:
immaculate
view.
" c h i e f t a i n " as
the
lord
of
a l l
91
dharmas,-
or
"This
quite
the
current
his
own m e n t a l
tion
to
of
a l l
defilement
refers
to
harm p r o c e e d i n g
defilement—desire--attachment
continuum, causing
view":
become
evident.
Pray grant
that
is
immediate
continuum that
the
and
and
is
"See
continuing
this
the
of
from
forth--within
so
fierce
right view,
u n s o i l e d by s t a i n s
diseases.
afflic-
and v e r y
and g r a n t
medicine
faults
hard
me
the
for
incompatible
it.
these
[injuries]
n o t been produced by v i r t u e
of
his
efforts?
(cd)
The
Or,
of
hurt"
mental-physical
But have
own
healer
unendurable
injuries,
with
the
and which has
immaculate
these
of
the
bear,
as
Whatever I
cherish,
Those
things
very
immeasurable
a particular
While
first
only
short,
the
sense
is
defeat
the
host
of
[a
path
may b e
the
thus
congenial
with
Which
I
of]
is,
by r e a s o n
me,
start.
cherished
the
that
frustration
"Whatever antidote
defilements
I
of
and p r i z e d . .
perfections....
p a t h may b e ,
and a n x i e t y " .
may r e l y u p o n
its
impotence,
"it
In
to
over
alternatives."
show now t h a t
But what
source
that:
whelmed by n e g a t i v e
(40ab)
that
me a t
d i s c u r s i v e l y preoccupied with whatever
becomes a t
To
frustrate
things
antidote
whatever preoccupies
can
"these problems
the L o r d
myself
have
do f o r
created
are
my o w n f a u l t " ,
faults
before?
he
says:
To t h i s
"but"
what e f f e c t
can
When was
previous
is
to
be
added:
Since
someone £ e l s e ]
the
creation
lifetimes
that
of
faults
come
from
myself,
have?
these
have
the
faults?
succeeded
"Created
one
another
before":
from time
in
im92
memorial,-because
and because
of
What i s
sought
to
t h e y have
the
point?
"My f a u l t s
r e l y upon and to
is
possesses
the
The B u d d h a i s
In
such
at
faults
To h a v e
circles
on the
six
misrepresentation,
distorted
are
the
such
like
impressions.
this:
antidote,
as
Even having
[there
being under
the
remains]
sway
of
this
fal-
sutra:
is
"I
range
for
not
am t h e
To i l l u s t r a t e
(c)
0 Lord,
of
i t
is
"all
the
way,
"world"
the
maras,
["the
Lord"
R u l e r and o t h e r
"What can y o u d o ? " ;
the
Mara,
sway o f
i s "one's
by themselves;
the Lord.
field,
that
a matter
world".
of
four
because
[gods].
That
but
Since
they
course
creator
why he h a s
the
of
darkness
a l l the
of
e v e r y t h i n g i n the
taken
it
to
of
m
to
wander
worldlings
the
fruit-
pleasure
declared
in
and
the
simile,
he
world,
says:
the
whole world,
very
he
to
the
animate
and
sun.
says
i l l u m i n e s e v e r y t h i n g i n the
refer
in
seed."
a
for
hard
own f a u l t .
the
am n o t
is
and to
very point with
And because
s h o u l d be
I
is
i t
defilement,
t h e i r own a c t i o n s ,
The d i s p e l l e r
Because
the
issue.
karma c r e a t e d
suffering
of
qualities
come u n d e r
responsible
ion.of
conqueror
a case,
treat.
are
prize
by
(mithyatva)."
"The L o r d "
he]
generation
t h e i r a c c u m u l a t i o n as
deepseated problem of
sity
been
same
inanimate
both.
Their
feats
it?
".darkness"
is
This [line]
gloom without l i g h t .
is
answer
to
that.
i
What d i s p e l s
and
de-
141
Who i s
it?
The v e r y
(d)
"The
dispel
born
Although
of
those
the
blind
sun,
the
it
the
possessor
sun,
Cannot
sun":
the
of
cannot
indeed
from the
Likewise
the
Buddha,
the
good
Dharma,
as
the
world.
Even so,
darkness
of
the
unawareness
failure
to
the
thus
show how i t
he
is
itself,
spoken
to
the
that
who h a v e
of
the
of
faults
the
essential
difficult
the
been
darkness
fault
of
themselves.
courses
with
collections,
hearts
of
of
those
to
the
who,
wisdom eye,
is
the
Teacher.
nature
to
the
Dharma,
i n the
devoid of
that
not
three
abiding
black
blind
the
i n the
the
is
Sun o f
dispel
are
not
furthermore
Relying for
so
And constant
I
"As medicine
leprosy,
Why i s
Whatever
ness
such
at
be
I
leprous?
or
do?"
it
leprous
for
not
a
of
healed
his
by
faults,
the
to
noble
path,
hands and
food
time,
mental
it,
feet;
on
medicine?
treatment
for
the
disease
added.
so
l o n g upon what
germination
and path
a long
"constant
reliance
s h o u l d be
the
unhealthy,
with
suitable
"Relying for
occasions
improper
and m a i n t a i n i n g
continual
end i s
can
activity
as
with
is
infatuation
do b y o c c a s i o n a l
the
what
he
I
l o n g upon what
mental
am p u n i s h e d
What c a n
the
those
says:
(4l)
of
the
contained
fault
Having
of
defeat
birth,
Lord,
down i n w r o n g v i e w s ,
world
of
and
from a f a u l t
settling
of
darkness
dispel
moment
proceeded
conquer
qualities,-
blind.
has
of
such
black
but
rays
thousand-rayed.
of
is
unhealthy."
leprosy--unhealthi-
of
a c t i o n 9 ^ - - r e l y i n g upon
is
"unhealthy".
infatuation"
that
Beyond that
[with that
is
activity].
He c a n n o t
for
maintain,
dispelling
upon what
is
it.
of
influence
medical
occasionally,
("And"
unhealthy,
How a g a i n ?
the
even
he
"Punished
of
abiding
attention,
indicates
also
with
that
longs
application
not
for
leprous
i n such
the
the
it
only
unhealthiness,
whole body
is
rely,
heart.)
feet."
and
suffused
means
does he
in his
hands and
of
Through
through
with
a
lack
leprosy.
At
96
last
even
if
the
is
to
leper
say,
healing
not
the
hands
should,
take--an
benefit.
of
held
clung
and
tutes
even
seek
to
the
do?"
sense
the
treatment:
the
right
show a n o t h e r
the
does not
current
in fact
view for
antidote,
The
rely
Even
upon--that
provide
is
that
"I
of
defilement
a
will
[means].9''7
because
that
some m o m e n t s ,
it
that
rotten.
the
a long
noble
He h a s
view of
space
of
self,
time,
path.
A l l of
not
done what
in-
he
has
and
this
consti-
should
be
path.
simile
for
his
growth
in a
faulty
manner,
says:
(42a)
The t r e e
"Thought"
a
I
by
that,
to
unsuitable
And to
he
"What can
of
becoming
medicine,
own c o n t i n u u m i s
its
done by means o f
punished,
space
anti-leprosy
implication is
his
are
the
disease
cluded within
failed
for
So
become f r e e
The
and f e e t
tree,
is
he
the
cites
of
thought,
entirety
of
the
as
tree
F o r how l o n g h a s
Time
is
that
"Ages of
stars
w h i c h has
time"
and
beginning
During
so
it
refers
forth,
from beginningless
consciousness.
"From b e g i n n i n g l e s s
no b e g i n n i n g ,
and
its
this
Because
of
it
time.
resembles
example.
grown?
to
ages
so
"beginningless
d e l i m i t a t i o n by
term also
either
to
samsara.9^
such
time,
by what
does the
ages
sun,
indicates
tree
grow?
time."
ages of
moon,
that
of
time"
planets,
there
is
no
(b)
M o i s t e n e d and f o s t e r e d
"Defilement"
refers
ignoble
and,
being poisonous
"bitter
sap".
bitter
For
Like
fruit],
that
to
it
by the
bitter
desire-attachment
the
sap
grows
and the
and unsavory
of
the
sap
to
the
of
rest.
They
taste,
are
Nimba and o t h e r
and spreads moistened
by
defilement.
[trees
sap
of
a
with
that
sort.
reason,-
/ \
.
(c)
I
The
are
c a n n o t make
sense
is
that
a
sweet
just
ened and grown w i t h water
[fruit]
whose
thought
that
means o f
nature
has
is
as
sweet
is
substance
with
that
bitter
a n d so
g r o w n up w i t h
the noble
tasting
trees
that
. 9 9
defilement
so
is
it.
bitter
also,
forth,
of
taste,
cannot
also
h a r d to
moist-
fashion
the
nature
of
transform
by
path.
W i t h how much?
(d)
What w i l l
i t become
come o f
p o u r i n g one
What w i l l
good q u a l i t i e s - - s w e e t n e s s
All
will
n o t become
Likewise,
the
forming
or
ture
thought
of
ningless
ages
nor
the
will
d r o p 'of
To
(43a)
the
of
that
a n d so
is
drop of
of
water
quality
water?
endowed w i t h
f o r t h - - o n such a tree
this:
of
There
the
One w i l l
the
show once more t h e
of
a l l the
the
not purge
noble path
antidote
faults
are
the
as
eight
that?
of
faults
difficulties in
right path,
g r o w n up w i t h
has
q u a l i t y water
My m i n d h a s
drop
by means o f
time.
dharmas
a
delicious.
sense
treating,
with
come
the
essential
defilements
the
to
host
grow,
trans-
of
from
na-
begin-
defilements,
with
only
a
factors.
the mental gateway,
by i t s
very
nature.
he
says:
1 0 0
"Because
my m i n d ,
I
of
the
agitation
am d e v o i d o f
and a c c e p t e d .
This,
desire—attachment,
nature,
the
d e l i b e r a t i o n as
and the
antidote
(bed)
faults
aversion
i n my v e r y b e i n g . "
best
for
caused by the
to
that
and the
host
what
of
s h o u l d be
result
the
dispelling fault,
i n my
thought
he
of
in
rejected
i n harm to
rest--abide
And since
defilements
others--
essential
awakening
is
says:
What w o n d e r s h o u l d a w a k e n i n g become
the
philosopher's
stone!
E v e n as
I
it
mind t h a t
as
silver
thought
within
will
iron
of
osopher's
the
For
of
"I
it
as
into
stone.
the
into
is
the
"All-knowing
fault.
p o i n t i n g out
the
mind of
process]
its
within
stone",
"quick-
so
the
defilements,
resembles
intuition"
the
stone. "L0^
known as
samsaric
i t
One
effect
philosopher's
hence
mystic
the
inheres]
philosopher's
intuition;
right
of
[awakening
like
the
quality,
(anuttara-jnana).
g o l d by [ t h e
gold with
same r e a s o n ,
[to
to
of
attain
to
the
supramundane
w o u l d be
be
just
abundant
it]"1"0^
continuum.
continue
it
a p p l i c a t i o n to
many s o r t s
mental
himself
changed
intuition
even as
It
that
substance
b y way o f
cause,
it.
just
the
phil-
(sarvajna-jnana)
sense.
intention
the
the
to
very
supreme
awakening r e f i n e s
By an i n i t i a l
sion
the
(bodhi)
attain
is
be
the
reappearing
transmuting
is
is
to
"awakening"
[inherent]
Just
apply myself
continue
"Awakening"
calls
I
the
thought
a
that
"great
fact
qualities,
and
so
forth,
B u t b e c a u s e he h a s
very
of
substance
of
wonder",-
of
awakening's
posses-
by the
generation
he h a s
begun"1"0^
to
refine
f o l l o w e d up
on
it.
not
fault".
awakening adorned w i t h
q u a l i t i e s , " * " 0 ^ he
astonishing.
comes under, t h e
of
Even having
b o t h mundane
sway
of
the
applied
and
defilement .
145
A c c e p t i n g what
ture—of
to
acts
physical,
it,
thus
he
cannot
hold
onto
Meubal
good
like,
will
not
of
he has
give
up
he
give
The
faults,
implication
a n y more
become,
and
essential
na-
and h o l d i n g
is
that
than
can
[his
the
causes h i m s e l f
tightly
mind]
mind
to
of
a
remain,
a
up
the
its
Just
anointed with
substance,
to
show t h e
may b e
thus:
so
this
qualities
problems
relevance
of
of
of
as
unprepared
philosopher's
unprepared
the
iron
thought
stone,
mind as
of
and
well,
awakening,
fault.
that
gold-transmuting
awakening,
says:
(44a)
Whatever
Inasmuch
as
functions
"love".
as
is
it
great medicine":
the
and m e n t a l
summarized
it
its
even when a p p l i e d
Now t o
substance—the
fault.
although
does n o t
very
qualities
The s e n s e m i g h t be
the
the
continues.
drunkard.! r a t h e r
'wellspring
as
a
taught
heals
aversion,
antidote
Just
"Although
that
there
holy medicine
been
of
for
death,
medicine,
it
so
for
as
no
been
me.
me t h i s
or
Just
as
come
taught
medicine
it
is
"the
love
to
that
beginning
h i m , as
antidote
for
as
with
example
antidote
to
bewilderment...
me.
teaching],
I myself
under
one may d i e ,
a faulty
defilement,
it
demonstrated
^relevant
because
have
of
for
other
to
by '/reason
produces
taught
o r i g i n a t i o n as
may b e
defilement,
desire-attachment,
in particular,
poison
of
itself.
a Dharma g a t e w a y ,
becomes p o i s o n
such wretched f o r t u n e
because
has
to
great medicine
disease
an a n t i d o t e ,
or dependent
(b)
point
the
W h a t e v e r p a t h may h a v e
u n c l e a n as
becomes
the
whatever
path,
as
in particular
the
sway
of
o r b e made
application
and
o f Dharma becomes
'becomes
just
so
that
have
defilement,
i l l to
forth
distorted;
poison*."
the
of
In
such a
(c)
state
as
Were t h e r e
"Relevance"
assured
that,
a better
w o u l d be
by f a i t h
evance
to
is
declared
This
taught
by the
is
"a
i t
defilement
is
distinguished
Were
(d)
I
i f
is
herently
of
and the
ensues
defeat
cause
from the
or
resting
defilement
This
rel-
good Dharma
i n the
with
come
as
If
samsara;
elixir;
i t
is
does n o t
existence
of
path
and,
without that
faith
released
awakening
be
defilement
relevance
is
t a k e n as
[abovementioned]
to
defilements.
but
i t
relevance
better
so
has
certainty,
If
exist-
realization
one h a s
and i t
release.
"happiness":
absois
the
capable
born
of
is' without happiness
does n o t e x i s t
in-
^
concentration
relevance
one
and
the
generated,
gradually
that
[true]
so
a
no r e a l
towards
onepointed mental
exist,
has
(mukta).
of
does
exist.
of
must
disease
"better".
truly
sway
be
the
obtained?
ease
unsettled,
by the
of
[possible
absolute
of
d i s p e l l i n g the
the
from that
however,
declaration
suffering
(prakrta)
beyond t h i s
i n t e n t i o n of
defilement
is
of
comes t o
and mental
mind
the
i t
l o g i c a l to
eliminating
heart--is
come u n d e r
one
equilibrium.
upon the
the
[ i n it]', then that
"Confidence",
pleasure
path,
itself.
eliminating
Following
no c o n f i d e n c e ,
From p r o c e e d i n g
the
or
elixir".
be
faith
confidence
faith,
relevancy
a relevant
reliance
how c o u l d i t
that
he h a s
Buddhahood,
of
freedom
such,
an a b s o l u t e
lute
seeking
from profane
have
sense
elixir],
to
and of
there
If
The
of
which were
healed?
and i n v e s t i g a t i o n by wisdom.
consist
better
of
ence.
mind
be
Lord.
Teacher--taking
lacks
elixir
i n m e d i t a t i o n and c o n c e n t r a t i o n ,
through progress
not
b y w h a t may o n e
and
and
there
To
show now j u s t
defilements"
a n d so
defilement,
so,-
(45abc)
what t h a t
forth.
That
is
In possessing
their
that
antidotes,
the
of
life.
This
shown a b o v e .
version
cause
tion
of
of
So
which
have
[he
not
the
before
long,
highest
defilements,
others,-
he
eliminates,
that
means,
have
as
preoccupation,
By h a v i n g e x e r c i s e d
as
has
a
been
a
calmed
antidote
to
the
the noble path
of
medita-
d e v o t i o n to
by d i s c e r n i n g the
aversion
grown i n t o
in] right preoccupation,
attentive
with
desire-attachment,
grown i n t e n s e ,
sordid discursive
suffering.
as
"Certain
i n my m i n d .
relevant
such
says:
means e l i m i n a t i n g
intense
being
may b e
engages
instructions with
tion,
"relevant";
is
he
the p r o d u c t i o n of
defilements
and b e w i l d e r m e n t t h a t
style
c e r t a i n more
cause
called
is,
Here " r e l e v a n t "
Whatever d i s p e l s
And does n o t
relevance
the
path
of
principle (tattva)
applicain
that
107
host
. ever
of
of
of
latent
dental
as
faults],
as
with
for
others
to
example
of
are
There
r e m a i n how-
defilements,, that
remain
continuum i n
incidental faults.
t r o u b l i n g and
standards
he
of
calls
in
the
The
path
d i s t u r b i n g [inci-r.
a v e r s i o n when d e v e l o p i n g t h e
desire-attachment,
authoritative
'
i n the mental
does n o t produce
antidote
consistent
host
some r e s i d e
tendencies,
that
tranquilized.
among t h e
Among t h e m ,
antidotes
sive
they are
certain faults,
motion.
form
defilements,
repul-
"relevant".
knowledge
It
(pramana)
is
and
a
associated with
intuition;
such a
"Although
I
intellectually,
(d)
l o g i c a l f o r m u l a t i o n (hetu)
thing
may b e
is
termed
aware
of
it
that
generates
"relevant".
i n my m i n d ,
a n d i n d e e d know
nonetheless..."
How t h e n h a s
it
not
right
b e e n made c e r t a i n a s
well?
i t
By d e v e l o p i n g the p a t h
the
cause
karoti),
of
deliverance
upon which
cause he has
b e e n made
cised
made
relevant
the
attainment
that,
path".
as
actualizes
gnosis
says:
He i s
is
is
of
"I
i t
have
not
"Although
Teacher,
i t
Be-
not
I
exer-
may
h a v i n g h e a r d and
p r o m u l g a t e d "by t h e
as
(s~aks~at-
"certified".
that]
showing that
comes
i t
"How t h e n h a s
answer
wisdom t h a t
right path
relevancy which functions
of
he
w e l l ? " [The
known by t h e
plated
that
( v i m u k t i ) , one
not attained
c e r t a i n as
that
i t
the
of
1 U 0
have
contem-
has
not
109
actualized with
been
Having
shows
the
shown t h e
fruits
(46abc)
the
of
fruits
of
the
meditative
development."
thought
awakening,
of
of
predisposition,
Applying
to
the
myself
develop
"Predisposition"
a matter
of
extensions
impressions
of
[ impressions,
there
self
actualize
element-
causes
of
(adhyasaya);
"Tendencies"
(anusaya)
are
a n d so
fault-
meditation.
intention
the
a n d so
a n d so
are
unclean;
those
those
forth.
the
"Element"
1 1 1
i t
is
subtle
very predispositions
faults
cause
forth.
he f i x e s
to
his
They r e f e r
that
have
(dhatu)
for
coming to
to
birth
of
the mind to
them--as
for
mind to
it.
example
have
the
these
desiremay
be--
anti-
selflessness
Beyond t h a t ,
meditation instructions that
from
their
to
so
whatever
With
Whatever the [ causes]
applies
and
resulted
tendency and element.
forth--he
d i r e c t i o n s adverse
to
for [these]
a b i d i n g i n the mind.
is]
the view of
the
and
to
predisposition,
aversion
to
refers
i n t h e way o f
attachment,
or
tendency
instructions for
(asaya)
(vasana)
the mind possesses
dote—to
antidote
desire-attachment
"Impressions"
impressions
now h e
—
112
(svabhava)
means n a t u r e
as
the
attitude.1"1'0
of
7
development:
The i m p r e s s i o n s
When I
forth,
wisdom of
in
already
order
been
made
of
c e r t a i n by the
what
the
Teacher
considering
the
or
ment,
aversion
(l)
gradations
to
of
be
sense
in distinct vehicles,
superior,
middling
the v a r i o u s
after
and i n f e r i o r
antidotes
to
facul-
desire-attach-
and b e w i l d e r m e n t ; by d e v e l o p i n g and e x e r c i s i n g
and from t h a t
the
host
of
that,
defilements
calm.
They become
(d)
Here,
In
h e a r i n g and c o n t e m p l a t i n g the
declared,
formed onepointedness,
becomes
this
to--this
is
tinuing
so
i n how much
before
to
the
b e c a u s e he has
i n s t r u c t i o n , before
b e l o n g i n g to
that
time?
l o n g they grow calm.
condition,
method of
filements
sense
has
(2) d e c l a r e d
ties,
he h a s
wisdom of
his
mind i s
defilements
develop
themselves
of
well
developed—put
long--soon--the
dispelled;
those
i t
grows
host
not
by
difficult
mind
of
calm.
who m a k e p r o g r e s s
c o r r e c t l y are
his
deThe
con-
to
elim-
inate.
Now,
itself,
(47a)
to
show t h o s e
of
the L o r d
to
be
honesty
he, s a y s :
0 Guardian,
"Guardian":
the
same d e c l a r a t i o n s
b e c a u s e he g u a r d s
"guardian".
attachment
completely devoid of
"Faults"
and the
rest.
what
he
are
living
dharmas
He i s
a l l
beings
of
devoid of
faults.
from suffering,
those
i n samsara,
them a l l ;
they
he
is
desire-
are
elim-
inated.
Again,
is
Who s e e s
(b)
Whatever
those
with
the
dharmas
outflows
like?
highest
there
be,
and those
meaning of
a l l
of
a l l
dharmas.
them4? s o ,
w i t h o u t , animate
" a l l
dharmas":
and i n a n i m a t e ,
near
and f a r .
The
"highest
i n a r y meaning.
it,
he
is
meaning"
of
these
B e c a u s e he p o s s e s s e s
c a l l e d the
one
"who s e e s
dharmas
the
the
is
character
highest
the
of
extraord-
discerning
meaning of
a l l
dharmas".
(c)
By e x p o u n d i n g i t
Because
there
makes
his
cle.
Or, because
are
are
various
declarations
modes
of
i n various
breaking
there
antidote
modes
are
of
and [ t h i s
their
host
defilements--desire-attachment
the
of
impressions
(d)
..
The
[that
is
that
thus
show how t o
to
of
modes
defilement,
may b e
of
he
vehi-
there
taken to
e l i m i n a t e the
and the
in-
entire
rest--together
with
them]:
seeds
the
of
"You e n t i r e l y d i s p e l
e x p l a i n e d the
e l i m i n a t e the
and h e a r i n g h i s
Your
As
0 Lord,
voice,
defilement.
a l l
qualities
defilements
i t
is
said
body b l a z i n g w i t h
I
see
the presence
w h a t e v e r be
kaya),
those
by
thirty-two
the
rise
several
line
These
and i n c l i n a t i o n ,
defilements
of
the
realm".
Having
(48ab)
give
You e n t i r e l y d i s p e l
sense
triple
declarations.
well.
faculty
modes
dicate]
various
as
down i n t o
boundless
well,
as
i t
modes
are
its
the
signs,
so,
by
his
teaching,
seeing
his
now
physical
to
form
(48):
marks
of
before
beauties
marks,-
of
beauty,
me.
of
"marks
beginning with
your p h y s i c a l form
(rupa-
of
marked
beauty".
possession
It
of
is
the
topknot,
113
and the
eighty proportions.
shining
enlightenment; his
114
gold
of
Jambu
River.
J
Hence he
complexion is
is
b l a z i n g i n a cascade
greatly
blazing like
the
of
151
"As
he h a s
that
ly
[I
see]
come
to
he
sees
present
(c)
the
see
i t
I
it
[of
i n t e l l e c t u a l l y , making i t
evident
as
the mind.
come
"So"
is
to
hear
he
seen
the
those
with
struck
"So
I
the
their
to hear
cupped hands
voice with
of
drink
it
come
with
is
to
manner o f
the
life
as
i t . "
the
hear
though
or,
actual-
drinking
defilement;
virtue,
two e a r s ,
nectar...."
does y o u r
form--
actually
becomes
as
those
present--
nectar
who
struck
by d e a t h ,
i n the
nectar
of
the
of
their
two e a r s ,
hence
there
is
to
for
drink
t o be
a n d t h e y go
j[he
sense.
the
well
Just
come n o t
"cupped hands"
of
sight.],-
ear.
their
only
not
but your voice
by the p o i s o n of
faculty
to
"0 P r o t e c t o r ,
who come
their
who a d o p t
tector's
are
drunk by
d i r e c t l y , o r m e n t a l l y v i s u a l i z e d as
any human b e i n g s
nectar
the n e c t a r
referring?
defilements,
that
And furthermore,-
" P e r c e i v e d by ear"
a connective.
whether
dispel
is
me" means
faculty
"drunk by ear".
To w h a t
such a body before
d i r e c t l y before
B e c a u s e human b e i n g s
says]
of
the
before
So
presence
so
Pro-
are
no b r e a k
not
in
no l o w e r s t a t e
the
of
rebirth.
(d)
The
seeds
of
The d e f i l e m e n t s
such
speech,
tion
of
triple
that
realm,
now t o
he
are
they wither
Having
thus
show t h e
s a y s (^9):
of
together
suffering
defilement
are
human b e i n g s
with
the
entirely
who b e h o l d s u c h a f o r m a n d
seeds
through repeated
destroyed.
that
have
rebirths
caused
(samsarayati)
e n t i r e l y and u n i v e r s a l l y d e s t r o y e d .
away a n d e x h a u s t
e x p l a i n e d the
virtues
of
the
The
hear
germinain
the
sense
is
themselves.
virtues
of
beholding the
seeing
the
Dharmabody
physical
form,
(dharma-kaya),
152
(49a)
0 Chieftain, you are f a r
"Chieftah"
might
the
is
a vocative.
add that
he a l s o
p h y s i c a l form,
superior
to
that.
"You are f a r superior
possesses
a "body t h a t
extraordinary
i n that
is
to that":
more
One
eminent
i t functions
as
than
the
most
superior.
Just
what
(b)
is
it?
Possessing
also
t h e supreme
By t h e t e r m " D h a r m a " he d e s c r i b e s
subtle,
f o r he i s
indemonstrable,
ledge
the Lord
t h e v e r y r e a l i t y o f Dharma,
f o r h e h a s come
of e v e r y t h i n g beyond
That
sun of the
i s h i s body.
into
Dharmabody.
t o be
extremely
a n d show how he
the range
is
o f a unique know-
appearances."'"^^
" W h a t e v e r be t h e Dharma,
that
is his
body:
117
t h e compound as
thus
It
is
like
from "body
the s u n , - so,
the host
that
is
Dharma".
a " s u n of the Dharma".
of outer
as
the
sun d i s p e l s
the
"sphere
o f Dharma" i n t u i t i o n
the
the blackest
darkness,
118
So i t r e s e m b l e s t h e s u n .
darkness of ignorance.
Therefore i t i s " t h e supreme", f o r there i s n o t h i n g beyond i t , 119
or,
because
i t
i s not shared
darkness,
For just
so t h e i l l u m i n a t i o n
of
conquers
by any o f those
of the stages
below.
Hence,(c)
Even with
Although
plated
range
meditation,
the r e a l i t y
(bhava)
eludes
(visaya)
of creatures
t o be d i s c o v e r e d
intellect.
of the
i t comes n o t i n t o
of the world
to things.
(adhigama)
the range
o f t h e D h a r m a b o d y may b e
and m e d i t a t i v e l y developed,
o r d i n a r y p e r s o n s who c l i n g
not
i t
the
of the t r i p l e
For i t s
and penetrated
world.
contemcognitive
realm,
essential
(avabodha)
nature
by the
is
How t h e n d o e s h e k n o w i t
(d)
That
For
for
conquers
a l l that,
defilement,
which
of
i t
is
(vastu);
i t
of
wonder!
the
conquer
that
precisely
emptiness
pelling
to
to
fog
of
fog
Mack
what the
the
the
i t
range
of
he
not
known as
of
yet
i t
as
a
basis
"ignorance",
the
e n v i s i o n e d as
eyej
the
act
intuition
a
thing
occasions
the
human " b e i n g s — w h a t
(acintya-visaya),
a
disgreat
[the
*
salutation,
b y way o f
d e s c r i b i n g the l o r d ' s
c o n c l u d i n g the
With whatever high
I
make
Why m a k e
salutation,
mind
confession
salutation?
thoughts," causing
auditors,
is
way o f
and p r a i s e
good
undertak-
appropriate.
bowing to
In order
"With whatever h i g h mind
of
that
says:
(50a)
est
faults
wonder!
marvelous!
To d e m o n s t r a t e
How?
is
B e i n g an i n c o n c e i v a b l e o b j e c t
qualities
What a g r e a t
Dharmabody d o e s - - b e i n g
•8-
"Lord,
fault:
darkness
i n t e l l e c t u a l darkness
Dharmabody] i s
ing,
of
and d i s p e l
(sunyata-jnana),
eludes
exist?
the
is
you" is
that
be
and
reach
[other
added.
h e may p a c i f y
appropriate."
mind to
independent Buddhas
to
the
faults.
Whatever the
beyond the
object
ordinary persons]
highof
the
to
120
nondual
mystic
Envisaging
(b)
intuition,-
either
the
insight,
or
i n whatever
one who,
appropriate.
calm state
advancing to
effortless
the
is
what?
Abiding
To t h e
that
marriage
adamantine
the
is
heights
appropriate.
of
trance--along
(anabhoga-yuganaddha)
concentration--abides
of
calm
with
and
i n attainment
of
15^
the p e r f e c t
For
c o n c l u s i o n to
what
(cd)
Whatever
Whatever
the
self.
the
with
—
(upaya)
s u c h as
sense
is
to
that
have
to
this
reason:
most
that
and m i n d . "
I
of
the
(51a)
"Such
The
sense
from the
bodhisattva,
to
speak
is
the
the
to
is
sam-
you yourr
#
"To y o u ,
completion.
pacify
that
of
I
the
host
that...."
that
fail
Chieftan
endowed w i t h
take
of
reverence
to
i n terms
I
means
salute".
the
serene
" W h a t e v e r he b e ,
way o f
the
121
pacifies
a n d bow w i t h
to
fails
such
refuge."
*
beings
this
accord with
the
to
varieties
miracles.
I prostrate;
composition of
Such c o n f e s s i o n
who p o s s e s s e s
and
i n that
that
sentient
he must
of
b o u n d up w i t h
" a l l modes",-
" W h e r e a s o n e may d i s c o u r s e
dedicate
indicates
them a l l
s u i t a b l y may b e ,
He s a y s
to
suffering
modes"
or with
salute
*
proceeded
the
dispel
" a l l the
vehicle,
w h a t e v e r y o u may b e ,
to
salute.
" W h a t e v e r t h e L o r d who t h u s
to
modes,-
sense.
wonderworking powers
relevant."
Now,
or
b y means o f
pacify
your knowledge,
qualities,
I
the
generated
dispel
of
in a l l
that
pacify
the
to
styles
may b e ,
speech,
be
to
that
body,
encompass
faults
"Whatever the L o r d
defilements
for
Or,
various
Hence,
of
faults
" A l l modes":
the
prostrate.
t h e L o r d may h e ,
"To r e p e l l them" i s
impressions.
The
a l l the
o n e who c o u r s e s
How?
I
purpose?
Who p a c i f i e s
sara,
yoga,
w h a t e v e r m e r i t may
praise--[such]being
it—he
supremely
an e x t r a o r d i n a r y mass o f
good
the
code
one
says (51):
qualified
"Supremely
have
one.
qualified":
to
the
qualities,-
to
the
155
Teacher....
whatever
"Confession"
misdeeds
What has
(b)
framed
and f a u l t s
virtue
describing
terms
(subha)
of
is
(c)
it
his
he
Describing,
himself
[doing]
framing
praise
is
of
has
presence,
so?
praise.
he h a s
the
in his
committed.
a proper
own f a u l t s
(punya)
elaborated
Conqueror.
or
well
From t h a t ,
virtue
created.
like?
Whatever
That
of
proper
or merit
What
him:
h e made b y w a y o f
By t h e
By way o f
to
merit
I
have g a t h e r e d ,
moreover
is
bright
bright
like
the
and b e a u t i f u l
beautiful
as
the
moon.
autumn
moon,
122
u n p o l l u t e d by the
"Whatever
I
and amassed by
smog o f
been
the
the
to
does he
merit
the
thus
Blissful
been
accomplished
(candra)
"bright",
he
he
shows a l s o
shows t h a t
" M y o w n name
" M y own n a t u r e
is
has
dedicate
go
to
that
the
Land of
g a t h e r e d b y me,
(sukhavati)
merit?
Bliss.
may a l l
realm of
these
the
living
world;
may
creatures
they
be
re-
there.
Alternatively,
(sugata).
that
moon
saying
May e v e r y o n e
born
which has
purified".
(d)
go
that
myself.
And by
To w h a t
"By
agreeable.
have g a t h e r e d " :
By m e n t i o n i n g
Candra".
fault,
So
the
[bliss]ful
the
supreme b l i s s
s e n s e may b e
taken
state."
#
•»
(sukha)
as
is
the
"May t h e y
rank
come t o
of
Buddha
attain
Adhering
to
great
the
Of
the
I,
Buddhasanti,
This Praise
request
intellect
Sumati
composed
i n Confession
comment.
The v a s t
sphere
of
Adhering
to
Sugata's profound
Done i n t h e
Aims
at
May i t s
So
of
for
topics,
course,
after
confession,
existence.
like
me t o
defilements
attain
literary
praising
one's
commentary,
the
May a l l
mode
refining
agreeable
Purge
the
Candra*s
rays
of
the
compose,
of
flawless
the
world;
Buddhahood.
moon,
157
Notes
to
1.
one
the P r a i s e
The f i r s t
(lab),
the
in
sentence
second
"causes"
are
(jnana),
and the p a t h
Buddha w i t h
is
turning
Awakening
the
ing
from them,
(Oral
(guna).
The
(punya)
"effect"
His
and
is
Geshe
verse
of
Buddha's
gnosis
the
"fulfillment
communication of
most
are
basic
is
rank
of
Ngawang
of
purpose"
beings
to
Dhargyey,
subsidiary
an e p i t h e t
(skill
in)
" t r i p l e realm"
c o m p r i s e d by
of
form (rupa~),
beings"
is
the
mentioned i n the
defilements
course
Siva.
of
second
or
ignor-
(upaklesa),
the
deriv-
text.
"Technique"
(upaya)
is
other-
means.
(khams-gsum,
samsara:
of
are
" b e w i l d e r m e n t " (moha)
mentioned i n the
dhatu),
5.
(led).
merit
His
"defilements"
Numerous
translated
universe
of
two l i n e s
Dharma and l e a d i n g a l l l i v i n g
basic
"Rudra" i s
The
first
and f o u r
Buddhahood.
qualities
following;
(avidya).
4.
to
the
1976.)
ance
3.
three
accumulations
wheel of
The t h r e e
paragraph
wise
its
introduces
lines
twin
(bodhi).
Dharamsala,
. 2.
the
a l l
Confession
the
and the
tridhatu)
realms
formless
of
refers
sense
to
the
desires
(arupa~).
So
(kama-
" a l l
living
meaning.
"Auditors" (nyan-thos,
sravaka)
listen
to
the
Dharma
(srvanti)
•
and cause
others
dent
Buddhas"
they
attain
in
their
those
6.
(sravayanti).
(rang-sangs-rgyas,
lifetime,
who r e q u e s t
"Stream
(pudgala,
hear
48-9)
(Sgra pp.
pratyekabuddha)
are
l i b e r a t i o n independently, without the
last
individual
to
of
a n d may a l s o
the
also
a i d of
hinayana;
a
Buddha
d o c t r i n e known
to
it.
thought"
(sems-kyi
defined without reference
atman),
make
"Indepen-
but
as
a
stream
of
rgyun,
to
cittasamtati):
"personality"
consciousness
or
the
"self"
composed
of
158
discrete
For
moments
of
awareness.
"impressions"
(bag-chags,
Sautrantika-Yogacaratheory
ions
implant
asraya
to
(bija,
of karmic
and a c t i v i t y , -
the faults
as having
causes
done t h e same,
as w o r k i n g the welfare
guished
7.
"Refined...qualities"
The t e n powers
e d MHV 1 1 9 f f ;
the four
ibid.
and act-
continuum—or the
for
future
as w e l l ,
and thus
perfected
a l l obstacles
auditors,
a n d t h e Buddha
are
implicitly
des-
distin-
of the world.)
(stobs,
grounds
to the twelve
bala)
o f courage
dhutaguna
o f t h e Buddha
(mi-'jigs-pa,
are
list-
vaisaradya)
130ff.
8.
the
thoughts
a disposition
an a l l u s i o n
(MHV 1127ff)'.;
I n the
So t h e B u d d h a h a s e l i m i n a t e d n o t
( B u t a t 36cd t h e a r h a t s ,
gnosis.
cribed
causation,
create
a habit.
but their
s e e 46a b e l o w .
c f . 48d) i n the mental
of the Yogacarins--which
thought
only
seeds
vasana)
"Direct
eye"):
9.
balance
cognition"
direct
"Wind"
nonconceptual
(rlung,
of that
vayu)
shes-pa,
pratyaksa:"before
cognition by the mind's eye.
i s a medical
term r e f e r r i n g
to ani m -
humour.
10. "Knowing t h e p a t h "
Buddhahood,
(mngon-sum-gyi
based
(lam shes-pa,
on b o d h i c i t t a
marga-jnata):
and determined
t h e means t o
to remain
i n samsara
f o r t h e b e n e f i t o f a l l (R pp.189-205, 2 1 8 - 1 9 ) .
11.
"Ocean"
i s chu-bo
(the
ocean
being
This
verse
i s remeniscent
and o t h e r s ,
sea
12.
(repr.
ogha),
a salt
of the story,
t r . , op. c i t . ,
Ann Arbor:
search
pp.
see Conze,
surrounding
related
or
"flood"
the
o f Cg by
continents).
Taranatha
to the
201-2).
Buddhist
1967),
f o r and a p p l i c a t i o n
of i t .
"river"
t h e Ganges a n d c a r r i e d
U. Michigan Press,
investigation
also
river
he was t h r o w n i n t o
On v i t a r k a - v i c a r a
sent mind's
sequent
considered
that
(Taranatha,
(nadT,
Thought
p . 191-
to an object,
i n India
These
repre-
and t h e sub-
Their elimination constitutes
samatha.
159
The
commentary
13-
glosses
The p l u r a l
them by t h e i r v e r b a l
suffix
glossed here
Tibetan
translation
of the
14.
Lavana-nadT
is
Reference
tshwa
Cf
and
faith,
of lan-tshwa'i
sutra
( P Mdo L u 2^7b.2,
conscience,
to a l a n -
0 v.38, p.
"spiritual treasures"are
morality,
chu-bo.
listed
consideration,
267).
a t MHV
renunciation
wisdom.
15.
Kama-raga
and bhava-raga.
desires,
the l a t t e r
reading,
"desire
tence."
The p a i r
the
the reconstruction
Seven
i n the
line.
rgya-mtsho
MHV 4 l 6 6 .
1565ffj
does n o t appear
i s made b y t h e S a d d h a r m a - s m r t y u p a s t h a n a
zhes-bya-ba'i
also
forms.
B b h comm.
as bhava-raga
f o r sensual
found
pleasure
i n this
text
classification
(MHV 2 1 3 3 ) ,
and desire
is
intercourse
('khrig-pa),
of
the p a i r
f o r renewed
corroborated,
0 55^6, B s t a n - ' g y u r
o f Gunaprabha,
f o r sexual
desire
appears
I n the older
thus
exis-
however,
by
Y i 235a.6-7:
and desire
for
other
things.
16.
Watercourse
(Jalagama)
17.
Variant:
"If,
bhavana)
is
Sanskrit
has the sense
asubha)
of
are a matter
v-38),
flesh,
perceive
hair
even
extreme
sutra
as f o r example:
[real
c a y (VM C h . 9 , MHV 1 1 5 5 f f . ) .
(sgom-pa
of skin,
on corpses
re-
(mi-sdug-pa,
of the body"
"Then seeing
sinew,
fat,
on i t s substance,
substance ] i n i t
the
The " v e s s e l "
the very nature
e t c . and r e f l e c t i n g
are meditations
being".
on the "repulsive"
aggregate
the minutest
"Develops"
c u l t i v a t i o n of an object;
of "considering
t o be b u t a n impure
bone,
[desires]".
"bringing into
Meditations
( S a u n d a r a n a n d a C h . 17,
the
to d i s p e l
a term f o r meditative
to the body.
body
i n Suv.
s . v . 5 E).
(index
fers
i s t h e name o f a r i v e r
(ibid.
i n different
the
blood,
he d i d n o t
36)."
states
At
o f de-
160
1 8 . The c a u s a t i v e
been i n the v e r s e .
19.
Thus the
rje,
snyoms,
which
Buddhaghosa
B says
piness;, i t
when i t
is
corrupt
stations
of
former has
of
love
i t
desires
brahma are
(dga'-ba,
commentary,
love,
mudita)
close
reviews the
of
each
( i n paraphrase):
aversion
as
the
subside
similarity],
since
removal of
and f a i l s
both
degenerated
compassion
to
the
share
its
of
the
VM i n
On l o v e ,
It
of
hap-
[selfish]
enemy [ a b l e
i n seeing
for
succeeds
produces
near
ba.
(btang-
aspect
enmity.
to
(snying-
of
station.
when i t
as
that
has
maitri):
the welfare
Love promotes
desire-attachment
i t
and evenmindedness
is
dangers
as
(byams-pa,
The d i s c u s s i o n h e r e
Love has
by
i n the
bya i n the
dispassionate,
manifested
makes
affection.
or
gladness
upeksa).
example,
not used
Buddhist definition
The f o u r
karuna),
is
Perhaps
whether passionate
others.
form
good
to
qualities
(9.93,98).
20..
"Approval
khong-khro-ba,
Buddhaghosa
whose n e a r
pratigha)
interprets
enemy i s
and v i r t u e s
opposite:
and resentment"
of
that
others
compassion.
mity
last
freedom only
21.
On t h e
VM 1 6 . 3 2 - 6 0 .
the noble
22.
i t
tends
from
"aspects
conceit"
is
a kind
But here
is
the VM.
moral n e u t r a l i t y ,
close
disregard
danger
for
the
is
is
the
equani-
arhat
of
a
others.
a meditation topic
vyayama)
faults
others,
Cg i m p l i e s t h a t
accusing
as
of
the
see
sixth limb
of
(MHV 1002).
regarding oneself
(lhag-pa'i
anunaya;
i g n o r i n g the
its
concern for
suffering"
(rtsol-ba,
of
a homelife
the hinayana,
of
e i g h t f o l d path
i t
as
F u r t h e r on (v.36)
of
chags-pa,
translator
the world w i t h
craving which
"Effort"
to
" C o n c e i t " ( n g a - r g y a l , mina)
1946-52);
sive
stage
from
by the
(9-96,101).
an a l o o f n e s s
the
used
evenmindedness
and l a c k of
is
are
(rjes-su
nga
is
as
rgyal,
the
first
of
seven
superior
to
another.
adhimana)
is
pride
in
t y p e s (MHV
"Excesone's
161
possessions.
would
So
this
come u n d e r
23.
"Mutual
conquers
his:-"wealth" of
self-deprecating
emptiness"
conceit
virtue.
Self-pity-
(una-mana).
(itaretara-sunyata)
is
regarded
as
the
a
lowest
tr.
of
self
24.
from
of
truth,
luded
to
by
emptiness
of
"abuse
opposed
things
the
of
meditations
are
are
have
27.
are
as
the
(gzhan
to
gyis
they
"Modes o f
see
for
eight
"empty,
forms
A l l dharmas
the
of
E
impermanent,
examples
of
are
althe
i n terms
of
paralabha)
puns
indulging in alcohol
mistakes.
('du-byed
sv.
thams-cad
samskara;.
arising
"impermanent"--in
reasons:
by r i s e
impermanence
ksanika)
(tr.
of
says:
momentary",
formations;
lamp and
seed,
fact,
discursive
VM X X I . 4 8 :
following
limited
for
mi-
Dhammapada
and c o n d i t i o n s ;
The L a n k a
river,
conventional
(dana).
and
pp.
objects
should i n the h i g h e r
a l l .
The f o o l i s h c o n c e i v e
giving
example
temporary,
no a r i s i n g a t
By t h e
discrim-
samyag-artha):
impermanence":
"Momentariness"(skad-cig-ma,
As
to
Iff,
(paramartha),
"brnyas-pa,
impermanent"
thus
the
discussion
other
Cf.
to
don,
the
"formed" by causes
non-continuous,
to have
ceases
meaning
first;
make
impermanent f o r
samyrti-satya.
refers
The p e r s o n
anityah).
on impermanence
The L a n k a d i s c u s s e s
stood
with
an end;
moment.
formations
H e r e he
the h i g h e s t
Here begins
drunken state,
Samskaras
also
321).
samvrti)
(parabhava).
sarva-samskara
277'
( P Mdo N g u 92b.
"by t h e L a n k a
(yang-dag-pa'i
(paramita),
others"
t h e y must
the
to
dharmas.
" A l l formations
rtag-pa,
they
as
a l l
in his
26.
all
(kun-rdzob,
"Borrow from others"
tends,
v.
emptiness
" r i g h t meaning"
perfections
25.
on
of
others.
"Relative"
level
six
sorts
65-67; d i s c u s s e d "by R , p .
pp.
inate
seven
"He
sees
because
f a l l . . . . "
176ff).
is
again
s e n s e be
under-
They
conceive
Unformed
and
Isolated,
Dharmas
Thus I
(P Ngu
cause,
without
e x p l a i n the
see
also
"Great
of
of
9, v v .
BCA C h .
read:
"momentary".
"Since
loss
of
7-8)
by r e n o u n c i n g g i v i n g as
the
great
(longs-spyod
enjoyment
chen-po)
the
refers
Buddha which r e p r e s e n t s
the
as
the
the
to
the
fruition
merit.
29.
of
be
sense
enjoyment"
Maha-sambhoga(-kaya)
of
"momentary".
birth:
should o b t a i n the
result...."
of
momentary,
T h i s may a l s o
one
sense
eliminated,
are
l65a.2fff
28.
the
The t h r e e
sufferings:
previously pleasant
pain or
feelings,
formative
existence
(MHV 2 2 2 8 f f ,
are
of
old-age,
those
pleasant,
sires,
birth,
encounter with
and
( i n short)
and the
not
grasping
se,
the
discomfort
The
death,
unpleasant,
five
per
general
VM 1 6 . 3 5 ) .
sickness,
the
the
suffering
eight
change
of
sufferings
d i s s o c i a t i o n from
obtaining one's
aggregates
(i.e.,
the
de-
embodied
existence).
He g o
salient
to
rules
30.
46abc.
The f o u r
o n now t o :
feature
The d e f i l e m e n t
The v i e w o f
not
these
of
"self"
is
R pp.
seven
the
is
welfare
springs
not
of
self
are
others.
from the
seeing
and beauty
(VM c h . 7 ,
vasana,
(MHV
permanence
likewise in
n.
25).
i n general—perceiving
The
adherence
the primary wrong view
(viparyasa)
qualities
morality (sila).
bodhisattva
wrong view
(samjna-viparyasa)
Among t h e
the
but work f o r
and p l e a s u r e ,
characteristic—see
31.
a
"distortions"
which have
second p e r f e c t i o n :
morality for
prohibition,
of
impermanent,
notions"
of
the
in
cf.
1955)the
objects
On
"distorted
a
nonexistent
377ff'
forms
of
"conceit",
this
is
asmi-mana
163
19^9).
(MHV
schools;
In
the
effect
32.
ever
are
literal
i t
refers
nuance
stand
also
33-
of
for
(mu-stegs-pa)
sense
to
The T i b e t a n
the
would
TTrthika
is
those
('dod
term f o r
the
of
brahmanical
" t h o s e who ( f r e q u e n t )
who h o l d
pa n i
'dod-chags
"Sufferings
a
the
'dod pa
views
ste)
(raga),
second
change"
as
must
the
of
fails
original definition.
the
mentioned;
is
the
tTrthas".
"god"
to
catch
The f i r s t
other
translate
and
"soul".
what-
'dod-pa
basic
defilements
kama.
(viparinama-duhkhata):
see
29
n.
above.
34.
S.D.
1968).
Bharati,
sati
Shastri,
See
parasam.jnah
ed.,
Pramaha-varttika
Pramana-siddhi
svaparavibhaghat
(Varanasi:
chapter,
sarve
for
translation.
differing
35the
The M a r a h e r e
realm of
When h i s
tacks
the
sense
Bodhi
cation"
is
the
prajayante//
referred
desires
sovereignty
and tempts
36.
dosah
to
(see
is
lord
of
4 above):
n.
threatened
bodhisattva,
Cf.
by
•
212b.5-6
P T a n j u r Ce
the
highest
plane
the
Akanistha
imminent Buddhahood,
in a
scene
atmani
anayoh
•
sampratibaddhah
a
221b-222a:
vv.
parigrahadvesau//
•
Bauddha
often
of
heaven.
he
depicted,
atunder
tree.
"Spread"
of
(bdo-ba,
defilement
37- S e v e n a n u s a y a
tivra)
is
(MHV 7264,
45a
are
at
listed
a
term also
for
the
"intensifi-
below).
VM
2d.60, o f w h i c h t h i s i s
the
first.
38.
"Lord
of
the
Dead"
(gshin-rje,
w i t h M a r a i n B u d d h i s t m y t h o l o g y see
Yama a n d M a r a " ,
39"mark"
40.
This
2, p p . 4 4 - 7 3 ,
IIJ
sentence
(mtshan-ma)
carries
probably not
"Waning face
of
the
Yama).
Wayman, A l e x :
connection
"Studies
in
112-31).
a pun of
"night"
found i n the
moon"
On h i s
(zla-ba
(mtshan-mo)
original
mar-ngo,
upon
Sanskrit.
krsna-paksa):
164
in
general
s.v.
a
season of
"Potentiality for
bhava-sakti).
This
is
i n that
intolerable
the misdeed,
for
is
result
(trsna),
the
so
tolerance,
42.
function.
legion
(E
i t bears
the
of
activity.
the
seed or p o t e n t i a l i t y ,
sown by
a
discussion
ramifications
acquiescence,
"Suffering
of
as
the
that
constancy
of
the
sred-par*
a previous
link
same.
patience
patience,
link
represents
reads
text
craving",
much t h e
of
rebirth"
Bhava i s
origination that
Note that
s e n s e w o u l d be
nus-pa,
thought
rebirth.
dependent
(srid-par
The r e g r e t f u l
"potentiality/capacity for
chain;
various
as
an u n f o r t u n a t e
H e r e we e n t e r
its
term f o r Mara's
renewed e x i s t e n c e "
vasana
twelve-fold chain of
future
of
and a
sukla).
41.
the
danger,
(ksanti),
forbearance,
translated
in
acceptance,
etc.
(jati-duhkha),
see
n.
29
above.
a
43.
The
44.
"Hatred"
translated
ing
it
to
"inner
45.
snake
by
is
named s v a s a - v i s a ,
"poison-breath"
(khong-khro-ba, pratigha)
"resentment"
a concealed
or
has
confirms
s.v.).
previously
been
This passage,
"annoyance".
serpent,
(E
the
sense
of
the
comparTibetan:
anger/hatred".
"Three
trainings"
(bslab-pa,
siksa):
morality,
meditation
and wisdom.
46.
"Baked"
(yongs-su
gdungs,
paridagha):
from a p r a k r t i c
term
a
for
the
hot
47.
From the
fluence
ly
of
by f a l s e
season
(E
s.v.).
translation of
habit-energy
reasoning
the Lanka:
(vasana)
(vikalpa)
that
has
since
which give
ance
190).
(p.
birth
to
And f u r t h e r ,
a
state
been
of
the
accumulating
beginningless
g o e s u n d e r t h e name o f A l a y a v i j n a n a i s
Vijnanas
"Because
time,
accompanied by the
known as
the
" M a h a m a t i , when i t
is
abode o f
invarious-
what
here
seven
ignor-
understood
that
165
the
world
objective
is
n o t h i n g but what i s
the h a b i t - e n e r g y
of
tions
been going
which have
and t h e r e
is
kyi
is
"Frequented
rgyun-lam).
50.
The
practice
on since
of
road
i n that
"In that
"three
the
are
(rtogs-pa,
highest
generally
refers
process
more
firmative
5
52.
to
the
form of
V e h i c l e s of
the
itself,
rimina-
time
is
removed,
basis
of
dis-
and not a n n i h i l a t i o n "
such
texts
alternatives".
(lung,
adhigama)--especially'
truth
translated
than to
sravaka,
"with
the
(don-dam,
agama),
of
the
the
three
paramartha).
"comprehension",
end;
phyogs-
Tibetan
but
is
it
an
af-
(rtog-pa).
pratyekabuddha
and
bodhisattva
above).
Or,
" i n other
to
accept
53-
Or,
54.
These
others
Mahamati,
canonical
"preoccupation"
The a u t h o r now t u r n s
ability
at
di
direction" (de-lta-bu'i
l e v e l of
The m i d d l e t e r m i s
(n.
beginningless
d i r e c t i o n " , or
aspects"
the path
trainings--and
51.
and erroneous
turning-back)
emancipation,
the Mind
202).
p.
49.
speculations
a r e v u l s i o n (or
crimination—this
(ibid.
false
seen of
situations";
from h i s
"sharing with
two i m a g e s
them"
are
"with
inability
h e l p f r o m them and,
VM X V I I . 6 3 ,
see
or,
regard
to h e l p
to
others".
others,
specifically,
to
his
from the
in-
Buddha.
(bhagayati).
f o u n d i n BCA 6 . 3 6 .
i l l u s t r a t i n g the
For these
dependence
of
and
samskara
upon
a,jnana.
55'
Variant:
56.
"Miraculous transformation"
The i n n a t e
confusion
"from one's
awareness of
Or,
58.
The k a r m i c
"Patience
(rnam-par
impermanence,
i n t o unawareness
57.
own k a r m a " .
has
results
etc.
has
'phrul-pa,
been
(mi-shes-pa,
an-ajnata).
other blessed
qualities".
of
vikurvana).
transformed
a l l v i r t u e - - g i v i n g , m o r a l i t y and
by
pa-
166
tience--are
p h y s i c a l beauty,
cessive
lifetimes.
Loie
study
(a
of
See
the
power
and i n f l u e n c e
in this
and
L i n L i - K o u a n g , L ' A i d e - M e m o i r e de
Saddharmasmrtyupasthana
sutra)
suc-
la
Vraie
1946,
Paris
•
pp.
246ff.
59-
Or " a d v e n t i t i o u s l y "
60. ' " B r e a k i n g m o r a l
la).
The T i b e t a n
gives
(glo-bur-du;
cf.
comm.
discipline"
(tshul-khrims
a
of
sense not
mere
33d
to
below).
'chal-ba,
duhsi-
" i m m o r a l i t y " , but
of
demoralization.
61.
The
"conceit"
(che-ba'i
nga-rgyal,
not
as
found
62.
ity,
"Latent
of
ordinary
mahamana)
the
seven
tendencies"
"ensnarement"
manifest
(kun-nas
i n thought
and
"Memory" ( d r a n - p a ,
64.
The v e r s e
maya):
The f o r m e r
refer
to
the
In
of
the
lower range
sense
contrasting
The
desireable
traction
"five
towards
"Natural
is
above).
paryavasthana)
has
or
defilement
as
potential-
defilement
as
(Geshe
of
"mindfulness".
(g.yo,
the
to
they
and d i s h o n e s t y
by
Dhargyey).
hellish,
approaches.
objects"
ghostly
pra.jna).
('dod
externally
kama-abhisvanga;
detachment
satha).
(MHV 1 9 6 7 - 6 8 ) ;
Mara" would indicate
five
"delusion"
(g.yo-sgyu,
qualities,
sixth perfection,
two
and
upaklesas
the
the
sathya)
"dishonesty"
(=wisdom,
them'.':
(n.22
conceit
insight
of
The l a t t e r
dkris-pa,
among
the
sensual
objects
conceit"
qualities.
are
desires:
of
of
"greater
(anusaya)
by p r e t e n s i o n
shortcoming
calm or
greater
types
"pretense"
counted
practice
at
smrti)
commentary
are
realm of
66.
67.
two
"The
developing
verses
the
dishonesty
concealing
65.
has
qualities,
conduct.
63.
(sgyu,
of
one
of
pa'i
the
and a n i m a l
dhyana,
f r o m dharmas t h a t
one
yul,
C
levels
rebirths.
may w o r k
Here begins
oriented
cf.
lower
a
set
kama-visaya):
senses.
"At-
s.v.
comes o f
wisdom"
at
of
167
(shes-rab kyis
viviktatva
isolated
are
(empty
cf.
68.
below)
mams
prajnaya):
empty o f
vat);
chos
of
svabhava)
dben-pa,
that
a l l
dharma-prakrtidharmas
very nature,
visualization"
are
"because
they
(sarvopalambha-sunyat-
viviktatva.
to
(cf
their
usage
i n t e l l e c t u a l judgment.
43a
i n comment t o
On e x c i t e d n e s s
vs.
laxity,
VM I V . 4 5 - 7 3 -
cf.
69.
"Wisdom...."
carana
(sva-samanya-dharmalaksana-yathabhuta-vyava-
i t i prajna).
The T i b e t a n t r a n s l a t o r
more u s u a l
dpyod-pa
"coursing"
(spyod-pa,
to
for
by t h e i r
"Acceptance-rejection"
refers
gyis
The u n d e r s t a n d i n g
any b a s i s
C s.v.
rang bzhin
those
70.
of
i n rendering vyavacarana
caramana).
describing
the
equanimity
[ c a l m ] was
(yuganaddha)
results
The f l a m e
72.
"Mental
pa).
ter.
relate
'jug-pa,
yuganaddha).
concentration,
thus
intensified,
is
wisdom,
consciousness"
hisattva-bhumi
of
to
of
of
stability"
The f o r m e r
stations
(zung-du
w i t h o u t e i t h e r one
71.
of
as
"Objects
'mind'"
says:
the
and u n d e r s t a n d i n g produced there
"station
so
spyod-pa
as
to
the
it
to
opposed
prajna.
"Placing a yoke"
tration
prefers
term i s
On p a r a l l e l l i s t i n g s
states
the
(sems g n a s - p a ) ,
other"
or,
(vijnana-sthiti,
of
called
when
concentogether
(4.117).
the w i n d s h i e l d c o n c e n t r a t i o n .
used
four
"And l a s t l y ,
occurred coupled
exceeding
for
(0 5583, P Z h i 123a;
samatha,
The V M ,
the
rnam-par
latter
concept
texts,
shes-pa
by
the
gnasBod-
a n d c o m m e n t a r y R i 237a-b.
vipasyana
see
i n other
are
VM C h . 7» n .
referred
13;
to
by the
AK i n d e x
Nine
lat-
s.v. •
vi jnahasthiti.
not
of
73-
On t h e
74.
"Creator"
limited
the
four
of
(byed-pa-po,
fruition
world.
stages
of
meditative
karaka).
good karma,-but
trance
see
VM C h .
The g o d s h a v e
karma,
not God,
an
is
4.
extensive,
creator
168
75-
"Yoga"
subsequent
50b
to
the
yuganaddha
empty
sis
The b a s i c
of
for
"I"
the
and
doctrines
"mine"
view of
and r e a l i z i n g t h i s
77'
calm and
meditative
insight
(bhavagra),
eration.
Cf.
'das,
the
the
other
four
highest
( S g r a p.
Jewel
noble
of
end
193,
(R p p .
79*
a flame,
"Thought
awakened
tention
of
practice
92;
cf.
of
mind,
awakening"
progress
(the
sems,
as
at
"Derangement
sorts
birth":
81.
of
the
Doctrine
egg,
gods;
"Resolving
(pranidhi-citta,
of
meditation
the
.jnana
the'-ba-
"mine");
ting-nge-'dzin,
and peak
that
leads
Liberation,
(lhag-ma
this
is
of
to
tr.
lib-
H.V.
257ff.
med-pa'i
sravakas,
and
(byang-chub
towards
latter
44d
not
is
mya-nganlike
really
the
the
two
goal,
bodhicitta):
and the
sometimes
initial
distinguished
technically,
[of- s u f f e r i n g ] "
29
MHV
warmth and m o i s t u r e ,
and by m i r a c l e
setting
n.
(vedana-bhina,
" F o u r manners
Das
Sanskrit
inas
"derangement
above.
cf.
cf.
92^5).
of
(this
105b).
forth":
prasthana-citta).
i n Buddhist
that
k y i sems,
below).
suffering":
suffering":
f r o m womb,
that
by
sensation
of
view of
are
211).
i t
caused by the
being
lta'bu'i
Ornament o f
To t h e
skandhas
Truths.
i n the Mahayana i t
reaching
byang-chub-tu
80.
but
the
(rdo-rje
"Nirvana 'without remainder'"
extinction
for
1 9 7 1 ) , pp. 251-52,
Shambhala,
nirupadhisesa-nirvana).
"Three
four
stage
The f i v e
consciousness
of
from which flows
Sgam-po-pa,
(Berkeley:
sravakas.
skandha
concentration"
existence
78.
the
through the
"Adamantine
Guenther
of
(the
"I",
vajropama-samadhi):
last
of
A term f o r
below).
76.
the
yoga).
(rnal-'byor,
two a s p e c t s
See
Har Dayal,
Literature
(repr.
of
bodhicitta
The
Delhi:
Bodhisattva
Motilal,
1970), p . 62.
82.
"Mystic
intuition
constituting
the
knowledge
of
a l l
modes"
169
(rnam-pa
thams-cad
According
to
the Abhisamayalamkara
in
a l l modes"
of
factors
is
that
synonym f o r
mkhyen-pa'i ye-shes,
sarvakara-jna-jnana).
(after
R,
p.
" r e v e a l e d by the p r o g r e s s i v e
occasion
the
obtainment of
the p e r f e c t i o n of
prajna;
i t
128),
"knowledge
discovery
(adhigama)
Buddhahood."
is
the
Jnana
result,
is
prajna
a
the
process.
83.
" P e r c e i v e d , and p e r c e i v e r "
grahaka).
ness.
The o b j e c t i v e - s u b j e c t i v e
"Undiffused"
84..Twelve
(tr.
ferentiation
forms
of
Arjuna:
of
dang
of
llOff),
and
great
'dzin-pa,
conceptual
grahya-
conscious-
nisprapanca).
" d i f f e r e n t i a t i o n " are
bondage
the
poles
( s p r o s - p a med-pa,
" d i s c r i m i n a t i o n " , pp.
85.
(gzung-ba
of which
discussed
this
is
i n the
the
last:
Lanka
dif-
emancipation.
archer
86. C i t t a m a t r a t h e o r y o f
of
the
the Lanka;
(Maha)bharata.
this
quote
again
from
the
Lavana-nadT?
87.
Support
Referring
t o mind as
suggests the
Or,
89.
Variant:
"the
91.
the
objects
c u l t i v a t e , , he
supported)
is
unable
to
differentiation."
caused
"Lord
of
a l l
this
dream image
b y d i f f e r e n t i a t i o n see
of
a l l dharmas"
dharmas"
More
(chos
is
Lanka,
specifically,
BCA 2.35'
bound at
tr.
thams-cad
la
"lord
83,
p.
and o v e r l o r d s h i p o v e r a l l
On
v.l49.
mnga'-brnyes-pa,
of
unquestionable
(sarvadharma-nihsamsaya-jnana,
(sarvadharma-aisvarya-adhipati-vasavartita):
92.
as
sutras".
"Even c o n t i n u i n g to
sarvadharma-adhipati).
gnosis
(and o u t e r
asraya-asritya).
alayavijnana.
method of
90. A v a r i a t i o n o f
dreams
( r t e n dang b r t e n - p a ,
"support"
doctrine of
88.
dispel
and s u p p o r t e d
"control,
MHV 362);
cf.
sovereignty,
dharmas".
"Misrepresentation"
(yang-dag-pa
ma-yin-pa'i kun-tu
rtog-pa,
170
abhutaparikalpa).
school.
Second
The T i b e t a n
which has
exist".
the
sense
is
of
not
parikalpo
the
"the
1.1
to
The l a s t
op.
cit.,
four.
are
g i v e n AK C h . 3,
of
the
Sanskrit,
the
" d i f f e r e n t i a t i o n of
t e r m as
(cf
is
what
does n o t
323,
R p.
really
and p e r c e i v e d "
dvayam grahyam
with
objec-
(abhuta-
grahakam)--Mad-
the
137
skandha-mara,
i n question
Five
p-
"Responsible
karma-svaka):
comment
of
Sthir-
at
mrtyu-mara
35
n.
above;
distinguishing qualities
n.
Added to
see
of
t h e s e w o u l d be
and
Wayman,
the
gods
their
95'
action"
(las
bdag-gir
i n Buddhist kavya,
cf.
bya-ba,
Saundara-
Variant:
97'
Modern cures
stages
98.
atain
salvation
irya-patha):
contaminated
food
the
for
off".
leprosy
disease,
though,
nirvana.
must
be
must
and f o r
also
the
be
is
If
a
single
bound to
not
limited;
the
a l l will
iffall
cause
or
question
do
will,
taken
length
agree u n i v e r s a l l y that
such would imply
an end,
so,
of
from the
one's
life.
samsara has
creator.
of
the
then h i s
begin-
no
begin-
Whether
whether a l l
Buddha's
it
beings
power
power l i k e w i s e
of
has
S e e R . p p . 20,5-206, 2 2 3 f f , 231.
an e n d .
99-
of
"falling
The B u d d h i s t s
for
(spyod-lam,
contact.
96.
ning,
t h e i r own a c t i o n s "
a common s e n t i m e n t
"Path of
and p h y s i c a l
ning
for
XVI.1?.
nanda
will
translation
life?
94.
has
Cittamatra
of
klesa-mara,
devaputra-mara.
long
the
afterward).
The f o u r m a r a s :
on the
of
fabrication
grahyagrahaka-vikalpah/
summarized
svabhavas
three
d u a l i t y of perceiver
hyantavibhaga-bhasya
93'
the
an e x a c t
Vasubandhu defines
tive-subjective,
amati
of
"Substance"
(dravata).
(dngos-po,
dravyata)
w o u l d seem t o
pun on
"sap"
171
100.
"Mental gateway"
ed f r o m
the
karmic
vada):
"Philosopher's
literally,
metaphor
for
to
a potion
its
weight
of
into
be
the
of
the
there
alaya
xvii
ff;
102.
"Generation
initial
gold.
( B C A 1.10,
Buddha
R sv.
of
the
to
as
three
distinguish-
doorways
"tried".
104.
"Mundane
and
hetu).
of
gotra
good
qualities
the
by
its
Praise
a
into
this
the
vol.
effected
transmutation
to
a
visuddhi
times
previous
(sambhoga-)
11
p.
this
refers
thousand
image
9,
adopts
comment
French t r .
intention"
n.l).
In
("conversion",
(Lanka
tr.,
introd.
(sems-bskyed-pa,
cittotpada).
awakening.
qualities":
A w a k e n i n g as
the
wisdom.
(rang-bzhin
joins
becomes a n a t u r a l
this
of
one
changes
dhatu-
etc.).
logical"
By c i t t o t p a d a
in his
awakening,
supramundane
supreme
"Inherently
by
rasayana,
Santideva
In Santideva's
attain
Variant:
105.
that
from k l i s t a
103.
and as
is
paravrtti
resolution
potion".
and P r a j n a k a r a m a t i
transmuted,
terminology
endeavor,
with
mano-dvara);
(gser-sgyur-rtsi;
hataka-prabhasa
iron
will
paravrtti)
point
speech;
and
"gold-transmuting
called
the
Yogacara
The
body
stone"
bodhicitta,
of
human b o d y
pp.
of
sgo,
outflow.
101.
kaya
"gateways"
(yid-kyi
the
cause
very nature
he b e g i n s
family
of
gtan-tshigs,
(gotra)
awakening,
(cf.
again
gyi
R,
esp.
for
pp.
from f a i t h ,
of
the
it
svabhavaBuddha;
is
full
of
At
this
89-90).
this
time
conjoined
bodhicitta.
On s v a b h a v a - h e t u
Buddhist
Logic,
n.3,
n . l
127
106.
to
v o l 2 (repr.
etc.
interpretation
(opp.
of
Variant"
(index
the
"If
karya-hetu)
New Y o r k :
s.v.);
that
Dover,
and E r n s t
svabhavahetuh",
relevance
see
Th.
Stcherbatsky,
1962),
p.
70 n . 2 ,
Steinkellner,
W2KS 1974,
capable
of
esp.
pp.
"On
122
the
123-24.
eliminating
the
g
172
defilements
by
the
A series
versed.
the
refers
to
and
a l l
of
the
the
Age
the
(tathata),
108.
the
exist,
there
he
is
ensues
'coursing
author
I n the
The t h r e e
learning,
110.
see
n.
defeat
a s a y a)
contemplation
of
abhidharma
texts,
to
the
not
being
examine 5
spread
or
(sambhara).
"stage
defined
an
he as
thus:
referring
are
preparatory
coursing
"During
does n o t
to
fifth
the
a l l
indi-
in
de-
one
i n c l i n a t i o n (adhimukti
yet
this
applica-
"application"
of
stage
left
(sravana),
"Discerning"
has
see
44).
suchness
"Discerning
behind.
the
stage
produced by the
to
citta).
be
extensions"
it
including
The
dhyanopa-
common t o
the
(Sgra p.
This usage
confused
same
in this
anusaya.
conception
to
tra-
fourth
is
stage,
the
Buddhahood.
three
stages
of
above.
(cinta)
"Subtle
a living
is
stages
alludes
being
"Path of
in devotion'"
Mahayana,
" A t t i t u d e " (sems,
position,
five
develops
path":
wisdoms
107
(bhavana).
of
darsana-marga.
"Developing the
109.
hearing
in particular,
Because
practive
learning:
of
is
of
man-ngag,
second
bodhisattva
the
stages
(bsam-pa'i
'(adhimukti)
Dharmadhatu.
bhavana-marga.
causes
the
"accumulation"
the
the
the p r i n c i p l e " ,
hard
stages
(adhimukti-carya-bhumi)
towards
111.
is
bodhisattva
third,
Countless
is
to
and development
"Devotion"
predecessor,
votion"
um o f
three
(prayoga-marga)
its
cates
allusions
(cinta)
schools.
stage
of
"Meditation instructions"
contemplation
tion"
h a p p i n e s s ] does n o t
is,
defilements."
107.
desa)
[that
with
bsam-pa
bsam-pa f o r
says
(p.
is
116):
the
abides pervading
the
until
noble
been
i t
is
subtle,
extension
of
dhyana
and
and
gnosis
has
Sarvastivada
"When a p p l i e d
(anusaya)
the
(predis-
passage.
(phra-rgyas-rnams)
The S g r a
of
mental
defilement.
It
is
continu-
attained,
i n conjunction with
a
to
but
images,
term f o r
an
173
ocean b i r d ,
In
the
a
that
reaches
at
shadows
Sautrantika view,
anusaya
is
found latent
[bag-chags,
shark
"impressions"],
before
the
flying
by i n the
as
defilements
sky.
a mode o f
have
vasana
become
manifest."
112.
living
The e i g h t e e n
being;
filement.
also
Sgra
"elements"
the
says
(khams,
e l e m e n t a l o r g a n i s m as
117):
(p.
khams
y a n g b y a mod k y i s n g o n g r a g s p a b z h i n
is
an o l d e r term f o r
(R p .
113-
of
the
sambhoga-kaya.
(usnisa-siraskata)
see
E
refers
manifest
'byung khungs kun
zhe b t a g s .
to
de-
one's
Dhatu
"spiritual
(mtshan,
268ff.
dpe-byad;
These
strictly
are,
On " p o s s e s s i o n
laksana,
of
the
speak-
topknot"
s.v.
is
tree
of
the
Jambu
VM I ,
n.
37;
L.
Dharma
a river
The Jambu
fruit
Hurvitz,
(New Y o r k :
115.
with
on top
yin-pa,
life"
(srong-gi
corpus
The a b s o l u t e
So
Cf.
dbang-po,
flows from
reference
Blossom of
Dharma,
the
the
the Dharmabody i s
is
to
say,
the
One
2).
nyid
d i r e c t perception of
verse,
is
absolute
(bstan-pa
implies distinction
(Ch.
r e a l i t y of
med-pa,
(visesa)
awareness
and
anidarsana)
beyond d e s c r i p t i o n (avacya,
compound i s
a
of
the
his
things.
be-
characteristic
38lff).
That
Fine
jivitendriya).
•
117-
the
at
the
Dharma" ( c h o s - k y i ngo-bo
i n the previous
subtle
Sumeru.
the Lotus
Added to
indemonstrable
definition
(laksana).
a
is
of
that
t h e AK s y s t e m
very r e a l i t y of
body and b o i c e
the
cause
of
dharma-svabhavasti).
Buddha's
mind,
the
of
sands
1976), p . 2 5 2 n .
t w e n t y - t w o human f a c u l t i e s
"He i s
golden
of Mount
Scripture
Columbia,
"Faculty of
116.
pp.
du khams
of
a
a
114.
of
i t
and p r o p o r t i o n s "
L i s t e d MHV 2 3 5 f f ,
anuvyanjana).
a a
"class";
sam
constitute
468).
"Signs....
ing,marks
gotra,
that
a mode
dang r i g s
la
genus"
dhatu)
karmadharaya.
etc.
R
The
sun i s
purities
the
of
dharmas
Dharmabody i s
purified
inary
as
a common m e t a p h o r
faculties.
persons
their
object,
above).
on t h e
have
not
r e a l i t y of
cycle
"'Sphere
best
that
of
the
pariguddha).
dbyings
for
"center"
or
this
that
(R p p .
refers
called
to
permanent
a
partially
and o t h e r
ord-
(nirvana-dhatu)
378,
R p.
and
indicate,
so
doctrine
themselves
forth.
of
36
and v .
the
The
third
and
313-18, 381).
the
(chos
first
two s e n s e :
(AArealm of
as
the
cause
of noble
adventitious
clarified
[empty]
or
k y i dbyings
of
five
of
Dharma"
khams f o r
the world
kyi
jnanas
(immutable)
element
dharmas
"[immutable] element
of
least
the
ye-shes,
associated
(dharmadhatu-
element
(translated
conditioned)
is
khams.)
and
Sgra
de-
thus:
emergence
been
will
the^rayakaseetc."bbase
unconditioned elements,
jnana
at
of n i r v a n a
" p u r i f i e d sphere
"sphere".
line
with
Dharma (see
intuition"
Dhatu has
Acting
of
pure
Dharmabody i s
Dharma'
Buddha,
of
illumines
pratyekabuddhas
sphere
r e a l i t y , - - as
the
the next
by b o d h i s a t t v a s
the
is
sutras
of
dharmadhatu-jflana)
fines
at
Dharma, which
B u t as
The s r a v a k a s ,
Dharmabody as
highest
with
only
The d i f f e r e n c e
positive
316).
(R p .
seen
for
of
as
Dharma".
defilement
or purged.
space",
such
[dbyings ]f or
we h a v e
and the
On t h e
the b i r t h
power and courage,
The c l o u d - l i k e
and
we
have
obscurations
k n o . w a b l e , . t o . suchness have
model of
"purified
" p u r i f i e d sphere
of
sphere
Dharma"
(17-18).
Under
cation
dharmakaya,
of
essential
119.
the
Sgra
sphere
(pp.
of
19-20) c a l l s
Dharmabody
Dharma, w i t h m i r r o r - l i k e
"the
purifi-
intuition
as
nature".
First
reference
to
the b o d h i s a t t v a
stages
(sa,
bhumi).
its
175
"Not
shared"
(thun-mong ma-yin-pa,
"extraordinary".
On t h e
Buddha as
asadharana)
absolute
is
more
reality
see
literal
than
R pp.
3^7ff.
120.
dual
"High
mystic
agata"
p.
(thugs-mchog)
intuition"
nonconceptual
Dignaga
mind"
(gnyis-su
understanding
defines
perfect
(prajnaparamita
of
is
course
med-pa'i
the
wisdom as
jnanam
of
ye
ultimate
"nondual
advayam
sa
bodhicitta.
shes,
"Non-
advaya-jnana)
equality, of
intuition,-
a l l
the
is
things.
Tath-
prajnaparamita)--cited
R
432.
121.
"Wonderworking powers
and m i r a c l e s "
cho-'phrul,
rddhi-pratiharya).
the
and encompasses m u l t i p l e emanations
latter,
other
two p r a t i h a r y a
(anusasana)
understood
"effecting
as
MHV 2 3 1 - 2 4 , E
122.
soon
has
are
mindreading
destruction
miraculous
s.v.
The f o r m e r
(rdzu-'phrul
of
(adesana)
sometimes
and
and
so
a form
forth.
of
The
admonition
someone's v i c e " ,
sometimes
Dharma i n s t r u c t i o n ( d h a r m a - a n u " ) .
See
pratiharya.
The a u t u m n moon a p p e a r s b r i g h t
cleared
is
dang
the
air
of
dust.
and c l e a r
after
the
mone--
Part
2
T h e B o d h i s a t t v a Vow
177
4_ The V i m s a k a a n d C o m m e n t a r y ?
Morality,
three
parts
dom ( s l l a ,
ting
the
mental
of
of
religious
samadhi,
study
covering
tive
i n Buddhist
the
stability
and
concentration,
a moral
verbal
studied
hicle
of
"lesser
meritorious
that
will
visional
bear f r u i t
(samvara).
is
of
opposite,
defined
as
habitual
livelihood
as
a butcher.
motivated
aversion
The
"vow",
translators
"Sila
is
to
is
state
point
he
is
results
of
the
gained
wrong a c t i o n ,
Morality
for
through
meditation
called
^ precisely,
the
goal
of
as
as
the
"ve-
as
taking
example
activity
example,
that
of
a
of
"indiscipline"
entails
the
laity:
In
1
consist
the
for
texts
the
by
(kusala-mula)
rebirth.
by
state
by the
less
action
conceived
stability
considered
to
the
Medita-
or,
of
dis-
i n a higher
roots"
wis-
based upon
upon
that
understood
sinful
and
pro-
formal
a
vow
(asamvara),
earning
(karma)
one's
not
desire-attachment,
ignorance'.
crucial
are
the
the
represen-
alone--without
"wholesome
by any d e f i l e m e n t — a s ,
or
said
Buddhism,
such
is
to
p r i m i t i v e Buddhism,
i n a good
morality
triad,
dependent
that
(sravakayana)
(virati)
The
(punya)
plant
is
among
meditation
this
activities
e s s a y as
to
of
place
through meditation.
is
In earlier
conduct
renunciation
gained
turn,
first
doctrine
reality,
(hinayana),
vehicle,
of
Morality
merit
auditors"
vehicle"
of
life.
in this
the
The l a s t
and m e n t a l
(svarga).
being
morality,
insight
and v i r t u o u s
rebirth
endeavor:
in its
and w i s d o m — c r e a t e s
of
holds
prajna).
nature
Essay
practice,
an u n d e r s t a n d i n g
true
physical,
Introductory
terms
defined
(the
of
thus
discussion
i n the
glossary
thus
of
S g r a - s b y o r bam-po g n y i s - p a ,
participation
morality—hence
the
it
is
in right
to
be
conduct
taken
as
a
and
far,
the
"morality"
early
pp.
the
term f o r
and
Tibetan
128-29):
guarding
rejection
of
of
firm
the
unvirtuous.
[MW:
Alternatively, it
"coolness"] which
of
burning defilement.
is
characterized
and
of
code'
keeping
is
rules
is
not
called
'vow'
In
the
process
of
a mental
cation"
(avijnapti),
tinues
with
while
appeasement
i t
is
a
(khrims)--hence,
and
term f o r
conducting oneself
a vow,
speech:
nounce
three
[the
cooling
that
which
unvirtuously,
translation]
lying,
of
life
its
savadya).
rules
of
savadya,
to
'moral
sexual
speech
and g u a r d i n g ,
that
action
or
it
is
i n abstaining
so
slander
of
(akusala-karmapatha).
is
is
to
to
murder),
say,
stealing),
talk.
idle
from these
They
and f a l s e
ten,
example,
the
gift
four
re-
views.
while
is
considered
a
engaging
and
"natural"
" i m p r o b i t y by nature"
by
contrast,
" i m p r o b i t y by p r e s c r i p t "
kha-na ma-tho-ba)-^—restrictions,
most
are
say,
and
the monastic,
that
renounce,
They renounce
of
and,
con-
forth).
The d i s c i p l i n e
dress
effect
The l a i t y
(that
termed
continence,
whose
(that
is
and
"noncommuni-
mind.
transgression
boas-pa'i
considered
pro-
murder.^
laity
are
renunciation
i l l will
counterparts--for
act
(karma)
given
and
of
action
covetousness,
the
is
i n the
[freely]
i n place
verbal
taking l i f e
(adultery
mind:
the
courses of
body:
t r a i n i n g that
diet
is
concealed
of
The d i s c i p l i n e o f
and
b i n d i n g (sdom)
harsh words,
consists
of
u n v i r t u o u s by body,
(rupa)
it
nottbeen
their positive
tection
for
misconduct
three
Morality
substance
ten unvirtuous
t a k i n g what has
sexual
for
is
making a vow,
adhering
They renounce
as
not
sitalatva
(sdom-pa)."
creates
ty,
of
d o i n g what
B e i n g a ..term a l s o
in
the
In substance,
mind.
of
derived from
(tshul-khrims).
"Samvara
and
a term f o r
i n terms
the
may be
importantly,
deemed
the
necessary not
morali(prakrtiincludes
(pratiksepanafor
example,
i n j u n c t i o n to
because
they
are
179
moral
by nature,
but
by v i r t u e
Buddha.^
Such
"artificial"
sons:
life
of
the
disiplined
the
role
regularity
of
the
degree,
monastics
are
a l l
lated—as
with
l a y m a n o r woman
and,
code;
into
is
to
three
aspects
These
of
of
rather,
their
of
dress
the
texts
on s i l a
three
the
a
more
demeanor
natural
as
to
V e h i c l e as
the
the
dealing
and
legis-
replace
incorporated,
the
it
as
for
(abbrev.
first
m o r a l i t y of
m o r a l i t y of
the
and
because
Bodhisattva-bhumi
m o r a l i t y of
and
to
more
faith.
far
is
Greater
rea-
of
the
vow
abstention,
are
collecting virtuous
m o r a l i t y of
working the
dharwel-
(sattvartha-kriya).
constitute
vow.
the
two
w i t h w h i c h we a r e
so
morality?
the
beings
of
the
bodhisattva
engagement:
go
the
c i r c u m s c r i b e d by a
and m e d i t a t e
pratimoksa
Beyond t h i s ,
sentient
bodhisattva
by
T h e y do n o t
(kusaladharma-samgraha)
of
the
study
(Mahayana)
m o r a l i t y of
(samvara-sila).
fare
of
further,
chapter
the
for
than that
Vehicle
i n the
Bbh),
mas
promulgated
by
be
pratimoksa.
two s o r t s
is
legislation
such m o r a l i t y - - l a y and m o n a s t i c ,
a higher
example
morality
public representatives
The G r e a t e r
to
special
monk o r n u n m u s t
monastic
intensive
refer
the
of
the
They have
morality that
been v a r i o u s l y
is
taken
defined
on w i t h
and
the
compared
rp
in
Indo-Tibetan
for
example,
the
bs.
the
vow be
the
obligation"
[of
awakening]
'Firm
the
Ratnakarasanti
w h i l e commenting upon the
(as
according
"firm
i n the
setting
With
vow
tradition.'
forth
i n the
( C h . 5»
refers
to
section
the
of
1.12
the
to
How i s
vow,
comes
the
thought,
his
he
of
the
the
be
for
receiving
firm
for
and f i r m
"'The
resolve
possession
to
century),
candidate
below)—says:
possession
refers
(prasthana).
preconditions
Bbh)—that
generation
to h i s
obligation'
m o r a l i t y of
the
(eleventh
of
e l i m i n a t i o n of
thought'
(pranidhi).
the
i n the
in
vow
of
resolve?
a l l
un-
180
v i r t u o u s dharmas.
With working the welfare
o f s e n t i e n t "beings,
o
comes f o r b e a r a n c e
( k s a n t i ) toward a l l misdeeds."
The R a t n a k u t a c o l l e c t i o n o f s u t r a s i s i d e n t i f i e d a s t h e s c r i p t u r a l source
f o rthis three-fold division of bodhisattva morality
(prasthana-citta).^
I n Indian s u t r a - c o l l e c t i o n describes i t thus:
" ' M o r a l i t y o f t h e vow' e f f e c t s t h e e s t a b l i s h m e n t
thought.
' M o r a l i t y o f c o l l e c t i n g v i r t u o u s dharmas' e f f e c t s t h e
f u l f i l l m e n t o f t h e dharmas o f Buddhahood.
the w e l f a r e
of sentient beings'
of s e n t i e n t b e i n g s . "
1717)
of the bodhisattva
'Morality of working
e f f e c t s the s p i r i t u a l
maturation
L o - c h e n D h a r m a s r i o f S m i n - g r o l - l i n g (1654-
1 0
a s s e r t s t h a t t h e t h r e e a r e t h e same i n e s s e n c e ,
only i n function.
of o n e s e l f versus
T h e i r o r d e r , he s a y s ,
that of others—the
differing
i s based upon t h e w e l f a r e
first
two a s p e c t s
o f mora-
l i t y b e i n g r e l a t e d t o o n e ' s own s p i r i t u a l d e v e l o p m e n t , t h e l a s t
to
a s s i s t i n g the developing
of o t h e r s .
1 1
Grags-pa rgyal-mtshan
(1147-1216) n o t e s t h a t i n c a s e s o f c o n t r a d i c t i o n , e a c h o f t h e
12
l a t t e r two s h o u l d b e t a k e n t o s u p e r s e d e t h e p r e v i o u s .
bodhisattva, the welfare
vibhaga
( t r . Takasaki,
of others
p. 179)
i s paramount.
For the
The-
Ratnagotra-
says:
One who f e e d s m o r a l c o n d u c t f o r h i s own s a k e ,
A p a r t f r o m c o m p a s s i o n on t h e l i v i n g b e i n g s
And
who i s endowed w i t h p u r e w e a l t h
o f bad conduct,
o f moral conduct
o n l y f o r h i s own n o u r i s h m e n t ,
S u c h a s a i n t i s n e v e r c a l l e d a man o f p u r e
One who, h a v i n g
conduct.
aroused the h i g h e s t compassion toward
others
And h a v i n g a c c e p t e d t h e m o r a l c o n d u c t ,
Renders s e r v i c e s f o r others' l i v e l i h o o d l i k e f i r e ,
wind,
w a t e r and
S u c h a one
earth,
i s a [ r e a l ] m o r a l man,
and
others are
o f sham
morality.
" M o r a l i t y o f t h e vow"
D h a r m a s r T a s a vow
The
against misbehavior
t r a d i t i o n o f t h e b o d h i s a t t v a vow
t h e Bbh)
the
i s r e f e r r e d t o by t h e Rnying-ma-pa
and
training
i n t o two
(nyes-spyod sdom-pa).
t h a t stems f r o m
C a n d r a g o m i n i s s a i d by t h e
commentators t o d i v i d e
( s i k s a ) t o which the b o d h i s a t t v a
categories, corresponding
to the
thought of awakening ( b o d h i c i t t a ) :
(pranidhi-citta,
smon-sems) and
the
general
to foreswear
evermore the
to
gather
t o be
gnosis
of t h e i r
that w i l l
c o m p a s s i o n and
while
c u l t i v a t i n g t h e f o u r b r i g h t dharmas d e s c r i b e d
welfare,
i s reborn.
specific training.
the f i r s t
for
The
t o r e j e c t t h e f o u r d a r k dharmas
i n the
"thought of s e t t i n g f o r t h "
after
I n Dharmasri's i n t e r p r e t a t i o n of the
becomes a b o d h i s a t t v a
issexpected
f o u r d e f e a t s a s e n t a i l e d b y h i s m o n a s t i c vow,
and
such o n l y by
The
to avoid
downfalls.
legislation,
Specific
the
the
however,
—
Nor
does the
moksa o f t h e m o n a s t i c a u d i t o r n e c e s s a r i l y h o l d f o r t h e
holder bodhisattva.
monk,
bodhisattva
15
do n o t f u n c t i o n as b o d h i s a t t v a
he
Bbh,
to avoid
s e t o f m i n o r m o n a s t i c t r a n s g r e s s i o n s , as p a r t o f h i s
vow. T r a n s g r e s s i o n ' s i t h a t a r e
Kasyapa-
entails
set of s p e c i f i c t r a i n i n g s i s the pratimoksa.
e x a m p l e , who
in
meditation,
p a r i v a r t a t o e n a b l e t h e b o d h i s a t t v a t o remember h i s vow
d i e s and
abandon-
result
the p r a c t i c e of
love,
forth
entails
intellectual
ever m i n d f u l
Buddhahood, t o i n c r e a s e b o d h i c i t t a by
and
the
" r e s o l u t i o n thought"
t h e e q u i p m e n t o f m e r i t and
the l i k e ,
of
thought t h a t i s s e t t i n g
The
and
stages
"the r e s o l u t i o n t h o u g h t
'jug-sems).
ment o f s e n t i e n t b e i n g s
i s o b l i g a t e d by i t
two
(prasthana-citta,
training:
Asanga(in
t o t h e b o d h i s a t t v a vow
prati-
house-
i n i t s as-
182
pect
of " s e t t i n g f o r t h " are the f o u r r o o t d o w n f a l l s
system (Vimsaka w.
t o as b e i n g
6-7),
the
" l i k e defeats"
(pham-'dra) b e c a u s e t h e y a r e
defeats.
anala-
Beyond
c l a s s o f m i s d e e d s (most o f t e n numbered a t
as s p e l l e d o u t
Bhh
t r a n s g r e s s i o n s that are r e f e r r e d
gous i n g r a v i t y t o the f o u r p r a t i m o k s a
i s found the
of the
i n the Vimsaka ( w .
these
forty-six),
9 - 2 0 b ) , c l a s s i f i e d as
d i c t i o n s t o c o l l e c t i n g v i r t u o u s dharmas and
contra-
to w o r k i n g the
wel-
-1
f a r e of s e n t i e n t
The
beings.
m o r a l i t y o f c o l l e c t i n g v i r t u o u s dharmas o b t a i n s
v i r t u e t h r o u g h the p r a c t i c e of the
limitless
six perfections i n associa-
t i o n w i t h f o u r " s p e c i a l d h a r m a s " : (1) p r a c t i c i n g e a c h p e r f e c t i o n
d i v o r c e d f r o m f a c t o r s i n d i s h a r m o n y w i t h i t , (2) b e i n g
by n o n d i s c u r s i v e
orassisted,
(3)
w i s d o m t h a t e n v i s i o n s no
fulfilling
3 0 9 . 5 - 3 1 0 . 1 = M n g a ' - r i s v.
the w e l f a r e
assistance, assistor
114c,
p.
eventual
10a.5).
awakening
The
pects
(Dharmasri
of s e n t i e n t beings r e f e r s to accomplishing
g i v e n up when t h e y
who
aims
relinquishment
two
as-
c o n f l i c t with
Examples c i t e d to e s t a b l i s h t h i s p o i n t are the
c a p t a i n named G r e a t C o m p a s s i o n a t e One,
working
the
s p i r i t u a l w e l f a r e — i n o t h e r words, the f i r s t
o f m o r a l i t y a r e t o be
third.
seeing
m o r a l i t y of
o f o t h e r s w i t h s k i l l i n means, e v e n i f i t i n v o l v e s
o f o n e ' s own
(4)
t h e n e e d s o f o t h e r s , and
t o t h e i r s p i r i t u a l d e v e l o p m e n t and
motivated
kills
one
the
ship's
bandit
to
save the l i v e s o f f i v e hundred merchants under h i s p r o t e c t i o n ,
and
t h e b r a h m i n y o u t h J y o t i s , who
metic
life
t o g r a t i f y a woman. ^
1
s a c r i f i c e s h i s c e l i b a t e ereThe
l a s t aspect
r e f e r s , however, i n i t s most s i g n i f i c a n t g u i s e ,
s i o n and
guidance of others.
b y h i s g e n e r o s i t y ; he
in
The
of m o r a l i t y
to the
conver-
bodhisattva attracts followers
p r e a c h e s t o them, g u i d i n g them t o b e l i e v e
t h e Dharma; he h e l p s
them t o p r o g r e s s
through the stages
of
183
18
t h e n i n e v e h i c l e s ( o f t h e R d z o g s - c h e n system) t o Buddhahood.
*
To w h a t e x t e n t
vow?
him
*
i s pratimoksa
the basis for the bodhisattva
The q u e s t i o n l o o m s l a r g e i n t h e w o r k s o f l a t e r I n d i a n , a n d
§£• T i b e t a n w r i t e r s .
to
*
Although
t h e s u t r a s , a n d t h e Bbh i t s e l f
c o n t r a s t t h e b o d h i s a t t v a w i t h t h e m o n a s t i c a u d i t o r and t o s e t
a p a r t , l a t e r s c h o l a r s h i p has d i f f e r e n t aims: t o harmonize
the t h r e e v o w s — p r a t i m o k s a , b o d h i s a t t v a and v a j r a y a h a — f o r
to
seek
example,
u p h o l d t h e m o n a s t i c i d e a l o r t o a p o l o g i z e f o r t h e sometimes
unconventional
behavior
o f the t a n t r i c y o g i , e x p l a i n i n g i t as
19
an a f f i r m a t i o n o f b o d h i s a t t v a ,
The
i f not of monastic,
Bodhisattva-bhumi ( f o u r t h century)
mentary o f S a n t a r a k s i t a ( e i g h t h century)
almost verbatim,
a n d t h e V i m s a k a comt h a t f o l l o w s t h e Bbh
c l e a r l y state that the candidate
o f t h e b s . vow- h a s n o t o n l y made t h e r e s o l v e
bodhi;
he i s a l s o " e i t h e r l a y o r m o n a s t i c "
below).
This statement i s g e n e r a l l y taken
scriptive
(i.e.,
or monastic),
in
principles.
for reception
(pranidhana) f o r
( C h . 5» s e c t . 1.11
t o be n o t m e r e l y d e -
t h e b o d h i s a t t v a may be a n y B u d d h i s t ,
householder
b u t p r e s c r i p t i v e : he must a l r e a d y h o l d t h e pm. vow
i t s l a y o r monastic form.
mtshan p o i n t s out,
Nevertheless,
as Grags-pa
rgyal-
a d i s t i n c t i o n may be made b e t w e e n t h e p r a t i -
moksa a s a h y p o t h e t i c a l b a s i s f o r r e c e i v i n g t h e b o d h i s a t t v a vow,
and
as b a s i s f o r m a i n t a i n i n g
least,
i s impossible
it.
according
The l a t t e r h y p o t h e s i s ,
at e
t o t h e Bbh, f o r t h e r e a r e s i t u a -
t i o n s i n which the b o d h i s a t t v a , a c t i n g out o f compassion and o u t
of mindfulness
tuous courses
of higher goals, w i l l
of a c t i o n having
Vimsaka 11c b e l o w ) — f o r
c a r r y out t h e seven u n v i r -
t o do w i t h b o d y a n d s p e e c h
example, k i l l i n g
(s.v.
one p e r s o n t o s a v e many,
i n v i o l a t i o n o f t h e u n q u a l i f i e d pm. i n j u n c t i o n a g a i n s t t h e t a k i n g
184
of
life.
*>
S a n t a r a k s i t a goes even f u r t h e r i n p o i n t i n g o u t t h e i n h e r e n t l y
s e l f - c e n t e r e d n a t u r e o f t h e m o n a s t i c code:
m a t e r i a l o b j e c t s beyond h i s p e r s o n a l
c a n n o t be o f a s s i s t a n c e
"By
maintaining
By r e f u s i n g t o a c c e p t
n e e d s , f o r e x a m p l e , t h e monk
i n the r e d i s t r i b u t i o n o f wealth,
b o t h vows," h e s a y s ,
t o have r e l i n q u i s h e d t h e w e l f a r e
"one s h o u l d
o f others,
and s o ,
be u n d e r s t o o d
a n d t o b e i n t e n t on
o n e ' s own" ( C h . 5 , s e c t . 3 . 2 3 1 . 2 1 1 & n . 66 b e l o w ) .
Therefore the
pm. c a n n o t b e s a i d t o be a b a s i s f o r t h e m a i n t e n a n c e o f t h e b s .
vow.
M n g a ' - r i s p a n - c h e n (1487-15^-2) i n t e r p r e t s t h e Bbh t o mean t h a t
the
pm. i s n o t r e q u i r e d
but
that i ti s prerequisite t o undertaking
for this
i s the s e t t i n g forth.
r e q u i s i t e when i t — t h e
been t a k e n b e f o r e . )
ris
f o r the c r e a t i o n o f the r e s o l u t i o n thought,
t h e b s . vow p r o p e r ,
( D h a r m a s r i comments: Pm. i s pre-
vow o f s e t t i n g f o r t h £*jug-sdom]—has n e v e r
B o t h c o m m e n t a t o r s t o t h e Sdom-gsum o f Mnga'-
c i t e v e r s e 20 o f t h e B o d h i p a t h a - p r a d T p a ( t h e L a m - s g r o n ) o f
Atisa
( 9 8 2 - 1 0 5 4 ) , w h i c h s t a t e s c a t e g o r i c a l l y t h a t o n l y a member
o f t h e s e v e n p r a t i m o k s a c l a s s e s may u n d e r t a k e t h e b o d h i s a t t v a
«
vow.
Dharmasri explains
that the bodhisattva's
"morality of
t h e vow" c o r r e s p o n d s , i n t h e Bbh s y s t e m , t o t h e m o r a l i t y o f t h e
s e v e n pm. c l a s s e s .
having created
he
says Dharmasri, the b o d h i s a t t v a ,
t h e thought o f awakening (both
"setting forth"),
himself with
Beyond t h i s ,
" r e s o l u t i o n " and
comes t o p o s s e s s t h e m o r a l i t y o f h a v i n g b o u n d
a vow a g a i n s t h i s own m i s d e e d s , a n d w h e t h e r o r n o t
h a s p r e v i o u s l y b e e n a member o f one o f t h e s e v e n c l a s s e s , t h e
p o r t i o n o f the bodhisattva
from harming others,
vow t h a t i s " p r a t i m o k s a " p r e v e n t s h i m
w h e r e a s t h e p o r t i o n o f t h e vow t h a t i s " b o d h i -
s a t t v a " r e j e c t s misdeeds to•accomplish.others•
welfare..
Never-
185
theless,
t h e b o d h i s a t t v a may a p p e a r t o v i o l a t e h i s own vows,
i n order to help others, i norder t o carry out the m o r a l i t y of
working the w e l f a r e o f s e n t i e n t beings
The
(317.2-6).
pratimoksa i s i m p l i c i t l y h e l d by Mnga'-ris
mentators
a n d h i s com-
t o be a b a s i s f o r t h e m a i n t e n a n c e o f b o d h i s a t t v a ( a n d
t a n t r i c ) vows.
I n t h e l a s t s e c t i o n o f t h e Sdom-gsum, "How t o
p r a c t i c e a l l t h r e e vows t o g e t h e r , " D h a r m a s r i
r a b - ' b y a m s - p a (1308-1364) t o d e m o n s t r a t e
intertwine:
cited
Klong-chen
how the' t h r e e vows s h o u l d
"Not t r a n s g r e s s i n g t h e t h r e e vows--pratimoksa,
s a t t v a a n d v i d y a d h a r a — b i n d y o u r own s e l f
bodhi-
( r g y u d ) , and l e t what-
e v e r y o u a c c o m p l i s h f o r t h e b e n e f i t o f o t h e r s be t r a n s f o r m e d i n pi
to t h e path o f p u r i f i e d appearance."
The t h r e e vows, d e s p i t e
d i f f e r e n c e s o f a t t i t u d e and ceremonial
a r e e s s e n t i a l l y t h e same.
(Dharmasri
The p a t h s a p p e a r t o d i f f e r ,
g o a l i s t h e same: t h e s t o p p i n g o f d e f i l e m e n t
Pratimoksa m o r a l i t y i s transcended
they r e t a i n i t s essence:
561.6-562.6),
but their
(562.6-571.5)•
b y t h e o t h e r two vows, b u t
non-injury of others.
The c o m p l i c a t e d
q u e s t i o n o f t a n t r i c s e x u a l y o g a v e r s u s p r a t i m o k s a c e l i b a c y must
•
22
be d e a l t w i t h ,
b u t t h e t h r e e vows, i n sum, comprehend t h e w h o l e
o f t h e Buddha's t e a c h i n g a n d a r e p r a c t i c e d a t d i f f e r e n t
o f t h e same c a n d i d a t e ' s c a r e e r .
stages
Pratimoksa i s thebasis; the
b o d h i s a t t v a vow i s a l i m b o f t a n t r i c vows; a n d t a n t r a i s n e e d e d
23
to a t t a i n the h i g h e s t g o a l .
Grags-parrgyal-mtshan
J
asks i f i t i s necessary,
i norder t o
r e c e i v e t h e b s . vow, t o be a member o f one o f t h e s e v e n pm.
classes
f o r Both
(2b.6-4a.l).
"Some s a y t h a t i t [ t h e pm. v o w ] i s a b a s i s
t h e a c q u i s i t i o n and t h e maintenance [ o f t h e bs. v o w ] .
/ Some s a y t h a t i t i s a b a s i s f o r t h e a c q u i s i t i o n , b u t n o t f o r
the maintenance."
Grags-pa does n o t s a y so, b u t t h e l a t t e r
view
i s t h a t o f A s a n g a as u n d e r s t o o d by S a n t a r a k s i t a , and
i s the v i e w upheld
by A t i s a i n v e r s e
20
the
former
of the Lam-sgron,
citing
as a u t h o r i t y , i n h i s a u t o - c o m m e n t a r y , t h e V i m s a k a commentary o f
Bodhibhadra.
i s best
A t i s a f u r t h e r maintains
( v . 21).
O n l y someone who
v e s s e l f o r the bs.
vow—in fact,
A t i s a argues that there
ced
killing
and
ba'i ltung-ba,
Nevertheless,
t h e b s . vow
ticed
moral.
mulapatti)
f o r these
are
l i f e t i m e s and
F u r t h e r m o r e , he
says,
(rtsa-
to have
prac-
t h e r e f o r e t o be n a t u r a l l y
" I n the G r e a t Madhyamika
i s no
one
who
(dbu-ma
i s not
speak i n terms of d i f f e r e n t f a m i l i e s of
when a n i r m a n a - k a y a comes i n t o t h e w o r l d ) ,
b e c a u s e i t i s so r a r e
c h i e f cause of a h i g h e r r e b i r t h . . . .
and
(existing
only
and
because the
being
exis-
o f t h e Buddha's d i s p e n s a t i o n d e p e n d s u p o n i t ( i . e . ,
continued
be
primary."
According
a
tathagatagarbha.
i n an age
the
pm.
take
and
tence
renoun-
may
disciple,
the
t h e pm.,
not
candidate
v e s s e l f o r t h e Mahayana, f o r a l l p o s s e s s t h e
sutras nonetheless
has
latter.
as w e l l as f o r t h e
i s considered
c h e n - p o ) s y s t e m o f t h e Mahayana t h e r e
The
is a f i t
"root downfalls"
f o r t h e b s . vow
i n w h i c h c a s e he
i t i n previous
vow
b o d h i s a t t v a who
p a r t i c u l a r i n s t a n c e the
i n any
first,
k e e p s h i s pm.
o f t h e monk
the former i s p a r t of the
c a n be no
the l i k e ,
t h a t t h e vow
upon
e x i s t e n c e of the monastic community), i s taught
t o Grags-pa, n e i t h e r v i e w i s w e l l founded: the
to
pm.
i s n e i t h e r a b a s i s f o r t h e a c q u i s i t i o n o f - t h e b s . vow,. nor- a
b a s i s f o r i t s maintenance.
t h e n o n l y human b e i n g s
o b t a i n t h e b s . vow,
t h a t d e v a p u t r a and
be
acquisition,
i n c e r t a i n fortunate circumstances
could
w h e r e a s i t i s known f r o m t a l e s i n t h e
o t h e r s , even the
p r o p e r v e s s e l s f o r t h e pm.
t h e pm.
I f i t were a b a s i s f o r the
vow,
may
a basis f o r maintaining
e v i l M a r a , who
are
produce b o d h i c i t t a .
the bs.
vow,
sutras
not
Nor
f o r t h e pm.
can
is
r e l i n q u i s h e d upon d y i n g and b e i n g r e b o r n ,
f o r the bs. v o w — i t
have entered
may p u r s u e
whereas t h i s
i s n o t so
p e r s i s t s by/ynature u n t i l a l l s e n t i e n t
nirvana.
Furthermore, even t h e m o n a s t i c
t h e s e v e n unwholesome c o u r s e s
beings
bodhisattva
of action that
body and speech, f o r t h e sake o f o t h e r s , w i t h o u t
involve
dissipating h i s
2k
b o d h i s a t t v a vow.
i n order
In this
circumstance,
h a v i n g v i o l a t e d t h e pm.
t o u p h o l d t h e b s . vow, he h a s t h e a p p e a r a n c e o f d o w n f a l l ,
b u t no r e a l t r a n s g r e s s i o n h a s b e e n c o m m i t t e d .
Grags-pa c i t e s the
V a , j r a - s i k h a r a ( - m a h a g u h y a - y o g a t a n t r a ; 0 113): "To m a i n t a i n a l l
three vows/ I s taught
An
one
t o be c l e a n s i n g [ b y means o f t h e pm.]
o b j e c t i o n i s r a i s e d : The i m p l i c a t i o n o f t h i s c i t a t i o n ,
p e r s o n may s i m u l t a n e o u s l y
vidyadhara
is this:
possess pratimoksa,
vows, c o n t r a d i c t s [ y o u r
b a s i s f o r the bs. vow].
b o d h i s a t t v a and
The s e n s e o f t h e c i t e d
To g e n e r a l i z e , t h e e s s e n t i a l n a t u r e
t h a t c a u s e harm t o o t h e r s .
The v i d y a d h a r a
[an e t y m o l o g i c a l d e f i n i t i o n ] .
Beyond
T h e r e a r e two s o r t s o f p m . : ' t h a t
That o f t h e b o d h i -
s a t t v a i s a s u i t a b l e b a s i s f o r a c q u i r i n g and m a i n t a i n i n g
the b o d h i s a t t v a
Question:
the [ b s . ]
The Va.jras i k h a r a i s r e f e r r i n g t o
pratimoksa.
I s there
the b o d h i s a t t v a ,
benefit
i s a holding of the vidya
of t h e a u d i t o r and t h a t o f t h e b o d h i s a t t v a .
but the former i s not.
passage
of "pratimoksa" i s
t h a t , one h a s t h e d e s i r e a n d t h e s e t t i n g f o r t h f o r o t h e r s *
t h e b o d h i s a t t v a vow.
that
t h e s i s t h a t t h e pm. i s n o t a
Rejoinder:
t o d i v e r t one f r o m a c t i v i t i e s
vow,
first.
some o t h e r
c e r e m o n y f o r t a k i n g t h e pm. o f
o r i s i t t h e same
t h e pm. [ o f t h e a u d i t o r ] ?
a s t h e ceremony f o r t a k i n g
R e s p o n s e : I f one h a s p r e v i o u s l y ob-
t a i n e d t h e pm., t h e n a t t h e same t i m e t h a t one g e n e r a t e s t h e b s .
r e s o l v e , one o b t a i n s t h e pm. o f t h e b o d h i s a t t v a .
£That i s t o s a y ,
t h e b s . pm. i s o r d i n a r y pm. p l u s t h e r e s o l u t i o n t h o u g h t . ]
188
Sa-skya pandita
(1182-1251) e l a b o r a t e s t h e d i s t i n c t i o n made
by h i s u n c l e , G r a g s - p a r g y a l - m t s h a n ,
d i t o r and
t h a t of the b o d h i s a t t v a .
b o r n f r o m b o d y and
b e t w e e n t h e pm.
The
of the
au-
former i s m a t e r i a l ,
speech; i t i s r e l i n q u i s h e d a t death.
l a t t e r , b o r n from mind, i s n o n - m a t e r i a l ;
i t continues
being
The
into
the
2 5
next r e b i r t h .
bs.
pm.
The
b s . vow
He
J
f o l l o w s Grags-pa as w e l l i n i d e n t i f y i n g
p l u s the r e s o l u t i o n thought
as o r d i n a r y pm.
s u p r e s e d e s pm.
the
(6a.1-3)•
p r o s c r i p t i o n s — f o r example, a
bhiksu
•
who
i s a b o d h i s a t t v a may
without
feat.
i n c u r r i n g any
The
two
h a n d l e money f o r t h e
fault,
although
s y s t e m s o f pm.
sake of
others
i t c o n s t i t u t e s a pm.
de-
are
t h u s d i s t i n g u i s h e d as
aiming,
r e s p e c t i v e l y , a t s e l f - b e n e f i t and
the b e n e f i t of o t h e r s
(6b.1-4).
S a - p a n f u r t h e r d i s t i n g u i s h e s t h e pm.
of the b o d h i s a t t v a
says,
three
as a deva),
neither
types
bad
i n t e r m s o f k a r m a and
o f a c t i o n and
(indeterminate,
being
effect.
good ( l e a d i n g t o
i n great
suffering)
i n d i f f e r e n t karma).
s a f e t y o f many i s bad
to k i l l
the l i k e
judgment: F o r
f o r a lower
Some s a y
virtuous.
t h e u n w i s e , l o v e and
rebirth.
the wise,
fruition,
and
person f o r
bad
the
Good
This
t h a t l o v e , compassion
i s not
the
c o m p a s s i o n may
use
i t with s k i l l
and
definitive
be
the
causes
C o m p a s s i o n i s s a i d t o be v i r t u o u s o n l y
c o n s i d e r a t i o n o f t h e w i s e , who
To
four
end i s e x e m p l i f i e d b y g i v i n g ( d a n a ) i n
?6
(6b.5-7b.3).
are by n a t u r e
and
There a r e
a c t i o n l e a d i n g t o a good r e s u l t .
a c t i o n l e a d i n g t o a bad
order
one
he
rebirth
good karma t h a t l e a d s t o a good
F o r example, k i l l i n g
that
There a r e ,
k a r m a t h a t l e a d s ;to a.bad, good t h a t l e a d s t o a bad
t h a t l e a d s t o a good.
4).
result:
(leading to r e b i r t h
p o s s i b i l i t i e s of r e s u l t :
bad
of the a u d i t o r from
i n means
in
(11a.2-
most of what i s v i r t u o u s f o r the a u d i t o r i s s i n -
f u l f o r t h e b o d h i s a t t v a , and
vice versa.
I f the b o d h i s a t t v a
ge-
189
nerates
t h e thought o f the a u d i t o r [ i . e . ,
t h e n even i f he h a s compiled
grave b o d h i s a t t v a
aims a t a r h a t s h i p ] ,
many a e o n s o f p r a c t i c e , i t i s a
s i n . . . . M i e n he r e l i e s upon t h e t h o u g h t o f
o t h e r s ' b e n e f i t , even t h e f o u r [ b h i k s u ] defeats
arevirtuous f o r
•
him.
Examples a r e c i t e d from t h e S k i l l
position,(17b.3018a.6).
port of t h i s
Tsong-kha-pa (1357-1419)t
i n Means s u t r a i n s u p -
2 7
great founder o f the Dge-lugs-pa,
pQ
i n d e a l i n g w i t h m o r a l i t y a s b a s i s f o r t h e b s . vow,
J i n a p u t r a ' s commentary t o t h e Bbh (0 55^7)
cites
a n d " t h e commentary
a t t r i b u t e d t o Samudramegha" ( u n i d e n t i f i e d ) t o t h e e f f e c t t h a t
monastic m o r a l i t y i s obtainable
o n l y i n t h e human s t a t e o r a s a
p Q
god
i n t h e D e s i r e Realm (kama-dhatu);
i n the lower d e s t i n i e s
( h e l l - b e i n g , p r e t a a n d a s u r a ) a n d i n t h e R e a l m o f Form
dhatu) there
be
taken.
i s no " o t h e r " f r o m whom l a y o r m o n a s t i c vows c a n
Nevertheless,
t h e human r e a l m ,
i n l o w e r and i n d i v i n e s t a t e s , as i n
a n a t u r a l a c q u i s i t i o n (chos-nyid
of l a y m o r a l i t y i s p o s s i b l e
12b.5):
(rupa-
The b o d h i s a t t v a ' s
(8a.8-b.2).
k y i thob-pa)
(9a.7-
Tsong c o n t i n u e s
" m o r a l i t y o f t h e vow", t h e n ,
i s roughly
e q u i v a l e n t t o t h e pm. vow a n d i s b a s e d u p o n t h e s e v e n pm. c l a s s e s .
(The
eighth c l a s s , upavasa, i s too temporary t o c o u n t . )
Objection:
sattva outside
J
May t h e b s . vow be h e l d b y a n y c l a s s e s o f b o d h i o f these
w h i c h s p e c i f i e s seven.-*
seven?
1
I f s o , t h i s c o n t r a d i c t s - t h e Bbh,
I f not,
t h e n upon d y i n g and b e i n g r e -
b o r n t h e pm. vow w o u l d be l o s t a n d t h e b o d h i s a t t v a w o u l d no
l o n g e r p o s s e s s " m o r a l i t y o f t h e vow" a s p a r t o f h i s b s . vow.
And
take
i f not,
t h e n a d e v a , who c a n n o t h o l d t h e pm. vow, c o u l d n o t
t h e b s . vow a n d p r o m i s e t o t r a i n h i m s e l f
pects of bs. morality.
Response: I f t h e possessor
i na l l three a s -
o f t h e b s . vow i s a m o n a s t i c , h i s
190
[ o r h e r ] " m o r a l i t y o f t h e vow" i s t h a t o f one o f t h e f i v e
[monastic]
pm. c l a s s e s , a n d i f he [ o r s h e ] i s a
householder,
" m o r a l i t y o f t h e vow" i s t h a t o f one o f t h e two [ l a y ] pm. c l a s s e s .
I f a deva o r devaputra,
whose s t a t e i s u n s u i t a b l e a s a b a s i s f o r
t h e pm., s h o u l d p o s s e s s
t h e b s . vow, he i n e f f e c t r e n o u n c e s t h e
t e n unwholesome, o r t h e s e v e n o f body and s p e e c h , r e j e c t i n g imp r o b i t y by nature
a s do t h e s e v e n pm. c l a s s e s ; i n e f f e c t he p o s -
s e s s e s m o r a l i t y o f t h e vow, b u t w i t h o u t h a v i n g a c t u a l l y
taken
t h e pm. vow.
Tsong c i t e s t h e Lam-sgron i n making t h e p o i n t t h a t m o r a l i t y
o f t h e vow c o n s i s t s o f g u a r d i n g
courses
a g a i n s t t h e t e n unwholesome
o f a c t i o n and a l s o — w h e n an a c t u a l m o n a s t i c
e f f e c t — o r guarding
against improbity by p r e s c r i p t .
pm. i s i n
From t h e
M u n i m a t a l a m k a r a (0 5299) o f A b h a y a k a r a g u p t a ( c a 1 0 8 4 - 1 1 3 0 p
2
he
c i t e s t h e d e f i n i t i o n o f " m o r a l i t y o f t h e vow" a s t h e s e v e n r e n u n c i a t i o n s , wiifeh a m o t i v a t i o n f r e e f r o m d e s i r e - a t t a c h m e n t
a v e r s i o n , and t h e p o s s e s s i o n o f r i g h t v i e w — h e n c e , w i t h
and
these
s e t s o f s e v e n a n d t h r e e , a t o t a l o f t e n wholesome c o u r s e s o f
action.
B o d h i b h a d r a ( t e n t h c e n t u r y ) a l s o s t a t e s t h a t t h e pm.
i s a necessary
l i m b o f t h e b s . vow, f o r w i t h o u t h a v i n g
c e d m u r d e r and s o f o r t h ,
Admittedly,
continues
renoun-
one i s no f i t v e s s e l f o r t h e b s . v o w . ^
Tsong, t h e r e a r e o c c a s i o n s upon which
the s e v e n o f body and s p e e c h — m u r d e r and so f o r t h — a r e
permis-
s i b l e f o r t h e h o l d e r o f t h e b s . vow, w i t h o u t h i s b e i n g i n d i s c o r d w i t h t h e pm. vow.. T h i s i s a n a l o g o u s t o p e r m i s s i o n
g i v e n a s i c k monk t o e a t i n t h e a f t e r n o o n — t h e r e
t o be s u r e , b u t a s a g e n e r a l r u l e ,
being
are exceptions,
eating i n the afternoon i s
n o t a l l o w a b l e f o r t h e monk, a n d when he t a k e s m o n a s t i c
does s o w i t h t h e i n t e n t i o n o f k e e p i n g
v o w s , he
a l l the vinaya r u l e s .
The
191
bodhisattva
l i k e w i s e a i m s a t k e e p i n g t h e pm. e v e n a t t h e r i s k
of h i s l i f e .
who h o l d
t h e pm. vow may t a k e
cannot take
[one
Hence A t i s a s a y s ( L a m - s g r o n , v . 20)
that of the bs.
t h e b s . vow w i t h o u t
having
o f ] t h e s e v e n pm. c l a s s e s .
those
The r a w b e g i n n e r
made t h e r e n u n c i a t i o n o f
T h i s i s n o t to, s a y ,
t h a t h e n e e d f o r m a l l y h o l d a pm. o r d i n a t i o n .
i s made i n c o n t e x t
that only
o f changing the subject
however,
AtTsa's
statement
t o t h e [pm.] m o r a l
vow. 34
J
On t h i s p o i n t two t h e o r i e s h a v e b e e n i n h e r i t e d f r o m I n d i a :
t h e pm. (1)
bs.
i s a n e c e s s a r y b a s i s f o r c r e a t i n g and m a i n t a i n i n g t h e
vow, a n d t h a t i t (2)
t i n g an o b s t a c l e
(1)
that
implies a l e s s e r v e h i c l e path,
constitu-
t o t h e b s . vow.
A d h e r e n t s o f t h e f o r m e r v i e w s a y t h a t each v e h i c l e ,
t e r and l e s s e r , has a s e t o f seven c l a s s e s .
grea-
So t h e b s . vow r e -
q u i r e s a s i t s b a s i s a g e n e r a l i z e d pm. c l a s s , t h e o b l i g a t i o n o f
which i s the r e n u n c i a t i o n of harming o t h e r s — d o i n g
a v o i d i n g harm.
dinguished
Furthermore, the bodhisattva
from the sravaka
b e n e f i t and
p r a t i m o k s a i s dis£
pratimoksa a t four points: c o n t i n u i t y
f r o m one l i f e t i m e t o t h e n e x t ,
regard
f o r the thoughts of others,
t h e p o s s i b i l i t y o f h e a l i n g t h e vow a f t e r a d o w n f a l l ,
a t t i t u d e o f eagerness f o r others' welfare.
are
and an
In general,
t h e two
d i s t i n g u i s h e d b y t h e f a c t t h a t t h e pm. o f t h e l e s s e r v e h i c l e
c o n t r a d i c t s the b a s i s [ o f the bs. vow], while
Greater
Vehicle
i s the very
t u t e s i t s own b a s i s .
moksa r e s t r i c t i o n s
(bslab-pa)
Greater
t h e pm. o f t h e
t r a i n i n g o f the bs.,
and thus c o n s t i -
" F o r t h e Ratnamegha d e c l a r e s ,
(bsdams-pa) a n d t h e b o d h i s a t t v a
a r e d i f f e r e n t . " And f i n a l l y ,
V e h i c l e f u n c t i o n as a v i n a y a
tenance and so f o r t h .
'The p r a t i trainings
the seven c l a s s e s o f t h e
i n their reception,
main-
192
A c c o r d i n g t o Tsong, t h i s r e a s o n i n g i s i n c o r r e c t .
were n e c e s s a r y
I f the
a s a b a s i s f o r t h e c r e a t i o n o f t h e b s . vow,
w o u l d n o t be a b l e t o c r e a t e i t .
I f t h e pm.
therefore continued
would f i n d
and
devas, animals
devas
were n e c e s s a r y
b a s i s t o m a i n t a i n i t , and
so f o r t h who
as
a f t e r death,
are bhiksus.
pm.
a
we
He
cites
•
t h e MMA
(83a.6-b.3)s Some s a y [ t h e i n t e r l i n e a r n o t e s s p e c i f y
B o d h i b h a d r a ] t h a t o n l y t h o s e who
m a i n t a i n a pm.
o f l a y m a n , laywoman and
[the f i v e monastic
a l s o named] may
will
be
n o t be
be
others.
and no
says,
achieved].
itself
purpose [ i n mentioning
vow,
" I take refuge
Therefore,
t o t h e b s . vow,
the l a t t e r
t h e pm.
i n the Three u n t i l
continues
T s o n g , t h e Bbh,
classes.
g u i s h b e t w e e n ( a ) t h e a c t u a l pm.
t i o n o f i m p r o b i t y by n a t u r e
would
Rather,
c l a s s e s , and
t h a t t h e b s . vow
as
the
as f o r e x a m p l e
awakening [has
m e n t i o n s t h e s e v e n pm.
members o f t h e s e v e n pm.
could
i n context of
been
i n addressing
c l a s s e s , but
i s n o t meant t o i m p l y t h a t r e c e p t i o n o f t h e vow
to
vow
associated texts,
i s t o speak d e f i n i t i v e l y ,
as i n t h e Bbh]
c l a s s e s are
I f t h e b s . vow
d e s c r i b e d , i n t h e b o d h i s a t t v a - p i t a k a and
b s . vow,
i t that
T h i s amounts t o o v e r q u a l i f y i n g
c r e a t e d i n t h e a b s e n c e o f t h e pm.
The
be
o t h e r s , f o r the bs.
khyad-pa) the G r e a t e r V e h i c l e .
its root.
one
t a k e t h e b s . vow,
c r e a t e d i n no
(yongs-su
so f o r t h
vow,
i s t o be
one
should
(b) t h e
holds
this
limited
distin-
renuncia-
i n common w i t h
these c l a s s e s .
The
b o d h i s a t t v a ' s " m o r a l i t y o f t h e vow"
p r o b i t y , a s d o e s t h e pm.
Nevertheless,
pm.
b e i n g p r o d u c e d w h i l e t h e b s . vow
and
t h e b s . vow
pm.
were the r o o t .
t a k e n t h e pm.
i t i s not a matter
i s being taken,
f u n c t i o n a s " b a s i s " and
vow
e l i m i n a t e s n a t u r a l imof
the
so t h a t i t
"based," as though
the
F o r even i f the c a n d i d a t e has n o t p r e v i o u s l y
a s a member o f one
of the seven c l a s s e s , the
193
bs. vow
can s t i l l be e f f e c t i v e l y produced i n him.
hand, anyone who
On the
other
happens to be a s u i t a b l e b a s i s f o r the pm.
any human being who
has
the o p p o r t u n i t y to take the pm.
[i.e.,
vow],
should have taken i t p r e v i o u s l y , whether as l a y p e r s o n or as
nastic.
Otherwise,
teaching.
mo-
he w i l l t r a n s g r e s s the order of the J i n a ' s
By analogy,
one may
take the bhiksu vow
although
one
•
i s not a l r e a d y a n o v i c e , but one
should f i r s t have become a no-
35
vice.
^
(2) Adherents to the view t h a t the pm.
i s not a b a s i s argue
t h a t i f one f a i l s to a v o i d the a t t i t u d e of "my
bs. vow
to
w i l l not be generated;
i t s creation.
Tsong r e p l i e s :
t h e r e f o r e the pm.
i s an o b s t a c l e
own w e l f a r e , " t h a t vow
will
vow
fail;
i s an o b s t a c l e to i t s maintenance.
This argument makes the mistake
d i s t i n g u i s h the pm.
c r e a t i n g the bs, vow
vow
of f a i l i n g
from the l e s s e r - v e h i c l e a t t i t u d e .
p o s s e s s i o n of the Greater V e h i c l e vow
v e h i c l e a t t i t u d e , he w i l l f a i l
F o r the pm.
vow.
to
In
one must r e l i n q u i s h the l e s s e r - v e h i c l e
tude, but one need not r e l i n q u i s h the pm.
r e l i n q u i s h the pm.
w e l f a r e , " the
Furthermore, i f the possessor of the bs.
produces the a t t i t u d e of "my
t h e r e f o r e the pm.
own
atti-
I f someone i n
has produced the
lesser-
i n the G r e a t e r V e h i c l e , but
not
i s common to both v e h i c l e s ,
and
the i n f e r i o r a t t i t u d e i s not p r o p e r l y a cause f o r r e l i n q u i s h i n g
the pm.
Furthermore, the possessor of the pm.
h i g h e r vow
vow
who
takes
the
becomes a b a s i s f o r f u r t h e r achievement (phun-sum-
tshogs-pa).
Tsong conludes the d i s c u s s i o n by r e a f f i r m i n g the
of m a i n t a i n i n g the pm.
vow:
"To r e j e c t the lower vow
desirability
on the grounds
of m a i n t a i n i n g the h i g h e r , c u t t i n g the r o o t of the J i n a ' s d i s p e n sation
(bstan-pa), i s a g r e a t h a i l s t o r m to the crop of b e n e f i t
194
and happiness of the world"
Trisamvara-desana
s u t r a (of the Ratnakuta,
Subahu-pariprccha t a n t r a
(0 428)
Sila-samvara-samayavirodha),
even those who
(9a. 7-1113.5).
He
c i t e s the Arva-
0 760.I), the Arya-
and J n a n a f l r i m i t r a - ^ (0 4546,
to the e f f e c t t h a t a l l b o d h i s a t t v a s ,
are mantrins or l a i t y ,
should h o l d to the v i n a y a
( e x c e p t i n g monastic d e t a i l s and ceremonies)
and t h a t , among
pm.
vows i n g e n e r a l , most p r e f e r r e d are those of the f u l l y ordained
monk ( l l b . 5 - 1 2 b . 5 ) .
*
#
#
The b o d h i s a t t v a i s d i s t i n g u i s h e d from the a u d i t o r by h i s " c r e a t i o n of the thought"
( c i t t o t p a d a ) , i n which he generates the
"thought of awakening" ( b o d h i c i t t a ) .
B o d h i c i t t a i s the c e n t r a l
conception of the G r e a t e r V e h i c l e . ^
Ngag-dbang chos-grags
(1572-
l 6 4 l ) , commenting upon the Sdom-gsum of Sa-pan, says: The terms
b o d h i s a t t v a vow,
b o d h i s a t t v a pratimoksa vow,
Mahayana pratimoksa vow,
Mahayana c i t t o t p a d a ,
and Mahayana path are a l l d i f f e r e n t man-
ners of naming the same t h i n g . N e v e r t h e l e s s , he c o n t i n u e s ,
the term b o d h i c i t t a , "thought of awakening," i s used i n two
r a l senses: r e l a t i v e
(samvrta) b o d h i c i t t a , c o n s i s t i n g of the
r e s o l u t i o n thought and the thought of s e t t i n g f o r t h
ultimate
gene-
(18a), and
(paramarthika) b o d h i c i t t a (18b), which i s " c h a r a c t e r i z e d
39
by n o n - c o n c e p t u a l i z i n g gnosis b e a r i n g upon dharmas."
U l t i m a t e - b o d h i c i t t a i s not d e a l t w i t h i n these t e x t s .
b o d h i c i t t a i s c e r e m o n i a l l y undertaken
or o b l i g a t e d
Relative
(samadana,
yang-dag-par blangs-pa, yi-dam) from another; i t i s c o n v e n t i o n a l
(samketika), b e i n g dependent upon v e r b a l communication: i t i s
formed by the power of the s p i r i t u a l a d v i s e r , by the cause
[i.e.,
the g p t r a ] , by wholesome r o o t s [ p l a n t e d i n past l i v e s ] , by study
195
and b y c u l t i v a t i o n o f t h e v i r t u o u s . ^
0
C o n v e n t i o n a l b o d h i c i t t a i s u n d e r t a k e n a s a vow, i n a f o r m a l
ceremony i n w h i c h c a n d i d a t e and s p i r i t u a l a d v i s e r
If
a q u a l i f i e d bestower
the
i s not available,
vow b y h i m s e l f , v i s u a l i z i n g
v o w i n g f j h i m s e l f b e f o r e them.
of
participate.
t h e c a n d i d a t e may t a k e
t h e Buddhas and b o d h i s a t t v a s and
The Bbh e x p l a i n s t h e d e s i r a b i l i t y
t a k i n g i t f r o m a n o t h e r : so t h a t ,
i f he s h o u l d l a t e r b r e a k t h e
41
vow, a s e n s e o f shame w i l l be b o r n .
Grags-pa
a d d s t h i s n o t e t o h i s e x p o s i t i o n o f t h e ceremony:
"Some m i g h t r e a s o n t h u s : ' I s t h e c e r e m o n y f o r u n d e r t a k i n g t h e
vow e n t i r e l y n e c e s s a r y o r n o t ?
I f i ti s e n t i r e l y necessary, [the
o b j e c t i o n i s t h a t ] p e r s o n s who h a v e n a t u r a l l y p r o d u c e d
of
it.
awakening
the thought
a r e t a u g h t , a n d c a n be o b s e r v e d , t o h a v e n o t n e e d o f
I f i t i s not e n t i r e l y necessary, expositions of the cere-
mony a r e p o i n t l e s s . '
[ R e s p o n s e ] : The m a t t e r s t a n d s t h u s : The n e -
c e s s i t y f o r e x p o s i t i o n o f t h e ceremony i s t o c r e a t e t h e t h o u g h t
in
t h o s e who h a v e n o t y e t c r e a t e d i t .
In addition,
n a t u r a l l y i n p o s s e s s i o n o f t h e thought o f awakening
t h o s e who a r e
will
come t o
h a v e a s e n s e o f shame a n d d r e a d o f b l a m e — t h e r e f o r e t h e c e r e m o n y
is
[the
e x p o u n d e d so t h a t , a l t h o u g h t h e y h a v e a l r e a d y c r e a t e d i t ,
v o w ] w i l l be made f i r m . "
As t o t h e n e e d t o t a k e t h e vow f r o m a n o t h e r : D h a r m a s r i
5) c o n t r a s t s t h e v i e w s o f S a n t a r a k s i t a a n d B o d h i b h a d r a .
ter
a s s e r t s t h a t a lama (bla-ma, S k t guru)
initial
(266.4The l a t -
i s unnecessary f o r the
t a k i n g o f t h e vow, b u t i s n e e d e d when t h e vow must be
#
r e t a k e n t o d e a l w i t h d e f e a t ; Santa m a i n t a i n s t h a t the lama i s n
42
needed on b o t h o c c a s i o n s .
*
#
#
B e f o r e t u r n i n g t o t h e c e r e m o n y f o r t h e b s . vow, i t i s n e c e s -
s a r y to mention s t i l l another d i s t i n c t i o n that the T i b e t a n
s y s t e m a t i z e r s h o l d to be c o n t r o v e r s i a l .
The Sa-skya-pas, from
Sa-pan (see 2 7 b . 1 - 2 ) on, m a i n t a i n t h a t the G r e a t e r V e h i c l e cont a i n s two systems of c i t t o t p a d a — t h e Madhyamika and the C i t t a matra [ o r Yogacara]--which d i f f e r i n
p h i l o s o p h i c viewpoint, i n
ceremony, i n d o w n f a l l and h e a l i n g and i n r u l e s of t r a i n i n g .
Go-
ram-pa o u t l i n e s the l i n e a g e s and the t e x t s t h a t are considered
a u t h o r i t a t i v e f o r each of the two t r a d i t i o n s .
The Madhyamika
system stems from Manjughosa and Nagarguna as o r i g i n a l t e a c h e r #
d i s c i p l e , and then through S a n t i d e v a and P u n y a s r i .to the Sa-skya
hierarchs.
Sa-pan,
says t h i s commentator to h i s Sdom-gsum, f o l -
lowed the BCA of S a n t i d e v a i n composing the ceremony f o r c i t t o t •
kl
pada t h a t i s f o l l o w e d by h i s descendants.
J
The Yogacara system i s dated from M a i t r e y a and Asanga,
from Candragomin
bshes-gnyen
then
through A t i s a and the Bka'-gdams-pa Dge-ba'i
(the "Kadampa Geshes").
The ceremony of Grags-pa
rgyal-mtshan t h a t i s embedded i n h i s commentary to the VimSaka
f o l l o w s t h a t t e x t and the Bbh.
A u t h o r i t a t i v e sources f o r the
study of the d i s t i n c t i o n s between the two s c h o o l s , a c c o r d i n g to
Go-ram-pa, are the c i t t o t p a d a of Sa-pan arid the commentary to
the BCA by Rin-chen dpal ( f i f t e e n t h
century).^
Go-ram-pa h i m s e l f d i s c u s s e s the d i f f e r e n c e s b r i e f l y .
As to
p r e p a r a t i o n [ f o r the ceremony]: The Madhyamika has the seven
—.
z
limbs [ o f r e l i g i o u s s e r v i c e from the Bhadracarya \ ,-^ whereas the
Yogacara has o n l y the f i r s t
no i n q u i r y as to impediments
two.
Furthermore, the Madhyamika has
(Ch. 5i s e c t . 1.15).
As to the
p r i n c i p a l [ p o r t i o n of the ceremony]: The Madhyamika p r e s e n t s the
r e s o l u t i o n and the s e t t i n g f o r t h
(smon-'jug)
i n the same formula,
repeated three times; the Yogacara p r e s e n t s the r e s o l u t i o n thought
197
f i r s t and then, a f t e r a study o f the b o d h i s a t t v a - p i t a k a and the
training
(sect. 1.12),
the p r o d u c t i o n o f the thought o f s e t t i n g
f o r t h , r e c i t e d by the master with the d i s c i p l e merely l i s t e n i n g
(sect. 1 . 2 ) .
Subsequently, the Madhyamika candidate i s made to
meditate upon h i s own s a t i s f a c t i o n and that of o t h e r s ; the Yogacara has an announcement ( s e c t . 1 . 3 1 ) .
Root d o w n f a l l s ; The
Madhyamika has f o u r t e e n , as accords w i t h the Akasagarbha
sutra,^
whereas the Yogacara has f o u r , as accords with the Samvara-vimsaka
(sect. 3«213).
