A S T U D Y O F H A R I B H A D R A ' S ABHISAMA YALAMKARALOKA

PRAJMPARAMJTTA- VYAKHYA:

By

GARETH SPARHAM
B.A., M c G i l l University, 1970

A THESIS SUBMITTED IN PARTIAL F U L F I L L M E N T OF

THE REQUIREMENTS FOR THE D E G R E E OF
DOCTOR OF PHILOSOPHY
in

THE F A C U L T Y OF GRADUATE STUDIES

(Department o f A s i a n Studies)

W e accept this thesis as c o n f o r m i n g

to the required standard

T H E UNIVERSITY OF BRITISH C O L U M B I A

A p r i l 1989

© G a r e l h Sparham, 1989
 In presenting this thesis in partial fulfilment of the requirements for an advanced
degree at the University of British Columbia, I agree that the Library shall make it
freely available for reference and study. I further agree that permission for extensive
copying of this thesis for scholarly purposes may be granted by the head of my
department or by his or her representatives. It is understood that copying or
publication of this thesis for financial gain shall not be allowed without my written
permission.

Department of AS'Q-A. S-r^cUeS

The University of British Columbia

Vancouver, Canada

Date V3

DE-6 (2/88)
 ABSTRACT
Haribhadra was an Indian Buddhist writing i n about the year 800 during the
reign of Dharma-pala, the greatest of the Pala kings who held sway over north-
east India f r o m the 8th to the 12th centuries. H i s works have been largely
ignored, up until this point, by Western scholarship, even though they had a
great influence on the course of later Indian and Tibetan scholastic Buddhism.
Haribhadra's major work is the Abhisamayalamkaraloka Prajha-paramita-
vyakhya, Commentary on the "Perfection of Wisdom" With the Light
[Provided by Maitreya's] "Ornament for Clear Realization" (abbreviated title
AAA). It is not so m u c h a single book as a composite of three: (a) the Asta-
sahasrika-prajna-paramita, Perfection of Wisdom in 8.000 Lines (A),
considered to be a revelation, (b) the Abhisamayalamkara, Ornament for Clear
Realization (AA), an aphoristic codification, at least according to Haribhadra's
point of view, of the topics i n the revelation, and (c) the A A A itself,
Haribhadra's explanatory sentences or commentary w h i c h links the A and A A
together.
T h e A can be characterized as a mystic-religious work. It sets forth the
doctrine of emptiness (gunyata) or no-self (anatman), also called lack of own-
being, absence of sva-bhava, a perfect w i s d o m w h i c h consists in complete
detachment f r o m all phenomena, such that all phenomena are seen to be illusory
(maya). Directed towards people who have an intuitive understanding of the
value of altruistic endeavor the A says, paradoxically, that there ultimately are
no living beings to be helped, no motivation to help them, and no state of
perfection by means of which their needs are met.
The A A is a highly scholastic systematization concerned, first and foremost,
with the delineation of the path (marga = inner spiritual development)
particularly at its higher levels. There is a striking contrast between the
complete lack of systematization i n the A and the detailed, step by step,
delineation of the stages of the path, levels (bhumi) and B u d d h a bodies (kaya)
w h i c h one meets with in the A A .
T h e difference i n the general tenor of the two texts is carried over into the
A A A , w h i c h seeks to explain the former with the help of the latter. T h o s e
sections i n the A A A directly explaining the sutra w h i c h have no parallel i n the
A A are more religious in tone, more faith-oriented. T h o s e sections i n the A A A

ii
detailing a topic of the AA, and explaining how that topic is found in the sutra,
are more scholastic and difficult to penetrate. These latter sections presuppose
considerable familiarity with terminology and theories about the path and its
structure.
W h e n the topic of the A A naturally corresponds with a division i n the A the
structural tension that comes f r o m trying to combine two different books
together in a single unit is not apparent. Sometimes, however, there is no
apparent correspondence. A t such points in the text there is a structural tension
and the thread, which Haribhadra, at least, felt kept the different parts of his
work together as a coherent whole, may slip f r o m the reader's hand. T o place
this thread firmly in the reader's hand the dissertation clarifies (a) the different
layers of text which are embodied i n the A A A and (b) issues concerning the path
which Haribhadra's comments are indirectly or directly addressing.
In regard to the latter, the language of discourse has two different
vocabularies: (a) the terminology of Vasubandhu's Abhidharma-kote and (b)
the terminology found in the AA.
There are considerable difficulties involved in attempting to systematically
present the A A A , for the first time, in a Western language. These difficulties are
mostly the result of the many layers of historical material merged together into
the single text of the A A A , as well as of loss of some information and
Haribhadra's Sanskrit style.
T o overcome the difficulty that results f r o m the need to retain i n a translation
(a) the integrity of the book as a religious text, and (b) the historical reality that
words, and particularly technical terms, often mean different things at different
periods, the following strategies are employed: (i) The Sanskrit text of the
translated portion (two-thirds of the first chapter or a little over 80 of the A A A ' s
nearly 1000 pages) has been presented in Devanagari based on a comparison of
the earlier editions and the Tibetan translations, (ii) The text itself is presented,
as far as possible, in an unbroken literal translation that lets Haribhadra speak for
himself, (iii) B y using modern technology the different layers of the text are
consistently identified and separated by use of bold, italic, underline and
quotation marks, (iv) The important historical issues the text raises, and the
central concepts discussed in the three texts, are identified and discussed in a
sufficiently detailed introduction

iii
 CONTENTS

ABSTRACT ii
TABLE OF CONTENTS iv
ACKNOWLEDGMENTS viii
TECHNICAL NOTE ix
ABBREVIATIONS x
PREFACE xii
PART ONE: INTRODUCTION

I THE AUTHOR 2
Haribhadra 2
II HARIBHADRA'S TEXT 8
T h e title 8
Structure of the A A A 9
A more detailed description of the first chapter 14
III THE A AND AA 26
T h e Asta-sahasrika 26
T h e Abhisamayalariikara 31
IV INDIAN LITERARY GENRES AND THE AAA 36
T h e commentarial tradition after Haribhadra 50
V HARIBHADRA'S RELIGIOUS PHILOSOPHY 56
D o m a i n of Haribhadra's philosophical enquiry 58
T h e three nature doctrine 67
A
T h e consciousness-transformation doctrine 71
T h e influence of D i g n a g a and Dharmaklrti 77
VI DOCTRINES OF YOGA AND BHUMITN THE AA AND AAA 83
Presuppositions 84
Paths 89
S e v e n attentions and three realms 106
Levels 113
V THE PATH AS DESCRIBED IN PP LITERATURE 116
F o u r practices 123
T h e dharma-kaya 127

iv
 T h e ten topics 131
Spiritual C o m m u n i t y 134
VIII EXPLANATION OF SOME IMPORTANT TERMS USED IN THE TEXT 143
T h e meaning of the term abhisamaya 143
T h e meaning of the term akara 147
T h e meaning of the term pratipatti 150
Haribhdra's use o f the term prajna-paramita 152
T h e terms irutamayi, cintamayi, and bhavanamayi prajha 153
IX CHARTS 155
T h e eight basic categories (padartha) 155
T e n topics figuring i n a description o f the sarvakarajnata 155
T h r e e rearms (dhatu) 156
T h e path o f meditation (bhavana-marga) according to
the A K and its correspondence with the three realms 157
S e v e n attentions (manaskara) and ninefold division
of the path o f meditation (bhavana-marga) 158
Correspondence between the levels (bhumi)
and paths o f meditation 159
Correspondence between the levels (bhumi)
and ten perfections (paramita) 160
List o f twenty samgha members i n A A 2 3 - 2 4
according to A r y a V i m u k t i s e n a 161
List o f twenty samgha members i n A A 2 3 - 2 4
according to Haribhadra 162

PART TWO: SANSKRIT TEXT

I PRELIMINARY REMARKS
Homage 164
Anubandha-catustaya 165
Setting the scene 169
Retinue 172
T h e scene and retinue according to the longer Sutras 175
T h e contents i n brief 178

v
II PERFECT WISDOM 184
Bodhicitta 185
D i v i s i o n s o f bodhicitta 187
Preceptual advice 189
T e n topics o f preceptual advice 192
Discursus o n the twenty members Of the A r y a S a m g h a 195
HI APPROACHING ULTIMATE REALITY 197
W a r m e d proximate penetration 197
P e a k e d proximate penetration 205
Forbearance proximate penetration 211
S u p r e m e dharma proximate penetration 215
F o u r conceptualizations 218
Conceptualization o f an apprehender 222
Mentor 226
IV LINEAGE, OJECTlVE SUPPORT AND AIMS 229
Lineage 229
Objective support 230
Aims 232
PART THREE: TRANSLATION

I PRELIMINARY REMARKS 237

Homage 237
Anubandha-catustaya 238
Setting the scene 245
Retinue - 251
T h e scene and retinue according to the longer Sutras 259
T h e contents i n brief 265
II PERFECT WISDOM 275
Bodhicitta 279
D i v i s i o n s o f bodhicitta 282
Preceptual advice 286
T e n topics o f preceptual advice 293
Discursus o n the twenty A r y a S a m g h a 299

vi
III APPROACHING ULTIMATE REALITY 303
W a r m e d proximate penetration 305
Peaked proximate penetration 319
Forbearance proximate penetration 331
Supreme dharma proximate penetration 339
F o u r conceptualizations 345
Conceptualization o f a n apprehender 352
Mentor 357
IV LINEAGE, OJECTIVE SUPPORT AND ATMS 362
Lineage 362
Objective support 366
Aims 369
BIBLIOGRAPHY 376

vii
 ACKNOWLEDGMENTS

H e r e it is my pleasure to acknowledge my debt, and express my gratitude

to the following people. T o my learned and patient teacher of Sanskrit at the
University of British Columbia, Dr. A. Aklujkar, who very kindly consented to
be my thesis director. T o the two other members of my thesis committee Dr. L.
Hurvitz and Dr. S. Iida. Whatever there is of scholarly merit i n this thesis is the
result of the guidance of these scholars.
I also wish to express my profound thanks to Dr. M. Futrell, professor i n the
University of British C o l u m b i a Department of Slavonic Studies, who selflessly
encouraged me and read the early drafts of my work.
M y indebtedness is also to Dr. J. H o p k i n s of the University of V i r g i n i a
Department of Religious Studies. Dr. Hopkins, and his wife Dr. Elizabeth
Napper, scholar in residence at the University of V i r g i n i a , have been tirelessly
helpful to me. I w o u l d never have begun this dissertation, and once begun,
w o u l d never have finished it, without their continual encouragement.
T h e Devanagari and Tibetan fonts used in this thesis were designed by Dr.
K. Bryant and Mr. Pierre Robillard, respectively. I w o u l d like to thank them for
allowing me to make use of their work.
Finally, I w o u l d like to thank Janice K i r k e r who typed part of an earlier draft
of the translation.
The research on w h i c h this thesis is based was carried out under doctoral
fellowships f r o m the N o r m a n M a c k e n z i e M e m o r i a l Fund, the K i l l a m Trust and
the S o c i a l Sciences and Humanities Research C o u n c i l of Canada.

viii
 TECHNICAL NOTE

T h e sections o f the thesis are numbered consecutively i n order to facilitate

cross-referencing. A reference to a section o f the thesis is indicated b y numbers
in parenthesis preceded by §, e.g., [§3.2.1].
In the translation all words not found in the text itself are enclosed in square
brackets []. T h e only exception to this rule is the section heading i n bold type
preceded b y a number. These headings, which usually reflect a natural break in
the text, have been added to make the text easier to read.
T h e edition o f the Skt text is basically a presentation o f Wogihara's (1973)
version, with some changes based on T u c c i (1932), Obermiller (1933-36),
V a i d y a (1960) and the Tibetan translations. Its primary function is to allow
readers ready access to the original text and to obviate the need for the insertion
of Skt into the body o f the translation itself. It is presented in Devanagari, with
hyphenation and some punctuation, designed to help, but not dictate, the
probable correct reading. In both the translation and the Skt text the
corresponding pages o f Wogihara's version are indicated b y numbers preceded
by W in smaller type, e.g., [W28.1]. Indented connected passages in italics indicate
the Asta-saliasrika-prajna-pframita, as do words and phrases in bold embedded
in the text. Underlined words embodied i n the text indicate the
Abhisamayalamkara. In order to avoid excessive clutter, paraphrases of, or
direct quotation from, A r y a Vimuktisena's Abhisamayalamkara-vrtd are
indicated only occasionally i n footnotes.
The symbol * indicates that the following word or title is the probable
equivalent o f a Tibetan translation. T h e symbol -» indicates an acceptable
emendation.

ix
 ABBREVIATIONS
A [AryaJ-Asta-sa^asrika-prajna-paramita
AA Abhisamayalanrtaya-[prajm-paramitopade§a-§astra]
AAA Abhisamayalamkaraloka Prajna-paramita. Vyakhya
AAGser Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos
mngon par rtogs pa'i rgyan 'grel ba dang bcas pa'i rgya cher
bshad pa'i legs bshad gser phreng zhes bya ba
AAPras Abhisamayalamkara-bhagavad-prajiia-paramitopadeSa-
§astra-pka-prasphuta-pada
AARgyan Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos
mngon par rtogs pa'i rgyan zhes by a ba'i 'grel ba'i rnam
bshad snying po'i rgyan
AAPDon Pan chen spyi don =Rnam bshad snying po'i rgyan gyi don
rigs lam bzhin du 'chad pa'i yum don yang gsal sgron me
AASphu A bhisamayalamkkra-karika-[nama prajna-paramitopadesa-
sastraj-vrtti
AAV Abmsamayalamkara-vrtd
AK Abhidharma-kos'a
AKB Abhidharma-kosa-bhasya
AKS Abhidharma-kos'a-vyakhya Sphutartha
AKThar Dam pa'i chos mngon pa'i mdzod kyi rnam par bshad pa thar
lam gsal byed.
AS Abhidharma-samuccaya
ASB Abhidharma-samuccaya-bhasya
BCA Bodhicaryavatara
BK Bhavana-krama
BSOAS Bulletin of the School of African and Oriental Studies
Edgerton Buddhist Hybrid Sanskrit Grammar and Dictionary
H Haribhadra
IsMEO Istituto Italiano per il Medio ed Estremo Oriente
JAOS Journal of the American Oriental Society
JIABS Journal of the International Association of Buddhist Studies
JIBS Indogaku Bukkyogaku Kenkyu [Journal o f Indian a n d
Buddhist Studies]

x
lc L o k e s h Candra, Tib Skt Dictionary
MAV Madhyanta-vibhaga
MCB Melanges Chinoise et Bouddhique
MHK Madhyamaka-hrdaya-karika
mvp Mahavyutpatti
MMK Mula-madhyamaka-karikas de Nagarjuna avec la
Prasannapada Commentaire de CandrakLrti (la V a l l e e
Poussin 1903-13)
Mpps he Traite de la Grande Vertu de Sagesse de Nagarjuna
(Lamotte 1967-80)
MS Mahayana-samgraha
MSA Mahayana-sutralamkara
mw M o n i e r W i l l i a m s , A Skt. English Dictionary
P Tibetan Tripitaka, Peking Edition. ( S u z u k i 1955-61)
P a n c a Panca-vimsati-sahasrika-prajm-paramita
PEW . Philosophy East and West
P P P i Prajna-p&amita-pindartha-[sariigraha]
PP prajna-paramita
PV Pramana-varttika
PVThar Rnam 'grel thar lam gsal byed
RGS Ratna-guna-sariicaya-gatha
Sata Sata-sa^asrika-prajna-paramita
SBh Sravaka-bhiimi
SDV Satya-dvaya-vibhanga
S u b o d h i n i Bhagavad-ratna-guna-samcaya-gatha-panjika Subodhini
Skt Sanskrit
Tib Tibetan
Toh A Complete Catalogue of the Tohuku University Collection
of Tibetan Works on Buddhism. (Kanakura 1934-5)
TSP Tattva-samgraha-panjika
Tu T u c c i (1932)
V V a i d y a (1960)
W Wogihara
WZKS Wiener Zeitschrift fur die Kunde Sud-(und Ost)asiens

xi
 PREFACE

Part one o f the present w o r k is a general introduction to the first chapter o f

Haribhadra's AbMsamayalamkaraloka ( A A A ) and a specific discussion o f the
first chapter. Part two is an edition o f the Sanskrit text a n d part three a
translation.
Because o f the sheer size o f the text it has been necessary, for the present, to
limit the scope o f the w o r k to a translation of two-thirds o f the first chapter or a
little over 80 o f the A A A ' s nearly 1000 pages. T h e translation covers the first
six o f the ten topics discussed i n the first chapter of the A A . It breaks at the e n d
o f the exchange between the Buddha, Subhuti a n d Sariputra, marked b y the
entry o f P u m a Maitrayani-putra. Since the last four topics o f chapter one f o r m a
unit separate f r o m the first six it is a convenient place to break the text.
F o r the sake o f consistency, the introduction to the translation covers a l l the
topics dealt with i n the first chapter.
Haribhadra's A A A is not so m u c h a single b o o k as a composite of three: the
Asta-sa^asrika-prajtt-p&amita (A), a revelation, the Abhisamayalamkara
( A A ) , an aphoristic codification o f the topics i n the revelation, and the A A A
itself, a commentary w h i c h links the A and A A together.
There are considerable difficulties involved i n translating Haribhadra.
These difficulties are mostly the result o f the many layers o f historical material
merged together into the single text o f the A A A , as w e l l as o f loss o f some
information a n d Haribhadra's Sanskrit style. T h e A A was probably written as
m u c h as three or four hundred years before the A A A , a n d the earlier portions o f
the A as m u c h as five hundred years before that. Haribhadra, however, sets
forth his explanation o f the words a n d ideas o f both earlier texts as an authentic
(but claimed to be unoriginal) exposition o f their original intent.
T o overcome the difficulty that results f r o m the need to retain i n a translation
(a) the integrity o f the book as a religious text, and (b) the historical reality that
words, a n d particularly technical terms, often mean different things at different
periods I have used the following strategies: (i) T h e text itself is presented, as far
as possible, i n an unbroken literal translation that lets Haribhadra speak f o r
himself, (ii) T h e different layers o f the text are consistently identified a n d
separated b y use o f bold, italic, underline a n d quotation marks, (iii) T h e

xii
important historical issues the text raises, and the central concepts that are
discussed in the three texts, are identified in the introduction that precedes the
translation.

T h o u g h the translation into a modern Western language of a text the size and
complexity of the A A A does present considerable difficulties the time has now
c o m e for an attempt to be made. The ground has been smoothed by earlier
scholarship.
Preparation of an edition of the text close to what Haribhadra originally
wrote presented few difficulties. M u c h of the A and A A has already been made
1

available in English by Obermiller and Conze. T h o u g h it has been necessary to

2

restore the parts of the A that Conze, in the interests of readability left out in his
translation of the text, his work on the sutra made the task of translating the A A A
m u c h easier. In regard to Conze's translation of the AA, it was less helpful.
Conze's aim was simply to systematize the many lists and insert just enough
glosses to make it intelligible. It has been necessary, therefore, to completely
retranslate the text in a manner that allows the reader to recognize its original
structure and language. Obermiller's unfinished Analysis of the A A, which
translates parts of the A A A , the A A S p h u and considerable T i b material has been
less helpful for the present undertaking. 3

Editions of the A, AA, AAA and AAV by Tucci (1932), Obermiller (1933-36, 1970), Wogihara
(1973), Pensa (1967) and Vaidya (1960) have been used.
2
Obermiller (1933-36), Conze (1954a, 1973, 1979).
3
Obermiller's excellent work introduces much material from the later Tib scholastic tradition,
particularly as found in the [Dga' ldan-»] Dge lugs sect. Although I have read the Tib material
Obermiller consulted, besides Tib commentaries Obermiller did not consult, I have felt it better to try,
as much as possible, to avoid reference to it in the interests of making less complicated an already
complicated subject.

xiii
 PART ONE:

INTRODUCTION

1
 I THE AUTHOR

1.1 Haribhadra
Haribhadra (Seng ge bzang p o ) was writing i n about the year 800 during the
1

reign o f Dharmapala (rg. c. 770-810; Ruegg 1981:101, n. 320), the greatest of

the Pala kings. W e k n o w this f r o m the colophon of the A A A (W994.15-22):

s i n w w I" c T f ^ r W - f w f M T fa<facii ^-sPh^m *t*tt ii

I have written this fine panjika (an exposition) which throws light on the
truly real, having lived, with the support of the glorious Dharmapala, i n this
excellent, glorious Trikatuka monastery, mine o f all good qualities, which
is rightly famed for virtue and ornamented by learned persons ... a
distinguished place which has all prerequisites for happiness.

In the same colophon H a r i appears to relate the Bhadra (= good) part o f his
name with the upadhyaya Bhadra V a i r o c a n a (or Vairocana-bhadra) who,
according to Tafanatha (Chattopadhyaya and C h i m p a 1980:277) and B u ston
(Obermiller 1932:156-9), taught Haribhadra the PP. Whether he does this as a
simple play on words (cf. W4.22-3), or because this teacher-disciple line had
Bhadra as the second member of their names, is unclear.

Spfe II

T h r o u g h the power o f those well-intentioned and generous souls who

follow the view o f A r y a Asanga, and also o f [my] m u c h learned and
knowledgable good (bhadra) guru Vairocana, one called H a r i the good
(bhadra) got a little spark of intelligence and has, with devotion, composed
this noble and sacred [commentary] i n which the topics are totally clear.

W e k n o w little else about Vairocana, or for that matter Hari. A c c o r d i n g to

Taranatha and B u ston, Haribhadra was f r o m a royal family. H i s knowledge of

Sirhha-bhadra was an earlier incorrect sanskritization of Seng ge bzang po.

2
the P P was so great, according to Taranatha, that he saw A j i t a (=Maitreya, the
author of the A A according to tradition) i n a dream. H e learned M a d h y a m a k a
f r o m Santaraksita and, perhaps as a younger disciple, studied alongside
KamalaSlia, a circumstance that would explain the quotations from, o r
paraphrases of, KamalaSlla's Tattva-samgraha-pahjika (TSP) at W2.3 (Amano
1969), Bhavana-krama ( B K ) at W93.22, Sarva-dharma-nihsvabhava-siddhiat
W 9 6 9 f f (Moriyama 1984) and, possibly, Sapta-Satfea-prajna-pframita-tikaiaX
W5.16 i n his work.
Haribhadra is not to be confused with the earlier Jaina writer Haribhadra
Suri (700-770), the author of, amongst other works, the Sad-darSana-
samuccaya, a compendium of Indian philosophies.

1.1.2 There is no record of any text on tantra by Haribhadra either i n Skt or i n

the T i b Bstan 'gyur. T h i s is surprising because he lived at a time when tantric
B u d d h i s m enjoyed royal patronage. D u r i n g the reign of k i n g Dharmapala the
Guhya-samaja Tantra, i n particular, flourished and Haribhadra's main disciple
Buddha-jnana was the originator of a major stream of explanation of tantra
( W a y m a n 1983:25-6). Haribhadra w a s clearly familiar with tantric
mythology. But if he wrote any works on tantric B u d d h i s m nothing survives.
1

A n y t h i n g he d i d write on tantra has been lost or was, possibly, published under a

different name.
H e wrote four texts on the PP: the A A A , A A S p h u , a recast of the Paiica i n
2

eight chapters {Le'u brgyad ma) and Subodhini (Bhagavad-ratna-guna-

samcaya-gatha-pahjhkaVSamcaya-gatha-vrtti-sub O f these four books,
which comprise the total k n o w n works of Haribhadra, only the A A A ,

E.g., his description of Vajrapani as Maha-vajra-dhara (W5.6-10) or his exhortation to meditators in

the Subodhini "to visualize their deity in the form of Vajradhara" ( ^ ' ^ ' ^ ' i ' r a a ^ ' ^ l ^ ' ^ ' l K ^ '
3 * r ^ l P5190:273.2.1).
2
The AbhisamayMamkara-nania-prajna-paranutopadeSa-S^^ Sphutartha (P5191) or,
Abhisamayalamkara-karika-Sastra-vnti (Amano 1975), also known in Tib as 'grel cung "Small
Commentary" as distinct from 'grel chen "Big Commentary (=AAA). The AASphu has the merit of
expanding on the AA just enough, making it penetrable without again losing the reader in lists and sub-
topics. It is, unfortunately, at present only available in Tib translation and two Skt reconstructions
(Amano 1975 and Tripathl 1977). Unpublished fragments of a Skt manuscript of the AASphu are
mentioned by Tucci (1932:v) and Amano (1975:1, n. 5).

3
Haribhadra's most important work and the topic of this dissertation, is still
definitely extant i n Skt.

1.1.3 T h e A A S p h u is best understood as a n abridgement o f the A A A

(Obermiller 1932-3, A m a n o 1975), and is smaller i n scope. It omits detailed
reference to the P P surras and, apart from some occasional expansion, supplies
only the necessary framework for understanding the A A .

1.1.4 T h e translation of the recast Panca is Haribhadra's Le'u brgyad ma

('Eight Chapters'). It gets its T i b name because the long and diverse discourses
1

of the P a n c a are organized along the lines of the eight abhisamayas, literally
'clear realizations,' but i n this context 'chapter' (§8.1), set forth i n the A A . It is
not an original work, i n the usual sense of the term, but a re-organization of the
Sutra. T h e topics listed i n the A A are spelled out clearly after each section. F o r
example, AA1.19-20 lists 2 2 analogies for "production of an [altruistic] m i n d
[set on] enlightenment" {bodhi-cittotpada). T h e first of these analogies is given
as earth (prthivi). In Haribhadra's recast version, the text of the Panca (Dutt
1934:19.4-6) is followed by a few words indicating the corresponding part of
the A A :

HKpfcimi ^ I d ^ H ^?-?^-»Icr: "jl^MM: II

Furthermore, Sariputra, a great Bodhisattva w h o wishes to completely
c o m e face to face with all dharmas should stand i n perfect wisdom. [This
2

is the bodhi-cittotpada] exemplified by earth and accompanied by longing.

1.1.5 T h e Subodhini is an aid to understanding the oldest of the P P sutras, the

Ratna-guna-samcaya-gatha (RGS, C o n z e I960). Haribhadra employs the
3

Listed as P5188. This Pafica-PP would be very similar to manuscript Pl in Dutt's edition of the
Panca (1934), listed by Conze (1960:36) as Paris Bibl. Nat. Skt 68-70.
2
Unless 'dharmas,' in this context, refers only to living beings I do not know what this means.
The authorship of the Subodhini appears to be questioned by Conze (1960:55), apparently on the
basis of an obscure passage in Tsongkha pa's AAGser: 14.4-6: I ^ S F ^ I ^ " ^ ! ^'•g'^'ash'*^' ^'
1

4
scheme of the A A here, as i n his other books, but only quotes the first seventeen
verses which summarize the chapters and topics. Based on internal evidence it
was written after the A A A . 1

Finally B u ston (Obermiller 1932:156-9) mentions, besides these four

works, "also the PP-bhavana, etc." as being written by Haribhadra. There is no
other record o f these works.

