PHILOSOPHIC
SYSTEMS
ACCORDING TO
ADVAYAVAJRA AND VAJRAPÂNI
by Mark Tatz
I n s titu te o f B u d d h is t S tu d ie s
G r a d u a t e T h e o lo g ic a l U n io n
B e rk e le y
IN T R O D U C T IO N
S e v e ra l w o r k s b y A d v a y a v a jr a a n d h is d is c ip le
V a jr a p ā n i d e s c r ib e th e p h ilo s o p h ic s y ste m s o f I n d ia in th e
E le v e n th C e n t r e a n d b e f o r e . T h e g e n r e k n o w n as " a c c o u n t
o f p h ilo s o p h ic sy ste m s" ( S a n s k r it siddhānta, T ib e ta n grub
mtha*) g a in e d p o p u la r ity fro m a tim e a t le a s t a s a n c ie n t a s
t h e " ta n tric " Â r y a d e v a .1 T h e d e s ig n a tio n is n o t u s e d by
A d v a y a v a jra in c o n n e c tio n w ith th is w o rk , b u t it is u s e d by
V a jr a p ā n i. T h e s e te a c h in g s c o n ta in s o m e u n u s u a l d iv is io n s
o f t h e B u d d h is t s c h o o ls , a n d s o m e im p o r ta n t r e f e r e n c e s to
c o n te m p o r a r y V e d ic s c h o o ls a s w ell.
" A d v a y a v a jra " is th e in itia tio n n a m e , a n d th e p e n
n a m e , o f M a itr îg u p ta , b e s t k n o w n in T ib e t a s M a itr ip a
(Indie M a itr îp ā d a ) . H a v in g d e v o te d s e v e ra l a r tic le s to h is
life ,2 le t m e h e r e id e n tify h im o n ly b rie fly , in te r m s o f h is
g r e a te s t c o n te m p o r a r y im p o r ta n c e to B u d d h is m in T ib e t.
H e w a s b o m circa A .D . 1007 a n d d ie d circa A .D . 1085.
D u r in g th a t p e r io d h e w a s a s tu d e n t o f N a r o p a (Indie
N ā d a p ā d a ) a n d th e m a in t e a c h e r o f M a r p a th e T r a n s la to r
( M a r - p a C h o s - k y i-b lo -g r o s ) a f t e r N a r o p a 's d e m is e .
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J B A T S - V O L . 1, 1994
V a jr a p ā n i w a s o n e o f f o u r I n d ia n s tu d e n ts o f
A d v a y a v a jr a w h o a r e r e g a r d e d in h in d s ig h t a s p rim a ry ; h e
is d is tin g u is h e d (fr o m th e d ie ty V a jr a p ā n i) b y T ib e ta n
h is to r ia n s a s " In d ia n P ā n i" ( rgya garphyag na). H e tra v e lle d
to N e p a l ( Y e r - p a = P a ta n ) in th e y e a r 1066 a n d fro m th e r e ,
a t 5 0 y e a r s o f a g e , h e p r o c e e d e d to T ib e t.
T h e re h e
t r a n s la te d a n u m b e r o f w o rk s b e lo n g in g to th is lin e a g e , a n d
h e is a ls o c r e d ite d w ith h a v in g f o u n d e d th e U p p e r ( stod =
W e s t T ib e ta n ) s c h o o l o f M a h ā m u d r ā ) .3
T h e m a jo r b a s is f o r th is s tu d y is t h e Precious
Garland o f [ Verses on] Reality ( th e Tattva-Ratnāvalī) by
A d v a y a v a jr a . M a te r ia l h a s b e e n i n c o r p o r a te d fro m a s e c o n d
w o r k b y th e s a m e a u th o r , e n title d A n Instruction on the Four
Seals ( th e Caturmudrā-upadeśa). T h e Four Seals , a te x t th a t
is a lr e a d y w e ll k n o w n ,4 c o n ta in s a b r ie f s u rv e y o f th e s a m e
m a te r ia l, a s p r e f a c e to its a c c o u n t o f t h e W a y o f M a n tr a .
T h e a c c o u n t g iv en b y th e Four Seals d if f e r in s o m e d e ta ils
th a t o f t h e Precious Garland.
M a te r ia l is a ls o in c o r p o r a te d fro m a te x t by
V a jr a p ā n i th a t d ra w s u p o n b o th w o r k s o f A d v a y a v a jra ,
c o n s titu tin g in e f fe c t a c o m m e n ta r y to t h e Precious Garland.
V a jr a p ā n i's e x e g e tic a l p u r p o s e w a s n o t re c o g n iz e d b y B u s to n a n d th e o t h e r r e a c to r s o f th e T ib e ta n c a n o n , w h o
p la c e d it in a s e p a r a te s e c tio n o f th a t c o lle c tio n . T h e y m a y
h a v e b e e n m is le a d by th e title , A n Oral Instruction o f the
Lineage o f Gurus ( o r, the G u ru )-a w o r k in g d e s c rip tio n o f
th e te x t.
V a jr a p ā n i a p p a r e n tly c o m p o s e d , in T ib e t, a
s u m m a r y p a r a p h r a s e o f th e Precious Garland , im p ro v in g th e
o r d e r o f to p ic s fo r h is o w n s tu d e n ts .
H e s u b s titu te d a n
a c c o u n t o f th e W a y o f M a n tr a ( o r , t h e V a jr a y ā n a ) , f o r
A d v a y a v a jr a 's " C o n c lu sio n " . S o m e p a s s a g e s a n d c ita tio n s
a r e id e n tic a l, s e v e ra l c ita tio n s a r e d r o p p e d a n d o th e r s
a d d e d , a n d th e c o m m e n ta to r a d d s d e ta ile d c r itiq u e s o f o n e
s c h o o l b y a n o t h e r th a t a p p e a r to d e r iv e fro m le c tu r e s by h is
m a s te r .
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M ark Tatz
W h e n h e a r riv e s a t t h e W a y o f M a n tr a , A d v a y a v a jr a
r e f e r s th e r e a d e r to a n o t h e r w o rk , h is Seka-nirnaya .5 T h is
d o e s n o t le a v e th e Precious Garland in c o m p le te a s a n
a c c o u n t o f p h ilo s o p h ic s c h o o ls , b e c a u s e t h e V a jr a y ā n a is n o t
a s e p a r a t e s c h o o l; it is a n o t h e r w ay ( naya , gzhung)—a n
a lte r n a tiv e to t h e W a y o f th e P e r fe c tio n s . In p r a c tis in g th e
W a y o f M a n tr a , o n e re lie s f o r p h ilo s o p h y o n th e Y o g ā c ā r a
o r , p r e fe r a b ly , th e M a d h y a m a k a .
T h is s tu d y a ls o s to p s s h o r t o f p r e s e n tin g w h a t is s aid ,
b y A d v a y a v a jra in th e Four Seals b y V a jr a p ā n i, in r e g a r d to
t h e d iv is io n s o f th e W a y o f M a n tr a .
T h e v e h ic le s a n d s c h o o ls a r e c la s s ifie d a s n in e
p h ilo s o p h ic s y s te m s. O n e u n u s u a l, p e r h a p s u n iq u e e le m e n t
o f th e s e t h r e e tr e a tis e s is th e e v a lu a tio n o f t h e n in e s y s te m s
b y f o u r c r ite r ia : th e i r c o n c e p tio n s , th e ir m e d ita tio n , th e
d a n g e r s o f t h a t m e d ita tio n , a n d th e ir a p p r o a c h .
The
e m p h a s is p la c e d u p o n m e d ita tiv e p r a c tic e a n d its re s u lts is
e s p e c ia lly c h a r a c te r is tic o f th e lin e a g e o f th e K a g y u p a ( Bka brgyud-pa). U n d e r " a p p r o a c h " , s p e c ia l a t t e n t i o n is p a id to
t h e n a t u r e a n d e ffe c tiv e n e s s o f e a c h s c h o o l's p r a c tic e o f
c o m p a s s io n .
A n o t h e r i m p o r ta n t e le m e n t is t h e d iv is io n o f
M a d h y a m a k a in to " th o s e w h o p ro fe s s 'n o n - d u a l lik e a n
illu s io n ' ( māyopamādvaya-vāda ), a n d th o s e w h o p r o f e s s
'u n s u p p o r te d n e s s
of
all
phenom ena'
(sarvadharmaapratisthana-vaday . T h is h a s b e e n r e p e a te d in a n u m b e r o f
T ib e ta n w o rk s t h a t e x a m in e p h ilo s o p h ic s y ste m s. I ts v alid ity
is d e n ie d , a t a n e a r ly s ta g e o f M a d h y a m a k a s tu d ie s in T ib e t,
b y R n g o g L o ts ā v a B lo - Id a n -s h e s - ra b (A .D . 1 0 5 9 -1 1 0 9 ), a n d
th is n e g a tiv e a s s e s s m e n t is fo llo w e d by th e G e lu g p a ( Dge Lugs-pa) p o ly m a th T s o n g - k h a - p a (A .D . 1 3 5 7 -1 4 1 9 ).6
M o st
o f te n
th e r e a f te r , th e
I llu s io n -lik e
an d
U n s u p p o r t e d n e s s s y s te m s a r e e q u a te d w ith m o r e p o p u la r
c a te g o r ie s , s u c h a s S v ā ta n tric a /P r ā s a ñ g ik a (rang rgyud, thal
sgyur).
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T w o s u c h a tte m p ts a r e s k e tc h e d b y M im a k i. In a n
a u to - c o m m e n ta r y to h is Grub-m tha'i-mam-bzhag , th e K ag y u
a u t h o r 'B a '- r a - b a R g y a l- m ts h a n - d p a l- b z a n g ( A .D . 1 3 1 0 -9 1 )
e q u a te s th e Illu s io n -lik e s c h o o l w ith th e S v ā ta n tr ic a , a n d th e
U n s u p p o r te d n e s s s c h o o l w ith th e P r ā s a ñ g ik a .7 H o w e v e r,
th e Gzhung-lugs Legs-par-bshad-pa , a ttr i b u t e d to S a k y a (Sa-
s/cya) P a n d ita K u n - d g a '- rg y a l- m ts h a n (A f>. 1 1 8 2 -1 2 5 1 ),
id e n tifie s b o th s y s te m s a s s u b d iv is io n s o f th e P r ā s a ñ g ik a .8
T e x tu a l D a ta
T h e Tattva-Ratnāvaft is fo u n d a m o n g a s e t o f w o rk s
a ttr i b u t e d to A d v a y a v a jra p r e s e r v e d in S a n s k rit in th e
N a tio n a l A rc h iv e s (f o r m e rly th e D u r b a r L ib ra ry ) o f th e
G o v e r n m e n t o f N e p a l.9 T h e m a n u s c r ip t is m a d e o f p a lm
le a f, a n d th e s c rip t is re la tiv e ly a n c ie n t, p o s s ib le d e r iv in g
fro m th e tim e o f V a jr a p ā n i's s ta y in K a th m a n d u .
The
le a v e s w e r e tra n s c r ib e d in th e 1 9 2 0 ’s b y th e I n d ia n
mahāmahopādhyāya H a r a p r a s a d S h a s tr i, h is s o n K a lito s a ,
a n d tw o u n n a m e d (p ro b a b ly N e w a r ) e p ig r a p h e r s .10 E r r o r s
o f m a n u s c r ip t c o p y in g , c o m p o u n d e d b y e r r o r s o f m o d e m
e d itin g , h a v e s h a rp ly r e d u c e d t h e w o r k 's in te llig ib ility .
S o m e c o r r e c tio n s a r e s u g g e s te d in th e n o te s b e lo w . In 1952,
U i H a k u ju r e - e d ite d a n d p u b lis h e d th e Tattva-Ratnāvalī in
a r o m a n iz e d e d itio n w ith J a p a n e s e tr a n s la tio n . U i w o r k e d
fro m th e e d itio n by S h a s tr i; n e ith e r th e p a lm le a v e s n o r th e
T ib e ta n tr a n s la tio n a p p e a r to h a v e b e e n c o n s u lte d . H is
im p ro v e m e n ts , th o u g h d o n e w ith s c h o la rly c o m p e te n c e , a r e
t h e r e f o r e m a r g in a l in v a lu e .
The
T ib e ta n
tr a n s la tio n
of
th e
Ratnāvalī,
a c c o m p lis h e d by V a jr a p ā n i a n d N a g - ts h o L o ts a v a T s h u lk h r im s -r g y a l- b a ,11 is f o u n d in th e D ohā s e c tio n o f th e
B s ta n - 'g y u r . M y tr a n s la tio n s a r e b a s e d u p o n th e D e r g e a n d
P e k in g e d itio n s ( T 2 2 4 0 = 0 3 0 8 5 ), a s a ls o f o r th e
Caturmudrā ( T 2 2 9 5 = 0 3 1 4 3 ; tr a n s la te d b y th e s a m e p a ir )
68
M ark Tatz
a n d th e c o m m e n ta r y by V a jr a p ā n i (T 3 7 1 6 = 0 4 5 3 9 ;
tr a n s la te d b y D h ir o ś r îjñ ā n a a n d 'B ro g -m i J o -s ra s ).
C ita tio n s fro m c a n o n ic a l w o rk s h a v e m o s tly b e e n r e
tr a n s la te d b y th e T ib e ta n tr a n s la to r s , o r th e o ld e r
tr a n s la tio n s h a v e s im p ly b e e n n o t c o n s u lte d . V a r ia n ts a r e
n o te d .
S A L U T A T IO N A N D P R E F A C E
W ith " S a lu ta tio n s to y o u th fu l M a ñ ju ś ri," th e T ib e ta n
tr a n s la tio n o f th e Ratnāvalī d e s ig n a te s its e lf a w o r k o f
g e n e r a l M a h a y a n a . " S a lu ta tio n s to V a jr a s a ttv a " m a r k s th e
S a n s k r it v e r s io n fro m N e p a l, a s w ell a s th e Caturmudrā , as
w o r k s o f ta n t r a . V a jr a p ā n i d e d ic a te s h is d e riv a tiv e w o r k "to
[A d v a y a v a jra a n d ] th e h o ly gurus [b e fo r e h im ]".
In th e o p e n in g v e r s e s o f th e Ratnāvalī, A d v a y a v a jra
a d d r e s s e s h im s e lf, p o le m ic a lly , to p h ilo s o p h ic riv a ls, m a k in g
J ñ ā n a ī m i t r a a n d o t h e r lo g ic ia n s h is ta r g e t:12
F o r p e o p le b lin d e d b y th e d a r k n e s s
O f h a v in g fa lle n fro m tr a d itio n a l s o u r c e - te x ts ,
I p u b lis h th e P r e c io u s G a r l a n d o f R e a lity ...
V a jr a p ā n i s e ts f o r th w ith p la in , d id a c tic s te p :
F o r th o s e w h o d e s ir e a b r ie f c o n tr a c tio n ,
A n d f o r c r e a t u r e s o f in f e r io r in te lle c t to
c o m p r e h e n d th e m ,
I w ill s u m m a r iz e all o f th e p r in c ip le s ...
W h y is h is w o r k a d d r e s s e d to " in fe rio r" d is c ip le s ?
The
s y s te m o f t h r e e v e h ic le s is a g r a d u a l sy ste m : 'T h e r e a r e tw o
ty p e s o f p e r s o n a lity :
m o n k e y -lik e a n d c ro w -lik e .
The
m o n k e y - lik e a d v a n c e s g r a d u a lly , a n d t h e c ro w -lik e a d v a n c e s
s u d d e n ly . In te r m s o f g r a d u a l a d v a n c e m e n t, th e v e h ic le s a r e
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J B A T S - V O L . 1, 1994
th re e ..."
SURV EY
T h e r e a r e t h r e e v e h ic le s (yāna ): th e V e h ic le o f th e
A u d ito r s , th e V e h ic le o f th e I n d e p e n d e n t B u d d h a s , a n d th e
G r e a t V e h ic le .