Manner o f treatment: The Madhyamika has c o n f e s s i o n
as i t appears i n the Akasagarbha;
of
the Vimsaka.
BCA;
the Yogacara f o l l o w s v e r s e 8
Rules o f t r a i n i n g : The Madhyamika f o l l o w s the
the Yogacara f o l l o w s the Vimsaka w i t h f o r t y y t w o ( s i c )
misdeeds
(sect.
3.23).^
Go-ram-pa s t a t e s i n the Spyi-don (26b. J-k-)
that the seven limbs
of Madhyamika p r e p a r a t i o n are e q u i v a l e n t t o the p r e p a r a t o r y c l e a n s i n g e f f e c t e d by h a v i n g taken the pm. vow i n the Yogacara system.
In
the Rnam-bshad ( 6 8 b . 1 - 2 ) he notes t h a t the two systems a r e i n -
tended f o r d i f f e r e n t p e r s o n a l i t i e s , as a r e the seven pm. c l a s s e s
ho
of
the lesser, v e h i c l e .
A c c o r d i n g t o the r o o t t e x t o f Sa-pan
•
(28a.3ff),
the Madhyamika c i t t o t p a d a f u n c t i o n as the cause f o r
Buddhahood f o r a l l s e n t i e n t b e i n g s .
the
The Yogacara c i t t o t p a d a , on
o t h e r hand, w i l l n o t g-r,ow i n the s i n f u l ,
w i l l have no f r u i t i o n i n a c o l d c l i m a t e .
much as a seed
The Madhyamika form,
l i k e b a r l e y , w i l l grow i n e i t h e r hot o r c o l d l a n d s . [That i s to
say,
pm. i s r e q u i s i t e f o r the Yogacara, and i t must n o t have been
broken.]
Therefore, i f one wishes to p l a n t the seed o f Buddha-
hood i n a l l s e n t i e n t beings, the Madhyamika form should be used.
N e v e r t h e l e s s , the u l t i m a t e b o d h i c i t t a i s produced by the power
of m e d i t a t i v e development
(bsgoms-pa), n o t by any ceremony.
What
198
i s produced by e i t h e r ceremony i s c o n v e n t i o n a l ( b r d a ' - l a s byung-
The c o n t e n t i o n of the Sa-skya-pas that there are two
different
systems of c i t t o t p a d a i s d i s p u t e d by the Dge-lugs-pa, who
t a i n t h a t b o d h i c i t t a i s everywhere the same.
who h e l d the Prasangika-Madhyamika
main-
AtTsa, they say,
viewpoint, r e c e i v e d the bs.
vow from D h a r m a k i r t i ( G s e r - l i n g - p a ) , a C i t t a m a t r i n .
The Dge-lugs-
pa furthermore countenance but one t r a d i t i o n f o r the ceremony,
which f o l l o w s the BCA of S a n t i d e v a , and d e s c r i b e i t s l i n e a g e as
descending from t h a t master to D h a r m a k i r t i , AtTsa, 'Bron-ston
( r g y a l - b a ' i 'byung-gnas,
1 0 0 5 - 1 0 6 4 ) , Dge-bshes Po-to-ba
(rin-chen
g s a l , I O 3 I - I I O 5 ) , and so f o r t h through the Bka'-gdams-pa and
the Dge-lugs.-^
0
The e a r l y Bka'-gdams-pa who
f o l l o w e d AtTsa,
however, appear to have d i f f e r e d as to whether the two Mahayana
schools have separate ceremonies, f o r Gzhon-nu dpal r e l a t e s
t h a t Shar-ba-pa
(1070-1141), who
f o l l o w e d Po-to-ba, composed a
ceremony to r e c o n c i l e the two.-'"'"
In f a c t A t i s a ,
i n the
Lam-
sgron, recommends the Bbh ceremony f o r t a k i n g the vow with a
lama, and t h a t of S a n t i d e v a as b a s i s f o r t a k i n g the vow by oneself
(pp. 2 5 9 - 6 0 ) .
• Without a s s e r t i n g the i d e n t i t y o f the Madhyamika and Yogacara
systems, both commentators
i n the
d i t i o n o f Mnga'-ris pan-chen,
Rnying-ma/Bka'-brgyud
tra-
and Tsong-kha-pa as w e l l , take
•
pains to r e s o l v e d i s c r e p a n c i e s between them, going so f a r as
to a d j u s t the number of "root d o w n f a l l s " i n the.Madhyamika s y s tem to achieve congruency w i t h the d e f e a t s of Asanga-Garidragomin.
Mnga'-ris h i m s e l f does not mention the problem, but Dharmasri
( 3 0 6 . 3 - 3 0 9 . 4 ) and Chos-kyi dbang-phyug ( 5 9 a . 4 - b . 2 )
conclude t h a t
the r o o t d o w n f a l l s of the Akasagarbha s u t r a and the SS, which
they number a t eighteen,
Bbh,
sri
and
are e q u i v a l e n t to the f o u r of the
t h a t the system of Santideva
should be f o l l o w e d
(Dharma-
309.4).
The
d i s c u s s i o n of Tsong ( 4 4 b . 7 - 4 7 b . 3 )
encyclopaedist,
i s more complex.
This
p e e r l e s s among s c h o l a r s and most immaculate of
monks, begins b y y c i t i n g Bodhibhadra (Pan.iika 2 3 0 b . 2 - 2 3 1 a . 2 ) , who
denies t h a t the r o o t downfalls
d e f e a t s of the Bbh,
of the Akasa f u n c t i o n , as do
to d e s t r o y the vow.
the
Rather, as t h a t s u t r a
s t a t e s , they d e s t r o y the " r o o t s of v i r t u e " t h a t were produced
previous to the t a k i n g of the vow,
and
cause one
a s t a t e beneath t h a t of godsdand humanity.
to be reborn i n
Furthermore, the
does not mention the downfalls named by the A k a i a .
to be
i d e n t i f i e d as r o o t downfalls
with d i f f e r i n g r e g u l a t i o n s , f o r the downfalls
as f i v e f o r the governing
f o r the beginning
bodhisattva.
4ksatriya)
Therefore
these be b o d h i s a t t v a d e f e a t s , f o r the Bbh
of b o d h i s a t t v a
are
t h a t d e s t r o y the bs. vow,
d i f f e r e n t c l a s s e s of b o d h i s a t t v a would have to be
assigned
I f they
Bbh
then
postulated,
of the Akasa are
caste, and
eight
i t i s untenable' t h a t
makes no
distinction
class.
In an a l t e r n a t e view, Abhayakara (Tsong 4 5 a . 6 f f ; MMA
r e s o l v e s the d i s c r e p a n c y between the Akasa and the Bbh
a p p l y i n g the f i v e , e i g h t (Akasa) and f o u r (Bbh)
root
88b.ff)
by
downfalls
to middling., l e s s e r and g r e a t e r p e r s o n a l i t i e s r e s p e c t i v e l y
(MMA
89a.2-3).
may
"And," he says,
" f o r a n y b p a r t i c u l a r person there
be other downfalls as w e l l " (MMA
o b j e c t i o n (MMA
89a.8ff;
89a.3).
Tsong 4 5 b . I f f ) : I f such were the
there would be seventeen downfalls
sonalities;
Abhaya answers t h i s
f o r each of the three
the f i r s t of those of the Bbh
case,
per-
being i n c l u d e d among
the f o u r t e e n of the Akasa, p l u s the middle two
of the Bbh,
plus
200
the l a s t — t e a c h i n g a resemblance of the good Dharma.
Not so.'
Response:
The f o u r of the Bbh i n c l u d e a l l those of the Akasa.
[ T h i s i s s p e l l e d out i n d e t a i l — M M A 8 9 b . l - 9 0 a . 8 ;
c f . Tsong
45b.3-46a.5.]
Tsong continues
addressed
(46a.5): Some T i b e t a n s say t h a t the s u t r a s a r e
t o v a r i o u s c l a s s e s o f d i s c i p l e , and so d i f f e r e n t c e r e -
monies are to be f o l l o w e d .
I f one takes t h e vow with the c e r e -
mony of the SS and BCA, one f o l l o w s the system of r o o t downfalls
espoused by the Aka§a, and i f one takes the vow w i t h the ceremony
o f the Bbh, one f o l l o w s the system o f r o o t downfalls espoused by
that text.
Some d e f i n e the ceremonies as corresponding to the
Madhyamika and C i t t a m a t r a p h i l o s o p h i e s .
F o l l o w i n g the system o f
Bodhibhadras? t h i s cannot be c o n s i d e r e d t e n a b l e , " f o r i t would
appear to c o n t r a d i c t the system o f Santideva, the g r e a t c h a r i o t
t h a t c o n s t i t u t e s a standard o f knowledge f o r commentary upon the
meaning of the s u t r a s . "
O b j e c t i o n : According to S a n t i d e v a then, are those
governors
and beginners [ r e f e r r e d t o by the Akasa] possessors o f b o d h i c i t t a
or not?
mer
I f they are, how can there be f i v e downfalls f o r the f o r -
and e i g h t f o r the l a t t e r ?
I f , on the other hand, they do n o t
possess the vow, why are f a u l t s adduced f o r them a t a l l ?
Response: C e r t a i n f a u l t s a r e mentioned by name i n connection
with a p a r t i c u l a r type of p e r s o n a l i t y because they are e s p e c i a l l y
l i k e l y to develop f o r him;
they are mentioned as a warning.
Any
of these downfalls, however, may emerge f o r anyone, and a l l of
them should be avoided.
p r o b i t y o f committing
Furthermore,
because of the g r e a t im-
these deeds, the r o o t s of v i r t u e are c u t
even f o r those who have n o t r e c e i v e d the v o w — f o r the vow-possessor,
[the p e r i l ] i s much g r e a t e r .
201
O b j e c t i o n : I f these were r o o t downfalls* they would be ment i o n e d i n the Bbh, but i t i s n o t c e r t a i n t h a t they are.
a s c e r t a i n t h a t they are, how so?
I f you
I f you do not, then e x p l a i n how
a b o d h i s a t t v a , t r a i n i n g h i m s e l f a c c o r d i n g to the system of the
Bbh w i t h i t s f o u r r o o t downfalls, w i l l a v o i d being defeated by
other r o o t downfalls of which he i s unaware.
He w i l l n o t know
the l i m i t s of the vow t h a t i s to be guarded.
Response: Whether these are r o o t downfalls or not,
i f one
guards a g a i n s t them, then even i f the l i m i t s to be guarded a r e
not known, the r e s u l t s i n e i t h e r case w i l l be t h a t the vow i s n o t
destroyed.
The r u l e s d e c l a r e d i n the Aka§a are not mentioned i n
the Bbh, while the r u l e s t h a t are misdeeds i n the l a t t e r are n o t
mentioned i n the SS,
There i s no n e c e s s i t y f o r each t e x t to ex-
p l a i n a l l the [ r u l e s o f ] t r a i n i n g , and t h a t i s why both the Bbh
and the SS s t a t e the n e c e s s i t y to r e f e r to the s u t r a s .
Abhayakara accepts those d e c l a r e d i n the S'S to be r o o t d o w n f a l l s .
T h i s i s c o r r e c t as f a r as i t goes, but h i s e x p l a n a t i o n as t o how
they are i n c l u d e d w i t h i n the f o u r of the Bbh f a i l s to win the
confidence o f most r e a d e r s . . . .
The
c o n t e n t i o n of some T i b e t a n s i s t h a t i f one is- a Y O W -
possessor i n the system o f the SS, one may n o t answer q u e s t i o n s
not s t r i c t l y r e l e v a n t to i t .
E x p l a n a t i o n s along these l i n e s :
commentary of R a t n a k a r a s a n t i
king
( l ) t h a t i n the Sutra-samuccaya
(0 5331) "the f i v e downfalls o f the
( s i c , rgyal-po) are n o t r o o t d o w n f a l l s , but the e i g h t o f the
beginner
are, and (2). t h a t the systems o f Nagarjuna and Asanga a r e
mixed t o g e t h e r i n the SS although they are incompatible,
contra-
d i c t the e x p l a n a t i o n s o f the SS and should be r e j e c t e d .
On the
contrary!
Master Santideva combines the r o o t downfalls o f the
s u t r a s ; e s p e c i a l l y he blends those of the Akasagarbha
Bbh.
Hence the two
systems s h o u l d be
and the
combined....
Tsong concludes w i t h c i t a t i o n s from s a s t r a , to t h i s
the two systems should be combined,
effect:
and the r o o t d o w n f a l l s of
the Akasa do indeed f u n c t i o n as d e f e a t s
(to 47b.3).-^
He
follows
t h i s with i n d i v i d u a l g l o s s e s o f the f o u r t e e n r o o t d o w n f a l l s o f
the AkaSagarbha-SS system
(to 53b.3).
*
*
*
An e l u c i d a t i o n of the Vimsaka
of Candragomin must encompass
a broad spectrum of t e x t s , b e g i n n i n g w i t h i t s source, the Chapter
on M o r a l i t y of the Bbh, which
i s based i n t u r n upon a s e r i e s of
e a r l y Mahayana s u t r a s — " i n c l u d i n g the U p a y a k a u ' S a l y a ,
the U p a l i -
p a r i p r c c h a and the K a s y a p a - p a r i v a r t a — a n d c o n t i n u i n g through
commentaries
to the Bbh,
or to the Chapter on M o r a l i t y
itself,
by Gunaprabha, J i n a p u t r a , Samudramegha and Tsong-kha-pa,
t a r i e s to the Vim§aka
by i S a n t a r a k s i t a , Bodhibhadra and
rgyal-mtshan, and secondary t r e a t i s e s such as the MMA,
samuccya-bhasya of R a t n a k a r a s a n t i , the SS and BCA
commenGrags-pa
the S u t r a -
of S a n t i d e v a
and the Lam-sgron of Ati©a, and the Sdom-gsum genre,
including
e s p e c i a l l y those of Sa-skya p a n d i t a and Mnga'-ris pan-chen
•
••
t h e i r commentaries.
In a l l t h i s our study i s g e n e r a l l y
to the Yogacara t r a d i t i o n .
s t r u c t u r e s o f Buddhism i n T i b e t .
t r e a t i s e s on the bs. vow
limited
T h e r e f o r e , the r e s u l t s of t h i s
m i n a t i o n can c l a i m no. congruence w i t h ceremonial and
with
exa-
prescriptive
Present-day ceremonies
and
i n T i b e t r e p r e s e n t more the Madhyamika
s i d e than the Yogacara, the c h i e f t h e o r e t i c a l d i f f e r e n c e b e i n g
that one need riot be a member of one of the seven pm.
classes
i n o r d e r to take the Madhyamika form of the vow, , '.'
The Yogacara seems to have been more i n f l u e n t i a l i n a n c i e n t
times, and
t h i s i n v e s t i g a t i o n w i l l shed l i g h t upon two
known areas i n the h i s t o r y of Buddhist thought and
The
first
i s the p e r i o d of the Bbh,
practice.
whose Chapter on
Morality
i s the l o c u s c l a s s i c u s f o r i n s t r u c t i o n of the novice
whose march to p e r f e c t i o n r e p r e s e n t s
within Indian
culture.
P r e c e d i n g the Bbh
of r e s e a r c h
bodhisattva,
an i d e a l perhaps unique
are the e a r l y Maha-
—
—
yana s u t r a s , stemming from about the f i r s t
constitute a f i e l d
little-
century
i n themselves and
54
B.C.
These
are d e a l t w i t h
i n t h i s study only i n s o f a r as they are c i t e d i n the t r e a t i s e s .
The
teachings
of the Bbh
on the b o d h i s a t t v a
to have h e l d sway i n n o r t h
I n d i a and
S a n t i d e v a ( e i g h t h c e n t u r y ) , who
vow
environs
replaced
may
judged
be
to the time of
them w i t h his own
for-
mulations.
Secondly, the e x i s t e n c e
of the Vimsaka commentary of Santa-
r a k s i t a suggests t h a t the Bbh
first
ordained
f u r t h e r on.
formed the b a s i s of t r a i n i n g of
Buddhists i n T i b e t .
L e t i t s u f f i c e f o r now
T h i s p o i n t w i l l be d e a l t w i t h
to say t h a t to t h i s f i g u r e
i s a l s o a t t r i b u t e d the t r a i n i n g of the f i r s t monks, and
establishment
the
of the pratimoksa l i n e a g e
i n Tibet.
the
"'.
•
The
longer
a s s o c i a t i o n of pm.
and bs. vows with the same f i g u r e no
seems c o i n c i d e n t a l .
The
ceremony f o r the bs. pm.
that
the Vimsaka and Santa's commentary to i t i n c l u d e , and
the
of f o u r d e f e a t s
prescribed
and numerous l e s s e r misdeeds t h a t are
by the t a k i n g of the bs. vow,
o f the v i n a y a .
bhiksu
pm.
should not
pattern
have t h e i r model i n the b h i k s u
That d i f f e r e n c e s between the bs. pm.
and
the
are emphasized by authors of t r e a t i s e s on the bs.
obscure the e s s e n t i a l and
of s t r u c t u r e .
pm.
vow
intentional similarities
Correspondences between the two
i n the notes t h a t f o l l o w the a p p r o p r i a t e
w i l l be
underlined
s e c t i o n s of Chapter F i v e
204
(sects. 1 - 3 . 2 2 ) .
F o r the moment i t need only he noted
ceremony per se i s as •• important
i n the Mahayana as i n the
or i n the t a n t r i c s u b d i v i s i o n of the Mahayana.
Sthaviravada
The
that
study of Buddhist
opens up "a new
ritual,
as A.K.
approach to Buddhist
Warder has p o i n t e d
studies generally"—although
it
i s g e n e r a l l y not, as he
we
are p r e s e n t i n g here the b a s i c t e x t s f o r the Mahayana.
lay
implies, a non-textual
tradition:
and monastic vows (samvara) i n i t i a t e the candidate
Buddhist
As
pm.
into
the
community i n g e n e r a l , or the monastic community i n par-
t i c u l a r , and as t a n t r i c vows (samvara) and pledges
one
out,
to the V a j r a y a n a , t h e
bs. vow
(samaya) b i n d
to i n i t i a t e
i s designed
the
r e c i p i e n t i n t o s u t r a s kept s e c r e t from the a u d i t o r s , and to i n troduce him
of
o r h e r i n t o the ranks o f the b o d h i s a t t v a as members
the same f a m i l y ( k u l a p u t r a ) — a s d i s c i p l e s ,
"offspring"
(jina-
putra) of the Buddhas.
Although
the b o d h i s a t t v a vow,
i n ceremonial
t u r e , i s p a t t e r n e d upon the pratimoksa
l i e r I n d i a n authors
and l e g a l s t r u c -
of the a u d i t o r , the
such as Asanga and Candragomin and
ear-
their
commentators, v i n a y a masters Gunaprabha and Bodhibhadra, under•
score the d i f f e r e n c e s i n content between the two,
undeniable
the pm.
t h a t the pm.
of the monk.
and
of the b o d h i s a t t v a i s designed
of
The bs. vow
p u b l i c l y announced, as the monk wears robes and
tility
f i n d that
and p r e c e p t o r must, a t the o u t s e t , be f o l l o w e r s
the G r e a t e r V e h i c l e ( s e c t . 1 . 1 1 ) .
licly
to r e p l a c e
F o r example ( f o l l o w i n g the commentary of
S a n t a r a k s i t a as t r a n s l a t e d i n Chapter F i v e below), we
the candidate
i t seems
must not
be
i n s i g n i a to pub-
i d e n t i f y h i m s e l f , but should be kept s e c r e t to a v o i d hos(1.33).
The m e r i t of h a v i n g
passes t h a t of the pm.
taken the bs. vow
( 2 . 1 ) , y e t the demerit
f a r sur-
of those who
vilify
205
it
i s i t s equal.
C l e a r l y , the hs. vow, a t the time of the Bbh
at l e a s t , was the focus and o b j e c t of s e c t a r i a n p r e j u d i c e .
d i f f e r e n c e s are noted
i n the t e x t s .
Other
The bs. vow, u n l i k e the pm.,
passes beyond death i n t o one's next r e b i r t h
(3.212).
U n l i k e the
pm., the bs. vow can be r e - t a k e n w i t h i n the same l i f e t i m e — i . e . ,
there i s no such t h i n g as a t o t a l d e f e a t .
be taken without
a preceptor
(3.221.1).
The bs. vow can a l s o
And the pm.,
finally,
may be n e g l e c t e d when i t h i n d e r s f u l f i l l m e n t o f the bs. v o w as f o r example, i n the case o f h a n d l i n g money
(3.321.213.1-2).
The n e c e s s i t y f e l t by e a r l y w r i t e r s to emphasize the s u p e r i o r i t y of bs. to pm. vows i n d i c a t e s a s t r u g g l e of the Mahayana to
come to m a t u r i t y .
A f t e r the time o f Santideva,
the tendency o f s c h o l a r s i s to
harmonize the pm. and the bs. systems.
vows" b e g i n to be found.
T r e a t i s e s on the "three
A t h e o r e t i c a l basis f o r systematiza-
t i o n has been l a i d out i n s u t r a s such as the Saddharma-pundarTka
and S r i m a l a d e v i t h a t e x t o l the d o c t r i n e of the " s i n g l e v e h i c l e "
(ekayana).^
To i n c l u d e t h e system of t a n t r i c vows w i t h i n the scope o f the
present
study i s n o t necessary,
f o r each of the three vows—pm,. ,
bs. and v a j r a y a n a — d e p e n d s upon the p r e v i o u s .
pm. vows must be adduced i n order to understand
That i s to say,
the bs. vow,
but t a n t r i c vows need n o t .
To c i t e an example of t h e o r i z i n g upon the three vows: Ngagdbang chos-grags maintains
minate improbity
t h a t the pm. was e s t a b l i s h e d to e l i -
(kha-na-ma-tho-ba, *avadya) of body and speech,
the bs. vow to e l i m i n a t e improbity of mind [ f o r the s a l i e n t
fac-
t o r i n the b s . vow i s r e s o l u t i o n o r i n t e n t ] , and the t a n t r i c vow
to e l i m i n a t e mental d i f f e r e n t i a t i o n of i n d i v i d u a l c h a r a c t e r i s -
206
tics
(2b.4~5).^°
The essence (ngo-bo) of the pm.
of others, t h a t of the bs.,
i s non-injury
on top of t h a t , t h e i r b e n e f i t , and
of the t a n t r i c to enjoy a l l appearances as the p l a y of whatever
6l
one's d i v i n i t y and gnosis
(2b.7~3a.l).
Although the s u t r a s are the source f o r knowledge of the
training
and avoidances f o r the a u d i t o r and the b o d h i s a t t v a , the pm.
not taught
is
i n the s u t r a s ; i t i s Known from secondary sources
i s t h e r e f o r e not considered the word of the Buddha.
t o r i a n Gzhon-nu dpal addresses
The
and
his-
h i m s e l f to t h i s q u e s t i o n i n the
course of a d i s c u s s i o n of b h i k s u o r d i n a t i o n (upasampada).
Since
the eighteen hinayana s c h o o l s , he says, have d i f f e r i n g v e r s i o n s
of o r d i n a t i o n , to say t h a t the Teacher h i m s e l f taught
differing
ceremonies i s to admit to the r i s e of s e c t a r i a n i s m d u r i n g h i s
lifetime.
More l i k e l y ,
r i t e s without
l a t e r teachers e l a b o r a t e d
c o n t r a d i c t i n g h"is i n t e n t i o n s .
different
The e s s e n t i a l s
62
lie
i n the meaning of o r d i n a t i o n , not i n the terms.
The
p r a t i m o k s a — o r r / f o r the b o d h i s a t t v a , m o r a l i t y of the vow—
i s a m o r a l i t y of r e s t r a i n t
(samvara).
"an i n v e n t o r y of o f f e n s e s " ^ and,
Pratimoksa i s , of
itself,
on the s u r f a c e , t h i s would
appear to h o l d t r u e f<3r Candragomin's Samvara-vimsaka as w e l l .
The m o r a l i t y of the b o d h i s a t t v a , however, i s d i s t i n g u i s h e d from
that of the a u d i t o r i n t h a t pratimoksa, or " m o r a l i t y of the vow"
6k
i s o n l y one
of three aspects of moral endeavor.
In the Maha-
yana view, mere r e s t r a i n t does not make f o r good c h a r a c t e r ;
i t w i l l l e a d to a h i g h e r r e b i r t h , but f o r Buddhahood
greatness
a l s o i s needed, and t h i s i s gained by the m o r a l i t y of c o l l e c t i n g
v i r t u o u s dharmas and the m o r a l i t y of working the welfare
t i e n t beings.
As Har Dayal put i t , the course
of the
of
sen-
compassion-
ate b o d h i s a t t v a i s a " p o s i t i v e a f f i r m a t i o n . . . f o r §ithe bs.] work
i s happiness and happiness i s work. 0
5
KumarajTva s t a t e s t h a t
sravaka s i l a i s based upon a v e r s i o n from the t r i p l e world, w h i l e
b o d h i s a t t v a s i l a i s aimed a t c o n v e r t i n g a l l beings wiithin it.°^
L i n e s l l b c o f the Vimsaka (with commentary) g i v e the l i e once
and f o r a l l to the " o t h e r w o r l d l y " c o n c e p t i o n of the b o d h i s a t t v a
t h a t comes, i n e f f e c t , of having s t u d i e d o n l y the f i n a l two of
his
" p e r f e c t i o n s " , m e d i t a t i o n and wisdom.
i s shown to be a c t i v e i n w o r l d l y a f f a i r s ;
ample, i n p o l i t i c s
Here the b o d h i s a t t v a
he may meddle, f o r ex-
to overthrow a t y r a n n i c a l r u l e r , f o r h i s aim
i s not merely transcendence o f samsara,
but the w e l f a r e of a l l .
The candidate f o r the bs. vow must, a c c o r d i n g to the Bbh, Cg
#
(v.
_
2b) and Santa, have a l r e a d y made the r e s o l v e
reach awakening (bodhi).
Strictly
(pranidhana) to
speaking, then, the ceremony
presented i n these t e x t s i s a ceremony f o r the "thought of
setting forth."
The Bbh has a l r e a d y d i s c u s s e d the " r e s o l u t i o n thought", the
" i n i t i a l c r e a t i o n o f the thought"
preceding chapter, °^
(prathama-cittotpada) i n a
but no ceremony f o r i t s c r e a t i o n has been
presented: i t i s simply the wish to a t t a i n Buddhahood f o r the
sake of a l l s e n t i e n t beings.
Ceremonies
f o r the r e s o l u t i o n
thought are found i n the s u t r a s , however, where a r i t u a l
ture i s e v i d e n t .
struc-
The best-known example i s the r e s o l v e of
Samantabhadra, the Bhadracarya-pranidhana s e c t i o n o f the Ganda-
.
vyuha s u t r a .
..
The r e s o l v e may a l s o take a more p e r s o n a l form,
as f o r example the r e s o l u t i o n made by Cg h i m s e l f and p r e s e r v e d
i n T i b e t a n t r a n s l a t i o n . °^
A t T s a draws h i s d i s c u s s i o n o f the
ceremony f o r the r e s o l v e from the Bhadracarya, and from the c e r e 70
mony found i n Chapter Three o f the BCA.'
Grags-pa
rgyal-mtshan
a l s o separates the ceremony of the r e s o l v e from t h a t of the
208
s e t t i n g forth.''
71
Mnga'-ris i m p l i e s t h a t the re-solve and
the
s e t t i n g f o r t h have separate ceremonies (smon-'jug cho-ga s o - s o • i
nas
l e n ) , and Dharmasri adds to t h i s the
comment t h a t the r o l e
of the r e s o l u t i o n thought i n the t e x t s of Asanga and
i s unclear,
hut t h a t A t i s a (Jo-bo-rje)
has
Candragomin
shown t h a t the
cere-
mony f o r the r e s o l v e , i n c l u d i n g the seven limbs of r e l i g i o u s
s e r v i c e l a i d out i n the Bhadracarya, must precede the
ceremony
72
f o r the s e t t i n g f o r t h .
the pm.
vow
Mnga'-ris s t a t e s u n e q u i v o c a l l y
that
i s not p r e r e q u i s i t e f o r the r e s o l u t i o n , whereas i t
i s counted as r e q u i s i t e f o r the formal u n d e r t a k i n g [the s e t t i n g
forth].
H i s commentators c i t e verse
Subsequent to the p r o d u c t i o n
20
of the Lam-sgron.
of the r e s o l u t i o n thought, whe-
t h e r accomplished by outward ceremony or p u r e l y i n t e r n a l r e s o l v e ,
f o l l o w s the b o d h i s a t t v a
pratimoksa proper.
The
term
"bodhisattva
•
pratimoksa" has the sense of " e q u i v a l e n t , f o r the b o d h i s a t t v a ,
I t s o u t l i n e , f o r example, at 10.6
of the b h i k s u ' s pratimoksa."
—
74
of the Samdhinirmocana s u t r a '
The
"Bodhisattva
could serve
f o r e i t h e r ceremony.
Pratimoksa S u t r a " d i s c o v e r e d
i n Nepal c o n s i s t s
of passages from the M o r a l i t y chapter of the Bbh
and
relevant
passages of the U p a l i p a r i p r c c h a . ^
and
the pm.
the b o d h i s a t t v a
are to be
puts i t , by the s t r e n g t h
others' welfare
contrasted,
pm.
of
as Ngag-dbang chos-grags
of t h e i r c o n s i d e r a t i o n f o r s e l f v e r s u s
(I3b.3 ^)«
_
Ordinary
In t h i s he
i s f o l l o w i n g not
Sa-pan (5h-6b) and Go-ram-pa ('Khrul-spong, t o p i c s no.
only
5 & 6),
but
commentators as f a r back as Santa—who concludes, from the
Bbh
account of the s u b j e c t , t h a t o r d i n a r y pm.
multaneously w i t h the bs. vow."^
perhaps no
cannot be h e l d s i -
T h i s i s a f a r c r y from
(though
d i r e c t c o n t r a d i c t i o n to) the statement of A t i s a
h i s f o l l o w e r s that pm.
and
i s a n e c e s s a r y p r e r e q u i s i t e to the bs.
vow.
209
The
e a r l i e r t e x t s seem to he concerned n o t with homogenization of
the v a r i o u s paths o f Buddhist
endeavor, hut with f r e e i n g the bodhi-
s a t t v a from the bonds of pm. and e s t a b l i s h i n g h i s l a t i t u d e , i n
"skill
i n means" and i n d e a l i n g s with s o c i e t y , to pursue a
g r e a t e r g o a l o f awakening f o r a l l .
In g e n e r a l , the term " b o d h i s a t t v a pratimoksa"
f e r e n t i a t e the b o d h i s a t t v a from the a u d i t o r .
i s used to d i f -
To the commentators,
the d i f f e r e n c e s are more s i g n i f i c a n t than the s i m i l a r i t i e s .
defeat f o r the bs.,
f o r example, can be healed,
A
and so i s termed
a " v i r t u a l d e f e a t " - - a defeat "analagous t o , y e t d i s t i n g u i s h e d
77
from 'defeat' f o r the monk."''
So l o n g as the b o d h i s a t t v a
holds
to h i s r e s o l v e — t h a t i s to say,
i f h i s i n t e n t i o n s remain g o o d —
no deed o f h i s can be a b s o l u t e l y wrong.
#
#
*
... Candragomin*s Twenty Verses on the B o d h i s a t t v a Vow, i s a mnemonic condensation
o f the c e n t r a l p o r t i o n o f the Chapter on Mo-
r a l i t y of Asanga's Bodhisattva-bhumi.
In i t , Cg covers the cere-
mony f o r r e c e i v i n g the bs. vow (verses 1 - 2 ) ,
the b e n e f i t s of
having taken i t (v. 3)> and the g e n e r a l i t i e s
(v. 4) and par-
ticulars
( w . 5~20) of f u l f i l l i n g b o d h i s a t t v a m o r a l i t y , and
the treatment
The
of various categories of bodhisattva f a i l u r e
(v.
8).
commentary of S a n t a r a k s i t a ( n i n t h c e n t u r y ) , t r a n s l a t e d i n
Chapter F i v e below, i s the e a r l i e s t extant commentary to i t .
Santa announces straighaway
of
t h i s work corresponds
t h a t h i s source
i s the Bbh, and most
e x a c t l y to r e l e v a n t p o r t i o n s of the Bbh.
H i s few d e v i a t i o n s from the Bbh may t h e r e f o r e be taken as especially significant."^
for
"person"
F o r example, h i s s u b s t i t u t i o n of "monk"
as an o b j e c t before whom to confess a misdeed (Ch.
5, n. 46 below) might l e a d one to suspect t h a t he i s addressing
210
t h i s t e x t t o the f i r s t monks of Bsam-yas, o f which he was the
first
abbot.
But Bodhibhadra seems to know t h i s work o f Santa,
i n which case i t must have been w r i t t e n i n I n d i a .
The
ceremony f o r r e c e p t i o n of the bs. vow i s presented
as a
f o r m a l exchange between a s p i r a n t and o f f i c i a n t before a l l the
Buddhas and h i g h - l e v e l b o d h i s a t t v a s , who are r e p r e s e n t e d by an
image.
set
Both candidate
and o f f i c i a n t are r e f e r r e d to from the out-
as b o d h i s a t t v a s , f o r they have a l r e a d y made the r e s o l v e to
a t t a i n awakening f o r the sake of a l l s e n t i e n t beings
1.15).
F u r t h e r on (3.221.2), a corresponding
( s e c t s . 1.11,
ceremony f o r the
candidate by h i m s e l f i s d e s c r i b e d , wherein he takes the vow, i n
the absence of a s u i t a b l e human o f f i c i a n t , b e f o r e the Buddhas and
#
bodhisattvas.
The ceremony by o n e s e l f i s presented by Santa,
however, i n context of treatment
f o r defeat
( f o r which the vow
must be taken anew), and i t i s n o t e n t i r e l y c l e a r t h a t he i n t e n d s
such procedure to s u f f i c e f o r the i n i t i a l u n d e r t a k i n g
o f the
vow.^°
The v a r i o u s p a r t s o f the ceremony w i l l be s u f f i c i e n t l y
clear
from the o u t l i n e of the t e x t tobbe provided a t the head of Chapter
F i v e ( s e c t s . 1-1.35)» c o n s t r u c t e d from the subheadings of
Grags-pa rgyal-mtshan and Tsong-kha-pa.
( b s l a b - p a ' i g z h i , siksa-pada)
The "bases of t r a i n i n g "
are to be d e s c r i b e d by the o f f i -
c i a n t to the a s p i r a n t a t 1.12, a t which time t h e a s p i r a n t i s
a l s o examined as to h i s s t a b i l i t y i n the c i t t o t p a d a as " r e s o l v e , "
and hence, i m p l i c i t l y ,
itself,
as to h i s r e a d i n e s s to undertake the vow
the c i t t o t p a d a as " s e t t i n g
forth."
The bases of t r a i n i n g o f the b o d h i s a t t v a a r e i n f i n i t e ,
aim
i s no l e s s than the awakening of a l l s e n t i e n t b e i n g s .
g e n e r a l r u l e , as enunciated
for his
The
i n the Vimsaka (v. 4) i s to do what
211
i s b e s t f o r the s p i r i t u a l welfare
of s e n t i e n t beings and,
se-
c o n d a r i l y , to do what i s p l e a s a n t f o r them, but not n e c e s s a r i l y
to do what i s p l e a s a n t .
More s p e c i f i c a l l y , the Bbh,
i n an
e a r l i e r p o r t i o n of t h i s chapter not i n c l u d e d by the Vimsaka
o.rdby the commentary of Santa, d e s c r i b e s the bases of t r a i n i n g
as approximately
the reverse of the misdeeds and defeats
sented i n verse 6-20.
pre-
Asanga and Santa p o i n t out t h a t the bases
of b o d h i s a t t v a t r a i n i n g are the major t o p i c s o f the Mahayana
s u t r a s , and
so the s u t r a s , along with o t h e r s a s t r a s , should be
consulted.
Atisa
•
(Lam-sgron, pp. 137-38) d i s c u s s e s d i f f e r e n t
systems of b o d h i s a t t v a p r a c t i c e as assigned to candidates
d i f f e r e n t c a p a c i t i e s ; he concludes
f o l l o w the system of h i s own
t h a t the candidate
teacher.
of
should
Sa-pan (Sdom-gsum 30b.4-
32a.4) d i s c u s s e s the "exchange of s e l f and o t h e r s , " as
enunciated
i n Chapter E i g h t of l t h e BCA,
training.
under the heading of bs.
In g e n e r a l , when t h i s chapter of the Bbh
i s the context,
bo-
d h i s a t t v a t r a i n i n g s are c l a s s i f i e d by the three aspects of morality.
So Dharmasri d e f i n e s " m o r a l i t y of the vow"
of others.
Under " c o l l e c t i n g v i r t u o u s dharmas" he
the s i x p e r f e c t i o n s
parivarta
as
non-injury
discusses
and the f o u r b r i g h t dharmas of the Kasyapa-
(Appendix C, s e c t . 3-24
below), as w e l l as the
posses-
s i o n and u t i l i s a t i o n of wisdom and s k i l l i n means (309.4-331.5).
Under "working the w e l f a r e of s e n t i e n t beings" he
c i t e s a l l means
of conversion, as w e l l as guidance through the nine v e h i c l e s of
the Rnying-ma Rdzogs-chen system (331.5-342.3).
In g e n e r a l ,
he says, the b o d h i s a t t v a c u l t i v a t e s the f o u r u n l i m i t e d ( l o v e ,
compassion, a p p r e c i a t i o n and evenmindedness) to deepen h i s r e s o l u t i o n , and the s i x p e r f e c t i o n s to f u r t h e r h i s s e t t i n g f o r t h ;
f o r both he c u l t i v a t e s the f o u r b r i g h t dharmas of the Kasyapa-
212
p a r i v a r t a , f o r these are the causes f o r remembering the bs. vow
i n h i s next l i f e t i m e
(342.3-3^3-6).
He adds one f u r t h e r g e n e r a l i -
z a t i o n : The bs. attempts to create b e n e f i t and happiness f o r
others, and most f a u l t s of the bs. come from h a t r e d , n o t from
attachment ( 3 ^ 3 - 6 - 3 4 5 . 2 ; c f . Vimsaka 20cd).
He should
As f o r the beginner:
p r a c t i c e whatever he i s a b l e , f o l l o w i n g the s u t r a s
(282.2-283.I).
8 1
Subsequent to the ceremony, the v e r s e s and commentary d e s c r i b e
the b e n e f i t s of having taken the bs. vow (Ch. 5* s e c t . 2 ) .
Expli-
c i t comparison i s made t o the pratimoksa vow; t a k i n g the l a t t e r
does n o t begin to compare i n terms of m e r i t gained.
the Buddhas and b o d h i s a t t v a
the vow and accept
In a d d i t i o n ,
f o r m a l l y acknowledge the t a k i n g of
the a s p i r a n t i n t o t h e i r f r a t e r n i t y .
Further
on ( s e c t . 3 . 2 1 2 ) , i t i s a s s e r t e d t h a t the bs. vow, i f i t has n o t
been defeated,
passes from one r e b i r t h to the next, u n l i k e i t s
pm. counterpart;
an arousing
The
the r e - t a k i n g f o f i t i s no new r e c e p t i o n , b u t
of memory.
t h i r d and major p o r t i o n o f the Vimsaka i n d i c a t e s e x p l i c i t -
l y how the vow i s to be maintained.
The b o d h i s a t t v a must reason
out f o r h i m s e l f the proper course of a c t i o n i n any s i t u a t i o n ,
and
a l s o c o n s u l t the s u t r a s and the s a s t r a s
(sect. 3.1)«
Santa
adds t h a t he must n o t r e l i n q u i s h the r e s o l v e ( s e c t . 3 . 2 1 1 . 2 ) .
Why has t h i s l a s t p o i n t n o t been mentioned i n the Bbh and the
Vimsaka?
Being the c h i e f t h i n g and the essence of the bs. vow,
i t i s too obvious to r e q u i r e f o r m u l a t i o n .
t h i s explanation,
(Had Santa n o t o f f e r e d
l a t e r w r i t e r s might have noted t h a t r e l i n q u i s h -
ment of the r e s o l v e i s n o t mentioned because the Bbh i s d e a l i n g
i n t h i s chapter with
" s e t t i n g f o r t h " , n o t with r e s o l v e , the
l a t t e r having been discussed';;in i t s Chapter Two.)
There are, i n p a r t i c u l a r
( s e c t . 3.21), f o u r bs.
each b e i n g analagous to the corresponding
defeats,
bhiksu d e f e a t .
The
s a l i e n t c h a r a c t e r i s t i c o f bs. defeat, however, i s t h a t the part i c u l a r a c t i o n , i n order to f u n c t i o n t o defeat the vow, r e q u i r e s
a c e r t a i n " d e f i l e d " a t t i t u d e on the p a r t of the b o d h i s a t t v a ,
whereas the pm. defeat i s a simple p h y s i c a l o r v e r b a l a c t i o n .
Furthermore, " d e f e a t " ensues from performance of the a c t i o n with
a t h i r d degree o f defilement;
doing i t with " l e s s e r " or "middling"
defilement i s only a misdeed, and does n o t d e s t r o y the vow.
The
most c o n c i s e statement o f the r e l a t i o n s h i p between a t t i t u d e and
a c t i o n i s made by Chos-kyi
dbang-phyug, who names the a t t i t u d e
r e l a t i n g to each defeat: attachment, s t i n g i n e s s , a v e r s i o n and
bewilderment
(59a.1-4).
The bs. vow, u n l i k e the pm. cannot be v o l u n t a r i l y g i v e n up by
r e t u r n o f i t to the o f f i c i a n t , f o r upon the pm. r e s t o n l y the
candidate's
chances f o r s a l v a t i o n , whereas the bs. vow promises
s a l v a t i o n to a l l the world
(Dharmasri 353»7ff)»
The Vimsaka devotes a v e r s e
classes of transgression.
(v. 8) to treatment
f o r the two
F o r d e f e a t — d e f i n e d as committing
any of the f o u r a c t i o n s ( w . 6-7) with a g r e a t e r degree of def i l e m e n t o r "ensnarement"—one must re-take the vow.
f e a t of the pm.,
to
(For de-
i t i s p o i n t e d out, there i s no o p p o r t u n i t y
re-take i t ; the defeat i s absolute and, f o r the monk, e n t a i l s
82
e x p u l s i o n from the monastic community f o r the r e s t of h i s
life.)
For the commission of one of these a c t i o n s with m i d d l i n g o r
l e s s e r ensnarement (these two degrees, being l e f t undefined by
the Bbh and byySanta, are open f o r l a t e r commentators' t h e o r i e s ) ,
the bs. confesses h i s f a u l t to three persons o r to one, r e s p e c tively.
The ceremony of c o n f e s s i o n , s i m i l a r to t h a t of pm. con-
214
fession,
one
i s given i n b r i e f
(s.v. 8b); and
in this
connection
should r e f e r to the c l a s s of l i t e r a t u r e e n t i t l e d Byang-chub
ltung-bshags
(*Bodhisattvapatti-desana), " c o n f e s s i o n of bodhi-
sattva downfall."
J
Misdeeds--the
second
c l a s s of t r a n s g r e s -
s i o n — a r e t r e a t e d by c o n f e s s i o n before one or more persons.
They may
a l s o be confessed inwardly i f a s u i t a b l e c o n f e s s o r i s
l a c k i n g , and t h i s l a s t method may
a l s o be a p p l i e d to " d e f e a t s "
of l e s s e r or m i d d l i n g ensnarement (the p r e c i s e range of such i n \
84
ward c o n f e s s i o n b e i n g d e b a t a b l e ) .
F o l l o w i n g the s e c t i o n on d e f e a t comes the c l a s s of misdeeds,
numbered as f o r t y - s i x by most commentators. ^
Sa-pan
0
does not use the Bbh
system a t a l l ,
(JJb-Jk'b)
but Tsong c i t e s each l i n e of
the Vimsaka as t o p i c heading, Mnga'-ris paraphrases
of Cg (vv. 111-118, pp. 1 0 a . 2 - l l a . 5 ) »
the work
and both Dharmasri
(303-3-
305.4) and Chos-kyi dbang-phyug ( 5 9 b . 2 - 6 0 a . l ) e l a b o r a t e h i s
v e r s e s with the Vimsaka as b a s i s .
Misdeeds are c l a s s i f i e d i n two
s e t s : those c o n t r a d i c t o r y to
c o l l e c t i n g v i r t u o u s dharmas, and those c o n t r a d i c t o r y to working
the w e l f a r e of s e n t i e n t b e i n g s .
General and p a r t i c u l a r
t i n g circumstances are admitted f o r each and a l l .
extenua-
Contradictions
to c o l l e c t i n g v i r t u o u s dharmas are d i v i d e d i n t o c o n t r a d i c t i o n s
to each of the s i x p e r f e c t i o n s of the b o d h i s a t t v a .
Of heightened
i n t e r e s t here a l s o are the d i s t i n c t i o n s made
between the b o d h i s a t t v a engaged i n upholding
vow,
and the bhiksu who
guards the pratimoksa.
the two vows are b l a t a n t l y c o n t r a d i c t o r y .
example, i t i s s t a t e d (v. 10b)
(which the pm.
theebodhisattva
In some cases
Under " g i v i n g , " f o r
•
t h a t the bs. should accept money
f o r b i d s the monk to ever h a n d l e ) , because h i s r e -
f u s a l to accept a g i f t ,
says,the Bbh,
"shows d i s d a i n f o r a sen-
215
t i e n t being,"
to
and as Bodhibhadra puts i t , the bs. thus
fails
l e t h i m s e l f be an o c c a s i o n f o r someone e l s e to g a i n the
of making a
gift.
Under "misdeeds c o n t r a d i c t o r y to m o r a l i t y , " a s e t of
p o i n t s made by Cg
s h i p of pm.
and bs. vows.
In the f i r s t place
the a u d i t o r , i t i s explained,
(v. 11a),
appearing
faith."
to be a good monk,
much more so must the bs. do so, s i n c e others* w e l f a r e
most c h e r i s h e d g o a l .
The bs. should not,
(lib),
c o n s t r i c t e d by pm.
pm.
the
i n s p i r e s f a i t h i n the populace
by h o l d i n g the v i n a y a precepts and
how
three
(and the Bbh}). e s t a b l i s h the p r e c i s e r e l a t i o n -
b o d h i s a t t v a must keep theeppji. " f or the sake of others*
If
merit
l e t h i m s e l f be
is his
i n the second place
p r o s c r i p t i o n s , f o r the
i s a code of a r b i t r a r y m o r a l i t y , c r e a t e d by the Buddha f o r
the monastic who
cares l i t t l e
has h i s own
s p i r i t u a l welfare
f o r t h a t of o t h e r s .
i n mind and
F o r example, the bs. may
c i t more robes than he r e q u i r e s f o r h i s p e r s o n a l use,
such items as begging bowls and
ver, i n order to provide these
soli-
as w e l l as
so forth", i n c l u d i n g gold and s i l t h i n g s to others.
Santa i n s e r t s
an example and a comment i n t o t h i s passage, c i t i n g the
p r o h i b i t i o n of s o l i c i t i n g any
who
donor f o r a robe and
the a s s e r t i o n (doubtless q u i t e shocking
vinaya
then making
to more than one
fellow
monk) t h a t both vows cannot be kept at the same time, f o r to keep
the pm.
i s to be p r i m a r i l y concerned with one's own
T h i r d and
last
(11c), the bs. must (or, he
welfare.
"mayW the p o i n t i s
not c l e a r ) d i s r e g a r d not only such a r b i t r a r y r u l e s as t a k i n g
no meal a f t e r noon (which determine the monastic way
but
of
life),
" n a t u r a l m o r a l i t y " as w e l l — i f not the ten r u l e s of body,
speech and mind, then at l e a s t the sevenoof body and
the w e l f a r e
of others i s considered
to be at
stake.
speech—when
H e r e i n l i e s a paradox of the b o d h i s a t t v a path t h a t has
been n o t i c e d by o t h e r s , f o r example by Ruegg (pp. 110-111) i n
the V i m a l a k i r t i - n i r d e s a , Prajnaparamita
and
Kasyapa-parivarta
s u t r a s : the a u d i t o r , f i x e d upon the u l t i m a t e g o a l of n i r v a n a ,
cannot a c t as a b o d h i s a t t v a , f o r the b o d h i s a t t v a bases h i m s e l f
upon c o n d i t i o n e d t h i n g s ; the b o d h i s a t t v a i s not
his
"impeccable"
in
m o r a l i t y , f o r h i s compassion leaves him f r e e to a c t with
defilement.
Foreexample, i f the b o d h i s a t t v a has
endowed with s k i l l
i n means, he may
murderer, p r e v e n t i n g him
to
the r i g h t a t t i t u d e and i s
dispatch a
potential.' mass
1
from committing a deed t h a t w i l l l e a d
immediate r e b i r t h i n h e l l ,
and f o r t h i s deed of the bs.
i s no f a u l t , but r a t h e r , a spread
Dharmasri appeal to the S k i l l
of much m e r i t . "
"there
Tsong and
i n Means s u t r a as a u t h o r i t y f o r
86
such d o c t r i n e .
skill
The key q u a l i f i c a t i o n here i s "endowed with
i n means (upaya-kausalya)."
K l o n g - r d o l bla-ma d e f i n e s
skill
i n means thus: The p r a c t i t i o n e r i s capable not o n l y of s l a y i n g
the o b j e c t , but of sending h i s consciousness
ven. "^
8
to r e b i r t h i n hea-
S u i c i d e would a l s o seem to be a p e r m i s s i b l e form of mur-
der, a c c o r d i n g to Chinese t r a d i t i o n at l e a s t , f o r the sake of
88
others
(and e s p e c i a l l y i f one has not taken the pm.
vow).
Grags-pa rgyal-mtshan draws a d i s t i n c t i o n between a c t i n g i n
such a way
his
t h a t a d o w n f a l l ensues (as, f o r example, a monk l o s i n g
c h a s t i t y ) and a c t i n g i n such a way
downfall ensues although
t h a t the appearance of
there i s , i n a c t u a l i t y , no f a u l t
for
example, the monastic b o d h i s a t t v a r e l i n q u i s h i n g
for
another's
welfare).
The b o d h i s a t t v a , he
d o w n f a l l , y e t he has p e r m i s s i o n to manifest
having f a l l e n .
The
terminology
(as,
chastity
says, must a v o i d
the appearance of
as adopted by Mnga'-ris and
com-
mentators, and by Padma dkar-po.
89
7
Besides p e r m i s s i o n to murder, examples are o f f e r e d i n which t h
b o d h i s a t t v a may
steal,
indulge i n s e x u a l misconduct,
give vent to harsh speech and engage i n i d l e t a l k
3.231.213.2-7).
The
lie.sslander
(Ch. 5»
sect.
three wrong paths of mind are of course
i n c l u d e d , there h e i n g no o c c a s i o n upon which covetousness,
w i l l or f a l s e view would be a p p r o p r i a t e .
are exempted by the Bhh
Monastics,
not
i l l
furthermore,
from p e r m i s s i o n f o r sexual l i c e n s e , a l -
though the commentators' reasoning on t h i s p o i n t i s unconvincing.
In the S k i l l
celibacy,
i n Means s u t r a , the a s c e t i c J y o t i s breaks h i s vow
j e o p a r d i z i n g h i s own
cusses b o d h i s a t t v a and
s p i r i t u a l attainments.
tantric ;parallels,
9 0
c i t i n g the MSA
LVP
as
of
disau-
91
t h o r i t y f o r b r e a k i n g the r u l e s of sexual deportment.
Bka'-thang sde-lnga,
In the
the d o c t r i n e of d i s r e g a r d i n g moral vows
(from the p o i n t of view of the u l t i m a t e t r u t h ) i s a t t r i b u t e d to
the Chinese monk Mahayana.
92
i n t o T i b e t a n from the Chinese,
p r o s t i t u t e who
In the S k i l l
i n Means, t r a n s l a t e d
the b o d h i s a t t v a i s l i k e n e d to a
engages i n sexual i n t e r c o u r s e but i s able to
93
p a r t from her customer with i n d i f f e r e n c e .
J
In c l o s i n g the d i s c u s s i o n of the p o i n t (Vimsaka 11c)
l e s t we
f o r g e t the dictum
l e t us,
of Sa-pan (Sdom-gsum 1 1 a . 3 ) t h a t such
t
"love and
compassion" are, " f o r the unwise, the cause f o r a
lower r e b i r t h , " take note of the use made of the j a t a k a t a l e
of
the s h i p ' s c a p t a i n (who
k i l l s a p o t e n t i a l murderer to save
f i v e hundred merchants under h i s p r o t e c t i o n ) by modern Buddhists,
under Mao,
to j u s t i f y the e x t e r m i n a t i o n of c o u n t e r r e v o l u t i o n a r y
elements. ^
9
F u r t h e r comparison of the b o d h i s a t t v a w i t h the a u d i t o r i s made
at
12b
where, as Cg puts i t , the bs. i s at f a u l t i f he makes no
218
attempt to remove the defilement
t h a t stands between him
and
n i r v a n a , r a t i o n a l i z i n g h i s d e c i s i o n on the grounds t h a t he i s
no a u d i t o r , a f r a i d of samsara and aiming at n i r v a n a , but
bodhisattva
committed to three Countless
i n the c y c l e of r e b i r t h .
The
c l a r i f i e s the i s s u e : The bs.
a
(asamkhyeya) aeons
comment of Santa ( a f t e r the
i s d i s t i n g u i s h e d from the
not because he makes no attempt to remove defilement
Bbh),
arhat
i n himself
but because, even having removed i t , he d e c l i n e s to e n t e r
nirvana.
As to f a u l t s a s s o c i a t e d with study ( p r a j n a ) : To r e j e c t the
s c r i p t u r e s of the a u d i t o r s i s considered
a f a u l t , f o r i t con-
s t i t u t e s r e j e c t i o n of the word of the Buddha ( 1 5 c ) .
To
study
them, on the o t h e r hand, to the e x c l u s i o n of b o d h i s a t t v a
is also a f a u l t
(I5d).
To study t i r t h i k a t r e a t i s e s to the
g l e c t of Buddhist i s a f a u l t
of the t i r t h i k a s i s a f a u l t
t i o n of the G r e a t e r
sutras
ne-
( l 6 a ) ; to study both but enjoy those
(l6b).9-5
L a s t l y , to r e j e c t any
V e h i c l e s c r i p t u r e s out of a l a c k of under-
s t a n d i n g or out of i n c r e d u l i t y — t h e t e x t mentions profound
pects of philosophy
and
bodhisattvas--is a fault
c f . 12d)
reluctance
(l6c).
of s e n t i e n t beings ( l ? c -
e n t a i l r e f u s a l to lend a s s i s t a n c e .
to use
s e v e r i t y with those who
barked upon a wrong path (18b,
They i n c l u d e
are immoral or
that n o t h i n g
done out of l o v e
and a f f e c t i o n f o r another can be s a i d to be a b s o l u t e l y
contra-
This i s perhaps the p o i n t t h a t i s i n
most s t r i k i n g c o n t r a s t to the pm.
defeat
em-
20ab).
Cg s t a t e s , i n c o n c l u s i o n , ( 2 0 c d ) ,
d i c t o r y to the bs. vow.
as-
the miraculous deeds of Buddhas and
C o n t r a d i c t i o n s to working the welfare
20b;
por-
i n v o l v e s incontinence
of the monk, whose primary
and whose constant moral preoccu-
p a t i o n , i n the v e h i c l e of the a u d i t o r s , i s r e s t r a i n t of
the
219
senses i n the avoidance of l u s t .
96
The
Bhh
at the p o i n t
c l a r e s , i n i t s only c i t a t i o n from s c r i p t u r e i n t h i s
de-
chapter,
t h a t most b o d h i s a t t v a f a u l t s d e r i v e from a v e r s i o n (dvesa),
none from desire-attachment
of
substance
The
T h i s c o n c l u s i o n adds
little
to the p o i n t made a t 11c: F o r the b o d h i s a t t v a
dowed with compassion and
mitted.
(raga).
and
en-
s k i l l i n means, e v e r y t h i n g i s per-
r e p e t i t i o n of the same sentiment' heremmakes the
p o i n t t h a t f o r any b o d h i s a t t v a , novice or adept, love--even
i t s defiled form—mitigates
*
in
any of h i s u n s k i l f u l a c t i o n s .
*
*
. The preceding pages have conveyed some sense of the range
t r a j e c t o r y of t h i n k i n g on the b o d h i s a t t v a moral vow,
and
from the
e a r l y s u t r a s to pre-modern T i b e t a n t h i n k e r s such as Tsong-kha-pa.
A movement has been detected from Indian ideologues who
the p r e s u p p o s i t i o n s of the pm.
of the " l e s s e r v e h i c l e " with
i d e a l of the Greater V e h i c l e t h a t i s embodied i n the
the new
vow,
vow
contrast
to l a t e r Indian and
Buddhist
T i b e t a n attempts to c o d i f y the
systems—pm., bs. and
bs.
three
tantric vows—explaining
themdas
stages of. the path, teachings f o r d i f f e r e n t types of p e r s o n a l i t y ,
or aspects of a s i n g l e s p i r i t u a l method.
of
the l a r g e r Yogacara-bhumi (abbrev.
The Bbh
Ybh),
itself,
as p a r t
i s an a p p a r e n t l y
sys-
t e m a t i z i n g t e x t , i n which the stages of the b o d h i s a t t v a f o l l o w
those of the sravaka and
misleading:
matic;
The Ybh
the pratyekabuddha.
This impression i s
of Asanga i s more encyclopaedic
than s y s t e -
i t s p r e s u p p o s i t i o n s , as has been shown, are those of the
e a r l y Mahayana s u t r a s , i n which the pm.
as c o n t r a d i c t o r y and
even mutually
and bs. systems are seen
e x c l u s i v e . ( T h i s view i s no-
where more evident than i n the r e f r a i n of the S k i l l
i n Means s u t r a :
"Where i s the awakening i n a sraman 's shaven head?") ''
9
a
7
220
The
Ybh,
and
the Bbh
i n Chinese Buddhism, e s p e c i a l l y i n the
(done a f t e r 645
A.D.), "the
c h i e f aim
Of s p e c i a l i n t e r e s t i s the Ybh
that f l o u r i s h e d
and
ninth
of h i s p i l g r i m a g e to
the
India."
T i b e t a n monks
i n Tun Huang under T i b e t a n o c c u p a t i o n i n the
t u t e l a g e of the
T h i s i s the Buddhist monk and
Chinese
translator
grub (*Dharmasiddha) of T i b e t a n t r a d i t i o n , and
tified
role
t r a n s l a t i o n of Hsuan Tsang
s c h o o l of Chinese and
centuries*' under the
Fa Ch'eng.
played a l a r g e
i n p a r t i c u l a r , has
surname 'Gos/Mgos w i t h t h a t
eighth
translator
'Gos
Chos-
Ueyama has
iden-
of Fa Ch'eng, the
Tun
99
Huang seng-t'ong c a l l e d Wou.
'
Mgos Chos-grub i s acknowledged
as a t r a n s l a t o r by Dpa'-bo g t s u g - l a g .
1 0 0
A number of h i s
l a t i o n s from Chinese i n t o T i b e t a n have been i n c o r p o r a t e d
the
canon.
U n f o r t u n a t e l y , the
fail
to preserve the
translators. ^
1
1
the
versus
f a i l t o o c r e d i t Chinese authors
Works done from Chinese, thus organized i n t o
scheme of KamalasTla-AtTSa, have had
upon Buddhism i n T i b e t ,
:point
little
e f f e c t as a
except inasmuch as the
of view r e p r e s e n t s an extreme to be
been s t u d i e d
manuscript c o l l e c t i o n .
avoided.
beginning, as
the
t e x t i s g i v e n , at i t s
t r a n s l a t o r as t r i p i t a k a - t r a n s l a t o r Dharma-master
l i z e d the Ybh
t i o n of the
into
Toyo Bunko
"CandragomT-nama-bbdhisattva" ( i n Chinese),
acarya) Fa Ch'eng.
He
10
author of the
and
(i.e.,
Ueyama demonstrates that
the
translator
t r a n s l a t i o n of Hsuan Tsang and
the
Tibetan
Vimsaka t h a t
i s i n c o r p o r a t e d i n t o the
dates Cg ca 570-670, and
the
s p e c i f i c a l l y Ch*an
102
by Ueyama. ^ from the
The
or
class
A t r a n s l a t i o n by Fa Ch'eng of the Vim§aka from T i b e t a n
Chinese has
or-
catalogue of Ldan-dkar,
simple d i s t i n c t i o n of S a n s k r i t
Chinese o r i g i n ; they g e n e r a l l y
into
l a t e r canons are more complex
g a n i z a t i o n s of ;the Dharma than, say,
and
trans-
uti-
transla104
Bstan-'gyur.
s p e c u l a t e s that Santaraks$ta brought
9 8
the Vimjlaka w i t h him to T i b e t to t r a i n the f i r s t monks (but note
t h a t Bodhibhadra,
as mentioned above, seems to know the commentary
<A
of Santa).
Among the Chinese works of Fa Ch'eng d i s c o v e r e d a t
Tun Huang are some seven volumes of notes on h i s Ybh
H i s t r a n s l a t i o n of the Vimgaka may
lectures. -^
1 0
be c o n s i d e r e d as p a r t of these
s t u d i e s , or as a means f o r t r a i n i n g h i s d i s c i p l e s .
Another manuscript
of Tun Huang, t h i s one
i n the c o l l e c t i o n of
the I n d i a O f f i c e L i b r a r y , c o n t a i n s two fragments
of a T i b e t a n commentary:* on the Vimsaka.
t e n i n r e d (dbu-can),
The r o o t t e x t i s w r i t -
the commentary i n b l a c k , although t h i s
ference does not appear on the m i c r o f i l m i n my
t h i s fragment
Fa Ch'eng?
a fragment
of the b e g i n n i n g
possession.
difDoes
r e p r e s e n t some student's notes upon a l e c t u r e o f
On the r e v e r s e , i n a more c l e a r and b o l d e r hand, i s
of the bhiksu pratimoksa
633.2).
( S t e i n no.
This
com-
mentary i s p r o b a b l y not e a r l i e r than t h a t of Santa; y e t i t s importance i s such as to m e r i t t r a n s l a t i o n , w i t h
transliteration
of t h e t e x t , as a c c u r a t e l y as p o s s i b l e i n view of i t s faded
state.
STEIN NO.
6 3 3 . 1 : UNTITLED COMMENTARY TO THE VIM&AKA
The Twenty [Verses1 on the B o d h i s a t t v a Vow
has been taught by
the master Candragomin as an easy i n t r o d u c t i o n f o r other s e n t i e n t
beings of the f u t u r e .
However, i t i s not o r i g i n a l
(rang-bzor
byas-pa): Candragomin has condensed t h a t s e c t i o n of the
Yogacara-
bhumi t h a t c o n t a i n s , among the three t r a i n i n g s of the b o d h i s a t t v a
stage [the Bbh], the summary of the stage of the " m o r a l i t y " t r a i n ing.
The d i v i s i o n s of t h i s [work] are as f o l l o w s :
which to undertake m o r a l i t y , (2)
"advantages",
(1)
the means by
the good q u a l i t i e s [yon-tan, f o r
phan-yon] of h a v i n g undertaken
it,
(3)
the summary
222
(mdo)
to
of t r a i n i n g ,
(4) the matters o f d o w n f a l l , and (5) the means
a r i s e from d o w n f a l l .
The sense (gnyer) and usage (sbyar) o f
the terms w i l l be e x p l a i n e d below.
In g e n e r a l , the t r a i n i n g o f the b o d h i s a t t v a has three modes:
the m o r a l i t y o f the vow, the m o r a l i t y o f c o l l e c t i n g v i r t u e , and
the m o r a l i t y o f working the w e l f a r e o f s e n t i e n t beings.
He a l s o
e l a b o r a t e s the sense (don) and usage o f these when they appear
below.
F i n a l l y , he teaches
(bslab) how to keep [ t h e vow], t h a t i s :
the matters [dngos-po, f o r g z h i , "bases"] o f t r a i n i n g , the f a c t o r s
of
and
v i r t u e , t h a t which c o n s t i t u t e s the w e l f a r e o f s e n t i e n t beings
t h a t which governs t h e i r g r e a t e r w e l f a r e .
In T i b e t a n [ t h i s i s e n t i t l e d ] Twenty on the B o d h i s a t t v a Vow.
He says " b o d h i s a t t v a " i n o r d e r - t o s e t them apart from the a u d i -
tors.
Among them, there are, moreover, two [ s o r t s o f ] b o d h i s a t t v a :
those w i t h p u r i f i e d i n t e n t i o n (suddhadhyasaya), a b i d i n g above the
first
stage, and those of u n p u r i f i e d i n t e n t i o n a b i d i n g below, on
the stage o f " c o u r s i n g i n d e v o t i o n "
(adhimukticaryabhumi).
Until
e i t h e r o f these two has d i s c e r n e d the matters o f t r a i n i n g , he has
not made, nor i s he bound to the vow.
"Twenty": I w r i t e twenty v e r s e s .
Make p r o s t r a t i o n r e v e r e n t l y and o f f e r what you can to the
Buddhas and t h e i r d i s c i p l e s
( l a b ) i l l u s t r a t e s , among the f i v e - f o l d
d i v i s i o n o f p a r t s , the f i r s t :
rality.
the means by which to undertake mo-
That i s to say, one makes p r o s t r a t i o n to the Buddhas and
t h e i r r e t i n u e o f b o d h i s a t t v a s o f the f i r s t
stage [on up, and then
e n t r e a t s the lama] to r e c e i v e the moral code o f the b o d h i s a t t v a . . . .
They are s a i d to be "born from the h e a r t " because the Tathagata,
having
d i s c o v e r e d the non-dual meaning ( g n y i s - s u myed^pa'i don),
223
a t t a i n s the Dharma-body, and
the b o d h i s a t t v a who
has
[gone] to
the l i m i t [ o f the b o d h i s a t t v a s t a g e s ] a l s o comprehends the
d u a l meaning and achieves the Dharma-body.
The
non-
a u d i t o r i s "born
from the speech" because he r e l i e s upon e x p l a n a t i o n of the Dharma
and a t t a i n s the [same] r e s u l t .
That i s to say, one
f u s e to welcome the a u d i t o r , f o r h i s Dharma i s no
Viewing them r e v e r e n t l y , generate
w i t h whatever
much as one
does not r e -
different.
f a i t h and then make [ o f f e r i n g ]
cause.. . (rgyu) and mental power t h a t one has,
i s able and with whatever wealth
one
as
has.
They e x i s t i n a l l time and space ( l c ) .
Whatever the moral code of b o d h i s a t t v a s
p r o s t r a t i o n and
o f f e r i n g , one
code of the b o d h i [ s a t t v a ] may
(Id).
Having thus made
should r e c e i v e whatever the moral
be.
F o r example, i t i s u n l i k e the
code of the a u d i t o r which, even i f i t has been kept
i s temporary i n t h a t i t l a s t s f o r o n l y one
The
inviolate,
lifetime.
cause f o r d e s t r u c t i o n of the b o d h i s a t v a moral code i s severe
d e f i l e m e n t ; by i t [ t h e vow]
i s destroyed.
Furthermore, when one
has made the r e s o l v e f o r supreme awakening, one may
l o s e one's
l i f e and change bodies, but wherever and whenever one
the moral code i s not
i s reborn,
lost.
The b o d h i [ s a t t v a ] i s d e f i n e d as householder b o d h i [ s a t t v a ] and
monastic b o d h i [ s a t t v a ] : the vow
i s f o r both.
Therefore,
that
mo-
r a l code has been and w i l l be kept by a l l b o d h i s a t t v a s of a l l the
ten d i r e c t i o n s and a l l the three
times.
"That" r e f e r s to " t o t a l m o r a l i t y " ( s a r v a - s l l a ) : the m o r a l i t y
of the vow,
the m o r a l i t y of c o l l e c t i n g v i r t u e , and
the m o r a l i t y
of working the w e l f a r e of s e n t i e n t beings.
[it
i s ] a t r e a s u r y of a l l m e r i t
(2a).
That b o d h i s a t t v a code
i s d i s c o v e r e d to be a r e s e r v o i r ( g z h i - r t e n , ^ a l a y a ) , a t r e a s u r y ,
224
a g r e a t s t o r e (mdzod) of a l l supreme m e r i t , w o r l d l y and
transcending.
He
As an i l l u s t r a t i o n ,
world-
i t i s l i k e a mine of jewels.
does not r e f e r to i t , on t h i s o c c a s i o n , as a g r e a t t r e a s u r y
of the host of g n o s i s (jnanasambhara), because m o r a l i t y i s understood to be the e s s e n t i a l nature of m e r i t
(punya-svabhava).
Never-
t h e l e s s , t h a t m o r a l i t y i s the cause f o r the p r o d u c t i o n of h i g h e r
thought
( a d h i c i t t a ) and of h i g h e r wisdom ( a d h i p r a j n a ) — s o , a l -
though he does not say so, i t can a l s o be conceived as a t r e a s u r y
of those
two.
T h a t . . . [ s h o u l d be t a k e n l w i t h l o f t y i n t e n t i o n [' i sa f o r y i s ,
2b].
"That b o d h i [ s a t t v a ] m o r a l i t y should be r e c e i v e d , by the
can-
d i d a t e , w i t h a pure i n t e n t i o n , an i n t e n t i o n t h a t i s l o f t y — f r e e
from d i s h o n e s t y — a n d
d e s i r o u s of bodhi."
[From] a reverend, l e a r n e d and capable [btsun-pa f o r bla-ma;
d i f f e r i n g sentence
c o n s t r u c t i o n ! 2cd],
The master, moreover, from
whom i t i s to be r e c e i v e d , i s i n p o s s e s s i o n of the three
[The vow]
should be taken from someone w i t h d i s c r e t i o n
f o r ngo-tsha,
khrel-yod].
morality
trainings.
[the-tsom
"sense of shame"] and dread of blame [ k h r e l - p a f o r
A "reverend"
i s someone i n p o s s e s s i o n o f h i g h e r
(adhislla).
"Learned"
i n d i c a t e s h i s p o s s e s s i o n of h i g h e r wisdom,
h i s p o s s e s s i o n of h i g h e r thought.
"capable"
However, "capable" [ a l s o ] i n -
d i c a t e s h i s p o s s e s s i o n of h i g h e r v i g o r ( * a d h i v i r y a ) .
Who
maintains
a l l three h i g h e r
the vow
i n d i c a t e s t h a t he progresses by means of
[trainings].
I f he l a c k s q u a l i t i e s such as these, he has
[at least] morality,
p l u s d i s c r e t i o n and dread of blame.
From [ a reverend] m a i n t a i n i n g the vow,
"Take i t from him."
However, i f such a one
i t should be 'taken (2cd).
i s not present,
then
225
b e f o r e any image, s h r i n e and/or Dharma fdar-ma f o r chos, "Dharma"?]
s c r i p t u r e , v i s u a l i z e a l l [ t h e P r e c i o u s Three?;]as a c t u a l l y p r e s e n t
t o g e t h e r w i t h the Buddha.
Make p r o s t r a t i o n and o f f e r i n g , generate
f a i t h and take i t from them.
At which time, because of the v i r t u e i n t h a t , / The Buddhas
[sangs-rgyas f o r r g y a l - b a , " J i n a s " ] and t h e i r d i s c i p l e s / With
t h e i r v i r t u o u s h e a r t s , f o r e v e r / C o n s i d e r you t h e i r beloved son
(3).
Among the d i v i s i o n of p a r t s , t h i s i s the second: the good
q u a l i t i e s of having undertaken m o r a l i t y .
When one has thus ob-
t a i n e d the b o d h i s a t t v a moral code, one comes i n t o p o s s e s s i o n of
r o o t s of v i r t u e t h a t are measureless.
Thereupon
the might o f a l l
the Buddhas and b o d h i s a t t v a s of 'the t e n d i r e c t i o n s sees [mthong?]
and b l e s s e s you, and the Buddha [knows that;,,] "In a c e r t a i n realm,
-the b o d h i s a t t v a . . . . "
END
FRAGMENT
S e v e r a l p o i n t s are of p a r t i c u l a r i n t e r e s t .
The v e r s e s con-
t a i n e d i n these fragments r e p r e s e n t the same t r a n s l a t i o n of the
Vimsaka as i s found i n the Bstan-'gyur, w i t h minor
variations--
f o r example, the o r d e r of 2cd, a probable m i s s p e l l i n g a t 2b,
btsun-pa f o r bla-ma a t 2cd ( i m p l y i n g an o r i g i n a l Skt bhadanta,
i n place o f guru, but t h i s i s u n l i k e l y , as Bbh and Santa d i s 10 8
t i n g u i s h bhadanta as r e f e r r i n g to an o l d e r monk)
and sangs-rgyas
(*Buddha) f o r r g y a l - b a ( J i n a ) a t 3b, p o s s i b l y a s c r i b a l e r r o r made
by i n a d v e r t a n t l y f o l l o w i n g the phrase as i t appears a t l a . Some
t e c h n i c a l terms of t h i s commentary are q u e s t i o n a b l e , e.g., t h e tsom k h r e l - p a , probably f o r ngo-tsha dang khrel-yod-pa under
2cd, and yon-tan f o r phan-yon (second fragment).
The orthography
i s of the a n c i e n t s o r t , the grammatical c o n s t r u c t i o n poor.
s i n g l e i n t e r l i n e a r comment (ed., p. 25) i s u n c l e a r .
The
226
Of more substance:
Paragraph s i x o f the t r a n s l a t i o n i m p l i e s
t h a t the vow i s e q u i v a l e n t to the "thought
accords with commentatorial
t e x t " correspond
Not found
tradition.
approximately
of s e t t i n g f o r t h , " as
The " f i v e d i v i s i o n s o f the
t o the d i v i s o n s o f the other comms.
i n the o t h e r s i s e l u c i d a t i o n i n terms of the three
trainings: a d h i s i l a , higher morality, a d h i c i t t a , higher
o r m e d i t a t i o n , and adhipra.jna, h i g h e r w i s d o m .
thought
109
The S t e i n c o l l e c t i o n (no. 632) a l s o c o n t a i n s the commentary o f
Gunaprabha upon the s i l a - p a t a l a of the Bbh i n i t s Bstan-'gyur
translation.
I n g e n e r a l , l i t e r a t u r e on the bs. vow, c o n f e s s i o n
and the l i k e i s too ^ s u b s t a n t i a l to document i n the Tun Huang mss.
L a t e r T i b e t a n h i s t o r i c a l t r a d i t i o n maintains
t h a t the Chinese,
e s p e c i a l l y i n t h e person o f the Ch'an master Mahayana, r e p r e s e n t s
a n i h i l i s t i c viewpoint
i n e i g h t h century T i b e t , r e g a r d i n g m o r a l i t y
as a source o f bondage to samsara and i n a c t i v i t y as the path to
Buddhahood.
110
T h i s i s c o n t r a d i c t e d by the evidence
The monk Mahayana h i m s e l f claims i n h i s defense
o f Tun Huang.
to have g i v e n
the vow of r e n u n c i a t i o n and the d i s c i p l i n e o f the bs. t o h i s
disciples.
1 1 1
The k i n g (btsan-po)
Khri-srong-lde-btsan i s said
112
to have r e c e i v e d the b s . v o w from a Chinese monk.
A second fragment of the Vimsaka to a t t e s t to i t s importance i n
T i b e t a n a n t i q u i t y i s found
i n the Lo-pan bka'-thang, t h a t s e c t i o n
of the Bka'-thang sde-lnga p u r p o r t i n g to t r e a t the 108 p a n d i t s
and 108 l o t s a v a s .
D i s c u s s i n g the E a r l y Spread o f the Dharma i n
T i b e t , the v a r i o u s (nine?) v e h i c l e s are d e s c r i b e d , i n "Chapters
17 through
expounded.'
3 1 . " A t Ch. 3 2 , Sravaka p r a c t i c e s and teachings a r e
The f o l l o w i n g chapter begins a d i s c u s s i o n o f p r a t y e k a -
buddha (p. 7 6 5 , l i n e 3 ) T h i s
of b o d h i s a t t v a p r a c t i c e s .
i s broken o f f ( 7 6 6 . 3 ) i n f a v o r
E v i d e n t l y the ending o f pratyekabuddha,
227
and
the b e g i n n i n g o f b o d h i s a t t v a , has been l o s t .
Of bs.
prac-
t i c e s t h i s remains: A Subheading i n t r o d u c e s " t e a c h i n g the means
to h e a l pledges
Vimsaka v. 8 .
and vows
(dam-tshig
sdom-pa)", f o l l o w e d by
A f t e r the subhead "these a r e the limb
subsidiary] f a i l i n g s
[i.e.,
(nyams-pa)," we have Vimsaka vv. 9 - 1 6 .
The
t r a n s l a t i o n i s i d e n t i c a l to' t h a t o f the Bstan-'gyur, with e r r o r s
t h a t may be a t t r i b u t e d t o a s c r i b e working from rough copy and
not f a m i l i a r with the t e x t .
The remaining
v e r s e s have been l o s t ;
some Mahayana s u t r a c i t a t i o n s f o l l o w , then the account o f events
and p e r s o n a l i t i e s o f the E a r l y Spread resumes to 8 1 3 . 4 ,
the end o f the chapter on b o d h i s a t t v a p r a c t i c e s .
announcing
The chapter
t i t l e s must have been added by a r e d a c t o r i n an attempt t o make
sense o f a heterogeneous mass o f m a t e r i a l .
T h i s may a l s o be
t r u e o f the subheads, f o r "pledges" would belong
t o the t a n t r i c ,
not the bs. path, and the h e a l i n g s f o r i t would d i f f e r .
Does t h i s m a t e r i a l stem from the E a r l y Spread?
I t represents
a p e r i o d o r a t r a d i t i o n i n which the Vimsaka i s c o n s i d e r e d pherhaps the o n l y a u t h o r i t a t i v e t r e a t i s e on bs. p r a c t i c e .
The u s u a l
date g i v e n f o r the r e d a c t i o n o f the f i v e Bka'-thang i s 13^7.
In l o o k i n g t o Cg r a t h e r than t o AtTsa as a u t h o r i t y ,
the t r a d i -
t i o n i d e n t i f i e s i t s e l f as Rnying-ma.
excepting
Unfortunately,
the Bka'-thang, most h i s t o r i c a l sources d e r i v e from the
other
s e c t s , and i t i s d i f f i c u l t to g a i n from them any c l e a r
details
of events,
p e r s o n a l i t i e s and t e a c h i n g s o f the e a r l y p e r i o d .
The
h i s t o r i c a l i s s u e s have been d i s c u s s e d by others a t l e n g t h ; i t w i l l
s u f f i c e here to g l e a n a few h i n t s as t o what r o l e the Vimsaka and
i t s commentaryAimay have played i n the i n t r o d u c t i o n o f Buddhism
into Tibet.
Of primary
importance to S a n t a r a k s i t a , i n d e a l i n g with the f i r s t
T i b e t a n he encountered,
vow.
was the t r a n s m i s s i o n of the b o d h i s a t t v a
S e v e r a l sources r e l a t e h i s f i r s t meeting w i t h
i n Nepal,
Gsal-snang
a t which time the teacher
( r e f e r r e d to as "the abbot
b o d h i s a t t v a , " b e i n g l a t e r the f i r s t
abbot of Bsam-yas) was i n -
v i t e d to Mang-yul.
A t t h i s time e f f o r t s by the k i n g K h r i - s r o n g -
l d e - b t s a n to f o s t e r the Dharma were made i n the border* r e g i o n s
so as to evade d e t e c t i o n by m i n i s t e r s , such as Ma-zhang Grom-paskyes, who were h o s t i l e to i t .
Gsal-snang
1 1
-*
b u i l t a temple (gtsug-lag-khang)
where he requested
i n Mang-yul,
the ceremony o f b o d h i c i t t a .
The teacher
f i r s t had him make o f f e r i n g s o f g o l d , s i l v e r and p r e c i o u s t h i n g s ,
and gave him a new name, Ye-shes dbang-po (Jnanendra), e x p l a i n i n g
to
him t h a t t h i s was no new c r e a t i o n o f the bs. r e s o l v e but a
remembering, f o r the two o f them and the k i n g as w e l l have made'..',
it
i n the p a s t .
T h i s l a s t i n v o l v e s a t a l e t h a t w i l l be repeated
117
l a t e r i n more d e t a i l to the k i n g .
In the terms o f l a t e r commentaries, does Gsal-snang
make the bs. r e s o l v e o r take the f u l l vow?
at
merely
He has no pm. vow
the time, so i f such i s p r e r e q u i s i t e , t h i s must be o n l y the
resolve.
N e v e r t h e l e s s , he i s s a i d to take a new name, which i n
l a t e r t r a d i t i o n i s a c h a r a c t e r i s t i c o f the Yogacara form of the
vow.
1 1 8
As to the date of the event:
of
H.E. Richardson g i v e s the b i r t h
K h r i - s r o n g - l d e - b t s a n as A.D. 7*4-2.
119
The h i s t o r i e s
indicate
t h a t the k i n g turned to Dharma a t age 13, which would have been
120
the year o f h i s a c c e s s i o n to the throne.
an e d i c t
Counter to t h i s i s
( b k a ' - g t s i g s ) found a t Bsam-yas i n which i t i s s t a t e d
t h a t s e v e r a l calamaties a t the time o f h i s t w e n t i e t h year im121
pressed upon him the importance o f r e - e s t a b l i s h i n g Buddhism.
229
The
date on which Santa d i e d , i n T i b e t (from the k i c k of a h o r s e ) ,
i s p l a c e d by T u c c i i n the p e r i o d b e f o r e 779,
the completion
of
122
Bsam-yas.
or 762
and
779.
i s g e n e r a l agreement upon subsequent events.
The
755
H i s t e a c h i n g i n T i b e t then took p l a c e between
Gsal-snang
r e t u r n e d from Mang-yul to T i b e t to r e p o r t h i s d i s c o v e r y of Santa
to the k i n g .
The
p o l i t i c a l s i t u a t i o n having been ' , prepared
for
the a r r i v a l of the teacher (the m M i s t e r Ma-zhang was b u r i e d
\123
124 Ye-shes dbang-po was
a l i v e i n a cave) , he was i n v i t e d .
sent to Nepal to i n v i t e him, and others were sent to meet him
J
at M a n g - y u l .
We
1 2 5
have a l r e a d y seen t h a t Santa considered h i s past bs. r e s o l v e ,
taken along with Gsal-snang and the r e i g n i n g k i n g , to have been
a major impetus f o r h i s m i s s i o n to T i b e t .
Some accounts have him
r e l a t e t h i s s t o r y to the k i n g , reminding?him of t h e i r former
life
together.
The r e s o l v e i s a l s o mentioned a t a p e r t i n e n t pas-
126
sage of the Padma thang-yig.
In t h i s t e x t a l s o , Santa,
in
d i s c u s s i n g the a r r i v a l of Padmasambhava, reckons t h a t to conquer
demons i s "the task of a b o d h i s a t t v a , " m i n d f u l of Vimsaka 2 0 a . ' '
In another a s s o c i a t i o n of Santa with the bs. vow, the p r a n i _
128
dhana appears i n a s t o t r a a s c r i b e d to him.
1 2
Khri-srong-lde-btsan
Manjusri
i s reputed
to have been an emanation of
(e.g., Blon-po bka'-thang 8 7 1 . 4 ) ,
as h i s
Srong-btsam-sgam-po, i n the p r e v i o u s century, was
emanation of A v a l o k i t e s v a r a ( i b i d . 8 7 0 . 6 ) .
have r e j e c t e d the f o u r dark,'
(of the K a s y a p a - p a r i v a r t a ) ,
and
predecessor
regarded
an
The k i n g i s s a i d to
taken on the f o u r b r i g h t dharmas
a bodhisattva p r a c t i c e . ( i b i d .
871.6-
872.1).
Santa's f i r s t recorded words to the k i n g c o n t a i n a r e f e r e n c e
230
to vows, and
to the t h i r d aspect of bs, m o r a l i t y : "Worship the
Precious [Three].
M a i n t a i n the pledges and
do o n l y what w i l l b e n e f i t s e n t i e n t b e i n g s . "
c i t i n g the Sba-bzhed, has
the vows.
129
Chiefly,
The Ngor chos-'byung,
the teacher f i r s t ask the k i n g ,
three
times, whether he r e c o l l e c t s t h e i r common r e s o l v e to spread
Dharma together.
At the negative
response, he t e l l s the s t o r y
o f t h e i r past l i f e on the banks o f the Ganges,(238.3-5).
from t h i s ,
Aside
the h i s t o r i e s a l s o d e s c r i b e the e a r l y teachings
Santa to the k i n g as encompassing the ten v i r t u o u s paths,
eighteen elements and
The
BA
of
the
the twelve l i n k s o f dependent o r i g i n a t i o n . - ^
1
(pp. 42-43) g i v e s a l e s s c o n v i n c i n g account of the
meeting between the p h i l o s o p h e r and
the k i n g .
d o c t r i n e ? " asks the k i n g of l i i s m i n i s t e r .
to be
the
"What i s h i s
Santa d e c l a r e s i t
"to f o l l o w whatever i s proved c o r r e c t a f t e r examination by
131
reason,
and to a v o i d a l l t h a t does not accord w i t h reason."
J
I n s c r i p t i o n a l and other a n c i e n t evidence g i v e some i n d i c a t i o n
of i d e o l o g i c a l changes e f f e c t e d i n the governing
new
at
religion.
1
i s a l s o t i t l e d Dharmaraja ( c h o s - r g y a l ) .
r e m i n i s c e n t of passages contained
Tun H u a n g . A
and
in
This i s
fragment from Tun Huang a t t r i b u t e s to Dharma
from a f e e l i n g of l o v e
g r e a t Dharma k i n g s :
135
(byams-pa) f o r a l l , came moral conduct.
importance of oath's^in t h i s dynasty appears on a p i l l a r i n -
s c r i p t i o n of Bsam-yas, and
i n an e d i c t of the k i n g . -
conversion
i n the course
In a
J
p r e f a c e to a Bstan-'gyur work of the k i n g h i m s e l f , he
his
2
i n the c h r o n i c l e s d i s c o v e r e d
the happiness of the Tibetans under t h e i r two
The
in uniting
of T i b e t are c a l l e d those of a b o d h i s a t t v a , - ^
t h i s t e x t he
the
F o r example, i n the i n s c r i p t i o n at the bridge-head
'Phyong-rgyas the deeds of K h r i - s r o n g - l d e - b t s a n
the realm
at
c l a s s by
describes
of a d i s c u s s i o n with Santa.
The
0
231
new moral law he says i s based upon karma, not upon r i t e s .
Who
were the t r a n s l a t o r s f o r Santa when he a r r i v e d ?
The
e a r l y s u t r a s were taught by Chinese, and the Sba-bzhed
among t h e i r t r a n s l a t o r s a Chinese Ananta
the
mentions
( 1 0 . 4 ) , which confuses
i s s u e , f o r l a t e r h i s t o r i a n s , because Santa's f i r s t
translator
i s s p e c i f i e d as "the K a s m i r i son of good f a m i l y Ananta"
The other h i s t o r i e s f o l l o w the Sba-bzhed
137
(16.11).
i n g i v i n g Ananta as
t r a n s l a t o r a t h i s f i r s t meeting w i t h the k i n g , and f o r subsequent t e a c h i n g s on the t e n v i r t u e s and o t h e r s u b j e c t s .
On the o t h e r hand, the R g y a l - p o ' i bka'-thang g i v e s Santa's
t r a n s l a t o r as D p a l - b r t s e g s . ^
The K a s m i r i Ananta i s mentioned
9
i n the Lo-pan bka'-thang as am e a r l i e r t r a n s l a t o r o f s u t r a s a t
the
time of Thon-mi sambhota. '
In another p l a c e , the Lo-pan
141
s t a t e s t h a t D p a l - b r t s e g s knew "Chinese and so f o r t h . "
Sum-pa
142
li|
0
mentions Ananta as "a brahmin from Nepal."
own works i n the Bstan-'gyur see T u c c i , MBT
On D p a l - b r t s e g s *
2,
pp. 1 3 9 - 4 1 .
Along w i t h Ye-shes snying-po (Akasagarbha), he i s c o m p i l e r o f
the
Ldan-dkar
catalogue. ^
1
No t r a n s l a t o r i s g i v e n in;;the
colophon to the VimSaka i t s e l f ;
presumably
i t i s the same as
for
the commentary by Santa t h a t f o l l o w s i t i n the Bstan-'gyur:
the
I n d i a n p r e c e p t o r (mkhan-po) Vidyakarasimha and
l o t s a v a ManjusrTvarman (colophon).
Zhu-chen-gyi
The l a t t e r , however, i s
known as compiler of the Sgra-sbyor bam-po g n y i s - p a and the
MHV,
both t o o l s f o r the r e - t r a n s l a t i o n of works not conforming to the
144
standards f o r t e c h n i c a l terms.
The Vimsaka and commentary,
as they appear i n the Bstan-'gyur, may
therefore constitute a
r e - t r a n s l a t i o n f o l l o w i n g the t e c h n i c a l terminology developed
for
the t r a n s l a t i o n o f ' t h e Bbh.
They are l i s t e d
i n the Ldan-
dkar catalogue (ed. L a l o u , p. 335» nos. 6 7 5 - 7 6 ) , but t h i s i s no
232
good i n d i c a t i o n of the date of t h e i r t r a n s l a t i o n .
Had
they
been t r a n s l a t e d twice i n the century, D p a l - b r t s e g s or anyone
e l s e could have been the o r i g i n a l t r a n s l a t o r .
t r a n s l a t o r of the S i s y a l e k h a of Cg,
Dpal-brtsegs i s
r e f e r r e d to i n the
as Zhu-chen-gyi l o t s a v a bande D p a l - b r t s e g s r a k s i t a ;
i
colophon
the
title
t
bande, an h o n o r i f i c f o r "monk", and r a k s i t a added to h i s name i n a
dicate'ss t h a t he was
a t the time a d i s c i p l e of Santa a t Bsam-
yas, although he does not appear i n any l i s t i n g of the
145
seven monks.
original
*Santa and Ye-shes dbang-po, on the other hand,
J
are mentioned f i r s t by the Sgra
t o r s whose work had
( 2 . 2 - 3 ) among the o l d e r t r a n s l a -
to be re-done; having p a r t i c i p a t e d
mony f o r the bs. vow,
i n a cere-
they could have t r a n s l a t e d the ViihSaka
as p a r t of a subsequent study of i t .
The Sba-bzhed mentions a
r t s a - b a ' i lung nyi-shu-pa among important e a r l y t r a n s l a t i o n s a t
Bsam-yas; d e s p i t e the f a c t t h a t lung (*agama) i s l a t e r r e s e r v e d
as a term f o r s u t r a , i t c o u l d r e f e r to the Vimsaka i n t h i s
text ( 5 2 . 8 ) .
The r e f e r e n c e to D p a l - b r t s e g s , i n the Bka'-thang,
as o r i g i n a l t r a n s l a t o r f o r Santa may
be taken as an attempt
r e i n f o r c e the r e p u t a t i o n of a f i g u r e important
f o r the t r a n s l a t i o n of t a n t r a s important
The
to
to the Rnying-mas
to them (BA
102).
t e a c h i n g of the Vimjlaka by Santa should probably be
p l a c e d i n h i s second v i s i t
Nepal
con-
to make way
to T i b e t , a f t e r h a v i n g r e t u r n e d to
f o r Padmasambhava to e x o r c i z e f o r c e s t h a t
o b j e c t e d to h i s t e a c h i n g s .
Then Santa and Padma t o g e t h e r l a i d
146
the groundwork f o r Bsam-yas, on the model of O t a n t a p u r i .
The Sba-bzhed r e p o r t s t h a t Padma caused
the s i n f u l d e i t i e s to
submit while S l n t a , by speaking Dharma, converted the
(23.11).
benign
The abbot b o d h i s a t t v a i s a l s o supposed to have defeated
a n t i - s o c i a l Bon
elements a f t e r the departure of Santa
(ibid.
2?-29)-
Twelve S a r v a s t i v a d a monks were i n v i t e d to p a r t i c i p a t e i n the
f i r s t monastic o r d i n a t i o n s , of Ye-shes dbang-po and
s i x others.
Immediately upon o r d i n a t i o n they are s a i d to have gained
abhi.jnas and
i n c o n c e i v a b l e wisdom.
the
Santa's o r d i n a t i o n l i n e a g e
147
p a i n t e d upon the w a l l s of Bsam-yas.
was
'
that the f i v e l a y precepts were g i v e n before
(90a.7).
The Dga'-ston mentions
the monastic
This t e x t furthermore informs us t h a t the names of
the b u i l d i n g s of Bsam-yas corresponded to t h e i r f u n c t i o n s
96a):
pm.
(95br
f o r example, the b u i l d i n g f o r p a n d i t s and t r a n s l a t o r s
(lo-pan sgra-sgyur khang), f o r the t e a c h i n g of pm.
khrims-khang g l i n g ) , f o r the teaching of bs.
chub g l i n g ) .
T r a n s l a t i o n work was
shes dbang-po, who
(ibid.
The
105a). ^
1
vows (rnam-dag
(sems-skyes byang-
inaugurated
by Santa and
Ye-
seems to have remained h i s c h i e f d i s c i p l e
8
Vimsaka i s c l a s s i f i e d by Bu-ston on the p r a c t i c a l s i d e
of Dharma ( H i s t o r y , 1.57) •
its vrtti
and
F o l l o w i n g h i s mention of the Vimsaka.,
the pari.i i k a of Bodhibhadra i n the catalogue
to
the
Zhwa-lu Bstan-'gyur, Bu-ston notes t h a t these authors d i d not
h o l d the C i t t a m a t r a
matrins f o r t h e i r
chapter
of the
Kamalasila
the bs. vow
philosophy;
Writings
Bbh. ^
1
falls
i n accordance with
Citta-
the M o r a l i t y
9
i n t o the same category.
H i s d i s c u s s i o n of
i n the Bhavanakrama, w r i t t e n f o r the same T i b e t a n
king to r e f u t e the Chinese "no
of S a n t a .
they are known i n T i b e t as
1 5 0
He
a c t i v i t y " p o s i t i o n , follows that
too h e l d Madhyamika f o r d o c t r i n e , Yogacara
for practice.
A d d i t i o n s made by Santa, i n h i s Vimsaka commentary, to
l l e l passages of the Bbh
would seem to i n d i c a t e t h a t he
s i n g monks not y e t o v e r l y f a m i l i a r with
the v i n a y a .
1 5 1
para-
i s addresHe
has a l -
so w r i t t e n a t e x t on bhiksu m o r a l i t y . - '
1
f o r the monks o f Bsam-yas?
2
Were both these done
Perhaps they are l e c t u r e notes, w r i t -
ten up l a t e r i n accord with the Bbh.
Some passages o f the comm.
f o l l o w the T i b e t a n t r . of the Bbh but n o t any Skt v e r s i o n i n
153
our p o s s e s s i o n .
That the Vimsaka remained important
i n I n d i a i s evident from
the f a c t t h a t Bodhibhadra o f Nalanda d i d a commentary to i t . - ^
1
Bodhi was an u p a s a k a . H i s
commentary t o the VimSaka was trans-
l a t e d by the Indian p r e c e p t o r *Ksemamgama ^^ and lotsava< Mang-'or
1
dge-slong
Byang-chub shes-rab
i n the e l e v e n t h century.
AtTsa
c i t e s t h i s comm. f r e q u e n t l y i n the Lam-sgron, as w e l l as the
Vimsaka i t s e l f ; he s t a t e s t h a t the Vimsaka should be s t u d i e d ,
and with t h i s recommendation i t takes i t s place i n the r e l i g i o u s
t r a d i t i o n s o f the L a t e r Spread, l e a d i n g Taranatha
Cg with S a n t i d e v a as the "two wonderful
of Indian Buddhism. ^
1
master-teachers
(acarya)"
8
#
The
to c l a s s i f y
«•
*
commentary o f S a n t a r a k s i t a was read with Dr.
Artsa/Tulku
of the Department o f Ancient Indian and A s i a n S t u d i e s , Magadh
U n i v e r s i t y , Bodh Gaya, B i h a r (the LXth A - r t s a s p r u l - s k u , Bstan•dzin z l a - g r a g s c h o s - k y i rgyal-mtshan,
Se-ra).
Dge-bshes Lha-rams-pa o f
L a t e r , p a r a l l e l passages o f the Bbh were compared with
the T i b e t a n o f Santa's t e x t , and these S k t passages were read
with Dr. L. H u r v i t z , Department o f A s i a n S t u d i e s , U n i v e r s i t y
of B r i t i s h Columbia, who c o n s u l t e d the Chinese
Bbh
(Hsuan Tsang v e r s i o n ) a t many p o i n t s .
v e r s i o n o f the
Of the secondary
l i t e r a t u r e upon which the notes a r e based, p o r t i o n s of the
Byang-chub gzhung-lam
o f Tsong-kha-pa were read with P r o f .
Tulku, and the comm. to the Vimsaka by Grags-pa rgyal-mtshan was
read i n f u l l with Mkhan-po A-pad, P r i n c i p a l of the Sakya Lama's
college
( S a - s k y a ' i bshad grwa) of Musoorie,
tance of h i s student, Mig-dmar t s h e - r i n g .
U.P., w i t h the a s s i s -
236
Notes to Chapter Four
1.
LVP, L a Morale Bouddhique ( P a r i s : Nouvelle L i b r a i r i e Na-
t i o n a l e , 1 9 2 7 ) , Ch. 5 (from the AK).
2.
I b i d . , pp. 46, 132? AS pp. 9 5 - 9 6 .
3.
Sa-skya p a n d i t a
(abbrev.
. .
(3a.2-6;
Sa-pan), i n h i s Sdom-gsum rab-dbye
.
•
other views d i s c u s s e d 3 a . 6 f f ) ,
—
argues t h a t the pratimoksa
vow of the a u d i t o r i s avi.inapti-rupa and born from a c t i o n s of body
and speech; being m a t e r i a l i n nature,
i t i s l o s t a t death.
The
b o d h i s a t t v a vow, being born from thought, i s non-material and
p e r s i s t s as long as the thought t h a t bears
i t does n o t f a i l .
Go-ram-pa d i s c u s s e s t h i s i s s u e i n h i s Sdom-gsum
'khrul-spong
( c h r o n i c l i n g responses to o b j e c t s made to the Sdom-gsum of Sapan), 3 a . 4 - b . 6 .
See a l s o Go-ram-pa, Sdom-gsum spyi-don
15a.1-
16b.1.
4'; On m o r a l i t y
& karma see Mark Tatz, R e b i r t h (N.Y. : Anchor,
1977), PP. 30-32 & r e f s . p. 56, n. 3 4 .
On t h i s system o f s i l a
as p r a c t i c e d by the b o d h i s a t t v a see Har Dayal,
D o c t r i n e i n Buddhist
The B o d h i s a t t v a
Sanskrit Literature, reprint
(Delhi: Motilal,
1975), PP. 193-208.
5.
See AK v o l . 4 , p. 83 & r e f s . i b i d . n . l .
artificial
6.
r u l e s i s a l s o termed pra inapt I"' and
Transgression of
pratisedha-savadya.
See Ny s.v. p a n n a t t i - s i l a ( s i c , p. 1 2 3 ) , and s i l a
7 1 ) ; VM Ch. 1,
par. l 6 f f
( t r . pp. 6 f f ) on s i l a .
F o r the pratimo-
ksa r u l e s o f the monk see C h a r l e s P r e b i s h , t r . , Buddhist
Discipline
( U n i v e r s i t y Park: Pennsylvania
(pp. 170-
Monastic
S t a t e U., 1 9 7 5 ) .
7. The i n t e r p r e t a t i o n s of Bodhibhadra and Tsong-kha-pa w i l l
be g i v e n i n Ch. 5 , n. 1 below.
8.
Ratnakaraslanti, Sutrasamuccaya-bhasya-Ratnalokalamkara-nama
237
(0 5 3 3 1 ) . P Bstan-'gyur Dbu-ma A 2 7 4 a . 8 - b . l .
On t h i s author
see Taranatha, H i s t o r y , op. c i t . , p. 295 & n. 14; R p. 37,
4,5;
n.
BA p. 206.
9.
So, f o r example,
Lo-chen Dharmasri a t t r i b u t e s the t r i p a r -
t i t e d i v i s i o n to the Ratnakuta .(Sdom-gsum, n g e s - ' g r e l 283.2-4).
The three a s p e c t s are i m p l i c i t , a t l e a s t ,
i n par. 93 of the
K a s y a p a - p a r i v a r t a s u t r a of the Ratnakuta (ed. A. v. S t a e l - H o l s t e i n
C.Shanghai: Commercial
10.
Press, 1 9 2 6 ] , p. 136)..;
Bhavanakrama-sutrasamuccaya
P Bstan-'gyur Dbu-ma A
(0 5329. author not g i v e n ) ,
163b.8-l64a.2.
11. Dharmasri, op. c i t .
283.5-6.
12.
C i t e d Ch. 5. n. 68 below.
13.
Dharmasri, aop. c i t . ,
284.4.
14. On these e i g h t dharmas see Appendix C, s e c t . 3'24
T h i s account i s based on Dharmasri, op. c i t .
below.
297.5-3°°'6,
commenting upon Mnga'ris pandita, Sdom-gsum rnam-nges vv. I l l 112
(p. 1 0 a . 2 - 3 ) ; see a l s o the comments o f Gzhan-phan Chos-kyi
dbang-phyug, Sdom-gsum rnam-nges t s h i g - d o n l e g s - p a ' i
'grel-pa
57b.7-58b.l.
15.
See P r e b i s h , Monastic D i s c i p l i n e , op. c i t . , e s p e c i a l l y pp.
50-53 f o r the f o u r pm.
16.
at
w.
See s e c t . 3.2 of the o u t l i n e of the Vimsaka with comm.
the head of Ch. 5,
sri,
defeats.
below.
The d i s c u s s i o n i s taken from Dharma-
op. c i t . 300.6-306.2; commenting upon Mnga'ris, op. c i t . ,
1 1 3 - l l 4 b (p. 1 0 a . 4 - 5 ) ;
c f . Chos-kyi dbang-phyug, op.
cit.,
58b.6-60b.l.
17.
Both s t o r i e s are taken from the S k i l l i n Means
(Upaya-kau§alya)
s u t r a ; see Ch. 5» n. 68 below.
a g a i n from Dharmasri,' op. c i t . , 317.4-6.
T h i s account
238
18.
sri,
Mnga'-ris, op. c i t . , vv. I l 6 b - 1 1 7 b (p. 10a. 1-2),- Dharma-
op. c i t . 3 3 1 . 5 - 3 3 5 . 5 ; Chos-kyi dbang-phyug, op. c i t . 6 2 a . 2 -
b.2.
19.
In a d d i t i o n to l i t e r a t u r e on the "three vows" u t i l i z e d i n
t h i s chapter (the Rnying-ma and Bka'-brgyud
system of Mnga'-ris
and commentators, and the Sa-skya system of Sa-pan e t a l ) ,
other s i g n i f i c a n t members of the genre should be mentioned, v i z . ,
Shar-rdza B k a r - s h i s rgyal-mtshan, Sdom-gsum skor, dbu-med ed.
Topdem T s h e r i n g ( D o l a n j i , H.P.:
T i b e t a n Bonpo Monastic Centre,
1 9 7 2 ) ; Dge-bshes Tshe-dbang bsam-grub ('Bras-spungs
mtshan-zhabs),
So-thar byang-sems gsang-sngags gsum-gyi sdom-pa'i bslab-bya Norb u ' i 'od-phreng,
r e f e r r e d to by A. Macdonald, Le Manda-Ia du Man.ju-
s r l m u l a k a l p a ( P a r i s : Adrien-Maisonneuve,
Padma dkar-po
1 9 6 2 ) , pp.
74-75n.;
('Brug-chen IV, 1 5 ? 7 - 9 2 ) , Sdom-pa gsum-gyi rgyan
( U n i v e r s i t y of Washington, F a r East L i b r a r y , I - T i b - 6 7 7 .
1969;
publ.
and from I n d i a : V i b h u t i c a n d r a ( t w e l f t h c e n t u r y ) , Tri-samvara-
prabhamala
(Sdom-gsum *od-kyi phreng-ba),
0 4549 (and U n i v e r s i t y
of Washington, F a r E a s t L i b r a r y , I - T i b - 3 4 4 ) ;
Sila-samvara-samavavirodha,
and
JnanasrTbhadra,
0 4546.
2 0 . Mnga'-ris, op. c i t . , vv. 102d-103a (p. 9 a . 6 - b . l ) ; Chos-kyi
dbang-phyug, op. c i t . ,
5 ^ a . 3 - 5 ; Dharmasri,
op. c i t . ,
F o r the verse of A t l g a and auto-comment see R.F.
270.1-4.
Sherburne, A
Study of A t i s a ' s Commentary on H i s Lamp of the Enlightenment
Path (Lam-sgron),
1976,
p. 196.
Ph.D.
d i s s e r t a t i o n , U n i v e r s i t y of Washington,
The seven pm.
c l a s s e s are monk (bhiksu),
nun
( b h i k s u n i ) , non-probationer (siksamana), male novice (sramanera),
female n o v i c e (sramanerika), layman (upasaka), and laywoman
(upasika); see i b i d . , pp. 255,
21.
DharmaSri,
266,
n. 41,
42.
op. c i t . 5 ^ 0 . 1 - 5 ; commenting upon Mnga'-ris,
239
(pp. l 4 b . 6 - 1 5 a . l ) ; c f . Chos-kyi
op.
c i t . , v. 177
op.
c i t . , 89a.5-"b.2.
dbang-phyug,
F o r another t r a n s l a t i o n of the verse
by
Klong-chen see Herbert V. Guenther, t r . , K i n d l y Bent to Easer:Us,\
Dharma P u b l i s h i n g , 1 9 7 6 ) , pp.
p a r t 2 ( E m e r y v i l l e , Ca.s
comments, i b i d . , pp.
55-56,
22. Mnga'-ris, op.
103-4
23.
sri,
Mnga'-ris, op.
op.
(p. 1 5 a . 4 ) ; Dharmasri,
dbang-phyug, op. c i t . , 9 1 a . 5 - b . 3 .
c i t . , vv. I84b-I86a (p. 15a.6-b.2); Dharma-
c i t . , 581.4ff;
Mnga'-ris was
and
9.
n.
c i t . , vv. I8lc-k82a
c i t . , 5 7 3 . 6 - 5 7 8 . 3 ; Chos-kyi
op.
58-59;
Chos-kyi
dbang-phyug, op. c i t . , 9 2 b . I f f .
h i m s e l f reputed a master of v i n a y a and h o l d e r of
a l l three vows (Eva M. Dargyay, The R i s e of E s o t e r i c Buddhism i n
T i b e t [ D e l h i : M o t i l a l , 1977]), p. 157.
o r d i n a t i o n from h i s f a t h e r ( i b i d . ,
l i v e s of other teachers
(ibid.,
pp.
He
received bodhisattva
p. 156).
101,
In context of the
105)
f
i t i s evident t h a t
the f a t h e r - s o n t r a n s m i s s i o n of bs. vows i s p r e f e r a b l e , f o r
the Rnying-ma-pa, to monastic c e l i b a c y and
24. See Vimsaka 11c & Ch.
5,
the pm.
vow.
n. 68 below.
25.
Refs. n. 3 above.
26.
Sa-skya pandita, Sdom-gsum, op.
c i t . See a l s o
ibid.,
30a-b, and n. 89 below.
27.
cit.,
28.
Ref. n. 17 above.
See a l s o Go-ram-pa, 'Khrul-spong,
28b.2-4, on s h o r t versus long-term
bhiksu
30.
(Sdom-gsum, op.
Upavasa: the vow
days, Ny p. 170)
theft,
karmic e f f e c t s .
Tsong-kha-pa, Byang-chub gzhung-lam, 0
29. Sa-pan mentions the view t h a t one
op.
6145.
can be reborn a deva-
c i t . , 4a.2-3).
taken by l a i t y (on new
arid/or f u l l moon
to a b s t a i n , f o r a day and a n i g h t , from murder;
incontinence; l y i n g ;
i n t o x i c a t i n g l i q u o r , scent,
and unguents; dance, song and music; a h i g h seat; and
garlands,
eating a f t e r
240
noon (AK v o l . 4, p. 47; c f . i b i d . 4 . 4 3 - 4 4 ,
62-63).
other enumerations suggested by Samudra ( 9 a . 5 - 6 ) .
Tsong
cites
On the gomi-
upasaka,
the c e l i b a t e l a y p e r s o n , f o r example, see a l s o Dharmasri,
op.cit.,
26a.2-4.
31.
Bbh, ed. Dutt, p. 96, l i n e s 1 0 - 1 2 , W 138.24-27;
T i b Bstan-
'gyur Sems-tsam Z h i 8 5 b . 8 - 8 6 a . 2 .
32.
On Abhayakaragupta,
a vinaya-master of Bodh Gaya, see
G. T u c c i , T i b e t a n P a i n t e d S c r o l l s (Rome: L i b r e r i a d e l l o S t a t o ,
1949),
p. 657b;
Taranatha, H i s t o r y , op. c i t . ,
pp. 313-15; D.I.
Lauf, T i b e t a n Sacred A r t (Berkeley: Shambhala, 1 9 7 6 ) , p. 24 & p i .
11.
33.
Bodhibhadra i s r e f e r r e d t o here by A t i s a , who was h i s
p u p i l , as "the g r e a t master of the b o d h i s a t t v a - p i t a k a v i n a y a "
(AtTSa, Lam-sgron, op. c i t . ,
pp. 2 0 1 ,
552.
The statement of
Bodhi i s found i n h i s Bodhisattva-samvara-vimsaka-pan.jika (0 5 5 8 4 ) ,
P Bstan-'gyur Sems-tsam Ku
34.
215b.8-2l6a.2.
Verse 20 marks the t r a n s i t i o n from d i s c u s s i o n of c i t t o t p a d a
to d i s c u s s i o n of pratimoksa (AtTsa, Lam-sgron, op. c i t . ,
t r . p.
196, ed. p. 546.
35« In context of the q u a l i t i e s of sTla-svabhava, Gunaprabha
(seventh century) says: "'Humanity' r e f e r s to the governing
( k s a t r i y a ) c l a s s on down.
[Among s e n t i e n t b e i n g s , ] i t i s p r e -
dominantly f o r [humanity] t h a t a g r e a t share of b e n e f i t and h a p p i ness ensues from the appearance
of the Buddha, the p r e a c h i n g o f
Dharma and the establishment of the Community"
(Bodhisattva-sila-
p a r i v a r t a - b h a s y a , 0 5546, P Bstan-'gyur Sems-tsam Y i 2 2 9 b . 2 - 3 ;
commenting upon Bbh, Skt 9 6 . 2 ; W 1 3 8 . 1 2 ; T i b 8 5 b . 4 ) .
On v i n a y a -
master Gunaprabha, supposedly a p u p i l of Vasubandhu and t u t o r of
Harsavardhana,
see Bu-ston, H i s t o r y , op. c i t . , v o l . 2,
pp. 160-61
24l
(l47ff);
a l s o Taranatha,
H i s t o r y , op. c i t . , pp. 176 & r e f s . n. 1
(esp. r e f . to I T s i n g ) , 179-81; Th. Stcherbatsky,
Buddhist
Logic
(repr. N.Y.: Dover, 1 9 6 2 ) , v o l . 1, p. 32 ( a f t e r Bu-ston); V.V.
Gokhale, "The Pancaskandhaka by Vasubandhu and i t s Commentary by
Sthiramati",
(Guna as author
o f a v i v a r a n a t o these two works),
i n ABORI v o l . 18, p t . 3 ( 1 9 3 7 ) , P. 283 n. 2; Banerjee, A.C.,
S a r v a s t i v a d a L i t e r a t u r e '(Calcutta: by the author,
36.
1957), PP« 44-45.
S i c Tsong, but the colophon t o t h i s work g i v e s Kha-che
Ye-shes dpal bzang-po and mkhan-po JnanasrTbhadra as auithor and
translator respectively.
K a s m i r i teacher
Both names presumably r e f e r to the
( e l e v e n t h century) who l e a r n e d T i b e t a n i n r e s i -
dence a t Ta-bo (BA p. 355; see a l s o Taranatha,
H i s t o r y , op.
cit.,
pp. 430-31 & r e f s . ; Bu-ston, H i s t o r y , op. c i t . , y-p 2, p. 215;
HADANO Kakuyu, "A Note on the A r y a - L a n k a v a t a r a - v r t t i by Jnanas r i b h a d r a , Tohoku 4018," A c t a A s i a t i c a 29 ( 1 9 7 5 ) ,
esp. pp. 7 7 -
82; R. p. 37, n. 4.1. 5 & r e f s .
37.
See f o r ex. S i d d h i pp. 727-29 & r e f s . ; Har Dayal,
The Bodhi-
s a t t v a D o c t r i n e , op. c i t . , Ch. 3 ; BOA Ch. 1 , 3 , ^ ; A t i s a , Lam-sgron,
op. c i t . , Ch. 2.
38.
Ngag-dbang chos-grags, Sdom-pa gsum-gyi r a b - t u dbye-ba'i
spyi-don Kun-gsal n o r - b u ' i phreng-ba (Dharamsala: Dge-slong
B s t a n - ' d z i n rgya-mtsho, 1 9 6 5 ) , U n i v e r s i t y of Washington, F a r
E a s t L i b r a r y I - T i b - 1 7 0 , pp. 17h.7~18a.l.
39.
T h i s l a s t c l a u s e a f t e r R. p. 8 5 ; S f . MSA Ch. 4, vv. 8-14.
40. MSA 4 . 7 & comm.; c f . R pp. 84-85.
On g o t r a as cause see
a l s o i b i d . , pp. 128-29.
41. Ref. Ch. 5, n. 2, l a s t par., below.
op.
c i t . , 265.5-6;
"conscience
c f . VM Ch.
and shame" with
See a l s o Dharmasri,
2, par. 22 on the connection o f
virtue.
242
42. For the more d e t a i l e d d i s c u s s i o n of Tsong see Ch. 5,
43.
n.
43.
Go-ram-pa a l s o mentions the c i t t o t p a d a ceremonies o f
Nagarjuna and J e t a r i (0 5405,
5363).
The a t t r i b u t i o n to Nagar-
juna o f the "Madhyamika" system i s based upon t h i s t e x t and the
Sutra-samuccaya
(0 5 3 3 ° ) .
i n the comm. to which R a t n a k a r a s a n t i
o u t l i n e s a ceremony (0 5331,
P Bstan-'gyur Dbu-ma A 282b.7-283b.4).
I t i s d o u b t f u l , however, t h a t the author of a c i t t o t p a d a ceremony
i s as e a r l y as the second c e n t u r y p h i l o s o p h e r o f the same name.
See a l s o F i l l i o z a t ,
pp. 473-78.
"Siksasamuccaya et Sutrasamuccaya",
1964,
JA
For C a n d r a k T r t i , m o r a l i t y remains a matter of ab-
s t e n t i o n from harmful a c t i v i t y
(Madhyamakavatara,
t r . LVP,
Le
Museon 7 [ l 9 0 ? ] t Ch. 2, pp. 280-93, esp. v. 9a-c).
44.
Go-ram-pa, Spyi-don, op. c i t . , 26a.1-6.
The Sa-skya (but
a l s o ris-med, "nonpartisan!/) s c h o l a r "Jam-dbyangs
mkhyen-brtse
dbang-po (1820-92) g i v e s i d e n t i c a l l i s t i n g s f o r the two
tradi-
t i o n s , t r a c i n g them back, however, to the Akasagarbha and the
b o d h i s a t t v a - p i t a k a f o r Madhyamika and Yogacara r e s p e c t i v e l y
(Theg-pa chen-po s h i n - t u r g y a s - p a ' i l u g s - k y i sems-bskyed
sdom-pa'i
cho-ga Byang-chub sems-dpa'i
lam-bzang,
dang
i n the Gdams-
ngag mdzod of Blo-gros mtha'-yas, ed. N. Lungtok & N. G y a l t s a n ,
v o l . 2 [New D e l h i : by the e d i t o r s , 197l]»
45.
See Appendix A, s e c t .
46. 0 926;
47.
p. ^38.
1-7.
t h i s passage c i t e d SS, f i r s t pps. of Ch.
Go-ram-pa, Sdom-pa gsum-gyi
4.
r a b - t u dbye-ba'i rnam-bshad
R g y a l - b a ' i gsung-rab k y i dgongs-pa g s a l - b a , 67b.6-68a.6.
a l s o Go-ram-pa, 'Khrul-spong, op. c i t . , no. 45
See
(""Which Mahayana
system f o r c i t t o t p a d a i s used i n t a n t r i c r i t u a l " ) , no. 46 ("Diff e r e n c e s of p h i l o s o p h i c viewpoint and i t s r e l a t i o n to the c e r e mony"), and no. 47
("Downfalls of the SS and Bbh systems and
243
31a.6-32a.2.
t h e i r r e l a t i o n s h i p to the s u t r a s " ) ,
32a.2-6.
48.
See a l s o Go-ram-pa, i b i d . ,
49.
Dharmasri says the same (Sdom-gsum, op. c i t . 2 7 7 . 6 - 2 7 8 . 5 ) .
50.
Geshe Ngawang Dhargyey, o r a l communication,
13-December-1975.
9 a . 1 ) ; Dharmasri,
Dharamsala,
Cf. Mnga'-ris, op. c i t . , vv. 95h-96b (pp.
op. c i t . ,
250.6ff;
8b.6-
Chos-kyi dbang-phyug, op.
50b.6-51a.6.
cit.,
51.
BA p. 272.
F o r AtlHa's account of the d i f f e r e n c e s see
Lam-sgron, op. c i t . , pp.
52.
135-39.
From the o l d and new
t r a n s l a t i o n s of the SS, and the BCA
commentaries of Prajnakaramati and o t h e r s .
53.
Sde-gzhung Rinpoche,
o r a l communication,
burne i n A t i s a , Lam-sgron, op. c i t . ,
54.
p. 299 n.
A few s t u d i e s of e a r l y Mahayana t h a t may
c i t e d by Sher78.
be noted are
Edward Conze, T h i r t y Years of Buddhist S t u d i e s (Columbia: U. of
South C a r o l i n a P r e s s , 1 9 6 8 ) ,
765;
A.K.
55.
a r t i c l e s pp. 123-84; HBI
Warder, Indian Buddhism ( D e l h i : M o t i l a l ,
pp.
686-
1 9 ? 0 ) , Ch.
See f o r ex. P r e b i s h , Monastic D i s c i p l i n e , op. c i t . ,
10.
on the
" l e s s e r v e h i c l e " ; on t a n t r a see Stephan Beyer, The C u l t of Tara
(Berkeley: U. of C a l i f o r n i a P r e s s , 1 9 7 3 ) .
The few s t u d i e s of
s t r i c t l y Mahayana ( V e h i c l e of the P e r f e c t i o n s ) ceremonial are
noted i n f r a and l i s t e d i n the b i b l i o g r a p h y .
The b e s t summary
account of t h i s chapter of the Bbh i s done from the f o u r Chinese
t r a n s l a t i o n s by L u n g - l i e n , " B o d h i s a t t v a Pratimoksa" i n EB v o l . 3,
pp. 240-46.
56.
A.K.
Warder, i n BSOAS 21
( 1 9 5 8 ) , pp.
195-96.
57.
On t a n t r i c vows and pledges see Beyer, Tara, op. c i t . ,
pp. 403-7.
58.
On the p a r a l l e l s of pm.
and bs. o r d i n a t i o n see A t i s a ,
Lam-sgron, op. c i t . ,
Chart 2 (an o u t l i n e of bhiksu o r d i n a t i o n )
and Chart 3 (an o u t l i n e of A t i s a ' s ceremony f o r r e c e i v i n g the
pp. 2 3 7 - 3 8 , 288, 289 n. 20.
bs. vow),
See a l s o two unpublished
papers on the Lam-sgron by Sherburne, v i z . , "AtTsa. Pratimoksa
and B o d h i s a t t v a Vows," and "AtT§a:
B o d h i s a t t v a Vow
Ritual"
( U n i v e r s i t y of Washington, Inner A s i a Colloquium, 19-February
14-May-1975«
59.
See a l s o p a r a l l e l s noted below i n Ch. 5«
See f o r ex. Alex and Hideko Wayman, The L i o n ' s Roar of
Queen SrTmala
p a r t 2;
(N.Y.: Columbia U. P r e s s , 197*0, pp. 79-80; R
Leon H u r v i t z , S c r i p t u r e of the Lotus Blossom of the F i n e
Dharma (N.Y.: Columbia U. P r e s s , 1976), pp. x x - x x i i i ;
Kotatsu, "One
Fujita
V e h i c l e or Three?", t r . L. H u r v i t z , J o u r n a l of
Indian Philosophy 3 (1975). PP.
60.
and
79-166.
" D i f f e r e n t i a t i o n of i n d i v i d u a l c h a r a c t e r i s t i c s " : mtshan-
r t o g , g l o s s e d by Sde-gzhung Rinpoche
as mtshan-ma'i
rnam-rtog—
f o r ex. the f i v e sensory o b j e c t s , or the c h a r a c t e r i s t i c marks
of "male" and "female" ( o r a l communication,
61.
5~June-1978).
Snang-ba thams-cad l h a dang ye-shes gang rung g i rnam-rol
du longs-spyod-pa'i ldog-pa nas bzhag-pa'i p h y i r
TO//
62. BA pp. 31-33.
63.
64.
straint
P r e b i s h , Monastic D i s c i p l i n e , op. c i t . ,
p.
11.
On samvara: I t must, however, be p o i n t e d out t h a t r e (samvara), even i n e a r l y usage, has three senses, some-
what analagous to r e l a t i v e and u l t i m a t e b o d h i c i t t a : the r e s t r a i n t
that i s v e r b a l convention (samketa), or pm.,
the r e s t r a i n t born
of m e d i t a t i o n (dhyana), and the r e s t r a i n t without outflows t h a t
i s possessed by a r h a t s (AK Ch. 4,
16,
v. 20,
pp. 4 3 - 5 1 ; AS p. 90; MSA
T i b Bstan-'gyur P h i 2 1 9 a . 6 - 8 ;
Ch.
c f . K o n s t a n t i n Regamey,
Bhadramayavyakarana, T i b t e x t , t r . e t c . [Warsaw S o c i e t y of
24 5
S c i e n c e s and L e t t e r s , P u b l i c a t i o n s o f the O r i e n t a l
no. 3,
1 9 3 8 ] , par. 80 & n. 3 8 9 ) .
Ny s.v. s i l a ; VM ch. 1,
Commission
F o r samvara i n P a l i usage see
par. 18.
65. Har Dayal, B o d h i s a t t v a D o c t r i n e , op. c i t . ,
p. 200.
See
a l s o i b i d . , pp. 254-55 on a r t h a c a r y a .
66. H o b o g i r i n s.v. "Bosatsukai" ( B o d h i s a t t v a - s T l a ) , p. 142.
67.
Bbh ch. 2;
see a l s o MSA
ch. 4.
68. See Appendix A below f o r a t r . of Sushama D e v i , ed.,
Samantabhadracarya-pranidhanara.ja, S a t a p i t a k a S e r i e s v o l . 4
(New D e l h i : I n t e r n a t i o n a l Academy of I n d i a n C u l t u r e , 1958);
see
a l s o P.L. Vaidya, ed., Gandavyuhasutra, Buddhist S a n s k r i t Texts
no. 5 (Darbhanga: M i t h i l a I n s t i t u t e , i 9 6 0 ) ,
pp. 428-36; 0
716,
P Bka'-'gyur Rgyud Ya 2 6 8 a . 2 - 2 7 1 b . 4 (Aryabhadracarya-pranidhanar a j a , out of i t s s u t r a c o n t e x t ) .
headings from Bhadrapana
The E n g l i s h t r . i n c l u d e s
(Rgyan bzang-po), 0 5515.
topic
Arya-Bhadra-
carya-pranidhanara,ja-1ika, and i s r e p r i n t e d with minor changes
from L. Chandra and P e r a l a Ratnam, ed., S t u d i e s i n Indo-Asian
A r t and C u l t u r e , v. 5 (New D e l M :
Indian Culture,
I n t e r n a t i o n a l Academy o f
1977).
Bodhisattva resolve
( t r . "vow") i s a major theme-in the D a j a -
bhumika s u t r a , e s p e c i a l l y a t stage seven; Skt ed. J . Rahder,
Le Museon 39 (1926); t r . Megumu Hondo, S a t a p i t a k a S e r i e s v o l .
74,
1968.
69. See Appendix B below.
z l a - b a ' i smon-lam).
Candragomi-pranidhana (Btsun-pa
Colophon: rab tu bsngags p a ' i gnas chen po
nye b a ' i 'thung gcod dpal po yam b u ' i grongs khyer du/ b a l p o ' i
p a n d i t a dze t a [ i . e . , J e t a l k a r n a ' i z h a l snga nas dang/ bod k y i
l o t s a ba shakya'i dge s l o n g n y i ma r g y a l mtshan d p a l bzang pos
bsgyur c i n g zhus te gtan l a phab pa'o//.
246
p. 135
& n. 9;
c f . i b i d . p. 86.
70.
A t l s a , Lam-sgron, op. c i t . ,
71.
See Ch. 5. n. 7 & Appendix C below.
72.
Mnga'-ris, Sdom-gsum, op. c i t . , v. 103bc (p. 9 b . 1 ) ; Dharma-
sri,
op. c i t . ,
2 7 0 . 4 - 2 7 2 . 2 ; c f . Chos-kyi dbang-phyug, op. c i t . ,
54a.3-b.l.
73.
sri,
Mnga'-ris, op. c i t . , vv. 102d-103a (p. 9 a . 6 - b . l ) ; Dharma-
op. c i t . ,
270.1^4;-Chos-kyi dbang-phyug, op. c i t . ,
In the Madhyamika form of the vow
54a.3-5.
t h a t i s g e n e r a l l y adhered
to i n T i b e t , the r e s o l u t i o n and the s e t t i n g f o r t h are combined.
Masters of the Sa-skya s e c t w i l l r e c i t e the Bhadracarya three
times, with the candidate, a t the c l o s e (Sde-gzhung
o r a l communication,
Rinpoche,
S e a t t l e , 26-June-1972; Sa-skya K h r i - ' d z i n
Rinpoche, o r a l communication,
Vancouver,
22-May-1978).
The c i t t o t p a d a i s a l s o found i n Theravada t r a d i t i o n : . At the
c l o s e of r e l i g i o u s ceremonies, the c o n g r e g a t i o n may
be e n j o i n e d
by the bhikkhu to make a r e s o l v e to a t t a i n bodhi, whether as
sravaka, pratyekabuddha
or samyak-sambuddha (Walpola Rahula,
-p
" L ' I d e a l du b o d h i s a t t v a dans l e Theravada e t l e Mahayana," JA
1971»
P. 7 ° ) .
Sa-pan acknowledges
this.
There are two
forms
°f c i t t o t p a d a , he says: that of the sravaka and t h a t of the
bodhisattva.
That of the former i s t h r e e f o l d : the a s p i r a t i o n
f o r a r h a t s h i p , f o r pratyekabodhi and f o r Buddhahood.
Because
Sravaka d o c t r i n e s have d e c l i n e d , however, v e r y l i t t l e
i s under-
taken i n t h e i r ceremonials (Sdom-gsum, op. c i t . , 2 7 a . 5 ~ b . l ) ; f o r
e x p l i c a t i o n see Go-ram-pa, Rnam-bshad, op. c i t . ,
the bs. i n Sravaka systems see AK ch. 7.
67b.Iff.
On
vv. 108-111; AD ch. 4,
vv. 223-241.
74.
E. Lamotte,
ed. & t r . , Samdhinirmocana S u t r a (Louvain:
B i b l i o t h S q u e de L ' U n i v e r s i t e ,
1935).
247
75.
of
E d .
t h i s
N a l i n a k s h a
t i t l e
The
d e f i n i t i o n
" b o d h i s a t t v a
i s
o n l y
by
v a r i o u s
dharmas,
but
speaking,
5,
s e c t .
77.
Ch.
5,
n .
78.
See
f o r
79.
B o d h i
see
ex.
Ch.
81.
F o r
f u r t h e r
others
see
Ch.
82.
Ch.
5,
83.
w i t h
p.
F o r
Skt
phon,
5,
Tsong,
Ch.
43
n .
9
ex.,
the
t i t l e
Duboom
Dharmakaya
Co-operartive
P u r i f i c a t i o n
A r c h i v e s ,
85.
On
Ch.
1977)
op.
to
the
n .
to
serve
to
v i r -
c o l l e c t i n g
of
B u d d h i s t
m o r a l i t y
m o r a l i t y .
-of
the
vow.
c i t . ,
Ch.
5
p.
246.
below.
i n t e r p r e t a t i o n
68
of
Vimsaka
below.
of
bs.
t r a i n i n g s
by
Tsong
and
below.
&
used
T u l k u
undated).
de
n .
42
below;
see
a l s o
L V P ,
M o r a l e ,
l t u n g - b s h a g s
by
and
D g e - l u g s - p a ;
B r i a n
B e r e s f o r d
1976);
(Dharmasala•
a l s o
Touen-houang
M.
i s
(xylograph
the
P u b l i c a t i o n s ,
jSee
t h a t
Conserves
w i t h o u t
t r .
i n
of
Mahayana
upon
T i b e t a n
I n v e n t a i r e
§1 l a
c o l o -
(Dharamsala:
commented
L i b r a r y
L a l o u ,
p r o v i d e d
Works
des
Manus-
Bibliothelque
213ff.
nos.
the
3°
P r a c t i c e s
T i b e t a i n s
See
of
p e r f e c t i o n s ,
below.
T r i s k a n d h a - d h a r m a - s u t r a
by
84.
5»
Byang-chub
R e c i t a t i o n
National®,
66
on
s i x
of
246.
AT,
c r i t s
&
3.221.1
s e c t .
66
&
s u t r a
below.
d i s c u s s i o n
of
and
46
Santa
g i f t
i n
36,
the
p e r f e c t i o n s
o n l y
n .
239-40)
a s p e c t s
M o r a l e ,
from
n .
5»
&
The
pp.
of
m o r a l i t y
r e f e r s
L V P ,
c i t . ,
s i x
o t h e r
259-86.
PP-
resemblance.
p r a c t i c e
the
two
no
op.
The
of
pm."
n o t e s
by
See
the
the
and
d i f f e r s
80.
as
3.231.211
33;
comment
c i t . ,
(Morale,
p a r t s
"bs.
Ch.
b e a r s
SS
c o r r e c t :
n o t
76.
op.
LVP
7 (193D,
IHQ
the
p r a t i m o k s a "
the
S t r i c t l y
11c;
by
a p p r o x i m a t e l y
c l a s s i f y
tuous
c i t e d
D u t t ,
5,
n .
46
numbering
below.
of
these
misdeeds
i n
Chinese
t r a d i t i o n
248
see L u n g - l i e n i n EB, op. c i t . , pp. 2 4 3 - 4 4 .
86. See r e f s . n. 1? above; and Mnga'-ris, op. c i t . , v. 124ab
(p. 11a.2); Dharmasri, op. c i t . ,
phyug, op. c i t . ,
64b.Iff.
3 4 9 . 6 - 3 5 0 . 7 ; Chos-kyi dbang-
Cf. comm. by Vasubandhu i n MS,
pp.
215^16: p e r m i s s i o n to cause a s m a l l s u f f e r i n g to produce a g r e a t
benefit.
87.
S. Beyer, Tara, op. c i t . ,
p. 3 5«
0
88. So says I T s i n g (Takakusu, t r . Records of the Buddhist
R e l i g i o n [Oxford: Clarendon P r e s s , I 8 9 6 ] ,
p. 197).
See a l s o
P. D e m i e v i l l e , "Le Bouddhisme e t La Guerre", i n Choix D'Etudes
Bouddhiques
(Leiden: B r i l l ,
1973)» P« 2 6 3 ; E. Lamotte,
Traite
de l a Grande Vertu de Sagesse, v o l . 2 (Louvain: I n s t i t u t
taliste,
1949,
r e p r . 1967),pp. 740 n. 1,
Orien-
741.
89. Grags-pa rgyal-mtshan, Ch. 5» n. 68 below; Mnga'-ris,
Sdom-gsum, op. c i t . , v. 123d
(p. 11a.1); Dharmasri, op.
3 4 9 . 2 f f ; Chos-kyi dbang-phyug, op. c i t . ,
cit.,
64a.5ff; Padma dkar-po,
Sdom-pa gsum g y i rgyan, op. c i t . , p. 3 1 .
Of. the terms "black
and white" karma used by Sa-pan to make the same p o i n t ( a t n.
26 above).
90. Ref. n. 17
91.
LVP,
above, and Ch. 5 , n.
72.
"A propos du Citta¥i§uddhiprakarana
d'Aryadeva",
BSOAS 6 (1931). PP. 411-13.
92. G. T u c c i , Minor Buddhist Texts, p a r t 2 (Rome: I s t i t u t o
I t a l i a n o per i l Medio ed Estremo O r i e n t e , 1958)» P> 99.
On
t h i s s u b j e c t see a l s o Lamotte, T r a i t e , v o l . 2, o p . c i t . , p. 8 6 l ;
Guy Bugault, La N o t i o n de "Prajria" ou de Sapience s e l o n l e s Pers p e c t i v e s du "Mahayana" ( P a r i s : E. de Boccard, 1968), pp.
n. 1, 159
("The
158
end of m o r a l i t y i n samadhi; freedom even from
249
pranidhana",
1
a
etc.).
'
93.
C i t e d i n SS,
94.
Holmes Welch, Buddhism under Mao
Press, 1 9 7 2 ) , pp.
280-88.
s u t r a ( r e f . n. 17,
165.
t r . p.
The
(Cambridge: Harvard
s t o r y comes from the S k i l l
86 above), under i t s Taisho t i t l e
U.
i n Means
Jnanottara-
bodhisattva-pariprccha.
" T T r t h i k a t r e a t i s e s " would cover what Har Dayal r e f e r s to
95.
as a " l i b e r a l education"
(Bodhisattva Doctrine,
grammar, l o g i c , ( n o n - B u d d h i s t ) ,
v a r i o u s a r t s and
Buddhist
tr.
pp.
(MHV
179,
96.
See
97.
P Mdo
a l s o Ch.
5,
On Ybh
ch. 1,
par. 100-104.
see Conze i n I I J 7,
226-
PP.
as genre see D e m i e v i l l e , "La Yogacarabhumi de Sanghapp.
339-436; on a r h a t and bs. as
e x c l u s i v e i n t h i s t e x t , see i b i d . pp.
of Ybh
specifically
310b.4ff.
i n BEFEO 1954,
raksa",
the
n. 95 below.