1.2 T h e theme which runs through Haribhadra's writing is that the A A is

equally a commentary on all the main P P sutras (in particular, on the A, Pafica
and Sata). T h i s is a particular insight Haribhadra believes to have been
vouchsafed to h i m by Maitreya, and is one of the primary reasons he wrote the
books he did, as is apparent i n the opening lines of his A A S p h u where he pays
homage to the PP, "[wanting] to delineate the stanzas of the Ornament [=AA] as
an ornament for all [the sutras]," Dignaga, whose PrajM-paramita-pindartha
2

(PPPi:7, Wl2.7-8) Haribhadra quotes, had already made the point that the P P
sutras, though differing i n length, embody the same teaching.

"In regard to the Samcaya-gatha-vrtti-subodhim, Sunaya-sn says that it is similar in style to the
AAA and is therefore H's (slob dpon) work. Rngog bio ldan shes rab and Sthira-pala explain that it is
not, saying, 'It is not since it asserts the abhisamayas alone (mngon rtogs rkyang pa ?).' Nevertheless,
since in the Marma-kaumudi we find 'It says in H's Subhodini...' (which is probably to refute this
[wrong idea of it not being H's work]), I think it is."
A few remarks about the names Tsongkha pa mentions. According to the Blue Annals (Roerich
1949:226 and 228) Sunaya-Srl was a contemporary of Abhayakara-gupta. Blue Annals (Roerich
1949:332) refers to Rngog bio ldan shes rab as Mahatman = Bdag nyid chen po; also Obermiller (1932-
33:10, n. 5). Roerich (325) says that 'bum phrag gsum pa is the same as Brtan skyong or Sthira-pala,
whose unusual name came from his having memorized 300,000 Slbkas (789). Taranatha, (1980:311 n.
14) mentions "a Sthirapala, alias Trilaksa" who is said to have explained the PP at Vikramas'ila, and in
the colophon of the AAA, of which he is listed as a translator, he is mentioned as Maha-pandita Dhlra-
pala, who retranslated the AAA at a later time with Rngog.

2
^frg^£^n)a* g*r<r'^ ^ ' S ' S ^ ' ^ ' ^ ! Reconstructed by Tripathi (1976:3) as ...d«W*K-
, 3 1

+|R+I ll*i
u
i I ^f<>H>k ll«f
u
f ... The admittedly crucial gloss "all sutras" is based on
AAGser:24.6.

5
 T h u s this A is not short of any topics spoken about [in the longer P P sutras].
It is asserted to be a condensed text. Its topics are just those that have been
spoken of there.

A n d A r y a Vimuktisena, the most important influence on Haribhadra after

Maitreya, had already used the A A to explain the Panca. Haribhadra, however,
relates the AA's delineation of the path (marga = inner spiritual development)
directly to other P P sutras like the A. H e appears to have reasoned that i f the
shorter A includes the entire teaching on emptiness (sunyata) f o u n d in the
longer sutras, it must also include the teaching on the path w h i c h the A A sets
forth i n such careful detail. It is difficult to be certain about all the implications
Haribhadra drew f r o m this. Nevertheless, by stressing the intimate relationship
between emptiness (the explicit topic of the sutras) on the one hand, and the path
(the hidden topic of the sutras) on the other, Haribhadra does seem to be subtly
adjusting the meaning of emptiness. H i s concern appears to be to ensure that
emptiness, and the perfect w i s d o m that knows it, are defined in such a way that
they do not lose the capacity to give rise to the entire range of mental states,
starting f r o m those of the religious neophyte, up to and including the state of a
Buddha.
Still, Haribhadra's contribution is found not so m u c h in original thought. H e
was primarily an organizer of others' work, and a master at setting the ideas of
other writers in a helpful juxtaposition. One should not, however, on that
account make light of his contribution. For, by l i n k i n g together what were
previously quite diverse strands of Buddhist religious thought, he brought P P
study based on the A A into the mainstream, and initiated a tradition of
commentarial literature that continues amongst Tibetans even until the present
day.

1.2.2 T h e P a l a kings held sway over north-east India f r o m the 8th to the 12th
centuries, after the demise of the G u p t a dynasty and before M u s l i m rule finally
ended the extended classical period of Indian history. A t the apogee of its power
under k i n g Dharmapala, the Pala dynasty controlled an area, centered around
the triangle f o r m e d by the m o d e r n cities of Patna, VaranasI and Gaya, that
stretched as far west as present day L u c k n o w and south into the northern reaches i
of the D e c c a n ( B a s h a m 1954:70). T o the north the H i m a l a y a n k i n g d o m of Tibet

6
had reached the peak o f its secular power under K h r i srong lde btsan (742-794 or
804; Stein 1972:63-64). S o m e 30 years before Haribhadra composed his A A A ,
Tibetan cavalry h a d penetrated as far as the northern areas o f the Gangetic plain
and received tribute f r o m the P a l a rulers. It was an important and fortuitous
juxtaposition o f events. T h e twilight o f Indian B u d d h i s m heralded the d a w n o f
1000 years o f Tibetan Buddhist culture. Tibetan ecclesiastical civilization, with
its strong emphasis o n tantra a n d the PP, bears the unmistakable imprint o f the
Pala dynasty, a n d the importance o f Haribhadra's contribution i s fully
appreciated only when his influence o n later T i b e t a n scholasticism is fully
realized.
T h i s Buddhism, w h i c h gives retrospective importance to Haribhadra,
reached its fullest development i n Tibet, but it began to develop even before
Haribhadra's death. T h e scholastic study o f the P P i n large monastic
universities like N a l a n d a and V i k r a m a s i l a accorded Haribhadra considerable
stature. There were a number o f commentaries a n d summaries o f his work
(§4.12), many unfortunately n o w lost.

7
 II HARIBHADRA'S TEXT

2.1 Here, the reader will find (a) a brief discussion of the A A A ' s title, (b) a
brief summary of the structure of the commentary and (c) a more detailed
consideration of the structure and contents of the first chapter.

2.2. The title

The full title of the A A A is Abhisamayalamkaraloka Prajha-paramita-
vyakhya (Commentary on the "Perfection of Wisdom" With the Light
[Provided by Maitreya's] "Ornament for Clear Realization"). The different
possible meanings of abhisamaya are discussed elsewhere (§8.1-8.10).
Wogihara, Obermiller, T u c c i and C o n z e usually cite the work as Aloka, and
though the title is sometimes emended to Abhisamayalamkaraloka (short final,
masculine gender) [Prajna-paramita-vyakhya\ or Aloka, under the influence of
titles such as Dhvanyaloka or Madhyamakaloka, there is no manuscript
evidence for this emendation. There is some evidence i n the colophon,
(W994.20-21) however, for a bahuvrihi compound (abhisamayalamkarasya
alokah yasyam), with a feminine ending. In explaining the title, Haribhadra says
(KMH-y+ifJH+i I ^ - m f w - s i n w ww^A sr*ik*rr, "This P P
commentary w h i c h has a g o o d future and w h i c h makes things clear with the
light of the Alamkara C Ornament') for clear realization [i.e., A A ] , is finished."
H e r e the c o m p o u n d tad-aloka-prakaiika is best construed as a genitive tat-
purusa, but that does not mean that A A A should also be interpreted as a tat-
purusa. In fact, tadaloka-prakas'ika suggests that the AA's light is used in the
A A A and hence the title A A A is intended as a bahuvrihi.
In the line (W994.19) dr«Ml+-faOTfoft ft<Rkil ^ - T f N ^ t W , "this fine
panjika which throws light on ultimate reality has been written by me," which
precedes the line just cited, aloka is used as in Dhvanyaloka or
Madhyamakaloka, meaning 'light on' or 'illumination o f a particular topic or
text. But Haribhadra does not appear to be specifically glossing his title at this
point.
H e n c e the title should be taken as meaning, "Commentary on the 'Perfection
of W i s d o m ' W i t h the Light [Provided by Maitreya's] 'Ornament for Clear
Realization.'" A n d this is exactly what we find the A A A to be.

8
2.3 The structure of the commentary
Haribhadra's A A A is an explanation of the A based on the A A , an aphoristic
codification o f the seventy topics said to be hidden i n the P P sutras. T h e A A A is
a l o n g book, almost a 1000 pages i n Wogihara's 1932 edition. It incorporates
both the A and A A .
In the opening verse o f his smaller commentary, the A A S p h u , Haribhadra
says that he wishes to demonstrate that the A A is not only an explanation of the
longer P P sutras (the P a n c a and Sata), but equally an explanation o f the A and
other shorter P P sutras as well. T h i s aim seems to have detenriined the overall
structure of his work.
H o w is this so? In the A A A , each w o r d of the A, starting f r o m the opening
words evam maya srutam ('Thus have I heard') right up to the story of the
Bodhisattva Sada-prarudita and the final entrusting (parlndana) o f the sutra to
A n a n d a are explained. A considerable portion o f the A A A is devoted solely to
this task. B a s e d on this, one can divide the A A A along the lines of the thirty-two
divisions (parivarta) o f the A, a strategy that W o g i h a r a partially follows.
T h e division o f the A A A into thirty-two chapters is, however, somewhat
superficial. Its deeper structure is given by the divisions o f the A A , first into
eight chapters (adhikara) and then into the seventy sub-topics of these eight
chapters (listed AA1.5-17). A summary o f each of the eight chapters and of the
first ten topics (which comprise are the sub-topics o f the first chapter) is given
below (§2.15, §7. Iff).

2.3.2 That his A A A was an authentic and unoriginal exposition of both the A
and A A c o u l d have been questioned, i n Haribhadra's own time, only o n
sectarian grounds, i.e., on the grounds that his systematic d i d not reveal fully the
breadth and profundity o f the message contained i n the earlier texts. Strictly
philological observations about the proper reading o f the earlier texts w o u l d
have been admissible, but only insofar as they added to the purity o f the earlier
texts and thereby enhanced their authenticity. R e m a r k s about the earlier texts
f r o m a historical perspective w o u l d have been quite inappropriate. S u c h
historical remarks w o u l d have presupposed a lower status than Haribhadra, as a
M a h a y ana Buddhist c o u l d have accepted. H e w o u l d have had to accept that
statements i n the earlier texts could, possibly, be properly accounted for by

9
ordinary h u m a n limitations, limitations w h i c h the earlier authors, caught in
their own time and intellectual climate c o u l d not transcend, but w h i c h later
thinkers, aided by the passage o f time and historical comparative methodology
c o u l d discern. S u c h a historical perspective w o u l d not, i n Haribhadra's time at
1

least, have been able to co-exist with traditional faith i n the omniscience of a
B u d d h a and w o u l d have obviated, f r o m the start, the perceived need for a b o o k
like the A A A .

2.4 In general, the A can be characterized as a mystic-religious w o r k and the

A A as a highly scholastic commentary concerned, first and foremost, with the
path particularly at its higher levels. T h i s difference i n the general tenor of the
two texts is carried over into the A A A , w h i c h seeks to explain the former with
the help of the latter. T h o s e sections i n the A A A directly explaining the sutra
w h i c h have no parallel i n the A A are more religious i n tone, m o r e faith-oriented
as it were (cf. W8-16). T h o s e sections i n the A A A detailing a topic o f the AA,
and explaining how that topic is found i n the sutra, are more scholastic and
impenetrable (cf. W36.18ff). T h e s e latter sections presuppose considerable
familiarity with terminology and theories about the path and its structure, some
o f w h i c h may be unfamiliar to the modern reader.
W h e n the chapter o f the A A naturally corresponds with a d i v i s i o n i n the A
(as it does, e.g., i n the case of the first parivarta w h i c h ends at W128) the
structural tension that comes f r o m trying to combine two different books
together i n a single unit is not apparent. Sometimes, however, there is no
apparent correspondence, (as i n the case o f the fourth chapter o f the A A , W445,
w h i c h comes i n the middle of the ninth parivarta). A t such points i n the text
there is a structural tension and the modern reader, i n particular, may c o m e to
feel o v e r w h e l m e d by a mass of what seems to be unconnected information. The
thread, w h i c h Haribhadra, at least, felt kept the different parts o f the work
together as a coherent whole may slip f r o m the reader's hand.
One o f the aims o f the first part o f this dissertation is to place this thread
firmly i n the reader's hand by clarifying (a) the different layers o f text w h i c h are

It scarcely needs mentioning that the absence of such a perspective, which is an ornament of modern
scholarship, does not detract from the worth of the AAA.

10
embodied i n the A A A and (b) issues concerning the path current at the time of
Haribhadra, and w h i c h Haribhadra's comments are indirectly or directly
addressing.
In regard to the latter, as Obermiller, T u c c i and C o n z e have all pointed out,
the A A is primarily an exposition o f the path, and the language o f discourse
employed by Haribhadra i n his A A A is a language developed to explain and
chart that path. There are two different vocabularies i n that language: (a) the
terrninology already standardized by V a s u b a n d h u i n his A K and (b) a
terminology unique to the A A . B o t h o f these the reader w i l l find explained and
used i n this introduction.

2.5 Besides the different layers o f textual material i n the A A A there is also the
stylistic layering often seen i n Skt commentaries. In each part of the text,
whether based on the A or A A , Haribhadra usually first discusses the issue at
hand f r o m a general perspective. T h e n he turns to the specific words o f the texts
and explains t h e m individually. Finally he makes use of the exegetical devices
bequeathed to h i m by bis cultural heritage, particularly codified rules of Skt
grammar and the different strategies for giving an etymology to important
words (for an example o f this use see below §2.14.2-3).

2.6 Haribhadra calls the first chapter o f the A A A , (i.e., W21-128), about "the
thorough total knowledge o f a l l things, i n absolutely every aspect" a "Turn
(parivarta) o f the Activities o f the State o f B e i n g a K n o w e r o f A l l Aspects."
"Here," i n this chapter, he says "just the state of being k n o w e r o f all aspects
associated with the Tathagatas turns up (parivartate) again and again by way of
[ten] cause and effect 'activities,' starting with production o f an [altruistic]
mind, w h i c h one has to put into practice" (W128.12-15: ^ F + k ^ h 8 ) a w h c 3 ' 1

"FTi-cR": " T f W c ^ c ^ r r JPT-hR-"^: *Nf<*>ktfcfI-^ff-M P<4cf: l).

D e l v i n g into Haribhadra's first chapter one is struck by the amount
borrowed f r o m other writers. T h e body o f Haribhadra's 'original' work gets
smaller and smaller the more one searches for it. T h i s was perhaps, at least
partially, the result o f the only printing technology available for the
transmission of ideas, the handwritten manuscript. A c c e s s to the compositions
of earlier writers was extremely limited, and a writer k n e w that either he or she

11
included i n the manuscript the entire passage f r o m an earlier writer, or else most
other readers w o u l d have no access to it. T h e composite text then served a
double purpose: it became a sort of Readers Digest and also, perhaps, on the
piggy-back principle, served as a vehicle to get one's own work out to a larger
audience.
Nearly a quarter of the first chapter (approximately 2 9 of 127 pages)
comprises the text of the A; 56 verses are quoted from the A A ; large excerpts
1

f r o m A r y a Vimuktisena's AbhisamayMamkara-vrtti ( A A V ) are either directly

incorporated (W79.9ff; 84.16ff; 95.1-97.5) or else function like a template,
giving structure to Haribhadra's discussion (W24.13ff, 76.21ff). There is a long
recast o f KamalasTla's T S P (W2.3-3.24). A similar paraphrase of the B K occurs
at W93.22-94.1 and M o r i y a m a (1984) has pointed out the parallels i n
Kamalasila's Sarva-dharma-nihsvabhava-siddhi. A l t h o u g h quoted explicitly
only twice i n the first chapter, there are many echos of Vasubandhu's
Abhidharma-kos'a ( A K ) , e.g., i n the explanation of the twenty members of the
Spiritual C o m m u n i t y (W35-36). Dharmaklrti's Pramana-varttika (PV) is
quoted (W44.25, 67.15) and the Mahayma-sutrMamkara ( M S A ) is quoted
frequently, often marking the point of departure for an explanation (W27.10,
W31.2, etc.). There are striking similarities between Haribhadra's treatment of
the B u d d h a bodies and the presentation i n the Mahayana-samgraha (MS,
Lamotte 1973:11, notes p. 49). Other Y o g a c a r a texts like Dignaga's P P P i
(W23.10), the Madhyanta-vibhaga ( M A V , W110.2) and Vasubandhu's
Vyakhya-yukti (W15.25) are also quoted, as are M a d h y a m i k a texts:
Nagarjuna's Ratnavali (W66.16), Santideva's Bodhicaryavatara ( B C A ,
W24.8), Jnana-garbha's Satya-dvaya-vibhanga (W45.6) and Bhavya's 2

Madhyamaka-hrdaya-karika ( M H K , W40.13).
O n e can, therefore, as I have already suggested, best describe Haribhadra's
commentary as an insightful arrangement o f earlier writing whose value lies not
so m u c h i n a particular 'original' doctrine, as in providing a focus on the PP.

Exactly what H included in his original manuscript is, of course, unknown. The text of the AAA,
with the complete A embedded within it, is W's creation.
2
See also Hisao Inagaki (1977).

12
2.7 A pattern found frequently i n the first chapter a n d throughout the
commentary, w h i c h weaves Buddhist texts representative o f a l l four Buddhist
schools (Vaibhasika, Sautrantika, Y o g a c a r a a n d Madhyarnika) into a n
explanation o f the PP, is a discussion o f the A A based o n A r y a Vimuktisena's
A A V (Madhyamaka), introduced b y a quotation f r o m a Y o g a c a r a text, like the
M S A , w h i c h locates the specific part o f the path within a general framework.
Particular words, w h i c h are part o f the general Buddhist vocabulary, are then
explained with the help o f the A K , and problems i n epistemology are dealt with
based o n the stream o f Buddhist reasoning and epistemology originating f r o m
D i g n a g a and Dharmakirti. 1

T h e perspective w h i c h lends coherence to the variety o f different quoted

material is the understanding that the A A is not only a commentary on the longer
sutras, but equally o n the A . T h i s is Haribhadra's insight, mentioned earlier
(§1.2).
E v e n though the relationship between the A and A A is b y n o means self
evident and sections o f commentary apparently unrelated to the A, and sections
unrelated to the A A are frequent, Haribhadra always writes f r o m the perspective
o f their being related, and, on the theoretical level at least, deals with both books
simultaneously. T h i s gives order to what w o u l d otherwise be a mass of detailed
explanation about seemingly unrelated topics, and indeed, represents his real
and lasting contribution.

2.7.2 Haribhadra's discussion of the chapter's first topic, production of an

[altruistic] m i n d (W21.22-27.25), illustrates both this perspective and structure.
T h e order of the explanation is given by A A 5 a (faTfic<ii<4h«HK^ ^ ) , w h i c h is
further expanded u p o n i n AA18-20. T h e corresponding section o f the A
(W21.22-22.10), w h i c h bears little apparent relation to the verses of the A A,
says:

Eckel (1987) has identified this stream of reasoning and epistemology originating from Dignaga and
Dharmakirti as an influence on Jnana-garbha, the teacher of H's teacher Santaraksita.

13
 M a y it b e apparent for you, Subhuti, h o w concerning the P P of great
Bodhisattvas, the great Bodhisattvas progress i n the PP.

Haribhadra explains each word i n the A i n an introductory passage, and then

begins an apparently unconnected explanation of the A A which he declares to be
an 'expansion' (vistaratah tu, W24.1) o n the same, as yet unmentioned, first
topic, production of an [altruistic] mind.
Haribhadra's explanation of the A A is based o n A r y a Vimuktisena's A A V
supplemented b y a Yogacara text, Maitreya's M S A , and the work of a later
Madhyamika, Santideva.
A t the end of the explanation, Haribhadra is left with the necessity of relating
the section of the A A he has explained to the earlier section of the A. T o do so he
quotes the sections of the Panca corresponding to the beginning of the A and
cites Dignaga's P P P i verse 7 (W27.24, quoted above §1.2) to justify the
procedure:
T h e signifance a n d importance o f production o f a n altruistic m i n d is
discussed below (§7.9.2).

2.8 A more detailed description of the first chapter

T h e introductory section of the A A A (Wl-21.22) is clearly separate f r o m the
m a i n body of Haribhadra's text. It comprises four distinct segments:
a) a short verse homage to earlier gurus
b) a complicated highly scholastic discourse o n the principles of book writing
(anubandha-catustaya)
c) a detailed word b y w o r d explanation o f the opening lines o f the A
supplemented by a description of the corresponding section i n the Panca
d) a brief expansion o n A A 3 - 1 7 listing the eight abhisamayas and seventy
topics.

2.9 W o g i h a r a mistakenly includes the homage of the A A ( W 1.7-10) amongst

Haribhadra's o w n five verses of homage. T h i s verse of homage (discussed i n
more detail §7.3, §7.5) says:

*rr y4*kim HMCWIM S I M M : * I H + I I , *TT Tpfoprr srq^RT-fcrr ^ - M i f e r i

14
 H o m a g e to the Mother [=PP] of the B u d d h a with an assembly of Sravakas
and Bodhisattvas: which, as the state of being knower of all, leads Sravakas
seeking peace to tranquility; which, as the state of being knower of the
paths of those who work for the benefit of the world, is accomplisher of the
aims o f the masses; [and], perfectly endowed with which, the Sages give
expression to this universe i n all its aspects.

2.10 T u r n i n g to Haribhadra's own verses of homage at the beginning of the

A A A , we find that they chart the evolution of a stream i n Indian B u d d h i s m that
R u e g g (1981) helpfully calls the Madhyaniika-Prajnaparamita synthesis.
Haribhadra ( W l . 11-22) mentions five persons: Maitreya, Asanga,
Vasubandhu, A r y a Vimuktisena and Bhadanta Vimuktisena as having preceded
him:

T h e merciful L o r d Maitreya composed an especially clear brief verse

commentary (karika tika) [the A A ] pertaining to guidance i n the f o r m of
perfect wisdom, so that he himself c o u l d fully lead mortals, overwhelmed
by the multitude of faults i n the bowels of the world, to the supreme
freedom of the yogins [and yoginls] who k n o w that all things are like forms
of illusion.

T h e leader among the wise, A r y a Asanga, wrote a commentary (bhasya),

the fame of which is especially glorious on account o f the capability o f its
author, to ascertain the truly real. Towering on account of his pride
1

because of a minute knowlege of views regarding the division of being and

non-being, A c a r y a Vasubandhu attained a [firm] position in the area of
describing topics i n [his] well-trodden path. 2

Great was the effort made i n the f o r m of the Vrtti by one with good
intelligence, A r y a Vimuktisena, who acquired extraordinary w i s d o m f r o m
the churning of yogic practice with the truly real i n things. Concerned with
his Vrtti, another intelligent man is k n o w n i n the world through the

Or, following Bu ston, "a commentary called tattva-viniScaya."

Bu ston understood paddhati as the name of Vasubandhu's commentary.

15
 designation o f Vimuktisena, w h o made, i n his Varttika, a treatise w h i c h
quenched rival opinions, standing i n extremes.

O f the writing o f these five persons w h o m Haribhadra mentions as having

preceded him, m u c h has been lost. O n l y the A A o f M a i t r e y a a n d the A A V o f
A r y a V i m u k t i s e n a remain i n Skt. T h e origins o f the Madhyarnika-
Prajnapararnita synthesis itself are traced back n o further than A r y a
V i m u k t i s e n a w h o is the first writer, so far as w e know, to use the A A as a vehicle
for explaining the P P sutras. It is this utilization o f the A A w h e n setting out
one's views that defines the synthesis, n o t a particular Madhayarhika o r
Y o g a c a r a doctrine.

2.11 T h e first extant commentary o n the A A is the A A V b y A r y a Vimuktisena,

relatively w e l l k n o w n through the critical edition o f the first abhisamaya
prepared b y Pensa (1967). T h e A A V relates the A A closely to the Panca and
ignores the A as a separate work. It is also called Pancaloka (Obermiller 1932-3)
reflecting its brief T i b title Nyi khri snang ba.
A f e w details about the life a n d time of A r y a V i m u k t i s e n a are k n o w n f r o m
the Buddhist historiographers B u ston a n d Taranatha (Obermiller 1932:155,
R u e g g 1968-69:305-7). T h e former reproduces the information contained i n
the c o l o p h o n to the A A V where it says A r y a V i m u k t i s e n a was a student and
relative of a certain Buddha-dasa, a n d "belonged to the K a u r u k u l l a branch of the
A ^ a - S a r h m i t i y a s " (Conze 1960:112). Taranatha records traditions w h i c h h o l d
that A r y a V i m u k t i s e n a was a disciple o f V a s u b a n d h u o r D i g n a g a a n d was a
contemporary o f Bhavya. T h e historical accuracy o f these traditions is not as
important as is the presence o f early Tibetan doxographers recognizing a) that
an extensive commentary o n the A A was extant f r o m an early p e r i o d and b) that
certain o f Bhavya's a n d A r y a Vimuktisena's doctrines were similar.
Haribhadra, i n his A A S p h u , describes A r y a V i m u k t i s e n a as a person "who
1

delineated [the A A ] with a n awareness o f abiding i n the middle way." T h e

Tibetan D k o n m c h o g 'jigs m e d dbang p o (Hopkins a n d S o p a 1976:123) calls

1
Amano(1975:3) a ^ ' ^ r v p t ; ^ - ^ ^ ' 5
' ! ^«'^-=s gnj''T^'3 N^C | ^g«rg*r<rS»aj'*ufc-aj«i|
, J ,

^S'^'^'^'rl^'^'Bl Reconstructed b y T r i p a t h i (1977:3) 3TPTf^-*TftTsT: Wmt R^Rh< f %

fM-^mj; I ^ cjf JtZWT ^ V - M J WTJTT farrr ||

16
h i m a Yogacara-Svatantrika Madhyamika, who, unlike Bhavya, accepted the
Yogacara denial of external existence. In the T i b tradition the views of A r y a
Vimuktisena and Haribhadra are considered to be largely similar, and a sub-set
of Svatantrika referred to as 'phags seng gi lugs ('the position of the A r y a and
Lion') is sometimes mentioned. T h e y are differentiated, however, i n terms of
whether they do, or do not, incline to the Yogacara assertion of the satyakara and
allkakara (§8.2). These positions can be summarized, i n brief, as accepting or
denying "that an appearance of a gross object to a sense consciousness exists as it
appears" (Hopkins and Sopa 1976:108, 123-124).

2.12 Little is k n o w n about the author of the Varttika mentioned i n Wl.20-22.

Haribhadra evidently has some reservations about the understanding of this
person. These reservations are made even clearer i n the A A S p h u : 1

After him, Vimuktisena, who abides on the faith level, d i d not discover all
the §astras and made an explanation concordant with his [incomplete
discovery].

A c c o r d i n g to Tsongkha pa (AAGser:35.1ff), the faith level is the very lowest

part of the M a h a y a n a path, before correct realization is attained.
T h i s author is usually called Bhadanta Vimuktisena based on two references
(W51.4, W71.15-20). T h e Varttika traditionally ascribed to Bhadanta
Vimuktisena is now only extant i n T i b (P5186). It is listed as 'phags pa shes rab
kyi pha rol tu phyin pa stong phrag nyi shu lnga pa'i man ngag gi bstan bcos
mngon par rtogs pa'i rgyan gyi tshig le'ur by as pa'i rnam par 'grel ba and comes
immediately after A r y a Vimuktisena's A A V , and before Haribhadra's Le'u
brgyad ma (i.e., his recast version o f the Paiica).
A c c o r d i n g to Bu-ston (Obermiller 1932:155) there is a tradition that
Bhadanta was a disciple of A r y a Vimuktisena, and R u e g g (1968-69) says they
were roughly contemporary.

