Sanskrit Fragments of the Sadhinirmocanastra

Kazunobu MATSUDA


The Sadhinirmocanastra, one of the basic scriptures of Yogcra idealism, is a
stra complex or a stra mosaic consisting of ten chapters with a prologue section.
Up till now, no Sanskrit original was known to exist except for some quotations in
other Buddhist treatises. This short article is based on my discoveries of the
Sanskrit manuscript fragments of this stra in the National Archives of Kathmandu
and in the German Turfan collection. Furthermore, I will examine how this stra
complex may have been created from each of the several chapters which were
originally independent stras, based on my research of the Sanskrit manuscript
fragments, as well as a hitherto unknown quotation of the *ryaratnavyha, which
has a passage similar to that of the Sadhinirmocanastra quoted in a commentary
to the Yogcrabhmi (Yogcrabhmivykhy) that remains partially extant in
Tibetan translation.

1. Fragment from the National Archives, Kathmandu
In my previous papers, I have presented my findings on the Sanskrit manuscript
fragments in the Cecil Bendall collection preserved in the National Archives of
Kathmandu. Among the fragments I have identified so far is a manuscript
fragment set entitled Bauddhastryapattri,
1
which is an unusual compilation
comprised of one folio each taken from eight different manuscripts. These eight
folios written on palm leaves are, with one exception, written in Gilgit/Bmiyn
Type II script or early Newari script, which palaeographically indicates that they
are among the oldest extant manuscripts from the Nepal region. Of these eight
folios, only one has previously been identified by BENDALL (1903) himself. I have
succeeded in identifying the other seven folios as follows (MATSUDA, 1990):

1. a folio from the Vinicayasasagraha section of the Yogcrabhmi
2. a folio from the Saddharmapuarkastra (MATSUDA & TODA, 1991)
3. a folio from the Pramavinicaya (MATSUDA & STEINKELLNER,
1991)
2

4. a folio from an unknown commentary to the Abhidharmakoabhya
(MATSUDA, 2000)
5. a folio from the Gauapdyakrikbhya (gamastravivaraa)
(HARIMOTO, 2007)

6. a folio from the Bhikukarmavcan (identified and published by
BENDALL, 1903)
7. a folio from the atashasrik Prajpramit
8. a folio from the Paryyasagraha section of the Yogcrabhmi

1
Manuscript No. I-1697 Vi Bauddhadarana 64 Ka.
2
Cf. STEINKELLNER (2007:xxviii-xxix).
Sanskrit Fragments of the Sadhinirmocanastra

939
Among the seven folios I have identified, two folios belong to the Yogcrabhmi,
of which one is from the Vinicayasagraha section (no. 1) and the other is from
the Paryyasagraha section (no. 8). Of the two folios, we should note the
Vinicayasagraha folio covers a special portion of the Yogcrabhmi, that is,
its quotation of the Sadhinirmocanastra. As is well known, the entire text of the
Sadhinirmocanastra, with the exception of the Prologue chapter, is quoted in
the Vinicayasagraha section of the Yogcrabhmi. The present folio covers
the end portion of Chapter 8 (the Maitreya chapter) to the middle of Chapter 9
(the Avalokitevara chapter). Although this is a Vinicayasagraha folio, the
actual text given here is that of the Sadhinirmocanastra, and so it would be
more accurate to refer to this as a fragment of the Sadhinirmocanastra. I have
already published the text of the Chapter 9 portion of this folio (MATSUDA, 1995)
and the other folio of the Paryyasagraha section (MATSUDA, 1994).