F o r b i b l i o g r a p h i c data on the Ybh
31.
218)—
1554-59; c f . Dasabhumika s u t r a , op. c i t . ,
f o r ex. VM
Zhu
c i t . , p.
medicine and
c r a f t s - - i n f i e l d s t h a t are not
nos.
183;
philosophy,
op.
369-76.
F o r an o u t l i n e
see Renou, L*Inde C l a s s i q u e , v o l . 2 (195^)',) par.
on i t s a u t h o r s h i p see R,
non-
2142-43;
pp. 43-46; Wayman, A n a l y s i s of the
Sravakabhumi Manuscript, U n i v e r s i t y of C a l i f o r n i a P u b l i c a t i o n s
i n C l a s s i c a l P h i l o l o g y v o l . 17
98.
( I 9 6 I ) , Chs.
1-3.
D e m i e v i l l e , "Le C h a p i t r e de l a Bodhisa11vabhumi sur l a
P e r f e c t i o n du Dhyana", i n Rocznik O r j e n t a l i s t y c z n y v o l . 21,
110.
On the importance of the s i l a
& n.
10.
99.
62.
chapter
see i b i d . , p.
Ueyama's r e s e a r c h reviewed D e m i e v i l l e , TP 1970,
Chos-rgub has sometimes,,since h i s i n i t i a l
by P e l l i o t
(JA 1908,
p. 513),
been m i s t a k e n l y
pp.
p.
110
47-
identification
i d e n t i f i e d as a
Tibetan, e.g. by L a l o u i n context o f h i s t r a n s l a t i o n s
T i b e t a n of Ratnakuta s c r i p t u r e s (JA 1927,
—————— |
into
p. 240 n. 1 ) , and i t
i s n o t always c l e a r i n Le C o n c i l e de Lhasa ( P a r i s :
Imprimerie
N a t i o n a l e , 1952; index s.v.) t h a t D e m i l v i l l e has r e c o g n i z e d the
i d e n t i t y of F a Ch'eng and Chos-grub,
Chinese.
On h i s l i f e ,
but he i s almost c e r t a i n l y
c a 755-849, see D e m i e v i l l e , i b i d . , pp.
34-37; TP 1970, p. 49; HADANO Hakuyu i n A c t a A s i a t i c a 1975, p.
89.
100. Dpa"-bo g t s u g - l a g , Mkhas-pa'i
'byung, completed 1 5 6 5 ) ,
dga'-ston (Lho-brag chos-
ed. L. Chandra from the ms. o f T. Den-
sapa, v o l . Ta (Lo-pan chos-'byung), p. 170 (New D e l h i : I n t e r n a t i o n a l Academy o f I n d i a n C u l t u r e ,
1959).
101. Only the Sde-dge ed., f o r ex., c r e d i t s Chos-grub
t r a n s l a t i o n o f 'the S k i l l i n Means s u t r a .
f o r the
Some Chinese m a t e r i a l s
i n the canon a r e reviewed by T u c c i , MBT 2, i n t r o d .
102.
A study of e a r l y c l a s s i f i c a t i o n s o f the Bstan-'gyur i s
a desideratum.
F o r example, i s the "Old Narthang (Snar-thang)"
canon, d i s c u s s e d by Ruegg, the b a s i s of a p r i n t e d v e r s i o n o r
simply a manuscript c o l l e c t i o n ?
(D.S. Ruegg, The L i f e of Bu Ston
R i n Po Che [Rome: I s t i t u t o I t a l i a n o per i l Medio ed Estremo
Oriente, I 9 6 6 ] ,
pp. 2 0 - 2 5 . ) While v i s i t i n g Kalimpong
I was informed by a l i t e r a t e monk of the Rnying-ma
i n 1976,
monastery
under c o n s t r u c t i o n on the model o f S m i n - g r o l - l i n g , t h a t h i s
temple c o n t a i n e d tt.the O l d Narthang Bka'-'gyur
d a t i n g from f i v e and a h a l f c e n t u r i e s ago."
and Bstan-'gyur,
Unfortunately,
New Year's f e s t i v i t i e s a t the temple prevented me from making
an examination o f the t e x t s ( a p p a r e n t l y b l o c k - p r i n t e d ) , and I
was unable to o b t a i n p e r m i s s i o n to r e - v i s i t the area.
T. Den-
sapa informs me t h a t the p a l a c e temple i n Gangtok c o n t a i n s the
251
Old
Narthang canon.
scholars.
The matter should be taken up by l o c a l
On the h i s t o r y o f the Bstan-'gyur see Claus Vogel,
Vagbhata's Astanga-hrdava-samhita (Wiesbaden: Deutsche Morgen.
..
.
l a n d i s c h e G e s s e l s c h a f t , 1965), pp. 21-33; and the a r t i c l e o f
Mochizuki tr.' byvKenneth K.S. Ch'en as "The T i b e t a n T r i p i t a k a "
i n HJAS 9 (1945-47), pp. 53-62.
103.
Indogaku Bukkyogaku Kenkyu v o l . 11 (1963), pp. 715-21.
T h i s a r t i c l e was read w i t h me by S h o j i Matsumoto, Ph.D. Cand.,
Buddhist S t u d i e s , Univ. of B.C.
104.
I b i d . , pp. 716-17.
105. TP 1970, P. 59; c f . L i Fang-kuei,"A S i n o - T i b e t a n G l o s s a r y
from Tun Huang," TP 1963, pp. 233-356.
106. LVP, Catalogue o f the T i b e t a n Manuscripts from Tun-huang
i n the. I n d i a O f f i c e L i b r a r y
S t e i n c o l l e c t i o n no. 633.1.
(Oxford: U n i v e r s i t y P r e s s , 1962),
M i c r o f i l m p r o v i d e d by the B r i t i s h
Museum..
107. byang chub sems dpa' sdom pa n y i shu p a / s l o b dpon t s a n
dra
go myi zhes bya b a ' i ma 'ongs p a ' i sems can gzhan mams 'jug
s l a b a r bya b a ' i p h y i r gsungs s o / / ' d i yang rang b z o r byas pa n i
ma y i n g y i theg pa chen p o ' i mdo sde dang''dul ba mtha' yas p a ' i
nang nas byang chub sems dpa'i s a b s l a b gsum (8) ngas (?) pa
'byang ba s a b s l a b p a ' i mdo rnams s l o b s dpon a r y a s a n g a ' i r n a l
'byor spyod p a ' i s a ' i nang du gsungs pa l a s / / t s a n d r a go mis
bsdus s t e gsungs s o /
* d i mgo nas mjug g i 'chad de/ l n g a gang zhe na t s h u l khrims
yang dag par b l a n g b a ' i thabs dang (9) blangs p a ' i yon t a n dang
b s l a b p a ' i mdo dang/ l t u n g byed k y i dngo po dang/ l t u n g ba l a s
b s l a n g b a ' i thabs dang s t e 'og nas y i g e ' i gnyer dang sbyar zhing
'chad do//
252
de l a byang chub sems p a ' i b s l a b p a ' i s p y i n i mam gsum s t e /
sdom b a ' i t s h u l khrims dang dge b a ' i sdud p a ' i t s h u l khrims dang
sems can k y i (10) don bya b a ' i t s h u l khrims t e / ' d i 'og nas
'byung ba yang don g y i skabs dang sbyar zhing r i g s par gsungs s o / /
'og nas b s l a b p a ' i dngos po 'byung b a ' i mams kyang gang dge
b a ' i phyogs dang/ sems can k y i don du gyur ba dang/ gang don che
b a ' i dbang du b g y i zhing bsrung bar b s l a b bo// / /
(11) bod skad du byang .chub sems p a ' i sdom ba n y i shu pa'o//
byang chub sems dpa' bya ba n i nyan thos dag l a s dgar b a ' i
p h y i r smos s o / /
de l a byang chub sems dpa* yang g n y i s yod de/ bsam ba yongs su
dag pa s t e / s a dang po yan chad l a gnas pa dang bsam ba ma (12)
dag pa s t e / mos p a ' i s a ( s i c ) spyod p a ' i s a l a gnas pa man chad
do//
' d i g n y i s gang yang rung bas b s l a b p a ' i dngos po mams don k y i
dbang ma mthong g i b a r du myi byed c i n g sdom pa ma bsdam ba'o//
n y i shu pa n i t s h i g s bead rkang pa n y i shu pa mchis s o / /
sangs rgyas s r a s dang bcas (13)pa l a gus p a r phyag ' t s h a l c i
nus mchod yan l a g g i s dbye ba l n g a l a s ' d i man cad t s h u l khrims
yang dag* par blang b a ' i thabs ston t e de yang byang chub k y i
khrims nod pa s a dang po sangs rgyas dang byang ehub sems p a ' i
'khor dang bcas pa l a phyag.... [end fragment]
(Ik)
mams s o / / de l a thugs l a s skyes pa zhes bya ba n i de
b z h i n gshegs pas g n y i s u ( s i c ) myed p a ' i don r t o g s nas chos k y i
sku thob pa dang mthar byang chub sems dpas kyang g n y i s su myed
p a ' i don r t o g s nas chos g y i sku grub p a ' i p h y i r r o / /
nyan thos (15) gsung l a s skyes pa n i gsung g i s chos bshad pa
l a b r t e n n a s / / 'bras bu thob p a ' i p h y i r r o / /
de n i chos gzhan ma y i n bas nyan thos myi bsu'o//
253
de dag l a gus par g z i g s s t e / dad ba bskyed nas rgyu c i yod
pa dang sems k y i s p a ' i (?) stobs k y i s (16)
c i nus dang c i 'byor
pas mchi'o//
phyogs dus kun na yod pa'o//
byang chub...sems dpa'i t s h u l khrims gang// de l t a r phyag
'tshal
nas mchod de byang chub k y i t s h u l khrims c i l t a ba b z h i n mnod p a r
bya s t e / dper na nyan thos g y i khrims n i ma z h i g na yang tshe g c i g
g i bar (17)
du n y i tshe yod par zad pa dang myi 'dra s t e / byang
chub g y i t s h u l khrims ' j i g p a ' i rgyu nyon mongs pa drag pos b z h i g
pa dang b l a na myed p a ' i byang chub du smon lam btab n a / / tshe
'phros s h i n g l u s r j e s su z i n k y i s kyang phyogs bcu d u [ s ] gsum
gang g i tshe gang skyes kyang (18) t s h u l khrims myed par myi
'gyur TO//
byang chub n i khyim p a ' i byang chub dang rab du 'byung b a ' i
byang chub g n y i s g y i sdom pa rang b z h i n no//
de l t a bus t s h u l khrims de n i phyogs bcu dus gsum k y i byang
chub sems dpa' thams cad k y i bsrung zhing bsrungs par 'gyur TO//
(19)
de gang zhe na t s h u l khrims thams cad n i sdom p a ' i t s h u l
khrims dang dge ba sdud p a ' i t s h u l khrims dang sems can k y i don
bya b a ' i t s h u l khrims s o / /
bsod nams kun k y i g t e r
'gyur b a / / byang chub k y i khrims de n i
• j i g r t e n dang ' j i g r t e n l a s 'das p a ' i bsod nams b l a na myed pa
thams (20) cad k y i g z h i r t e n dang g t e r dang mdzod chen por 'gyur
ba brnye/ dper na r i n po c h e ' i
'byung khungs l t a bu'o//
skabs ' d i r ye shes k y i tshogs k y i g t e r chen po ma smos pa n i
t s h u l khrims n i bsod nams k y i rang b z h i n shes 'byung b a ' i p h y i r
TO// yang t s h u l khrims de l h a g p a ' i sems dang/ (21)
lhag p a ' i
shes rab bskyed p a ' i rgyu y i n bas ma smos kyang de dag g i yang
g t e r y i n b a r mngon no//
254
de n i bsam ba dam p a ' i sa ( s i c ) / / b y a n g chub k y i t s h u l khrims
de n i nod p a ' i s l o b ma bsam ba dang c i n g byang chub 'dod p a ' i
bsam ba g.yo sgyu myed p a ' i dam pa des mnod par bya zhes gsungso
(22) btsun ba mkhas s h i n g nus l d a n ba s l o b s dpon yang c i l t a
bu l a s mnod c i s b s l a b pa gsum dang l d a n ba s t e / t s h u l khrims dang
l d a n zhing the tsom k h r e l pa l a s blangs s t e btsun ba n i l h a g p a ' i
t s h u l khrims dang l d a n ba'o//
mkhas pa n i l h a g p a ' i shes rab dang l d a n ba'o//
nus pa n i
l h a g (23) p a ' i sems dang l d a n ba'o// yang na nus pa n i l h a g p a ' i
b r t s o n grus dang l d a n ba'o//
sdom l a gnas shes pa n i l h a g ma gsun c a r g y i s zhugs pa'o//
yon
t a n de 'dra (?) dang l d a n b a ' i myed na t s h u l khrims dang
l d a n zhing the tshom k h r e l pa'o//
sdom l a gnas l a blang bar bya'o// (24) de l a s blang ngo de l t a
bu yang myed na sky gzugs dang mchod r t e n dang gsung rabs dar ma
gang yang b a ' i spyan s n g a r / sangs rgyas dang bcas pa thams cad
mngon gsum ( s i c ) du dmyigs n a s / phyag ' t s h a l zhing mchod de dad
pa bskyed nas de dag l a s blang ngo//
(25) de tshe de l a dge b a ' i phyir.// sangs rgyas s r a s dang
( i n t e r l i n e a r : gdan g.yo ba dang mos(?) ba b u ' i (?) l t a s 'gyur
TO//)
bcas rnams g y i s dge b a ' i thugs g y i s r t a g p a r yang// bu
sdug 'dra b a r dgongs p a r 'gyur//
' d i man cad yan l a g g i s dbye
ba l a lam g n y i s pa s t e / t s h u l khrims blangs p a ' i yon t a n s t o n
nye/
de l t a r byang (26) chub sems p a ' i t s h u l khrims thob p a ' i
tshe dge b a ' i r t s a ba tshad myed pa dang l d a n b a r 'gyur b a ' i
p h y i r phyogs b c u ' i sangs rgyas dang byang chub sems dpa' thams
cad k y i mthus/ rtong
( s i c ) zhing b y i n g y i s r l o b p a r gyur t e /
sangs rgyas ' d i ' i zhing khams che ge mo z h i g na byang chub sems
dpa'.... [end fragment].
255
108.
See s e c t . 1.13 & n. 6, Ch. 5 below.
109.
See Ny s.v. sikkha; VM ch. 1,
63I-36 & r e f s .
par. 10, 8 . 7 3 ; S i d d h i pp.
I s t h i s comm. i n f l u e n c e d by the S i d d h i o f Hsuan
Tsang?
110.
92;
See f o r ex. Bu-ston, H i s t o r y , op. c i t . , v o l . 2, pp. 191-
T u c c i , MBT 2 , p. 99 from the Bka'-thang sde-lnga.
111. D e m i e v i l l e , Lhasa, op. c i t . , pp. 162, 164.
112.
I b i d . , p. 2 2 0 .
113.
G t e r - s t o n 0-rgyan g l i n g - p a (b. 1323),
ed.,
Bka'-thang
sde-lnga (Paro: publ. by Ngodup a t Khyichu Lhakhang, 1 9 7 6 ) .
114. Anne-Marie
Bondeau, "Le Lha-'Dre Bka>'-/thang, " i n Etudes
T i b e t a i n e s ( P a r i s : L i b r a i r e D'Amerique e t D'Orient, 1971)? P ? 40.
T h i s date comes from the colophon o f the Lha-'dre; the authoress
p l a c e s the c o m p i l a t i o n o f the Blon-po between 1368 and 1393 ( i b i d . ) .
On the a n t i q u i t y o f the Bka'-thang
see G. T u c c i , Tombs o f the T i -
betan Kings (Rome: I s t i t u t o I t a l i a n o per i l
Medio ed Estremo
O r i e n t e , 1 9 5 0 ) , PP. 39-41; V o s t r i k o v , T i b e t a n H i s t o r i c a l
Litera-
t u r e , t r . H.C. Gupta i n I n d i a n S t u d i e s Past and Present, 1970,
pp. 226-29,
237ff.
115. Mang-yul,
a c c o r d i n g t o the 'Dzam-gling rgyas-bshad, i s
p a r t o f what was l a t e r c a l l e d Mnga'-ris skor-gsum, i n western
T i b e t near the b o r d e r w i t h Nepal (T.V. Wylie, Geography o f T i b e t
[Rome: ISME0, I 9 6 2 ] ,
pp. 55~56.
116. Gsal-snangeseems
to have gone to Mang-yul to e s t a b l i s h
T i b e t a n s o v e r e i g n t y there, and then to have t r a v e l l e d t o Bodh
_
*
Gay a and to Nalanda b e f o r e encountering Santa i n Nepal and in-v i t i n g him t o Mang-yul.
temple
The accounts v a r y as t o whether the
(or two, a c c o r d i n g to some) was b u i l t b e f o r e going to
I n d i a , o r a f t e r the a r r i v a l o f Santa.
The i n h a b i t a n t s of .
. .
.
256
Mang-yul seem to have been a l l peasants; i t may he t h a t a
r e s i d e n c e and temple had to be c o n s t r u c t e d f o r the a n t i c i p a t e d
See Dga'-ston. p a r t 4 ( j a ) , 1962, 7 6 b . 6 ; Yong-'dzin
guests.
Ye-shes rgyal-mtshan, Byang-chub
pa'i
lam-gyi r i m - p a ' i bla-ma brgyud-
rnam-par thar-pa Rgyal-mtshan mdzes-pa'i rgyan-mchog
byung n o r ' b u ' i phreng-ba, 2 v o l . ,
phul-
p u b l i s h e d by Ngawang Gelek as
B i o g r a p h i e s of Eminent Gurus i n the Transmission Lineages of the
Graduated Path, 2 0 3 . 1 - 2 ; Bu-ston, led. 882.7; BA p. 41,
(op.
c i t . 2 3 7 « 3 4 ) has Gsal-snang accompanied on t h i s
-
Ngor
journey
by another m i n i s t e r f a v o r a b l e to the Dharma named Sang-shi, but
t h i s may be a c o n f u s i o n with h i s p r e v i o u s v i s i t to China, or a
l a t e r r e t u r n to Mang-yul to b r i n g Santa to T i b e t .
117.
Yong-'dzin, B i o g r a p h i e s, op. c i t . , 2 0 3 . 4 - 2 1 4 . 1 ; see a l s o
Dga'-ston, p a r t 4,
187,
ed. 882.
op. c i t . , 7 7 a . 4 ; Bu-ston, H i s t o r y v o l . 2,
p.
E a r l i e r p o r t i o n s of the s e c t i o n i n B i o g r a p h i e s
give the most comprehensive account of Santa's e a r l i e r
life,
pp. 1 9 8 . I f f , but perhpas c o n t r a d i c t o r y to the data of the B l o n p o ' i bka'-thang. F o r example,
the l a t t e r has him ordained under
Mkhan-chen Dri-ma med-pa (*Mahopadhyaya V i m a l a k i r t i , 8 8 5 . 6 ) ,
as
opposed to Mkhan-po Ye-shes snying-po (*Upadhyaya Jnanagarbha,
198.4-5).
118. The new name i s bestowed during the announcement to the
Buddhas,
see Ch. 5,
s e c t . 1.31
& n. 10,
11 below.
On
this
c i t t o t p a d a of Gsal-snang see a l s o Sum-pa, op. c i t . , p. 170,
par.
2.
See a l s o Stag-lung-pa Ngag-dbang rnam-rgyal (1571-1626,
writ-
ten
1 6 0 9 ) , Ngo-mtshar chos-'byung (Chos-'byung ngo-mtshar
rgya-
mtsho), v o l . 1 (Tashijong: Sungrab Nyanso Gyunphel Parkhang,
1972),
119.
164.6-165.1.
JRAS 1952,
p.
138.
257
72b.2.
120. Dga'-.ston, p a r t 4, op. c i t . ,
121. T u c c i , Tombs, op. c i t . , pp. 47-48.
122. T u c c i , MBT
pt. 2, op. c i t . ,
a l s o Tombs, op. c i t . , p. 81 n.
123.
c f . p. 285;
see
85.
Bu-ston, H i s t o r y , op. c i t . ,
124. Dga'-ston 80a.3«
pp. 28-31,
2.188.
F o r an e x p r e s s i o n of T u c c i ' s h i g h
o p i n i o n of t h i s t e x t as a h i s t o r i c a l source, see MBT
2, pp. 9»
285.
125.
Bu-ston, H i s t o r y , op. c i t . ,
by Ngor, op. c i t . 238.1-2.
A c c o r d i n g to B i o g r a p h i e s , op.
the k i n g h i m s e l f goes to g r e e t him
126.
2.188; c f . the names g i v e n
cit.,
(205).
Tr. Gustave-Charles T o u i s s a i n t as Le D i e t de Padma
L i b r a i r i e E r n e s t Leroux, 1 9 3 3 ) .
127.
I b i d . , p.
song no. 58,
p.
(Paris
:
239.
238.
128. Beyer, Tara. op. c i t . , p. I 8 9 .
129. B i o g r a p h i e s , op. c i t . 206.2-3; see a l s o Dga'-ston,
cit.,
op.
81a.4-5.
130.
Bu-ston, H i s t o r y , op. e i t . , 2.188; Ngor, op. c i t . ,
4; Lha-'dre bka'-thang,
op. c i t . ,
op. c i t . ,
115.^5 BA p. 44;
8 l b . 3 - 4 ; Ngag-dbang blo-bzang rgya-mtsho,
V, E a r l y H i s t o r y
283.3-
Dga'-ston,
D a l a i Lama
of T i b e t (Bod-kyi r g y a l - r a b s Rdzogs-ldan gzhon1967),
n u ' i dga'-ston), ed. Ngawang Gelek Demo ( D e l h i : A l i a Press,
pp. 32-33.
131.
In g e n e r a l , the primary/source f o r these h i s t o r i e s i s
the Sba-bzhed,
Sba
(ed. P.A.
the testament of Gsal-snang, whose c l a n was
S t e i n , Une Chronique Ancienne de Bsam-yas [ P a r i s :
I n s t i t u t des Hautes Etudes C h i n o i s e s , 1 9 6 l ] ,
132.
H.E.
the
Richardson, "A New
Btsan," JRAS 1964,
pp. 6,
pp. 11-16.
I n s c r i p t i o n of K h r i Srong Lde
11, 27-28.
258
133.
I b i d . p. 8,
134.
J . Bacot e t a l , Documents de Touen-Houang R e l a t i f s a L ' H i s -
n.
5.
t o i r e du T i b e t ( P a r i s : P a u l Guethner, 1940).
See r e f s . & d i s c u s -
s i o n by Mark Tatz, "T'ang Dynasty I n f l u e n c e s on the E a r l y Spread
of
Buddhism i n T i b e t , " i n The T i b e t J o u r n a l v o l . 3,
no. 2 (Summer
1978), pp. 7-9135.
H.E.
Richardson, "'The Dharma t h a t Came Down from Hea-
ven': a Tun-huang Fragment,"
i n Buddhist Thought and A s i a n C i v i -
l i z a t i o n , ed. L. Kawamura ( E m e r y v i l l e , Ca.: Dharma P u b l i s h i n g ,
1977), P. 221.
136.
T u c c i , Tombs, op. c i t . ,
137.
Blorideau, "Lha-'dre", op. . c i t . , pp. 367-73; T u c c i , MBT
p. 122.
On the new
51.
law see Blondeau, op. c i t . , pp.
R. S t e i n , T i b e t a n C i v i l i z a t i o n
pp.
pp. 43,
2,
377ff;
(Stanford: U n i v e r s i t y Press,
1972),
141-45.
138.
Dga'-ston, op. c i t . ,
Ja 81a.4j 81b.3; Bsod-nams r g y a l -
mtshan, Rgyal-rabs g s a l - b a ' i me-long (1508), ed. B.I. Kuznetsov
(Leiden: B r i l l , 1966), '167.11; Ngor 238.2;
cit.,
Bu-ston, H i s t o r y , o p .
2.188ff..
139.
Za hor y u l na mkhas par grags pa y i / bo d h i sa t v a bod
du gdan drangs n a s / l o t s a mkhas pa ska ba dpal b r t s e g s k y i s /
mkhan po bo d h i sa t v a ' i gsung bgros bsgyur/ (Bka-'-thang sde-lnga,
op.
c i t . , 232.1-2).
140. I b i d . 797.2.
141. I b i d . 8315 he i s a l s o c a l l e d a l o t s a v a , the f i r s t
listing,
in a
806.6.
142. Sum-pa, op. c i t . ,
pp. 407,
143. Ed. L a l o u , op. c i t . ,
snying-po see T u c c i , MBT
2,
p. 319-
408.
On the i d e n t i t y of Ye-shes
pp. 47-48n.
259
144.
97;
Sgra, i n t r o d u c t i o n ; Bu-ston, H i s t o r y , op. c i t . ,
T u c c i , MBT
145.
2,
p. 50.
Sources s t u d i e d T u c c i , MBT
2,
pp. 1 2 - 2 6 .
146.
B i o g r a p h i e s , op. c i t . , 2 0 8 . 6 - 2 0 9 . 1 .
147.
Ibid.
148.
2.196-
209.2-210.2.
On the subsequent deeds of Ye-shes dbang-po see R i c h a r d -
son , JRAS 1952,
p. 135.
He takes over the a b b o t s h i p of Bsam-
yas a f t e r the death of Santa, a c c o r d i n g to the Dga'-ston
(ll4a-b),
but a c c o r d i n g to Bu-ston, Dpal-dbyangs was head of Bsam-yas
at the time t h a t Ye-shes dbang-po r e t r e a t e d to meditate
(2.191).
A l s o a c c o r d i n g to Bu-ston, Ye-shes dbang-po (Jnanendra) r e t u r n e d
to debate with the Hwa-shang Mahayana o n l y upon the t h r e a t of
death ( 2 . 1 9 2 ) .
A c c o r d i n g to the Ngo-mtshar chos-'byung,
after
the death of Santa the k i n g b u i l t a stupa to him, made o f f e r i n g s ,
and appointed Ye-shes dbang-po c h i e f of Dharma ( 1 6 8 . 5 - 6 ) .
Ye-shes dbang-po see a l s o T u c c i , MBT
2, pp.
41-42;
On
on h i s death
i b i d . p. 4 3 .
149.
Bu-ston, Bstan-'gyur g y i dkar-chag Y i d - b z h i n nor-bu
dbang-gi r g y a l - p o ' i phreng-ba,
ed. L. Chandra, p a r t 26
(la),
of I n d i a n C u l t u r e , 1 9 7 1 ) . PP.
150.
(New D e l h i : I n t e r n a t i o n a l Academy
606.7-607.2.
S. Beyer, The Buddhist Experience (Encino, Ca.: D i c k e n -
son, 1 9 7 4 ) , pp. 102-3;
151.
i n C o l l e c t e d Works of Bu-ston,
T u c c i , MBT 2, pp. 157-58.
See f o r ex. Ch. 5» s e c t . 3 . 2 2 2 ,
& n.
filling
i n the ceremony
f o r confession; sect.
3.224
and 3 . 2 3 1 . 1 2 & n. 49,
the passage an a f t e r t h o u g h t .
46,
152.
L a l o u , Ldan-dkar, op. c i t . ,
153.
E.g. Ch. 5» n. 4 below.
154.
h i s phrase "such as a monk";
p. 331,
no.
A l a k a Chattopadhyaya, A t i s a and T i b e t
512.
(Calcutta:
Indian
260
S t u d i e s Past and Present, 196?), p. 409.
155.
Taranatha, H i s t o r y , op. c i t . ,
156.
Peking: Kselagagana;
p. 327.
Sde-dge: Ksemagagana;
— .
.
Cone: Ksema.
Sana.
157.
A t i s a , Lam-sgron, op. c i t . ,
pp. 265,
158.
Taranatha, H i s t o r y , op. c i t . ,
277.
ed. 5 - ^ - 5 ; t r . p. 18.
5 The Twenty Verses
O h the B o d h i s a t t v a Vow with i t s Commentary
by S a n t a r a k s i t a
•
OUTLINE
1 Ceremony f o r t a k i n g the bodhisatt.va vow
1.1
(versus- -1-2);:,
Preliminaries
1.11
Entreaty
1.12
Examination
1.13
Worship and e x h o r t a t i o n
1.14 A n t i c i p a t i o n
1.15
I n q u i r y as to impediments
1.2
The a c t u a l ceremony
1.3
Conclusion
1.31
Announcement to the Buddhas and b o d h i s a t t v a s
1.32
D i s q u a l i f i c a t i o n s o f a lama
1.321
Faith
1.322
Giving
1.322
Morality
1.324
Patience
1.325
Vigor
1.326
Meditation
1.327 Wisdom
1.34 Announcement to the candidate
1.35
Ending
2 B e n e f i t s of having taken the vow
2.1
S u p e r i o r i t y t o other vows
2.2 Response of the Buddhas and b o d h i s a t t v a s
3 F u l f i l l i n g b o d h i s a t t v a conduct and keeping
3 . 1 G e n e r a l i t i e s (4)
3.2
Particulars
(v. 3)
the vow
262
3.21
Defeats
3.211 Causes o f defeat
3.211.1 Conditions
f o r the f o u r d e f e a t s
(5)
3 . 2 1 1 . 2 Relinquishment o f the r e s o l v e
3.212
B e n e f i t s of non-defeat
3.213
Conditions
3.22
p a r t i c u l a r t o each of the f o u r defeats
Ceremonies d e a l i n g with
3.221
How t o d e a l with
(6-7)
transgression
defeat
3 . 2 2 1 . 1 Take the ceremony again as before
(8a)
3 . 2 2 1 . 2 Take the ceremony by o n e s e l f
3.222 Treatment f o r m i d d l i n g
defilement
3.223 Treatment f o r l e s s e r defilement
(8b)
(8c)
3.224 Treatment f o r misdeeds (8d)
3.23
The f o r t y - s i x misdeeds
3.231
T h i r t y - f o u r t h a t are c o n t r a d i c t o r y to c o l l e c t i n g v i r t u o u s
dharmas
3 . 2 3 1 . 1 Seven c o n t r a d i c t o r y to g i v i n g
3 . 2 3 1 . 1 1 F a i l u r e i n the g i v i n g o f goods (9a)
3 . 2 3 1 . 1 2 F a i l u r e i n the a n t i d o t e t o a v a r i c e (9b)
3 . 2 3 1 . 1 3 Two t h a t are incompatible
with g i v i n g
confidence
3 . 2 3 1 . 1 3 1 Where the o b j e c t i s p a r t i c u l a r ( 9 c )
3 . 2 3 1 . 1 3 2 Where the o b j e c t i s g e n e r a l (9d)
3 . 2 3 1 . 1 4 Two t h a t f a i l to create c o n d i t i o n s
. f o r others' g i -
ving
3.231.141 Not a c c e p t i n g h o s p i t a l i t y (10a)
3 . 2 3 1 . 1 4 2 Not t a k i n g money (10b)
3 . 2 3 1 . 1 5 Not g i v i n g Dharma (10c)
3 . 2 3 1 . 2 Nine c o n t r a d i c t o r y to m o r a l i t y
3 . 2 3 1 . 2 1 Four c o n t r a d i c t i o n s with
cern
others as one's c h i e f con-
263
3.231.211 Abandoning the o b j e c t of compassion (lOd)
3.231.212 Being too good f o r the common p r e s c r i p t (11a)
3 . 2 3 1 . 2 1 3 Not h o l d i n g to the t r a i n i n g t h a t i s not h e l d
i n com-
mon'
3.231.213.1 Not r i s i n g above p r e s c r i b e d m o r a l i t y ( l i b )
3.231.213.2 Not r i s i n g above n a t u r a l m o r a l i t y (11c)
3.231.213.21 K i l l i n g
3.231.213.22 S t e a l i n g
3 . 2 3 1 . 2 1 3 . 2 3 Sexual misconduct
3.231.213.24
Lying
3.231.213.25 Slander
3 . 2 3 1 . 2 1 3 . 2 6 Harsh speech
3.231.213.27 I d l e
chatter
3.231.22 Three c o n t r a d i c t i o n s w i t h o n e s e l f as one's c h i e f concern
3.231.221 F a i l u r e i n l i v e l i h o o d ( l i d )
3.231.222 F a i l u r e i n deportment (12a)
3 . 2 3 1 . 2 2 3 Greed f o r the t a s t e o f e x i s t e n c e (12b)
3 . 2 3 1 . 2 3 Two c o n t r a d i c t i o n s w i t h equal concern f o r s e l f & others
3 . 2 3 1 . 2 3 1 Not guarding one's own r e p u t a t i o n (12c)
3 . 2 3 1 . 2 3 2 F a i l u r e t o f r i g h t e n with harsh measures a p p l i e d t o
the welfare
of others (12d)
3 . 2 3 1 . 3 Four c o n t r a d i c t o r y to patience
3 . 2 3 1 . 3 1 Not remaining p a t i e n t upon an o c c a s i o n
3 . 2 3 1 . 3 2 Not stopping
the flow o f anger
3 . 2 3 1 . 3 2 1 Not stopping
one's own anger (13"b)
3 . 2 3 1 . 3 2 2 Not stopping
the anger of others
3 . 2 3 1 . 3 3 Not a p p l y i n g
f o r i t (13a)
the a n t i d o t e
(13d)
3 . 2 3 1 . 4 Three c o n t r a d i c t o r y to v i g o r
3 . 2 3 1 . 4 1 I n f e r i o r p h y s i c a l a c t i v i t y (14a)
(13c)
264
3.231.42 I n f e r i o r mental a c t i v i t y (14b)
3 . 2 3 1 . 4 3 I n f e r i o r v e r b a l a c t i v i t y (14c)
3 . 2 3 1 . 5 Three c o n t r a d i c t o r y to m e d i t a t i o n
3 . 2 3 1 . 5 1 F a u l t s of p r e p a r a t i o n
(l4d)
3 . 2 3 1 . 5 2 F a u l t s of the p r i n c i p a l
3 . 2 3 1 . 5 3 F a u l t s of the ending
(15a)
(15b)
3 . 2 3 1 . 6 E i g h t c o n t r a d i c t o r y to wisdom
3 . 2 3 1 . 6 1 In connection
with the i n f e r i o r
3 . 2 3 1 . 6 1 1 R e j e c t i n g the l e s s e r v e h i c l e
object
(15c)
3.231.612 One-sided a p p l i c a t i o n t o the l e s s e r v e h i c l e
(15d)
3 . 2 3 1 . 6 1 3 One-sided a p p l i c a t i o n to t i r t h i k a t e x t s (16a)
3.231.614 A p p l i c a t i o n to t i r t h i k a t e x t s and e n j o y i n g
3.231.62 In connection
with the s u p e r i o r
i t (16b)
object
3 . 2 3 1 . 6 2 1 R e j e c t i n g the o b j e c t t h a t i s wisdom (16c)
3.231.622 Proceeding wrongly towards the r e s u l t
(l6d)
3 . 2 3 1 . 6 2 3 F a i l u r e i n the cause
3 . 2 3 1 . 6 2 3 . 1 Not to p a r t i c i p a t e i n h e a r i n g
3 . 2 3 1 . 6 2 3 . 2 Proceeding wrongly i n regard
heard
(17a)
to what has been
(17b)
3.232 Twelve c o n t r a d i c t o r y to working the welfare
of sentient
beings
3.232.1 In connection
with g e n e r a l i t i e s
3.232.11 Not accomplishing
welfare
(17c)
3.232.12 Not d i s p e l l i n g harm
3.232.121 Not d i s p e l l i n g s u f f e r i n g
3.232.121.1 Not to d i s p e l p a r t i c u l a r s u f f e r i n g (17d)
3.232.121.2 Not to d i s p e l duhkha i n g e n e r a l (18a)
•
3.232.122 Not to d i s p e l the cause of s u f f e r i n g (18b)
3.232.2 In connection
with p a r t i c u l a r s
265
3.232.21 Not g i v i n g a s s i s t a n c e
3.232.211 Abuse of a s s i s t a n c e (18c)
3.232.212 Abuse of happiness
(l8d)
3 . 2 3 2 . 2 1 3 Abuse of indigence
(19a)
3.232.214 Abuse of one's f o l l o w e r s
3 . 2 3 2 . 2 1 5 Abuse of compliance
(19b)
(19c)
3.232.216 Abuse of having good q u a l i t i e s
3.232.22 Not to
(19d)
suppress
3.232.221 Not to suppress b e h a v i o r t h a t d i s c o r d s with Dharma
(20a)
3 . 2 3 2 . 2 2 2 Not to c o n t r o l those who
trine
are h o s t i l e to the
doc-
(20b)
3 . 2 3 3 C o n c l u s i o n s (20cd)
TWENTY VERSES ON THE
(1)
BODHISATTVA
VOW
Make p r o s t r a t i o n with reverence and o f f e r what you
To the Buddhas and t h e i r
disciples;
Then the moral code of b o d h i s a t t v a s
Who
(2)
abide i n a l l time and
—That
space
t r e a s u r y of a l l m e r i t —
Should be taken, with l o f t y
intention,
From a lama m a i n t a i n i n g , and l e a r n e d i n the
Who
(3)
i s capable [ o f bestowing
vow,
it].
At which time, because of the v i r t u e i n t h a t ,
The J i n a s and t h e i r
disciples
With t h e i r v i r t u o u s h e a r t s , f o r e v e r
C o n s i d e r you t h e i r beloved
son.
can
For others, as f o r o n e s e l f ,
What i s s u f f e r i n g may he b e n e f i c i a l ;
Do b e n e f i c i a l p l e a s a n t
But not the p l e a s a n t ,
things,
i f not b e n e f i c i a l .
That which, developed from severe
Functions
defilement,
as d e s t r u c t i o n o f the vow,
The f o u r t r a n s g r e s s i o n s o f i t ,
Are
considered as d e f e a t s .
With attachment to g a i n and r e s p e c t ,
P r a i s i n g o n e s e l f and d e p r e c a t i n g
another;
S t i n g i l y not g i v i n g Dharma and wealth
To the s u f f e r i n g , [ p o o r ] and f o r s a k e n .
Heedless of another's c o n f e s s i o n ,
S t r i k i n g him out of anger;
R e j e c t i n g the Greater V e h i c l e ,
And
showing what appears l i k e good Dharma.
The
vow should be taken again;
Confess the m i d d l i n g
outflows
t o three,
The
r e s t before
one [ p e r s o n ] ,
The
d e f i l e d and not, i n one's own mind thus.
Not
o f f e r i n g three to the P r e c i o u s
Three;
F o l l o w i n g thoughts of d e s i r e ;
Not
paying r e s p e c t to e l d e r s ;
G i v i n g no answer to q u e s t i o n s ;
Not
a c c e p t i n g an i n v i t a t i o n ;
Not
t a k i n g such t h i n g s as g o l d ;
Not
g i v i n g to those who seek Dharma.
D i s d a i n i n g the immoral.
Not
t r a i n i n g f o r the sake of o t h e r s ' f a i t h ;
Doing l i t t l e f o r the w e l f a r e of s e n t i e n t beings;
With mercy there i s no [deed] without
virtue.
Ready acceptance of wrong l i v e l i h o o d ;
Laughing aloud, and
so on, from
levity;
T h i n k i n g to t r a v e l o n l y i n samsara;
F a i l i n g to ward o f f defamation;
Not
to g i v e treatment
even comprising
Abuse i n r e t u r n f o r abuse, and
D i s d a i n i n g those who
R e j e c t i n g another's
affliction
so f o r t h ;
are angry;
excuses;
F o l l o w i n g thoughts of anger.
Attracting
Not
f o l l o w e r s out of d e s i r e f o r honor;
dispelling laziness
G i v i n g way
and so f o r t h ;
with a p a s s i o n to g o s s i p .
F a i l u r e to seek the g o a l of c o n c e n t r a t i o n ;
Not
to e l i m i n a t e hindrances
i n meditation;
Regarding the t a s t e of m e d i t a t i o n a good
quality
R e j e c t i n g the a u d i t o r s ' v e h i c l e ;
Diligent
i n i t while having
Diligent
only i n outside
treatises;
enjoyment i n t h a t
diligence;
Taking
one's own
method;
R e j e c t i n g the G r e a t e r V e h i c l e ;
Praising
Not
o n e s e l f and
deprecating
another;
to go f o r the sake of Dharma;
Deprecating
i t and r e l y i n g upon the
Not b e i n g a f r i e n d i n need;
R e f u s i n g to serve the
sick;
letter.
(18)
(19)
Not a c t i n g t o remove s u f f e r i n g ;
Not
t e a c h i n g what i s r e l e v a n t t o the c a r e l e s s .
Not
t o repay a good t u r n ;
Not
t o assuage the sorrow of o t h e r s ;
Not g i v i n g t o those who seek
Not working the w e l f a r e
(20)
wealth;
of f o l l o w e r s .
Not
t o conform t o the e x p e c t a t i o n s of o t h e r s ;
Not
speaking
i n p r a i s e o f good q u a l i t i e s .
Not t o suppress
i n a c c o r d with c o n d i t i o n s ;
Not u s i n g p s y c h i c powers t o t h r e a t e n and so f o r t h .
There i s no f a u l t i n a wholesome thought eijbher,
Compassionate and [ a c t i n g ] out o f l o v e .
*
*
*
S a n t a r a k s i t a ' s COMMENTARY t o the TWENTY VERSES
P r o s t r a t i n g myself before him of sweet speech (*Manjusvara),
Who has p e r f e c t e d the ocean of vows,
The
foremost
o f vows, "the Twenty",
I w i l l elucidate.
[ l Ceremony f o r t a k i n g the b o d h i s a t t v a vow]
(1)
Make p r o s t r a t i o n with reverence
To the Buddhas and t h e i r
and o f f e r what you can
disciples;
Then the moral code o f b o d h i s a t t v a s
Who abide
(2)
i n a l l time and space
— T h a t t r e a s u r y of a l l m e r i t —
Should be taken, with l o f t y
intention,
From a lama m a i n t a i n i n g , and l e a r n e d i n the vow,
269
Who
i s capable
[ o f bestowing i t ] .
With t h i s i s shown the ceremony f o r r e c e i v i n g the b o d h i s a t t v a
vow,
f o r thus i t appears i n the B o d h i s a t t v a - b h u m i .
1
[ l . l Preliminaries]
[l.ll
Entreaty]
The b o d h i s a t t v a , whether householder or monastic, who
to
aspires
t r a i n i n the t h r e e f o l d aggregate of m o r a l i t y t h a t i s the
s a t t v a t r a i n i n g , who
bodhi-
has made the r e s o l v e f o r supreme, r i g h t
and
f u l l awakening, should, having f i r s t f a l l e n a t the f e e t of a
b o d h i s a t t v a who
i s a f e l l o w i n the Dharma because he [ a l s o ] has
made the b o d h i s a t t v a r e s o l v e , who
taken i t , and who
i s capable
knows the vow
because he
i n t h a t he grasps and
has
understands
the meaning communicated by i t s a r t i c u l a t i o n , then e n t r e a t
him
2
as f o l l o w s :
"I
vow
seek to r e c e i v e from you,
obligation.
I f i t be no
k u l a p u t r a , the b o d h i s a t t v a moral
importunity, may
i t s u i t you
to hear
me f o r a moment, and to grant i t , out of p i t y .
[1.12
Examination]
Then t h a t capable b o d h i s a t t v a , h a v i n g d e s c r i b e d to the
aspi-
r a n t b o d h i s a t t v a i n d e t a i l the advantages of the b o d h i s a t t v a
should a l s o c o r r e c t l y d e s c r i b e , to the vow-aspirant,
the
g r a v i t y of the bases of t r a i n i n g , and
speaking
"Eisten, kulaputra.
encourage him,
Do you a s p i r e to c r o s s over the
relative
thus:
stranded,
r e l e a s e the bound, r e v i v e the b r e a t h l e s s , b r i n g to n i r v a n a
not y e t i n n i r v a n a , and
vow,
those
continue the l i n e a g e of the Buddhas?
For
t h a t , you must be f i r m i n the g e n e r a t i o n of the thought [ o f awakening], and f i r m i n the
Having observed
obligation."
t h a t [he belongs t o ] a c l a s s unaware of such
270
t h i n g s , he should speak thus so as to encourage him.*"
[1.13
Worship and e x h o r t a t i o n l
Then the a s p i r a n t , h a v i n g made a good entreaty,-' throws h i s
upper rohe over one
shoulder and does worship to the Lords Buddha
of the past, present and f u t u r e , and to those b o d h i s a t t v a s ,
vanced to a h i g h s t a g e — a t t a i n i n g g r e a t g n o s i s and
abide i n the t e n d i r e c t i o n s .
ad-
majesty—who
And while making t h e i r
qualities
[ m e n t a l l y ] e v i d e n t , he generates a s i n c e r e , serene f a i t h — o r a t
l e a s t as w e l l as he
may
possess,
i s a b l e , and with whatever c a u s a l f o r c e he
[he generates
faith] a l i t t l e .
P l a c i n g before
an image of the Tathagata, he makes f u l l o f f e r i n g and
him
i n a humble
manner, whether k n e e l i n g on h i s r i g h t knee or i n a s q u a t t i n g
p o s i t i o n , he should thus address
the l e a r n e d b o d h i s a t t v a :
"Kulaputra!" or, " L o n g - l i v e d one!"
me
the b o d h i s a t t v a moral vow
[1.14
He
or, "Reverend! Pray
grant
obligation."^
Anticipation]
e s t a b l i s h e s one-pointed
that i s nothing but serene:
mindfulness,
"Now
my
promoting a
thought
obtainment of the great
trea-
sury of m e r i t — s u p r e m e , inexhaustable and m e a s u r e l e s s — i s not f a r
7
o f f . " Contemplating
[1.15
t h a t b e n e f i t , he should keep s i l e n c e .
I n q u i r y as to impediments]
To the b o d h i s a t t v a thus p r o g r e s s i n g , the l e a r n e d b o d h i s a t t v a ,
who
may
be e i t h e r s t a n d i n g or seated, s h a l l say, w i t h an unwa-
v e r i n g mind:
"Kulaputra", or "D'harma b r o t h e r so-and-so, are you a b o d h i sattva?
Have you made the r e s o l v e f o r bodhi?"
Q
And
[1.2
the former must a f f i r m ,
The
a c t u a l ceremony]
" I t i s so."
271
Thereupon, he should he addressed
thus:
" W i l l you, k u l a p u t r a
so-and-so, r e c e i v e from me a l l the b o d h i s a t t v a bases o f t r a i n i n g
and a l l the b o d h i s a t t v a moral c o d e s — t h e m o r a l i t y of the vow, the
m o r a l i t y of c o l l e c t i n g v i r t u o u s dharmas, and the m o r a l i t y o f
working the w e l f a r e o f s e n t i e n t b e i n g s — w h a t e v e r the bases o f
t r a i n i n g and moral codes of a l l b o d h i s a t t v a s o f the past, whatever
the bases o f t r a i n i n g and moral codes o f a l l b o d h i s a t t v a s o f the
f u t u r e , and whatever the bases of t r a i n i n g and moral codes o f
a l l b o d h i s a t t v a s p r e s e n t l y a b i d i n g i n the t e n d i r e c t i o n s may b e —
whatever the bases o f t r a i n i n g and moral codes i n which a l l past
b o d h i s a t t v a s have t r a i n e d , a l l f u t u r e b o d h i s a t t v a s w i l l
train,
and a l l present b o d h i s a t t v a s are t r a i n i n g ? "
And he must a f f i r m ,
The
"Yes, I w i l l . "
l e a r n e d b o d h i s a t t v a should speak so a second and a t h i r d
time, and when asked, the r e c i p i e n t b o d h i s a t t v a should, a l l
o
three times,
[1.3
affirm i t .
Conclusion!
[1.31 Announcement to the Buddhas and b o d h i s a t t v a s !
Thus the l e a r n e d b o d h i s a t t v a has three times
imparted
to the
r e c i p i e n t b o d h i s a t t v a the b o d h i s a t t v a moral vow, and r e c e i v e d the
affirmation.
Then, with the r e c i p i e n t b o d h i s a t t v a not y e t r i s e n ,
before t h a t image o f the Tathagata,
he should f a l l
a t the f e e t of
a l l the Buddhas and b o d h i s a t t v a s l i v i n g and s u s t a i n i n g l i f e i n
the t e n d i r e c t i o n s and, j o i n i n g his'palms,
make the announcement:
1C
"This b o d h i s a t t v a named so-and-so has three times r e c e i v e d from
me, the b o d h i s a t t v a named so-and-so, the moral vow o b l i g a t i o n of
the b o d h i s a t t v a .
the nobles
I announce myself witness
i n i n f i n i t e realms o f the world
to those h i g h e s t of
of the t e n d i r e c t i o n s
who, although not v i s i b l e , have the h e a r t to be v i s i b l e
entirely
272
i n r e g a r d to a l l s e n t i e n t beings:
T h i s b o d h i s a t t v a , named so-
and-so, has undertaken the b o d h i s a t t v a moral vow."
T h i s he should d e c l a r e a second and a t h i r d
time.
1 1
[ 1 . 3 2 D i s q u a l i f i c a t i o n s of a lamal
The b o d h i s a t t v a should not take on the moral vow o b l i g a t i o n
12
from j u s t any b o d h i s a t t v a , although he may be l e a r n e d .
[1.321 Faith]
Do not r e c e i v e i t from one who i s without f a i t h , who has Q l ]
no d e v o t i o n to t h i s moral vow o b l i g a t i o n , n o r [ 2 ]
participation
i n i t , n o r even [ 3 ] a mental preparedness. -^
[1.322 Giving]
Do not take i t from one possessed o f greed, n o r one overwhelmed
1
14
with attachment,
one i n s a t i a b l e o r d i s c o n t e n t e d .
[I.323 Morality]
Do not take i t from one whose m o r a l i t y has f a i l e d or who i s
15
s l a c k , g i v i n g no weight to the r u l e s of t r a i n i n g .
[1.324 Patience]
Do not take i t from one angry o r rancorous, g e n e r a l l y impatient
or i n t o l e r a n t of o t h e r s ' t r a n s g r e s s i o n s . ^
[3.325 Vigor]
1
Do not take i t from one l a z y o r i n d o l e n t , who g e n e r a l l y makes
h i s p r a c t i c e the p l e a s u r e s of s l e e p i n g day and n i g h t , l y i n g on
h i s s i d e and s t a y i n g i n bed, o r who passes the time w i t h s o c i a l -
• g . 17
l• z m
[1.326 Meditation]
Do not take i t from one whose thought i s wandering, who cannot
develop a one-pointed thought of the v i r t u o u s even f o r the space
of time i t takes to m i l k a cow.
0
[ 1 . 3 2 7 Wisdom]
Finally,
t u r e , who
do not take
i t from one
d u l l - w i t t e d or s t u p i d by
i s exceedingly d i s h e a r t e n e d and
collection
na-
c a s t s a s p e r s i o n s on
the
(pitakaOi of b o d h i s a t t v a s u t r a s or the code (matrka)
of the c o l l e c t i o n of b o d h i s a t t v a s u t r a s . ^
1
[1.33
Warning not to r a s h l y p u b l i c i z e the t a k i n g s o f the
Although
the b o d h i s a t t v a has grasped
mony f o r undertaking
the vow,
he
and mastered t h i s c e r e -
should not r a s h l y announce i t
and make i t known to s e n t i e n t beings who
are h o s t i l e t o , and
wilthout f a i t h i n , the b o d h i s a t t v a c o l l e c t i o n .
so heard,
those who
are d i s i n c l i n e d , .who
great o b s c u r a t i o n of unawareness, w i l l
Why
so?
are obscured
Having
with
cast aspersions.
as to t h a t e a s t i n g of a s p e r s i o n s : To the extent t h a t the
s a t t v a e s t a b l i s h e d i n the vow
vow]
the
And,
bodhi-
has become endowed w i t h a measure-
l e s s mass of m e r i t , as l o n g as he has not t o t a l l y e l i m i n a t e d a l l
of those e v i l words, e v i l views and
e v i l r e p r e s e n t a t i o n s , to
t h a t extent he w i l l become possessed
of n o t h i n g more than a
20
measureless mass of
[1.34
demerit.
Announcement to the
There should be proclaimed,
candidate]
before the a s p i r a n t f o r under-
t a k i n g the b o d h i s a t t v a moral vow,
the bases of b o d h i s a t t v a
t r a i n i n g and the bases of o f f e n s e t h a t are s e t f o r t h i n t h i s
—
code f o r the c o l l e c t i o n of b o d h i s a t t v a s u t r a s .
fortitude
from s i n c e r e examination
n e i t h e r out of another's
21
I f he has
and a n a l y s i s by wisdom, and
instigation,•-nor competition
with
another, then he i s to be known as a s t e a d f a s t b o d h i s a t t v a .
moral vow o b l i g a t i o n should be taken on by him, and imparted
22
him,
i n accord with t h i s ceremony.
[1.35
Ending]
the
The
to
274
Having completed t h a t a c t of u n d e r t a k i n g the b o d h i s a t t v a moral
vow,
the
both those b o d h i s a t t v a s s h o u l d f a l l and make o f f e r i n g s to
Buddhas and b o d h i s a t t v a s who
dwell i n the i n f i n i t e ,
boundless
realms of the world of the t e n d i r e c t i o n s , and then a r i s e .
[2 B e n e f i t s of h a v i n g taken the
[2.1
vow]
S u p e r i o r i t y to o t h e r vows]
The moral vow
o b l i g a t i o n o f the b o d h i s a t t v a i s the most d i s -
t i n g u i s h e d among a l l moral vow
obligations;
i t i s supreme, i t i s
endowed w i t h a measureless aggregate o f m e r i t , i t has been gener a t e d by the most wholesome a t t i t u d e of mind, and i t f u n c t i o n s
as the a n t i d o t e to a l l modes of misconduct on the p a r t of a l l
sentient beings.
No pratimoksa vow
o b l i g a t i o n can approach even a hundredth
p a r t of t h i s moral vow
o b l i g a t i o n , nor a thousandth, nor any
number, f r a c t i o n , c a l c u l a t i o n , example o r comparison,
i n regard
24
to
the a c q u i s i t i o n of m e r i t .
[2.2
Response of the Buddhas and b o d h i s a t t v a s ]
Furthermore, there are these advantages:
(3)
At which time, because of the v i r t u e i n t h a t ,
The J i n a s and t h e i r
disciples
With t h e i r v i r t u o u s h e a r t s ,
forever
C o n s i d e r you t h e i r beloved son.
As soon as the a c t of u n d e r t a k i n g the moral vow has been thus
completed, the nature of t h i n g s i s that a s i g n w i l l appear, to
the
Buddhas and to b o d h i s a t t v a s advanced
l i v e and support l i f e
to a h i g h stage, who
i n the i n f i n i t e , boundless realms of the
world of a l l d i r e c t i o n s , such t h a t i t comes to t h e i r
consideration
t h a t , "A b o d h i s a t t v a has p r o p e r l y undertaken the b o d h i s a t t v a
mo-
r a l vow."25
Thereupon, t h a t b o d h i s a t t v a comes to t h e i r n o t i c e .
From
27
t h a t n o t i c e , proceeds t h e i r i n t u i t i v e v i s i o n .
intuitive vision,
the world,
Because of t h a t
the r e a l i z a t i o n e n t e r s t h e i r h e a r t s , e x a c t l y
as i t i s , t h a t , "The
of
'
b o d h i s a t t v a so-and-so, i n a c e r t a i n
from the b o d h i s a t t v a so-and-so, has
c e i v e d the b o d h i s a t t v a moral vow
realm
correctly re-
o b l i g a t i o n . " And
they a l l , with
t h e i r good h e a r t s , love him v a r i o u s l y as a son, and as a b r o t h e r .
The v i r t u o u s dharmas of t h a t b o d h i s a t t v a , thus l o v e d v a r i o u s l y
by good h e a r t s , should be expected
o n l y to grow, r a t h e r than to
decrease.
The
announcement of the moral vow
undertaking
should be under-
go
stood to have reached
[3 F u l f i l l i n g
them.
y
b o d h i s a t t v a conduct and keeping
the vowl
[3.1 G e n e r a l i t i e s !
The b o d h i s a t t v a , once he has e s t a b l i s h e d the o b l i g a t i o n of the
b o d h i s a t t v a moral vow,
should on the one hand deduce a g a i n
again f o r h i m s e l f , "This i s the f i t t i n g
to
do;
t h i s i s not the f i t t i n g
to
just that.
t h i n g f o r the b o d h i s a t t v a
t h i n g f o r the b o d h i s a t t v a to
and he should t h e n c e f o r t h perform
with
and
do,"
and guard h i s a c t i o n s i n accord
L i s t e n i n g c o n s c i e n t i o u s l y , on the other hand,
the c o l l e c t i o n of b o d h i s a t t v a s u t r a s , or to t h i s c o n t r a c t i o n
that i s the code of the b o d h i s a t t v a c o l l e c t i o n — i n order to accomp l i s h the many thousandfold bases of t r a i n i n g promulgated by
L o r d f o r b o d h i s a t t v a s i n those s u t r a s — h e
30
with j u s t t h a t .
In t h a t connection,
not f i t t i n g
to do, he
should t r a i n i n a c c o r d
summarizing what i s f i t t i n g
says:
the
and what i s
(4)
For others, as f o r o n e s e l f ,
What i s s u f f e r i n g may
he
beneficial;
Do b e n e f i c i a l p l e a s a n t t h i n g s ,
But not the p l e a s a n t , i f not
Here " b e n e f i t " r e f e r s
beneficial.
to b e n e f i t i n f u t u r e .
cates p l e a s u r e a b l e f e e l i n g [ i n the p r e s e n t ] .
the g e n e r a l r u l e ,
fering,
"Do
i s e x p l i c a t e d thus: Although
pleasant things,
i t may
For example, b l o c k i n g [someone] from
i n regard to a censurable
[ c o n v e r s e l y ] , I may
o b j e c t may
result
involve suf-
which may
result
long r u n — i t
misbehavior
in suffering.
harm: but
that
i n harm, i n t h i s case a c t s as a remedy i n the
b r i n g s b e n e f i t f o r the f u t u r e .
Hence t h i s r e p r e s e n t s the v e r y essence of what i s the
t h i n g to be done by those
Something, although
endowed with
p l e a s a n t , may
compassion.-^
1
For example, the
pleasure of misbehaving o n e s e l f upon a censurable
i n no more than the experience
Charming as i t was,
fitting
be the cause of f u t u r e harm;
hence i t i s not b e n e f i c i a l f o r the f u t u r e .
of p l e a s u r e .
And
be unaware t h a t s t r o n g medicine w i l l b e n e f i t
as a p a t i e n t , [ t h i n k i n g ] t h a t i t w i l l do me
hausted
indi-
i f doing i t w i l l r e s u l t i n t h a t which i s b e n e f i c i a l , i t
must be done.
me
"PleasantV
o b j e c t i s ex-
of an immediate
feeling
f o r the moment, a great d e a l
of s u f f e r i n g w i l l s p r e a d — a s with S a l u r i c e pudding l a c e d w i t h
poison.
Hence t h i s r e p r e s e n t s what i s not f i t t i n g to be done by
32
endowed w i t h
[3.2
[3.21
compassion.
Particulars]
Defeats]
[3.211 Causes of d e f e a t ]
[3.211.1 C o n d i t i o n s f o r the f o u r d e f e a t s ]
those
277
In context [ o f the u n f i t t i n g ] , t h e r e are f o u r dharmas t h a t
f u n c t i o n i n l i k e n e s s to s i t e s of defeat f o r the
e s t a b l i s h e d i n the vow.
(5)
In order to teach them, he
That which, developed
from severe
Functions as d e s t r u c t i o n of the
The
f o u r t r a n s g r e s s i o n s of i t ,
Are
considered as d e f e a t s .
I f he has
bodhisattva
even once committed any one
says:
defilement,
vow,
of these dharmas t h a t
f u n c t i o n i n l i k e n e s s to s i t e s of [pratimoksa]
defeat—not
to
speak of a l l — t h e n there disappears, f o r the moment, the opport u n i t y to gather and to grasp the v a s t equipment of the
sattva.
F o r the present,
bodhi-
there i s no o p p o r t u n i t y f o r a p u r i f i e d
33
intention.
He
i s a c o u n t e r f e i t , not a genuine b o d h i s a t t v a .
These s i t e s of v i r t u a l d e f e a t do not r e s u l t i n the b o d h i s a t t v a
r e l i n q u i s h i n g the moral vow
m i d d l i n g ensnarement.
o b l i g a t i o n , i n the case of l e s s e r or
Relinquishment
i s the r e s u l t of g r e a t e r
ensnarement—by which the b o d h i s a t t v a makes a r e g u l a r p r a c t i c e
of [any or a l l o f ] these f o u r dharmas t h a t are v i r t u a l s i t e s of
defeat, generates
not the s l i g h t e s t sense of shame and dread
blame, i s s a t i s f i e d with and g l a d of i t ,
good q u a l i t i e s .
causes:
as g r e a t e r ensnare-
of the r e s o l v e ]
To be b r i e f , r e l i n q u i s h m e n t
from only two
and has a view f o r i t s
T h i s should be understood
ment.^
[ 3 . 2 1 1 . 2 Relinquishment
of
of the b o d h i s a t t v a moral vow
complete r e l i n q u i s h m e n t
supreme, r i g h t and f u l l awakening, and
comes
of the r e s o l v e f o r
the occurrence
of g r e a t e r
35
ensnarement i n a dharma t h a t i s a v i r t u a l s i t e of d e f e a t . ^
As to the former: By r e l i n q u i s h i n g the thought of awakening,
one
comes to r e l i n q u i s h the "bodhisattva vow,
f o r i t i s the
chief
t h i n g — j u s t as, by r e l i n q u i s h i n g the Buddha, one has r e l i n q u i s h e d
the vow
of the monk.
O b j e c t i o n : Why
i s i t not e x p l a i n e d here t h a t r e l i n q u i s h m e n t
[the thought] i s an o c c a s i o n f o r f a i l u r e
been e x p l a i n e d , because i t i s obvious.
of the vow?
I t has
Upon demonstrating
of
not
the
c h i e f t h i n g , n e i t h e r would one make e x p l a n a t i o n s to demonstrate
dharmas of defeat.
[3.212 B e n e f i t s o f n o n - d e f e a t l
I f a b o d h i s a t t v a has n e i t h e r r e l i n q u i s h e d the r e s o l v e , nor
made a p r a c t i c e of g r e a t e r ensnarement i n dharmas t h a t are
sites
of defeat, then even when he has
changed l i v e s ,
the
like
bodhi-
s a t t v a born anywhere—up, down or on a l e v e l — d o e s not abandon
the b o d h i s a t t v a moral vow
undertaking.
h i s memory upon changing l i v e s ,
Even i f he
i s robbed of
the b o d h i s a t t v a coming i n t o
t a c t with a s p i r i t u a l a d v i s e r may
make the r e c e p t i o n again
conand
again i n order to rouse h i s memory, but there i s no f r e s h undertaking.
[3.213 C o n d i t i o n s p a r t i c u l a r to each of the f o u r d e f e a t s ]
The
(6)
f o u r o f f e n s e s are as f o l l o w s :
With attachment to g a i n and
P r a i s i n g o n e s e l f and
Stingily
deprecating
not g i v i n g Dharma and
To the s u f f e r i n g , [ p o o r ] and
(7)
respect,
Heedless of another's
S t r i k i n g him
another;
wealth
forsaken;
confession,
out of anger;
R e j e c t i n g the G r e a t e r V e h i c l e ,
And
showing what appears l i k e the good Dharma.
In regard to them:
(1)
and
With a l o n g i n g f o r g a i n and r e s p e c t , to p r a i s e h i m s e l f
deprecate
another i s the f i r s t
of defeat f o r the
(2)
dharma t h a t i s a v i r t u a l
hodhisattva.^
While the enjoyments e x i s t i n h i s own
a nature
of attachment and
of the f l e s h to those who
are s u f f e r i n g and
i n a p r o p e r l y s u p p l i a n t manner; and,
not to teach those who
possession,
to have
c o l d h e a r t e d l y to f a i l to donate t h i n g s
p r o t e c t o r and no [other]'/means o f support,
ma,
site
i n d i g e n t , who
who
have no
have approached
out of s t i n g i n e s s i n Dhar-
have p r o p e r l y approached eager f o r
Dharma, i s the second dharma t h a t i s a v i r t u a l s i t e of defeat f o r
39
the
bodhisattva.
(3)
he
The b o d h i s a t t v a develops such ensnarement i n anger t h a t
cannot r e s o l v e i t w i t h the mere u t t e r a n c e
overwhelmed with anger he
of harsh words, but
s t r i k e s , h u r t s , damages s e n t i e n t
beings
w i t h hand, clump of e a r t h or c l u b ; while f o c u s i n g on j u s t t h a t
aggravated angry a t t i t u d e he
does not heed, he does not
accept
even the o t h e r s ' apology; he w i l l not l e t loose t h a t a t t i t u d e .
T h i s i s the t h i r d dharma t h a t i s a v i r t u a l s i t e of defeat f o r
40
the
bodhisattva.
(4) To c a s t a s p e r s i o n s on the b o d h i s a t t v a c o l l e c t i o n and,
h i s own
or echoing
another, to i n c l i n e towards c o u n t e r f e i t s of
the good Dharma, and
those
on
then to enjoy,
to show and
to
establish
c o u n t e r f e i t s of the good Dharma, i s the f o u r t h dharma t h a t
in
i s a v i r t u a l s i t e of defeat f o r the b o d h i s a t t v a .
[3.22 Ceremonies d e a l i n g w i t h t r a n s g r e s s i o n ]
[ 3 . 2 2 1 How
to d e a l with
defeat1
[ 3 . 2 2 1 . 1 Take the ceremony again as
Now
t h i s should be
before1
i n v e s t i g a t e d : I f the b o d h i s a t t v a has
once
committed t h a t which c o n s t i t u t e s a v i r t u a l s i t e o f defeat and the
b o d h i s a t t v a moral vow has been r e l i n q u i s h e d — a s i n the case o f
the monk f o r whom a dharma o f defeat i n the pratimoksa has occurred--then i s t h a t b o d h i s a t t v a who has undertaken
[the bodhisattva
v o w ] — l i k e t h a t monk who has been defeated i n the pratimoksa
o
vow—therefore
without the o p p o r t u n i t y to undertake
i n the same l i f e ?
(8a)
He
i t [again]
Not so, and he says:
The vow should be taken again.
should r e c e i v e the vow a g a i n a c c o r d i n g t o the ceremony p r e 42
sented above.
[3.221.2 Take the ceremony by o n e s e l f ]
A l t e r n a t i v e l y , there i s another means: He should r e c e i v e i t by
himself.
That i s t o say, as appears
i n the Bodhisattva-bhumi:'
" I f no person endowed with those q u a l i f i c a t i o n s i s t o be found,
then the b o d h i s a t t v a , before an image of the Tathagata,
undertake
the b o d h i s a t t v a moral vow by h i m s e l f .
should
Before i t thus,
throwing h i s upper robe over one shoulder and e i t h e r k n e e l i n g on
h i s r i g h t knee o r i n a s q u a t t i n g p o s i t i o n , he should speak thus:
' " I , g i v e n the name so-and-so, appeal t o a l l Tathagatas, and
to b o d h i s a t t v a s advanced t o a h i g h stage, i n a l l t e n d i r e c t i o n s .
Before them I undertake
a l l the bases o f t r a i n i n g o f the b o d h i -
s a t t v a and a l l the b o d h i s a t t v a moral c o d e s — w h a t e v e r m o r a l i t y
of the vow, m o r a l i t y o f c o l l e c t i n g v i r t u o u s dharmas, and m o r a l i t y
of working the w e l f a r e of s e n t i e n t beings has been t r a i n e d i n
by a l l b o d h i s a t t v a s o f the past, w i l l be t r a i n e d i n by a l l b o d h i s a t t v a s o f the f u t u r e , and i s b e i n g t r a i n e d i n by a l l b o d h i s a t t v a s of the p r e s e n t . '
"Having repeated t h i s a second and a t h i r d time, he should
rise.
A l l the r e s t should be understood
as b e f o r e . "
281
For the i n i t i a l [ r e c e p t i o n ] as w e l l , i f such a person
to he found,' he should r e c e i v e i t t h i s
i s not
way.
T h i s i s the p r e s e n t a t i o n of the ceremony of r e - t r a i n i n g
developed
from severe
defilement.^
[3.222 Treatment f o r m i d d l i n g
How
faults
should those developed
defilement"]
from m i d d l i n g d e f i l e m e n t be d e a l t
with?
(8b)
Confess
the m i d d l i n g outflows to t h r e e .
I f the b o d h i s a t t v a has committed, w i t h m i d d l i n g ensnarement,
a dharma t h a t c o n s t i t u t e s a v i r t u a l s i t e of d e f e a t , t h i s i s a
"misdeed" (duskrta) type of o f f e n s e .
three or more persons,
v e h i c l e , who
words.
should confess i t to
of the a u d i t o r s * v e h i c l e or the b o d h i s a t t v a
are capable of c o g n i z i n g andi.of comprehending "the
Seated b e f o r e them, he f i r s t
he should
He
d e s c r i b e s the matter.
Then
say:
"Please take n o t i c e , L o n g - l i v e d ones. ,have developed,
I, named so-and-so,
from the matter t h a t has been d e s c r i b e d , a "mis-
deed" o f f e n s e t h a t c o n s t i t u t e s a c o n t r a d i c t i o n of the b o d h i s a t t v a
d i s c i p l i n a r y code ( v i n a y a ) . I confess them [ s i c ] to the Longl i v e d ones, c a n d i d l y and f r e e of d i s s e m b l i n g .
Confessing
and
candid, I am a t ease; not c o n f e s s i n g nor candid, I would not
at
be
ease."
I f he asks,
wer,
"We
"Do
do see."
you see these as o f f e n s e s ? " they should ansAnd
i f they, ask,
" W i l l you keep the
vow
h e r e a f t e r ? " he should answer, " I do assent to i t i n a l l h u m i l i t y ,
a c c o r d i n g to the Dharma and the v i n a y a , " and thus a second and a
third
time.
[3.223 Treatment f o r l e s s e r
That b e i n g the case, how
defilement]
should he d e a l w i t h the
commission,
w i t h l e s s e r ensnarement, of a dharma
2
8
2
t h a t i s a v i r t u a l s i t e of d e f e a t ?
(8c)
The r e s t b e f o r e one ' [ p e r s o n ] ,
"The r e s t " r e f e r s to o f f e n s e s of l e s s e r outflow, i n c l u d e d among
the misdeeds.
They should be confessed b e f o r e a s i n g l e
person.
As b e f o r e , d e s c r i b e the matter and then say, "Please take n o t i c e ,
L o n g - l i v e d one.
I, named so-and-so...." -*
[3.224 Treatment f o r misdeeds]
How
then shoul'd the o f f e n s e s t h a t w i l l appear below as i n c l u d e d
among d e f i l e d and u n d e f i l e d misdeeds, b e g i n n i n g w i t h not h a v i n g
made o f f e r i n g s to the P r e c i o u s Three (9a), he d e a l t
The d e f i l e d and not, i n one's own
(8d)
"Confessed
a l s o b e f o r e one
J u s t as i t thus appears
mind thus.
[ p e r s o n ] " should be added.
i n one's own
mind [so i t should be
f e s s e d to the o t h e r ] i s the sense of " i n one's own
There b e i n g no such c o n g e n i a l person,
one's own
mind.
with?
one
con-
mind thus."
should, confess b e f o r e
Confess while making your v e r y own mind a c t as
witness t h a t you possess dread of blame and
sense of shame,
d i s c i p l i n e and calm,'and the i n t e n t i o n o f not doing i t h e r e a f t e r —
"thus should one confess i t b e f o r e one person as w e l l " i s the
i m p l i c a t i o n . .,
By making the i l l u s t r a t i o n " i n one's own
mind thus" he
shows an a l t e r n a t e means f o r h e a l i n g o f f e n s e .
also
A c c o r d i n g to the
code of the b o d h i s a t t v a c o l l e c t i o n , even i f t h e r e i s no
congenial
[ p e r s o n ] , such as a monk, b e f o r e whom to confess, the b o d h i s a t t v a
should generate
the thought,
from the bottom of h i s h e a r t , t h a t
the o f f e n s e - s h a l l not happen again, and make a vow
Having done so, he may
f o r the f u t u r e .
be s a i d t o have d i s p o s e d of t h a t o f f e n s e .
T h i s metho.d should be understood
to a p p l y as w e l l to the
offen-
283
ses of m i d d l i n g and l e s s e r outflow t h a t have "been presented
46
above.
[3'23
The f o r t y - s i x misdeeds]
[ 3 . 2 3 1 T h i r t y - f o u r t h a t are c o n t r a d i c t o r y to c o l l e c t i n g
vir-
tuous dharmas]
[ 3 . 2 3 I . I Seven c o n t r a d i c t o r y to g i v i n g ]
[ 3 . 2 3 I . I I F a i l u r e i n the g i v i n g of goods]
To the q u e s t i o n , "What are those d e f i l e d and u n d e f i l e d f a u l t s ? "
47
he undertakes to teach them i n d e t a i l , ' saying:
(9a)
Not o f f e r i n g three to the P r e c i o u s Three.
I f the b o d h i s a t t v a e s t a b l i s h e d i n the b o d h i s a t t v a moral
vow
should pass a day and a n i g h t without having done something, be
i t g r e a t or s m a l l , as h i s o f f i c e of d a i l y worship to the
or to a s h r i n e t h a t r e p r e s e n t s him,
Tathagata
to the Dharma or to Dharma
i n the form of a b o o k — t h e c o l l e c t i o n of b o d h i s a t t v a s u t r a s or
i t s c o d e — o r to the Community—that
the ten d i r e c t i o n s who
community of b o d h i s a t t v a s
have advanced to a h i g h s t a g e — n o t
of
even
so much as a s i n g l e p r o s t r a t i o n with h i s . body, nor even so much
as the r e c i t a t i o n i n speech of a s i n g l e f o u r - l i n e verse
starting
with the q u a l i t i e s of Buddha, Dharma o r Community, nor even so
much as a s i n g l e a c t of f a i t h
(prasada) preceded by
recollection
of the q u a l i t i e s of Budflha, Dharma and Community with h i s m i n d —
then he
i s possessed
of f a u l t , possessed
of c o n t r a d i c t i o n [ o f h i s
vow].
I f developed
out of d i s r e s p e c t , indolence and l a z i n e s s ,
f a u l t i s a t r a n s g r e s s i o n with d e f i l e m e n t .
I f developed
out of
[mere] f o r g e t f u l n e s s , the f a u l t i s a t r a n s g r e s s i o n without
filement.
In the case of a d i s t r a u g h t mind, there i s no
[ 3 . 2 3 1 . 1 2 F a i l u r e i n the a n t i d o t e to a v a r i c e ]
the
de-
fault.
48
284
(9"b)
F o l l o w i n g thoughts of d e s i r e .
"The
f a u l t o f " should he added to a l l , f o r these are a l l con-
s i d e r e d "misdeed"—because of which, there are only two c l a s s e s
of b o d h i s a t t v a vow t r a n s g r e s s i o n s : those i n c l u d e d among dharmas
t h a t are v i r t u a l s i t e s o f defeat, and those i n c l u d e d among dharmas t h a t are misdeeds.
This i s d i s s i m i l a r
of t r a n s g r e s s i o n of the monk's
classes
vow.^
Among them, i f the b o d h i s a t t v a
arising
to the f i v e
c h e e r f u l l y consents to the
of i n s a t i a b i l i t y , discontent,and
attachment to g a i n and
r e s p e c t , then he i s possessed o f f a u l t , possessed o f c o n t r a d i c tion;
there i s d e f i l e d f a u l t .
There i s no f a u l t
i t over and over, b e i n g by nature
of defilement,
antidote.
overwhelmed with a great
share
but he has a w i l l to e l i m i n a t e i t , begins with
v i g o r to do so, and continues
its
i f he commits
to oppose i t by keeping h o l d o f
5 0
[ 3 . 2 3 I . I 3 Two t h a t are incompatible
with g i v i n g
confidence!
[ 3 . 2 3 1 . 1 3 1 Where the o b j e c t i s p a r t i c u l a r !
(9c)
Not paying r e s p e c t to e l d e r s .
[ 3 . 2 3 1 . 1 3 2 Where the o b j e c t i s g e n e r a l !
(9d)
G i v i n g no answer to q u e s t i o n s .
i f (9c) he sees a f e l l o w i n the Dharma who
The b o d h i s a t t v a ,
deserves deference
qualities
to h i s more advanced age and endowment o f
and, being
c o n s t r a i n e d by p r i d e o r having
a thought o f
enmity o r resentment, does not r i s e and provide a s e a t ,
5 1
(9d) he makes no r e p l y i n a s u i t a b l e manner when accosted,
sed and greeted by another and asked a q u e s t i o n , b e i n g
o n l y by p r i d e , o r having
and i f
addres-
constrained
a thought of enmity or resentment, then
285
he
i s possessed
defiled
fault.
of f a u l t , possessed
of c o n t r a d i c t i o n ; there i s
5 2
I f he i s not c o n s t r a i n e d by p r i d e , n o r possessed
of a thought
of enmity or resentment, but does so out of l a z i n e s s and indolence o r an indeterminate
possessed
not
thought, or absentmindedly, then he i s
o f f a u l t , possessed
defiled.
5 3
I f he i s c r i t i c a l l y i l l ,
no f a u l t .
him,
o f c o n t r a d i c t i o n , but the f a u l t i s
o r h i s mind i s d i s t r a u g h t , there i s
I f t h a t one meets, a c c o s t s and addresses,
and g r e e t s
and asks a q u e s t i o n , with the n o t i o n t h a t he i s awake when
he has f a l l e n asleep, there i s no f a u l t .
In cases of t e a c h i n g
Dharma to others, o r d i l i g e n c e i n s e t t l i n g a d i s c u s s i o n , there
i s no f a u l t , and i f he i s engaged i n g r e e t i n g someone e l s e ,
i s no f a u l t .
overhearing
guarding
I f he i s l i s t e n i n g
i n guarding
to the t e a c h i n g of Dharma o r
others s e t t l e a d i s c u s s i o n , there i s no f a u l t .
a g a i n s t unpleasantness
there
In
i n a d i s c u s s i o n o f Dharma, and
the mind of the Dharma speaker [ a g a i n s t some s l i g h t ] ,
54
there i s no f a u l t .
In taming and d i s c i p l i n i n g "those s e n t i e n t
beings by t h a t means, and r a i s i n g
them from an unwholesome
s i t u a t i o n to p l a c e them i n a wholesome s i t u a t i o n , there i s no
fault.
In keeping
no f a u l t .
fault.
an i n t e r n a l r u l e of the Community, there i s
In guarding
the thought of many others, there i s no
5 5
[ 3 . 2 3 1 . 1 4 Two t h a t f a i l to c r e a t e the c o n d i t i o n s f o r o t h e r s '
giving]
[3.231.141 Not a c c e p t i n g h o s p i t a l i t y ]
(10a)
Not a c c e p t i n g an i n v i t a t i o n .
I f the b o d h i s a t t v a , upon b e i n g i n v i t e d by others to a home,
286
to another monastery or to other homes f o r r e q u i s i t e s such as
food, d r i n k and
c l o t h i n g , does not go,
does not accept the
invi-
t a t i o n , c o n s t r a i n e d hy p r i d e , or having a thought of enmity or
resentment, then he i s possessed
d i c t i o n ; there i s d g f i l e d
of f a u l t , possessed
of c o n t r a -
fault.
I f he i s n e i t h e r constained by p r i d e , nor possessed
thought of enmity or resentment, but has
i n f l u e n c e of l a z i n e s s and
I f he
i s s i c k and
of a
stayed away under the
i n d o l e n c e , the f a u l t i s not
defiled.
i n c a p a c i t a t e d , or i f h i s mind i s d i s t r a u g h t ,
there i s no f a u l t .
I f the p l a c e i s remote and
there i s no f a u l t .
In d e s i r i n g to tame and
the road dangerous,
d i s c i p l i n e by t h a t
means while moving them from an unwholesome to a wholesome s i t u a t i o n , there i s no f a u l t .
I f he has a l r e a d y promised [ t o go]
where, there i s no f a u l t .
else-
I f he s t a y s away i n order to guard
a g a i n s t i n t e r f e r e n c e with a wholesome d i r e c t i o n [ o f h i s p r a c t i c e ]
i n which he has been c o n t i n u o u s l y d i l i g e n t , there i s no
fault.
I f he s t a y s away because he suspects he w i l l miss h e a r i n g a usef u l t o p i c of Dharma he has not heard before, there i s no
And
j u s t l i k e h e a r i n g a t o p i c of Dharma, so a l s o should
a d i s c u s s i o n be understood.
I f [the o t h e r ] has
cious i n t e n t i o n , there i s no f a u l t .
In guarding
fault.
settling
c a l l e d with m a l i a g a i n s t thoughts
of enmity on the p a r t of many others, there i s no f a u l t .
In
57
keeping
an i n t e r n a l r u l e of the Community, there i s no
fault.
[3.231.142 Not t a k i n g money]
(10b)
Not t a k i n g such t h i n g s as g o l d .
The b o d h i s a t t v a who,
upon o b t a i n i n g — t h a t i s to say,
the o p p o r t u n i t y to be provided w i t h — w i l l not t a k e — t h a t
say, r e f u s e s — a g r e a t d e a l of f i n e wealth
having
i s to
of v a r i o u s s p e c i f i c a t i o n ?
287
such as gold, s i l v e r ,
thought
jewels, p e a r l and l a p i s
of enmity or resentment,
l a z u l i , with a
i s possessed of f a u l t ,
of c o n t r a d i c t i o n ; there i s d e f i l e d
possessed
f a u l t , f o r i t shows d i s d a i n
for a sentient b e i n g . ^
Not t a k i n g i t out of l a z i n e s s and i n d o l e n c e , he i s possessed
of f a u l t ,
filed.
possessed of c o n t r a d i c t i o n ; but the f a u l t
i s not
In the case of a d i s t r a u g h t mind, there i s no
I f he sees that t a k i n g i t , attachment
mind, there i s no f a u l t .
de-
fault.
to i t w i l l grow i n h i s
I f he suspects that the other has made
an e r r o r i n g i v i n g [ i t to him], there i s no f a u l t .
I f he
sus-
pects t h a t the donor, by reason of having renounced
a l l t h a t he
owns, w i l l become impoverished and r u i n e d , there i s no f a u l t .
If
he suspects that i t belongs to the Community or a s h r i n e , there
i s no f a u l t .
I f he suspects t h a t i t has been improperly c a r r i e d
o f f from a t h i r d p a r t y , and may
have been the o c c a s i o n f o r some
harm such as murder, bondage, punishment, d e p r i v a t i o n or f o r some
v e r b a l abuse, there i s no
fault.$9
[3.231.15 Not g i v i n g Dharma]
(10c)
Not g i v i n g to those who
seek Dharma.
I f the b o d h i s a t t v a , with a thought of enmity or resentment,
being envious by nature, does not g i v e Dharma to those who
Dharma, then he i s possessed of f a u l t ,
there i s d e f i l e d
or
seek
possessed of c o n t r a d i c t i o n ;
fault.
I f he f a i l s to g i v e out of l a z i n e s s and i n d o l e n c e , he i s
possessed of f a u l t ,
not
possessed of c o n t r a d i c t i o n ; but the f a u l t i s
defiled.
In the case of some t i r t h i k a seeking an opening,
fault.
I f he i s c r i t i c a l l y i l l ,
there i s no
or i f h i s mind i s d i s t r a u g h t ,
there i s no f a u l t .
In d e s i r i n g to tame and
to d i s c i p l i n e
by t h a t
means, while moving them from an unwholesome to a wholesome
there i s no f a u l t .
tion,
fault.
I f he does not know Dharma, there i s no
In f a i l i n g to give i t to one who
r e s p e c t , d i s c o u r t e o u s l y and with had
fault.
situa-
would r e c e i v e i t without
deportment, there i s no
I f he suspects t h a t by t e a c h i n g the Dharma—the m a j e s t i c
d o c t r i n e of Dharma—to one
of weak f a c u l t i e s ,
i t w i l l end i n
trembling, wrong views, wrong adherence, impairment and
there i s no f a u l t .
I f he suspects
t h a t coming i n t o h i s hands,
the Dharma w i l l be d i f f u s e d to others who
[ f o r i t ] , there i s no
decay,
are not f i t v e s s e l s
fault.^°
[ 3 . 2 3 1 . 2 Nine c o n t r a d i c t o r y to m o r a l i t y ]
[ 3 . 2 3 1 . 2 1 Four c o n t r a d i c t i o n s with others as one's c h i e f concern]
[ 3 . 2 3 1 . 2 1 1 Abandoning the o b j e c t of compassion]
(lOd)
D i s d a i n i n g the
immoral.
I f the b o d h i s a t t v a , with a thought of enmity or resentment
towards s e n t i e n t beings who
are v i o l e n t and
r e p u d i a t e s them because of the v i o l e n c e and
i s possessed
filed
of f a u l t ,
possessed
immoral, d i s d a i n s or
immorality,
he
of c o n t r a d i c t i o n ; there i s de-
fault.
I f he has d i s d a i n e d them out of l a z i n e s s and
i n d o l e n c e , or r e -
pudiated them absentmindedly, then h i s i s possessed
possessed
Why
then
so?
of c o n t r a d i c t i o n ; but the f a u l t
i s not
of
fault,
defiled.
The b o d h i s a t t v a l i v e s with a thought of mercy and
d e s i r e - t o - d o f o r s e n t i e n t beings who
are v i o l e n t and
immoral,
who
d w e l l i n the cause of s u f f e r i n g , such as he does not have f o r one
who
i s r i g h t e o u s and a t peace i n the performance of h i s p h y s i c a l ,
v e r b a l and mental a c t i v i t i e s .
In the case of a d i s t r a u g h t mind, there i s no f a u l t .
I f [the
b o d h i s a t t v a ] d e s i r e s to tame [the immoral] by t h a t means, there
i s no f a u l t , as before.
I f he
others, there i s no f a u l t .
i s guarding
I f he
the thought of many
i s keeping an i n t e r n a l r u l e of
the Community, there i s no f a u l t . °^
[ 3 . 2 3 1 . 2 1 2 Being
(11a)
Not
too good f o r the common p r e s c r i p t ]
t r a i n i n g f o r the sake of o t h e r s '
faith.
The b o d h i s a t t v a t r a i n s h i m s e l f as do the a u d i t o r s — m a k i n g
d i s t i n c t i o n — i n whatever has been e s t a b l i s h e d by the Lord,
pratimoksa d i s c i p l i n a r y code ( v i n a y a ) , to be
script,
in
improbity by
i n the
pre-
i n order to guard the thought of o t h e r s — t h a t i s to
order t h a t those without
f a i t h may
f a i t h may
develop i t f u r t h e r .
are only i n t e n t upon t h e i r own
Why
have f a i t h ,
so?
with
t r a i n themselves i n
who
me-
to guard the thought of o t h e r s ,
t h a t create f a i t h i n the f a i t h l e s s and
f a i t h f u l , how
those
say,
I f even the a u d i t o r s ,
welfare,
thods of t r a i n i n g t h a t do not f a i l
and
no
develop i t f u r t h e r i n the
much more [must] the b o d h i s a t t v a ,
i n t e n t as he i s
62
upon the welfare
of others.'
[ 3 . 2 3 1 . 2 1 3 Not h o l d i n g to the t r a i n i n g t h a t i s not h e l d i n .
common]
[ 3 . 2 3 1 . 2 1 3 . 1 Not r i s i n g above p r e s c r i b e d m o r a l i t y ]
(lib)
Doing l i t t l e
f o r the w e l f a r e
of s e n t i e n t beings.
The b o d h i s a t t v a does not t r a i n h i m s e l f as do the a u d i t o r s i n
what has been e s t a b l i s h e d by the L o r d f o r the a u d i t o r s ,
as they do with meager aims, few
deeds and
cern, to be improbity by p r e s c r i p t .
Why
beginning
dwelling i n l i t t l e
so?
The
con-
auditor excels
290
i n b e i n g i n t e n t upon h i s own w e l f a r e and i n d i s r e g a r d i n g the welf a r e of others.
In undertaking the w e l f a r e of others he has mea-
ger aims and few deeds; he dwells i n l i t t l e
concern.
The bodhi-
s a t t v a , f o r whom the w e l f a r e of others i s paramount, does n o t
e x c e l i n u n d e r t a k i n g o t h e r s ' w e l f a r e w i t h meager aims and few
deeds, while d w e l l i n g i n l i t t l e
for
concern.^
So the b o d h i s a t t v a ,
the sake of others, should seek as many as a hundred, a thou-
sand robes from u n r e l a t e d brahmans and householders.
I f the occa-
s i o n should present i t s e l f , he shourHd examine whether o r n o t the
64
s e n t i e n t beings have enough, and accept what they r e q u i r e .
As w i t h robes, so a l s o w i t h begging bowls.
Arid j u s t as he
should seek [ r o b e s ] , so a l s o should he have them made h i m s e l f , by
u n r e l a t e d weavers, out o f y a r n he has accepted.
for
He should a l s o ,
the sake of others, s e t up as many as a hundred s i l k e n beds,
and a hundred rugs f o r s i t t i n g .
He should make more than a
m i l l i o n - m i l l i o n i n g o l d and s i l v e r h i s own.^
5
The b o d h i s a t t v a e s t a b l i s h e d i n the b o d h i s a t t v a moral vow does
not t r a i n h i m s e l f , i n these and other matters,
i n accord w i t h
the l e g a l improbity of the a u d i t o r s , b e g i n n i n g w i t h meager aims,
66
few deeds and d w e l l i n g i n l i t t l e
concern.
[An example o f the
a u d i t o r s ' ] bases o f t r a i n i n g [ i s as f o l l o w s ] :
approaches an u n r e l a t e d householder
" I f any monk
o r householder's
w i f e and
begs f o r a robe, t h a t i s a ' f o r f e i t u r e ' t r a n s g r e s s i o n .
t a i n i n g both vows, one should be understood
By main-
to have r e l i n q u i s h e d
the w e l f a r e of o t h e r s , and to be i n t e n t on one's own", ^
I f the
b o d h i s a t t v a , who begins w i t h the w e l f a r e of s e n t i e n t beings,
should, w i t h a thought
of enmity o r resentment, dwell i n l i t t l e
concern f o r meager aims and few deeds, then he
f a u l t , possessed
i s possessed o f
o f c o n t r a d i c t i o n ; there i s d e f i l e d f a u l t .
I f he
291
dwells
i n l i t t l e concern,
l a z i n e s s and indolence,
with meager aims and few deeds out of
then he i s possessed
of f a u l t ,
possessed
of c o n t r a d i c t i o n ; hut the f a u l t i s not d e f i l e d . °^
(Second and l a s t
[3.231.213.2
Not r i s i n g above n a t u r a l m o r a l i t y ]
[3.231.213.21
(11c)
fascicle)
Killing]
With mercy there i s no [deed] without
Even i n the case of improbity by nature,
with such s k i l l
spread
virtue.
the b o d h i s a t t v a behaves
i n means t h a t no f a u l t ensues; r a t h e r , there i s a
of much m e r i t .
Accordingly,
the b o d h i s a t t v a may behold
a robber and t h i e f un-
d e r t a k i n g the commission of a great many deeds of immediate
bution
retri-
(anantarya-karma), being about to murder many hundreds of
magnificent
(mahatma) l i v i n g b e i n g s — a u d i t o r s ,
independent Buddhas
and b o d h i s a t t v a s — f o r the sake o f a few m a t e r i a l goods.
Seeing
t h i s , he forms t h i s thought i n h i s mind: " I f I take the l i f e of
t h i s l i v i n g being,
But
I may be reborn among the c r e a t u r e s of h e l l .
i t i s f a r b e t t e r t h a t I be reborn a c r e a t u r e i n h e l l
t h a t t h i s s e n t i e n t being, having
retribution,
than
committed a deed of immediate
should go s t r a i g h t to h e l l . " With such an a t t i t u d e
the b o d h i s a t t v a a s c e r t a i n s t h a t £his own] thought i s v i r t u o u s o r
[ k a r m i c a l l y ] indeterminate
and then, f e e l i n g c o n s t r a i n e d ,
with
only a thought o f mercy f o r the consequence, he takes the l i f e
of that l i v i n g being.
There i s no f a u l t , but r a t h e r , a spread
of much m e r i t . ^
[3.231.213.22
Accordingly,
Stealing]
the b o d h i s a t t v a ,
i f he has the c a p a b i l i t y , a c t s ,
w i t h a thought of mercy o r the i n t e n t i o n of doing b e n e f i t , to
overthrow kings
o r h i g h o f f i c i a l s from the power o f r u l i n g the
dominion, s t a t i o n e d i n which they spread great demerit by b e i n g
g e n e r a l l y v i o l e n t , p i t i l e s s toward s e n t i e n t beings, and a b o l u t e l y
69
oppressive.
The
y
bodhisattva
confiscates property
those who s t e a l the p r o p e r t y
o f o t h e r s — w h o have s t o l e n and appro
;
p r i a t e d a g r e a t d e a l o f the p r o p e r t y
o f the Community and s h r i n e ,
d e s i r i n g then t o enjoy i t . He t h i n k s ,
property
from robbers and t h i e v e s -
"Let n o t t h i s enjoyment o f
r e s u l t i n extended harm and misfortune f o r •them." Upon
t h a t c o n d i t i o n only, he s t e a l s i t back and r e s t o r e s the Commun i t y ' s t o the Community, and t h a t o f the s h r i n e to the shrine.''
The b o d h i s a t t v a
i n v e s t i g a t e s storekeepers
grounds who waste the p r o p e r t y
t h a t misuse
and
removes them from power.
He t h i n k s , " L e t n o t t h a t deed
r e s u l t i n extended harm and m i s f o r t u n e f o r them,
In t h i s manner the b o d h i s a t t v a ,
given,
o f the
o f the Community o r s h r i n e , and
those who use i t f o r themselves.
and
o r caretakers
0
i n c u r s no f a u l t ; b u t there
w h i l e t a k i n g what i s n o t
71
i s a spread o f much m e r i t .
[3.23I.323 Sexual m i s c o n d u c t l
Accordingly,
the householder b o d h i s a t t v a
the dharma o f sexual
comes t o a woman w i t h
embrace, she being without husband and pos-
sessed
o f a mind subjected
bacy.
He t h i n k s ,
to an agony of d e s i r e to end h e r c e l i -
"Let h e r n o t develop a thought o f enmity, and
much demerit spread.
Rather, l e t h e r come under my i n f l u e n c e ,
and whatever i s d e s i r e d be employed as a wholesome r o o t , and as
cause f o r abandoning the unwholesome." S e t t i n g up a thought t h a t
i s nothing
but m e r c i f u l he indulges
i n a dharma o f c o p u l a t i o n ,
but although he has r e s o r t e d t o the unchaste dharma o f s e x u a l
i n t e r c o u r s e , there
i s v i r t u a l l y no f a u l t , b u t r a t h e r , a spread
293
of much merit.
For the monastic b o d h i s a t t v a ,
who guards a g a i n s t b r e a k i n g the
t r a i n i n g of an a u d i t o r , to r e s o r t to u n c h a s t i t y i s e n t i r e l y out
72
of the q u e s t i o n . '
[3.231.213.24 L y i n g ]
Accordingly,
the b o d h i s a t t v a ,
many s e n t i e n t beings,
i n order to save the l i v e s o f r
to save them from bondage, to save them
from m u t i l a t i o n o f hand, foot,nose
and ear, and to p r o t e c t them
from gouging o f eyes—whereas the b o d h i s a t t v a w i l l not knowingly
speak a f a l s e word f o r the sake o f h i s l i f e ^ - - h e w i l l , upon examin a t i o n , speak i t f o r the sake of those s e n t i e n t beings.
the b o d h i s a t t v a
In short,
sees only whatever [ w i l l accomplish] the welfare
of s e n t i e n t beings,
not the r e v e r s e .
Having no thought of s e l f -
i n t e r e s t , no b a s i s but the d e s i r e f o r the b e n e f i t o f s e n t i e n t
beings,
he changes h i s [expressed] o p i n i o n and i n f u l l awareness
speaks a word t h a t diverges
[from the t r u t h ] .
There i s no f a u l t
i n thus speaking [ a f a l s e h o o d ] , but a spread of much
merit.^
[3.231.213.25 Slander]
Accordingly,
the b o d h i s a t t v a ,
r e l y i n g upon a thought of mercy
towards s e n t i e n t beings who have i n v o l v e d themselves with an
unwholesome a d v i s e r - - " L e t n o t extensive harm and misfortune
come
to those s e n t i e n t beings through r e l i a n c e upon a s i n f u l compa.n i o n " — s p e a k s as w e l l as he i s a b l e , as w e l l as he can, words t o
d i v i d e them from the unwholesome a d v i s e r .
what fond o f d i v i s i o n .
f r i e n d s , but there
In t h a t way he i s some-
In t h a t manner he c r e a t e s d i s c o r d among
i s no f a u l t , but r a t h e r , a spread* o f much
74
merit.'
[ 3 . 2 3 1 . 2 1 3 . 2 6 Harsh speech]
Accordingly,
the b o d h i s a t t v a h u m i l i a t e s , with words harsh and
294
severe,
s e n t i e n t beings who are t a k i n g the wrong path, who are
doing wrong, by which means t o move them from an unwholesome to a
whole some s i t u a t i o n .
So, although
there "is harsh
speech on the
p a r t o f the b o d h i s a t t v a , there i s no f a u l t , but r a t h e r a spread
of much m e r i t . ^
[3.231.213.27
Idle chatterl
A c c o r d i n g l y , the b o d h i s a t t v a , f o r s e n t i e n t beings
dance, song and i n s t r u m e n t a l music, and f o r those
i n c l i n e d to
i n c l i n e d to
t a l e s o f kings and robbers, -£ood and d r i n k , p r o s t i t u t e s and
s t r e e t scenes,
and n a r r a t i v e .
i s l e a r n e d i n the v a r i e t i e s o f dance, song, music
With a m e r c i f u l i n t e n t i o n he p l e a s e s them with
v a r i e t i e s o f n a r r a t i v e c o n t a i n i n g dance, song and music and endowed with i d l e c h a t t e r .
and
influence.
He bends them to submission
to h i s w i l l
Having drawn them i n to l i s t e n to h i s words, he
moves them from an unwholesome t o a wholesome s i t u a t i o n .
although
So,
there i s i d l e c h a t t e r on the p a r t of the b o d h i s a t t v a ,
there i s no f a u l t , b u t r a t h e r a spread o f much m e r i t . ^
[ 3 . 2 3 1 . 2 2 Three c o n t r a d i t i o n s with o n e s e l f as one's c h i e f
concern]
[3.231.221 Failure i n livelihood]
(lid)
Ready acceptance o f wrong l i v e l i h o o d .
The b o d h i s a t t v a who r e a d i l y accepts the occurrence
of dharmas
of wrong l i v e l i h o o d — h y p o c r i s y , sweet t a l k , h i n t , e x t o r t i o n and
seeking to p r o f i t from p o s s e s s i o n s — ' f e e l i n g no c o n t r a i n t and
f a i l i n g to remove i t , i s possessed
d i c t i o n ; there i s d e f i l e d f a u l t .
of f a u l t , possessed
I f he has generated
of contrathe w i l l
and begun to attempt to remove i t , but continues to do i t because
h i s mind i s overcome by an abundance of defilement,
there i s no
295
fault.
7 7
[ 3 . 2 3 1 . 2 2 2 F a i l u r e i n deportment]
(12a)
Laughing aloud, and so on, from l e v i t y .
I f the b o d h i s a t t v a , because h i s mind i s caught up i n e x c i t e ment, i s r e s t l e s s , and enjoys
citement w i t h a horse-laugh;
t h a t r e s t l e s s n e s s , showing h i s exs p o r t i n g and clamoring and w i s h i n g
others to share h i s l a u g h t e r and enjoyment, then based on t h a t
c o n d i t i o n he i s possessed
there i s d e f i l e d f a u l t .
o f f a u l t , possessed
of c o n t r a d i c t i o n ;
I f i t i s done absentmindedly, the f a u l t
i s not d e f i l e d .
There i s no f a u l t i f he has c r e a t e d a w i l l to remove i t , as
before.
I f he d e s i r e s by t h a t means to remove enmity t h a t has
been c r e a t e d i n others, there i s no f a u l t .
I f he d e s i r e s by t h a t
means to d i s p e l sorrow t h a t has been c r e a t e d i n others, there i s
no f a u l t .
I f he does i t to a t t r a c t others who have t h a t s o r t
of nature, who enjoy i t ,
o r t o keep them a t ease o r t o comply
with them, there i s no f a u l t .
I f he does i t t o demonstrate h i s
pure i n t e n t i o n with c h e e r f u l countenance towards others whom he
suspects have taken a d i s l i k e to the b o d h i s a t t v a , o r whom he
suspects have an enmity and a v e r s i o n t o him,
there i s no f a u l t . '
[ 3 . 2 3 1 . 2 2 3 Greed f o r the t a s t e o f e x i s t e n c e ]
(12b)
T h i n k i n g t o t r a v e l only i n samsara.
Any b o d h i s a t t v a who h o l d s and espouses the view t h a t , "The
b o d h i s a t t v a should n o t look forward
to n i r v a n a , but he should
remain, a v e r t i n g h i s f a c e from i t .
Nor should he f e a r the de-
f i l e m e n t s and the s u b s i d i a r y d e f i l e m e n t s .
He shouHid n o t s e t h i s
mind too f a r apart from them, f o r thus must the b o d h i s a t t v a
accomplish
bodhi,
r e v o l v i n g through samsara f o r three
incalcu-
296
lable aeons"—is
possessed
there i s d e f i l e d
fault.
Why
so?
of f a u l t , possessed
of c o n t r a d i c t i o n ;
As the a u d i t o r must devote h i m s e l f to the
anticipa-
t i o n of n i r v a n a , h i s mind alarmed a t the d e f i l e m e n t s and
the
•
s u b s i d i a r y d e f i l e m e n t s , the b o d h i s a t t v a must a n t i c i p a t e n i r v a n a
•
and develop
a sense of alarm at the d e f i l e m e n t s and the sub-
s i d i a r y d e f i l e m e n t s a m i l l i o n - m i l l i o n f o l d more.
has an i n t e r e s t i n only h i s own
For the a u d i t o r
w e l f a r e , whereas the b o d h i s a t t v a
i s s t r i v i n g f o r the w e l f a r e of a l l s e n t i e n t beings.
So he must
c a r r y out the e x e r c i s e s "that w i l l f r e e h i s mind of d e f i l e m e n t .
He
i s no arhat, but he i s d i s t i n g u i s h e d from them because,
posses-
c o u r s e . i n t h i n g s t h a t are bound up
sed of no defilement,i he may
79
with
outflow.
[ 3 . 2 3 1 . 2 3 Two
c o n t r a d i c t i o n s to m o r a l i t y with equal
concern
f o r s e l f and others~j
[ 3 . 2 3 L 2 3 1 Not guarding
(12c)
one's own
reputation 1
F a i l i n g to ward o f f defamation.
The b o d h i s a t t v a who
does not guard a g a i n s t , who
f a i l s to d i s -
p e l a stench of ignominy about h i m s e l f , an i n s u l t or a bad
port, when i t i s a matter of f a c t ,
possessed
i s possessed
re-
of f a u l t ,
of c o n t r a d i c t i o n ; there i s d e f i l e d f a u l t .
To f a i l
to
guard a g a i n s t or to d i s p e l what i s not a matter .of f a c t i s a
f a u l t and
c o n t r a d i c t i o n , but the f a u l t i s not d e f i l e d .
other i s a t T r t h i k a , or an adherent [ o f ] any
s e c t ] , there i s no f a u l t .
I f the
other §.non-Buddhist
I f he u t t e r s the i n s u l t on the b a s i s
of [the b o d h i s a t t v a ] b e i n g ordained,
i n v i r t u e , there i s no f a u l t .
l i v i n g on alms or l i v i n g
I f he u t t e r s i t because he i s
overcome with anger or because h i s t h i n k i n g i s d i s t o r t e d ,
there
297
i s no f a u l t .
[ 3 . 2 3 L 2 3 2 F a i l u r e to f r i g h t e n w i t h harsh measures a p p l i e d
to
(12d)
If
the welfare o f o t h e r s !
Not to give treatment
even comprising
affliction.
the b o d h i s a t t v a , seeing t h a t some c a u s t i c means, some use
of s e v e r i t y w i l l r e s u l t i n w e l f a r e f o r s e n t i e n t beings,
does not
make use o f i t i n order to guard a g a i n s t unhappiness, he i s
possessed
fault.
of f a u l t , possessed
of c o n t r a d i c t i o n ; there i s d e f i l e d
I f a l i t t l e welfare w i l l r e s u l t i n t h i s l i f e ,
and g r e a t
81
unhappiness on t h a t b a s i s , there i s no f a u l t .
[3.23I.3
Four c o n t r a d i c t o r y to p a t i e n c e !
[ 3 . 2 3 1 . 3 1 Not remaining
(13a)
p a t i e n t upon an o c c a s i o n f o r i t !
Abuse i n r e t u r n f o r abuse, and so f o r t h .
The b o d h i s a t t v a , abused by others, responds with abuse; he
r e t u r n s anger f o r anger, blow f o r blow, c a v i l f o r c a v i l .
he
i s possessed
is defiled
of f a u l t , possessed
fault.
Thus
o f c o n t r a d i c t i o n ; there
8 2
[ 3 . 2 3 1 . 3 2 Not stopping the flow of anger!
[ 3 . 2 3 1 . 3 2 1 Not stopping one's own anger!
(13b)
If
D i s d a i n i n g those who are angry.
the b o d h i s a t t v a has committed, o r i s suspected
of having
committed a t r a n s g r e s s i o n a g a i n s t o t h e r s , and i f , with a thought
of enmity o r c o n s t r a i n e d by p r i d e he makes no s u i t a b l e apology,
d i s d a i n i n g to do so, then he i s possessed
c o n t r a d i c t i o n ; there i s d e f i l e d f a u l t .
of f a u l t , possessed o f
I f he makes no apology
out of l a z i n e s s , indolence o r c a r e l e s s n e s s , then he i s possessed
of f a u l t , possessed
of c o n t r a d i c t i o n , but the f a u l t i s not d e f i l e d .
298
I f he wishes by t h a t means to d i s c i p l i n e and t o tame them, to
move them from an unwholesome to a wholesome s i t u a t i o n , there i s
no f a u l t .
I f [ t h e other person] i s a t T r t h i k a , there i s no f a u l t .
I f he i s the wrong o b j e c t [ f o r an apology], who d e s i r e s to cause
an apology by [ h i m s e l f ] a c t i n g with improbity,
I f i t i s comeone contentious by nature
there i s no f a u l t .
and g i v e n to d i s p u t e ,
whom the apology w i l l g r e a t l y a g i t a t e and cause to be a g g r e s s i v e ,
there i s no f a u l t .
I f [ t h e b o d h i s a t t v a ] expects
t h a t the other
has a p a t i e n t d i s p o s i t i o n and a d i s p o s i t i o n without
enmity, and
i f [ t h e o t h e r ] i s one who w i l l be embarassed a t [.receiving] an
apology t h a t i n v o l v e s another's
[3.231.322
(13c)
8'
t r a n s g r e s s i o n , there i s no f a u l t . -
Not stopping the anger o f o t h e r s ]
R e j e c t i n g another's
excuses.
I f the b o d h i s a t t v a , with a thought o f enmity and m a l i c i o u s i n t e n t i o n , w i l l not heed an apology, when the apology has been made
i n the r i g h t way by others i n the course
of a c e r t a i n d i s p u t e ,
then he i s possessed
o f c o n t r a d i c t i o n ; there
is defiled fault.
of f a u l t , possessed
I f he w i l l n o t heed [ t h e apology] because of
an impatient d i s p o s i t i o n , but with no thought of enmity, there i s
Oh
the same d e f i l e d f a u l t .
There i s no f a u l t i f he wishes to
tame another by t h a t means, and a l l the r e s t may be
as b e f o r e .
at
understood
I f the apology i s made not i n the r i g h t way or not
the r i g h t time, there i s no f a u l t .
8 5
[ 3 . 2 3 I . 3 3 Not a p p l y i n g .the a n t i d o t e ]
(13d)
F o l l o w i n g thoughts o f anger.
I f the b o d h i s a t t v a develops
and harbors
an angry a t t i t u d e t o -
wards others, and shows a ready acceptance of i t s occurrence,
then he i s possessed
of f a u l t , possessed
of c o n t r a d i c t i o n , there
is defiled fault.
I f he has
c r e a t e d a w i l l to remove i t ,
86
t h e r e i s no f a u l t as b e f o r e .
[ 3 . 2 3 1 . 4 Three c o n t r a d i c t o r y to v i g o r ]
[3.231.41 I n f e r i o r p h y s i c a l a c t i v i t y 1
(14a)
A t t r a c t i n g f o l l o w e r s out of d e s i r e f o r honor.
I f the b o d h i s a t t v a , under the sway of a y e a r n i n g f o r s e r v i c e
and honor, a t t r a c t s f o l l o w e r s because he has a thought f o r
t h i n g s of the f l e s h , then he
i s possessed
contradiction; there i s d e f i l e d f a u l t .
of f a u l t , possessed
of
I f h i s i n t e n t i o n has
nothing to do with t h i n g s of the f l e s h and he thus a p p r o p r i a t e s
s e r v i c e and honor, there i s no
fault.
8 7
[3.231.42 I n f e r i o r mental a c t i v i t y ]
(14b)
Not d i s p e l l i n g l a z i n e s s and so f o r t h .
The b o d h i s a t t v a f o r whom l a z i n e s s and
who
succumbs, unseasonably and
intemperately,
s l e e p , the pleasure of s t a y i n g i n bed and
on h i s s i d e , i s possessed
d e f i l e d f a u l t . -\ I f he
fault.
indolence have a r i s e n ,
of f a u l t and
i s s i c k and
to the p l e a s u r e
of
the pleasure of l y i n g
c o n t r a d i c t i o n ; there
is
i n c a p a c i t a t e d , there i s no
I f he has c r e a t e d a w i l l to remove i t , there i s no
88
f a u l t ; [the r e s t ] should be understood as b e f o r e .
[3.231.43 Inferior verbal a c t i v i t y ]
(14c)
G i v i n g way
with a p a s s i o n to g o s s i p .
I f the b o d h i s a t t v a passes the time w i t h h i s mind enamored of
s o c i a l i n t e r c o u r s e , he
i s possessed
t r a d i c t i o n ; there i s d e f i l e d f a u l t .
of f a u l t , possessed
of con-
I f he passes the time
sentmindedly, there i s f a u l t t h a t i s not d e f i l e d .
ab-
I f another i s
c o n t i n u i n g to speak and he l i s t e n s but a moment, s t a t i o n e d i n
300
mindfulness,
to comply w i t h him,
there i s no f a u l t .
I f he
i s on-
l y q u e s t i o n i n g , or answering a q u e s t i o n , i n regard to something
c u r i o u s , there i s no
fault. ^
8
[3»231«5 Three c o n t r a d i c t o r y to
[ 3 . 2 3 1 . 5 1 F a u l t s of
(l4d)
meditation]
preparation]
F a i l u r e to seek the g o a l of c o n c e n t r a t i o n .
The b o d h i s a t t v a d e s i r o u s of s e t t l i n g h i s mind i n e q u i l i b r i u m
does not go, because he
who
i s possessed
of a thought of enmity
or overwhelmed by p r i d e , to r e c e i v e i n s t r u c t i o n , beginning
"mental s t a b i l i t y , "
i s possessed
d i c t i o n ; there i s d e f i l e d f a u l t .
l a z i n e s s and
I f he
of f a u l t , possessed
of c o n t r a -
I f he does [not go] out of
indolence, there i s f a u l t t h a t i s not
i s s i c k and
defiled.
i n c a p a c i t a t e d , there i s no f a u l t .
suspects the i n s t r u c t i o n w i l l be d i s t o r t e d , there i s no
There i s no f a u l t i f he h i m s e l f i s e r u d i t e and
capable
h i s mind i n e q u i l i b r i u m , or i f he has a l r e a d y taken and
out the
Not
fault.
of s e t t l i n g
carried
principal]
to e l i m i n a t e hindrances
The b o d h i s a t t v a who
i n meditation.
submits to the hindrance
and f a i l s to d i s p e l i t i s possessed
t r a d i c t i o n ; there i s d e f i l e d f a u l t .
and
I f he
instructions.
[ 3 . 2 3 1 . 5 2 F a u l t s of the
(15a)
with
of
sense-desire
of f a u l t , possessed
I f he has
of con-
created a w i l l
endeavored to remove i t , but i t continues because he i s
overwhelmed with severe
defilement, there i s no
fault.
As with s e n s e - d e s i r e , so should i t be understood
langour and drowsiness,
e x c i t e d n e s s and r e g r e t , and
[ 3 . 2 3 1 . 5 3 F a u l t s of the ending]
with i l l
doubt.
will,
(15b;
.
301
Regarding the t a s t e of m e d i t a t i o n a good q u a l i t y .
I f the b o d h i s a t t v a experiences
(dhyana), and regards
t y , he i s possessed
is defiled fault.
the t a s t e of m e d i t a t i v e
trance
the t a s t e of m e d i t a t i o n to be a good q u a l i -
of f a u l t , possessed
of c o n t r a d i c t i o n ; there
In a case where he has
created a w i l l to e l i -
92
minate i t , there i s no f a u l t , as b e f o r e .
[ 3 . 2 3 1 . 6 E i g h t c o n t r a d i c t o r y to wisdom]
[ 3 . 2 3 1 . 6 1 In connection with the i n f e r i o r
object]
[ 3 . 2 3 1 . 6 1 1 R e j e c t i n g the l e s s e r v e h i c l e ]
(15c)
R e j e c t i n g the a u d i t o r s * v e h i c l e .
Any b o d h i s a t t v a who
holds and
espouses the view t h a t ,
"The
b o d h i s a t t v a should not l i s t e n to Dharma t h a t i s a s s o c i a t e d with
the v e h i c l e of the a u d i t o r s , nor l e a r n i t by h e a r t , nor
himself i n i t .
Why
train
should a b o d h i s a t t v a l i s t e n t o , and l e a r n ,
Dharma t h a t i s a s s o c i a t e d with the v e h i c l e of the a u d i t o r s ?
need not t r a i n h i m s e l f i n i t " - - i s possessed
of c o n t r a d i c t i o n ; there i s d e f i l e d f a u l t .
of f a u l t ,
possessed
That i s to say,
b o d h i s a t t v a need apply h i m s e l f even to t i r t h i k a t r e a t i s e s ,
much the more to the e x a l t e d Word of the Buddha.'
a one-sided
no
He
i f the
how
In d e t e r r i n g
devotion [ t o the v e h i c l e of the a u d i t o r s ] , there i s
fault.^
[ 3 . 2 3 1 . 6 1 2 One-sided a p p l i c a t i o n to the l e s s e r v e h i c l e ]
(15d)
D i l i g e n t i n i t while having one's own
The b o d h i s a t t v a who,
when he has
method.
the c o l l e c t i o n of b o d h i s a t t v a
[ s u t r a s ] , f a i l s to apply h i m s e l f to the b o d h i s a t t v a
collection,
d i s r e g a r d s the e n t i r e b o d h i s a t t v a c o l l e c t i o n and a p p l i e s h i m s e l f
to the a u d i t o r s ' c o l l e c t i o n ,
i s possessed
of f a u l t ,
Qhf
of c o n t r a d i c t i o n ; there i s d e f i l e d
fault.
y
posssessed
302
[3.231.613 O n e - s i d e d a p p l i c a t i o n t o tTrthika
(16a)
Diligent
only
The b o d h i s a t t v a
to
apply
tises
himself
quick
able
scripture,
i s possessed
is defiled
of apprehension,
period,
capable
to consider
with
a trial
verification,
Buddhist
possessed
I f he i s v e r y
of not forgetting
and to d i s c o v e r
that
twice
[ t h a t he makes
the meaning,
to
trea-
of
con-
a
long
i f he has
because
scripture
fails
judicious,
over
is unalterable
of the Buddhist
a n d i f he makes
scripture
scripture,
applying himself
of fault,
fault.
i n t e l l e c t u a l understanding
associated
of
to Buddhist
there
treatises.
w h o , when h e h a s t h e B u d d h i s t
of the t i r t h i k a s ,
tradiction;
an
i n outside
texts!
i t
is
by l o g i c a l
means
the d a i l y a p p l i c a t i o n
to that
to
of the t i r t h i k a s ] ,
95
i s no
there
fault.
7 J
[3.231.614 A p p l i c a t i o n
(l6b)
Taking enjoyment
If
the bodhisattva,
[of studying
method
others],
does
i n that
while
becomes a s c h o l a r
i n i t and b e i n g
though he were
possessed
fault.
of fault,
scripture
that
[study
of
and
taking
h e d o e s n o t do s o
of contradiction;
there
is
defiled
9 6
[3.231.621 R e j e c t i n g
If
that
treatises,
of them],
that
m e d i c i n e — t h e n he i s
[3.231.62 I n c o n n e c t i o n w i t h t h e s u p e r i o r
(16c)
i t ]
with
a s much a s
heterodox
by i t — i f
to strong
possessed
inconsistently
twice
of t i r t h i k a ,
with
and e n j o y i n g
diligence.
gratified
resorting
texts
not acting
Buddhist
so e v i d e n t l y d e l i g h t e d
pleasure
as
to t i r t h i k a
Rejecting
the object
the Greater
the bodhisattva,
that
is
object]
wisdom]
Vehicle.
having heard
the profound
topics
found i n
the b o d h i s a t t v a
with
true
sattvas,
collection,
principles or with
has
no
inclination
saying,
"These
not
the
d e c l a r a t i o n of
fit
or pleasure
aspersions
the
lead
of
the
himself
blind,
there
defiled
matic]
and h i s
dharmas;
If
think
thus:
to
he has
no
fault.
heard
is
the
and
"It
is
not
what the
way he w i l l
inclination
[for
i n no
bene-
or
following
possessed
of
con-
fitting
pretense,
with
train
eyeless
the
eye
and
of
declared with
has
himself
the
[enig-
ignorant
being v i s i b l e
proper
greatest
[circumstance]
f o r me,
counts
those
of
the
in
and
those
progress.
profound topics
etc.],
but
98
casts
no a s p e r s i o n s
either,
there
is
no
fault.
[3.231.622 P r o c e e d i n g w r o n g l y t o w a r d s
(l6d)
If
and a
Praising oneself
the b o d h i s a t t v a ,
thought
another
is
person by that
t h e n he
there
t l r t h i k a s out
no f a u l t .
a
resentment,
in public,
contradiction;
come
of
is
of
There
means,
is
a
the
and d e p r e c a t i n g
with
thought f o r
praises
is
defiled fault.
no f a u l t
a n d so
to
result]
things
the
fault,
If
he w i s h e s
before.
flesh
deprecates
of
i n d e s i r i n g to
as
of
and
m a i n t a i n the
forth,
7
another.;
himself
possessed
desire
are
casting
i n that
and f r e e
h i m s e l f as
make
they
9 7
Tathagata
Tathagata
on them,
Dharma,
own,
fault,
disinclined,
faithfully
the
they r e s u l t
his
bodhi-
aspersions
w h e t h e r he be
of
or
profound topics,
That b o d h i s a t t v a
the
i n that
not
f u n c t i o n i n accordance
reject
regards
they are
possessed
mind
should,
intention."
rightly
has
casts
beings,"
beginning
the Buddhas
them and
a t t e n t i o n of
he
is
is
profundities
might of
Tathagata,
of u n s k i l f u l
who c a n o n l y
Tathagata,
the
sentient
bodhisattva
to
the
meaningless,
for
bodhisattva
greatest
for
another,
profundities,
the
are
out
tradiction;
If
the
possessed
to
over-
doctrine,
discipline
If
he
of
does
there
that
it
304
so
that
faith
those without f a i t h
may d e v e l o p
it
further,
[3.23I.623 F a i l u r e
Not to
If
the
of
the
fault,
he
s t a y s : : away-:
is
If
unaware
incapacitated,
will
mind
of
he
be
it
no f a u l t .
what he has
keep h i s
to
the
those
with
hearing]
by p r i d e
or with
a
thought
go when D h a r m a d i s c o u r s e
being held,
contradiction;
of
laziness
of
it,
there
is
and
there
he
heard,
is
[from
discussion
them o v e r
If
there
and
is
over
erudite,
there
is
t h e n he
there
is
and
of
dis-
possessed
is
defiled
fault.
indolence,
there
is
no f a u l t .
If
is
the
of
case
of
on the
he
If
there
of
that
topics
learned
and has
If
fault
he
sick
the
he
guarding
already
knows,
in retaining
visualization—there
[3.23I.623.2 P r o c e e d i n g w r o n g l y i n r e g a r d
there
continuing
applying
Very
it,
is
If
assimilated
concentration,
wisdom i s
the
no f a u l t .
and
is
and
teach-
them by h e a r t ,
visualization,
one whose
is
is
learned
If
that
he
offense],
and
he
suspects
no f a u l t .
a bodhisattva
Dharma and weak
mind
If
no f a u l t .
mind upon a m e d i t a t i v e
I n the
is
no f a u l t .
distorted,
i n grasping
settling
of
of
accomplishment
no f a u l t .
weak
Dharma.
sake
does n o t
involves
having heard
is
that
f a u l t . "
the
a Dharma p r e a c h e r
knows
and
defiled.
is
ings
out
no
in
Dharma a r e
possessed
not
he
good
is
participate
constrained
resentment,
of
that
for
bodhisattva,
§nmity or
cussion
go
there
faith,
i n the cause1
[3.23I.623.I Not to
(17a)
may h a v e
to
himself
there
is
dull—who
a n d weak
no
in
fault.
to what has
is
1 0 0
been
heard]
(17b)
If
Deprecating
the
bodhisattva
it
and r e l y i n g upon the
deliberately
repudiates
letter.
the
person
speaking
Dharma and
tic
p a y s no r e s p e c t
remarks
meaning,
tion;
to
and making h i s
t h e n he
there
is
is
him, r i d i c u l i n g
reference
possessed
defiled
of
fault.
the
fault,
him, making
letter
rather
possessed
of
[3.2321.
If
1 0 1
In connection with
is
Not b e i n g
the
the needs
welfare
in
a friend
bodhisattva
possessed
of
of
of
sen-
a
thought
sentient
right business
in
generalities]
welfare]
need.
m a i n t a i n i n g the
they require,
ferences,
the
beings]
[3.232.11 Not a c c o m p l i s h i n g
(l?c)
than
contradic-
[3«232 T w e l v e c o n t r a d i c t o r y t o w o r k i n g t h e w e l f a r e
tient
sarcas-
of
enmity or
resentment,
beings,
whether
being
t r a v e l l i n g companion,
a
and work,
festivities
vow does n o t ,
guarding
i t
be
he
minister
to
establishing
property,
and m e r i t o r i o u s
because
deeds,
what
employment
reconciling
t h e n he
is
dif-
possessed
102
of
fault,
If
he
is
not
If
possessed
fails
to
minister
he
is
is
sick
gone f o r
Dharma,
means,
there
out
of
there
laziness
is
it
to
incapacitated,
doing
it
recourse,
connected
is
promised
of
and
a need
there
trusted
and
capable
some p r o t e c t o r
If
contradiction;
is
and
defiled
indolence,
fault.
the
fault
defiled.
seeker
ready
of
with
If
no f a u l t — a n d
another,
is
no
fault.
by h i m s e l f ,
or
i f
he
there
no f a u l t .
to
there
is
continuing his
there
is
no f a u l t .
If
he w i s h e s
so
there
diligence
he
is
no f a u l t .
If
the
already
has
he has
not
some h a r m a n d u n c o n n e c t e d
s o m e o n e e l s e who i s
he
is
If
forth
is
as
to
discipline
before.
no f a u l t .
capable,
If
If
there
by
he
he h a s
is
i n some v i r t u o u s
d u l l - w i t t e d by nature
no
with
that
is
al-
enfault.
direction,
and
not
306
q u a l i f i e d t o impart
the t r a d i t i o n ,
t h e r e i s no f a u l t , a s b e f o r e .
I f h e w i s h e s t o g u a r d t h e t h o u g h t o f many o t h e r s , t h e r e i s no
fault.
no
I n keeping
fault.
a n i n t e r n a l r u l e o f t h e Community,
there i s
1 0 3
[3.232.12 Not d i s p e l l i n g harm]
[3.232.121 Not d i s p e l l i n g s u f f e r i n g ! ]
[3.232.121.1 Not t o d i s p e l p a r t i c u l a r s u f f e r i n g ]
(17d)
Refusing t o serve the s i c k .
When t h e b o d h i s a t t v a e n c o u n t e r s
someone s t r i c k e n w i t h
illness,
and w i t h a t h o u g h t o f e n m i t y o r r e s e n t m e n t d o e s n o t r e n d e r
v i c e and attendance,
tradiction;
he i s p o s s e s s e d
there i s d e f i l e d f a u l t .
of f a u l t ,
possessed
ser-
o f con-
I f he r e n d e r s none o u t o f
l a z i n e s s and i n d o l e n c e , t h e f a u l t i s n o t d e f i l e d .
I f h e h i m s e l f i s s i c k a n d i n c a p a c i t a t e d , t h e r e i s no f a u l t .
I f he has a p p o i n t e d
i s no f a u l t .
and c o n g e n i a l ,
I f he i s c a p a b l e
o f r e n d e r i n g t h e s e r v i c e and
t o h i m s e l f , t h e r e i s no f a u l t .
I f he h a s b e e n
w i t h a l o n g - s t a n d i n g i l l n e s s a n d i s a b o u t t o be h e a l e d ,
no f a u l t .
there
I f t h e p a t i e n t a l r e a d y has a p r o t e c t o r and r e c o u r s e ,
t h e r e i s no f a u l t .
attendance
a n o t h e r who i s c a p a b l e
stricken
there i s
I f he d o e s n o t do s o i n o r d e r t o g u a r d a g a i n s t
inter-
f e r e n c e t o some m a j e s t i c wholesome
d i r e c t i o n i n w h i c h he h a s
been d i l i g e n t ,
I f h i s wisdom i s t o o d u l l
t h e r e i s no f a u l t .
and h e c a n n o t p r o p e r l y e x p o u n d t h e Dharma n o r p r o p e r l y h o l d ; t o
i
it,
t h e r e i s no f a u l t .
104
I f he i s a l r e a d y p r o m i s e d t o a n o t h e r ,
t h e r e i s no f a u l t .
[3.232.121.2 Not t o d i s p e l duhkha i n g e n e r a l ]
(18a)
N o t a c t i n g t o remove
suffering.
M i n i s t e r i n g the removal of s u f f e r i n g i n the s u f f e r i n g
should
307
be u n d e r s t o o d i n a c c o r d w i t h n u r s i n g
illness.
[3.232.122 Not t o d i s p e l t h e cause o f s u f f e r i n g !
Not t e a c h i n g what i s r e l e v a n t t o t h e c a r e l e s s .
(18b)
If the bodhisattva
regard
mity
to present
and f u t u r e w e l f a r e , and w i t h a thought o f en-
o r r e s e n t m e n t does n o t t e a c h
skilful,
filed
s e e s t h o s e who make u n s k i l f u l e f f o r t s i n
them w h a t i s r e l e v a n t , w h a t i s
t h e n he i s f a u l t e d , h e i s c o n t r a d i c t e d ; t h e r e
fault.
indolence,
I f he f a i l s
the f a u l t
to teach
them o u t o f l a z i n e s s a n d
i snot defiled.
I f he h i m s e l f , n o t k n o w i n g , i s i n c a p a b l e ,
I f he h a s e n t r u s t e d
no f a u l t .
there
i s no f a u l t .
i t t o someone e l s e who i s c a p a b l e ,
I f he i s a s s o c i a t e d w i t h a n o t h e r s p i r i t u a l
there
i s no f a u l t .
there
i s no f a u l t ,
i s de-
adviser,
I f he w i s h e s t o d i s c i p l i n e b y t h a t
and so f o r t h a s b e f o r e .
taught with relevance
there i s
means,
I f t h e one t o be
h a s a t h o u g h t o f e n m i t y , i f he h o l d s t o
d i s t o r t i o n o u t o f o b d u r a c y , l i f he h a s a w i l d n a t u r e
a f f e c t i o n o r reverence,
there
[3.232.2 I n c o n n e c t i o n
with
i s no
fault.
w i t h no
1 0 6
particulars!
[3.232.21 Not g i v i n g a s s i s t a n c e !
[3.232.211 Abuse o f a s s i s t a n c e !
(18c)
If
Not t o r e p a y a good t u r n .
the bodhisattva
i s u n g r a t e f u l t o s e n t i e n t b e i n g s who h a v e
g i v e n h i m a s s i s t a n c e , i f he h a s no f e e l i n g f o r t h e d e e d a n d w i t h
a thought o f enmity f a i l s
to return the assistance with a s u i t a b l e
f a v o r , t h e n he i s p o s s e s s e d o f f a u l t , p o s s e s s e d o f c o n t r a d i c t i o n ,
there
i sdefiled fault.
indolence,
the f a u l t
If, while
I f he f a i l s
t o do s o o u t o f l a z i n e s s a n d
i snot defiled. -
;
c o n s c i e n t i o u s , he i s u n a b l e , i n c a p a b l e ,
there
i s no
308
fault.
no
I f t h e o b j e c t d e s i r e s no a s s i s t a n c e i n r e t u r n , t h e r e i s
fault.
1 0 7
[ 3 . 2 3 2 . 2 1 2 Abuse o f
(18d)
unhappinessl
Not t o assuage t h e s o r r o w o f o t h e r s .
I f t h e b o d h i s a t t v a , w i t h a t h o u g h t o f e n m i t y d o e s n o t remove
sorrow t h a t has developed
i n s e n t i e n t b e i n g s who
d w e l l i n some
c a l a m i t y h a v i n g t o do w i t h k i n f o l k o r p r o p e r t y , t h e n he i s
possessed
fault.
of f a u l t ,
possessed
I f he f a i l s
of c o n t r a d i c t i o n ; there i s d e f i l e d
t o remove i t o u t o f l a z i n e s s a n d
indolence,
the f a u l t i s n o t d e f i l e d .
The c a s e s w i t h o u t
f a u l t s h o u l d be u n d e r s t o o d a s b e f o r e ,
10 8
b e g i n n i n g w i t h n o t m i n i s t e r i n g t o needs
(17c).
[3.232.213 Abuse o f i n d i g e n c e !
(19a)
N o t g i v i n g t o t h o s e who
seek w e a l t h .
I f the b o d h i s a t t v a , w i t h a thought of enmity or resentment,
d o e s n o t g i v e r e q u i s i t e s s u c h a s f o o d a n d d r i n k when b e g g e d
p e r l y b y t h o s e who
possessed
fault.
seek f o o d and d r i n k and t h e l i k e ,
of f a u l t ,
I f he f a i l s
possessed
pro-
t h e n he i s
of c o n t r a d i c t i o n ; there i s d e f i l e d
to give out of l a z i n e s s ,
i n d o l e n c e and c a r e -
lessness, the f a u l t i s not d e f i l e d .
I f t h e g o o d s do n o t e x i s t i n h i s p o s s e s s i o n , t h e r e i s no
If
fault.
s o m e t h i n g i m p r o p e r o r u n s u i t a b l e i s b e i n g b e g g e d , t h e r e i s no
fault.
I f he d e s i r e s t o tame and t o d i s c i p l i n e b y t h a t means,
t h e r e i s no f a u l t , a s b e f o r e .
t h e k i n g , t h e r e i s no f a u l t .
Community,
t h e r e i s no
I n guarding
In keeping
109
a g a i n s t an o f f e n s e t o
an i n t e r n a l r u l e o f the
fault.
[3.232.214 Abuse o f one's f o l l o w e r s ]
(19b)
Not w o r k i n g
the welfare of f o l l o w e r s .
If thebodhisattva, having
drawn a f o l l o w i n g , does n o t , w i t h
a t h o u g h t o f e n m i t y , a d v i s e them w e l l a n d i n s t r u c t them w e l l f r o m
time
t o time,
a n d d o e s n o t s e a r c h o u t , i n t h e r i g h t way, f r o m
f a i t h f u l brahmans a n d h o u s e h o l d e r s ,
"bedding,
those
medicine
of c o n t r a d i c t i o n ; there
then he i s possessed
indolence
of fault,
i s defiled fault.
a d v i s e and i n s t r u c t , and f a i l i n g t o search
of l a z i n e s s ,
bed and
f o r h e a l i n g s i c k n e s s and [ o t h e r ] r e q u i s i t e s f o r
o f them who a r e d e s t i t u t e ,
possessed
robes,alms-food,
Failing to
out [ r e q u i s i t e s ] out
or carelessness, thef a u l t
i s not defiled.
I n d e s i r i n g t o tame a n d t o d i s c i p l i n e b y t h a t means,
no f a u l t ,
nity,
as before.
I n keeping
t h e r e i s no f a u l t .
there i s
a n i n t e r n a l r u l e o f t h e Commu-
I f he i s s i c k a n d i n c a p a c i t a t e d , t h e r e
i s no f a u l t .
I f he h a s e n t r u s t e d a n o t h e r
i s no f a u l t .
I f the f o l l o w i n g possesses
it
o f s e a r c h i n g o u t i t s own r o b e s a n d s o f o r t h , a n d
i s capable
who i s c a p a b l e ,
g r e a t m e r i t , o r h e knows
he h a s a l r e a d y i n s t r u c t e d them w i t h t h e a d v i c e w i t h w h i c h
s h o u l d be i n s t r u c t e d , t h e r e i s no f a u l t .
there
they
I f i t i s one who was
p r e v i o u s l y a t i r t h i k a a n d h a s come a s a Dharma t h i e f , who h a s
a n a t u r e w h i c h t h e r e i s no o p p o r t u n i t y t o tame, t h e r e i s no
-
-,. H O
fault.
[3.232.215 Abuse o f c o m p l i a n c e ]
(19c)
Not t o conform t o t h e e x p e c t a t i o n s o f o t h e r s .
I f theb o d h i s a t t v a , w i t h a thought o f enmity, f a i l s
w i t h t h e t h o u g h t o f o t h e r s , t h e n he i s p o s s e s s e d
possessed
not
of fault,
of c o n t r a d i c t i o n ; there i s d e f i l e d f a u l t .
comply o u t o f l a z i n e s s ,
t o comply
I f he does
indolence and c a r e l e s s n e s s , t h e f a u l t
is not defiled.