*5^'a;«rq^g«l||. Reconstructed by TripathI (1977:3) cleft R ^ R b d ^ «IH|u*IH|ui wfrlf: I *T5T-

17
 T h e first reference to Bhadanta Vimuktisena i n the A A A (WW51.4),
" A c c o r d i n g to Bhadanta Vimuktisena, [Srenika] was a renunciate o f worldly
greed with a comprehension based o n either the first o r second concentration
(dhyana)" gives us n o clue about the writer. T h e second reference (W71.7-9) is
only slightly m o r e helpful. There Bhadanta V i m u k t i s e n a relates each w o r d of a
passage i n the A to a different stage o f the path. T h e quotation comes
immediately after a different interpretation o f the same passage b y A r y a
Vimuktisena, a n d to that extent f o l l o w s the order o f the homage. Neither of
these two passages are i n the T i b text, however, a circumstance which l e d
T s o n g k h a p a to speculate (AAGser:36.6) that the T i b translation of the Varttika
was either b y another person with the same name, or else "by a Bhadanta k n o w n
to be a student o f A r y a Vimuktisena."
Finally, the text o f the Haribhadra's homage (Wl.21-22) itself raises some
questions. It is somewhat unusual for vimuktisena-vacasa to mean simply
vimuktisena-namna "called Vimuktisena," though Haribhadra's use o f vacasa
in the sense of namna 'expression, designation' is i n fact c o n f i r m e d b y a similar
usage four pages later i n the c o m p o u n d srotra-vijiiananubhava-vacasa (W5.16).
Similarly, varttikah (emended to varttike) is problematic. Perhaps it means
simply "of w h o m there is a w o r k associated with the Vrtti" a n d refers to a
student o f A r y a Vimuktisena, a conjecture which goes w e l l with the idea that the
Bhadanta V i m u k t i s e n a quoted later i n the A A A is a different person. Wl.21-22
w o u l d then read "Another intelligent man k n o w n i n the w o r l d b y the
designation of Vimuktisena, o f w h o m there is a w o r k associated with the Vrtti,
made a treatise w h i c h quenched rival opinions, standing i n extremes."

2.13 T h e second part o f Haribhadra's introductory section (W2.1-5.4) is about

1

the so-called 'four principles o f b o o k writing' (anubandha-catustaya). It is a

sort o f advertisement for the rest o f the book. T h e f o u r 'principles' or limbs are
the abhidheya ('subject matter'), prayojana ('purpose' o r 'aim'), prayojana-
prayojana ('purpose's purpose'-*final goal) a n d the connection (sambandha)
w h i c h obtains between them. Haribhadra's remarks, w h i c h he perhaps intended
as a direct c o m m e n t o n the A are occasioned by A A 1 - 2 , w h i c h says:

Aklujkar was particularly helpful in clarifying the problems presented by this section of the text

18
 M y purpose i n beginning is so that those with awareness w o u l d wish to
behold the path, (not touched b y others), of the state of being knower o f all
aspects, w h i c h has been taught here [in the P P ] b y the Teacher; and by
settling i n recollection the surra's meaning w o u l d wish to easily take to the
practice o f dharma which consists o f the ten activities.

In d o i n g so he employs the anubandha-catustaya, which, b y his time was a

standard way for writers o f Sastra, especially commentaries, to begin their w
ork
.
Haribhadra's, however, is a particularly complicated piece o f writing.

2.13.2 T h e origins o f the anubandha-catustaya convention are not entirely

clear. T h e convention is associated i n particular, however, with commentarial
1

works o f writers i n the lineage o f the Buddhist epistemologist Dignaga. In this

respe c
t it is noteworthy that Haribhadra's e xplanation o f the anubandha-
catustaya, though based primarily o n Kamala-sTla's Tattva-samgraha-panjika,
incorporates passages f r o m both Vinlta-deva's a n d Dharmottara's Tikas on
Nyaya-binduilA.
In brief, Haribhadra, drawing o n Vinita-deva, says the purpose (prayojana)
is just the immediate result o f writing a text, i.e., the reader's comprehension of
what the author writes. A s Haribhadra says (W4.16-20)

H e n c e easy understanding o f a l l briefly stated topics, pertaining to the

continuum o f what i s to be taught, is the u n c o m m o n [result] a n d is,
therefore, the purpose resulting f r o m the action [of expressing the PP].

T h e purpose's purpose, or final goal, o n the other hand, is what the writer
intends the reader to finally attain. A s Haribhadra says (W4.21.-30),

That one with accumulated merit due to giving, etc., who has devoted the
m i n d to accomplishing one's o w n and others' many excellent purposes
should, based o n the surface level a n d ultimate truths, actualize the above-
mentioned subject matter, the path o f the knower o f all aspects a n d so forth,
in all its variety, by means o f the gradual attainment o f such [parts of the

The formulation appears to be anticipated, though not clearly stated, by Patanjali in his Mahabhasya.

19
 pa th] as the pr ox
ima
te p enet
rati
on, etc., is the [
purp
o se's
] purp
ose
, the
result o
f the result o
f the a
ction[ o
fe x press
in g]. It has a m
atc
hingmean s
.
W ov en into H ar
i bhadr
a's d isc
ussio
n of the first of the four p arts of the
anubandha-catustaya, the s ub j
e ctm att
er, are the op
ening lines of A rya Vimukti-
s en
a's AAV ( W3.
2 5-4.15 )
. T heret hreew rongv iewsa bout the s ubjec
tm a
tt
the PP s ut
ras are set forth and r efuted
. H e
re is not the p lac
e to go into late
scholastic specu
lationa bo
ut the t hre
ew rongv iews and their refutation. Suff
it to say t ha
t, initially, Ar yaV im
uktisena was p ro
bablys implym ak ingag e
s ta
tem enta bout the PP s utras and s ayinga )t hatt hey did not simply s yst
ema
e v
eryth in
gt h
at exists, b )t hatt he
y did not simplyd ealw ithw ha tr emove
and c) t h
att h
ey did not s imply list the va
rious a sp
ects of c ompletek no
wled
A rya V imuk
tisena's p oint was t hat the PP d isc
ussed
, fully and conclusively,
e ve
ryt hin
gp er
tine
n t to the liberation seeker.
The link b et
wee n the s u
bjectm atte
r and w hat the read
erc o mest ou nd
erst
and the f u
rthe
r link b e twe
en t hat understan
di n
g and g ai
n ing the final goal,
w hat is m eant by the sambandha or c onnec
tion.
2.14 The n ext p a rt of H a
ribhad
ra's i n
t rodu
ctory s ect
ion ( W5.6-15.23) is
detailed, w ord by w ord,e xp
lanat
ion of the opening lines of the A. T hese li
are w rit
ten in religious l ang
uage o fte
n f o
und in M aha yan a s u
tras, w her
profunditi
es are buri edb en
eathd etai
led descriptions, some wha t t edio
us for th
n o
n-believer, of p la ce, r e
tinu
e and the e vents o cca
sioned by the B uddha's
p re
sen ce and t
each ing.
H ere the considera ble body of Mahayan a s utras and earlier c ommentar
y o
the s utr
as is particularly evide
nt, and, in the later part of the i ntr
oduct
ion
s ummarizing the c orrespo
nding s e
ctio
n in the P a nc
a and S ata, w here the
B uddh ae mana
tes light t os ummon the h os
ts of B odh
isattvas in o t
herp a
rts
u ni
ver se
, one entersam irac
ulousw orldr eminiscen
t of the Skt Epic and Pu
rani
texts. 1

Since I a m concerned here w i t h H's thought and his delineation o f the path a more detailed study of
this section o f the A A A must be left to a future occasion.

20
2.14.2 H
ere H
ari
bha
dra m
ake
s m
uchu
se o
fth
e e
xeg
eti
cal tools (
men
ti
earlier §2
. 5) s up
pliedb y S k
tg ramm
ara nd traditional ety
molog
y in this
the introduction. H ee xplainsg ra
mmati
calf orms in t h
eAa ccord
ingt o
gr am m
ar a nd his familiarity wi
th t he Astadhyayi is evid
ent (e.g
., a phori
3.2 .11
1 a t W 8.12). Unlike his c omment
ary o n t heR GS,w here ' mis
gr am m
ara ree xplai
neda waya sam etho
dt oc uta tta
chm
entt o literary
tof oc
ust her ead
er'sm indo nm ea
ning,t heA A A is w r
itt
eno1
nt he
thatt heg ram ma
ticalf orm se mployed in t
heAa ndA Aa reP anini
an .
2.14.3 His u s e of traditional e tym ology is e ven m ore e xt
ensive. Unl
mo der ne tymology with its c oncern for t h
e historical, in this section, a s
resto ft he text, etymo log
y( der
ivationt od ra
wo utt hee ssenceo ft h
e
aut hor s ees it, w o
uld p e
rha ps b e a b e
tte
r d escrip
tio
n t h
an e tymo
log
em ploy eda s o ne f u
rth e
r didactic tool in e xe
gesis. W henH aribhad r
ag iv
et ymolo g
y o f arhant, first a s a participle d erived f rom VarA 'to b e w
( W9. 8-9) a n d t he
n a gain a s a c o mpou
nd o f ah ' en
emy' a nd hata,
participle of ^Ihan 'to kill, t od es
troy,'W 10.18),h ed oess o,n otb ec
do ubta b
outw h i
ch is historically correct, butb ec auset het w
oe tymolog
ie
con venient vehicle toc onveyt ot her ea
derr ele
vanti n
form
ation. T hes ou
his e tymol
ogies a re still to b e identified. His e xpl a
nati
on o ft hew ord
(m oun tain
)a tW 8.5e cho
esY a
ska's Nirukta 1 .20,b uto nly faintly.
2.14.4 T
hei
mpo
rta
nceo
f this i
ntr
odu
cto
rys
ect
iono
fth
eAAA lies in t
h
t
hat it be
ginst op ointtot h
em a int he
mem e
ntione
d earlier (§
1.2
): n
t
heA A is equal
lyac om
menta
ryo n all PPs utr
as. B ya tt
ach
ingthed es
t
he c orr
espo
ndin
g s ec
tion in the Pa nca, and b y stre
ssing that th
e d i
bet
ween t he sut
ras is only the result o
f B u
ddha's skill in means, n
c
onten
t, H arib
hadra is sa
ying tha
t a n exp
lan
ation of o ne P P sur
ra
com
mentary o n t h
e o t
her
s a s well. T he stat
emen
t s tands out in str

P5190:237.1.6-2.2, e.g., gives as one of the purposes of the RGS "the removal of attachment to
refined and unrefined language (legs parsbyarba = saihskrta)" G^WJ^'V^'^WW^'Orsraist

2
This has been suggested by Aklujkar.

2
1
b
eca
usethere is n
oo b
viou
sc on
nec
tio
nbe
twe
ent
he first 1
7ve
rse
sof
t
hef e
w lines a
tt hebe
gin
nin
go ft h
eA.
2.14.5 In the final sect
ion o f his introduction, Har
ibhadra e x p
ands briefl
the A A'stwo i n
trodu
ctor
y s u
mmaries
: o ne u nd
er e igh
t o f t he m os
t
rubrics (AA3-4,W 16.1-16) a ndas e condm ored eta
ileds ummaryb yw
so-call
ed s e
vent
y t o
pics (don bdun bcu; A A 5-1 7
, W 16.17-21.1 4)
. T hi
s
Maitreya'
sg r
ands chemeo ft ran
scen
dentalp sycholo
gy. Different a spe
ctso
sa me s tag
e o fy o
gic d evelop
ment a r
e d escribed from different vanta
ge
usinga v ar
iet
yo f technical te
rminol
og y, d ra
wn f romt he s p
ecul
ati
ve
meta ph
ysic
s o fY ogacarat he
ore
tici
ans ( §7.Iff, § 7.9
ff)
.
2.15 T
heAAA is a
nex
pla
nat
io f prajna-paramita ('perfect w
no is
perfect w isdom is d e
scrib
ed in t erms o fe i
ght 'clea
r realizations' (
1
s
ee
§9.1 ). T he t hr e
e ' s
tate
s o f b ein
g k n ow er' (jiiata) form o ne g ro
up
realizations, thef our ' prac
tices' (pratipatti) ano
ther, a ndt her esult
ant 'b
truths' (dharma-kaya) a third.
T het h
ree states o fb eingk nowera r
e w isdom in its perfect f or
m.
taught in t he first threec hapter
sa sag oa lt ob ea ttain
ed.
Thef o
ur practices, taught in c hap
tersf ou
rt os even,a ret hes am
e
ofb eing k no
we ra s t he
y a re b ei
ng l earned. T h
e y a re w isd om while
bein g a cqu
ired a ndb e
comingp e
rfecte
d.
Theb od
yo ft ruths is the result oft hef ou
rp ractic
es.
The e ig
ht clear realizations do n ot, t hen, each d escri
be a differen
w isd om, b ut r atherd esc
ri bet h
e s ame p er
fectw isdomf rom different
perspect ives
.
2.15.2 The s c
ope ofe ac
h clear realization is s o v ast t hatt hem ean
in
term is bet
terconvey
ed, intially, by aw ord like culture.
The first ch
apt
er is a bo ut t h e B uddha o r the B udd has'
s m in
d
conceiv
ed a s an o v
er-a
rchi
ng principle d efined b y t ran s
cendent a w
a r
enes
s
within whicht he knowle
dge o f all cul
tures fit. There is n o topic in
sevenc h
apte
rsn otd is
cuss
sed,a tl eas
t implicitly, in this first c
hapte
r.

On the meaning of the word abhisamaya see §8.1.

2
2
 The s econdc h a
pter is about the B od
hisattva or B odhi
satt va'sm ind ,a ga i
o ver -ar
ching principle s i
nce it em b
rac e
s k n owledge of e v ery religious p
The i dea is t ha t one m u
sth ave first h and, experiential k n owledge of the
m in d and p ractices w hich others (of various c apaciti
es and in v arious s tage
d eve lop
me nt) will n eed to pursueas atisf
actory and beneficial life.
The ' clear realization' discus
sed in the third c hapter is a sso
ciated w ith t
k no w led
get hatl ead
s Sravakas to n
irvana. But it is not e xactl
y the s ame
Sravaka a t tain
me nt b ecause B odhisat
t va
s, who are said to d eny t hemselve
p ers onaln irvana in O rder to save the world, attain it. B odhisattvam ust
the third clear realization in o rd
er to l oo
ka ft
ert hose disciples who are incl
to the S rava k
ap a t
h. J u
st as Sakya-munig uided his early disciples, a ppa
rentl
way of the Sravaka p ath to nirvana, so too, future B odhisattvas and B uddha s
s hou l
d be k nowl edgable in t hoses amem ethods and practices. 1

The fourth, fifth, sixth and s eve

nthc h
aptersd escrib
e the s amet h
rees t
b ei n g kn o wera s t hey u nfol
d in practice. T hey explain the f our p ract
(pratipatti): of 'all aspect
s' sarvakarabhisambodha, ' peaked' murdhabhi=
samaya, 'serial' anupurvabhisamaya and 'in a s ingle instant' e i
ca-
ksanabhisambodha.
The e
i ghth c ha
pter d escribe
s the B
udd
ha b
odi
es (kaya) f
rom the p
oin
t
v
iew of the result of practice.
2.16. The first cha
pter of the AAA desc
ribe
s the sarvakarajnata (literally, 'the
s tate
-of-being
-a-
know
er-of-
all-aspe
cts
'). This is the B uddha's o mni scienc
e .
The ten topics which figure in the d
escr
ipti
ono f the s ta
t e of be ing ak n owe
a spect
s are listed at AA5-6 ( W17
.7-11) FHTJ\HI«IVHK«I ^ ==rcT
f% R;
1

*Hf<t>K?idi ii (see c
har
t §
9.2
). T
hey are d
eal
t w
ith in g
rea
ter detail b
(§
7. 9-7.9.8)
.
The ten topics may be th
ough
t of in t hreeg ro
ups:
- (a) the p roduction of an altruistic m ind, (b) pr
ece
ptu
al a
dvi
ce and
prox imate p enet
ra ti
on.
- (d) lineage, ( e)o bje
ctiv
es upp ort and (f) ai
ms

The differences between the sarvajnata of Sravakas and Bodhisattva is discussed in §7.4, §7.5.2.

23
-t hef ourc ourses (pratipatti) in ( g) a rmor, ( h) g oi n
g forth, (i) a c
and (j) e mergence s
.
T he internal logic t ot heo rdero ft he
se topics is a s follows. B odhi s
seeke nlig
hten m
entt ob enefito t
he rs. T heyt here
forer equest, anda reg i
advice (avavada) a bou
tt h
ep a
tht o attain it. Thee ssenceo ft ha
ta d
v i
c e
Bodhisattvas s hould cultivate p erfect w i s
do m (PP), in e s
s e
nce, u nderst a
emptin ess. W h ent h
atu nder s
tanding is first p roper
ly cultivated (c) k now l
bec ome s p roximate (nirvedha-bhagiya) t op e
r f
ectw isdo m.
T hed eepw is domo ft heB odhi sa
ttva itself is thef ocuso f this w is d
lack o fo wn-b e
ingt h
atu nderpins this w isd om,b othw hen it is p r o
xima te
wh en it directly w itnesses,u lti
mate reality is ( d)t hes u b
stratum, basis,
dhar ma-element. It is n othing b ut t he a bsence o f a s ubstr
atum w ith
bein g. It is t heB odhi
s attv
av ie wedf ro mt hea ngleo fu ltim
ate reality,
unfinda bl
e. It is t he reality irrfonning t hes ur
facew o rld;aw orldw hich ,
diversity, is ( e) t h
e o bjective s upport o f t he B odhisa
ttva's u n d
ersta n
bec ause t here is n ot
hi ng, g ood o r b ad, w hich is n ot qualified b y
empt iness. S ince e mptiness is n ot s omething o ther t h
an s urface realit
Sub huti will s t
ress a gain t o S ar iput
ra "in t hat state o f n o m in d t he r
exists, n ord o
es o nea pprehende itheras tat
eo f ' t
here is' or' t
here
objective s upport a nd d harma -
eleme nt a r e like different s ide
s o f o ne a
s ame coin.
Wha tt hen is t ob ea ttained? It is realization o f all thesed harm a
s
ha sa ttain
edt hes ta
teo fe nligh
t enment. T hi s is (f) t hea im {samudde§a).
the B odhisattvas o n; y et it is n o o the
r t ha
n t h e reality at h and,
Bu ddha 's skill, into them e anst ow ork for t hew e lfar
eo fc o
untlesso t h
Thea im is a chievedb yt hef ourc ourses {pratipatti). T h
em et aphori
warr i
o rg o
ing forth t o battle. T he B odhisatv
as ( g ) a r mt hem
sel ves {sa
wit h g eneros
i ty, morality, p atie
nc e, e tc., ( h) m ou nt a nd g o forth (p
up on t he h o r
se o f stabilized m in d, a nd, (i) a cco mp
a ni
e d b y a v as t
(sambhara) o ff o ll
owerst oh elp in t het ask, (j) e m erge {niryana) victo
battle o ntot heg rou
ndo fe nlightenment.
Thes et en topics, e ac ho fw hichi n cl
udes within its s copet he entire
path a nd result, illustrate t he sarvakarajnata b ecau
s e t h e explanation o f

24
cou ldh a
veo
rig
ina
tedo
nlyf
romap
ers
onw
ith total k
now
led
geo
f all
reality.

25
 m THE ASTA-SXHASRTKA AND ABHISAMAYALAMKARA

3.1 H ar i
bhadra'sm osti mportantw ork is t he A A A . It includes within itsel
A a n d AA. E acht e
xt w as w ritte
nb y a different a uthor ( ora u
tho
rs )
pre s
e nts t he r ea
der w ith c o nsi
derab
le p roble ms.S inc
e it is i mpo
ssi
bl e
penetr ate t he AAA w it
hout first b ringi
ng t o m i nd t e A a
h d AA, it wi
n
nec e
s saryt od i
gress
,a s it w e re, into a d iscussiono ft heset wo earlier
intention, in s o d oing, is t o give t he r ead er a b e
tter position f rom
app reciatet h e AAA a saw orkt hats ucc
essfullyt ele
scopes different compon
into a single c ohere
nt unit. If, w h
ile recollecting the earlier texts, o ne
los e s i
ght o f the central c oncer
n, t hat is, u n
ders
tanding t he A A A , th
difficulty the m odern reader c annot a vo
id. T he original r eaders of t h
k newa t least someo ft heP Ps utra
sb yh e art,a ndw erel earn
ed in t
ofy o gict erm
inolog
y p rese
nted in t he AA. H ar ibha
draw rote his A A A o n
pre supposit
ion o f s uch familiarity and w e, a s m od
ern r eaders, h av e
first t oa cquir
et ha
tb ackgroundk nowledge.
3.2 The Asta-sahasrika
mm
T he A is a P Ps u
rra. O urn owc onsi
der
ablek now
le dgeo ft heP P
in lar
gep a
rtt oC onze, w ho , o verap eriodo f thirty yea
rse diteda
much o f t he m ost i mport
ant p ri
mary material. T h
e Sata-sahasrika (S 1

Panca a n d A ( P
P s u
tras in 1 00,0
00, 2 5,000 a nd 8 ,000 Lines) a re
imp
ortant o ft he l on
gers utras, a nd the Vajracchedika (Diamond Cutter)
Hrdaya-sutra (Heart Sutra) them o
st i mpo
rtanto ft he s ho
rte
rs umm arie s
. 2

sh
orte
st P P s u
rra is t he *EkaksarI-mata ( accord
ing t o V aidya 1 960:xi
i)
*Sarva-tathagata-mata ekaksara nama [Sin
gle L ette
r M o ther o f All
Tat
hagatas], c onsi
stingo fas h or
ti n
tro
duct
iond escri
bin
gt hep lacea ndr
fol
lowedb yt he single letter 3f 'a
.' T hel o
ngest is theS ata consisting
For a complete list of Conze's publications on the PP literature see Conze (1960:127ff, 1977:indices)
and Lancaster (1977:indices).
2
For an exhaustive annoted bibliography of all known PP sutras see Conze (1960;31-92).
3
Yig ge gcig ma is no. 32 in Conze's list of tantric PP texts.

26
hug
e volumes
. Bet
ween t
hem t
he v ari
ous PP s
utr
as ar
e r
ang
ed in
l
engt
h. All a
rea
nony
mousandatt
rib
ute
dt oth
eB udd
ha.
3.2.2 Fro
m its earliest stageso fd ev
elopmentt heP Pb e cam ea ss oc
iate
dw
worship of the primordial M oth e
r, t h
rough its b eing d es
cr ibe
d m e
taph
ori
c
ast heM oth
ero ft he Victorious Ones (jinana mata o
r jina-jananl). Per
haps
ensuredam ore universal a ppeal for whatm igh
to ther
wi s
eh aveb ecome
a c omp
lex philosophical d oc
trine.F or w hatever the r e ason, t he P P
bec amet hes a
cred literature ofm any cultures.
3.2.3 A cc
or ding t o Con z
e ( 1960:
1), t he d evelopm
ent o f the P P s ut
ras
gen res p
ansap e
riodo fn ear
lys evenh und
re dy ears,f romt he initial fo
ca. 1 0
0 B . C
.E., until " t
he p eriod o f tantric inf
luen
ce a nd of a bs
orp
ma gic" starting ca. 500 CE. A sm anya sn ines tag
esh aveb ee nd is
evol ut
ion ( Co n
ze 1 9
77:124
ff)
, t h
e first five o f which d e
scri
be a n o
creative period. T herew ast he
nap eri
odo fY o
gacarai nf
luen
cea nda
oft hel argers utr
as into sm
aller
,m orea cc
essiblev er
sion
s,a nd finally a
tantric ande arl
yC h'an( Ze
n ) influence.
3.3 T he A is o neo f this g roupo fM ahaya naB uddhi
stt ext
s called P P
first c ame t o the a tt
enti
on o f m odern s ch ola
rshi
p in 1 888 w hen R
pu bli
shed his Skt edition oft he A in t he Bibliotheca Ind
ica series. M i
t
re- e
dite
d b y W og
ihara , w as r epub
lish
ed a lo
ng side t h
e A A A ( Tok yo
, 1 9
an d t ran
sla
tedb y C onz e ( 1
97 3). I n its earliest formt he A w a s pro
pi ece w i
th t h
e R GS w hich s um
marized its c ontent
s in v ers
e. Early B
M ahayanas utr
aso ftent oo
k this f or
m: ap r oses e
cti
on in nearp e
rfec
t
Skt, a nd a s umm
a ry w r
itten in hybrid, less g ra
mmat
icall
y correct, S k
F romt heret heP P s utr
ad eveloped into thel ar
ges
tb ra
nch, a ndm o s
t
part, o ft h
eM a
haya na revelation.
3.3.2 I n its earliest form t he A w as p r
obabl
y far sho rter t h
an t h
e
version. It p robab ly did little more t ha
n i nt
roduc
e w ha
t w e re t o bec
terms:a ) g reat B od
hisattv a
, b ) p ro
ducti
on o f a n [altruistic] mind
enlighten
men
t (bodhicittotpada), c) t h
es tat
eo fo mni
scie
nce (sarvajnata), a
goals ur
pas
s i
ngt he traditional goalo fa rhan
tshi
p,a ndd )p er fec
tw i
s d
om
term sa red isc
u ssed in m or e detail el
sewh
ere( §
7.5,§ 7.9.2,§ 7.6.
2,§ 7
.