T h e s e t h r e e v e h ic le s a r e o r g a n iz e d in to f o u r s c h o o ls
( sthita ): V a ib h ā s ik a , S a u tr ā n tik a , Y o g ā c ā r a , a n d M a d h
yam aka.
A m o n g A u d ito r s , th o s e o f le s s e r a n d m e d iu m
fa c u ltie s c o r r e s p o n d to th e W e s te r n V a ib h ā s ik a .13 T h e
g r e a t e r A u d ito r s , a n d th e I n d e p e n d e n t B u d d h a s , c o r r e s p o n d
to th e V a ib h ā s ik a o f K a s h m ir.
T h e G r e a t V e h ic le c o n s is ts o f th e W a y (naya) o f th e
P e r f e c tio n s a n d th e W a y o f M a n tr a s , a ls o k n o w n ( to
V a jr a p ā n i) a s th e V a jr a V e h ic le . V a jr a p ā n i r e fe r s to th e s e
tw o a p p r o a c h e s a s c a u s a l v e h ic le a n d r e s u lta n t v e h ic le . H e
e x p la in s t h e s e te r m s la te r , w h e n in tr o d u c in g th e V a jr a y ā n a .
A d v a y a v a jr a d o e s n o t k n o w - o r a t le a s t d o e s n o t
a c k n o w l e d g e - t h a t d is tin c tio n ; h e e q u a te s th e W a y o f
M a n tr a s to th e Y o g ā c ā r a a n d M a d h y a m a k a .14
A m o n g tra v e lle rs o n th e V e h ic le o f t h e P e r fe c tio n s ,
th o s e o f le s s e r fa c u ltie s c o r r e s p o n d to th e S a u tr ā n tik a , th o s e
o f m e d iu m to th e Y o g ā c ā r a , a n d th o s e o f g r e a t e r to th e
M ad hyam ak a.
T h e Y o g ā c ā r a is tw o fo ld , b e in g d iv id e d in to "w ith
fo rm s" ( sākāra ), a n d " w ith o u t fo rm s " (nirākāra).
The
M a d h y a m a k a is a ls o tw o fo ld : th o s e w h o p r o f e s s " n o n -d u a l
lik e a n illu sio n " (imāyopamādvaya-vāda ), a n d th o s e w h o
p ro fe s s " u n s u p p o r te d n e s s o f all p h e n o m e n a " (sarvadhamtaapratisthāna-vāda). T h is g iv es u s n in e s y s te m s (sbyor ba,
*prayoga):
le s s e r a n d
70
M ark Tatz
m e d iu m A u d ito r s , w h o a r e th e W e s te rn V a ib h ā s ik a ;
g r e a t e r A u d ito r s a n d
I n d e p e n d e n t B u d d h a s , w h o a r e th e V a ib h ā s ik a o f
K a s h m ir;
th e le s s e r r a n k o f th e G r e a t V e h ic le , w h o a r e th e
S a u tr ā n tik a ;
th e m e d iu m r a n k o f th e G r e a t V e h ic le , w h o a r e
Y o g ā c ā r a b e lie v in g in S ā k ā r a ;
th e m e d iu m r a n k o f th e G r e a t V e h ic le , w h o a r e
Y o g ā c ā r a b e lie v in g in N ir ā k ā r a ; a n d
th e g r e a t e r r a n k o f th e G r e a t V e h ic le , w h o a r e
M adhyam aka
b e lie v in g
in
M āyopam ā
and
M a d h y a m a k a b e lie v in g in A p r a tis th ā n a .
E a c h s y ste m is e v a lu a te d by f o u r c r ite r ia :
its
c o n c e p tio n s , its m e d ita tio n , th e d a n g e r s o f its m e d ita tio n ,
a n d its a p p r o a c h .
T h e Caturmudrā g lo ss e s th e s e te rm s : " C o n c e p tio n s
(m am par dpyad pa, *vicāra) a r e its d is tin c tiv e m o d e o f
d is c u r s iv e u n d e r s ta n d in g b a s e d u p o n s tu d y a n d c o n t e m p
la tio n (*śruta-cintā-prajñā).
" M e d ita tio n (dhyāna) is its d is tin c tiv e m o d e o f
u n d e r s ta n d in g b a s e d u p o n m e d ita tiv e c u ltiv a tio n (bhāvanā).
" T h e d a n g e r s (m ala) o f its m e d ita tio n a r e te n d e n c ie s
th a t a r e a d v e r s e to t h e a c tu a l im p le m e n ta tio n .
" A p p r o a c h (Ita ba, *darśana) is th e d is tin c tio n
a c h ie v e d by its d is tin c tiv e u n d e r s ta n d in g in th e c o u r s e o f its
d is tin c tiv e c a r e e r , a s w e ll a s th e in te lle c tu a l a im th a t is
a c h ie v e d in th e c o u r s e o f its d is tin c tiv e fru itio n ."
VEHICLE OF THE AUDITORS
Conceptions o f th e A u d ito r s , a s a class, a r e p r e s e n t e d
b y V a ja p ā ñ i: " T h e r e a r e f o u r s o r ts o f e x tre m is t c o n c e p tio n
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th a t a r e e m b r a c e d b y o r d in a ry p e r s o n s : 'A s e lf alone*,
'p e r m a n e n c e ', 'in c lu s iv e n e s s ', a n d 'B r a h m ā '.
" A lth o u g h th e y m ay a p p e a r s o to a n u n t u t o r e d
in te lle c t, th e s e [ p o s tu la te s ] c a n n o t b e p r o v e n to b e c o r re c t.
I f 'a s e lf w e r e a lo n e ', th e n th e d e a th o r r e b ir th o f o n e
p e r s o n w o u ld a m o u n t to th e d e a t h o r r e b ir th o f e v e r y o n e ,
b e c a u s e th e y w o u ld a ll b e o n e .
I f 'p e r m a n e n c e ' is
p o s tu la te d in th e fa c e o f m o m e n ta r in e s s , t h e r e c a n b e n o
tr a n s m ig r a tio n a n d r e b ir th , b e c a u s e o n e w o u ld b e
p e r m a n e n t.
W ith 'in c lu s iv e n e s s ', t h e p le a s u r e a n d th e
s u ff e r in g o f o n e w o u ld b e in c lu d e d in t h e p le a s u r e a n d th e
s u ff e rin g o f e v e r y o n e , b e c a u s e it w o u ld in c lu d e e v e r y o n e .
" E x a m in in g [re a lity ] w ith s u c h r e a s o n in g , t h e r e is n o
e x is te n c e o f a 's e l f , a n d th e V e h ic le o f th e A u d ito r s h a s
b e e n ta u g h t f o r th e s a k e o f le a d in g o n e aw a y fro m th o s e
[ fo u r e rro r s ]."
T h e p h r a s e " fo r th e s a k e o f le a d in g o n e aw ay"
a d d u c e s th e h e r m e n e u tic s k n o w n a s " p ro v is io n a l m e a n in g "
(ineyārtha ).
T h e p h ilo s o p h y o f th e A u d ito r s is, ta k e n
g e n e r a lly , a p ro v is io n a l d o c tr in e , p r o m u lg a te d to c o n f u te
V e d a n tic e x tre m is m .
Lesser Auditors
Conceptions. T h e y p r e s u m e t h e e x is te n c e o f e x te r n a l
o b je c ts ( bāhyārtha ), a t th e s a m e tim e s u p p o s in g th e p e r s o n
(pudgala ) to b e " n e ith e r p e r m a n e n t n o r im p e rm a n e n t" .
E x te r n a l o b je c ts "su ch a s b lu e a n d y ello w " (,Ratnāvalī) ex ist,
a n d a " p e rso n " a ls o ex ists.
T h e le s s e r A u d ito r s c ite
s ta te m e n ts b y th e B u d d h a s u c h a s 15 "I d o n o t c a ll th e
b e a r e r p e r m a n e n t, n o r d o I c a ll it im p e r m a n e n t" , a n d "A
p e r s o n p o s s e s s e d o f d e s ir e - a tta c h m e n t is r e b o r n in samsāra."
A d v a y a v a jr a o f fe r s th is v e r s e in r e f u t a t i o n : 16
72
M ark Tatz
T h e y b la b b e r , "It c e r ta in ly exists", a n d
" T h e w o r ld is [ c o m p o s e d o f e le m e n ts ] s u c h
a s b lu e n e s s " ;
S e iz e d b y th e d e m o n o f g ra s p in g o n to th in g s ,
T h e y o n ly f e a r th e w ay th a t is p ro fo u n d .
T h e meditation o f t h e le s s e r A u d ito r s is d e s ig n e d to
r e m o v e d e s ir e - a tta c h m e n t (rāga). V a jr a p ā n i: " O n e w ill
re v o lv e e n d le s s ly in samsāra u n til o n e r e n o u n c e s p h y s ic a l
d e s ir e - a tta c h m e n t; r e n o u n c in g it, o n e w ill b e lib e r a te d . In
o r d e r to r e n o u n c e p h y s ic a l d e s ir e - a tta c h m e n t, o n e c u ltiv a te s
th e im p u rity a n d u n p le a s a n tn e s s o f th e b o d y , a n d th e
s c a tte r in g o f its lim b s a s in a c h a r n e l g ro u n d ." A d v a y a v a jra
p o r tr a y s in s o m e d e ta il th e a n a ly s is o f th e "p h y sical
a g g r e g a te " , b e g in n in g w ith " fe c e s a n d u rin e " , b u t w h ic h th e
" c u ltiv a te t h e re p u ls iv e " . H e c ite s th is v e r s e by Ś ā n tid e v a :17
In y o u r o w n m in d d is m a n tle th is b a g o f s k in ;
T h e n w ith t h e s w o rd o f w is d o m c u t fle sh fro m its
fra m e o f b o n es;
B r e a k th e b o n e s o n e b y o n e a n d s e e t h e m a r ro w
w ith in ;
T h e n a s k y o u rs e lf , "Is t h e r e a c o r e in th is? "
T h e danger in th is is d w e llin g u p o n th e im p u rity o f
th e b o d y ( V a jr a p ā n i) a n d th e p h ilo s o p h ic p r e s u p p o s itio n o f
t h e p e r m a n e n c e o f th e p e r s o n . Caturmudrā n o te s : " T h e y
p o s tu la te a 'p e r s o n ' th a t is in e f fa b le (brjod du m ed pa,
*anabhilāpya )".
T h e ir approach is (Ratnāvalī): "I ta k e r e fu g e in th e
B u d d h a , t h e D o c tr in e a n d th e C o m m u n ity f o r th e r e s t o f
m y life . I p r o s t r a t e m y s e lf to th e W e ll G o n e O n e a n d th e
tw o e ld e r s . L e t th e s to r e o f w h o le s o m e n e s s th a t I th u s
a c q u ir e s e r v e to d is c ip lin e m y s e lf a lo n e . M a y I a lo n e b e
c a lm e d a n d I a lo n e e n t e r nirvana."™
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T a k in g r e f u g e in th a t w ay in th e B u d d h a a n d th e
n a r r o w "c o m m u n ity ", th e y o b s e r v e th e m o n a s tic d is c ip lin e
a n d s to r e u p m e r it, a im in g a t lib e r a tio n fro m r e b ir th . T h e
lim ita tio n h e r e is la c k o f c o n c e r n f o r o th e r s .
M edium Auditors
In conceptions a n d approach th e s e r e s e m b le th e
le s s e r A u d ito r s , b e in g d is tin g u is h e d b y s o m e w h a t m o r e
a p p e t i t e f o r th e w e lf a re o f o th e r s .
T h e ir meditation is
m in d fu ln e s s o f b r e a th in g ; th e y c o n c e n tr a te o n in h a la tio n
a n d e x h a la tio n ( ānāpāna ) .19
" T h e danger o f th e ir
m e d ita tio n is to b e c o m e s e n s e le s s lik e a p o tfu l o f a ir. T h e y
b e c o m e lik e a p ie c e o f d e a d m e a t."
V a jr a p ā n i g iv es m o r e d e ta il o f th e i r m e d ita tio n s :
" T h e y t r a in th e m s e lv e s in b r e a th in g , a n d in c o n ju n c tio n w ith
th a t th e y tr a in th e m s e lv e s in c o lo r, s h a p e , a n d ta n g ib le s .
" T ra in in g th e m s e lv e s in c o lo r th e y in h a le to th e
n a v e l, [ th e o b je c t o f v is u a liz a tio n ] o f b e in g w h ite a n d th e
s iz e o f a c a n e , c o u n tin g th e b r e a t h to th e n u m b e r e ig h t, o r
tw e lv e , o r s ix te e n , o r tw e n ty -fo u r, o r e ig h ty , o r a s lo n g a s
m ay b e d e s ir e d . 20 T r a in in g th e m s e lv e s in s h a p e , th e y d o
t h e s a m e w ith a n o b je c t s h a p e d lik e a b lu e lo tu s (utpala) o r
a vajra.
T r a in in g th e m s e lv e s in ta n g ib le s , th e y u tiliz e
ta n g ib le o b je c ts th a t p r o d u c e c o ld a t t h e n a v e l a n d /o r th e
nasal passag e.
'T h e danger o f th e i r m e d ita tio n is to b e c o m e
s e n s e le s s fro m s to p p in g e f f o r t a n d life , w ith t h e i r m in d s full
lik e a p o tf u l o f air."
Greater Auditors
Conceptions.
P r e s u m in g t h e e x is te n c e o f e x te r n a l
o b je c ts , th e y v ie w th e p e r s o n a s n o n - s e lf (pudgala nairātmya). T h a t is to say, th e y p o s tu la te e m p tin e s s o f th e
74
M ark Tatz
p erso n .
V a jr a p ā n i a d d s : 'T h e y s u p p o s e th e e x te r n a l o b je c t
o f p e r c e p tio n to b e e m p ty , th e in te rn a l s u b je c t o f p e r c e p tio n
to b e m in d ."
T h is is n o t q u ite a r e c o g n itio n o f th e
e m p tin e s s o f p h e n o m e n a (<dharma-nairatyma ), b u t a n
in f e r e n c e d r a w n fro m th e in tr o v e r s io n th a t th e y p r a c tic e a s
m e d ita tio n ( Caturmudrā ).
T h e y a c k n o w le d g e th e f o u r n o b le tr u th s . "In th o s e
[ f o u r n o b le tr u th s ] , S u f fe r in g h a s th e n a tu r e o f t h e five
a g g r e g a te s a n d is to b e k n o w n , its A ris in g is d if f e r e n tia tio n
a n d is to b e e lim in a te d , its C e s s a tio n is in sig h t a n d is to b e
r e a liz e d ,21 a n d th e P a th is e m p tin e s s a n d is to b e c u ltiv a te d
b y m e d ita tio n " .
Meditation. Caturmudrā id e n tifie s th e ir nirvāna o r
" tr u th o f e m p tin e s s " a s d w e llin g w ith in o n e 's o w n m in d , to
t h e e x c lu s io n o f a p p e a r a n c e , "lik e d o u s in g a lam p ".
V a jr a p ā n i: " T h e ir m e d ita tio n is e m p tin e s s o f t h e th r e e
r e a lm s , n o t o b je c tify in g a n y th in g b u t b lo c k in g e x te r n a l
o b je c ts a s th o u g h d o u s in g a lam p ".
T h e danger o f th e i r m e d ita tio n is to ta k e e m p tin e s s
f o r p e r m a n e n c e o r nirvāna.
Approach. T h e y ex c el o t h e r A u d ito r s in w o r k in g fo r
t h e w e lf a r e o f o th e r s .
A Note on Compassion
B e c a u s e c o m p a s s io n is n o t c r e a te d o n t h e i r p a th ,
th e r e is r e a s o n to d o u b t th a t th e le s s e r A u d ito r s w ill a c h ie v e
B u d d h a h o o d . Ratnāvalī: " A c c o rd in g to s o m e [s c h o la r s ] th e
le s s e r A u d ito r s , b e c a u s e th e y b e lo n g to a s p ir itu a l c la s s th a t
is fix e d ( niyata-gotra)y a n d b e c a u s e [ th a t c lass] is la c k in g in
c o m p a s s io n , w ill o n ly r e a c h a n a u d i t o r ty p e o f a w a k e n in g
(śrā vakabodhi ) .22
" O th e r s , h o w e v e r, re p ly :
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E v e ry o n e w ill e v e n tu a lly c o m e to b u d d h a h o o d ;
N o o n e lac k s th e o p p o r tu n ity e n tire ly .