Over ten years have passed since my publication of the first part, but I have yet
to publish the remaining part of the Vinicayasagraha folio, namely the end
portion of Chapter 8 in the Sadhinirmocanastra. The reason for this delay is
that the five epilogue verses contained in this portion are written in Buddhist
Hybrid Sanskrit, making them very difficult to read and interpret. Furthermore,
the photograph is in such extremely poor condition that it is impossible to read the
text contained in the folio in its entirety. Yet, at this occasion, I would once again
like to take up where I left off ten years ago and make an attempt to read and
interpret the text. The results are shown below.
3


Fragment Transcription
r1 /// (attn)[ga]t samyaksabuddh nirdiavata nirdekyati sarvena
evam eva ayam atra kulaputrai kuladuhitbhir v tvravyymair bhavitu || atha
bhagav()s tasy velym im gth abhate(sic) sma || dharmna prajap-
tivyavasthito yo hi yoge pramatt na mahrtha so h ta dharma nirya ye atra
yoge samyakprayukta te labha()ti bodhi || uprabhaprek iti vdamoka-
prek ye dharma sarva pu .. .. .. ///

r2 /// .. || satvrthasro na tu kra tebhya viditva satvrthaprayukta dhmn*
ta kra anyenta(sic) labha{}ti prti sarvottara caiva nirmi ca || te
kma tyaktv punar dadante ye kraheto(sic) dharma uddiat mh te ta
dharmamaya anagharatna samsdya carati bhik vivdasasarga-
prapacasagn tasmd vihyottama vrya ktv sadevaloka uttarartha
imasma yoge uprayukta(sic) bhoth || atha maitreyo bodhisatvo bhagavantam
etad avo ///

r3 /// [rmo]cane 's[mi]() dharmaparyye nirdea katha caina dhraymi
yogntrthanirdea ea maiteya yogantrthanirdea caina dhraya ti
bhagavn asyvocat* asmin khalu punar nirdee nirdiyamne a priata-
sahasrm anuttary samyaksabodhau cittny utpannni tray
rvakaatasahasr virajo vigatamala dharmeu dharmacakur utpanna
dvaivarddhasya rvaka(ata)sahasrasynupdysravebhya cittni vimuktni
pacasaptat ///


3
I would like to express my gratitude to Prof. Harunaga ISAACSON who kindly sugge-
sted some corrections of my reading during my presentation of this paper in Seoul, 2008.


Kazunobu MATSUDA

940
r4 /// mahyogamanasikrapratilabho 'bht* || o ||

Sanskrit Text Reconstruction
4

LAMOTTE, viii 39.
( attn)[ga]t samyaksabuddh nirdiavata nirdekyati sarvena
evam eva (|) ayam atra kulaputrai kuladuhitbhir v tvravyymair bhavitu ||

LAMOTTE, viii 40.
atha bhagav()s tasy velym im gth abhata sma ||

dharmna prajaptivyavasthito yo hi yoge pramatt na mah[rtha] so h |
ta dharma nirya ye atra yoge samyakprayukta te labha()ti bodhi || 1 ||

uprabhaprek iti vdamokaprek ye dharma sarva pu .. .. |
.. + + + + + + + + + + + + + + + + + + + .. || 2 ||

satvrthasro na tu kra tebhya viditva satvrthaprayukta dhmn |
ta kra manyen na labhati prti sarvottar caiva nirmi ca || 3 ||

te kma tyaktv punar dadante ye kmaheto dharma uddiat |
mh te ta dharmamaya anagharatna samsdya carati bhik || 4 ||

vivdasasargaprapacasagn tasmd vihyottama vrya ktv |
sadevaloka uttarartha imasma yoge suprayukta bhoth || 5 ||

LAMOTTE, viii 41.
atha maitreyo bodhisattvo bhagavantam etad avo(cat | ko bhagavan nmadheyo
sadhinir)[rmo]cane 's[mi]() dharmaparyye nirdea (|) katha caina
dhraymi (|) yogntrthanirdea ea maiteya (|) yogantrthanirdea caina
dhrayeti bhagavn asyvocat (|) asmin khalu punar nirdee nirdiyamne a
priatasahasrm anuttary samyaksabodhau cittny utpannni (|)
tray rvakaatasahasr virajo vigatamala dharmeu dharmacakur
utpanna (|) dvyardhasya rvaka(ata)sahasrasynupdysravebhya cittni
vimuktni (|) pacasaptat(n bodhisattvasahasr) mahyogamanasikra-
pratilabho 'bht ||

This single folio is a rather large fragment with ten lines of Gilgit/Bmiyn Type II
script on the recto side of the palm leaf, and nine lines on the verso side. (Note that
I am examining a microfilm and so it is impossible to determine the exact size).
Both ends have suffered damage, and in my estimation, this means that the first
four to seven syllables have been lost. Furthermore, at the end of each line, in
almost all of the lines, one or two syllables have been lost. As a result the folio
number, which should be written in the left margin, has also been lost. In terms of
its contents, chapter 8 ends around the middle of the fourth line of the recto side.