2
7
 S oon after t he a ppearance o f t h
e original sutra, f urt
her e l
aboration
original term
ss ee
mst oh a v
eb eena dd ed,a sw erep assage
sd esign edt
authentic
ity oft he revelation. A s ac ou n
terbalance
, a s it w ere, t ot h
worl d-den
yingd octri
neo ft he lack of self in all d harmas (dharma-nairatm
passa ges w ere a dded e xplai
ning a t g reater l e
n gt
h h ow t he d octrine
obviat et hen eed for g o odd eeds, for n uturin
gt h
ed o
ctrine, for skillful
for h igh religious acc omplishme
n t. L ater still, a l a
rge b ody o f s pecu
meta physic
s (abhidharma) w as i ncor
porated , accounting for t he p hen omen a
gro wth in t he size o f t he texts. Finally stories about p opular m y tholo
religious fig
u res like A k sobhya a nd A valokit
esvara w ere a dded, p opulari
thes utr
asa n dm akingt hemm orea ccess i
blet ot he faith ofo r
dinar yp
1 50 CE. t heAS utraw a sp robab
ly in m ucht hes amef o
rma sw e
3.3.3 L ewis L a
ncaster ( 1968 , 1 975 ) identifies three s t
ages in t he
dev elopm e
nto ft heAb asedo n his a na
lysiso ft h
eC h
inese translations.
is reflected in t het hree earliest Chi
ne set r
anslat
ionsb e
ginn
ingw ithC hi h
ch'an 's ( =L okaks
ema's ) translation finished in a bout 1 79 C .E.H ec on
t 1

with a s econdp eriodo fd ev e

lopmen
t , reflected in the tran
slati
ons o fK
jiva a n d Hsiian T sang,a nd a final p eriodw hent h
et e
xt is identical w
an dS ktv ers
ions reflected in D ana
pala's translation of9 85.
T w op oint
se mergef rom his analysis:
First, t hen ame o ft h
et ext is no t fixed. C hinesev ers
ionso ft he
m any a s s even
teen different n ames g i
ven b y w hat trans
lato
rs felt t
distinctive doctri
ne o rf ea
ture.
Sec ond, a n
d m ore i mporta n
t, k ey t er
ms f oun
d in t he later v er sio
n
sutraa rem iss
ingf rom earlier v er
sions. T het er
ms dharma-kaya in t he
a n a bstr
act B uddhab o dy, bhuta-kod a s aM ahaya
nat erm m eaning s o
m oret h
an just n irvana, advaya ( 'non-dual'
) a nd d ha
rma-e
lementa ren ot
in t h e earlier ver
sions.
3.3.4 H
ari
bha
dra
'sw ordb y wor
dc o
mme
nta
ry o
nt he first abhisamaya ma
it clear t
hatMitr
a's edition o
ft heA,b as
edon Pala dynas
tym anus
crip
t

Other early translations were by Chih Ch'ien or An Hsiian 222-9 and by T'an-ma-pai (Dharma-
priya) ca. 382 or Dharma-raksa 265-74.

2
8
ca. 1000C.E., is n
early identical tot heo n
eh ew asw ork ingf r om.
dif
fer
enc
es h
oweve
r. A t W 1 20 .16, e .
g., it reads anuprapta eva ayatnen
('o
bta
ine
d wit
hou
t effort') i nstead o f s im
ply anuprapta eva. H aribhadra
menti
onsher
e,a sa to th
erp l aces also, t
he different r
ead
ingsf ound in
3.4 The traditional explan
ationo ft he origin o ft heP P sut
rash oldst
along w i
th all t he ot h
erP P s utra
s, w a s t aug
h t in its e nti
ret
y b y
Bu ddh
ah i
mselfo nM ountG rdhra-
kuta in R aja-g
r ha in w hat is n ow
stateo f Bihar. T hev ari
etyo fs u
tras differing mai nly,t ho
ughn o
t sole
ofl engt
h, is e xpla
ined b y t hep r
open
sity o f listeners, some o f w ho
extens
ive,o t
hersm iddling,a ndo ther
s brief e xp
ositi ono ft h
ed oc
trin
e.
appeara
nceo ft h eP Ps u
tras in o urw orld is e xplaine db yt he fact t
we ret rans
ported,s oona ftert heB uddhat aughtt he m,t ot hep alaceo
Dra g
ons ( naga=my t
hical s er
pent-lik
e c re
atures w ho r ecogni
ze, a nd fero
cio
cling to, valuabl ep roper
ty). T h
eret he s utra
s a dorne dt h
e c rown o f
king d eep in t h eo cean, am ythic
alp lacem i
dw ayb e
tweent heh uman
the w orld o f B uddhas, until N agarjuna p lunged in a nd, u nd
ersta
ndin
me ani
ng,o uto f his c om
pas sionr esto
redt h emt ot h eh umanr ealm.
W ho, s a
y traditional thinkers, if nota nE nlightene dO ne,c ou
ldh a
suc he xc
ellen
ta ndp ro f
oundb o oks? S ur
elyw ew oulda tl eas
th av
eh
author
'sn amew er
e it n ot in fact t heB ud dha.
3.5 Theo pe
ningc h
apte
ro ft h
eA( them ajo
rp a r
to fw hich is t rans
III of this di
sser
tati
on)c ontai n
s a t its c o
rem os to ft h
e original d oc
prese
nted s o
mewhat like a p la
y w i th a c a
st, a s it w ere
, c onsisti
speakin
gp e
ople: t heL ord (bhagavat), Sub
huti, Sa riput
raa n
dP urnat h e
Maitray
ani.T h
eir n ames a re c o
nsis
t en
tly pref
ixe d b y f o
rmula
ic honorif
whichg i
veag rande
urt ot hep rocedings.T heo p e
ningf ew lines s et
descr
ibe t h
e r eti
nue.T he
y a re a s tan
dard literary conven
tion in M ah
sutra
s,u sedt om arkt hes utraa saM ah
ayanistw ork( Rawlin
son1 977
Thent h
e Lord, w hoa ctsa sm ode
ratoro ft hed i
scuss
ion, instructs
teacht heP P. S ubhuti clearly hasag oodg ras po ft h
e( new ?)d o
discou
rse is an e xer
cis
e in n on-cl
inging. T here is, h e s ays, n oB odh
pract
iceo fp erf
ectw is
doma ndn og oalo f all k nowi
ng. AB odhisa tt
person, in t h
e u sual sense o f t he w ord, b eca u
se n o p e
rson b eyo

2
9
appr o
priatin
ga g
gregat
es' (upadana-skandha) is t ob ef ound. T hism uch
olde rB uddhisma ssert
ed. B u
tn owaB odhi
sattv
a is n o te vent hes u
b s
the five g raspi
ng a gg
reg ates, note ve nt hen on-ex
istence o fa s ubstratu
wo rd ' Bod
hisat
tva,
'w ea re told, is just a w ord,n am i
ngn othing real
s am e is t rueo fp erfe
ctw isdom,t hes tateo fb eingak nowero f all
ph eno mena. All a r
e m e re n ames. E ven t he B o
dhisattva
's u nde
rstandi
selflessnes
s (anatmari), a p er
fect w i sdom w hich c onsist
s in c o
mplete
det achmentf rom all phe nomena,s ucht hat all phenomenaa res eent ob
(maya), is n ou nderst
and ing. Raising u p his o rh erh eart (cittotpada) to
all living b ein
gs a s his o rh er o w np ers
on, t he B odhi
sattva is a war e
w he n t he goal, t he s t at
e o fa l
l-knowing (sarvajnata) is att
ained,h eo
simp lyb e like " a skillful magici
an [ who ] c o
njure
su pag reath os
t o
the intersection oft woh ighwaysa n
dt hen,h a
vingd ones o,m ayc aus
s am eg reath osto fp eo plet od is
appear" ( W89.1-
21). T herea r
en o li
tob eh elped,n om o
t ivatio
nt oh elpt hem,a ndn os ta
teo fp e
rfec
t i
on
wh ich their n eed
sa rem et.
If S ubhut
i h as a clear g rasp o f t he n ew d octrine Sar i
putra h as
intuition. He tries t o pin S ubhuti d ow n a s t o e xac
tly w hat is m e ant
Bodh isatt
va,'' no p erfe
ct ion o f w isdom' a nd ' no a ttainm
ent,' b ut S u
parr i
es his e very q u
est ion until Sariputra, t oo
, b egins t o u se l an g
u a
Sub huti,m erel
ya s a tool t op ryt hem indf r
om cringing.
Pu ma is a m inor figure w ho s peaks t wi
ce ( W91. 23, 1 0 8.19) a nd
briefly. H e v oic
es his c oncern, first a s t he d oct
rine s eem s t o b e
d a
n gerouslyc loset ot hee dgeso f nihilism, and,s econd,w henh ec atc
o faM ahayanao p
posedt oo lderB ud dhisma ndc onceived in s ect
aria
nt e
3.6 T her
e is a striking c o
ntra
stb etweent h
ec o
mplete lack o fs ys
tem
ati
za
theAa n
dt h
e detailed, s te
pb ys te p,d eli
nea
tiono ft hes tage
so ft h
(bhumi) a nd Buddha b od
iesw h
ich o ne m eets w ith in the A A. T hi
stan ds o ut in st
ark relief in, e.g
.,t hes ect
iono ft heA w hichH ar
ib
( W3 7- 7
4) t ot hef ourp roxi
matep enetratio
ns (nirvedha-bhagiya; §6
.10
-13).
theA A, a sw e shall s ee,t he
re is a careful a na
lysiso ft hed evelo
spiritual gro
wth, carefully deli
nea
ted divisions oft hep atha ndan ame
paticular sta
ge. I nt heA , o nt heo therh an
d, technical t ermsa rea

3
0
abs e
nt. E ven such terms a s " the medit
ative stabilization called 'n
ot
hol do fa sa nyd harma'" (sarva-dharmaparigrha nama samadhir, W 49.21
rare. I nt h
eAt h
eB od
his
attva'sp rac
tic
e is d es
cri
b edo n
ly in o rd
inar
y
wit hw or
ds like co
ursin
g,m editatin
g a nd training. T h e technical v o
cabul
a
later h
ighl
y syst
ema
tize
dM ahayanaB uddhism is a l
mostc omple
telya b
sent.
3.7 The Abhisamayalamkara
TheA A is a n aphoristic, s chematics ummaryo ft heP Ps utr
as. It a l
Abhisamayalamkara-nama prajna-paramitopade^a-Sastra, e .g.
, in t h
e title
Haribh
adra '
ss mallerc omme ntaryt heA ASphu. It is p o
ssibl
et hat it is c
upades'a-s'astra (
'ins
truc
tional treatise') becau
se it is v iewe
da sb ringing o
doctr
ine implicit in t h
eP Ps utras (la Vallee P oussin 1931-32)
.
Haribhadr
ac o n
siders it t ob e a codification o f all them aj
orP P s u
t
appears t o follow t he P anc
a particularly closely, a nd t he earliest e
commentar y w e h a
v e o nt he AA , A ryaV imuk
tisena'
s A AV, r el
ate
s
that sutra. It w as first introducedt oW este
rns cho
larsh
ipb yS tc
herbatsky
stude
nt O be
rmiller w ho t oge
ther p ub
lishedt he S kt text and Tib transla
the Bibliotheca B uddhicaS eries ( 1 92
9). Tucci ( 193
2:1-48) p r
oduced a
sc h
emaa nd indices, a ndO ber
m iller( 193
2-3)t henp roduce
d a helpful s
oft het ext a nd a n i nco mp
leted eta
iled an
alysis ( 1933
-36). W ogihar a i
the c omplete t ext within his edition o ft he A A A, a s did Vaidy a ( 1
Wogiharat r
anslat
ed t he e ntir
e t ext into J ap
ane se. C onze ( 195
4) t ra
nsl
a
text into English a nda ddedc op iousp a
ren
thet
icalm ate
rial in ana t
t emp
t
it more intelligible. 1

3.7.2 AsS tc
herba
tsk
y ( 19
29:i v
) a nd la Vallee P ous
sin ( 19
31-2:404-406n .
pointedo utm an yy e arsa g o, this rathere nig
mati
ct e
xtr aises puzzling q
Th eI ndi
ana nd Tib traditions at
trib
ute it toM a
itrey
aa nd list it amongs
t
wor ks (Tib byams gzhung sde lnga): M SA ,M A V, Dharma-dharmata-vibh
Uttara-tantra (a
lso called Ratna-gotra-vibhaga) a
ndA A. A mon gst t hese
texts, four h ave c om me
ntaries b y A sanga. A c orres
pondi
n g c ommentar
As anga o n t he A A is m is
sing. A p ossib
le r ef
erenc
e ( W l.1
5 -18
)

An undated manuscript by J. Hopkins and Denma Locho Rinpochay, "The Seventy Topics" contains
a translation of the Tib version.

3
1
comment
ar y (bhasya) b y A sang
a, a s well a s a c ommen
tary (paddhati
Vasubandhu, in t he h o ma g
et o thel in
eage Gu rus h as been m enti
oned
butn oto nlya ret heren ok now
nS k
tm anu
scriptso fe it
her text, th
ere
Tib orC hi n
ese translations. Moreove
rn eith
ert exts ee m
st ob eq u
oted
the c o
mm entary o f A rya V imuk
tisen
a, or in a ny o ft h
e w orks ofH
Also puzzling is t h
ea bsenceo fa nyC hinese translation o
ft heA A, pa 1

in viewo ft h
ei m
por tancea ccor
dedt ot heP Ps ut rasa ndt her ev
erence
to e v
erything ass
o cia
ted w ith Mait
reya and A sanga in t h
e C hi
nese tradi
Ober
miller (1933-6:4) h as r e
marke
d in somewhat c ho ppy English:
Inde ed, h ow is it tob ee x
plai
nedt h
att heA A s ho
uldh aver e
mai
n
un kno wnt ot heC hine
se? S uppos
e it woul dh av
eb een inexplicably s
tr
if later on,a tt het imeo ft heY uanD y nas t
y,w hent he Tib L ama
tsenp layed suc
h a n i mp
orta
ntp art at t hec ou
rt o ft heE mp eror Kh
setsenk hana sa na rd
entp rop
aga
toro fB uddhists ci
ence,t heA A ,w h
then d o
ubtl
ess
ly regar
ded b y the Tib tradition as o ne oft he m ost
texts, s h
ouldh a
ven otf ounda nye n
tranc
e into C h
ina.
3.7.3 Tucci ( 1956:2
8-9 ) h a
sp ointe
d o ut t ha
t t her
e a re in fact t wo s
com me
ntar yo nt h
eP P,o ne following t hes event o
picss e
t forth b yA s
verse s um mary o ft he Vajracchedika a ndt heo t
hert hee i
ght topics o f
T hef ormerc o
ntinu
ed in I nd
ia until thet i
meo fH arib
hadr
a,b utw ast
supplan
tedb yt he tradition bas
edo nt hee i
ght topics oft heA A . In
explana
tion o f the P P s utr
as a ppear
s t o h ave f oun
d f avour. Possibl
existen
ceo ft he Ta chih tu lun (=Mpp§), a direct c omment
ary o nt h
el
sutrap recludeda nyf urtheri nt
ere
st in t hes chol
asti
cs pec
ula
tion
so ft heA
its c o
mme ntarie
s.
Nevert
h eles
s,t hea bse nc
eo f a translation oft h
eA A is surprising, all
w heno n ec ons
ider
st hat so mee di
tionso ft heP ancaa ft
erH aribhadra
Le'u brgyad ma m entioneda bove §1.1.4) actually i nc
orpora
tet he A A int
Sutra itself. It woulds e
em likely tha
tt het e
xt did exist som ewher e in

Jeh-chang Shih, of Los Angeles California has brought to my attention a recent translation of the
AA into Chinese (from the Tib?). Nagao (1980:131) believes the AA to have been written later than
usually accepted.

3
2
translation, in
cor
por
ate
d within the C hin
ese translation of som
e ot
her l
ong
sutra, o ru n
der a different title. H
oweve
r it has yet t
oa p
pear
.
3.8 M od e
rns ch
olarshipd ivides the five t exts traditionally a
sc ri
bed to Ma
itreya
into t hreeg ro
ups, finding c lose similarities betw een the MSA, MAV, Dharma
dharmata-vibhaga ( whic h are thought to be by the s a meY ogacara writer) and
attributing the Uttara-tantra and AA to different a uth ors. R ue gg (1 969:
39-70
has s u mmarized earlier s ch
olarship on the a uth
orship i ssue and dis
c us
sed at
l e
ngt h the possi
blea utho rso ft heset exts and the relation bet weent hem.
Thisa uthors
hipi ssu e is not a particular i nteresto fm ine and I h ave,t
not a ttempt
ed to definitively resolve it.
3.9 The viewt hatA san ga had a t each
erM a
itreya( eith
er a real h u ma nb
mysteriou
s divine crea ture) who t au
ght him at lea
st s ome of the five t e
xts
accepted by bo
th traditional and mostm o
de r
n s ch
olars
hip. The position t h
at
takeh ere,t ha
tM a
it reya or M a
itre
ya-n
atha is the auth
or of the AA, reflects
fact. It a l
soa cco
rdsw ith the op
iniono fH aribhadr
a, as e vi
denc e
d in his m
of "a vers
e c ommentary (thca) c ompose
d by the merciful L ord M aitreya "
(§2.10), and his c omm ents ( W75.1
7-22)at the end of the discuss
ion of
proximate p en
etra
tion:

m*l <PJ af^rq" wmm «m-mfwr-^r ^ i ^ i d ^ 3rf^y^^H'^K-*iR4>i-?rr^f ^

E ven t hough the m aster A sa nga had att

a in
ed to the realization and had
k nowledg e of the r e
velation's e nti
re m e
ani ng, he did not r ecogni
z e (in
n o
n-repetiti
ous t eaching as well) the p recise signification of individual
w ords, b eca
use of the p ro fund it
y, and be
ca uset h
ere is so m uch repetitio
So he could not figure out the PP's meaning and becamed epre
ss ed. H enc e
,
w it
h him in v iew,M ai treya the L orde xpl
a ine
d the PP S utras and composed
the A bhisamayalamk&a-kMika-sastra. H av
ing listened to t h
at it was
e xp
laineda gain by the m asterA sang
a and by the masterV asu ban
dh u and
o th
ers.

33
3.9.2 I n p assing, m en
tion s h
ould b e made o f a particularly interesting
(tantric?) tradition, pre
dat
ing H ar
ibhad
ra, w h
ich c o
nnects t he A A w ith
Mai treya, o ne o f ei
ght Bodhi
sattv
as in the direct circle oft he B ud dh
tradition is r ecord
ed in A bhayak
aragu
pta
's Marma-kaumudi
(P52 02:11
1.2.
1ff). A cco
rdin
g t o A bhaya, i m
med
iat e
ly after t he S amgl ti
ka
Vaj rapanic ompi ledt hes ut
ras,t heB odh
isa
ttvaM aitrey
aw ro
tet heA A ,
at t h e request o f Asanga. B ot
h B u s ton a nd T so n
gkha p a reject
prese nta
tion
, h o wever
, o n t he g round tha
t t he w eight o f tradition g
strong lya g
ainsts u
chap oi
nto fv iew( Ru
egg1 969:4
4).
3.9.3 T h
e traditional vi
ew is e x
p lained in gre
ate
r detail byB us to
n( O
be
193 2:137-13
9) w h o s a
ys t hat A s a
nga, after meditat
ing for elev
en y
solitude, met M aitr
eya in t he refined s p
ace betw een the ordi
nary w o
co mm ona ppearancea n
dt he celestial pur
er ea
lmo ft heB uddh
as. M ira
hew ast ransportedt o a divine r ealmw here, in just a fewd ays
, h
transmissi
ono f all five texts, and ,o uto f his compassio
n,r et
urne
dt o
tearst ow ri
tet hemd own for t heb en
efito fm a
nki nd.
3.10Thec on
tent
s oft heA Aa rep resent e
d in eightc hap
ters (adhikara
a
re againb r
oken down into sev
enty t o pics (Tib don bdun bcu). E
achc
d
esc
ribe
s an abhisamaya (
'cle
ar realization'). T hes
e h ave been a l
read
y
m
entio
ned in th
ec on
tex
to ft heA A A( § 2.
15),a nda red isc
ussed in de
(
§7.
4ff
).
3.11 Finally, a co
m me nta bou
tthee
mph
asisthea
utho
roft
heAAp
deli
nea
tiono ft h
e particlar s
tag
eso
ftheM a
hay
anapa
th.
3.11.2 Con
side
ring, for them omen t,o nl
yt he first cha
p ter,w he no n
e
the lines d evo
tedt o particular topics in theA A w i
tht hec orres po
ndin
g
in t h
eA a nd Paiica one is s tru
ckb yM ai
treya's particular co ncernt o
clearly theses ta
ges, and particularly thet e n levels (bhumis). O ft he5 6
elaborati
ngt het ent opic
so ft he first abhisamaya ( AA18-73) , 2 3 ( AA
48 -
giv eno vert oad eta
iledp res
enta
t io
no ft hese levels. T his is surprising
conc ep
tiono fM aitr
eya'sw orka saw h o
le. F or in t hes che
m ao ft he
the levels a r
e just oneo ft h
es e
vent
eens ub
divisionso ft hen inth topic,
in a ccu
mulat
ion (sambhara-pratipatti). Even a c
cept i
ng th e historically mos

3
4
d
efe
nsib
le position, tha
tt h
eA Aw as originally a c om
menta
ryo nl
yo nt h
one finds tha
tt h
ec or
resp
ondin
gs ec
tio
n in t h
atw ork is o
nly e
leve
np a
(
Panca
:214-2
24), o ut of a total of 2 52 p age
s. I n the A t he co
ntr
s
tar
ker
: t h
ec or r
espo
ndings ec
tio
n is on
lyf our lines (W
98.7
-11)
.
3.
11.3 T heo t
her topic in t he first ch
apterw hic
hM ai
treyad eals wit h
l
ength,t h
ep ro
ximat
ep en
etr
ation( AA 25-3
6), is similar tot h
e levels in th
f
urth
er detailed breakdow n o f a particular section of t he Bod
hisatt
va's
M
aitreya
, in his e xplan a
tio
n o f th e proxima
te p e
netr
atio
n, as in his
d
escr
ipti
on o ft he levels, stre
sses t hed iff
eren
ceb etweent he Sravaka-yana
B
odhisa
ttva-yana,a ndt hes u
peri
ori
tyo ft h
e latter pat
h.
Wh y, a mongst t hei nn
er divisions oft h
eM ahayanap ath
, particular
ar
eg iv
ene m p
hasis in t heA Ar emainst ob ed et
enrr
ine
d.

3
5
 IV INDIAN LITERARY GENRES AND THE AAA

4.1 W eh a ves e ent hatt h

eA A A, a late e ig hthc en
turye xam pleo fc
literature o ft heP P school, i nco
rpor
ates within itself t hree distinct texts:
A A a n
d a n e xeget
ical p or
tion exp
laining t h
ose t wo texts. In this, t
co nfo rms t o a g enera
l p a
tter
n f oun
d in I n
d ian religious literature, a
wh ich i ncor po
rat
es revelation, apho
ris
tic s u mmary a nd c ommentary within
text, a n d,m acrocosmic
allya s it were, within e achs yste mo ft h ought
.
Specifically, in r eg
ardt ot heP P tradition itself, th
e revelation is c o
nta
the P P ( §3.2
-3.4), a s ec
tion of M aha ya na s utra
s. T he A A is t he
s um mar y (sutra) for t heP Ps cho
olc oncern e
dw ithM a
ha yanam e taphysics
.
co mmen tarial tradition ass
ociatedw i
th this s cho
olb eginsw it
ht heA AVo f
Vi muk tisena , c o
ntin u
es t hrough the w ork s o fH a r
ibha
dra a nd e nds , in
wi th t he w orks o ft he late Pala d ynas ty w riters Ratnakara
-santi ( Sant
ip
Ab hay akara-gu p
ta ( Abh
aya).
4.1.2 Thisp a
tterno f revelation, sut
raa ndc omm entary reflects a d eept
Indian literary de velo
p ment. It is a p atter
n t h at infl
uenced n ot o nl
y t
writers likeHaribhadra s
_
tructur
ed their texts, b ut a lsot hew a y they a ppr
thei deaso f earlier writers. A n investigation of this p at
tern in detail will
thew i
derc on
text for t heA AA ( incorporati
ng a s it doest heA a nd
the g en
eral f rame o f B u d
dhist religious literature, a literature which s
periodo fa bout1 6
00y earso nt h
eI ndians ub cont
inen
t. It will a lso ill
the revelation, sutra, c omm e
ntarys tr
ucture,w hic hu p until n o wh a sb ee
noticed in B rahmancial s ystems, is e qually a pplicabl
e t o B u d
dhis
t s ystem
well.
F ol
lowing this investigation t h
ere is a lso a brief s ummaryo ft heP P
in I ndiaa n dT ibe ta ftert het imeo fH aribhadra.
4.2 Thes tru
ctureo fB u
ddh
ist religious literature parallels what is fo
und
Brahma
nica
l tradition, an
d it h
ase ven b e en a rguedt ha
t t h
erew as a
attem
pt, o n t he p a
rt of Buddh ists, t o m o
del a n a l
tern
ati
ve re
vel
a
rev
elat
oryl a
nguage in a s or
to f viable o ppo sitio
nt ot heV edicB r
ahman
i

For Tibet see §4.12

3
6
(D
espan
de 19
86)
.O ur k
nowledge of th
e d ev el
opm
ent o
f this literatur
c
onsi
der
abl
ebut still a
t a less t
hanpe
rfe
ct level.
4.2.2 In b oth B rah manical a n
d B ud dhist traditions ther
e is e vide
nt a
patte rn of literary d ev
elopment
. F und a
mental is t he u nque
sti o
ned revelat
Br ahm a
nical §mti('act o r result o f h e
aring' b y e x
trao
rdi n
ary individu
buddha-vacana ( literally tha
ts po
ke nb y a nE nlighte
nedO ne), w h
ich c om b
pop ular e lement s t oget
her w it
h theological a nd philosophical s pecu
l a
tio
Al tho u
ght h
e centrality o f this literature is neverd oubted, it is a no pen
h ow m uch a ct ual i mp
ortan
ce it h ad for t h e s yst
emati
c p hil
osoph
ers b
en do wing their w o rk s w ith t h
e requisite o rt hod
oxy.T hen, crucial in
de vel o
pmento fe a chs yst
em, is t h ea pho
rist
ics ummary,t he sutra.^ In n
a later a u
thorg ob eyondt hea p horisti
cs tat
eme ntse xce
pt insofar a sh e
s om ehowi nt
e r
pr ett h ew o
rdst om e anw h
ath eo rs hew a nts
. A nd
aret he vrttis, varttikas, bhasyas a nd pkas e xplainin
g t he m eanings, w ord s
co ncepts o ft he s ut r
a ( an
dw her en ecess
ary t he actua
l §ruti or buddha-v
itself), fr
eque
n tly i ncreas
ing in size a s t he
y i ncor
pora
te m ore a nd m ore
mat erial from earlier writers.