I f any wish
o f o t h e r s w o u l d be u n s u i t a b l e , t h e r e i s no f a u l t .
I f h e i s s i c k a n d i n c a p a c i t a t e d , t h e r e i s no f a u l t .
I f he i s
keeping
an i n t e r n a l
I f h i s wish
r u l e o f t h e Community, t h e r e i s no f a u l t .
i s s u i t a b l e , b u t i t i s riot t h e w i s h
s u i t many o t h e r s , t h e r e i s no f a u l t .
tirthikas,
cipline
t h e r e i s no f a u l t .
I f h e d e s i r e s t o tame a n d t o d i s -
[3.232.216 Abuse o f h a v i n g good
If
tion
I f [ i t i s done] t o suppress
b y t h a t means, t h e r e i s no f a u l t ,
(19d)
Not speaking
o f , and does n o t
1 1 1
qualities]
i n p r a i s e o f good
the b o d h i s a t t v a , w i t h a thought
t h e genuine good q u a l i t i e s
as b e f o r e .
qualities.
o f enmity,
d o e s n o t men-
o f o t h e r s and speak genuine
p r a i s e and a p p r o b r a t i o n t o what h a s been w e l l spoken, n o r g i v e
a w e l l spoken "Well donej",
t h e n he i s p o s s e s s e d
sed o f c o n t r a d i c t i o n ; t h e r e i s d e f i l e d
speak so o u t o f l a z i n e s s ,
fault.
of f a u l t ,
posses-
I f he f a i l s t o
i n d o l e n c e and c a r e l e s s n e s s , t h e f a u l t
is not defiled.
I f he judges
t h a t [the other] has by nature
little
p r a i s e ] a n d c o m p l i e s w i t h h i m , t h e r e i s no f a u l t .
and
to
i n c a p a c i t a t e d , t h e r e i s no f a u l t .
discipline
keeping
I f he s u s p e c t s
and harm w i l l r e s u l t ,
and n o t genuine,
suppress
In
r u l e o f t h e Community, t h e r e i s no f a u l t .
t o a v o i d i t , t h e r e i s no f a u l t .
to
as before.
t h a t upon t h a t b a s i s d e f i l e m e n t i n g e n e r a l ,
c o n c e i t , arrogance
qualities
I f he i s s i c k
I f h e w i s h e s t o tame a n d
b y t h a t means, t h e r e i s no f a u l t ,
an i n t e r n a l
desire [for
tirthikas,
a n d [ d o e s riot do s o ]
I f the qualities
t h e r e i s no f a u l t .
t h e r e i s no f a u l t .
self-
are a r t i f i c i a l
I n [not doing so]
I f he i s a w a i t i n g t h e
112
f i n a l outcome o f t h e n a r r a t i o n , t h e r e i s no f a u l t .
[3.232.22 Not t o suppress]
[3.232.221 Not t o suppress
(20a)
Not t o suppress
b e h a v i o r t h a t d i s c o r d s w i t h Dharma]
i n accord with conditions.
311
If
the b o d h i s a t t v a , i n r e g a r d to s e n t i e n t beings
h u m i l i a t i o n , who
d e s e r v e p u n i s h m e n t , and who
w i t h a d e f i l e d thought f a i l s
but f a i l s
i n d o l e n c e and
i s no
fault.
I f he
foresees
in
obdurate,
who
fault.
If
a g r e a t share
I f he
time,
f i g h t i n g and
foresees
fault.
fault.
that
dissension
sentient beings
are
and
amend 'themselves a s s o o n a s p o s s i b l e , t h e r e
to, c o n t r o l t h o s e who
are h o s t i l e
to the
so
Dharma]
forth.
t h e b o d h i s a t t v a endowed w i t h v a r i o u s s o r t s o f w o n d e r - w o r k i n g
bent to h i s w i l l ,
i s possessed
t r a n s f o r m a t i o n and
m i g h t , d o e s n o t make u s e
and
who
deserve
s e n t i e n t b e i n g s who
possessed
to
should
to cause r e j e c t i o n of g i f t s of f a i t h ,
of f a u l t ,
of
be
then
of c o n t r a d i c t i o n ; there i s
t h a t i s riot d e f i l e d .
T h e r e i s no
who,
enmity—there
d i s p u t a t i o n on
s t r i f e and
I f those
i s closed
endowed w i t h an i n t e n s e s e n s e o f shame
f r i g h t e n e d , t o bend t o h i s w i l l
fault
of
t h e r e i s no
w o n d e r - w o r k i n g power t o f r i g h t e n s e n t i e n t b e i n g s
he
fails
defiled.
Not u s i n g p s y c h i c p o w e r s t o t h r e a t e n and
power, m i r a c u l o u s
be
I f he
1 1 3
[3.232.222 N o t
(20b)
and
o f b l a m e , and
fault.
has
conflict,caviling,
t h e r e i s no
fault,
i s incorrag/iple—who
I n a w a i t i n g the proper
f r e e from pretense
i s no
i s not
whose n a t u r e
t h e C o m m u n i t y , t h e r e i s no
dread
of
carelessness to h u m i l i a t e , [ c o r -
b a n i s h them, t h e f a u l t
d i s c u s s i o n and
basis,
i s possessed
of c o n t r a d i c t i o n ; there i s d e f i l e d f a u l t .
I n d i s r e g a r d i n g one
to
deserve banishment,
t o h u m i l i a t e them, o r h u m i l i a t e s them
t o b a n i s h them, t h e n he
out of l a z i n e s s ,
r e c t ] and
deserve
t o c o r r e c t them w i t h a n a c t o f p u n i s h m e n t , o r c o r r e c t s
them b u t f a i l s
possessed
who
fault
i n not
s h o w i n g h i s power t o a s e n t i e n t b e i n g
b e i n g a t i r t h i k a a d h e r i n g more s t r o n g l y t o s o m e t h i n g
else,
w i l l be p o s s e s s e d
And,
in
as ever,
cases
o f wrong views t h a t r e p u d i a t e t h e n o b l e
i t should
of having
So
taken
hardpressed
on t h e v o w .
1 1 5
t h e b o d h i s a t t v a who i s m a i n t a i n i n g t h e b o d h i s a t t v a vow
and n o t ,
what d o e s a n d d o e s n o t r e s u l t
i nfault,
ll 6
the de-
and t h e l e s s e r , m i d d l i n g and g r e a t e r .
He s h o u l d g e n e r a t e
in
^
Conclusions!
should understand
filed
or not having
1 1
t h a t t h e r e i s no f a u l t
an o v e r l y d i s t r a u g h t mind, b e i n g
by a f e e l i n g o f s u f f e r i n g ,
[3.233
be u n d e r s t o o d
ones.
r e s p e c t [ f o r t h e s u t r a s and f o r t h i s
t h e f i r s t p l a c e , t h a t t r a n s g r e s s i o n may n o t d e v e l o p ;
t r a n s g r e s s i o n should develop,
code]
and i f
he s h o u l d h e a l t h e t r a n s g r e s s i o n
117
b y t r e a t i n g i t a c c o r d i n g t o t h e Dharma.
F u r t h e r m o r e , on t h e b o d h i s a t t v a ' s p a t h
that i s categorically a fault.
of f a u l t there i s nothing
I n what t h e L o r d h a s d e c l a r e d —
"Know t h e f a u l t s o f t h e b o d h i s a t t v a t o be f o r t h e m o s t p a r t d e veloped
from a v e r s i o n , r a t h e r than from
desire-attachment"—the
i n t e n t i o n i s t h u s : When t h e b o d h i s a t t v a i s r u l e d b y l o v e a n d
a f f e c t i o n f o r s e n t i e n t b e i n g s , w h a t e v e r he may do i s t h e d e e d o f
a b o d h i s a t t v a , n o r i s i t p o s s i b l e t h a t t h e r e be f a u l t
what he s h o u l d do.
i n doing
When t h e b o d h i s a t t v a b e a r s h a t r e d t o w a r d
sen-
t i e n t b e i n g s , h e d o e s no g o o d t o h i m s e l f o r o t h e r s , a n d t h i s
b e i n g what i s n o t t h e d u t y
o f a b o d h i s a t t v a , t h u s d o i n g what he
118
should not i s a p p r o p r i a t e l y [ c a l l e d ] a [bodhisattva] f a u l t .
In
o r d e r t o show t h i s v e r y t h i n g , h e s a y s :
(20cd)
T h e r e i s no f a u l t
i n a wholesome t h o u g h t
Compassionate and [ a c t i n g ] o u t o f l o v e .
either,
1 1 9
313
By w h a t e v e r m e r i t I h a v e
Composing t h i s Twenty
obtained,
commentary,
May a l l t h e w o r l d u n i v e r s a l l y
dispel
The f o g o f b e w i l d e r m e n t .
May t h e y q u i c k l y l i k e y o u n g M a n j u s r i , t h e l i n e a g e
vice-
roy,
Diligent
i n a c t i v i t y f o r the welfare
of sentient beings,
Come t o t h e p e r f e c t c o n c l u s i o n o f a n o c e a n o f t r a i n i n g
And t h e a s s e m b l y o f a t r e a s u r y o f v i r t u e . .
314
Notes to Chapter
1.
Five
The M o r a l i t y chapter
ticular,
( s i l a - p a t a l a ) of the Bbh
i s , i n par-
the o b j e c t of Candragomin*s twenty v e r s e summary, and
the source of S a n t a r a k s i t a * s e l u c i d a t i o n of i t .
f e r e n c e t o the Bbh,
u n l e s s otherwise
A l l further re-
i n d i c a t e d , concern t h i s chap-
ter.
*Manjusvara, i n the commentator's i n t r o d u c t o r y v e r s e , i s an
e p i t h e t of M a n j u s r i
(E s.v.;
c f . MHV
Bodhibhadra ( 2 1 3 b . 3 - 2 2 7 a . 4 )
no.
320).
and Grags-pa rgyal-mtshan
e x p l i c a t e the v e r s e s before d e s c r i b i n g the ceremony.
g i v e i n t r o d u c t o r y v e r s e s , takes up the f i r s t
phrase
(4a.l-5a.6)
Bodhij
after
o f the Vimsaka,
"the Buddhas," t o s t a t e the purpose of the work:
"Here, one who
Three, who
who
has taken refuge i n none o t h e r than the P r e c i o u s
i s endowed with m o r a l i t y , with f a i t h and with
has generated
the thought
braced the b o d h i s a t t v a vow
and
of awakening, who
compassion,
has h i m s e l f
em-
sustained h i s e f f o r t i n i t , i n or-
der t h a t h i s s e l f - a p p l i c a t i o n to the spread of the vow
may
fulfill
the masses i n no l o n g time [masses of m e r i t and g n o s i s , masses of
s e n t i e n t b e i n g s ] , the master Candragomin, t h i n k i n g of o t h e r s ' welf a r e , h i g h l y f e a r l e s s and advanced to a h i g h stage, b e h o l d i n g t h a t
the vow
undertaken—the
p r e l i m i n a r y t r a i n i n g — s h o u l d be
s u s t a i n e d , and w i s h i n g to have assembled the b o d h i s a t t v a
correctly
discipli-
n a r y code ( v i n a y a ) , and a l s o t o teach the performance o f the vow—
the vow
t h a t i s the cause f o r the c o n v e n t i o n a l d e s i g n a t i o n 'bodhi-
s a t t v a ' — s a y s , d o u b t l e s s f o r these reasons,
"the Buddhas....'"
Grags-pa, a f t e r the t o p i c a l o u t l i n e (sa-bcad), makes a s i m p l e r
statement
vow
of purpose: The Vimsaka "teaches the obtainment o f the
f o r those who
have not o b t a i n e d i t , and
the g u a r d i n g a g a i n s t
315
f a i l u r e f o r those who have obtained i t "
(2b.5-6).
He then a t -
tempts to e s t a b l i s h that the pratimoksa i s not a p r e r e q u i s i t e f o r
the b o d h i s a t t v a vow
(see Ch. 4 above).
Verse l a b : Make p r o s t r a t i o n ("glad of t h e i r
qualities"—Bodhi)
before the f u l l y awakened ones, and b e f o r e t h e i r
disciples—bodhi-
s a t t v a s who have reached a h i g h stage (mahabhumi), and o f f e r what
you are a b l e ("according to your means"—Bodhi).
Grags-pa
details
" o f f e r i n g s of a c t u a l wealth, e x t e n s i v e m e n t a l l y emanated o f f e r i n g s
and the seven p r e c i o u s and seven semi-precious a r t i c l e s , m e n t a l l y
created as w e l l [ o f the C a k r a v a r t i n ] , ownerless o f f e r i n g s [ a s ,
f o r example, w i l d f r u i t — M k h a n - p o ] and the supreme o f f e r i n g s of
emptiness and compassion."
He adds, "Make p r o s t r a t i o n and
offer
what you have to the lama as w e l l . "
l e d i n d i c a t e s (Grags-pa 4a.3~5) "the nature (ngo-bo) of the
the three a s p e c t s of m o r a l i t y : the m o r a l i t y of the vow,
vow,
the c o l -
l e c t i n g of v i r t u o u s dharmas, and the working of the w e l f a r e of
s e n t i e n t beings.
These three a s p e c t s of b o d h i s a t t v a m o r a l i t y are
understood by Bodhi ( 2 2 5 a . 7 - 8 ) to summarize the nine a s p e c t s of
m o r a l i t y t h a t c o n s t i t u t e the t o p i c s of the Chapter on M o r a l i t y of
the Bbh.
(For the nine see A t i s a , Lam-sgron, p. 256 & n. 6;
LVP,
"Bodhisattva", i n J. H a s t i n g s , ed., E n c y c l o p a e d i a of R e l i g i o n and
E t h i c s , v o l . 2 [N.Y.i S c r i b n e r ' s , 1 9 1 8 ] . ) Bodhi d e s c r i b e s a l l
nine, f o l l o w i n g the Bbh
(Skt 9 5 . 6 f f ) ,
but the " t h r e e f o l d aggre-
gate" l i s here a matter of the second of the n i n e , " t o t a l m o r a l i t y "
( s a r v a - s l l a , t s h u l - k h r i m s thams-cad),
to which context the
Vimsaka
and i t s v r t t i confine themselves. " T o t a l m o r a l i t y , " says Bodhi
( 2 1 5 a . 4 ) means "the m o r a l i t y of everyone
(thams-cad-kyi t s h u l -
khrims), because i t i s based upon the householder arid monastic
p a r t i e s both." Tsong adds ( 8 a . 7 ) :
"They have t h i s m o r a l i t y as
316
t h e i r [common] basis."
Of the three aspects of morality, the f i r s t i s a matter of abstinence, equivalent to the proscriptions applied to the seven
pratimoksa classes that constitute the Budflhist community, as f o r
example the "not k i l l i n g " and so f o r t h of the l a i t y .
vow
The upavasa
of what Robinson c a l l s the " a s c e t i c i z i n g layperson"
("Ethic",
p. 2 6 ) , which extends f o r a l i m i t e d period of time, i s not gener a l l y admitted to apply.
"So,"
says Bodhi ( 2 1 5 a . 8 ) , the pratimoksa
•
vow
functions as a limb of the bs. vow;
i t i s understood i n fact
as one aspect [of i t ] . " The second aims at acquiring a l l the attributes (dharmas) of the Buddha by the c o l l e c t i o n of v i r t u e ,
"Especially one applies oneself j o y f u l l y to hearing, to contemplation, and to the development of calm and insight" (Bodhi 217a.3-*0 •
This and the t h i r d aspect of morality, which has eleven points,
are prescribed i n d e t a i l (Bodhi 218a.3-222b.1; Tsong
12b.5-30a/2),
these being i m p l i c i t i n the proscriptions of Vimsaka w.
(See also LVP,
9-20.
"Bodhisattva," op. c i t . 1 Dutt, "Bodhisattva
moksa Sutra," pp. 269-?0n.; MS pp. 212-13n.; Siddhi pp.
Prati-
631-32;
Hobogirin s.vi "Bo'ga'tsukai," pp. 143-46.) MS points out however
that the t r a i n i n g i s l i m i t l e s s (p. 70, c f . t r . p. 2 1 7 ) ,
and
this
would correspond to the bodhisattva's aims.
Tsong c l a s s i f i e s the duties of the bodhisattva as two:
his
own
maturing
continuity (his mental continuum—that i s to say, person-
a l i t y ) and maturing those of others.
The f i r s t necessitates re-
jecting misdeeds and c o l l e c t i n g virtuous dharmas; the second i s
accomplished by the morality of working the welfare of sentient
beings.
As to the order of the three, Tsong says (cf. Bbh
127.16-
17, W 185.11-12; Tib 11a.1): "The morality of withdrawal ( n i v r t t i -
31?
s i l a ) t h a t i s [ h e l d ] i n common with the sravakas, i s the cause
of
the l a t t e r two and, as to the m o r a l i t y o f involvement ( p r a -
v r t t i - s i l a ) t h a t i s not common: s i n c e i t i s d e c l a r e d t o be imposs i b l e to save others when you are s t i l l bound, and t o calm o t h e r s
when you are not calm, the w e l f a r e o f o t h e r s w i l l not be e f f e c t e d
u n t i l v i r t u e has f i r s t
been c o l l e c t e d
(8b.6-9a.3)."
Bodhi h o l d s the t h r e e d u t i e s o f the b o d h i s a t t v a , as r e f l e c t e d
i n these t h r e e m o r a l i t i e s , to be s t a b i l i z i n g the mind, maturing
o n e s e l f to Buddhahood, and maturing s e n t i e n t beings
Vimsaka 2a i n d i c a t e s the purpose
pa, o r the d i s t i n c t i o n
(225a.8-b.2).
(dgos-pa), a c c o r d i n g t o Grags-
( v i s e s a n a ) , a c c o r d i n g to Bodhi.
The sense,
as both agree, i s t h a t t a k i n g the vow i s the source o f short-term
and long-range b e n e f i t f o r both s e l f and o t h e r s .
it
As Grags-pa says,
"occasions p l e a s u r e i n t h i s l i f e and the next f o r both s e l f
and others, and the obtainment of h i g h e r s t a t e s o f r e b i r t h
ris)
(mtho-
and l i b e r a t i o n s , The thought o f awakening i s l i k e a great,
inexhaustable t r e a s u r y from which proceed a l l needs and wishes"
( 4 a . 5 - 6 ; c f . Bodhi 2 2 5 b . 5 - 2 2 6 a . 5 ) •
L i n e 2b i n d i c a t e s the a t t i t u d e with which the vow should be
taken.
Bodhi ( 2 2 6 a . 5 - 6 ) :
" L o f t y i n t e n t i o n (bsam-pa) r e f e r s to the
i n t e n t i o n of p r o t e c t i n g a l l the world.
The sense i s , 'with an
a t t i t u d e (bsam-pa) t h a t i s endowed w i t h the g r e a t s i n c e r i t y t h a t
has but the s i n g l e t a s t e o f compassion,
and t h a t wishes t o come
i n t o c o n t a c t with Buddha and b o d h i s a t t v a q u a l i t i e s . ' "
Grags-pa
(4a.6-b.5):
"In that [ l i n e ] ,
' i t ' [not t r . ,
l i t . 'with
i t as your l o f t y i n t e n t i o n ' ] r e f e r s t o the p a r t i c u l a r r e a l i t y
t h a t i s the thought o f awakening.
I t s c h a r a c t e r i s t i c i s the
commitment to p r o j e c t a l l s e n t i e n t beings to the stage o f Buddhahood.. . . Furthermore, i t i s d i v i d e d i n two: the thought o f awaken-
318
i n s as r e s o l u t i o n (pranidharia), and as s e t t i n g f o r t h
(prasthana).
'Resolution*is generating the commitment, the mere wish f o r
Buddhahood f o r the sake of sentient beings, but unconnected with
[actualO
assistance to them.
'Setting f o r t h ' i s to promise a s s i s -
tance and then to act upon i t . . . . ' L o f t y i n t e n t i o n ' indicates that
you should take [the vow] free from the meaner ideas of t h i s world,
with a wish f o r nirvana f o r the sake of yourself and sentient
beings®"
Lines 2cd are dealt with by Santa i n d e t a i l .
2. Bbh Eefs. n. 3 below.
Gunaprabha ( 2 3 4 b . 4 - 5 ) :
"He says
•threefold aggregate of bodhisattva morality' to indicate many
[aspects] of morality.;: 'Bodhisattva t r a i n i n g ' r e f e r s to that i n
which bodhisattvas
train."
Jinapptra (253b.8-254a.5=Samudramegha 1 9 6 b . 7 - 1 9 7 a . 4 ) does not
hesitate to point out that the pratimoksa i s the basis, and that
Jits
ceremony i s p a r a l l e l to that of the bodhisattva vow: "Bodhi-
sattva morality belongs to two p a r t i e s (paksa); therefore he says,
'The bodhisattva, whether householder |or monastic]....'"
Earlier
(244a.5), J i n a has referred to the seven pm. classes as "morality
prescribed (bcas-pa) by the Tathagata" (as opposed to natural mor a l i t y ) . With pratimoksa as h i s basis, the^aspirant to the bs. vpw
-
i s already engaged i n moral endeavor that i s formally Buddhist.
J i n a continues
( 2 5 ^ a . l f f ) : "He r e f e r s to 'having made the resolve'
because the o b l i g a t i o n [of the bs. vow] w i l l be found within the
generation of the thought f c i t t o t p a d a — i . e . , the r e s o l u t i o n ] , just
as the o b l i g a t i o n of the pratimoksa vow i s found within the con-
•
f i n e s of [ i . e . , i s based upon] taking refuge.
He r e f e r s to ' f e l -
low i n the Dharma' to show that t h i s [bs. moral vow] i s analagous
to the moral code of the auditor, which i s taken from someone
319
irreproachable." The lama (Skt guru) i s able to "grasp"
(grahana)
the l e t t e r (vyanjana) and to "understand" (avabodha) the sense
(artha).
As to " f a l l i n g at [ M s ] two feet", the commentary
points out that reverence i s necessary f o r the vow to be born.
("Two feet" indicates the the lama has a human form.) "Entreaty"
likewise i s made since he must aspire to the vow.
.
Tsong ( 3 0 b . 6 - 7 ) r e i t e r a t e s the need f o r reverence, adding that
the aspirant should, as prescribed by J e t a r i and Abhayakara
(289b.8),
f i r s t o f f e r a mandala.
Bodhi ( 2 2 6 a . 6 - 2 2 7 a . 5 ) : "Fellow i n the Dharma" indicates h i s
possession of the bs. vow. (His v i d h i [ 2 2 7 a . l ] gives sahadharmika
as ,ihan*clgytuabhoBwmfthunBipa.) "Capable" means q u a l i f i e d to impart
i t ; he possesses the blessings (sampad) of attitude and applicat i o n given below (section 1.32) by 1>Inta.
Even so, do not receive
i t from just anyone who i s capable But only from one who f i l l s
theirole of "a lama", and f o r whom one has reverence.
To Grags-pa ( 4 b . 5 ~ 5 a . 6 ) , the lama i s either l a y or monastic.
No downfall has occurred to mar h i s own vow, or i f one has
occurred, he possesses the means to treat i t .
t i e s advertised l a t e r by Santa are noted here.
Again, the q u a l i Grags-pa then pre-
sents two ceremonies: f o r the resolution and f o r the setting
forth.
(For h i s ceremony of the resolution vow see Appendix C.)
The Bbh ceremony i s considered the setting forth.
Before the en-
treaty ( 9 a . 4 - 5 ) the aspirant "contemplates h i s chosen d i v i n i t y
(dod pa'i lha, *ista-devata) and, as the means f o r attaining [the
rank of] that [ d i v i n i t y ] , develops mindfulness of kindness, as well
as love aad'.compassion.
He thinks, "'With the purpose of taking
on the t r a i n i n g as a means to project a l l sentient beings to
Buddhahood, I w i l l entreat the lama.* He prostrates himself be-
320
fore a lama endowed with the abovementioned c h a r a c t e r i s t i c s ,
and says...."
In the account of the Bbh, as presented by Cg and Santa, two
important preconditions f o r the ceremony are the intention of the
aspirant and the a v a i l a b i l i t y of someone else from whom to take
the vow.
The Bbh says, at the beginning of the chapter: "Because
he has become dbligated to morality by someone else, when tfae bs.
transgresses h i s t r a i n i n g , then dependent upon the other a dread
of blame (vyapatrapya) w i l l be born.
Because he has had a quite
p u r i f i e d intention, when the bs. transgresses morality [following
T i b ] , then dependent upon himself a sense of shame [hrT] w i l l be
born." (Skt 9 5 . 1 1 - 1 ^ ;
W
137.18-22; Tib 8 5 a . 4 - 5 )
3. Surviving Skt texts of the Bbh d i f f e r s l i g h t l y , i n t h i s and
other places, from the v r t t i of Santaraksita, which i s closer to
t&e Bstan-'gyur t r a n s l a t i o n of the Bbh.
The Chinese referred to
upon occasion, thanks to the assistance of L. Hurvitz, i s the
t r a n s l a t i o n of the Bbh by Hsuan Tsang (Taisho 1579, r o l l 4,1, Ch.
10,
pt.2,
pp. 5 1 6 - 2 1 ) . Reference i s made i n these notes to two
editions of the Bbh: that of Wogihara (1930) u t i l i z i n g two incomplete mss.,
from Cambridge and Kyoto, with corrections and f i l l i n g
of lacunae from the Tib, and that of N. Dutt (1966), u t i l i z i n g the
ms. photographed at Zhwa-lu monastery i n Tibet and deposited i n
Patna, to f i l l the lacunae of Wogihara's edition. The e d i t i o n of
Dutt i s the primary reference here.
N. Dutt has also published
a "Bodhisattva Pratimoksa SUtra" (IHQ v o l . 7,
1931,
PP.
259-86)
which reproduces some portions of t h i s section of the Bbh.
For
t h i s passage see Dutt 1 0 5 . 7 - 1 2 ; c f . Wogihara 1 5 2 . 2 2 - 1 5 3 . 5 ; Bs.
sutra l b . 1 - 4 ; Tib 0 5538, v o l . Zhi 9 3 a . 8 - b . 3 .
pm.
The Skt i s not pro-
vided i n these notes f o r reasons of space; the text of Dutt i s
321
available as v o l . 7 of the Tibetan Sanskrit Works Series, general
editor S.H. Askari (Patnas Jayaswal Research I n s t i t u t e , 1966). For
comment and p a r a l l e l passages see Guna 2 3 4 b . 5 - 6 ; Jina
Samudra 1 9 7 a . 4 - 5 ) ; Bodhi 2 2 7 a . 5 - 6
9a.5-6;
Tsong
254a.5-6(=
and h i s v i d h i 2 2 7 a . 2 - 4 ;
Grags-pa
30b.7-31a.2.
This entreaty i s , s t r i c t l y speaking, the speech alluded to by
theetext when i t states that the lama i s able to "grasp and understand" (Guna).
But Tsong refers to "the entreaty and so f o r t h "
( 3 0 a . 3 ) — t h a t i s to say, the entire ceremony.
Kulaputra. l i t e r a l l y " c h i l d of the family." Bodhi, v i d h i provides ayusman and bhadanta as alternatives ( f o r range of ksage see
n. 6 below). AtT§a, v i d h i ( 5 1 b . 6 ) has the lama addressed as acarya.
On kulaputra as indicative of gotra see R p. 86, 144 n. 3;<
rx
"If i t be no importunity" corresponds to the precondition that
bhiksu ordination (upasampada) cause no inconvenience (dus-la
bab-cing bzod-na) to the sangha (Banerjee, A.C., Sarvastivada L i terature [Calcutta: by the author, 1957] » pp. 123-24; i b i d , f o r
the phrase "out of pity ').
f
Bodhi, v i d h i reads " i f the entreaty i s
proper and causes no d i f f i c u l t y . "
Tsong notes that according to J e t a r i ( 6 0 a . 5 - 6 ) , Bodhibhadra,
AtTsa and Abhayakara ( 2 8 9 b . 1 - 3 ) » the entreaty should be made three
times.
So sajra Grags-pa as well.
Abhayakara (Tsong: Abhyakara)
describes preliminaries that include a mandala-offering to the lama,
taking of refuge and upasaka vows, and mandala-offering to a l l the
Buddhas and bodhisattvas; t h i s i s how contemporary ceremonies are
generally performed.
See also outline of the v i d h i of AtTsa,
Lam-sgron p. 288.,- J e t a r i has the aspirant kneeling on h i s right
knee, Abhayakara on h i s knee or squatting, with folded hands.
4 . Bbh, Skt ed. omits t h i s passage, nor i s i t alluded to i n any
Bbh commentary from the Skt.
the Bbh
(93b.3=C Wi
Yet i t i s found i n the Tib t r . of
This i s evidently an addition that
82b.2-4).
has been elaborated with time.
affirmation, "Yes"
(60a.6).
J e t a r i has the lama make a mere
Abhayakara ( 2 8 9 b . 3 - 4 ) gives the " i n -
quiry" as we have i t as section 1.34
52a.2)
below.
combines that inquiry with t h i s one.
Atisa, vidhi (51b.7Bodhi omits t h i s
pas-
sage i n h i s v i d h i , but h i s comm., following that of Santa, shows
that t h i s speech of the lama constitutes a t e s t (227a.6-b.1)»
"After that entreaty, i n order to examine whether he i s a s u i t able repository [ f o r the vow],
he should make him l i s t e n to the
bases of bs. t r a i n i n g , and say,
'Have you the f o r t i t u d e to t r a i n
i n t h i s ? ' When t h i s has been said, i f [the aspirant] v e r b a l l y i n dicates that he i s highly enthusiastic, and passes some days with
transformed countenance and gaze, by which [the lama knows] that
he i s eager, and that he has not been instigated by another, nor
i s he i n competition with another, then [the lama knows that] he
w i l l stand by
it."
There are two elements i n the speech of the lama: (1) a desc r i p t i o n of the advantages OJC:'taking the vow
and the corresponding
disadvantages of f a i l u r e to l i v e up to i t , and
(2) a t e s t i n g of
the resolution of the aspirant.
Grags-pa ( 9 a . 6 - 1 0 a . 5 ) » discussing the disadvantages of f a i l u r e ,
c i t e s the Akasagarbha sutra (0 926, P Mdo
Zhu 2 8 7 a , b f f ; c f . SS Skt
37.26-28, t r . p. 6 3 ) : "Misguided beginners proceeding i n the Mahayana have t h e i r previously produced roots of v i r t u e pulverized by
these root downfalls;
they are defeated and, when they f a l l from
the happy state of god, human being, and Mahayana, they end i n a
state of woe.
For a long time they revolve i n samsara, deprived
323
of a s p i r i t u a l adviser." He refers also to the Smrtyupasthana
(0 9 5 3 ) .
Dharmasanglti ( 9 0 4 ) , Sagaramati ( 8 1 9 ) , Ksitigarbha (905)
and Bhaisajyaguru (914) sutras.
On the advantages, he c i t e s the
Bbh (=Santa, sect. 31212 below), and seven points known from o r a l
t r a d i t i o n : "quick..attainment of awakening, the consideration of
the Buddha, rebirth d i r e c t l y tbwards a higher s p i r i t u a l adviser
whose moral code corresponds $6 fane's own, spontaneous morality
i n every [ l i f e t i m e ] , increase of the aggregate of morality i n one's
own and others' mental continuums, complaisance i n ending each
l i f e t i m e , and cutting the flow of bad mebirths among.them."
Tsong ( 3 1 a . 2 - 3 3 a . 8 ) , c i t i n g "lamas of old", can be seen i n some
d e t a i l s to follow Grags-pa ( i . g . , r e f e r r i n g to the necessity f o r
the aspirant to have studied the bodhisattva-foBtaka and its
matrka, 3 3 a . 4 - 6 ) .
He discusses f i r s t the advantages, c i t i n g the
SS with passages from th'e Prasanta-y±ni§caya-pratiharya
(0 797)
and CandrapradTpa (0 795) sutras, to the effect that the decision
to begin, and subsequent perseverence i n the t r a i n i n g creates i n calculable merit.
"Relative gravity" ( l i t . "heavy-light") refers
to root.ldownfalls and lesser offenses—which are heavy and l i g h t
r e s p e c t i v e l y — a c c o r d i n g to the system of the SS, which c i t e s the
Smrtyupasthana, DharmasangTti and Sagaramati sutras^on the r e tributions incurred by those who break the bs. vow (Skt 1 0 . 1 3 § 2 5 ,
t r . p. 1 3 ) .
Tsong adds: " I f , having made the promise (khas-len),
one does not keep i t , there are the disadvantages of going to a
state of woe, being the bases of frauds, [the fact that] a l l the
world, including the sons of the Jinas, has been deceived, that
one receives the censure of the gods, and so f o r t h . " (See also
n. 3 3 , 35 below on the effect of defeat according to Tsong.)
He continues: "Having thus been made to see the advantages
and
disadvantages, [the aspirant] i s made firm i n non-relinquishment
of the cittotpada and i n the obligation entailed i n having a f f i r med
(khas-blangs) the vow."
As to the questions of the lama, he
e;ites the gloss of Bhavabhadra: "To f e r r y the sravakas and pratyekabuddhas over the jn*eyavarana, to release [ a l l beings, from]
Brahma on down, from the bondage of the two
avaranas—bewilderment
and so f o r t h — t 6 revive the denizens of h e l l and others who are
breathless from feafifering, and to project to nirvana those sent i e n t beings not [yet] abiding there."
5. In the Skt t h i s follows upon the entreaty, sect. 1.11
6.
above.
Skt see Dutt 1 0 5 . 1 2 - 1 9 ; W 1 5 3 . 5 - 1 5 ; Bs. pm. sutra l b . 4 - 2 a . l ;
Tib 9 3 b . 6 - 9 4 a . l .
197a.4-b.3);
See Guna 2 3 4 b . 6 - 2 3 5 a . 2 ; J i n a 2 5 4 a . 6 - b . 5 (=Samudra
Bodhi 2 2 7 b . 1 - 3 , v i d h i 2 2 ? a . 4 - 7 ; A t i s a , v i d h i 5 2 a . 2 - 6 ;
Grags-pa 1 0 a . 5 - h . 2 ; Tsong
§3a.8-34a.5.
Bodhi: He does worship "with whatever h i s a b i l i t y " — t h a t i s ,
throws h i s upper robe over one shoulder and, with l o f t y intention,
prostrates himself before the Buddhas and bodhisattvas; then,
making t h e i r q u a l i t i e s manifest i n h i s mind, he makes offerings
to an image of the Tathagata and makes h i s entreaty.
Grags-pa: He makes offerings and prostrations to the lama, the
"gathering of the equipment (of merit and gnosis), a f t e r which
follows the "inquiry" of the lama (sect. 1.15 btelow), and the
"exhortation":
He makes manifest the Buddhas and bodhisattvas,
performs worship, o f them, and makes h i s entreaty three times
"to receive [the vow] soon."
This l a s t phrase i s an innovation
that Tsong ( 3 4 a . 2 - 3 ) ascribes to A t i s a .
A t i s a : "Thereupon, seated before anstatue or a painting of the
Tathagata Sakyamuni, and thinking himself to be before a l l the
Buddhas and bodhisattvas, beginning with Sakyamuni, who dwell i n
a l l the realms of the world of the ten directions, he does worship
with the f i v e outer offerings [ i . e . , offerings that appeal to the
f i v e senses] as well as he i s able, and makes prostration.
Imme-
d i a t e l y thereafter, he f a l l s at the feet of the s p i r i t u a l adviser,
who i s seated on a high seat, with the notion of him as the Teacher
and, kneeling on h i s right knee orsrsquattingJ;* palms joined, he
should thus exhort the s p i r i t u a l adviser, three times: 'I pray
that the s p i r i t u a l adviser may soon grant me the bodhisattva moral
vow undertaking.'"
"Squatting" with both heels on the ground, see PTSD s.v.
ukkutika, p. 125b.
Whereas the pm. vow i s obtained as the f r u i t i o n of the "gathering of equipment"
(of merit and gnosis) represented by reverence
toward the upadhvaya (cf. Banerjee, op. c i t . , pp.108, 110, 11415), the bs. vow i s distinguished: I t i s said to be obtained by
having made offering to a l l the Buddhas and bodhisattvas (Jina,
Samudra, Tsong).
Guna& "'Gnosis and majesty" indicate possession.of deep [viewJ
and extensive [ p r a c t i c e ] respectively.
'Does worship' refers to
worship with flowers, scent, incense and so forth ^ b e a u t i f u l l y
l a i d out"—Tsong], praise, prostration and so f o r t h .
The p a i r of
phrases, 'as well as he i s able;,and .with whatever causal force
(hetubala) he may possess,' r e f e r to human s k i l l i n the generation
of mental serenity that he presently possesses, dnd the r e s u l t s
and causes that have been l a i d down i n past l i v e s . "
On hetubala: MSA 4.7 and comm. (Tib Phi l48a.6; c f . R pp. 84-
326
85)
i d e n t i f i e s the causal force that gives r i s e to
conventional
(saftketika) b o d h i c i t t a (as i s produced i n t h i s ceremony) as
gotra-samarthya, "hereditary aptitude'";' one's predisposition f o r
the vow.
Other "forces" that give r i s e to i t are the s p i r i t u a l
friend (mitrabala), wholesome roots (mulabala)—defined
as
increase of that gotra"—and hearing or study (srutabala).
"the
In a
; a r a l l e l abhidharma usage, anusaya i s the causal (and primary)
force i n the development of klesa , dharmas the objective force
(visayabala), and so forth (AK 5«3^;
AD pp. 2 9 5 - 9 6 ) .
"Ability",
i n t h i s passage of Santa, r e f e r s to present a b i l i t y i n worship and
v i s u a l i z a t i o n , "causal force" to one*s native aptitude f o r the
vow.
Jina: " ' Q u a l i t i e s ' r e f e r s to the s p e c i a l q u a l i t i e s of those
who
possess a s p e c i a l vow.
He r e c o l l e c t s t h e i r extraordinary qua-
l i t i e s and does appropriate ^worships with body, speech and mind.
Inasmuch as [takang] the vow
[of
involves generation of the thought
awakening]] with the most virtuous possible attitude, he i s
'sincere*J
'Even a l i t t l e ' shows there i s no set r u l e .
I f he
has
the a b i l i t y and the causal force, he w i l l [generate i t ] sincerely;
i f not he w i l l do i t a l i t t l e . "
"Kulaputra" r e f e r s to a householder, "long-lived one"
to a younger monastic, and
the order.
(ayusman)
"reverend" (bhadanta) to an elder of
Tsong ;follows Guna i n underlining the point fthat there
i s no r e s t r i c t i o n as to the age and pm.,status of the one who
is
to impart the ftow. The great Dge-lugs-pa, however, goes om to
c i t e Jnanasri(bhadra) to the e f f e c t that t a n t r i c and Mahayana
vows should [preferably] be taken by a bhiksu, from a bhiksu
(0 4546, Sila-samvara-samavavirodha. Bstan-'gyur Nu 2 5 2 a . 7 - 8 ) .
7.
2.
Skt 1 0 5 . 1 9 - 2 1 ; W 1 5 3 . 1 5 - 1 9 ; Bs. pm.
sutra 2 a . 1 - 2 ; Tib ^ a . l -
327
A discursive meditation
vary.
i s alluded to, but accounts of i t
Jina (252b.5=Samudra 1 9 7 b . 3 - 4 ) considers i t a mindfulness
meditation—"that
Tsong (3^a.i5-7)
the undertaking of the vow
i s a great
gain."
e n t i t l e s i t "development of high enthusiasm."
Grags-pa, following the t r a d i t i o n of the Bka'-gdams-pa blo-sbyong,
considers i t a r e c a p i t u l a t i o n of the smon-sems ceremony ( 6 b . 5 - 7 b . 3 ;
cf. Appendix C, sect. 211 below):
"In the sky before you, meditatively develop the higher d e i t i e s
[ i . e . , the Buddhas and bodhisattvas].
Meditate i n accord with your
previous resolution: Develop mindfulness of t h e i r q u a l i t i e s ,
n i t y and aspiration; and,
as the means to that, mindfulness of
kindness, love, compassion and the thought of awakening.
*T w i l l take the bodhisattva vow
Think,
as a means of projecting sentient
beings to Buddhahood,* and promote the happy thought, 'Now,
o b t a i n m e n t . ( G r a g s - p a 1 0 b . 2 - 5 ; c f . AtTsa, Lam-sgron, pp.
34 & n.
sere-
my
133-
5)
Bodhi includes t h i s passage i n h i s v i d h i ( 2 2 7 a . 7 - 8 ) , but i n comm.
omits i t and has the aspirant r i s e at t h i s point f o r the inquiry
of the lama (sect. 1.15
below). AtTsa, v i d h i , includes t h i s sec-
t i o n with the inquiry that follows.
8.
Skt 1 0 5 ^ 2 2 - 2 5 ; W 153.19-24; Bs. pm.
J i n a (254b.5-6=Samudra 1 9 7 b . 4 - 5 ) :
4.
refuge i s preliminary to the vow
sutra 2 a . 3 - ^ ; Tib 9 ^ a . 2 -
"As, f o r example, taking
of the auditor, so likewise the
resolve is/preliminary to that of the bodhisattva.
To show t h i s
he makes the inquiry as to the resolve, with the aim of s t a b i l i z i n g
it."
However, t h i s section would seem to correspond more c l o s e l y to
the inquiry, during bhiksu ordination, "Are you a man? Have you
the male organ?" (Banerjee, op. c i t . , pp. 119.
124)
In any case,
328
i t j u s t i f i e s the d i v i s i o n , as by Grags-pa, of smon-sems and 'jugsems into two ceremonies.
The sense of the inquiry, according to Tsong (34a.7-b.2), i s to
test the hereditary aptitude ( r i g s - k y i nus pp, gotrasamarthya) of
7
the candidate, and to s t a b i l i z e h i s resolve.
Bodhi omits i t : i n h i s
v i d h i , and i n comm. makes i t part of the next speech, which i s
nonetheless introduced by u t t a r i . as though following some previous question (227b.3).
Cf. AtTsa, v i d h i 5 2 a . 6 - b . l ; Grags-pa 10a.7-8.
9. Skt 105.25-106.9; W 153.24-154.13; Bs. pm. suitra 2a.4-b.3;
Tib 94a.4-b.l.
See Guna 235a.2-3; Jina 254b.6-8(= Samudra 197b.5-6);
Bodhi 227b.3-7, v i d h i 227a.8-279a.5s AtTIa, v i d h i 5 2 b . l - 5 3 a . 3 ;
Grags-pa 10b.5-lla.5s Tsong 34b.2-35a.2.
Tsong: "'Bases of t r a i n i n g ' are the foundations (gnas, *asraya)
f o r t r a i n i n g i n something. 'Morality' i s the e s s e n t i a l nature of
that i n which he i s trained;s[Jina: "the thing i t s e l f " ] .
In other
wordS9 [the lama] having indicated the t r a i n i n g common to bodhisattvas of the three times, and described the method of being
trained i n i t , and having established that one must affirm them
as summarized i n three moralities, [the vow] i s taken."
On the bases of t r a i n i n g , c l a s s i f i e d as the three moral aims,
see s u b t i t l e s to Vimsaka vv.«9-20 below.
This, according to
Hobogirin, i s anupadista-sTla, "morality that has not been taught"
(144a, c i t i n g MHV
no. 788).
But conventional bodhicitta, as Tsong
indicates, i s being?affirmed here, as w i l l i n f a c t be taught by
the lama from sutras and §astras. (In the v i d h i of AtTsa, i t i s
done just before t h i s statement and affirmation.) That the t r a i n ings indicated by these texts are i n f a c t to be thought of as i n -
329
f i n i t e , see Abhayakara, Munimatalamkara 9 3 a . I f f ; AtTsa, Lam-sgron,
p. 2 6 1 .
Bodhi has the r e c i p i e n t make an extensive affirmation.
In comm.
he says: "Thereupon he three times tq the affirmation to the questions, *Have you made the resolve f o r bodhi?
Would you receive
from me the bases of t r a i n i n g of bs. morality?' Then with confession of s i n , taking refuge i n the Three, generation of bodhicitta
and dedication of merit as preliminaries, he sees to (1) gathering
the equipment and (2) compliance
with the Mahayana^, i n order to
embrace and protect a l l the worlds?
s e l f and make the announcement."
Then he should prostrate himVidhi presents t h i s i n d e t a i l ;
see Appendix D.
In bhiksu ordination the pattern of question and answer i s s i milar (Banerjee, op. c i t . , pp. 1 2 8 - 4 0 ) .
10.
Skt 1 0 6 . 9 - 1 3 ; W 1 5 4 . 1 3 - 1 9 ; Bs. pm. sutra 4 a . 3 - b . l ; Tib
94b.1-3.
Bodhi, v i d h i t ( 2 7 9 a . 5 - 6 ) : he prostrates.
AtTsa, v i d h i ( 5 3 a . 3 - ^ ) s
a f u l l ("five-limbed") prostration and joining of palms.
(11a.6):
prostrate yourself and strew flowers to the ten directions,
then join palms.
at
Grags-pa
Tsongt ( 3 5 a . 5 - $ ) *
"He does h i s devotions, "bowing
the feet...and then, i n a c t u a l i t y ^ makes three prostrations
and strews flowers i n each direction, then stands at the end and
joins h i s palms....The salutations above and below are v i s u a l i z e d ;
he should do those to the east and the west." The Bka'-brgyud
lama Kalu Rinpoche (Karma Rang-byung kun-khyab phrin-las bzang-po),
asked to perform t h i s ceremony i n Vancouver, stood and strew
flo-
wers a l l about, addressed the announcement upwards, and bestowed
the t i t l e
"bodhisattva" upon each participant.
330
"Announcement" (arocita) i s glossed " n o t i f i c a t i o n " (prajnapti)
i n the MSA
discussion to the corresponding vinaya procedure
ed. p. 5 5 . 1.
(11.4,
8 , with the correction of Nagao, p. x i v ) . For the
.jnapti of the upasampada, see Banerjee, op. c i t . , pp.
n o t i f i c a t i o n of the sangha.
In context of the bs. vow,
120ff—a
AtTsa
uses the vinaya term karma-vacana, "declaration of act" ( l a s
brJQd-pa. Lam-sgron, p. 288).
11.
See Skt 106.14-18; W 1 5 4 . 1 9 - 2 ? ; Bs. pm.
94b.3-6.
sutra i b i d . ; Tib-
See also Jina 254b.8(=Samwdra 1 9 7 b . 6 ) ; Bodhi, v i d h i
2 7 9 a . 6 - b . l ) ; A t l i a , v i d h i , 53a.4-8}
Grags-pa l l a . 5 - b . 4 ; Tsong
35a.2-b.l.
Bodhi, v i d h i : " I , the bs. so-and-so^announce, knowing r i g h t well
(saihprajanant) that I am witness,to the undertaking of the bs.
moral vow,
f o r those who,
although they are the highest of nobles
i n v i s i b l e i n i n f i n i t e realms of theaworlds of the ten directions,
are v i s i b l e i n regard to the welfare of sentient beings." (Hence
supply sampra.janan a f t e r saksibhutam
i n the Skt text.)
Tsonggtakes i t thus: " ' I n v i s i b l e ' applies to 'myself,
to the Buddhas and bodhisattvas ( 3 5 b . 1 ) .
'visible'
He probably draws t h i s
conclusion from the syntax of the v i d h i of AtTsa, which could be
reads "Bs. soiand-so has three times received fromlme, the bs.
so-and-so, the bs. moral obligation.
I, so-and-so, being witness,
although [ i am] i n v i s i b l y a highest of nobles [ i . e . , representative of the t r a d i t i o n of Sakyamuni], announce the undertaking of
the bs.moral vow by bs. so-and-so, to a l l those who
possess a
mind to which a l l dharmas of the i n f i n i t e realms of the world of
the ten directions are v i s i b l e . "
12.
Skt
95b.3-8.
f o r section
1.32
see
107.14-23; W 1 5 6 . 9 - 1 5 7 . * h
Tib
See J i n a 255b.6-256b.3(=Samudra 1 9 8 b . 3 - 1 9 9 a . 7 ) ; Grags-pa
and Bodhi r e f . n. 2 above; Tsong 3°a.3-b.6.
AtTsa omits t h i s ca-
veat i n discussing the c h a r a c t e r i s t i c s of a lama (Lam-sgron. pp.
2 5 6 - 5 8 ) , but c f . h i s discussion of the kalyanamitra i n the ch. on
bodhicitta. pp.
l47ff.
13. The three items represent degrees of f a i t h (Jina, Tsong).
"Mental preparedness" (rtog-pa) Tsong glosses as rtsol-ba ,
or "seeking" [see MW
"effort
s.v. a v a - J k l r i p ] . In general, lack of f a i t h
i s a defect of attitude, the following are defects of application
(to each of the six perfections).
Ik. Greed and attachment
(lubdha, lobha).
Jina: "With habitual
regard f o r body and enjoyments, one i s 'possessed of greed'. Ufider i t s influence, one i s 'overwhelmed by attachment'."
Trimsaka
defines the l a t t e r (S. LeVi, MaterjWux paur^lSEtudeidu:sfoysteme
Vijnaptimatra ]'Paris: L i b r a i r i e Honorl Champion, 1 9 3 2 ] , index s.v.
lobha) as "attachment
to and eagerness f o r renewed existence and
i t s paraphernalia" (lobhb nama bhawe bhavopakaranesu ca yasaktih
•
•
•
prarthana ca).
"Insatiable, discontented": the former i s desire f o r what one
has not, the l a t t e r f o r what one has (AK 6 . 6 b c d ;
are the karmic r e s u l t s of greed (AK 4 . 8 5 a b ,
Tsong).
They
t r . p. 186).
15. Jina: Morality i s shown here i n two aspects: root f a u l t s ,
referred to by " f a i l e d morality", and the remaining f a u l t s , r e ferred to by "slackness" and disrespect (an-adara-karin) f o r the
rules of trainings
So also Tsong: "defeats" and "the r e s t " .
But Grags-pa takes the l a t t e r two adjectives as separate items.
The MSA,
commenting upon the six perfections (Ik.5;
Tib 2 1 3 b . 6 )
says i n regard to morality: "With the undertaking of the moral
code, there i s a strong respect (guruta) f o r the bs. t r a i n i n g . "
332
See also MSAsll.4,
on vinaya, where anadara, giving no weight, i s
with klesa. a source of downfall; AK
(4.37cd,
t r . p. 9 4 ) :
adara
(glossed by Yasomitra as "strong f a i t h " , tTvra-prasada) produces
the
vow.
16. Jina: The two pairs indicate impatience as a t t i t u d e and
application.
Anger (krodha) i s the immediate mental
associated with harming, rancor
as
disturbance
(upanaha) i s recurrent mental d i s -
turbance. "Intolerant of transgressions" indicates the reverse of
the four dharmas of the sramana—i.e., returning abuse f o r abuse,
anger f o r anger, blow f o r blow and c a v i l i n g f o r c a v i l i n g (Banerjee, op. c i t . , p. 109; AtTsa . Lam-sgron, p. 127 n.
nos. 8 7 0 8 - 1 2 ) .
17. Jina: One
102;
MHV
D e f i n i t i o n s section 3 . 2 3 I . 3 I below.
i s lazy (alasa) with no energy i n virtuous d i r e c -
tions, and indolent (kusTda) with a l i k i n g forlnegative d i r e c t i o n s .
The l i k i n g f o r negative, he says, i s shown by the examples.
But
we would preffer to take the f i r s t set of examples—sleeping,
and
so f o r t h — a s laziness, and s o c i a l i z i n g as
indolence.
18. J i n a : "'Wandering thought' because, during the c u l t i v a t i o n
of calm and so forth, thought cannot be
stayed."
19. Jina: "Dull-witted" (manda) refers to the i n a b i l i t y to comprehend the p r i n c i p l e by oneself; "stupid by nature"
(momuha-
jatTya) to the i n a b i l i t y to comprehend what has been heard from
another.
These are two modes of "defective understanding" (dus•
prajna).
by nature.
"Disheartenment" (samllna-citta) functions as s t u p i d i t y
(Tsong adds: "disheartenment that i s either a vast
overawedness, a kind of impatience, or i s natural stupidity.")
Casting aspersions on the bodhisattva-pitaka and i t s matrka i s
the cause foradefective understanding, and "having cast
aspersions
333
on the good Dharma, one i s ensured defective understanding i n f u ture l i v e s as well."
On the pitaka, etc., see n. 21 "below.
Tsong concludes the section "by noting that the implication of
t h i s passage, i n the opinion of some, i s that one should not receive the vow from a lama possessed of these f a u l t s i n the extreme,
but
that one may receive ittfrom one obly somewhat possessed of
them.
20. S&ttlO?.24-108.4.; W 157.4-13;
Tib 95b.8-96a.3.
See Jina
256b.3-5 (=Samudra 199a.7-b.1); Bodhi 227b.8-228a.2; AtTsa, v i d h i
53b.6-54a.2; Grags-pa 12a.4-b.l; Tsong 36a.3-7.
Jina, Tsongs The bodhisattva has "grasped the meaning and mastered the terms." Likewise, says^TSong, "do not, testing the vess e l rashly, announce the terms and publicize the meaning."
Critical
words are the deed, mental c l i n g i n g to i t i s the view, habitual attention to that notion i s the representation.
AtTsa: "The bs. who
i s highly virtuous w i l l keep i t secret," because i t i s h i s duty to
guard a l l beings from suffering, and to turn them away from committing further e v i l deeds.
21. Skt 108.5-7; W 157.14-17; Tib 96a.3-4.
See Jina 2 5 6 b . 5 - 6
(=Samudra 199b.1-2); AtTsa, v i d h i 5^a.2-3; Grags-pa 12b.2.
Cf.
475;
the "threefold proclamation" of pm. offenses (JA 1913, P.
C. Prebish, Buddhist Monastic D i s c i p l i n e [Pennsylvania St. U.,
1 9 7 5 ] , PP. 48-49.
Jina takes "before" to r e f e r to the bases of t r a i n i n g taught
previously i n the Chapter on Morality of the Bbh.
The correspon-
dinggbases of offense are to follow (Vimsaka vv. 6-7, 9a-20b).
"Offense" (apatti; nyes-pa, ltung-ba) includes both the bs. classes
of misdeed, which are the bs. equivalent to the f i v e monastic categories (MSA 11.4, t r . p. 100, n. 1).
AtTsa: "Then the bases of
33^
t r a i n i n g , [and] the v i r t u a l s i t e s o f d e f e a t t h a t a r e causes f o r des t r u c t i o n o f the vow should be taught, and the o f f e n s e s t h a t are
misdeeds, w i t h and without d e f i l e m e n t , should be taught.
The
s p i r i t u a l a d v i s e r should expound i n b r i e f the Bodhisattva-samvaravimsaka and t h e " s i l a - p a t a l a o f the Bodhisattva-bhumi."
"Code" i s m a t r k a — " m a t r i x " , o u t l i n e o r d i g e s t
(PTSD s.v. matika,
CPD s.v. abhidhamma)—a term, taken from the e a r l i e r v e h i c l e , f o r
t a b u l a t e d s e c t i o n s o r n u m e r i c a l l i s t i n g s o f v i n a y a o r abhidharma
(VM,
t r . p. 17» n. 1 1 , p. 4 ? 2 n. 2 0 ) .
Jinas
teaches the bases o f t r a i n i n g summarily,
"The Bbh, because i t
i s c a l l e d the b o d h i s a t t v a -
pitaka-matrka." I n i t s Skt colophon, the Bbh c l a i m s to have enunc i a t e d a l l t h e paths o f t r a i n i n g and the f r u i t s o f the paths, and
t e a c h i n g s on a l l
t o p i c s — s o i t can be termed
"a b o d h i s a t t v a - p i t a k a -
matrka, o r mahayana-sa&graha, 'compendium o f Mahayana.'" Bodhi r e f e r s on one o c c a s i o n to matrka i n the p l u r a l
(229b.1), and so i t
should be taken as a c l a s s o f s a s t r a t h a t summarizes the b a s i c
t o p i c s o f the b s . path.
Tsong i m p l i e s
t h a t the-Bbh and SS are both matrka.
(n. to s e c t i o n 2 . 1 below)
F i n a l l y , Wayman c i t e s a pas-
sage o f the Bbh Vastu-sangraha i n which matrka i s d e f i n e d i n r e l a t i o n to matrka i n the sense o f " a l p h a b e t " — i . e . , i t i s to s u t r a
what the a l p h a b e t i s to l e t t e r s
sake o f c l a r i t y
( y i - g e ) , i t o r d e r s them f o r the
(Wayman, Sravakabhumi,
op. c i t . ,
p. 4 5 ) ^ T h i s i s
not to conclude, however, t h a t "alphabet" i s a proper t r a n s l a t i o n ;
matrka i n t h i s sense i s i n T i b y i - g e ' i phyi-mo, n o t the ona-mo we
—
—
^
—
—
—
—
—
.
have here.(PP 3 5 9 . 1 1 ; T i b de Jong, PP, p. 9 8 , ed. 3 5 9 . 5 ) .
" C o l l e c t i o n o f b o d h i s a t t v a s u t r a s " i s o f course the canon o f
Mahayana s c r i p t u r e
(iLe Museon 1 9 1 1 , p. 1 7 5 ; AS ed. p. 7 9 , t r . p.
147; HBI pp. 1 6 2 , 5 4 9 , 5 8 7 ; Bu-ston, H i s t o r y , op. c i t . ,
3 1 1 , a t 1.34c v a i p u l y a c a t e g o r y o f s c r i p t u r e ) .
1 . 3 3 & n.
Tsong r e f e r s to i t
335
as "the p r e c i o u s s u t r a s i n g e n e r a l " ( i b i d . ) , and as s u t r a s both
and e x t e n s i v e " ( s . v . s e c t . 3 . 2 1 3 . 4 below).
"profound
pp. 31,
cit.,
Wayman (op.
4 5 ) , b a s i n g h i m s e l f upon a T i b e t a n comment l a t e r
Tsong, i d e n t i f i e s i t with the Buddha-avatamsaka c l a s s
nos. 1 3 2 9 - 3 0 .
( c f . MHV
than
off"sutras
where ma-mo f o l l o w s t h a t name).
There i s ,
however, no reason to make t h a t i d e n t i f i c a t i o n i n the c o n t e x t
i n w h i c h sWayman i s working.
The
;
dbang r a b - b r t a n (who
t h e r ) , may
Jina
commentator i n q u e s t i o n , Ngag-
c l a i m s o n l y to be c i t i n g the o p i n i o n o f ano-
be Harking back to such a d j e c t i v a l usage as t h a t o f
(269b.8=Samudra 2 1 1 b . 4 ) :
"The b s . - p i t a k a shows the path t h a t
i s masses o f m e r i t and g n o s i s i n abundance (phal-po-che)."
Both
avatamsaka and b s . - p i t a k a seem t o be a n c i e n t terms f o r v a i p u l y a
( i . e . , Mahayana) s u t r a s (R. Sankrtyayana,
JA 193^.
P« 2 0 6 ) .
t
Bs. - p i t a k a i s the t i t l e
of a s u t r a of .(the Ratnakuta
• ~~~~~~~~
— — — —
but t h i s i s not a source f o r the ceremony o f Kthe bs.
22.
Skt
108.7-10; W 157.17-158.1;
Tib 9 6 a . 4 - 6 . J i n a
0
(0
760.12),
#
vow.
(256b.6-8=
Samudra 199t>.3-5):
" ' S i n c e r e ' because the f o r c e of d e v o t i o n has
been c r e a t e d .
i m p l i c a t i o n of ' a n a l y s i s ' i s d i s c r i m i n a t i o n as
The
to whether or not he i s capable.
Some, although they have no
de-
v o t i o n , take and possess i t because they have f o l l o w e d the l e a d
of another,
or out of c o m p e t i t i o n w i t h another; both these are
denied."
Skt 1 0 7 . 2 - 5 ;
W 155.17-21;
e c c l e s i a s t i c a l proceeding,
vidhi,
"ceremony".
31 Upasak
Tib 9 5 a . 4 - 5 .
"actV
The v i n a y a term f o r an
(karman) i s used here i n p l a c e o f
(For i t s usage see PTSD s.v. kamma, meaning
s.v.)
Tsong ( 3 6 a . 2 - 3 )
terms t h i s a thanks o f f e r i n g
(gtang-rag g i
mchod-pa); Grags-pa ends with o f f e r i n g s , p r o s t r a t i o n s , e t c . , and
d e d i c a t i o n of merit
(12b.2-5).
336
b.3
Skt 10?.5-10; w 155.21-156.3i
See J i n a
255a.6-
"Wholesome" because i t d e s i r e s the w e l f a r e and happiness
of a l l
24.
T i b 95a.5-8.
(=Samudra 1 9 8 a . 4 - 8 ) ; Tsong 3 5 b . 6 - 3 6 a . l .
Jina).
C f . MSA 14.2 comm.! "Pure from
the v e r y b e g i n n i n g ,
being
p u r i f i e d by the b s . vow...wholesome i n mind, b e i n g f r e e d from obscuration. "
MS (Ch. 6, T i b pp. 68-70,
t r . 212-17) p r e s e n t s a s e t t o f f o u r
s u p e r i o r i t i e s whose s u b d i v i s i o n s i n c l u d e these.
25.
Jina,
"A s i g n , such as an earthquake"
Samudra).
Skt 'reifsv,below.
b.6
(Tsong 3 5 b . 3 , f o l l o w i n g
On t h i s s e c t , see Guna 2J5a\3~k;
Jina
254a.8-
(=Samudra 197b.7-198a.4); Bodhi 228a.7-b.5; Grags-pa l i b . 4 -
12a.4; Tsong
26.
35b.1-6.
Tsong ( a f t e r J i n a , Samudra): I t comes t o t h e i r n o t i c e when,
where and by whom the vow has been taken.
27.
" I n t u i t i v e v i s i o n " o c c u r s MHV nos.
151-53,
d e s c r i b i n g the
q u a l i t y o f the cognitiofe.of the Buddha t h a t "proceeds
and unobstructed
VM 22.119:
through
unattached
the p a s t . . . t h e f u t u r e . . . a n d the p r e s e n t . "
"Exact i n t u i t i v e v i s i o n i s t h e p e r c e p t i o n o f hame and
form with t h e i r c o n d i t i o n s . . . . B y i t . . . c o n f u s e d mental judgment i s
e l i m i n a t e d . " Guna says: ' " I n t u i t i o n * p e r c e i v e s the i n v i s i b l e ( v i paroksa);
' v i s i o n ' p e r c e i v e s t h i n g s t h a t are w i t h i n the t h r e e
[ t i m e s ] . " But J i n a , Samudra: "There i s o n l y one mode o f v i s i o n t h a t
i s i n t u i t i v e , because i t proceeds
term, and the P a l i nana-dassana,
by d i r e c t [ c o g n i t i o n ] . " On t h i s
see a l s o AK 7.27c-28 & n. pp. 1 9 3 -
94; VM 20.2; PTSD s.v.; K.N. J a y a t i l l i k e , E a r l y Buddhist
Knowledge (London: A l l e n & Unwin, 1963),
28.
The J i n a s c o n s i d e r him a son,
((Jina, Tsong).
pars.
TheoryT&of
7l8ff.
the b o d h i s a t t v a s a b r o t h e r
Grags-pa r e p l a c e s "good" with "profound"
(zab-mo).
337
2 9 . Bodhi: "forever" ( i n verse) has the sense of "uninterruptedl y " — u p to the point of bodhi.
Skt (following the announcement d i r e c t l y [sect. 1.31
106.18-107.2; W 154.27-155.17?
30.
above])
Bs. pm. sutra 4 b . 1 - 3 ; Tib 9 ^ b . 6 - 9 5 a . 4 .
Skt 107.10-14; W 1 5 6 . 3 - 9 ; Tib 9 5 a . 8 - b . 3 .
"Guard h i s ac-
t i o n s " — S k t reads "perform h i s t r a i n i n g " ; the text from which Tib
t r . was made must have read raksitavyan ca f o r siksa karaniya.
"In order to f u l f i l l . . . t h o s e sutras" not found i n Skt; but lacunae
i n W.
See J i n a 2 5 5 b . 3 - 6 (=Samudra 1 9 8 a . 8 - b . 3 ) ; Tsong 3 ? b . 7 - 3 9 a . 8 .
Tsong, following the treatment of t h i s subject by AtTsa i n the
section of tbeebs. vow
(Lam-sgron pp. 3 1 7 - 2 1 ) , amplifies the d i s -
cussion with material from the SS, which teaches these general
means f o r keeping the vow:
"The vow of the bodhisattva/ Appears
i n the Mahayana i n d e t a i l " (v. 3ab) , and "By not relinquishing
his s p i r i t u a l adviser/ And always looking into the sutras"
(6cd).
Tsong continues: "Although the chief thing i s to accustom oneself
to the bases of bodhisattva t r a i n i n g , the best means f o r keeping
[the vow] i s not to relinquish the adviser.
Furthermore, one must
l i s t e n to the precious sutras i n general, and to the Bbh and the
SS i n p a r t i c u l a r .
I f one i s incapable of t h i s much, i f one does
not l i s t e n i n surety (nges-par ma nyan-na) to even one of the
Chapters on Morality [of the Bbhlor the SS, one w i l l be exceedingl y stupid as to how the bodhisattva should t r a i n .
For such a one,
'Mahayanist' i s a mere name; fools can delude themselves [with i t ] ,
but who among the learned, that have found the surety of taking to
heart the great texts of the Mahayana, would be s a t i s f i e d ?
And
having listened to them, one must persevere i n the t r a i n i n g , and
not l i k e a poor man counting up the wealth of the r i c h . " Tsong
c i t e s three verses—two from the (Udana-)varga
(0 9 9 2 ) , one from
338
the BCA, on the n e c e s s i t y o f p l a c i n g p r a c t i c e over t a l k .
Tsong then poses a q u e s t i o n :
"In how many bases o f t r a i n i n g ,
from those s u t r a s , should "the b e g i n n e r t r a i n ? "
(38b.l)
beginner, some t h i n g s are (1) c l e a r l y f o r b i d d e n s b y
others
the J i n a , and
(2) n o t f o r b i d d e n , but c l e a r l y not f i t t o be p r a c t i c e d .
to t r a i n i n a l l ,
excepting
he must n e g l e c t some o t h e r s .
0 842, c i t e d SS i b i d . ] :
Not
these [two c a t e g o r i e s ] , i s a f a u l t .
| c f . SS ed. p. 1 0 , t r . p. 1 2 . 1
Sometimes, t o f u l f i l l
one t r a i n i n g ,
F o r example [Aksayamati-nirdesa
sutra,
'At the time o f g i v i n g , there may be i n d i f -
f e r e n c e as t o m o r a l i t y , * and so f o r t h .
31;
F o r the
c i t e d SS i b i d . ] i n s t r u c t s :
But the Dasabhumika | o ? 6 l .
'Do n o t r e l a x ; even i f the remain-
i n g [ t r a i n i n g s ] cannot be accomplished, perform them as w e l l as
you a r e a b l e . ' "
D i s c u s s i n g t h e g e n e r a l ways i n which the b s . breaks h i s
train-
i n g , Tsong a g a i n p r o f e s s e s t o f o l l o w the system o f the SS ( 3 8 b . 6 f f ) :
"When t r a i n i n g o n e s e l f i n those t r a i n i n g s , the manner i n which
an o f f e n s e
(ltung-ba)
the p r o d u c t i o n
beings,
ensues o r l n o t i s t w o f o l d .
of t o t a l pleasure
(1) Inasmuch as
and happiness f o r a l l s e n t i e n t
and the p a c i f i c a t i o n o f a l l s u f f e r i n g and unhappiness,
[ r e q u i r e s ] u n d i s t r a c t e d , s i n c e r e d i l i g e n c e a t the three gateways
[ o f body, speech and mind], i f you d i s d a i n t h a t , f a i l i n g to sust a i n the e f f o r t ,
i t i s a matter o f o f f e n s e .
D i s d a i n i n g i t even
f o r the space o f a s i n g l e moment has the same [ e f f e c t ] ,
"Even i f ,
s u s t a i n i n g your d i l i g e n c e , you f a i l
f a v o r a b l e t o , and do not persevere
to seek c o n d i t i o n s
i n the a n t i d o t e to c o n d i t i o n s
c o n t r a r y to d i l i g e n c e , t h a t i s l i k e w i s e a matter o f o f f e n s e .
" F a i l u r e , on account o f l e s s e r s u f f e r i n g and unhappiness, t o
produce the a n t i d o t e t o g r e a t e r s u f f e r i n g and unhappiness, and
339
f a i l u r e to forego the small aim i n favor of the g r e a t — t h u s d i s daining [the greater aim] even f o r the space of a single moment—
i s a matter of offense.
"There i s no offense i n the f a i l u r e to perform trainings of
which you are incapable.
For i n t h i s case, there i s no t r a i n i n g
prescribed f o r you and the requirement does not exist.
I f you are
acting d i l i g e n t l y i n t h i s case, and f a i l u r e (ltung-ba) should ensue, the downfall could be included i n the general confession of
sin;
an express confession i s not required fior you to be released
from [the offense].
"To f a i l to be d i l i g e n t i n trainings of which you are capable
i s a f a u l t (nyes-pa).
Incidentally, t h i s i s declared to be impro-
b i t y by nature [rang-bzhin gyi kha-na-ma-tho-ba, prakrtisavadya;
at MSA 1.21 t h i s i s said to be worse than disdain of the t r a i n i n g ,
for
i t i s p o s i t i v e l y wicked by nature, not merely by the Buddha's
p r e s c r i p t i o n ] ; i t would seem to be among the class [of misdeeds]
that are undertaken i n f u l l awareness.
(2)
"The second manner of offending involves again, i n b r i e f ,
two [ s o r t s ] offoffense: (a) offense undertaken without
examination
and (b) offense upon examination, but being too good f o r what i s
proper ('os-pa l a s 'das-pa).
(a) "Undertaking, or not [undertaking], or being i n d i f f e r e n t
towards a deed [that should or should not be done] of which one i s
capable, without having f i r s t examined whether i t i s r i g h t or
wrong, i s an offense.
(b) "Examining the r i g h t and wrong of the deed, and then being
too good f o r what i s proper, whether to do i t or 3hbt, or to be imd i f f e r e n t towards i t , and doing the wrong thing i n regard to those
34o
[three p o s s i b i l i t i e s ] — t o be too good f o r the scorn of [anyone] down
to
the servant of the lowest untouchable—is a matter of offense.
31.
See Bodhi 228b.5-229a.6; Grags-pa 1 3 b . 1 - 5 ; Tsong 3 9 a . 8 - b . 5 .
Grags-pa: "For example a physician, f o r a patient with fever,
§will give] b i t t e r medicine and bleed a vein." This verse, the most
o r i g i n a l of the Vimsaka, and which, as Grags-pa notes, summarizes
the t r a i n i n g , would seem to be the s t a r t i n g point f o r the SS, the
f i r s t pada of which i s i d e n t i c a l ; c f . also BCA
8.95-96.
Some
P a l i suttas create a s i m i l a r tension among "true" (bhuta), "benef i c i a l " (atthasamhita) and "pleasant" (piya; see J a y a t i l l e k e , Knowledge, op. c i t . , par. 53*1—96, 604-5, from the Ma.i.ihima).
32.
Refs. as i n previous note.
Tsong takes
"misbehavior...
misbehaving" (nye-bar spyod-pa ,*upacara) as a general term i n i t s
f i r s t occurrence
( i n the preceding par.; he reads i t nyes-spyod ,
*duscarita), and here as sexual misconduct (nye-bar spyod-pa,
*upabhoga; he glosses i t log-g.yem). The laymen Bodhibhadra and
Grags-pa rgyal-mtshan
omit t h i s i l l u s t r a t i o n .
Grags-pa continues
with the material that Santa places s.v. verse 11c below; what
he says about i t w i l l be noted there.
Salu probably f o r s a l i ,
"winter r i c e " (Claus Vogel], " P a l i
L e x i c a l Studies^,, i n I I J 1971,
33.
96a.6,
Skt
p. 20).
108.11-12, 108.24-109.2; W 1 5 8 . 2 - 3 , 1 5 9 . 3 - 8 ;
96b^4-6.
Tib
See Guna 2 3 5 a . 4 - 2 3 6 a . 7 ; J i n a 2 5 6 b . 8 - 2 5 8 a . l (=
Samudra 199b.5-200b.4)5 Bodhi 229a.6-230a.2; Grags-pa I 4 b . 5 - 1 5 a . 2 ;
Tsong 42b.7-^3a.4.
"Even once" (sakrd eva) i s not found i n Bbh at t h i s point, nor
i n any comm. (cf. sect. 3.221.1 & n. 42 below).
The duration Es-
quired f o r an action to become a defeat w i l l be subjected to explication later.
"Commit" (adhyapadyate) i s the vinaya term f o r performing
transgression, from defeat on down (see CPD
any
s.v. a.i.ihapa.i.iati).
Here, i n i t s treatment of defeat, the Bbh formulation of the bs.
vow
i s most obviously patterned on the pratimoksafe
The
"virtual
defeat" (parajayika) of the bs. i s derived l i n g u i s t i c a l l y (by
vrddhi) from the defeat ;(jparajika) of the monk.
that of Grags-pa develop t h i s point.
derives para.i ika
from p a r a - ^ l i ••
A l l comms. save
Bodhi (followed by Tsong)
"Having been done away with [pha-
r o l rgyal-nas, para.iitya—"defeated a f a r " ] , one i s routed by these
[bhiksu defeats] from the vow—hence, para.i ika
(phas-pham-pa).
Because of i t s s i m i l a r i t y , at l e a s t inasmuch as i t i s a cause f o r
f a i l u r e i n the vow,
[the bs. defeat] i s l i k e the para.i ika.
i t i s not l i k e that oflthe bhiksu i n every [way].
But
For with the
•
emergence of downfall [ a p a t t i , ltung-ba] i n the bhiksu, he i s no
longer a bhiksu, nor a »j§ramana [of any s o r t ] , and i n t h i s l i f e
he
w i l l not again have the opportunity to become what i s meant by
•monk'.
The bodhisattva i s not l i k e that.
r e l i n q u i s h the vow.
He does no more than
He has the opportunity to undertake the
vow
again i n t h i s same l i f e , as w i l l be shown by l i n e 8 a . "
On the etymology of para.i ika
P a l i eomms. c i t e d E s.v.
c f . S. L e v i , JA 1912! pp. 5 0 5 - 6 ;
For the four bhiksu defeats see Pre-
bish, Monastic D i s c i p l i n e , op. c i t . ,
pp. 51»
53«
Guna, the vinaya master, explains the use of the term " s i t e "
(sthaniya).
of
The s i t e of the defeat i s that from which the dharma
defeat develops, that upon which i t depends—namely, the three
defilements.
Four dharmas of defeat can develop from three de-
filements because the f i r s t defilement, desire-attachment,
two objects: copulation, and "other things."
has
(So t h i s gives r i s e
342
to the f i r s t two monastic defeats: unchastity and theft.
The
de-
filement of aversion gives r i s e to k i l l i n g , and ignorance to the
f a l s e claim to superhuman dharmas.)
A l l four Bbh comms. (Guna, Jina, Samudra, Tsong) d e t a i l the analogies between these four basic transgressions (mula-dosa) of the
monk and the four of the bodhisattva.
as well consider pm.
i n motivation.
Tsong adds: Other comms.
and bs. defeats to be s i m i l a r i n number and
The p a r a l l e l s w i l l be noted i n each case beneath
the description of the bs. defeats (sect. 3..213 below).
Guna says further: In another sense of the term, there!is only
one " s i t e of defeat"—namely, the great prescriptions of t r a i n i n g
themselves (_*maha-siksapada-prajnapti).
i s " l i k e " pm.
Furthermore, bs. defeat
defeat because of the s i m i l a r i t y of t h e i r
the dharmas of the great morality of the vow
site—
(*maha-samvarasila-
dharma) are a l i k e i n the two systems ( i . e . , bs. "morality of the
vow"
i s i d e n t i c a l to the
pm.).
Whereas for the monk there are f i v e categories of transgression
(four i n addition to "defeat"; see f o r ex. MSA
n.); f o r the bs. there are two.
keep the vow"
11.4 & t r . p. 100
Bodhi introduces t h i s "How
section thus: "What are the downfalls
ltung-ba) and f a i l u r e s [of the vow]?
to
(apatti,
The corpus of downfalls
i s twofold: (1) dharmas l i k e s i t e s of defeat, by the practice
(samudacara) of which the vow
i s relinquished and one i s no longer
a bodhisattva (vv. 5 - 8 a ) , and
(2) downfalls of misbehavior
c a r i t a , nyes-pa spyad-pa), byywhich one becomes possessed
downfall (w.
8d-20b).
(dusof
In t h i s connection as well, some downfalls
are confessable to another, as w i l l be explained i n 8 b c .
Some can
be restrained (*samyama, legs-par sdom-pa) by oneself, as w i l l be
explained i n 8 d .
These downfalls—how they r e s u l t i n f a i l u r e ,
343
along with the causes—have t h e i r prescriptions i n the codes of
the bodhisattva c o l l e c t i o n . "
On "losing the opportunity" and so forth, Tsong says
5^.5):
(53b.4-
"The explanation of the master Gunaprabha of t h i s [passage]
i s that 'gather' should be taken as increase; [ i t should be]
ped' f o r i t to be caused to grow [following Guna 2 3 6 a . 6 - 7 ] .
'grasThe
l a t e r commentaries explain i t as being without the power to gather the equipment that i s proximate to the achievement of the
stages. 'Purified intention' i s explained by a l l th'e commentaries
as a t t a i n i n g the s t a g e s — t h a t i s to say, the f i r s t
257b.5-7;
Samudra 2 0 0 b . 1 - 3 :
stage." (Jina
"The monk f o r whom a defeat has
de-
veloped loses the opportunity, f o r t h i s l i f e , to a t t a i n the noble
path and to a t t a i n the wholesome dharmas that develop from a p p l i cation to i t , and the bodhisattva likewise loses the opportunity
to gather the equipment proximate to, and then to achieve, the
[ten
bs.] stages.
This i s implied by 'purified intention.'")
Tsong continues, "To be b r i e f : Even i f a single defeat has
de-
veloped, i t i s impossible to a t t a i n the f i r s t stage i n the same
l i f e t i m e , and you lose the opportunity to increase the previously
possessed vast equipment that i s the proximate cause of that [ f i r s t ]
stage], and to create what has not been previously possessed.
What need to mention the continual occurrence of defeat.'
fore, do not think, 'Although a defeat has developed,
There-
I can
still
retake the bodhisattva vow'—dedicate your l i f e to never being i n fected by a root downfall.
"As i t i s said i n the Bodhicaryavatara
[11.4]:
So between the power of the transgression,
And the power of the awakening thought,
344
He o s c i l l a t e s i n samsara, long delayed
From attainment of the [ f i r s t bodhisattva] stage."
Tsong concludes t h i s discussion with the passage of the Skasagarbha
sutra c i t e d above (n. 4 ) .
34.
Skt 1 0 9 . 3 - 8 ;
W 1 5 9 . 9 - 1 6 ; Tib 9 6 b . 6 - 8 .
Jina 2 5 8 a . 1 - 8 (=Samudra 2 0 0 b . 4 - 2 0 1 a . 3 ) ;
See Guna 2 3 6 a . ? - 8 ;
Grags-pa 1 5 a . 2 - b . l ; Tsong
5^>.3-57b.5.
"Any or a l l " — a c c o r d i n g to some comms. (Tsong 5 4 b . 5 ) .
ensnarement"
"[Total]
(paryavasthana=paryutthana) i s a term f o r defilement
(klesa) that i s manifest, as opposed to latent (anusaya; see Sgra
s.v. kun-nas langs-pa; AK v. 5» PP. 3 ^ n.).
-
"Regular practice" (abhiksna-samudacara, rgyun-ma-chad-par kuntu-spyod-pa).
The term f o r practice (samudacara)} can by
itself
indicate habitual a c t i v i t y , but htere r e f e r s to the occurrence or
commission of a serious t r a n s g r e s s i o n — " t o t a l involvement" i n i t .
(Cf.
AK 3 . 3 1 a b , where sparsa i s "always i n a c t i v i t y " — a b h T k s n a -
samudacarin, yang-dang-yang-du kun-tu-'byung-ba;
as also MSA
11.58
& comm.KLess serious transgression, as at sect. 3«224 below, occurs as adhyacara (there t r . by the verb byed-pa). For the d i s t i n c t i o n between these two see CPD s.v. a.i.ihacare ( r e f e r r i n g to the
commission of transgressions aside from the f i r s t two monastic
classes), and VM 1.27 ( r e f . to l e v e l s of positive a c t i v i t y ) .
the
d i s t i n c t i o n i s not always i n force, as at MMA
But
91t>.2ff where,
speaking of defeat, *adhyacara (lhag-par spyod-pa) i s used.
Bodhi notes: "By habitual practice (samudacara)... dread of
blame has been caused to degenerate i n every possible
way."
Besides the four general conditions (termed "limbs") mentioned
i n t h i s passage as being present f o r the action to be considered
a defeat, two more are mentioned: one must have taken the vow and
be i n a normal (not upset) state of fcind. No transgression, major
or minor, i s considered such without the presence of these limbs
(Bodhi, Grags-pa, T s o n g — c i t i n g Bbh).
Bodhi adds a f i f t h
limb
peculiar to defeat: "Not reversing [the a c t i v i t y ] at [another's]
request, nor relinquishing the a t t i t u d e . "
Tsosg does not accept
t h i s , "for i f each commentator were to add a limb, there would be
no l i m i t "
(59b.7-60a.1).
J i n a glosses the four limbs: "Because of that lack of shame, he
i s s a t i s f i e d with i t .
Inasmuch as he does not eliminate the prac-
t i c e , he [iflay be said to] enjoy i t .
at the disadvantages,
And i n that case, not looking
he has a view to the good q u a l i t i e s . "
Bbh & comms. follow t h i s passage by noting two differences from
defeat i n the pm. system (=sect. 3.22111 below): the action, performed only once, does not constitute defeat, and the bs., having
been defeated, can retake the vow.
But the Indian comms. to the
Bbh do not mention the f i r s t point, and Tsong passes i t over
l i g h t l y (see note i b i d . ) .
Santa's l i m i t a t i o n , v i z . , "the dharma
being even once committed, results i n defeat," must be taken to
mean "even one occurrence of habitual practice."
There i s some uncertainty as to what constitutes habitual
practice s u f f i c i e n t f o r defeat.
Grags-pa introduces the concept
of a watch (thun, yama)—here, six to a d a y — f o r the U p a l i - p a r iprccha (0 760.24, P Z i 1 2 1 b . 3 - 1 2 2 a . 4 : but c i t e d from SS, ed.
99.7-13,
t r . pp. 1 7 3 - 7 4 :
" I f a downfall has developed f o r :the
bodhisattva i n the morning, and by midday he i s not parted from
bodhicitta, the aggregate of h i s morality i s yet l i m i t l e s s . . . . "
and so from midday to afternoon, evening, dead of night, predawn
and morning.
Tsong (56a.3~57b.5) c i t e s t h i s (from the t r . of the
346
sutra) i n the context of h i s discussion of the treatment of downf a l l "by Ratnakarasanti i n h i s comm. to the Sutra-samuccaya (0 5 3 3 ° ,
P K i 117a.6-b.5).
In t h i s view, "regular" i s to "be explained as
"more than the period of a watch." Shame and embarassment ("dread
of blame", apatrapya) are not produced during t h i s period; t h e i r
absence i n r e l a t i o n to the p a r t i c u l a r downfall i s "unimpeded" (bar
ma-bbad-pa) and thus becomes quite excessive (ha-cang
hence, a defeat.
thal-ba)—
Tsong regards t h i s explanation as untenable.
In
the f i r s t place, two l i m b s — r e g u l a r i t y , and nonproduction of conscience (shame and embarassment)—are being adduced as one,
contradicting t h e i r separate enumeration i n the text.
thus
Secondly,
i f one introduces the concept of a "watch" from other texts, an
unrestricted number of limbs might then be introduced.
Further-
more, t h i s i s to take the passage improperly out of i t s .context
i n the Upali.
In that text, the question being dealt with i s the
mending of d o w n f a l l — h e a l i n g exists f o r the bs., but not f o r the
auditor, hence the bs. need not dwell r e g r e t f u l l y on his:.mistakes—
f o r the e s s e n t i a l component of bs. morality i s bodhicitta.
Tsong
digresses then i n discussing Atisa's d i v i s i o n of the six watches,
each into three moments, and the healing undergone by three types
of personality (Lam-sgron pp. 280-81).
Tsong, ;is then asked:
Nonetheless, i f (the four) root downfalls are i n question, how
can the aggregate of morality be said to be "untouched" (aparyanta,
t r . i n the Upali as yongs-su ma gtugs-pa). meaning "not f a i l e d ? "
His answer i s to c i t e the t r a n s l a t i o n of the same technical term
incorporated into the SS, as " l i m i t l e s s " (aparyanta, mtha'-med).
And, he argues, "The only l i m i t to the morality of the bodhisat*
tva's continuum i s not to retake [the vow] a f t e r a root downfall.
But i f one does retake i t , i t i s l i m i t l e s s . "
"Regular"
i s also, according to Tsong (54b.5ff) explained "by-
some Tibetans" as meaning "more than twice", and by others as cons t i t u t i n g the preparation f o r , a c t u a l i t y and ending
mjug-gsum) of the deed.
(sbyor-dngos-
But t h i s explanation, he says, i s found
i n no Indian text, makes no sense and should be rejected.
He next c i t e s the opinions of Bodhi and "the commentary of
Samudramegha" (not the Bbh-vyakhya of Samudramegha, i d e n t i c a l on
t h i s chapter to that of Jinaputra, but an otherwise unknown work
referred to elsewhere by Tsong as "the commentary attributed to
Samudra," and as "the commentary to the Chapter on Morality a t t r i buted to Samudramegha^ fsamudra-megha l a byas zer-ba*i tshul-khrims
l e ' u ' i 'grel-pa; Tsong 4 3 a . l ] ) : The sense of "regular" i s that,
having created any one of those causes f o r going down to defeat,
one s t i l l has, or has again, the desire to commit the action.
Samudramegha (rgya-mtsho sprin) and Jinaputra (consistently misspelled as Jinasutra i n a l l eds. of the Gzhung-lam), following
the syntax of the Sanskrit, regard "regular p r a c t i c e " as cause
f o r the degeneration of conscience.
The second limb—having
no sense of shame and dread of blame—
i s elucidated by Tsong i n accord with the Bbh passage cited above
(n. 2).
Their common mental abject i s misconduct
(nyes-spyod);
t h e i r mode i s the production of constraint ('dzem-pa, l a j j a ) .
Here there i s no question of "greater" or "middling" l e v e l s ;
lack of even a l i t t l e i s cause f o r defeat.
Their operation i s
effected rio.t before, but at the time of the action.
The second limb lays the basis f o r the t h i r d : s a t i s f a c t i o n
and enjoyment.
mer;
Following Guna, the l a t t e r i s basis f o r the f o r -
the two consist of attitude and practice respectively.
Ob-
jection: This duplicates the f i r s t limb, i n i t s aspect of "des i r e to practice again." Rejoinder: The desire f o r i t , and enjoyment of i t , are two d i s t i n c t mental events
(caitasika).
The fourth limb, seeing i t s good q u a l i t i e s , i s glossed as not
seeing the disadvantages.
Objection: Seeing i t s disadvantages
should precede constraint, for having seen them, how w i l l enjoyment come?
Rejoinder: Seeing the disadvantages i s indeed a cause
(rgyu) f o r conscience ["sense of shame and dread of blame"], but
not i t s essential nature (ngo-bo); therefore, even seeing i t s d i s advantages, one may engage i n i t out of enjoyment, just as a lawabiding person w i l l engage i n adultery.
Following Gunaf he notes
of t h i s limb: This i s not to say that the dharmas (of misconduct)
are held to be flawless; i n ["seeing i t s good q u a l i t i e s " ] one
looks at the good side, not the bad.
»
» *
Neither the Bbh nor i t s Bstan-'gyur comms. elucidate middling
and lesser ensnarement.
ser
Samudra points out that middling and l e s -
contradict the vow without defeating i t , and that the vow of
the sravaka lacks such d i s t i n c t i o n i n regard to defeat.
Bodhi says, i n l i n e with h i s introduction of a f i f t h limb:
"When there i s generated, a f t e r a while, a b i t of shame and embarassment, and one reverses [the action] at the request of another, there i s a s i t e of middling [Idefeat].
And when shame i s
produced at once and of one's own accord, the instant reversal i s
understood as a s i t e of the l e s s e r . " Tsong r e j e c t s t h i s , on the
grounds c i t e d above that a f i f t h limb has been postulated. (The
i n t e r l i n e a r notes to MMA, 9 2 a . 3 - 7 ) follow the opinion of Bodhi.)
Grags-pa c i t e s t h i s and other opinions, coming to no conclusion.
Tsong rejects them a l l and then gives h i s own ( 5 9 b . 4 - 6 0 a . 7 )
3^9
"Samudra [ i n the comm. attributed to him] presents (1) h i s own
system, which lays out a t r i a d of lesser, middling and greater ensnarement conceived as tripping, i n c l i n i n g and f a l l e n ['bab-pa,
gzhol-ba, bab-pa; *pravana, nimna, pragbhara;
•
skyes-pa,
—
—
c f . Grags-pa:
—
'bab-pa, bab-pa; E s.v.; MHV nos.
5162-64]—correspon-
ding to the i n i t i a l production [of defilement], the production and
subsequent mental i n c l i n a t i o n towards i t , and coming under the
influence of the defilement; and (2) ano,th:eri''s system, latching
onto the promulgation by the Ratnamegha (0 8 9 7 , P Dzu 15a-17a) of
lesser, middling and greater i n regard to the three poisons [ i . e . ,
three grades to each of desire-attachment, aversion and bewilderment]/
But i t i s not at a l l clear that the former [theory] i s i n
the text [ o f the Bbh], and the l a t t e r would appear to be i n d i s accord [with i t ] .
"The new commentary to the Samvara-vimsaka [of Bodhi, as above]
•• • •
"What i s i t then?
The [ o f f i c i a t i n g ] master must, at t h i s point,
make some d i s t i n c t i o n among the three ensnarements, and i d e n t i f y
as well the nature of the downfalls represented by each of the
three.
For i f not, [the d i s c i p l e ] w i l l not know [how] to d i s t i n -
guish what must be confessed to three jipersons] or to one [8bc
below], and furthermore, since [ l e s s e r and middling] are not
taught [ i n t h i s text] upon any other occasion, he [must] c l a r i f y
them so that [the d i s c i p l e ] w i l l be enabled to know them i n r e l a t i o n to greater ensnarement, as i t has been defined.
"Namely, among [the limbs of ensnarement] (1) being s a t i s f i e d ,
enjoying i t , and having the desire to do [the deed] i n future,
and
(2) not seeing i t s disadvantages, the l a t t e r c l e a r l y repre-
sents the greater degree of defilement.
For i n possessing the
former [set of limbs], yet s t i l l seeing the disadvantages,
s t r a i n t may be generated, while i f he does not see the
con-
disadvan-
tages at a l l , there i s no possible generation of constraint.
"[One might also say] i n t h i s regard that although seeing the
disadvantages
i s not necessarily involved i n shame and embarassment,
the absence of seeing the disadvantages
their
i s n e c e s s a r i l y involved i n
nonproduction.
"Therefore , i n a s i t u a t i o n where a l l limbs of greater ensnarement are not found: I f there i s a seeing of the
disadvantages,
even i f a l l the rest are present, t h i s i s to be understood
ser [ensnarement], while i f there i s no seeing of the
i t should be understood
as l e s -
disadvantages,
as middling.
"When there i s no. seeing the disadvantages,
there may
not be conscience, whereas i f conscience has developed,
taintlfchat seeing the disadvantages w i l l have developed
or may
i t i s cdr-
as well.
So these two are not counted a couplet (de-gnyis zung-du ma
brtsis)."
Middling,-and l e s s e r ensnarement pose a further problem: t h e i r
position i n the system of transgressions., Since they involve the
four practices that lead to "defeat".in the^case of greater ensnarement, "some Tibetans," and the patijika of Nag-po-pa (?Krsna-
•••
pada) have tended to consider them a t h i r d class, placing them
between defeats (pham-pa) and misdeed-downfalls (nyes-byas k y i
ltung-ba), l a b e l l i n g them "coarsenesses"
(sbom-po, sthula).
Tsongigrejects the postulation of a t h i r d class i n the context of
Bbh exegesis, c i t i n g Santa (s.v. 9b below) to the e f f e c t that
there are only two classes of offense i n regard to the bs.
vow.
351
"Hence," Tsong explains, "the nature of lesser and middling outflow i s to be a misdeed, while t h e i r 'party' or category i s that
of defeat....Accordingly, the downfalls to be avoided are twofold:
the category of defeat, and the category of misdeed." ( 3 9 b . 8 And Tsong notes l a t e r (62b.3-4): " I f [the limbs o f ] grea-
40a.6)
ter ensnarement are incomplete, [a deed] may be an offense i n c l u ded i n the defeat class, but i t w i l l not function as an actual
defeat, and therefore i t i s not [considered] a downfall that causes
relinquishment of the
35.
vow."
Skt 1 0 9 . 1 3 - 1 5 ; W 159.23-160.2; Tib 97a.3-4.
See J i n a 2 5 8 a . 8 -
b . l (=Samudra 201a.3-k) 5 Bodhi 2 3 0 a . 6 - 7 ; Grags-pa 1 5 b . 2 - 3 ; Tsong
6lb.3-62b.5.
J i n a (258b.5-6=Samudra 201a.7-b.l) names the f i v e causes f o r
relinquishment of the pm. vow,
the bs. vow:
stating that they do not apply to
formally returning the t r a i n i n g [to the lama who
stowed the vow],
be-
death, sex change, cutting the roots of wholesome-
ness [ i . e . , defeat] and elapse of the appointed time [ f o r which
the vow may have been taken].(Cf. AK 4 . 3 8 ; A t i s a , Lam-sgron, p.
211))
Jina: "To show the perennial (gtan-du, atyantika) cause f o r r e linquishment, he says: 'Complete relinquishment of the resolve....'"
Bodhi does not mention t h i s relinquishment as cause (for the
Vimsaka does not do so),. Rather, he speaks of not having taken
the vow,
and formally returning i t (sdom-ga phul-ba).
The
latter,
he states, "should be 1understood i n the same way as the return of
bhiksu t r a i n i n g [and thus ceasing v o l u n t a r i l y to be a monk]."
(On t h i s l a t t e r cause see Atisa, Lam-sgron, pp. 211-12.) Tsong
denies the s i m i l a r i t y to pm. vows.
Objection i s made to him that
the summary (to the Ybh, 0 5539. P 'I 42a.3-5) speaks of'four
causes of relinquishments
"(1) generation of a thought c e r t a i n i n
i t s d i s s i m i l a r i t y to the thought undertaken [when one f i r s t made
the vow—i.e., relinquishment of the resolve], (2) occasioning the
verbal return of i t to a human communicant; (3) committing the offenseclof a l l or any of the four dharmas that are v i r t u a l \
defeat® and (k) occasioning the commission of the offense of
greater ensnarement i n a l l or any of the four dharmas that are
v i r t u a l s i t e s of defeat." (P ed. of the summary omits no. 3, but
i t i s found i n C — Z i 39a.3-5')
The question, then, i s why four
[and not two]* are promulgated [by the summary] and, furthermore,
what i s the difference between the l a t t e r two?
answer to the l a t t e r .
Tsong o f f e r s no
He points out, however, that t h i s summary
and the Bbh are commentary and root text; the two causes f o r r e l i n quishment promulgated by the root text are each divided by the
summary into two, but the two pairs have the same referent. So
the two causes are (1) relinquishing the r e s o l u t i o n thought, and
(2) not r e l i n q u i s h i n g i t , but relinquishing the obligation ( y i dam) that i s the burden of the bodhisattva course.
The i s not
similar to the returning of pratimoksa vows: "For i n the l a t t e r
case, when you cannot..keep i t , the merit of following the vow i s
cut by i t s return, but the return i s not by i t s very nature the
doing of great e v i l , while here, i f you return the bs. vow a f t e r
having promised to accomplish the welfare and happiness
of count-
less sentient beings, you must, f o r having cut the holding of the
vow, f a l l into a state of woe and wander i n c i r c l e s there f o r a
long time.
Even f o r undermining the happiness
of a single sen-
t i e n t being you must go to a state of woe; i f you undermine the
happiness of the universe of sentient beings, [the, consequence]
353
I n t h i s r e g a r d , he c i t e s BCA 4 . 5 - 6 ,
i s unspeakable."
9-10.
Tsong c o n t i n u e s : "The f i r s t cause f o r r e l i n q u i s h m e n t i s 'occas i o n i n g the g e n e r a t i o n o f a thought;'
ted
a lesser vehicle intention.
i t r e f e r s to h a v i n g
F u r t h e r , i t i s c e r t a i n t o be d i s -
s i m i l a r t o the p r e v i o u s t a k i n g o f the v o w — t h e thought
been taken with the thought
The
t h a t has
o f d e s i r i n g t o a t t a i n Buddhahood f o r
the sake o f s e n t i e n t b e i n g s — a n d
thought
genera-
the g e n e r a t i o n o f an incompatible
i s the r e l i n q u i s h m e n t o f the r e s o l u t i o n
thought."
i d e n t i f i c a t i o n o f "relinquishment o f the r e s o l v e " with
adopting the s p i r i t u a l aim o f the l e s s e r v e h i c l e i s made i n the
Upaya-kau§alva s u t r a (0 9 2 6 , P Zhu 3 0 1 a . 3 - b . 4 ) .
Tsong mentions
i n another p l a c e t h a t i n t h i s s u t r a i t i s the o n l y r o o t d o w n f a l l .
The monastic
(pratimoksa)
b o d h i s a t t v a , says the s u t r a , may commit a l l f o u r
r o o t d o w n f a l l s , y e t no b o d h i s a t t v a d o w n f a l l ensues
i f he r e t a i n s the i n t e n t i o n of remaining i n samsara f o r the sake
of
sentient beings.
But the b o d h i s a t t v a who, on the other hand,
t r a i n s h i m s e l f , i n a s s o c i a t i o n wi*th the aims o f h i n a y a n i s t s , i n
an a s c e t i c pratimoksa mode, i s g u i l t y o f a d o w n f a l l and l o s e s the
o p p o r t u n i t y t o a t t a i n Buddhahood.
Tsong notes
" G i v i n g up b o d h i c i t t a i s g i v i n g up the r e s o l v e .
(53a.6-b.l):
I n r e g a r d to the
d e c l a r a t i o n by the Upaya-kausalya s u t r a t h a t i t i s a r o o t d o w n f a l l :
As b a s i s f o r the g e n e r a t i o n o f t h i s r o o t d o w n f a l l , you must be a
vow-possessor (sdom-ldan).
g i v e n up (dor-ba)
the second
So, a t the f i r s t moment o f h a v i n g
the thought
you s t i l l have the vow, while
from
[moment] ftou have r e l i n q u i s h e d (gtong-ba) the vow.
But merely h a v i n g g i v e n up, you have n o t [ f o l l o w i n g C] ceased
to be a b o d h i s a t t v a .
The g e n e r a t i o n o f wrong views [which
i n the
system o f Santideva i s c a l l e d a r o o t d o w n f a l l ] should be understood
i n the same way.
Therefore these two, by merely having a r i s e n ,
354
f u n c t i o n as r o o t d o w n f a l l s ; i t i s n o t necessary
to c o n s i d e r the
[ f o u r ] limbs o f g r e a t e r ensnarement common [ t o a l l d e f e a t s i n the
system o f the Bbh],
3 6 . An o r i g i n a l comment o f Santa,
e v i d e n t l y made i n response to
some r e s e r v a t i o n r e g a r d i n g the Vimsaka i n h i s time.
Grags-pa
( 1 5 b . 3 - 5 ) makes a d i f f e r e n t emendation i n the grammar.
37.
Skt 1 0 9 . 1 5 - 2 0 ; W 1 6 0 . 2 - 9 ;
Tib 97a.4-7.
J i n a 2 5 8 b . l - 2 5 9 a . 2 ( Samudra 2 0 1 a . 4 - b . 4 ) ;
=
See Guna
Bodhi
236b.4;
230a.7-b.2;
Grags-pa l 6 a . 5 - b . l ; Tsong 6 2 b . 5 - 8 .
Bodhi:
"Even i f the memory has been l o s t ,
p r o p e r l y [ r e - ] c r e a t e d through
the i n f l u e n c e o f p r e v i o u s m e d i t a t i v e
development and o f meeting a k a l y a n a m i t r a ,
q u a l i t i e s of a bodhisattva.
[the v o w ] — r a t h e r ,
the i n c l i n a t i o n i s
o r by h e a r i n g o f the
Not t h a t he simply does n o t [ r e - ] t a k e
whether o r not he belongs
to the p a r t y t h a t has
[ c e r e m o n i a l l y ] undertaken i t [ i n any p a r t i c u l a r l i f e t i m e ] , he [ i s
c o n s i d e r e d t o ] have the o b l i g a t i o n when he perseveres
i n purifying
h i s m o r a l i t y because he i s bound to do so by the c o n t i n u a t i o n o f
the vow."
J i n a : The vow o f the sravaka i s l i m i t e d by one l i f e t i m e , o r
even [ i n the case o f ubosatha] by one day.
i t a f t e r death,
There i s no memory o f
and one may take on a p h y s i c a l form
with b e i n g a monk, e t c .
incompatible
The b o d h i s a t t v a , whether born down [ i n
a s t a t e o f woe], up [ a s a deva] o r on the same [human] l e v e l , r e t a i n s h i s d i s t i n c t i v e b a s i s u n t i l r e a c h i n g the core o f b o d h i .
Even r e b o r n i n a s t a t e o f woe ("with the aim o f c a u s i n g
beings
to mature through
living
the a p p l i c a t i o n o f the power o f h i s r e -
s o l v e " ) , there i s ho r e l i n q u i s h m e n t
o f the vow, f o r there a r e
o n l y two p o s s i b l e causes f o r t h i s , and they a r e n o t p r e s e n t .
The
a u d i t o r has f i v e causes f o r r e l i n q u i s h m e n t , but the time of the
b o d h i s a t t v a vow
i s unrestricted.
Even i f he has no memory, he r e -
mains, i n the nature of t h i n g s (dharmata), a n a t u r a l ( p r a k r t a )
b o d h i s a t t v a , and performs ho a c t i o n i n a p p r o p r i a t e to the
sattvas.
(The l a s t i s a b i t too pious a sentiment
bodhi-
f o r Tsong to
repeat.)
38.
Skt r e f s . n. 41 below.
See Guna 2 3 5 b . 3 - 4 ; J i n a 2 5 7 a . 4 - 7
(=Samudra 199b.8-200a.3); Bodhi 231a.2-b.4; Gragsgpa l 6 a . 5 - b . 4 ;
Tsong 4 0 b . l - 4 l a . 5 .
J i n a p o i n t s out that l i k e the f i r s t b h i k s u d e f e a t s d e s i r e attachment i n regard to sexual i n t e r c o u r s e , t h i s d i s g r a c e s both
s e l f and
others,, "The bs. i s defeated with greed
r e s p e c t t h a t d i s g r a c e s h i m s e l f and another;
more profound
and
h i m s e l f , he notes,
f o r gain
and
hence h i s m o r a l i t y i s
extensive than t h a t [ o f the b h i k s u ] . " P r a i s i n g
i s r e l a t e d s p e c i f i c a l l y to " r e s p e c t " as an
ob-
j e c t of d e s i r e .
Bodhi e x p l a i n s the defeat as p r a i s i n g , and wrongly p r a i s i n g ,
one*s own
possess,
r e a l or imagined q u a l i t i e s , and
or are r e p o r t e d to possess,
of t h e i r f a u l t s .
of the vow.
d e p r e c a t i n g those
good q u a l i t i e s , and
who
speaking
T h i s p r a i s e and d e p r e c a t i o n t r a n s g r e s s e s m o r a l i t y
Furthermore, t h i s i s not a b o d h i s a t t v a dharma, f o r
the f u n c t i o n of a bs. i s to g i v e what he has obtained to o t h e r s ,
and
to t^ach them s e c r e t dharmas; a l l the more i t i s not h i s p a r t
to be attached to goods and to Dharma, p r a i s i n g h i m s e l f and
cating others.
depre-
However^ i f he does so with the d e s i r e to keep
them i n the t e a c h i n g or to overcome t i r t h i k a s , to d i s c i p l i n e them
by t h a t means and to move them from an unwholesome to a wholesome
s i t u a t i o n , to o c c a s i o n f a i t h i n the f a i t h l e s s or to develop i t
356
f u r t h e r i n the f a i t h f u l ,
of Vimsaka 2 0 c d .
there i s no o f f e n s e .
Such i s the import
S i m i l a r e x t e n u a t i n g circumstances a p p l y t o o t h e r
t r a n s g r e s s i o n s ..-as w e l l .
The T i b e t a n t r e a t i s e s analyze the elements of the d e f e a t , Gragspa more b r i e f l y :
There a r e three limbs i n common (with the o t h e r
d e f e a t s ) — p o s s e s s i n g the vow, the mind i n a normal s t a t e , and
s t r o n g d e f i l e m e n t ( i . e . , g r e a t e r ensnarement).
that are p a r t i c u l a r
(to this defeat):
knows the language and understands
As t o the limbs
(1) The o b j e c t i s one who
the sense.
To him, (2) w i t h
a mind a t t a c h e d to such g a i n as enjoyable goods ( c l o t h i n g ,
food,
s h e l t e r , conveyance e t c . — T s o n g ) , and t o such r e s p e c t as p r o s t r a (3) one
t i o n s (honor by means o f throne, cushion, e t c . — T s o n g ) ,
speaks o f matters t h a t imply p r a i s e o f o n e s e l f and d e p r e c a t i o n o f
o t h e r s , and (4) the speech
i s understood.
r e g a r d i n g the o b j e c t , the matter,
Tsong makes three p o i n t s ,
and the m o t i v a t i o n .
t h a t f o r d e f e a t t o occur, attachment
He notes
i s required e i t h e r to g a i n
or t o r e s p e c t .
39.
Skt r e f s . i b i d .
F o r "not to teach", Bbh has "not t o share"
(bgo-bsha' mi byed-pa, asamvibhaga-kriya).
Jina 257a.7-8
See Guna 2 3 5 ^ . 4 - 8 :
(=Samudra 2 0 0 a . 3 - 4 ) ; Bodhi 2 3 1 b . 4 - 2 3 2 a . 6 ;
Grags-pa
l 6 b . 4 - 1 7 a . l ; Tsong 4 l a . 5 - b . 6 .
T h i s corresponds
wealth out o f greed"
t o d e f e a t f o r the monk who " s t e a l s
(Jina).
The v e r s e i s t r a n s l a t e d a f t e r
who g l o s s e s " s u f f e r i n g " with "poor"
tector"
another's
(phongs-pa) and "without
( l i t e r a l l y ) , with "without r e f u g e " .
"Indigent"
Bodhi,
pro-
(bkren)
r e f e r s t o hunger ( b k r e s ) , and such i s one t e x t u a l v a r i a n t .
Bodhi
i n d i c a t e s t h a t t h i s d e f e a t c o n t r a d i c t s p a t i e n c e and
g i v i n g as w e l l as m o r a l i t y .
In particular,
i t t r a n s g r e s s e s the
accomplishment o f the p e r f e c t i o n o f g i v i n g , as p a r t o f the m o r a l i t y
357
of working the welfare of sentient beings.
"The
He explains that,
function of a bs. i s to know intimately others who
or those who
are poor,
have higher a s p i r a t i o n , and then, even without t h e i r
having to beg, of h i s own accord to cause them to acquire wealth,
or by persuasion to cause them to l i s t e n to the Dharma.
So to
possess substantial things or c e r t a i n t y i n Dharma, yet to be comp l e t e l y bound by stinginess and not to give, even when begged, to
those who
properly come eager f o r i t , i s not a dharma of the bs."
Guna: "Donate things of the f l e s h " has these q u a l i f i c a t i o n s :
unless he has not the objects to be given, i f he has them but the
beggar has not approached, or i f he has approached but not
ly.
proper-
"Approached properly", as i t says i n the Chapter on Giving
(dana-patala), indicates that one should not give poison and
forth.
so
(On "not g i v i n g " i n the Chapter on Giving of the Bbh,
Skt 81.7-86.8j Tib Zhi 72a.6-7?a.4.
See also SS t r . p. 248
see
on
when to give even l i q u o r sand weapons.)
Grags-pa distinguishes three limbs: the things to be given, the
proper and otherwise helpless beggar, and the decision not to give
although able.
Tsong gives four: the beggar, the thing begged,
the object of the begging, and with what sort of attitude the bs.
does not give. "The
text [the Bbh] applies 'coldheartedly' to not
giving things of the f l e s h , and
But the new
' s t i n g i l y ' to not g i v i n g Dharma.
commentary [Bodhi] and the commentary attributed to
Samudra both explain i t as the r e f u s a l , out of stinginess, of both
goods and Dharma.
The Samvara-vimsaka takes t h i s point of view
as well, and we hold i t to be correct.
Some Tibetans say that
h i s personal decision not to give does not s u f f i c e [ f o r defeat];
there i s needed a cutting the hopes of the beggar.
This assertion
358
i s not
40.
substantiated
i n any
Indian
t e x t , and misses the
See Guna 235b. 8-236a. 5
Skt r e f s . i b i d .
Although the f i r s t
Samudra 200a.4-6);
7
Bodhi 2 3 2 a . 6 - b . 5 ; Grags-pa l 6 b . 6 - 1 7 a . l ;
"bodhisattva"
point."
Tsong 4 l b . 6 - 4 2 a . 7 .
i s the agent i n the
Skt,
the T i b e q u i v a l e n t would appear to be the o b j e c t of harsh speech.
However, " s e n t i e n t beings"
Bodhi makes the o b j e c t
b e i n g s — i s unclear.
stand
own
" l i v i n g beings".
Tsong says,
the p o i n t .
i s c l e a r l y the o b j e c t f u r t h e r on,
"The
for
t r . pp.
must under-
( r i s ) corresponds to one's
f o r he appears to be an o b j e c t of
v e r b a l conventions of harsh speech, and
41.4;
among s e n t i e n t
I t would seem?* however, t h a t we
a human b e i n g ] ,
s t r i k i n g those who
e a r l y comm. d i s c u s s e s
object—what creature
i t as a c r e a t u r e whose s p e c i e s
[i.e.,
No
the SS d e c l a r e s
break m o r a l i t y i s a r o o t d o w n f a l l . "
70-71)
This f a i l s
(SS
ed.
issue,
"even i f he
moral." Does Tsong mean to imply t h a t the o b j e c t of t h i s
by analogy, a
the
that
to c l e a r l y r e s o l v e the
what SS p r o s c r i b e s i s m i s t r e a t i n g a bhiksu,
would be,
and
i s im-
defeat
bodhisattva?
T h i s p r o h i b i t i o n corresponds to the monastic i n j u n c t i o n not
kill.
Guna p o i n t s out
that the t r i a d
"with hand" e t c . r e f e r s to
damage done d i r e c t l y by the hand, thrown by,
ted with the hand, and
well.
The
three v e r b s r e p r e s e n t .degrees.
i n chains.
t h i s defeat,
there
cal
and
Tsong adds throwing
So a l s o the v e r b s "heed" e t c .
them as two
Within
lines
(7a and
b) i n t o two
Tsong t r e a t s them s e p a r a t e l y ,
i s attitude—anger
harm.
otherwise connec-
stages (Guna).
Grags-pa d i v i d e s the two
to c o n s i d e r
and
i s meant to imply other ssorts of harm as
i n t o p r i s o n and b i n d i n g
show three
to
the
separate
defeats.
limbs
of
leaving i t possible
Within
the f i r s t
(7b)
and harsh w o r d s — a n d a p p l i c a t i o n — p h y s i -
second (7a)
there
i s the a p o l o g i z i n g person
359
who,
according to Bodhi and J i n a as well, i s one who
the bs. some injury, and who
has done
desires s i n c e r e l y and properly to
atone.
Bodhi also treats the two l i n e s separately, but points out that
the beating would l o g i c a l l y follow the f a i l u r e to heed the apology
(as i n the verse).
This, he says, f a i l s i n tolerance of others'
f a u l t s , which i s part of the morality of the vow,
morality of c o l l e c t i n g virtuous dharmas.
and part of the
Bodhi also notes that,
function of a bs. i s to be tolerant (bzod-pa), however exces-
"The
sive and widespread the others's transgressions, and to generate
delight (pramudita) as though an occasion f o r i t were found [var.:
"even without an occasion f o r i t being found"], with appreciative
thought
MMA
(manana-citta)...."
has
"not accepting" the apology, f o r "heedless"
(89a.1).
41. Skt f o r the four defeats: 108.12-24; W 158.3-159.2; Tib
96a.6-b.4.
See Guna 2 3 6 a . 5 - 6 ; Jina 2 5 7 b . 2 - 5 (=Samudra 200a.6-b.l);
Bodhi 232b.5-233a.2; Grags-pa 1 7 a . 1 - 3 ; Tsong 42a.7-b.4.
"Showing" indicates "teaching"; the Tib variant "relying upon"
i s borne out by Bodhi.
Jina: As the auditor goes to defeat by f a l s e l y boasting of dharmas
obtained,
the bs. does so by not teaching what he has, casting
aspersions on the good Dharma, and teaching what i s not the good
Dharma.
Bodhi c i t e s , as Greater Vehicle, not the c o l l e c t i o n
ka) but the matrka.
Tsong: "the general host of teachings,
bs.-pitaka both profound and extensive
cara). "And
tors].
the
( i . e . , Madhyamika and Yoga-
i n showing a resemblance, two points.
i s to be shown.
(pita-
[ F i r s t , ] what
This has not been c l a r i f i e d by other [commenta-
The [commentary] attributed to Samudra explains i t as the
doctrine of l i m i t e d scope [ i . e . , the vehicle of the auditors],
360
or the heterodox [ i . e . , t i r t h i k a ] d o c t r i n e .
But although these do
bear a resemblance to the good Dharma, they are not
[specifically]
resemblances of the Greater V e h i c l e .
take i t as
everything
So one
t h a t accords with e v i l d o c t r i n e .
should
[Second,] the manner
of showing i t . While e n j o y i n g
i t o n e s e l f , one
and
philosophy."
i n i t i a t e s o t h e r s i n t o the
The MMA
teaches i t to
others
i d e n t i f i e s the f a l s e d o c t r i n e as the of the v e h i c l e of
the a u d i t o r s the the pratyekabuddha v e h i c l e — f o r , as i s pointed
out i n the i n t e r l i n e a r notes, t e a c h i n g an i n f e r i o r view of emp(89b.6-7).
t i n e s s c u t s the chances f o r f u l l Buddhahood
In the context
to t h i s defeat,
of the downfall
of the SS system that corresponds
Tsong shows "echoing another" to c o n s i s t of speak-
i n g the c o u n t e r f e i t f o l l o w i n g another's l e a d
Bodhi: T h i s a c t i o n t r a n s g r e s s e s
phy
( l t a - b a ngan-pa), r e p r e s e n t i n g
(53b.2-4).
"the r e j e c t i o n of mean p h i l o s o - .
p u r i f i e d morality included
i n the m o r a l i t y of c o l l e c t i n g v i r t u o u s dharmas.... The
the bs.
i s to r e l y upon and
with-
f u n c t i o n of
i l l u m i n e ( p r a k a s a y a t i ) , as w e l l as
he
i s a b l e , t h i s same Greater V e h i c l e , f o r i t c o n s t i t u t e s the means
to b e n e f i t and happiness f o r the broad masses of s e n t i e n t
*
*
beings."
*
L a t e r t h i n k e r s have concerned themselves with the number of o f fenses
i m p l i e d by the system of the Bbh.
d i s c u s s i o n of the defeats
"In t h i s regard,
(43a.4-b.8):
some T i b e t a n s
they f u n c t i o n as d e f e a t s :
Tsong adds t h i s to h i s
'The
say, as to the manner i n which
t e x t d e c l a r e s t h a t there are
dharmas that are l i k e s i t e s of d e f e a t , " and
gates " f o u r t r a n s g r e s s i o n s of i t [the vow]
"four
[the Vimsaka] promul( 5 c ) . " Hence t h e r e
are
o n l y f o u r , and to make them e i g h t i s untenable.' In accordance
with t h i s "system, i n each defeat there must be an a s s o c i a t i o n of
361
two dharmas, praise-deprecation and so f o r t h .
"Some Tibetans, on the other hand, say that each u n i t — p r a i s e deprecation and so f o r t h — f u n c t i o n s as a defeat, there being thus
eight, and with the four auditor defeats there are twelve.
From
statements such as, 'Like the relationshio of ^ o i l c a k e " to "stick",
i f praising oneself and deprecating others out of attachment to
gain and respect function as defeats, then what to say of copulat i o n ? ' — t h e y c a l l i t proved [that there are twelve].
"This i s the hypothesis of Samudramegha, they say.
But there
i s not even so much as a hint of i t i n the Bbh comm., while i n the
comm. to the morality chapter attributed to Samudramegha,
it is
said: 'If he does not commit [praise and deprecation out o f ]
attachment to gain and respect, and so forth, what need i s there
to mention committing the tetrad [<$.<£ auditor defeats] beginning
with sexual intercourse?', thus showing [bs. defeats] to be quite
d i s t i n c t from pm. defeats.
On the contrary, there i s no teaching
that [the l a t t e r ] are defeats f o r the bodhisattva, nor i s there
any evidence [that they are defeats] i n any single [ t e x t ] of the
Bka'-gyur or Bstan-'gyur, which are the primary sources.
Hence
i t i s mere invention.
"The declaration that [bs.O defeats are four, i t i s said, i s
made from the point of view of attitude.
So there are defeats of
(1) attachment to gain and respect, (2) stinginess i n regard to
enjoyments, (3) harmful thoughts toward sentient beings, and (4)
the stupidity of misusing the Dharmaa
Making them eight, on the
other hand, i s from the point of view of application.
So there
are defeats of (1-2) praising oneself and depreciating others,
(3-4) not giving Dharma and not giving wealth,
(5-6)
striking
sentient beings and not accepting an apology, and (7-8) r e j e c t i n g
362
the good Dharma and teaching a resemblance of the Dharma.
"Therefore four have been declared, and there i s no harm i n making them eight.
Hence also the Munimatalamkara explains oh the
one hand that there are only four root downfalls i n the bodhisattvapitaka [asaMMA r e f e r s to the Bbh,
88b.7;
see also the Tib t r . of
the Vimsaka i b i d . ] and on the other hand declares that, The four
r
root downfalls "praising oneself and deprecating others a n d ' s o
forth are each twofold—that
i s to say, there are eight"
[90a.5-6;
an i n t e r l i n e a r note gives the other three pairs, as above].
In
t h i s text [the Bbh] praise-deprecation and so forth are declared
separately as eight.
And Samudramegha |=Jina], i n dealing with
the second defeat ( 6 c d ) , says, 'Not having given to a beggar i n
distress, or not having shared the Dharma, [each] functions as a
defeat', explaining each unit as a defeat—and
t h i s pertains as well to the other three.
makes them eight [MMA
the relevance of
Furthermore, Abhaya
i b i d . ] , t h i s appearing i n the comm. to the
Sutra-samuccaya [Ratnakarasanti, 0 5331,
Ha 3 2 0 a . 4 ] as
'explained
by Asanga as c l e a r l y being eight defeats.' And the bshes-gnyen
of old of S r i Dipankara's t r a d i t i o n [ i . e . , the Kadampa geshes who
followed AtTsa] propose them to be eight.
Hence we s h a l l take
the defeats to be eight."
Two minor objections are then dealt with (Tsong 4 4 a . l - b . 7 ) .
F i r s t l y , the Vimsaka and the SS, i n dealing with the t h i r d defeat
(7ab),
appear to include the two units i n one.
This Tsong a t t r i -
butes to p e c u l i a r i t y of translation; he appeals to the e x p l i c a .ra-
t i o n of Santa and the BCA commentary of Prajnakaramati.
Secondly,
to postulate each unit to be a separate defeat (making eight a l l
together) creates problems of apparent d u p l i c a t i o n when one comes
to similar misdeeds (lines 1 0 c ; 13a,c; l6a,b,c and 19a below).
363
C l a r i f i c a t i o n s made by Tsong w i l l be noted s.v. the relevant Vimsaka l i n e s .
The tendency attested by Tsong (second group of "some Tibetans",
above) to incorporate the pm. into the bs. system i s found also i n
China, where f o r example the Sung t r a n s l a t i o n of t h i s chapter of
the Bbh adds the four bhiksu defeats to make a t o t a l of eight bs.
defeats (Lung-lien i n EB, v o l . 3 , p. 2 4 3 b .
Other items of pm.
creep i n , i b i d . 244a).
42. The point of the Skt here i s not treatment f o r transgress
s i o n s — t h i s comes l a t e r — b u t d i s t i n c t i o n of the bs. from the pm.
vow.
The sense d i f f e r s (109.8-12; W 159.16-23; c f . Tib 9 6 b . 8 -
97a. 3 ) : na tu bodhisattvah sakrd eva para.iayika-sthanlya-dharmasamudacarad bodhisattva-sTla-samvara-samadanam v i j a h a t i / tadyatha
para.iayikair dharmair bhiksuh pratimoksa-samvaram/
•
•
parityakta-
•
samadano 'pi ca bodhisattvo drste dharme bhavyah
punar-adanaya
bodhisattva-sTla-samvara-samadanasya bhavati/ nabhavya eva tadyatha
para.i ay ikadhyapannah pratimoksa-samvara-stho bhiksuh/ "The bs. does
not not r e l i n q u i s h the bs. moral vow obligation by only once committing a dharma that i s a v i r t u a l s i t e of d e f e a t — b y contrast
with the monk, who does r e l i n q u i s h the pm. vow by [once committing
one of] the dharmas of defeat.
And even i f the bs. has completely
relinquished the undertaking, the opportunity exists, i n t h i s l i f e ,
f o r a renewed reception of the bs. moral vow undertaking—by cont r a s t with the monk established i n the pm. vow, f o r whom a defeat
has developed, who has not the opportunity."
Tsong notes: "This i s not to be construed as, 'Once not s u f f i cing f o r defeat, i t i s relinquished by doing i t a matching time'"
(60b.l).
See J i n a 2 5 8 a . 5 - 8
(=Samudra 2 0 0 b . 8 - 2 0 1 a . 3 ) 5
Bodhi
233a.2-6;
36k
Grags-pa 1 7 a . 4 - 5 ; Tsong as noted
Bodhi:
below.
"A bs. who has not become p r a c t i c e d (byang-ba) i n the
bases o f t r a i n i n g ,
o r f o r whom there has o c c u r r e d any one o f the
dharmas t h a t a r e v i r t u a l s i t e s o f d e f e a t — w h e t h e r out o f l a c k o f
mindfulness,
e r r o r o r d i s r e p s e c t — i s no l o n g e r a b s .
wish to take i t again, how should he proceed?
Should he
'The vow [ s h o u l d be
taken a g a i n ] " when a d e f e a t has o c c u r r e d . "
Tsong r e c o r d s some d i s c u s s i o n o f t h i s p o i n t .
We a l r e a d y know,
from the c i t a t i o n o f the U p a l i p a r i p r c c h a s u t r a (n. 3k above) t h a t
bs. m o r a l i t y i s healed, a f t e r a r o o t d o w n f a l l , w i t h i n the same
p e r i o d o f the day i f o n l y the thought o f awakening has n o t been
relinquished^
The q u e s t i o n i s r a i s e d , as to t h i s passage
(Tsong
57b.5-7):
"Do you take t h i s [ h e a l e d m o r a l i t y ] to be the b o d h i s a t t v a vow,
or the pratimoksa
o f the mental continuum o f the b o d h i s a t t v a ?
N e i t h e r i s tenable*
I n the former case,
making t h i s d i s t i n c t i o n :
there i s no p o i n t i n
*In regard t o the p o s s i b i l i t y o f r e h e a l i n g ,
i f he i s n o t p a r t e d from the r e s o l u t i o n t h o u g h t . f o r
the r e l i n -
quished r e s o l u t i o n i s [ i t s e l f r e - ] c r e a t e d i f , a f t e r g e n e r a t i n g the
thought again, o n e [ r e - ] t a k e s
the vow.
Nor i n the l a t t e r case i s
there any d i s t i n c t i o n o f b e i n g d e p r i v e d o f the r e s o l u t i o n thought
or not, f o r i t hassbeen d e c l a r e d by many t e x t s o f the g r e a t e r and
l e s s e r v e h i c l e s t h a t a d e f e a t h a v i n g developed
f o r the possessor
of the pm. vow, even t a k i n g i t again, there i s no r e t a k i n g of
the vow as i t had been b e f o r e . "
Rejoinder
(57b.7-58a.4):
" T h i s s u t r a i s c i t e d by S a n t i d e v a to
make known how a d o w n f a l l type o f misdeed can be p u r i f i e d by v i r tue of the thought o f awakening.
show t h a t although
The p o i n t o f the s u t r a i s to
a r o o t d o w n f a l l may have o c c u r r e d , i f he i s
365
not without the thought that i s resolved [upon awakening], the
vow i s healed thereafter.
Therefore, one must explain obscurations
that block the re-creation of the vow because of root downfalls,
as being blockages by virtue of h i s being parted from the thought
of awakening.
"Therefore, [the downfalls] are seen as r e l a t i n g to the p r a t i moksa vow [ o f the b s . ] — f o r the r e s o l u t i o n thought, even having
been relinquished, can be re-created.
The BCA, as has been cited
above on the occasion of dealing with the disadvantages
of r e l i n -
quishing the r e s o l u t i o n thought [n. 3 3 above], says that i f h i s
practice i s a mixture of e f f i c a c i o u s downfall and e f f i c a c i o u s
bodhicitta, the obtainment of the stages i s long delayed.
for
And as
e f f i c a c i o u s downfall, t h i s s c r i p t u r a l t r a d i t i o n declares the
relinquishment of the r e s o l u t i o n thought to be: 'For the bodhisattva,/ The heaviest of f a l l s ' [BCA 4.8],
For to mix i t [down-
f a l l ] with an e f f i c a c i o u s r e s o l u t i o n thought means to generate
an e f f i c a c i o u s r e s o l u t i o n thought anew, a f t e r a downfall has developed; thus the generation of the thought (cittotpada) i s r,e*
vived and there i s no question of any 'non-generation
of the vow.'
"As the Upalipariprccha reads [ed. Python, par. 3^]« 'How does
[the Lord] describe the pratimoksa vow of those of the vehicle of
the auditors?
How does he describe the pm. vow of those of the
vehicle of the independent Buddhas?
How does he describe the pm.
vow of bodhisattvas progressing i n the greater Vehicle?' Although
[Upali] has asked about the pm. of the bs., he has not asked about
the vow of the bs.
Nevertheless, as we have seen above, the sutra
declares the necessity to respond to the question about the pm.
of the lesser and greater vehicle personalities by saying that
treatment exists [ f o r defeat of the vow] i n the bs. t r a i n i n g , but
366
not i n the a u d i t o r s ' t r a i n i n g .
"Question:
[ i n the passage t o which you r e f e r ] ,
i f he i s n o t
p a r t e d from the r e s o l u t i o n thought, t h e r e i s a treatment
the vow], and i f he has been p a r t e d , t h e r e i s no
Wherein does the d i f f e r e n c e l i e ?
of
treatment.
R e j o i n d e r : The b s . i n p o s s e s s i o n
the pm. vow f o r whom a r o o t downfall has occurred,
the p e r i o d immediately
fall,
[for
f o l l o w i n g the occurrence
i f during
o f a r o o t down-
i s n o t parted from the p r e v i o u s l y produced thought [ o f awa-
k e n i n g ] , may retake [ t h e vow].
I f , although he i s a bs., he has
r e l i n q u i s h e d the thought o f awakening d u r i n g the p e r i o d immediately
a f t e r and beyond the p e r p e t r a t i o n [ l i t . ,
"preparation, a c t u a l i -
t y and ending"] o f a r o o t d o w n f a l l , and no l o n g e r possesses i t ,
it
i s i m p o s s i b l e to r e - c r e a t e [ t h e bs. vow]; i f i t were p o s s i b l e ,
the concept
o f the pm. vow of the bs. would be much too f a r remo-
ved from i t s hinayana b a s i s .
Hence 'morning' covers [any p o i n t
d u r i n g the p e r i o d ! from the break of dawn up to b u t not i n c l u d i n g
midday, and 'midday' marks the time immediately
a f t e r the develop-
ment o f a d o w n f a l l .
"In sum, i f one i s not parted from the r e s o l u t i o n thought immed i a t e l y a f t e r and beyond the development o f a r o o t d o w n f a l l ,
then
that r o o t d o w n f a l l , by v i r t u e of the thought,„has no c a p a b i l i t y
to b l o c k the r e - c r e a t i o n o f the vow, whereas parted from i t , i t s
c a p a b i l i t y i s unceasing,
is
and i t i s impossible to r e - h e a l .
So i t
said...."
*
» *
Tsong p r e s e n t s f u r t h e r d i s c u s s i o n o f t h i s passage o f the Bbh.
First
(53a.3-4): " ' I f a r o o t d o w n f a l l has developed,
the vow
should be taken a g a i n ' — i s t h i s a n e c e s s a r y ' a c t i o n , o r c a n one
a r i s e [from the f a l l ] by c o n f e s s i o n ?
By confession...one
can
a v o i d going to a s t a t e of woe,
[ r e - ] t a k e the
vow."
(60b.2-6lb.3).
Again
but f o r i t s r e s t o r a t i o n , one must
Objections
"Is i t not the case t h a t f o r
the pm.
vow
without
d i s s e m b l i n g [mraksa, see d e f i n i t i o n AS,
pp.
as w e l l , i n a s i t u a t i o n where d e f e a t has
3 6 4 - 6 5 , as a g a i n s t E] and the vow
developed
t r . p. 12;
Siddhi
i s then f o r m a l l y returnedJi"
t h a t i t can be [ r e - ] t a k e n and c o n s i d e r e d a h i g h e r o r d i n a t i o n [upasampada; see V i n a y a s u t r a - 1 i k a , 0 5622, P Lu 3 4 9 b . 1 ,
then has i t been d e c l a r e d [here, i n the Bbh]
t a k i n g [ o f the pm.]?
Rejoinders
363a.7]?
Why
t h a t there i s no r e -
" I f , i n certain classes [of
pm.
o f f e n s e ] , there i s no dissembling, d e f e a t w i l l not ensue....[See
Banerjee,
op. c i t . , pp. 228,
r e - t a k i n g the bs. vow,
bs. who
vow
of
2 3 0 / ] But even so, t h i s i s not
because the vow
like
i s produced p u r e l y by
the
r e - t a k e s i t , whereas f o r one whose b a s i s i s hinayana,
the monk, when re-taken, i s not p u r e l y p r o d u c e d — a s
know, the o r d i n a t i o n may
the
we
be [ e f f e c t i v e ] or not, depending upon
the o b j e c t and h i s b a s i s . "
Objections
"However, what i s the reason f o r there b e i n g no
sequent treatment
quent treatment
f o r [ f a i l u r e i n ] the pm.
sub-
and a p o s s i b l e subse-
f o r d e f e a t i n the bcs. vow?" Tsong c i t e s the
p l a n a t i o n of J i n a and Samudra ( r e f . aboveJs "The
pm. vow
ex-
of the
a u d i t o r , inasmuch as i t f u n c t i o n s as the s i t e of a l l v i r t u o u s
dharmas, i s c a l l e d the ]h?oot vow. ' I f i t has come to be c u t o f f ,
t h i s i n d i c a t e s t h a t he i s conducting h i m s e l f w i t h an extreme l a c k
of shame and embarassment.
has been caused
take the vow
Although
When conscience
to degenerate,
he l o s e s the o p p o r t u n i t y to under-
[again] i n t h i s l i f e .
the bs. vow
may
["shame-embarassment"]
The bs. i s not l i k e
this.
have been completely r e l i n q u i s h e d i n t h i s
368
life,
there remains the o p p o r t u n i t y t o r e c e i v e i t again, because
there has been no f a i l u r e o f c o n s c i e n c e . " Tsong adds: "The reason
b e i n g adduced i s t h a t , ' I f a pm. d e f e a t has developed,
is
caused t o f a i l ,
conscience
w h i l e d e f e a t o f the bs. vow does not cause i t s
f a i l u r e . ' The reason can be [ r e - ] s t a t e d thusL
'Because the pm.
f u n c t i o n s as the s i t e o f a l l v i r t u o u s dharmas.' Along these
it
lines,
i s d i f f i c u l t t o see an answer t o the q u e s t i o n o f whether o r not
the bs. vow can be c r e a t e d by one f o r whom a pm. d e f e a t has developed.
"Our
own system sees a n e c e s s i t y t o e x p l a i n i t a c c o r d i n g t o the
p r e v i o u s l y c i t e d U p a l i - p a r i p r c c h a , namely, 'A d e f e a t f o r the
s r a v a k a y a n i s t touches a l l h i s m o r a l i t y , and f o r t h i s reason the
s r a v a k a y a n i s t must, i n order t o e l i m i n a t e a l l d e f i l e m e n t , a c t as
though a f i r e were b l a z i n g i n h i s head-dress and robes*, and
a c c o r d i n g t o the subsequent d e c l a r a t i o n , 'So there i s no t r e a t ment [ f o r d e f e a t ] i n the sravaka t r a i n i n g
[ t r . Python, pp. 1 1 1 - 1 2 ] * ,
as w e l l as the p r e v i o u s l y c i t e d Upaya-kausalya s u t r a [ c i t a t i o n comp l e t e d from Tsong 5 8 b . 6 - 5 9 a . 2 ; c f . Upaya 301a. 4 - 8 ;
•gyur K i 1 1 0 a . 4 - 8 , Skt 9 3 - 2 3 - 2 9 ] :
SS P Bstan- •
'Kulaputra, f o r t h i s [way t o
l e s s e n even weighty d o w n f a l l s ] , even i f a t r a n s g r e s s i o n should
ever occur, under the i n f l u e n c e o f some unwholesome a d v i s e r , f o r
the b o d h i s a t t v a s k i l l e d i n means, he should t r a i n h i m s e l f t o t h i n k
in
t h i s way: "Let me n o t enter n i r v a n a with these aggregates [ i n
any c a s e ] .
I s h a l l put on the armor thus:
L e t me remain i n sam-
s a r a u n t i l i t s d i s t a n t end i n order to b r i n g s e n t i e n t beings t o
maturity.
I n t h i s way [ t h e t r a n s g r e s s i o n ] can cause no a f f l i c t i o n
to my mind.
As l o n g as I remain i n samsara, I s h a l l b r i n g sen-
t i e n t beings
to maturity.