4
I have added the paragraph numbers created by LAMOTTE (1935:120-121). The
passage corresponds as follows to the Chinese tranlations by Xunzng (T676.703a
17-26
)
and *Bodhiruci (T675.679c
29
-680a
9
,), and the Tibetan Translation in LAMOTTE's edition
(1935:120-121).
Sanskrit Fragments of the Sadhinirmocanastra

941
Next, there is a passage from the Vinicayasagraha itself that is sandwiched
between, and then chapter 9 begins.
Of course, the text introduced above is not a perfect one, and represents my
present assumption as to how to read and interpret it. This is especially the case
with the reading of the five gths written in triubh jagat meter, the rigorous
editing of which is confounded by the fact they are written in Buddhist Hybrid
Sanskrit. We may well expect the present version to later divulge places that are
unsatisfactory, and hence to undergo further revision. As far as the meaning of the
passages goes, I think that a comparison of the Chinese and Tibetan translations
5

makes it possible for us to grasp the general drift of the text. This is especially true
of the Tibetan, which tends to follow the original text rather closely, line by line.
The second gth, however, occurs in the places where the folio has been broken
off, and less than half of it legible. Another somewhat fine point I would like to
make is in the third gth, where the word "kra" appears twice in the accusative
form I believe. When we attempt to apprize its meaning, a comparison with the
Tibetan translation would indicate that the word means "to take" as in "to give and
take." Also, the third verse of the third gth has been revised to follow the Tibe-
tan translation of "manyen na", even though the word would appear to be read
"anyenta" ; however, I am not completely confident as to these revisions. Suffice it
to say that on some future occasion I hope to present an improved version of these
five gths.

2. Fragment from the German Turfan Collection
The next is a small fragment, which indicates that there are other Sanskrit copies of
the Sadhinirmocanastra in other collections. This particular fragment is what I
discovered in Berlin in the Turfan Collection brought back by the German
expedition (No. 923). The fragment corresponds to the second chapter (Dhar-
modgata chapter) and third chapter (Suviuddhamati chapter) of the Tibetan
translation. According to Dr. Lore SANDER of Berlin, who is the leading authority
on variant Indic scripts from Central Asia, this fragment brought from India to
Central Asia, is, judging from its script (Gupta Alphabet k), exceedingly old and
may date back as far as the end of the fifth century.
6
If this dating is correct, that
would mean this folio was produced not far from the time when Asaga and
Vasubandhu were alive. The transliteration shown below is copied from Volume 3
of the "Sanskrit Manuscript Catalogue" of the Turfan Collection.
7


A (recto, Tib. P. ed., 7a
2
- 7b
8
)
1 /// + + paramrtha[dhar]m [vi]gatbhilpa || atha kha[lu] ///
2 /// + [ka] samayam=adrkam=anyatamasmi pthivpradee + ///
3 /// + [va]m=hu | na hy=eva [sa]skralak[]ad=anyat=paramrtha[l]. ///
4 /// + [rme] bhagavat[y]=etad=abhavat=sarvva im[e] kulap(u)t(r) b ///
5 /// .. (e)[v]am=etat=sarvve [te] k(u)laputr bl mh avyakt. ///
6 /// + blap[th](agjan) d[]asaty bhaveyu pthagja(n). ///

B (verso, Tib. P. ed., 8a
1
- 9a
2
)
1 /// nimittasy=[bh]. + + + n=nimittabadhand=avimukta sy[d]= .. ///