E v e n th e le s s e r A u d ito r s , th e y c o n c lu d e , w ill c o m e to
c o r r e c t a n d c o m p le te b u d d h a h o o d . T h e y [i.e., th e le s s e r
A u d ito rs ] th in k , T w ill n o t le t m y s e lf b e d i s h e a r te n e d in
try in g to a tta in c o r r e c t a n d c o m p le te a w a k e n in g .'
A c c o r d in g to th is o p in io n , e v e n th o s e o f a c la s s th a t is fix e d
b e a r s o m e r e la tio n to b u d d a h o o d .
'T h e m e d iu m [A u d ito rs ] w ill b e c o m e I n d e p e n d e n t
B u d d h a s . T h e g r e a t e r w ill b e r e b o r n f o r f o u r 'c o u n tle s s '
a g e s b e f o r e b e c o m in g B u d d h a s ."
V a jr a p ā n i a d d r e s s e s th e
n a tu re o f an
A u d i t o r 's
nirvāna : " T h e f ru itio n o f th is [p a th ] is e i t h e r [nirvānā]
t o g e t h e r w ith th e a g g r e g a te s a s a 'r e s i d u e ', o r [nirvāna]
w ith o u t a 'r e s id u e '. I t is 'w ith r e s id u e ' if d e s ir e - a tta c h m e n t
h a s b e e n e lim in a te d , b u t n o t t h e b o d y itse lf. I t is 'w ith o u t
r e s id u e ' if d e s ir e - a tta c h m e n t a n d th e b o d y b o th h a v e b e e n
e lim in a te d . S u c h is th e a w a k e n in g o f t h e A u d ito rs " .
VEHICLE OF THE INDEPENDENT BUDDHAS
Conceptions. " T h e I n d e p e n d e n t B u d d h a s r e s e m b le
th e g r e a t e r 23 A u d ito r s . T h e p e r s o n p a r tic ip a ti n g in th is
[ re a liz e s ] th e e m p ty a n d in c o n c e iv a b le c h a r a c te r is tic s [o f all
p h e n o m e n a ] , th e g n o s is th a t is u n ta u g h t a n d s p o n ta n e o u s ,
a n d in s ig h t a n d c a lm ... T h e te a c h in g [by N ā g ā r ju n a ] g o e s :
W h e n A u d ito r s g ro w e x tin c t
In th e a b s e n c e o f fu ll B u d d h a s ,
T h e g n o s is o f I n d e p e n d e n t B u d d h a s
C o m e s a b o u t u n s o c ia lly .24
76
M ark Tatz
" In s ig h t':
h e s to p s th e s e n s e s a n d d o e s n o t e n v is a g e a
p e r s o n . 'C a lm ': h e c o n tr o ls b o d y , s p e e c h , a n d m in d . T h e s e
c o n s titu te h is m editation ."
T h e ir m e d ita tio n h a s tw o dangers , its p o s s ib le
o u tc o m e b e in g a s ta t e o f m e d ita tiv e tr a n c e (dhyāna) in
w h ic h (1 ) th e e x te r n a l w o r ld s to p s w ith th e m in d a b s o r b e d
in b liss , a s th o u g h o n e h a d fa lle n a s le e p , o r ( 2 ) m e n ta l
e v e n ts th e m s e lv e s (<cetasa ) c o m e to c e s s a tio n , lik e a s o r t o f
co m a.
" T h e f o r m e r d a n g e r p e r ta in s to fo llo w e rs o f th e
th o u g h t o f B h a s k a r ā .25 T h e B u d d h a 's p r o p h e c y g o e s:
F o r s le e p e r s o f th e f u tu r e
T h e e x te r n a l w o r ld w ill d is a p p e a r ;
T h e n w h a te v e r r e m a in s a s a m e n ta l w o rld ,
T h e y w ill c u ltiv a te a ss id u o u s ly .
" T h e l a t t e r d a n g e r r e s e m b le s V a iś e s ik a th in k in g .
G o o d N ā g ā r ju n a say s o f th e m :26
T h e V a iś e s ik a p o s tu la tio n
O f u n d e r s ta n d in g w ith o u t c o g n itio n ,
Is e s ta b lis h e d o n t h e m o d e l o f s le e p :
A c o g n itio n w ith b lo c k e d s e n se s .
A n d a s c r ip tu r e o f th e L o r d te a c h e s :
I p r e f e r to e n jo y th e J e t a G r o v e
T h a n to b e c o m e a ja c k a l;
G o ta m a n e v e r s e e k s
T h e V a iś e s ik a lib e ra tio n .
'T h e i r approach r e s e m b le s th e p r e v io u s . T h e y w ill
b e r e b o r n f o r f o u r 'c o u n tl e s s ' a g e s b e f o r e b e c o m in g
B u d d h a s ."
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V a jr a p ā n i h e r e s u p p lie s th e a n c ie n t te r m s fo r
I n d e p e n d e n t B u d d h a : " th e y e i t h e r liv e in a c ro w d ( vargacārin ), o r th e y liv e in is o la tio n {khadga-visāna )".
A Note on Compassion
" T h e c o m p a s s io n o f th e s e A u d ito r s a n d I n d e p e n d e n t
B u d d h a s o b je c tifie s s e n tie n t b e in g s . T h e y d a ily e n v is a g e
s e n ti e n t b e in g s in te r m s o f th e s u ff e r in g o f p a in a n d th e
s u ff e r in g o f c h a n g e ; th e c o m p a s s io n c r e a t e d o n t h a t b a s is is
a c o m p a s s io n t h a t o b je c tifie s s e n tie n t b e in g s."
V a jr a p ā n i c o m p le te s t h e list o f s u ffe rin g s : " a n d th e
s u ffe rin g o f k a r m ic fo rm a tio n s " . H e a d d s th a t th e t h r e e
m o d e s o f s u ff e r in g in v o lv e fe e lin g s th a t a r e p a in fu l,
p le a s a n t, a n d n e u tr a l in th a t o r d e r .
Ratnāvalī n o te s th a t A u d ito r s te a c h o th e r s w ith
w o r d s , I n d e p e n d e n t B u d d h a s b y e x a m p le .
GREAT VEHICLE
Way o f the Perfections
S a u tr ā n ti k a
Conceptions. T o M a h ā y ā n is ts o f le s s e r fa c u ltie s ,
" th e o b je c t ( artha) is a n a c c u m u la tio n o f a to m s , c a p a b le o f
c r e a tin g c o g n itio n th a t h a s in te r io r , m e n ta l fo rm s (<ākāra )."
T h e ir s o u rc e is D h a r m a k īr ti:27
" H o w c a n it [a n a lle g e d ly m o m e n ta r y th in g ]
b e p e r c e iv e d [w h e n th e c o g n itio n
o c c u rs ] a t a d if f e r e n t tim e ? "
B e c a u s e it is a c a u s e , a n d c a p a b le
78
Mark Tatz
O f d e p o s itin g a fo rm u p o n th e c o g n itio n ,
It is p e r c e iv e d b y th e L e a r n e d w h o k n o w
r e a s o n in g .
V a jr a p ā n i:
" T h e ir conception is t h a t if o n e
s u c c e s s fu lly a n a ly z e s th e e x te r n a l s e n s o ry o b je c t in to six
p a r ts , th e n th e r e a lity o f th e g ro s s a p p e a r a n c e [o f s e n s o r y
o b je c ts ] d is a p p e a r s 1'. G r o s s o b je c ts a r e c o n g lo m e r a te s o f
a to m s ;28 th e r e f o r e "all e x te r n a l th in g s ex ist s u b s ta n tia lly " .
V a jr a p ā n i c o n tin u e s : " T h e 's tr a w m a n ' f o r th is is
h e te r o d o x (tīrthika) th in k in g , w h ich s e e m s to im p ly th a t a
c o n g lo m e r a te o f a ll a to m s w o u ld fit in a s in g le p a r t. I f an
a to m p o s s e s s in g p a r ts w e r e s in g u la r, th e n e n v is a g in g a
s e n s e - p e r c e p tio n o f b lu e c o lo r, a b lu e c o g n itio n w o u ld a r is e ,
a t w h ic h tim e all w h ite a n d y e llo w c o lo r s w o u ld b e c o m e th e
s a m e , b e c a u s e th e y w o u ld all b e o n e .
"S o th e y [ th e S a u tr ā n tik a ] p o s tu la te th a t a to m s
p o s s e s s p a r ts th a t a r e u n m in g le d [w ith e a c h o th e r ] ; th a t is
w h y y a k ta ils a n d th e b la d e s o f g rassy m e a d o w s a r e n o t
v isib le [a t th e s a m e m o m e n t] .
" O b je c tio n :
*If th e y a r e in v isib le, w h a t p r o d u c e s
s e n s o ry e x p e r ie n c e ? ' R e s p o n s e : In an e x p e r ie n c e , c o g n itio n
p o s s e s s in g a fo rm is c o n tin u a lly p r o d u c e d b y a n e x te r n a l
o b je c t. B y t h e [e x p e rie n c e ] , w e k n o w th a t a to m s d o ex ist.
" A c c o r d in g ly ,
th e
e x te r n a l
o b je c t
e x is ts 29
s u b s ta n tia lly ; th e c o g n itio n th a t it c r e a te s is s u p p o s e d to b e
m o m e n ta r y c o g n itio n p o s s e s s in g a fo rm ."
I n th e i r m editation , th e S a u tr ā n tik a d is tin g u is h tw o
s ta g e s .
(1 ) D u r in g fa m ilia r iz a tio n (abhyāsa) " th e ir
m e d ita tio n is b e y o n d c o n c e p tio n , in th a t it t u r n s a w ay fro m
th e re a lm o f s e n s o r y o b je c ts" ( V a jr a p ā n i, fo llo w in g
Ratnāvalī). T h e v e r s e g o e s :30
C o m p r e h e n d in g th e th o u g h tle s s n e s s o f
th o u g h t,
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O n e p e r f o r m s f a m ilia r iz a tio n ;
T h e n w h e r e v e r it g o e s o r s tra y s ,
T h o u g h t c a n n o t b e se en .
V a jr a p ā n i p r e s e n ts th is a s a ta n tr ic v is u a liz a tio n :
T h e 'in c o n c e iv a b ility * in th is is to c o n c e iv e o f t h e s y lla b le
H u m u p o n th e n a v e l o f a vajra u p o n a s u n d is k u p o n th e
b r e a s t o f w h ite V a jr a s a ttv a ; th e s u n m e r g e s in to th e vajra ;
th e vajra m e r g e s in to th e H ū m . T h e H u m h a s th e n a t u r e o f
th e six T h u s C o m e O n e s . T h e s u b jo in e d l e t t e r u h a s th e
n a t u r e o f A m o g h a s id d h i; th e m a in l e t t e r H is A m itā b h a ; th e
t o p o f th e sy lla b le is R a tn a s a m b h a v a ; th e m o o n - d a te is
V a ir o c a n a ; th e d r o p is A k s o b h y a ; a n d th e s o u n d is
V a jr a s a ttv a . S u c h is t h e s u b jo in in g o f t h e H ū m . D is so lv in g
all t h e re s t in to th e s o u n d o f th e H , m e d ita te th a t th e s o u n d
h a s n o s u b s ta n tia lity .
(2 )
D u r in g r e a liz a tio n ( sāksātkriyā ), t h e r e is n o
v is u a liz a tio n :
O n e h o ld s th e vajra p o s tu r e
F r o m o n e m o m e n t to th e n ex t,
T h e w a v e r in g m in d fo c u s e d o n th e tip o f
o n e 's n o s e ,
C u ltiv a tin g th is e v e n if o n e is a h o u s e h o ld e r .
V a jr a p ā n i: " F o c u s o n e 's e y e s a n d o n e 's th o u g h t in
th is w ay u p o n th e tip o f th e n o s e , a n d m e d ita te v is u a liz in g
n o th in g a t all."
T h e danger o f t h e i r m e d ita tio n r e s e m b le s t h a t o f th e
In d e p e n d e n t B uddhas.
T h e ir approach is to c o u r s e in th e six p e r f e c tio n s , th e
e s s e n tia l n a tu r e o f w h ic h is t h e p e r f e c tio n o f w is d o m f re e
fro m o b je c tific a tio n . In p r a c tis in g g iv in g , f o r e x a m p le , th e y
c o n c e iv e n o th in g o f g iv e r, r e c ip ie n t, o r a c t o f g iv in g ; a n d
th e y d e d ic a te th e m e r it to th e w e lf a r e o f s e n tie n t b e in g s .31
80
M ark Tatz
V a jr a p ā n i a d d s : " P ra c tis in g th e p e r f e c tio n o f w is d o m
is [f o r th e m ] a m a t t e r o f n o n - o b je c tif ic a tio n o f all
p h e n o m e n a in a c c o r d a n c e w ith a to m ic th e o ry " .
Yogācāra
T h e m e d iu m g r a d e o f th e V e h ic le o f th e P e r f e c tio n s
c o r r e s p o n d s to th e Y o g ā c ā r a .
SÂKÂRAVÂDA
Conceptions. T h e y r e f u te a to m ic th e o r y , ta k in g t h e ir
le a d fro m V e r s e T w e lv e o f t h e Vimśatikā by V a s u b a n d h u :32
F o r a n a to m to c o m b in e w ith six [o th e rs ] a t
th e s a m e tim e ,
I t w o u ld h a v e to h a v e six p a rts ;
A n d if th e six w e r e in th e s a m e p la c e ,
T h e a g g r e g a te w o u ld b e o n ly a s in g le a to m .
"B y s u c h r e a s o n in g , th e y c o n c lu d e th a t 'E v e n a to m s
d o n o t ex ist.
O n th e c o n tr a ry !
A ll th e s e [ a to m s a n d
e le m e n ts o f th e w o r ld ] a r e m in d o n ly . M in d its e lf b e a r s th e
fo rm s o f s u b je c tiv ity a n d o b je c tiv ity , w h ic h a r e o th e r w is e
d e v o id o f a n y re a lity ; m in d is lu m in o sity , lu m in o u s , a n d
illu m in a tin g .' T h e y c ite [ th e Ten Stages S ū tra ] : 'O s o n o f
th e V ic to r! T h e t h r e e r e a lm s a r e m in d o n ly .'33 A n d th e y
c ite D h a r m a k īr ti,34 w h o lik e w ise p r o m u lg a te s :
H o w c a n a n o b je c t th a t is e x te r n a l b e th e
so u rc e
F o r a b lu e , e tc . re a lity w ith in th e m in d ?
H o w c a n b lu e , e tc . re a litie s if n o t m e n ta l,
B e th e s o u rc e f o r [th e e x p e r ie n c e of] th e m ?
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A n o t h e r in s tr u c tio n g o e s :35
T h e o b je c ts o f th e s e n s e s , by th e ir n a tu r e ,
C o m e fro m n o th in g o u ts id e th e m in d ;
T h e a p p e a r a n c e o f v isu a l o b je c ts a n d th e lik e ,
Is th e a p p e a r a n c e o f m in d itself.
T h e r e f o r e , 'M in d its e lf--n o t a n y th in g e l s e - i s illu m in e d a s
fo rm s in th e ir d iv e rs ity ; t h e r e is n o th in g b e s id e s its
lu m in o s ity '" .
V a jr a p ā n i: " If o n e a n a ly z e s a to m s in to six p a r ts , o n e
e n d s u p w ith p a r tic le s . T h e r e f o r e , o n e c a n n o t p o s tu la te
a to m s [a s t h e u ltim a te b u ild in g b lo c k s o f m a tte r ] ; h e n c e
'T h is is all m in d o n ly '. O b je c ts e x te r n a l to m in d a r e r e f u te d ,
a n d a r e n o lo n g e r s u p p o s e d to ex ist. O n e d is c o v e r s th a t
m in d a n d t h e d iv e rsity o f th in g s a r e n o t d u a l. S o u p o n
e x a m in a tio n , th e n a t u r e th a t is im a g in e d -- th e s u b je c tiv ity
a n d o b je c tiv ity —is e m p ty a n d is o la te d , a s e t o f m o m e n ta iy
c o g n itio n s th a t a r e im p e r m a n e n t a n d tie d to g e t h e r b y a
flow .