4.3 At t h
e h ear
t o fe ach o rthod ox s y
stemt here is a h iera
rchy o fr e
expr essed t hrou
gh p e rs
ons f re
e f rom a ny b l emish o r s ho
r t
coming, w ho
imp orta n
cea sp ersons. T he rsis ( Seers)w hot rans
mitt
edt heV eda,o r
w hot augh
tt he truth, w er
e s ubs umed into t h eg en
eralt eno
ro ft her
cir cumstance w hich led t o delightful conclusions:a ges m ak
i n
g M ethusela
loo ka s if hed ie
dy o u
ng,a ndc apa
citie
sw hi chm akeG od'sc reatio
no
in s evend aysam erem inorm iracle. I nt heI n
dianc on
textt heh uman
is d own-playe
d (Ingalls 1 965) a ndt he individuality oft he wellspring is
lost e ith
er in t he c o
ncern w ith cyclic origination o r in t h
e multiplicat
fo rmso ft h
e divinity.
Bot h B rahmanic
al a nd B u
ddh ist traditions a ccep
ted a certain b ody
literature a s a ut
hentic u t
tera
nce c otermino
us w it h a p er
fect ultimate s o
O nem ust e xpres
s it t hus, a ndn ot s a
y ' from a n o m
niscien
t g od'
Ml ma ms akas ~ V edic h e
rmen
euticists c oncer
n ed w i th the rules for a chiev
corre cti n
terp
ret
atio
ns o fa pp
aren
t ly c ont
radi
ctory o rl ayer
ed V ed
ic u tteranc
es
-n ev eru n
derst
oodt heV ed
icr evelati
ona st heu ttera
nceo fap ers on
,b u

37
an u nor
igin
ated reality hear
d b y rsis. T hese rsis t ran
smi
tted the revel
throu ghm anyl ine
ag es
,t o a spiritually capable sec
tiono fh umani
ty. Unl
Mlmar iisak
as, t h
e B uddhis
ts (specifically the later Budd
hists) unde
rst
ood
revelation in a m or eu sualw ay , a sh av
ingo r
igi
nate
df r
oma no mni
scie
Ye t B ud
dhists
, w ho a lway
s c on sidered special tho
se w orks said t
o h a
utteredb yt h
eB ud dha Sakya-muni, c o
nti
nual
lyi n
cor
porat
eds om any texts
theb ody o f their r ev
ela
tor
y literature o ne m u
stq u
estio
ne x
act
lyw hat
in m i ndb yt hew ord' Bud
dha.'
4.3.2 It m ight s eem p re
poster
ous t o q ue
stion the e xis
tenc
e o f a n his
Bu dd hao rT at hagaa Sakya-muni, b
t utb asedo nt hee vide
ncew en o
w
per hapsn o tu nreason
ab let od os o in a certain s ense. J us
ta sw ith
Jes us, w e h a ve n o d ocuments w hich c an c o
nclus
ivel
y b e s hown t o
transm itt
ed o rw rit
ten b y s u
ch a b ein g, a nd e ven t ho
se i d
eas most
assoc iate
d w itht he n a me o faB uddh a, t he f ourn oble trut
hs andt
nob lep a
th,h ave parallels andp e rh
apse venp rec
ursor
s in p o
pular,S amk
Upa nisadic texts. F u
r therm
or e
,t he earliest B uddhis
tt ext
sw en ow poss
layer ed b oth linguistically and stylistically. They c ontai
n t rac
es o f earl
linguistic f or
m s a nd parallel, in their d escr
ipti
ons o f t h
e life of the
stan dard life stories ofo the
r religious l eader
ss ucha st heM ahavlr
a.
4.3.3 S n
ellgrov e ( 19
87:8) p oi
nts o u
t, correctly, t hat " th e n o
tion o f
Bud dha,
' a s t hought her
ew ereo nl
y o ne, just a s t here is traditionall
Christ is entirely a m odernn ine
tee
nthc entu
ryW este rni dea;" a nd, ( 43 )
"impossi
blet oc on
ceiveo fS akya-m
uni in a ny traditional religious sense
foun d
ero f his religion in th
ew ay in w hichJ e
s us Christ is certainly t
of Christianity a n
d M o
h ammed o f I sl a
m." He a lso s ays ( 14
9) t ha
Ma hayana s utr a
s ... incr
eas
edt o infinity the n um ber o f B udd
has a
Bodhisat
tvas
. "
4.3.4 Thatt herea res pon
tane
ousappearance
so ft heg odhead,b e it B
ra
Bu ddha, in f orms a pp
ropr
iat
e to t he b e
liever's u n
d e
rstandin
g, w as p
closer to the prevailing Indi
an con
cept , certainly by t he t ime o f th
Ma hayana
. T hen ot
iono fab od
yo fe ma
nat ions (nirmana-kaya), w
hichb
prevale
nt in later Ma
ha yanaa s a partial d
escript i
ono fB ud dha, is a n

38
this p sycho
logicalp e
rspec tive. T hro
ughou
tI n
dia
n religious literature one fi
the f orms o f t he o mnisc ie
nt desc
rib
ed a s a v ariabl
e o f individual
capacities, an dt he multiplicity ofBuddhas
,e ac
hc apableo fe xpre
ssi
nga u
revelation, fits into this p at te
rn.
4.3.5 T h es t
ructure o fB rahma n
icalr evelation is in g en eralm orec omplex
that o ft he B u ddhist, m ost p robab
l y b eca
us e o ft h e l onger time f ra
wh ic h it e v
olved a n d, p er haps, a lso b ecause o f its application t o a
sp ectr umo f social g ro
upings. A tt hep i
nacleo ft h e revelation, in a n
rarified s pherea lmo s
tb eyondt he mythical, a s it w ere ,a ret hea ncie
nt
ofh ym n s( man trao r samhita). E vena tav erye arlyp e
riodo fI nd
ian
fou rV e da s ( witht heA rthav ab eingt he last t og ainc o
mplete a ccep
t an
firmly e ntrenched in a position o fm ysti ca
lg loryp ro ximatet oo re ven
th e original s o urceo rg o dhea d
. T hes e Samhitas in their v ariousr ece
nsion
th e solid u ndisputed Sruti. G radua
lly t h e Brahmanas, primarily direct a n
indirect e xpla
nations o f rituals, associated w ith t h
e Saihhitas a chieve
da
res pectab le s tatus a s t he g lory of t he original r ubb ed off o n t hem.
Aranyakas ( a b od y o f literature reflecting th e c h
an ging c oncern
s o f a
socially-oriented social g rou p) t he largely exoteric, t hough o cc
asio
nally
ritualistically esoteric, l a
ng u
a ge o ft he Brahmanas b eginst ot akeo nm or
m or e o fa ne soter
ic significance. T his ' for
est literature,' a nd in particu
int imate instruction o f g uru t o disciple f ou
n d in t he e arl
y Upanisads,
atta ined t he mystical s tatus o f sruti, partially by t he s ame p r
ocess
Brahmanas a nd partially beca uset heyc ontain
edu nmistaka bly, in s ee
df orm
s ubli me insights w hich w ere t o b e w orked o ut in t he later systems
ph ilos ophyo ft he Classical p eriod.
At t hea pexo ft heB rahmanci
al revelation, t h
e n, a ndc overe
d loosely
te rmV e daa ret he Saihhitas, Brahmanas a ndt he Aranyakas a nd Upanis
Apart f r om s ome h e
sita
tion o n t he p art o f t he P u rva-mlmarhsa t o i nv
au thority in t he Aranyakas a nd Upanisads, this literature is u ndisput
ed sruti
revelation. 1

Among non-revealed Brahmanical religious texts, the smrti enjoys a status almost equivalent to the
highest Vedic revelation, and, on the practical level, is more influential in shaping the religious

39
4.4 In regardt o the cor
respon
ding B u
ddhistr eve
lato
ry literature, the buddha
vacana, th
erea re, it seemst o me, f ou
rp arts
. T h
esep artso v
erlap like
circles sprea
dingo utf romac om m onc o reo rc ente
r:'
a ) In the m i ddle, the point a roun d w hic h the ou
ter p arts r evolve, are
doctr i
nes and rules: a c ore literature. T his is a r ec
e ntc o ncepto f budd
sug geste
d by history.
b ) I n the first con
centr
ic circle (including within itself all the literature
c ore ) is earlyB ud
dhistc a
nonical literature, theH inayanas utras
.
c) I nt hes econdc o
ncent
ric circle a res ync
reti
cM ahayanas u
tras.
d )I nt he final outer
,p os
siblyu nbounde d
, circle areB udd histt antras.
4.4.2 It is pr
oba
blymeani
nglesstos ea
rch for an original Bu ddhi smb e
y
ideas c urre
nt in In
dians o
ciet
ya bou
t 500 B .
C .E
. ( Snel
lgr ove 1 9
87:
2
Na kamura 1 98
0:6
0). The noti
on of a core sect
ion of buddha-vacana c
omes,

sensibility of the common man than even the Sniti which, apart from the Aranyakas and Upanisads, is
largely relevant only to those Brahmins engaged in sacrificial rites and rituals.
These 'works of the tradition' (smrti literally means 'recollection or the recollected') are roughly
equivalent in status to the writings of the Church Fathers in Christian tradition. They have no exact
Buddhist canonical equivalent though the Buddhist sutra (on the different meaning of the term in
Buddhism, see below §4.9) incorporates much smrti-Uke material, and also the quasi-history of the
puranas, into its new revelatory form.
' The syncretistic views of the Tib writer Tsongkha pa (1357-1410), particularly as found in his
explanation of the sources for the Lam rim literature (Lam rim chen mo 8b-14b2, Napper 1985:27-31),
are the basis for this quasi-historical explanation of buddha-vacana. He asserts:
(1) that no one teaching of Buddha contradicts any other
(2) that all Buddhist doctrine is personal instruction, and
(3) that denying revelatory status to certain Buddhist doctrines is tantamount to abandoning the doctrine
in its entirety. His views, influenced as they were by the exigencies of late fourteenth century Tib
society, nevertheless have the merit of dealing exhaustively with works accepted by Buddhists as
Buddhist revelation and, in a manner to which, in all probability, the author of the AAA would have
assented. The roots of Tsongkha pa's views are to be found in the Saddharma-pundanka, Kamalaslla's
BK and, in particular, Diparhkara Srijnana Atls"a's Prajna-pradlpa (Thurman 1985). Napper (1985:27)
sums up Tsongkha pa's contribution in the following words. "Applying standards of reasoning and
consistency, Dzong-ka-ba analyzed the vast corpus of Buddhist literature and derived an ordered
system that attempts to uphold the validity of all the Buddha's diverse teachings within reconciling
seeming contradictions between them."

40
prirnarily, from s
cho
lar
s i n
flue
nce
d b y t he met
hod
s w hic
h N e w T es
t
schol ars like R
.B u
ltman
ne m
ployed in t
hes e
arc
h for a
n historical J
esu
s
4.4.2.2 Thel ar
gest collection ofB u ddhists a
cre
ds criptu
ree x
t a
nt in a nI
langu age is the Pali Tripitaka: the Sutra (Pali Sutta), Vinaya and Abhidhar
(Pali Abhidhamma) b askets (pitaka). D iscou
rses at
tributedt o Sakya-muni a r
e
included in Sutra. Ker
yg ma-likep assa ges, f romw hich a re d er
ivedt he rul
the B udd
histO rde r, a re i ncl
uded in t h
e Vinaya, M e t
aphysical specula
tio
primarily el
eme
nt-l
istsa nd their definitions, arei n
cluded in t he Abhidharm
4.4.2.3 One traditional v i
e w is t ha
t Pali, t he langu
age o ft he c anon
Sthavira-v
ada( =T heravada
) s choo
l,w ast hel an
guag
eo fa n original B
thew ordo ft heB uddhah i
m se
lf,a ndw hath e said is en
shri
ne d in t he
This traditional v iew, w hile d ef
ensi
ble a s a m et
hod t o g e
n erate a
attitud
e t o t h e c an
onica
l w o
r ks, d oes not a p
pear to b e historically d
Sakya-muni's o w n l angua
ge, g iven that a q ues
tion frame
d in s uc h t
meariingfu
l, r e main
s unidentified a nd t he
refore c a
nnot b e a criterion
determining original cor
e d ocuments. N eve
rtheless
, s ome p re-
canon ical
Budd his
tl angu age is k nown,a ndc anh el
pu sd ete
rmin
ew hichp artso
canonical literature ar
e earlier andw hich later (La
mott
e 1 96
7:617-65 6).
4.4.2.4 O ft he collections (nikaya) in t heS u
rrab as
ket, t he Maha-vagg
Atthaka-vagga and Parayana s ectionso ft h
e Sutta-nipata , itself a p ar
to f
Khuddaka-nikaya, a ret h eo l
dest. A tl easts omeo f this sectiono ft he
nipata woulds ee mt oc on
taint h
e earliest Buddh
i std oc
tr i
nes. I n particul
doctrine ofm isery, its c ausea ndc essationf ound in t he last p a rt of
vagga ( th
e Dvayatanupassana-sutta), t hes t
ress on internalrighteousnessr ath
than e x
tern
al f actor
s b eing t he arbiter o f religious s ta
tus ( a d oct
rine
appe ar
sa gai
na n da gaint hroug ho
utt he Sutta-nipata a n
d Dhammapada), a n
uns wer
ving rejection of t he social w orl d ( r
enunciation
) a pp
ear t o b e
core d octr
ines. O ne c an d et ermi
ne this o n m etrical a nd linguistic grou
tracing quot
ation o f earlier parts o ft hec anon in later p a
rts, a ndb y
c om monp as
sages in t h e different ve
rsi onso ft h ec anon.

1 For an introduction to the voluminous historical scholarship concerning itself with early Christianity
see, Perrin and Duling (1982).

4
1
4.4.2.5 Sch
olars like F r
auwa
llne
r ( 1956) have a ls
o tried t o identify a
Vinaya t ext, theu r
-te
x to ft h
ev ariou
s Vinayas o ft he later B u d
dhi
s t s ec
com paring t h
e different red
act
ions in t he v ariou
s c anons. B ut a s P .
(1 977 ) h as p o
inted o ut, the Vinaya is o f less i mpo rtan ce t o B u dd
h
revelation s in
ce its differ
enc
es, touchin
g on social c o
nventio ns a s distinct
metap hysical issues, d o n ot reflect on q u est
ions w hich t ou c
h t he h
orth odoxB uddhi
st beliefs. M o
st o ft he central Buddhi
st beliefs a r el oc
textsp lace
d in t he Abhidharma b
asket. T hey a re all historically muc h
wo rks.
4.4.3 T hen otiont hate arlyB uddhi
stc ano
nical literature is theH r n
ayana
is t he o ut come o fac om plexm aneou ver in h er men
eutics. L at
erI nd
i an
(M aha y
a na B uddhists) r e
-interp
reted wo rds like ' Bu d
dha' a nd buddha-vaca
and d escr
i bed w hat earlier B uddhist b elie
vers h ad c onsidered t o b e
exhau st
i v
e, a ut
hentic
, revelation a s 'deficient' o r 'lacking' (hina).
T hey a pp l
iedt hed esig
na tio
n 'deficient'
-t ot hep ersonst owardw homt heo lderd octrinesw ere directed,
-t ot heb readtho f philosophical inquiry,
-t ot he fruit and
-t o a religious practice.
T h ep ersonsw ere deficient becauset h
eyl a ckedt hec onfidencet o stri
goa l t heM aha
yanists c onsidered higher t han n irv an
a. T he b readt
h o f
w as deficient b e
causet he earlier sutrasd e
alto nl yw itht hea bsenc
eo f
distinct entity within t he c onstit
uent e lements (skandha) a ndn otw i
thg e
emp tiness (SunyatS). T he fruit w as deficient s ince o nly p erson
al liberat
resulted f ro m following t he p racti
ces t aug
h t in t hose s ut
ras, n ot univ
beneficial e nlight
enment. A n d t he religious p ra ctice w as deficient b e
ca us
incl ude
d o n ly t h
e S ravaka-yana a ndP ratyeka
-b uddha-yana a s distinct from
Bo dhi
sattva-ya na.
A yana is a vehicle o rj o
urney. T h e internalized rev
elatio
n is a vehicl
takin gt hea de
ptt ot he goal. T he earlier internalized revelation w a
sa
('deficien
t v eh
icle') s i
nce it w as a p r
actice w h ich carried o nly o ne p
nir vana, unlike t he mahayana ( 'g
randv e h
icle') w hicht r
ansport
edt he totali
be ingst o salvation.

42
4.4 .4 F romt hed ea
tho ft hef ounder until ab
outo n
eh un
dredy ea
rsC .
of splits o n a ccoun
t o f ethical, doctrinal and geog
raph
ical dif
fer
enc
es le
situation in w hi ch t h
ere w ere m an y s epa
rat
e B uddh
ist s e
cts
.T he ea
Ma hay ana sutrasp rob
ably evolve d out o ft he spec
ulat
ions oft he differe
by n ow practically auto
nomous B u
dd hist c omm
uniti
es.
4.4.4 .2 A mo ngM ahayanas u
tra
sm ost central a nd influential aret heP P
Oth er i mportant b r a
nches o f the M a hay ana revelation a re t he Saddhar
pundarika, Ratna-kuta a
nd A vatamsaka collections, Lankavatara, Vimala-klrti-
nirdeSa andt he Samdm-nLrmocana-sutra, t on a
meo nly s om e. T heM ahay
revelation b ecam e a s e xtens
ive a s t he earlier "Hrhaya na" revelation
eventuallyg re w t oa s
tron
omical p roportio ns w it ht he i ncorpo
rati on o f
apparently c ont
radictor
y t ea
chings an d d octrine
s. A helpful list o f t h
e
"Ma hayanist c anonical sour
ces o ft heM ad hyamak a s ch
ool " c ompile d f rom
wo rks o f N a
g arjuna a nd his later disciple Candrakirti is g iven b y
(19 81:7). E a c
hg ener
atedac ommentari al tradition.
4.4. 4.3 D uringt he Classical period, e v
ent hou gho n e invariably finds a
pro -forma g enuflection to t he a ccept
ed revelation, a n d its s o urce, in b o
Br ahmanical a ndB ud
dhist t e
xtst her
e is a t en den
c y t o d eb
u nk a ccepted
Th is s c
epticism w as t he o utcom e
, partly o f t he liberal e n v
ironment
all owedf reee xchangeo fe ven 'culturally subv
er sive' i deas
,a nd partly o f
in I ndia
n s peculative thinking o ve r m any c entu r
ies t o
w a
rds q uesti
oning
reality ofa ppearances. T his willingness t od etractf r ome vent h
e m o st
an di mportantp art so ft heo r
dinaryp erson
's religious sensibilities, which
in N ag
arjuna'sr em o
ving special s tatu
sf romB ud dhistd oc
trine
sa s central
fou rn obl
e truths, a n
d in S am
kara 'sg entl
ed evaluationo ft he karma kan
the re in pre-classical ti
m es also. K rsna, in t he Bhagavad-gha, e .g., first d
th e' flow
ery recitations' o f t he o rtho do
x ritualist a nd t hen e ven t he
phi loso
phizing (samkhya) o ft hem onk. A nd in t h
e earliest B u ddhis
t liter
the re a reu ncom promisi
ng a ttac
kso n religious institutions a n
da ccep
ted be
Th es e religious, o rp erhaps o ne s houlds ay anti-religious, speculati
ons a r
of ten a s
sociated w ith an intellectual elite orw i th cults c ut off, t o a
lesse r e xt
e nt, f r o
m t he m ainstream s o
cietya nd living in m o na
stic t yp
co mmunities. T heya rea ni m
portante l
ement in t heM ahayanas ut
ra lite

4
3
4.4.4.4A
nothe
r characteristic of the M ahay ana sutr
as is their mag
ical or
s
upe
rnat
ura
l c omp
onent . T hey are positively c a
ked in the p ar
aph
ern
alia of
o
mnisc
ienc
ew i
the verys pe a
ker and listener a part of a per v
asi
vet heo
pha
n y
e
ver
yu tt
era
ncel o
adedw i th significance and po
wer.
4.4.4.5 The M ahayana s u tra
s are the w orks a tt
ribut
ed to S a kya- mu
ni w h i
ch
earlier B uddhist
s r eje
cted as sp urious, but w h
ich later M ah ayani st
s b elie
ved
be a ut
hentic. M a
ha y
anists did not c onsi d
ert hemb et
ter, or m o rep rofound,t
the revelation in the Hrnayana s utras, m e
r ely no less a uthentic. H ence t
M aha yanaw r
itersw ere not e xclus ive in their desig
ns but syncretistic, and fro
their own p oi
nt of view, all the s utrasw er ee quall
y revelation, e qu
allyd i
r
to p ersons at v ariou
s s tages of d ev elop
me nt and c apacity, and e qu
ally the
s pontaneousu tte
rances of an en
lig htenedb eing. F r o
m their v antagep oint in
o cean, as it w ere,M ah ayan aw ritersc ould afford to be tolerant. E v
er yd o
and t ea
chin g had become am ethod to direct B ud
d his
ts of different p rop
ensiti
es
and c ap
aci tes along different tributaries.
4.4.5 In the tantras, the no
ti
1
on of r ev
elati
on is e xpanded to inc
lude the s
ayings
and w orsh ip of v as
t n u
m b
er s of celestial and q uasi-d
emoni
c ' Buddhas.'
Esoteric p ra
ctices and beliefs are i nt
egratedw i
thf undament
al B u
dd his
t
doctrines
. T h ese are t hen set forth as original and authe
ntic sayin
g s of one o
other of a v arie
ty of B uddhas d e
scribed as m anifestati
ons of a primordial
B uddh a V ajrapani or V ajradhara( Snellgrovel987:
1 34)
. The t ime and p lac
eo
the grea
tes ts pread of B u
ddhistt antra was d uring the Pala dynas
ty in n o
rthe a
Indiab et ween the ni nth and twelfth centuries.

Although there is no record of H having written a tantric work, the time he lived was atimeof
tantra. Reference to tantric figures in his writing (e.g., Vajra-dhara at W5.6-8) have already been
mentioned.
I mention the tantric 'revelation,' at some length, even though the context is a study of the AAA, to
give the modern reader enough material to construct something of the interior world of Haribhadra. It
is surely impossible to understand a commentary like the AAA without an informed understanding of
how Haribhadra approached a revealed text like the PP sutra. One must try to construct, as far as
possible, from a knowledge of the historical period and Haribhadra's own statements, a notion of
buddha-vacana like the author's own.

44
4.4.5.2 S
mal
l sutra-like texts, ritual f
orm
ula
e and m
ant
ras called mula (
'ro
ot'
tantras, t oge
ther w it
h e x planato
ry tan
tra
s, we
re a sc
rib
ed r evelator
y s tatu
s
wer e w ri
tten or said by the B uddha
). The vas
t c o
mmenta
r ies on the v ar
ious
mulas, a ttr
ibut
ed to adepts w ithn ame
s like Nag
arju
na, A r yadeva and
Candrakirti we re said to be the wor
k of p
eop
lep os
ses
sing incredible po
w e r
sa
capacity.
4.4.5.3 If it s eems out of place to inc
lu des ucht exts in a d esc
ripti
on of B u
d d
revelation, this is due, probably,m ore to the fact that the st
udy of tantra has
hi nde
red by p reconception and pr ejud
ice a bo ut w hat religion in g eneral, and
B uddhis m in particular, sh
o uld say, tha
nb ec a
us e of any dispa
ssio
nate s cholarly
ju dgement. W in ternitz (19 3
4:3- 4)
, e.g., w hose c o nsider
able c o
ntribution t
W estern k nowl edge of I ndian classical literature s h
ould not be belittled,
ne ve
rtheless writes:
Ic ann
ot find m uch w isdom in the gib
beri
sh of m o st of the T an
tra
s... in
r eg
ard to the str
ang
e and filthy la
ngu age
... is it not, to say the least, hig
hly
d anger
ous to u se? ... On the w
hole wefindin it [the Guhya-samaja-tantra]
the sameu ns
avoryr n ix
tur
e of myst ic
ism,o ccultp seudo -science,m a
gic and
erotics as in m
ost of the ot
he rBuddh istT an
tras.
It is not th
atW int
ern
itz
'sdes
cript
ion is wrong
, just t h
at it m
ak es it difficul
the r e ad
er to u
nde
rst
andth
at this 'g
ibb e
ris
h' is as m
uch buddha-vacana as is th
Dhammapada)

4.4.5.4 Accor
ding to T aran
alha the earliest Bud
dhist tant ras are c ontai
ned in
the two lowe
st tant ra sets. B eny o
tosh B 2
hat
tachar
yya ( 1 931) and W a yman
( 1973:15-
19) hav e h el
dt h
at the Guhya-samaja-tantra was w ritte n by A s
anga
and d at
esb ack to the f
ourt
hc entury. In his d
iscus
sion of the historical evol
ution
of tantric B
uddhism , f rom earlier Buddhist and B rahm anica l traditions,
S nellgr
ove( 198
7:11 7 -
128)p laces the e m e
rgence of most of the t an t
ras in a
b o

Snellgrove (1987) has discussed the earlier opinions of Buddhist Tantra and gives the most
researched and dispassionate presentation of this branch of Buddhist revelation.
2 The standard division of the tantras according to Tibetan sources is into kriya, carya, yoga and
anuttara-yoga.

45
the ei
ght
h c
ent
ury
, w
hen the earliest Tib and C
hin
ese t
ran
sla
tio
ns b
egi
n
a pp
ear.
4.4.6 Of the earlier, traditional, d iscu ssi
ons of the B u ddhis
t e quival
ent of
B rah ma
ncial §ruti the most i mpor
t an t, within the c onte xt of the study of a
Y oga cara/M
a d hy
ami ka writer like H a rib hadra, is the s o-ca
lledt hreet urnings
the w heel of d octrin
e (dharma-cakra). The t heory is f ound in the Samdhi-
nirmocana-sutra ( Lamotte 1935) and p resents a new h e rmene
u ti
csb ased on the
p re
s uppos
itio n that in s ee
king the t ru e m iddle way b etween e te
rnalism and
nihilism the B uddh a finally revealed the t hreen a
tures (tri-svabhava, §5.4-4.5).
The different s orts of e mptines
se s, of t hre
e different s orts of characteristic
m ar ks (laksana), b ecom e a definitive s tatement a rou nd w h ich are ordere d
o ther s tate men
ts (a) d irect
ed t owa rd s the eternalistically inclined H mayan ist
and (b) d irected t owards the riihilistically inclined M ah ayanist. In the first
t ur
n ing of the w heel of d o
ctrine ( b ased, a ppar
entl y, on the historical firs
t ur
n inga cc epte
d by ' Hrna y
ana' s ch oo ls ) all d harm
a sw er e said by the B udd h
exist i nh
er ent
ly (sva-bhavena). In the s econdtaming(this, a ccordin
g to the
Samdhi-nirmocana-sutra, is the t eac hin gt ha
ts eemst o be fo und in the PP su tr
all d harmas w ere said to lack i nh erent e xistenc
e. In the third, and definitive
t ur
n ing of the wheel of the dharma the intention (dgongs pa =abhipraya) b ehin d
B udd ha's two a ppare
ntly c ontr
adict ory s tatements is i n v
esti
g a
ted and set forth
as the thre
en atu
res (parikalpita-, paratantra- and parinispanna-sva-bhava).
The t h
eo ry of the three t urn
in gs s e ems to be a-bistorical and is primarily
i mportant as a c ont
ributio
n to the rich field of I nd ian h ermeneu
tics.
N evertheles
s , as S nel
lgrove( 1978: 10 3)s ays, "the t hreet urning
s of the W he el
the D o
ctrine r ep
r es
ent a perfectly valid historical d ev elop
m ent of B ud dhist
t ea
c hing
s," in the s ens
et h
att herew e re in India, to s om ee xtent
,t hree
the u nder
stan din
g of the Buddhistt e ach ings and the theor y of the thre
et urnings
m irr ost hat reality to somee x
te nt.
4.8 All B
uddhi
st religious literature can be called §astra. N
eve
rthe
les
s,t he
y
re is
a clear sep
arat
ion of th o
set extsa t tri
buted to Bud dh a. O nly th
ey can be ca

1
Panchen bsod nams grags pa (AAPdon:81-84), however, considers bstan bcos (=Sastra) and sangs
rgyas kyi bka' (=buddha-vacana) to be mutually exclusive categories.