5
For the pertinent passages, see fn. 4.
6
SANDER (1991).
7
WALDSCHMIDT (1971:180).
Kazunobu MATSUDA

942
2 /// [bh]ta ev=nuttara [y](o)gakema nirvvam=anuprpnoti [n=] ///
3 /// + [m](a) nir[v]am=anupr[]pnoty=anuttar v puna
samyaksa[b](o) ///
4 /// + [k] na yonia iti[||] punar=apara suviuddha .. ///
5 /// + t=syt=tena sar[v]vasaskralakaeu smnyalaka ///
6 /// + (s)[uvi]uddham=ane[na] yujyate || punar=apara .. .. ///

The first line of the recto side has "paramrtha[dhar]m", but it should be correc-
ted to "paramrtha[dhar]mo". It corresponds to a portion of the epilogue verse at
the end of chapter 2. In the folio, there is no colophon at the end of the verse, and
it starts immediately thereafter with the words of the opening verse of chapter 3,
"atha kha[lu]". In the Tibetan translation as well as the Chinese translation by
*Bodhiruci, chapters 1 to 4 are each divided into chapters. In Xunzng's transla-
tion, however, these are combined under the title *Paramrtha-lakaaparivarta.
8

Thus, regarding the question whether there originally were four chapters or not, I
think this manuscript fragment gives us a glimpse of its original form. One point
I would like to add is that, while we are unable to verify the case with the entire text,
unlike the aforementioned five gths of chapter 8, the verse of chapter 2 may not
have been written in Buddhist Hybrid Sanskrit, but in regular Sanskrit.

3. The Sadhinirmocanastra as a Stra Complex
The above two Sanskrit fragments of the Sadhinirmocanastra are all I have
found, but the stra is cited numerous times in Buddhist literature. Noteworthy
among them, there is the citation of the epilogue verse of Chapter 3 of Kamalala's
Third Bhvankrama
9
and the epilogue verse of Chapter 5 which is cited numerous
times in the Yogcra treatises, such as Sthiramati's Triikbhya.
10
As becomes
clear from an examination of the epilogue verses of these two chapters, the verse of
chapter 3 is written in regular Sanskrit, while the verse of chapter 5 is in Buddhist
Hybrid Sanskrit. Further, among the manuscript fragments introduced above, the
verse of chapter 8 contained in the Katmandhu fragment is in Buddhist Hybrid
Sanskrit, while the verse of chapter 2 contained in the Turfan fragment is in regular
Sanskrit.

8
Chinese tranlations by Xunzng (T676.688-692) and *Bodhiruci (T675.665-669),
Tibetan Translation in LAMOTTE's edition (1935:34-54).
9
TUCCI (1971:1): ukta ca bhagavat: nimittabandhanj jantur atho dauhula-
bandhant | vipayan bhvayitv amatha ca vimu(cyata iti). Cf. HAKAMAYA (1994:36)
and GYALTSEN Namdol (1985:223).
10
LVI (1925:33-34), BUESCHER (2007:102-104): yathoktam | (1) tadyath vilamate
| mahata udakaughasya vahata saced ekasya taragasyotpattipratyaya pratyupasthito
bhavaty ekam eva taraga pravartate | saced dvayor tray sabahaln tara-
gm utpattipratyaya pratyupasthito bhavati | yvat sabahulni taragi pravartante
| na ca tasyodakaughasya srotas vahata samucchittir bhavati | na paryupayoga praj-
yate | (2) evam eva vilamate | tadoghasthnyam layavijna saniritya pratihya
saced ekasya cakurvijnasyotpattipratyaya pratyupasthito bhavati | ekam eva cakur-
vijna pravartate | saced dvayor tray sacet pacn vijnnm utpattipratyaya
pratyupasthito bhavati | sakd yvat pacn pravttir bhavati | (3) atra gth | dna-
vijna gabhraskmo ogho yath vartati sarvabjo | blna eo mayi na praki m haiva
tm parikalpayeyu || iti ||
(1) = LAMOTTE, v 5, 1-6. (2) = LAMOTTE, v 5, 13-19. (3) = LAMOTTE, v 7.
Sanskrit Fragments of the Sadhinirmocanastra