Furthermore, I s h a l l t r e a t
g r e s s i o n i n accord with Dharma.
I b i n d myself
this trans-
to commit no t r a n s -
369
gression i n future." Seizing t h i s strategem,
t i c bodhisattva may
[of
the pm.];
kulaputra, a monas-
r i s e above even a l l four root transgressions
i f he purges them with t h i s s k i l l i n means, he i s
said by me to incur no bodhisattva transgression.*
"Moreover^ the pm.
exists, i n general, as the basis of both the
Greater and l e s s e r vehicles, but although the pm.
i s found i n both
the great and small vehicles, chief among those to be d i s c i p l i n e d
by the various pm.
prescriptions that have been made, i s the hina-
yana personality.
Whether or not he i s [ a c t u a l l y ] capable of
a t t a i n i n g arhatship i n that l i f e bylomeans of the hlnayana, tee must
put on the great armor of the intention to exhaust the outflows
i n that l i f e , and then begin [with] vigor to eliminate the d e f i l e ments as though trying to extinguish a f i r e i n h i s head-dress or
robes.
"Therefore the [pm.]
vow
i s taken i n order to obtain the ex-
haustion of outflows i n that l i f e , whereas defeat with dissembling
renders i t impossible to a t t a i n the exhaustion of outflows i n that
rebirth,
for
thus undermining the chief thing that was the purpose
having taken the vow.
The bs., meanwhile, even given the oc-
currence of a root downfall that a f f e c t s the bs. vow,
undermined the chief thing that was
the vow.
may not have
the motive f o r having received
Such i s the reasoning f o r the possibilijyaarid impossi-
b i l i t y of subsequent treatment, and the two sutras, as c i t e d
above, attest i t .
"As hasabeen declared, moreover, i n the extended comm. to the
Vinayasutra (0 5622):
'If the [pm.]
vow has been taken f o r the
sake of deliverance, that defeat has delayed deliverance f o r a
long time; i t s t i l l exists [ i n p o t e n t i a l ] , but i t seemsrnonexis-
370
tent.'"
4 3 . Skt 124*24-125.7; W 181.16-182.4; c f . Bs. pm. "sutra 4 b . 4 5a.2; Tib 108b.?-109a.4.
See Jina 272b.8-273a.1 (= Samudra 2 l 4 b . l -
2); Bodhi 228a.1-2, v i d h i 279b.5-280a.2; A t i s a , Lam-sgron v. 24,
pp. 570, t r . pp. 259-60; Grags-pa 12b.6-13a.4; Tsong
Bs. pm.
36b.4-3?a,3.
sutra: "Throwing h i s upper robe over one shoulder, he
does worship (samlcl)...." Other comms., says Tsong, do not go i n to d e t a i l as to what parts of the main ceremony to include i n t h i s
variant, but think i t permissible to omit the inquiry, announcement and warning not to rashly p u b l i c i z e (sect. 1.12,
1.15
&
1.3).
A t i s a follows the t r a d i t i o n of the Bbh f o r the ceremony with lama,
and that of the §S f o r the ceremony without.
Bodhi points out that the bs. vow i s unlike any other i n that
i t need not be taken from another.
Tsong elaborates the discuss
sion thus ( 3 7 a . 3 - b . 3 ) :
"As to the presence or absence of a lama: I f going involves impediment to the physical l i f e or the s p i r i t u a l (brahmacarya), even
i f he i s near, i t i s a [ s i t u a t i o n ] f o r being without; whereas
without [any impediment],
even i f he i s f a r , [ i t i s a s i t u a t i o n
requiring h i s ] presence, and one must seek him.
Such i s the ex-
planation of the commentary to the Sutra-samuccaya
(287b).
"The new commentary explains that the ceremony without a lama
i s not suited to those who are healing t h e i r f a i l u r e i n [the vow]
previously taken, nor to those who are taking the vow [ f o r the
f i r s t time] without reverence; they must r e l y upon the ceremony
with a lama (Bodhi 228a.5-6).
Consequently, the truth i s that
even i f a lama i s present, i f you have no reverence f o r him,
[the s i t u a t i o n c a l l s f o r ] taking i t by j o u r s e l f . And as to rehealing, the old commentary acknowledges the propriety of taking
371
i t from a lama i f one i s present and, i f not, of taking i t by
means of the ceremony with a lama [*s1anta, t h i s section], as i s the
intention of Arya Asanga i n the Bbh.
Having adduced the ceremony
without a lama, he j u s t i f i e s i t by declaring, on the occasion of
discussing the 'healing of the vow',
that, 'If there i s no per-
son with those q u a l i f i c a t i o n s . . . . * [ c i t i n g the text as above]
"Now
the teaching i s [ i n general] very downtrodden and, i n par-
t i c u l a r , you must take the high and low vows, the entrance into
a l l high and low vehicles, and then make your own t r a i n i n g the
most cherished thing, guarding i t as though i t were a daytime star.
There i s no means, within the i n i t i a l ceremonial receptions of
pratimoksa and t a n t r i c vows, to take them without a lama, not to
mention a source f o r your reception who
c h a r a c t e r i s t i c s explained i n the texts.
i s complete i n a l l the
Nevertheless, i f i t ap-
pears to be very rare [to f i n d a lama] i n whom, among good q u a l i t i e s and flaws, the good q u a l i t i e s are predominant, then f o r t h i s
bodhisattva vow at least, even when you are taking i t f o r the
f i r s t time, even i f you cannot f i n d a source with the proper
c h a r a c t e r i s t i c s , take i t with a pure ceremony before a meditative
support (rten), l e t t i n g the c h a r a c t e r i s t i c s be [imaginatively]
fulfilled.
Hence, i n the manner of i t s i n i t i a l obtainment, [that
of the bs.] d i f f e r s from the other two vows and the i n t e l l i g e n t ,
having r i g h t l y taken i t , must, with a strong enthusiasm f o r keeping
i t , persevere with whatever human s k i l l they may
*
*
possess."
*
The Bbh puts i t thus: " I f a dharma that i s a v i r t u a l s i t e of
defeat has occurred, with greater ensnarement, to the bs., then
he has relinquished the vow and should be granted i t again a
second time (lan-gnyis su slar-yang nod-par bya'o, d v i r api punar
adatavyah;
Skt 124.14-15, W 180.26-181.2; T i b 108b.2)." T h i s has
l e a d some T i b e t a n s to s p e c u l a t e , says Tsong ( 8 5 b . 3 - 7 ) . t h a t he
may
not take the vow more than twice; others take i t to mean t h a t he
may
not r e - t a k e i t more than t w i c e — t h a t i s to say, more than a
t h i r d t i m e — b e c a u s e o f shame and embarassment a t b r e a k i n g i t .
These do not t a l l y , Tsong s t a t e s , with the i n t e n t i o n of the t e x t
i n u s i n g the phrase
"a second
time": i t has s i g n i f i c a n c e o n l y i n
r e l a t i o n to the p r e v i o u s t a k i n g of the vow.
f a u l t s may
No matter how
often
a r i s e , he says ( c i t i n g the u n i d e n t i f i e d comm. of Samu-
dra) , he may
take the vow
a g a i n with a pure i n t e n t i o n — c o n f e s s i o n
to the sangha and g e n e r a t i o n o f b o d h i c i t t a with the a t t i t u d e of
b e n e f i t i n g a l l the world.
MMA
t r e a t s the ceremony without lama a t 7 5 b . I f f .
44.
Skt c o n t a i n s i n s u b s t a n t i a l d i f f e r e n c e s : 124.11-14; 15-19;
W 180.22-27, 1 8 1 . 3 - 9 ; T i b 108b.1-2, 2-4.
See Guna 2 3 6 b . 5 - 2 3 7 a . 1 ;
J i n a 272b.2-8 (=Samudra 2 l 4 a . 3 - 8 ) ; Bodhi 233a.6-b.7; Grags-pa
1 7 a . 6 - b . 6 ; Tsong 85a.5-86a.8.
Comms., as does Santa, f i l l
i n the ceremony.
For a p a r a l l e l
to b h i k s u c o n f e s s i o n see f o r ex. P r e b i s h , Monastic D i s c i p l i n e ,
c i t . , p. 50
revealed i t ,
it,
(=A.
Thakur, ed., Pratimoksasutram
there w i l l be comfort f o r Mm,
6.13-14):
op.
"Having
but by not r e v e a l i n g
there i s none" ( a v i s k r t v a ca se phasu b h a v a t i , no a n a v i s k r t v a ) .
Grags-pa takes the o c c a s i o n to note t h a t the bs. vow
has
only
two c l a s s e s of d o w n f a l l — d e f e a t and m i s d e e d — a s opposed to the
f i v e of the a u d i t o r .
A c c o r d i n g to the Bbh
(ibid.),
there i s i n
f a c t but one c l a s s of bs. d o w n f a l l ; a l l are c l a s s i f i e d as misdeeds ( d u s k r t a , duskrta) because, as J i n a notes, "they t r a n s g r e s s
what the bs. should
Bodhi:
do."
" J o i n palms and bow,
then s i t s q u a t t i n g i n an
inferior
373
p o s i t i o n . " Tsong: I n the speech b e g i n n i n g ,
the misdeed i s named, e.g.
ther."
"Please take n o t i c e , "
"praising,%oneself and d e p r e c a t i n g ano-
Other comms., he says, conclude the event with the ques-
t i o n sdom-mam and the response
l e g s - p a r bsdam-par b g y i ' o .
The modern (Dge-lugs-pa) response
i s sdom-lags, "I
AT:
vow."
Under c e r t a i n circumstances, misdeeds of m i d d l i n g outflow
be confessed m e n t a l l y — s e e
45.
below, s e c t .
may
3-22k.
Skt 124.19-20; W 1 8 1 . 9 - H ; T i b 108b.4-5.
Bbh
i s more c l e a r :
Dharmas of d e f e a t i n v o l v i n g l e s s e r ensnarement, as w e l l as the
other t r a n s g r e s s i o n s , are confessed b e f o r e one person.
See a l s o
Bodhi 2 3 3 b . 7 - 2 3 4 a . l ; Grags-pa 17b.6; Tsong 86a.8.
46.
Santa has r e f e r r e d to t h i s passage of Bbh
181.11-14; T i b 108b.5-6): a s a t i canukule
(124.21-23; W
pudgale yasya
purato
desyetasayato b o d h i s a t t v e n a punar anadhyacaraya c i t t a m u t p a d i tavyam/ ayatyan ca s a m v a r a h k a r a n i y a h / evam asau v y u t t h i t o
vaktavyas
tasyah Ipatteh/
See Bodhi 2 3 3 b . 7 - 2 3 5 b . 6 ; Grags-pa 17b.6-
18a.5; Tsong 8 6 b . l - 8 7 b . l .
The l a s t pada (8d) poses a problem, as i t i s not the wording
of the Bbh.
upholds
How
should "thus" (bzhin, *tatha) be taken?
Tsong
the e x p l i c a t i o n made by Santa, as does Grags-pa to a
l e s s d e f i n i t i v e extent, a g a i n s t the extended r e f u t a t i o n of i t by
Bodhi.
A c c o r d i n g ^ t o Grags-pa, the remaining
"misdeed" o f f e n s e s , when
c o n j o i n e d w i t h d e f i l e m e n t , should be confessed b e f o r e one
t h i s i s i n d i c a t e d by "thus".
person;
Offenses "without d e f i l e m e n t " are
c o n f e s s a b l e " i n one's own mind," with dread of blame and so f o r t h .
He adds t h a t s e l f - c o n f e s s i o n i s a p p r o p r i a t e up to and
including
o f f e n s e s of m i d d l i n g outflow, c i t i n g the same passage of the
(and i n c l u d i n g Santa's
Bbh
s u b s t i t u t i o n of "such as a monk" f o r "a
37k
p e r s o n " — G r a g s - p a notes t h a t he h i m s e l f i s c i t i n g a secondarysource:
zhes gsungs-pa'o zhes bshad-do).
Tsong w r i t e s : "As to the l a s t l i n e
(8d): In r e g a r d to d e f i l e d
and u n d e f i l e d , acarya S a n t a r a k s i t a e x p l a i n s i t thus:
'There b e i n g
no such c o n g e n i a l p e r s o n . . . i s the i m p l i c a t i o n . ' In h i s understanding, the method c i t e d by
son. ...' may
'There b e i n g no such c o n g e n i a l
a l s o be a p p l i e d to l e s s e r and m i d d l i n g
per-
outflow.
Acarya Bodhibhadra appears to c r i t i c i z e the system of the o l d commentary i n t h i s regard, s a y i n g [ i n summary' paraphrase by
'The methods f o r subsequent treatment
Tsong]:
of d o w n f a l l s t h a t i n v o l v e
l e s s e r to m i d d l i n g outflow, and of other misdeeds, have d i s s i m i l a r
stipulations
(gtan).
i f three and
one
I n s i t u a t i o n s of l e s s e r and m i d d l i n g ,
[ p e r s o n s ] have not been found, they must be
f u r t h e r , whereas i n a s i t u a t i o n of misdeed, even i f one
has not been found, you need not seek f u r t h e r .
The
sought
[person]
latter
t i o n ] has no r e s t r i c t i o n as to whether or not you may
own
even
vow
[situai n your
mind i n order to r i s e [from d o w n f a l l ] , whereas the former p a i r
is restricted.
to teach
I f such were not the case,
'to t h r e e ' and
ferent objects.
i t would not be c o r r e c t
'before one* as b e i n g r e s t r i c t e d to d i f -
[ C e r t a i n o f f e n s e s ] cannot even be p u r i f i e d
by
c o n f e s s i o n to fewer than t h r e e , so when i s there an o c c a s i o n f o r
p u r i f i c a t i o n by
'In one*s own
it
'[making] a vow
mind thus' i s not found
i s misguided.
i n one's own
[ f o r the f u t u r e i n one's own
i n the Bbh.
[Cg] should r a t h e r say,
mind.' F o r the Bbh
'The
To
i n r e g a r d to m i d d l i n g and l e s s e r d o w n f a l l s , and
introduce
d e f i l e d and
d e c l a r e s 'three' and
mind]?
not,
'before
one'
' I f there i s no
c o n g e n i a l person,
vow
m e n t a l l y ' i n r e l a t i o n to other d o w n f a l l s . ' "
Tsong r e p l i e s :
"We
fail
says,
to see t h i s to be t e n a b l e .
The
'Dharmas t h a t are v i r t u a l s i t e s of d e f e a t with l e s s e r
Bbh
en-
375
snarement, and the [minor] o f f e n s e s a p a r t from these, should be
understood
to be c o n f e s s a b l e before one person.
I f there i s no
c o n g e n i a l person b e f o r e whom to c o n f e s s . . . [ e t c . , as c i t e d by Santa].
Thus i t i s q u i t e c l e a r l y d e c l a r e d t h a t subsequent treatment f o r
[ d e f e a t s o f ] l e s s e r outflow i s the same as t h a t f o r other misdeeds.
I f t h i s i s a p p r o p r i a t e , the r e l e v a n c e to downfalls [ i . e . ,
f e a t s ] o f m i d d l i n g outflow as w e l l i s q u i t e the same.
After a l l ,
[the Bbh] i s a g e n e r a l t e x t f o r the subsequent treatment
f a l l t h a t has no [ s p e c i a l ] r e g a r d f o r the l e g a l i t i e s
to de-
o f down-
[chad-las]
of r i s i n g from d o w n f a l l by means o f a t t i t u d e , and b e s i d e s , the
phrase * i n one's own mind thus,' although not found as such i n
the Bbh, does make sense,
f o r i t promulgates a p u r i f i c a t i o n i n
c o n f e s s i o n b e f o r e one [ p e r s o n ] , i n cases where [such a person]
cannot be found.
"Some say [ s e e Grags-pa above]) t h a t when the o b j e c t [ t o be conf e s s e d ] i s a d e f i l e d misdeed, you must confess b e f o r e one [ p e r son], whereas when the o b j e c t i s u n d e f i l e d [misdeed],
be p u r i f i e d by vowing i n y/our own mind.
you w i l l
T h i s i s untenable, be-
cause the [ d e f i l e d and n o t ] have been taught i n the Bbh without
distinction."
For the b r i e f account
47.
o f t h i s i n the MMA,
see 92a-b.
These i n t r o d u c t o r y c l a u s e s o f Santa are s l i g h t l y expanded
by Tsong under the heading
" t e a c h i n g the g e n e r a l i t i e s i n r e g a r d
to the two c l a s s e s o f misdeed" ( 6 3 a . 1 - 2 ) .
B e s i d e s the d i v i s i o n
o f d e f i l e d and u n d e f i l e d , the Bbh c l a s s i f i e s misdeeds g e n e r a l l y
( r e f . below) as t o (1) whether o r not the misdeed c o n s t i t u t e s a
fault
(nyes-pa,
a p a t t i ) — i . e . , whether e x t e n u a t i n g
circumstances
come i n t o p l a y , and (2) degrees o f l e s s e r , m i d d l i n g and g r e a t e r .
376
(See n. ll6' Vbelow.)
J
Tsong f o l l o w s the s u b d i v i s i o n of Grags-pa t h a t i s i n c o r p o r a t e d
i n t o our subheadings.
He a l s o notes the l e s s s y s t e m a t i c c l a s s i f -
c a t i o n by Bodhi, which i s e i t h e r a method i n v e n t e d by him o r a
t r a d i t i o n o f e x e g e s i s t h a t has not c o n t i n u e d past him.
(63a.3-4):
Tsong
"There are two p a r t s to the p r e s e n t a t i o n o f [46] mis-
deeds: the [ 3 4 ]
t r a n s g r e s s i o n s t h a t are f a c t o r s adverse to c o l -
l e c t i n g v i r t u o u s dharmas--the s i x p e r f e c t i o n s — a n d [ 1 2 ]
transgres-
s i o n s t h a t are f a c t o r s adverse to working the w e l f a r e o f s e n t i e n t
b e i n g s . " The enumeration i s t h a t of Grags-pa; Tsong d i f f e r s
on
whether to count s e v e r a l o f them, and p r o v i d e s no numbering.
Chinese t r a d i t i o n s o f enumeration see L u n g - l i e n i n EB
f
op. c i t .
Bodhi ( 2 3 5 b . 6 - 2 3 6 a . 3 ) : "What then are the d o w n f a l l s termed
f i l e d and n o t ' (8d)?
For
'de-
The d e f i l e d are d o w n f a l l s motivated by de-
f i l e d t h i n k i n g such as attachment, enmity, resentment, envy, conc e i t , l a c k o f f a i t h and d i s r e s p e c t .
The u n d e f i l e d develop from
i n d o l e n c e , l a z i n e s s , c a r e l e s s n e s s , f a i l u r e of memory and so f o r t h ;
aside from '[not] o f f e r i n g to the P r e c i o u s Three.' none o f '.these
are d e f i l e d .
But i n t h i s case (9a),
l a z i n e s s i s c o n s i d e r e d to be
"Here 'enmity*
d o i n g i t out o f i n d o l e n c e and
defiled.
(kun-nas mnar-sems, aghata) i n d i c a t e s
('khrug-pa, *yuddha).
strife
'Resentment' (khong-khro-ba, p r a t i g h a ) i s
a v e r s i o n (zhe-sdang, dvesa). 'Indolence' ( l e - l o , kausldya) i s l a c k
of energy (mi spro-ba) i n v i r t u e .
" L a z i n e s s ' (snyoms-las, a l a s y a )
i s p h y s i c a l and mental weariness 4snyom,-pa) on the grounds
one does not want to do i t .
[MMA
that
almost i d e n t i c a l , 9 2 b . 1 - 5 ]
summary s t a n z a goes:
Attachment, resentment, p r i d e and the l i k e
The
Are defilements taught f o r these downfalls;
Indolence, forgetfulness and so on,
Are not defilements, except f o r '[not] o f f e r i n g . * "
(verse c i t e d Tsong 64a.4-5)
48. Skt 109.21-110.10; W 160.10-161.4; c f . Tib 97a.7-b.6.
See Jina 259b.8-260b.l (=Samudra 202b.l-203a.2); Bodhi 236a.2-b.l;
Grags-pa 18a.5-b.3; Tsong 63a.5-64a.7.
Bbh adds: "For one who has reached the stage of p u r i f i e d intent i o n , there i s no f a u l t , f o r such a bs. has a p u r i f i e d i n t e n t i o n —
just as the bhiksu who has advanced to ' f a i t h from understanding'
fshes-nas dad-pa, avetya-prasada—associated with comprehension of
the four noble truths: Siddhi p. 6 0 3 ; AK v. 6 , pp. 2 9 2 - 9 5 ; Samudra
203a.2;
CPD s.v. a v e t i ] i s always serving the Teacher, the Dharma
and the Community "by the nature of things, and doing worship with
the highest offerings." Grags-pa r e f e r s to t h i s as "one who has
attained the stages, or who spreads v i r t u e n a t u r a l l y . "
This stage
follows adhimuktacarya-bhumi, and so i s equivalent to the f i r s t
bs. stage (pramudita, as i d e n t i f i e d by. Tsong, 64a.2-3)
or the
dar§ana-marga; see also Siddhi p. ? 2 9 ) .
Jina begins: "Because he has taken refuge, and a l l the more because he has generated the thought towards supremep r i g h t and f u l l
awakening, i t i s improper not to do d a i l y o f f e r i n g and service to
the Precious Three...."
"Shrine" (caitya) i s a reliquary, i d e n t i f i e d by AT as stupa;
see HBI pp. 3 4 2 , 5 5 6 - 7 0 .
Tsong.i; "a representation of h i s form"
(sku'i gzugs-brnyan). "'Dharma' i s Dharma that i s discovered/personally (rtogs-pa)—the path of cessation, and Dharma that i s
s c r i p t u r a l t r a d i t i o n ( l u n g ) — t a k e n as books, both Word and commentary (63a.8-b.l)." "High stage" bodhisattvas who are i r r e v e r -
378
s i b l e (Jina, Tsong).
He i s "possessed
of f a u l t " ( s a p a t t i k a ) — a
l e g a l i n f r a c t i o n (savadya) has been created.
He i s "possessed of
contradiction" (satisara)—because he has also contradicted what
i s natural (dharmata) to the bs. (Samudra 202b.8)
Tsong: "The new commentary explains that
'he should o f f e r
flowers and so forth, whatever he owns,' and Samudra [uniden. comm.]
declares, 'Day and night r e f i n e your v i r t u e (dge sbyong-ba), make
offerings and the l i k e ; even i f you can do no more than prostrate
yourself a b i t . '
Thus, doing worship with flowers and so forth,
you can h a l t the misdeed."
49. This paragraph i s obviously an afterthought; i t should appear at the head of sect. 3«2 above.
50. Skt 110.11-14; W 161.6-10; Tib 97b.6-8.
See J i n a 260b.l-4
(=Samudra 2 0 3 a . 2 - 5 ) ; Bodhi 2 3 6 b . 1 - 5 ; Grags-pa 18b.3-4; Tsong 64a.7b.3.
Jina notes that there are three aspects of desire being f o l lowed; Tsong indicates that they may also be taken as four, gain
and respect being separate.
Desire being one of the defilement,
there i s no mention i n t h i s case of undefiled f a u l t (Jina, Bodhi
On antidotes to desire see, f o r ex., Se#ana-stava w. 3~5»
etc.).
51.
Skt r e f s . below.
Reading t h i s a f t e r Tib & comms.
Tsong:
"Deserves deference": worthy of being addressed f i r s t (gsong-po
smra-ba) and so forth.
Grags-pa reverses the subheadings, but
"elders" i s obviously the p a r t i c u l a r object, and questioners the
general.
Grags-pa: " I f he sees an elder—one
endowed with the
q u a l i t i e s of gotra [ i . e . , a Mahayanist, t h i s f o r sahadharmikaO
and of y.ears, who i s deserving-sof deference, and out of pride...
does not y i e l d a seat and prostrate to him...."
Many of the injunctions embodied i n t h i s l i s t i n g of misdeeds
379
are of course to be found i n other Buddhist systems of morality.
On deference to elders see f o r ex. VM 1.46.
52. Skt r e f s . below.
Tsong: Another, i n order to greet him,
speaks f i r s t , asks a f t e r h i s health and so forth, greeting him
and asking a f t e r some p a r t i c u l a r other matter.
On these terms
see also MHV nos. 2 7 1 1 - 1 3 . "A suitable manner" i s interpreted by
Jina as having no intention to gain from the return, and by Bodhi
as making a congenial response.
Grags-pa, simply: "Giving no
reply to a question i n conversation."
53. "In-determinate"
karmic
(avyakrta): morally neutral, creating no
effect.
54. The Skt texts show an a l t e r n a t i o n of visara^/virasa**. Tib
accords with the l a t t e r ; hence, "unpleasantness".
Jina/Samudra
may have read the f o r m e r — o r known b o t h — i n d i c a t i n g "impediments"
(bar-chad), and then "wandering" (g.yeng-ba) as glosses.
In any
case, t h i s r e f e r s to the hearing of Dharma, the next clause to
the speaking.
"Discussion" ('bel-ba'i gtam, samkathya) can indicate an ordinary discussion; there i s a l a t e r s p c i f i c a t i o n (s.v. 17a)
"discussion of Dharma" (chos-kyi gtam, dharma-kathika).
Jina
takes ^discussion"/here to "refer to Abhidharma and Abhivinaya
;
( i . e . , not to Dharma per se).
" ' S e t t l e : reach a mutual under1
standing" ( i b i d . ) .
55.
Skt 1 1 0 . 1 5 - 1 1 1 . 3 ; W 1 6 1 . 1 1 - 1 6 2 . 4 ;
Tib 9 7 b . 8 - 9 8 a . 7 .
See
Jina 2 6 0 b . 4 - 2 6 l a . 6 (=Samudra 2 0 3 a . 5 - b . 6 ) ; Bodhi 2 3 6 b . 5 - 2 3 7 a . 6 5
Grags-pa l 8 b . 4 - 1 9 a . 3 ; Tsong 6 4 b . 3 - 6 5 a . 8 .
"Inner r u l e " against doing honor or t a l k i n g (Jina etc.).
"Guarding the thought": Bbh has "of many more [than would be offended by dishonor or no answer]." Explanations of the comms. of
380
t h i s l a s t phrase: I f doing honor etc. would cause enmity i n them
towards the bs.
Bodhi: These two misdeeds f a i l i n guarding the minds of o t h e r s —
hence, i n the morality of working the welfare of sentient beings.
Chinese t r a d i t i o n counts these two l i n e s as a single item
(Lung-lien i n EB, op. c i t . , p. 242b).
56. Skt r e f s below.
In Tib eds. of the verse, mgron-pos, " i n -
v i t a t i o n " , has tended to become mgron-por, "as a guest."
The o r i -
g i n a l reading i s clear to Tib commentators from the gloss of Bodhi: mgron-du bos pa na bdag-gir mi byed-pa.
Cf. MHV no. 5763 •
On the eight necessities of the monk see Upasak, Dictionary, s.v.
parikkhara.
Bodhi: "Another's home or monastery, or home or monastery elsewhere."
Grags-pa: "Another place."
Tsong: "Other homes of a
monastic person, or temples of the Community, or householders'
homes." But antara-grham,
i n the Pratimoksa, i s generally taken
as "among the houses"—i.e., i n the v i l l a g e .
(Prebish, Monastic
D i s c i p l i n e , p. 96 no. 3 ; Thakur, op. c i t . , p. 3 0 .
Skt has no
plural.
Grags-pa mistakenly (Mkhan-po) gives the s u b t i t l e of 10b here,
and omits any separate t i t l e f o r 10b.
57.
Skt 111.4-16; W 162.8-25; Tib 98a.8-b.5.
b . l (=Samudra 203b.6-204a.1);
See Jina 2 6 l a . 6 -
Bodhi 237a.6-b.3; Grags-pa 19a.3-6;
Tsong 65a.8-b.6.
Gra;gs-pa: " I f he suspects he was c a l l e d with malicious i n tention... or that the donor w i l l regret
it."
58. Skt r e f s . below. "Opportunity to be provided with" (dusk y i s / k y i bstabs-pa, anudadhyamana): neither Tib nor Skt otherwise
attested.
Skt indicates that he i s being given some object, Tib
381
a "timely" or occasional g i f t .
Perhaps (AT) a fee earned by
teachings and the l i k e i s intended.
Stob-pa (used above f o r "pro-
vide" a seat (anuprayacchati) i s understood as a causative of
thob-pa. "obtain" (Dge-bshes Chos-grags, s.v.).
i s "pressed upon him"
Tsong: The g i f t
(nan-gyis sbyin-pa'i dus kyis bstabs pa).
Comms. do not mention that "obtain" goes with " w i l l not take",
and "be provided" with "refuse."
Bodhi: The motivation f o r not accepting i t i s pride (nga-rgyal).
He adds: "By not taking, he has f a i l e d to be an a i d to t h e i r mer i t , as part of the moralityrlof working the welfare of sentient
beings."
Cf. the p r o h i b i t i o n against the monk acquiring gold or
s i l v e r , hihsargika-pacattika no. 18 (Prebish, op. c i t . , p. 7 0 ) .
5 9 . Skt 111.17-26; w 162.26-163.14; Tib 9 8 b . 6 - 9 9 a . 3 .
See Jina
2 6 l b . l - 3 (=Samudra 204a.l-3); Bodhi 2 3 7 b . 3 - 7 ; Grags-pa 1 9 a . 6 - b . 3 ;
Tsong 65b.6-66a.6.
Tsong adds the punishment of "putting out eyes."
60.
Skt 112.1-10; W I 6 3 . 1 5 - 1 6 4 . 5 ; i T i b 9 9 a . 3 - 7 .
8 (=Samudra 204a.3-7); Bodhi 237b.7-238a.4;
See Jina 2 6 l b . 4 -
Grags-pa 19b.3-6;
Tsong 66a.6-b.5»
For "not knowing Dharma" (chos mi shes), Skt has "not engaged
i n Dharma" (dharme na pravrttah). Bbh: " I f he suspects that one
of weak f a c u l t i e s , having heard [Skt: "having obtained"] the
Dharma—the majestic doctrine...."
Jina: "Because they have h o s t i l e thoughts, he mentions the
tirthikas.
Because of discourtesy, he says, 'without respect'.
[Tsong: Mind, speech and body are represented by the three.]
There i s no f a u l t i n [not giving Dharma] with the intention of
keeping profound doctrine from those whose f a c u l t i e s are not mature; the disadvantages of doing so are 'trembling' and so f o r t h .
382
'Trembling', because [the doctrine] i s d i f f i c u l t to grasp.
views,' because i t i s not believed.
'Wrong
'Wrong adherence,' because,
although others have communicated what i s r i g h t , i t i s not heeded.
From these causes, demerit increases and he goes to a lower state
of r e b i r t h ; hence impairment and decay.
And f i n a l l y , i f he sees
that i t w i l l be taught by one u n f i t vessel to another, there i s
no f a u l t . " Tsong notes that t h i s l a s t warning need not apply to
a l l Dharma.
This misdeed i s to be distinguished from the defeat of not g i ving Dharma ( 6 c d above).
For defeat the motive i s stinginess
(Bodhi, i b i d . ;.,Tsong 44a.5-6).
Tsong: "This second misdeed i s a f a u l t of commission, and the
other six, f a u i t s of omission.... The new commentary explains that
these misdeeds f a i l i n giving, as part of c o l l e c t i n g v i r t u e and
working the welfare of sentient beings (Bodhi, i b i d . ) . "
61. Skt 112.11-19; W 164.6-18; Tib 99a.8-b.4.
See Jina 26lb.8-
262a.4 (=Samudra 204a.8-b.4); Bodhi 238a.4-8; Grags-pa 19b.620a.3; Tsong 6 6 b . 5 - 6 7 a . 4 .
Jina: "Considering only morality, he disdains the immoral with
an i r r i t a t e d ('khrug-pa, *upayasa) mind and repudiates them with
a thought of contempt (brnyas-pa, *avamana)." Bodhi glosses "immoral" (duhsala) as "those who misbehave" (log-par spyod-pa,
t
*mithyacara)," but Tsong has done more research: "'Violent' (raudra) indicates one who commits the [ s i n s ] of immediate [ r e t r i b u t i o n ] and so f o r t h .
[The f i v e sins of immediate r e t r i b u t i o n (an-
antarya) are k i l l i n g mother, father or arhat, causing schism i n
the community and the Tathagata's blood to flow.
s i d i a r i e s are found MHV nos. 2 3 2 9 - 3 ^ .
Their f i v e sub-
See also CPD s.v. abhithana-
kamma.] 'Immoral' r e f e r s to one who has a root downfall. [Cf. AK
383
v. 4, p. 9 5 , n. 5« t h i s d e f i n i t i o n f o r an immoral monk.] Samudra
[uniden. comm.] would have them explained as being possessed of
aversion, and passive towards the t r a i n i n g . "
Our s u b t i t l e follows Tsong; Grags-pa gives "abandoning those
who have transgressed the vow"; hence the sense of duhsTla
(tshul-khrims 'chal-ba) as "breaking the moral code." Disdain
and repudiation involve r e f u s a l to help (Jina, Bodhi).
Bodhi: This transgresses the r e s t r i c t i o n of morality of the vow.
62.
Skt 112.20-25; W 164.19-165.1j Tib 9 9 b . 4 - ? .
263b..2 (=Samudra 204b.3-205b.7);
See Jina 2 6 2 a . 4 -
Bodhi 2 3 8 a . 8 - b . 4 ; Grags-pa 20a.3-
6; Tsong 6?a.4-b.3.
Santa c i t e s 11a and b together (following eds. of N and P).
In the Bbh they constitute, with 11c, a single discussion of bs.
versus pm. vows.
In d i v i d i n g the text, however, a l l comms. (Bodhi,
Grags-pa, Tsong) regard these as three separate points i n t h i s
section that deals with morality.
The s u b t i t l e i s that of Grags-pa.
Tsong has, " t r a i n i n g himself
i n the common prescript" and, f o r l i b , " i n the uncommon." This
presupposes—following
A t i i a — t h a t pm. i s common to auditor and
bodhisattva, whereas Santa seems to deny t h i s s.v. l i b . Jina
has, "the t r a i n i n g i n common and not i n common with the auditors
that has been established as the pm. vow" as introduction to these
three points.
Jina (followed by Tsong) takes the references to pm. and to
vinaya as i n d i c a t i n g root text (rtsa-ba'i lung, Tsong; »matrkasutra; i . e . , the Pratimoksa-sutra,
0 1031)
and commentary (mam-
par *grel-pa'i rnam-'byed la-sogs-pa, Tsong; rnam-par dbye-ba,
Jina).
The t r s a o f Bodhi's work, however, agrees with that of
384
Santa: "Vinaya that i s the pm."
"Improbity by p r e s c r i p t " (pratiksepana-savadya) r e f e r s to deeds,
as f o r example v i o l a t i o n s of monastic t r a i n i n g , that are wrong by
virtue of l e g i s l a t i o n by the Buddha, as opposed to "improbity by
nature" (prakrti-savadya), deeds that are wrong by v i r t u e of
natural morality, as f o r example murder, e t c . — t h e f i r s t four of
the f i v e unwholesome courses of action of the layperson
f i f t h , drinking alcohol, being generally considered
(the
improbity by
p r e s c r i p t ) . Jina: "'Improbity by p r e s c r i p t ' indicates what i s
improbity by injunction—improper
by the Lord's<legislation, but
not to be taken as what i s not unvirtuous
ly,
by nature. [Tsong, simp-
" I t i s what i s not improbity by nature."]
I t i s so c a l l e d
because, having been committed, i t causes improbity to i n c r e a s e —
Ms;
f o r example, drinking alcohol and the l i k e [becomes the cause
for
the other four unvirtuous
deeds of the layperson]." Jina i n -
serts a discussion of drinking alcohol; see Appendix E.
continues:
He then
"The term 'and so f o r t h ' indicates eating at the wrong
time and the l i k e [the bhiksu pavantika no. 37, Prebish, op. c i t . ,
p. 8 l ] . " Tsong mentions also digging the s o i l and making a f i r e
( i b i d . , nos. 73, 5 2 ; drinking alcohol i s no. 7 9 f o r the monk—
MHV no.
8505
interprets the compound as "drinking alcohol to be-
come intoxicated''^).
Jina: "[He t r a i n s himself] ' i n whatever' matters the Lord has
seem f i t to f o r b i d .
'As do'—the auditors do not do them, and
neither do the bodhisattvas.
[Tsong: The bodhisattvas
from the same things as do the auditors.
ances see MHV nos.
8693-87OO.]
abstain
For the eight abstin-
'Those without f a i t h ' : whom he
makes- h i s d i s c i p l e s . [Tsong: "householders and so f o r t h .
He roust
t r a i n himself as do the auditors f o r t h e i r sake.
there
I f not,
i s not only f a u l t that i s contradiction of the pm.,
there i s a l -
so contradiction of the bs. vow."] Therefore, they .are l i k e them.
And the implication of being l i k e them, i s shown by 'Why so?'
and so forth. 'Intent upon t h e i r own welfare': because they make
progress i n s e l f - d i s c i p l i n e (bdag-nyid
'dul-ba, *atma-vinaya^.
.1
•Regardless of others' welfare' E*parartha-nirapeksa, evidently
h i s reading f o r the na paraniranuraksa of known mss.]: They do
not make progress f o r the benefit of others, but i f even they proceed to create f a i t h i n others, what to say of the bodhisattvas;*
who are advancing f o r the sake of benefit f o r others!
Such i s
the teaching."
Grags-pa: "With the [same] d i s t i n c t i o n s of motivation [as f o r
the misdeeds discussed above], there occur downfalls with and
without defilement." Bodhi: "This f a i l s i n the perfection of mor a l i t y as part of c o l l e c t i n g virtuous dharmas.... [ i f done] out
of lack of f a i t h or disrespect, there i s d e f i l e d f a u l t , whereas
with laziness and so forth there i s undefiled."
Tsong: "Is t h i s a possible misdeed of a l l bodhisattvas, householder and monastic?
According to the explanation of the new
commentary, i t i s held to apply to the monastic bodhisattva.
Nevertheless, many prescripts f o r the householder bs. appear i n
common with those of the pratimoksa.
LVP has noticed t h i s passage, and the two that follow i n the
Bbh, publishing th'e Skt with a discussion ("Le Vinaya", pp. 2 1 0 17;
see also Siddhi p. 631 & r e f s . i n note).
63. Skt r e f s . below.
"Established...to be improbity f o r the
auditors": Reference i s being made (Jina, Tsong) to the t h i r t y
nihsargika-oavantika (Prebish, op. c i t . , pp. 65-75) regarding t h
a c q u i s i t i o n and ownership of requisites.
Jina:
"'Undertaking
e
386
meager aims": i n terms of small desire. 'Few deeds': I f he retains many requisites, many deeds w i l l r e s u l t .
They r e l i n q u i s h
them. 'Dwelling i n l i t t l e concern': dwelling i n the arya-vamsa.
[Tsong: This refers to the tetrad, contentment with robes, with
alms and with not r i s i n g from h i s resting-place, and delight i n
renunciation and meditative development. Cf. AK v. 6, pp. 146-47.
The name comes from the sutra i n which the four were d e c l a r e d —
CPD 1.428b.]
64. A f t e r Bbh; Santa: "He should accept [rather than, "he
should seek"] from them." Bbh i s more i n accord with the
pm.,
which forbids the monk to approach an unrelated householder or
h i s wife f o r robes when not i n need (Prebish, op. c i t . , p. 6 5 ,
no.6). In general, the monk may own no more than three sets ( i b i d . ,
no. 2)
Tsong: "Samudra (uniden. comm.) would insert the phrase
'exa*
mine whether or not they can bear i t , ' and explain i t as 'examine whether or not, i f I accept these things f o r t h e i r welfare,
the donor w i l l become poor, and whether or not the [ r e c i p i e n t s ]
w i l l scorn them.' This i s untenable, because [the aim of the passages] i s to show that there i s no f a u l t i n accepting more than
the proper measure i n begging." Jina: "A bed with raw s i l k , rug
["spread",
"mattress"] or cushion."
6 5 . The monk should own no more than one bowl i n serviceable
condition (nitisargika no. 18).
He may not beg yarn to have a
weaver make a robe (no. 2 3 ) . He must own h i s s e a t — i . e . , b e d —
f o r a certain length of time, and i t must not have been made ent i r e l y new
(nos. 11-15).
He may not acquire money (no. 18).
66. This passage represents the o r i g i n a l thought of Santa.
Tsong c i t e s i t , adding, "The [matters] permitted by t h i s decla-
387
r a t i o n , i f they are done not f o r the welfare of others, but under the influence of being intent upon one's own welfare, are
s t i l l exactly the transgressions presented i n the Vinaya-vastu
Cdul-gnas)."
67.
264a.4
Skt I I 3 . I - I 6 1 W 1 6 5 . 2 - 2 5 ; T i b 9 9 b . 7 - 1 0 0 a . 7 .
See Jina
(=Samudra 2 0 5 b . 7 - 2 0 6 a . 8 ) ; Bodhi 2 3 8 b . 4 - 2 3 9 a . 1 ;
20a.6-b.2;
Tsong
263b.2-
Grags-pa
67b.3-69a/3.
Bodhi: This misdeed f a i l s i n the morality of working the welfare of sentient beings.
The purport of these two sections i s that the bs. who i s a monk
trains himself as such i n the pm. when i t i s a matter of i n s t i l l i n g f a i t h i n those who observe him, but he does not need to
keep the rules when the welfare of others i s at stake.
This i s
not a matter, as was thought by LVP (Siddhi, i b i d . , "Vinaya", i b i d . )
of keeping certain (unspecified) rules but not others.
Sometimes i t i s taught, i n the vehicle of the"auditors, that
the monk may give up points of h i s t r a i n i n g — a s , f o r example, to
care f o r h i s teacher (VM 2 . 5 2 ) .
But c f . the discussion (VM I . 6 7 -
68) on refusing to accept robes and other items: Refusing the
robes, he increases the f a i t h of the donor i n himself; they press
the robes upon him, and he accepts, with the appearance
of wishing
to benefit them by the merit; they proceed to bring robes by the
cartload.
This Buddhaghosa considers an instance of "scheming
[ s i c , t r . n. 18] i n the r e j e c t i o n of r e q u i s i t e s " (paccayapatisedhana-sankhata).\
68.
Skt 113.17-114.2; W 1 6 5 . 2 6 - 1 6 6 . 1 3 ;
Jina 2 6 4 a . 6 - 2 6 7 b . 3
Tib 100a.7-b.4.
See
(=Samudra 2 0 6 b . 2 - 2 0 9 b . 2 ; Bodhi 2 3 9 a . 1 - b . 6 ;
Grags-pa 1 3 b . 4 - l 4 b . 4 ;
Tsong 6 9 a . 3 - 7 1 a . 4 .
One Skt ms. (cited LVP, "Vinaya," p. 2 1 6 ; MS p. 216 n.; W p.-
166 n. 1 ) would indicate that the bs. "ascertains that the l i v i n g
being has a virtuous or an indeterminate thought." LVPs "Hamlet
bouddhique, l e Futur Bouddha attend done l e moment Su l e bandit
a, par hasard, une bonne pensee ou, du moins, un pensee i n d i f f l r e n t e au point du vue moral...." Jina reads i t as we do
( 2 6 ? a . 8 - b . l , t r . below) and indeed, p r e c i s e l y t h i s — t h a t h i s own
attitude i s i n question—makes of the bs. a Buddhist Hamlet.
Demilville follows LVP("Le bouddhisme et l a guerre," i n Choix,
op. c i t . , p.
293).
Jina: " ' S k i l l i n means': I f he s e e s — i t becomes e v i d e n t — t h a t
someone i s going to commit an act of immediate r e t r i b u t i o n and
so forth, he generates compassion, knowing that the maturation of
that deed w i l l be unbearable f o r a long time.
He affirms that,
'By k i l l i n g him, I w i l l be reborn among the creatures of h e l l , '
and then, i n order to avoid that, positions himself i n a virtuous
or an indeterminate thought, thinking, 'It i s f a r better that I
be reborn among the creatures of h e l l , than that he encounter a
great aggregate of s u f f e r i n g , ' and then deprives him of l i f e .
"If such were not the case, why would the supposition of benef i t i n s a c r i f i c e s and i n [ f u l f i l l m e n t ] of desires, [considered]
to be l i b e r a t i o n from samsara, as well as any slaughter of a
domestic animal i n order the a t t a i n heaven, not be free of improbity? [Cf. nihsargika no. 6 l ] " In the case of such brahmanic a l and m a t e r i a l i s t b e l i e f s , J i na r e p l i e s , there i s improbity because of bewilderment—ignorance
of the workings of deed and ef-
f e c t — a n d desire-attachment directed toward heaven.
"We
turn now,"
continues Jina, "to the general c h a r a c t e r i s t i c s
of unvirtuous courses of action (akusala-karmapatha) as established by the Lord.
For the monk, three sorts of murder have
389
been d e c l a r e d : those which develop from attachment, from b e w i l derment and from a v e r s i o n .
(Cf. AK k.lkk,
from s u t r a . ) How then
can these be proven t o be without i m p r o b i t y [ i n t h i s case]? F o r
one t h i n g , the Upaya-kausalya s u t r a teaches t h a t t a k i n g l i f e i s
without i m p r o b i t y when [done] w i t h detachment
and so f o r t h [no d i -
r e c t quote, but see the s t o r y o f the s h i p ' s c a p t a i n r e l a t e d
this
note, below]. What i s the r e l e v a n c e o f t h i s [ t o the h y p o t h e t i c a l
deed o f the bs. i n t h i s t e x t ] ? Because
i t has developed from a
v i r t u o u s thought, i t i s v i r t u o u s — b e c a u s e the thought i s conj o i n e d w i t h detachment
"All
and so f o r t h .
those done by body [ i . e . , k i l l i n g ,
t h e f t and s e x u a l i n t e r -
c o u r s e ] a r e e s t a b l i s h e d through the i n f l u e n c e o f thought.
The Lord
has d e c l a r e d :
Mind
(manas) procedes the dharmas
C h i e f i s mind; born from mind
There i s a mind f o r l i k i n g ,
And speech o r a c t i o n f o l l o w ;
There i s a mind t o d i s l i k e ,
And speech o r a c t i o n f o l l o w .
And,
All
the world i s guided by mind,
Completely l e d by mind;
With a s i n g l e thought they a l l
F o l l o w a f t e r phenomena.
"Taking l i f e with a p u r i f i e d i n t e n t i o n i s without i m p r o b i t y
[in
t h i s c a s e ] because the doing o f i t f o l l o w s the a t t i t u d e des-
cribed.
I f k i l l i n g with detachment
and so f o r t h i s no f a u l t , how
can the Tathagata be f a u l t e d f o r speaking harsh words,
telling
390
falsehoods and estranging friends?... [Thereupon follow examples
from the sutras Jj] Just as the Tathagatas with p u r i f i e d considerat i o n proceed to take l i f e , and to engage i n the above harsh speech
and the l i k e , that same method should be known to apply to the
bodhisattvas as well.
"Furthermore, the Lord Buddhas may be those who do what should
be done, but they are also those who proceed to the welfare, benef i t and pleasure of sentient beings, taking t h e i r very breath with
s k i l l i n means to d i s c i p l i n e a l l sentient beings i n a l l modes—
for,
as the sutra says, 'The f o o l i s h make much of t h i s l i f e ; the
wise make much of the next.* The farsighted, however, because they
make much of the next l i f e , pay no regard to minor matters of improper pleasure i n t h i s l i f e ; they care f o r only great benefit and
pleasure that i s without improbity i n the long term [Samudra: " a l though i t involves s u f f e r i n g " ] .
So Dharma i s taught to some to
destroy t h e i r non-virtue, to some to destroy t h e i r enjoyments, to
some to destroy t h e i r pleasure, and to some to destroy t h e i r r e t i nue.
For some i t i s made to apply to pleasure and happiness, f o r
some i t i s made to apply to suffering and unhappiness,
Some i t
d i s c i p l i n e s , provoking a fear of death by revealing yaksas such
So, carelessness i n the welfare and pleasure of
as Vajrapani.
sentient beings does not exist f o r the Lord Buddhas,; who have
p u r i f i e d t h e i r intention, and the bodhisattvas are l i k e them.
"The virtuous course of action i s always present i n an undef i l e d mind.
So as the vinaya says, 'the objects carried o f f by
robbers and thieves are recaptured by the arhat,' but there i s
not the f a u l t of taking what i s not given, because the intention
i s undefiled.
The arhat may become the size of a sesame seed [ ? ] ,
391
yet
he has no d e f i l e d intention and no experience; inasmuch as he
has no f e e l i n g , he has no act of sexual intercourse [ c f . AK 2.115,
4.121-23].
Thus should i t be understood
f o r the bodhisattvas
who
have attained the control of having an undefiled intention and
are p u r i f i e d i n attitude: Inasmuch as they proceed with means f o r
causing sentient beings to mature, t h e i r verbal expression can
only be without connection with the unvirtuous courses of action.
"[On the terms of the text.] The course of the bodhisattvas who
have attained the high perfection of ' s k i l l i n means' i s inconceivable; i t i s not to be attempted by those whose [wholesome]
roots are small, whose wisdom i s d u l l , who
are partisan and whose
i n t e l l e c t s grasp the meaning according to the terms [ i . e . ,
who
take the sutras l i t e r a l l y ] . In that case, [the procedure] i s e v i dent only to the Buddhas: Their improper conduct i s nothing more
than t h e i r wisdom, and others should u t t e r l y avoid i t as a means
to the a c q u i s i t i o n of much demerit.
"'Ascertains that there i s a virtuous or an indeterminate
thought': He does i t upon discovering that h i s own
intention i s
pure. 'Feeling constrained': Because of a paucity of factors,
there i s no other means. 'With only a thought of mercy f o r the
consequence': I f he has generated only the intention that they
be benefited i n future, such a deed may be done without
for
i t i s taught that one who
fault—
i s a bodhisattva i n the true sense
(bhutartha-bodhisattva) follows through i n h i s duty.
"It should be understood
that only householder bodhisattvas
proceed i n natural improbity, f o r i n the sutras i t i s seen only
i n regard to them."
*
*
*
may
392
T h i s l a s t statement, an argument from s i l e n c e , would appear to
c o n t r a d i c t the Bbh,
i n that the Bbh
s p e c i f i e s t h a t sexual
duct i s p r o h i b i t e d the monk under any
circumstance.
miscon-
However, i t
would a l s o appear to be r e l a t e d to the t r a d i t i o n of i n t e r p r e t a t i o n expressed by Santa when he
s t a t e s t h a t monastic and
s a t t v a vows cannot be h e l d s i m u l t a n e o u s l y
Tsong d e a l s with t h i s p o i n t i n h i s own
Tsong: "On
t h i s point
the two
[i.e.,
Samudra] teach
seven of body and
(above, s.v. l i b ) .
preface
to t h i s s e c t i o n .
(11c), the t e x t , the o l d commentary to
the Vimsaka and
J i n a and
bodhi-
commentaries to the Chapter on
t h a t there are occasions
s p e e c h — t a k i n g l i f e and
Morality
when the
so f o r t h — a r e
permitted;
but a s i d e from t h i s , they do not d e c l a r e t h a t not to attempt them
for
the sake of others
is a fault.
The new
commentary, i n ex-
p l a i n i n g t h a t there are f o r t y - s i x misdeeds, must number t h i s a l so as a s i n g l e misdeed.
Furthermore, t h a t commentary would appear
to have i t t h a t t h i s [ l i n e ] i s a c l a r i f i c a t i o n of 'Not t r a i n i n g
for
the sake of others*
f a i t h . ( 1 1 a ) ' [indeed,
Bodhi says so
p l a i n l y . ] I f t h i s were so, he would have to show t h a t there
some t e a c h i n g by J i n a p u t r a and
between the
and
Then why
in
t h a t i n regard
the pm.,
On
bodhisattva
over, i n r e -
speech b e g i n n i n g with
to the d o c t r i n e of n a t u r a l improbity
i f they should
i n means, there
f o r the
i s i t s a i d over and
gard to each of the seven of body and
life,
is
Samudra t h a t a d i s t i n c t i o n e x i s t s
i n j u n c t i o n s of n a t u r a l improbity
f o r the a u d i t o r .
be committed by the bs. who
Bbh]
taking
enjoined
is skilled
i s no f a u l t , but r a t h e r a spread of g r e a t m e r i t ?
t h a t b a s i s , the t e x t s t a t e s t h a t sexual m i s c o n d u c t — ' T h e
n a s t i c bs. who
quite
i s guarding a g a i n s t a break i n the d o c t r i n e
mo[so
of the a u d i t o r s , must never r e s o r t to u n c h a s t i t y ' — i s p r o h i -
b i t e d the monastic and
e s t a b l i s h e d to be
a support (rten) f o r
393
[the
s p i r i t u a l practice] of the householder bs., while the other
s i x — t a k i n g what has not been f r e e l y given and so f o r t h — a r e gen e r a l bs. supports.
"Objection: 'Is that bs. who i s to undertake that which c o n s t i tutes a basis f o r the possible defeat of taking l i f e and the l i k e ,
a monastic or a householder?
In the former case, there i s no
[point to] the d i s t i n c t i o n between the impropriety of sexual misconduct and the impropriety of taking l i f e , etc., f o r the two would
equally r e s u l t i n defeat or not.
The l a t t e r case would contradict
the
text when i t makes a q u a l i f i c a t i o n f o r sexual misconduct but
not
f o r the others.
Tib
K i 109b.4-8; c f . t r . pp. 163-64):
Furthermore, i t says i n the
(ed. 9 3 . 1 2 - 1 7 ;
Indeed, i f he sees a greater benefit f o r sentient beings
i n i t , he may put aside h i s t r a i n i n g . By fostering them
for
many aeons, they have come to possess wholesome roots
that complete the great compassion, s k i l l i n means and
so forth that function as t h e i r nature: How can desireattachment create an impediment to [these] bodhisattvas?
It i s an i m p o s s i b i l i t y . [These two sentences not found
i n Skt.] The Upaya-kaulalya sutra shows t h i s i n respect
of
the celibacy of "the brahman youth J y o t i s , who had
been celibate f o r forty-two thousand years, and i n whom,
as he stood on the seventh step, compassion was b o r n —
upon which, he said: 'Breaking my vow of a u s t e r i t y (vrata),
the
die,
I may go to h e l l .
However, I can bear to experience
s u f f e r i n g of h e l l that t h i s woman, who was about to
may be happy.' Kulaputra, the brahman Jyotis turned
back and took the woman by her right hand and said, *Ar i s e , dear woman, and do what you desire.'"
There i s a c o n t r a d i c t i o n of t h i s p r e s e n t a t i o n [ w i t h the statement
t h a t a vow
of c e l i b a c y should not be broken by aV'monk].'
[Rejoinder:!] "There i s no d i f f i c u l t y .
F o r t a k i n g what i s not
g i v e n to c r e a t e a defeat, i t i s r e q u i r e d t h a t one have taken i t
for
one's own
i s no
When [ s t e a l i n g ] i s p e r m i t t e d the bs.,
'permission f o r the defeat of t a k i n g what i s not
because he
it
sake.
i s t a k i n g i t o n l y f o r the sake o f another.
there
given,'
Therefore,
[ t h i s a c t i o n ] c o n s t i t u t e s a b a s i s f o r the p o s s i b l e
occurrence
of the d e f e a t s of k i l l i n g and l y i n g ; i t i s something not to be
done by the monastic, l i k e an a c t of u n c h a s t i t y .
"What, then,
i s the d i s t i n c t i o n between householder and monas-
t i c t h a t belongs u n i q u e l y to u n c h a s t i t y ? There i s no
The
difficulty.
d i s t i n c t i o n i s made a f t e r c o n s i d e r i n g t h i s : I f one
the course of a c t i o n of k i l l i n g , s t e a l i n g or l y i n g ,
n e c e s s a r i l y r e s u l t i n d e f e a t , while i f one
takes
i t does not
takes a course of ac-
t i o n o f u n c h a s t i t y when i t [ c e l i b a c y ] comprises a support [ o f one's
r e l i g i o u s p r a c t i c e ] , i t w i l l n e c e s s a r i l y become a r o o t d o w n f a l l .
"There i s no c o n t r a d i c t i o n e i t h e r with the SS. C e l i b a c y i s i n
g e n e r a l the b e s t accomplishment o f another's
have r e l i n q u i s h e d i t i s no bonus (lhag-po)
in particular,
w e l f a r e ; hence to
to someone e l s e .
i t i s p e r m i s s i b l e f o r the householder,
the monastic, to put a s i d e h i s t r a i n i n g and
But
but not f o r
to do i t when he
sees
some e x t r a b e n e f i t f o r a s e n t i e n t beings* I f such were not the
and
i t were p e r m i t t e d the monastic, there would be no p o i n t to a
' l a y i n g a s i d e of t r a i n i n g . ' So we
S"S,
case,
read i n the t r a n s l a t i o n of the
i n r e g a r d to the r e l i a n c e of undertaking
i n deeds such as t a k i n g l i f e :
the w e l f a r e of o t h e r s
'This i s intended f o r one who
not a t t a i n e d the stages, and who
courses
has
i n the skx p e r f e c t i o n s ,
not f o r anyone else.' [Thus i n the Skt also, ed. 9 4 . 1 1 ; c f . t r .
p. I 6 5 . ] In the new revised t r a n s l a t i o n , t h i s appears as 'who has .
attained the stages.' [ K i 110b.?.] Some wonder i f the o l d transl a t i o n may be taken as correct, f o r the words as they appear i n
the o l d t r a n s l a t i o n make no sense: I f one has attained the stages,
one must be coursing i n the s i x perfections. Nevertheless,
accor-
ding to the s c r i p t u r a l t r a d i t i o n (lung) previously c i t e d i n the
sS [quoted by the objector above], i t does not s u f f i c e to course
i n the s i x perfections without having attained the stages; one
must be a bs. endowed with s k i l l i n means and with a great compassion developed on the path f o r many aeons.
Moreover,it
i s per-
mitted a bs. who has taken the bs. vow and then himself learned to
t r a i n s k i l f u l l y i n the t r a i n i n g , and who therefore possesses the
thought of awakening that cherishes others, and i f he finds no
other means than taking l i f e and the l i k e .
missible f o r just any Mahayanist.
But i t i s not per-
So, i f i t i s not permissible
for one who only trains s k i l f u l l y i n the ©bs. vow, neither i s i t
ever suitable f o r those who claim to be Mahayanist without keeping
the vow, who possess only a semblance of compassion and of
cittotpada.
For example, i n the pm.: I f a monk who i s i l l does
not eat a l a t e afternoon meal, i t w i l l worsen h i s i l l n e s s , and i f
he eats, i t w i l l help; so i t i s permitted him, while a l l other
monks must keep [the r u l e ] .
1?'
"Unchastity i s promulgated i n that scripture of the SS only as
being s i m i l a r i n i t s basis to the root downfalls of taking l i f e and
so f o r t h .
In the case of the others, the four [ o f speech],.lying
and so forth, and taking what i s not f r e e l y given, i t w i l l be tf>
explained below that one must investigate with a precise i n t e l l e c t
whether or not there i s no fault—whether [the action] i s endowed with a great purpose that w i l l effect the welfare of the_
sentient being i n question, whether i t involves s k i l f u l l y keeping
the bs. vow when no other means i s available, and whether one i s
endowed with a thought motivated by that s i t u a t i o n , f o r t h i s c i r cumstance i s an exclusive province of the capable (thub-pa), and
fraught with very imminent p e r i l .
Samudramegha, Jinaputra and
Samudra (uniden. comm.) explain, on the occasion [ibf discussing]
the taking of l i f e , that t h i s i s the course of bodhisattvas who
have gained control—who
have an undefiled a t t i t u d e — a n d whose
intention i s p u r i f i e d ; i t i s not the province of those whose root
of wholesomeness i s small, whose wisdomris d u l l , who are partisan
[ i n t h e i r views] and who take the sutras l i t e r a l l y .
In that case
[the procedure ]is evident only to the Buddhas; no one else should
attempt i t at a l l , l e s t he come to acquire thej opposite of merit."
*
*
#
Grags-pa discusses these issues i n the context of the generalit i e s of keeping the vow (v. 4 above). "[The lama] should teach
this:
The bs. i s one whb must practice [both] being without
downfall and [having] the appearance of downfall, while he must
avoid both downfall and the appearance of being without downfall.
What are these two?
When the morality of the vow intersects [ t h a t ]
of] c o l l e c t i n g virtuous dharmas, he c h i e f l y practices c o l l e c t i n g
virtuous dharmas.
When the l a t t e r intersects [the morality o f ]
working the welfare of sentient beings, he c h i e f l y practices
working the welfare of sentient beings.
"That i s to say, i f he beholds someone about to commit a great
offense, such as one of the immediates, to another sentient being,
and there i s no other means to prevent i t , he disregards the l i k e -
lihood of going to a lower state of r e b i r t h on account of h i s
own s i n , and k i l l s to prevent the other's s i n — l i k e the Great
Compassionate ship's captain—and there is'/[no f a u l t , but] a
spread of merit.
" K i l l i n g when there i s another means i s an offense of too lax
a resort to stern measures.
F a i l u r e to do i t when there i s no
[other] means i s the appearance of being without downfall.
Doing i t i s the appearance of downfall.
Not doing i t when there
i s no purpose to i t at a l l , i s being without downfall; doing i t
while there i s no purpose i s the downfall i t s e l f .
"The following should be understood likewise of the seven of
body and speech.
Accordingly.... [There follows the other exs.
as i n Santa.]
"There i s no occasion on which the three of mind [covetousnes,
i l l w i l l and wrong view] are virtuous, so they are not permitted.
"There i s therefore a necessity to both be without downfall
and [to have] the appearance of downfall, as well as a necessity
to avoid both downfall and the appearance of being without downfall.
And so these are permitted the compassionate one f o r the
sake of others.
With t h i s we also know that they are [done] f o r
h i s own sake as well, f o r the practices of the bs. are a l l [done]
f o r the sake of others only.
Bodhis
This may be amplified."
" I f the great bodhisattvas endowed with great wonder-
working power (*mahabodhisattva-maharddhika) w i l l resort to the
dharma of copulation i n order to guard the thought of the f o o l i s h ,
what need to mention the o t h e r s — t a k e them as you w i l l .
The
f o o l i s h , however, who doubtless have f a i l e d to eliminate the l a tent tendencies and are endowed with permanently u n s k i l f u l
398
attention [to objects], take whatever object they desire, s e t t l i n g
down i n the abysmal."
*
#
*
MS ( 6 . 5 2 , Tib p. 6 9 ; t r . pp. 2 1 5 - 1 7 ) , i n a corresponding passage on "profound morality" (gambhira-isila), notes that these
seven acts of body and speech (that break the corresponding l a y
precepts) are an exercise of the sovereignty of the b s . — w i t h
various sorts of injury (tshe-ba; var. brtse-ba, "mercyV) he
places them under the d i s c i p l i n e of the Dharma.
This i s a f i c -
t i o n a l (nirmana) a c t — a s , f o r example, i n the jataka tale king
Visvantara gives away wife and children, appearing to harm one
set of persons f o r the benefit of another, but a l l i s put r i g h t
i n the end.
In the r e l i g i o u s t r a d i t i o n that developed
i n Tibet from the
teachings of Santa, the doctrine that natural morality may be
broken f o r a greater aim found an early expression i n action.
In the year 842 the king Glang-dar-ma, notorious as a persecutor of the Dharma, was assassinated with bow and arrow by the
monk Dpal-gyi rdo-rje of Lha-lung.
This monk i s said to have ac-
ted out of a "special compassion" (snying-r.ie khyad-par-can;
Deb-dmar 3 2 a . 1 ; c f . t r . p. l 6 l ; Bu-ston ed. 8 9 3 . l t t r . 2 . 1 9 8 ) ,
and t h i s i s judged the deed of a bodhisattva (Deb-dmar
32a.4)—
i n some traditions, of an emanation of the bodhisattva Vajrapani
•
(ibid. 33a.4-5).
Dpal-gyi rdo-rje i s considered to have been
defeated i n h i s monastic vow, for//he could not subsequently
participate i n an ordination (Bu-ston, t r . 2 . 2 0 2 ; on vinaya d i s q u a l i f i c a t i o n see Banerjee, op. c i t . , p. 151, no. I . i ; Deb-dmar
does not mention t h i s of him).
He i s compared with the bodhi-
399
s a t t v a s h i p ' s c a p t a i n o f the Upaya-kauisalya s u t r a ( Z h i 319b.2320b.1).
In t h i s j a t a k a , the bs. as s h i p ' s c a p t a i n (sarvartha-vaha)
named G r e a t Compassionate One
(mahakarunika) s l a y s one man
p l a n s to murder f i v e hundred merchants who
who
are h i s passengers.
The j u s t i f i c a t i o n made by the c a p t a i n i s c l o s e to t h a t o f the
bs.
i n the Bbh; the consequence i s t h a t he remains i n samsara
f o r e i g h t thousand a d d i t i o n a l ages, w h i l e the would-be
goes to heaven.
murderer
Again, the important p o i n t i s the v i r t u o u s o r
indeterminate thought o f the murderer: the merchants, he reasons,
would, i f warned, commit the a c t w i t h unwholesome a t t i t u d e .
Among the f o u r Chinese v e r s i o n s of t h i s Bbh chapter, o n l y t h a t
of Hstian Tsang i n c l u d e s t h i s passage, p r e s e n t i n g i t as a misdeed
( L u n g - l i e n , EB, op. c i t . 3«242b), and even so, K'uei C h i s t a t e s
t h a t i m p r o b i t y by n a t u r e i s not p e r m i t t e d the b s . ( S i d d h i
69. Skt 1 1 4 . 3 - 6 ; W 166.14-18; T i b 100b.4-5.
631n.).
See J i n a 2 6 7 b . 3 -
5 (=Samudra 2 0 9 b . 3 - 4 ) ; Bodhi ( f o l l o w i n g next s e c t . ) 240a.l-2;
Grags-pa i b i d . ; Tsong 7 1 a . 4 - 5 .
J i n a : He s t e a l s the dominion with the aim o f g i v i n g much wealth
to many s e n t i e n t b e i n g s .
Tsong shows the i n t e r p r e t a t i o n
"mercy
or...benefit."
70.
Skt 114.7-10; W 166.19-24; T i b 100b.5-7.
See J i n a 2 6 3 b . 5 - 6
(=Samudra 2 0 9 b . 4 - 5 ) ; Bodhi 239b.6-240a. 1; Grags-pa i b i d i . ; Tsong
71a.5-7.
For
"harm"
(gnod-pa), Skt has " f r u i t l e s s "
a n a r t h a ) ; so a l s o Bodhi, who
(don ma-yin-pai
adds "unhappiness" (bde-ba ma-yin-pa,
*asukha).
71. Skt 114.11-15; W 166.24-167.5; T i b 100b.7-101a.1.
B o d h i , i b i d . n. 69; Grags-pa i b i d . ; Tsong
See
71a.7-b.l.
On these c l a s s e s o f monastic worker see P r e b i s h , op. c i t . ,
400
nihsargika no. 10, In which they act as agents f o r the monk i n
9
receiving robes.
72.,Skt 114.16-22; W 1 6 7 . 6 - 1 5 ; T i b 1 0 1 a . l - 5 .
See J i n a 2 6 7 b . 6 -
8 (=Samudra 2 0 9 b . 5 - 7 ) ; Bodhi 240b.2-24la.4; Grags-pa i b i d . , Tsong
71b.l-72a.l.
"Breaking the t r a i n i n g " : Bbh has "breaking the doctrine."
" V i r t u a l l y [no f a u l t ] " (lta-bu) isi not found i n Bbh, but Bodhi
has i t . Bodhi notes: "There i s not the l e a s t b i t [of f a u l t ] f o r
the bs. who k i l l s and so f o r t h with the [ r i g h t ] conception. There
may be, i n the case of sexual intercourse, because, having conceived i t r i g h t l y , i t i s s t i l l possible to see i t i n proximity
to other conditions." (This d e t a i l i s good i n d i c a t i o n that Bodhi
(3-
s
knew the comm. of Santa.)
According to Jina and Bodhi, the woman must be w i l l i n g to die
i f not s a t i s f i e d (Tsong: She has "a s p i t e f u l a t t i t u d e . " ) , and
t h i s would constitute the "unwholesome root" to be: abandoned by
the s a t i s f a c t i o n of her.
In t h i s the comms. would seem to follow
the story of Jyotis i n the Upaya-kau'salya sutra. The wholesome
root, Bodhi appears to interpret as the desire i t s e l f — f o r , as
noted s.v. 20cd below, desire i s never a cause f o r bs. f a u l t .
"Whatever i s desired" ( c i dga'-dgu, yathapsita) Bodhi takes i n
two senses (see also Tsong): as h i s desire, and as hers.
The wo-
man says to him, "Do with me as [you] desire, and I w i l l be under your influence.
life."
But i f not, I w i l l c e r t a i n l y abandon my
And he thinks... "For a t t a i n i n g [her] desire, she w i l l
come under my i n f l u e n c e — j u s t as [ i ] desire, there w i l l come proper application to the wholesome, and abandonment of the unwholesome."
The interpretation of Bodhi i s perhaps too r a d i c a l .
The
401
reason stated by the Bbh—that r e f u s a l w i l l breed enmity towards
the b s . — i s s u f f i c i e n t j u s t i f i c a t i o n f o r h i s acquiescence.
Further-
more, acting upon the desire must be taken to be inherently a
misdeed, f o r i t i s improbity by nature.
In any case, the argu-
ment of Bodhi i s as follows:
"Considering
just t h i s sort of thing, the Lord has
declared,
i n many ways, that the bs. should avoid downfalls motivated by
aversion, but that such i s not the case f o r those motivated by
attachment [see sutra c i t e d s.v. 20cd below].... Here,
ment* has the sense of love (byams-pa).
And
•attach-
that love, because
i t i s undertaken s o l e l y f o r the benefit of whoever [ i s i t object],
should be pursued. No one who
has t h i s [ l o v e ] , conjoined with
sympathy (brtse-ba, daya), can be h a t e f u l . As i t has been declared | c f . Aksayamati sutra, c i t e d SS ed. 151.28-29; Tib 184a.57; t r . p.
262]:
The bodhisattva treats sentient beings
As he would an only c h i l d ;
Loving greatly from the marrow of h i s bones,
He desires always to benefit them.
Attachment created to benefit
Sentient beings i s no mistake;
I t counteracts
aversion i n a l l modes
For a l l sentient beings.
Just as the dove loves i t s own
c h i l d best,
And w i l l keep hugging that c h i l d ,
So, while counteracting
resentment,
He p i t i e s [ a l l ] embodied beings as he would h i s c h i l d .
The
other misdeeds [should likewise be understood to be without
402
f a u l t i f done] from compassion."
Both Bbh
comms. from the Skt, as i n the s t o r y o f J y o t i s , make
the r e s e r v a t i o n that the woman be without a husband (Bbh:
taken by another"),
misconduct.
But,
so as to a v o i d the t r a n s g r e s s i o n of
"not
sexual
as Tsong p o i n t s out, t h i s s i t u a t i o n i s presen-
ted as an o c c a s i o n i n which s e x u a l misconduct i s permitted.
He
adds: "For the SS d e c l a r e s t h a t there i s no t r a n s g r e s s i o n of
s e x u a l misconduct whether or not she has a husband. 'There i s no
s e x u a l misconduct i f i t i s done c o v e r t l y , w i t h one husbandless o r
not, o r guarded by f a m i l y , r e l i g i o n or f l a g . *
c f . t r . p. 163)
those who
(ed. 93»9; T i b 109b.1;
On t h i s o c c a s i o n the SS a l s o d e c l a r e s ,
*As f o r
are proper c e l i b a t e s , worship them from a f a r , as though
they were your mother or your s i s t e r , f o r they are a l r e a d y
pur-
s u i n g the g o a l . * Because [ t h e SS] d e c l a r e s that monks are f o r the
most p a r t d i s s i m i l a r to those who
dwell w i t h the b a s i s of a house-
h o l d e r , and t h a t the t r a i n i n g should be put a s i d e i f one
h i g h e r g o a l , i t s meaning i s l i k e t h a t of the
73.
sees a
Bbh."
Skt 1 1 4 . 2 3 - 1 1 5 . 5 ; W 167.16-26; T i b 101a.5-8.
See
Jina
267b.8-268a.l (=Samudra 209b.7-8); Bodhi 240a.2-4; Grags-pa i b i d . ;
Tsong 7 2 a . 1 - 4 .
Grags-pa adds: "To
spread f a i t h i n the G r e a t e r V e h i c l e . . . i t i s
c o n c e i v a b l e t h a t he be permitted
mas
[i.e.,
74.
[ f a l s e ] c l a i m to superhuman dhar-
the f o u r t h defeat of the
bhiksu]."
Skt 115.6-10; W 167.27-168.7; T i b 101a.8-b.2.
See
Jina
268a.1-2 (=Samudra 209b.8-210a.1); Bodhi 240a.4-6; Grags-pa i b i d . ;
Tsong 7 2 a . 5 - 6 .
J i n a : " D i v i d e s them...by s l a n d e r . " The
terms " d i v i s i o n " ,
and
"fond o f . . . " are used to r e f e r to the f a u l t of c a u s i n g schism i n
the Community (E s.v. vyagra, PTSD s.v. vagga 2 ) .
403
75.
Skt 115.11-14; W 168.8-12; T i b 101b.2-4.
3 (=Samudra 210a.1-2);
See J i n a 268a.2-
Bodhi 240a.6-8; Grags-pa i b i d . ;
Tsong
72a.6-b.l.
"Wrong," i . e . , " u n l a w f u l " ( m i - r i g s - p a , anyaya) i s taken by E
as "unknowing" (annaya=ajnaya).
Tsong: "Samudra [ u n i d e n . comm.]
would e x p l a i n ' t a k i n g the wrong p a t h ' as knowing the path o f the
G r e a t e r V e h i c l e , but p r o c e e d i n g on the l i m i t e d v e h i c l e , and as
t a k i n g a heterodox path w h i l e knowing the l e s s e r v e h i c l e ; and
•doing wrong' as knowing what i s r i g h t , but b e i n g i r r e v e r e n t
and p a s s i v e toward the l e s s o n s . "
76.
Skt 115.15-21; W 168.13-20; T i b 101b.4-7.
See J i n a 268a.3-
4 (=Samudra 210a.2); Bodhi 240a.8-b.2; Grags-pa i b i d . ;
Tsong
72b.1-3.
" S t r e e t scenes" ( v i t h i ) may
a l s o r e f e r to a genre o f one-act
p l a y (A.K. Warder, I n d i a n Kavya L i t e r a t u r e , v o l . 1 [ D e l h i :
1 9 7 2 ] , par. 3 2 2 ) .
Motilal,
LVP makes the comment (as s u p e r f l u o u s as the
r e p e t i t i o n here) t h a t he does not b e l i e v e the s i n o f i d l e
chatter
has f r i g h t e n e d monks even o f the l e s s e r v e h i c l e ("Vinaya", op.
c i t . , p.
77.
213).
Skt 115.21-25; W 168.21-169.2; T i b 101b.7-102a.l.
See
J i n a 2 6 8 a . 4 - 5 (=Samudra 210a.2-3); Bodhi 2 4 l a . 4 - b . l ; Grags-pa
20b.4-21a.l; Tsong 7 2 b . 8 - 7 3 a . 5 .
T h i s s e t i n v o l v i n g wrong l i v e l i h o o d i s common to a l l s c h o o l s
as avoidances f o r the monk.
VM d e f i n e s them 1.60-82; Tsong
cites
the d e f i n i t i o n o f Nagarjuna i n the R a t n a v a l i ( t r . J e f f r e y Hopkins,
et a l , The P r e c i o u s Garland [New
4l3a-4l5b,
p. 80).
York: Harper & Row,
See a l s o r e f s . E s.v. kuhana; MHV
1975].
vv.
nos.
2491-
97.
J i n a makes a d i s t i n c t i o n : "The a u d i t o r s become- possessed o f
404
t r a n s g r e s s i o n by the a p p l i c a t i o n of wrong l i v e l i h o o d , whereas i t
i s taught t h a t the b o d h i s a t t v a s are f a u l t e d i f they f a i l to r e c o g n i z e i t as a t r a n s g r e s s i o n as soon as they have generated
thought
the
of wrong l i v e l i h o o d . "
Grags-pa g i v e s these examples f o r each:
(1) f a b r i c a t i n g [ t h e
appearance o f ] d i s c i p l i n e where none e x i s t s ,
(2) d e c e i v i n g w i t h
(3)
sweet words [ i . e . , f l a t t e r y and other means of p e r s u a s i o n ] ,
without e x p l i c i t l y begging the t h i n g , s a y i n g t h a t one needs i t ,
(4) s a y i n g "So-and-so has g i v e n me
such-and-such, and I r e t u r n e d
the f a v o r " [ b u t other sources r e g a r d t h i s as p a r t of the
and g i v e as examples of the f o u r t h , i n s u l t i n g and
and
(5)
browbeating],
s e e k i n g to o b t a i n g r e a t wealth by g i v i n g a l i t t l e .
example g i v e n by the VM
g a i n " ) , i t says: "The
On p r o f i t i n g
("pursuing g a i n with
s t o r y of the bhikkhu who
away the alms he had got a t f i r s t
went round
developed
told
Bodhi: These are "deeds of body and
from attachment.... They f a i l
p a r t of m o r a l i t y of the vow."
giving
to c h i l d r e n of f a m i l i e s here
and there and i n the end got m i l k and g r u e l should be
( t r . 1.82).
The
of h y p o c r i s y ( t r . "scheming"), has been
d e s c r i b e d i n n. 67 above.
here"
fifth,
speech
i n pure l i v e l i h o o d
as
He adds the l a y v i c e s of s e l l i n g
a l c o h o l , weapons, p o i s o n and so f o r t h , and food a d u l t e r a t i o n .
78.
Skt 1 1 5 . 2 6 - 1 1 6 . 8 ; Mi 169.3-16; T i b 102a. 1 - 5 .
268a.5-7
See
Jina
(=Samudra 210a.4-5); Bodhi 2 4 l b . l - 6 ; Grags-pa 21a.1-4;
Tsong 7 3 a . 5 - b . l .
J i n a : "Caught up i n excitement":
the i m p l i c a t i o n i s , 'com-
bined w i t h r e s t l e s s n e s s born from desire-attachment;' hence he
says, ' r e s t l e s s . ' A 'horse-laugh' i s a v e r y n o i s y laugh.
t i n g ' i s a p p l i e d to body; 'clamoring' to body and
speech.
'Spor-
405
' C h e e r f u l countenance':
a pure
because
i t demonstrates
t h a t someone has
intention.
Tsong: To a t t r a c t and e s t a b l i s h i n v i r t u e those who
or to keep those who
enjoy i t ,
have a l r e a d y become h i s f o l l o w e r s .
Bodhi: T h i s f a i l s i n non-excitedness as p a r t of m o r a l i t y of
the
vow.
79.
Skt 116.9-19? W 1 6 9 . 1 7 - 1 7 0 . 4 ; T i b 102a.5-b.3-
i n d i c a t e s asamkletsena c i t t e n a samanvagata i n the l a s t
Skt l a c k s c i t t e n a .
Chinese
sentence;
See J i n a 268a.7-b.3 (=Samudra 2 1 0 a . 5 - b . l ) ;
Bodhi 24lb.6-242a.6; Grags-pa
21a.4-b.l; Tsong 7 3 b . l - 7 4 a . 7 .
J i n a , Samudra: " ' I have d i s c o v e r e d the sense of what has been
d e c l a r e d by the L o r d : He says i n the s u t r a s t h a t the bs. i s one
who
remains
t h i s way
i n samsara.' B o d h i s a t t v a s who
d e l i g h t i n samsara i n
are taught t o be t r a n s g r e s s i n g . The a u d i t o r s , although
t h e i r wisdom i s d u l l , r e c o g n i z e t h a t d e f i l e m e n t c o n s t i t u t e s the
disadvantage of samsara; they must look forward to n i r v a n a and
be alarmed a t samsara.
bodhisattva!
The t e a c h i n g i s : How
much more must the
The bs. i s d i s t i n g u i s h e d from them because he i s
possessed of no d e f i l e m e n t , and because he i s possessed of g r e a t
g n o s i s and great might.
T h i s i s not so o f the b h i k s u a r h a t . "
Bodhi: "To d e l i g h t i n samsara i s toy;set o n e s e l f apart from
the m o r a l i t y of the vow."
Grags-pa:
"He
He c i t e s MSA
4.28
(see Tsong below).
teaches, and h i m s e l f p r a c t i c e s [ i n accord w i t h
t h i s view]."
Tsong: "Many s u t r a s d e c l a r e t h a t ,
'The bs. should not
antici-
pate n i r v a n a as he does samsara.' To mistake t h i s , and to h o l d
and espouse the view t h a t [ e t c . , as i n "Santa]... i s a d e f i l e d
fault.
Why.... F o r , without h a v i n g been r e l e a s e d h i m s e l f from
the d e f i l e m e n t s , he cannot r e l e a s e o t h e r s from them.
As i s s a i d
406
i n the Sutralamkara [MSA
4.28]:
Having taken the great burden upon h i s head,
A f i n e c r e a t u r e does not shine a t a l e i s u r e l y pace;
Bound a l l the more by the harness of s e l f and
He
"The
bs.
should
be making e f f o r t s by
i s l i k e that.
He
p l a i n i t thus: 'The
the-hundred.
i s no arhat, but he
from them...he i s s k i l l e d i n means.
others,
i s distinguished
Samudra [ a s above] would
a u d i t o r s , although t h e i r f a c u l t i e s are
ex-
dull,
are aware of the u n s a t i s f a c t o r i n e s s of samsara—how much more
the bs., w i t h keen f a c u l t i e s and
i n t e l l e c t immeasureable.'
Ac-
c o r d i n g t o t h i s , the d e c l a r a t i o n of the s u t r a s t h a t he should
a n t i c i p a t e n i r v a n a and
t h a t he
should
deny the a n t i c i p a t i o n of n i r v a n a ,
enjoy samsara, would
not
(1)
inasmuch as i t c o n s t i t u t e s
an
a v e r s i o n from the b a s i s f o r t a k i n g r e b i r t h i n [the samsaric s t a t e
of] existence,
and
(2) a c c l a i m
samsara as being e x i s t e n c e
by the bonds of karma and d e f i l e m e n t .
unsoiled
However, not b e i n g alarmed
a t samsara because of i t s karma-defilement, and b e i n g g l a d
n i r v a n a t h a t i s the i n t e r r u p t i o n [ o f t h i s p r o c e s s ] ,
are
of
not
mutually e x c l u s i v e . "
80.
Skt 116.20-25; W 170.5-12; T i b 102b.3-6.
6 (= Samudra 210b. 1 - 3 ) ;
See
Jina 268b.3-
Bodhi 242a.6-b.2; Grags-pa 21b.1-6; Tsong
74a.7-b.4.
J i n a : "'Not
a matter of f a c t ' — t h e
not done i t . T i r t h i k a s are
i m p l i c a t i o n i s t h a t he
has
'adherents' because they can have no
a p p r e c i a t i o n [ o f Buddhist d o c t r i n e ] .
I f he cannot a v o i d [ d i s r e -
pute] because of a n o t i o n , not c o n s t i t u t i n g a stench,
f o o l i s h e s t a b l i s h i n terms of something t h a t i s not an
that
the
improbity
407
[on h i s p a r t ] , there i s no
to
fault."
Bodhi:
"To f a i l to a v o i d [disrepute!], to allow i t , i s to
course
i n mindfulness
fail
and awareness as p a r t of the m o r a l i t y of
c o l l e c t i n g v i r t u o u s dharmas, and to f a i l
i n one's own
[ a b i l i t y ] to
r e c o g n i z e , d i s c e r n and then avoid e r r o r . "
Grags-pa: "The
bs. must a v o i d c o n t r a d i c t i n g the minds of o t h e r s .
The bs. i n a normal s t a t e of mind who
i s not c o n s t r a i n e d by
i n s u l t s and bad r e p o r t s t h a t others have of him,
the
i s faulted.
I f he has adhered to p h y s i c a l and mental conduct t h a t i s wicked
and v i o l e n t , and the r e p o r t s arouse no f e e l i n g of c o n s t r a i n t and
no embarassment, there i s f a u l t t h a t i s d e f i l e d .
a low r e p o r t w h i l e he i s without
I f there i s
f a u l t , but he has not made the
w o r l d — t h o s e r e p o r t i n g the i n s u l t s — b e l i e v e so by s a y i n g ,
without
'I am
f a u l t . ' and i f t h e r e i s no other means to d i s p e l i t ,
there i s f a u l t t h a t i s not d e f i l e d . " To the l i s t of
circumstances,
extenuating
Grags-pa adds: Where no one b e l i e v e s h i s words,
and when he i s f o l l o w i n g the i n s t r u c t i o n s of a lama.
Tsong: "The
triad
'stench' and
so f o r t h are the g r e a t e r , mid-
d l i n g and l e s s e r degrees of f a u l t - f i n d i n g , a c c o r d i n g to the d e c l a r a t i o n of Gra-lung-pa [ t h e Bka'-gdams author of the
Bstan-rim,
a c c o r d i n g to R o e r i c h a f o r e r u n n e r o f the Lam-rim of Tsong-khapa
(BA 314,
9310].
'Not
guard a g a i n s t ' i s not s t o p p i n g i t from
o c c u r r i n g , whereas ' f a i l to d i s p e l ' i s the f a i l u r e to stop i t s
c o n t i n u a t i o n . . . . The phrase o f Bodhi,
making both i n t o one,
'other t i r t h i k a
adherents,'
v i z . , t i r t h i k a s , i s not i n accord w i t h
text."
81. Skt 116.26-117.2; W 170.13-18; T i b 102b.6-8.
268b.6-7
See J i n a
Samudra 210b.3-5); Bodhi 242b.2-7; Grags-pa 21b.6-
the
22a.2; Tsong 74b.4-75a.2.
Bbh
(Skt & T i b ) l a b e l s the f a u l t u n d e f i l e d .
touch upon t h i s p o i n t .
to
Bodhi c a l l s i t d e f i l e d :
J i n a does not
" I f the bs. f a i l s
t e a c h with means both m i l d and severe, because [he wishes t o ]
keep o t h e r s from u n h a p p i n e s s — i . e . , i f he d i s d a i n s t h e m — i t i s
d e f i l e d f a u l t . " Grags-pa and Tsong l a b e l i t d e f i l e d , and
der
consi-
the motive t o be the p o t e n t i a l unhappiness of o t h e r s .
Jina,
however, g l o s s e s " i n o r d e r to guard a g a i n s t unhappiness" as
" a v o i d i n g s u f f e r i n g i n h i s own mind," which would make the
tive less defiled.
mo-
He c o n t i n u e s , "There i s no f a u l t i f i t w i l l
r e s u l t i n l i t t l e b e n e f i t f o r the o t h e r s and much t r o u b l e f o r himself. "
Bodhi:"*With a f f l i c t i o n ' i n d i c a t e s s e v e r i t y of means.
sense of the term i s ,
The
'Qnly with t h a t — w i t h a means t h a t i s not
m i l d ' " . A c c o r d i n g to Bodhi, t h i s misdeed f a i l s t o make s e n t i e n t
beings m i n d f u l by h u m i l i a t i n g them, as p a r t o f working t h e i r
w e l f a r e (rephrased a f t e r Tsong).
82. Skt 1 1 7 . 3 - 5 ; W 1?0.19-20i» T i b 102b.8-103a. 1.
268b.7-269a.l
See J i n a
(=Samudra 210b.5-6); Bodhi 242b.7-243a.2; Grags-pa
22a.2-4; Tsong 7 5 a . 2 - 4 .
Tsong: "'Abuse' i s angry s c o l d i n g .
Included i n the 'and so
f o r t h ' are angry responses to a n g e r . ' R e t u r n i n g blow f o r blow'
s t r i k i n g with the i n t e n t i o n of c r e a t i n g s u f f e r i n g .
'Cavil f o r
c a v i l ' : mutual f a u l t - f i n d i n g . " On these f o u r "dharmas of the
Iramana" see r e f s . n. 16 above.
Bodhi: "Those who
respond w i t h anger and so f o r t h f a i l i n
eagerness t o b e n e f i t o t h e r s by means of the m o r a l i t y of the
and the m o r a l i t y of c o l l e c t i n g v i r t u o u s dharmas."
vow
409
Only Grags-pa
r e c o r d s e x t e n u a t i n g circumstancess
" I f he has
done i t i n a j o k i n g and l i g h t h e a r t e d manner, there i s f a u l t w i t h out d e f i l e m e n t .
I f [he has done i t ] without d e f i l e m e n t , and i t
r e s u l t s i n the w e l f a r e o f s e n t i e n t beings, there i s no f a u l t . "
As t o the d i f f e r e n c e o f t h i s misdeed from the t h i r d d e f e a t
(?b)i
Tsong says (42a.6-7) t h a t no " r e t u r n " i s envisaged i n the
case o f the d e f e a t .
83. S k t 1 1 7 . 6 - 1 6 ; W 170.22-171.8; T i b 1 0 3 a . 1 - 6 .
See J i n a
269a.I-65 (=Samudra 210b.6-211a.3); Bodhi 243a.2-8; Gragsi-pa
22a.4-b.l; Tsong 75a.5-b.2.
Grags-pa
r e v e r s e s t h i s s u b t i t l e with the f o l l o w i n g .
J i n a , TsongV
The m o t i v a t i o n i s enmity that i s predominantly^
envy, o r p r i d e t h a t i s shame a t becoming i n f e r i o r .
'Making no
apology' r e f e r s to a t r a n s g r e s s i o n committed, ' d i s d a i n i n g ' t o
another's s u s p i c i o n o f one.
are
d i v i d e d by Grags-pa
The f i n a l e x t e n u a t i n g circumstances
and Tsong i n t o two: (1) the other i s
p a t i e n t and cares n o t f o r the apology, and (2) he wishes no
apology and would be embarassed by i t ( J i n a : he w i l l g e t the
wrong i d e a ) .
Bodhis
T h i s i s immoral i n terms o f t h e m o r a l i t y o f c o l l e c t i n g
v i r t u o u s dharmas.
The Sung t r a n s l a t i o n combines t h i s w i t h the next item
l i e n , EB, op. c i t . ) .
(Lung-
Tsong notes t h a t they appear t o be one i n
the t e x t , but t h a t the comms. make them two.
84. The comms. (Bodhi, Grags-pa,
Tsong) r e f e r t o t h i s case
as u n d e f i l e d .
85.
Skt 117.17-22; W 171.10-18; T i b 1 0 3 a . 6 - b . l .
See J i n a
269a.6-7 (=Samudra 211a.3-4); Bodhi 243a.8-b.4; Grags-pa
Tsong 7 5 b . 2 - 6 .
22b.1-3;
J i n a : " ' W i l l not heed': because he i s unhappy or has an
patient disposition.
"'Not
'Not i n ' t h e r i g h t way':
i n the r i g h t way'
improperly."
imTsong:
means 'improperly,' and 'incompatibly'
[Bbh has mthun-pa ma-yin-pa, asama] means i t i s done o n l y v e r bally.
Both the new
and the o l d comms. have 'not a t the r i g h t
time,' which i s taken to mean f a i l i n g to a p o l o g i z e immediately
after.
The new
comm. would e x p l a i n cases i n v o l v i n g
and c o n t e n t i o u s persons to be without
tirthikas
fault."
The d i f f e r e n c e of t h i s misdeed from the corresponding d e f e a t
(7a)
i s t h a t here there i s an element
of vengefulness
(Tsong
44a.7).
86. Skt 1 1 7 . 2 3 - 2 5 ; W 1 7 1 . 1 9 - 2 2 ; T i b 1 0 3 b . 1 - 2 .
8 (=Samudra 2 1 1 a . 4 - 5 ) ; Bodhi 2 4 3 b . 4 - 6 ; Grags-pa
See J i n a 2 6 9 a . 7 22b.3-5;
Tsong
75b.6-76a.2.
Bodhi: " ' F o l l o w i n g thoughts of anger': I f he harbors i t ,
as
soon as i t i s past, i t c o n s t i t u t e s a dharma t h a t i s a v i r t u a l
of misdeed."
site
Tsong: "To develop i t a t f i r s t , [and then] to harbor
i t by not r e l i n q u i s h i n g i t - - b y not s e e i n g i t as a f a u l t ,
and
f a i l i n g to r e s o r t to the a n t i d o t e [ i . e . , to p a t i e n c e ] i s a ready
acceptance of i t s occurrence."
87.
Skt 1 1 8 . 1 - 3 ; W 1 7 1 . 2 3 - 2 6 ; T i b 1 0 3 b . 2 - 4 .
See J i n a 2 6 9 a . 8 -
b . l |=Samudra 2 1 1 a . 5 - 6 ) ; Bodhi 2 4 3 b . 6 - 8 ; Grags-pa
22b.5-23a.l;
Tsong 7 6 a . 2 - 4 .
On the s u b t i t l e , Grags-pa
says: " T h i s i s a matter of the body
because honor and so f o r t h are accepted p h y s i c a l l y . "
Tsong: "Yearning f o r ' s e r v i c e ' , such as b e i n g bathed, and f o r
•honor' such as a [ h i g h e r ] seat and not b e i n g assigned t o work.
•Things of the f l e s h ' such as o f f e r i n g s of m a t e r i a l o b j e c t s . "
411
Bodhi: "The d e s i r e to c o l l e c t a crowd [ f o r honor] f a i l s i n
the duty t o draw a crowd i n accord with Dharma as p a r t o f the
m o r a l i t y of-working the w e l f a r e of s e n t i e n t beings."
88. Skt 118.4-7; W 172.1-6; T i b 1 0 3 b . 4 - 6 .
no comment.
See Bodhi 243b.8-244a.4; Grags-pa
J i n a , Samudra have
23a.1-3;
Tsong
76a.4-7.
Grags-pa:
" ' L a z i n e s s ' means p a s s i v i t y towards v i r t u e . " Bodhi:
"Mental and p h y s i c a l weariness."
fails
Not t o d i s p e l t h i s , he says,
i n the p e r f e c t i o n of v i g o r as p a r t of the m o r a l i t y of
c o l l e c t i n g v i r t u o u s dharmas.
89. Skt 118.8-12; W 172.7-13; T i b 103b.6-8.
('Samudra 211a.6-8); Bodhi 244a.4-7; Grags-pa
See J i n a 269b.1-4;
2 3 a . 4 - 6 ; Tsong 76a.7-
b.4.
Skt
implies:
"when h i s mindfulness i s w e l l
established."
J i n a : "His mind 'enamored of s o c i a l i n t e r c o u r s e ' ( ' d u - d z i ' i
gtam l a chags-pa): p a r t i c i p a t i n g i n demeaning c o n v e r s a t i o n as of
kings and robbers [Tsong adds:
sip
"women and l o v e " ] i n c l u d e d i n gos-
(bre-mo'i gtam). "Absentmindedly*
means h i s mind i s wandering.
... T h i s [ s o c i a l i n t e r c o u r s e ] i s a l s o a s i t u a t i o n o f f a u l t i n the
case of t r y i n g t o study, and o f the [ o t h e r f a u l t s ] t h a t w i l l appear below."
A c c o r d i n g t o Grags-pa,
p a r t of the day.
"passes the time" r e f e r s t o a s i x t h
Tsong a t t r i b u t e s to Samudra (uniden. comm.)
t h i s e x p l i c a t i o n : "the l a p s e from morning t o afternoon, to
evening and so f o r t h . "
Bodhi: T h i s misdeed f a i l s
i n m o r a l i t y of the vow.
90. Skt 118.13-17; W 172.14-21; T i b 1 0 3 b . 8 - 1 0 4 a . 2 .
269b.4-5 (=Samudra 211a.8-b.l); Bodhi 244a.7-b.3;
23a.6-b.2; Tsong 76b.4-7.
See J i n a
Grags-pa
412
Grags-pa makes the l a s t s e t of extenuations
T h i s f a i l s i n the e f f o r t the accomplish
as p a r t of m o r a l i t y of the vow.
The
concentration
syntax,
n i n g with mental s t a b i l i t y " f o l l o w s Tsong.
3,
three.
Bodhis
(samiadhi)
"instruction
begin-
On the term see
Ch.
n.•72 above.
91.
Skt 118.18-21; W 172.22-173.1; T i b 104a.2-4.
See J i n a ,
Samudra i b i d . ; Bodhi 2 4 4 b . 3 - 6 5 Grags-pa 2 3 b . 2 - 4 ; Tsong 7 6 b . 7 78a.3.
"Submits t o " (nyams-su myong-bar-byed, * s v T k a r o t i ) — a v a r i a n t
f o r " r e a d i l y accept"
hindrances
(dang-du l e n , a d h i v a s a y a t i ) .
to m e d i t a t i o n
five
see Lamotte^ T r a i t e de l a Grande Vertu
de Sagesse, v o l . 2 (Louvain:
1013-22; Ny.
On the
I n s t i t u t O r i e n t a l i s t e , 1949),
s.v. n l v a r a n a ; AK 5.99-101.
pp.
J i n a : "They develop e t c .
i n r e s p e c t of the accomplishment of d i l i g e n c e i n m e d i t a t i o n . "
Bodhi: "This f a i l s i n d i s p e l l i n g s o r d i d d i s c u r s i v e thought ( v i tarka) as p a r t of m o r a l i t y of the vow,
t i n g defilements
of samapatti
i n not r e a d i l y accep-
and
as p a r t of m o r a l i t y of
collecting
v i r t u o u s dharmas.
Tsong has
(77a.Iff):
t h i s to say on the hindrances
d e c l a r e d i n the S u h r l l e k h a |v. 44;
t r . L. Kawamura, Golden Zephyr
'(Emeryville C a l . : Dharma P u b l i s h i n g , 1975):» P» 40,
i n The Buddhist
Experience
"As has been
Stephan Beyer,
(Encino C a l . : Dickenson P u b l i s h i n g ,
19741), p. 14] 1
Excitedness,
r e g r e t , i l l w i l l and
Drowsiness, s e n s e - d e s i r e
and
doubt—
Know w e l l these f i v e hindrances
Who
According
langour,
to be
thieves
w i l l s t e a l the wealth of your v i r t u e .
to t h i s , e x c i t e d n e s s - r e g r e t are a s i n g l e hindrance,
and
drowsiness-langour a s i n g l e h i n d r a n c e .
"Two
p a r t s to [ t h e d i s c u s s i o n ] o f them: (1)
i d e n t i f i c a t i o n of
the hindrances t o be purged and the dharmas t h a t induce them, and
(2)
how
t o d e a l with them.
( l ) Sense-desire:
d e s i r e f o r the f i v e s e n s e - o b j e c t s — f o r m ,
f o l l o w s a f t e r the f i v e o b j e c t s .
The
With
c r a v i n g and
sound and so forth--mind
inducement i s u n s k i l f u l "atten-
t i o n that imputes p l e a s i n g and agreeable c h a r a c t e r i s t i c s to the
object.
ther.
I l l will:
the i n t e n t i o n of doing harm and i n j u r i n g ano-
I t s inducement i s the imputation of unpleasant and d i s a g r e e -
a b l e c h a r a c t e r i s t i c s as cause f o r annoyance.
r e p r e s e n t i n g mind stunned and u n f i t f o r a c t i o n .
bewilderment
Drowsiness:
object.
Langour: a p a r t of
a p a r t of bewilderment
The
t h a t a b s t r a c t s mind from i t s
inducement of these l a s t two
i s t u r b i d i t y on
of a t t e n t i o n to the darker c h a r a c t e r i s t i c s of mind.
the ' r e s t l e s s * aspect of attachment.
account
Excitedness!
Regret: n o s t a l g i a .
The
inducements of these l a s t two are, [ r e s p e c t i v e l y ] , thoughts
neighborhood,
p r o v i n c e , c o u n t r y and deceased,
former a c t i v i t i e s of l a u g h t e r , a f f e c t i o n ,
present or f u t u r e .
'Profound doubt'[has
and memories o f
joy and
Doubt: [doubt] as t o whether or not something
of
satisfaction.
e x i s t s i n the past,
as i t s o b j e c t ] the Pre-
c i o u s [ T h r e e ] , a c t i v i t y - r e s u l t ; ' a n d the f o u r t r u t h s .
I t s induce-
ments are [the a p p r o p r i a t e ] dharmas of the past e t c . and
unskilful
a t t e n t i o n i n v i s u a l i z i n g them.
" ( 2 . 1 ) How
[Tsong ? 7 b ] ,
to purge [the h i n d r a n c e s ] and with what a t t i t u d e
and
Three p a r t s to
" ( 2 . 1 1 ) How
(2.2)
w i t h what s o r t of deportment to purge them.
2.1.
t o purge them i n terms of the Dharma.
As a n t i d o t e
t o s e n s e - d e s i r e , there i s m e d i t a t i v e c u l t i v a t i o n of the r e p u l s i v e - a d i s c o l o r e d corpse, a worm-eaten corpse and so f o r t h .
The
anti-
414
dote to i l l w i l l i s m e d i t a t i v e c u l t i v a t i o n o f l o v e .
Antidotes
to langour a r e forming the c l e a r aspect o f mind a f t e r p e r c e i v i n g
the c h a r a c t e r i s t i c o f l i g h t i n the sun, moon and so f o r t h ; and
r e c o l l e c t i o n s o f Buddha, Dharma, Community, the q u a l i t i e s o f
m o r a l i t y and r e n u n c i a t i o n , and the d e i t i e s .
In a d d i t i o n , there
are f o c u s i n g upon an image t h a t occurs c l e a r l y and then
glori-
f y i n g the mind; g a z i n g a t the d i r e c t i o n s , the moon and the s t a r s ;
and b a t h i n g w i t h water to g e t r i d o f i t .
ment-regret
i s i n t r o v e r s i o n and doing
t i o n [MHV nos. 1488, 1479].
that the ' s e l f
The a n t i d o t e to e x c i t e -
'unification'
concentra-
As a n t i d o t e t o doubt, there i s s e e i n g
o f the past, the f u t u r e and so f o r t h i s a matter
of cause and e f f e c t o f n o t h i n g more than n o n e x i s t e n t dharmas, and
subsequent s k i l f u l a t t e n t i o n f r e e from imputation and n e g a t i o n o f
e x i s t e n c e qua e x i s t e n c e and nonexistence
qua nonexistence.
In
a d d i t i o n , the s c r i p t u r e s intone, i n regard t o a l l o f them, censure o f the hindrance
and i t s i n d u c e m e n t — i n
terms o f the d i s a d -
v a n t a g e s — a n d p r a i s e o f being f r e e from i t — i n
tages—[as antidotes].
terms o f the advan-
Furthermore, i f you c o n s i d e r t h e i r mean-
i n g s and so f o r t h , those n o t y e t c r e a t e d w i l l n o t be c r e a t e d , and
those c r e a t e d w i l l be stopped.
[On s e v e r a l o f these
meditations
see Edward Conze, Buddhist M e d i t a t i o n (London: A l l e n & Unwin,
1956).]
"(2.12) Purging them i n regard t o y o u r s e l f .
drance has been c r e a t e d , t h a t hindrance
As soon as a h i n -
d§files your mind, l e s -
sens your wisdom and harms your v i r t u e ; so, h a v i n g understood
it
that
i s incompatible with your method [ o f p r a c t i c i n g Dharma], be
ashamed and d i s p e l your w i l l i n g n e s s to accept i t .
"(2.13) Purging them i n regard t o the world.
When a hindrance
[ o r h i n d r a n c e s ] has been c r e a t e d o r the time o f i t s c r e a t i o n i s : ;
a t hand, t h i n k , ' I f I l e t these be c r e a t e d , then my t e a c h e r s , the
d e i t i e s t h a t I know i n m e d i t a t i o n and l e a r n e d f r i e n d s w i l l
censure
me.* Then do n o t c r e a t e those not y e t c r e a t e d , and e l i m i n a t e the
created.
"(2.2) With what deportment t o purge them.
case o f drowsiness-langour,
Standing, i n the
purge t h i s one by walking t o and f r o .
F o r the o t h e r f o u r , purge them ' d i r e c t i n g your a t t e n t i o n t o r e p a i r
of the s i t t i n g
position.
"Not o n l y when doing m e d i t a t i v e c o n c e n t r a t i o n i s i t a l l o w a b l e
to cease to submit to [ a h i n d r a n c e ] and t o d i s p e l i t — i t
i s t o be
done a t a l l times."
92. Skt 118.22-24; W 173.2-4; T i b 104a.4-6.
See J i n a , Samudra
b i d . ; Bodhi 244b.6-245a.1; Grags-pa 2 3 b . 4 - 6 ; Tsong 78a.3-7.
Bodhi:
The s i t u a t i o n without f a u l t i s the same as i n the pre-
v i o u s case.
Grags-pa: " T h i s f a u l t does n o t p e r t a i n t o those who
have n o t a t t a i n e d the stage o f the [ f o u r stages o f ] t r a n c e , f o r
they have n o t the enjoyment o f dhyana." ( P r i t i comes w i t h a t t a i n ment o f the f i r s t t r a n c e . ) J i n a : "Even i f c o n c e n t r a t i o n has been
a t t a i n e d , t h e r e i s there i s the f a u l t o f t a k i n g s a t i s f a c t i o n i n
mere m e d i t a t i o n . "
Tsong: "The two [Bbh] comms. would e x p l a i n i t
as the f a u l t o f b e i n g content w i t h c o n c e n t r a t i o n .
seem r i g h t .
T h i s does not
C o n c e n t r a t i o n , when generated, has f o u r p o s s i b l e
f a u l t s t h a t i n t e r r u p t i t s c o n t i n u i t y and d i s t i n c t i v e n e s s : h a v i n g
a taste [ f o r i t ] ,
too much p r i d e , t o o much ignorance and too many
views."
Bodhi: " T h i s f a i l s i n n o t h a v i n g a ready acceptance
o f the
t a s t e o f samapatti, as p a r t o f the m o r a l i t y o f c o l l e c t i n g v i r t u o u
dharmas."
93.
Skt 119.1-6j W 1 7 3 . 5 - 1 3 ; Tib 104a.6-8.
See Jina 2 6 9 b . 5 -
8 (=Samudra 211b.1-4); Bodhi 2 4 5 a . 1 - 5 ; Grags-pa 23b.6-24a.2;
Tsong 78a.7-b.5.
In place of, "He need not t r a i n himself i n i t , " Skt has,
need he t r a i n himself i n i t ? ? Jina: "'Do
"Why-
not t r a i n yourself i n
i t ' — b y implication, 'Do not practice i t with assiduity* (nan-tan
du bsgrub-par mi-bya)." Tsong: "As to t h i s [ d e f i l e d f a u l t ] :
To
think and to maintain that to l i s t e n to and [to practice] the
vehicle of the auditors i s a necessity f o r the l e s s e r vehicle
[personage], but not necessary f o r the bodhisattva, does not cons t i t u t e an absolute r e j e c t i o n of the auditors' vehicle, but i t
looms e s p e c i a l l y large as the root downfall of causing someone
to give up h i s pratimoksa [vow]." (See f o r ex. root downfall
3 & 4 of the Akasagarbha sutra, c i t e d SS t r . pp. 63-64.)
nos.
And
further, "This prescription, that those of l i t t l e f a m i l i a r i t y with
Dharma do not need to t r a i n i n what i s prescribed by the pm.
of
the Greater Vehicle and so forth, i s the best c o u r s e — i t blocks
the great abyss of karmic obscurations
and so f o r t h that r e s u l t
i n a paucity of Dharma."
Bodhi: "This f a i l s to eliminate wrong view by means of purif i e d morality, which i s part of the morality of c o l l e c t i n g v i r tuous dharmas."
94. Skt 119.7-9; W 173.14-17; Tib 1 0 4 a . 8 - b . 2 .
See J i n a 2 6 9 b . 8 -
2 7 0 a . 1 (= Samudra 211b.4-5); Bodhi 245a.5-8; Grags-pa 24a.2-3;
Tsong 78b.5-7.
As s u b t i t l e , Grags-pa gives, "Adhering to texts [of the lesser
vehicle]."
J i n a : "The
b o d h i s a t t v a c o l l e c t i o n shows the path of abundant
(phal-po-che) m e r i t and g n o s i s ; t h e r e f o r e he must t r a i n h i m s e l f
p a r t i c u l a r l y i n i t . " Tsong: "Therefore, he need t r a i n h i m s e l f i n
the c o l l e c t i o n of the l e s s e r v e h i c l e while not r e l i n q u i s h i n g
d i l i g e n c e i n the G r e a t e r V e h i c l e . "
Grags-pa and Bodhi supply extenuating circumstances.
pa:
" I t i s thought t h a t i f he does so i n order to l e a d the a u d i -
t o r s , there i s no f a u l t . " Bodhi:
p i t a k a , f o r one who
and f o r one who
no
Grags-
"For one who
has not the
bs.-
has a l r e a d y performed the c u l t i v a t i o n of i t ,
has permanently l e a r n e d the b s . - p i t a k a , there i s
fault."
Bodhi:, "This f a i l s i n the p r a c t i c e of h e a r i n g and
contempla-
t i o n as p a r t of the m o r a l i t y of c o l l e c t i n g v i r t u o u s dharmas."
95.
Skt 119.9-14; W 173.17-24; T i b 104b.2-4.
See J i n a 270a.1-
4 (=Samudra 211b.5-7); Bodhi 245a.8-b.5; Grags-pa 24a.3-6; Tsong
78b.7-79a.5As s u b t i t l e , Grags-pa g i v e s , "Adhering
Bbh
to heterodox t e x t s . "
s u p p l i e s h e t e r o d o x / o u t s i d e - i t r e a t i s e s " as q u a l i f i c a t i o n of
" t r e a t i s e s of the t i r t h i k a s . " These are i d e n t i f i e d by Grags-pa as
v e d i c ( r i g - b y e d ) ; Tsong mentions the g l o s s of Samudra
comm.): "heterodox t r e a t i s e s o f l o g i c and grammar."
He
(uniden.
notes,
"As b a s i s of a p p l i c a t i o n to the former, the b s . - p i t a k a i s a necess i t y ; i n t h i s case the Word o f the Buddha i s s u f f i c i e n t . "
The
extenuating
circumstances,
summarized by " j u d i c i o u s " ,
are g l o s s e d thus by J i n a and Tsong: " I f he i s capable o f rememb e r i n g even over the short term and able to c o n s i d e r and to d i s cover the meaning because h i s mind i s sharp and h i s
c l e a r [Tsong: "Able to
understanding
c o n s i d e r the m e a n i n g — h i s i n t e l l e c t i s
sharp,
and
to d i s c o v e r i t — h i s understanding
to make t r i a l [ r t o g s - p a . upapariksa";
of the Buddhist
prajffa), and
i s c l e a r " ] , and
able
Bodhi has nye-bar r t o g - p a l
s c r i p t u r e by means of co-emergent wisdom
(sahaja-
i f he has g i v e n i t a good d e a l of thought ( r t o g - p a * i
shas che-ba l a n i ) , t h e r e i s no f a u l t .
the stream [ i . e . ,
converts
'Twice t h a t ' : I f he
to t i r t h i k a t r e a t i s e s ] a t the same time,
and a p p l i e s h i m s e l f , c u l t i v a t i n g them, with reverence,
i f he has a l r e a d y a p p l i e d h i m s e l f to h i s own
Grags-pa: He may
enters
then even
t e x t s , there i s f a u l t . "
look a t heterodox t r e a t i s e s f o r o n e - t h i r d of each
day.
Bodhi:
T h i s f a i l s f o r the same reasons as does the
previous
misdeed.
On the d i f f e r e n c e between t h i s misdeed and
the defeat of r e j e c -
t i n g the G r e a t e r V e h i c l e , see note 98 below.
96.
Skt 119.15-17; W 173.25-174.3; T i b 104b.4-6.
See
Jina
270a.4-5 (=Samudra 211b.7-8); Bodhi 245b.5-6; Grags-pa 24a.6-b.2;
Tsong 79a.5-t>.l.
As s u b t i t l e , Grags-pa g i v e s , "Adhering to [ t i r t h i k a ] g o a l s . "
J i n a : "That he has a l r e a d y a p p l i e d h i m s e l f to Buddhist
t u r e s , does not mean t h a t he i s permitted
to apply h i m s e l f to
t i r t h i k a s c r i p t u r e s t h a t h o l d the view that one
i n them.
scrip-
should
continue
T i r t h i k a t r e a t i s e s are l i k e s t r o n g medicine t h a t
r e s o r t s to as a n e c e s s i t y . " Grags-pa: "The
stance, may
be l e a r n e d i n t i r t h i k a s c i e n c e s
has no f a i t h i n them.
bs.,
i n normal
one
circum-
( g t s u g - l a g ) , yet
Contemptuous of them, he does not
he
consider
t h a t they are a path [ t o s a l v a t i o n ] , , [merely] because'he s t u d i e s
them f o r the b e n e f i t of others.
For example, one may
r e s o r t to hot
medicine to b e n e f i t a! p a t i e n t , y e t does not grow attached
taste.
To accept
to i t s
i t [ t h e study of non-Buddhist t r e a t i s e s ] cheer-
fully,
e v i d e n t l y d e l i g h t e d with i t ,
i s a defiled fault.
To p r a c -
t i c e i t f o r the sake of another i s no f a u l t , as b e f o r e . "
Tsong:
The three terms f o r enjoyment r e f e r to the beginning,
middle and end of the a c t i o n .
son why
Bodhi makes no mention
of the r e a -
t h i s misdeed f a i l s i n bs. m o r a l i t y ; presumably,
same as f o r the p r e v i o u s two misdeeds.
i t istthe
On t h i s d i f f e r e n c e of t h i s
misdeed from the defeat of r e j e c t i n g the G r e a t e r V e h i c l e ,
see
note 98 below.
97. Skt r e f s . below.
Bodhi, Grags-pa:
He d e n i g r a t e s ( i . e . , r e -
j e c t s ) i t h i m s e l f , or d e n i g r a t e s i t i n the presence of another
( c a u s i n g another to r e j e c t the G r e a t e r V e h i c l e ) .
Jina:
"'The
g r e a t e s t p r o f u n d i t i e s ' : beyond the i n t e l l e c t s of those such as the
a u d i t o r s . " Tsong: "True p r i n c i p l e s r e f e r s to the profound
the Madhyamika], "might"
[i.e.,
("vast a s t o n i s h i n g might of the Buddhas
and b o d h i s a t t v a s " ) t o the v a s t ( i . e . , the Yogacara)...."
(1) Be-
l i t t l i n g them as speech, v i z . , these are not a source of g n o s i s ,
hence they are meaningless,
or (2) b e l i t t l i n g them as a c t i v i t y , v i z
these are not a source of m e r i t , hence they are not Dharma; hence
(3) these are not the d e c l a r a t i o n of the Tathagata [ J i n a has f o r
t h i s i t e m , " ' N e i t h e r the sense nor the l e t t e r of these are good'"];
t h e r e f o r e (4) they r e s u l t i n no b e n e f i t or p l e a s u r e f o r s e n t i e n t
beings."
98. Skt 119.18-120.2; T i b 104b.6-105a.3.
See J i n a 2 7 0 a . 5 ~ b . 5
(=Samudra 211b.8-212a.7); Bodhi 245b.7-246a.4; Grags-pa
24b.2-5;
Tsong 7 9 b . l - 8 0 a . 5 .
Skt:
He
i s " v i s i b l e i n those Buddha-dharmas."
Jina: "'I m
b l i n d : f o r I have not the eye [Tsong: "of wisdom"]
without o u t f l o w s .
'In accordance with the eye of the Tathagata':
by the standard (tshad-ma, , pramana) o f s c r i p t u r a l t r a d i t i o n i n
which I b e l i e v e .
"Declared with i n t e n t i o n * : because the words are
intended e n i g m a t i c a l l y (ldem-pr dgongs-pa),
i n another sense.
(See L. H u r v i t z , t r . , S c r i p t u r e of the Lotus Blossom of the F i n e
Dharma [New
York: Columbia U n i v e r s i t y P r e s s , 1 9 7 6 ] , p. 35O;
R pp.
I65-66. )
Tsong concludes h i s d i s c u s s i o n by c i t i n g the MSA
the
(1.21, t r . from
T i b e t a n of Tsong):
The nature of mental f a u l t i s to be poisonous;
Even p h y s i c a l i m p r o p r i e t y i s improper.
What then must one say of Dharma t h a t i s eaten by doubt?
T h e r e f o r e evenmindedness i s p r e f e r a b l e , b e i n g without
fault.
And the R a t n a v a l i ( c f . Hopkins, op. c i t . , vv. 388a7389b; Skt ed.
T u c c i , JRAS 1936* Ch. k, vv. 8 8 a - 8 9 b ) :
The i n t e n t i o n a l d e c l a r a t i o n s of the Tathagata,
Are not easy to understand;
Therefore he d e c l a r e d one and three v e h i c l e s .
Guard y o u r s e l f with
evenmindedness:
No misdeed w i l l r e s u l t from
evenmindedness,
But from h a t r e d comes s i n and not v i r t u e .
"Therefore, s i n c e i t i s d i f f i c u l t
f o r the beginner to a t t a i n
d e v o t i o n (mos-pa) t h a t i s i n i n t e l l e c t u a l harmony with a l l [ B u d d h i s t
s c h o o l s ] , i f he cannot be devoted, y e t t h e r e i s no f a u l t i f he est a b l i s h e s evenmindedness."
( A f t e r Bodhi)
Bodhi: " T h i s f a i l s as do the p r e v i o u s [misdeeds], and a l s o
fails
i n the r e j e c t i o n of bad views."
Grags-pa comments upon the d i f f e r e n c e between t h i s misdeed
and
421
the corresponding
defeat
(7cd):
The
l a t t e r involves universal
r e j e c t i o n of the Greater V e h i c l e , or t e a c h i n g what appears l i k e
the good Dharma, whereas the former i n v o l v e s r e j e c t i o n of a p a r t ,
and no t e a c h i n g of a c o u n t e r f e i t .
Tsong (44a.7-b.6): "The
j e c t i n g the G r e a t e r V e h i c l e
feat
d i f f e r e n c e between the misdeeds of r e (l6a-c) and
i t s d e c l a r a t i o n as a
de-
(7c) appears thus i n the comm. a s c r i b e d to Samudra: 'What i s
the d i s t i n c t i o n [ o f these misdeeds] from r e j e c t i o n of the
t i o n g i v e n above as a defeat?
Greater
V e h i c l e was
intended;
collec-
Above, the e n t i r e c o l l e c t i o n of the
here, c a s t i n g a s p e r s i o n s
is
to i n v o l v e o n l y l i m i t e d , more; profound p o r t i o n s of the
intended
sutras.*
However, the t e x t makes c l e a r t h a t d e n i g r a t i o n of only the profound
i s not r e q u i r e d [ f o r the misdeed to r e s u l t ] .
In the former misdeed,
r e l a t i n g to d i l i g e n c e i n heterodox t e x t s (16a),
t o f a i l to
h i m s e l f to Buddhist s c r i p t u r e s i n which he should be
apply
diligent,
when he possesses them, while a p p l y i n g h i m s e l f to heterodox t r e a tises,
i s a misdeed.
In the l a t t e r ( l 6 b ) ,
t i e s whose ideas w i l l not change, who
f o r one
of sharp f a c u l -
makes double the a p p l i c a t i o n
t o Buddhist t e x t s , i t i s p e r m i s s i b l e to apply h i m s e l f to
t e x t s , but not to do so when he
enjoys i t — i f
tirthika
he enjoys and
g r a t i f i e d by i t , t h i s i s d e c l a r e d to be a misdeed.
The
declara-
t i o n t h a t t e a c h i n g what appears l i k e the good Dharma i s a
i s not only a matter of h i s own
is
defeat
en«joyment, but of h i s e f f e c t upon
o t h e r s as w e l l . "
99.
Skt 1 2 0 . 3 - 7 ; W 174.20-26; T i b 1 0 5 a . 3 - 6 .
See
Jina 270b.5-
8 (=Samudra 212a.7-b.2); Bodhi 246a.4-7; Grags-pa 24b.7-25a.2;
Tsong 8 0 a . 5 - h . l .
Grags-pa: "What i s the d i f f e r e n c e between t h i s and
the
previous
defeat
to
(6ab)?
The
previous was
r e s p e c t ; here the m o t i v a t i o n
motivated
attachment
i s anger, or a thought f o r t h i n g s
(Tsong i d e n t i c a l , 4 4 b . 6 ) .
of the f l e s h "
by e x c e s s i v e
Tsong: "'A
thought f o r
t h i n g s of the f l e s h * r e f e r s to p r i d e ( n g a - r g y a l ) , as the
commentary and Samudra [uniden.
new
comm.] would e x p l a i n i t — a
thought
of c o n c e i t [ B o d h i ] , or a thought of haughtiness [Samudra?].
J i n a p u t r a e x p l a i n s i t as
*a thought t h a t holds to c h e r i s h i n g one-
s e l f , ' which has a s i m i l a r sense.
d i f f e r e n t from t h a t of the
J i n a : "Because they'are
Hence the s i t u a t i o n i s q u i t e
defeat."
enemies of the d o c t r i n e , to deprecate
t i r t h i k a s i s no f a u l t .
The
maintain
To p r a i s e o n e s e l f i n order to generate f a i t h
the d o c t r i n e .
i n others by way
purpose of overcoming t i r t h i k a s i s to
of c r e a t i n g a fondness f o r o n e s e l f , i s no
Bodhi: " T h i s f a i l s i n b e i n g u n w i l l i n g to accept
fault."
defilement
s u b s i d i a r y defilement, which are causes of immorality,
and
as p a r t of
the m o r a l i t y of c o l l e c t i n g v i r t u o u s dharmas."
T h i s misdeed i s found i n the wisdom s e c t i o n as a case of f a l s e
b o a s t i n g of s p i r i t u a l accomplishments.
100.
Skt 120.8-16; W 175.1-14; T i b 105a.6-b.2.
Jravana i n the f i r s t l i n e , f o r Skt 'Iravana.
See
Tib implies
J i n a 270b.8-
271a.2 £ Samudra 212b.2-4); Bodhi 246a.7-b.4; Grags-pa 2 5 a . 2 - 5 ;
Tsong 80b.1-6.
"Guarding the mind of a Dharma preacher"
o f f e n s e to h i s own
teacher.
Tsong: "The
f o r t h r e f e r s to h e a r i n g , knowing and
shes-pa dang rdzogs-pa);
contemplation
of wisdom.)
i s taken as
triad
' e r u d i t e ' and
completing
'grasping' and
(thos-pa
so
dang
so f o r t h r e f e r s to h e a r i n g ,
and m e d i t a t i v e development." (Both
Bodhi: " T h i s f a i l s
avoiding
sets are
stages
i n the p r a c t i c e of h e a r i n g as p a r t
of the m o r a l i t y of c o l l e c t i n g v i r t u o u s dharmas."
101.
5
Skt 120.17-19; W 175.15-18; T i b 105b.2-4.
(^-Samudra 212b. 4 - 7 ) ;
80b.6-81a.4.
Bodhi 246b. 4-8;
See
J i n a 271a.2-
Grags-pa 25a.5-b.2; Tsong
Verse v a r i a n t , Tsong: " r e l y i n g upon the unwholesome"
(mi-dge b r t e n ) .
" D e l i b e r a t e l y " : with the n o t i o n t h a t the Dharma-speaker i s a
kalyanamitra.
"Pay no r e s p e c t " with p h y s i c a l a c t i o n s .
"Ridicule"
with h u m i l i a t i o n . " S a r c a s t i c remarks": with harsh speech
Tsong).
In s h o r t , he i s d i s r e s p e c t f u l i n speech ( J i n a ) .
(Jina,
Tsong:
"In s h o r t , i f the words are not good but the meaning i s good, he
f a i l s to r e l y upon i t ; whereas i f the words are good but
meaning i s not he r e l i e s
(gnas-pa)_
upon i t [ t h e meaning].
the
Some
would e x p l a i n the d e p r e c a t i o n as s a y i n g to the preacher t h a t he
e x p l a i n s o n l y the words, and f a i l s to e x p l a i n the meaning, or t h a t
it
i s incomprehensible;
[ o t h e r s ] t h a t [the preacher h i m s e l f ]
to
p a r t i c i p a t e i n the sense of the words.
e x p l a i n e d e a r l i e r i n the Bbh,
fails
T h i s should be taken as
on the o c c a s i o n of [ d i s c u s s i n g ]
the f o u r r e l i a n c e s . " (Passage g i v e n AK 9*246-48 n. w i t h others
refs.
c f . E s.v. p r a t i s a r a n a . ) Grags-pa has g i v e n t h i s same account o f
•
the v a r i o u s i n t e r p r e t a t i o n s , n o t i n g t h a t , "However i t may
[ t h e sense i s t h a t ] he
i s d i s r e s p e c t f u l towards the Dharma."
Bodhi s p e c i f i e s t h a t the preacher toe speaking
says, " T h i s f a i l s
correctly.
He
i n s e r v i c e to the lama as p a r t of the m o r a l i t y
of c o l l e c t i n g v i r t u o u s dharmas."
"Indeed, he
be,
[Cg] has
thus taught
He
concludes t h i s s e c t i o n :
the bases of t r a i n i n g with r e -
s p e c t to the three aspects o f m o r a l i t y .
The
f o l l o w i n g should
understood with r e s p e c t to the m o r a l i t y of working the w e l f a r e
s e n t i e n t beings up to i t s f u l f i l l m e n t . "
be
of
102.
Skt r e f s . below.
T h i s s e t of g e n e r a l ways i n which the
renders a s s i s t a n c e has been covered e a r l i e r i n t h i s chapter of
Bbh,
See
as "the m o r a l i t y o f working the w e l f a r e
Bbh
bs.
the
o f s e n t i e n t beings."
Skt 100.14-17; W 144.26-145.3; T i b 89a.8-b.2; and
comms.
by Guna 2 3 1 b . 2 - 7 ; J i n a 249a.7-b.4 (=Samudra 192b.2-6); Bodhi 2 l 8 a . 5 6; Tsong I 8 a . 4 - b . 3 .
Tsong ( 1 8 a . 4 f f ) : "In that [working of w e l f a r e ] there are
two
[ s e c t i o n s ] : m i n i s t e r i n g to f u l f i l l needs (bya-ba byed-pa'i grogs
byed-pa), and m i n i s t e r i n g to the s u f f e r i n g .
p e c t s ] to m i n i s t e r i n g to f u l f i l l needs.
There are e i g h t
(1) C o n s i d e r i n g
to be taken as p a r t of the second a s p e c t ) :
and
the t h i n t h a t may
the needs: an accurate
[ c o n s i d e r a t i o n ] . These two
represent
hence
c o n s i d e r i n g the
r e s u l t from a c t i n g o r not.
determination
the needs
Vimiaka 17c,
(bya-ba sems-pa, k r t y a - c i n t a ; not l i s t e d s.v.
thick
(2) E s t a b l i s h i n g
of need i n accord with t h a t
c o n s i d e r t i n g the system of
(3)
m i n i s t r a t i o n , and t a k i n g up the burden.
companion: m i n i s t e r i n g to o b s t r u c t i o n s
Being a t r a v e l l i n g
on the road f o r those with
(4)
n e i t h e r [ f e l l o w - ] t r a v e l l e r [Samudra: leaden] nor f o l l o w e r .
Employment i n work: showing means of [work] t h a t are without
Guarding
showing means by which e s t a b l i s h e d p r o p e r t y
w i l l not
c a r r i e d o f f by t h i e v e s and
[so s.v.
im-
(5)
p r o b i t y , such as [guna: seamanship and]
property:
[as-
17c
but here Bbh
the l i k e .
has
farming.
(6)
Reconciling
be
differences
" r e c o n c i l i n g the d i v o r c e d " ,
bve-ba-
rnams phan-tshun bsdum-pa, vibhinna-anyonya-pratisamdhana].
(7)
F e s t i v i t y : meritorious
Meri-
a c t i v i t y r e s t r i c t e d to a day;
t o r i o u s deeds: undertaking what i s m e r i t o r i o u s
time—rendering
ter
and
f o r an u n r e s t r i c t e d
a s s i s t a n c e t h a t i n v o l v e s these l a s t two.
Gunaprabha e x p l a i n s t h a t the f i r s t two
of h i t h e r t o unobtained p r o p e r t y
(8)
e f f e c t the
and numbers f o u r and
The mas-
obtainment
five
increase
425
and guard i t ; the l a s t two s u r r e n d e r what has-been i n c r e a s e d t o a
suitable beneficiary."
the d i s c u s s i o n of punya-kriyavastu, AK 4 . 2 3 1 f f
Cf.
(and
MHV
nos. 1699-1704): a l i s t i n g o f m e r i t o r i o u s works i n v o l v i n g g i v i n g ,
m o r a l i t y and m e d i t a t i v e development
(of l o v e , AK).
" [ R i g h t ] b u s i n e s s " (tha-snyad, vyavahara) i s not noted i n the
Skt
comms.
Tsong ( s . v . 17c) c i t e s the e x p l a n a t i o n o f Gro-lung-pa:
" I n s t r u c t i n g those who
do not know the c o n v e n t i o n a l i t i e s
(tha-snyad)
of
language i n o t h e r c o u n t r i e s . " However, vyavahara need n o t v r e f e r
to
l i n g u i s t i c c o n v e n t i o n a l i t y — s e e MW
103.
s.v., E s.v. v y a v a h a r i k a .
Skt 120.20-121.8; W 175.19-176.8; T i b 105b.4-8.
See
2 7 1 a . 5 - h . l (=Samudra 2 1 2 b . 7 - 2 1 3 a . 3 ) ; Bodhi 246b.8-247a.5;
Jina
Grags-pa
2 5 b . 2 - 6 ; Tsong 8 l a . 4 - b . 2 .
Bodhi:
the
T h i s f a i l s i n m i n i s t e r i n g t o o t h e r s as p a r t o f working
w e l f a r e of s e n t i e n t b e i n g s .
Skt 121.9-17? W 176.9-21; T i b 1 0 5 b . 8 - 1 0 6 a . 5 .
104.
See
Jina
271b.1-2 (=Samudra 2 1 3 a . 3 - 4 ) ; Bodhi 247a.5-8; Grags-pa 2 5 b . 6 2 6 a . 3 ; Tsong 81b.3-7.
Tsong:
There are two p a r t s to t e n d i n g the s i c k :
c i n e and n u r s i n g . "
(I8b,4)
" g i v i n g medi-
To the o b j e c t i o n b e g i n n i n g , " I f h i s
wisdom i s t o d u l l . . . , " Bodhi adds: "nor a b l e to s e t t l e h i s mind
upon a v i s u a l i z a t i o n . "
105.
b.3;
Skt 121.18; W 176.21-23; T i b 106a.5«
See Bodhi 247a.8-
Grags-pa 2 6 a . 3 - 5 ; Tsong 8 l b . 7 - 8 .
Grags-pa uses the Skt term i n h i s s u b t i t l e
brag—Mkhan-po).
ralization.
(read s p y i f o r bye-
He says, " ' T h i s does indeed l e n d i t s e l f to gene-
To what purpose then i s the p r e v i o u s p a r t i c u l a r ?
p a t i e n t i s mentioned as c h i e f among those who
suffer."
9
The
426
The l i s t
of s u f f e r i n g s a l l e v i a t e d by the bs. i s g i v e n e a r l i e r
i n the Bbh.
See Skt 100.17-101.2; W 145.3-19; T i b 89b.2-7; Guna
231b.8-232a.2; J i n a 2 4 9 h . 4 - 2 5 0 a . 3 £ Samudra 192b.6-193a.6);
218a.6-b.2; Tsong 18b.4-19a.2.
Bodhi
Bbh reads, here: "Furthermore,
the
bs. m i n i s t e r s to the s u f f e r i n g . [Four of body:] He nurses s e n t i e n t
beings s t r i c k e n by i l l n e s s .
way.
He guides the b l i n d and show them the
The deaf he causes to understand
them s i g n s as names.
by hand language,
teaching
Those without limbs he t r a n s p o r t s on top o f
him or by conveyance. [Three of mind:] He removes the s u f f e r i n g of
ensnarement i n s e n s e - d e s i r e [by g i v i n g a d v i c e — T s o n g ]
beings who
for sentient
s u f f e r ensnarement i n s e n s e - d e s i r e ; he removes any
snarement of s e n t i e n t beings who
langour, drowsiness,
en-
s u f f e r ensnarement i n i l l w i l l ,
e x c i t e d n e s s , r e g r e t and doubt.
He [by t e a c h i n g
Dharma as the a n t i d o t e — T s o n g ] removes p r e o c c u p a t i o n with d e s i r e ;
and as w i t h p r e o c c u p a t i o n w i t h d e s i r e , so should be
understood
p r e o c c u p a t i o n w i t h i l l w i l l , h u r t i n g , k i n f o l k , community and
immor-
tality,
re-
and p r e o c c u p a t i o n a s s o c i a t e d w i t h [ a n o t h e r ' s — T s o n g ]
p u d i a t i o n and w i t h f a m i l y p r o s p e r i t y .
He removes the s u f f e r i n g
of h u m i l i a t i o n and d e f e a t by o t h e r s from s e n t i e n t beings h u m i l i a ted
and d e f e a t e d by o t h e r s . [ T h i s next to be added to those of
body—Jina,
those who
TsongJ] He removes the s u f f e r i n g of exhaustion
from
are road-weary, by g i v i n g them a p l a c e to s t a y and
a
s e a t , and by massaging t h e i r l i m b s . "
Bodhi:
T h i s r e p r e s e n t s m i n i s t e r i n g i n a l l modes (218b.1-2).
*
Bodhi:
I...
*
*
" T h i s [misdeed] f a i l s i n removing the s u f f e r i n g of others,
I f the bs., upon meeting w i t h s e n t i e n t beings who
are s u f -
f e r i n g , out of p r i d e , or out of resentment or anger, does not a c t
to
remove the s u f f e r i n g , i f he d i s r e g a r d s — a v e r t s h i s f a c e f r o m —
427
them, there i s d e f i l e d f a u l t .
[The
L a z i n e s s and so f o r t h are u n d e f i l e d .
c a s e s ] without f a u l t are as i n the preceding."
106. Skt 121.19-26; W 176.24-177.8;
2 7 1 b . 2 - 4 (=Samudra 2 1 3 a . 4 - 6 ) ;
T i b 106a.5-b.l.
See J i n a
Bodhi 247b.3~5; Grags-pa 26a.5-b.2;
Tsong 8 l b . 8 - 8 2 a . 4 .
Tsong: -"Relevance t h a t i s f l a w l e s s , and s k i l f u l n e s s i n whatever
i s appropriate."