46
sutras, i
.e., ac
tua
l revelation. Te xts wri
tte
n b y a later sa
int or s cho
lar
subsum edu n
dert he catch-all rubric o
fs a
srr
a. Am
ongstt h
ese iastras, h
ow
a
sw i
ththeB ra hmani
calsyst
ems
,t here is a te
ndenc
y, albeit less s
yst
em
p
rop
elo n
e aphoristic te
xtt
o a position ofp r
omine
nce.
4.9 In t he strict Brahman
i calu sag eo ft het erm,s utr
ai ncludeso nlyt hat
distinctively Indi a
n a pho
ristic literature which s e
ek s t o a sse mble in a c oh
cha int hes emi nali deaso f a particular s ystem. 1

In B u d
dhist S kt t he w or d s ut
ra is used t o refer t o w hat B ud d
h a
desc ribest ex
tsw hicha rev er
yo f tent hee xac
to p p
ositeo fw hats utr
am e
Br ahma nical tradition; e .
g., t he Sata-sanasrika-prajM-pa^arnita, pos
sibl
y t he
wor diestb oo
ke ver written, c ant akeo neh undredp agest os ayw hati
into o n eh undr e
d lines in t heA . O nei nforme ds pecula tion is thatt he
sutta, u se dt od escri
bet hed i scours e
sa ttr
ibu
tedt oB uddh a, is d eriv
edf ro
( well- spoken)a ndq uiteu nrel
at edt ot heS ktw or ds utr
a. A sS k
tb ecam
im portan tB u
dd histl angu
ag e
, a nd classical writ
ers c o inedS kt w ordst o
th ei deas originally found in Pali a ndo thern ow lost v er na
cular
s, s ut
ra
st and for sutta. T he Prakrit eq uivalento fb oth sukta a n ds urraw ouldb e
Alternatively, t he e ar
ly I ndia
n B uddhis
ts m ay h ave u sed t he w ord t o
their belief t hatn ow ordo ft heB uddhaw ass u
perfluous .
4.9.2 Ing e
ner
alas utr
a is e
venm o
rec o
m pressedt hant hec orre
spo
nding
formw hic
hw e find in t heA A,t he karika. It is reflection ont hes
extr e
me p a
rsim
ony w ith wor
ds th
at a v ers e karika such a s theA A ,
occasio
nal ver
se fillers to mee
t metr
ic r equiremen
ts, is c on
sid
ered relat
wor dy.
4.9.3 Ea ch o
f t he w e
ll-kn
own six B
rahman
ical s
cho
ols of p
hil
oso
ph
(darsanas) o
fthe Classical p
erio
dhada t its s
our
ceas u
trao
ras eto

The etymology from root so — cognate with the English worrfsew' and the tra suffix of means, i.e.,
'a thread' — clearly shows that the Brahmanical usage reflects the original meaning.

47
Thes es ut
ras a r e the N yay a, Vaisesika, M lmams a , B rah ma/Ved
anta, a n d
sutras. 1

In m ucht hes am
ef ashionN agarjuna'
sM M K is a ' sut
ra,
' a s it w e
entir
e M adh ya mika s chool; t he Madhyamaka va tar a -karika s o f Candraklrt
(accord
ing t o Tib d esc
riptions o f I ndia
n B uddhis m ) for t he P ra
sangika
schoolo fM a dliyamika
; D harmald
rti's P V( c
or n
men t ingo n D igna
ga's
Pramana-samuccaya) is t he' su
tra
' for t he Buddhist e q
u ivalent to t heN ya
VaiSesik
aa ndt heA A is t he' sutr
a' for t h
eP Ps choolc onc
erne
dw ith
metaphysic
s.T he M SA , M A V a nd o t
her s malle r w o rks o f A sanga
Vas ubandh
u ,a sag roup,a reas or
to fc o
mp o
si te' sutr a
' for t heY o ga
Vasu ba
ndhu'sA Ka lso clearly atta
ined a special, sutra-like, significance in
times, particularly in Chinaa nd Tibet.
4.9.5 Both t he Brahm an
i cal and B ud d
hist sutr
a (i.e., aphoristic su m
m ar
presen
t a certain difficulty, a difficulty met w i
th w h en c onsideri
ng t h
e
theA Aw hich is clearly a w or
ko ft hes utr
ag e
nre. O nt heo neh an
bet he original t
extp rovid
ingt h
ei mpetusa ndb asi
s for t he later commm
system. O n t h
e o ther h a
nd, t he level of codification and s p
ecul
at
presupp
ose
db yt h
es utraw ou
lds urelyr e
qui
real ongp revio
us history.
4.10 F rome acho ft hes
e' sut
ras
,' as in t heB rah m
anical tradition and
case s directly parallel to it, (e.
g., th
eh i
stor
yo ft hed eb a
te b etwe
ent
Vaisesika a nd t he s ch
ool o fD ig
naga between t he fifth a nd twelfth ce
app rox
imat ely) a b ody o f c om
men
taria
l literature a
rose in w hich e a
subs e
quent c ommen tary i nc
orpora
ted the idea
s o ft he earlier writers, e
ith
direct quot ati
on, or, b y a d
aptin
gw h
att heyw rote, in s uchaw a
yt h
leveled b yo thers ch
oolsw ouldb ed ef
lec
tedo ra bsorb
edw i
thoutd amag
e.
4.11 W hat is t he so
urc
e o
f t
he Buddh
ist r
evel
atio
n's a
utho
rit
y? W
specifically, in b
oththeA Aan
dA AA, is th
eauth
orit
yo ft h
eAu n
que

There is no record of Isvarakrsna's Samkhya-karika, or any other Sarhkhya text, having attained to
sutra status in its own time. Nevertheless, perhaps because of the lack of other authentic texts from the
period, there is a tendency to treat the Samkhya-karika as a sutra for the Sarhkhya school as a whole.

48
4 .11 .2 L amotte ( 1949:
80 n . 2 , 1 983
-84:4-15) identifies f ou r s ta
g
d evl opmen t o f t he i dea o f a ut
hori
ty (pranianya/pramanatva) in B u
d d
his
revelation.
( 1) I nt he first sta
ge,w h enat extw ass et forth asb ein g( a )
S amg h a
' s, (c) a g roupo f elders' o r( d )v er
ya n
cient, it h adt ob
w as in t he Vinaya a nd Sutra b askets
. A lre
ady a slightly less restricted v
this criterion for a uth
enti
city is f o
und in t he C hinese v e
rsions o f t h
Dirghagama w here it a l
sos ays buddha-vacana will n otc on
trad
ict reality.
(2) I nt he se conds tage, t hei deao ft hep er son
,B u
d dha, h aving
r emo v e
d ." Rely n o t o n t he p erson b u
t o n w hat h e t aught." "
d eve lopp ement d e la litterature b ouddhi
que, le critere d 'au
torit
e p erd s a
D ep l use np lusc '
est la v aleurm tri
nse
qued 'u nt exte qui d ecidera
a cce pteo u rejete" ( Lamotte1 9 4
9:80n . 1 ,5 36- 540
).
( 3 ) I n this s tage subjectivity becomes a criterion for revelation. T h
o faw or ka sb e i
ngb yB ud dha is nol ongerr e
levant. T heq uest
ion
4s it b eneficial and useful?' T hei d
eao f subhasita, th
at "all B uddha sa
well" (Suttanipata 3 .3)b e com es "all tha
t is said well is said b yB uddha
(4) Lastly, w h en c on fronted w ith there b ei n
g n o a uthor
ity for
Mah aya na revelation, t h
e M ahayanist
s s ay: "It is B u
ddha's w ord b
lead s o ne t o e nlight
enment."
4.1 1.3 T he s tanceo ft heB rahmanical writer is t hataf undame
ntally
(apaureseya) p rimordial s ta t
emen
t o f t ruths w h
ich is a t t h
e h eart
Bra hma nical conception o f Sruti doesn ot require, a nd is i nd
eedq uite
validation b ye vent hem ostp rofou
ndh u man religious exp
erienc
e. T he
revelation similar t o the J ude
o-Chr
istian o r Isla
mic c o
ncept
ion o ft h
e
G odt ha
td oesn otr eq uiref ur
ther validation beyondt ha
ti mp
artedt o
revea led w ord (iabda) itself. Justa s it w ouldb eb l
asphemo
use vent
the t hough
t t hat G od's w or
d m ight r equire fur
ther a u
thor
izati
on o r
sirnilarly, Brahma
ni cal s yst e
ms, a t least in t heory
, c on
sider
ed Sruti t
o
sepa rate a ut
hor
ity (Sabda-pramana), a n
swe rable,a s it w er
e,o nlyt o itsel
4.1 1.4 L a
ter Buddhist t hin
kers (
e.g
., D harma k
irt
i , P V Svarthanumana
23 1)r ejec
tedtheV edab ecau
set he
yc onsidered its c
oncl
usi
ons, w he
the
soteriological or philosophical, to be invalidated by direct perso
nal ex

4
9
(pratyaksa) or by infe
ren ce (anumana). N eve r
thele
ss, t hey b elie ved the
T ath
ag ata'
s s ta
temen
ts to be authoritative, and justified the app are nt d oub le
s tan
da rd by s ayin
g t h at his word (§abda), t houg
h not itself self-evidently
a ut
horitati
ve (pramana), was neve
rthel
e ss al ways in accord w ith the truth. It
d eri
ve d its p ower and a ut
hori
ty, not fromb e
ing the T a
thagath
a 'sw or d, but
not c ontr
adicting the na ture of thi
n gs. T his is also the position set forth
MS A : 1.11 w here the c ha
rac
teri
zati o
n is ^-sr^ ...^fcrt ^ ^ f^rr*rof<T (§4.11.2),
and, p erhap s, w hat H a
ribha
dra has in m in
d w he n he r efer s (W34.16)
scriptural a uthor
ity (agama-pramana).
4.11.4 Acc
ording to the Buddhists
, t hen
, the real d omai n of the T athag a
ta'
s
authori
ty was his ex
planati
on of the way to nirvana (e.g.
, PV Pramana-siddhi
34-38). An ear
l y canonica
l p assa
ge (Dhammapada 276) s a ys "You y ourself
mus tm ake an effort. The T athag
at as are onlyp rea
chers ." H e
n ce disciples
expected to va l
idat
e the d octrin
e by d eepening their own religious insight
through s tud
y and introspection. As C a
r penter (1985:186) has said, B ud d
his
revelati
on is " bas
edu ponap ersonal religious e
xperienc e." T his is p ro
b
underlyingr ea
s on why B u
ddhi sts ac r
eds cr
ipture is so difficult to delimit.
4.12 The commentarial tradition after Haribhadra
The M adhya
mika
/Pr
ajna-
p aram
it a s ynthe
sis up until the ti
me of Haribha
dra
has a lreadyb eend i
scus
s ed (§1.1-1.1.5, §2.10-2.14). After B hadanta
V imuktis ena ther
e is a gap of p erhap s two h u ndred yea
rs until the t
ime
H aribhadr a, w h
ose f o
ur c o
mm enta ries (§1.1.2) g a
ve great impe
tu s to th
PP tradition.
4.12.2 S o
o n a fte
r H a ribhadra , the PP tradition was d iv id ed into two
theoretically complemen
tarys trea ms. The first m e ntio n of t hes e two s tream s
fo und in the AbMsamaya^amkara-bhagavad-prajM-pa^amitopade§a-Sastra-
tlka Prasphuta-pada (AAPras) of D har ma mit ra , ac o mme n tar y on the A A Sp hu
of H arib hadra
. T h
e r
e it r efer s to " Ary a N a garj una elucidating the essen
m eani ng of the PP s u
tras in his MMK, etc." T h is essential m eaning i
charac terize
d as profoun
d or clearly t au ght (gsal bar bstan). In the s a
mep lace
s aysM aitreyae luci
date
s the topic of the abhisamayas in a v a st (rab tu rgyas
di scourse( ^!c3
rv
,
^-^<w^Irgq -*i rw^ *'

50
gawri . ..A
APra
s:65.2.
8-66.3
.2).
T heset wol inea
ges,t h eP rof
ound (zab mo =gambhlra) a n
dV a st {rgya c
=vistara), a
re b oth said t o e xpla
int h
e m eaningo ft heP P s utras. T h
tr
ace db ackt hro u
ght heM ad hyamikac ommenta
rial tradition tot heM M K,
so b y explicating their direct teach
ing of §unyata\ a
nd t he latter, tra
ced
th
r ough t h
e l ineage o f s yncr
etic P P commentar
ies m ent i
oned in H ar
ibhad
homa ge t o M aitreya's A A ( §2
.10), b y s ett
ing o ut in s yste m
atic a n
language t he c onc
ealed t eaching of t he p at
hs, levels a nd o ther m et
ap
compo nentss ubsumedu ndert heg e
nera
l rubric oft h
ee igh
t abhisamayas.
4.12 .3 T h
is d es
crip
tion o f t wo l ineage
s parallels t he B ra hmanical, p o
Adv aitaa ccomod ati
vev ie wo ft heM i mamsa tradition, whichd ividesM im
into Earlier {purva) a ndH igh
er (uttara), though t here is n o e vidence o
direct b orrowing . A ccord ingt o this v iew, in t he karma-kanda, o rt het e
x
purva-mimamsa, t he activities of t he religious p e r
so n, p rereq
uisit e t o
penetration t o t he ultimate t ru
th o f brahman a res et forth, w hile in t h
kanda, t het extso ft he uttara-mimamsa, o ne finds a d esc
riptiono ft h
eu
truth o ft he V edic revelation. T he uttara-mimamsa, w it
h its c o ncern fo
ultimat e, parallels thep r ofoun
d tradition which d eals w itht heu lti
mate t
iunyata, the d ominatin
g c oncer
n o f N agarjun
a a nd his f ollowers A ryadev
Bud dhapalita,B havyaa nd Candrakirti. T he purva-mimamsa, w hic hd elin
eate
in s chol
astic detail, t he specifics o f c or
rect action a nd t he principles
scie nce o f interpretation, parallels t he v as
t tradition, w ith its c on
cern
systema ti
zation a nd detail a s it d eal s w i
th t he c onv
entional realities o
practicesa ndm entald eve lo
pmento ft heB o
dhisattvao nt he religious p at
a sb ot ht he uttara a n
d purva-mimamsa a reu nderstoodb y latter s yncr
etis
ts
ou tn ecessary a ndn on-contradi
ctor
yp a rt
so ft heV edic revelation, similarl
traditions o f t h
e P rof ound a nd t he V ast a re s a
id (particularly b y
sch olasti
cs) t o s et out t h
e t wo ( ultim
ate a n
d c onventi
onal ) realities i
sut ra
s , b o
tho fw hicha ren e
cess
ary a ndn o
n-contr
ad i
ctor
y.

4.12.4 N
one o
f t
he I
ndi
an c
omm
ent
ari
es b
ase
d o
n t
he AA w
rit
t
Hari bhadr a, m os
t n ow lost in t
he original an
d kno
wn on
ly th
rou
g
translations, is a direct c
ommen
tar
yo nt heA AA. T
heyar
en ot
,howe

5
1
accoun
t irrelevant to a d eepe r u n
der
stan
ding ofH ar
ibh
adra'
s text. Som e
expla
nati
onso ft hes h
ort
erA A S ph uw hi
ch is itself ana brid
gem
ento ft h
All are i mportan
t for a n u nd erst a
ndi
ng o ft he later Tib c om
mentar
ie s,
theya req uoteda ndr ef
err
edt ob yas e
to fa bbrev
iat
ions
. A cces
st ot
PP tradition, w h
ich a ny
one s erio us
ly in
ter
est
ed in t he I n
dian PP tradition
gain, require
sa tl e
ast a farniliarity w
itht hen am es.
4
.12.5 Them o
st definitive bi
blio
gra
phyo fP Ps o far is C
onz
e( 1978
).
f
our
ty su
b-com
men
tar
ies o n t h
e A A a n
d gives, a
s well, a careful l
v
ariou
ssutr
asa ndt h
ec o mm
entari
esc o
nnec
tedt othem.
4
.12.6 A helpful s cheme for c onsi
deri
ng t h
e m ost i mpor
tant o f t
c
ommentarie
s is p ro
posed b y T so ngkha p a ( AAGser:1
2.1ff) a nd f ollowed
O
bermil
ler( 19 32-3). T song kha p a p ropo
ses t w o g enera
l divisions o f
c
o m
mentary: ( a ) t ho
sew hicha ttemptt oc o
nnectt heA A directly to
a
nd( b)t hosew hichd on ot
.
Hep laces in t h
ef ormerc ate goryt we
lve texts, ofw h
ichA ry aV i
m uk
AAV , B h
a danta V imuktisen
a's Varttika a nd H aribh
adra's Le'u brgyad ma
c
onnectt heA Aw itht heP anca. I n this cat
egory is alsot hec ommen ta
C
itta
matri
n R a tnakara
-sant
i (Santipa), called Suddhamatior Suddhimati (Jaini
19
79:3).
Besid
est heA AA ,c onnectin
gt heA At ot he A is a nothe
rc ommentar
same Santipa, called Saratama (correct e
d in s ome c atalo
gues to Sarottama)
m
ajor p art o f w h
ich h as r e
cen tl
y b een edited b y P .S. Jaini ( 19
7 9)
(1
969:65, 1 3 9 ) first m ention
s Santipa a s inter
preti
ng t h
e A A in a c
co r
C
ittam
atrad octrine ,a nd later ment ionst heo pin
iono fN yad bonk und g
(
at ea
chero fT songkh
ap a)
,t hato ne finds in thew orkso f Santipa a
Madhyamika s ynthesis (dbu ma chen po). A cco
rding t o B u s to
n ( Ob
ermille
1932:3
1) a nd T ar
anath
a ( 299-300) Santipa w as a disciple o f t h e tantr
Naro
pa a n
d a t e
ache
r o ft he c elebra
ted Dip
arhkar
a-sr
ijna
na AtlSa w ho
T
ibet in 10 53. T he Saratama is w ri t
tenf romt heY og
acarap ointo fv i ew
Also c onne cting t he A A w i th t he A is t he Marma-kaumudi b y
Abh
ayakaragupta, n ow e xta
nt o n ly in Tib translation. T ar
anatha ( 313-1
acc
ordsA bhay a,a longw ith Santipa, gen
erousp ra
isea sm osti mportanto f
Bud
dhist w riters after t he ' SixJ ewels' ( Nagarju
na, A ryadeva, A san

5
2
Va sub an dhu , D ignagaa n dD hamaklrt
i )b ecauset heyp assedo nt hed o
later t ime s.
Besi des t hese s e
ven c ommenta
ries c on
nectingt he A A t o theP an ca
ther ea ref ourt e
xtsc onn e
ctingt heA At oo th erP Ps utr
as.
Dhar maSr l's Sata-sahasrika-vivarana c on
nectst het opi
cso ft he AA t
Sa ta. N om ent iono f this D ha
rmas
"ri is foun d in eith
erT ara
nathao r
in t he Blue Annals ( Roerich 1 94
9:859)r efer
ence is m ade t o" the K as
D har ma Sr! called t he ' one-
eyed,'
" t he a uth
or o f a c ommentar
y o n
sahasrika a n do ft he Kote-tala. Tsong
k h
a p a ( A A
Gser:1 3.4-
14.4) d o ubts
Vivarana is a na u
thent
icI ndianc o
mmentary.
Srnrti-jnaha-klrti's Samanarthastabhisamaya-^asana conne
cts t he eight
abhisamayas t ot heS ata, P anca, an dt he AstMaSa-prajM-paramita-sutra?
car ryingH ari bhadr a
's insight t hatt he A A is a ne xp
lanationo f all t h e
to its logical c oncl
usion. W a yman ( 1983
:31-32), following R o
erich ( 19
4 9
pl aces his activities in e ast
ernT i
bet w her
e h e w as k nown for p ropa
Manjugrl-nama-samgiti. T songkha p a ( AAGse
r:1 4.4) a gain d oubts t h e
a uthorsh ip o f t h e Tib v ers
ion o f this comme ntar
y o n t he g rounds t
jnaha-krrti w asal earneds chola
ra n
dt he Tib v e
rsio
no ft hec omme ntar
a nd full o fs i mple errors.
Co nnect ingt h e AA w it
ht heR SGa reH arib
hadra
'sS u
bodhi
ni,t he
b y D har mas ri m ent
ioned a bove called Koto-tala a n
d lastly B uddha-jnan a
( also called B u ddha-j
nana -p
ada a nd B u
ddha
-frl-jnana
; T aranatha:2
60) Prajn
paramita-pahjika.

4. 12. 6.2 T hen ine' unco

n n
ected
' c om
ment
aries
, w hichd on ota tt
empt
th e AA c ategor
ies directly toa nyo ft hes utr
as, are( 1
-3)H ar
ibha
d
an d its t wo m ajor c o
m m
entari
es, D ha
rmami
tra's A AP ras, a nd D ha
krrti[sri]'s Durbodhaloka. OfD harmamitra,T ar
anat
has a
yso n
lyt ha
th es h
no t b e c onfuse
d w ith a not
her D harm
amitr
a w ho w as a disciple o f
sa rvasti va
dinw ri
terG una -
prabha, writer oft h
e Vinaya-sutra andc o
ntem
por
wi thA ryaV imuktisena. D h
arma
-krr
ti[^ri
] s e
emst ob et hen ameo f

1 This should not be confused with the Brhattikas on the Sata and the Sata-pahca-astadaSa in the Bstan
'gyur attributed to Darhstrsena (Conze 1960:33-34) which are important texts for the Cittamatra-
Madhyamika synthesis (dbu ma chen po) in Tibet

5
3
D
lparh
kar
a- Srl-
jnana A tlSaw ho c amef r omM ala
ysia (suvarna-dvipa, gser lin
Ro
erich 1 9 49
:869, O b e
rmille
r 1 932
-3:1 1, C onz e 1960:12
2). B u s to
n (
Nye ma) calls him' Kulan
ta' w hic
hO ber mil ler( 19
32-3
:11, n ote3 ) a me n
po
ssib
le K ulad
atta.
There a re a l
s o t hree s umma
ries o f H ari
bhad
ra's A ASphu : P raj n
ma
ti's Vrtti-pindartha, Ra
tna-
kirt
i's Vrtti-klrti-kala an
dB uddha
-jnana's Vrtti-
pradlpavaii.
Th e PrajM-paramita-pindartha a
ttr
ibu
ted t
o D
ipa
mka
ra-
snj
nan
a A
tiS
a a
nd
Kum ara-
£ii[
-b
hadra]'
s w or
kb y t he sam e n a
me ar
e both sum
mar
ies o
itself. The last wor
k m en tioned b y T s
ongkh
a p
a, A b
hay
aka
ra-
gup
ta's M
matalamkara, is a long treatise, t
he last t
hre
ech
apte
rso fwhichd e
als
wi tht h
es ubjec
tso ft h
e AA .
4. 12.7 Brief m entio no ft heT ibetan tradition ofi nterp
reta
tiono ft he
notb eo uto fp lac eh er
e. A ccordingt ot he Blue Annals (
Roerich 19 49:
aret w om ains o
ur ce
s:
(a ) t he e xpo
siti
on b y S hes r ab ' ba
r o f ' Bre ( u
sually called, s im
pl
tradition), theb e
sto ft he disciples oft h ef amoust ran
slat
orN gogb i
rab ,w hoset ea
chingf o
llowe
dt he tradition o ft heP Pa st aughtd ur i
ng
oft hee arly spre
ado ft hed oc trin
e, i.e., u p until thet imeo f Rin
(9 58-105 5
),
( b)t hee x
posi
tionb yB y
angc huby es heso f Ar ( th
e Ar tradition).
In Tibet, H aribhadrah ad a particularly s t r
ongi nfluen
ceo nw rit
erso
sk yaa ndt he[ Dga'l dan
-»]Dg
el ug
ss ects. T heS as kyas ectw asf o
m cho g rgyal p o in 1 07
3 a n d t he [ D ga ' l dan-
»]Dge l ugs s ect f
Ts ong khap a1 357-1419. B us ton( aS as kya
), writing in his Lung gi
imp ortant 1 3th century c om
menta ry o nt he A ASphu, m ent
ions t hat t h
alrea dyt oom any Tib c omm
enta ries o nt heA A a ndA ASphut om e
ri
Th is s tat
e o f affairs in n o w ay inhibited later [ Dga' l dan
-» ]
Dge l
ho wev er, w ho w rot ee ven l onger a ndm o re m inut
ely d etai
ledc o
mm ent
a
Har ibhadra'sw ork. M osti m
porta nto ft he sea reT son g
kh ap a'sA A Gse
tsha b's A ARgyan a nd the s cholasti
c m anu als (yig ca) writt
enb yR jeb
P anc h a
nb sodn am sg ragsp aa nd' J amb yangsb z hadp a. T hel a
r

5
4
lugs pa m onasterie s, c ont
aini
ng n ea
rly 20, 000 m onks ,b ased s eveny ears
1

monas
tics t
udy on H a rib
hadr
a'sw or k. It was not u
nusual for indust
riou sm on
to m
emoriz e the A A Sp hu and event o
day the vi ews of H
aribh adra on the PP ar
taken to be authoritative. The writing of PP commentaries has g one on a pace
even until the pr esent,a m
ongst the few Tibetan
s in exile in India.

1
Dga' ldan, Se ra, and 'bras spung near Lhasa (central Tibet) are estimated (Stein 1960) to have had
20,000 monks at the turn of the century; Khra shi khyil perhaps 6,000 monks. At Bkra shis lhun po, the
seat of the Pan chen blamas, Dharmaktrti's PV replaced H as the focus of early study.

55
 V HARIBHADRA'S RELIGIOUS PHILOSOPHY

5.1 H ari
bhadra'
s m ajor c on
tribu
ti on to Ind
ian religious phi loso
phy is as a
a rr
anger of oth
ers'w ork . But he was also athi
nker and religious phi
los
o phe
r
his ownright.T ib
etan d oxogra
phe rs, a tte
mpt
ing to i nc
lude u n
der one,
s omew h
at u nwi
eldy t erm, all the d i
vers
e e leme
nt s in H ari bh
adra
's t ho
u
c at
egoriz
ed his views as th
ose of a Y ogac
ara-S
vatantrika-M
adh yamika.
5.1.2 Gene
rallys peaking, H a
ribhadr a is c h
aracte
rized as a Y oga cara-
S v atantr
ika-MMhyamika, for the following reas
ons. First, he is a M adh yamik a
b ec aus
e he a ss
erts
, w ithoutr eservation
, t h
at the sel
fless
ness (nairatmya) t a
in the PP s utra
s is an uncompr omising e mpt
iness qualifying e ver
y p he nomena
Unlike Y ogacara w riter
s s uch as D ig
naga, who a c
cept the PP s utras to
definitive p re
senta
tion of the B uddha's d eep
est t hought (nitartha), but
n ev e
rthel
ess feel c onstra
in e
d to r ei
nter
pre
t its a p
parent n e
g ativism in a le
nihilisitic fas
hion^H aribhadra, as a M a d
hyamika,c o
nsiders Jt a definitive lit
p re s
entat
ion.