T h e s e r e p r e s e n t th e s e n s o ry e x p e r ie n c e o f s e lfa w a r e n e s s , e a c h p r e v io u s m o m e n t c o n ta in in g th e p o te n tia l
f o r th e s u c c e e d in g m o m e n t a s c a u s e a n d e ffe c t."
T h e ir meditation e lim in a te s m e n ta l f a b ric a tio n (rtog
pa, *kalpanā) by a tte n tiv e n e s s (yid la byed pa, *manasikâra)
to th e n o n d u a lity o f m in d its e lf a n d its a p p e a r a n c e a s th e
d iv e rs ity o f th in g s .36 T h e v e r s e g o e s :37
W h a te v e r o b je c ts o f c o g n itio n to w a r d w h ic h
th e m in d
M a y u n d is tr a c te d ly a tt a c h itse lf,
W h e r e v e r it d is tr a c te d ly p r o c e e d s ,
A ll o f th a t is its e s s e n tia l n a tu r e .
Caturmudrā : 'T h e y fo c u s th o u g h t u p o n th e fo rm .
F irs t, o n e fo c u s e s u p o n th e c o g n itio n o f a n y th in g , th e n o n e
82
M ark Tatz
k n o w s th e c o g n itio n to b e m in d -o n ly " .
" T h e danger o f t h e m e d ita tio n o f th e S ā k ā r a v ā d a is
to m e d ita te u p o n " c o n s c io u s n e s s w ith fo rm s" a s a h ig h tr u th
(paramārtha-sat ) a n d p e r m a n e n t .38 N o m in a lly d w e llin g in
th e th o u g h t o f th e L o r d , th e y a c tu a lly fo llo w V e d a n tic
th in k in g .39 T h a t is to say, to s u p p o s e th a t th e n a t u r e o f
o n e 's o w n m in d is a h ig h e r m e a n in g a n d p e r m a n e n t is in
e f fe c t to p o s tu la te th a t c r e a t u r e s o f th e w o rld a r e b y n a t u r e
tr a n s f o r m a tio n s , in d is tin g u is h a b le fro m B r a h m a n ." 40
A d v a y a v a jr a c ite s th is v e r s e a s a n in s ta n c e o f V e d ā n tic
th o u g h t:
W h a te v e r y o u m a y s e e , o f w h a te v e r siz e ,
C o n c e iv e a s b e in g B r a h m a n ;
W h e n t h e r e is n o o t h e r th in k in g th a n th a t,
O n e d w e lls a b s o r b e d in B r a h m a n .
T h e approach o f th is s c h o o l re s e m b le s t h a t o f th e
S a u tr ā n tik a .
N IR Â K Â R A V Â D A
Conceptions.
T hey
r e f u te
th e
S āk ārav ād a.
" T h e conception o f th e M in d - o n ly N ir ā k ā r a is
th a t c o g n itio n w ith a fo rm (sākāra-jñāna) is u n te n a b le . I f
V a jr a p ā n i:
th e fo rm is a n in s e n tie n t lu m p , th a n it c a n n o t b e a c o g n itio n
th a t is a n a c t o f a w a r e n e s s . B y a n a lo g y , e m p ty s p a c e c a n n o t
b e th e p o s t [ s u r r o u n d in g it], n o r c a n th e p o t b y e m p ty
s p a c e , b e c a u s e p h y s ic a l a n d n o n -p h y sic a l e n titie s a r e
m u tu a lly c o n tr a d ic to r y , In th e s a m e w ay, a fo rm t h a t is a n
in s e n tie n t lu m p c a n n o t b e a c o g n itio n th a t is a n a c t o f
a w a r e n e s s , w h e r e a s if it is a c o g n itio n th a t is a n a c t o f
a w a r e n e s s , it c a n n o t b e a fo rm th a t is a n in s e n tie n t lu m p .
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O n th e o t h e r h a n d , if fo rm -n e s s is n o n - d is tin c t fro m
c o g n itio n (jñāna ), th e n t h e fo rm b e in g a n im p e r m a n e n t
c o m p o u n d , s o a ls o w o u ld g n o s is (jñāna) b e im p e r m a n e n t,
a n d a c o m p o u n d , w h ic h is a n a b s u rd ity ."
T h e ir v iew s a r e a s fo llo w s, a c c o r d in g to Ratnāvalī:
" Y o g ā c ā rin s w h o b e lie v e in n o fo rm c o n s id e r th a t th is is all
m in d itse lf:
it h a s th e n a t u r e o f s e lf - a w a r e n e s s
( svasamvedana)ilm th o u t fo rm s ." T h e s e v e r s e s a r e c ite d ,
( V e r s e O n e fro m th e Lankāvatāra S ū tr a ) :42
E x te r n a l o b je c ts d o n o t e x ist,
A s fo o ls im a g in e th e y d o ;
T h e m in d a g ita te d b y h a b its
E v o lv e s a s th e ir a p p e a r a n c e .
W h e n e v e r s o m e th in g c o m e s to a p p e a r ,
I t c o m e s to a p p e a r lik e a n illu s io n ;
M in d its e lf 13 is f r e e fro m a p p e a r a n c e ,
A n d p u r e a s th e b o u n d le s s sky.
T h e Dharma b o d y o f th e g r e a t s a g e
Is f r e e fro m m e n ta l f a b r ic a tio n a n d fro m
ap p earan ce;
T h e tw o p h y sic a l b o d e s b o m fro m it
R e m a in s u b s e q u e n tly , lik e a n illu sio n .
T h e fin a l v e r s e d ra w s o u r a t t e n t i o n to th e s ta g e s o f
a t ta in m e n t, a n d V a jr a p ā n i a d d s th is e x p la n a tio n : 'T h e r e is
k n o w in g (Jñāna) th a t a tta in s a s ta t e o f c o n c e n tr a tio n
(*samāhita-jñāna), a n d
k n o w in g
th a t
is
o b ta in e d
s u b s e q u e n tly (*prstalabdha-jñāna).
" K n o w in g in a s ta te o f c o n c e n tr a tio n is b e n a t u r e
fu lfille d , a n d e m p ty o f th e im a g in e d a n d th e d e p e n d e n t ; 44
it is f r e e fro m im p u r itie s s u c h a s f o rm s a n d m e n ta l
f a b r ic a tio n , lik e th e d is k o f th e m id d a y s u n in S p r i n r 4S it
84
M ark Tatz
is a w a r e n e s s , lu m in o u s lik e a la m p in s id e a v a s e ; it is
e x p e r ie n c e d a s th e s e lf- a w a r e n e s s p r o v e n by s c rip tu r a l
tr a d itio n a n d b y re a s o n in g .
" 'A s ta te o f c o n c e n t r a t i o n ' is d e f in e d a s h a v in g th e
e s s e n tia l n a t u r e o f a Dharma b o d y ; a s n o n - d is c u rs iv e n e s s , o r
t h e a b s e n c e o f th e m e n ta l fa b ric a tio n o f e x te r n a l o b je c ts
s u c h a s 'form s*; a n d a s p e r m a n e n c e in t h e s e n s e o f
c o n tin u ity , a s w ell a s m o m e n ta r in e s s in th e s e n s e o f
c a u s a lity .
" 'S u b s e q u e n t
o b ta i n m e n t '
is
th e
su b seq u en t
o b ta in m e n t o f th e u n tr u e , illu s io n -lik e o c c u r r e n c e o f th e
d iv e r s ity o f a p p e a r a n c e th a t is b a s e d u p o n e r r o n e o u s
p e r c e p tio n c a u s e d b y th e h a b it o f d is c u rs iv e th in k in g ."
In meditation , th e y r e a liz e m in d its e lf (s o V a jr a p ā n i;
c p . Ratnāvalī: " th e y re a liz e tr u th " ) to b e n o n - d u a l ( advaya)
a n d b e y o n d th o u g h t, f r e e fro m m e n ta l f a b r ic a tio n a n d f r e e
fro m a p p e a r a n c e ( V a jr a p ā n i: " a n d s e lf-a w a re " ). A m o n g th e
fo llo w in g v e r s e s , V a jr a p ā n i c itie s o n ly t h e s e c o n d :46
N a tu r e is d e f in e d a s p e llu c id ,
F r e e fro m v isu a l o b je c ts a n d u n s o ile d ;
N o o n e e x c e p t th e w ise
C a n e v e r u n d e r s ta n d it.
T o p la c e it b e f o r e o n e s e lf, o b je c tif ie d
In a n y w ay , a n d to th in k ,
'T h i s is all c o n s c io u s n e s s -o n ly ," 47
Is n o t to d w e ll in re a lity -o n ly .
W h e n c o g n itio n is n o lo n g e r
E n v is io n e d a s o b je c tiv e ,
T h e n o n e d w e lls in c o n s c io u s n e s s - o n ly ,48
B e c a u s e t h e r e is n o g r a s p in g w h e n t h e r e is
n o th in g to g r a s p .
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Caturmndrā :
'T h e y fo c u s u p o n la c k o f fo rm .
M a k in g o ffe rin g s a n d p e r f o r m in g t h e r e s t o f th e in itia l
[sev en p r e lim in a r ie s ] , th e d is c ip le s ite s u p o n a c u s h io n a n d
c o u n ts b r e a th . F irs t o n e fo c u s e s u p o n th e c o g n itio n o f
s o m e th in g lik e a flo w er. T h e n o n e p la c e s o n e 's h a n d s
to g e t h e r a t o n e 's f o r e h e a d a n d p r o n o u n c e s th is m a n tra :
O m a rar hūm hūm
O m V a jr a y o g in ī a b h itis th a h ū m p h a t
p r o n o u n c in g th e m a n tr a o f o n e 's s p e c ia l d e ity (yi dam,
*istādevatā) o n to p o f it.
T h e n [ th e n o n c o n c e p tu a l
k n o w in g ] w ill q u ick ly a ris e , e v e n w ith o u t th e flo w er."
T h e danger o f th e ir m e d ita tio n r e s e m b le s th a t o f th e
N ir ā k ā r a v ā d a : it is to c o n c lu d e th a t c o g n itio n is se lfa w a r e n e s s a n d p e r m a n e n t, f r e e fro m a p p e a r a n c e , a n d f r e e
fro m m e n ta l f a b ric a tio n . In th is c a s e , o n e is r e d u c e d to
fo llo w in g V e d ā n tic t h o u g h t - t h e th o u g h t o f B h ā s k a r a .49
'T h a t is to say, o n e [im p lic itly ] p o s tu la te s a 'B r a h m a n ' a s
e n tire ly fre e o f m e n ta l a n d p h y s ic a l c o n s titu e n ts (nāmarūpa ), a s e n tir e ly p u r if ie d o f th e e r r o r o f fa b ric a tio n , a s
lim itle s s 50 in lu m in o sity , c o n tin u a l, a n d p e r m a n e n t." O n e
says, in e ffe c t:
M y c o m p r e h e n s io n is a c l e a r o c e a n ;
A ll th is d iv e rs ity r e p r e s e n ts th e s u rg in g o f its
fro th :
I t ris e s a n d it falls, y e t it is n o t
C o n s tr u e d w ith a n y d if f e r e n tia tio n .
T h e ir approach re s e m b le s th e p re v io u s .
M adhyam aka
V a jr a p ā n i's
in tr o d u c tio n
86
to
th e
M id d le
W ay
M ark Tatz
e x p o u n d s its c r itiq u e o f th e o t h e r s c h o o ls . " T h e p h ilo s o p h ic
s y s te m o f t h e G r e a t V e h ic le M id d le W a y is n e ith e r
c o n s c io u s n e s s - o n ly , n o r is it a p r o o f o f o b je c ts . I f f o rm s a n d
c o g n itio n s a r e n o n - d if f e r e n t, th e n fo rm s , w h e n e x a m in e d in
te r m s o f s in g u la rity a n d p lu ra lity , a r e d is p r o v e d . M in d
itse lf, in a c c o r d a n c e w ith th a t r e a s o n in g , c a n n o t p r o p e r ly b e
prov en .
" F u r th e r m o r e , th e a ris in g o f a n y th in g is u n te n a b le
e i t h e r fr o m w h a t e x ists, o r fro m w h a t d o e s n o t e x ist. F o r a
r e s u lt to a r is e fro m w h a t [still] e x ists is a b s u rd ; to a r is e fro m
w h a t d o e s n o t e x ist is a ls o a b s u rd , a s th o u g h a flo w e r w e r e
to g ro w in t h e sky.
" L ik e w is e , a r is in g is n o t te n a b le e i t h e r fro m a
p r e v io u s m o m e n t, o r a la te r . W h ile th e c a u s e e x is ts in a
p r e v io u s m o m e n t, t h e e f fe c t d o e s n o t e x ist in t h e la te r ;
w h ile t h e e f fe c t e x ists in a l a t e r m o m e n t, th e c a u s e h a s
c e a s e d in t h e p r e v io u s . O n e m ig h t a n a ly z e a vajra d o w n to
t h e tin ie s t p a r tic le , y e t th e lo g ica l d e f e c t o f la c k o f a
c o n n e c tio n o f c a u s e a n d e ffe c t w o u ld e n s u e : a r is in g its e lf
is illo g ic a l.
" F ro m th e M a h a y ā n a S ū tr a The Question o f the Nāga
King Anavatapta 51
S o m e th in g b o m o f c o n d itio n s is n o t in fa c t
bom ,
F o r it la c k s th e s e lf-e x is te n c e o f a n a risin g ;
T h a t w h ic h d e p e n d s o n c o n d itio n s is in fa c t
e m p ty ,
A n d s o m e o n e w h o k n o w s e m p tin e s s is w ise .
" C o n s e q u e n tly , th e v e ry e x p e r ie n c e o f 'se lfaw a re n es s* is u n a r is e n , b e c a u s e it o c c u rs in d e p e n d e n t
o r ig in a tio n . I f o n e m a in ta in s , o n th e o t h e r h a n d , th a t it
[i.e., s e lf - a w a r e n e s s ] a r is e s in h e re n tly , o n e is s a y in g th a t it
a r is e s i n d e p e n d e n t o f c o n d itio n s , w h ic h is a b s u r d b e c a u s e
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su ch a r is in g is im p o ss ib le .
" W h a t o f 'c o g n itio n w ith o u t f o rm s '?
C o g n itio n
w ith o u t fo rm s c a n n o t a r is e ; it is r e d u c e d to th e a b s e n c e o f
c o g n itio n by th e say in g , " R e q u ir in g a n d e x te r n a l o b je c t, it is
illo g ical [as a th e o r y o f m in d -o n ly ]".
"By a n a lo g y : I f a p e r s o n w ith fa u lty e y e s lo o k s a t
th e sk y in e x p e rtly , h a ir s a n d th e lik e a p p e a r , a c tiv a te d by
th e fa u lt a n d in d u c e d b y th e in e p titu d e . 'C o n s c io u s n e s s - o n ly '
is ju s t s u c h a n e r r o n e o u s c o g n itio n . A c tiv a te d by ig n o r a n c e ,
[ th e e r r o r ] a p p e a r s to b e m in d , in d u c e d b y in e p titu d e . T h e
e r r o n e o u s c o g n itio n a p p e a r s to b e m in d , b u t s u c h is n o t
a c tu a lly th e c a s e .