J i n a (250b.5-6)
i d e n t i f i e s "relevance"
with s k i l l i n m e a n s — f o r example, t e a c h i n g
stinginess.
as t e a c h i n g
" g i v i n g " to eliminate
Comms. do not r e f e r here t o the s e c t i o n of the Bbh
that elaborates;
see Skt 101.2-9; W 145.20-146.4; T i b 89b.7-9Oa.35
Guna 232a.2-b.7;
J i n a 2 5 0 a . 4 - 2 5 1 a . l (=Samudra 193a.6-194a.3);
Bodhi
218b.2-6; Tsong 19a.2-b.7.
107.
Skt 122.1-5; W 1 7 7 . 9 - 1 5 ;
T i b 106b.l-3.
See J i n a 271b.4
(=Samudra 2 1 3 a . 6 ) ; Bodhi 247b.5-248a.3; Grags-pa 2 6 b . 2 - 4 ;
Tsong
82a.5-b.l.
Tsong: " I f he i s u n g r a t e f u l i n t h a t he d e s i r e s not t o do a f a v o r i n r e t u r n , and has no f e e l i n g f o r the deed i n t h a t he does n o t
r e c o l l e c t the a s s i s t a n c e , o r does n o t t h i n k o f i t , and w i t h a
thought o f enmity f a i l s t o do some s u i t a b l e f a v o r i n r e t u r n , whet h e r g r e a t e r than t h a t or, i f he cannot, equal o r even l e s s e r , i t
is defiled...."
(But Bbh has s a i d e a r l i e r t h a t " l e s s e r " i s i n -
s u f f i c i e n t r e t u r n f o r g a i n and r e s p e c t [ S k t 101.12; W 146.8; T i b
90a.5].)
Bodhi: "The bs., whether or not he possesses the c a p a c i t y ,
with
a thought o f enmity and a l a c k o f 'mercy*,mdbes no r e t u r n f a v o r ,
and has a w i l d nature,
and a s s o c i a t e s with a d i f f e r e n t s p i r i t u a l
a d v i s e r ; i f he sees a s e n t i e n t being who has done him any f a v o r
and u n g r a t e f u l l y , out of p r i d e o r anger, does n o t r e t u r n the
428
f a v o r w i t h s u i t a b l e a s s i s t a n c e t h a t i s equal or g r e a t e r than i t ,
there i s d e f i l e d
fault."
108. Skt 1 2 2 . 6 - 9 ; W 177.16-21; T i b 106b.3~5.
5; Grags-pa 26b.4-6; Tsong 82b.1-3.
See Bodhi 248a.3-
An e a r l i e r statement of the
duty of g i v i n g p r o t e c t i o n from f e a r does not f i g u r e among these
d e r e l i c t i o n s ( c f . Bbh Skt 101.17-20; W 146.11-19; T i b 9 0 a . 7 - b . l ) .
For
" c a l a m i t y " (vyasana), i n T i b l i t e r a l l y
b s n g a l ) , Grags-pa s u b s t i t u t e s " l o s s "
sorrow of s e p a r a t i o n from...."
"suffering"
(sdug-
(nyams-pa)5 Tsong says, "the
E a r l i e r , Bbh
i n d i c a t e s the c a l a -
m i t y to be death of f r i e n d s , teacher, r e l a t i v e s , s e r v a n t s e t c . ,
and l o s s of p r o p e r t y to government, t h i e v e s and n a t u r a l d i s a s t e r
(Skt
101.20-102.3; w 146.19-i47.7;
109.
Tib 90b.1-6).
Skt 122.10-16; W 177.22-178.4; T i b 106b.5-107a.1.
See
J i n a 2 7 1 b . 5 - 6 (=Samudra 213a.6-8); Bodhi 248a.5-8; Grags-pa
26b.6-
27a.2; Tsong 82b.3-6.
Bodhi:
This f a i l s
i n giving assistance.
improper*, such as a monk begging a l c o h o l ;
Grags-pa:
' u n s u i t a b l e ' f o r an
ness." Tsong: T h i s d i f f e r s from the s i m i l a r d e f e a t (6cd)
vation
"'Something
ill-
i n moti-
(44a.6).
110. Skt 122.17-27; W 1 7 8 . 5 - 1 9 ; T i b 1 0 7 a . 1 - 6 .
See J i n a 2 7 1 b . 6 -
8 (=Samudra 213a.8-b.2); Bodhi 248a.8-b.5; Grags-pa 2 7 a . 2 - 5 ;
Tsong
82b.6-83a.4.
The f o u r r e q u i s i t e s are named (see E s.v. p a r i s k a r a ) ; " o t h e r "
i s the i n t e r p r e t a t i o n made by Tsong of the grammar of the T i b
translation.
follow Tib.
"Alms-food" should be "almsrbowl"; here a g a i n we
For " t h i e f "
( r k u r ) our t e x t has a v a r i a n t r e a d i n g
" a s p e r s i o n " ( s k u r ) , which i s f o l l o w e d by Grags-pa.
one who
(Dharma-thief:
r e q u e s t s Dharma w i t h u l t e r i o r motive.) "Great m e r i t " — t h e y
have no need of s e a r c h i n g .
429
E a r l i e r , Bbh r e f e r s to the B a l a - g o t r a - p a t a l a (Ch. 8) f o r the
e i g h t modes of a d v i c e and the f i v e modes of i n s t r u c t i o n (Skt 102.14;
W 1 4 7 . 2 4 - 2 5 ; T i b 91a.3-4; see note W
111.
ibid.).
Skt 123.1-7; W 178.20-179.3; T i b 10?a.6-b.l.
See
Bodhi
248b.5-8; Grags-pa 2 7 a . 5 - b . l ; Tsong 8 3 a . 4 - 7 .
" U n s u i t a b l e " : I t w i l l r e s u l t i n harm (Bodhi, Tsong).
adds: " I f he suspects t h a t compliance
[i.e.,
i n disharmony],
" G i v i n g a s s i s t a n c e with
Grags-pa
w i l l r e s u l t i n non-compliance
t h e r e i s no f a u l t .
Grags-pa s u b t i t l e s
this
partiality."
Even the e a r l i e r Bbh passage i s hedged with q u a l i f i c a t i o n s .
(See
Skt 1 0 2 . 1 5 - 1 0 3 . 2 7 ; W 1 4 7 . 2 5 - 1 5 0 . 1 3 ; T i b 9 1 a . 4 - 9 2 a . 5 ; Guna 2 3 3 b . 6 234b.1; J i n a 2 5 2 a . 5 - 2 5 3 a . 6 (=Samudra 195a.6-196a.7); Bodhi 220b.1221b.4; Tsong 21b.3-22b.6.) Bbh reads, here:
bs., i n the m o r a l i t y of mental compliance,
"Furthermore,
the
complies w i t h the
thought
of s e n t i e n t beings, f i r s t l y knowing the d i s p o s i t i o n [bsam-pa, ?bhava.
Tsong: v i r t u o u s o r not, h a t e f u l o r l o v i n g , Guna: the c o n d i t i o n s of
t h e i r present l i f e ] ,
the nature [ r a n g - b z h i n , p r a k r t i .
clination (for "disposition"?).
ngo-bo, developed
Tsong: i n -
Guna: the e s s e n t i a l nature, ?
from causes l a i d down i n past l i v e s ] , and
elements [khams. Tsong: l a t e n t t e n d e n c i e s .
the
Skt & Bodhi have,
f o r t h i s s e t of three, o n l y bhava and p r a k r t i . Samudra g i v e s khams
as a g l o s s of rang-bzhin; J i n a g l o s s e s khams as b a g - l a - n y a l , and
rang-bzhin as mos-pa.] of s e n t i e n t beings.
t i o n , nature and elements,
Knowing the d i s p o s i -
he l i v e s t o g e t h e r with s e n t i e n t beings
however one shouid l i v e with them; he a c t s toward s e n t i e n t beings
however one should a c t toward them..
"[As to the d e t a i l s : ] The bs. d e s i r e s to comply with the
thought
of s e n t i e n t b e i n g s . I f he sees, however, t h a t doing something i n v o l v i n g body and speech w i l l r e s u l t i n s u f f e r i n g and
unhappiness,
the bs. a n a l y z e s whether t h a t s u f f e r i n g and unhappiness w i l l
fail
to move them from t h e i r unwholesome to a wholesome s i t u a t i o n
and,
[if
s o ] , r e j e c t s the a c t i o n c o n s c i e n t i o u s l y .
I f , on the o t h e r
hand, he sees t h a t the s u f f e r i n g and unhappiness w i l l move them
from t h e i r unwholesome to a wholesome s i t u a t i o n ,
i n t h a t case
the
bs. analyzes i t h o l d i n g o n l y t o mercy, and does not comply [ w i t h
t h e i r i n c l i n a t i o n to be f r e e o f .the s u f f e r i n g ] ,
" I f the bs. analyzes t h a t by doing something i n v o l v i n g bodyspeech,
s u f f e r i n g and unhappiness w i l l r e s u l t f o r o t h e r s , while
n e i t h e r they nor others w i l l be moved from an unwholesome to a
wholesome s i t u a t i o n , he does not comply w i t h the thought
and r e j e c t s t h a t a c t of body-speech.
of o t h e r s
I f , on the o t h e r hand, he
sees t h a t o t h e r s , or some other persons than they, or both w i l l
be
moved from an unwholesome to a wholesome s i t u a t i o n , the bs. anal y z e s i t , s e t t i n g up o n l y a thought
of mercy, and does the a c t i o n
of body-speech so as not to comply w i t h the thought
tient
of those
sen-
beings.
" I f the bs. c o r r e c t l y sees t h a t some a c t i o n f o r h i m s e l f i n v o l v i n g body-speech w i l l r e s u l t i n s u f f e r i n g and unhappiness f o r
o t h e r s , while the a c t i o n of body-speech i s not p a r t of h i s bases
of
t r a i n i n g , nor counted as the g a t h e r i n g of m e r i t and g n o s i s ,
and t h a t the s u f f e r i n g and unhappiness w i l l not [remove] o t h e r s
from an unwholesome s i t u a t i o n — a n d so f o r t h , as b e f o r e — t h e
r e j e c t s the a c t i o n of body-speech i n order to guard the
of
others.
The r e v e r s e a c t i o n should be understood
"As with s u f f e r i n g and unhappiness,
thought
as b e f o r e .
so w i t h p l e a s u r e and h a p p i -
n e s s — w h a t i s r e l e v a n t should be understood
"The bs. who
bs.
complies with the thought
i n d e t a i l [as before].
o f others makes no
431
express p r a i s e of another who
i s ensnared
by the ensnarement of
anger, u n t i l the anger i s gone; what then to say of d i s p r a i s e , ,
even when he does not a p o l o g i z e .
"Furthermore,
the bs. who
complies with the thought
of o t h e r s
w i l l a c c o s t and g r e e t another even when not accosted; what then
to say when he has been accosted and greeted.
p l i e s with the thought
The bs. who
com-
of others does not cause others to be
u p s e t — r a t h e r , he d e s i r e s o n l y to humble them; he humbles them
out of mercy, calming t h e i r f a c u l t i e s .
The bs. who
complies
with
of others does not make r i d i c u l e and sarcasm of
the thought
o t h e r s ; he does not i n t i m i d a t e them.
He does not induce them to
r e g r e t so they not remain i n c o n t a c t with the p l e a s u r e a b l e .
Having
a l r e a d y punished him, he does not f o r c e someone i n t o an impossible
position.
He shows not h i m s e l f to be grand before the modest.
"The bs. who
complies with o t h e r s ' thought
does not f a i l to
c u l t i v a t e o t h e r s , nor does he c u l t i v a t e o t h e r s e x c e s s i v e l y , o r
c u l t i v a t e them unseasonably;
them, nor d i s p r a i s e one who
who
he does not censure a f r i e n d before
i s not a f r i e n d , nor c o n f i d e i n one
i s not an i n t i m a t e ; he does not beg c o n t i n u a l l y , he knows
the measure to take and he does not r e f u s e an i n v i t a t i o n to food,
d r i n k and the l i k e , o r he makes an apology i n the r i g h t
112.
Skt 123.8-17; w 179.4-17; T i b 1 0 7 b . 1 - 6 .
way."
See J i n a 271b.8-
272a.2 (=Samudra 2 1 3 b . 2 - 3 ) ; Bodhi 248b.8-249a.5; Grags-pa 27b.1-4?
Tsong 8 3 a . 7 - b . 4 .
Grags-pa adds, to the l a s t e x p l a n a t i o n , "the o c c a s i o n has
yet a r i s e n . "
not
The q u a l i t i e s to be a p p r e c i a t e d have been g i v e n
e a r l i e r by the Bbh as f a i t h , m o r a l i t y , l e a r n i n g , r e n u n c i a t i o n and
wisdom (Skt 104.1-4; W 150.13-19; T i b 9 2 a . 5 - 8 ; see a l s o Guna 234b.12; J i n a 253a.6-b.l (= Samudra 196a. 7~"b. 1 ) ; Bodhi 221b. 4 - 6 ;
Tsong
432
22b.6-8.
113.
Skt 123.18-25;
W 179.18-180.3; T i b 107b.6-108a.2.
J i n a 272a.2-4 f= Samudra 2 1 3 b . 3 - 6 ) ;
See
Bodhi 249a.5-b.2; Grags-pa
27b.4-28a.2; Tsong 83b.4-84a.l.
On " c o n f l i c t " and so f o r t h , Tsong c i t e s the g l o s s of Gro-lungpa: The f i r s t noun i s g e n e r a l ; the l a t t e r three r e f e r t o v e r b a l
abuse, p h y s i c a l f i g h t i n g and f i g h t i n g on a h i g h e r l e v e l .
"amend themselves" (pratyapadyeran),
For
T i b has the poor t r a n s l a t i o n
mthun-par-byed-pa, "comply"; the t r . of the comm. of Bodhi has
phyir-'chos-pa,
and a c c o r d i n g t o J i n a i t i m p l i e s a c o n f e s s i o n of
fault.J
As an example o f banishment, AT c i t e s the e x p u l s i o n
of Naropa, by AtTsa
(I)
from Nalanda
on charges o f c o n s o r t i n g with a d a k i n l .
•
Bbh has e a r l i e r g i v e n more d e t a i l .
if
•
See Skt 104.4-13; W 1 5 0 . 1 9 -
151.12; T i b 92a.8-b.5; Guna 234b.2-4; J i n a 253b.1-3; Samudra 196b.13; Bodhi 221b.6-222a.2; Tsong 22b.8-23a.4.
Bbh reads:
"Further-
more, the bs, suppresses s e n t i e n t beings i n the m o r a l i t y of suppression.
F o r s l i g h t f a u l t and s l i g h t t r a n s g r a n s g r e s s i o n he
h u m i l i a t e s w i t h s l i g h t h u m i l i a t i o n , h i s a t t i t u d e g e n t l e and f r e e
of h a t r e d .
F o r m i d d l i n g f a u l t and m i d d l i n g t r a n s g r e s s i o n he hu-
m i l i a t e s with m i d d l i n g h u m i l i a t i o n .
F o r g r e a t e r f a u l t and g r e a t e r
t r a n s g r e s s i o n he h u m i l i a t e s with g r e a t e r h u m i l i a t i o n .
"Punishment should be understood i n the same way as h u m i l i a t i o n .
"As
to s l i g h t and m i d d l i n g f a u l t , and s l i g h t and m i d d l i n g .
t r a n s g r e s s i o n : The bs., i n o r d e r to w e l l i n s t r u c t these [ o f f e n d e r s ] as w e l l as other [persons] w i l l , w i t h a thought of mercy and
a thought of the b e n e f i t , banish them f o r a c e r t a i n p e r i o d of time
i n order t o r e g a i n them.
gression:
As t o g r e a t e r f a u l t and g r e a t e r t r a n s -
These [ o f f e n d e r s ] he w i l l banish,
out of mercy, so as
433
n o t t o r e g a i n them f o r as l o n g as they l i v e , never l i v i n g o r
d i n i n g with them again, l e s t they a c q u i r e more demerit i n regard
to t h i s [ B u d d h i s t ] d o c t r i n e , and so t h a t o t h e r s may be b e n e f i t e d
and w e l l
instructed."
A c c o r d i n g t o Guna, " f a u l t "
(aparadha) i s not doing what one
ought, and " t r a n s g r e s s i o n " (vyatikrama) i s doing what one ought
not.
114. Skt 123.26-124.3;
W 180.4-10; T i b 108a.2-5.
See J i n a
2?2a.4-6 ^Samudra 2 1 3 b . 6 - 7 ) ; Bodhi 249b.2-6; Grags-pa 28a.2-5;
Tsong 84a.1-5.
"To cause r e j e c t i o n of g i f t s of f a i t h " : A c c o r d i n g to J i n a , "When
there i s the improbity of goods given, out of f a i t h ,
to those who
are
h o s t i l e to the d o c t r i n e " — a c c o r d i n g t o Grags-pa and Tsong,
the
bs. w i l l cause them not t o give t o anyone who upholds the
d o c t r i n e but whose moral vow has f a i l e d .
Bodhi: "Endowed w i t h the might
Bodhi omits t h i s item.
(nus-mthu) of many s o r t s o f
wonder-working power."
That Santa and Bodhi i d e n t i f y t h i s misdeed
as " d e f i l e d , " i s a s -
c r i b e d by Tsong to t e x t u a l c o r r u p t i o n (yi-ge ma-dag-pa).
This
mistake, as e v i d e n t l y i t i s , may be due a l s o to c a r e l e s s copying
on the p a r t of the former, and by Bodhi (and Grags-pa) who
follow
him.
As to the extenuating circumstance: A t i r t h i k a may, r a t h e r than
being impressed by a demonstration o f power, c l a i m that i t has
been produced by a mantra, drug or h a l l u c i n a t i o n , and not by
r d d h i ( J i n a , Grags-pa,
Tsong).
See a l s o Bbh Skt 104.13-105.2; W 1 5 1 . I 3 - I 5 2 . I 6 5 T i b 9 2 b . 5 - 9 3 a . 6 ;
Guna 234b.4; J i n a 2 5 3 b . 3 - 7 ;
23a.5-b,5.
Samudra 1 9 6 b . 3 - 7 ; Bodhi 222a.2-8; Tsong
Bbh reads: "Furthermore,
the bs. d e s i r e s to f r i g h t e n
s e n t i e n t beings and to bend them to h i s w i l l by the power of work i n g wonders ( r d d h i - b a l a ) .
He takes those s e n t i e n t beings who
d h i : "wish t o " ] course i n misbehavior and shows them a t c l o s e
[Borange
that the r i p e n e d f r u i t s of misbehavior are the s t a t e s of w o e — t h e
h e l l s , the g r e a t h e l l s , the c o l d h e l l s and the temporary
hells.
'Look you,' he says, 'upon the unbearable r i p e n i n g of unpleasant
r e s u l t s,severe i n the h i g h e s t degree, accumulated
t h a t are b e i n g experienced by those who
they, having seen i t ,
by misbehavior,
were once human.' And
w i l l be f r i g h t e n e d and alarmed,
and they
w i l l r e j e c t t h e i r misbehavior.
"In response to some s e n t i e n t beings seated i n the g r e a t assemb l y who
wish to cast ignominy upon the bs. with a h u m i l i a t i n g
ques-
t i o n , the bs. w i l l t e r r i f y , w i l l f r i g h t e n them by m a g i c a l l y eman a t i n g V a j r a p a n i or some other yaksa of h i g h s t a t i o n who
i s great
i n body and power, f o r by t h i s cause [ t h e emanated form] w i l l
made to answer proper q u e s t i o n s , born from b e l i e f , t h a t
and r e s p e c t him,
be
cherish
and most of the people w i l l be converted by
the answers to the v a r i o u s q u e s t i o n s .
"These are the v a r i o u s s o r t s of wonder he may
manufacture:
h a v i n g been one, there are many; having been many, t h e r e i s one;
going s t r a i g h t through a w a l l , through a rocky h i l l ,
rampart
[ c f . MHV
nos. 216,
219,
220];
through a
going with h i s body unob-
s t r u c t e d and e x e r c i z i n g f u r t h e r c o n t r o l over h i s body up to the
world of Brahma [MHV
no. 228],
He may
show wonder-working power
he shares w i t h the a u d i t o r s , d i s p l a y i n g the combined m i r a c l e [ o f
f i r e and water] and s e t t l i n g i n t o the element
of f i r e [see E s.v.
yamaka, t e j o - d h a t u ] . Thus he bends them to h i s w i l l , he p l e a s e s
them, he causes them to r e j o i c e ; whereupon those without f a i t h
p r o j e c t s i n t o the b l e s s e d s t a t e of f a i t h ; the immoral,
he
the u n l e a r -
435
ned,
the a v a r i c i o u s and those of d e f e c t i v e understanding
he
j e c t s i n t o the b l e s s e d s t a t e s of m o r a l i t y , learnedness,
pro-
renuncia-
t i o n and wisdom."
115.
Skt 1 2 4 . 3 - 4 ; W 180.10-12; T i b 108a.5.
(=6amudra 213b. 7-8); Grags-pa 28a. 5-6.
sentence
under 20cd below.
See J i n a 2 7 2 a . 6 - 7
Bodhi and Tsong p l a c e t h i s
Tsong says of t h i s :
"The d e c l a r a t i o n
of the t e x t , on t h i s occasion, t h a t there i s no f a u l t i n cases
of a d i s t r a u g h t mind and being hardpressed
by f e e l i n g s , i s pro-
posed [by Bodhi] to be i n c l u d e d i n these two
l i n e s (20cd).
The
great master S a n t a r a k s i t a proposes t h a t , because [ i n the Bbh
i s s a i d to be] no
,!
there
f a u l t " on the o c c a s i o n of the d e c l a r a t i o n ,
as w i l l appear below, t h a t attachment i s a l e s s e r f a u l t ,
i t is
i n c l u d e d by t h i s t e x t [among the s i t u a t i o n s without f a u l t ] ,
and
this i s correct."
cir-
Bodhi adds, to these g e n e r a l extenuating
cumstances: having f a l l e n a s l e e p , b e i n g drunk, and doing i t
again ensnared
116.
Not
by s t r o n g d e f i l e m e n t .
i n Bbh.
Grags-pa, i n an analagous c o n c l u d i n g para-
graph ( 2 8 b . 4 - 5 ) i m p l i e s t h a t " l e s s e r , m i d d l i n g and g r e a t e r " r e f e r t o the d e f e a t s .
But i n Bbh and Santa t h i s r e f e r s to a
f i c a t i o n of misdeeds t h a t has not been e x p l a i n e d .
15;
Bbh
m 182.14-15; T i b 1 0 9 a . 7 - 8 ) r e f e r s to the account
classi-
(Skt 125.14-
of the
Vastu-
samgraha (0 5 5 4 0 ) , which i s g i v e n by Guna 237a-b, J i n a 259a.2b.8
(=Samudra 201b;4-202b.l), and Tsong 90b.3~91a.8.
In t h i s
context c o r r e l a t i o n i s made with the f i v e c l a s s e s of bhiksu o f fense.
F o r the b o d h i s a t t v a , g r e a t e r i s t h a t which i s done with
d i s r e s p e c t , most misdeeds are m i d d l i n g , and l e s s e r i s a matter of
ignorance
or c a r e l e s s n e s s .
Again, there are three degrees of en-
snarement (Samudra 202a.2-3; c f . EB v. 3,
P. 243a-b).
436
117. S k t 124.10-11; W 180.20-22; T i b 108a.8-b.l.
273a.1-6 ( =Samudra 2l4b.2-6);
See J i n a
Bodhi 249b.6-250a.7; Grags-pa
28a.6-b.4; Tsong 84a.5-"b.l, 89a.6-b.3.
"Either"
(dang) i s taken t o i n d i c a t e the other s t a t e s o f mind
t h a t extenuate f a u l t — b e i n g d i s t r a u g h t and so f o r t h
On ''wholesome thought," Bodhi has t h i s t o says
case o f the above nature [ o f misdeeds],
thiss
i n a wholesome t h o u g h t — t h a t
(Bodhi,
Tsong).
"Even i n the
there i s no f a u l t i n
i s to say, a wholesome a t t i t u d e ,
and a non-weakening o f the a t t i t u d e , and l o v e f o r s e n t i e n t beings
t h a t i s endowed with sympathy and compassion, t h a t does not f a i l
i n the deeds ( l a s ) t h a t have been taught t h a t a r e compatible
with
the s i n g l e r e s u l t [ o f bodhi] and t h a t d e s i r e s to b e n e f i t , to tame
and t o convert."
'"Wholesome thought" may a l s o be taken to r e p r e s e n t the "three
a t t i t u d e s " d e a l t with by the Bbh i n these c o n c l u d i n g s e c t i o n s .
"Producing reverence, the bs. has (1) a p u r i f i e d i n t e n t i o n o f
t r a i n i n g i n those [ t h r e e aspects o f .'morality as taught i n the
t e x t s ] ; he has (2) an a t t i t u d e t h a t d e s i r e s bodhi; and (3) he has
the i n t e n t i o n o f working
the w e l f a r e o f s e n t i e n t beings." (Skt
124.5-9; W 180.13-20; T i b 108a.5-8; the comms. d i s c u s s e d by Tsong
84b.5-6)
The s c r i p t u r a l c i t a t i o n i s i d e n t i f i e d by Grags-pa as the U p a l i p a r i p r c c h a , f o r i t agrees i n sense with paragraphs
that t e x t
42 and 43 o f
(P. Python, t r . ) .
The p o i n t made here has been d e a l t with i n d e t a i l i n the sect i o n (s.v. 11c above) t h a t d i s c u s s e s the m o r a l i t y o f c o l l e c t i n g
v i r t u o u s dharmas.
There are no d e t a i l s provided here as t o what
a c t i o n s a r e enjoined, but the comms. make some attempt
c l a r i f y the p r i n c i p l e .
to further
437
J i n a : "Desire-attachment
i s here taught to c o n s t i t u t e a f f e c -
t i o n f o r s e n t i e n t beings, and whatever the bs. may
do out of such
love f o r a s e n t i e n t being i s the v e r y duty of a b o d h i s a t t v a .
And
i f i t has been done with the aim of beings being i n c l u d e d i n
the w e l f a r e of s e n t i e n t beings, no f a u l t w i l l r e s u l t .
w i l l i t result?
In what
I t w i l l r e s u l t p r e c i s e l y i n what i s w e l l done.
Therefore, what has developed
from desire-attachment
i s no
fault.
As to h a t r e d . . . . "
Tsong adds some c i t a t i o n s : "As has been d e c l a r e d i n the S u t r a alamkara [MSA
13.21]:
In working the w e l f a r e of s e n t i e n t beings,
No downfall i s born of attachment to them;
But h i s a v e r s i o n i s always i n c o n t r a d i c t i o n
To [the b e n e f i t o f ] a l l l i v i n g c r e a t u r e s .
And
the U p a l i - p a r i p r c c h a [ p a r . 42;
t r . p. l 6 l ]
c f . SS ed. p. 92,
Tib Ki
108a,
has e x p l a i n e d t h a t , ' I f the bs. r i g h t l y p r o g r e s s i n g
i n the G r e a t e r V e h i c l e has developed
downfalls a s s o c i a t e d with
many as the sands along the r i v e r Ganges, and a s i n g l e downfall
a s s o c i a t e d with a v e r s i o n , then by the a u t h o r i t y of the bs. v e h i c l e ,
the d o w n f a l l of a v e r s i o n i s [ c o n s i d e r e d ] much more grave.
For by
i t he renounces s e n t i e n t beings, whereas by the former he
attracts
them.
defile-
The bs. has no c o n s t r a i n t or f e a r i n r e g a r d to any
ment by which he a t t r a c t s s e n t i e n t beings.' Therefore a l l downf a l l s a s s o c i a t e d with desire-attachment
i n p a r t i c u l a r , are no
downfalls [ f o r him],
"Because these c i t a t i o n s are a major source f o r e r r o r , the
p u t r a Santideva has e x p l i c a t e d the i n t e n t i o n .
says [ed. p. 92.9-10; T i b 108a.5]:
The
jina-
Siksa-samuccava
'What i s the i n t e n t i o n behind
438
this?
The a t t r a c t i o n of s e n t i e n t beings has a l r e a d y been s p e c i -
f i e d . * T h i s means that the d e c l a r a t i o n ,
'those a s s o c i a t e d with
desire-attachment are not downfalls,* a p p l i e s to desire-attachment
t h a t i s p e r m i t t e d when i t w i l l r e s u l t i n the w e l f a r e of s e n t i e n t
beings—as
i n the case of the brahman youth J y o t i s — b u t
that i t
i s not proper f o r j u s t any desire-attachment the bs. may
F o r the above s u t r a has d e c l a r e d i t s p e c i f y i n g
have.
desire-attachment
t h a t a t t r a c t s s e n t i e n t beings [ t o the Dharma].
"Again, desire-attachment i s i n t e n t i o n a l l y d e c l a r e d upon what
basis?
The Siksa-samuccaya
says [ed. 9 2 . 1 0 - 1 3 ; T i b 1 0 8 a . 5 - 8 ] :
'This t e a c h i n g i s f o r those of good i n t e n t and of sympathy,
wherefore
43]:
i t i s d e c l a r e d , immediately a f t e r [ c f . U p a l i , par.
"In t h i s regard, U p a l i , b o d h i s a t t v a s who
are not s k i l l e d
i n means
do have f e a r [ o f f a u l t s ] a s s o c i a t e d with desire-attachment r a t h e r
than those a s s o c i a t e d w i t h a v e r s i o n .
B o d h i s a t t v a s who
skilled
are
i n means f e a r f a u l t s a s s o c i a t e d with a v e r s i o n r a t h e r than those
a s s o c i a t e d with desire-attachment." And who
skilled
i n means?—those who
are those who
t u r n away, out of wisdom and
are
compas-
s i o n , from renouncing s e n t i e n t beings. [The s k i l l e d i n means] have
been d e c l a r e d t o be those whose thought
of awakening, which has
i t s r o o t i n compassion, i s s t a b i l i z e d , and who
are endowed with
an a l r e a d y c r e a t e d power of wisdom t h a t comprehends t h a t a l l
dharmas l a c k an e s s e n t i a l nature...
"Therefore, i n r e g a r d to the d i s t i n c t i o n as to whether or not
there i s d o w n f a l l i n attachment
and i n a v e r s i o n : In an a c t of
love e n t i r e l y unmixed with desire-attachment, the doubt as to
whether or not t h e r e i s f a u l t equal to that of a v e r s i o n and
two
[i.e.,
enmity and resentment]
the
does not a r i s e to the sage,
and
there i s no need to r e s o l v e i t . F o r there to he no f a u l t i n any
attachment whatsoever on the p a r t of the mental continuum of
the bs. i s q u i t e tenable and
it
so, as i s d e c l a r e d i n the SS, when
i s connected with the g r e a t w e l f a r e of s e n t i e n t beings
with the attainment
i s without
of b o d h i ] , attachment by way
f a u l t upon many o c c a s i o n s .
[i.e.,
of l o v e f o r them
'In the case of a v e r s i o n ,
by the same token, what harm i s there i n being angry i n o r d e r to
t u r n a s i d e harm?' In t h i s l a t t e r case the f a u l t of f a i l u r e i n
compassion w i l l ensue, as the mental impressions
of t h a t
[anger]
come to be a c t i v a t e d . . . . There i s no o c c a s i o n upon which i t i s
permitted f o r , as has been d e c l a r e d , even i f he has been of benefit
to s e n t i e n t beings [through h i s anger], the bs. who
fails in
compassion w i l l f a i l to continue to the great g o a l of s e n t i e n t
beings..
"When the bs. h i m s e l f c o n s t i t u t e s an o b j e c t [ o f attachment or
of anger] i t i s not e x a c t l y the same.
The
g i r l who
was
a glorious
b e n e f a c t o r [ d p a l yon-can; her name i s Bsod-nams ldan-mchog, and
the Upava-kausalva s u t r a , a t Mdo
Zhu
305b.5-308b.5,
in
she f a l l s i n
love with a bs. while o f f e r i n g him f o o d ] , d i e d and was
reborn a
d e i t y by v i r t u e of her attachment to the b o d h i s a t t v a * R a t i k a r a
(Dga'-bar byed-pa). [Note:
s t a t e s t h a t however one
of f a i t h ,
In c o n c l u s i o n to t h i s t a l e , the s u t r a
approaches the bs., be i t w i t h a thought
of attachment, of h a t r e d and so on, the a t t i t u d e i s
changed to b o d h i c i t t a , j u s t as any o b j e c t s t a n d i n g b e f o r e
the
g o l d s i d e of Mount Sumeru i s t i n g e d by a g o l d r e f l e c t i o n . ] But
to h a t r e d f o r the bs.,
i t i s [elsewhere]
said:
Three i n c a l c u l a b l e ages i n h e l l
The
sage has prophecied
f o r a mean thought.
as
[ C f . the c i t a t i o n from the Gandavyuha by R a t n a k a r a s a n t i , 0 5331,
292b.3-4].
"The
i n t e n t i o n of the Bbh i s t o be known a c c o r d i n g t o our
treatment
o f the d e c l a r a t i o n o f the SS t h a t attachment i s n o t a
downfall."
*
*
#
See LVP, " B o d h i s a t t v a , " op. c i t . , p. 750 n.; R a t n a k a r a s a n t i ,
i b i d . , and the M a n j u s r l - v i k r l d i t a s u t r a (0 764, esp. c o n c l u s i o n
Ku 2 7 2 b . 3 f f ) , i n which the bs. p l a y s a r o l e much l i k e t h a t o f
Krishna.
Appendices
442
Appendix A. The Royal Resolve of E x a l t e d Benevolent
(Samantabhadracarya-pranidhanara.ia.
Practice
Reference Ch. 4, n. 68)
Homage t o Samantabhadra
Then the b o d h i s a t t v a , the g r e a t hero Samantabhadra, i n order
to e n l i g h t e n as many ages as the i n d e s c r i b a b l e [numbers o f ] atoms
i n the e q u a l l y i n d e s c r i b a b l e [numbers o f ] Buddha-heavens i n each
of the unspeakably [numerous] realms of the u n i v e r s e , by r e c i t i n g
the [ f o l l o w i n g ] v e r s e s , made a r e s o l v e .
£l
Homage to the Buddhas]
1.
To the l i o n s of humanity, who pervade a l l o f time,
As many as be i n the world i n a l l d i r e c t i o n s ,
To a l l of them without
fail,
I p r o s t r a t e with pure body, speech and mind.
[2
Worship.
2.
2 . 1 with body]
By v i r t u e o f the r e s o l v e to p r a c t i c e good,
Making a l l the J i n a s m e n t a l l y v i s i b l e ,
Bending bodies as many as atoms i n the heavens,
I p r o s t r a t e t o a l l the J i n a s .
[2.2
with mind]
3.
I n Buddhas as many as the atoms above one atom,
Seated i n the midst of the Buddhas' d i s c i p l e s ,
v
So i n a l l the J i n a s without e x c e p t i o n
Whose element
[2.3
with
i s the Dharma, I d e d i c a t e f u l l
speech]
4. I p r a i s e a l l those gone to b l i s s ,
Inexhaustably praiseworthy oceans,
faith.
With a l l sounds, an ocean of melody,
T e l l i n g those
[2.4
Jinas' virtues.
with o r d i n a r y o f f e r i n g s ]
5.
With f i n e flowers and f i n e
Cymbals, unguents and
6.
garlands,
parasols,
F i n e lamps and h o l y
incense,
I worship a l l those
Jinas.
With h o l y c l o t h i n g and f i n e
scent,
Powdered herbs [ p i l e d up] l i k e Meru,
A l l fine specialties
arrayed,
I do worship to the J i n a s .
[2.5
with e x t r a o r d i n a r y o f f e r i n g s ]
7.
Whatever be the sublime e x t r a o r d i n a r y o f f e r i n g s ,
I devote them to a l l the J i n a s .
By v i r t u e of f a i t h i n good conduct,
I p r o s t r a t e , and worship a l l J i n a s .
[3
C o n f e s s i o n of s i n s ]
8.
Whatever misdeeds I have done,
Out
of d e s i r e , a v e r s i o n or bewilderment,
With body or speech o r with mind,
I confess them a l l .
[4
A p p r e c i a t i o n of
9.
merit]
The merit of a l l the J i n a s and
their
Of independent Buddhas, of students
Of a l l the c r e a t u r e s of space,
I appreciate i t a l l .
disciples,
and
graduates,
444
[5 E n t r e a t y to teach the d o c t r i n e ]
10.
Those who are the lamps of the world
i n a l l directions,
Having a t t a i n e d u n f e t t e r e d awakening to bodhi,
I e n t r e a t a l l those
Lords,
To t u r n the s u p e r n a l wheel.
[6
Prayer to remain i n the world]
11.
I beg w i t h f o l d e d hands t h a t they remain,
Who may wish to demonstrate n i r v a n a ,
F o r a l l c r e a t u r e s ' w e l f a r e and happiness,
F o r ages as many as atoms i n the heavens.
[7
D e d i c a t i n g the m e r i t of the above a c t i o n s ]
12. Whatever b i t o f m e r i t I have
gathered,
By p r o s t r a t i o n , worship and c o n f e s s i o n ,
By a p p r e c i a t i o n , e n t r e a t y and prayer,
I dedicate a l l towards awakfening.
[8
The a c t u a l r e s o l v e .
8.1
The i n t e n t i o n
8.11
to worship the
Buddhas]
13.
I s h a l l worship the Buddhas o f the past,
And
those who abide i n the world;
And may those i n the f u t u r e come i n t u r n v e r y q u i c k l y ,
F u l f i l l i n g t h e i r i n t e n t i o n , to waken t o Buddhahood.
[8.12
t o p u r i f y one's b u d d h a - f i e l d ]
14.
Many as are the heavens anywhere i n i n f i n i t y ,
L e t them become e x t e n s i v e and wholly
pure;
May they a l l be f u l l o f J i n a s under l o r d - B o d h i t r e e s ,
And
[8.13
r e p l e t e with b u d d h a - d i s c i p l e s .
t o accomplish
the w e l f a r e o f a l l ]
445
15.
Many as are l i v i n g "beings i n a l l of space,
May
they be always happy and f r e e from
illness;
Let
the sense of the d o c t r i n e be a p p r o p r i a t e to a l l
creatures,
And may whatever they hope f o r he a t t a i n e d .
[8.2
Always remembering the i n t e n t i o n o f r e a c h i n g Awakening]
16. L e t me,
p r a c t i c i n g the courses to awakening,
Gome to remember past l i v e s
i n a l l destinies;
In a l l l i f e t i m e s I am to t r a v e r s e ,
Let
17.
me always go f o r t h [ t o
religion].
Studying under a l l the J i n a s ,
F u l f i l l i n g the wholesome conduct,
With a l l - p u r e and s t a i n l e s s moral p r a c t i c e ,
Let
me
course always u n t i r i n g and f a u l t l e s s
18. The speech of gods, and nagas and yaksas' speech,
Kumbhandas' and human language:
Many as are the v o i c e s of a l l c r e a t u r e s ,
I w i l l teach the d o c t r i n e i n a l l .
19. Zealous i n the good, and i n the p e r f e c t i o n s ,
The thought of awakening never being f o r g o t t e n ,
[8.3
P r a c t i c i n g nonattachment
May any. misdeeds
to m i s d i r e c t i o n s ]
t h a t obscure i t ,
Be a l l - p u r g e d , without e x c e p t i o n .
20. Freed from karma, d e f i l e m e n t s , and the doings o f Mara,
Let
me a c t , as the l o t u s i s u n a f f e c t e d by the water,
As the sun and the moon are not a t t a c h e d to the sky,
For
a l l c r e a t u r e s of the world.
446
[8.4
D e c l a r a t i o n of working the w e l f a r e of a l l ]
21.
In any d i r e c t i o n , however l a r g e the f i e l d . , .
Let
me appease the s u f f e r i n g s of the u n f o r t u n a t e ;
E s t a b l i s h i n g a l l c r e a t u r e s i n happiness,
I w i l l work f o r the b e n e f i t of a l l .
[8.5
Implements f o r the work]
22.
F u l f i l l i n g the course to awakening,
Yet conforming to the ways of l i v i n g beings,
Demonstrating
the benevolent
conduct,
I w i l l course through a l l ages to come.
[8.6
Join
23.
with other bodhisattvas]
May
those whose course i s l i k e mine,
Always be my
companions;
With body and speech and with mind,
Let
[8.7
us course i n the same vow
The
importance
24.
F r i e n d s who
and
conduct.
of s p i r i t u a l a d v i s e r s ]
mean to do me
good,
Who
demonstrate
the good conduct,
May
I always meet with them,
Never b a n i s h i n g them from mind.
[8.8
Seeing the Enjoyment Body, of the Buddha]
25.
L e t me
always
see the J i n a s manifest,
Lords surrounded by b u d d h a - d i s c i p l e s ;
And f o r a l l f u t u r e ages, without f a i l v '
I w i l l do them e x t e n s i v e worship.
[8.9
Upholding the d o c t r i n e ]
26.
Unholding the h o l y d o c t r i n e of the J i n a s ,
L i g h t i n g up the course to awakening,
Accomplishing the benevolent p r a c t i c e ,
I w i l l course through a l l ages to come.
10
Accumulating m e r i t and u n d e r s t a n d i n g ]
27.
And r e t u r n i n g i n a l l d e s t i n i e s of e x i s t e n c e ,
M e r i t and u n d e r s t a n d i n g u n f a i l i n g l y obtained,
An i n e x h a u s t i b l e s t o r e of a l l
virtues:
S k i l l i n means, wisdom, c o n c e n t r a t i o n and
11
liberation.
O b t a i n i n g the e i g h t p e n e t r a t i o n s ]
28. There are heavens as numerous as the atoms above one atom,
In which f i e l d s are i n c o n c e i v a b l y [many] Buddhas,
D w e l l i n g i n the midst of t h e i r
L e t me,
disciples:
t a k i n g the course to awakening,
come to see [them
all].
29.
So l e t me plunge through the whole of i n f i n i t y ,
C o u r s i n g through oceans of ages,
Through oceans of Buddhas and heavens,
Numerous as the l i n e s to measure e t e r n i t y .
30. With language, an ocean of q u a l i t i e s i n one v o i c e ,
Let me ever embody the Buddhas' eloquence:
A l l the J i n a s * pure q u a l i t i e s o f communication,
Speaking to the needs o f everyone.
31.
May
I a l s o penetrate, by i n t e l l e c t u a l power,
The u n f a i l i n g [ a b i l i t y o f ] communication
Of a l l the J i n a s pervading e t e r n i t y ,
Who
teach the methods o f t e a c h i n g .
32..May I a l s o pentrate, i n o n l y one i n s t a n t [ o f knowing],
The e n t r y i n t o a l l ages to come;
However many ages make up e t e r n i t y ,
May
448
I course a b i d i n g [ i n them], i n p a r t o f a s i n g l e
instant.
33*
The
l i o n s of humanity, spread through a l l of
May
I see them a l l i n each i n s t a n t ;
By the power of l i b e r a t i o n to create
34.
illusion,
May
I always e n t e r t h e i r
May
a l l the heavens a r r a y e d i n e t e r n i t y ,
Be made manifest
So without
time,
field.
on the t i p of a s i n g l e atom;
exception, throughout a l l of space,
Be arrayed the heavens of the Conquerors.
35.
May
those who
are the f u t u r e lamps of the
world,
Be awakened i n order, and t u r n the wheel;
[8.12
May
I come to meet a l l the
Lords
Who
show f i n a l peace, transcendent
of s u f f e r i n g .
O b t a i n i n g the ten powers]
36.
With the a l l - s w i f t p s y c h i c powers,
With the powers of the V e h i c l e , the a b s o l u t e door,
With the powers of a l l - q u a l i f i e d
practice,
With the powers of a l l - e m b r a c i n g l o v e ,
37.
With the powers of w h o l l y v i r t u o u s m e r i t ,
With the powers of unattached
The powers of wisdom, s k i l l
I w i l l , accomplishing
[8.13
O b t a i n i n g the
38.
understanding,
i n means and
concentration,
the power of awakening,
antidotes]
Purging the powers of karma,
Subduing the powers o f the
defilements,
D i s a b l i n g the powers of Mara,
P e r f e c t the power of the benevolent course.
[8.14
The work of the h i g h b o d h i s a t t v a — e i g h t forms]
39.
Making pure an ocean of heavens,
F r e e i n g oceans o f s e n t i e n t beings,
Making v i s i b l e oceans of d o c t r i n e ,
Demonstrating oceans of understanding,
40.
Purging oceans of p r a c t i c e ,
F u l f i l l i n g oceans o f r e s o l u t i o n s ,
Doing worship to oceans of Buddhas,
I w i l l , unwavering, course through oceans o f ages.
[8.15
D e d i c a t i o n of m e r i t i n i m i t a t i o n o f the Buddhas and b o d h i sattvas]
41. Whatever the v a r i o u s r e s o l v e s o f the awakening
Of a l l
I,
the J i n a s p e r v a d i n g e t e r n i t y ,
having awakened to Buddhahood by the benevolent course,
Will f u l f i l l
them a l l
without
42. The s e n i o r d i s c i p l e of a l l
fail.
the J i n a s ,
Whose name i s Samantabhadra,
To p r a c t i c e l i k e t h i s s k i l l e d
I dedicate a l l
one,
this virtue.
4 3 . With p u r i f i e d body, speech and mind,
Pure conduct and pure heavens,
Whatever
Let
44.
course,
the b l e s s e d wise Bhadra i s l i k e
me be equal to i t .
F o r the a l l ^ v i r t u o u s wholesome conduct,
W i l l I p r a c t i c e the r e s o l v e o f M a n j u s r i ,
Through a l l
f u t u r e ages unwavering,
W i l l -I f u l f i l l
all
h i s deeds.
r
•
[8.16
k
Completion
of the r e s o l v e — o b t a i n i n g a l l the q u a l i t i e s o f
the Buddhas and b o d h i s a t t v a s ]
45.
No measure must there be to the courses,
No measure to q u a l i t i e s ;
And
s t a t i o n e d i n measureless courses,
W i l l I seek a l l t h e i r magical powers.
[9
The l i m i t s o f the vow]
46.
The l i m i t o f s e n t i e n t beings,
In the f a r l i m i t s o f space,
The
l i m i t s o f karma and d e f i l e m e n t ,
Are the l i m i t s of my r e s o l v e .
[10
B e n e f i t o f making the vow.
10.1 Immediate ( i n t h i s
lifetime)
10.11 O b t a i n i n g m e r i t e q u i v a l e n t to innumerable o f f e r i n g s ]
47. Whatever the l i m i t l e s s heavens of i n f i n i t y ,
To adorn them with jewels f o r o f f e r i n g to the J i n a s ,
The
dearest t h i n g s o f gods and humanity,
To g i v e them f o r ages as many as atoms o f the heavens-48. G r e a t e r the h o l y m e r i t than
this
Is the i n s t a n t commitment produced
By one who has heard t h i s r o y a l d e d i c a t i o n
And has f a i t h t h a t l e a d s t o the g r e a t awakening.
[10.12
Seeing the Buddhas]
49.
Those making the r e s o l v e o f good p r a c t i c e ,
R e l i n q u i s h a l l lower
rebirths;
They g i v e up mean companions,
And w i l l soon see Amitabha.
[10.13
Good f o r t u n e ]
5
°
50.
They l i v e h a p p i l y , g a i n i n g wealth;
They win human b i r t h
here;
They a l s o , before v e r y long,
Become j u s t l i k e Samantabhadra.
[10.14
Purging karmic
51.
obscurations]
Those out of ignorance
The f i v e immediate
committing
sins,
I f they r e c i t e t h i s benevolent
conduct,
W i l l quickly extinguish their [ e f f e c t ] ,
[10.2
Benefit i n future l i v e s .
52.
They w i l l
10.21
Causal: a good r e b i r t h ]
come to have understanding and
Good q u a l i t i e s , f a m i l y and
beauty,
class;
Swarms of maras. or i r r e l i g i o u s cannot
touch them;
A l l the three worlds do them worship.
[10.22
R e s u l t a n t : Buddhahood]
53.
Soon they w i l l approach the l o r d - B o d h i t r e e ,
And
s i t there f o r the w e l f a r e of l i v i n g beings;
They w i l l waken to Buddhahood, t u r n i n g the wheel,
Subduing a l l maras and t h e i r
54.
Those who
keep t h i s vow
armies.
of benevolent
practice,
And teach i t or r e c i t e i t ,
T h e i r reward i s knowing Buddhahood,
There b e i n g no doubt to sublime
awakening.
[ C l o s i n g stanzas: D e d i c a t i o n of m e r i t d e r i v e d from the r e s o l v e
l i k e a bodhisattva]
55.
Learned
l i k e the hero M a n j u s r i ,
So i s Samantabhadra;
F o l l o w i n g t h e i r example,
I dedicate a l l t h i s
[like
virtue,
a Buddha]
56.
S i n c e a l l the J i n a s pervading
eternity,
P r a i s e whatever i s d e d i c a t e d as b e s t ,
A l l these v i r t u o u s r o o t s of mine a l s o ,
I devote to benevolent
[ E f f e c t s of the
57.
conduct.
dedication]
When I reach the time of
death,
A l l o b s c u r a t i o n s c l e a r e d away,
Seeing Amitabha f a c e to f a c e
May
58.
I go to h i s b l i s s f u l heaven.
Having gone there may
Be present [ i n my
May
mind]:
they a l l be f u l f i l l e d without
H e l p i n g beings
59.
a l l these r e s o l v e s
i n every
fail,
world.
In t h a t wholesome and p l e a s a n t mandala of the
Born from a b e a u t i f u l h o l y l o t u s
Before the J i n a Amitabha,
Let
me
there r e c e i v e p r e d i c t i o n .
60. Having there r e c e i v e d p r e d i c t i o n ,
May
I greatly benefit l i v i n g
beings
Throughout i n f i n i t y , by f o r c e of
With many t h o u s a n d - m i l l i o n s
61.
of emanations.
Whatever b i t of v i r t u e I have
By making t h i s vow
By i t , may
In one
intellect,
gathered,
of good conduct,
a l l the good r e s o l v e s of c r e a t u r e s ,
i n s t a n t a l l be matured.
Jina,
453
[ D e d i c a t i o n of the merit d e r i v e d from the d e d i c a t i o n ]
62.
L e t the l i m i t l e s s h o l y m e r i t [ t h u s ]
obtained,
By d e d i c a t i n g t h i s vow of good p r a c t i c e ,
[ E n a b l e ] c r e a t u r e s , submerged i n the f l o o d of s u f f e r i n g ,
Reach the abode of Amitabha.
[ i n praise of t h i s
63.
text]
The s e n i o r o f these e x a l t e d r o y a l r e s o l v e s ,
Does b e n e f i t to a l l c r e a t u r e s without
Put
limit;
i n t o p r a c t i c e t h i s s c r i p t u r e , authored by Samantabhadra,
And e x t i n g u i s h a l l connection
t o lower d e s t i n i e s .
454
Appendix B. Candragomin's Resolve (0 5931• P Ngo-mtshar hstan-hcos,
Mo 3 0 5 a . 7 - 3 0 6 a . 7 ; N Mo 298a.2-h.3;
320a.3-b.4; r e f . Ch. 4,
n.
Toh 4386, D 317a.3-h.4; C Ngo
69)
S a l u t a t i o n s to p r i n c e l y Manjusri.'
(l)
With a n x i e t y f o r the karma of e x i s t e n c e ,
However and wherever
I am horn,
In t h a t [form] and i n that
[place],
Pure i n f a i t h and i n f a c u l t i e s ,
(2")
Knowing a l l c r a f t s and
Fearless i n a l l
skills,
treatises,
Turning my hack to a l l d e s i r e s ,
Magnanimous i n a l l matters,
(3)
M i n d f u l and speaking t r u t h ,
Joyous i n the s i g h t of s e n t i e n t beings,
Serving a s p i r i t u a l
Who
(4)
adviser
i s adorned w i t h the thought of awakening,
Endowed w i t h c o r r e c t , d i s c i p l i n e d
deportment,
M i n d f u l of good i n t e l l e c t and c l e a n r e b i r t h ,
My course w i l l have a wholesome o b j e c t ,
Out of f e a r f o r s i n f u l karma.
(5)
Adhering to the ten p e r f e c t i o n s ,
The supreme and u l t i m a t e
(6)
comprehension,
May
I become the unwavering
savior,
Who
b r i n g s only happiness to the world.
L e t me not become a s l a v e or a female,
Nor be born a f o o l , o r i n a bad area,
Let my f u t u r e Buddhahood be v i s i b l e ,
And may there never be any wrong views.
Let me become Buddha with a d e s i r e l e s s manner,
E n j o y i n g t h i n g s t h a t are not d e s i r e d by others;
Let me not l i v e s on alms I may
desire,
When they .are the cause of d i s t r e s s .
Developing
love f<3r s e n t i e n t beings;
Not seeking the e f f e c t s of the c a u s e l e s s e s s e n t i a l
Of Buddha, bodhisattva-hood
and the world,
Born i n a h i g h f a m i l y with i n t e l l i g e n c e and wealth,
With a handsome form i n b i r t h a f t e r b i r t h ,
Composing poems f o r many Sugatas,
Taking on b i r t h upon r e b i r t h ,
I w i l l be born i n those
families
That produce d i v i n e Buddhas.
In b i r t h a f t e r r e b i r t h ,
Not r e l i n q u i s h i n g f i v e
dharmas—
M e r i t , gnosis and s t r e n g t h ,
V i g o r and the thought
of awakening—
Just as the a l l - k n o w i n g one,
Had h i s means to a t t a i n the stage,
So may I, by my own means,
Obtain the stage of the sage's f a c u l t i e s .
nature
456
Appendix C. From Grags-pa rgyal-mtshan, Sdom-pa n y i - s h u - p a ' i
(5t>.l-
rnam-bshad: "Ceremony f o r Making the B o d h i s a t t v a Resolve"
9a.2;
r e f . Ch.
4, n. 71 & Ch. 5,
n.
7)
[Outline
1
Preparation
1.1
Entreaty
1.2
Gathering
1.3
The
the equipment (of merit and
gnosis)
s p e c i a l t a k i n g of refuge
2 Principal
2.1
Intention
2.2
V e r b a l i z i n g the commitment
3 Subsequent d u t i e s — d e s c r i p t i o n of the
training
3.1
Abandonment i s the cause f o r relinquishment
3.2
Four causes f o r n o n - f a i l u r e
3.3
3.21
C o n t i n u a l refinement
3.22
Being m i n d f u l of i t s b e n e f i t
3.23
The
cause f o r i t s i n c r e a s e
3.24
The
cause f o r remembering i t i n the next
Causes f o r
(of the
resolve)
rebirth
relinquishment]
*
*
*
1. P r e p a r a t i o n
1.1
Entreaty
D i s p l a y o f f e r i n g to be made to the lama and the P r e c i o u s
and
e n t r e a t the s p i r i t u a l a d v i s e r to s i t on a h i g h throne.
[Three],
Having
p r o s t r a t e d y o u r s e l f at h i s f e e t , generate t h i s a t t i t u d e :
"Although existence and peace [ i . e . ,
samsara and n i r v a n a ] are
i n the u l t i m a t e sense equal, i n the r e l a t i v e sense samsara has
the nature
of s u f f e r i n g .
I must a t t a i n the b l i s s of the
knowing, the supreme s t a t e . Furthermore, samsara has the
allessential
k57
nature
of s u f f e r i n g ; i t i s e x p l a i n e d to be
inconceivable suf-
f e r i n g i n terms of the h u r t and misery i t c r e a t e s .
i s karma and
defilement.
must be e l i m i n a t e d .
I t s cause
T h e i r cause i s c l i n g i n g to t h i n g s ;
But t h i s i s not to be without
the
this
special
b a s i s <3f b o d h i c i t t a ; i n order to create i t I w i l l e n t r e a t
the
lama."
Consider
has
to
and
t h i s a l s o : "I myself have obtained a human body t h a t
the c a p a b i l i t y , and
I am happy to have the o p p o r t u n i t y as w e l l
f o l l o w the path to Buddhahood.
the s p i r i t u a l a d v i s e r i s even b e t t e r than the Buddha; because
he a s s i s t s me
[important
and p r o t e c t s me
to me]
i n c l o s e r p r o x i m i t y , he
i s more
than the Buddha."
Then e n t r e a t him,
saying:-
as the p r e v i o u s Tathagata,
and
I have f a i t h i n the Buddha,
the b o d h i s a t t v a s who
"Master, please take n o t i c e .
Arhat,
completely
fulfilled
Buddhas,
have advanced to a h i g h stage,
generated the thought of r i g h t and f u l l
Just
first
great awakening, so I,
named so-and-so, e n t r e a t the master to o c c a s i o n i n me
a l s o the
c r e a t i o n of the thought of supreme, r i g h t and f u l l g r e a t awakening. "
Make the e n t r e a t y t h r e e
1.2
Gathering
times.
the equipment [ o f merit and
gnosis]
P r o s t r a t e y o u r s e l f before the P r e c i o u s .
Present
o f f e r i n g s of
s u b s t a n t i a l wealth.
Then make o f f e r i n g with extensive
Then present
articles—wheel,
consort—and
sword, bed,
o f f e r i n g s c r e a t e d by mind.
the o f f e r i n g s of a C a k r a v a r t i n : the seven p r e c i u s
jewel, horse,
elephant,
the seven semi-precious
boots,
minister, general
articles—mansion,
garments and naga-skin.
should be mind-made or, as e x p l a i n e d
and
park,
F o r the ceremony, a l l
i n the mantra, made by
the
458
"cloud of o f f e r i n g s " mantra.
Then present o f f e r i n g s t h a t have no owner.
Then present the supreme o f f e r i n g , m e d i t a t i n g f o r a moment
on the e s s e n t i a l : emptiness and
compassion.
Then p r o s t r a t e y o u r s e l f , f a l l i n g a t the f e e t of the lama,
and present to the lama a f e e of whatever you have.
1.3 The
s p e c i a l t a k i n g of refuge
[The lama] encourages you,
d i s c u s s i n g the disadvantages
having taken refuge and the advantages of t a k i n g i t . As
[examples,
o f ] the former, he mentions not "becoming a Buddhist, the
vow
of not
pratimoksa
not b e i n g c r e a t e d and h a v i n g no c o n t r o l over wholesomeness,
which i s the cause of awakening. • The
'advantages are b e i n g
judged
a Buddhist, numbered a h o l y person, the c r e a t i o n of a l l vows, t h a t
[ t a k i n g r e f u g e ] a c t s as a g r e a t p r o t e c t i o n , and so f o r t h .
Commit y o u r s e l f i n thought:
"I h o l d to the Buddha as t e a c h e r ,
to the G r e a t e r V e h i c l e Dharma as p r a c t i c e , and to the Community
of [ b o d h i s a t t v a s ] whose progress i s i r r e v e r s i b l e as companions.
A t t a i n i n g Buddhahood as t e a c h e r of a l l s e n t i e n t beings, I w i l l
d i s p e l the s u f f e r i n g of a l l the world."
Commit y o u r s e l f i n speech:
"May
a l l the Buddhas and b o d h i s a t t v a s
a b i d i n g i n the t e n d i r e c t i o n s deign to take n o t i c e of me.*
master deign to take n o t i c e of me!
May
I, named so-and-so, from
the
this
time f o r t h u n t i l r e a c h i n g the s i t e of awakening, take refuge i n
the Lord Buddha, the most e x c e l l e n t of human beings.
I take r e -
fuge i n the Dharma of calm n i r v a n a , the best [Dharma] f r e e of
desire-attachment.
d h i s a t t v a s who
I take refuge i n the Community of noble
bo-
are i r r e v e r s i b l e , the b e s t of a s s o c i a t i o n s . "
Saying t h i s three times, the commitment w i l l have been made.
Then the master':'should
d e s c r i b e the t r a i n i n g s i n v o l v e d i n having
taken r e f u g e .
2 Principal
2.1
Intention
Before you, i n the sky, i s your o b l i g a t i o n a l d e i t y (yi-dam g y i
lha)
who,
because he i s [ f o r you] the c h i e f embodiment o f the
t e a c h i n g , i s c o n s i d e r e d as b e i n g the Sakya k i n g .
qualities.
[of
Recollect his
" F i r s t l y , out of compassion, he generated the thought
awakening] f o r the sake of everyone u n i v e r s a l l y and then, f o r
three c o u n t l e s s ages, he gathered the equipment—he t o t a l l y
eli-
minated the o b s c u r a t i o n s produced by d e f i l e m e n t and by the knowable.
the
Having p e n e t r a t e d to the exact [ u l t i m a t e i n t u i t i o n ] and to
f u l l [ r e l a t i v e i n t u i t i o n ] of what i s to be known, he l e a d s
everyone u n i v e r s a l l y w i t h h i s compassion."
measureless q u a l i t i e s ,
Thus r e c o l l e c t i n g h i s
develop an eager d e s i r e , v i z . , "How
I wish
t h a t I might a l s o become such a s a v i o r o f the world."'
Then develop l o v e , because from love proceeds compassion,
from
which i s born the thought of awakening, the cause of Buddhahood.
And s i n c e love proceeds from r e c o l l e c t i o n of the agreeable and of
kindness, be m i n d f u l of kindness.
of
Be m i n d f u l of the e x p l a n a t i o n
i i a l l s o r t s of f a v o r on the p a r t of one's mother w h i l e i n her
b e l l y , d u r i n g childhood and when grown up." Be m i n d f u l as w e l l
t h a t , "This mother has been my mother not only i n t h i s
the
life;
number of times she has been my mother could not be appre-
ciated.
One might f i l l
the whole t e r r e s t r i a l sphere w i t h a c e r -
t a i n number of j u n i p e r p i t s , but the times she has been my mother
would not be numbered [by t h a t ] .
"Likewise, a l l s e n t i e n t b e i n g s have been my mother, each f o r
a number of times ....(as b e f o r e ) .
"As she has been my mother, so there i s no one who
has not
been my f a t h e r , s i b l i n g ,
son, daughter, marriage p a r t n e r , d i s -
t a n t blood r e l a t i v e and so f o r t h .
to me,
And they, being sympathetic
are i n d i v i d u a l l y agreeable." R e c o l l e c t kindness by a p p l y -
i n g the n o t i o n of " f r i e n d " towards each of them, and l e t y o u r s e l f
develop the l o v i n g thought:
"I wish they might a l l become endowed
with measureless p l e a s u r e and happiness.*" With t h i s ,
partial
develop
im-
compassion.
Meditate on the p r e c i s e e x p l a n a t i o n t h a t i s a means to dev e l o p compassion
that i s impatient by nature, that d e s i r e s those
persons to be f r e e d from t h e i r s u f f e r i n g and i t s causes, with [ t h e
thought]: "My
f r i e n d s wander from b i r t h to r e b i r t h w i s h i n g f o r
happiness, but "by cause of ignorance and the l i k e , they have o n l y
the r e s u l t of r e v o l v i n g through the f i v e d e s t i n i e s ; they are sunk
i n an ocean of s u f f e r i n g . "
Then develop the thought of awakening: "These s e n t i e n t beings,
of whom there i s none who
i s not a f r i e n d , must be f r e e d
from
s u f f e r i n g and e s t a b l i s h e d i n happiness. But even when they are
p r o j e c t e d to e x a l t e d happiness, t h e r e i s no b e n e f i t ; they must
be p r o j e c t e d to the Absolute b l i s s of Buddhahood.
I must myself
become l i k e the Lord; then I w i l l p r o j e c t a l l s e n t i e n t beings
to Buddhahood."
f Think thus, r e f i n i n g .your i n t e n t i o n .
2.2 V e r b a l i z i n g the commitment
Motivated by that a t t i t u d e , speak thus: "May
a l l the Buddhas
and b o d h i s a t t v a s a b i d i n g i n the t e n d i r e c t i o n s deign to take not i c e of me.'
so-and-so,
May
the master deign to take n o t i c e of me!
by v i r t u e of wholesome r o o t s developed from
I, named
giving,
from m o r a l i t y and from m e d i t a t i o n i n t h i s and i n other r e b i r t h s —
t h a t I have done, had done or endorsed the doing o f — j u s t as pre-
v i o u s Tathagata, Arhat, completely f u l f i l l e d Lord Buddhas, and
b o d h i s a t t v a g r e a t heroes a b i d i n g on a h i g h stage, f i r s t
the thought
generated
towards supreme, r i g h t and f u l l g r e a t Awakening, so
l i k e w i s e , from t h i s time f o r t h u n t i l r e a c h i n g the s i t e ' of awakening,
to
i n order to f e r r y over the stranded, to r e l e a s e the bound,
r e v i v e the b r e a t h l e s s , to b r i n g to n i r v a n a those not y e t i n
n i r v a n a , I generate a thought
towards supreme, r i g h t and
full
g r e a t Awakening."
Thus a f f i r m the commitment
three times.
3 Subsequent d u t i e s — d e s c r i p t i o n of the t r a i n i n g
3.1
Abandonment
i s the cause f o r r e l i n q u i s h m e n t [ o f b o d h i c i t t a ]
r e f e r s to i n t e l l e c t u a l abandonment
of s e n t i e n t beings.
l e c t u a l l y abandon, f o r more than a few hours,
To
intel-
certain sentient
beings merely because they have d i s g r a c e d you, t h i n k i n g , "Now
s h a l l abandon your acquaintance,
d i s s i p a t e s the thought
I
and doing f a n y t h i n g ] f o r you,"
of awakening.
Hence you should a v o i d i t .
That i s to say, i f you see s e n t i e n t beings who wrong you,
t h i n k , " I cannot
convert you now, but some day, when you are
worthy, then I w i l l convert you."
3.2 Four causes f o r n o n - f a i l u r e
3.21
C o n t i n u a l refinement [ o f the r e s o l v e ] h a s an e x t e n s i v e c e r e -
mony, and t h i s c o n c i s e one:
In
the Buddha, the Dharma, and the best of a s s o c i a t i o n s ,
I take refuge u n t i l awakening;
By v i r t u e of my g i v i n g , [ m o r a l i t y ] and the r e s t
May Buddhahood be accomplished
f o r the b e n e f i t of a l l .
Be r e v e r e n t to c r e a t e the [ p r o p e r ] a t t i t u d e .
462
3-22
Being m i n d f u l of i t s b e n e f i t i s d e c l a r e d i n the Gandavyuha
and o t h e r [ s u t r a s ] t o be: "the seed o f a l l b r i g h t dharmas; i t
burns away a l l s i n , l i k e the f i r e a t the end of time;
source of a l l needs and
i t i s the
desires, l i k e a wish-granting jewel."
F o r t i f i e d thus, you w i l l not f a i l .
3.23
T r a i n i n g i n the cause f o r i t s i n c r e a s e : Persevere i n
g a t h e r i n g the equipment [ o f merit and g n o s i s ] .
3.24
to
The cause f o r remembering i t i n the next r e b i r t h
refers
r e j e c t i n g f o u r dark dharmas, and r e l y i n g upon f o u r b r i g h t
dharmas.
The Arya-Ratnakuta
says, "Kasyapa, i f the b o d h i s a t t v a
possesses f o u r dharmas, he w i l l come to f o r g e t the thought of
awakening.
What are the f o u r ? (1)
Breaking a promise t o the
abbot (mkhah-po), the master, the lama, or [ a n o t h e r ] a p p r o p r i a t e
object.
(3)
(2) Inducing r e g r e t i n those who should have no r e g r e t .
E m i t t i n g words o f disparagement, dishonor o r defamation i n
regard t o s e n t i e n t beings who a r e r i g h t l y p r o g r e s s i n g i n the
Greater V e h i c l e . . (4) Having
an a t t i t u d e of behaving
toward
others w i t h d e l u s i o n and pretense."
As t o the f o u r b r i g h t dharmas t h a t r i d one of these [ f o u r
dark
d h a r m a s ] — f r o m the same [ s u t r a ] : "Kasyapa, i f the b o d h i s a t t v a
possesses f o u r dharmas, the thought
of awakening i s evident i n
a l l r e b i r t h s from the moment of b i r t h , and he w i l l not f o r g e t
i t u n t i l he reaches the s i t e of awakening.
(1) Not f o r the sake o f h i s l i f e ,
What are the f o u r ?
n o r even f o r a joke, does he
speak a f a l s e word.
(2) He stands b e f o r e s e n t i e n t beings w i t h
good i n t e n t , without
d e l u s i o n and pretense.
(3) He forms the no-
t i o n t h a t a l l b o d h i s a t t v a s are h i s t e a c h e r s , and speaks proper
p r a i s e of them i n the f o u r d i r e c t i o n s .
beings he matures are cause t o undertake
(4) Whatever s e n t i e n t
supreme, r i g h t and f u l l
awakening, with no d e s i r e f o r the l i m i t e d v e h i c l e .
these are the f o u r . " [ K a s y a p a - p a r i v a r t a ,
Holstein
t i c a l ) ; is
(Shanghai:
ed. Baron A. von S t a e l -
Commercial Press, 1 9 2 6 ) ,
ed. 3 3 . 1 3 - 2 2 ;
Ka'syapa,
pp. 8-11
(not i d e n -
c f . t r . p. 53]
3 . 3 In B r i e f , the causes f o r r e l i n q u i s h m e n t
of the r e s o l u t i o n
are r e l i n q u i s h i n g the t a k i n g of refuge and the g e n e r a t i o n of the
thought [ o f awakening].
it
I have heard from o r a l t r a d i t i o n t h a t
[ r e l i n q u i s h m e n t ] i s , as above, i n t e l l e c t u a l r e j e c t i o n of sen-
t i e n t beings,
and the f o u r dark dharmas.
T h i s i s the ceremony f o r t a k i n g the r e s o l u t i o n thought.
464
Appendix D.
the Moral Vow
From Bodhibhadra,
Bodhisattva-samvara-vidhi:
"Taking
of the B o d h i s a t t v a " (277b.6-279a.5; r e f . Ch. 5,
n.
9)
"Lord Buddhas and b o d h i s a t t v a s a b i d i n g i n realms of the world
of the t e n d i r e c t i o n s , deign t o take n o t i c e of me.*
to take n o t i c e of
Master,
deign
me!
" I , named so-and-so, with whatever b i t of body, speech'and mind
[ I do p o s s e s s ] , r e l y upon the Buddhas and b o d h i s a t t v a s , mother and
f a t h e r , and o t h e r good s e n t i e n t b e i n g s .
m i t t e d i n t h i s and other l i v e s ,
Whatever s i n s I have com-
or had done, or endorsed
the doing
of, I meditate upon them a l l c o l l e c t e d and gathered i n one.
Be-
f o r e the Buddhas, the b o d h i s a t t v a s and the master, I make the b e s t
possible confession.
Aware and m i n d f u l , I w i l l c e r t a i n l y not
dis-
semble. "
Say the above, three times.
" I , named so-and-so, confess my
after.
s i n s thus and b i n d myself
here-
U n t i l I reach the s i t e of awakening I take refuge i n the
Lord Buddhas, the b e s t of human beings, those w i t h g r e a t compass i o n , the all-knowing, the a l l - s e e i n g , who
have r i s e n above
f e a r of enemies, g r e a t beings whose bodies are
any
indissoluble,
whose bodies are supreme, whose bodies are Dharma.
" I , named so-and-so, confess my
henceforth.
s i n s thus and b i n d myself
U n t i l I reach the s i t e of awakening I take
i n the Dharma, b e s t calm s t a t e f r e e from
" I , named so-and-so, confess my
henceforth.
refuge
desire-attachment.
s i n s thus and b i n d myself
U n t i l I reach the s i t e of awakening I take refuge
i n the Community of b o d h i s a t t v a s whose progress i s i r r e v e r s i b l e ,
the b e s t of a s s o c i a t i o n s .
Say the above, three times.
"I,
named so-and-so, confess my
s i n s thus and b i n d myself hence-
f o r t h ; I take refuge i n the [ P r e c i o u s ] Three.
over realms
In order to f e r r y
of l i m i t l e s s s e n t i e n t beings, to r e v i v e them, t o pro-
t e c t them from the s u f f e r i n g of samsara, and to p l a c e them i n
supreme, a l l - k n o w i n g mystic i n t u i t i o n ,
j u s t as the past, f u t u r e
and present b o d h i s a t t v a s , ' h a v i n g c r e a t e d the thought
now
of awakening,
have the achievement of Buddhahood, have achieved or w i l l
achieve i t , j u s t as a l l Buddhas are f r e e of o b s c u r a t i o n , have
the i n t u i t i o n of the Buddha, know and see with the Buddha's eye,
so I, named so-and-so, with the ceremony of those who
e s s e n t i a l dharma of Dharma, do c r e a t e a thought
know the
toward supreme,
r i g h t and f u l l awakening, b e f o r e the master, the proximate
Buddha,
and the b o d h i s a t t v a s . "
Say the above, three times.
"I
d e d i c a t e the wholesome r o o t , developed
from t h i s c o n f e s s i o n
of
s i n , t a k i n g refuge i n the Three,
of
awakening, towards supreme, r i g h t and f u l l
"May
for
and g e n e r a t i o n of the
thought
awakening.
there be refuge f o r a world without refuge, p r o t e c t i o n
the d e f e n s e l e s s , a r e s t i n g p l a c e f o r the homeless, a l a s t r e -
s o r t f o r those without r e c o u r s e , an i s l a n d f o r those w i t h no s a f e ty.
And may
a l l s e n t i e n t beings be saved, who
from the sea of samsara.
May
those who
have not been saved
have not y e t
transcended
o b s c u r a t i o n , completely transcend sorrow by e n t e r i n g n i r v a n a ,
the realm of Dharma.
May
those who
are b r e a t h l e s s be r e v i v e d . "
Say the above, three times.
"I,
named so-and-so, by thus c r e a t i n g the thought
embrace the l i m i t l e s s realms
of awakening,
of s e n t i e n t beings as though they
were each my mother and f a t h e r , s i s t e r and b r o t h e r , son and daughter,
and other near and d i s t a n t r e l a t i v e s .
Embracing them I cause
a r o o t of wholesomeness to grow a c c o r d i n g to my
and r e s o u r c e s .
And
I will
I w i l l generate
s e t t l e into meditation.
patience.
I will
I
undertake
I w i l l r e l y upon wisdom.
I w i l l t r a i n i n e v e r y t h i n g t h a t i s a r o o t of wholesomeness.
I w i l l do a l l t h i s , undertaking
for
strength
Embracing them I w i l l put f o r t h some g i v i n g .
w i l l guard m o r a l i t y .
vigor.
ability,
supreme, r i g h t and f u l l
awakening
the w e l f a r e , the b e n e f i t and the happiness of a l l s e n t i e n t
beings, and
e n t e r i n g the Great V e h i c l e of the b o d h i s a t t v a s
vanced to a h i g h stage who
are endowed with great
ad-
compassion.
"Thus I, the b o d h i s a t t v a i n t r a i n i n g , undertake b o d h i s a t t v a hood from t h i s time b o r t h j I pray to take [the vow]
master."
Say the above, three
times.
from the
467
Appendix E.
From J i n a p u t r a , B o d h i s a t t v a - s i l a p a r i v a r t a - t i k a :
" D r i n k i n g A l c o h o l as Improbity"
"How
( 2 6 2 a . 7 - 2 6 3 a . 2 ; r e f . Ch.
i s i t t h a t d r i n k i n g a l c o h o l i s conceived to be
by p r e s c r i p t , but at the same time conceived
5,
62)
n.
improbity
to be improbity
by
nature?"
In terms of the d e c l a r a t i o n t h a t i t i s misconduct
killing,
the t e a c h i n g t h a t i t i s the cause f o r going to a s t a t e
of
woe,
AK 4 . 4 5 ,
like
the d e c l a r a t i o n t h a t i t i s a b a s i s of c a r e l e s s n e s s [ c f .
58,
85 .
-
A l c o h o l i s the cause of a c o n t i n u i n g stream of
unwholesome a c t i o n s ] , and because i t i s a b s o l u t e l y f o r b i d d e n .
To i n v e s t i g a t e to what extent i t i s n a t u r a l i m p r o b i t y and
impro-
b i t y by p r e s c r i p t : When done with a thought t h a t i s possessed
defilement,
But when i t can be
i t i s n a t u r a l improbity.
with a thought not possessed
of
committed
of d e f i l e m e n t , then i t i s what the
Lord has p r e s c r i b e d i n order to guard a g a i n s t the other t r a n s g r e s s i o n s — t h a t i s to say, i t i s improbity by
prescript.
Furthermore, t h i s should be i n v e s t i g a t e d : "Is t h e r e or i s
t h e r e not [ i m p r o b i t y ] i n d r i n k i n g a l c o h o l , upon due c o n s i d e r a t i o n ,
on the advice of a p h y s i c i a n and with an u n d e f i l e d
i s to say, without
[ i m p r o b i t y ] , how
thought—that
d e s i r i n g i t ? I f [you m a i n t a i n t h a t ] there i s
can one be misbehaving with a thought not
sessed of defilement?
But i f not, how
consequence i n a mind not possessed
can [ i m p r o b i t y ] be
of defilement
posthe
i n t h a t way?
Because there i s the improbity of a l c o h o l only when d r i n k i n g
without
a sense of shame i n f u l l
awareness."
You h o l d t h a t the improbity of a l c o h o l i s no
can there be no
improbity i n i t ?
cannot become drunk.
improbity.'
" D r i n k i n g i n moderation,
D r i n k i n g thus i n f u l l awareness,
should there be improbity?
As an analogy:
How
you.
why
I f you prepare
and
eat p o i s o n a f t e r measuring [out a non-harmful amount], i t has
not
468
the power to e f f e c t the offense of p o i s o n i n g — n o
w i l l ensue.
Therefore,
transgression
not a l l d r i n k i n g of a l c o h o l c o n s t i t u t e s
misbehavior."
People who
"I may
d r i n k a l c o h o l mostly d r i n k to get drunk.
as w e l l enjoy i t , " but proceed to get drunk.
sense of "Those [who
t h e r e f o r e there ensues the phy-
s i c a l misconduct [ o f d r i n k i n g ] . " (Nandika-sutra,
desire-attachment,
not
improbity
by
c f . AK
4.84)
cannot know the proper measure to d r i n k , i t i s
absolutely forbidden.
t h a t i s to say,
T h i s i s the
t h i n k ] , 'I myself w i l l d r i n k i n f u l l aware- ,
n e s s , ' have mental defilement;
Inasmuch as one
They t h i n k ,
Because i t i s a l s o done by those without
i t i s [ s a i d to be] not [ i n h e r e n t l y ]
unvirtuous—
d r i n k i n g a l c o h o l without desire-attachment
nature.
is
469
Appendix
F.
Tibetan
texts
of t h
e
Desana-stava and i t s
vrtti
Desana-stava
(0
2048,
P Bstod-tshogs Ka
238b.5-24lb.35 T 1159, D K a 204a.5-206b.5
[ r e d i n k 3; N K a 223b. 4-226a. 7 ; C K a 236b.l-239b.4)
rgya
bstod
(1)
gar skad
d u / de s h a n a s t a b a / b o d s k a d
p a / 'jam dpal
gzhon n u r gyur
sman p a ' i r g y a l
pa l a phyag
d u / bshags p a ' i
'tshal l o / /
p o mnyam m e d ' g r o b a ' i b l a / /
nyes pa kun b r a l y o n t a n 'byung b a ' i gnas//
skyabs k h y e d nye b a r dmigs
rang
(2)
g i nyes
shin tu rgal
rtog
dang
p a ' i
dka'i
J
dpyod p a ngan
bdag g i rang
'dod chags
gal
J
'dzin
mtsho'i
te mi gtsang gzings
"'"na b a
1
/ /
bshags p a r b g y i / /
'dra zhing//
p a ' i dba' rlabs c a n / /
khris
g i sems l a ' a n g
rgya
brjod
chu b o ' i rgyun
n y o n mongs c h u s r i n
(3)
'gyur
nas rtag
dkrugs
pa n a / /
z h i ma m c h i s / /
dba' rlabs
l a brten
cher
'khrugs
tshe//.
gyur n a / /
d e r n i b d a g y i d z h e s d a n g me y i s n i / /
4r t s w a 4
(4)
skams b z h m
//
du nges b s r e g s nye b a r bcom//
z h e s d a n g ^me^ y i g d u n g
gal
ba z h i b y a ' i
phyir//
t e byams p a ' i r d z i n g n i bsgoms g y u r
der n i skye
bo ( P
239a:)
chags p a ' i 'dam g y i s
thams c a d b d e r
y i d n i z i n par
kyang//
'dod p a ' i / /
gyur//
470
(5)
chags p a ' i
gal
te
de n i b t a n g
der n i
(6)
'''.dam g y i
'gro
d r i ma d a g b y a ' i
snyoms
k u n nyams
'jig
r t e n mgon p o
gtso
ho g a l
te
chus
thag
'khru
sel
mam par
sgom p a
b d a g n i mya n g a n c h e n po k u n t u
'di
ni
zhi phyir
gal
te
6
g.yo
(75
gal
ba'i
te
dga'
te
dgra y i
de y i g n y e n p o r
gal
gal
te
(10)
cad
du
mngon
' d o d thams
tshe
ser
sna
gal
te
de t s h e
bdag n i
stobs
de b s a l
yun r i n g
tu
gyur//
gnyid
dus
gyur//
na//
'gyur
kyis
du
'dod na
gyur
su r j e s
su
zhing//
myos p a s
n i nges par
byin
sgom//
gyur//
la'sbyar
sbyin par
ste
na//
bsten//
c a d bcom p a n y i d
can g y i s
ci
gyur//
bar
pa kun g y i chang n i l d u d
dang rmongs p a ' i
na//
stong nyid
skye
y i d n i n o r ^gsog^
gyur//
feskyed
d o n l a b r t s o n med
dregs
gang
na//
bstod pa
de y i d o n d u k u n r d z o b
te
nyes
skyo
spyod y u l dag
d e r y i d n o r g y i bsam p a
(9)
bsten
pa n y i d
dman l a s
thams
der n i gzhan g y i
na//
6
rgod
zhi phyir
b r t s o n pas
nga r g y a l
(8)
ba
nyams//
skye//
s e m s n i d b a n g med z h u n p a r
de r u
gal
sems n i
dga'
yang//
ha y i / /
snying rje'ang
snying rje
phyir//
gyur//
yang//
'dzin//
na'ang//
'gyod//
na//
471
8
(11)
gal
te
'jig
8
dad pas
rten
mi r t a g
slar
gzhan g y i
shes pas
mgon p o
sngon
gal
(13)
(14)
'jig
re
rten
tshe'ang
te
gzhan
los
sdug
bsngal
don spyod p a r
med
gna
rgyal
rjes'su
de n i n g a ' i
zhes
yongs
su
der n i nga
rgyal
dregs
dang
khros p a ' i
dgra
pa b r j o d bgyi
skye
ba
de
las
gal
ral
sogs
lta
zhig
(239b)
bur n i / /
'phel//
'gyod brnag
gnod c i
'joms//
pa y i / /
dka'
' g y u r ba mi bzad
rab
kyis//
zhing//
lags//
mchis//
11
ltar
te
na yang
sna
gzhan l a
skye
rjes
bsngal
lhag pa'i
11
de
byed//
k y i mun p a - r n a m p a r
sdig
sdug
'brang//
gyur p a / /
^°mtshan"'"^ mi b z a d
nag p o ' i phyogs
'dzin//
'jigs
bdo
nas//
yang//
par
'dod
ltar
dra ba kun nas
dus
'dzin
gzir//
bltas
du n i rnam p a r
b d u d k y i sde
gyur//
zhum//
rab
la
dbang
ba'i
tshe
gyis
'dod na
tu l t a
bzhin
ltung
na//
g n y e n du g y u r p a
'du shes pa y i s
kyang//
rnam p a r
bdag
de
(16)
le
tu
gang tshe
byas
b a med b y a s
bdag
n y o n mongs
(15)
dang
' b r a s b u r ^de^
r g y u m t s h a n med p a s
(12)
yang
la
rang nyid
tshogssdug bsngal
gnod byed pa
bo n g a n p a n y e s
gri'i
de
so
ltar
las
rgyur gyur
b z l o g pa
med d g r a r
gdug pas
de
spyod//
pa'i//
na//
gyur
'khrug
pa//
byed//
(17)
gang tshe
de
tshe
bdag y i d bzod byed
de y i n y e s
de n i b k a g
zhe
(18)
j i
c i n g yongs
s d a n g me y i s
ltar
nang
mi bzad
gnas
de b z h i n
spyod
' c h i n g bas
bsdams
yongs
lta
d r a g po y i / /
dug c a n
s h i n g n i mkhas
mams
(19)
nyi ma'i
yongs
bye
(20)
bsam p a
zer
tshogs
ma'i
rang
gi
sdug bsngal
gang
z h i g bdag l a
tu g.yeng
rgyun mi
de
byed
ste
ngam
'chad par
'dra'ang
song
dam
bla
gsol
char
spong
zhing//
gyur
thai
ba
lam l t a
d o n ma
shing
zlog par
bdag
'dra
'dra//
bur//
mchis//
pas//
l t a bur n i / /
bdag g i s
'dogs
bzod mi
'byol
byed na
nus//
ba
'am//
yang//
byed//
ma y i n s n y a m b d a g m i
sems//
bzod p a ' i
dus
sman
bzod' p a ' i
ngang
bzod p a ' i
rgyu gzhan bdag l a
tshul
la
pa//
slob
ba btab kyang
su
byed//
'dra
mchog t u phan
'bros
byed//
rdo
phan b r t s o n
s p y i n pas
bar
m i b z a d ma d p y a d
r t e n mgon d i ' a n g
sdang bar
mams
"^rdul1-^
chos
dag//
sbed pa y i / /
k y i s khyab p a ' i
bsam p a r
rab
ba
bral//
12
bsregs p a ' i
bdag g i
'jig
(22)
gyis
su bskams pas
bzod dang
(21)
dge
dang
spong
spyod pa
12
bdag g i
yang//
bsdams//
skems b r t s e
ba'i
khong k h r o * i
'dod na
rnyed dka'
c h e n mchog g y u r
gal
te
zhing//
pa//
mi bzod
na//
ci
mchis//
zhig
473
(23)
(24)
n y o n mongs
(240a)
pos
rims
"bcas b d a g p h a n
'jig
rten blta
gtso
bo b d a g
sdang n y i d
skye
bo
gi
rang
bar
'os
med
'jig
n y e s med p a r
pa'i
rab
rib
bdag n i nyes p a ' i
su y i nyes p a ' i
brtson
skye'i
'bras
gzhan
la
dag
gi
(26)
dbyar
dus
bdag g i
yang
(27)
dang
tsha
gal
te
tin
'dzin
gnyid
(28)
yid la
ngo
mal
bzod mi
la
ldang
ba
n y o n mongs
yang
du
'gro
rnam spangs
sprin
lo
'bar
dang
stan
bas
rgyal
rmugs p a ' i
'dod pa
'dod
s d a n g mes
dag
chags
rab
kun t u gang bas
dbang
yang//
kyang//
che//
bur n i / /
tshogs
rnams//
"^gyur1^
can bdag
bar
spro
gyur
r i b bdo
gyur
dbang
dag
mdung m t s h o n
med ^hrgyal^
pa//
ngan//
byung gyur
rgyal
/ /
gzigs//
bgyid//
'ong
zhags pas
n y e s p a k u n g y i mda'
l4
'phrul
kyang rnam p a r
b s r e g s nga
kyang//
mtshar
lta
zhing
le
shes//
gzhan mchis
' d i r ngo
min//
cing//
y i n na
n y o n mongs g r a n g l h a g s
bdag y i d
zhe
mkha'
na//
gyur
l4
rnam
mtsho
cha yang
de
spyod
shing//
pa'i//
snying rje
n i brtags
rgya
mi bzod
med
pa y i n par
bzod pa yon tan phun tshogs
gang p h y i r
sems d k r u g s
pa mthong ba
las
dbang
dag
z i n pas
l a yang
thams cad
rmongs
(25)
srin
na//
kyang//
pas//
'phel//
med
gis
bgyis//
bcom//
"^cha
bar
yis1^//
gyur//
k7k
(29)
dran pa r n y e d nas b e i n g s s h i n g myur s k r a g
pa//
rab t u bcom pas rnam p a r zhum gyur c i n g / /
g.yo dang sgyu rnams k y i s kyang b s l u s gyur
dman pa bdud k y i spyod y u l dag na
(30)
ji
1
pas//
'khyam1^//
^ l t a 1 ^ j i l t a r z h i gnas l a dmigs
shing//
de dang der y i d yang yang g t a d pa n a / /
de dang de l a s nyon mongs zhags pa n i / /
y u l l a chags p a ' i t h a g pas dbang med d r a n g s / /
(31)
b r t s o n pa b s t e n na rgod
2 0
pa'ang20
de spangs na n i zhum pa skye b a r
'byung ' g y u r z h i n g / /
'gyur//
' d i y i r i g s p a ' a n g mnyam ' j u g (240b) r n y e d d k a '
bdag
(32)
2 1
gi
2 1
sems dkrugs pa n i j i l t a r b g y i / /
shes rab l a spyod na n i rgod pa
'dzin l a
na//
brten
'byung//
na zhum pa skye b a r
' d i y i zung du ' j u g pa r n y e d d k a '
'gyur//
na//
bdag g i sems dkrugs pa n i j l l t a r b g y i / /
(33)
'bad pas
' j u g na rgod pa 'byung 2 -^'gyur 2 -^ z h i n g / /
de g l o d na n i zhum pa skye b a r
'gyur//
' d i y i dbu mar bsgrub p a ' a n g r n y e d d k a '
na//
bdag ^ g i 2 ^ sems dkrugs pa n i j i l t a r b g y i / /
(34)
bsam g t a n nags mes yang dang yang du n i / /
nyes p a ' i nags t s h a l b s r e g s p a r gyur na y a n g / /
bdag l t a ' i r t s a ba b r t a n po ma 2 ^ z a d 2 ^
char g y i s b r l a n b z h i n mdun na rab t u
pas//
skye//
475
(35)
gang
z h i g n y o n mongs l a s
mthong ha y i s
kyang
(36)
ba'i
skyob
'gro
pa
spong
don b r t s o n p a
chags pa
(37)
gang yang
k u n nyam t h a g
chub r g y u r u mi r t o g
tshe
bdag n i rnam r t o g
. rmi lam t s h u l
yang
•'drar
kho n a r
du m i b y e d
rnam r t o g
spyod y u l n y i d
bo
s h i n t u mi bzad
la
bdag ^ l a
2
^
dang
lta
gang dang
de
dang p o r
yang na
'di
'jig
de n y i d
sngon
tshe
l a bcom l d a n
bgyis
'das
dag
gi
ba
mun n a g
len//
rgyug//
la
ba
d r i med
pa'i
bya y i / /
spyod//
' d i / /
rnam p a r
2
^stsol2^//
pa//
nyams//
bdag g i s
zhig
n y i ma
sel
kyang//
par//
gang r t o g
kyi ci
r t e n k u n g y i mun s e l
dmus l o n g
pa//
na//
rtog
'tshe
bdag n i gees pa
dang
byed
sgom p a
p a po
gtso
'das//
bcud k y i s
bsgoms k y a n g r t o g
dgra y i
bzhin//
kun gang g i s
'gro
' d z i n pa n y i d
has//
pa'i//
sel
sems n i b d u d r t s i
byang
gzigs
(40)
'gro
ring//
rnam b r a l
mya n g a n
chub
ci
(39)
ma z a d p a ' i
l a / /
shin tu
z a d m a r me
byang
de
(38)
las
rgyun//
b y e d mod k y i / /
p a med g y u r
sems k y i r g y u n i r g y u
lhag
'gyur
bar
tsam dang
ba kun l a b l t o s
p h u n g po
tsam g y i
de n i l d o g
sems k y i r g y u n k y a n g
'gro
'bras
mi
nyes//
mdzad//
yang//
bgyid//
476
oq
(41)
yun
-'ring
pq
y
dus su nad g z h i s t e n byed c i n g / /
(24la)
' d i r yang rgyun du sems n i rnam rmongs p a ' i / /
mdze can r k a n g pa l a g pa chad pa l a / /
thang ' g a '
(42)
sman b s t e n pa y i s c i b g y i r m c h i s / /
sems k y i s h i n g n i thog ma med dus c a n / /
nyon mongs kha b a ' i khu has b r l a n bsgos p a / /
30
ro zhim dngos p o r b g y i
D
30
J
oa.r
mi nus l a / /
yon t a n chu y i t h i g s pas c i r u ' g y u r / /
(43)
bdag y i d nyes pa kun g y i rang b z h i n n y i d / /
byang chub g s e r bsgyur r t s i r
' g y u r ngo mtshar c h e / /
yon t a n de dang de n y i d l a sbyar n a / /
nyes p a ' i dngos po n y i d du gyur te g n a s / /
(44)
sman chen n y i d du gang dang gang bshad p a / /
de dag de n y i d bdag l a dug t u g y u r / /
r i g s pa n y i d n i bcud l e n mchog y i n n a / /
g a l t e y i d -^rton^" 1 " med na de yod m i n / /
(45)
gang z h i g nyon mongs bdo ba rnam s e l ^ 2 z h i n g - ^ 2 / /
gang yang nyes gzhan - ^ s k y e d - ^ p a r mi byed p a / /
de n i r i g s pa y i n zhes bdag sems n a / /
34
34
//
c i ' d r a y i n zhes s l a r yang ^ nges
ma b y a s / /
(46)
bsam pa bag l a n y a l dang khams bag
chags//
nyes p a ' i r g y u y i gnyen po l a s b y a r b a / /
bsam p a ' i man ngag de n i sgom pa
^5 35yy
na
' d i n i r i n g p o r mi thogs z h i b a r ' g y u r / /
477
(47)
zhing//
skyob pa nyes pa kun dang rnam b r a l
chos rnams kun g y i dam p a ' i don g z i g s
pa//
khyed k y i s sna tshogs t s h u l s u ' a n g nges gsungs
pas//
nyon mongs sa t o n ma l u s s e l b a r "byed//
khyed sku mdzes p a ' i mtshan g y i s ' b a r g y u r p a / /
(48)
de yang mdun na bzhugs pa mthong ba d a n g / /
r n a bas b t u n g b a ' i bdud r t s i ' a n g thos g y u r p a / /
nyon mongs sa bon ma l u s rnam p a r
(49)
'jig//
gtso bo khyed l a de l a s rab mchog g y u r / /
chos d k u ' i n y i ma b l a na med pa m n g a ' / /
bsams kyang ' g r o g a ' i spyod y u l mi ' g y u r b a / /
nyes p a ' i rab r i b 'joms pa ngo mtshar c h e / /
(50)
thugs mchog gang yang rung ba de y i s n i / /
z h i gnas gang yang rung ba ( 2 4 l b ) der bzhugs
nas//
nyes kun rnam pa kun t u z h i m d z a d p p a ' i / /
bcom l d a n gang y i n de l a phyag ' t s h a l l o / /
(51)
de l t a r yon t a n b l a med l a bshags p a ' i / /
yang dag b s t o d pa rnam sbyar dge ba n i / /
z l a mdzes l t a r dkar bdag g i s gang bsags
des//
' g r o kun bde ba can du ' g r o b a r s h o g / /
!
bshags p a ' i b s t o d pa zhes bya ba s l o b dpon t s a n d r a go mis
mdzad pa rdzogs
so//
r g y a gar g y i mkhan po -^buddha-^ k a r a varma dang/ zhu
chen g y i l o t s a ba dge s l o n g r i n ehen bzang pos bsgyur c i n g zhus te
g t a n l a phab p a ' o / /
478
Notes
to the
1.
mi.
9.
C g n a s -pa.
6.
D dgod.
C der.
dus.
Desana-stava
7. C o r r e c t f r o m
14. D ' k h r u l .
gis.
P, N, C par.
10. C mtshon.
P rgyal.
17.
2.
22.
15.
11.
C 'gyur.
P, C rtogs.
27.
19-
P, C l t a .
30.
C ba.
31. C brten.
35-
C n i .
36.
32.
8.
4.
C rtsa.
C dang has s l a r
12. P , N , C rnam.
16.
P, N, C cha'i
C ltar.
23- P g y u r .
26.
C gyur.
sogs.
C l t a .
18. C 'khyams.
P, D bsten.
3.
5-
yang dad.
13.
P, N
tshogs.
20. P , N , C p a .
24. P , N g i s .
28. D r t s o l .
P, N, C cing.
29.
33.
25.
P
21. C
N , C bzad.
D rings.
P bskyed.
34.
D de.
N , C bud dha.
De s a n a - s t a v a - v r t t i
(0
2049,
229b.75
P Bstod-tshogs
N Ka
K a 24lb.3~268b.75
226a.7-252a.5;
rgya gar skad
C Ka
T
ll60,
D Ka
206b.5-
239b.4-268a.1)
d u / de s h a n a s t a b a b r t t i /
bod skad d u / bshags
•
pa'i
bstod p a ' i 'grel p a / /
'jam dpal gzhon n u r gyur p a l a phyag
'di
rgyas
kyi
n a b s t o d p a b y e d p a ' i dus s u b s t o d p a r t s o m p a rnams
k y i rgyu dang/
gnas
'tshal l o / /
'bras
b u d a n g / dgos p a mdzad p a ' i mtshan
s k a b s rnam p a gsum l a s b r t s a m s
sangs
nyid
t e smra b a r byed l a / b s t o d
p a b y e d p a d e y a n g d a d p a d a n g / mang d u t h o s p a d a n g / n y a m n g a b a ' i
gnas
skabs
t h o b p a s t e / rnam p a gsum y i n n o / /
de l a ' d i n i g t s o
gnas
nas
c h e r mang d u t h o s
s k a b s l a b r t e n t e bcom l d a n
s d i g pa bshags p a ' i t s h u l
p a ' i rgyus
dgos mdzad; p a ' i
' d a s k y i y o n t a n b r j o d p a ' i sgo
smra b a r ' d o d p a ' i p h y i r /
479
(1)
sman p a ' i
rgyal
p o mnyam med ' g r o
nyes pa kun b r a l
skyabs
rang
zhes
yon tan
khyed nye b a r
g i nyes p a ' i
bya ba l a
sogs pa
'byung b a ' i
dmigs nas
smos p a y i n t e /
gtso
bo
ngan
'gror
'gro
ba'i
sems c a n r n a m s g s o
pa'i
phyir
ro//
(P 2 4 2 a : )
po l a
ste/
gnas//
rtag na
ba//
ba'i
bya s t e /
nang na
bgyi//
sman p a ' i
n y o n mongs p a ' i
n a mnyam med c e s
sogs p a ' i
bla//
'gyur b r j o d bshags par
b a n i sman p a ' i
de n y i d k y i s
"ba'i
rgyal
nad k y i s
po
zhes
gdungs
bya
shing
r i g p a mkhyen p a y i n
tshangs
' d i dang t h a b s
pa
dang
drag
mnyam p a y o d p a
ma y i n n o / /
g z h a n y a n g de n y i d n i k h a m s g s u m p a r n a m s l a
ston par
gal
ba'i
mdzad p a y i n pas
te
pa kun b r a l
zhes
d a n g / g t i mug l a
chags
bya ba
'jigs
dang b r a l
gzhi
te/
J
na nyes pa
J
'ba'
de
dag n y i d
gang
l a b r t e n nas
byed c i n g /
bas
sangs
zhes
dang b r a l
zhig
dag k y a n g
du b y a b a ' i p h y i r
'dod chags
dang/
b y a "'"ba 1 l a / de
zhing nges par
tsam g y i s
'byung b a ' i
zhe
'gro
nyes
sdang
gnas
kyis
spangs
bag
pa'o//
zhes
bya ba
n a / yon tan t e /
smos
stobs
te/
dang/
skyed
pa'i
phyir
skyabs
go//
na skyabs
sclig pa l a
su
*os
sogs p a ' i
t h u n m o n g s ma y i n p a ' i
rgyas
dag
shes
b l a m a r g y u r p a y i n nam
l a / de r n a m s k y i ' b y u n g g n a s n i
tha tshig
rgyu
ba mnga'
ba
pa
yon tan
byas
zhes bya b a ' i
zad par
sangs rgyas
khyad par
byang bar bya ba y i n pas
pa l a
ma'o//
s o g s p a n i sems k y i r g y u n l a y a n g d a g p a ' i y e
zhe n a / d e ' i p h y i r
mi
bla
dang r a n g
smos p a y i n t e /
d a n g b c a s p a ma l u s
cing
ba'i
z h e n a / de l a s
gegs byed pas
nyes pa
bslab
'gro
de l t a n a n y a n t h o s
b l a ma y i n n o
skye b a ' i
na
l a m g y i dam p a
bcom l d a n
'das
ni
pa y i n p a ' i
mi mthun p a ' i
phyogs
yon t a n g y i bdag n y i d
skyabs
che
dam p a y i n p a ' i
phyir
skyabs
zhes
khyed ces
bya'o//
b y a b a m n g o n sum g y i s h e s p a s
dmigs p a ' i y u l du g y u r
pa'o//
•^nye b a r ^
kyis
dmigs
kyi
z h e s b y a b a n i mngon p a r
s h i n g m n g o n sum d u b y a s
zhes bya b a r
c i ' i
dmigs nas
sbyar
phyir
sems
nyes pa bshags par
bgyi'o
ro//
bshags
she n a / r t a g n a b a
r g y u d n y o n mongs p a ' i n a d k y i s
' d z i n p a ' i mtshan n y i d
pa ^'khrug^
nas
dad p a ' i
zhes b y a ba
gdungs
s h i n g bdag
dang l d a n pa l a b y a ' i
pa l a n i mi bya s t e /
rlung
' d i r gnas- s k a b s
smos
te/
sems
dang bdag
(242b)
la
gir
sogs
ma y i n p a ' i
phyir
ro//
rang g i nyes p a ' i
7
dbang
'gyur ba n i rang n y i d
pa'
7
gis
r a n g b z h i n nyams
8
tshul
k y i sems n y o n mongs
gang
dag y i n pa
sogs pa l u s
k y i gus
s h i n g gnas
skabs
g z h a n du ' g y u r
ba'i
8
tshig
pa'i
gis
tshul
brjod pa'i
thai
dang yang l d a n pas
z h i n g m i b c a b p a r m n g o n sum d u b r j o d p a r b g y i ' o
mo s b y a r b a
bshags par
la
bgyi
zhes bya b a ' i
don
to//
de l t a r
brjod par
dgos
sgo
pa'i
pa
nas
tshigs
su bead pa
bya ba dang/
'brel
ston pa y i n t e /
d a n g po
pa
thams
' d i n i bdag n y i d
d a n g / dgos
pa
k y i bya
d a n g / dgos
pa'i
c a d mkhyen p a n y i d y o n t a n b r j o d
rang g i nyes pa bshags pa n i b r j o d par bya ba y i n l a /
bar
yang
pa'i
bstod
t s h i g n i brjod pa y i n n o / /
de
dag r g y u
'bras
lam shes p a ' i
sgo
su
nas
'brel
pa n i
'brel
n y o n mongs p a l a s
pa y i n n o / /
l d o g p a n i dgos
pa y i n
no//
de l a b r t e n
te
rim gyis
sangs
rgyas
k y i go
'phang n y i d
p a n i dgos p a ' i y a n g dgos p a y i n n o / /
d e ' i n y e s p a ' i ' g y u r b a de n y i d b s t a n p a r b y a b a ' i
'thob
phyir/
(2)
shin tu rgal
rtog
dang
dka'i
chu b o ' i
zhes bya ba l a
rang
gi
ji
'dra
ltar
zhes
chu b o ' i
bsngal
ba'i
so
'dra
ce
ba
na/
bdas
s u myong b a r
gyur pas
don
zhes bya ba
pa
na//
mchis//
k y e bcom l d a n
dang
bral
dper
'das
chu b o ' i
bya ba
ste/
gyur pa
gyur pa y i n pa
z h i ba
rtog
smos t e /
de
dang
r t o g pa
dang
dpyod ngan pa
ste
de n y i d n i
ltar
sdug
dka'
'khor
bas
b a ma
dang
dpyod pa ngan p a ' i
r t o g pas
na r t o g
pa
ste
dba'
mchis
^rlabs^
sems k y i
dang
na
dpyod pa
ste
sems z h i b p a ' i
rnam
rgyu
pa'o//
dpyod pa yang y i n l a ngan pa yang y i n pas
n y o n mongs p a
dba'
rlabs
dpyod p a ' i
te
can
sems g a n g l a n y o n mongs p a
rnam pas
yin
pa'i
p h y i r dba'
dka'
ba y i n n o / /
gzhan yang j i
pa na
chags l a
de n y i d n i
rlabs
l t a bu
zhes bya ba
sogs p a ' i
sdug bsngal
can
dkrugs
te/
shing
can
g.yengs p a ' i
de n y i d k y i s
rtog
'
n y o n mongs p a
bskyed
mthun " ^ p a s " ^ n a chu s r i n te
cing
na
rgya
rgal
'dzin
dpyod ngan p a ' i
13
13
^bskyed J par
' d z i n pa
mtsho'i
dam p o ' i
srog
gyi
gnas
12
zhe n a / n y o n mongs c h u s r i n
smos t e /
rtog
no//
12
'dod
rgyun
b z h i n du
bde
so//
ba'o//
"'"^dpyod"'" 0 p a s
dkrugs
gi
j i
dag
rgyun bzlog par
sems l a
bdag
b a ma m c h i s
dka'i
g.yengs par
chu b o ' i
na
can//
to//
p h y i r zhe n a /
rtsing
z h i ma
shin tu rgal
shing
zhing/
dkrugs
zhes bya ba n i
s u n y o n mongs p a ' i
g.yengs par
r t o g pa
'dzin khris
smos p a y i n t e /
gyur
nyams
zhes bya b a ' i
can
rlabs
sems l a ' a n g
rgyun drag pos
c i ' i
ba
med p a r
smos t e /
gnas
dba'
z h i z h i n g n y o n mongs p a
c h e n po
(23^a)
gang g i
sogs pa
sems l a
'dra
dpyod pa ngan p a ' i
n y o n mongs c h u s r i n
bdag g i
rgyun
chags
bar
khris
dbang
byed
tshul
so//
l4
gis
la
14 /
/
gyis
chos
de r n a m s k y i t s h o g s
des
n i mang
po'o//
dkrugs pa n i khyab c i n g
g.yengs
rgyu
de
srid
mi
'gyur
des
na
j i
srid
n y o n mongs p a
n i rang g i
sems
zhi zhing
par
gyur
pa'o//
c a n g y i r t o g p a ma s a n g s
dkar p o ' i chos
skye b a ' i
pa
gzhir
ba'o//
de y a n g l a n " ^ t s h w a ' i " * " ^
c h u b o ' i mdo
las/
17
r k u n po
bdag n i n o r phrogs
rnams l a
'jigs
pa
17
yod 'min
te//
i
de
dag g i s
n i nor bzang
'phrog par
b y e d n a de y a n g y o d ma
yin//
-l
yid
k y i dge
b a ' i nor n i legs
par
rab
t u bsags
-]
Q
Q
bsags
pa//
bdag g i
t h a mal rnam r t o g
dag " ^ g i s ^
mngon du ' p h r o g
par
byed//
ri
khrod
d a n g n i mun k h a n g d a g
n o r n i r k u n po
gang
du dge
rnams l a s
b a ' i nor n i
b c o m p a r ma g y u r
dang nags n i
' d i n i legs
par
phyogs
de n i
r u / /
bsrung nus k y i / /
'phags min r t o g pa
(2^3b) s a
s t u g po
'di yis n i / /
'gro
n a y o d ma
yin//
zhes
bshad pa y i n n o / /
de l a
sdang
dang po kho n a r bcom l d a n
gnas
(3)
kyis
d a n g / g t i mug d a n g l d a n p a r n a m s l a
b a dang byams p a
cing/
'das
tshangs
skabs
dang/ rten
pa'i
cing
gnas b z h i
gsungs pa
su gyur pa b s t a n p a r
'dod chags
gal
te
'brel
mi gtsang
2 0
par
gzings
2 0
rims bzhin
'byung ba
dang/
mi
gyur
phyir/
rlabs
che
'khrugs
l a brten gyur
na//
zhe
gtsang
ston par
dang mi mthun p a r
bya b a ' i
r g y a m t s h o ' i dba*
go
'dod chags
tshe//
mdzad
pa'i
483
d e r n i b d a g y i d zhe
skam b z h i n
rtswa
zhes bya ha l a
dang/
sogs pa
dngos p o ' i
'khrugs
rlabs
'dod chags
pa
ni
dang
de
'dod chags n i
stobs
che
ldan pa'i
ba'i
gyur
ltar
dang b a ' i
mi g . y o
ces
chu
rlabs
de b z h i n
rtse
gcig
rnam p a r
rtog
pas
bshad
de
dba'
pa y i n
kyis ni
rab
tu
de'i
phyir
ste
rab
rgal
zhes bya ba
pa
d u ma s t e /
des
n i / /
byed//
sems k y i
chu//
byed//
z h i g b y a b a y i n zhe n a /
smos t e /
mi sdug p a ' i
ba'i
mtsho
'khrug
gal
gal
dngos po
te
te
thabs k y i gzings
bsgom z h i n g
la
gnyen
po
mi g t s a n g g z i n g s
la
22
22
btsal
b a ' i p h y i r mi
23
mtsho
mtsho'o//
pa'o//
'khrug par
bya ba y i n pas
gyur na
rtog
rgya
gyur p a ' i
ci
brten
gtsang ba
'bab
tshe
par
rgya
no//
gyur pa
bsten
chags
21
de'i
ltar
dod
las/
21
ji
'dod p a ' i
phyir
rnam p a r
zhing bskyod par
de y a n g mdo d e n y i d
bcom//
so//
dang
dang
g.yo
n i / /
du n g e s b s r e g s nye b a r
smos t e /
de n y i d n i m a n g b a
dba'
s d a n g me y i s
'dod
chags k y i
rgya
23
^brten
c i n g gnas par
J
gyur
pa'o//
/ 24
gnas
zhe
skabs
s d a n g me y i s
zhes bya ba
ba
la
rtswa
chags
gi
der
dang b r a l
nyes
de
smos t e /
^skam^
zhe
ltar
dbang
po
gis
gnas
na/
bdag
^gi
J
der
n i bdag
du n g e s b s r e g s nye
gnas skabs
2 ^ 2*->
bsregs pa bzhin
ba'i
she
skam b z h i n
bsgom p a ' i
der
y i d zhe
du y i d l a
yid
bar
y u l y i d du m i
sdang g i
gnod p a r
sems z h i b a n i r n y e d p a r
pa b r j o d pa y i n
ltar
j i
n i / / rtswa
brten pa'i
2
sems
24
ma g y u r
mes
bcom
'ong
(244a)
gyur
gyi
'dod
to
zhes
rang
no//
sdang gis. gnod pa
la
rang
gi
g n y e n po
bsten
mod
ce
484
na/
de'i
phyir/
(4a)
la
zhe
sogs pa
s d a n g me y i g d u n g h a
smos t e /
sems k y i r n a m
rgyud kun nas
zhi
sdang n i gzhan l a
phyir//
gnod p a ' i
sems t e /
mnar
pa'o//
de n y i d me s t e
kyi
zhe
zhi hya'i
de l a s
yongs
ba n i gnod pa
de
byung b a ' i
su
sreg
y i d mi bde
ba'i
gdung
has
sems
pa'o//
z h i ba
ste
s e m s k y i r g y u n de
las
bzlog
pa'o//
phyir
zhi
zhes bya ba n i
ba'i
(b)
gal
zhes bya ba
thams
de l a s
(c)
cad
dga'
gal
zhe
ce
zhe
na/
sdang g i
byams p a
'dod p a ' i
'gyur
sdang g i
zhe
me
smos t e /
de
ltar
b y a b a khams
sems k y i s
yid
sems
'di
smos t e /
me'i
ste/
gnyen por
mdza'
' j i l bar
kyang//
nus
ba'i
pa
sems
can
sems r d z i n g
bsgoms
shing
gi
mang
•
na/
thams
chags p a ' i
bya ba
te
bo
ba'i
te
gal
du'o//
r d z i n g n i bsgoms g y u r
skye
ces
byams p a ' i
ces
ba
der n i
thams
z h i g byed
byams p a ' i
bar
don
gyur kyang ngo//
ci
zhes bya ba
ci
smos t e /
bsil
du b y a s p a r
(d)
te
c a d bde
chu l t a r
bar
phyir
de'i
dmigs
cad bder
'dod
pa'i//
^bsgom2^
pa'i
gnas
gsum p a r
gtogs p a ' i
pa'i
bde
bar
gtod
pa na
skabs
'gro
der
skye
b a ma l u s
*dod c i n g gnod pa
dang
bo
pa
la
bral
so//
de
ltar
'dam g y i s
byams p a ' i
yid ni
cir
'gyur
z i n par
sems k y i s bde
zhe
na/
gyur//
bar
'dod' pa n a r j e s
su
485
dga'
la/
ba'i
sems d a n g
de n y i d n i
*b r e l
sems
ba'i
zhen c i n g
sred p a ' i
' dod^.chags
bying b a ' i
gnas
28
ste/
de l t a b u s
'di
pa'i
skad
y i d n i kun nas
ston
sems k y i s
te/
'gro
z i n par
mngon p a r
ba
rnams
la
dga'
•
zhes
chags p a ' i
bya ba
'dam g y i
smos t e /
'dam
po
dang bcas p a ' i
kun t u
' d z i n pa
byams
skye
bar
phyir/
na/ de'i
d r i ma r n a m d a g
dngos
na
ro//
(244b)
chags p a ' i
chags pa n i
'gyur
28
' g y u r b a n a de n y i d n i n y e s p a y i n n o / /
de l t a r y a n g j i l t a r s g r u b p a r b y e d c e
(5a)
bar
su g y u r pas
gyur
ba
skye
phyir//
rnams
la
mngon p a r
zhen
pa'o//
de n y i d n i
'khor
ba'i
r g y u r gyur pas
de n y i d n i d r i ma s t e
skyon chags
rang g i
zhe
gal
kyi
bya ba
bios
y
bral
te
ba'i
pa y i n par
btang
pa
bya ba
snyoms
shes par
tu
rjes
cing
sbyong b a ' i
chus khru
bya l a /
'gro
zhe
zhen
pa'i
phyir
ci
zhig
yang//
'gro
ba
de
thams
shes
rab
cad l a kun
' j u g pas
kye
skabs
'gro
'khru
zhing
sel
ba y i / /
snying rje'ang
'jig
d r i ma s e l
rnam p a r
r t e n g y i mgon po
der n i
ba
dang khong k h r o
ba
dang
bar
byed
na/
k u n nyams t h a g
r t e n mgon po
gnas
su chags pa
chu l t a bus
'gyur
smos t e /
bzhag p a ' i
rab
snyoms
cir
der n i
'jig
pas
dag
' d a m g y i d r i ma l t a b u r c h a g s p a
p a med c i n g
ltos
(cd)
la
gir
29
pa na nyes
zhes
de n i b t a n g
smos t e /
nyes
29
tu
dang bdag
bu'o//
na/
(b)
zhes
y i d bdag
'dam l t a
pa'o//
de l t a b u ' i d r i ma r n a m p a r
bya
na
sems c a n t h a m s
thams
cad k y i sdug
nyams//
de l t a r
cad
btang
'don par
bsngal
sel
snyoms
byed
bar
byed
pa'i
snying
de y a n g
rje
c h e n po
rnam p a r
sems d p a '
'on
nyid
te
nyams
du m i
snying
'jig
s h i n g med p a r
'gyur
rje
r t e n g y i mgon d a n g
de
gyur pa
skyabs
des
su
gyur
na bdag byang
pa
chub
ro//
n y i d k y a n g b s a m mod c e
na/
i
(6ab)
gtso
bo
gal
te
snying rje
b d a g n i mya n g a n
zhes bya ba
gal
te
smos t e /
gtso
bar
mya n g a n
'gyur
te/
(c)
ci
zhes bya ba
mnyam p a r
la
brten
(d)
rje'i
nyid
bsgom z h i n g
tshul
ba
las
byung
c h e n po
mngon
ba'i
kun t u
skye
J
'gyur
zhe
smos t e /
snying
zhes bya b a ' i
te
dga'
rje
p h y i r dga'
c i n g gnas par
ba'i
ro
gyur
las
ba
na/
smos t e /
yul
la
z h i n g rnam p a r
gis
rgod
c i n g khengs
de
ltar
de
dga'
'gyur
pa n y i d
du
bsten
to//
na//
byung b a ' i
gdung
zhes bya b a ' i
las
sems n i r g o d p a
zhes bya ba
don
na/
zhi phyir gal
gnas p a ' i
g.yo
snying
rje
ma'o
zhig bya
g-yo
snying
pa'o//
30
30
sems c a n ' d i r n a m s s d u g b s n g a l D g y i s ^
kun
31
31
32
32
'gyur ro
zhes
snyam p a ' i mya n g a n
gyi
kye
'di ni
skye//
zhes bya ba n i bod
yid la
sems s h i n t u g d u n g s p a r
la
kun tu
na//
zhes bya ba y i d k y i gdung
t u n y o n mongs p a r
de
bo
s k y o n de m t h o n g n a s
du b y e d p a n a b d a g g i
(245a)
c h e n po
sgom p a
cir
nyid
ba'i
ba'i
'gyur
du
zhi
zhing
tshangs p a ' i
'gyur
zhe
gnas
na/
gyur//
d n g o s po
la
y i d gzengs
gyi
ba
rang
y i d btang
bstod
pa'i
ba
dbang
bzhin z h i bar
so//
'on te
-^bsten-^
de n y i d
mod c e
zhi bar
na/
bya b a ' i
p h y i r thabs
gzhan
zhig
na
la
mi
gnas
(7ab)
gal
te
dga'
ba
zhi phyir
skyo
skyed
de r u s e m s n i d b a n g med z h u m p a r
zhes
smos t e /
bya ba
•phyir
pa l a
skyo ba
dga'
bas
dregs p a ' i
skyed par byed p a ' i
sogs pa l a
dmigs nas
dngos
skyo ba
J
34
na//
'gyur//
sems
po
skyed
z h i bar
sdug
34
bsngal
par
3S
skabs
de r u n i
skyo bar
med p a r
zhum z h i n g
nyid
'gyur ro
du
de l t a r
zhe
dmigs pa l a
zhes
gyur pa na
spro
gal
te
b r t s o n pas
nga r g y a l
zhes
yang rung bas
zhig
byed pa n a /
/
kyi ^rgyus
gnas
sems r a n g
ba
zhan
gzengs bstod na nyes
pa
cir
dbang
pa
to//
dang I h a g p a ' i
zhes
de l t a r
(245b)
nga
zhing
tshangs
(8a)
bya ba
phyir
de'i
thams
cad
byas
sogs
'gyur
dbang
pa'i
smos t e /
nga
stong pa nyid
bar
dang l d a n
byed p a ' i
par
^
du
ltar
dge
ba'i
'gyur ba
'gyur ro
la
ste/
zhes
dmigs
tshul
gang
'gyur
te/
nga
nor
rgyal
'joms
nga
bya b a ' i
pa na
pas
pa'i
rgyal
don
to//
sems k y i
r g y a l g y i g n y e n po b s t e n
pa
phyir/
thams
cad
rgyal
zhes
ces
'bad pa
dbang du g y u r t e /
da n i nga
gnyen por gyur p a ' i
'gyur//
na yang nyes
gnas pa b z h i
'gyur ba bstan p a ' i
na//
zhing
skye
dgra
d e ' i b r a n du
de y i g n y e n p o r
zhes
dregs pa
de'i
s k y o n du g y u r p a b s t a n n a s /
s k y o n du
brtson
nga r g y a l g y i
rgyal l a
d g r a bo
bstod pa
spyod y u l dag gu
smos t e /
dman p a l a s
'gyur
bya b a ' i
dman l a s
gzengs bstod par
zhe n a /
s p y o d y u l du
dgra y i
sogs pa
bya ba l a
sems zhum z h i n g
na
rnam
rtsol
don
bas
gyi
3^
gtod mi nus p a r
bya b a ' i
ba'i
na/
(cd)
ci
byed pa n y i d
bya
stong nyid
bya b a ' i
sgom//
dgra
sems k y i ' j u g p a
bya b a /
rgyu ba
bo
thams
de b s a l
cad
ba'i
sel
dang mi r g y u ba
ba
dngos
488
po thams cad rnam p a r ' j i g p a ' i s t o n g pa n y i d bsgoms pas nga r g y a l
l a sogs p a ' i mi mthun p a ' i phyogs thams cad l d o g p a r ' g y u r ba n i
37
37
^ ' g c i g g i g c i g ' spangs p a ' i mtshan n y i d mun p a dang snang ba l t a
bu ' a m / l h a n c i g mi gnas p a ' i mtshan n y i d gzugs can g y i r d z a s y u l
bum pa dang snam bu l t a bu dang ' d r a ba y i n pa l a s /
' d i r gzugs can
g y i l h a n c i g mi gnas p a b s a l t e s t o n g p a n y i d k y i don sgom p a l a
bya'o//
de l t a r s t o n g n y i d k y i don sgom pa na yang c i r ' g y u r zhe n a /
(b)
der n i gzhan g y i don l a b r t s o n med g y u r / /
ces bya ba smos t e / thams cad stong p a r sgom p a ' i gnas skabs der
r a n g dang sems can ma dmigs p a ' i p h y i r ' g r o ba gzhan dag smin c i n g
' g r o b a ' i don bya ba l a b r t s o n z h i n g ' b a d pa med d e / de l a s l d o g
p a r ' g y u r ro zhes bya b a ' i don t o / /
skyon de l t a r gyur pas c i z h i g dmigs she n a / c i ' i p h y i r /
(c)
g a l t e de y i don du kun r d z o b - ^ b s t e n ^ / /
/
40
40
zhes
bya ba smos t e / stong pa n y i d du
lta
b a ' i skyon de>
b s a l b a ' i don du kun rdzob ces bya ba yang dag p a ' i don mthong ba
39
39
In
l a s g r i b p a dngos p o ' i chos l a
/n
rten
c i n g gnas p a r byed n a ' o / /
de l a s kyang skyon c i z h i g 'byung zhe n a /
(d)
der y i d n o r g y i (246a) bsam pa skye b a r
'gyur//
zhes bya ba smos t e / de l t a r dngos po l a sems sbyar ba nyo tshong
l a sogs pa c i nas kyang n o r s p e l z h i n g sgrub p a ' i bsam pa skye bas
42
42
y i d gdung z h i n g nyon mongs p a r ' g y u r t e / kun r d z o b l a
rten
cing
s b y i n pa l a sogs gtong b a r ' d o d pa na g s e r dang n o r bu l a sogs p a
43
n o r g y i dngos po du ma dag nye b a r
43
gsog
J
p a ' i b i o skye b a r
'gyur
b a ' i phyir r o / /
44
g a l te de l t a r n o r
44
gsog
p a ' i bsam p a b s k y e d kyang nyes pa
c i z h i g y o d ce n a /
(9a)
g a l t e y i d n o r ^ g s o g ^ l a sbyar n a / /
zhes bya ba smos t e / g a l te n o r l a s r e d pa b s k y e d nas bsam g t a n l a
sogs p a ' i khyad p a r can g y i sbyor ba spangs nas r a n g g i y i d g s e r
l a sogs pa n o r 46 gsog 46 c i n g sdud pa 47f l a 47
' nye b a r sbyar z h i n g
48
48
49
49
.
.
.
.
y
sred
pa ' s k y e d
na de l tshe y i d p h y m c i l o g g i dbang du gyur
pa n y i d y i n p a s /
(b)
nyes pa kun g y i chang n i l d u d ' g y u r z h i n g / /
zhes bya ba gzhan g y i s b r n y a s p a na bag med p a r 'gyur pa d a n g / l u s
nyon mongs l a sogs p a ' i nyes pa 'byung l a / nyes pa de n y i d k y i s n i
^ ° n o r g y i s skyob p a ' i skyes bu l a nyes p a ' i r g y u r gyur pa chang
l t a bu de l d u d c i n g skye ba y i n n o / /
gzhan yang nyes pa c i z h i g t u ' g y u r zhe n a /
(c)
dregs dang rmongs p a ' i g n y i d k y i s myos pas n a / /
zhes bya ba smos t e / r g y u de dag n y i d k y i s sems bya ba dang bya
ba ma y i n p a ' i dbye ba mi shes pas myos p a r byas pa y i n n o / /
gang g i s myos p a r byas she n a /
dregs dang rmongs p a ' i g n y i d
k y i s zhes bya ba s t e / r a ro b a ' i skyes bu dang ' d r a b a r dregs s h i n g
khengs pa dang rmongs pas b i o gros nyams pa d a n g / g n y i d dang rmugs
p a ' i dbang du gyur pa s t e dregs pas n i rmongs pa y i n l a / rmongs
pas na g n y i d k y i s myos p a r ' g y u r b a ' o / /
de dag l a s kyang nyes pa c i z h i g 'byung zhe n a /
(d)
mngon ' d o d thams cad bcom (246b) pa n y i d du ' g y u r / /
490
zhes
pas
bya ba
bsgrub
nges par
smos t e /
mthong b a ' i
p a r bya ba gang
legs
pa'i
ces
pa'i
de n i y o n g s
kyi
don n i
' a m / mngon p a r
mngon p a r
gzung
mtho b a
'dod p a ' i
dang
don thams
'di yin te/
su b r n y a s p a r
n o r •^"'"gsog^"'" p a
'gyur ba l a
sogs p a ' i
sred pa y i n
nyes pa
rnams
rgyu y i n n o / /
'
' d i de g u s
pa
thams
y o n t a n rnams n i
gang g i s
r i rab
cad
' j i g byed
ltar
pas
l e i
de//
ba'ang//
dgun g y i dus
kha ba can yang grang
mya ngam d a g
'bar
ba
gnod pa
tu nyi ma'i
su n i / /
zer//
mi
tshor//
g t i n g m t h a ' med p a
d u mas n y a m n g a
rgya mtsho'ang glang rjes
shin
byed//
ba'ang//
dag k y a n g t s h a r
s r e d pas
t u chung ba n y i d
las/
dang//
shing b a l l t a bur yang bar
-^sred-^
du
dang//
ba'i//
tsam n y i d
du//
sems//
gsungs pa y i n n o / /
de l t a r
s e m s m i mnyam p a ' i
snying por bya b a ' i
sems b s t a n p a ' i
(lOab)
gang
tshul
sbyin pa n y i d
bstan nas/
du y a n g r j e s
nor bsags pa
su mi mthun
phyir/
tshe
bdag n i
cad
ba'o//
de y a n g l a n ^ ^ t s h w a ' i ^ 2 c h u b o ' i mdo
zhes
s k y e b a g z h a n d u dam
ro//
bya ba n i nges par
' d i r bsdus
la
'gyur
dang
dag y i n p a
rgyur gyur p a ' i
bcom z h i n g b r l a g p a r
nyid
chos
sbyin par
'dod na
yang//
las
pa'i
ser sna stobs can g y i s n i nges p a r ' d z i n / /
ces "bya ba l a sogs pa smos t e / dus gang g i tshe dka' bas bsags
p a ' i nor s l o n g ba rnams l a bdag s b y i n p a r bya b a r 'dod c i n g
'gyed
par spro.ba na yang s e r sna stobs can zhes bya ba dngos po l a mngon
par zhen c i n g chags p a r byed p a ' i s e r s n a ' i kun t u 'ching -^ba-^
thog ma med p a ' i dus can stobs dang l d a n pa dag g i s nges p a r ' d z i n
c i n g b i o l a dam p o r chags pas gtong b a ' i mthu med p a r byed do//
d e ' i tshe c i z h i g bya zhe n a /
(cd)
g a l t e de b s a l c i s t e b y i n gyur na'ang//
de tshe yun r i n g dus su r j e s su 'gyod//
(2^7a) ces bya ba l a sogs pa smos t e / gnyen p o ' i phyogs -^bsgonr^
p a ' i stobs k y i s s e r sna de b s a l - ^ c i n g - ^ spangs nas zhing du gyur
pa -^.f'ga* z h i g l a dngos po ' 'ga' z h i g b y i n p a r gyur na yang/ d e ' i
tshe s l a r yang s e r s n a ' i s r e d pa l a s byung b a ' i sems k y i gdung bas
yun r i n g
D
po'i-
5
dus su rdzas btang ba r j e s su 'gyod p a r 'gyur
ro//
g a l te mos pa b r t a n pas sems de s l a r b z l o g pa na yang c i r 'gyur
zhe n a /
(11a)
g a l t e ~^dad p
a s
s
]_
a r
yang dang-^ byas kyang//
zhes bya ba smos t e / dad pa n i sems k y i ^°dang ba^° s t e / y i d ches
pa dang yon t a n mngon p a r 'dod p a ' i dad pas sems k y i d r i ma b s a l
te dang zhing rnyog pa med p a r byas kyang
(b)
' j i g r t e n gzhan g y i 'bras bur de Itung 'gyur//
zhes bya ba rdzas btang b a ' i 'bras bu yang mngon p a r zhen c i n g l a n
l a r e b a ' i t s h u l g y i s sems de skyon chags p a r 'ghur ro zhes bya b a ' i
don t o / /
492
de l t a r skyon chags pa n a /
(c)
mi r t a g shes pas re ha ^"*"med b y a s ^ n a / /
zhes bya ba ' du byed thams cad mi r t a g pa zhes smos p a ' i ston p a ' i
bka' dran z h i n g / mi r t a g p a ' i t s h u l du ma dag ^
2
l a b r t a g s nas
r d z a s l a sogs pa r t a g p a med de skad c i g ma'i t s h u l y i n p a r shes
par bya b a ' i gnyen po des l a n l a re ba
^'am
J
s b y i n p a ' i rnam p a r
smin pa l a s byung b a ' i l o n g s spyod l a sogs pa l a ma chags p a r byas
nas sems k y i rnyog pa de b s a l ba na yang r j e s su mthun p a r mi gnas
/
64
64
/
te/ c i zhig
g i s she
na/
(d)
rgyu mtshan med pas l e l o s rnam p a r zhum//
zhes bya ba rgyu s b y i n pa btang ba * d i s ^ ' b r a s b u ^ longs spyod
chen po ' d i l t a bu z h i g ^ ' t h o b ^ pas na de l t a b u ' i 'bras bu
bsgrub p a ' i p h y i r s b y i n pa l a sogs pa r g y u r gyur pa rnams l a 'bad
par byed pa y i n n a / 'bras bu l a re ba med p a r byas p a ' i p h y i r /
sbyin
pa l a sogs p a ' i chos l a r t s o l mi 'dod c i n g l e l o ' i dbang g i s sems
rnam p a r zhum zhing s g y i d zhan pa n y i d du 'gyur ro zhes bya b a ' i
(247b) t h a t s h i g go//
rang g i don l a nyams p a r b r j o d de bshags pa b s t a n n a s / gzhan
g y i don l a s kyang nyams p a r gyur pa b s t a n p a ' i p h y i r /
(12a)
mgon po ' j i g r t e n sdug b s n g a l g y i s rab g z i r / /
zhes bya ba smos t e / kye mgon po sems can g y i ' j i g r t e n ' d i dag 'du
byed l a sogs pa 'am/ skye ba l a sogs p a ' i sdug b s n g a l gsum ^mam^/
brgyad du grags'pa dag g i s rab t u g z i r c i n g s h i n t u nyam thag p a r
byas pa de dag kyang/
(b)
sngon tshe'ang gnyen du gyur pa l a b l t a s n a s / /
zhes b y a b a 'khor b a ' i gnas ' d i r skye b a b r g y u d p a ' i t s h e gzhan
d a g t u y a n g p h a ma l a s o g s p a g n y e n , d u g y u r c i n g b d a g d a n g r j e s
su
'brel p a r gyur pa y i n p a r bios
^ b l t a s ^ s h i n g y i d k y i s bsams
nas s o / /
yang zhes bya.ba.ni ^ d a ^ l t a r
' b a ' z h i g t u ma z a d p a ' o / /
r g y u de l a s b r t e n n a s c i z h i g b y e d c e n a /
(c)
g a l t e g z h a n don s p y o d p a r 'dod n a y a n g / /
z h e s b y a b a sems c a n s d u g b s n g a l g y i s n y e n p a d a g g n y e n du ma g y u r
70
70
p a med p a s de rnams k y i g n o d p a ' g s a l
ba'i phyir
sbyin pa l a
s o g s p a s g z h a n g y i d o n b y a ' i / b y a n g c h u b sems d p a ' i s p y a d p a s p y o d
par
'dod c i n g b y a b a de r d z o g s p a r r t s o m p a n a y a n g d e ' i c i z h i g t u
gyur ^ z h e ^
1
(d)
1
na/
b d a g t u ' du s h e s p a " ^ y i s " ^ d b a n g med
'dzin//
73
73
/
74
74
' ^ z h e s ' ^ b y a b a smos t e / n y e du l a s o g s p a ' l a z h e n p a l a s b a g
chags l a s byung b a ' i bdag dang bdag g i d u shes k y i s r a n g
1
dbang
med p a r ' d z i n c i n g dbang du b y e d p a s b d a g med p a l a b d a g t u l t a
b a ' i p h y i n c i l o g t u 'gyur r o zhes b y a b a ' i don t o / /
de l t a r b d a g t u l t a b a l a "^nye b a ^ c i z h i g y o d c e n a /
(13a)
bdag t u l t a b a ' i r j e s su nga r g y a l
'brang//
z h e s b y a b a smos t e / b d a g c e s b y a b a n i y o d do z h e s b y a b a n i b d a g
t u l t a b a s t e / b d a g med p a l a b d a g t u r l o m p a g a n g y i n p a de n i n g a
r g y a l y i n l a / n g a r g y a l de n i b d a g t u l t a b a ' i r j e s s u ' b r a n g s t e /
( 2 4 8 a ) r t a g p a d a n g b r t a n p a dang b d a g y o d p a l a s o g s p a mu
p a ' i l t a b a l a zhen p a r 'gyur ro zhes b y a b a ' i don t o / /
d e s k y a n g n y e s p a c i z h i g s k y e d ce n a /
stegs
(b)
ces
de n i n g a ' i z h e s y o n g s su ' d z i n p a r b y e d / /
b y a b a smos t e / n g a r g y a l l a s b y u n g b a ' i l t u n g b a de y a n g n g a ' i
z h e s b y a b a 'am/
bdag " ^ g i s ^
snyam p a ' i y o n g s s u ' d z i n p a dam
skye b a r byed pa des ' c h i n g b a r byed
do//
77
de l t a r
ce
po
g y u r p a des k y a n g n y e s p a ' i t s h o g s c i z h i g
77
skyed'
na/
(c)
d e r n i n g a r g y a l d r e g s dang
'dod s o g s
kyis//
z h e s b y a b a smos t e / d e r n i z h e s b y a b a n g a ' i z h e s y o n g s s u
pa skye b a ' i gnas dkabs d e ' i t s h e n a nga r g y a l
'
'dzin
sogs p a ' i nyes
p a 'byung s t e / n g a r g y a l n i n g a r g y a l dang l h a g p a ' i n g a r g y a l l a
sogs p a ' i nyes pa'o//
d r e g s p a n i sems r g y a s s h i n g g z e n g s mtho b a ' o / /
79
79
'dod p a n i 'dod p a s t e d e s c h a g s p a ' i y u l l a s r e d p a ' s k y e d ' '
pa'o//
s o g s p a smos p a s
80 .80 .