5.1.3 S
eco n
d, H aribhad
ra is a S v
atantrika-Madhyarni
ka b eca
use, in his
u n d e
rst
anding of the d oc
trine of two truths, t he
re is a b a
lance b etwee
d e pen
dent . origination (pratitya-samutpada) and u nco m
promising.e mpt in
ess
s u ch t h
at e ac h d h
arma r etaines its individual i nhe
rent d isc
reteness
laksana). In t
his he is in
fluen
ced as m uch by D ig naga and Dhamakirti, as by th
."•V

style and t houg

ht of B h avya, to w ho m the origins of S v
atantr
ika are u
sua l
t ra
ced. The T ibeta
n d oxo g
raphers g ave the na me S vatan
trika ( '
Tho s
e
i nde
pendent s yllo
gisms' ) to the schoo
l of Mad hy
a mikat heyt ook as originat
f rom B havy a based on w h
at t hey p er
ceived as a co mmo n c oncer
n for c
syllogism and reason
i ng, in o r d
er to pen
etra
te the ultimate. This too c ould
well be a s so
cia
ted w it h the e pis
temol
ogica
l tradition a sso
ciate
d w ith D i gn
and D harm
aki r
ti (traditionally consid
ered Y ogac
ara writers). 1

Tibetan writers like Tsongkha pa continually stressed the contrast, which they perceived to have
existed, between a Svatantrika's inability to remove the very last vestige of inherent existence (rang
bzhin gyi sgrub pa) and a Prasangika's ability to do so. They defined a Svatantrika in terms of that last
vestige of inherent existence, which the yogin or yoginl, based on their philosophy, was unable to
overcome.

56
5.1.4 A nd third, H ar ib
hadra is a Y o
g acara-
Svatantrik
ab ecaus eY ogacarai d
an d t erminology m odify his M adhyamik a v iews. I n particular, the Y oga
noti ono fm ere a war e
ness ( whe
rea pp aren
tly e xter
nal ob
jects a res hown
distan ce f ro
m t he m i
nd w h
ich k nows t hem), a nd the M a dhyamika n o
non-findability (anupalambha), wher
e e very d har ma, w it
hout e x cep
tion, lacks
own -bein g a re b rought togeth
er in a n ew vision o f t he u l
tima
te trut
ultima te truth, c o
nsistin
g o f m ere a wa r
eness a nd the lack o f o w
n-bein
qualifies it ( not t he s a
me , n o
r y et different f rom e ach o ther
) u nde
surfa ce level o f reality ande nabl
es its functioning. Such a vision o ft he
truth is a nti
cipate
d b y t he a u
thor o f t he A A , b y A rya V i
muktis
e na
ga rbha , Santa-raksita a nd Kamala-s"I
a
l, all Madhyam i
kas w ho s tar
ted t he
tradition o f Y o
gacar a-Madh
y a
maka a cco moda
tion, within w hi ch H aribh
adra
ca nb es qu
arelyl o
c at
ed.
5.1.5 S v
at antrika-Mad
hyamakao rY ogacara-S
v atantrika
-Madhya
maka a re
Tibe ta
n c ategories that are v ery helpful for o b
tai
ning a prelirninary impre
of H ari
bha dra's o wn i d
eas.B ut t he clear lines d el
inea
ting s uch s c
hool
tho ugh
t w ere d rawn, a s far a s o ur p resent e vi
dence g oes, n ot bet
Indi an religious philo
sophi
es a s t hey d eveloped in India, b u t in t h
e m
later Tibetans chol
asti
cs trying tom a kes enseo uto ft hev astr angeo f
enc oun
tered in t h
e w ork
s o f e a
rly I ndian writers. The diversity o f I
Bu ddhist i dea s is n ec
essa
rily s omewhat r educed b y s uch c at
ego r
ies, w
reflect thei nter
est
so ft he later Tibetan writers, ands tre
ss certain d o
ctri
n
ex pense o fo th
ers, intro
ducing orderb y d own -p
layin
g difference.

5.1.6 In r egar d t o a h ighly syncretistic writer s uch a s H ar

ibhad
ra,
co mbinest he i deas o fb oth " Yogac ara" a nd " Madhya
ma ka," in s uch a
thatt he distinction betwee
nt hemb eg inst o blur o re venb reakd ownc
on e s h
ould, p erhaps, a s
k if, in t h e final analysis, he d oes not a t
corifirm a r e cent t ren
d o fW estern s cholar
ly opinion (Eckel 1 987)
, t hat
that s u
ch h ard a nd fast divisions b et wee
n t he different B ud
dhi
st s yst
tenetsm ayh av eo nly a limited v aluea ndm aye venh inde
r,r ath
ert ha
seet hea ctual reality as it tookp l ace.
Since the r easons, in t h e intellectual and social h i
stor
y o f Tibet,
acc ount for t heT i be
tan division ofI ndianM adhy amikat hin
kers even, e.

5
7
Prasarigika a n d S vat
antr
ika, a re still to b e fully r e
search
ed, it c
anb 1
e
argu ed t ha
t it is still s o mewhat p rematu
ret o utilize such terms a s S
etc.,t od escribeI ndi
an writers.
Certainly m u ch w ork still remains t o b e d one . W e still cannot
certainty, t hat this m uch is f oun
d in t hei d
easo ft heI ndia
nt h
inke
rs
an d this m uc h is t he u niq
ue a dd
itio
n o r ref ormul
atio
n o f i d
eas b
thinkers, in a T ib
etan e nvironme
nt . B ut, a s R uegg h as s ho
wn in
historical s urv ey o f t he M adh
y a
m ika s chool (1981), u sed w ith care,
Tibe tan c a
tegori es a re helpful for g ai
ning a b e
tte r u n
ders
tand
ing o ft he
Bud dhis t intellectual scene. O n t he practical level, t hey are t he be
pres ently available.
5. 2 T urningn owt oam o red etaile
de xpl
ana
tiono ft he different com
Harib had
ra's t h
oug ht, first it will first be neces
sary to delineate the g
Harib had
ra's philosophical inquiry, an dt hent oi n
vest
iga
tet hee mpti
ness
qualifies this ground. T his will l eadu st oas o
mewhatc leareru nd
ers
wh att h
eM a
dhy amik ac omponent o fH ar
ibh
adra
'st h
ought entails.
5.2.1 D omain of H arib
h a
dra's philosophical e n qui
ry
Int h eA AAt heg r
oundo rd omain o f philosophical enqui
ry is all
It m ayb e a rgue di mmedi
a t
elyt h
at 'ther
e is' a nd' the
re is n ot' a re
forth a s e x
treme s in t heo ld
erP P s u
tras
, a ndb yt h
ef amous e x ege
H ow , t h e
n, c ould aM adhyamika like Haribhadr at ake all that exists
gro undo f philosophical inquiry? T o a nsw
er: T he central q uestio
no f
can n
ot b e intelligently discu
ssed befor
e first identifying the g round o f
ab out w hich e xtr eme v iews a r
e held. A nd if a t t he o utset, H ari
phi l
osophys uspen dedt h
el awo fa ne xcl
udedm id dleh owc ould it b e
philosophical s ystem a t all? That H arib
hadra w as a war
e o f t he l a
ex cl
ude dm idd
le is e v
iden
t in his e choo fS antaraksitaa tW 5
35. 23-5
36 .4
The g r
ound, t h en, of H a
ribha
dra'
s philosophical e nqu
iry, a n
d t he
fo cus for philosophical q u
estion
ing in theA AA , is all t h
at exists.

Mimaki (1982) has carefully charted the literary history of the terms.

58
5.2.2 I n passi
ng w e m ight n ot e that H ari b
hadra is n ot u niqu
e in th
Othe r I ndia
n s peculativ
e literature, a nd particularly V eda
nta, h a
s t he
scop e. B rahma
nical writers, e .g., differentiated their ow n,a ndt hes yst
non-believe
rs, a cro ss a s pec trumr angingf rom nihilism ton ai
ve a n d
unsophist
icate
d belief w ith ad i scus
siono f different khyatis (t
heor
ieso f er
An dB u
ddhistsp rece d
ingH aribhadr au sedt hen otiono f samaropa or adh
(sup eri
mposit
ion) a nd apavada ( denyin
g). B ot hp r es
upposeac oncer
n for
actually is as distinct fro
mw ha tw es uper imp
oseo rm akeu p.
5.2.3 T he B u ddhist S kt w or
d for ' w
hat is,' in this c ont
ext is
(Stcher
batsk
y 1 927 ),o rt hatw hichh olds (dhr) its o wnd iscret
enes
s. I n
such d harma
s t he
re a re, a cco
rdi
ng t o H a
ribhadra, w ho follows V as
(A K1.4-5a) in this, c ontaminated (asrava) and n on-c o
ntaminated (anasra
one s.B y c o
nt amina
ted is m eant, primarily, all creation e xcept a ut
hent
unme d
iated religious insight; a nd by u ncont
aminated is m ea nt, primaril
uncreate
d a nd t he ultimatel
y real. These c a
tego
ri e
s a re further subdivid
describ
e in e verm ore detail t hem yriado f individual existing thi
ngs.
things ' a
re.
' T h eq uestion' what is' is const
ruedt om ean' what is w
ans wer d es
cribes all individuals exh
austive
ly u nde r a s eries o f e ver
exclusiv
e h eadings.
5.2.4 T he g rou
nd o f philosophical inquiry, 'wh
at is,' is als
o f o
rmul
a
Haribhadra ,n ot in de
script
ivet erms,b ut in ter
mso fb al
anceo rm easu
kno wl
ed ge' (pramana), s o
metim est ra
nsl
ateda s 'valid kno
wledge instr
um
(Na ga
to mi 1 957) t os tre
ss its b e
ingt hem eansw her
ebyk nowle
dge ar
standar
d a gainst w h
ich a n o bject is m e as
urd (ma) in o
e rd
ert o d e
te
claim t o b e ing. I n this sen se, ' bei
ng' is prameya orm ore exac
tly
siddha, literally, e
sta
bli
shedb y pramana.
5.2.5 A lon
g w ith different disc
ret
e entities, in t
he A A A t h
ere a re
categor
ieso ff undam
entale leme
ntso uto fw hi
cht he entities a
re built.
the p sy
cho-
phy
sical constitue
nt h eap
s (skandhas), entran
ces (ayatanas) a
elem e
nts (dhatus) o
fe arly pre-Mah
ayan
aB uddhi
st texts. T he
se c a
tegori
fund a
mental e l
ements a re s hare
d in co mm on b yt he six B rah
mani c
a

5
9
philosophical s c
hools (dariana) a nd f ou
r B uddhist s ystems o f t enets
(siddhanta), mere
lyg iven different n ames in different s ystems.
T he ontological c on
tento ft hee lement list is 1 )as e
to fc or respo
an d o ute
r e lemen
ts (in e ssenc e
, t he s ense faculties indriya a nd s ense
visaya) a nd2 )an o
tiono fa tom s
, in t hes enseo fas eto ft hes m
individual e le
mentso uto fw hichg r
ossero bject
sa rec onstructed.
Thes tan
dardB uddhistp resent
ationo f five skandhas f ound in t h
eA AA1

originally, in t he earliest B u ddhist texts, a m i crocosmic e x

planation,
explanat io
n o f e ach individual's e xpe
rience o f t h e w orld.F o r Ha ribhad
ho wev er,t he skandhas, etc.,a reas eto fc ate
gori e
st o explain c osm olo
grand est scale. T his list o fe lements is r efe
redt o b y as hort-
hand ' f
(rupadi), where' form'r ef
erst ot he first oft he five skandhas, t ob ef
th e ayatanas, dhatus andt hev ariet
yo fo th
erm etaphysical entities, includin
st ag
eso fy o
gica dvancea nda ttai
nments o fa ne nlighten
e db eing,o nt
fo unda lread
ys ta
ndardize
d in t heA Ka ndA S.
Thes ee le
mentsd on o
th avea ny special philosophical i mpo r
tance, a s
el ements like o xygen a ndh ydrogen familiar toam o dernr eader, w h ich
whiffLof a bsol
ute reality ba cked u p b y t he seal o f scientific reality.
im portance is primarily psychological. B y o rde
ring reality, within their m i
in e l ementa
lc a
tegoriess ucha s five skandhas, e t
c.,r eadersc omet or e-
relation t ha
to b
tainsb etweent h
em se
lvesa ndu lti
m ate reality, a ndo na cc
that, t o m od
ify their b ehaviour (karma). B y m odifying their b e haviou
Ha ribhadraa ndo thers uchw ritersb elieved,t heyw ould liberate t hemsel v
e
5.3 T wo o ft hem os
t i mp
orta
nts ystemati
c religious philoso
phie
s o fe i
nin
th c en
tur
y n orth India, Veda
nta a nd M adhya mika, a r
e similar in t h
str
esst ha
t this e n
tir
eg roundo f philosophical inquiry (in thec a
seo fV e
atman is ex
cluded ) is t
ob eg ive
no nlyam ere superficial or illusory r
view o f the u l t
imat
e t r
uth whi
ch led t he t wo p h
i l
osophi
es t o this
however, differed.

Thefiveskandhas, dealt with at length at the beginning of the AK, are the nlpa-, vedana-, samjfia-,
samskara- and vijnana-skandhas.

60
5.3.2 If t h eB rahmani
cala ndB u
ddhis
ts choolso fH aribhadra
'sp eriod diffe
little in their und
erstan
ding o ft heb asi
so f philosophical inquiry, particular
their c ategori
zati
on o f b a
sic e leme
nts, t hey d isagreed, o r a t least fel
di sagreed
, f und
amenta
lly, ov ert hec oncl
usionst ow hicht he inquiry led.
d isagreeme
n tw as o vert he atman (= ' soul
,' ' ego,' ' in
here
nt e x
istence ')
th eB rahmanical s ch
oolso fp hil
osop
hyw it
hou tq uestiona s
serte
da ndw h ich
B ud d
hists ystemo ft en
etsd enied. H a
ribhadraa lignedh ims
elfs qua
relyw ith
B ud d
hist position o n this issue, a n
d a s a M a dhyamika, his e xplana
s elfle
ssne
ss (anatman) lies att hec e
ntero f his p hilosophy. His u ndersta nd
s elfle
ssne
ss w as n ot restricted to individual p ersons ( a
s in p re- Mah a
B ud dh
ist p hi
losoph
y), b ut e x te
nded to all p henom ena, t o t he entire r
d h armas s et forth a s comp risin
g t he grou nd of philosophical inquiry (§
4.2.4).

5.3.3 In gene
ral, there a re a s m any d es
cri
ptions o ft h
e atman in U pan
texts, a n
do f Sunyata in Mah ay anas u
tras,a st herea r
e later co
mme
ntato rs
scriptural au
thori
ty a nd justification for their of
ten q uite opposi
te views.
since t h
e r eve
lat
ory s ta
tement s a re rarely, if e v er, c ouched in t he
lan guage o f a s ystemat
ic p hiloso
pher, it is difficult, from t he revelat
stat ements a l
one t o d ecide w het
her t her
e is a ny real a nd philosoph
significant d
iffer
enceb etwee
nt het woc oncept
s.
5.3.4 C
ertainly t
hep
rop
one
ntso
fth
e atman a
nd anatman d
oct
rin
es i
nfl
uen
c
eacho the r,a n
d,t oag reatero rl es
sere xt
ent
,w erea ttem p
tingt oa nsw
prob lems. B utw ithH ari
bha draa sw i
tha lm
ost all ot
her later comm
ent ator
an u ndeni able historical reality that, o rtho
dox o r h ete
rod ox, t h
ey did
formula te a s y
nthesis w herein t he t w
o d octr
ine
s b ecame n o n
-exc
lusive o f
other ( the G ra
mma ria n p hi los
ophe
rs c an p erha
ps b e e xclud
ed f rom
generalization). T hat is t o s ay a writer like Harib
hadra did n ot, ato n
sa met ime, a s
sertt he atman a nd Sunyata. He, a ndo the
rI n
dian writers,
with oute xce p
tion
,a ppeart oh ave felt th
att oa sse
rtt heo new ast od
5.3.5 It is o n e o ft he imp
orta
nt con
tri
but
ions ofT .R.V. Murti t
o th
study o f classical I
ndianphilo
soph
yt ha
th e str
ess
es this d
iff
ere
ncebet
we
atman and anatman d o
ctr
ine
s.S pea
kin
g o f t h
e M adh
yam i
ka a nd Ad
vai
ta

6
1
Veda
nt a, superficially t
hem o
st similar in their a
sse
rti
onsa
bou
tffinyataa
nd
atman, r
espectively, h es a
ys (1
973: 10-1
1)
[
Ther
e is] noc or
nin
gli
ngo
rco
mpr
omi
seo
fpo
sit
ion
sone
ith
ers
idet
a
ppr
ecia
ble e
xte
nt.
The m erit of Murt
i's (traditional) view is t hat it stress
es th
e f un
d
diff er
enc
eb etwe
enas u
bstan
cev iewo f reality (V
edan
ta)a nd a rejection
reality ent
aile
d b y a r ig
orou
sly n on-ab
solu
tist s ys
tem like M adhy
amik a.
si mply, t he Brah
man
ical p h
ilosopher s a n
d H ari
bhad
ra differed as to h o
w
reality mustb e.
5.3.6 A f urt
her g e
nera
lizat
ion a bou
t t h e philosophical significance of
atman a nd anatman do
ctrin
es,ag ener
alizationw hic
hh ol
dst ru
ea cros
st he
spectr um o f o r
thodo
x s c
hools o f philos ophy o n the o ne h a nd a nd h
syst emso ft ene
tso nt heo ther, is t hatt h e atman doctr
ine e mp has
izes
unification) while the anatman d oct
rine retains, a nd e ven p rom otes, div
Alth ough Murti, e .
g.,d oess uggest
,a nd in o nep lace ( 1955: 35) actual
unity a nd d i
ffere
nce a s particular characteristics of t h
ese t wo traditions
dime nsiono ft het wod oc
trin
e sh asn otr eceivedthes t
ress it de s
erve
s.
5.3.7T
oa r
gu et hatt hed oc
trineo f anatman (andm or
ep oin
ted
ly,t h
at
d
octr
ine offfinyata)p
ro motes diversity is not t o f u
ndam
enta
lly dis
agr
ee w
t
he c o
ncl
usi
o ns o f earlier sch
ol arshi
p, but t o c hange the f o
cus
, o r
away from o ne
ness, o r universality, away f romt h
e V ed
antic as
pec
t t h
dev
a,e .g
.,s tre
ssesw h enh es ays (CatuhSataka 8
.16)
,
An insight into on
ethi
ng is said t
obea
n insight into all. T
hee
m
o
ne is t h
ee mpt
ine
sso
f all.
toa n
othe
ra spect,t hato f §unyata a
sam
odeo
fbe
ingw
hic
hre
tai
ns
level of individual identity.
5.3.8 T
hisa s
pecto ft hed
oct
rin
eo f Sunyata, whic
ht a
kese mp
tine
sst o
just a devalu
ationo fas upe
rim
posed reality, butam odeo fb ein
gw h
thes urfa
ce level, c
ann
otbes tr
esse
dt oo greatly. It is a
tt heh ea
rto f
th o
ugh
t,d e
fini
ngh i
ma saM ad
h y
amikat hink
er. Foro ne is i
nex
orabl
y

6
2
how, in the face of a com pletea bse nce of individual, i n
herentd is
cret
e nes
s (the
sva-bhava of the PP s utr as
), c ou
ld t here be any viable m ode for individual
e xisten
ce ? How, if w he nu lti
mate reality is realized, t
here is a c
omplete and utte
a bsence of any o b
jectiv e s up
port, c ould individual identity and diversity be
r etai
ned, e xc ep
t as a c omplete fabrication? H aribha
dra'
s a nswer( W9 6.7, et
e quatin
g d ep end
ent origination (pratitya-samutpada) w ith e mptines
s is the
a nswer of N ag a
rjuna, the f ounder of the Mad hy amik as chool. It ass
ertst hat
c o m
ing into b eing in d ependence , and (b) e mpti
ness of an o wn-be ing are
c oterminous and l eave one w ith the c omplete a b sen
ce of f undam
ental a b
solute
reality, w itho n
ly the v a
riety of the conventional in w h
ich truth (or the absence
of it) in he
res. E ach individual u n iqu
e entity is w hat it is, beca
use it lacks
b eing, not b ecause it has one (
Strengl973:27-
3 9).
5.3.9 Hari b
had r a t hus d o es not c onc eive of the s ur
fac e level of truth (the
pratitya-samutpada) and the u ltimate level (SunyatS) as a d etache
d truth,
floating a bout in the t hinkers m ind like a sun or a m oon . T hey are a ttribut
(dharma) of a l ocu
s of investigation (dharmin). T hi s p resu ppo
s i
tion, on the
samvrti level, of a dharmin in the d i
scussion of e mpti ness a llows the re ade
r to
m ake s ense of H aribhadra's divisions of e m
ptine ss, e.g., into t wenty s orts
c orrespond enc
e w ith s tages of a s
cendi ng m enta
l d evelo pment ( W95- 96, b a
on the AAV). T hese different e mptin
e sses are, a ccord ing to M adhyamik a, the
u lt
im ate truth of e a
ch individual d is cretenes
s, e a ch individual reality t hat
differentiable f ro
m all o th ers
.T hey are not two different m ean
ings to be
g rasped, but a single m odew hi ch is equallya pp
l icable to all dharmas, and w hi
d es
c ribes their way of b ein g, s ucht hatw hat is u ltimatelyt rue (paramartha)
in wi th w hat s eem s to be (samvrti)} As a pair, d epende nt origination and
e mptiness are set forth heuristically, to t eachm ore easily a m i
ddleb etwe en
e xtreme of anihilation on the one h and and o v e
r reification on the o ther. T he y
are the M ah aya n a p hilosopherH arib
hadr a's e x
planat ion (cf. W 55.5ff) of w ha t
b eing entails, a b alance, w i
th just e n
o ugh 'it is' (pratitya-samutpada) and just
e noug h 'it is not' {iunyath). L
ookin g at ah entity fro m the p oint of view of its

Cf. Candraklrti's statement that all dharmas have two natures, (Madhyamakavatara 6.23; the Skt. is
found i n the BCAPanjika: 174.26-29) tfR^-^-^-^-*TPf H-?t fa^fcT I ^f-TTRT: W m -

63
d
epend
ent origination prevents an o ver-d e
nial and fall into an ab
solu
te 'it i
n
ot.'L o
o1
king a t t ha
t s ame e ntit
y f r
om the point o f v ie
w o f its empt
s
upp
lies the b
alancew hichp r eve
n ts a fall into t hee xtre
meo fo ver reif
T
his is the samea sN a g
arju na'ss tat eme
nt( MMK: 24.18)t ha
tt h
em i
ddle
f
ounde
d in pratitya-samutpada and §unyata.
5.3.10 Thought here is only one u ltima
te truth for H ar ibhad
ra, a s in h ete
philosophies like Vedanta, h e, a s aM adhyam ik ad efines it son eg
ativ
el
has no f un
cti
on e xc
ept t o s up
port, and u lt
i mat
ely d eny , the c onv
entiona
litie
w h
i chl eadt o it. This is thec ru xo ft hed oct rin et hat all th
at exists (
two truths: a t r
ansa
ctio
nalo rc onventional one (wh a tt heys eemt ob e in
to-day w orl
d ) and an ultim
ate one. If this latter truth w ere to be a ny
th
positive it w ould p re
clude the diversity of the sariivrti level: the insight of
S a
n kara, who r e
tain
edt he truth oft he one and deni edt he reality of all else
5.3.11 Learne dm odernI nd
olo
gist
s like Frauwallner and C onz e( atl east in3

earlier writings), h o
wever, f ound little of significant philosophical d if
fere
nc
be tween the atman and anatman d
octr
ines. The insight b ehind their position is
that earlier and later w orks of the I ndi
an tradition, w h ich h ave yielded
m ode r
n historical a n
alys
is ac omplex fabric o fs ha
red and syncretistic opi
and belief, can o n
ly be prop
erl
y u nd
erst ood within the c ontexto ft hei n
fluen
o ft he socially cu
rrenti d
easo ft hose who p recede dt hem ,n o t in a v acu
5.3.12Fr
auwa
llneru nde
rst
ood the atman and anatman d o
ctrines as
f
und
amen
tall
y m o
nist
ic o r unifying th
eor
iesw hi
ch dissolve the diversity of
p
henome
nal w or
ld within an a ll-e
mbr
aci
ng unifying principle. For him the
B
rahm
anica
l atman and t
heB uddhis
t iunyata a
re,t o use a m o
de rn idiom, s

This is the mistake of the so-called over-pervasionist (khyab bhyed ba mra ba). Wayman's helpful
translation of this section of Tsong Khapa's Lam rim chen mo where the term is found would be clearer
if it stressed more the anihilationist sense of khyab byed ba mra ba. He instead stresses the over-reified
reality mode which underpins the mistaken belief. 'Over-pervasion,' means to go beyond what can be
thrown away, and hence refers to the excessive denial of reality, not the clinging to too much (under-
pervasionist).
2
This is the view of the under-pervasionist (khyab cung ba mra ba), the person described in the A as
fearful when the doctrine of emptiness is taught, who denies too little.
3
This opinion is based only on a reading of the works of E. Frauwallner available in English.

64
wor ds for t h es amet ran
scen
dent 'Go
d,'w h oseo ne, single identity n
e
ontological weig ht,a s it we
re,t hes e
emi
ng reality o ft her e
sto ft he
worl d. A c
cor dingt oth e
sew rite
rsp e
ttysquableso ve rwhet h
er' G od'
described positively o
rn egat
ivel
y a r
en o
t philosophically i
m por
tant.
5.3 .13 I no nes ens
et heya r
e right. Catch-all d oct
rine
s like atman a nd
can b e n othi
ng m ore t han c onveni en
t s l ogans, m uch like 'capitalist
'c ommunist
,' w hi
ch e voke p as
sionate a dherence o n t he p art of b elie
inclu de such a diversity o f o pi
ni on a s t o b ecome m er e n ewspape r
longe r useful cate
gorie
s for o ne s eeking a r efin
ed understandi
ng o f t
theya r
e.
Given their profound d iff
eren
ces o f o pinion, it d oes b ecome diffi
identify a ny f un
damental i dea h aving identifiable philosophical significa
that is e qual
lya sser
tedb yp h
ilosophersa s different asI Svara-k
rsn
aa nd
pa da, o re venS ankaraa ndR aman uja. A n dt hed if
ference in doctr in
e
thos ew hoa ss
ert anatman rangef romV aibh
a sikan aiv
er ealismo nt he
tot hor
oughY oga
carai de
alismo nt heo ther. E venb etwe ent w
oM a d
like B h
avy a a n
d Candraklrti, it is p e
rhaps e asier to identify th e d
separatin
g t h
em t han a ny philosophically significant sha
red i dea of ana
wh ich b ringst hemt og
ether.
5.3.14 Yet, s e
tti
ng a s
ide H ar
ibhad
ra for t he m o men t, e ven a
syncr
etis
t like V a
caspati M isY
a c oul
d n ot b r
ing h ims
e lf t o find any
groundw i
thB u
ddhistw r ite
rsw ho d e
nied atman. V acas pat
i w r o
te
commentaries o n N ya
y a-VaiSesik
a, S amkhy
a -
Y o
ga a n
d V eda
nta-
Mlmari
isa
it is inco
nceiv
ablet hath ew ouldh avec ons
ider
ed writing a c omment
ary
Nagarjuna'
s Karikas. A n d M adhy
amika e ncy
clop
edist
s like B havya, t ho
ug
beginnin
g t o s how a t ende
ncy t o
wards l ump
ing all o ther schoo
ls o f
non-Buddhi
st o r B uddhist, into a single c ate
gory b a s
ed o n a n
superim
positi
on, still retain the old categ
orie
s o f atman/anatman asa
meaningful demarca
tion b etween t wo f u
ndame
ntally different poi
nts o f v
In this r eg
ard, it is i nter
est
ingt on otet hat in the later B uddh
ists yn
presen
tatio
n a nd r efutation o f each ' lower
' s y
stem o f tenets becom

See, however, Bhavya's praise of the atoian at MHK:3,8; Gokhale (1963:271-275).