"By a n a lo g y : In a d r e a m , o n e d r e a m s a n illu sio n ,
[a n d k n o w s] th e d r e a m w ith in a d r e a m to b e fa lse . T h e n
w a k in g [ o n e k n o w s] th e p r in c ip a l d r e a m a ls o to b e fa lse . In
th e s a m e w ay, [o n e k n o w s ] th e e n t i r e d iv e rsity o f e x te r n a l
o b je c ts to b e n o t e s ta b lis h e d o u ts id e o f m in d , o r in o t h e r
w o r d s to b e fase . T h e n c o r re c tly e x a m in in g it, [ o n e k n o w s]
m in d a ls o to b e la c k in g e s s e n tia l n a tu r e , to b e falsity."
M ÂYO PA M Â V Â D A
In e x p lic a tin g th e conceptions o f th o s e w h o b e lie v e
in "illu sio n -lik e n o n d u a lity " , Ratnāvati a n d V a jr a p ā n i b o th
c ite th is v e r s e :52
N o t e x is te n t, n o r n o n e x is te n t,
B o th , n o r n e ith e r :
F r e e fro m all f o u r e x tr e m e s ,
T h o s e o f th e M id d le W a y k n o w re a lity .
" T h e s e n s e o f th is is a s fo llo w s.
" N o t e x iste n t"
b e c a u s e o f th e im p o ss ib ility o f a c a u s a l c o n n e c tio n .53 " N o r
n o n e x is te n t" b e c a u s e th e p o w e r o f h a b it d o e s c r e a te
fa lla c io u s a p p e a r a n c e .54 " N o t b o th " b e c a u s e o f b o th th e
88
M ark Tatz
a b o v e f a u lts , a n d " n e ith e r" is n o t th e c a s e b e c a u s e it is
im p o s s ib le to c o m p r e h e n d ." 55
Ratnāvalī :
'T h e y r e d u c e , to o n e o r a n o t h e r
a b s u r d ity , a n y p a s t o r p r e s e n t p h ilo s o p h ic m is c o n s tr u c tio n
o f t h e d iv e rs ity o f th in g s w h ic h c la im s th a t th in g s a r e t r u e in
s u b s ta n c e a s th e y a p p e a r . R a th e r , th e y p o in t o u t, it [i.e.,
re a lity ] is n o n - d u a l lik e [ th e d iv e rsity o f th in g s a r e ] a
m a g ic a l illu s io n ." 56
V a jr a p ā n i: " C o g n itio n is t h e r e f o r e d e f in e d a s c le a r
lig h t, illu s io n - lik e in its f r e e d o m fro m th e f o u r e x tr e m e s .
S e e a ls o t h e p r o m u lg a tio n ,
.
E v e n t h e p h e n o m e n o n (dharma) o f nirvāna
is lik e a n illu s io n , lik e a d r e a m ; if t h e r e w e r e a
p h e n o m e n o n g r e a t e r th a n nirvāna , it w o u ld a ls o
r e s e m b le a n illu s io n a n d a d r e a m .
T h e r e f o r e , t h e d iv e rs ity o f th in g s a n d m in d its e lf a r e n o n
d u a l, lik e a m a g ic a l illu s io n ."
M editation. V a jr a p ā n i: "A ll th e d iv e rsity is fa lse a n d
u n r e a l, r e s e m b lin g th e r e f le c tio n o f th e m o o n in w a t e r o r in
a m ir r o r . T h e i r m e d ita tio n is s e c lu s io n in s u c h Illu s io n -lik e
N o n d u a lity ."
T h e danger o f
a d h e r e n c e to n ih ilis m .
th e i r
m e d ita tio n
is
c o n c e p tu a l
T h e i r approach fu lfils th e six p e r f e c tio n s a n d
a c c o m p lis h e s th e w e lf a r e o f s e n tie n t b e in g s ; it s u r p a s s e s th a t
o f le s s e r a n d m e d iu m M a h ā y ā n is ts in t h a t t h e five
p e r f e c tio n s a r e p u r if ie d o f o b je c tif ic a tio n by s u c c e ss fu l
p r a c tic e o f th e p e r f e c tio n o f w is d o m . (S e e a ls o th e " N o te
o n C o m p a s s io n " b e lo w ).
A P R A T IS T H Â N A V Â D A
T h is is th e s c h o o l to w h ic h th e a u t h o r s b e lo n g .
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V a jr a p ā n i p r e fa c e s h is p r e s e n ta tio n o f its c o n c e p tio n s w ith
th is c ritic is m o f th e M ā y o p a m ā v ā d a : " A c c o r d in g to th o s e
[w h o p r o fe s s th e u n s u p p o r te d n e s s o f all p h e n o m e n a ] , th e
Illu s io n -lik e s c h o o l is u n w a r r a n te d . Is Illu s io n a lity id e n tic a l
to c le a r lig h t Çod gsaly *prabhāsvara)l W e rep ly :
W h e th e r o r n o t it is c le a r lig h t,
N o o n e a t all h a s s e e n h o w it is;
L ik e th e c h ild o f a b a r r e n w o m a n ,
S p e e c h falls s h o r t a n d m e a n in g d is a p p e a rs .
"Is it s o m e th in g o t h e r th a n m in d ? N o p h e n o m e n o n
a p a r t fro m m in d h a s b e e n e s ta b lis h e d to ex ist. Is it m in d
its e lf? W h e n m in d its e lf is d is p r o v e d , Illu s io n a lity is a lso .
W h y s o ? B e c a u s e t h e r e is n o th in g o t h e r th a n m in d itse lf.
"L ik e a n illusion* is its e lf a n in e x p e r t c o g n itio n , a
m a t t e r o f s u p e rim p o s itio n (Ratnāvati: āropa) a n d o n to lo g ic a l
n e g a tio n ( *apavāda ). B y a n a lo g y : I f a p e r s o n w ith fa u lty
e y e s s h o u ld lo o k a t th e sky, b e c a u s e o f th e fa u lty e y e s t h e r e
w ill a p p e a r d o u b le m o o n s , h a ir -c ir c le s a n d th e lik e ; th is is
s u p e r im p o s itio n . W ith a n e x p e r t c o g n itio n th e a p p e a r a n c e
im m e d ia te ly d is a p p e a rs , b e c a u s e o n e k n o w s th a t it d o e s n o t
e x ist;; th is is o n to lo g ic a l n e g a tio n .
'L ik e a n illusion* is
s im ila r : T h e d iv e rsity o f th in g s a p p e a r s b e c a u s e o f p a s t
d e e d s a n d ig n o ra n c e ; th is is s u p e r im p o s itio n .
W ith
e x p e r tis e , th e a p p e a r a n c e is im m e d ia te ly v ie w e d a s e m p ty
a n d illu sio n a l; th is is o n to lo g ic a l n e g a tio n . T h a t is h o w th e y
a b id e in th e e x tr e m e s o f s u p e ri m p o s itio n a n d u n w a r r a n te d
n e g a tio n ."
In e x p lic a tin g th e conceptions o f th o s e w h o p r o fe s s
th e u n s u p p o r te d n e s s o f all p h e n o m e n a , Ratnāvati c ite s th e s e
v e r s e s :57
T h e d iv e rs ity is n o t c o n s id e r e d to b e
p e r m a n e n t,
90
M ark Tatz
N o r is it a s s e r te d to b e nil;
N o r is it b o th p e r m a n e n t a n d nil,
N o r c a n it b e th a t n e ith e r is th e c a s e .
T h e w is e k n o w th e re a lity o f th in g s
In te r m s o f "A ll th is is u n s u p p o r te d " ;
T h e n a ls o th e m in d th a t th in k s a b o u t it,
T h e y d o n o t k n o w b y m in d .
W h e n all s u p e r im p o s itio n u p o n a n y th in g
Is a b s e n t e n tire ly , th e n in a c c o r d
W ith th e m id d le m e a n in g f re e fro m
s u p e r im p o s itio n ,
H o w th e n c a n t h e r e b e p o s itiv e o r n e g a tiv e
f o r m u la tio n s ? 58
A n d k n o w in g t h a t is e ffo r tle s s ,
M a y b e t e r m e d " b e y o n d th o u g h t" ;
N o n - th o u g h t w h ile th in k in g a b o u t it,
D o e s n o t f u n c tio n a s " b e y o n d th o u g h t" .
" T h e w o r ld is u n a r is in g ," say s th e A w a k e n e d
O n e ( buddha ) 59
T o th o s e w h o s e in te lle c ts (ibuddhi ) h a v e b e e n
p u r if ie d ;
A n d th o s e w ise o n e s k n o w ( bodha ) w ith o u t
e f fo r t,
T h a t th is s a m e t r u t h is th e w o r ld 's o r ig in a l
n a t u r e .60
Ratnāvati a d d s th is v e r s e a s w ell:
O n e s p e a k s o f r e a lity a s f re e
F r o m all s u p e r im p o s itio n ;
A p p ly in g s u c h te r m s a s " e m p tin e ss " ,
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P r e v e n ts im p o s itio n u p o n it.
w ith
V a jr a p ā n i fo llo w s h is c ritic is m o f th e M ā y o p a m ā v ā d a
th is e x p lic a tio n o f h is o w n s c h o o l:
" A n d fro m
e ls e w h e re :61
T h e r e is n o c le a r lig h t h e r e ,
N o r a n y th in g to b e e s ta b lis h e d ;
L o o k c o r r e c tly a t w h a t is re a l:
S e e in g a c c u r a te ly is lib e ra tio n .
"W ith th is, [w e s e e th a t] th e y d w e ll n e i t h e r in
s u p e rim p o s itio n n o r in o n to lo g ic a l n e g a tio n . M in d its e lf is
u n a r is in g , b e c a u s e it o c c u r s in d e p e n d e n t o r ig in a tio n u p o n
th e v e ry e x p e rie n c e o f a p p e a r a n c e in its d iv e rsity . In o t h e r
w o r d s , a ris in g a n d n o n - a ris in g a r e in d is tin g u is h a b le .
" P h e n o m e n a lity [ 'a p p e a r a n c e i t s e l f ] is fo u n d , u p o n
lo g ic a l e x a m in a tio n , to b e e m p ty . A n d th a t w h ic h is e m p ty
is f o u n d to b e a p p e a r a n c e , its e lf im p o s s ib le to p r o v e by
lo g ic a l e x a m in a tio n to ex ist. T h e e m p ty is n o n e o t h e r th a n
p h e n o m e n a lity ; a p p e a r a n c e is n o n e o t h e r th a n e m p tin e s s .
"By a n a lo g y : T h e a p p e a r a n c e o f w a t e r in a m ir a g e
is e m p ty o f w a te r , w h ile t h e a b s e n c e o f w a t e r a p p e a r s a s
w a te r . T h e a p p e a r a n c e o f w a te r , a n d t h e a b s e n c e o f w a te r ,
a r e in d is tin g u is h a b le . In th e s a m e w ay, t h e r e is n o e s s e n tia l
n a t u r e in p h e n o m e n a lity , w h ile th e a b s e n c e o f e s s e n tia l
n a t u r e is its e lf a p p e a r a n c e . A p p e a r a n c e a n d e m p tin e s s o f
e s s e n tia l n a tu r e a r e in d is tin g u is h a b le .
"By a n a lo g y : A g r e a t a m o u n t o f fu e l m a y b e b u r n e d
by fire , y e t th e fire h a s o n ly a s in g le n a tu r e . W h e n th e fu e l
h a s b e e n e x h a u s te d , th e fir e its e lf n o lo n g e r r e m a in s . In th e
s a m e w ay, p h e n o m e n a lity a s th e d iv e rsity o f th in g s m a y b e
r e n d e r e d in to e m p tin e s s b y log ic, y e t th e p r o o f th a t th in g s
d o n o t ex ist a n d th e e m p tin e s s n o lo n g e r re m a in .
"L ik ew ise, th e fa c t th a t th in g s d o n o t a b id e a s d u a l,
92
M ark Tatz
a n d th e d is p r o o f th a t th in g s e x ist a s d u a l, d o n o t c o n s titu te
a p r o o f th a t n o n d u a lity ex ists.
" W ith a l, th e c o n c e p tio n o f th is s c h o o l is a s fo llo w s.
O n e s p e a k s o f a v o id in g th e c o n c e p tu a l a d h e r e n c e f o u n d in
o t h e r s c h o o ls , o r o f te r m in a tin g s u p e r im p o s itio n , o r o f
'e m p ty a n d u n a r is in g ', all in a s tric tly p r o v is io n a l s e n s e .
T h e s e d o n o t r e m a in , in th e d e f in itiv e s e n s e , f o r th o s e w h o
a r e e x p e r t. E lim in a tio n , d e lim ita tio n , s u p e r im p o s itio n , a n d
n e g a tio n d o n o t r e m a in .
F o r th e w ise , c o n c e p tu a l
a d h e r e n c e d is a p p e a r s ; th e d u a litie s o f n e g a tio n o r p r o o f , o f
c o n c e n tr a tio n o r s u b s e q u e n t o b ta in m e n t, d is a p p e a r ; th e y a r e
n o t e s ta b lis h e d ."
Caturmiidrā : "A ll c o n v e n tio n a lity is n o th in g b u t a
d e s ig n a ti o n (m tshon p a ) - t h a t is to say, n o re a lity a t all o f a n
o b je c t (artha) c a n b e e s ta b lis h e d to exist".
" W h a t d o e s th is c o m e to ? T h e ir meditation is th e
r e a liz a tio n 62 o f th e r e a l n a t u r e o f th e u n s u p e r im p o s e d u p o n o b je c t, b y v ir tu e o f n o t e n g a g in g in c o n c e p tu a l
ad h eren ce.
" T h e danger o f t h e i r m e d ita tio n is th e v iew o f th e
n u llity o f a ll o b je c ts , m a k in g th e m lik e a p ie c e o f d e a d m e a t.
" T h e ir Approach is fu lfillin g th e six p e r f e c tio n s
w ith o u t s u p e r im p o s itio n ."
V a jr a p ā n i a d d s : "B y a n a lo g y : A p e r s o n o f s o u n d
e y e s , w h o is e x p e r t, w h e n h e lo o k s a t th e sk y d o e s n o t
e n v is io n a n y th in g lik e h a i r c irc le s . B e c a u s e h e is e x p e r t, h e
d o e s n o t s u p e r im p o s e th e id e a th a t th e y e x ist, n o r d o e s h e
e n g a g e in n e g a tio n w ith th e id e a th a t th e y d o n o t ex ist.
"In t h e s a m e w ay, k n o w in g re a lity m e a n s n o t
e s ta b lis h in g a n y s u p e r im p o s itio n o r n e g a tio n o f e x is te n c e o r
n o n e x is te n c e [re s p e c tiv e ly ], b e c a u s e n o o n e c a n e s ta b lis h
s u b s ta n tia l e x is te n c e o r n o n e x is te n c e u p o n a n y a m o n g th e
m u ltip lic ity o f p h e n o m e n a , th e y b e in g u n b o r n by th e ir
e s s e n tia l n a tu r e ."
93
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A Note on Compassion
V a jr a p ā n i:
"In r e g a r d to th e ir a p p r o a c h , th e
c o m p a s s io n o f th e S a u tr ā n tik a a n d t h e Y o g ā c ā r a o b je c tifie s
p h e n o m e n a . T h a t is to say, o n e e n v is a g e s all p h e n o m e n a a s
im p e r m a n e n t, s ti r r e d by th e w in d o f im p e r m a n e n c e lik e a
m o o n in th e w a te r a g ita te d by th e w in d , a n d u p o n th a t b a s is
o n e g e n e r a te s c o m p a s s io n .
'T h e c o m p a s s io n o f th e Illu s io n -lik e a n d th e
U n s u p p o r te d n e s s s c h o o ls is a c o m p a s s io n f r e e fro m
o b je c tific a tio n , b e c a u s e o n e d ire c ts th e m in d to w a r d (yid la
byedpa, manasikāra) p h e n o m e n a w ith o u t o b je c tify in g th e m ."
Ratnāvalī h a r v e s ts th e f ru its o f th is c o m p a s s io n .
" H e r e th e n w e h a v e th e t h r e e b o d ie s th a t lo r d M a itr e y a
d e s c rib e s :" 63
T h e e m a n a tio n b o d y o f th e s a g e
Is th e b o d y by w h ic h h e a c ts
U n in te r r u p te d ly to a c c o m p lis h
H is v a r ie ty o f g o o d d e e d s f o r th e w o r ld
U n til th e e n d o f samsāra.