,
,
..
_
ni
zhe s d a n g dang g t i mug l a s o g s p a n y o n
mongs p a g z h a n rnams b s d u s l a / de d a g g i s k y a n g c i z h i g b y e d ce n a /
(d)
k h r o s p a ' i d g r a b z h i n du n i rnam p a r
z h e s b y a b a smos t e / ' d i l t a r
'joms//
zhe ' g r a s p a r g y u r p a ' i d g r a bo
dag
s h i n t u k h r o s p a n a s r o g dang b r a l b a r b y e d p a l a s o g s p a ' i gnod
81
8l
p a du ma
skyed
p a r b y e d p a de b z h i n d u / n y o n mongs p a ' i t s h o g s
de dag g i s k y a n g dge b a ' i s r o g ' p h r o g c i n g ' g y u r b a ' i s d u g b s n g a l
82
82
sna t s h g g s
skyed
p a r byed do//
b d a g t u l t a b a n i n y e s p a thams c a d k y i g z h i y i n p a ' i p h y i r r o / /
de y a n g /
b d a g y o d n a n i g z h a n du 'du s h e s
shing//
b d a g g z h a n c h a l a s y o n g s s u ' d z i n dang
sdang//
495
' d i g n y i s dang n i kun t u ' b r e l pa l a s / /
nyes pa thams cad r a h t u skye b a r
'gyur//
zhes s l o b dpon chos k y i grags pas bshad pa y i n (248b) n o / /
nga r g y a l l a sogs p a ' i nyes pa de dag n y i d k y i s mi mthun p a ' i
phyogs bskyed p a ' i dpe b s t a n p a ' i p h y i r /
(l4ab)
gang t s h e bdud k y i sde l t a r
' j i g s pa y i / /
nyon mongs d r a ba kun nas bdo gyur p a / /
zhes bya ba l a sogs pa smos t e / dus gang g i tshe n a bdud k y i sde
zhes bya ba bdud n i 'dod p a ' i khams k y i dbang phyug s t e / d e ' i sde
n i dpung t s h o g s y i n l a / de dag kyang mtshon cha sna tshogs
thogs
s h i n g r g o l ba dang g . y u l du ' j u g p a ' i t s h u l du ma s t o n pas
shin
tu ' j i g s
su rung ba y i n n o / /
l t a r zhes bya ba n i ' d r a ba s t e / nyon mongs p a ' i tshogs rnams
kyang gnod pa sna tshogs skyed pas
' j i g s pa y i n p a ' i p h y i r r o / /
nyon mongs pa n i ' d o d chags l a sogs pa y i n l a / d r a ba n i de
dag g i t s h o g s mang po l a bya ba ' a m / de dag g i s kun nas d k r i s pas
bsdams s h i n g ' c h i n g b a r byed pa y i n l a / de l t a b u ' i nyon mongs pa
de kun nas bdo b a r gyur c i n g y u l g y i bag l a n y a l ^ s a d ^
p a r byas
t e / nyon mongs p a ' i kun nas d k r i s pa rnam pa thams cad du ' b a r b a r
gyur pa na nyon mongs p a ' i t s h o g s n y i d bdud k y i sde y i n l a / de l t a
bu mi bzad p a ' i nyon mongs p a ' i shugs ' b a r b a r g y u r p a /
/(c)\
de tshe dus mtshan mi 84 bzad 84 l t a b u r n i // //
zhes bya ba l a / dus zhes b y a ba n i g s h i n r j e ' i pho nya y o d d e / des
gang g i mtshan mo skyes b u ' i mgul du zhags pas b t a g s te k h y e r b a r
'dod p a ' i mtshan ma de n i dus mtshan zhes b y a ' o / /
l t a bur zhes b y a ba n i ' ' d r a ba s t e / nyon mongs p a ' i d r a ba de
n i de dang t s h u l
' d r a s t e / gang g i s na s h i n t u mi bzad p a ' i
'jigs
p a s k y e d p a r c h o s mthun p a y i n n o / /
de l t a b u r z h e s b y a b a n i /
(d)
n a g p o ' i p h y o g s k y i mun p a rnam p a r
'phel//
z h e s b y a b a b d u d k y i p h y o g s d k a r p o ' i c h o s dang mi mthun p a r g y u r
pa'i
rmongs p a ' i ( 2 4 9 a ) mun
-'''gyur
p a 'am/
yang na nag p o ' i phyogs zhes bya ba n i z l a i b a
mar ngo l a b y a l a d e ' i mun
'ga'
p a de rnam p a r ' p h e l z h i n g r g y a s p a r
p a smag t u g y u r p a ' i n a n g n a d g r a po
z h i g g i s mtshon c h a sna t s h o g s k y i c h a r phab n a s h i n t u
p a y i n p a dang
' d r a b a r n y o n mongs p a ' i p h y o g s k y i mun
pas
'jigs
bsgribs
s h i n g d k a r p o ' i c h o s k y i s n a n g b a dang b r a l b a n a / gnod p a
dang
s d u g b s n g a l s n a t s h o g s rnam p a r ' p h e l b a r ' g y u r r o z h e s b y a b a ' i
don t o / /
de l t a r d p e ' i t s h u l du ma b s t a n p a s b d a g t u l t a b a l a s 'byung
ba'i
n y o n mongs p a ' i t s h o g s rnams s h i n t u ' j i g s
su rung b a r b s t a n
p a y i n l a de n y i d k y i s n a z h i b a r b y a b a ' i p h y i r s d i g p a smod p a ' i
sgo n a s
(15a)
'chags p a r 'dod p a ' i p h y i r /
s d i g pa b r j o d ^ b g y i ^
rjes
'gyod ^ b r n a g ^ d k a '
zhing//
z h e s b y a b a smos t e / k y e bcom l d a n 'das k h y e d k y i s p y a n s n g a r s d u g
p a dang m i s d u g p a dag g i p h y i r s d i g p a du ma b g y i s s h i n g b s a g s
pa'i
par
s d i g p a g a n g y i n p a de b r j o d p a r b g y i z h i n g r j e s
bgyi'o//
88
ji
ste/
par
pa'i
su b s g r a g
l t a b u zhe n a / r j e s
'gyod
88
brnag
dka' z h i n g zhes bya ba
g a n g z h i g b y a s n a r j e s s u 'gyod p a ' i sems k y i r g y u d
7
nus pa
7
^ s r i d ^
90
90
brnag
d k a ' z h i n g b z o d p a r d k a ' b a s k y e b a de n i s d i g
7
rang bzhin y i n p a ' i phyir r o / / <
i
g z h a n y a n g j i l t a b u zhe n a /
(b)
skye b a sdug b s n g a l 'gyur b a mi b z a d
lags//
z h e s b y a b a smos t e / s k y e b a n i ' g r o b a l t a r l u s l e n p a ' o / /
sdug b s n g a l n i p h u n g p o
l n g a ' i bdag n y i d c a n n o / /
s k y e b a s d u g b s n g a l n i s k y e b a s d u g b s n g a l t e de y a n g
y a n g du l e n c i n g
dang
' d z i n p a r g y u r p a n a l a s dang n y o n mongs p a l a s
b y u n g b a ' i ' g y u r b a ' i s d u g b s n g a l b s k y e d c i n g nyams s u myong b a r
b y e d p a de n i m i b z a d p a y i n t e / s h i n t u ^ b r n a g ^
92
lus
dang sems k y i s d u g b s n g a l du ma
7
p a r dka' b a ' i
1
92
skyed
7
p a ( 2 4 9 b ) l a g s so
z h e s b y a b a ' i don t o / /
de l t a r n a
(c)
de l a s l h a g p a ' i r a b g n o d c i z h i g
mchis//
z h e s b y a b a n y o n mongs p a l a s b y u n g b a ' i s d u g b s n g a l de l a s l h a g p a r
c h e s r a b t u g n o d p a r b y e d p a ' i d n g o s po c i z h i g m c h i s z h e s d r i b a ' i
sgo n a s / de l a s l h a g p a ' i r a b t u g n o d p a n i c i 'ang ma m c h i s so
zhes gnes p a r gzung
de l t a r
ba'i
ba'o//
sdug b s n g a l mi b z a d p a ' i r g y u y i n p a r shes n a s n i d o r1
r i g s p a l a s de l t a r m i b y e d k y i /
de l t a r n a y a n g de l a r a n g n y i d
(d)
spyod//
ces
b y a b a s d u g b s n g a l g y i r g y u y i n du z i n n a y a n g d e ' i r g y u r g y u r
pa'i
s d i g p a de l a b d a g r a n g n y i d mngon sum d u s p y o d p a r b y e d k y i
93
93
de l a s l d o g p a r -'mi
b g y i d p a de n y o n mongs p a ' i dbang du g y u r p a
7
yin
no z h e s r a n g g i n y e s p a b r j o d p a ' i sgo n a s ' c h a g s
pa'o//
94
gal
t e de l t a r y i n n a de l a s sems b z l o g c i n g
7
spong
94
7
bar rigs
p a y i n p a l a s de l t a r y a n g b z o d p a r m i n u s p a r b s t a n p a ' i p h y i r /
(l6a)
g a l t e s n a t s h o g s sdug b s n g a l r g y u r g y u r
pa'i//
498
z h e s b y a b a smos t e / ' d i l t a r b z o d p a n i bde b a thams c a d k y i
'byung g n a s y i n l a / k h r o b a n i s d u g b s n g a l thams c a d k y i g z h i r
/
9 *5
9^
gyur p a y i n p a s / g a l t e s e m s ' d i - ' sna t s h o g s sdug b s n g a l r g y u r
7 7
gyur p a ' i zhes bya ba
7
' j i g rten
' d i dang gzhan g y i sdug b s n g a l l u s
d a n g sems k y i c h a l a s b y u n g b a rnam p a s n a t s h o g s pa* i g z h i
dang
r g y u r g y u r p a n i zhe s d a n g y i n t e / de l a s n i sems c a n l a ' t s h e b a r
byed pa
'byung b a y i n p a ' i p h y i r /
(b)
gzhan l a gnod pa byed p a l a s b z l o g
^na^//
zhes b y a ba khong k h r o ba l a s byung b a ' i r g y u s gzhan l a gnod
cing
s d u g b s n g a l b a r b y e d p a l a s / k h r o b a ' i n y e s p a rnams d r a n p a ' i sgo
n a s de l a s sems r j e s
s u b z l o g c i n g g n y e n po d r a n p a s b z o d
97
97
' b s t e n ' p a r byed pa
7
7
pa
//
na'o//
de l t a r g n a s p a ' i t s h e c i r ' g y u r zhe n a / (250a)
(cd)
s k y e bo n g a n p a n y e s med
ral gri'i
dgrar gyur p a / /
so l t a r g d u g p a s de
'khrug
byed//
ces
b y a b a smos t e / b z o d p a r mi n u s k y i b i o - ^ ' k h r u g ^ c i n g
kyi
r g y u n r n y o g p a c a n du b y e d
sems
7
do//
g a n g g i s zhe n a / s k y e bo n g a n p a n y e s med
dgrar gyur pa// r a l
99
gri'i
so l t a r
gdug p a s
zhes bya ba skye b o ' i t s h o g s t s h u l
dang b z o d p a l a s o g s p a dam
•
p a ' i spyod p a dang b r a l b a r a n g b z h i n
-UJ
•
J
100
n g a n p a r g y u r p a rnams n i b d a g g i s g n o d
g z h i med
p a r y a n g r g y u med
khrims
100
pa
.
,.
byas p a ' i nyes
p a ' i d g r a b o r gyur c i n g r j e s su
bar
g y u r p a rnams k y i s p y o d p a r a l g r i ' i
par
b y e d p a s b d a g g i sems ' k h r u g p a r b y e d
so l t a r
pa
sdang
g d u g c i n g zhe
good
do//
'on t e r a n g b z h i n n g a n p a de dag l a y a n g b z o d p a " "'"bsten " "
L0
c i n g de l a b r t s e b a r b y a mod
ce
na/
1C)
1
(17ab)
gang t s h e bdag y i d b z o d
102
b y e d 'dod n a y a n g
102
//
de t s h e de y i n y e s s p y o d ' c h i n g h a s b s d a m s / /
z h e s b y a b a smos t e / dus sam s k a d c i g g a n g g i t s h e b d a g g i y i d
' k h r u g p a r b y e d p a de l a s b z l o g c i n g g n y e n p o s sems d a n g b a r b y a s
te/
b z o d p a ' i t s h u l l a g n a s p a r b y e d 'dod n a y a n g d e ' i t s h e
rang
b z h i n n g a n p a ' i d g r a bo d e ' i r a n g b z h i n n g a n z h i n g g n o d p a s n a
t s h o g s b y e d p a ' i n y e b a r s p y o d p a s n a t s h o g s p a sems k y i ' c h i n g b a r
g y u r p a rnams k y i sems s l a r y a n g bsdams s h i n g dam du ' c h i n g b a r
b y e d p a s zhe s d a n g g i dbang du ' g r o ' o z h e s b y a b a ' i don t o / /
de l t a r n a y a n g d e ' i n y e r s p y o d b t a n g snyoms s u
1 0
^gzhag^ ^
0
c i n g sems g l a n mod c e n a /
(cd)
de n i b k a g c i n g y o n g s ^°^bsdarns' ' ^ d r a g po y i / /
1
zhe
0
s d a n g me y i s y o n g s skems b r t s e d a n g
bral//
z h e s b y a b a l a s o g s p a smos t e / d e ' i n y e b a r s p y o d p a n g a n p a de
las
su
b y u n g b a ' i zhe s d a n g g i ' c h i n g b a de n a n g y i s b k a g c i n g y o n g s
bsdams p a n a "*"°^brnags^ ^ d r a g s p a n y i d k y i sems k y i (250b)
0
rgyun
so n a m i g n a s s h i n g k h o n g k h r o b a ' i d b a n g d u g y u r l a / d e s
n a de l a s b y u n g b a ' i zhe s d a n g d r a g po ^"^de n i " * " ^ b d a g d a n g g z h a n
gdung b a r b y e d p a s me l t a b u y i n l a / me de y i s 'phags p a c h o s k y i
107
r l a n d a n g sems b r a l
107
'bar
' b y e d p a s sems k y i r g y u d skems p a r b y e d
p a y i n l a / de l t a b u d e s n a sems b r t s e b a d a n g b r a l
zhing snying r j e
med de dam p a ' i s p y o d p a b z o d c i n g d a n g b a d a n g b r a l b a r g y u r r o
z h e s b y a b a ' i don t o / /
de l t a r b r t s e b a dang b r a l b a ' i sems n i j i l t a r g n a s she n a /
(18a)
ces
j i l t a r m i b z a d l t a b a ' i dug c a n d a g / /
b y a b a l a s o g s p a smos t e / j i l t a r
zhes b y a ba dper b y a ba n i
mi b z a d l t a b a ' i dug c a n dag c e s p a s b r u l g a n g b l t a s p a t s a m g y i s
500
gsod p a r nus
nus
108
108
shing'
dug c a n g y i dbugs k y i s b r g y a l b a r b y e d
pa'o//
n a n g g n a s s h i n g n i mkhas 109
(b)
rnams s p o n g b a r b y e d / /
c e s b y a b a n i s h i n g g a n g g i k h o n g s t o n g g i c h a n a de l t a b u ' i s b r u l
gdug p a s g n a s b c a s p a ' i s h i n g de n i mkhas p a b i o dang l d a n p a rnams
r g y a n g r i n g p o r mod
(cd)
kho n a l a s p o n g b a r b y e d
do//
de b z h i n k h o n g k h r o ' i s p y o d p a s b e d p a
b d a g g i bsam p a dge b a ' ' " r n a m s ^
1
0
11
yi//
spong b y e d / /
c e s b y a b a n i dpe b s h a d p a ' i don b s t a n p a s t e / t s h u l de b z h i n
du
k h o n g k h r o b a z h e s b y a b a s b r u l gdug p a l t a b u ' i zhe s d a n g g i c h a
l a s b y u n g b a ' i s p y o d p a g z h a n l a g n o d p a r b y e d p a dug l t a bu
na gnas p a ' i t s h u l
sbed p a r byed c i n g
nang
'chab p a r b y e d p a ' i b d a g g i
bsam p a s t e / sems k y i rnam p a s h i n g l t a b u s t e / de dge b a rnams
z h e s b y a b a b s l a b p a gsum l a s o g s p a mngon p a r mtho b a dang
nges
p a r l e g s p a ' i r g y u r g y u r p a ' i l a s k y i t s h o g s rnams k y i s s p o n g b a r
byed c i n g
'dor b a r byed pa
' d i s k a d s t o n t e / g a l t e b d a g g i sems l a
mnar sems dang l d a n p a ' i zhe s d a n g g i s p y o d p a s b r u l l t a b u g n a s
de n i s n o d dug c a n l t a bu y i n p a s dge
(251a) b a ' i c h o s rnams m i
na
gnas
s h i n g s p o n g b a r b y e d do z h e s b y a b a ' i don t o / /
sems l a s k y o n c h a g s p a s c h o s k y i s n o d du m i
gzhan yang b s t a n p a ' i p h y i r / n y i ma'i
'gyur b a ' i t s h u l
z e r g y i s z h e s b y a b a l a sogsi.
p a smos t e / b d a g g i bsam p a l a dam' p a ' i c h o s k y i c h a r 'bab p a
ma m c h i s so z h e s b y a b a r s b y a r r o / /
tshul
(19a)
ji
ltar
zhe n a /
n y i ma'i z e r g y i s b s r e g s p a ' i rdo ' d r a z h i n g / /
don
501
z h e s b y a b a smos t e / so g a ' i n y i m a ' i
'od z e r s h i n t u t s h a
'^"'"cing"'""^ r n o h a s b s r e g s s h i n g gdungs p a ' i r d o l e b l a c h a r
1X2
p a dang
'dra ba
112
y i n te
^^mthun*""^ p a s t e / j i l t a r
tu
'bab
/
'dra z h i n g zhes bya ba n i chos
rdo b a ' i ngos l a c h a r g y i r g y u n
z i n k y a n g ' p h e l ba'am'myu gu s k y e b a l a s o g s p a mi s n a n g
'bab
zhing
n a n g du y a n g b a n g s p a r m i ' g y u r g y i p h y i r o l b r l a n p a t s a m kho n a r
' g y u r l a de y a n g s k a d c i g t s a m n a mi s n a n g b a r ' g y u r r o / /
de b z h i n du n y o n mongs p a ' i t s h o g s n y i m a ' i z e r l t a r
d r a g po
b r g y a p h r a g g i s g d u n g s p a r g y u r p a ' i sems l a n i c h o s k y i c h a r p a ' i
don med
do//
g z h a n y a n g j i l t a b u zhe n a /
(b)
y o n g s s u bskams p a s r d u l g y u r t h a i b a
z h e s b y a b a smos t e / j i l t a r
g y i s y o n g s s u gdungs
'dra//
t h a i b a ' i t s h o g s n y i ma'i
s h i n g k u n n a s bskams p a r b y a s p a n i r d u l
g y u r c i n g s h i n t u r t s u b p a r g n a s p a r t h a i b a dan
ltar
tu
'od z e r
du
'dra ba s t e / j i
t h a i b a ' i p h u n g po bskams s h i n g r t s u b p a r g y u r p a l a c h a r
'bab
z i n k y a n g k h y a d p a r du g y u r p a ' i dngos po m i s k y e h a s don
med
p a y i n l a / 'on t e mang du 'bab p a s b r l a n p a t s a m du g y u r p a s
dus
g z h a n n a de b z h i n du g n a s s o / /
t s h u l de ' d r a b a r b d a g g i sems t h o g ma med p a ' i dus c a n g y i
114
rnam p a r r t o g p a n g a n pa I t s h o g s k y i s
du g y u r p a l a c h o s k y i c h a r (251b)
114
bskams
'bab p a don med
shing rdul
can
do//
g z h a n y a n g j i l t a b u zhe n a /
(c)
bye m a ' i t s h o g s k y i s k h y a b p a ' i l a m l t a b u / /
z h e s b y a b a smos t e / b y e m a ' i t s h o g s n i bye m a ' i p h u n g po s t e mang
po z h e s b y a b a ' i don l a / des k h y a b p a n i k u n n a s g . y o g s s h i n g k h e b s
502
p a s t e / de l t a b u ' i p h y o g s k y i r g y u n l a m du n i c h a r ' t a b p a
med
don
do//
l t a b u r z h e s b y a b a n i d p e r b y a b a s t e j i l t a r bye m a ' i t s h o g s
k y i s k h y a b p a ' i l a m du c h a r g y i r g y u n mang du bab k y a n g dgos
b y e d p a r mi
pa
' g y u r g y i r i n g po m i t h o g s p a r s n g a ^mkho"'""'"^ b z h i n
11
du g n a s s o / /
t s h u l de b z h i n
(d)
du/
b d a g g i bsam p a r c h o s c h a r don ma m c h i s / /
z h e s b y a b a b d a g g i sems ma r i g p a dang s r e d p a l a s o g s p a b y e
ma
l t a b u s k h y a b p a ' i g z h i l a y a n g dag p a ' i c h o s k y i c h a r 'bab p a
don
med
do//
dpe
' d i dag g i s n i ' d i s k a d du s t o n t e / j i l t a r
po dag t u c h a r
dang
'bab
pa n i 'bras bu l a sogs pa
z h i n g sa bzang
'bru'i tshogs
' b r a s b u ' i t s h o g s rnams ' p h e l z h i n g r g y a s p a r b y e d p a s don y o d
p a b z h i n d u / r d o ' i r g y a b dang t h a i b a ' i t s h o g s dang bye m a ' i l a m du
ni
de l t a ma y i n no z h e s c h o s m i mthun p a ' i d p e s b s t a n p a y i n n o / /
dpe gsum smos p a n i l u n g d a n g / r t o g s p a d a n g / don dam p a s t e
117
c h o s rnam p a gsum y o d p a s de d a g
r i m s b z h i n du s b y a r b a 'am/
117
brten
p a don med p a dang
go
t h e g p a gsum g y i c h o s b s t a n p a ' i s n o d
du ma g y u r p a dang go r i m b z h i n du s b y a r r o / /
118
118
'dir
s l o b dpon g y i dgongs p a n i ' d i y i n t e / y o n t a n g y i
t s h o g s mang p o s b r g y a n c i n g dam-pa'i
s p y o d p a d a n g l d a n p a dag g i s
k y a n g r e z h i g b d a g l a ^smod"'" ^ p a n i b y a b a ' i c h a y i n t e / g a l t e
11
1
120
nye b a r ma b r t a g s p a
gis
'am/
mi dge b a ' i
120
bshes
g n y e n g y i dbang
s d i g p a mi dge b a b y a s p a n a de s b y a n g b a ' i t h a b s n i (252a)
b d a g l a smod p a y i n p a 'am/
g z h a n dag t s h u l de l t a r b s t a n p a ' i sgo
n a s n y e s p a ' c h a g s s u ' j u g p a n i rnam p a r s u n ' b y i n p a ' i s t o b s
kyis
s d i g p a dang b r a l b a r g y u r t e / s d i g p a s h i n t u m i b z a d b y a s p a y a n g /
TOT
1 On
b d a g l a rnam p a r smod
tshul
pas
b a s p a r 'gyur zhes bshad p a y i n n o / /
' d i n i s k a b s * d i dang g z h a n d a g t u y a n g
sbyar b a r bya'o//
b d a g l a smod p a ' i t s h u l g z h a n d a g k y a n g b s t a n p a n i / r a n g g i
s d u g b s n g a l z h e s b y a b a l a s o g s p a smos p a y i n t e / d e ' i d o n k y a n g
122
122
kye
' j i g r t e n g y i mgon po z h e s bcom l d a n
'das l a b o s t e / de
y a n g b d a g g i s b z o d p a r m i n u s t e / k h y e d k y i s b s t a n p a r mdzad p a ' i
l a m l a g u s p a med c i n g d o n med p a r ma z a d k y i k h y e d k y a n g b d a g g i s
s h e s s h i n g r t e n p a r ma n u s s o z h e s b y a b a n i ' a n g z h e s b y a b a ' i don
y i n no//
ci'i
(20a)
p h y i r zhe n a /
r a n g g i s d u g b s n g a l m i b z a d "'"^ma""^ d p y a d p a s / /
1
2
z h e s b y a b a smos t e / b d a g r a n g n y i d k y i s nyams s u myong b a ' i s d u g
124
124
b s n g a l g y i tshogs d r a g c i n g r t s u b p a mi bzad c i n g
gnag
par
d k a ' b a de s d i g p a ' i rnam p a r s m i n p a l a s b y u n g b a y i n p a s b i o s
ma d p y a d c i n g r t o g s p a r ma g y u r p a s r g y u d e s n a /
(b)
g a n g z h i g b d a g l a p h a n -^ b r t s o n l t a b u r n i / /
12
zhes p a khyed l t a bu gang z h i g bdag l a phan p a r b r t s o n z h i n g gnod
p a l a s b z l o g p a ' i mdza*
1 2
^bshes
1 2
^ l t a b u r g y u r p a 'am/ l t a b u
zhes b y a b a dper mi drang b a r gang z h i g bdag l a phan p a r b r t s o n p a
n y i d c e s n g e s p a r g z u n g b a r d r a n g du y a n g r u n g s t e b d a g l a p h a n p a r
b r t s o n p a n y i d du g y u r
gang g i s
(cd)
pa'o//
127
/
127
'zhe ' n a /
b z o d dang s b y i n p a s b d a g l a p h a n 'dogs p a / /
' j i g r t e n mgon d e ' a n g b d a g g i s b z o d m i n u s / /
128
z h e s b y a b a smos t e / b z o d p a
128
dang
n i bzod p a ' i pha r o lt u
p h y i n ^" ^pa ste/"*" ^ s b y i n p a n i s b y i n p a ' i p h a r o l t u p h y i n p a s t e /
2
2
(252b) ' d i g n y i s n i g z h a n l a p h a n g d a g s p a ' i t h a b s k y i dam p a y i n
pas g t s o r 1
y 0
smos p a y i n t e / de dag g i mchog t u p h a n
'dogs
shing
dgos p a s g r u b p a r b y e d p a ' i n g a n g t s h u l c a n y i n p a l a s de d a g
rjes
s u s t o n p a r mdzad p a n a / b d a g g i s b z o d c i n g b s t e n p a r m i n u s so
z h e s b y a b a ' i don t o / /
b d a g c i z h i g b y e d c i n g b z o d m i n u s she n a /
(21a)
s d a n g b a r b y e d dam
'bros shing
' b y o l ba'am//
z h e s b y a b a smos t e / s d a n g b a r b y e d p a n i d g r a b o r d u s h e s p a ' o / /
1
g z h a n y a n g c i z h i g b y e d ce n a / ' b r o s s h i n g
' b y o l ba s t e / phan
p a ' i gdams n g a g b s t a n p a n a de m i b z o d p a r g z h a n du ' g r o b a ' o / /
(b)
r a b t u g . y e n g ngam z l o g p a r b y e d n a y a n g / /
z h e s b y a b a n i gdams n g a g m i l e n p a r p h a n t s h u n r g y u z h i n g
su sems p h y o g s p a r b y e d p a 'am/
z l o g p a r b y e d dam
gnas
zhes bya ba n i
gnas n a gnas p a n y i d na y a n g s l a r t s h i g g i s z l o g c i n g gshe b a r
byed pa'o//
yang shes bya b a n i s h i n t u dka' b a ' i t s h u l t e / d i l t a r
1
d k a ' b a m i s r u n p a sems k y i r g y u n l o g p a r mos
gdul
p a s s k a l b a med
par
g y u r p a de l t a b u l a y a n g s t o n p a r mdzad c i n g / dam p a ' i c h o s k y i
131
c h a r g y i s s b y i n p a r mdzad p a s b d a g
'dra ba
131
skal
J
b a med
cing
rang b z h i n ngan pa l a y a n g /
(cd)
r g y u n mi
de
'chad p a r bdag
' d r a -^
1
2
l a slob byed//
' d r a ' a n g b l a ma y i n snyam b d a g m i
z h e s b y a b a r g y u n mi
sems//
' c h a d p a r s l o b p a r mdzad c i n g r i g p a l a ' d z u d
p a r mdzad c i n g s k a l b a c a n du b y e d p a ' o / /
de
' d r a z h e s b y a b a de l t a b u l a y a n g p h a n p a ' i gdams n g a g
b s t a n p a ' i b l a ma y i n p a snyam du b d a g m i sems t e / ma r i g p a s b i o '
505
m i g l d o n g s p a ' i p h y i r l o g p a r ' d z i n p a r ' g y u r r o z h e s b y a b a ' i don
to//
'di
skad ston t e / j i l t a r
dmus l o n g dag g i s n y i ma d a n g z l a b a ' i
rnam p a m i s h e s p a b z h i n du l u s dang sems k y i r g y u d ma bsgoms p a ' i
sems c a n d a g g i s k y a n g c h o s
pa'i
(253a)
zab mo'i don r t o g s s h i n g phan
gdams n g a g l e n p a r m i n u s s o / /
de l t a r
sems k y i s k y o n g y i ' g y u r b a rnam p a s n a t s h o g s smras
n a s / d a n i r n a l m a ' i sems k y i s y a n g bcom l d a n
pa'i
'das l a g s o l b a 'debs
tshul bstan p a ' i phyir/
song s t e g s o l b a b t a b kyang r n y e d dka' z h i n g / /
(22a)
z h e s b y a b a l a s o g s p a smos t e / s o n g s t e z h e s b y a b a n i p h a n
pa'i
'dogs
r g y u 'ga' z h i g y o d n a d o n du g n y e r b a de d e ' i t h a d du s o n g
n a s b s n y e n b k u r l a s o g s p a s mnyes p a r b y a s t e / g s o l b a b t a b p a r
gyur kyang r n y e d p a r dka' z h i n g thob p a r dka' ba l t a bu y i n pa
dang/
(be)
b z o d p a ' i dus s u sman c h e n mchog g y u r p a / /
bzod p a ' i ngang t s h u l g a l t e mi bzod n a / /
z h e s b y a b a g a n g g i t s h e k h r o b a ' i d g r a b o s g t s e s p a ' i sems rma
b y u n g b a n a s d u g b s n g a l dang du l e n p a l a s o g s p a ' i t h a b s k y i s g s o
dgos p a y i n l a / d e s n a d e ' i t s h e " ^ ^ b s t e n ^ p a ' i sman sems k y i n a d
1
gso h a s c h e n p o r g y u r p a t h a b s g z h a n l a s k h y a d p a r 'phags p a mchog
134
tu
gyur pa n i bzod pa y i n pas bzod pa
J
bsten
134
J
dgos n a b z o d p a ' i
n g a n g t s h u l l a m r a n g b z h i n t e / g a l t e ma b z o d c i n g " ' " • ^ b s t e n - ^ p a r
1
ma b y a s n a zhe s d a n g g i n a d g s o b a ' i
(d)
bzod p a ' i r g y u gzhan bdag l a c i z h i g
mchis//
506
"'"-^shes ^ pa b z o d p a ' i r g y u ' i t h a b s gzhan bdag l a c i z h i g mchis
13
te
ma m c h i s so z h e s b y a b a ' i don t o / /
da n i n y o n mongs p a r a n g d b a n g med p a n y i d du g y u r p a b s t a n p a ' i
phyir/
(23)
n y o n mongs s r i n p o s z i n p a s sems d k r u g s s h i n g / /
r i m s b c a s b d a g p h a n l a y a n g b r t s o n med
pa'i//
' j i g r t e n b l t a b a r 'os p a m t h o n g b a n a / /
g t s o bo b d a g s d a n g n y i d s k y e ' i s n y i n g r j e ' i
min//
z h e s b y a b a smos t e / g t s o bo z h e s b o s n a s b d a g g i sems l a n i zhe
s d a n g s k y e ' i s n y i n g r j e nam y a n g s k y e b a r ma g y u r t o z h e s s t o n
^ t o / /
1
3
7
su
z h i g l a s n y i n g r j e m i s k y e zhe n a / (253b)
ji
l t a b u zhe n a / n y o n mongs s r i n p o s z i n p a s sems d k r u g s
'jig rten
la'o//
s h i n g z h e s b y a b a smos t e / 'dod c h a g s dang zhe s d a n g l a s o g s p a ' i
n y o n mongs p a rnams n i ' j i g s s h i n g g n o d p a s k y e d p a s s r i n po l t a
yin
bu
l a / d e s z i n c i n g dbang du b y a s p a s sems k y i r g y u d d k r u g s s h i n g
r a n g dbang med p a r b y a s p a y i n l a / de n y i d k y i s n a r i m s d a n g b c a s
p a y i n t e / sems s k y o n d a n g b c a s s h i n g m i mthun p a ' i p h y o g s
kyis
myos p a r g y u r p a y i n l a / r g y u d e s n i b d a g l a p h a n p a r b y a s p a ' i
thabs ' j i g r t e n
kyi
' d i 'am g z h a n du s d u g b s n g a l med p a r b y a b a ' i l a s
r t s o m p a l a ' j u g p a l a y a n g b r t s o n p a med
c i n g yongs su dor b a r
b y e d p a 'am/ y a n g n a n y o n mongs p a s d k r u g s p a ' i p h y i r b d a g n y i d
g . y a n g s a r mchong b a d a n g / dug z a b a ' i s b y o r b a s r a n g n y i d l a g n o d
p a b y e d p a ' i ' j i g r t e n p a dag n i b l t a b a r 'os p a z h e s b y a s t e / g a n g
z h i g m t h o n g n a r j e s s u b r t s e b a ' i s e m s s k y e z h i n g s n y i n g r j e ' i y u l du
g y u r p a de n i b y a n g chub sems d p a ' i s p y o d p a d a n g r j e s s u mthun p a r
' g y u r b a ' i r g y u y i n p a s b l t a b a r r i g s p a y i n n a / de l t a b u mthong
b a n a y a n g n y o n mongs p a ' i s t o b s che b a n y i d k y i s
zhe s d a n g n y i d
507
s k y e b a r b y e d k y i s n y i n g r j e s k y e b a n i ma y i n n o / /
da n i r a n g n y i d r i g s p a ' i t s h u l l a gnas k y a n g n y o n mongs p a ' i
dbang du g y u r p a ' i t s h u l b s t a n p a ' i p h y i r /
(24abc)
s k y e bo r a n g g i l a s ' b r a s l a s p y o d
cing//
thams c a d dbang m e t . " ^ ^ ' j i g - ^ p a y i n p a r s h e s / /
1
1
on
g z h a n d a g n y e s med p a r n i b r t a g s g y u r
kyang//
z h e s b y a b a smos t e / s k y e bo z h e s b y a b a n i l a s d a n g n y o n mongs
p a s b s k y e d p a ' i ' g r o b a rnams t e / de n i r a n g g i l a s ' b r a s l a
s p y o d c i n g z h e s b y a b a g a n g r a n g g i l u s dang n g a g dang y i d k y i s
(25^a) b y a s p a ' i l a s k y i ' b r a s b u rnam p a r s m i n p a y i d du *ong b a
dang y i d du m i 'ong b a l a s p y o d p a y i n p a ' i p h y i r g z h a n g y i rkyen--'
l a s g y u r p a ' i s d u g b s n g a l nyams s u myong y a n g de n y i d r a n g n y i d
kyis
s p y a d p a ' i l a s k y i ' b r a s b u y i n p a s g z h a n d a g g i n y e s p a ma y i n p a
d a n g / sems c a n thams c a d k y a n g r a n g d b a n g med p a r ' j i g p a y i n z h i n g
s k a d c i g m a ' i c h o s c a n y i n p a ' i p h y i r thams c a d m i r t a g p a r y a n g
s h e s l a / d e s n a r a n g g i bde s d u g b s n g a l myong b a n i r a n g "'"^nyid' "^
1
0
l a s b y u n g b a r g z h a n d a g g i s n y e s p a r g y u r p a med d o / /
rang g i skyon y i n p a r b i o s b r t a g s s h i n g shes p a r gyur
kyang
b z o d p a r ma n u s p a n i r a n g g i sems g t i mug c i n g ma r i g p a ' i mun
pas b s g r i b s p a y i n pas.na-mi
shesrpa'i
r a b r i b d a g g i s rnam p a r
b s l u s p a r g y u r p a ' i rnam p a r ' p h r u l p a 'am n u s p a n i ngo m t s h a r c h e
ba y i n p a s /
(d)
rmongs p a r a b r i b d a g g i rnam - ^ l ' p h r u l g z i g s / /
z h e s b y a b a smos p a y i n n o / /
rnam p a r
(25ab)
142
'phrul
142
/
p a de n y i d y a n g b s t a n p a ' i p h y i r /
b d a g n i n y e s p a ' i r g y a mtsho y i n n a y a n g / /
508
su y i nyes p a ' i cha yang bzod mi b g y i d / /
ces bya ba smos t e / de l a r e z h i g bdag n y i d n i l u s dang sems k y i
rgyud ngan p a r byed p a ' i nyes pa 'dod chags l a sogs p a ' i nyon
mongs pa dang/ de l a s byung b a ' i l a s mi dge ba r g y a mtsho
snyed
du mang z h i n g r g y a che ba yod pa y i n na y a n g / gzhan su yang rung
b a ' i nyes p a ' i rnam pa s h i n t u phr.a b a ' i cha tsam ^^marrr'"^
144
144
pa tsam yang bzod p a r mi b g y i d c i n g
bdag g i sems ngo mtshar
brnags
thigs
mi nus pa de n i
che'o//
gzhan y a n g / .
(c)
bzod pa yon t a n phun
t s h o g s gzhan mchis
kyang//
zhes bya ba l a / bzod pa n i khro b a ' i gnyen p o r gyur pa ' b a '
t u ma zad k y i gzugs bzang ba l a sogs p a r
sum t s h o g s pa mtha' yas
zhig
' g y u r b a ' i yon t a n phun
(254b) pa dag yod pa ' a m / yang gzhan g y i
bzod pa yon t a n phun sum t s h o g s kyang zhes bshad du yang rung
ste/
yon t a n dang l d a n pa gzhan rnams k y i s bzod pa dang t s h u l khrims l a
bzod p a ' i yon t a n phun sum tshogs pa 146 dag kyang n g o // //
(d)
gang p h y i r mi bzod de ' d i r ngo mtshar
che//
zhes bya ba n i r g y u gang g i s bzod p a ' i yon t a n mtha' yas kyang d e ' i
147
147
cha tsam yang
'rten
' c i n g bzod p a r mi nus pa de n i rmongs
pa'i
rang b z h i n g y i bdag g i sems ' d i ngo mtshar t e / rmad du byung ba y i n
no zhes bya b a ' i don t o / /
kyang zhes bya ba n i ' g a l bar snang b a ' i t s h u l s t o n pa y i n t e /
nyes p a ' i r g y a mtsho yang y i n yang nyes pa mi bzod l a / yon t a n
mtha' yas kyang y o n t a n mi b r t e n pa n i ' g a l ba y i n p a ' i p h y i r r o / /
nyes pa de n y i d 'byung b a ' i t s h u l b s t a n p a ' i p h y i r /
(26)
d b y a r d u s mkha' l a l d a n g b a l t a b u r n i / /
b d a g g i y i d l a n y o n mongs s p r i n t s h o g s
y a n g dang y a n g d u ' g r o z h i n g
rnams//
'ong g y u r p a / /
ngo t s h a rnam s p a n g s l e l o c a n b d a g n g a n / /
z h e s b y a b a smos p a y i n t e / d b y a r g y i d u s s u nam mkha' l a c h a r
s p r i n g y i tshogs
bur
'dus s h i n g l d a n g b a r g y u r n a s c h a r 'bebs p a l t a
b d a g g i y i d k y i mkha' l a 'dod c h a g s l a s o g s p a ' i n y o n mongs p a ' i
t s h o g s g l o b u r du 'byung z h i n g s p r i n dang c h o s m t h u n p a s s p r i n l t a
bu'i
na/
t s h o g s t e mang po rnams 'byung b a y i n l a / j i l t a r
y a n g d a n g y a n g du ' g r o z h i n g
'byung z h e
'ong g y u r p a z h e s b y a b a ' i d o n t o / /
r g y u n du y a n g d a n g y a n g du p h a n t s h u n du ' g r o z h i n g s l a r 'ong
ba y i n t e / j i l t a r
s p r i n d a g mkha' l a l d a n g z h i n g r g y u b a d a n g
c h u ' i r g y u n 'bebs p a r b y e d p a de b z h i n du b d a g g i sems l a n y o n
mongs p a rnams r t a g t u 'byung z h i n g l d a n g l a s d i g p a ' i c h a r b s k y e d
n a s 'bebs p a r b y e d d o / /
de b a s n a n y o n mongs p a de l t a b u d a n g l d a n
(255a)
zhing
'byung b a r b d a g n y i d s h e s b z h i n du ngo t s h a b a ' i c h o s rnam p a r
148
148
spangs
lk-9
n a s n y o n mongs p a
149
'spang
y
b a ' i phyir brtson
grus
l a m i b r t e n c i n g l e l o ' i dbang du g y u r p a n i b d a g n y i d s h i n t u n g a n
te
smad p a r b y a b a n y i d y i n n o / /
d a n i n y o n mongs p a b s a l b a ' i t h a b s k y i t i n g gne ' d z i n dang m i
mthun p a r g y u r p a b s t a n p a ' i p h y i r /
(27ab)
g a l t e n y o n mongs "'"-^grang^"-^ l h a g s b y u n g g y u r n a / /
ting
'dzin
'bar bas r g y a l b a r spro gyur k y a n g / /
z h e s b y a b a l a s o g s p a smos t e / n y o n mongs p a n i 'dod c h a g s l a
sogs pa'o//
de n y i d n i t s h u l k h r i m s
' c h a l b a l a sogs p a ' i gnod p a ' i r g y u r
' g y u r b a l a l u s dang sems n y o n mongs p a r b y e d p a ' i t s h u l
gyis
l-51grangl51 ]_hag d r a g po l t a b u ' i y i n t e / j i l t a r g r a n g l h a g s k y i s
S
lus
r e n g s p a n a r t s o l m i n u s p a dang ' d r a b a r n y o n mongs p a ' i g r a n g
b a s n y e n p a n a V.phags p a ' i l a m l a ' j u g m i n u s p a s g r a n g b a dang ' d r a
l a / de n i ma r i g p a ' i r g y u l a s b y u n g b a r g y u r p a n a sems k y i r g y u d
las
b s a l dgos n a g a n g g i s b s a l z h e n a / t i n g n g e ' d z i n t e g n y e n po
bsgom p a l a s sems r t s e g c i g t u b y a b a s s o / /
khyad p a r j i l t a bus she n a / 'bar bas r g y a l b a r zhes b y a b a
ste/
bsam g t a n g y i g t s u b s h i n g l a s b y u n g b a ' i y e s h e s k y i me ' b a r
b a s n y o n mongs p a ' i "'"•^^grang"'"^ l h a g s z i l g y i s g n o n c i n g r g y a l b a r
2
bya
b a s t e / g a n g g i p h y i r g r a n g b a ' i g n y e n po me y i n p a dang ' d r a
bar
c h o s mthun p a ' i p h y i r r o / /
de l t a b u b y a b a r mngon p a r s p r o z h i n g r t s o l
bar gyur kyang
ngo//
de l t a r r t s o l b a n a n y e s p a c i z h i g
(cd)
'byung z h e n a /
g n y i d dang rmugs p a ' i r a b r i b bdo g y u r
mal s t a n
'dod p a d a g k y a n g rnam p a r
^pas
//
'phel//
z h e s b y a b a smos t e / g n y i d n i g a n g g i s ' j u g p a r a n g dbang med p a r
(255b) sems s d u d p a ' o / /
1S4
rmugs p a n i g a n g g i s sems
J
1^4
blong ^
zhing y u l legs par
'dzin
mi n u s p a s t e de "'"-^ gnyid -'-' n i m i s h e s p a ' i r g y u y i n p a s n a r a b
1
rib
bo//
de bdo b a n i s h u g s d r a g p a r 'byung b a s sems g s a l b a z i l g y i s
gnon p a r n u s p a ' o / /
r g y u d e s n a m a l s t a n 'dod p a d a g k y a n g rnam p a r ' p h e l z h e s b y a
b a g n y i d dang rmugs p a ' i s h u g s k y i s t i n g : nge . ' d z i n g y i y u l l a g t o d
par
pa'i
m i n u s k y i / c i n a s k y a n g m a l s t a n bde ma d a g l a n y a l b a r 'dod
sems 'byung z h i n g l e l o rnam p a r ' p h e l b a r ' g y u r r o / /
511
de l t a r n y o n mongs p a ' i g n y e n po l a b r t e n m i n u s p a s c i r ' g y u r
zhe n a /
(28a)
b d a g y i d 'dod c h a g s z h a g s p a s dbang med "'"-^bgyis"'"^//
z h e s b y a b a smos t e / b d a g g i y i d t i n g nge ' d z i n d a n g b r a l b a s n y o n
mongs p a ' i dbang du g y u r p a y i n p a s 'dod c h a g s z h a g s p a s dbang med
bgyis
z h e s b y a b a l a / 'dod c h a g s n i y u l l a mngon p a r z h e n c i n g
c h a g s p a y i n l a / de n y i d n i ' c h i n g b a dam po y i n p a s z h a g s p a d a n g
' d r a l a d e s sems k y i r g y u d r a n g d b a n g med p a r bsdams s h i n g
b a ' i dbang med p a r b y a s p a s n a d b a n g med b g y i s
grol
zhes bya s t e / stobs
med p a r b y a s so z h e s b y a b a ' i don t o / /
(b)
zhe s d a n g mes b s r e g s n g a r g y a l d a g g i s bcom//
z h e s b y a b a n i sems k y i k u n n a s mnar sems p a ' i mes r a n g g i r g y u d l a
g n a s p a ' i 'phags p a ' i l a m d a n g r j e s s u mthun p a ' i dge b a rnams
bsregs s h i n g zad p a r byas pa'o//
n g a r g y a l dag g i s bcom z h e s b y a b a n i n g a r g y a l d a n g che b a ' i
n g a r g y a l l a s o g s p a s sems k y i r g y u d k h e n g s s h i n g
'phags p a ' i n o r
dang b r a l b a r b y a s p a ' o / /
de d a g 'ba' z h i g t u z a d dam zhe n a / ma y i n t e /
(cd)
n y e s p a k u n g y i mda' mdung m t s h o n c h a y i s / /
k u n t u g a n g b a s dbang med b r g y a l b a r g y u r / /
Q ^-57
C
S
(256a) b y a b a n y e s p a y a n g y i n l a k u n y a n g y i n p a s n a
n y e s p a k u n g y i s t e / j i s k a d smos p a ' i n y o n mongs p a de l a s g z h a n
p a ' i n y o n mongs p a dang n y e b a ' i n y o n mongs p a ' i t s h o g s rnams s o / /
n y o n mongs p a de d a g n y i d r n o b a ' i p h y i r d a n g sems k y i r g y u d
p h r a r a b ' b i g s p a ' i p h y i r mda' l t a b u y i n l a / r a g s p a ' i t s h u l g y i s
' b i g s s h i n g g n o d p a t s h a b s c h e b a r •'"-^skyed -^ p a ' i p h y i r n a mdung
1
l t a b u y i n t e / de l t a b u ' i m t s h o n c h a g a n g y i n p a de y i s sems k y i
1^9
K Q
r g y u d kun t u gang b a s t e l u s l a
^ phog
7
J 7
p a ' i mtshon cha zug
r n g o r l u s p a d a n g / p h y i r o l " ' " ^ c h o d ^ p a d a n g ' dr.a b a r b a g l a
1
n y a l b a d a n g / k u n n a s d k r i s p a ' i n y o n mongs p a ' i t s h o g s k y i s sems
l a khyab p a ' i r g y u des n a gnyen p o ' i c h o s l a r t s o l b a ' i dbang
par
med
s h i n t u zhum p a r g y u r c i n g / 'phags p a ' i l a m l a r t s o l m i n u s
p a r g y u r p a 'am/ b r g y a l z h i n g myos p a l t a b u r g y u r t o z h e s b y a b a ' i
don t o / /
n y o n mongs p a s sems d b a n g du b y a s p a ' i n y e s p a g z h a n dag k y a n g
bstan p a ' i p h y i r /
(29)
d r a n p a r n y e d n a s b e i n g s s h i n g myur s k r a g l a / /
r a b t u bcom p a s rnam p a r zhum g y u r c i n g / /
g.yo d a n g s g y u rnams k y i s k y a n g b s l u s g y u r p a s / /
dman p a b d u d k y i s p y o d y u l dag n a
'khyam ^ //
1
1
z h e s b y a b a smos t e / de l t a r n y o n mongs p a s z i l g y i s m a n
b a l t a b u r g n a s p a s l a r sems k y i g n a s s k a b s m a l
te brgyal
du 'dug p a ' i d r a n
p a r n y e d p a n a y a n g s l a r n y o n mongs p a rnams k y i s b e i n g s s h i n g d e ' i
dbang du ' g y u r l a / de n y i d k y i s n a myur du s k r a g p a r ' g y u r t e / sems
r n a l du 'dug p a ' i t s h u l l a r i n g p o r mi g n a s p a r n y o n mongs p a ' i
t s h o g s k y i m t s h o n c h a rnams k y i s d k r u g s s h i n g s k r a g p a r b y a s l a r a b
t u bcom z h i n g z i l g y i s mnan p a r b y a s p a s sems k y i t i n g nge
gyi
'dzin
y u l l a r t s o l m i n u s p a r rnam p a r zhum p a r ' g y u r z h i n g n u s p a
dang b r a l b a r ' g y u r l a / de n y i d k y i s n a sems m i (256b) mthun p a ' i
dbang du g y u r " ^ ^ p a r ^
1
2
g.yo
s g y u l a s o g s p a ' i n y o n mongs p a
k y a n g 'byung b a s d e s sems b s l u s h i n g
rnams
'phags p a ' i l a m s t o r b a r ' g y u r
l a / d e s n a sems g n y e n p o ' i s t o b s dang b r a l t e n u s p a z h a n c i n g dman
p a s mi s h e s p a ' i d b a n g g i s b d u d k y i s p y o d y u l n y o n mongs p a ' i
t s h o g s k y i n a n g n a g n a s s h i n g y u n r i n g p o r don med p a s 'khyam p a r
'gyur ro zhes bya b a ' i don t o / /
de l t a b u ' i nyon mongs pa de b s a l b a ' i p h y i r z h i gnas dang
l h a g mthong ^-^sgom ^^ pa y i n na y i d gtod mi nus p a r bstan p a ' i
1
1
phyir/
(30)
j i^ ^ l t a ^ ^
j iltar
z h i gnas l a dmigs
shing//
de "'"^-Mang"'"^ der y i d yang yang gtad pa n a / /
de dang de l a s nyon mongs zhags pa n i / /
yul
l a chags p a ' i thag pas dbang med drangs//
zhes bya' ba smos t e / t s h u l j i l t a j i l t a r
z h i gnas zhes bya ba
dmigs p a ' i y u l l a r t s e g c i g pa bsam gtan g y i t s h u l l a gnas shing
sems k y i s dmigs p a r byed l a / r t s e g c i g pa de thob p a r bya b a ' i
p h y i r t i n g nge ' d z i n g y i y u l gang yang rung ba de dang der y i d yang
dang yang du gtod c i n g r t s e g c i g pa l a s l o b p a r byed pa na yang
de l t a r gnas p a r mi 'gyur t e / dmigs p a ' i y u l de dang de l a s n i
gnas su gyur p a ' i nyon mongs p a ' i zhags pa dam po l t a bu 'dod p a ' i
yul
l n g a l a mngon p a r chags shing zhen pas sems p h y i r o l t u l t a s
par
gyur p a ' i thag pa l t a bus sems k y i ''"^rgyun"*"^ dmigs p a ' i y u l l a
nang du gtod pa l a s rang dbang med p a r p h y i r drangs shing g.yeng
bar
'gyur r o / /
' d i skad.ston t e / rnam p a r r t o g p a ' i " ' " ^ t s h u l ^ b s a l b a ' i
1
p h y i r gang g i tshe z h i gnas k y i stobs k y i s sems nang du bsdus
te/
shes rab k y i s chos rnams rang b z h i n ' g y i s dben zhing r t o g pa
dang b r a l b a ' i y u l l a gtad pa na yang nyon mongs p a ' i tshogs k y i s
bskyod " ^ ^ p a ' i " ^ ^ sngon nyams su myong b a ' i y u l g y i dbang du 'gyur
zhing (257a) g.yengs p a r byed do zhes bya b a ' i don t o / /
de l t a r gyur kyang y u l l a b l a n p a ' i r t s o l ba b s t e n te sems
mnyam p a r bzhag mod ce n a / de l t a r gnas p a r dka' b a r bstan p a ' i
phyir/
51k
(31a)
zhing//
" b r t s o n p a b s t e n n a r g o d p a 'byung ' g y u r
z h e s b y a b a smos t e / b r t s o n p a n i ' d i r dge b a ' i p h y o g s l a mngon
par
s p r o b a s b s g r i m s t e ' j u g p a l a b y a ' i / ' r a ma n a d a n g / b a r a t a ' i
s g r u n g l a s b y u n g b a ' i s i " ' " ^ t a " ' " ^ d a n g / g r o " ba"'"
17(
pa'i
gis
phyir rtsol
des n a ' d i r l e l o ' i g n y e n po b r t s o n
71
c i n g gnas p a n a / r t s o l
p h y i r sems p h y i r o l d u r g o d c i n g
de l t a r
(31hcd)
70
t a slar
dgug
b a l a s o g s p a l t a b u <*Ldod c h a g s d a n g z h e s d a n g
kun n a s b s l a n g b a l a s byung b a ' i r t s o l
"'"^^brten"'"''
)
b a l a n i mi bya'o//
'grus k y i sbyor ba l a
b a s sems z h i b a l a s nyams p a ' i
' p h y a r b a 'byung b a r ' g y u r r o / /
g y u r n a b r t s o n p a yang spong
de s p a n g s n a n i zhum p a
1 7 3
172
172
/
' mod
ce n a /
skye bar ^
1
3
'gyur//
' d i y i r i g s p a r mnyam ' j u g r n y e d d k a ' n a / /
b d a g g i sems " ^ ^ d k r u g s
1 7
^ pa n i j il t a r
bgyi//
z h e s b y a b a smos t e / r g o d p a r ' g y u r b a ' i n y e s p a mthong n a s b r t s o n
p a de s p a n g s t e r t s o l
b a b t a n g b a r g y u r n a / sems n a n g du zhum z h i n g
dmigs p a l a g t o d p a m i s k y e b a r ' g y u r r o / /
de b a s n a n y o n mongs p a dang l d a n p a ' i sems ' d i ' i t s h u l l a s
r g o d p a d a n g zhum p a ' i t s h u l g n y i s k a d a n g b r a l
par
tu
z h i n g c h a mnyam
g n a s p a n i sems r i g s p a r mnyam du ' j u g p a y i n p a l a s de n i s h i n
r n y e d c i n g t h o b p a r d k a ' b a n y i d k y i s n a / b d a g ^75gj_175
b r t a n z h i n g n y o n mongs p a ' i t s h o g s k y i s d k r u g s p a j i l t a r
zhes p a s t e
1 7
^gnyis k a
1
7
s
e
m
s
m
i
bgyi
^ l t a r y a n g s k y o n du ' g y u r z h i n g b r t a n p a
dang b r a l b a ' i de c i z h i g l a s p y o d p a r b g y i z h e s b y a b a ' i d o n t o / /
s p a n g b a dang b l a n g b a ' i c h a n i s h e s r a b k y i s g r u b p a r ' g y u r
(257b)
(32abc)
b a s de
1 7 7
bsten
1 7 7
p a r bya'o zhe n a / d e ' i p h y i r /
shes r a b l a spyod n a n i r g o d p a
'byung//
' d z i n l a b r t e n n a zhum p a s k y e b a r ' g y u r / /
,,. 178 .178
, 179,179 180 1 8 0
, ,. ,
di
y i
z u n g du
jug
pa
rnyed dka na//
z h e s b y a b a smos t e / s h e s r a b n i c h o s rnams k y i s p y i dang r a n g g i
181
m t s h a n n y i d l a k h y a b p a r j i l t a b a b z h i n du rnam p a r
181
spyod
p a y i n l a / de l t a b u de l a g z h a n z h i g s p y o d p a r ' g y u r n a n i r g o d
p a 'byung b a r ' g y u r t e / ' d i l t a r
sems z h e s b y a b a ' i y u l s n a t s h o g s
l a rnam p a r 'phyos p a s z h i b a r m i n u s s o / /
gal
t e de s p a n g s n a s sems z h i g n a s k y i y u l g a n g y a n g r u n g b a
182
la
182
gtad p a ' i
t s h u l g y i s ' d z i n c i n g nang du sdud p a kho n a l a
b r t e n p a r ' g y u r n a n i / s h e s r a b dang b r a l
pa'i
z h i n g y u l rnams l a s b l a n
p h y i r s h e s r a b k y i c h a g s a l b a d a n g b r a l b a s sems n a n g du zhum
pa skye b a r 'gyur r o / /
de l t a r n a s k y o n c h a g s p a ' d i ' i z u n g du ' j u g z h e s b y a b a z h i
g n a s dang l h a g mthong c h a mnyam p a r g n a s p a n i z u n g du ' j u g p a
z h e s b y a s t e / ' d i l t a r g l a n g g n y i s k y i g n y a ' s h i n g c h a mnyam p a r
g n a s p a s z h i n g s a s h i n t u s r a b a d a g k y a n g l e g s p a r 'byed p a r n u s
p a dang ' d r a b a r g a n g g i t s h e
sems z h i g n a s d a n g l h a g m t h o n g c h a
mnyam p a r g n a s p a mar me r l u n g g i s " ^ ^ m i skyod"*"^ p a l t a r
gnas p a ' i
t s h e n y o n mongs p a ' i t s h o g s s p a n g s p a ' i y e s h e s s k y e b a y i n l a l a s
dang po p a ' i sems l a z u n g du ' j u g p a de s h i n t u r n y e d d k a '
de l t a r
zhing
g n a s p a r m i n u s l a / de n y i d k y i s n a sems n y o n mongs p a ' i ^
dbang du g y u r p a ' i p h y i r /
(d)
b d a g g i sems d k r u g s p a n i j i l t a r
bgyi//
z h e s b y a b a smos s o / /
b d a g g i sems z h i g n a s dang l h a g mthong dang b r a l b a s rnam p a r
'jug
p a l a gnas mi nus p a s d k r u g s s h i n g g.yengs p a r g y u r p a ' d i
ltar
spyad p a r b g y i z h i n g c i z h i g bsgrub p a r b g y i zhes b y a b a ' i
don t o / /
don
de
n y i d
(33ab)
'bad
de
bya
gnas
r t s o l
ba
ba
r t s o l
y i n
pas
r t s o l
sogs
ba
de
ba
pa
t i n g
btang
mtha'
b z h i n
•pa
bya
l d a n
gang
y i
ba
p a
can
mthong
c i n g
1
pa
pa
gnas
pa
p h y i r
'bad
pas
na
•
g y i s
187'
n i
mi
dmigs
sems
ba
rnyed
y u l
du
zhum
bas/
t s h u l
r t s e
g c i g
p a ' i
t s h u l
te
bar
l a /
p a ' i
p a ' i
'gyur
p a ' i
'byung
' j u g
nang
/ /
' g y u r / /
bsgrims
1
du
c i n g
'gyur
de
v.-
bas
l t a r
sems
de
' d i
l t a r
gnas
sems
skye
bar
n y i d
g l o d
c i n g
pa
l a
.
188
b y i n g
pa
mi
bcom
de
^
1
188^
z h i n g
sems
' j u g
"'"^br j e d
u
(238a)
z h i n g / /
bar
sogs
^~'pas ^--'
g.yeng
n a /
'gyur
skye
l a
ce
l a s
kyang
'gyur
r o / /
smos
t e /
de
pa
' d i
dang
de'ang
dka*
l t a r
rnyed
rgod
pa
dka
dang
mar
bsgrub
b r a l
bas
dbu
mar
bsgrub
rnyed
p a r
dka'
t u
y i n
p a ' i
p h y i r
pa
mi
n a / /
1
zhum
dbu
s h i n
ba
pa'ang
zhes
bya
ba
c i n g
s t e /
mthun
p a ' i
nyes
zhum
mnyam
sems
p a ' i
rgod
p a r
n i
dbang
pa
gnas
rang
du
gyur
n o / /
p h y i r /
bya
yang
'bad
sgrub
ga
bdag
na
t u
' j u g
mar
g n y i
y i n
(d)
zhes
du
mod
'byung
zhum
dbu
sems
g d u l
na
d e ' i
n i
pa
' j u g
sems
sems
p a ' i
y i n
g y i
kho
na
gyur
bar
l a
rgod
nas
n a /
' d i
k y i
pa
'byung
bas
(c)
dang
187
' d z i n
zhes
p a ' i
kho
na
rgod
kyang
bar
,
skyon
ba
nge
de
l a s
ba
zung
s h i n
de
b z l o g
,.
1
skye
sems
ba
184
t e /
p h y i r
na
pas
' j u g
g l o d
smos
p a ' i
r t s o l
pas
184
de
zhes
l a
ba
glo
g i
smos
b u r
du
gyur
bar
mi
sems
I89 j_l89
t e /
sems
rang
b a ' i
nyon
mongs
pas
nus
yang
n a /
dkrugs
n
j i
dag
b z h i n
p a ' i
l t a r
p a ' i
don
gnas
pa
g y i
j i
l t a r
b g y i / /
dag
c i n g
*od
tshogs
g y i
s h i n g
k y i s
gzugs
bsgrub
g s a l
dkrugs
b r n y a n
par
l
7
ba
s h i n g
' c h a r
>
0
y i n
b g y i
rnyog
z h i n g
1
^
0
zhes
517
sems n y i d k y i n y e s p a b r j o d p a ' i sgo n a s b s h a g s
d a n i n y e s p a ' i r t s a b a ma " ^ ^ r i g " ^ " ' " p
tu
a
]_
pa'o//
"byung b a ' i b d a g
a s
'dzin pa y i np a r bstan p a ' i p h y i r /
(34a)
bsam g t a n n a g s mes y a n g dang y a n g du n i / /
z h e s b y a b a smos t e / bsam g t a n z h e s b y a b a sems mnyam p a r
"^^gzhag'^
2
p a s t e bsam g t a n b z h i l a s o g s p a ' o / /
des n i n y o n mongs p a ' i t s h a n g t s h i n g rnams
194
zad
p a r byed pas n a nags l a
(258b)
193
193
bsreg
cing
7 V
mched p a r b y e d p a ' i me c h e n po
dang ' d r a l a / de l t a b u ' i me d e s y a n g dang y a n g z h e s b y a b a s k a d
cig
ma r e r e ' i
ci
dus dag t u ' o / /
z h i g byed ce n a /
(b)
nyes p a ' i nags t s h a l b s r e g s p a r gyur n a y a n g / /
z h e s b y a b a smos t e / 'dod c h a g s l a s o g s p a ' i n y e s p a s t e / de n y i d
19^
mang z h i n g
'dra
bar
7
19^
-^bsreg
7J
p a r b y a b a ' i g z h i r gyur p a s nags t s h a l
dang
b a de bsam g t a n " ^ ^ g y i ' * " ^ mes ^ b s r e g s ^ ' ^ p a r g y u r c i n g
1
7 >
bsal
gyur kyang/
(c)
bdag l t a ' i
r t s a b a b r t a n po ma z a d p a s / /
z h e s b y a b a b d a g dang b d a g g i r ' d z i n p a n y o n mongs p a s k y e b a ' i
g z h i r g y u r p a s r t s a b a l t a b u ' i t h o g ma med p a ' i dus n a s b y u n g b a s
s h i n t u b r t a n p a g a n g y i n p a de y a n g d a g p a ' i s h e s r a b k y i s
198
ma b y a s s h i n g d r u n g s n a s dbyung b a r ma b y a s
rab
198
pas
slar
yang
t u skye ba y i n no//
tshul
(d)
zad p a r
j i ltar
zhe n a /
c h a r g y i s b r l a n b z h i n mdun n a r a b t u s k y e / /
z h e s b y a b a smos t e / j i l t a r
d b y a r k y i t s h e " ^ ^ r t s w a " ^ dang
1
shing
d a g b s r e g p a r g y u r k y a n g g a n g z h i g r t s a b a t s h i g c i n g b t o n p a r ma
g y u r p a de b r l a n d a n g p h r a d p a n a s l a r s k y e b a dang
' d r a b a r bdag
t u l t a b a n i n y e s p a k u n g y i r t s a b a y i n p a s de ma s p a n g s n a y u l
g y i r k y e n d a n g l d a n p a n a n y o n mongs p a ' i k u n t u r g y u b a mdun n a
g n a s p a ' i t s h u l d u mngon du s k y e b a r ' g y u r r o / /
,.
,
.
n y o n mongs p a ' i r t s a b a
200,
200
de
.
_ , ,
,
n i g a n g z a g l a b d a g med p a r
mthong b a s k y a n g s e l b a r ' g y u r b a s s h e s r a b k y i c h a de t s a m g y i
c h o g go zhe n a /
(35ab)
g a n g z h i g n y o n mongs l a s ' b r a s t s a m g y i r g y u n / /
mthong b a y i s k y a n g de n i l d o g
'gyur l a / /
z h e s b y a b a smos t e / n y o n mongs p a n i 'dod c h a g s d a n g zhe s d a n g
la
sogs pa'o//
l a s n i dge b a d a n g m i dge b a dang l u n g du ma b s t a n p a ' i b d a g
n y i d can no//
' b r a s b u n i rnam p a r s m i n p a ' o / /
201
t s a m z h e s b y a b a dbang p h y u g l a s o g s p a l a s
n y o n mongs p a dang l a s k y i ' b r a s
(259a)
201
dgar
ba s t e /
b u n y i t s h e tsam y i n g y i
de l a s l o g s s h i g n a b y e d p a po med d o / /
202
de'i
202
rgyun
n i s k a d c i g m a ' i r g y u n c h a g s s u 'byung b a s t e /
203
203
de mthong z h i n g rnam p a r
^spyod
p a ' i r n a l 'byor p a dran p a
dang s h e s b z h i n d a n g l d a n p a ' i s h e s r a b k y i s m t h o n g b a n a y a n g
204^
2 0 4 . . . , ., ,
,
, /
205,
, 205
bdag
t u l t a b a de l d o g p a r g y u r t e / rnam p a r
^brtags
J
n
n a ' k h o r b a ' i r g y u n n i l a s d a n g n y o n mongs p a ' b a ' z h i g t s a m l a s
'byung g i de l a s l o g s s h i g n a b d a g c e s b y a b a ma g r u b p a ' i p h y i r
ro//
2 0
(c)
^de
2 0
^ l o g p a 'ba' z h i g t u ma z a d k y i /
sems k y i r g y u n k y a n g s p o n g b a r b y e d mod
k y i //
519
zhes bya ba
'phags p a n y a n t h o s s k a d c i g m a ' i
t s h u l du g n a s p a ' i
sems k y i r g y u n s k u g b s n g a l k y i b d e n p a ' i ngo bo rnam p a r s h e s p a ' i
p h u n g po r d z a s s u b r t a g s p a de d e ' i g n y e n p o r rnam p a r s h e s p a ' i
s t o n g pa n y i d ces bya ba
'gog p a ' i b d e n p a a l a d m i g s p a ' i l a m g y i
b d e n p a s k y e s p a s mi mthun p a dang g n y e n p o ' i t s h u l du s p o n g
bar
b y e d ce n a / s t o n g p a n y i d k y i ngo b o r g y u r t e b d a g dang g z h a n
p a med
dmigs
pas/
'gro b a ' i don b r t s o n p a l a s s h i n t u r i n g / /
(d)
z h e s b y a b a s t e / g c i g t u s t o n g p a ' a n g y i n c i g t u mi s t o n g
pa'ang
ma y i n p a r l t a b a ' i s h e s r a b k h y a d p a r c a n dang b r a l b a ' i p h y i r
' k h o r b a r g n a s s h i n g s d u g b s n g a l g y i s zhum p a s g z h a n g y i don
yongs
s u r d z o g s p a r b y e d mi n u s p a z h e s b y a b a ' i don t o / /
'gro b a ' i don l a s j i l t a r n a r i n g b a y i n zhe
(36a)
s k y o b p a c h a g s p a t s a m dang rnam b r a l
na/
bas//
z h e s b y a b a smos t e / s k y o b p a z h e s b y a b a n i 'phags p a ' i b d e n p a
b z h i dang l d a n p a ' i c h o s k y i s r a n g g i r g y u d s k y o b p a r b y e d p a
mchod p a
'os p a l a b y a s t e 'phags p a d g r a bcom p a dag
su
z h i n g de s p a n g s p a r g y u r p a s
de
d a n g rnam p a r b r a l b a y i n l a / g z h a n
n
(b)
'gro b a k u n l a
O
AQ
bltos
go//
'khor b a r 'gro ba l a s r j e s
de n i c h a g s p a t s a m z h e s b y a b a
c h a g s p a ' i s r e d p a t s a m dang b r a l
yang/
AQ
p a med
gyur
pa'i//
z h e s b y a b a / 'gro b a y a n g y i n l a k u n l a k u n k y a n g y i n (259b)
'gro b a k u n t e khams gsum p a r ^ " ^ g t o g s ^ p a thams c a d
2
de l a b l t o s p a med
'am
pas
do//
p a r g y u r p a n i de rnams ' k h o r b a l a s g d o n
c i n g sdug b s n g a l l a s t h a r b a r b y a b a ' i p h y i r
'jug p a ' i bltos p a ' i
r t s o l b a s p a n g s p a r g y u r p a s t e r a n g g i don l h u r l e n p a dag
go//
520
d e ' i sems k y i r g y u n n i mya n g a n l a r 'das p a y i n no z h e s b s t a n
pa'i
phyir/
(cd)
sems k y i r g y u n n i r g y u z a d mar me
p h u n g po l h a g ma z a d p a ' i mya n g a n
bzhin//
'das//
z h e s b y a b a smos t e / de l a sems n i rnam p a r s h e s p a ' i r a n g
bzhin
no//
de'i
210
rgyun
210
n i s k a d c i g ma
211
g c i g nas g c i g
211
t u brgyud
p a ' i t s h o g s t e / r g y u n de y e s h e s k y i d a g c i n g g n a s g y u r p a n a r g y u
z a d p a ' i mar me b z h i n
z h e s z h e s b y a b a j i l t a r maame'i r g y u snum
z a d p a r g y u r p a n a mar me
rdo
' b a r b a med p a r ' g y u r b a de b z h i n d u /
r j e l t a b u ' i t i n g nge ' d z i n l a s b y u n g b a ' i y e s h e s k y i s b a g
c h a g s dang b c a s p a ' i n y o n mongs p a s p a n g s p a s mya n g a n l a s
212
212
'das
las
p a r g y u r p a y i n l a / de y a n g l h a g ma med p a ' i mya n g a n
' d a s p a s t e / s n g o n g y i l a s dang n y o n mongs p a s "*"^bskyed
2
p a ' i p h u n g po l h a g ma t s a m g n a s p a de y a n g y e s h e s k y i mes b s r e g s
t e z a d c i n g med p a r b y a s n a s mya n g a n l a s 'das p a ' i d b y i n g s l a g n a s
par
' g y u r b a s n a ' g r o b a ' i don b y a b a dang s h i n t u r i n g ngo z h e s
b y a b a ' i don t o / /
214
214
da n i
de l t a b u ' i ' g r o b a ' i don n i b y a n g chub k y i sems
21S
21^
l a s b y u n g n a de d a n g r a n g g i r g y u d mi mthun
phyir/
(37a)
gang yang
^par
bstan pa'i
' g r o k u n nyam t h a g s e l b y e d p a / /
z h e s b y a b a l a s o g s p a smos p a y i n t e / gang y a n g
byang
J
zhes b y a ba n i
chub k y i sems s o / /
y o n t a n j i l t a b u dang l d a n zhe n a / ' g r o b a nyam t h a g ma l u s
s e l b y e d p a z h e s b y a b a smos t e / s k y e b a b z h i s
sems c a n
bsdus
pa'i
217
217
'srid
p a ' i r t s e m o ' i b a r du g n a s p a thams c a d k y i s d u g
521
(260a) g z i r c i n g nyam t h a g
b s n g a l thams c a d s d u g b s n g a l gsum g y i s
p a ma l u s p a r s e l c i n g med p a r b y e d p a y i n n o / /
de l t a b u s u z h i g y i n zhe n a /
(b)
b y a n g c h u b sems n i b d u d r t s i
bcud k y i s l e n / /
z h e s b y a b a smos p a y i n t e / b y a n g c h u b t u smon p a dang ' j u g p a ' i
bdag n y i d
c a n g y i b y a n g chub sems s o / /
218
218
bya
khyad
p a r j i l t a b u zhe n a / b d u d r t s i b c u d k y i s l e n z h e s
b a smos t e / b d u d r t s i z a b a n i ' c h i b a s m i t s h u g s p a dang ' d r a
bar
b y a n g chub k y i sems
219
219
'phags p a ' i l a m g y i s r o g
kyis
'.dzin
7
c i n g go p p h a n g thams c a d t h o b p a r b y e d p a s b d u d r t s i
l t a bu y i n l a /
sman b c u d k y i s l e n b s t e n p a s n i s k r a d k a r d a n g g n y e r ma s e l
220
220
zhing
n a d med p a r b y e d p a dang ' d r a b a r b y a n g c h u b k y i sems
k y i s b d a g dang g z h a n g y i r g y u d du g t o g s p a ' i s d u g b s n g a l dang n y o n
mongs p a 'joms p a r b y e d p a y i n n o / /
221
de l t a r y o n t a n d a n g l d a n p a n y i d k y i s n a nyams s u
222
dgos p a n y i d k y i p h y i r
(c)
221
blang
/
b y a n g c h u b r g y u r u mi r t o g bsgom p a n a / /
z h e s b y a b a smos t e / b y a n g c h u b n i rnam p a thams c a d mkhyen p a ' i
y e s h e s t e / de t h o b p a r b y a b a ' i r g y u dang g z h i r m i r t o g p a bsgom
223
pa na zhes
gyis
^gzung
223
J
b a dang ' d z i n p a rnam p a r s p a n g s p a ' i t s h u l
s p r o s p a med p a ' i d o n y i d l a b y a b a s l o b
na'o//
g n a s s k a b s d e r sems de l t a r gnas sam zhe n a / ma y i n t e /
(d)
de t s h e b d a g n i rnam r t o g kho n a r r g y u g / /
ces
b y a b a smos t e / b y a n g c h u b k y i sems k y i y e s h e s c h e n po b s g r u b
par
bya b a ' i p h y i r
slob p a r byed pa d e ' i t s h e /
de t s h e b d a g n i rnam
r t o g kho n a r r g y u g c e s smos t e / l a s dang po p a y i n p a ' i p h y i r
bdag
522
gi
sems n i rnam p a r r t o g p a kho n a r r g y u g t e / rnam p a r r t o g
ni
y a n g dag p a ma y i n p a ' i k u n t u r t o g p a s "bskyed p a ' i t s h u l
224
ma y i n p a ' i rnam p a r r t o g p a du ma l a r g y u g
pa
bzhin
224
cing
phyogs p a r
' g y u r r o z h e s b y a b a ' i don t o / /
DOe
DOC
kho n a z h e s b y a b a ' i s g r a s n i t s h u l g z h a n l a s r a n g
ste/
(•"260b)/
des n a
g z h a n g y i y u l ma y i n p a ' i p h y i r
22^
^dgar ba
sems k y i g z h i l a
226
n i rnam p a r r t o g p a kho n a
rten
g y i s g z h a n dag ma y i n t e /
227
227
dper na
' s r i d sgrub
' kho n a g z h u t h o g s p a y i n g y i g z h a n dag
n i ma y i n no z h e s b y a b a b z h i n n o / /
' d i r d r i s p a de n i m i r i g s t e /
c h u bo r g y a mtsho
'di
r i bo
rnams//
d a g sems k y i rnam ' p h r u l y i n / /
z h e s b s h a d p a s sems l a s l o g s
s h i g n a g z h a n med
pa'i phyir
rten
228
dang b r t e n
p a r g d a g s s u m i r u n g zhe n a / de l t a y i n mod
mdo
sde p a ' i t s h u l g y i s y u l sems g n y i
med
do//
228
kyi
g a g r u b p a r 'dod p a s
229
bsgoms p a l a g n a s k y a n g rnam p a r r t o g p a b s a l b a r
' g a l ba
229
ma
nus
p a ' i t s h u l gzhan dag b s t a n p a r b y a b a ' i p h y i r /
(38a)
r m i l a m t s h u l ' d r a r 'gro k u n g a n g g i s k y a n g / /
z h e s b y a b a smos t e / r m i l a m z h e s b y a b a n i s n g o n nyams s u myong
b a ' i r g y u s med
k y a n g s n a n g du r u n g b a s t e b s l u b a n y i d
do//
230
ji
yul
ltar
r m i l a m n a y u l g y i b z a n g mo l a s o g s p a c h a g s p a ' i
l a m / d g r a bo dang s d a n g b a ' i y u l med
tshul
ci
gnas
v
kyang snang ba'o//
' d r a z h e s b y a b a n i de dang t s h u l m t h u n p a ' o / /
z h i g mthun zhe n a / ' g r o b a s t e s n y i n g po med p a ' i ' k h o r b a ' i
' d i n a g n a s p a ' i dngos po rnams s o / /
ji
l t a r mthun zhe n a / g a n g g i s k y a n g /
D
523
(:t>)
c i yang
' d z i n pa n y i d
zhes bya ha s t e / ' d i l t a r
r t o g p a 'am/
bar
du - ^ m i b y e d p a r / /
2
' g r o h a rnams k y i n a n g du - "*" rnam p a r
2
7
' d z i n p a po g n a g dag g i s k y a n g y u l l a m
b y a b a z h e s p a ' i dngos po p h r a r a g s c i y a n g
n y i d du mi b y e d
2
^ gzung ^
2
2
2
'dzin c i n g l e n pa
do//
d p e r n a r m i l a m n a y u l g y i dngos po s d u g p a d a n g m i s d u g p a
233
233
rnam p a du ma mthong z h i n g z h e n p a ' i
ni
yul ^
J
du g y u r k y a n g de
' k h r u l p a ' i r a n g b z h i n y i n p a ' i p h y i r yang dag p a r n a c i yang
yod
p a ma y i n p a dang
(cd)
'dra'o//
bsgoms k y a n g r t o g p a po dang - ^
2
r t o g bya
2 3
- yi - ^//
7
2
y
rnam r t o g d g r a y i s p y o d y u l n y i d l a s p y o d / /
ces
b y a b a n i c h o s thams c a d r m i l a m dang
thos s h i n g shes pa
'ba' z h i g t u ma
(26la)
^ 'dra'o
zhes
z a d k y i / don de y a n g dang y a n g
du bsgoms s h i n g goms p a r b y a s k y a n g rnam p a r r t o g p a ' i d b a n g
du
g y u r t o z h e s b y a b a n i k y a n g g i s g r a ' i don y i n n o / /
rnam p a r r t o g p a de y a n g j i l t a b u zhe n a / r t o g p a po dang z h e s
bya ba l a sogs
ste
2
3
7
pa
2
3
7
smos t e / r t o g p a r b y e d p a s n a r t o g p a po
' d z i n p a p o ' i sems s o / /
rtogs
s h i n g k h o n g du c h u d p a r b y a b a y i n p a s n a r t o g s b y a s t e /
:
g z u n g b a r b y a b a ' i y u l rnams s o / /
de dag y o d p a n y i d du r t o g p a g a n g y i n p a de n i r t o g p a po
rtogs bya'i
rnam r t o g s t e / g z u n g b a dang
dang
' d z i n p a ' i rnam p a r r t o g
p a rnams z h e s b y a b a ' i don t o / /
de n y i d n i b d a g med p a d a n g rnam p a r m i r t o g p a ' i m i mthun p a ' i
p h y o g s y i n p a s n a d g r a s t e / rnam p a r r t o g p a ' i d g r a bo de l t a b u ' i
s p y o d y u l t e y u l du g y u r p a n y i d l a b d a g r t a g t u s p y o d c i n g d e ' i
dbang du g y u r p a 'am/
des bcom p a r g y u r p a s t e / r m i l a m
ltar
238
,
238
rdzun ^
.
v
i
,
239...
- i -i
p a y i n p a r s h e s s h i n g y u l l a s sems
^'blan
239
y y
v
zhing
bsgoms s u z i n k y a n g t h o g ma med p a ' i dus c a n g y i rnam p a r r t o g
pa'i
t s h o g s k y i s bcom p a r ' g y u r r o z h e s b y a b a ' i don t o / /
de l t a r rnam p a r r t o g p a b z l o g d k a ' b a d a n g / r a n g g i
2
^ g n y e n ^ po nyam c h u n g b a n y i d du s h e s n a s / bcom l d a n
2
'das n y i d
l a g s o l b a gdab p a r b s t a n p a ' i p h y i r /
(39ab)
g t s o bo s h i n t u m i b z a d ' t s h e b a
g z i g s l a b d a g l a - l t a b a d r i med
'di//
stsol//
z h e s b y a b a smos t e / g t s o bo z h e s b y a b a n i b o d p a s t e / c h o s thams
cad
l a mnga' b r n y e s p a 'am/ n y o n mongs p a ' i n a d rnams gso b a r b y e d
pas na gtso
bo'o//
s h i n t u mi b z a d ' t s h e b a ' d i z h e s b y a b a n i r a n g g i sems k y i
r g y u d l a 'dod c h a g s l a s o g s p a ' i n y o n mongs p a ' i r g y u d l a s b y u n g
ba'i
g n o d p a ' p h r a l dang y u n du ( 2 6 l b ) l u s d a n g sems k y i r g y u d
gdung b a r b y e d p a d r a g c i n g s h i n t u m i b z a d p a mngon sum du g y u r
p a ' d i l a g z i g s l a b d a g l a l t a b a d r i med
bar
stsol
zhes bya ba
'tshe
g y u r p a de dag g i sman du g y u r p a ' i y a n g d a g p a ' i l t a b a mi
mthun p a dang n y e s p a ' i d r i mas mangos p a s t s o l
c i g ce'o//
de dag n i r a n g g i r t s o l b a ' i s t o b s k y i s b s k y e d mod
ce n a /
24l
(cd)
b d a g n i g e e s p a g a n g dang r t o g p a g a n g / /
de dang de n y i d dang p o r rnam p a r n y a m s / /
z h e s b y a b a smos t e / ' d i l t a r g e e s s h i n g s n y i n g p o r b y a b a ' i dngos
po t s h a d med p a 'am/ p h a r o l t u p h y i n p a rnams d a n g r j e s s u mthun
242
pa'i
g n y e n p o ' i l a m g a n g dang g a n g
r t o g c i n g dpyod p a r gnas p a
n a l a m de dang de n y i d dang po kho n a r rnam p a r nyams s h i n g
par
'gyur ro zhes
2
^
'jigs
p a s t e / don du n a n y o n mongs p a ' i t s h o g s
244
gzhom p a 1 p h y i r g n y e n po g a n g l a b r t e n k y a n g de
b a s m i mthun p a ' i p h y o g s k y i s z i l
244
nyam
chung
g y i s gnon p a r 'gyur r o zhes b y a
b a ' i don t o / /
24^
24^
^da n i
s k y o n rnams b d a g n y i d k y i n y e s p a y i n p a r b s t a n p a '
phyir/
v
246
(40ab)
yang na sngon t s h e b g y i s p a ' i bdag n y i d n y e s / /
' d i l a bcom l d a n
' d a s ^ k y i s c i z h i g mdzad//
c e s b y a b a smos t e / y a n g n i ' d i n i r a n g n y i d l a s b y u n g b a ' i
n y e s p a y i n p a s c i z h i g mdzad du m c h i s z h e s s b y a r r o / /
gang g i t s h e n y e s p a b y a s p a she n a / s n g o n t s h e b g y i s p a s t e
247
247
t h o g ma med p a ' i dus n a s b r g y u d p a ' i s n g o n
gyi
tshe
rabs
rnams s u y a n g d a g p a ma y i n p a ' i k u n t u r t o g p a s b s k y e d p a ' i p h y i r
p h y i n c i l o g g i bag chags su bsags p a ' i p h y i r r o / /
248 248
ci
z h i g ce n a / bdag
gi
n y e s pa'-'di. I t a s t e g n y e n po l a
b r t e n c i n g c n y i n g p o r b y a s p a l a t s h o l y a n g l o g p a ' i dbang du g y u r
pa l a sogs p a ' i nyes p a ' i skyon chags p a ' d i l a ' o / /
bcom l d a n
'das n i b d u d b z h i bcom p a 'am/ d b a n g
(262a) phyug l a
s o g s p a ' i y o n t a n d r u g dang l d a n p a s t e s a n g s r g y a s s o / /
de l t a b u bcom l d a n
'das k h y o d k y i s c i z h i g mdzad c e s b y a b a n i
b c o s d k a ' b a s t e / n y o n mongs k y i dbang du g y u r du g y u r c i n g b d u d
249
/
249
k y i ;spyod y u l n a
khyam
p a n i r a n g g i nyes p a y i n l a / 'gro ba
rnams n i l a s b d a g g i r b y a b a y i n p a s r a n g g i s b y a s p a ' i l a s k y i
210
2 ^ 0
' b r a s b u n y i d l a s p y o d k y i / bde b a dang s d u g b s n g a l
p a po n i bcom l d a n
'das ma y i n t e / d e ' i p h y i r mdo
D
(c)
' j i g r t e n k u n g y i mun s e l n y i ma y a n g / /
D
byed
l a s kyang nga n i
z h i n g y i n g y i s a b o n ma y i n no z h e s g s u n g s p a y i n n o / /
don de n y i d d p e s b s t a n p a r b y a b a ' i p h y i r /
gyi
z h e s b y a b a smos t e / ' j i g r t e n y a n g y i n l a k u n k y a n g y i n p a ' i
phyir
' j i g r t e n k u n t e / thams c a d l a s n a n g ^^"'"ba ^"'" b y e d p a r t s h u l
2
2^2
2 S 2
mthun p a s r g y u b a dang m i r g y u b a ' i ' j i g r t e n
- gnyi ^
1
ga l a
bya'o//
21x3
de rnams k y i mun p a n i s n a n g b a med p a ' i
2 ^ 3
-^smag
J
J
t u gyur pa
s t e / de s e l c i n g '' joms p a r b y e d p a gang y i n p a de l a de s k a d c e s
bya'o//
s u z h i g c e n a / n y i ma s t e 'od z e r s t o n g l d a n n o / /
(d)
de l t a b u ' i y o n t a n dang l d a n p a ' i n y i ma y a n g /
dmus l o n g d a g g i mun n a g s e l ' m i b g y i d / /
ces pa
2^4
^ dmus
2S4
J
'
l o n g z h e s b y a b a s k y e s ma t h a g n a s l o n g b a r g y u r
p a d a g g i mun n a g n i s e l c i n g 'joms p a r m i b y e d mod k y i / de n i n y i
m a ' i n y e s p a ma y i n g y i dmus l o n g r a n g n y i d k y i n y e s p a l a s b y u n g
ba y i n n o / /
de b z h i n du s a n g s r g y a s .bcom l d a n
'das c h o s k y i n y i mas sde
s n o d gsum dang l d a n p a ' i dam p a ' i c h o s k y i 'od z e r g y i s ' g r o b a ' i
s n y i n g l a g n a s p a ' i m i s h e s p a ' i mun p a 'joms p a r s p y o d n a y a n g l t a
b a l o g p a l a z h e n c i n g s h e s r a b k y i m i g dang b r a l b a rnams k y i n y e s
p a s e l b a r m i mdzad p a n i ' g r o b a n y i d k y i n y e s p a y i n g y i s t o n p a '
n i ma y i n n o / /
de l t a r r a n g g i n y e s p a ' i r a n g b z h i n
y a n g 'phags p a ' i l a m ^ ^ ^ g y i s - 2
7
7
(262b)
smras n a s / gzhan
gso b a r dka' b a ' i t s h u l b s t a n p a ' i
256 p ,h y i. r 256//
v
(41)
y
y u n r i n g dus s u nad g z h i s t e n byed c i n g / /
d e r y a n g r g y u n du sems n i rnam rmongs p a ' i / /
mdze c a n r k a n g p a l a g p a c h a d p a l a / /
t h a n g 'ga' sman ^ b s t e n ^
2
7
2
7
pa y i s c i b g y i r mchis//
527
z h e s b y a b a smos t e / m d z e ' i n a d g s o r m i r u n g b a s z i n p a l a sman
g y i s c i b g y i r mchis zhes bya b a r sbyar r o / /
mdze c a n j i l t a b u she m a /
yun ^ r i n g - ^
2
2
dus s u nad g z h i
sten
b y e d c i n g z h e s b y a b a s t e / l a s g a n g g i s mdze s k y e d p a r b y e d p a dkon
2^9
mchog g i r t e n
J
2^9
bshig
p a l a s o g s p a z a s dang s p y o d l a m m i ' p h r o d
p a l a s o g s p a ' i n a d g z h i de l a y u n r i n g p o ' i dus s u r t e n c i n g
par
byed p a na'ang nad g z h i
gnas
s t e de y a n g ' r t a g p a r r g y u n du sems
rnam p a r rmongs p a s t e / d e . b s a l b a ' i t h a b s k y i s b y o r b a l a t h a n g
'ga'
yang gnas p a r mi byed p a dang//
y a n g z h e s b y a b a n a d g z h i l a b r t e n p a 'ba' z h i g t u ma z a d k y i
de l a sems z h e n p a r y a n g b y e d p a ' o / /
g z h a n y a n g j i l t a b u zhe n a / r k a n g p a l a g p a c h a d p a z h e s b y a
b a s t e / de l t a r n a d g z h i l a g n a s s h i n g g s o b a ma b y a s p a ' i dbang
g i s mdzes l u s thams c a d l a k h y a b s t e / m t h a r r k a n g p a dang l a g p a
2^0
dag k y a n g c h a d c i n g
260
'drul
- b a r ' g y u r b a ' i mdze c a n l a dus
t h a n g 'ga' z h i g mdze l a p h a n p a ' i sman b s t e n c i n g z o s k y a n g de y i s
gso b a ' i d o n m i b y e d p a s c i b g y i r m c h i s z h e s b y a s t e / d e s n a d med
p a r m i ' g y u r r o z h e s b y a b a ' i don t o / /
de b z h i n
du r a n g g i r g y u d du g t o g s p a ' i n y o n mongs p a ' i n a d k y i
r g y u d n i b d a g t u l t a b a y i n p a s l t a b a de l a dus y u n r i n g p o r g n a s
s h i n g mngon p a r z h e n p a r y a n g b y e d l a / d e ' i g n y e n po 'phags p a ' i
lam
yang mi t s h o l b a s g s o r mi r u n g b a r g y u r p a dag l a n i y a n g dag
p a ' i lam g y i s
b y a b a (263a) m i b y e d de z h e s b y a b a ' i t h a t s h i g
go//
y a n g r a n g g i n y e s p a ' i t s h u l l a s b y u n g b a ' i dpe g z h a n d a g g i s
kyang b s t a n p a r bya b a ' i p h y i r /
(42a)
sems k y i s h i n g n i t h o g ma med dus c a n / /
z h e s b y a b a l a s o g s p a smos t e / sems n i rnam p a r s h e s p a ' i t s h o g s
t e / de n y i d dpe s h i n g dang ' d r a b a s n a s h i n g
ngo//
dus j i t s a m n a s b y u n g zhe n a / t h o g ma med
dus c a n z h e s b y a b a
s t e / t h o g ma med p a y a n g y i n l a dus k y a n g y i n p a s t h o g ma med
dus
c a n / dus c a n n i n y i ma dang z l a b a dang g z a ' dang s k a r ma l a s o g s
p a s y o n g s s u b e a d p a l a b y a b a l a / de y a n g
* k h o r b a l a t h o g ma
med
p a s de s k a d c e s b y a ' o / /
de l t a b u ' i dus s u s h i n g de g a n g g i s s k y e d ce n a /
Q
(b)
n y o n mongs k h a b a ' i k h u b a s b r l a n
/
Q
Q
bsgos
^
O
pa//
z h e s b y a b a s t e / n y o n mongs p a n i 'dod c h a g s l a s o g s p a y i n l a /
de dag n y i d n i 'phags p a m a y y i n z h i n g r o myangs n a gdug l a mi z h i m
p a s k h a b a ' i k h u b a s t e / n i m p a l a s o g s p a ' i k h u b a dang
'dra l a /
de l t a b u ' i k h u b a s b r l a n p a s b s k y e d c i n g ' p h e l b a r b y a b a y i n l a
r g y u de n y i d
(c)
kyis/
r o z h i m dngos p o r b g y i b a r n i mus l a / /
zhes bya ba s t e / j i l t a r
s h i n g r o k h a b a de c h u y a n g k h a b a s b r l a n
c i n g b s k y e d p a dag n i ^ m n g a r ^
2
b a r m i n u s p a dan
bskyed pa yang
ji
2
3
b a l a s o g s p a ' i r a n g b z h i n du b y a
' d r a b a s n a sems k y i r a n g b z h i n n y o n mongs p a s
'phags p a ' i l a m g y i s b s g y u r b a r d k a ' b a ' i don t o / /
tsam z h i g
(d)
3
264
264
gis
/
she n a /
yon t a n chu y i t h i g s pas c i r u ' g y u r / /
z h e s b y a b a s t e / s h i n g de l t a b u l a mngar b a l a s o g s p a ' i y o n t a n
b r g y a d dang l d a n p a ' i c h u ' i t h i g s p a g c i g b l u g s p a s c i r u ' g y u r t e /
thams c a d r o z h i m p a r m i
'gyur r o / /
de b z h i n du sems k y i r a n g b z h i n t h o g ma med
p a ' i dus c a n g y i
n y o n mongs p a s b s k y e d p a y a n g dag p a ' i l a m g y i s b s g y u r c i n g b c o s
par
dka'
(263b)
ba dag l a n i gnyen p o ' i chos y o n t a n g y i c h u ' i t h i g s
529
p a t s a m g y i s n y o n mongs p a ' i t s h o g s s b y o n g z h i n g
gyi
'phags p a ' i l a m
chos skye b a r mi 'gyur r o zhes b y a b a ' i don t o / /
yang y i d k y i s g o ' i nyes pa b s t a n p a r bya b a ' i p h y i r /
(43a)
bdag y i d n y e s p a kun g y i gang b z h i n
nyid//
c e s b y a b a smos t e / b d a g g i y i d l a n y o n mongs p a ' i t s h o g s k y i s
d k r u g s p a s s p a n g b a dang b l a n g b a r b y a b a ' i d p y o d p a dang b r a l b a s
'di
dang g z h a n du g n o d p a r ' ' g y u r b a ' i n y e s p a 'dod c h a g s d a n g / zhe
s d a n g l a s o g s p a ' i n y e s p a k u n g y i r a n g b z h i n nam ngo bo n y i d du
g n a s l a / n y e s p a de b s a l b a ' i g n y e n p o ' i mchog n i b y a n g chub k y i
sems y i n p a ' i p h y i r /
(bed)
b y a n g chub g s e r
2
^ b s g y u r^-5 r t s i r g y u r ngo m t s h a r c h e / /
2
y o n t a n de dang de n y i d l a s b y a r n a s / /
n y e s p a ' i dngos po n y i d du g y u r t e g n a s / /
z h e s b y a b a s t e / b y a n g chub n i b l a n a med p a ' i y e s h e s t e / de t h o b
pa'i
sems l a y a n g r g y u l a ' b r a s b u b t a g s p a ' i t s h u l g y i s b y a n g
c e s b y a s t e / de n i g s e r s g y u r r t s i
2
^sgyur ^
2
l a bu y i n l a / j i l t a r
chub
gser
r t s i y i s d n g u l c h u g s e r du s n a n g b a z h e s b y a b a s l c a g s
g s e r du b s g y u r b a dang
' d r a b a r b y a n g chub k y i sems d e s ' k h o r b a ' i
n y o n mongs p a ' i sems s b y o n g z h i n g / y a n g d a g p a ' i y e s h e s s u
267
267
.
,
268
268
. . ,. .
. . /
'sgyur
' b a r byed pas gser
sgyur
r t s i l t a b u y i n t e / thams
c a d mkhyen p a ' i y e s h e s
2
^
zhes b y a b a ' i don t o / /
r g y u de n y i d k y i s n a de n i ngo m t s h a r c h e s t e / rmad du b y u n g b a
yin
l a / de l t a b u ' i b y a n g chub k y i sems k y i y o n t a n g y i t s h o g s rnam
p a mang po y o d p a ^ ° d e d a n g ^
2
2
0
de n y i d l a n y e b a r s b y a r z h i n g /
271
271
b s k y e d p a l a s o g s p a s sems k y i r g y u d s b y a n g b a r
y a n g de dang r j e s
brtsam '
sems
pa na
s u mthun p a r m i ' j u g p a s n y e s p a ' i dngos po n y i d
du g y u r t e g n a s z h e s b y a b a s t e / ' j i g r t e n dang
' j i g r t e n l a s 'das
pa'i
y o n t a n g n y i s k y i s b r g y a n p a ' i b y a n g c h u b k y i ( 2 6 4 a ) sems l a
s b y a r b a n a y a n g n y o n mongs p a ' i dbang du g y u r p a s / l u s d a n g n g a g
272
dang y i d k y i n y e s p a ' i dngos po n y i d
272
kyi'
r a n g b z h i n du g y u r
p a b l a n g s s h i n g n y e b a r b z u n g n a s gnas t e / s k y e s b u r a r o b a ' i
sems dang ' d r a b a r y o n t a n ' d z i n m i n u s k y i n y e s p a ' i 'byung g n a s
kho n a r g y u r p a s g n a s p a r b y e d do z h e s b y a b a ' i t h a t s h i g g o / /
'di'i
d o n mdor b d u s p a n i ' d i y i n t e / ' d i l t a r l c a g s l a s o g s p a
273
y o n g s s u s b y a n g b a ma b y a s p a g s e r
273
'^sgyur
rtsis
bskus kyang
r a n g g i dngos po m i ' d o r b a de b z h i n d u / y o n g s suuma s b y a n g s p a ' i
sems ' d i y a n g b y a n g chub k y i sems k y i y o n t a n l a s b y o r b a y a n g r a n g
g i nyes p a ' i s k y o n ^ ^ ' d o r " ^ b a r mi b y e d d o / /
2
271
de n i b y a n g c h u b g s e r
phyir/
(44a)
271
'^sgyur
d e ' i r i g s pa n y i d bstan p a ' i
( J
sman c h e n n y i d du g a n g dang g a n g b s h a d p a / /
z h e s b y a b a smos t e / n y o n mongs p a ' i n a d g s o b a r b y e d p a s n a sman
c h e n t e / byams p a l a s o g s p a ' i c h o s k y i s g o ' i g n y e n p o ' i l a m du
g y u r p a g a n g dang g a n g b s h a d e i n g b s t a n p a s t e / 'dod c h a g s k y i
g n y e n po m i g t s a n g b a d a n g / zhe s d a n g g i g n y e n po byams p a d a n g /
g t i mug g i g n y e n po r t e n c i n g
' b r e l p a r 'byung b a l a s o g s p a ' i l a m
g a n g dang g a n g b s h a d p a /
(b)
de dang de n y i d b d a g l a dug t u ^ ^ g y u r ^ / /
2
z h e s p a g z h a n d a g ma y i n g y i /
sman g y i dam p a de d a n g de d a g n y i d
kho n a b d a g n y i d kho n a s k a l b a n g a n c i n g n y o n mongs p a ' i dbang du
g y u r p a ' i p h y i r b d a g l a dug t u ^ ^ g y u r ' ' ^ t e / j i l t a r
2
ba nyes p a l a sogs p a ' i r g y u s ' c h i
nad
tu
sman s b y o r
7
b a 'am/ ' c h i b a l a t h u g p a ' i
b s k y e d p a dang ' d r a b a r b d a g l a c h o s k y i sman de p h y i n c i l o g
' g y u r z h i n g n y o n mongs p a b s k y e d p a s dug t u ^ g y u r ^ ^
2
8
2
zhes
531
bya'o//
de l t a r
(c)
g n a s p a de l a c i z h i g g i s g s o zhe n a /
r i g s pa n y i d
n i b c u d l e n ( 2 6 4 b ) mchog y i n n a / /
z h e s smos t e / sems k y i s r i g s p a ' i l a m b t s a l b a n y i d dam/ bsam g t a n
d a n g t i n g nge ' d z i n l a n g e s p a r g n a s p a n y i d
dam
/ dad p a r
' j u g c i n g s h e s r a b k y i s d p y o d p a n y i d l a s o g s p a ' i sgo n a s n y o n
mongs p a s p o n g b a n i r i g s p a y i n l a r i g s p a de n i bcom l d a n
'das
k y i s g s u n g s p a ' i dam p a ' i c h o s l a b r t e n p a y i n p a r b s h a d d o / /
de n i b c u d l e n mchog y i n n a z h e s b y a b a s t o n p a ' i g s u n g g i
rjes
s u ' j u g c i n g nyams s u l e n p a n i n y o n mongs p a ' i n a d s e l c i n g
' k h o r b a ' i s d u g b s n g a l dang b r a l b a ' i r g y u y i n p a s b c u d l e n t h a
m a l p a l a s k h y a d p a r du 'phags p a mchog y i n n o / /
de l t a r y i n n a de g a n g g i s
(d)
'thob
ce n a /
g a l t e y i d r t o n med n a de y o d m i n / /
z h e s b y a b a smos t e / de y a n g g a l t e n y o n mongs p a ' i dbang du g y u r
l a m l a mngon p a r d a d c i n g n g e s p a med p a ^ y i d ^
pas/
2
2
2
2
brtan
pa
med n a r i g s p a de y a n g y o d p a ma y i n no z h e s b y a b a ' i d o n t e / g a n g
gi
ni
tshe sangs rgyas n y i d
2
^ grol ^
3
2
3
s g r u b p a l a mngon p a r d a d p a s ' j u g p a l a s
b a r ' g y u r t e / mngon p a r d a d n a b y a n g chub t u sems
s k y e d l a / de l a s n i r i m g y i s g r o l b a r ' g y u r b a n i r a n g b z h i n g y i
gtan t s h i g s y i n no//
y a n g no y i d r t o n p a n i y i d bde b a l a b y a s t e / mnyam p a r ' j o g
p a l a s b y u n g b a ' i sems r t s e g c i g p a ' i t i n g nge ' d z i n g y i bde b a
284
dang y i d bde b a s k y e b a g a l t e n y o n mongs p a
p a ' i r i g s p a de d a n g y o d
du ' g y u r r o / /
spong
b a r nus
^ p a r ' g y u r g y i y i d bde med c i n g
g.yengs p a l a n i r i g s p a y o d p a
pa n y i d
284
2
sems
^ ma y i n p a s n y o n mongs p a s bcom
da n i r i g s p a n y i d g a n g z h i g y i n p a b s t a n p a ' i p h y i r / g a n g
zhig
n y o n mongs z h e s b y a b a l a s o g s p a smos t e / de l a r i g s p a n i n y o n
mongs p a s p o n g b a y i n p a s /
286
(45abc)
gang z h i g n y o n mongs bdo b a rnams s e l
286
zhing
//
g a n g y a n g n y e s g z h a n s k y e d p a r m i (265a) b y e d p a / /
de n i r i g s p a y i n z h e s b d a g sems n a / /
z h e s b y a b a r i g s p a g a n g d a g l d a n n a 'dod c h a g s d a n g / z h e s d a n g
d a n g / g t i mug l a s o g s p a ' i n y o n mongs p a bdo z h i n g k u n t u r g y u
ba'i
t s h u l du s k y e s p a rnams n i de n y i d k y i g n y e n p o s s p a n g b a n i
t h a b s k y i dam p a ma y i n t e / g o n g du b s t a n p a l t a r g y u r l a / de b a s
n a n y o n mongs p a ' i r g y u ' i g n y e n p o ' i r t o g d p y o d n g a n p a z h i b a r
g y u r p a y a n g d a g p a ' i r t o g p a s t e / 'phags p a ' i l a m de s b y o r b a ' i
lam
l a mos p a y i d l a b y e d p a s bsam p a ' i man n g a g de goms p a r b y a s
na/
n y o n mongs p a ' i t s h o g s r i n g p o r m i t h o g s p a r de k h o n a m t h o n g
b a s z h i b a r b y e d p a y a n g gang z h i g n y o n mongs p a ' i t s h o g s k y i n y e s
p Qo
p Q *y
p a mngon du r g y u b a l a s g z h a n p a b a g l a n y a l g y i t s h u l
'du
sems r g y u d l a g n a s p a d a n g / g z h a n z h a r 2 8 8 ^ 2 8 8 "byung "ba'i n y e s p a
ste/
'dod c h a g s k y i g n y e n p o r m i s d u g p a sgom p a n a z h e s d a n g
ba l t a bu skyod c i n g
'byung
' k h r u g s p a r m i b y e d p a ' i g n y e n p o ' i l a m de n i
r i g s p a z h e s b y a s t e / t s h a d ma dang m i ' g a l z h i n g y a n g d a g p a ' i y e
s h e s b s k y e d p a ' i g t a n t s h i g s dang l d a n p a y i n p a s de l t a b u n i r i g s
p a y i n no z h e s b d a g y i d l a sems s h i n g b i o s s h e s mod k y i 'on k y a n g
(d)
c i ' d r a y i n z h e s s l a r y a n g n g e s ma b y a s / /
z h e s b y a b a rnam p a r g r o l b a ' i r g y u r g y u r p a ' i r i g s p a d e ' i l a m
bsgoms p a s mngon sum d u b y a s n a s y e s h e s t h o b p a r g y u r p a n i n g e s '
par
b y a s p a y i n p a s / de ma t h o b p a ' i p h y i r / c i ' d r a y i n z h e s s l a r
y a n g n g e s ma b y a s z h e s p a r i g s p a ' i l a m de b d a g g i s goms p a r ma
b y a s so z h e s p a s t e / s t o n p a s g s u n g s p a ' i y a n g dag p a ' i l a m t h o s p a
dang bsam p a ' i s h e s r a b k y i s s h e s p a r b y a s mod k y i / bsgom p a ' i s h e s
r a b k y i s mngon sum du n i ma b y a s so z h e s b s t a n t o / / (265b)
p QQ
b y a n g chub k y i sems k y i ' b r a s bu b s t a n n a s /
pa'i
PRO
da
n i sgom
'bras bu b s t a n p a ' i p h y i r /
(46)
bsam dang b a g l a n y a l dang khams b a g c h a g s / /
n y e s p a ' i r g y u y i g n y e n po l a s b y a r n a s / /
bsam p a ' i man n g a g de n i bsgom p a n a / /
' d i r n i r i n g p o r mi t h o g s z h i b a r ' g y u r / /
z h e s b y a b a smos t e / bsam p a n i l h a g p a ' i bsam p a s t e sems s o / /
b a g l a n y a l n i 'dod c h a g s l a s o g s p a ' i p h r a r g y a s rnams s o / /
khams n i r a n g b z h i n n o / /
b a g c h a g s n i bsam p a l a s o g s p a de d a g n y i d n i b a g c h a g s sems
l a g n a s p a s t e / bsam p a dang b a g l a n y a l b a dang khams rnams k y i
b a g c h a g s l a s g y u r p a ' i n y e s p a sems l a g a n g dag y o d p a s t e / gang
gis
'dod c h a g s dang zhe s d a n g l a s o g s p a s k y e b a r ' g y u r b a ' i r g y u
b d a g t u l t a b a l a s o g s p a gang dag y o d p a d e ' i g n y e n po s t e / de
dang mi mthun p a ' i p h y o g s s u g y u r p a b d a g med p a 'am/ m i g t s a n g
b a l a s o g s p a l a sems s b y a r z h i n g r j e s s u b s t e n l a / de y a n g bsam
p a ' i man n g a g c e s b y a b a s t o n p a s dbang po r a b dang
' b r i n g dang t h a
m a ' i r i m p a l a dgongs n a s t h e g p a ' i k h y a d p a r j i s k a d g s u n g s p a
'am/
' do'd c h a g s d a n g / zhe s d a n g d a n g / g t i mug g i g n y e n po so s o r j i s k a d
g s u n g s p a ' i don t e t h o s p a d a n g / bsam p a ' i s h e s r a b k y i s n g e s p a
n y i d du b y a s p a ' i bsam p a ' i man n g a g de mngon sum du b y a b a ' i p h y i r
bsgoms s h i n g goms p a r b y a s p a s r t s e g c i g t u b y a s p a l a s n i n y o n
mongs p a ' i t s h o g s de z h i b a r ' g y u r r o / /
dus j i t s a m n a ' g y u r zhe n a / ' d i r n i r i n g p o r m i t h o g s z h i b a r
' g y u r z h e s b y a b a smos t e / g n a s s k a b s ' d i r man
ngag g i t s h u l ' d i
l e g s p a r bsgoms s h i n g y i d l a b y a s p a s n i r i n g p o r mi t h o g s p a r myur
du sems l a y o d p a ' i n y o n mongs p a ' i ( 2 6 6 a ) t s h o g s b s a l
cing
z h i bar
' g y u r b a s t e / bsgom p a l a y a n g dag p a r g n a s p a s z h u g s p a dag g i
n y o n mongs p a dag n i s p a n g d k a ' b a ma y i n no
290
da n i bcom l d a n
'das'
z h e s b y a b a ' i don t o / /
.290
-kyi
ggsung n y i d
b s l u b a med
pa
nyid
y i n par bstan p a ' i p h y i r /
(47a)
s k y o b p a n y e s p a k u n dang rnam b r a l
zhing//
z h e s b y a b a smos t e / s k y o b p a z h e s b y a b a n i sems c a n rnams s d u g
b s n g a l l a s skyob p a r byed pas skyob pa'o//
n y e s p a z h e s b y a b a n i 'dod c h a g s l a s o g s p a ' i ' k h o r b a p a ' i
c h o s rnams t e / de thams c a d dang b r a l
z h i n g spangs p a r 'gyur ba'o//
g z h a n y a n g j i l t a bu zhe n a /
(b)
c h o s rnams k u n g y i dam p a ' i don g z i g s p a / /
z h e s b y a b a smos t e / c h o s k y a n g y i n l a k u n k y a n g y i n p a s c h o s rnams
k u n t e / z a g p a dang b c a s p a
r g y u b a 'am/
t h a g nye b a 'am
'am/
z a g p a med
pa
'am/
r g y u b a 'am
mi
r i n g b a s t e / c h o s de rnams k y i dam p a ' i
don n i t h u n mong ma y i n p a ' i don t e / de g z i g s p a ' i n g a n g
t s h u l mnga'
b a s n a / c h o s rnams k u n g y i dam p a ' i don g z i g s p a z h e s b y a ' o / /
(c)
khyed k y i s
sna t s h o g s t s h u l
z h e s b y a b a n i dbang po dang mos
du'ang n g e s g s u n g s p a s / /
t s h u l sna tshogs pas theg p a ' i
t s h u l du mar n g e s p a r phye s t e g s u n g s p a 'am/
n y o n mongs p a ' i t s h u l
mtha' y a s p a s g n y e n p o ' i t s h u l y a n g s n a t s h o g s p a r g s u n g s p a
gang
y i n p a des n i 'dod c h a g s l a s o g s p a ' i n y o n mongs k y i t s h o g s b a g
c h a g s dang b c a s p a ma l u s p a r s p o n g b a r b y e d p a s /
(d)
ces
n y o n mongs s a t o n ma l u s s e l b a r "byed//
"bya "ba s t e / khams gsum p a ' i n y o n mongs p a thams c a d ma l u s p a r
s e l "bar b y e d do z h e s b y a b a ' i don t o / /
de l t a r b s t a n p a ' i y o n t a n b s h a d n a s / d a n i g z u g s s k u mthong
z h i n g g s u n g t h o s p a s n y o n mongs p a s p o n g b a ' i t s h u l b s t a n p a ' i
phyir/
(266b) k h y e d s k u mdzes p a ' i m t s h a n g y i s
(48ab)
'bar gyur p a / /
de y a n g mdun n a b z h u g s p a mthong b a d a n g / /
z h e s b y a b a l a s o g s p a smos t e / bcom l d a n
'das k h y e d k y i g z u g s k y i
s k u mdzes p a y a n g y i n l a m t s h a n k y a n g y i n p a s mdzes p a ' i m t s h a n t e /
dbu g t s u g t o r dang l d a n p a l a s o g s p a m t s h a n
sum c u r t s a g n y i s
dpe b y a d b z a n g po b r g y a d c u d a g g i s n y e s b a r m t s h o n p a r g y u r
de n y i d k y i s n a l h a n ne
dang/
cing/
291
291
l h a m me l h u n g
der 'bar b a r gyur pa
7
y
d a n g / 'dzam b u c h u b o ' i g s e r l t a b u ' i s k u mdog s h i n t u ' b a r b a r
g y u r p a y i n l a / de l t a b u ' i s k u de y a n g mdun n a b z h u g s p a z h e s b y a
b a dbang p o ' i mngon sum du mthong b a r g y u r p a 'am/ y i d k y i mngon sum
n a b z h u g s p a l t a b u r b i o s mthong z h i n g mngon sum du b y e d p a d a n g /
gzhan yang/
(c)
r n a b a s b t u n g b a ' i bdud r t s i ' a n g t h o s g y u r
2 / > 2
pa ^ //
2
2
zhes b y a b a s k y e s b u dag g i s r n a b a g n y i s k y i s b t u n g b a r b y a b a y i n
pas na r n a bas btung ba s t e / r n a bas ^^^bzung ^2
7
ba zhes b y a b a ' i
don t o / /
ci
z h i g c e n a / b d u d r t s i ' a n g t h o s g y u r p a z h e s b y a b a s t e / 'ang
z h e s b y a b a n i b s d u b a s t e / mgon po k h y o d k y i s k u mngon sum du
mthong b a 'am/ y i d k y i s mngon du dmigs p a s n y o n mongs p a s e l b a r ma
zad
k y i k h y e d k y i g s u n g s k y e s b u g a n g g i s t h o s p a r g y u r p a de y a n g
de l a b d u d r t s i r
'gyur t e / j i l t a r
snyim p a s bdud r t s i
'thung b a r
b y e d p a dang ' c h i b a s m i t s h u g s p a r ' g y u r b a de b z h i n d u / mgon
294
?Qk
po'i
gsung g i bdud r t s i
r n a ba g n y i s k y i
snyim pas
ba'i
t s h u l l e n p a r b y e d p a d a g n i n y o n mongs p a ' i d u g g i s mi t s h u g s
7
'thung
7
k y i s dge b a ' i s r o g g i dbang po m i 'chad p a s n g a n ' g r o b a r m i ' g y u r r
ro//
(d)
ces
n y o n mongs s a b o n ma l u s rnam p a r
^^'jig ^^//
2
b y a b a n i de l t a b u ' i s k u mthong b a d a n g / g s u n g t h o s p a ' i s k y e s
bu'i
2
2
n y o n mongs p a khams gsum p a r ' k h o r z h i n g s d u g b s n g a l
^ ^ b s k y e d ^ ^ p a r b y e d p a s a b o n ( 2 6 7 a ) dang b c a s p a ma l u s p a r mtha'
2
dag rnam p a r ' j i g c i n g / r a n g n y i d d e n g s s h i n g z a d p a r ' g y u r r o z h e s
b y a b a ' i don t o / /
de l t a r g z u g s k y i s k u mthong b a ' i y o n t a n b s h a d n a s / d a n i c h o s
kyi
s k u mthong b a ' i y o n t a n b s t a n p a ' i p h y i r /
(49a)
g t s o bo k h y e d l a de l a s r a b mchog g y u r / /
297
297
ces
/
b y a b a l a s o g s p a smos t e / g t s o bo z h e s b y a b a n i b o d
pa'o//
k h y e d l a de l a s r a b mchog g y u r c e s b y a b a n i g z u g s k y i s k u de
las
pa'i
c h e s p h u l du b y u n g z h i n g r a b mchog t u g y u r l a t h u n mong ma y i n
s k u ' a n g mnga'o
zhes bya ba s b y a r r o / /
de g a n g z h i g y i n zhe n a /
OOP.
PQO
(b)
c h o s s k u n y i ma b l a n a med p a ' a n g
z h e s b y a b a s t e / c h o s k y i s g r a s n i bcom l d a n
mnga'
7
//
'das de c h o s k y i ngo
bo n y i d y i n p a s s h i n t u p h r a b a b r j o d c i n g b s t a n p a med p a j i l t a r
mi s n a n g b a thams c a d mkhyen p a n y a g g c i g g i s p y o d y u l du g y u r p a
yin
par ston t o / /
de n y i d n i s k u s t e c h o s k y a n g y i n l a s k u y a n g y i n p a s c h o s k y i
2QQ
299
//
las
' d z i n p a r mtshams s b y a r r o / /
sku'o z h e s
7 7
7 7
de n y i d n i n y i ma
nyi
mas p h y i i i
mun
dang
' d r a b a s c h o s k y i n y i ma
p a ' i t s h o g s s e l b a r b y e d p a de b z h i n
d b y i n g s k y i y e s h e s k y i s n a n g b a s ma r i g p a ' i mun
par
b y e d p a s n y i ma
dang c h o s ^
0 0
de n y i d k y i p h y i r b l a n a med
med p a 'am/
ste/ j i ltar
mthun
3 0 0
du c h o s k y i
p a mun
nag
'joms •
pa'i phyir ro//
p a s t e / de l a s l h a g
pa
gzhan
J
s a 'og ma p a thams c a d dang t h u n mong ma y i n p a ' i p h y i r
ro//
de n y i d k y i s n a /
(c)
bsams k y a n g
'gro b a ' i s p y o d y u l mi
'gyur b a / /
z h e s b y a b a smos t e / c h o s k y i s k u ' i ngo bo bsam s h i n g bsgoms s u
zin
k y a n g khams gsum p a ' i 'gro b a so s o ' i s k y e bo dngos po l a mngon
par
z h e n p a rnams k y i s p y o d y u l du m i
bzhin bios rtogs
shing
k h o n g du c h u d p a r m i
de l t a r y o d p a r j i l t a r
(d)
'gyur ba y i n t e / d e ' i r a n g
'gyur b a ' i p h y i r r o / /
s h e s she n a /
n y e s p a ' i r a b r i b 'joms p a ngo m t s h a r c h e / /
z h e s b y a b a smos t e / ( 2 6 7 b ) g a n g g i p h y i r ma r i g p a z h e s b y a b a
n y o n mongs p a ' i g z h i b o r g y u r p a ' i n y e s p a ' i mun
shing
nag g i r a b
'joms
s e l b a r b y e d p a n y i ma l t a bu gang y i n p a n i c h o s s k u s t e
s t o n g p a n y i d k y i y e s h e s y i n l a / de n i dngos p o r
3 <
^ma ^
3
2
dmigs
s h i n g m i g g i s p y o d y u l du ma g y u r p a y i n y a n g s k y e s b u rnams k y i
b l o ' i mun
p a s e l b a r b y e d p a n i ngo m t s h a r c h e s t e / bsam g y i s
mi
k h y a b p a ' i y u l y i n p a ' i p h y i r rmad du g y u r p a y i n n o / /
de l t a r b s h a g s s h i n g b s t o d
bcom l d a n
pa'i
p a b r t s a m s p a m j u g b s d u b a ' i sgo
'das k y i y o n t a n g y i sgo b r j o d de p h y a g
phyir/
nas
' t s h a l ba b s t a n
538
(50a)
t h u g s mchog gang y a n g r u n g b a de y i s n i / /
z h e s b y a b a smos t e / bcom l d a n
'das k h y e d l a b t u d c i n g
phyag
' t s h a l l o zhes bya b a r sbyar r o / /
ci'i
p h y i r phyag
'tshal
zhe n a / n y e s p a z h i b a r mdzad p a ' i p h y i r
ro//
gang g i s s h e s n a / t h u g s mchog gang y a n g r u n g b a de y i s n i z h e s
b y a b a s t e / gang g i s g n y i s s u med p a ' i y e s h e s n y a n t h o s dang r a n g
s a n g s r g y a s l a s o g s p a ' i y u l ma y i n p a t h u g s s u c h u d p a r mdzad p a ' i
t h u g s k y i mchog g a n g y a n g r u n g b a de y i s s o / /
ci
(b)
z h i g l a d m i g s she n a /
z h i g n a s gang y a n g r u n g b a d e r b z h u g s n a s / /
z h e s b y a b a smos t e / z h i g n a s dang l h a g mthong z u n g du ' j u g p a
l h u n g y i s g y i s g r u b p a 'am r d o r j e l t a b u ' i t i n g nge ' d z i n
bsam g t a n g y i mchog l a z h u g s s h i n g r n a l
3°-^brnyes^ ^ p a l a b z h u g s p a de l a p h y a g
0
de c i ' i
(cd)
dang/
'byor g y i mthar byon pa
'tshal l o / /
p h y i r zhe n a /
n y e s k u n rnam p a k u n t u z h i r mdzad
bcom l d a n gang y i n de l a p h y a g
pa'i//
'tshal l o / /
z h e s b y a b a smos t e / ' k h o r b a ' i s d u g b s n g a l b s k y e d p a ' i n y e s p a g a n g
y i n p a de k u n z h i b a r mdzad c i n g s e l b a r mdzad p a r s p y o d p a n i
I .khyed n y i d y i n t e / de z l o g p a r mdzad do z h e s b y a b a ' i don t o /
ji
ltar
zhe n a / rnam p a k u n z h e s b y a b a s t e / (268a) b a g c h a g s
dang b c a s p a rnam p a thams c a d du s e l b a r mdzad p a 'am/ y a n g n a
rnam p a k u n g y i s z h i b a r mdzad p a s t e / t h e g p a ' i t s h u l s n a t s h o g s
sam/ r d z u ' p h r u l dang cho ' p h r u l l a s o g s p a ' i t h a b s sgo s n a t s h o g s
k y i s z h i b a r mdzad p a ' o / /
de b a s n a bcom l d a n
lo
'das g a n g y a n g r u n g b a de l a p h y a g
'tshal
z h e s b y a b a s t e / n y e s p a ' i t s h o g s de l t a b u z h i b a r mdzad p a ' i
bcom l d a n * d a s g a n g y i n p a de l a l u s dang n g a g d a n g y i d dang
zhing
gus p a s 'dud c i n g p h y a g ' t s h a l l o z h e s b y a b a ' i don t o / /
g a n g y i n de l a z h e s smos p a n i g a n g g i p h y i r k h y e d k y i mkhyen
p a s k h y a b p a r med p a ' i t s h i g t u smos p a y i n g y i / de l t a n a n i g t s o
bo l a de s k a d smra b a r i g s
30k
30k
.
//
pa^
ma y i n n o / /
301
de l t a n a k h y e d de l t a b u ' i y o n t a n dang l d a n p a g a n g ^
r u n g b a de l a b d a g p h y a g ' t s h a l
ba'i
301
^yang^
z h i n g skyabs su mchi'6 zhes b y a
don t o / /
d a n i b s t o d p a b y a s p a l a b y u n g b a ' i b s o d nams g a n g y i n p a de
sems c a n rnams l a b s n g o b a d a n g / b y a n g chub sems d p a ' i r n a m s k y i
b s l a b p a y i n p a s de dang r j e s s u mthun p a r b y a b a ' i p h y i r /
(51a)
de l t a r y o n t a n b l a med l a b s h a g s p a ' i / /
z h e s b y a b a l a s o g s p a smos t e / de l t a r
zhes b y a ba n i r d z o g s
pa'o//
yon
t a n b l a med n i g a n g l a y o n t a n g y i t s h o g s t h u n ^°^mong^^^
ma y i n p a mnga' b a s t e s t o n p a ' o / /
de l a b s h a g s p a n i r a n g g i s s d i g p a a d a n g n y e s p a gang d a g b y a s
pa d e ' i spyan sngar b r j o d pa'o//
de l t a b u ' i sgo n a s c i z h i g b y a s she n a /
(b)
yang dag
b s t o d p a rnam s b y a r dge b a n i / /
z h e s b y a b a smos t e / r a n g g i n y e s p a de b r j o d p a ' i sgo n a s bcom
ldan
'das l a y a n g d a g p a r b s t o d p a ' i t s h i g rnam p a r ' p h e l
l e g s p a r s b y a r b a l a s dge b a s t e / b s o d nams s u b y a s p a ' o / /
ji
l t a b u zhe n a /
zhing
54o
(c)
z l a mdzes l t a r
d k a r "bdag g i s g a n g b s a g s d e s / /
z h e s b y a b a smos t e / b s o d nams (268b) de y a n g s t o n k a ' i z l a b a l t a r
d k a r z h i n g mdzes p a s t e / n y e s p a ' i n a g n o g g i s ma
'dres s h i n g yid*
du 'ong b a ' o / /
bdag g i s gang b s a g s zhes b y a b a n i bdag n y i d k y i s b s g r u b s s h i n g
tshogs yongs su bsdus pa'o//
z l a b a smos p a s n i b d a g n y i d k y i m i n g z l a b a z h e s b y a b a r y a n g
ston t o / /
d k a r r b a smos p a s k y a n g b d a g n y i d k y i r a n g b z h i n d a g p a r s t o n
to//
b s o d nams de g a n g du bsngo
(d)
ces
zhe n a /
' g r o k u n bde b a c a n du ' g r o b a r s h o g / /
b y a b a smos t e / b d a g g i s de l t a r b s a g s p a ' i b s o d nams d e s ' g r o
b a ' d i d a g thams c a d ' j i g r t e n g y i khams bde b a c a n du ' g r o z h i n g
der
skye b a r shog
3
(
^cig
3
0
^
pa'o//
y a n g n a b l a n a med p a ' i bde b a n i s a n g s r g y a s k y i go 'phang s t e /
de dang l d n p a ' i g n a s t h o b p a r g y u r c i g c e s b y a b a ' i d o n t o / /
bio
c h e n b i o g r o s b z a n g po
yis//
g s o l ba btab pa l a brten t e / /
sangs r g y a s z h i b a bdag g i s n i / /
bshags b s t o d
' g r e l pa ' d i byas s o / /
z l a b a ' i t s h i g don d b y i n g s che b a s / /
bde g s h e g s s p y o d p a z a b mo ' d i
bshags nas b s t o d p a ' i t s h u l l a n i / /
b r t e n brtsams s r i d pa sbyang p h y i r
,;
yin//
de y i ' g r e l p a z l a z e r l t a r / /
yid
'gro
'ong b d a g g i s b y a s p a
'dis//
b a ' i n y o n mongs rnam s b y a n g s n a s / /
skyon b r a l
sangs r g y a s n y i d thob s h o g / /
b s h a g s b s t o d k y i ' g r e l p a s l o b dpon s a n g s r g y a s z h i b a s mdzad
pa rdzogs so//
//
r g y a g a r g y i mkhan po buddha
s h r i s h a n t i dang/ zhu chen g y i l o
—
.
t s a b a dge s l o n g r i n c h e n b z a n g p o s b s g y u r c m g r z h u s
l a phab
3 1 0
pa'o
3 1 0
//
//
te
J
309
309
'gtan^
542
Notes
to the D e s a n a - s t a v a - v r t t i
C omits.
1.
5.
D nyes par.
9.
P, N r l a b .
13.
D skyed.
N yin.
6.
7-
D gi.
P, N dpyad.
10.
14. D p_a.
42.
i d . 43.
C de.
25.
P gis.
D sog.
C gsog.
D zhing.
C omits.
57-
N dad pa.
60.
64. D g i z h e .
C de. 70.
P, D b s a l .
P, N, C l a s .
74.
D bskyed.
P, N, C k y i .
89.
A l l eds. s r e d .
93.
C ma.
97.
N, C s t e n .
101.
98.
47.
N, C o m i t .
C sangs.
D adds pa.
P, N, C mnag.
90.
95.
D omits.
D 'khrugs.
C bstan.
bzhag.
104. P sdams.
omits.
108.
P, N 'am.
68.
72.
D yi.
P. N, C
91. i d .
96.
105.
109.
73-
80. C n a .
88.
92.
C adds pa.
8 1 . P,
P, N, C g y u r .
85.
P, N, C mnag.
N, D C b s k y e d .
P, N p a n a ; C p a n i .
D a d d s de ' k h r u g b y e d .
P, N, C mnags.
C bltos.
P, N, D g i .
76.
D p a b y e d 'dod n a y a n g .
102.
P, D c i n g .
99-
C 'i.
63.
67.
C bzod.
84.
D sogs,
D sgom.
55.
P, N b s k y e d .
79-
51.
C dang b a s s l a r
P, N mnag; C p a man n g a g .
87.
C spang.
94.
D thob.
P. N, D n y e s p a .
75-
P, N, C b r t e n .
59.
62.
P, N C c e .
71.
82. i d . 83.
86.
66'.
N, C a d d l a .
78.
N, C b s k y e d .
C mi spyas.
6l.
4l.
D bar.
54.
P, N, C p o r .
58.
D omits.
65.
P srid.
53.
C
34.
P, N, C c i g g i s c i g .
37-
D a d d s de n i .
50.
D
D gyi.
30.
i d . 46. i d .
45.
P, N, C b s k y e d .
49.
P, C t s h a ' i .
52.
y a n g dad.
id.
44.
D
22.
27.
P, N, C b r t e n .
33-
P,:-,"N, C a d d m i .
36.
P skams.
26.
P,C,
17.
C 'bebs.
P, N, C b l t o s .
P, N, C g y i s .
D n i brgal.
12.
21.
P, N, C c e s . 40. D b l t a .
39-
48. P, C s r i d .
par.
D razing.
D rgyu.
35-
N, C b s t a n .
ces.
20.
32.
C tshigs.
8.
P, C, N t s h a ' i .
16.
19. D g i .
29.
D bskyed.
4.
D adds skabs.
11.
D par.
15-
24.
P, N, C o m i t .
38.
77.
P, N, C ' k h r u g s •
28. P, N, C ' g y u r .
bskyed.
69.
P, D b y a .
D rten.
23.
bsgoms.
56.
3-
18. C b s a g .
bsal.
31.
D adds l a sogs.
2.
106.
110.
103.
100.
D
P, N C
N, C d e ' i
D rnam. 111.
107.
C
A l l eds.
543
zhing.
P, N, C s t e .
112.
P 'thun.
113-
115.
C ma kho n a .
116.
119.
C smad.
P, N, D g s h e s .
124. D b r n a g .
N, C m i .
127.
120.
C 'beb.
N, C s h e .
adds b o r .
id.
135-
139-
C a d d s de.
pa.
i d . 136. D z h e s .
grangs.
151.
C grangs•
152.
P grangs.
D glod.
155.
D gnyis.
156.
P kyis.
bskyed.
159-
C phogs.
160.
D mchod.
D tshogs.
168.
D, C p a g .
172.
N, C med.
173-
P, N, C b s k y e d p a r .
180.
P, N g n y i g a .
176.
D la.
D spyad.
181.
P, D ma s k y o d .
P, N, C g y i .
N, C gy_i.
a d d s me.
177.
182.
D ta.
169.
C bstan.
C bya.
P, D r i g s .
191.
C bsregs.
195-
198.
N, D p a r .
202.
P, N, D r g y u .
206.
C des.
210.
P, N, D r g y u .
213.
N, C s k y e d .
217.
P, D s r e d .
199-
203.
211.
218. N k h y a b .
C mi
'jig.
bskyod;
N brjod.
186.
190.
193-
D sreg.
P, N, D g y i s .
197-
P, N, C s r e g s .
200.
D omits.
204. N 'dag.
D ltos.
215.
219-
C pas.
D kyi."
201.
205.
194.
D dga'.
D brtag.
P51 N, C r t o g s .
209.
P, N, C c i g n a s c i g .
214. C de n a .
C
P, D b z h a g .
D dpyod.
208.
D par.
D, P
175-
179.
183.
D bsten.
171.
P, D m i . B u t c f . r o o t t e x t .
192.
196.
185-
P, N, C r t s a .
D kyis.
207.
189.
D ni.
178.
N, C g t a n g b a ' i .
184. P, N, C s l o d .
188.
D bi.
P bkrugs.
174.
D pas.
162.
D rgyud.
166.
170.
P,
154.
158. N, C
C 'khyams.
N, C dag.
165.
P, N, C
150.
P, N, C o m i t .
l6l.
167.
gis^
164. D l t a r .
146. D a d d s y o d
D zhes.
157-
D bsgom.
134.
1 4 2 . i d . 143. P o m i t s ;
153«
I63.
C
130.
C bstan.
133-
D spangs..
149.
A l l eds. gshes.
126.
145. P, N, C a d d sum.
148. P spang.
P,
123.
138. A l l e d s . ' j i g s .
D 'khrul.
l4l.
C kyai.
122.
P, N, D p a ' o / .
129.
137- C t e / .
140. D g i .
147. D b r t e n .
C p_a.
121.
P, N, C a d d b a .
132.
N.'am. 144. P, N, C mnags.
118. N, C, D ' d i .
P, N, C a d d p a r .
125.
C bskal.
C brtan.
117.
128. P, N, C o m i t .
131.
A l l e d s . bsdams.
114.
212.
216.
220.
P, N b z l a s .
N, C s d u s .
P, N, C c i n g .
187P,
C .
221. N, D, C b l a n g s .
N cig.
222. C a d d s r o / / .
D dga' b a .
225.
N, C s r i d b s g r u b .
P, N, C b r t e n .
226.
228. D k y i s .
231. P o m i t s .
ni.
235.
239.
C rlan.
243.
D adds b s t a n .
246.
Cf. root t e x t .
247. C g y i s .
250.
A l l eds. g y i s .
251.
254.
P, N, C smus.
brten.
C yin.
D bgos.
266.
P, N, C ' g y u r .
D sgyur.
268.
P, N, C ' g y u r .
D kyis.
272.
275.
P, N, C ' g y u r .
279-
A l l eds. add ky_i.
cing.
283. D s r o l .
287-
C dus.
l h a me l h a n g .
292.
273-
280. P, D dang.
288. D l a s .
P, N, C o m i t .
306.
P, N, D mongs.
310.
P, N, C p_a.
303.
N brnyas.
307-
304.
i d . 278.
277.
290.
C ' j u g . 296.
300.
P, N, C o m i t .
C a d d s p_ar.
id.
282. P, N
286. A l l e d s .
C kyis.