943
It is highly unusual to find the language of the verses in a single stra to be
different from one chapter to the next. Although all the various theories that
comprise the Yogcra system, such as the concepts of layavijna, trisvabhva,
and vijaptimtra, appear in the Sadhinirmocanastra, they are merely explained
in each chapter and are yet to be systematized thoroughly. There is no organically
consistent system as seen in the writings of Asaga and Vasubandhu. Furthermore,
chapters 7 to 10 have an epilogue phrase or paragraph that ordinarily appears at
the end of a stra. This too is an unusual feature, which implies that the individual
chapters of the Sadhinirmocanastra first existed as independent stras and only
later were woven together into this single stra. This assumption is also supported
by the fact that in the Chinese translations, chapters 9 and 10 exist as independent
stras,
11
and chapters 1 to 4 also exist as an independent stra translated by Indian
monk *Paramrtha.
12


Finally, I would like to introduce an interesting quotation occurring in the
Yogcrabhmivykhy. This is an incomplete commentary on the Yogcra-
bhmi found in the Tibetan Tripiaka. It seems to be part of a voluminous
commentary written by Jinaputra, citing a stra titled *ryaratnavyha. The Tibe-
tan text and its translation are as follows.
13


| de bzhin du 'Phags pa rin po che bkod pa (*ryaratnavyha) las kyang |
blo gros yangs pa rnam par shes pa des de ltar lus 'di nye bar bzung zhing
blangs pa na len pa'i rnam par shes pa zhes bya'o | de ltar de ni lus 'di la
grub pa dang bde ba gcig pa'i phyir 'brel pa dang rab tu 'brel pas kun gzhi
rnam par shes pa shes kyang bya'o | blo gros yangs pa len pa'i rnam pa'i
rnam par shes pa de la brten cing gnas nas rnam par shes pa'i tshogs drug
po dag 'byung bar 'gyur te | de la rnam par shes pa dang bcas pa'i mig
dang gzugs rnams la brten nas mig gi rnam par shes pa 'byung bar 'gyur te
zhes bya ba la sogs pa gsungs so |

In the same way in the *ryaratnavyha, it is explained, "O Vilamati,
when this consciousness (vijna) thus grasps and takes up this body, [it]
is called the dnavijna. In this way, this [vijna] binds this body at the
point of sharing the mutual status of safety [and danger] (*ekayoga-
kema), and because it binds it [at this point], it is also called the laya-
vijna. O Vilamati, based on this dnavijna, depending on it, the
six consciousness group (avijnakya) arises. In this regard, the eye
consciousness (cakurvijna) arises in dependence upon the eye (the or-
gan of sight) with its corresponding vijna as well as in dependence
upon the rpa (the visual object perceived)" and so forth.

The cited passage bears a strong resemblance to a passage in chapter 5 of the
Sadhinirmocanastra.
14
The differences are that in the Sadhinirmocanastra,
after the explanation of the dna- and layavijna, there follows an explanation
of citta, furthermore all six vijnas in the explanation of the avijna are
explained in their entirety. Therefore, this quotation seems to be an abridged
version of the description found in the Sadhinirmocanastra. It should, of course,
be kept in mind that this is indeed a quotation from a different stra entitled
*ryaratnavyha, and not a quotation of the Sadhinirmocanastra from chapter

11
T678.714-718 and T679.718-720.
12
T677.711-714.
13
Q5544.99a
1-4
, D4043.81b
6
-82a
1
.
14
LAMOTTE (1935:55-56).
Kazunobu MATSUDA

944
5. It signifies there might be other stras that have similar contents to chapter 5 of
the Sadhinirmocanastra. In considering the composition of the Sadhi-
nirmocanastra, this fact serves as another piece to complete the whole puzzle. My
hypothesis here is there were a number of similar stras produced around the same
period of time, among which one came to be adopted as chapter 5 of the
Sadhinirmocanastra.

*I would like to express my gratitude to Prof. Dr. Ulrich Timme KRAGH for many valuable
suggestions and for correcting my English.

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HARVARD ORIENTAL SERIES
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VOLUME SEVENTY-FIVE

















The Foundation for Yoga Practitioners
The Buddhist Yogcrabhmi Treatise and
Its Adaptation in India, East Asia, and Tibet


Edited by
Ulrich Timme KRAGH




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