T h e b e in g t h a t h a s th irty -tw o m a r k s
A n d e ig h ty c h a r a c te r is tic s
Is c o n s id e r e d th e e n jo y m e n t b o d y o f th e sa g e ,
B e c a u s e it e n jo y s p r o p in q u ity to th e G r e a t
V e h ic le .
T h e e s s e n tia l b o d y o f th e s a g e b e lo n g s
T o th o s e w h o h a v e o b ta in e d
P e r fe c t p u r ity o f q u a litie s (dharmas) w ith o u t
o u tflo w s ;
T h e ir m u tu a l c h a r a c te r is tic s a r e a s fo llo w s...
94
Mark Tatz
Way o f Mantras
V a jr a p ā n i: " N o w w e c o m e to th e r e s u lta n t V a jr a
V e h ic le " . B u t A d v a y a v a jr a , in th e Ratnāvatī , d e m u r s :
" L e t u s n o t d is c u s s th e w a y o f M a n tr a h e r e - - b e c a u s e
it is to o p r o f o u n d , b e c a u s e it is th e r a n g e o f p e r s o n s w h o
a r e d e v o te d to th e w ay 64 th a t is p r o f o u n d , a n d b e c a u s e o f
th e s p a c e th a t w o u ld b e r e q u ir e d to e lu c id a te m e d ita tiv e
r itu a ls (sādhana) s u c h a s t h e f o u r s e a ls (mudrā). S o th e
te a c h in g b y T r ip ita k a m ā la g o e s :65
I d e n tic a l in its g o a l, it is n o t p e rp le x in g ;
I t h a s m a n y te c h n iq u e s ( upāya ) a n d is n o t
d iffic u lt;
B e in g th e p r e r o g a tiv e o f th o s e w ith s h a r p
fa c u ltie s ,
T r e a tis e s o f t a n t r a a r e th e m o s t im p o r ta n t.
T h e n a g a in , w e h a v e d o n e s o in th e Seka-nirnaya tex t".66
V a jr a p ā n i e x p la in s th e v e r s e : " T h e V e h ic le o f th e
P e r f e c tio n s , a lth o u g h it is n o d if f e r e n t in its g o a l (w h ich is
r e a lity ) , c a n b e p e r p le x in g , in a s m u c h a s it n e e d s to b e
p r o p a g a te d a n d d is c o v e re d b y s c r ip tu r e a n d by r e a s o n in g .
T h e V a jr a V e h ic le is n o t p e rp le x in g , b e in g e x p e r ie n c e d by
s c r ip tu r e , b y r e a s o n in g , a n d b y th e o r a l in s tr u c tio n o f a guru.
" F u r th e r m o r e , it is f r e e fro m d iffic u lty , ta k in g o n e o n
th e p a th o f g r e a t b liss. T h e V e h ic le o f th e P e r f e c tio n s la c k s
its e v e n m in d e d n e s s ( upeksā ) a n d its e x p e rie n c e ; ta k in g o n e
o n th e p a th o f th e c a u s e , it is th e c a u s a l v e h ic le . I n a s m u c h
a s it ta k e s o n e o n th e p a th o f th e f ru itio n , th is is th e
r e s u lta n t v e h ic le ."
C O N C L U S IO N
A q u e s tio n s in v a ria b ly a r is e s in r e g a r d to a n y s y ste m
95
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o f m u ltip le v e h ic le s . H e r e it is a n s w e r e d by r e f e r e n c e to
c las sica l M a h ā y ā n a te x ts. T h e Ratnāvalī says:
" O b je c tio n . " If th is m e a n in g is a s c e r ta in e d fro m th e
G r e a t V e h ic le a n d it is th e h ig h e r m e a n in g , th e n w h y d id
th e
L o rd
te a c h
A u d ito r a n d
I n d e p e n d e n t- B u d d h a
v e h ic le s ? " 67
'T h e o b je c tio n is n o t v a lid .68 T h e y h a v e b e e n
c r e a te d a s a s o rt o f s ta ir c a s e in o r d e r th a t th e G r e a t
V e h ic le , w h ic h is th e o n e th a t s h o u ld b e a tta in e d , m a y b e
a tta in e d .
" T h e te a c h in g g o e s :69
In o r d e r to in tr o d u c e b e g in n e r s
I n to th e h ig h e r m e a n in g ,
T h is te c h n iq u e w as c r e a te d
By th e full B u d d h a a s a s ta ir c a s e .
A n d [ th e L o rd ] s ta te s , in th e Lotus o f the Fine Doctrine ™
The
A nd
A ny
Is a
v e h ic le is sin g le , s in g le is th e w ay,
s in g le is th e te a c h in g o f th e le a d e r s ;
te a c h in g o f t h r e e v e h ic le s ,
m a t t e r o f skill in m e a n s o n m y p a r t.
T h e n a g a in , g o o d N ā g ā r ju n a say s:71
T h e dharma e le m e n t b e in g in d iv isib le ,
T h e r e is n o [re a l] d iv isio n o f v e h ic le , O C h ie f;
Y o u h a v e g iv e n u s t h e t h r e e v e h ic le s ,
F o r th e in tr o d u c tio n o f s e n tie n t b e in g s .
A n d e ls e w h e re , it is ta u g h t [by D h a r m a k īr ti] :72
O n e is lib e r a te d b y th e v ie w o f e m p tin e s s ,
96
M ark Tatz
By n o t k n o w in g it o n e is b o u n d ;
F o r its s a k e w e h a v e th e r e m a in d e r
O f m e d ita tiv e c u ltiv a tio n .
" In a d d itio n , p r e s e n ta tio n o f th e t h r e e v e h ic le s in
th a t w ay f a c ilita te s c o m p r e h e n s io n o f th e L o r d 's e m p tin e s s
o f c o n c e ite d d is c u rs iv e n e s s a n d n o n - d is c u rs iv e n e s s .73
"S o [ N ā g ā r ju n a ] a ls o sa y s:74
C h ie f ta in , in all t h a t y o u h a v e u tte r e d ,
T h e r e is n o t a s in g le s y llab le ,
Y e t th e e n t i r e w o r ld o f p o te n tia l d isc ip le s ,
Is s a tis fie d b y th e r a in f a ll o f th e d o c tr in e .
A nd,
L ik e th e w is h -g r a n tin g je w e l, th e y a r e
u n f lu tte r e d
B y a n y w in d o f fa ls e r e p r e s e n ta tio n ;
Y e t th e y e n tire ly fu lfil th e a s p ir a tio n s
O f all t h e w o r ld 's s e n tie n t b e in g s .
In c o n ju n c tio n w ith t h e i r tu r n in g o f th e w h e e l
T h e G u a r d ia n s , w h ile f r e e fro m
d if f e r e n tia tin g th o u g h t,
S e t in m o tio n th e te a c h in g
B y t h e i r a b ility to d is tin g u is h th e
r e s o u r c e s .75
S o lo n g a s m in d c o n tin u e s to fu n c tio n ,
T h e r e is n o e n d to th e v e h ic le s ;
B u t a f t e r m in d h a s b e e n tr a n s m u te d ,
T h e r e a r e n e i t h e r v e h ic le s n o r jo u r n e y s .76
97
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T h e d e lig h tfu l P r e c io u s G a r la n d o f R e a lity ,
F a s h io n e d fro m je w e ls o f h o ly d o c tr in e ,
C o n n e c te d by a s tr in g o f v e r s e s o f p u r e
s p e e c h -L e t m e a tta c h if firm ly to y o u r b r e a s t.
I h a v e n o t ta u g h t th is s o e x te n s iv e ly
O u t o f a lo v e o f g a in ;
S o le t all th e le a r n e d , w h o m I lo v e so
e x te n s iv e ly ,
F a v o u r m e w ith all o f t h e i r f o r b e a r a n c e .77
B y a n y m e r it I m a y h a v e o b ta in e d
In c o m p o s in g th is te x t o n th e s u p r e m e
m e a n in g
E n e rg e tic a lly , a t th e b e h e s t o f m y c o lle a g u e s ,
M a y p e o p le o f th e f u tu r e c o m e to g ain
b u d d h a h o o d ."
NOTES
1.
T h is  ry a d e v a liv ed circa m id - N in th C e n tu r y
( M im a k i, "L e C o m m e n ta ir e d e M i P h a m " p . 36 5 , n .
2 ).
H is Jñānasārasamuccya r e s e m b le s in its
s tr u c tu r e th e te x ts p r e s e n te d h e r e (ibid. p. 3 6 1 ); it
is c o n s id e r e d a m o d e l fo r T ib e ta n grub m th a ' (ibid.
p. 3 5 3 ).
2.
T a tz , "L ife"; "A tiśa"; a n d " R a tn ā k a r a ś ā n ti" .
3.
S u m -p a - m k h a n - p o p . 9,1.1. 19; D p a '- b o - g ts u g - la g p.
7 4 5 ; tr. p p . 8 4 1 -4 3 , c p . p. 856.
98
M ark Tatz
4.
T h e Caturmudrā is c ite d f o r e x a m p le by S n e llg ro v e
a t Hevajra Tantra v o l. 1, p. 137.
5.
Seka-nirnaya = A dv. n o . 5, T 2 2 5 2 , O 30 9 7 . C ite d
f o r e x a m p le by S n e llg ro v e , Hevajra Tantra v o l. 1, p.
35; K v a e m e , Tantric Songs p . 64.
6.
The
s ta te m e n t
by
R ngog
is
c ite d
at
K u ijp ,
Contributions , p . 55, b u t m is - tr a n s la te d a t p. 56,
w h e r e th e tw o s y s te m s g o u n id e n tif ie d .
The
c o m m e n t b y T s o n g - k h a - p a is r e la te d a t ibid. p . 29 1 ,
n . 197.
7.
M im a k i, Blo-gsal p p . 34, 35 n. 6 9 . T h e r e f e r e n c e
p r o v id e d b y M im a k i is A Tibetan Encyclopedia o f
Biuldhist Scholasticism , t h e C o lle c te d W r itin g s o f
'B a '- r a - b a v o l. 2 ( D e h r a d u n 1 9 7 0 ), fo l. 1 8 b l ( = p.
1 1 3 ) ff; a n d ( th e a u to - c o m m e n ta r y ) ibid.
56b4
( = p . l l 2 ) ff.
8.
M im a k i, Blo-gsal p p . 3 2 -3 3 & n . 65 (sa-skya-pa'ibka'-'bum , T o k y o 1968, v o l. 5 , fol. 1 4 6 b 2 - 1 5 0 a l).
S e e a ls o K u ijp , " O n th e A u th o r s h ip o f th e G z h u n g lugs". F o r o t h e r r e f e r e n c e s to th e tw o s y s te m s s e e
R u e g g , M adhyam aka p p . 5 8 -5 9 & n . 174.
9.
A m ic ro f ilm c o p y h a s b e e n g r a c io u s ly p r o v id e d by
th e I n s t i t u t e f o r th e A d v a n c e d S tu d y o f W o r ld
R e lig io n s .
10.
S h a s tr i Advayavajrasamgraha p p . v-vi (w o rk n o . 3 ).
11.
B e s id e s th e c o lo p h o n s s e e B u -s to n , History , e d . p .
10 3 7 , 1. 3 ; Catalogue p . 4 9 4 , 1. 6.
99
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12.
C o m p a r e fo r e x a m p le 'T h i s [ o u r p h ilo s o p h ic
sy ste m ] is n o t th e o b je c t o f fo o ls w h o h a v e o n ly d ry
lo g ic; th e y h a v e n o t th e f o r tu n e o f k n o w in g re a lity "
(S a h a ja v a jra 's c o m m e n ta r y to Tattvadaśaka by
A d v a y a v a jra , P M i 1 9 4 b 2 -3 ).
13.
On
th e
W e s te rn
(pāścatya ) V a ib h a s ik a s e e
Vasubandhu,Adhidharm akośa, " In tr o d u c tio n " p p . xxi:
" W e s te rn
s ig n ifie s "w est o f K a s h m ir" .
B o d h ib h a d r a , c o m m e n tin g o n th e  r y a d e v a 's
siddhānta, c la s sifie s th e V a ib h a s ik a a s th o s e o f
K a s h m ir in th e W e s t a n d th o s e o f th e M id d le
C o u n tr y (madhyadeśa)', th e l a t t e r a r e n o t tr e a t e d
s e p a r a te ly b e c a u s e " th e y a r e b r o a d ly s im ila r"
(M im a k i, Refutation p p . 1 9 2-95 & n . 4 2 0 ).
14.
V a jr a p ā n i in tr o d u c e s th e te r m " le ss e r v e h ic le "
(ihīnayâna ) a t th e c lo s e o f h is d is c u s s io n o f th e first
tw o o f th e th r e e v e h ic le s . F o r th is p a s s a g e , a n d th e
S a u tr ā n tik a a s M a h ā y ā n a , c p . M im a k i, Refutation
p p . 75, 283 n. 2 9 4 .
15.
For
d isc u ss io n
of
th is
firs t
a s s e r tio n
see
Ś ā n ta r a k s ita , Tattva-samgraha v o l. 1, v. 3 4 9 . A s a
c a n n o n ic a l b a s is f o r th e fo llo w in g c ita tio n s e e
Samyutta-nikāya v o l.2 , p . 185, p a r . 4 ; a ls o v o l. 3, p p .
2 5 -2 6 : th e " B h a r a h a r a " S ū tr a . Ratnāvati Tibetan:
'T h e y c ite : T h e p e r s o n , w h o b e a r s th e b u r d e n ,
d o e s exist*; a n d , *1 d o n o t c a ll th e b e a r e r
p e r m a n e n t,/N o r d o I c a ll it im p e rm a n e n t.* "
16.
Ratnāvati T ib e ta n :
" S e iz e d b y th e d e m o n o f
g ra s p in g o n to th in g s /A s 'b lu e a n d th e re s t exist*,
'T h e y o n ly f e a r th e w a y th a t is p r o f o u n d ,/A n d so
th e y q u ite c o n f u s e all th e w o rld ." T h is v e r s e c ite d
a ls o Subhāsita f. 16.
F o r c ita tio n s b y * B h av y a
100
I
M ark Tatz
(M adhyamakaratna-pradīpa ) a n d M a h a s u k h a p a d a
s e e L in d tn e r , " A d v e r s a ria " p. 176 & n. 4 5 .
F o r t h e s e v iew s s e e L a V a lle 6 P o u s s in , "L a
C o n tr o v e r s e d u T e m p s e t d u P u d g a la " p p . 3 5 8 ff,
e s p . p . 3 6 7 ( e x is te n c e o f e x te r n a l o b je c ts ) ;
B e n k a ta r a m a n a n , tr., " S a m m itīy a N ik ā y a Ś ā s tra " p.
168 ( th e s e lf n e i t h e r e te r n a l n o r n o n - e te r n a l) , p p .
1 7 1 -7 2 & n. 15.
S e e a lso Ś ā n ta r a k s ita &
K a m a la ś īla , Tattva-samgraha v o l. 1, v e r s e 3 3 6
( p o s tu la tio n
of
p u d g a la
a s c rib e d
to
th e
V a ts ip u tr îy a s ) ; v. 3 3 8
( n e ith e r e x is te n t n o r
n o n e s is te n t) ; w . 3 4 0 -4 2 , 3 4 9 ( d is s im ila r to c o lo r,
e tc .); v e r s e 3 4 7 s u b ( K a m a la ś īla d e n ie s th e p o s s ib ility
o f a m id d le te r m b e tw e e n e te r n a l a n d n o n - e te r n a l) ;
2 4 2 s u b ( th e V a ib h rls ik a p o s it th e e x is te n c e o f
e x te r n a ls ) .
17.
Ś ā n tid e v a , Bodhicaryāvatāra c h . 5, w . 6 2 -3 . C ite d
a ls o b y A d v a y a v a jr a in h is c o m m e n ta r y to th e
Dohākośa o f S a r a h a ; s e e B a g c h i, e d ., Dohākośa
p.