P, N, D g z u n g .
293.
z h e s . • 298. D o m i t s .
C mi.
D
P, N mdor.
274.
P omits.
285.
295.
302.
26l.
P brtson;
271.
281. D thob.
snying pas; C s n y i n g pos.
299.
D dang.
289- C de.
A l l eds. p a ' i .
P
264. P, N, C g i .
P, N, C ' g y u r .
284. D s p o n g s .
257-
267- D ' g y u r , C b s g y u r .
P, N, C ' g y u r .
276.
smig.
D 'brul
C mdor/mngor.
263.
N
253.
260.
D a d d s sems 270.
269.
249- P, N, C byam.
C phyir ro.
256.
P, N, C g s h i g .
259.
242. D a d d s l a .
C gnyis.
P i N, C g y i s .
255.
262.
265.
N, C b r t s o m .
252.
D brdzun.
238.
245- P, N, C o m i t .
248. C g i s .
D bar.
A l l eds. add
234.
2 4 l . Cf. r o o t t e x t .
D adds
230.
P, N, C o m i t .
244. P, N, C nyams.
D rings.
258.
P yun.
233.
C ' d r a . 237.
236.
240. P gnyan .
adds l a m g y i .
yis.
P bzung.
224. P,
227. P s r e d b s g r u b ;
P, N, C o m i t .
229.
na.
232.
N, C b z u n g .
223.
D skyed.
P 'thun.
305.
308. C g c i g .
C
291.
294.
297.
301.
N
D, C
D ma.
C omits.
309-
N btan.
545
A p p e n d i x G.
T i b e t a n t e x t s o f t h e Bodhisattva-samvara-vim§aka
and; i t s
Vrtti
Bo d h i s a t t v a - s a m v a r a - v i m s a k a
(0 5582, P Sems-tsam K u 192a.1-b.8; T
4081,
D Hi 166b.l-l67a.5j
N Ku 195a.2-b.7; C H i ' 1 6 7 a . 6 - l 6 8 a . 3 )
r g y a g a r skad du/ b o d h i satwa ba b i n g s h i k a / bod skad du/
b y a n g chub sems d p a ' i sdom p a n y i s h u p a / 'jam d p a l g z h o n n u r g y u r
pa l a phyag ' t s h a l
(1)
lo//
s a n g s r g y a s s r a s dang b c a s p a
la//
g u s ^"pas^ p h y a g ' t s h a l c i n u s mchod//
2
p h y o g s dus k u n
2
na
bzhugs pa
yi//
b y a n g chub sems dpa' rnams k y i k h r i m s / /
(2)
b s o d nams k u n g y i g t e r g y u r g a n g / /
de n i bsam p a dam p a
b l a ma
sdom l a g n a s s h i n g m k h a s / /
n u s dang l d a n
(3)
yis//
3
las
3
blang bar bya//
de t s h e de l a dge b a ' i p h y i r / /
r g y a l b a s r a s dang b c a s rnams
kyis//
dge b a ' i t h u g s k y i s r t a g p a r y a n g / /
b u s d u g ' d r a b a r dgongs p a r
(4)
'gyur//
g z h a n rnams dang n i b d a g l a ' a n g
rung//
sdug b s n g a l y i n yang gang phan dang//
phan
4
dang
4
//
bde b a rnams b y a s t e / /
bde y a n g m i p h a n mi b y a ' o / /
~ ;
' '
n y o n mongs d r a g l a s b y u n g b a ^ y i
5
//
sdom p a ^ z h i g ^ p a r g a n g g y u r p a / /
de ^yi^ n y e s p a b z h i po n i / /
8
8
pham
p a r ' d r a b a r dgongs p a
yin//
r n y e d dang b k u r s t i c h a g s p a y i s / /
b d a g b s t o d g z h a n l a smod p a d a n g / /
s d u g b s n g a l mgon med g y u r p a l a / /
ser
snas chos n o r mi s t e r
dang//
gzhan g y i s bshags k y a n g mi nyan p a r / /
khros nas gzhan l a 'tshog pa dang//
t h e g p a c h e n po s p o n g b y e d
dam c h o s ' d r a r s n a n g s t o n
cing//
pa'o//
sdom p a s l a r y a n g b l a n g b a r b y a / /
zag
p a ' b r i n g n i gsum l a b s h a g s / /
g c i g g i mdun du l h a g ma
rnams//
n y o n mongs m i mongs b d a g sems b z h i n / /
dkon mchog gsum l a gsum m i mchod//
'dod p a ' i sems k y i r j e s s u ' j u g / /
r g a n p a rnams l a g u s m i b y e d / /
d r i s p a l a n i l a n mi
9
mgron b o s
7
9
'debs//
bdag g i r mi byed
/ /
cing//
g s e r l a sogs p a l e n mi b y e d / /
c h o s (192b) 'dod p a l a s b y i n m i b y e d / /
t s h u l k h r i m s ' c h a l rnams y a l b a r ' d o r / /
547
(11)
p h a r o l dad p h y i r s l o b m i b y e d / /
sems c a n don l a b y a b a
chung//
s n y o n g b r t s e r b c a s n a mi dge
med//
' t s h o b a l o g p a dang du l e n / /
(12)
'phyar nas rab t u r g o d l a s o g s / /
'khor ba g c i g pu
1
ogrod
1 0
p a r sems//
g r a g s p a m a a y i n mi s p o n g b a / /
n y o n mongs b c a s k y a n g
(13)
1 1
'chos
g s h e l a l a n du gshe l a s o g s / /
12
12
khros pa
1 3 1 3
rnams n i
pha r o l shad k y i s
y a l -> b a r ' j o g / /
'chags pa
k h r o b a ' i sems k y i r j e s s u
(14)
mi b y e d / /
1 1
b s n y e n b k u r 'dod p h y i r
l e l o l a sogs s e l mi
spong//
'jug//
' k h o r rnams " ^ s d u d ^ / /
1
byed//
chags pas b r e mo'i gtam l a b r t e n / /
t i n g nge
(15)
' d z i n g y i don mi
tshol//
bsam g t a n s g r i b p a s p o n g "'"^mi - b y e d / /
1
7
bsam g t a n r o l a y o n t a n l t a / /
nyan t h o s t h e g p a spong b a r b y e d / /
r a n g t s h u l y o d b z h i n de l a b r t s o n / /
(16)
b r t s o n min p h y i r o l b s t a n bcos b r t s o n / /
b r t s o n p a r b y a s k y a n g de l a d g a ' / /
t h e g p a c h e n po s p o n g b a r b y e d / /
bdag l a
1
o s t o d ^ c i n g g z h a n l a smod//
1
548
(17)
c h o s k y i don du 'gro mi b y e d / /
"I "7
1 "7
] Q
de l a smod
'cing
y i ge
dgos p a ' i " ^ ^ g r o g s ^
1
(18)
sdug b s n g a l
b a g med
//
byed//
spong//
s e l b a r mi b y e d p a / /
rnams l a r i g s mi
20
brten
s u 'gro m i
nad p a ' i r i m gro bya ba
i o
ston//
20
byas l a
l a n du p h a n m i
'dogs//
g z h a n g y i mya n g a n b s a n g m i b y e d / /
(19)
n o r *dod p a l a s b y i n m i
byed//
' k h o r rnams k y i n i don m i
byed//
g z h a n g y i b i o dang mthun m i
'jug//
y o n t a n b s n g a g s p a smra mi b y e d / /
21
(20)
rkyen
du
21
'tsham
rdzu
'phrul
p a r t s h a r mi
good//
pp
po
sdig
l a s o g s mi b y e d / /
s n y i n g r j e r l d a n z h i n g byams p h y i r
sems dge b a l a n y e s p a
dang//
med//
b y a n g chub sems d p a ' i sdom p a n y i s h u p a / s l o b dpon
go m i s mdzad p a r d z o g s
so//
tsandra
Notes to the Vimsaka
1.
pa.
2.
P par.
5.
'pham.
V r t t i nas.
D, C y_is.
6.
3- A f t e r v r t t i ;
N b z h a g ; P, C b z h i g .
9. N, D, C p o r ; P p o s .
12.
Vrtti
16.
D stod.
khro ha.
17-
a l l e d s . l a . 4. P, N
13.
P yar.
N, P dang.
h y a s p a ; D, C byams l a .
21.
10.
7-
C y_is.
P, N, C ' g r o d .
14. D, C h s d u d .
18. N, P r t o n .
N, P 'tshams.
19.
22.
8. P, N,
11.
15-
D chos.
N, C b a r .
N grog.
Vrtti
20.
bsdigs.
N,
550
Samvara-vimsaka-vrtti
(0
5583, P S e m s - t s a m K u 192b.8-213a.2: T
4082, D H i l 6 ? a . 6 -
1 8 4 b . 3 ; N K u 1 9 6 a . l - 2 l 6 a . 4 : C H i 168a.4-185b.1)
rgya
gar
skad
d u / sam b a
sdom p a n y i s h u p a ' i
bam p o
dang
phyag
has"mi
shu p a n i g s a l
2
gus
sras
phyag
phyogs
dus
mnga'
sdom p a ' i
^te^/
phyir
ro//
de
byang
pa
par
la
byang
chub
dgrol//
dang b c a s p a
'tshal
l a / /
nus
dang
dam p a
gnas
3
kyi khrims//
gyur
y i s
shing
mchod//
pa y i / /
rnams
nams k u n g y i g t e r
ma s d o m l a
c i nus
bzhugs
sems d p a '
bla
chub
gsum po
rdzogs
'dis
ldan las
byang
byang
byang
chub
chub
chub
3
gang//
/ /
mkhas//
' d i dag
slob
byang
sems d p a ' i
sems d p a '
bslab
la
blang bar
sems d p a ' i
sems d p a ' i
pa'i
l a / /
mchog//
4
bstan
du/
pa//
gsung
bar
kun nas
de n i b s a m p a
bya ba
skad
2
pas
bsod
zhes
bod
r g y a mtsho y i / /
'jam p a ' i
'tshal
sangs r g y a s
(2)
"'"ka1 b r t t i /
po//
mthar p h y i n
(1)
shi
( P 193a:)
'grel
, s d o m p a ma l u s
nyi
ra bing
chub t u
//
sdom p a n o d p a ' i
las
khyim pa
pa'i
par
sa
4//
bya
de
skad
'am/ rab
du
cho
'byung
t u byung
t s h u l k h r i m s k y i p h u n g po
ga
ba'i
ba
rnam
' d o d c i n g / b l a n a med p a y a n g
smon l a m b t a b
pas
byang
chub
dag
sems
dpa'i smon lam btab p a ' i p h y i r chos mthun pa sdom pa blangs pa
mkhas pa ngag g i rnam p a r r i g byed k y i don ' d z i n pa dang/ go b a r
nus pa de l t a b u ' i byang chub sems dpa'i rkang pa g n y i s l a thog
6
mar phyag byas nas g s o l ba gdab p a r bya s t e /
6
' d i skad ces /
bdag r i g s k y i bu khyod l a s byang chub sems dpa'i t s h u l khrims
kyi
sdom pa yang dag p a r blang ba nod p a r ' t s h a l
8
gnod pa
7
g y i s / de l a s
7
8
ma
mchis na bdag l a thugs b r t s e b a ' i s l a d du cung zad
c i g gsan c i n g s t s a l b a ' i r i g s so zhes b r j o d p a r bya'o//
de nas byang chub sems dpa' nus pa des byang chub sems dpa'
'dod pa de l a byang chub sems dpa'i sdom p a ' i phan yon rgya cher
b r j o d n a s / sdom pa 'dod pa l a b s l a b p a ' i g z h i ' i l e i yang yang dag
par
b r j o d c i n g spro ba bskyed pa yang bya s t e / ' d i skad ces b r j o d
par
yang bya'o//
r i g s k y i bu khyod nyon cig/khyod ' d i l t a r sems can ma b r g a l
(193b) ba rnams b s g r a l ba dang/ ma g r o l ba rnams d g r o l ba dang/
dbugs ma p h y i n pa rnams dbugs dbyung ba dang/ yongs su mya ngan
las
ma 'das pa rnams yongs su mya ngan l a s 'da' ba dang/ sangs
rgyas k y i gdung rgyun mi ^'chad^ p a r 'dod dam/ de " ^ l a ^
1
k y i s sems bskyed pa
1
ortan
1 1
khyod
pa dang/ y i dam l a b r t a n p a r bya'o
12
12
zhes de l t a r mi shes p a ' i r i g s mthong nas spro ba
bskyed
pa'i
p h y i r b r j o d p a r bya'o//
de nas 'dod pa des l e g s p a r g s o l btab nas b l a gos phrag pa
g c i g t u gzar t e / 'das pa dang ma byon pa dang da l t a r byung b a ' i
sangs rgyas bcom l d a n 'das rnams dang/ byang chub sems dpa' sa chen
13
po l a
^zhugs
13
pa ye shes dang mthu chen po thob pa phyogs bcu na
bzhugs pa rnams l a mchod pa byas nas de dag g i yon t a n rnams
kyang mngon sum du byas l a snying nas dang b a ' i sems sam/ yang na
des c i nus pa dang/ r g y u ' i stobs c i yod pas cung ngu yang bskyed l a /
552
de b z h i n gshegs p a ' i sku gzugs mdun du bzhag s t e / l e g s p a r mchod
/ 14
pa byas nas/
14
'dud p a ' i
t s h u l g y i s pus mo'i l h a nga sa l a
" ^btsugs^^ pa 'am tsog tsog por 'dug kyang rung s t e / byang chub
L
sems dpa' mkhas pa de l a ' d i skad ces b r j o d p a r bya s t e /
r i g s k y i bu 'am tshe
dang l d a n pa 'am btsun pas kyang byang
chub sems dpa'i t s h u l khrims k y i sdom pa yang dag p a r blang
ba
bdag l a s t s a l du g s o l zhes smras nas dran pa r t s e g c i g t u ' "^bzhag" "^
J
ste/
sems dang ba kho na bskyed n a s /
da
i
n i bdag g i s r i n g po mi
thogs p a r bsod nams k y i g t e r chen po b l a na med pa zad mi shes
shing dpag t u med pa 'thob p a r 'gyur ro snyam du don de n y i d r j e s
su bsam zhing cang mi smra bar bya'o//
de l t a r zhugs p a ' i byang chub sems dpa' de l a byang chub sems
18
18
dpa'
mkhas pa
'greng
yang r u n g / (194a) stan l a 'dug kyang rung
ste/
des sems ma g.yengs par ' d i skad ces b r j o d p a r bya s t e / r i g s
kyi
bu 'am chos k y i spun ming ' d i zhes bya ba khyod byang chub
/
19
19
sems dpa' y i n nam/ byang chub t u smon lam
btab
bam zhes smros
shig//
20
20
des kyang l a g s so zhes khas
longs
shig//
de'i
'og t u de l a yang * d i skad ces b r j o d p a r bya s t e / r i g s k y i
bu ming * d i zhes bya ba khyod 'das p a ' i byang chub sems dpa' thams
21
cad
21
kyi
b s l a b p a ' i g z h i r gyur pa gang y i n pa rnams dang/ t s h u l
khrims su gyur pa gang y i n pa dang/ ma
22
dpa'
thams cad
'ongs p a ' i byang chub sems
22
kyi
b s l a b p a ' i g z h i r gyur pa gang y i n pa rnams
dang/ t s h u l khrims su gyur pa gang y i n pa dang/ da l t a na phyogs
bcu
2 3
dag na da l t a r bzhugs p a ' i byang chub sems dpa' thams cad
kyi
2 3
b s l a b p a ' i g z h i gang y i n pa rnams dang/ t s h u l khrims gang
24
y i n pa
dag
24
dang
/ b s l a b p a ' i g z h i gang dag dang/ t s h u l khrims gang
l a 'das p a ' i byang chub sems dpa' thams cad k y i s b s l a b p a r gyur
pa dang/ ma
'ongs p a ' i byang chub sems dpa' thams cad s l o b p a r
'gyur ba dang/ phyogs bcu dag na da l t a r byung b a ' i byang chub
sems dpa' thams cad da l t a r s l o b p a ' i byang chub sems dpa'i b s l a b
pa'i
g z h i thams cad dang byang chub sems dpa'i t s h u l khrims thams
cad de/ sdom p a ' i t s h u l khrims dang/ dge ^ b a ' i ^
2
26
t s h u l khrims can g y i don bya b a ' i t s h u l khrims
chos sdud p a ' i
26
nga
l a s nod
dam zhes smros s h i g / /
des kyang nod l a g s so zhes khas longs z h i g / byang chub sems
dpa'
mkhas pa des kyang de l t a r l a n g n y i s l a n gsum du b r j o d p a r
bya'o// d r i s na nod p a ' i byang chub sems dpa' des kyang l a n gsum
po
gyi
bar du khas
po
blang
' bar bya'o//
de l t a r byang chub sems dpa' mkhas pa des nod p a ' i byang chub
(194b) sems dpa' de l a byang chub sems dpa'i t s h u l khrims k y i sdom
28
pa yang dag p a r
l a n gsum g y i b a r du phog s t e khas l e n du yang
bcug n a s / nod p a ' i byang chub sems dpa' de ma langs p a r de b z h i n
gshegs p a ' i sku gzugs de n y i d k y i spyan sngar phyogs b c u ' i sangs
rgyas dang byang chub sems dpa' bzhugs s h i n g 'tsho skyong ba thams
cad k y i zhabs l a gtugs de t h a i mo sbyar n a s / ' d i l t a r mkhyen p a r
mdzad du g s o l ba bya s t e /
byang chub sems dpa' ming ' d i zhes b g y i ba ' d i s bdag byang
chub sems dpa' ming ' d i zhes b g y i ba l a s byang chub sems dpa'i
t s h u l khrims k y i sdom pa yang dag par b l a n g ba l a n gsum g y i b a r
du mnos l a g s t e / bdag ming ' d i zhes b g y i ba l a s byang chub sems
dpa'
ming ' d i zhes b g y i ba ' d i s byang chub sems dpa'i t s h u l khrims
29 29
k y i sdom pa yang dag p a r blangs pa l a bdag dpang du gyur
pa
30
30
phyogs b c u ' i j i g r t e n g y i khams mtha' yas mu med pa
dag t u
'phags p a ' i mchog l k o g t u gyur kyang/ thams cad du sems can thams
31
cad
J
31
la.
J
l k o g t u ma gyur p a ' i thugs mnga' ba rnams l a mkhyen p a r
mdzad du g s o l zhes de skad l a n g n y i s l a n gsum g y i bar du b r j o d p a r
bya'o//
554
mkhas pa y i n du z i n kyang byang chub sems dpa' thams cad l a s
32
byang chub sems
32
dpas
t s h u l khrims k y i sdom p a yang dag p a r
blang ba de mnod p a r mi bya s t e / dad p a med pa gang thog mar t s h u l
khrims k y i sdom pa yang dag p a r blang ba ' d i l a ma mos shing mi
'jug
l a mi r t o g pa l a s kyang nod p a r mi bya'o//
brkam chags can dang/ chags pas z i l g y i s non pa dang/ 'dod
pa che ba dang/ chog mi shes pa l a s kyang mnod p a r mi bya'o//
t s h u l khrims nyams pa dang/ b s l a b pa dag l a gus p a r mi
de
3 3
/ l h o d pa
3 3
byed
l a s kyang mnod p a r mi bya'o//
khro ba dang/ khon du ' d z i n pa dang/ mi (195a) bzod pa shas
che ba dang/ pha r o l g y i nyes pa mi bzod pa l a s kyang mnod p a r mi
bya'o//
snyoms l a s can dang/ l e l o can dang/ shas cher n y i n mtshan du
g n y i d k y i bde ba dang/ ^ g l o s ^ -^'bebs ^ p a ' i bde ba dang/ n y a l
3
ba'i
3
3
bde ba nyams su l e n pa dang/ 'du ' d z i ' i gtam g y i s dus y o l bar
byed pa l a s kyang mnod p a r mi bya'o//
sems rnam p a r g.yengs t e / t h a na ba ' j o s tsam g y i b a r du yang
dge ba l a sems r t s e g c i g t u bsgom mi nus pa l a s kyang mnod p a r
mi bya'o//
yid
r t u l po dang/ rmongs p a ' i rang b z h i n can dang/ ha cang sems
zhum pa dang/ byang chub sems dpa'i mdo s d e ' i sde snod dang/ byang
chub sems dpa'i mdo s d e ' i sde snod k y i ma mo l a skur ba 'debs pa
las
kyang mnod p a r mi bya'o//
byang chub sems dpa' sdom pa yang dag p a r b l a n g b a ' i cho ga
37
'di
37
'bzung^' zhing kun chub p a r byas kyang byang chub sems dpa'i
sde snod l a sdang zhing ma dad p a ' i sems can rnams l a gya -^tshonr^
du bsgrags p a r mi bya zhing shes p a r mi bya'o//
de c i ' i p h y i r zhe na ' d i l t a r de dag g i s thos
3 7
n a s ^ ma mos
3
shing mi shes p a ' i s g r i b pa chen pos b s g r i b s pas skur pa 'debs
555
par
'gyur b a ' i p h y i r t e / de l a skur pa 'debs pa de n i sdom p a l a
gnas p a ' i byang chub sems dpa' bsod nams k y i phung po dpag t u med
pa
40 j i
40
4l 4l
tsam dang l d a n p a r gyur pa
de
tsam du de n i s d i g
p a ' i t s h i g dang/ s d i g p a ' i l t a ba dang/ s d i g p a ' i dun t u r t o g pa
de dag j i s r i d du thams cad k y i thams cad du ma spangs k y i bar du
bsod nams ma y i n p a ' i phung po dpag t u med pa de tsam kho na dang
l d a n par 'gyur r o / /
byang chub sems d p a ' i t s h u l khrims k y i sdom pa yang dag p a r
blang b a r 'dod pa l a snga nas byang chub sems dpa'i mdo s d e ' i sde
snod k y i ma mo ' d i l a s byang chub sems dpa'i
bslab
p a ' i gzhi
i|-3
h°i
,
rnams dang/ nyes p a ' i - g z h i
gang dag bstan pa de dag bsgrags
par bya (195b) s t e / g a l te snying nas b r t a g s s h i n g shes rab k y i so
sor b r t a g s nas spro b a r gyur l a / pha r o l g y i s yang dag p a r ' d z i n
du bcug p a ' i p h y i r yang ma y i n / pha r o l dang 'dran p a ' i p h y i r yang
ma y i n n a / byang chub sems dpa' b r t a n po y i n p a r r i g p a r bya s t e /
t s h u l khrims k y i sdom pa yang dag p a r b l a n g ba * d i cho ga ' d i
hfhf
hh
b z h i n du des kyang mnod p a r bya zhing de l a
dbog
p a r yang
bya'o//
byang chub sems dpa' t s h u l khrims k y i sdom p a yang dag p a r
b l a n g b a ' i l a s de yongs su rdzogs nas byang chub sems dpa' de gnyi
gas phyogs b c u ' i ' j i g r t e n g y i khams mtha' yas mu med pa dag na
bzhugs p a ' i sangs rgyas dang/ byang chub sems dpa* de dag l a mchod
4^ hi
46
46
//
byas l a
zhabs l a
gtugs te ldang b a r bya'o//
-'pa
J
byang chub sems dpa'i t s h u l khrims k y i sdom pa yang dag p a r
blangs pa * d i n i t s h u l khrims k y i sdom pa yang dag p a r blangs pa
thams cad l a s khyad p a r ^ d u ^ 'phags pa y i n t e / b l a na med pa
dang bsod nams k y i phung po dpag t u med pa dang l d a n pa dang/ sems
k y i bsam pa mchog t u dge bas bskyed pa dang/ sems can thams cad l a
nyes p a r spyod pa rnam pa thams cad k y i gnyen p o r gyur pa y i n no//
48
so
sor thar p a ' i sdom pa yang dag p a r b l a n g s pa
48
dag
n i 'di
l t a s t e / bsod nams yongs su bzung ba l a b r t e n nas t s h u l khrims k y i
49
sdom pa yang dag p a r b l a n g ba d e ' i b r g y a ' i char
mi - ^ ' g r o ' o - / /
70
49
yang
nye bar
stong g i cha dang/ grangs dang/ cha dang/ bgrang
ba dang/ dpe dang/ rgyur yang nye bar mi 'gro'o//
gzhan yang phan yon ' d i dag yod de/
(3)
de tshe de l a dge b a ' i p h y i r / /
r g y a l ba sras dang bcas rnams ^ " ^ k y i s ^ / /
1
dge b a ' i thugs ^ k y i s r t a g ^
par yang//
2
bu sdug 'dra bar dgongs par * gyur
' d i n i chos n y i d y i n t e / de l t a r t s h u l khrims k y i sdom pa yang
dag par b l a n g b a ' i l a s yongs su rdzogs ma thag t u phyogs b c u ' i
' j i g r t e n g y i khams mtha' yas mu med pa dag na de b z h i n
gshegs pa rnams dang/ sa chen por -^chud ^
p a ' i byang chub sems
dpa' bzhugs t e / 'tsho skyong ba rnams l a gang - ^ g i s ^
' d i snyam du
byang chub sems d p a s ^
7
(196a)
de dag
byang chub sems dpa'i
t s h u l khriros k y i sdom pa yang dag p a r b l a n g ba yang dag p a r mnos
so
snyam du dgongs par 'gyur ba de l t a b u ' i l t a s
'byung bar 'gyur
ro//
de'i
r j e s l a de dag kyang byang chub sems dpa' de l a dgongs
-^par-^ 'gyur t e / dgongs par gyur na ye shes g z i g s pa 'jug go//
en
c.q
de dag -^ gi
7
y7
ye shes g z i g s pa des ' d i l t a r byang chub sems
dpa' ming ' d i zhes bya bas ' j i g r t e n g y i khams che ge mo
byang chub sems dpa' ming
zhig tu
* d i zhes bya ba l a s byang chub sems
dpa'i t s h u l khrims k y i sdom pa yang dag par b l a n g ba l e g s p a r mnos
so
zhes bya ^°ba^° de l t a r yang dag pa j i l t a ba b z h i n du thugs su
chud par * gyur t e / de dag thams cad kyang de l a bu dang * dra ba
dang/ spun dang 'dra bar dgongs pa bzang pos so so nas thugs b r t s e
557
bar
mdzad do//
de l t a r dgongs pa bzang pos so so nas thugs b r t s e bar mdzad
pa'i
byang chub sems dpa' d e ' i dge b a ' i chos rnams n i rgya cher
'phel bar 'gyur t e / nyams p a r mi 'gyur bar shes p a r bya'o//
t s h u l khrims k y i sdom pa yang dag p a r blangs p a r mkhyen par g s o l
ba de yang de dag g i thugs su chud p a r r i g p a r bya'o//
byang chub sems dpa'i t s h u l khrims k y i sdom pa yang dag par
blangs pa l a gnas p a ' i byang chub sems dpa' des ' d i l t a r bdag
n y i d k y i s kyang ^
brtag cing
62
ba'i
cha y i n no//
' d i n i byang chub sems dpas bya
62
*di
n i bya b a ' i cha ma y i n no snyam n a s /
de p h y i n chad de kho na b z h i n du l a s su bsgrub p a r bya zhing
bsrung bar bya'o//
byang chub sems dpa'i mdo s d e ' i sde snod l a s kyang bsgrims te
mnyan pa 'am/ yang na byang chub sems dpa'i mdo s d e ' i sde snod k y i
ma ^ mo^ bsdus pa ' d i (196b) l a s kyang mnyan t e / ' d i l t a r bcom
3
3
l d a n 'das k y i s mdo sde de dang de dag t u byang chub sems dpa' rnams
kyi
b s l a b p a ' i g z h i stong phrag du ma gsungs pa dag bsgrub p a ' i
p h y i r de kho na b z h i n du b s l a b par bya'o//
de l a bya b a ' i cha y i n p a dang/ bya b a ' i cha ma y i n pa gang
y i n pa de yang mdor bsdus te smras p a /
64
(4)
gzhan rnams dang n i bdag
64
la'ang
//
rung//
sdug bsngal y i n yang gang phan dang//
phan dang bde ba rnams bya s t e / /
bde yang mi phan mi bya'o//
de l a phan pa n i tshe p h y i ma l a phan pa'o// bde ba n i bde bar
t s h o r ba'o//
bde ba rnams bya s t e zhes bya ba s p y i r bshad pa ' d i d g r o l ba
ni
sdug bsngal y i n yang gang byas na phan pa n y i d du 'gyur na bya
558
dgos t e / dper na smad p a ' i y u l l a nye bar spyod pa l a s bkag na
sdug bsngal du 'gyur ba l t a bu s t e / de n i sman t s h a ba nad pa
bdag l a phan p a r mi shes pa bdag l a gnod du z i n kyang de n i gnod
p a r 'gyur ba g c i g nas g c i g t u brgyud p a ' i gnyen por gyur pa s t e /
tshe p h y i ma l a phan p a r 'gyur r o / /
de bas na snying r j e dang ldan pa rnams k y i s bya b a ' i cha
y i n pa n y i d do//
gang bde ba y i n yang tshe p h y i ma l a gnod p a r 'gyur b a ' i
r
gy
u
y i p a ' i p h y i r tshe p h y i ma l a mi phan pa n i dper na smad
n
p a ' i y u l l a nye bar spyod p a ' i bde ba n i 'phral g y i t s h o r ba bde
ba myong ba tsam du zad de/ de n i 'phral g y i nyams dga' ba y i n du
z i n kyang/ sdug bsngal mang po '.phel bar 'gyur t e / dper na 'bras
-'sa -* l u ' i chan dug dang 'dres pa b z h i n no//
de bas na snying r j e ^ d a n g l d a n p a ^ rnams k y i s bya b a ' i cha
ma y i n no//
de l a t s h u l khrims k y i sdom pa l a gnas p a ' i byang chub sems
dpa' l a pham p a ' i gnas l t a bur gyur p a ' i chos b z h i yod de//
de dag bstan p a r bya b a ' i p h y i r /
(5)
nyon mongs drag l a s byung ba
^yi^ //
7
sdom pa z h i g p a r gang gyur p a / /
de y i nyes pa b z h i po n i / /
68 .
68, .
.
,
69' y i•n ////69>
pham p a r
dra bar dgongs pa
zhes bya ba ' d i smras s o / /
pham p a ' i gnas l t a bur gyur p a ' i chos ' d i (197a) dag l a s gang
yang rung b a ' i chos
n y i d l a byang chub
71
70
70
gcig lan c i g
byas na yang de tshe ' d i
sems d p a ' i
7 1
tshogs rgya chen po
7 2
S
ogs
7 2
pa dang/ yongs su ' d z i n p a ' i s k a l ba med p a r 'gyur na thams cad .
byas na l t a c i smos/ tshe * d i n y i d l a bsam pa rnam p a r dag p a r
559
'gyur b a ' i s k a l ba med de/ de n i byang chub sems dpa' l t a r bcos pa
y i n g y i / yang dag p a ' i byang chub sems dpa' ma y i n no//
pham p a ' i gnas l t a bu ' d i dag kyang kun nas d k r i s pa chung
ngu dang/ 'bring g i s t s h u l khrims k y i sdom pa yang dag p a r blangs
pa de byang chub sems dpas btang bar mi 'gyur r o / /
kun nas d k r i s pa chen pos n i btang bar 'gyur t e / gang g i p h y i r
byang chub sems dpa' pham p a ' i gnas l t a b u ' i chos b z h i po ' d i
dag rgyun ma chad p a r
kun t u spyod pa dang/ ngo t s h a shes pa
,
74
74
,
dang/ k h r e l yod pa chung ngu tsam yang mi
skyed
pa dang/ des
7 3
7 3
mgu bar byed c i n g dga' ba dang/ de n y i d l a yon t a n du l t a ba
can du gyur pa ' d i n i kun nas d k r i s pa chen po y i n p a r r i g p a r
bya'o//
mdor bsdu na rgyu g n y i s kho nas byang chub sems dpa'i
tshul
khrims k y i sdom pa yang dag p a r blangs ^ p a ^ btang bar 'gyur t e /
7
7
b l a na med pa yang dag par rdzogs p a ' i byang chub t u smon pa yongs
su btang ba dang/ pham p a ' i gnas l t a b u ' i chos k y i kun nas d k r i s
pa chen po kun t u spyod pa'o//
76
de l a byang chub k y i sems btang bas byang chub sems dpa'i
sdom pa btang bar 'gyur ba n i gtso bo btang b a ' i p h y i r t e / sangs
rgyas btang bas dge s l o n g g i sdom pa btang ba b z h i n no//
77
77
'o na ' d i r yang de btang
ba n i ' ' sdom pa nyams p a ' i rgyur
• . • v • 78 78 . . , 79
79
80 , 80 , , . , ..
gyur bar c i I p h y i r ' ma'
bshad ''ce n a '
y
go
sla
ba I p h y i r
ma bshad do//
gtso bo bstan p a r byas pa l a phas pham p a ' i chos bstan p a ' i
p h y i r yang ma bshad do//
byang chub sems dpa' gang g i s smon lam yang ma btang l a
^ p h a m ^ p a ' i gnas l t a b u ' i chos rnams k y i kun nas d k r i s pa chen
82
82
po yang (197b) kun du ma spyad na tshe
brjes
su z i n kyang 'og
1
dang/ steng dang thad ka thams cad du skyes p a ' i byang chub sems
dpas byang chub sems dpa'i t s h u l khrims k y i sdom pa yang dag p a r
^blangs
pa spong bar mi 'gyur r o / /
84
byang chub sems dpa
tshe
84
b r j e s pas
b r j e d na'ang dge b a ' i
bshes gnyen b s t e n pa l a b r t e n nas dran pa gso b a ' i p h y i r yang
dang yang du ^ n o d ^ p a r byed p a r zad k y i gsar du yang dag p a r
8
l e n p a r byed pa n i ma y i n no//
nyes pa b z h i po de dag kyang gang zhe n a /
(6)
rnyed dang bkur s t i chags pa ^ y i s ^ / /
8
bdag ^ b s t o d ^
7
7
gzhan l a smod pa dang//
sdug bsngal mgon med gyur p a l a / /
ser
(7)
8 8
snas^
chos nor mi s t e r dang//
gzhan g y i s bshags kyang mi nyan p a r / /
^ k h r o s ^ nas gzhan l a 'tshog pa dang//
8
theg pa chen po spong byed c i n g / /
dam chos 'drar snang ston pa'o//
de l a rnyed pa dang bkur
bdag l a
90
90
91
91
s t i l a l h a g p a r zhen
pa s t e
92
92
/
bstod
pa dang/ gzhan l a smod pa n i byang chub sems
7
dpa'i pham p a ' i gnas l t a b u ' i chos dang po'o//
longs spyod dag yod de bdog b z h i n du chags p a ' i rang b z h i n
can
93
93
/ 94
94
^gyis
sdug bsngal ba dang/
bkren
pa dang mgon med pa
dang r t e n -^med^ p a ' i s l o n g ba po l e g s p a r s l o n g zhing 'ongs pa
rnams l a snying s r a bas zang z i n g mi gtong ba dang/ chos l a s e r
sna byed p a ' i p h y i r l e g s p a r don du gnyer
7
96 96 97
97
ba
''ongs ' pa
rnams l a chos mi ston pa n i byang chub sems dpa'i pham p a ' i gnas
l t a b u ' i chos g n y i s pa'o//
gang g i s byang chub sems dpa'
7
98 98
l a
t s h i g r t s u b mo smras pa
7
561
tsam g y i s gtong b a r mi byed de/ khro b a ' i kun nas d k r i s pa de l t a
bu 'phel b a r byed l a / khro bas z i l g y i s non nas l a g pa 'am/ bong
ba 'am/ ^ d b y u g ^
par
pas sems can rnams l a "
'tshe bar byed/ rnam p a r
1 0 1
mtho
L 0 0
rdeg ^
1 (
'tsham ^
1
1
0
p a r byed/ rnam
p a r byed l a / khro
102
ba'i
bsam pa bdo ba kho na zhe l a bzung s t e gzhan dag
102
gis
shad k y i s sbyangs kyang mi nyan c i n g mi bzod l a bsam pas (198a)
mi gtong ba ' d i n i byang chub sems dpa'i pham p a ' i gnas l t a b u ' i
chos gsum pa'o//
byang chub sems dpa'i sde snod l a skur ba 'debs pa dang/ bdag
n y i d dam gzhan dag g i
103
103
"g.yam
l a dam p a ' i chos l t a r bcos pa
J
l a mos n a s / dam p a ' i chos l t a r bcos p a dag l a dga* ba dang/
104
104
ston
/
pa dang/ 'jog pa n i byang chub sems dpa'i pham p a ' i
gnas l t a b u ' i chos b z h i pa'o//
1 0
^da ^^ n i ' di
1 <
dpyad p a r bya s t e / g a l te byang chub sems
dpas pham p a ' i gnas l t a bu l a n c i g spyad pas byang chub sems dpa'i
t s h u l khrims k y i sdom pa btang bar gyur pa dper na dge s l o n g so
sor
t h a r p a ' i sdom pa l a s pham p a ' i chos byung ba l t a r gyur n a /
, _
107^ ,107
.
108. ,
. 108
de c i byang chub sems
'dpa
' yang dag p a r
b l a n g bar
gyur
pa des de ' d i l t a r dge s l o n g so s o r t h a r p a ' i sdom pa l a s pham pa
byung ba b z h i n du tshe ' d i n y i d l a yang dag p a r b l a n g b a ' i s k a l
ba med pa y i n nam zhe na ma y i n t e /
(8a)
sdom pa s l a r . yang blang bar bya//
zhes bya ba smos s o / /
de l t a r cho ga sngar bshad pa b z h i n du sdom pa s l a r yang
mnod p a r bya'o//
yang na thabs gzhan yang yod de/ des mnod p a r bya'o//
de yang byang chub sems dpa'i sa l a s g a l te yon t a n de dag
dang l d a n p a ' i gang zag med p a r gyur n a / byang chub sems dpas de
b z h i n gshegs p a ' i sku gzugs k y i spyan sngar bdag n y i d k y i s byang
109
chub sems dpa'i t s h u l khrims k y i sdom
bar bya s t e / ' d i l t a r
109
'pa
' yang dag p a r blang
spyan sngar b l a gos phrag pa g c i g t u gzar
nas pus mo g.yas p a ' i l h a nga sa l a ° b t s u g s
1 1
por
1 1 1
'dug
sam t s o g
tsog
kyang rung s t e ' d i skad du/ bdag ming ' d i zhes
112
112
1 1 1
b g y i ba phyogs b c u ' i de b z h i n gshegs
11
1 1 0
pa
dang/ sa chen po l a
-^zhugs -' p a ' i byang chub sems dpa* thams cad l a g s o l ba
11
d e b s ^ t e / de dag
1 1
bslab
1
1
^gi
1
1
^
spyan sngar byang chub sems dpa'i
(198b) p a ' i g z h i thams cad
dang
/ byang chub sems dpa'i
t s h u l khrims thams cad de/ sdom p a ' i t s h u l khrims dang/ dge b a ' i
chos sdud p a ' i t s h u l khrims dang/ sems can g y i don bya b a ' i t s h u l
khrims gang l a 'das p a ' i byang chub sems dpa' thams cad k y i s
b s l a b s pa dang/ ma
'gyur ba dang/ phyogs bcu na da l t a r byung b a ' i byang chub sems
par
dpa'
l l 8
'ongs p a ' i byang chub sems dpa' thams cad s l o b
thams cad
blang
ngo
1 1 8
1
1
7
da
1
1
7
ltar
s l o b pa rnams bdag g i s yang dag par
zhes b r j o d p a r bya s t e / ^ l a n g n y i s ^
1 1
1 1
l a n gsum
du b r j o d nas ldang bar bya'o//
120
l h a g ma thams cad n i snga ma b z h i n
120
du r i g
p a r bya'o
zhes 'byung ngo//
thog ma yang de l t a b u ' i gang zag med p a r gyur na de l t a r mnod
par bya'o//
nyon mongs pa drag po l a s nyes pa byung ba rnams s l a r
1 2
(b)
Dslab
1 2 1
p a ' i cho ga bshad pa n i de y i n no//
nyon mongs pa ' b r i n g l a s byung ba rnams j i l t a r bya zhe n a /
zag pa ' b r i n g n i gsum l a bshags//
zhes bya ba smras t e / g a l te byang chub sems dpa' dun nas d k r i s
pa
' b r i n g g i s pham p a ' i gnas l t a b u ' i chos byas p a r gyur n a / de
n i nyes byas k y i nyes pa y i n t e / des nyan thos k y i theg pa pa yang
563
122
rung byang chub sems dpa'i theg pa
zag
gsum
1 2 3
phrad c i n g
mam
1 2 3
122
pa
yang rung s t e / gang
/ de l a s l h a g kyang r u n g / gang dag t s h i g de brda
'dzin nus pa rnams l a bshags pa bya s t e / mdun du 'dug
nas thog mar dngos po b r j o d
do//
' d i skad ces tshe dang l d a n pa rnams dgongs su g s o l / bdag
ming ' d i zhes b g y i ba l a j i skad du yongs su b r j o d p a ' i g z h i l a s
byang chub sems dpa'i 'dul ba dang ' g a l ba nyes byas k y i nongs pa
124 /
byung s t e
/ de dag tshe dang l d a n pa rnams l a bdag bshags
shings mthol te ^mi"'" ^ 'chab bo//
12
2
bshags shing mthol bas bdag bde bar gnas p a r 'gyur g y i / ma
bshags ma mthol na bde bar gnas par (199a) mi 'gyur r o / /
khyod k y i s ' d i rnams nyes par mthong ngam zhes smras na mthong
ngo zhes smra bar bya'o//
p h y i s kyang sdom par byed dam
zhes smra na chos b z h i n 'dul
ba b z h i n du s h i n t u l e g s par s p y i bos mnod p a r bgyi'o zhes de
l t a r l a n gnyis l a n gsum du b r j o d par bya'o//
de s t e kun nas d k r i s pa chung ngus gang pham p a ' i gnas l t a
bu'i
(c)
chos byas p a r gyur na des j i l t a r bya zhe n a /
g c i g g i mdun du l h a g ma rnams//
zhes bya ba smras t e / l h a g ma rnams n i zag pa chung ngus byas
pa'i
nyes
126
pa
126
rnams te nyes byas su gtogs pa n y i d
127
127
'de '
de dag n i gang zag g c i g g i mdun du bshags p a r bya'o//
128
snga ma b z h i n du dngos po b r j o d n a s / tshe dang l d a n
128
pa
dgongs su g s o l / bdag ming ' d i zhes b g y i ba l a sogs pa smra bar
bya'o//
de nas 'og nas 'byung b a ' i nyes pa nyon mongs pa can dang/
nyon mongs pa med pa nyes byas su gtogs pa dkon mchog gsum l a
mchod pa ma byas pa l a sogs
129
pa
129
/
de dag l a j i l t a r bya zhe na/
(d)
nyon mongs mi mongs bdag sems b z h i n / /
zhes bya ba smras t e / g c i g g i mdun
1 3
°du
1 3
° yang bshags p a r bya'o
zhes bya ba dang sbyar r o / /
bdag rang g i sems l a j i l t a ba b z h i n du gyur pa n i bdag sems
b z h i n no//
' d i l t a r r j e s su mthun p a ' i gang zag med na bdag g i sems k y i
mdun du bshags p a r bya s t e / bdag g i sems g c i g t u k h r e l yod pa
dang/ ngo t s h a shes pa dang/ 'dul ba dang/ z h i ba dang/ p h y i s mi
bya
b a ' i bsam pa can dpang du gyur p a r byas l a bshags p a r bya ba
de b z h i n du gang zag g c i g g i mdun du yang bshags p a r bya'o zhes
bya
b a ' i t h a t s h i g go//
bdag g i sems b z h i n zhes bya b a ' i dpe bstan pas kyang nyes pa
byung ba gso b a ' i thabs gzhan bshad pa y i n no//
byang chub sems dpa'i sde snod k y i ma mo l a s kyang gang
131
131
gi
mdun du bshags p a r bya b a ' i dge s l o n g mthun pa de l t a bu
(199b) med na yang byang chub sems dpas bsam pa "thag pa nas p h y i s
132
nyes pa mi
par
J
132
'byung ^
bar sems bskyed c i n g p h y i s kyang bsdams
bya'o//
133
de l t a r byas na de nyes pa de l a s "^tshangs p a r zhes p a r
bya'o
1 3 3
//
tshul
' d i n i sngar bshad p a ' i nyes pa zag pa ' b r i n g dang chun;
ngu l a s byung ba rnams l a yang zshes p a r bya'o//
nyon mongs pa can dang nyon mongs pa can ma y i n p a ' i nyes pa
134 134 /
de dag kyang gang y i n zhes d r i s pa
bstan
(9a)
ces
1 3
^pa
1 3
J
la
J
/ de dag rgyas p a r
^ rtsom s t e /
dkon mchog gsum l a gsum mi mchod//
smras s o / /
565
de l t a r byang chub sems dpa* byang chub sems dpa'i t s h u l khrims
k y i sdom pa l a gnas pa ^^nyin^^
gcig
1
3
b z h i n du de b z h i n gshegs
7
pa 'am/ de b z h i n gshegs p a ' i mchod r t e n nam/ chos sam chos k y i
g l e g s bam du byas "'"-^pa
138
byang chub sems dpa'i mdo s d e ' i sde
snod dam/ byang chub sems dpa'i mdo s d e ' i sde snod k y i ma mo
dge
'am/
'dun l a yang rung s t e / phyogs bcu dag na s a chen p o r chud
p a ' i byang chub sems dpa' rnams k y i dge 'dun gang y i n pa l a mchod
p a ' i bya ba chung ngu 'am/ chen po c i yang rung s t e / t h a na l u s
k y i s phyag g c i g tsam ' t s h a l ba dang/
1 3
^ t h a na sangs rgyas
dang ^
13
chos dang dge 'dun g y i yon t a n rnams l a s brtsams t e t s h i g b z h i
lliQ
p a ' i t s h i g s su bead pa g c i g tsam
141
na sems
1/4-0
tshig
/
du b r j o d pa dang/ t h a
l4l
kyis
sangs rgyas dang chos dang dge
dun g y i yon t a n
r j e s su dran pa sngon du 'gro b a ' i dang ba g c i g tsam yang ma byas
par n y i n mtshan
'da' bar byed na nyes pa dang bcas s h i n g ' g a l ba
dang bcas p a r 'gyur t e / g a l te ma gus pa dang/ snyoms l a s dang/
142
142
143
le
los
nyes pa byung
na n i nyon mongs pa can g y i nyes
par 'gyur r o / /
l ii.ii.
144
J
g a l te
brjed
pas nyes pa byung na n i nyon mongs pa can
ma y i n p a ' i nyes p a r 'gyur r o / /
sems 'khrugs pa l a n i nyes pa med do//
(9b)
'dod p a ' i sems k y i r j e s su ' j u g / /
(200a)
nyes pa zhes bya ba thams cad du sbyar b a r bya s t e / de dag thams
cad kyang nyes byas n y i d do//
gang g i p h y i r byang chub sems dpa'i sdom pa l a nyes p a ' i r i g s
g n y i s su zad pa 'byung s t e / pham p a ' i gnas l t a b u ' i chos su gtogs
pa dang/ nyes byas k y i chos su gtogs pa'o//
dge slong g i sdom pa l a s nyes p a ' i r i g s l n g a 'byung ba l t a
"^-'bu ^ n i ma y i n no//
1
de l a byang chub sems dpa' 'dod pa che ba dang/ chog mi shes
/
146
146
pa dang/ rnyed pa dang bkur s t i l a chags pa
'byung
ba dang
du l e n p a r byed na nyes pa dang bcas shing ' g a l ba dang bcas p a r
'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
de spang ba i p h y i r
147
147
' * dun ' pa skyes s h i n g b r t s o n
'gyur
rtsom pa d e ' i gnyen po yongs su 'dzin pas d e ' i gags l a gnas pa
148
rang b z h i n
148
gyis
mnan nas yang
nyon mongs pa shas che b a ' i p h y i r z i l g y i s
'dang
' yang du kun t u spyod pa l a nyes pa med
do//
(9cd)
rgan pa rnams l a gus mi byed//
d r i s pa l a n i l a n mi 'debs//
byang chub sems ^ ° d p a ' c h e s
1
rgan zhing yon t a n dang ldan
^ pa' "^"'" l a bkur s t i bya bar 'os pa chos mthun pa mthong nas nga
1
1
1
rgyal
2
gyis"'"-' non tarn/ kun nas mnar sems dang l d a n nam/ khong
2
/ 153
khro b a ' i sems dang l d a n yang rung s t e /
langs shing stan
J
J
154
mi
s t o b - ^ pa dang/ gzhan dag smra zhing kun t u smra l a yang dag p a r
1
dga' bar byed c i n g ' d r i ba l a nga n g y a l kho nas non ^5
tam/ kun
nas mnar sems k y i sems dang l d a n nam/ khong khro b a ' i sems dang
l d a n yang rung s t e / r i g s p a ' i t s h u l - ^ g y i s - ^ t s h i g
1
J i
brjod •
Jl
1
p a r mi byed na nyes pa dang bcas shing
slar
' g a l ba dang
bcas p a r 'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
g a l te nga r g y a l g y i s non pa ma y i n / kun nas mnar sems dang
l d a n pa ma y i n / khong khro b a ' i sems dang l d a n pa ma y i n yang rung
t e / snyon l a s dang/ l e l o 'am/ lung du ma bstan p a ' i sems sam/
b r j e d (200b) pas byas na nyes pa dang bcas shing
' g a l ba dang bcas
pa kho n a r 'gyur g y i / nyon mongs pa can g y i nyes p a r n i mi 'gyur
ro//
nad tshabs che ba 'am/ sems 'khrugs pa l a nyes pa med do//
de - ' g n y i d - '
1
8
1
8
k y i s l o g pa l a sad p a ' i ' du shes " ^ k y i phrad
du ' ong ba -' ' dang/ smra ba dang/ kun t u smra ba dang/ yang dag par
1
7
dga* bar byed pa dang ' d r i ba l a nyes pa med
do//
gzhan dag l a chos ston tam/ ' b e l b a ' i gtam rnam par gtan l a
l6 0
*bebs pa
l a b r t s o n pa l a nyes pa med
de/ de ma y i n pa gzhan
dag yang dag par dga' bar byed na nyes pa med
gzhan dag l a chos ston ^ p a
1
1
do//
'am ^ / ' b e l b a ' i gtam rnam par
1
1
gtan l a 'bebs pa l a r n a b l a g s te nyan na nyes pa med
do//
chos k y i gtam l a mi dga' bar 'gyur ba dang chos smra b a ' i
sems srung na nyes pa med
do//
thabs des sems can de dag d u l bar byed c i n g
mi dge b a ' i gnas nas bslang "''^^ste ^
1
nyes pa med
'dul
ba
la
dge b a ' i gnas l a 'god na
3
do//
dge 'dun g y i nang khrims srung na nyes pa med do//
.
164 mang po 164 rnams 165,k y i.165 sems srung na nyes pa med
gzhan
v
do//
(10a)
mgron
DOS ^
1
bdag g i r me byed c i n g / /
byang chub sems dpa' gzhan dag
g i s khyim 'am/
gtsug. l a g
khang gzhan nam/ khyim gzhan dag t u zas dang skom dang/ gos l a
sogs pa yo byad rnams " ^ l a bos pa l a s ^
8
1
8
kun nas mnar sems k y i sems dang l d a n nam/
nga r g y a l g y i s non
"'"^khong ^
1
tam/
khro b a ' i
sems dang l d a n yang rung s t e / mi 'gro zhing bos pa bdag g i r mi byed
na nyes pa dang bcas shing ' g a l ba dang bcas par 'gyur t e / nyon
mongs pa can g y i nyes p a r 'gyur r o / /
' g a l te nga r g y a l g y i s non pa ma y i n / kun nas mnar sems
dang l d a n pa ma y i n / khong khro b a ' i sems dang l d a n pa ma y i n yang
rung s t e /
1 7 0
snyon l a s dang l e l o ' i
dbang g i s ma
1 7 1
song
n i nyon mongs pa can ma y i n p a ' i nyes par 'gyur r o / /
1 7 1
na
568
na s t e mi nus pa 'am sems 'khrugs pa l a (201a) nyes pa med
do//
yul
' 'dzang '
ma r i n g du gyur pa dang/ lam na ' j i g s pa yod
na nyes pa med do//
thabs des d u l bar 'dod c i n g
'dul bar 'dod l a mi dge b a ' i gnas
nas b s l a n g s t e dge b a ' i gnas su 'jog p a r 'dod na nyes pa med do//
sngar gzhan l a khas blangs na nyes pa med do//
rgyun du dge b a ' i phyogs l a b r t s o n t e dge b a ' i phyogs k y i bar
173
chad du 'gyur ba
173
bsrung
b a ' i p h y i r ma song na nyes pa med
, y
do//
174
chos
174
' kyi
don sngon ma thos pa don dang l d a n pa
17^
171
-'mnyan ^ pa l a s nyams p a r 'gyur du dogs p a ' i p h y i r ma song na
nyes pa med do//
chos k y i don mnyan pa j i l t a ba b z h i n du ' b e l b a ' i gtam rnam
par gtan l a 'bebs pa l a yang de dang 'dra bar r i g par bya'o//
17
^mtho
' t s h a m ^ p a ' i bsam pas bos na nyes pa med do//
177 .177
17
gzhan mang po dag
gi
kun nas mnar sems k y i sems srung
na nyes pa med do//
dge
(10b)
'dun g y i nang khrims srung na nyes pa med do//
gser l a sogs pa l e n mi byed//
byang chub sems dpa' gzhan dag l a s g s e r dang/ dngul dang/ nor bu
dang/ mu t i g dang/
1 7 8
bai"'"
7 8
durya l a sogs pa n o r g y i sna grangs
179
rnam pa sna tshogs mang po mchog rnams thob c i n g dus
179
kyi
bstabs pa l a s kun nas mnar sems k y i sems dang l d a n nam/ khong
khro b a ' i sems dang l d a n pas l e n du mi btub c i n g spong bar byed
na nyes pa dang bcas shing ' g a l ba dang bcas p a r 'gyur t e / sems
can y a l bar 'dor.ba'i p h y i r nyon mongs pa can g y i byes p a r 'gyur
ro//
569
snyom l a s dang l e l o s l e n p a r mi byed na nyes pa dang bcas
shing ' g a l ba dang bcas p a r n i 'gyur l a / nyon mongs pa can g y i nyes
par n i mi 'gyur r o / /
sems 'khrugs pa l a nyes pa med do//
de blang bas sems chags p a r 'gyur b a r mthong na nyes pa med
do//
de p h y i s 'gyod p a r 'gyur du dogs na nyes pa med do//
de s b y i n (201b) pa 'khrul du dogs na nyes pa med do//
kun t u 'dzin pa btang ba d e ' i rgyus s b y i n bdag dbul zhing
'phongs p a r 'gyur du dogs na nyes pa med do//
dge
u * 4• 180 . 180 , ,
dun nam mchod r t e n g y i
yin
du dogs na nyes pa
med do//
gzhan l a s mi r i g s p a r phrogs pa y i n du dogs t e / rgyu des de
,
181,
.
u ^ pa bead
v, ^183
dag
bsad,181 pa ,am// 182,
beings
pa 182 ,am// 183
^chad
/ 184
184
/
pa 'am/ gnod p a r 'gyur ba 'am/
smad
pa r 'gyur ba z h i g y i n
na nyes pa med do//
(10c)
chos 'dod pa l a s b y i n mi byed//
byang chub sems dpa' gzhan chos 'dod pa rnams l a kun nas mnar
sems
l 8
^kyi
s e m s ^ dang l d a n nam/ khong khro b a ' i sems dang l d a n
18
nam/ rang b z h i n g y i phrag dog can y i n yang rung s t e / chos s b y i n •
p a r mi byed na nyes pa dang bcas shing ' g a l ba dang bcas par
'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
l 8
^ s n y o m ^ l a s dang l e l o s s b y i n p a r mi byed na nyes pa dang
1 8
bcas shing ' g a l ba dang bcas p a r n i 'gyur l a / nyon mongs pa can
g y i nyes p a r n i mi 'gyur r o / /
mu stegs can g l a g s ' t s h o l ba l a ma b y i n na nyes pa med do//
nad tshahs che ba dang/ sems 'khrugs pa l a nyes pa med do//
thabs des 'dul bar byed 'dod c i n g d u l bar 'dod l a / mi dge b a ' i
gnas nas b s l a n g s t e dge b a ' i gnas su 'god p a r 'dod na nyes pa med
do//
chos mi shes na nyes pa med do//
gal
te ma gus shing zhe sa med l a spyod lam ngan pas nod pa
l a ma b y i n na nyes pa med do//
dbang po
187 + -,187
188., 188 ,
.
. .
189
rtul
po
la
chos rgya chen po b s t a n
'pa
chos s t o n ^ pas skrag c i n g l o g p a r l t a ba dang/ l o g par mngon par
1 8
zhen pa dang/ gnod pa dang/ nyams p a r 'gyur du dogs na nyes pa med
do//
190
190
l a g tu
de'i
song na gzhan snod du ma gyur pa rnams
191 191
//
la
chos 'phel du dogs na nyes pa med do//
7
7
7
(lOd)
t s h u l khrims 'chal rnams y a l bar 'dor//
192
byang chub sems dpa' sems can ma (202a)
192
rungs pa
rnams
dang/ t s h u l khrims 'chal ba rnams ma rungs pa y i n pa dang/ t s h u l
khrims 'chal ba y i n p a ' i rkyen g y i s kun nas mnar sems k y i sems
dang l d a n nam/ khong khro b a ' i sems dang l d a n pas y a l bar 'dor
193
193
ram
/ khyad du gsod na nyes pa dang bcas shing ' g a l ba dang
bcas p a r 'gyur t e / nyon mongs pa can "'"''^gyi ^^ nyes p a r 'gyur r o / /
1
snyom l a s dang l e l o s y a l b a r bor ba dang/ b r j e d pas khyad du
bsad na nyes pa dang bcas shing ' g a l ba dang bcas p a r n i 'gyur l a /
nyon mongs pa can "'"^-'gyi"^-' nyes p a r n i mi 'gyur r o / /
de c i ' i p h y i r zhe n a / byang chub sems dpa* n i sems can ma
rungs pa rnams dang/ t s h u l khrims 'chal ba rnams dang/ sdug bsngal
gyi
rgyu l a gnas pa rnams l a j i l t a r snying b r t s e b a ' i sems dang/
byed 'dod pas nye bar gnas pa l t a bur t s h u l khrims dang l d a n
zhing l u s dang ngag dang y i d k y i l a s k y i spyod pa z h i ba l a n i
de l t a ma y i n p a ' i p h y i r r o / /
sems 'khrugs pa l a ^96^196 y
n
e
s
p
a
m e (
^ do//
571
197
thabs des de ' d u l bar byed 'dod pa
7 r
la
197
' snga ma b z h i n te
nyes pa med do//
gzhan mang po dag g i sems ^ s r u n g " ' ^ na nyes pa med do//
1
dge 'dun ^ ^ g y i ' ^
1
(llab)
L
nang khrims srung na nyes pa med do//
pha r o l dad p h y i r s l o b mi byed//
., 200^
,
,
//200
sems can don l a
bya ba chung//
byang chub sems dpa' n i bcom l d a n
bsrung
b a ' i p h y i r ma dad pa rnams dad p a r bya ba dang/ dad
pa rnams p h y i r zhing
202
d u l ba l a s
203
'das k y i s gzhan dag g i sems
'byung bar bya b a ' i p h y i r so s o r t h a r p a ' i
202
bcas
p a ' i kha na ma tho ba dang bcas pa rnam p a r
203
^bzhag
J
pa gang y i n pa de l a nyan thos rnams dang mtshung
par s l o b s t e t h a dad p a r mi byed do//
de c i ' i p h y i r zhe n a / nyan thos rnams n i bdag
2 0
don ^
^gi
2 0
l h u r l e n pa tsam du zad n a / de dag kyang ma dad pa rnams dad p a r
bya ba dang/ dad pa rnams p h y i r zhing
'byung b a r bya b a ' i p h y i r
gzhan g y i y i d mi srung b a r mi byed de b s l a b pa (202b) rnams l a
s l o b n a / byang chub sems dpa' gzhan g y i don l h u r l e n pa rnams l t a
ci
smos//
bcom l d a n
'das k y i s nyan thos rnams don nyung ba dang/ bya ba
nyung ba dang/ snying l a s chung ngur gnas p a r bya ba l a s brtsams
te bcas p a ' i kha na ma tho ba dang bcas pa de l a n i byang chub
sems dpa' nyan thos rnams dang mtshungs p a r s l o b p a r mi byed do//
one
de c i ' i p h y i r zhe n a / nyan thos
gzhan g y i don l a mi
2 0
^ l t a bar
2 0
bdag g i don l h u r l e n c i n g
^ gzhan g y i don ^ ^ l a s
2
0
7
brtsams
te de don nyung zhing bya ba nyung l a snying l a s chung ngur gnas
pa n i mdzes k y i / byang chub sems dpa' gzhan g y i don l h u r l e n pas
gzhan g y i don l a s brtsams t e / don nyung zhing bya ba nyung l a
snying l a s chung ngur gnas pa mdzes pa ma y i n t e / ' d i l t a r byang
chub sems
2 0 8
dpas
2 0 8
gzhan dag ^ 9 g ^ 2 0 9 ^
210
gos stong snyed nye
On
"I
bdag rnams l a s
o n
^
u
g
Q S
^rgya
s n
y e d dang/
210
dur
mi 'ong b a ' i bram ze dang/ khyim
p T
I
btsal
bar bya s t e / skabs 'byed pa z h i g yod
na yang sems can de dag g i chog gam mi chog b r t a g s nas j i tsam
dgos pa
2 1 2
blang
2 1 2
bar bya'o//
gos rnams l a j i l t a ba b z h i n du lhung bzed rnams kyang de dang
'dra'o//
ji
ltar
213
213
bar bya b z h i n du bdag n y i d
-'btsal
skud pa blangs
J
2 1
^pa
2 1
-
7
214
214
kyis
rgyu
nye dur mi 'ong b a ' i thag pa l a 'thag t u
^ ^ g z h u g ^ pa yang de dang
2 1
'dra'o//
gzhan dag g i don du mon dar g y i mal s t a n brgya snyed dang/
stan du 'ding ba brgya snyed kyang
2 1 7
n y e bar g z h a g
2 1 7
p a r bya'o//
gser dang dngul bye ba phrag 'bum l a s l h a g p a r yang bdag g i r
bya'o//
byang chub sems dpa' byang chub sems dpa'i t s h u l khrims k y i
?1 Q
pip
sdom pa l a gnas pa n i
de l a sogs pa nyan thos don
7
?10
nyung
zhing bya ba nyung l a snying l a s chung ngur gnas pa l a s brtsams te
bcas p a ' i kha na ma tho ba dang bcas pa l a mtshungs p a r mi s l o b po//
dge slong gang nye dur mi 'ong b a ' i khyim bdag gam/ khyim
bdag g i (203a) chung ma'i drung du song s t e / gos slong na spang
b a ' i l t u n g byed do zhes bya ba de l a sogs pa b s l a b p a ' i g z h i rnams
sdom pa g n y i s l a gnas pas gzhan g y i don btang s t e / bdag g i don l h u r
220p a r220 r •i g par bya'o//
, //
len
byang chub sems dpa' sems can g y i don l a s brtsams te kun nas
mnar sems k y i sems dang l d a n pa dang/ khong khro b a ' i sems dang
l d a n p a s / don nyung zhing bya ba nyung l a snying l a s chung ngur
gnas p a r byed na nyes pa dang bcas shing ' g a l ba dang bcas par
'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
snyom l a s dang l e l o s don nyung zhing bya ba nyung l a snying
221
las
chung
221
ngur^
x
gnas p a r byed na nyes pa dang bcas s h i n g
'
g
a
l
ba dang bcas p a r n i 'gyur l a / nyon mongs pa can g y i nyes p a r n i mi
'gyur l a / nyon mongs pa can g y i nyes p a r n i mi 'gyur r o / /
//bam po g n y i s pa s t e t h a ma'o//
(11c)
snying b r t s e r bcas na mi dge med//
222
rang b z h i n
chub sems
2 2 3
dpa'
222
gyi
2 2 3
kha na ma tho ba dang bcas pa l a byang
thabs mkhas p a de l t a bus kun t u spyad n a /
des nyes p a r yang mi 'gyur l a / bsod nams mang po 'phel bar 'byur
ba yang yod do//
' d i l t a r chom po dang / rkun pos srog chags che b a ' i bdag n y i d
can
nyan thos dang/ rang sangs rgyas dang/ byang chub sems dpa'
224
brgya phrag mang po dag zang z i n g cung zad tsam g y i p h y i r
par
gsad
2 24
b r t s o n te
/ mtshams med p a ' i l a s mang po byed pa l a zhugs pa
oo c
D
byang chub sems dpas mthong l a / mthong nas kyang * d i snyam du
sems k y i s sems mngon p a r 'du byed de/ srog chags de bsad na bdag
sems can dmyal bar skye ba n i
2 2
^bla'i
2 2
^ / sems can ' d i s mtshams
med p a ' i l a s byas nas sems can dmyal b a r 'gro na mi rung ngo
snyam s t e / de l t a b u ' i bsam pas byang chub sems
2 2 7
dpas
2 2 7
(203b)
dge b a ' i sems sam/ lung du ma b s t a n p a ' i sems su r i g n a s / srog
chags de bsad na nyes par yang mi 'gyur l a bsod nams mang po yang
'phel bar 'gyur r o / /
228
' d i l t a r byang chub sems dpa' n i
228
mthu yod
na sems can
r g y a l po 'am b l o n po chen po gang dag shas cher b s l a n g zhing sems
OOQ
can
rnams l a snying
OOQ
rje
y
med l a / g c i g t u nges p a r pha r o l l a
230 230
gnod pa byed pa l a zhugs pa dag gang l a gnas
' na '
g z h i des
bsod nams ma y i n pa mang du 'phel b a r 'gyur ba de dag snying b r t s e
bl aa' idbang
semsba
dang/
de lphan
a s 'byin
p a ' ip absam
r byed
"'"
do//
pas r g y a l s r i d k y i dbang phyug
231
23
chom po dang/ rkun po gzhan g y i nor 'phrog pa gang dag g i s dge
'dun dang mchod r t e n g y i dkor mang po phrogs nas bdag g i r byas te
longs spyod p a r 'dod pa de dag l a s byang chub sems dpa' nor
232
J
/
233
233
p h y i r phrogs t e / nor longs ^ s p y o d
pa
J
J
234
234
des
de dag l a
y
J
yun r i n g p o r gnod pa dang/ phan pa ma y i n pa kho n a r gyur na mi
rung ngo snyam n a s / rkyen de kho n a ' i p h y i r s l a r phrogs te dge
'dun g y i n i dge 'dun l a 'bul b a r byed / mchod r t e n g y i n i mchod
r t e n l a 'bul b a r byed do//
z h a l t a byed pa 'am/ -^kun dga' r a ba bsrung ^-^ ba gang dag
2
2
gis
dge 'dun nam/ mchod r t e n g y i n o r mi r i g s p a r chud - ^ g z o n - ^
2
2
pa dang/ gang zag bdag n y i d k y i s spyod p a r byed pa de dag l a byang
chub sems dpas so s o r b r t a g s nas l a s de dag l o g p a r longs
237
237
/
•"spyod
pa des de dag l a yun r i n g p o r gnod pa dang/ phan pa ma
J <
y i n p a r gyur na mi rung ngo snyam n a s / dbang byed pa de l a s 'byun
par
byed de/ de l t a r rnam grangs des byang chub sems dpa' ma b y i n
par
l e n b z h i n du nyes p a r yang mi 'gyur l a / bsod nams kyang mang
du 'phel b a r 'gyur r o / /
' d i l t a r byang chub sems dpa' (204a) khyim pas bud med
238
thab med pa
mi tshangs p a r spyod
J
^°de
l a chags ^
2
0
J
2 3 8
khyim
239
239
p a r 'dod pas
g z i r ba
p a ' i sems dang l d a n pa z h i g l a kun nas mnar sems
kyi
sems dang l d a n p a r gyur n a s / bsod nams ma y i n pa mang du 'phel
bar
.
24l
24l
gyur na mi rung ngo snyam z h i n g / c i dga'
dgur
dge b a ' i
r t s a ba l a sbyar ba dang mi dge ba yongs su dor b a r bya ba l a
dbang du yang 'byur ro snyam s t e / snying b r t s e b a ' i sems kho na
242
242
/
nye b a r bzhag nas ' k h r i g p a ' i chos
bsten
n a / mi tshangs p a r
243
243
spyod pa ' k h r i g p a ' i chos
^bsten
kyang nyes p a r yang mi 'gyur
/
244
244
//
l a / bsod nams kyang mang du 'phel b a r gyur ba
l t a bu
'o//
J
/
245
?45
byang chub sems dpa' rab t u byung ba/ nyan thos k y i
^bslab~
246
246
pa mi j i g par r j e s su
srung
bas n i mi tshangs p a r spyod
247
247
//
pa
bsten
pa rnam pa thams cad du mi bya'o//
' d i l t a r byang chub sems dpa' sems can mang po srog t h a r b a r
/ 248
248
/
bya ba dang/
beings
pa l a s t h a r b a r bya ba dang/ l a g pa
dang/ rkang pa dang/ sna dang m a
ba bead pa l a s t h a r b a r bya ba
dang/ mig dbyung ba l a s bskyab p a r bya b a ' i p h y i r byang chub sems
dpa'
bdag g i srog g i p h y i r yang shes b z h i n du brdzun g y i t s h i g
249
gang mi smra ba
249
yang
' sems can de dag g i don g y i p h y i r so s o r
brtags nas smra b a r byed de/ de l t a r mdor bsdu na byang chub sems
dpas n i c i dang c i s kyang sems can rnams k y i don kho na mthong g i /
don ma y i n pa n i ma y i n t e / bdag n y i d kyang zang z i n g med p a ' i
sems dang l d a n l a / sems can l a phan p a r 'dod p a ' i g z h i 'ba' z h i g
gis
'du shes bsgyur te shes b z h i n du t s h i g gzhan ^ ° d u ^
2
2
0
smra l a /
smra b z h i n du nyes par yang mi 'gyur t e / bsod nams mang po yang
'phel b a r 'gyur r o / /
' d i l t a r byang chub sems dpa' n i sems can gang dag mi dge b a ' i
bshes gnyen g y i s yongs su z i n pa de dag l a s n y i n g b r t s e b a ' i sems
kho na l a b r t e n nas sems (240b) can ' d i dag n i s d i g p a ' i grogs po
dang b r t e n pas yun r i n g p o r gnod pa dang/ phan pa ma y i n p a r gyur
na mi rung ngo snyam s t e / c i nus c i l c o g s k y i s mi dge b a ' i bshes
gnyen de dag dang dbye b a ' i t s h i g smra bar byed de/ des - ^ ' g a '
2
z h i g dbye -'
2
1
b a r kun t u dga'o//
byang chub sems dpa' mam
kyang nyes par ^ y a n g ^
2
2
2
2
grangs des mdza' b a ' i dbyen byas
mi 'gyur l a / bsod nams mang po yang
'phel b a r 'gyur r o / /
2<3
' d i l t a r byang chub sems
2^3
-^dpa'
n i sems can lam l o g p a r
zhugs shing mi r i g s pa byed pa dag l a thabs des c i - ^ n a s k y a n g - ^
2
2
mi dge b a ' i gnas nas b s l a n g s t e dge b a ' i gnas su 'god p a ' i p h y i r
r t a g t u t s h i g r t s u b pos drag - ^ p o s sma -^ 'bebs p a r byed de/ de
2
2
576
l t a r byang chub sems dpas t s h i g r t s u b pos smras kyang nyes p a r
mi 'gyur l a / bsod nams kyang mang du 'phel bar 'gyur r o / /
' d i l t a r byang chub sems dpa' n i sems can gar dang g l u dang
r o l mo'i sgra l a -^mos -^ pa rnams dang/ r g y a l po dang/ chom
2
rkun ^
2
lam
2
dang/ zas dang/ skom dang/ -^smad -^ ' tshong ma dang/
7
2
2
srang g i gtam l a sogs pa l a mos pa rnams l a / gar dang g l u
dang r o l mo'i sgra dang gtam sna tshogs l a mkhas t e / s n y i n g b r t s e
ba'i
ba
bsam pas gar dang g l u dang r o l mo'i sgra dang t s h i g
'khyal
dang l d a n p a ' i gtam rnam pa sna tshogs k y i s mgu bar byas shing
'dun p a r byas te dbang du byed c i n g ngag nyan du bcug nas mi dge
ba'i
gnas nas b s l a n g ste dge b a ' i gnas su dgod p a r byed do//
de l t a r byang chub sems dpa'i t s h i g 'khyal ba smra yang nyes
par
mi 'gyur l a / bsod nams kyang mang du 'phel bar 'gyur r o / /
(lid)
'tsho ba l o g
2 5 9
pa
dang du l e n / /
2 5 9
byang chub sems dpa' t s h u l 'chos pa dang/ kha gsag dang/
2 6 0
gzhogs s l o n g
2 6 0
dang/
2 6 l
thob
2 6 1
k y i s ' j a l b a d a n g / rnyed pas
rnyed p a r byed 'dod pa l o g pas (205a)
'tsho b a r byed p a ' i chos
262
byung ba rnams dang du l e n c i n g / de dag g i s
bar
2 6 3
mi
2 6 3
262
mi
'dzem l a s e l
byed na nyes pa dang bcas shing ' g a l ba dang bcas p a r
'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
de
2 6
2 6
^bsal
^rtsom
2 6
2 6
^ ba'i phyir
'dun pa skyes shing
^ l a / nyon mongs pa shas che bas sems z i l g y i s mnan te
kun t u spyod pa n i nyes pa med
(12a)
'bad pa
do//
'phyar nas rab t u rgod l a sogs//
byang chub sems dpa' rgod pas yongs su z i n p a ' i sems k y i s
rnam p a r ma z h i
bgad d u ^
2
7
2 6 6
z h i n g rnam p a r m a
2 6 6
z h i ba l a dga' l a ^ r t
2
7
rgod pa dang/ kun t u r t s e zhing kun t u c a co 'don l a
268
rgod c i n g g.yeng
'dod
577
268
bar byed
pa dang/ gzhan dag rgod du gzhug p a r
c i n g dga' bar bya b a r 'dod na rkyen de n y i d k y i s nyes pa dang
bcas shing
' g a l ba dang bcas par 'gyur t e / nyon mongs pa can b y i —•
nyes par 'gyur r o / /
b r j e d pas ^
2
7 >
byas na nyon mongs pa can ma y i n p a ' i nyes par
'gyur r o / /
de b s a l b a ' i p h y i r
'dun pa skyed na n i nyes pa med do snga ma
bzhin no//
gzhan dag g i kun nas mnar sems skyes pa thabs des p h y i r b s a l
bar
'dod na nyes pa med do//
gzhan dag g i mya ngan skyes pa b s a l b a r 'dod na nyes pa med
do//
gzhan d e ' i rang b z h i n
oag dbab p a
2 7
2 7
°
can de l a dga' ba rnams bsdu ba
'am/
'am/ de dang mthun par bya b a ' i p h y i r byed na
nyes pa med do//
271
gzhan dag byang chub sems dpa'
271
la
mi dga' b a r 'gyur du
dogs pa dang/ kun nas mnar sems dang/ rgyab k y i s phyogs p a r 'gyur
272
du d:ogs pa rnams l a dga' b a ' i '
2
T par ''
3
2
(12b)
73
b z h i n g y i s nang du bsam pa dag
bstan p a ' i p h y i r byas na nyes pa med do//
'khor ba g c i g ^ ^ p u ^ ^ bgrod p a r sems//
7
byang chub sems dpa' gang byang chub sems dpas n i mya ngan l a s
'das
pa ^75]_ 275 ^ g c ^
'das
pa (205b) l a rgyab k y i s phyogs te gnas par bya'o//
a
p
a
r
dga' bas gnas par mi b y a ' i / mya ngan l a s
nyon mongs pa dang nye b a ' i nyon mongs pa rnams k y i s kyang
' j i g s p a r mi bya'o//
de dag l a s sems kyang s h i n t u dben p a r mi bya s t e / ' d i l t a r
byang chub sems dpas n i b s k a l pa grangs med pa gsum du 'khor ba na
'khor zhing byang chub yang dag par
2
7
D s g r u b ^ p a r bya dgos so
27
578
277
277
snyam du de l t a r l t a zhing de skad
smra
na nyes pa dang bcas
shing ' g a l ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i nyes p a r
•gyur r o / /
de c i ' i p h y i r zhe na byang chub sems
2 7 8
dpas n i
2
7
8
nyan thos
k y i j i l t a r mya ngan l a s 'das pa l a mngon p a r dga' ba kun t u
279
279
/
bsten
p a r bya z h i n g / nyon mongs pa dang nye b a ' i nyon mongs
pa rnams l a s sems skyo b a r bya ba de l a s bye ba phrag 'bum 'gyur
1 7
pp A
du mya ngan l a s 'das pa l a mngon p a r dga' ba kun t u
pQf|
bsten
par
bya z h i n g / nyon mongs pa dang nye b a ' i nyon mongs pa rnams
las
sems skyo
ba
bsgom p a r bya dgos t e / ' d i l t a r nyan thos
pap
n i bdag g c i g p u ' i don l a b r t s o n pa y i n
kun nas nyon mongs pa med pa l a
goms
2 8 3
op. o
pa
2 8 3
des de l t a r sems
p a r bya ba yang dag p a r
bsgrub dgos t e / de n i ' d i l t a r dgra bcom pa ma y i n du z i n kyang/
par
de l a s khyad
du 'phags
-'pa
D
kun nas nyon mongs pa
med pa dang l d a n pas zag pa dang bcas p a ' i dngos po l a spyod p a ' i
phyir r o / /
(12c)
grags pa ma y i n mi spong b a / /
,
.
byang chub sems
,
286,
dpa
,286
. .
-
. . .
- 287^4.
bdag g i t s h i g mi
'btsun
287
par
. ,. 288, .
288 dang/
,
/ . 289
289
^
/ *
gyur ba l
drmgs
mi
'snyan
pa dang/ gtam ngan
par
7
'gyur ba bden p a ' i dngos po mi srung zhing s e l b a r mi byed na
nyes pa dang bcas shing ' g a l ba dang bcas p a r 'gyur t e / nyon mongs
pa
can
290 g y i-290
,
//
nyes p a r gyur r o / /
7
7
291
bden p a ' i dngos po ma y i n pa mi srung zhing s e l
7
bar
291
7
mi
byed na nyes pa dang bcas s h i n g ' g a l ba dang bcas p a r n i 'gyur l a /
nyon (206a) mongs pa can ^ ^ g y i ^
2
nyes par n i mi 'gyur r o / /
pha r o l mu stegs can y i n nam/ gzhan gang yang rung ba mngon
par
zhen pa z h i g y i n na nyes pa med do//
rab t u byung ba dang/ 9 3
g 2 9 3 mo spyod pa dang/ dge ba
2
s l o n
579
spyod p a ' i g z h i s mi s n y a n ^ ^ p a ^ b r j o d na nyes pa med do//
2 9
khro bas z i l g y i s non c i n g sems phyin c i l o g t u gyur pas b r j o d
na nyes pa med do//
(12d)
nyon mongs bcas kyang 'chos mi byed//
byang chub sems dpas gnod p a ' i thabs dang thabs drag po gang
g i s sems can g y i don du
2 9
^ ' g y u r b a - ' mthong b z h i n du
29
2 9
^yid
2 9 6
mi dga' b a r 'gyur ba bsrung b a ' i p h y i r thabs de mi byed na nyes
pa dang bcas s h i n g
can
2
9
7
gyi
tshe
2
9
nyes par 'gyur r o / /
7
' d i ' i don chung ngu z h i g t u gyur l a / g z h i des y i d mi dga'
ba chen por
(13a)
' g a l ba dang bcas p a r 'gyur t e / nyon mongs pa
2 9 8
'gyur
2 9 8
na nyes pa med do//
gzhe l a l a n du gshe l a sogs//
byang chub sems dpa' gzhan dag gshe ba l a p h y i r gshe ba dang/
khro ba l a p h y i r khro ba dang/
pa dang/ mtshang
2 9 9
rdeg
' dru ba l a p h y i r
nyes pa dang bcas shing
301
2 9 9
pa l a p h y i r
mtshang "'"
30
3
°°rdeg
3 0 0
' dru bar byed na
' g a l ba dang bcas p a r 'gyur t e / nyon mongs
pa can g y i nyes p a r 'gyur r o / /
(13b)
khro ba rnams n i y a l bar ° ' j o g ° / /
3
2
3
2
byang chub sems dpa' gzhan dag l a nyes pa byas sam nyes pa byas
su dogs kyang rung s t e / kun nas mnar sems k y i sems dang l d a n pa
dang/ nga r g y a l g y i s non pas mthun par shad k y i s byang bar mi byed
c i n g de y a l b a r 'dor na nyes pa dang bcas s h i n g
par
3 0 3
'gyur
3 0 3
' g a l ba dang bcas
t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
snyom l a s sam l e l o 'am bag med pas shad k y i s byang b a r ma
byas na nyes pa dang bcas shing
'gal ba dang bcas p a r n i 'gyur l a /
nyon mongs pa can g y i nyes p a r n i mi 'gyur r o / /
580
thabs des d u l bar bya ba 'dod c i n g 'dul b a r 'dod l a mi dge
b a ' i gnas nas (206b) b s l a n g s t e / dge b a ' i gnas su 'god p a r 'dod
na nyes pa med do//
mu stegs can y i n na nyes pa med do//
304
rung ba ma y i n pa kha na ma tho ba dang bcas
304
par-
kun t u
7
spyod pas shad k y i s byang b a r byed du 'jug p a r 'dod pa z h i g na nyes
pa med do//
g a l te rang b z h i n g y i s
'thab k r o l can z h i g y i n te r t s o d p a r
byed l a shad k y i s byang bar byas na shas cher 'khrugs te shed
skye bar 'gyur na nyes pa med do//
pha r o l bzod p a ' i ngang t s h u l can y i n zhing kun nas mnar sems
med p a ' i ngang t s h u l can y i n du re l a / gzhan l a
3
° byung b a °
6
3
nyes pa
l a s brtsams te shad k y i s byang b a r byed ° p a s °
3
6
7
3
7
s h i n t u ngo t s h a bar byed pa z h i g y i n na nyes pa med do//
(13c)
pha r o l shad k y i s
'chags pa spong//
byang chub sems dpa* r t s o d pa ° b y u n g ba 'ga' z h i g l a s
3
byung b a r gyur n a s
3 0 8
8
gzhan dag chos b z h i n du mthun p a r shad k y i s
byang b a r byed kyang/ kun nas mnar sems k y i sems dang l d a n .
zhing gzhan l a ° m t h o °
3
9
3
9
'tshams p a ' i bsam pas
3
1
0
shad k y i s
sbyangs pa mi nyan na nyes pa dang bcas shing ' g a l ba dang bcas p a r
'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
g a l te kun nas mnar sems k y i sems dang mi l d a n g y i / mi bzod
p a ' i ngang t s h u l can y i n pas mi nyan na nyon mongs pa can g y i nyes
pa n y i d du 'gyur r o / /
thabs des pha r o l gdul b a r 'dod na nyes pa med de/ snga ma
b z h i n du thams cad du r i g p a r bya'o//
chos b z h i n ma y i n pa dang/ ' " dus " "" ma y i n p a r shad k y i s
3
1
1
3
sbyong bar byed n a / nyes pa med do//
1
L
(13d)
khro b a ' i sems
313
byang chub sems
314.•j y g314 h i n g
3
un
Z
pa dang bcas shing
3 1 2
kyi ''"
3
rjes
2
su ' j u g / /
313
dpa'-^
'dzin
3
1
gzhan dag l a khro b a ' i bsam pa
J
^la
3
1
^
byung ba dang du l e n na nyes
'gal ba dang bcas par 'gyur t e / nyon mongs pa
can g y i nyes p a r 'gyur r o / /
de spang b a ' i p h y i r 'dun pa bskyed na nyes pa med de snga ma
b z h i n no//
(14a)
bsnyen bkur 'dod p h y i r 'khor rnams sdud//
byang chub sems (207a) dpa' r i m gro bya ba dang bsnyen bkur
bya ba l a yongs su zhen p a ' i dbang du byas t e / zang z i n g dang
bcas p a ' i sems k y i s 'khor sdud par byed n a / nyes pa dang bcas
shing
par
' g a l ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i nyes
'gyur r o / /
zang z i n g med p a ' i bsam pas r i m gro bya ba dang/ bsnyen bkur
bya ba bdag g i r byed na nyes pa med do//
(14b)
l e l o l a sogs s e l mi byed//
byang chub sems dpa' snyom l a s dang l e l o skyes t e / g n y i d k y i
bde ba dang n y a l b a ' i bde ba dang
dus ma y i n pa dang/ -'"'"'''tshod"' ma
3
nyes pa dang bcas shing
1
7
^glos
3 1
3
l
8
zin
3 1
3
1
^
8
*bebs p a ' i bde bas
par bdag g i r byed na
' g a l ba dang bcas par 'gyur t e / nyon mong
pa can g y i nyes p a r 'gyur r o / /
na s t e mi nus na nyes pa med do//
lam g y i s - ^ d u b - ^ ^ na nyes pa med do//
de spang b a ' i p h y i r 'dun pa skyes pa l a nyes pa med de snga
ma b z h i n du r i g p a r bya'o//
(14c)
chags pas bre mo'i gtam l a
3 2
°brten ^//
3 2
byang chub sems
p a ' i sems
shing
par
J
3 2 1
dpa*
'du ' d z i ' i gtam l a kun t u chags
3 2 1
322
322
kyis
dus l a s y o l b a r byed na nyes pa dang bcas
' g a l ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i nyes •
'gyur r o / /
323
. 323
-'brjed
pas y o l b a r byas na nyon mongs pa can ma y i n p a ' i
v
nyes p a r 'gyur r o / /
324
pha r o l
smra zhing
J
dug l a de yang dran pa l a gnas
bzhin
du pha r o l g y i ngor skad c i g tsam nyan pa l a n i nyes pa med do//
ya mtshan du ' d z i n te ' d r i ba tsam dang d r i s p a ' i l a n 'debs
pa tsam byed pa l a nyes pa med do//
(l4d)
t i n g nge 'dzin g y i don mi t s h o l / /
byang chub sems dpa' sems gnas p a r bya ba l a s brtsams t e /
sems mnyam p a r ' j o g p a r 'dod l a kun nas mnar sems
3 2
^kyi
3 2
^
sems
dang ldan pa dang/ nga r g y a l g y i s non t e gdams ngag nod du mi 'gro
na nyes pa dang bcas shing
' g a l ba dang bcas p a r 'gyur t e / (207b)
nyon mongs pa can g y i nyes p a r 'gyur r o / /
snyom l a s dang l e
3
2
6
los
3
2
6
byas na nyon mongs pa can ma y i n
p a ' i nyes p a r 'gyur r o / /
na s t e mi nus na nyes pa med do//
gdams ngag l o g p a r 'byung ngu dogs na nyes pa med do//
bdag n y i d mang du thos pa y i n t e / sems mnyam p a r 'jog nus sam/
327
de gdams ngag
J
f
gis
327
gdams p a r bya ba byas z i n na nyes pa med
do//
(15a)
bsam gtan s g r i b pa
3 2 8
spong
3 2 8
mi byed//
byang chub sems dpa' 'dod pa l a 'dun p a ' i s g r i b pa byung ba
329
J
. 329
'nyams su myong b a r byed c m g ^ ' s e l b a r mi byed na nyes pa.dang
bcas shing
' g a l ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i
nyes par 'gyur r o / /
de spang b a ' i p h y i r 'dun pa skyes shing
pa
drag pos sems z i l
2 3
°gyis
2 3
'bad kyang nyon mongs
° non te kun t u spyad na nyes pa
med do//
'dod
pa
pa l a 'dun pa j i l t a ba b z h i n du gnod sems dang/ rmugs
dang g n y i d dang/ rgod pa dang 'gyod pa dang/ the tshom yang
de dang 'dra "bar r i g par bya'o//
(15b)
bsam gtan ro l a yon tan l t a / /
331
byang chub sems dpa' bsam gtan g y i ro
331
myong-^
b a r byed
c i n g bsam gtan g y i ro myang ba l a yang yon t a n du l t a na nyes pa
dang bcas shing ' g a l ba dang bcas par 'gyur t e / nyon mongs pa can
gyi
nyes par 'gyur r o / /
de spang b a ' i p h y i r 'dun pa skyes pa l a n i nyes pa med de
snga ma b z h i n no//
(15c)
nyan thos theg pa spong bar byed//
332
byang chub sems dpa' gang byang chub sems
kyi
332
^ dpas^-
7
nyan thos
theg pa dang l d a n p a ' i chos mnyan par mi bya'd// gzung bar mi
bya'o// de l a b s l a b par yang mi bya'o// byang chub sems
3 3 3
dpas
3 3 3
nyan thos k y i theg pa dang l d a n p a ' i chos mnyan pa dang gzhung
334
334/
bas c i
z h i g bya ste^- ' de l a b s l a b mi dgos so zhes de l t a r l t a
7
zhing de skad
3 3
^smra
3 3
^ na nyes pa dang bcas shing ' g a l ba dang
bcas p a r 'gyur l a / nyon mongs pa can g y i nyes p a r 'gyur t e / ' d i
l t a r byang chub sems dpas n i mu (208a) stegs can g y i b s t a n bcos
rnams l a yang b r t s o n par bya dgos n a / sangs rgyas k y i gsung rab l a
l t a c i smos/ g c i g t u nges p a r de l h u r l e n p a ' i 'dun pa b z l o g p a ' i
p h y i r na nyes pa med do//
(15d)
rang t s h u l yod b z h i n de l a b r t s o n / /
byang chub sems dpa' byang chub sems dpa'i sde snod yod b z h i n
du byang chub sems dpa'i sde snod l a b r t s o n p a r ma byas
3 3
^par
3 3 6
byang chub sems dpa'i sde snod thams cad k y i thams cad du y a l bar
bor n a s / nyan thos k y i sde snod l a b r t s o n p a r byed na nyes pa dang
bcas shing ' g a l ba dang bcas par 'gyur t e / nyon mongs pa can g y i
nyes p a r 'gyur r o / /
(l6a)
b r t s o n min p h y i r o l bstan
3 3 7
bcos
3 3 7
brtson//
byang chub sems dpa* sangs rgyas k y i gsung r a b yod b z h i n du
sangs rgyas k y i gsung rab l a b r t s o n p a r ma byas p a r mu stegs can
g y i bstan bcos
3
3
8
dag l a b r t s o n p a r byed na nyes pa dang
3
3
9
bcas
shing ' g a l ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i nyes
par 'gyur r o / /
shin tu y i d ^ ^ g z h u n g s ^
3
yun r i n g du mi ^ b r j e d p a r ^
3
2
pa dang/ ^ l o b s s k y e n ^
3
0
3
2
1
3
1
pa dang/
nus pa dang/ don sems pa dang/
343
3^3
/
•'rtogs
p a r byed nus pa dang/ sangs rgyas k y i gsung rab l a
344
344
/
r i g s pas r t o g s
pa dang l d a n pas b i o mi 'gyur ba dang l d a n t e /
J
J
3 i L <
de l a s n y i s 'gyur du n y m
.
3i(,<
g c i g ^ - bzhm
y
v
J
du sangs rgyas k y i gsung
rab l a b r t s o n p a r byed na nyes pa med do//
(l6b)
b r t s o n p a r byas kyang de l a dga'//
346
byang chub sems dpas de l t a b u ' i t s h u l dang yang
J
346
ma
'gal
bar mu stegs can g y i bstan bcos p h y i r o l g y i b s t a n bcos dag l a
mkhas p a r byed pa n a / de l a mngon p a r dga' b a ' i t s h u l g y i s byed
c i n g des dga' bas ' d z i n ^^la?^
348
la
J
bsten-
des rangs p a r byed de/ sman tshab
348
7
pa b z h i n du mi byed na nyes pa dang bcas s h i n g
gal
ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
(16c)
theg (208t>) pa chen po spong "bar byed//
byang chub sems dpa' byang chub sems dpa'i sde snod - ^ ^ l a s ^
3
de kho n a ' i don nam/ snags rgyas -^°sanr^ byang chub sems dpa'i
0
mthu l a s ^'ortsams -'''" te zab pa mchog t u zab p a ' i gnas dag thos
3
nas ma mos shing skur ha 'debs t e / ' d i dag n i don dang l d a n pa ma
yin/
chos dang l d a n pa ma y i n t e / de b z h i n gshegs pas gsungs pa ma
yin/
sems can rnams l a phan pa dang bde bar 'gyur ha ma y i n no
352
zhes s e r na bdag n y i d J
>
352
kyi
t s h u l b z h i n ma y i n pa y i d l a byed
pa
'am/ gzhan g y i r j e s su zhugs pas skur ha 'debs kyang rung nyes
pa
dang bcas s h i n g ' g a l ba dang bcas par 'gyur t e / nyon mongs pa
can
g y i nyes par 'gyur r o / /
353
byang chub sems dpa' n i zab c i n g mchog t u zab p a ' i gnas -^•'dag
thos
dad
nas sems mos par ma gyur n a / de l a byang chub sems dpas
pa bskyed de g.yo med pas ' d i l t a r bdag
te mig med l a / de b z h i n gshegs p a ' i spyan
3 j >
J
J
l o n g bar gyur
JJ
ni
^gyis - 3
7
7
r j e s su
spyod p a r zad pas de b z h i n gshegs pas dgongs t e / gsungs pa spangs
pa
n i bdag g i cha ma y i n no zhes yang dag par b s l a b pa r bya'o//
de l t a r byang chub sems dpa' des bdag n y i d n i mi shes p a r
b r t s i s l a / de b z h i n gshegs pa n y i d chos de dag l a l k o g t u ma gyur
par
yang dag p a r l t a na de l t a na yang dag par zhugs pa y i n no//
mos pa med du z i n kyang skur ba mi 'debs na nyes pa med do//
'(l6d)
bdag l a b s t o d c i n g gzhan l a smod//
byang chub sems dpa' zang z i n g dang bcas p a ' i sems dang/
khong khro b a ' i sems k y i s - ^ g z h a n dag l a - ^ bdag l a b s t o d c i n g
3
3
gzhan l a smod p a r byed na nyes pa dang bcas s h i n g ' g a l ba dang
bcas par 'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
b s t a n pa gnas par bya bar 'dod p a ' i p h y i r mu stegs can ( 2 0 9 a )
586
rnams z i l g y i s gnon par 'dod pa l a nyes pa med
do//
thabs des gang zag de n y i d 'dul bar 'dod pa l a nyes pa
^ de ^
3
7
3
med
rgyas par snga ma b z h i n no//
7
ma dad pa rnams dad par bya ba dang/ dad pa rnams p h y i r
'byung bar bya b a ' i p h y i r byed na nyes pa med
(17a)
zhing
do//
chos k y i don du 'gro mi byed//
byang chub sems dpa' chos sgrogs pa dang dam p a ' i chos k y i
'bel b a ' i gtam rnam par gtan l a 'bebs pa na nga r g y a l g y i s non pa
dang/ kun nas mnar sems k y i sems dang l d a n pa dang/ khong khro
b a ' i sems dang l d a n pas mi 'gro na nyes pa dang bcas s h i n g ' g a l ba
dang bcas par 'gyur t e / nyon mongs pa can g y i nyes par 'gyur r o / /
snyom l a s dang l e l o s mi 'gro na nyon mongs pa can ma y i n
p a ' i nyes par 'gyur r o / /
ma t s h o r na nyes pa med
do//
na s t e mi nus na nyes pa med
do//
l o g par ston du dogs na nyes pa med
do//
chos smra b a ' i sems srung na nyes pa med
do//
yang dang yang du thos s h i n g bzung l a shes z i n p a ' i don g y i
3
-5 gtam -^ y i n par shes na nyes pa med
8
3
do//
*
^ thos pa -^'dang
359.*
4.v 359 ,d zJ i n• pa dang
mang du
thos-^
bsags pa y i n na nyes pa med
nge
J
360.,
thos 360pa
do//
r t a g t u dmigs pa l a sems gnas te byang chub sems dpa'i
ting
' d z i n mngon p a r
do//
3 6 2
shin tu
3 6 2
3 6 l
sgrub
3 6 1
pa l a b r t s o n na nyes pa med
shes rab r t u l te chos l e n pa l a zhan ' d z i n pa l a
zhan c i n g dmigs pa l a sems mnyam par 'jog pa l a zhan pa z h i g y i n
na/ nyes pa med
(17b)
do//
de l a smod c i n g y i ge
3 6 3
brten
3 6 3
//
byang chub sems dpa' chos smra b a ' i gang zag l a
D s a m s
b z h i n du khyad du gsod c i n g bkur s t i mi byed l a ^ ' p h y a ^
3
b s t i n g b a r byed pa dang/ t s h i g
3
^
3
zhing
'bru l a r t o n g y i don l a r t o n par mi
byed na nyes pa dang bcas shing ' g a l ba dang bcas par 'gyur t e /
nyon mongs pa can g y i nyes p a r 'gyur r o / /
(17c)
dgos p a ' i grogs su 'gro mi byed//
byang chub sems ^ d p a ' ^
3
3
(209b)
sdom pa l a gnas pa sems can g y i bya
ba ' d i l t a s t e / ^ d g o s p a ' i don sgrub pa d a n g ^
3
7
3
7
lam du 'gro
zhing 'ong ba 'am/ yang dag p a ' i t h a snyad dang l a s k y i mtha' l a
sbyor ba 'am/ longs spyod ~ ^ s r u n g ^
8
3
ba 'am/ bye ^^ba?^
8
bsdum
pa 'am/ dga' ston nam/ bsod nams byed pa l a kun nas mnar sems k y i
sems dang l d a n pa dang/ khong khro b a ' i sems dang l d a n pas grogs
byed du mi 'gro na nyes pa dang bcas shing ' g a l ba dang bcas pa r
'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
snyom l a s dang l e l o s grogs byed du mi 'gro na nyon mongs pa
can ma y i n p a ' i nyes par 'gyur r o / /
na s t e mi nus na nyes pa med do//
37
° ' t s h o l ba rang byed nus sam mgon yod c i n g r t e n yod n a
3 7
°
nyes pa med do//
gnod pa dang l d a n pa dang chos dang l d a n pa ma y i n p a ' i bya
ba l a ma song na nyes pa med do//
thabs des ' d u l bar 'dod na nyes pa med do// rgyas par snga ma
b z h i n no//
gzhan l a sngar khas blangs z i n na nyes pa med do//
nus pa gzhan l a b c o l na nyes pa med do//
r t a g t u dge b a ' i phyogs l a b r t s o n na nyes pa med do//
371
rang b z h i n g y i s y i d r t u l
zhing
J (
371
'bogs-"
mi mkhas na nyes
pa med de snga ma b z h i n no//
gzhan
372
372
373
373
mang po^' dag g i sems ^'^srung^'^ b a r 'dod na nyes pa
J <
med do//
dge 'dun g y i nang khrims srung n a nyes pa med do//
(17d)
nad p a ' i r i m gro bya ba spong//
374
byang chub sems dpa' nad pa nad
37k
kyis
thebs pa dang
phrad pa na kun nas mnar sems k y i sems dang l d a n pa dang/ khong
khro b a ' i sems dang l d a n pas r i m gro dang bsnyen bkur mi byed na
nyes pa dang bcas shing
' g a l ba dang bcas p a r 'gyur te nyon mongs
pa can g y i nyes p a r 'gyur r o / /
snyom l a s dang l e l o s mi byed na nyon mongs pa can ma y i n p a ' i
nyes p a r 'gyur r o / /
bdag n y i d na s t e mi nus na nyes pa med do//
pha r o l nus shing mthun pa ( 2 1 0 a ) l a ^ ^ - ^ b c o l ^ na nyes pa med
3 7
do//
nad pa mgon yod c i n g r t e n yod na nyes pa med do//
bdag n y i d k y i s bdag g i r i m gro dang/ bsnyen bkur byed nus na
nyes pa med do//
nad rgyun r i n g s k y i s thebs te
3
7
6
so
3
7
tsam du 'dug na nyes pa
6
med do//
377
377
dge b a ' i phyogs rgya chen po l a ' r t a g
t u brtson
> f
te dge ba'
phyogs k y i bar chad du 'gyur bsrung b a ' i p h y i r mi byed na nyes pa
med do//
s h i n t u shes rab r t u l zhing l e g s p a r chos ston mi nus l a / l e g s
par
' d z i n mi nus
gzhan l a
3
(18a)
7
9
3
7
8
na nyes pa med do//
sngar khas blangs z i n na nyes pa med do//
sdug b s n g a l s e l b a r mi byed
3 8 0
pa
3 8 0
//
nad
g.yog l a j i l t a "ba b z h i n du sdug bsngal b a ' i
bsngal b s a l b a ' i
3 8 l
sdug
grogs bya ba yang de dang 'dra b a r r i g p a r
3 8 1
bya'o//
(18b)
bag med rnams l a r i g s mi s t o n / /
byang chub sems dpa' tshe
' d i dang tshe p h y i ma'i don l a t s h u l
b z h i n ma y i n p a r zhugs pa dag mthong na kun nas mnar sems k y i sems
dang l d a n pa dang/ khong khro b a ' i sems dang l d a n pas r i g s pa
dang/ t s h u l b z h i n ston p a r mi byed na nyes pa dang bcas s h i n g ' g a l
ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur
ro//
snyom l a s dang l e l o s ston par mi byed na nyon mongs pa can
3
8
2
ma y i n p a ' i nyes par 'gyur r o / /
bdag mi shes
3
8
3
te
3
8
3
mi nus na nyes pa med do//
gzhan nus pa l a b c o l na nyes pa med do//
de n y i d k y i s nus na nyes pa med do//
dge b a ' i bshes gnyen gzhan g y i s yongs su z i n na nyes pa med
do//
thabs des ' d u l b a r 'dod na nyes pa med do//
rgyas p a r snga
ma b z h i n no//
gang l a r i g s pas bstan p a r bya ba de. kun nas mnar sems k y i
sems dang l d a n z h i n g bka' b i o mi bde bas l o g p a r ' d z i n pa dang/
dga' zhing gus pa med pas dmu rgod k y i rang b z h i n can z h i g na nyes
pa med do//
(18c)
byas ^^la?^
l a n du phan mi 'dogs//
byang chub sems dpa' sems can
phan 'dogs (210b) pa rnams
l a byas pa mi gzo zhing byas pa mi t s h o r
D
te
J
/ kun nas mnar
sems k y i sems dang l d a n pas mthun p a ' i phan gdags pas l a n du phan
mi
'dogs n a / nyes
'gyur
te/
dang l e
'gyur
390
.
390
des
de n y i d
(l8d)
los
shing
par
'gal
'gyur
ha dang hcas
3
88
r o /
par
//388
m i b y e d n a n y o n m o n g s p a c a n ma y i n p a '
.
.
bzhin
391
s h i n g ma
d u ma n u s
' d u l bar
'dod na nyes
l a n du phan
J
391
lcogs
y
g z h a n g y i mya n g a n b s a n g
394
las
gyur
na nyes
pa
pa
pa
mongs p a
r
snyom l a s
byed pa
p a r mi
(19a)
par
'gyur
los
sel
'gyur
dag p a r
rnams k u n nas
ba'i
3
du d a n g / l o n g s
spyod
gnas pa rnams
k y i mya n g a n
la
ba
dang bcas p a r
c a n ma y i n p a ' i
mi byed
'gyur te/
nyon
ro//
ga
ste/
bya ba
ma b z h i n
dag l a
du r i g p a r
zas
dang
dang
skom l a
skom l a
sogs pa
sogs
mnar sems k y i sems d a n g l d a n p a
dang l e
bar
can
grogs mi
bya'o//
s b y i n mi b y e d / /
s l o n g ba l a / zas
'gyur
sel
b a r m i b y e d n a n y o n mongs p a
s n
a
'dod pa
dang b c a s p a r
snyom l a s
la
'di lta
95p 395
sems d a n g l d a n p a s
longs
do//
ro//
'gyur ba n i
brtsams
nor
'gal
par
b y a n g c h u b sems d p a '
yang
e
shing
dang l e
nyes
las
p a med
no//
byed//
m n a r sems k y i sems d a n g l d a n p a s
can g y i nyes
nyes
392 nyes
sems c a n 3 9 2 n y 3 9 2
sdug b s n g a l
dang b c a s
ma y i n p a ' i
mi
n a
ma b z h i n
snga
,.304
byung ba kun nas
na nyes
p a med de
' d o d ^9
'dogs mi
b y a n g c h u b sems d p a '
pa
teas
do//
thabs
ba
?
ro//
bsgrims^
med
3 8
n y o n mongs p a c a n g y i n y e s
snyom l a s
nyes par
pa - ^ d a n g
ma b y i n n a n y e s
pa
3
'dod pa
"^pa3<7^
rnams
yo
byad
dang/ khong khro
dang bcas
shing
'gal
ro//
lo
nyes
d a n g b a g med p a s
par
'gyur
ma b y i n
na nyon
ro//
s p y o d d a g m e d de m i b d o g n a n y e s
p a med
do//
mongs
591
rung ba ma y i n pa dang mi 'phrod pa s l o n g na nyes pa med
thabs
3 9 7
des
'dul bar bya bar 'dod c i n g ' d u l bar 'dod na
3 9 7
nyes (211a) pa med
3 9 8
de
snga ma b z h i n no//
3 9 8
r g y a l po l a gnod pa srung na nyes pa med
dge
'dun g y i nang khrims srung
(19b)
do//
'khor rnams k y i ^ ^ n i ^
0 1
7 7 7
^
na
^
o n
7 7 7
m
j_
do//
nyes pa med
do//
byed//
byang chub sems dpas 'khor bsdus l a kun nas mnar sems k y i sems
dang l d a n pas dus dus su l e g s par mi 'doms s h i n g l e g s par r j e s su
mi ston pa dang/ phongs pa de dag g i p h y i r bram ze dang khyim bdag
dad pa 401 rnams l a s gos dang zad dang// mal cha dang s t a n dang
na b a ' i gsos sman dang/ yo byad rnams chos b z h i n du yongs su t s h o l
bar mi byed na/ nyes pa dang bcas s h i n g 'gal ba dang bcas par
'gyur t e / nyon mongs pa can g y i nyes par 'gyur r o / /
snyom l a s sam l e l o 'am bag med pas mi 'doms shing r j e s su mi
ston l a yongs su t s h o l bar mi byed na nyon mongs pa can ma y i n p a ' i
nyes p a r 'gyur r o / /
thabs ^
pa med
dge
0 2
des dul^
0 2
bar bya bar 'dod c i n g
'dul bar 'dod na nyes
de snga ma b z h i n no//
'dun g y i nang khrims srung na nyes pa med
na ste mi nus na nyes pa med
do//
nus pa gzhan l a b c o l na nyes pa med
'khor bsod nams ^ ^chen
po^°
Q
do//
3
do//
dang l d a n pa 'am/ yang na bdag
n y i d chos gos l a sogs pa yongs su t s h o l nus par shes pa dang/ de
4o4
dag g i gdams ngag r j e s su b s t a n pas gdams ngag
par bya ^ 0 5 ^ ^ 0 5 b y
a s
z
j_
n
n
a
nyes pa med
r j e s su b s t a n
do//
sngon mu stegs can y i n pa l a s chos ^ ^ r k u r ^
0 6
'ongs pa l a de
yang 'dul b a ' i s k a l ba med p a ' i rang b z h i n can z h i g y i n na nyes pa
med
do//
592
(19c)
gzhan g y i b i o dang mthun mi ' j u g / /
byang chub sems dpa' kun nas mnar sems k y i sems dang l d a n pas
gzhan g y i sems dang mthun p a r mi byed na nyes pa dang bcas shing
'gal ba dang bcas p a r 'gyur t e / nyon mongs pa can g y i nyes p a r '
gyur r o / /
snyom l a s dang l e l o dang bag med pas (211b) mthun p a r mi
byed n a / nyon mongs pa can ma y i n p a ' i nyes p a r 'gyur r o / /
gzhan dag g i 'dod pa gang y i n pa de
407
407
'mi 'phrod
p a r 'gyur
ba y i n na nyes pa med do//
, 408 •
408
, , //
na s t e
mi nus
na nyes pa med do//
dge 'dun g y i nang khrims ^
0 < 7
s r u n g ^ ° na nyes pa med do//
9
d e ' i dod pa 'phrod pa y i n du z i n kyang gzhan ^ m a n g p o ^
10
1 0
dad g i 'dod pa ma y i n zhing mi 'phrod na nyes pa med do//
mu stegs can t s h a r ^''"gcad^
thabs
412
11
p a ' i p h y i r na nyes pa med do//
412
413
413
des d u l
bar 'dod
-'cing 'dul b a r 'dod
na nyes
J
pa med de snga ma b z h i n no//
.
.
(19d)
yon t a n bsngags pa
4lk
4l4
//
smra
mi byed//
byahg chub sems dpa' kun nas mnar sems k y i sems dang l d a n pas
gzhan dag g i yang dag p a ' i yon t a n
•'brjod
J
p a r mi byed c i n g yang
dag p a ' i bsngags pa mi b r j o d pa dang/ l e g s p a r smra ba l e g s so zhes
bya ba ma b y i n na nyes pa dang bcas shing
' g a l ba dang bcas p a r
'gyur t e / nyon mongs pa can g y i nyes p a r 'gyur r o / /
4l6
4l6
snyom
l a s dang l e l o dang bag med pas ma smras na nyon
mongs pa can ma y i n p a ' i nyes p a r 'gyur r o / /
rang b z h i n g y i s 'dod pa chung ngu y i n p a r dpags te de dang
mthun p a r byed na nyes pa med do//
na s t e mi nus na nyes pa med do//
thabs des ' d u l b a r bar b a r 'dod c i n g 'dul b a r 'dod na nyes pa
med
de
snga
dge
b z h i n
n o / /
'dun
g y i
nang
des
kun
nas
g z h i
dang
ma
gnod
p a r
k h r i m s
nyon
'gyur
mongs
dogs
du
srung
n a
nyes
pa
med
pa
dang
rgyags
de
b s a l
b a ' i
bcos
pa
t e /
d o / /
p a
dang
p h y i r
khengs
n a
nyes
pa
pa
med
do//
yon
t a n
pa
dang/
pa
y i n
l e g s
t e /
mu
rnams
p a r
yang
s t e g s
gtam
can
chub
rnams
nyon
mongs
kyang
bcas
s k r o d
chad
p a r
p a r
'gyur
snyom
l a s
s k r o d
nye s
p a r
bcos
ba
dang/
ba
l a
dus
pa
med
nyon
mongs
l o
su
r u n g
mi
^
pas
pa
pa
sma
y i n
l t a r
7
bcos
nyes
pa
/ /
do//
med
d o / /
(212a)
mi
'bebs
p a r
p a ' i
pa
sma
' g a l
'bebs
su
ba
'gyur
'bebs
msa
pa
r i g s
'chos
s h i n g
nyes
r i g s
sam/
sam/
bcas
pas
p a ' i
b s k r a d
'chos
g y i
med
na
dang/
mi
can
1
ma
g c o d / /
dang
bag
mi
bde
bar
b o r
n a
nyes
sdod
l a s
n a
par
2
nyes
' thab
pa
pa
kun
med
med
n a
nyon
mongs
can
z h i g
s t e /
nas
mnar
sems
z i n
dang
r o / /
p a r
mi
byed
pa
7
c i n g
ma
gtam b a r
422
k y i
y i n
p a ' i
mi
r u n g
shas
che
d o / /
2
-
can
d o / /
dang/ ^ - ' m t s h a n g ^
424
424
b a r
mthong
na
'gyur
2
byed
b z h i n
z h i n g
pa
^ ' k h r u g ^
mi
r a n g
b i o
^
pa
p a ^
pa
d o / /
med
dbab
k y i s
nyes
du
b a ' i
bka'
'dun
2
dang
b a r
r o / /
de
pa
r i g s
dag
4?1
/
dang/ r t s o d
do//
t e /
p a ' i
l a
dge
^ ^ g c a d ^
n a
nyes
sma
sems
med
p h y i r
mi
yang
smras
p a ' i
can
p a ' i
te
par
pa
t s h a r
sems
byed
l e
n a
p a r
g y i
nyes
4 l 8
sdod
mi
'gyur
y a l
g z h i
su
can
pas
dang
h,0~\
n a s /
p a
na
y i n
l e g s
7
gcad
^^gcad^^
pas
kyang
4 l 8
dpa'
"'" yang
y i n
'tsham
sems
chad
z i n
/ +
ma
rdzogs
dang/
su
pa
du
l t a r
pa
t s h a r
r k y e n
byang
t a n
smras
dag
rdzogs
(20a)
yon
^
2
^ ' b y e d
3
' d r u
ba
dang/
nyes
pa
med
p a r ^ ^
2
mthong
na
'gyed
//
do//
nyes
pa
427
s e m s c a n de
dang/ khrel
pa
zhig
dag g.yo
yod pa
dang l d a n pas
n a n y e s p a med
rdzu
(20b)
'phrul
429
.
tsha
shes
myur h a myur b a r mthun p a r
byed
bsdigs
tshogs
rdzu
la
c h e r ngo
pa rnams
gzhug p a ' i
'phrul
dang l d a n
dang rnam p a r
'phrul
pa
dang
l a / sems c a n s k r a g p a r b y a
ba'i
phyir
skrag par
bya ba
'dun par bya ba
rdzu
'phrul
gyis
sems c a n
dang/
dang/ dad pas
'dun par
byin
pa
skrag par mi byed
n y o n mongs p a
^
3 2
'phags pa l a
cig^
gang
du shas
skur ba
c h e r mngon p a r
'debs pa l o g par
y i n n a ma b s t a n k y a n g n y e s p a med
3 2
de
p a l a n i n y e s p a med p a r
ltar
b y a n g c h u b sems
dpa'
r i g par
3
nyes par
mongs p a
c a n d a n g / n y o n m o n g s p a c a n ma y i n p a
dang c h e n po y a n g r i g p a r
bskyed par
* k h r u g s ^ 3 3 pa dang/
/
d a n g / s d o m p a ma
'gyur ba
sdom p a
dang/
nyon
d a n g / chung ngu
gso
bar
dang
kyang nyes
437
pa
J
f
mi
'byung b a r gus
pa
bya'o//
438
nyes
la
bya'o//
437
t h o g ma. n y i d n a s
dag
bya'o//
gnas pas
'bring
par mi
stegs
dang l d a n pa
b y a n g c h u b sems d p a ' i
'gyur ba dang/ nyes
te/
do//
c a d ( 2 1 2 b ) l a y a n g l h a g p a r sems ^ 3
434
.434
43 5
435
pa
sdug b s n g a l
gyi
t s h o r bas
^ nyen ^
thams
^•^mnos^36
z h e n p a mu
l t a ba
du
'dun p a r mi
dang b c a s s h i n g ' g a l b a dang b c a s p a r ' g y u r
4 J3 1
431
/ /
can
ma y i n p a ' i J
nyes par 'gyur r o / /
sems c a n r n a m s
bya
spong
byed na nyes pa
can
pa
/
pa rnams
rigs
'
sogs mi b y e d / /
429
'rigs
ba'i
sna
' shas
do//
b y a n g c h u b sems d p a '
mthu rnam pa
"ba med de
427
pa byung na yang chos b z h i n
du gso
bas
nyes
pa
J
438
las
bya'o//
439
b y a n g c h u b sems d p a ' i n y e s p a ' i
par nyes
par
'gyur ba^
3 9
n i med
do//
lam l a yang
•''thams
c a d ma
lus
595
bcom l d a n
cher
zhe
'das
kyis
sdang l a s
'byung
par
shes par
bya'o
par
blta
bya
su
chags
spyod
te
bar
shing
gi
'dod
chags l a s
zhes gang gsungs pa
ste/
byang
thams c a d
de
mi r i g s
byang
gzhan
chub
rnams
sems d p a ' i
bya ba
'gyur bar
ba
' d i bshad
de
gis
la
ldan
gyur
dpal
,,
ba
ci
sems
dpa'i
bya ba
l a n i nyes
pa byed pa
yin
par
sdang ba n i bdag
bya ba
de
yang byang
ma y i n
dang
chub
pa
byed
//
dang//
med//
'grel
,
pa byas p a ' i
b s o d nams
bdag
//
pa//
thams cad
gti
mug r a b
r i b mtha'
(213a) g d u n g
gzhon nu sangs rgyas
rgya
las
la
dag
pa'i^1^
rdzogs
so//
*tshob
sems
brtson//
mtsho'i
d u ^^myxxr
sdom p a n y i ^ ^ s h u
mdzad p a
la
nas//
don g y i
bzhin
tas
gang
z h i n g byams p h y i r
nyes pa
- gang thob
bsal
bslab pa
raksi
du mdzad nas
so//
kU-J.
. kk2
'gro
can
rjes
do//
yis
'jam
la
chub
rnams
ltar
sdom p a n y i s h u p a ' i
de
'di yin
phyir/
' rjer
sems dge
' . . kk2
dgongs pa n i
sems c a n rnams
p a ma y i n l a /
rigs
Li-Li
snying
bya ba
spyod
ma y i n t e /
de n y i d b s t a n p a ' i
(20cd)
rigs
sems c a n
phan par
pa n i nyes par
la
dbang
n i byang
phal
so//
sems d p a 1
la
de
nyes pa n i / /
b y u n g b a n i ma y i n
sems dpa/'
chub
sems c a n l a byams p a ' i
kyang rung
bar
sems d p a ' i
chub
m i b y a b a ma y i n l a / b y a b a ' i
'gyur
ces
byang
mthar p h y i n
^^3
'grel
gy
pa
u r
dge
ba'i
gter
sdud
//
slob
dpon
^ s h a n t a ^
,
'• .
rgya
gar
lo
^ t s a ^
la
phab
6
pa//
g y i mkhan po b i d y a k a r a
b a rnandzu s h r i
sing ha dang/
^ w a n n a s ^
7
bsgyur
cing
z h u c h e n gy
zhus
te
gt
Notes
to
the
Vrtti
Bhh v a r i a n t s
those
variants
1.
N ga.
P,
5.
byas.
9.
are
to
2.
P,
n o t e d where t h e y e f f e c t
he
P,
found i n the
N p_ar.
N to//.
6.
P,
C • ' c h o d , Tsong gcad.
13-
P,
16.
20.
22.
D,
C kyis.
26.
C omits.
par.
30.
P,
N langs.
27.
32.
P,
N dpa'.
35.
P,
N bios;
43.
23.
39.
Bbh gnas.
48. B b h t h a m s
52.
P,
44.
P kyi brtag;
31.
de.
ma.
36.
49.
N k y i brtags.
P,
N tshud;
inserts
57.
D,
C omit;
6l.
N,
sems d p a ' i
Bbh i n s e r t s
Bbh.
68.
all
71.
texts
kyi.
80. P ,
77.
58.
P,
brtag
cing.
C phas
Bbh kyj..
p_a.
74.
A l l eds.
N bla.
81.
pham.
72.
69.
P,
78.
N phan.
C kyis;
P,
12.
D,
41.
Id.
P,
P,
59-
P,
After
P,
omit
insert
38.
N omit.
51.
P,
ba,
P,
N gi.
70.
N vj..
N, C l a
75.
sogs;
C par.
A l l eds.
82. P ,
N D gis.
mi.
N rjes.
66.
D,
P,
60.
slab.
47.
Id.
N kyi.
56.
S
136
Bbh byang
P,
N bar
67.
63.
73-
D inserts
79-
A l l eds.
83.
P slangs;
P,
P, N,
l a n c i g not
Bbh gsogs.
76.
D,
'dis.
N can.
C cig;
dag.
delete
Bbh; a l l eds.
N sa.
P. N
42. P, N , D
N insert
N
Bbh.
29-
N b y a n g chub sems d p a ' ;
N p_a.
19.
N ba.
C gzung.
'gro'i.
55-
N,..D,. C
15-
after
25.
46. P ,
P
C skyed
blangs-pa
37-
Bbh bzhugs.
65.
C bskyed.
bas.
53-
62.
64. P , N , C l a .
C mos.
D yis.
des.
50.
C omit.
Bbh; a l l eds.
C p_ar.
P omits.
54.
chub
34. A f t e r
45.
D,
Bbh; a l l eds.
40. P, N o m i t .
punctuation.
gis.
After
8.
p, N
4.
N bgreng.
N omit.
N 'babs.
P dbogs.
cad.
24. P ,
D,
are
Grags-pa.
gdung b a ' i .
18. P ,
C de.
as
read v_i.
C brten.
28. B b h i n s e r t s
N bde
N na.
C gyi.
N kyang;
21.
pa'i.
C glo
P,
D,
N blangs.
33.
D,
11.
sense,
Tsong and
vrtti
Bbh; a l l eds.
17.
n.
7.
of
of
C omits.
21.
Id.
Bbh bzhugs
C tsom.
10.
D , ':C g z h a g .
bteb.
A l l eds.
N omit.
14. A f t e r
N bzhugs.
gtsugs.
3'.
comms.
the
in
After
tshul
Bbh;
khrims
omit.
N blang.
85. P, N, C gnod.
84. P r j e s pa; N r j e s su.
a l l eds. v_i. 8 ? . C, D stod.
89.
92. D stod.
90. C s t i r .
93- C V U gy_i.
eds. bkres.
95. P, N, C omit.
98. Bbh
99. D dbyig.
N dpas.
115-
P mtho mtsham;
103. N g.yem.
106. C i n s e r t s l t a r .
109. N //.
113-
C omits.
A f t e r Bbh; a l l
101.
102. P, N g i .
105. P, N de.
112.
94.
100. P, N brdeg.
108. P, N blangs par.
111. C 'dus.
91. P, N omit
96. N la^_ 97- P, N Jjos; C stongs.
C mtho 'tshams; D tho 'tshams.
104. P, N, C r t o n .
110.
116.
117-
118.
A f t e r Bbh; P, N b s l a n g ngo; C, D b l a n g b a r bya'o.
P, N g i s .
121.
P,
A f t e r Bbh; a l l eds. bzhugs.
Bbh ' t s h a l .
120. P, N r i g s .
107-
P, N, C gtsugs.
114.
omit.
text;
88. A f t e r r o o t t e x t ; a l l eds. sna.
A f t e r r o o t t e x t ; a l l eds. khro.
pa; Bbh zhen t e .
86. A f t e r r o o t
D bsab.
P omits.
122.
C de.
119-
P, D
123- P, N 'am.
N omits.
124. A f t e r Bodhi; a l l eds. zhes b r j o d l a , m i s t a k e n l y f o l l o w i n g Bbh.
125.
P omits.
129. P, N l a .
133.
126.
C, D byas.
130.
C omits.
127131.
128. P, N omit.
132.
P, N, C g i s .
C 'gyur.
Bbh byung zhes bya'o; P, N tshangs p a r bshad p a r bya'o; C, D
134.
tshangs p a r shes p a r bya'o.
N nyid.
137.
eds. omit.
P dang.
eds. b r j o d ;
140. A f t e r Bbh; a l l eds. t s h i g s .
Bbh b r j e s .
145.
P ba.
148. P, N gy_i.
149. P, N nas.
152.
153.
P, N _gv_i.
158.
155-
P, N n y i d .
C i n s e r t s l a sogs pa.
163. P, N de.
164.
139-
l 4 l . P, N k y i .
146. Bbh byung.
P i n s e r t s tan.
159.
161.
Bbh k y i s
P, N tam.
151.
156.
167.
144. A l l
147. C bdun.
P omits.
154.
P, N ma.
P, N g y i .
157-
'khyud p a r byed pa.
162.
P, N, C omit.
Bbh ches mang-ba, here & l a t e r .
166. D, C por; P, N pos?
P,
A f t e r Bbh; a l l
143. C i n s e r t s ba.
150. D dpas.
136.
D, C par.
C inserts rigs pa'i tshul gyis.
A l l eds. but Bbh stobs.
D, C r j o d .
135-
138. P, N p_as.
P» N i n s e r t de.
142. A f t e r Bbh; P, N l o ; D, C p o ' i .
160.
C, D do//.
D, C g i khyim mam.
165.
C kyis.
168. P, l a ;
599
N las;
C la
'os
172.
tshang.
175.
kyis.
pa
Bbh mdzad.
178.
C be.
182.
C being ba.
I85.
C smrad.
179.
sems;
P brtul.
190.
D.
l a n du.
191.
P,
194.
P,
N gyis.
195-
id.
198.
P srungs.
202.
P,
ni.
206.
188.
P,
199.
D b l t a bar;
P,
N l t a " bas.
P,
N, C gis.
213.
N blangs.
sogs pa nyan thos
219.
C omits.
222.
D,
220.
P,
231.
N. b s a m s .
N dpa'.
228.
232.
omits.
235.
comms.;
a l l eds.
239.
D,
241.
246.
243.
P,
P,
a l l
eds.
Bbh gang y i n pa.
zhing
dbral.
252.
P,
N gir
After
211.
eds.
Bbh b s t a b s .
P,
242.
P,
N omit.
P,
248.
N omit;
253.
P,
eds.
214.
D, C
P
inserts
D,
C
ste;
' d o d mod.
D
nas.
234.
236.
C "srung.
238.
245.
B b h mgo
240.
gtsang.
dang
Bbh o m i t s
this
Bbh
251.
bstan.
249.
Bbh
P
After
Bbh
N being.
254.
ngus.
Bbh
C spy ad.
Bbh l a .
C dpa'i.
a l l
218.
bya
C ston;
Not i n Bbh.
Bbh;
rnams
D, C
208.
230.
D,
srung.
D, C
221.
'dod pas.
N brten;
N rten.
250.
D,
C spyad.
Bbh o m i t
244.
P,
N na.
gnas pa n i .
Bbh
Bbh b r t s e .
bsrung;
D,
P,
226.
233.
C
blang.
N bsad par
dag.
P,
N nas.
N, C la.
P,
D
thos.
205.
na.
177.
snyoms.
201.
217.
gy_i.
P,
but
P. N brten.
omit;
N omit.
eds.
184.
193-
P,
a l l
229.
tshal
237.
247.
P,
197-
Bbh;
224.
N insert
N mgur.
N bsrung.
P rung ba.
a l l
gcod.
chos
69a.1) p a y i n p a r .
(Cha
Bbh nus.
gson.
192.
207-
Pi N insert
P,
Bbh pas
N omit.
Bbh;
C gsad.
N, C
don nyung b y a b a nyung l a
B b h s k y e d mos
C pas;
After
181.
P,
D, C
'tshams.
C chod pas
D, C b a r .
P dpas.
225.
chad de.
P yun.
186.
204.
C gzhugs.
Tsong
223.
C gyis.
227.
phrase.
216.
C bar.
210.
After
189.
200.
C gzhag.
de
'brel.
P,
N gyis.
P.
215.
P,
N, C omit.
196.
1?4.
gcod;
N omit.
D,
212.
bsad par
P,
171-
Bhh o m i t s .
D, C tho
180.
N , Bbh omit.
kyi.
la
'tsham;
203.
209.
blang.
N tho
I83. D chad pas
C kyis
N bead.
170.
D, C srung.
Bbh k y i s .
I87.
dpa' .
C kho.
173.
176.
C mnyam.
C gis.
D,
169.
las.
P, N
dga'
Bbh tsam
du.
6oo
255-
257. P i n s e r t s p_a.
258.
259- C par.
C smod.
slongs; C gzhog slong.
2 6 l . P,N, C 'thob
Bbh; a l l eds. ma.
N, C gsal.
267.
P, N, C omit.
P, N, C gom.
283-
N gyis.
285.
P, N omit.
293. P, N slongs.
294.
D,
par.
297. Bbh ma y i n p a ' i
298.
D, C i n s e r t bdag g i s .
a l l eds. p_a.
308.
315.
D, C p_a.
319.
C ngu ba l a .
316.
Id.
smras.
334.
336.
341.
292.
P,
P» N gyur pa.
299. D
D, C gyur.
302. D,
304. P, N p_a.
307-
A f t e r Bbh;
311.
309-
A f t e r Bbh; a l l eds. byung.
P, N C b i o s .
317.
P, N tshon.
320. Tsong sten.
330. C g y i .
337.
318.
321. P, N dpas.
324. D, C i n s e r t p_o.
331.
322. P, N
332. P, N dpa'.
A f t e r Bbh; a l l eds.
A f t e r r o o t t e x t ; a l l eds. chos.
339.
P, N i n s e r t dang.
P, N l o b rkyen; Bbh ldob sky en.
326.
329. Bbh
C spang.
P, N myang.
335.
Bbh y i n .
325. C k y i s .
328.
D,
Bbh mthun pa.
314.
has p h y i r o l g y i b s t a n bcos.
gzung.
295-
306. C, D byas pa.
P byas s t e ; N byas t e .
C p_a.
C ba.
301. P, N omit.
A f t e r Bbh a l l eds. l o . 327. P, N C g i .
333.
D, C
C, D dpas.
323. P, C br.jod.
dang du l e n c i n g .
286.
Bbh gang l a gzhan nyes pa byung ba dag.
313.
P, N k y i s .
P, N
282.
Var. d r i n g s ; r e a d
291.
310. A f t e r Bbh; a l l eds. i n s e r t sam.
312.
P, N
278.
G par.
303. P gyur.
' dor.
D, C t u .
274.
P, N p_ar.
288.
290.
G ' dor; Bodhi ' .jog; Tsong
kyi.
D, C smras.
300. A f t e r Bbh; a l l eds. brdeg.
C "tho.
273. C p_a.
i d . 281.
280.
N omits.
284.
266. N omits.
Bbh ba
268.
C bsnyan.
289-
P, N omit.
brdeg.
305.
277-
C b r t s u n ; Bbh, Tsong btsan.
287.
dringaba?
296.
276. P, N sgrub.
After
270. Bbh gtsugs pa bsrung ba.
D i n s e r t s rang.
279. P, N b r t e n .
dpa'; C dpas.
dpas.
272.
263.
P omits.
265. D, C r t s o l .
269. N i n s e r t s bya.
275. P, N omit.
la.
264.
260. P, N gzhog
262.
A f t e r Bbh & comms.; a l l eds. r t a g t u .
stan(=bstan?).
271.
256. C smos.
A f t e r Bbh; a l l eds. drag t u smra; P, M add ba.
340.
338.
Bbh
P, N l a
3^2. P, N br.jod pa.
343.
344.
Bbh, Bodhi rtog.
nye b a r
Bbhj
a l l
351-
C,
355*
»
D
345.
rtog.
eds.
352.
A f t e r Bbh;
360.
361.
C omit.
363.
P,
N rten;
eg.
root
text.
366.
A f t e r Bbh;
a l l
eds.
dpa'i.
367.
369.
C omit.
368.
P,
sam r t e n y o d de m i
ba
dang
3.72.
pa
376.
inserts
shing
inserts
ches.
gyi.
383.
pa
la
380.
P,
N la.
385.
D inserts
389.
P,
394.
A f t e r Bbh;
397.
P,
can.
la.
N bsgribs.
a l l
398.
N de.
404. B b h i n s e r t s
srungs.
N,
415.
P de
391.
Bbh t h o g s .
eds.
omit.
sems c h a .
399.
N do.
N de
dang.
405.
C ni
'phrad.
419.
C des
C rjed.
423.
370.
416.
dang
grogs
'jog
N, C 'tshang.
Id.
371-
382.
cf.
388.
396.
eds.
C mi
P,
insert
N
te/.
C nyid.
C pa'i.
401.
P,
insert
N omit.
406.
C rkud;
409.
mi b z o d .
4l4.
Bbh
text.
D,
bas.
D
Bbh
N, C
403.
'dul.
D,
375-
393-
N omit.
P
412. A f t e r B b h ;
Tsong
C omit.
421. N n a r .
424. D ,
P,
gis
'bog.
379.
root
N, P bead.
417.
N
378.
400. P o m i t s .
P omits.
P>
mi n u s .
C nad.
a l l
C bcol
P, N k y j . .
la;
C des
D,
pa
nus
ba rang
P, N b r t a g .
Bbh sbyor
P snyoms.
420.
byed~;
'tshol
374.
P,
'bebs
Bbh rang byed
P, N p a ' i .
4ll.
413.
'dul.
N , C bead.
la
A f t e r Bbh;
B b h c h e s mang b a .
'chad.
stan
392.
408.
C omit.
Bbh bya ba
N omit.
D,
D,
Bbh
N ma.
dul;
362.
365.
387-
395.
410.
D rjod;
P,
dang.
358. D , C g d a m s n g a g .
r t e n yod pa.
N ste.
D,
D,
C nyid.
Tsong Grags-pa
407.
dul;
C bead.
381.
P,
P,
354.
377.
386.
402. A f t e r B b h ;
skur.
384.
N omit.
P, N t h o b .
s e m s mnyam p a r
dmigs
After
C
N ' t s h o l ba
sos.
348.
N bsam.
Tsong
pas
350.
eds.
P, N b s r u n g .
Tsong
Bodhi rigs
B b h p_a.
C bsgrub.
P,
mgon d a n g
373-
P, N s o n g ;
P,
P,
C^don y o d n a ;
B b h c h e s mang b a .
D,
364.
D,
na;
'am b y e d p a ' i
btsal.
P
'chos
rang byed~;
byed nus
N thob.
N bsrung.
347.
357- P i N d o .
359. D ,
'am.
rtogs;
la.
a l l
353-
N, P omit.
356. D o m i t s .
Ml-
r i g pas
346. D m i .
N omit.
349.
brten.
D bsams.
c
P,
Grags-pa
422.
'thod.
brjod.
418.
D
425.
N,
P,
inserts
N
'khrugs;
426.
D, C l a 'khrug.
Bbh dbye bar.
t e x t , Tsong, Grags-pa s d i g .
429. N r i g .
431.
A f t e r Bbh; a l l eds. gyj..
434.
A f t e r Bbh; a l l eds. dang.
437.
C par.
440. C -pa' i .
U L
^-
C shu'i.
barmas.
438.
Bbh l a .
427.
439.
432.
435.
Bbh chas.
430.
N, C s h a n t i .
N inserts n i .
433-
N, P g c i g .
N nyan. 43.6.
P 'khrug.
N, C, P nos.
Bbh nyes pa l h a g ma yang med pa.
441. Tsong b r t s e r . 442. N, C g i .
445.
428. Root
443.
446. N, C t s a .
D, C omit.
447.
N, C
603
A b b r e v i a t i o n s and S e l e c t
Bodhisattva-samvara-grahana-vidhi. 0 5365-
Abhayakara(gupta).
—
_
*
Abhayakaraguptapada.
ABORI.
AD.
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