60.
" C u ltiv a tio n
of
th e
re p u lsiv e " :
aśūbhabhāvanā.
S ee
e .g .
B uddhaghose,
Visuddhimagga c h . 6; Vasubanāhu, Abhidharm akośa
c h . 6, v. 10; Ś ā n tid e v a , Bodhicaryāvatāra c h . 8, w .
3 0 -7 0 .
18.
L a s t c la u s e S a n s k rit o n ly .
T h e tw o e ld e r s a r e
Ś ā r ip u tr a a n d M a u d g a ly ā y a n a .
19.
C o m p a r e B u d d h a g h o s a , Visuddhimagga 8 :1 4 5 -2 4 4 .
20.
T h is is 'V ase" o r "p o t" m e d ita tio n ; s e e D o w m a n ,
Masters , p . 8 9 & 4 0 0 n . 79.
21.
V a jr a p ā n i: " 'C e s s a tio n ' is tu r n in g a w a y fro m th e
r e a lm o f t h e s e n s e s a n d is to b e re a liz e d " .
101
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22.
T h o s e n o t "fixed" in th e c la s s o f A u d ito r s m a y a t
s o m e f u tu r e tim e u n d e r ta k e t h e G r e a t V e h ic le ,
a c c o r d in g to th e Mahāyāna-sūtrālamkāra ; s e e
R u e g g , Theorie p p . 84, 99, e tc .
C o m p a re
B o d h ib h a d r a in M im a k i, Refutation p . 196: T h e
a u d ito r s
a tta in
th e
" re a lm
of
p a c ific a tio n "
(* śāntadhātu) in a " c o n c e n tr a tio n b o d y " ( *samādhi kāya) a n d a r e l a t e r a w a k e n e d to e n t e r th e G r e a t
V e h ic le .
23.
V a jr a p ā n i re a d s , e r ro n e o u s ly , " a n d m e d iu m " . F o r
I n d e p e n d e n t B u d d h a (pratyeka-buddha ), th e r e is th e
v a r ia n t rkyen-rtog (pratyaya-buddha), " th o s e w h o
c o m p r e h e n d c o n d itio n s " ; h e r e " c o n d itio n s " w o u ld
r e f e r to d e p e n d e n t o r ig in a tio n .
24.
"U n so c ia lly " is S a n s k rit asathsarga; th e T ib e ta n
r e a d s " w ith o u t th in k in g , rtog pa m ed pa —
*asamkalpa. T h is v e r s e is N a g a r ju n a , M adhyamakakārikā c h . 18, v. 12. C a n d r a k īr ti g lo s s e s "u n so c ially "
a s s o lita ry in b o d y a n d in m in d . V a jr a p ā n i r e a d s
" w ith o u t s u p p o rt" (rten pa m ed pa ). F o r lin e s 1*2,
h e h a s " W h e n full B u d d h a s d o n o t d e v e lo p /A n d
A u d ito r s h a v e tr a n s c e n d e d " .
25.
B h ā s k a r a ( T ib e ta n nyi m a, b u t th e n a m e w o u ld b e
b e t t e r r e n d e r e d a s 'od-byed ) is a p h ilo s o p h e r o f th e
V e d a n ta s c h o o l, circa A .D . 8 0 0 , a c r itic o f Ś a r h k a r a
a n d a " H in d u T h e is t" o p p o s e d to A d v a ita a n d its
M a h ā y ā n is t te n d e n c ie s , w h ic h h e c a lle d māyavāda.
S e e P a n d e y , Pre-Śamkara p . 311 & n . 2; P o tte r ,
Encyclopedia s.v. " A d v a ita " p . 4 0 . S e e a ls o th e
r e f e r e n c e s to B h ā s k a ra , n n . 3 8 , 4 0 , 4 9 b e lo w .
102
Mark Tatz
26.
C ita tio n u n id e n tif ie d .
C o m p a r e N ā g ā r ju n a 's
r e f u ta tio n s o f asatkārya-vāda r e la te d b y U i, The
Vaiśesika Philosophy p . 4 9 .
A c c o r d in g to th e
V a iś e s ik a (in th e B u d d h is t v iew o f th e m ) , th e s e lf
(iātm an ) m a y b e in f e r r e d b u t n o t p e r c e iv e d ; s e e
K a jiy a m a , tr ., M o k s ā k a r a g u p ta n. 3 2 4 . T h e s e lf is
s e p a r a t e fro m c o g n itio n ( n o te a t U i, op.cit. p. 1 3 8 );
lib e r a tio n c o n s is ts in e lim in a tin g c o g n itio n (ibid. p p .
7 4 -7 7 ). S e e a ls o T h . S tc h e r b a ts k y , Buddhist Logic
v o l. 2, p. 17 8 n .
27.
D h a r m a k ir ti, Pramānavārttika c h . 2, v. 2 4 7 ; f o r o t h e r
c ita tio n s o f th is v e r s e s e e S h a s tri, e d ., D ig n ā g a p.
104. F o r o t h e r tr a n s la tio n s o f it s e e K a jiy a m a , tr.,
M o k s ā k a r a g u p ta n . 7 4 ; S tc h e r b a ts k y , Buddhist Logic
v o l. 2, p . 3 6 0 (w ith a v a r ia n t r e a d in g fro m
Nyāyavārttika-tatpārya-tikā)\ M im a k i, Refutation p p .
2 4 4 -4 5 , n . 143. S e e a ls o th e e x p la n a tio n o f th is
p o in t b y K a jiy a m a ( tr a n s la tin g ākāra a s " im a g e" ) in
" L a te r M ā d h y a m ik a s o n E p is te m o lo g y " p p . 1 2 1-24
( o n Ś ā n ta r a k s ita , M adhyamakālamkāra w . 1 6 -3 3 ).
O n ākāra , p r o a n d c o n , s e e M im a k i, Refutation p p .
3 7 -4 0 & n . 142, 7 1 -7 3 , 1 94-95, 2 9 5 -9 6 & n . 3 2 9 .
28.
F o llo w in g th e s y s te m o f th e Adhidharm akośa v o l. 3,
w . 8 5 d - 8 8 a = Mahāvyutpatti 8 1 8 9 -9 7 .
S e e a ls o
E d g e r to n , Dictionary s.v. edaka-rajas.
29 .
V a jr a p ā n i, D e r g e e d itio n : " d o e s n o t exist". O n th e
e p is te m o lo g y s e e S tc h e r b a ts k y , Buddhist Logic v o l.
2 , p . 3 2 6 & n .4 .
30.
T h is v e r s e is c ite d a ls o in M u n id a tta 's c o m m e n ta iy
to th e Caryāgīti-kośa, a t t h e c lo s e o f th e c o m m e n t to
a s o n g b y L u ip ā d a ; S a n s k rit c d . K v a e m e p . 191 ( o ld
e d . B a g c h i & S a s tri p . 9 8 ).
T h e tr a n s l a t o r o f
103
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M u n id a tta ( K v a e m e p. 192) ta k e s niścitya bodhena
to sig n ify " c o m p re h e n d th e th o u g h tle s s n e s s " ( sems
m ed rtogs pa), a s p e r Ratnāvalī T ib e ta n . ( A n o th e r
v e r s io n o f th e s o n g b y L u ip ā d a la ck s t h e v e r s e to
w h ic h th is c o m m e n t is a tta c h e d ; s e e B a s u ,
" T a ttv a s v a b h ā v a " .) O n " n o n -th o u g h t" ( th e r e acitta)
s e e R u e g g , Theorie p. 4 1 5 fro m th e Perfection o f
Wisdom S u tra ; f o r th a t p a s s a g e a n d th e p r a c tic e s e e
C o n z e , tr., The Large Sutra p . 97 & n . O n th e te r m
" fa m ilia riz a tio n " s e e V a s u b a n d h u , Adhidharm akośa
v o l. 7, v. 34 (tr. p. 82, n . 1).
31.
T h e a c t o f g iv in g ( th e firs t o f th e " p e rfe c tio n s " ) is
p e r f e c te d by c o n ju n c tio n w ith t h e p e r f e c tio n o f
w isd o m ; s e e e.g . C o n z e , tr . Large Sutra p . 130,
w h e r e d e d ic a tio n o f m e r it f u r t h e r c o m p le te s th e
d e e d . " T h ey d e d ic a te " is parinām ana in Ratnāvalī
S a n s k rit, b u t th e T ib e ta n r e a d s " th e y b r in g to
m a tu rity " ( *paripācana ). V a jr a p ā n i: 'T h e y b r in g
a b o u t th e w e lf a re o f ' (arthakriyā).
32.
B ut
in
th e
M adhyam aka-ratnapradīpa
of
B h ā v a v iv e k a , th is te x t b y V a s u b a n d h u is a p p a r e n tly
id e n tifie d a s N ir ā k ā ra v ā d in ; s e L in d tn e r , "B h av y a 's
C ritiq u e " p . 251 & n . 56. L in d tn e r s u g g e s ts th a t
B h a v y a 's is th e e a r lie s t u s e o f t h e te r m sākâra; s e e
ibid. p. 2 5 8 , n . 30. c o m p a r e a ls o t h e d is c u s s io n by
B o d h ib h a d r a a t M im a k i, Refutation p p . 198-99, 2 0 2
-3.
O n th e te r m s s e e a ls o K a ju y a m a , tr.,
M o k s ā k a r a g u p ta p. 62, n . 148.
33.
C ite d a ls o a t Subhāsita f. 2 5; b y B o d h ib h a d r a a t
M im a k i, Refutation p p . 200-1 ( s e e a ls o n . 4 3 5 ). T h e
locus classicus is th e Ten Stages (Daśabhūmifca)
S ū tr a c h . 6; s e e e d . B y R a h d e r 6 E ; tr . by C le a ry ,
104
M ark Tatz
Flower Ornament v o l. 2, p . 58. O n th e s o u rc e s o f
th is c ita tio n s e e a ls o L 6vi, Materiaux p . 43, n . 1;
L in d tn e r , " B h a v y a 's C ritiq u e " p. 2 4 7 & n n . 2 2 -2 7 ; L a
V a lin e P o u s s in , tr., H iu a n T s a n g p p . 4 2 0 -2 1 .
" L u m in o u s "
( Ratnāvalī)
is
pra kā śa .
V a jr a p ā n i u s e s th e te r m o n ly in d is c u s s in g
N ir a k ā r a v ā d a . Caturmudrā : "T h e y p o s it a fo rm th a t
is all o f c o g n i t i o n - t h a t is to say, th e y p o s it th a t th e
v a r ie ty o f th in g s is n o n -d u a l" . O n " lu m in o sity " s e e
K a jiy a m a , tr ., M o k s ā k a r a g u p ta p p . 4 7 -4 8 , 157;
S tc h e r b a ts k y , Buddhist Logic v o l. 2, p p . 3 8 9 -9 0 .
34.
D h a r m a k īr ti, Pramānavārttika c h . 2, v. 4 3 3 .
B u t in
th is c it a tio n , t h e te r m " so u rc e " (nibandhana, rgyu)
c o m e s f ro m t h e fo llo w in g v e r s e o f t h e Pv a s
p u b lis h e d .
C o m p a r e a ls o th e v e r s e by P r a jñ ā k a r a g u p ta c ite d a t K a jiy a m a , tr., M o k s ā k a r a g u p ta p.
140 & n . 3 8 3 ; a n d d is c u s s io n o f th e is s u e a t
S tc h e r b a ts k y , Buddhist Logic v o l. 2, p p . 3 5 9 -6 6 .
35.
C ite d a ls o a t L h a lu n g p a , tr., Mahāmudrā p p . 9, 2 3 5 ,
a t t r i b u t e d to th e Vajrapañjarā-tantra (0 11).
C o m p a r e M a itr e y a , Madhyānta-vibhāga , e d . p . 14
(Bhāsya to c h . 1, v. 4 ): tatra 'rtha pratibhāsam yad
r ū p ā d ib h ā v e n s p r a tib h ā s a te \
tr.
1 2 :2 :2 1 3
(S tc h e r b a ts k y 's n u m b e r in g c h . 1, v. 3 ).
36.
S o V a jr a p ā n i. Ratnāvalī: " T h e m e d ia tio n o f th o s e
w h o b e lie v e in f o rm s e lim in a te s d is c u r s iv e n e s s
(m am par rtog pa, vikalpa) a n d re a liz e s th e
n o n d u a lity (advaita) o f m in d a n d th e d iv e rsity o f
th in g s (sacitray.
37.
F o llo w in g th e r e a d in g s o f V a jr a p ā n i.
105
J B A T S - V O L . 1, 1994
38.
S o Ratnāvalī ; a n o m is s io n in th e T ib e ta n le a v e s th is
s e n te n c e n o t e n tire ly c le a r .
In r e g a r d to
paramārtha , c o m p a r e param ātm an a c c o r d in g to
B h ā s k a r a , th e V e d ā n tin , a s h ig h e s t re a lity , c ite d
In g a lls , " B h ā s k a ra " p . 6 3; a n d t h e a c c o u n t o f
B h ā s k a r a 's v iew s c o m p a r e d w ith th o s e o f Ś a m k a r a
a t In g a lls , " Ś a m k a ra 's A r g u m e n ts " . S e e a ls o th e
d isc u s s io n o f th is a n d th e fo llo w in g p a s s a g e by
N a k a m u r a , " B h ā s k a ra ", b a s e d o n th e e d itio n o f th e
tex t by U i. O n B u d d h is m a n d V e d ā n ta g e n e r a lly
s e e R u e g g , " C h ro n o lo g y " 5 1 8 -1 9 a n d r e f e r e n c e s .
39.
" B h ā g a v a ta th in k in g " (legs Idan pa'i
gzhung). T h is p a r t o f t h e c ritic is m is a p p lie d by
B h a v a v iv e k a to th e N ir ā k ā r a a s w ell ( L in d tn e r ,
" B h a v y a 's C ritiq u e " p . 2 5 2 ), a n d to D ig n ā g a ( R u e g g ,
V a jr a p ā n i:
Theorie p. 4 3 3 ).
4 0.
T h e g e n d e r o f " B r a h m a n " , n e u t e r in th e w o r k s o f
B h ā s k a r a (In g a lls , " B h ā s k a ra " , p . 6 3 ), c a n n o t b e
d e te r m in e d h e r e in c o m p o s itio n ; s o a ls o in th e
fo llo w in g p a s s a g e s . O n b e in g s a s tr a n s f o r m a tio n s
(parinām a ) in th e b r a h m a n ic a l c r e a tio n is m o f
B h ā s k a r a s e e In g a lls , " B h ā s k a ra " p p . 6 3 -6 4 .
41.
Caturmiidrā h a s " a w a re n e s s" (rig p a , * s a m v e d a n a ) .
4 2.
V e r s e O n e c ite d a ls o a t Subhāsita f. 2 2 -2 3 ;
K a jiy a m a , tr., M o k s ā k a r a g u p ta p . 147; th e s o u r c e is
Lankavātāra-sūtra , " S a g ā th a k a m " w . 154 c d -1 5 5 a b
( N a n jio ) . V e r s e T h r e e a p p e a r s a ls o in A d v a y a v a jr a ,
Pañcatathāgatamūdrā-vīvarana (Adv. n o . 2 3 ) 11. 1516; c ite d b y G u e n th e r , Tantric View o f Life p . 108.
43.
F o llo w in g
V a jr a p ā n i;
(*tattva).
106
Ratnāvalī
read s
"re a lity "
M ark Tatz
44.
O n th e tw o k in d s o f g n o s is , a n d th e ir r e la tio n s h ip
w ith th e t h r e e n a tu r e s (in th e o r d e r g iv e n h e r e
*parinispanna, *parikalpita, a n d *paratantra ), s e e L a
V a ll6 e P o u s s in , tr., H iu a n T s a n g p . 5 3 2 :
th e
k n o w in g w ith o u t c o n c e p tu a liz a tio n (nirvikalpakajñ ā n a ) h a s r e a liz e d S u c h n e s s ; th e k n o w in g o b ta in e d
s u b s e q u e n tly u n d e r s ta n d s th e d e p e n d e n t , w h ich it
k n o w s to r e s e m b le a m a g ic a l illu sio n . S e e a lso ibid.
p p . 5 8 9 , 6 8 8 -9 1 o n t h e r e la tio n s h ip o f t h e fo rm s o f
g n o s is w ith t h e b o d ie s o f t h e B u d d h a .
45.
L ite r a lly " A u tu m n " , w h e n (in I n d ia ) th e sk y is c le a r .
46.
V e r s e O n e f o u n d a ls o in A d v a y a v a jr a , c o m m e n ta r y
to D ohākośa , e d . B a g c h i p . 7 1 , 11. 4 -5 w ith o u t
a ttr ib u tio n , w ith v a ria n ts ; s e e a ls o L in d tn e r , e d .,
Ālokām ālā-prakarana by K a m b a la v. 5 3 . V e r s e s
T w o a n d T h r e e a r e V a s u b a n d h u , Trimśakā w . 2728 ; tr a n s la te d a ls o b y L a V a lle e P o u s s in , tr., H iu a n
T sa n g p p . 576, 585.
S e e th e c o m m e n t o n th is
s e c tio n o f th e Ratnāvalī b y L 6vi, Materiaux p. 120, n.
8.
47 .
So
Ratnāvalī S a n s k rit, r e a d in g vijñānamātra
( p r e f e r a b l e to T ib e ta n a n d to th e Trimśakā b e c a u s e
o f m e te r ; s e e L 6vi ibid). Ratnāvalī T ib e ta n a n d
V a jr a p ā n i r e a d " m in d -o n ly " sems tsam, *cittamātra.
48.
S o Trimśakā r e a d s vijñānamātra; Ratnāvalī S a n s k rit
re a d s
" r e p re s e n ta tio n -o n ly "
vijnaptimatra\ th e
T ib e ta n r e a d s "m in d -o n ly " sems tsam , *cittamātra.
49.
C o m p a re B h ā sk a ra
" B h ā s k a r a " p . 67.
on
107
m e d ita tio n
at
In g a lls ,
J B A T S - V O L . 1, 1994
50.
R e a d ānantarya f o r ānanda ("b liss"). O n nāma-rūpa
in V e d a n tic a n d B u d d h is t u s a g e s e e W a y m a n ,
"S tudy", e s p e c ia lly p . 6 3 2 , th e M undaka U p a n is a d .
51.
Anavatapta-nāgarāja-pariprccha-mahāyānasūtra
52.
(T
156; th is p a s s a g e a t D M d o - s d e P h a 2 3 0 b 2 -3 ); c ite d
a lso by Blo-gsal Grub m th a \ C a n d r a k īr ti, Ś ā n tid e v a ,
P r a jñ ā k a r a m a ti, e tc . (M im a k i, Bio Gsal p p . 2 2 4 -2 5
& n. 5 7 2 -7 3 ). T h e v a r ia n t "w ise" ( *pandita ) in th e
la st lin e o f V a jr a p ā n i m a y b e p r e f e r a b le to o t h e r
v e rs io n s , w h ic h r e a d " O n e w h o k n o w s e m p tin e s s is
v ig ila n t ( apramatta )".
I d e n tif ie d by M im a k i a s v e r s e 2 8 o f  ry a d e v a ,
v a r ia n ts o f T ib e ta n
tr a n s la tio n ; s e e "L e C o m m e n ta ir e " p . 35 8 , Refutation
p . 188, Bio Gsal p . 194 & n . 5 1 6 .
C ite d a t
* Bhmm'wdiL&Madhyamaka-ratnapradīpa, a t t r i b u t e d
to  r y a d e v a (s o M im a k i ibid. & n . 67, b u t B h a v y a
m a y b e th e o rig in a l s o u r c e ) ; a t P r a jñ ā k a r a m a ti,
Bodhicaryāvatāra c o m m e n ta r y p . 1 7 4 ,1 1 . 11-12 (c h .
9, v. 2 ); a t Subhāsita f. 17, a n o n y m o u s ; (in p a r t) in
M u n id a tta 's c o m m e n ta r y to th e Dohākośa " fro m
āgama", e d . K v a e m e , S a n s k rit p . 2 2 0 ( o ld e d . B a g c h i
& S a s tri p . 123 ), T ib e ta n p . 2 2 2 ; Sarvasiddhāntasamgraha c h . 3, v. 7 e d . L a V a lld e P o u s s in , L e
Museon 1902, p . 4 0 3 .
S e e a ls o Sarvadarśanasarhgraha e d . L a V a ll6 e P o u s s in , Le Museon 1901,
p . 174 & n . 58; R u e g g , M adhyamaka p. 3 9 n .
Jñānasāra-samuccaya, w ith
53.
V a jr a p ā n i: " B e c a u s e o f th e im p o ss ib ility o f b e in g
e i t h e r s in g u la r o r p lu ra l" . F o r th is r e a s o n in g s e e
M im a k i, Bio Gsal 2 1 2 -1 3 n . 54 7 .
108
M ark Tatz
54.
V a jr a p ā n i: " b e c a u s e w e d o e x p e r ie n c e a p p e a r a n c e " .
C o m p a r e N ā g ā r ju n a , Madhyamaka-kārikā ch . 25, v.
2 4 = C a n d r a k īr ti p . 5 3 8 , 1. 8.
55.
L a s t c la u s e a b s e n t fro m
Ratnāvati T ib e ta n .
V a jr a p ā n i a tte s ts it, a n d a d d s " b e c a u s e t h e r e is n o
th ir d p o s tu la te " , th e s a m e r e a s o n b e in g g iv e n by
B o d h ib h a d r a a t M im a k i, Refutation p p . 2 06-7.
56.
O n th is , a n d t h e s ta te m e n t (in c lu d in g th e c ita tio n )
t h a t fo llo w s, s e e th e p a s s a g e o f th e Perfection o f
Wisdom c ite d a t C a n d r a k īr ti p p . 4 4 9 -5 0 ; tr . S p ru n g ,
L ucid Exposition p p . 2 0 5 -6 ; C o n z e , Eight Thousand
p p . 9 7 -9 9 .
57.
V a jr a p ā n i c ite s t h e firs t t h r e e o f th e m . V e r s e O n e
= A d v a y a v a jr a , M ahāyānavimśika v. 4 (A d v . p . 54,
11. 7 -8 ). V e r s e T w o is u n id e n tifie d ; b u t c p .A d v. p.
3 0 , 11. 15-16. V e r s e s T h r e e th r o u g h F iv e a r e f o u n d
a ls o in Seka-nirnaya ( p r e f e r a b le to *Seka-nirdeśa, c p .
th e r e f e r e n c e to th is w o r k a t th e c lo s e o f th e
" m a n tra " s e c tio n fo llo w in g ", Adv. p p . 3 0 , 11. 2 1 -2 2 ,
1 7 -1 8 , 2 5 -2 6 . F o r d iff e r in g T ib e ta n tr a n s la tio n s o f
th e s e p a s s a g e s s e e T 2 2 4 8 , D W i 1 3 8 a2 = 0 3 0 9 3 , p
M i 1 5 1 a2 -3 ( f o r V e r s e O n e ) ; a n d T 2 2 5 2 , D W i
1 4 2 b 6 , 1 4 2 b 5 , 1 4 2 b 7 , = 0 3097, P M i 1 5 6 a6 , 15 6 a4 5, 1 5 6 a 7 -8 ( V e r s e s T h r e e th r o u g h F iv e ). In V e r s e
O n e , n o tic e th e a p p lic a tio n o f th e te tr a le m m a
(<catuskoti ) t o p e r m a n e n c e / im p e r m a n e n c e , w h e r e a s
th e p r e v io u s s c h o o l a p p lie s it to
e x is te n c e
/n o n e x is te n c e .
R a tn ā k a r a ś ā n ti
d iv id e s
th e
M a d h y a m a k a in to tw o s c h o o ls o n th is b a s is . S e e
R u e g g , M adhyam aka p . 123.
58.
S a n s k r it apoha-vidhi. S e e S tc h e r b a ts k y , Buddhist
Logic 1: 197, 2: 4 2 7 , e tc .
109
J B A T S - V O L . 1, 1994
59.
T h u s Ratnāvalī S a n s k rit:
Ratnāvalī T ib e ta n r e a d s ,
60.
In th e Seka-nirnaya tr a n s la tio n , th is la s t lin e r e a d s
" F o r h e le a d s th e w h o le w o r ld to its e s s e n tia l
n a tu r e " .
61.
U n id e n tifie d .
62.
R atnāvalī T ib e t a n :
" th e
( *asāksātkriyāy\
p erh ap s
a
"says th e B u d d h a " .
"say I", a p p a r e n tly
a ttr ib u tin g th e v e r s e s to A d v a y a v a jra h im s e lf. T h e
T ib e ta n tr a n s la tio n o f t h e Seka-nirnaya (re f. a b o v e )
a g r e e s w ith Ratnāvalī S a n s k rit. T h e s a m e v a r ia n t is
f o u n d in th e v e rs e th a t fo llo w s.
n o n -re a liz a tio n "
m is r e a d in g
of
( V a jr a p ā n i, "n o t d ir e c tin g th e m in d to w a rd " (yid la
byed pa m ed pa, *amanasikāra)".
63.
M a itre y , Abhisamayālam kāra 8: 3 3 , 8 :12, 8:1. A ls o
f o u n d a t H a r ib h a d r a 's c o m m e n ta r y p p . 5 3 2 , 526,
5 2 1 . S y n ta x o f th e tr a n s la tio n o f V e r s e 3 d iffe rs
s ig n ific a n tly fro m th a t o f th e Abhisamaya.
64.
S a n s k rit naya; c p . T ib e ta n Thegpa = yāna , "vehicle".
65.
T r ip ita k a m ā la , Nayatraya-pradīpa (0 45 3 0 , P N u
1 7 b 5 -6 ). C ite d a lso Subhāsita f. 3 9; B u -s to n , History
o f Buddhism , e d . L. C h a n d r a p. 6 6 2 :3 -4 , tr.
O b e r m ill e r v o l. 1, p. 4 0; S n e llg ro v e , Hevajra v o l. 1,
p . 4 0 (sic).
66.
A dv. n o . 5 = T 2 2 5 2 , 0 3 0 9 7 .
67.
T ib e ta n :
" If th is m e a n in g is a s c e r ta in e d fro m th e
G r e a t V e h ic le , th e n w h y d id th e L o r d te a c h A u d ito r
and
I n d e p e n d e n t- B u d d h a
v e h ic le s
fo r
th e
110
M ark Tatz
c u ltiv a tio n o f th e h ig h m e a n in g ? "
68.
T ib e ta n : " T h e y a r e f o r th o s e o f in f e r io r in te lle c t."
69.
C ite d L h a lu n g p a , tr. Mahāntudrā p . 122 ( e d . 5 7 a 3 ),
a t t r i b u t e d to Spyod-bsdus ( = T 3 9 3 6 : C h o s - I d a n
R a b - 'b y o r - d b y a n g s ,
Bodhisattvacaryasamgrahapradīpa-ratnamālā), b u t th e lin e s a r e n o t f o u n d
S e e L in d tn e r , e d ., K a m b a la , Ālokām ālāv. 176.
L in e s c d c o r r e s p o n d to
N ā g ā r ju n a , Pañcakrama c h . 2, v. 2 c d .
th e r e .
prakarana
F o r t h e S a n s k r it " (m a g ic a lly ) c r e a te d " (,nirmita ), th e
T ib e ta n h a s " p r o m u lg a te d " (gsungs ); t h e M ahāmudrā
v e r s io n h a s " e s ta b lis h e d " ( bzhag ).
T h e S a n s k rit
a c c o r d s b e s t w ith im a g e ry o f t h e Lotus S ū tr a , fo r
e x a m p le th e m a g ic a l c ity o f C h a p t e r 7.
70.
T h e Saddharmapundarīka (" L o tu s " ) S ū tr a .
See
K o ta ts u , " O n e V e h ic le " p. 83 & n . 10.
L in e s
r e v e r s e d h e r e in Ratnāvati.
71.
N ā g ā r ju n a , Naraupamya-stava v. 21.
C ite d by
R u e g g , "Dharmadhātustava" p . 4 6 1 ; Subhāsita f. 16
w ith o u t a ttr ib u tio n .
72.
D h a r m a k īr ti, Pramānavārttika c h . 1, v. 2 5 5 c d . L in e
2 m is s in g in Ratnāvati S a n s k rit; " th e v ie w o f ' m iss in g
in T ib e ta n .
73.
A p p a r e n tly , t h e S a n s k rit s h o u ld r e a d manyāmanya
f o r m anyam āna. In th is fin a l p r o s e s ta t e m e n t o f th e
te x t, t h e T ib e ta n e d itio n s d if f e r fro m o n e a n o t h e r
a n d b o th fro m S a n s k rit. C o m p a r e Lankāvatāra ,
" S a g ā th a k a m " v. 10 ( e d . p . 2 6 5 ).
Ill
J B A T S - V O L . 1, 1994
74.
75.
N ā g ā r ju n a , Nairaupamya-stava v. 7.
C ite d by
P r a jñ ā k a r a m a ti,
Bodhicaryāvatāra
c o m m e n ta r y
u n d e r c h . 9, v. 36.
" R e s o u rc e s " : T h e y a r e a b le to d is tin g u is h ( T ib e ta n
dbye ba im p lie s *bheda in p la c e o f S a n s k rit bedha)
th e r e s o u r c e s o f m e r it, w h ic h e n a b le s th e m to te a c h ,
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JOURNAL OF
BUDDHIST AND TIBETAN
STUDIES
E D IT O R -IN -C H IE F
A.W. Barber
Dept, o f Religious Studies
The University o f Calgary
E D IT O R IA L B O A R D
Leanord Van der Kuijp
Dept, o f Lang, and Lit.
Univ. o f Washington
James Mullen
Religious Studies Dept.
Univ. of Saskatchewan
Leslie Kawamura
Religious Studies Dept.
University o f Calgary
B O O K R E V IE W E D IT O R
Charles S. Prebish
Religious Studies Program
Pennsylvania State University
C o p y r ig h t © J o u r n a l o f B u d d h i s t a n d T i b e t a n S tu d i e s
1994
IS S N : 1 1 9 8 -7 5 6 1
i i li l( >1J K N A L O F B U D D H I S T
A N l > l IIU I A N S T U D I E S
llu
'IHnM'mi
(him u n i i i l l n
KiM.lt.'*
jo in t p r o je c t o f t h e S o c ie ty f o r
A llx ita
and
th e
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of
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ilm t t lm il utm lli v a i t , im Ita c o lo g y , e tc . T h e
M IA I ' u |M il*ll«ln «l o iu'o a y r i f ,
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immi ..........
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i tii< I, ui iIm iiiIiIm m Ih lo w
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uliovi
I h r J o u r n a l w e lc o m e s t h e
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to
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< In. ijm M itiu iiil o f S ty le a n d b e s u b m i t t e d o n d is k
(I » n s lo t m a t ) n n d o n e h a r d c o p y . E x c e p tio n s m a y b e
m ade
Ih I o n
fo r o th e r fo rm a ts c o n ta c t th e
hand.
The
Jo u rn a l
s u b m is s io n o f b o o k re v ie w s .
a ls o
E d ito r-in -C h ie f
e n co u rag e s
th e
P le a s e s e e g u id e lin e s o n
h a c k c o v er.
T h e E d ito r s a n d s ta f f a s s u m e n o r e s p o n s ib ility
f o r th e v iew s e x p r e s s e d b y t h e a u t h o r s in th e J o u r n a l.
B o o k s f o r re v ie w s h o u ld b e s e n t to th e B o o k
R e v ie w E d ito r , a t th e a d d r e s s b e lo w .
T h e E d ito r s
c a n n o t g u a r a n t e e t o p u b lis h re v ie w s o f u n s o lic ite d b o o k s
n o r to r e tu r n th o s e b o o k s to t h e s e n d e r s .
Mark Tatz