65
s
tep
ping ston et o realization oft he 'highe
r' ( the stand
ard p e
dagogi
cal
e
mploye
d in t he T ibetan Grub mtha' literature) the o rthod
ox s chool
s
p
hil
osoph
y a re n ev
er i ncl u
ded. S ome I n
dian t hin
kers
, like t h
e tantric
K
rsna-
padas eemedt oc on tem
plat
et h
e final step in thes y
nth
esis( soc o
p
opu
lar literature nowada ys,a n
dp e
rhap
sa nticipa
ted in par
tb yt heG ra
p
hilo
sophe
rs)w hi
chh ol ds all orth
odoxa ndh et e
rodo
xv iewsa se i
thers
a wheel l eading into, o r s t
eps on a l adder l e
adin
g u pto
, a single
u
lti
mate
.
5. 3.15 P er haps t het e
nden cy t or educet he atman and anatman d oc
t r
in
different w ay so fp re
sent
ingt hes ameb asict rut
h is t ob ee xplaine
db
of t heori
es w hich f avo
ur s yncr
etis
t a nalyse
s.A mongst t hese t h
eories
linguistic relativism of t he G rammarian p h
ilos
opher B hartrhar
i a nd t h
her mene u
tics o f t he Samdhi-nirmocana-sutra i mme
diately s pr
ing t o m i nd
Ba sed o n s uch writing, a s ynt
hesis o f t he v ar
ious s chools o fp hilo
yog ic p ra
ctices c ame t o t ake p lace, a nd t h
e different s peculat
ions o
individual w ritersw ereo rd
e red within different o rg raduatedp athsl eadin
s upre me realization. S uchas ynth
esiss eemst ob e implicit in t he Up
ev en earlier, f rom the t ime o f t he Purusa-sukta in t he Rg-veda. E ac
philosophical s y ste
m a nd e a ch y ogic t ext s eem
s t o b e p ar
t o f a
de signedt op ointt her eaderi n
exorablyt o w
ardst h
e realization o fu ltima
des cribede ither in termso ft he atman o ft heB rahmani cals c
h oolso ri
th e anatman a nd e nligh
tenm en
t b y B u ddhists
. It is t rue t hat syncreti
ten denciesa r ee vid
ent in B r ahmanismf roma ne ar
lyp eriod( e.g., t he
its reconciliation o f karma, jnana and bhakti o rt her esolutio
no ft hee x
religion o ft he Veda a ndt hee so
teric insights o ft h ef o
rest-
dwellin
gy og
th e Brhad-aranyakopanisad) a ndt hatt hee xtrem
et oleranceo fe arlyB u dd
s eem s t o e m brac
e m any d ispa
rate v iews b y its rejection o f thei
im port ance
. B u t the distinctive heirarchical and g rad uated a pproach b o
w ord sa ndm eaning,a nda mongstm e anin g
st o superficial 'truth' {samv
in B u ddhis m, maya in B rah manism)a ndt ot heu ltimat et rutho r 'real
later d evelopme ntw h
icht ookm anyc enturie
st od evel op. T he fully w o
h ermen eut
ics a nd e pis
temol
o gies o f V acaspati, e.g., o r o f t h e later
syn cretis
t S rijn an
a D lpar
hkar a AtiSa, w hich o rders difference, n ot i

66
o
ppo
siti
on b ut in a c ompleme n
tary s eq
uent
ial m ode , a nd in particul
o
rde
ringo fi deasa ccordingt oap er so
n'sc a
pac
ity for p ene
trat
ion into
p
rofou
nd, w hato n em igh t call t h
es tep
ping ston
et he or
y, a ret he re
c
auseo ft he earlier philosophical systems. S yncr
etism, in t hes ens
eo f
r
equ
iri
ng t h
at d if
ferences b e u n
ders
t ood within a m or e e mbr
acin
g a nd
n
on-
divi
sive unity, w as a lway s present in I ndi
an t hin kin
g b ut only a
man
yf orce
s. O nly later did it b eco met h
ed omi
na ntt ende
ncy. T his
s
elf
-ev
iden
ta n
dr eq u
iresn oe mph
asis. I nt h
ec o
ntex to fI n
diani deas,
t
hes oph
isti
cat
iono ft he later syncretistic syste
ms is s og rea
t it te
ndst o
t
her eader,w itho
u to ne noticing, t ot h
en ew intellectual ord
er.
5.4 T het heoryo ft wo truths, andt hew ay in w hichd epe
nden
t or
emp
tine
ss c onver ge, is t he central doc
tri
ne in H aribh
adra
's p h
ilosop
hy
what defin
es h i m as a M a dhyamika. B ut his ability t o arra
nge
opi
nio
ns o f earlier wri
ter
s led h imn a
tur
all
yt oa cco moda
teY o
gacar
ai d
ter
mino
logy. His f un
damen
tally M adhy
a m
ikap h
ilosophy u nde
rgoe
s
con
sid
erab
lem odifica
tiona s it r e
spond
st oa nd utilizes th
esei de
as. H ar
doesn ot fully e mbracet heY ogacar
a doctrinal pointo fv iew, howeve
thew hi
let akesc ar
en o
tt ow r
itef roma n identifiable Yo
gacar
ap e
rspec
5.4.2 To p roce
ed in a f u
rther i n
vestigati
on o f t he Y o
gacara c o
nten
Hari
b h
adra'st hought,t wo central Yogac arad o
ctri
nest h
ata ppear in the
thef or
mo fm o
di fiedM adhyami kav ie ws will b ec onsi
dered
. T hesea r
svabhava (
'thre
e-n
at ure') t h
eory a nd t he vijnana-parinama ( 'co
nsc
iou
sness
-
tran
sformat
ion')d octr in
e. B otha rea ssociat
ed,t oag rea
tero rl es
sere x
then ameo ft heg r
eatY og
a cara religious phil
osophe rV asuban
dhu. T he
oft he
seY ogaca
r ad oc
trine
s, a ndw het hert he earliest for
mula
tio
no ft
by aY ogacari
no rw rite
ra ssoc
iat
edw i tha noth
ers choolg oesb eyond
oft h
ep res
entu n dertakin
g. It is e no ught hatb yt het i
meo fHaribha
d
well kno wn, distinctly Yogacarap o
intso fv iew.
5.5.1 The three-nature doctrine
T
he thr
ee-
nat
ure doc
tri
nea p
pear s directly in H aribhadra
's freq
uen
t u
his AAA,( e
.g.
,W 3
9.10-
1 3
)o ft he Maitreya-pariprccha (
"Qu
est
ion of M
Chap
ter
")t h
ree
-for
mo rn atu
re (tri-rupa) t
e r
minology. T hes
et h
reen a
tur
e

67
 a) kalpita-rupa 'im
agi
nary f orm'
b) vikalpita-rupa '
an o
tiono ff orm'
c) dharmata-rupa. ' f
orm in reality'. 1

T
heya res e
t forth in t he AAA ( W 39.1
0-1
3)a
s follows:

This f orm is, m or eove

r, threefold: a [ co
mplet
ely] i m
aginary f orm on
accoun
t of i m
a gination in the for m of the s ubj
ect-
obj
ect bifurcation; a
conce
ptua
l ize
d f orm on a ccount of t he
re b ei
ng c onc
eptua
lly b eca
use,
throug
ht he fabrication ofw hat is n o
t real, just cons
ciousness itself a
like th
at; and f or m in u lt
imate reality, just no-fo
rmf r
omt hep oin
to
of the truly real; this b e
cause o ft he final outcome being in the f o
emptine
ss. T hisa ppli
ese qua
llyt o feeling, etc.
5.5.2 To u nders
tan
d w hatH aribhadrai ntends one m us t t u
rnt o the distinc
Y ogaca
r a f ormu
lat
ion o ft hreen atures (tri-laksana/tri-svabhava) first f
ound
the "Que stion of Para martha-samudgata C ha
pt er" (don dam yang dag 'phags
zhu pa'i le'u) o
ft he Samdhi-nirmocana-sutra ( Lamo
tte 1935, N ag ao 1 964
:37
49). As t hew orko f earlier s cho
lars (Iida 1966, C on ze and Iida 1968, H aka m
1975) has s h own, the author o f the Samdhi-nirmocana-sutra p robab ly t ook
o ver, f rom the Maitreya-pariprccha, the th
ree- n
ature t e rmin
ology and t hen
f orm
ulate d it into thew ell-knownd oct
rin
ea ssocia
tedw i
tht heY ogaca
ra
5.5.3 I nY ogacara, the t h
ree
-na
tur
ed oct
rine is an attemptt os a vet heu
reality of min d or co nsc
ious
nes
s in the fa
ce o f the PP sutr
a d octri
ne of
per vasi
ve nihsvabhavata. Int heA ,a s in all PP s
utras
,t h e
re is an ins
is
all d h
armas l ack an o w
n-bein
g, t h
at e v
erything is totally em pty. S
( W39 .10-
13) a ns
wers the B haga
van'
s call to e x
plai
n how altruistic pe
rso

In regard to these compounds with the word rupa, literally, 'form:' they are equivalent in meaning
to the bahuvrihi compounds (parikalpita-svabhava, etc.) with sva-bhava 'nature.' It seems to me,
however, that the earlier use of rupa in the Maitreya-pariprccha may be accounted for by the fact that
the rupa-skandha is always first in the long list of real things (vastu) denied own-being in the PP sutras.
This list (rupadi) is such that anything which holds true of the first in the list is understood to be true of
all other real things as well. By talking of 'form,' therefore, one is, implicitly, talking of all dharmas.

68
cultivate p
rof
oun
du nde
rst
and
ing by de
n yin
g the u
ltimatee xiste
nce of a p
ers
on
of a p r
ofo
undu n
der
sta
ndi
ng,e v
e n of a s
pea
ker or a listener.
3 ^ , 3rpTWTFT ^jfiTT 3)1^4^ mftWT ^ \ ft? qjjr ^m^r WIKfrl

Fri
endS a
riputra , in th
ats t
ate of no m
i ndd oest her
ee it
her exist, or
one find, either as tate of '
ther
e is' or ' t
her
e is not' w
hic
h is a s
tate of n
m ind?
Sar
iputra replied, No friend Subh
uti , one doe
s not.
Unlike the M ad h yamikat wo-
naturet heor yt h at, as we h aves een ,s tre
sse
e
mpti ne ss of all d h armas, the Yogacar at h eory of t h
reen atures clarifies th
at
o
wn- bei ng or s e lf-n a
tur
ed e
nied in the A, etc., is not one and the sam
e in e ve
ry
c
ase. A cc ord in g to Y ogaca
raw riterst here are t h
re es or
ts of na
tur e:
a) parikalpita-svabhava '
qui
te i maginary n ature'
b) para-tantra-svabhava ' natu
rec o
ntin uing in d epe nden ce on o t
her [ causes
and conditions]'
c) parinispanna-svabhava '
nat
ure w h ich is the final o utcom
e [of
investigation]'
T he set hreen a t
uresa pply individually to e a ch and e veryd h
ar ma .
5.5.4 To explain: Acco
rdi ng to the Y o ga
cara u nders ta
nding
, all e x
terna lly
ap pea
ring objects of u
ntutor e
dp er ce
ption are (a) of an im
aginaryn atu
r e. The
ma ni
fest
ati
on of an indivisible tri-partite mental t r
a ns
form
ation c ons
isti ng of
ob je
ct, perceptio
n and p erception of p e
rcep
t i
on is (b) the nature c ont
i nuing i
d epende
nce on o th
erc auses and c onditio
ns. The n on -e
xist
ence of the e xter nall
y
ap pea
ring object of pe
rce ption, in the m an
ifestation of an indivisible tri-partite
m entalt ra
nsformati
on, is (c) the final outcome of investigation.
5.5.5 Let us t
ake ad reame lepha nt as an a
nalogy
. A ccor
ding to H ari
bhad
ra's
vie w, (a) exte
rnally ap pe
ari
ng o bje
cts are like a d ream elephant b ecau
se
see m to be t her
e, d istant f rom the v iewe
r, but in fact are not. (b) Ment
transfo
r m
ation is like the me
n tal n ature t ha
t lies b e
hind the a ppea
ranc
e
dre am e lepha
nt b eca
us e it is the conventi
onal reality tha
t lies h idd
en to
dre am
er , b ehin
d the p lay of im agina
tio n in wh
ich the d ream
e rb e
liev
es and

69
c
augh
tu p. A nd (c) just as a s ea
rch for a n e lephan
t in t h
ed re
w
ouldl eada to nea ndt h
es a
met imet o a realization of its n
on-e
xi
t
he m i
nd o ft h
e dreame
r w here
in it ap peared, similarly, a s ea
rch f
o
bje
cts in ment
alt r
ansf
ormat
ionl e
adsto a realization t hatt he
ya ren ot
t
hatthere is o
nlymi n
d,a ppe
ari
nga s itself, like t
hew a veso na no c
5.5.6 In bothM adh
yamikaa ndY oga
carat e
xtst he
rea rer e
ferencest o
levels oft ru
tha ndt ot het hr
ee-n
atur
et heo
ry. B otha re different ways
thed oc
trin
e o f dharma-nairatmya (
sel
fles
sne
ss o f d ha
rmas) . T h e d i
ffe
r
bet we
ent hemc omesd ownt ot h
ee mpha
sisg i
vent ot hes tatuso fc
Th eY oga
carad o
ctr
ine oft hreen ature
sr et
ain
sah igher ontological sta
thand oest heM adhy
ami kat wo-na
turet h
eory which, first and f or
emos
t
onad eva
luati
ono ft het ruthv al
ue in e a
cha n
de ve
ryd h
arma .
5.6.1 W hyH aribh ad
r ar efra
inedf romu singt he clearly Y oga
carat er
minol
(if indeed h e w as c on
s c
ious
ly a ware o f c hosi
ng b et
ween t h
e Y o
formulationo ft h et hreen atu
res, tri-svabhava, a s distinct from its f
ormul
three f orms, tri-rupa, in the Maitreya-pariprccha) is u
n cl
e ar
. S inc
e his A A
comm entaryo nt heP P it w ouldb ea ppropr
iate for H arib
hadrat o utili
like the Maitreya-pariprccha. Yeto nes ens e
st ha tH aribhadra,w h ow as
witht heY og
acar ad octrineo ft h
reen atures,a s his e x
plana
tio
no ft he
pariprccha t
hre
en atu
r es, a nd his q u
otationsf r omt heM SA, M AV a n
m ake clear, w as a voidingp arti
sanY ogac arat e r
minology.
5.6.2 This s pe
culation tha t H a
ribh
ad ra w as c on
scio
usly avo
iding a Y oga
position gain
s s om e c redence w hen o ne i n
vest
iga
tes his direct quo
tat
i
openl y Y og
acara t ext
s like D i
gna ga' sPP
Pi o r M a
itre
ya's M A V a nd
W he n h e quotes f rom s uc
h texts, a s he d oes f re
que
ntly, H a
ribhad
quotationst o justify general asse
rtionsa b
outt h
eP P ( e
.g. W 23.10, 6
ma keag enera
lc ommen ta boutap ar
to ft heM ahayanap at h( e
.g.
H eg en
era
llya v oidsp ass agesw hichh a
ve a partisan, ora n ti-M
adhyam
a
A ndw henh ed oes utilize a distinctly Yo
gacarad oct
rine( W77 .
15-20,
is careful tot urn it clearly toaM a dhyamik
ap urpos
e.
5.6.3 One po
ssi
ble r e
ason for Har
ibh
adr
a's a
rm'
s leng
th app
roa
ch t
Yoga c
arami
ght lie in t
hei nfl
uen
ceo ft h
eM a
dhya
mik
aB h
avy
a,w h
o

7
0
atW 40 .13-1 4: = r f$ ^ f r - * f i u H M SRT^W ^ - O T ^ - f ^ u f ^ fWarr ?fcT "Thew i
s
do n otm ou nt atopt h e r o oftopb alcon y o ft rue reality exc ept b y t
conventional
i ty."Bhavya a
1
c c e p t edt he tri-rupa d o ctrineo ft he Maitreya-
pariprccha (Iida 1
966
), for e x ampl e, b u t s tr o ngly o bj
ecte
d t o Y o gac a
r
doctrines ( MHK:5). It is p o s
sible t ha t H ar i bhadr a's descri
p tio
n o f A
Vasu bandhu a s "to
weri
n g o n a ccount o f his p rid e (abhimana) b ec ause
minu te k now l
ege" e c
ho e s B ha vy
a 's d e nigrati o n o f Y ogacara in his
(W1 .17; M H K
:5.1, Eckel 1 987:8 n . 4 0) . A nd A rya V im u
ktis ena ,
Haribhadra o penl
y a c
know l e d g es a n intellectual d eb t, is a lso traditionally
tob e a disciple o fB h a v y a( Obermil
ler1 932 : 15 5,R uegg 1 9 68-9
).
5 .7 O nt heo t
herh and ,a so nei n
ves
tig
ate
s different sta
tem
ent
s in t
the a b
ove e x
plana
tion o f t he t hree n a
ture
s, o n e finds t ha
t H a
unq ues
tio
ning
ly a cce
pts a c onsid
erabl
e p or
tion of t h e Y oga
cara doctr
in
m ere a wa
renes
s. I n particular he is c o
mfor
tabl
e w i t
h t he lan
guage
reality to ext
erna
lly existing obj
ects. T his is ver
y clear, e .
g., in his
( W63 .
23-64
.9) o f t he first p ar
t o f his expla
nation o f the f o
ur
pene tr
ati
ons. Echoingb o tht heM SAa n
dM Samh es ays
: 2

W he n , w ith a little o
ft he illuminating light o fg nosi
st hatc omes
settling o n s epa
rat
e t hi
ngs, t hey b eh
old just m ere thinking mind, t
th emt h
ere is thew arm
eds tag e (usmagata) ... When ... a m iddl
inga
the illuminating light o f g nosi s o cc
urs, t h en ther
e is t he peaked
(murdhagata) ... W h en, b ei ng s t
atio
ned in m ind only, t her
e a ri
ses
brilliant light ofag no
sis f re ef r o
m settling o no ut
ero bj
ects, then
thef o
rbearances t
ag e (ksanti) ... Andw hent h
ere is th
e final outcom
e
light o fg no
sis,n o wf re
ef ro mt he distracting ap
pearan
ceo fa p
prehe
n
obj ects,t hent he
re is t hes ta geo ft hew orldlys upremed har
ma (lau
dharma).

T
hes
est
age
soft
hep
ath will b
edi
scu
sse
d in m
ore detail later (
§5
.

MHK:3.12. For different readings see note to Skt text.

2
Cf. MSA: 14.23-26, MSam:3.12 (Lamotte 1973:167-68), BK (Tucci 1956:533-34).

7
1
5.8.1 The consciousness-transformation doctrine
Thei n
flu
enc
e o ft he vijhana-parinama ('co
nsci
ousn
ess-
tra
nsf
orm
ation
')
doctr
ine o n H ari
bha
dra's thought b ecomes e vi
dent in his explan
atio
n
linea
ge (gotra) a ndt heo bjecti
ve s upport (alambana). What is m ean
tb
terms will b ecome clea
rer in t he following e xpla
nati
on, but for t h
e
will suffice toc h
ara
cte
rizet hema s different as
pect
so fa nu ltim
ates ub
substratum t h
at for the Y ogacara is m e re a war
eness a n
d for M adhya
emptiness,o ra sH aribh
adras ays( W97.7) ,t hee mptin
esso f all dha
rma
5.8.2 T hec ont
ext for this d i
scus
sio
n in t
heA AA is A
A5cd-6a (3mrrc gf
^-*n^n>TFrer: n 3)|<HHHH " m e
s
ubst
ratu
m of the p
rog
res
s a c
hie
ver, t he o
b
ein
g o f whi
ch ( =sub
str
atu
m) is t he dhar
ma-
ele
ment, an
d t
he o
b
s
upp
ort
"). T
he first p
artof this is e
xpa
nde
du pon in AA
39:
*ptf-yTcftr 3rcnfcrcT Tfk-^T i 3n^-*rtf-^crra; t
r c^-^fe: qft*ffacr n
Differenc
e in l i
neag
es bas
ed on dif
fer
enc
e in t he dha
rma
-el
ement is
tenable. B ecau
se o ft h
e di
ffe
ren
ce in qualities ba
sed on it, h
owev
division is p
rocla
imed.
5.8.3 Re
ader
su nfam
iliarw i
tht he classical In
dia
nB u
ddhi
sti dio
m will fi
concept of gotra imp
enet
rable
. It is, h ow
ever, a n impo
rta
nt an
d w id
term t ha
t, as R uegg ( 1969) has s hown, p r
esup
pos
es s ome central
concept
s.
5.8.4 Literally, gotra m
ean
s '
tha
twh
ichp
ens in' (
Sne
llg
rov
e 1
987
) a
n
leads t o the n otio
n o fa c ast
e o r family. M emb ers o ft h
e B rah
m
instance, classified themsel v
es a s b e
longi
ng t o particular gro
uping
s b as
ed
gotra whicht heyt ra
cedb ackt o a rsi ('s
eer')a ncestor. T hish as led
tor endert het erma s' l
ine
age
.'
In e ar
ly B u ddh
ism ( as in t he AK), w h
er e t he term is n ot
import an
t, t he gotra w asd e
fin
edn o
tb ya na ncestorb utb yap e
rso
to religious ideals o f ( a) renu
nciat
ion, ( b) f ew d es
ires and (c)
practice. T hes ed efinedt hep erso
na sp a
rto f a religious g roup,n o
defineda s,b ut implicitly, Bud
dhist.
In M ahayan at het erm is r e
tain
eda ndb ecomesv eryi mpor
tant. A s
of a n intellectual e xcha nge between t he M a
dhya mi ka a nd Y ogac
ara

7
2
h
owever, it lose
s its earlier mea
n i
ng a s a delimiter o f particular g rou
bec
omes u sed ins
tea
d to refer t o t h
at e lement (dhatu) p
ossesse d b y all
b
eingss ucht h
att heyc an all b ei nclu
ded in a single g roup . T his sin
nowk nowna st heB ud dha family andp ossessiono ft h
e gotra signifies
p
ersons a r
e c apabl
e o f M ah
aya n
a religious p rac
tic
e a nd , ultimately
e
nligh
tenm
ent. T he gotra elemen
t is, paradoxically, what "delimits" this
e
xclu
sive group
.
5.8.5 ForY ogacarat hin
kers( atl ea
stt h
ose following t hew orkso fA sang
ultimat
e s ubstrat
um is m ere a wareness (vijnapti-matrata). This substrat
um
not itself a gotra, bu
t t he s ee
ds o rp ropens
ities e mbe dded, as it w ere
substrat
um a re. T here is not o ne gotra o rg rouping, b u
t a s m an y a
W7 7.15-20
), originating from p er
sonal
ity traits d ee
ply i ngrai
ned in t he fa
ofm ind . I n their vario
usl i
neage
s, religious a ndn on-reli
giou
sp erso n
sw
their dest
inies a n
d finally achi
eve their v ariou
s g oals. T he different rel
pat h
sw hicht rac
et heu nfol
dingg eneology o ft hel ine a
ge, a s it w e
re,
yanas or vehicles. T herea r
et hre
eq uit
e different p ath sa ndt heyl ead
quite different, a tt
ainm
ents: nirvan
a for S rava k
as, riirvana for P rat
yeka
bu ddhas, a nde nli
ghten
ment (bodhi) for Bodhisattva
s.
5.8.6 A cco
rdi
ngt ot he i n
ter
pret
ati
ono fb ot
hA ryaV i
muktisen
a a n
d
Hari bhad
ra t he v e
rse f r
om t he A A q uot
ed a bove ( §
5.8.2
) e nc
apsul
reservatio
n aY ogacara tMiker h oldings uchap ointo fv iewm ighth ave
Ma dh yamika unde
rsta
nd ing o f gotra. In ess
ence,M adhyamikah o
ld st he go
tob et hen on
-exc
lusived harmae l em
entw hichp e
rvade
s all living crea
tur
entitles them t o inclusion in t he B uddha family. The v erse a lso g iv
Ma dhy am
ika's reply.
Haribhad
ra, wh o like A rya V imuktis
ena, takes A A39ab a s s e
ttin
g
Yo gac a
ra o bj
ect
ion a nd t he s eco
n d line ( AA3
9 cd) a s a nsw
e ring it f
Ma dh yamika pers
pect
ive, e x
plain
s ( W 77.1
5-27) a s follows:
[Que st
ion
:] If just dha
rma-
ele
men
t is cau
se for the realization oft h
nob le d harm
as, a nd henc
e, if t
he Bod
hisa
ttv
aw ho c onsi
sts o ft ha
t,
naturally abi
din
g l in
eag
e oft he sup
rem
e B uddha qualities called u
lti
ma
reality, then
, s i
ncet hed ha
rma
-el
eme
nt is thec ommo n essential natur
e

7
3
 the B od
hi satt
va and of all o t
her b ei
ngs likewise], a division of l i neage
w ould not be possi
ble...
[R esp
o nse:] To the e xte
ntt hat it will be su ppo
rtw h ent h
ere is realizat
in the Sr avak
a-yana, etc., to that e x
tent the d h ar
ma- ele men
t is p o
sited as
b ei
n g ac ause for the realization of the nobl e d h arm as, and h enc e is
m entioned as lin e
age. T hus it is the satisfaction [of the qu
esti
oner] settled
Alternatively, just as a subst
ra tums uch as a pot, and so forth, m ade out o
one and the same clay s ubsta
nce and fired in one and the s ame fire, differs a
the c o
ntainer of different things s uch as h oney and s ugar whic h it h o
lds
similarly, a variety of sub
strata are mentioned relative to the var
iety of the
d har ma
s to be b ased on it—these b eing i nc luded in the t h
ree v e
hicle s as
w hat is t o be attained. Th ust he
re is no fault.
5.9.1 For Y ogacarat hink
ers the obje
cti
ve s u
pport (alambana) of the practice,
like the gotra or u ltimates ubs
tratum
, is merea w
are
ness s inc
em erea w ar
en
p e rv
a des all the t ra
nsformatio
n (parinama) of mind. J ust as dr eam i ma g
es
w h ichd elight or terrify the dre
amer are pr
ojectio
ns of the dre
amer' s m ind ,
too, the reality of the wakingw orl
d is n ot
hing but a projecti
on of m ind . For
M adhy ami ka ,h ow ever,e ven this co
nscio
usness is pe rvad
ed by e mpt iness.
5.9.2 H ar
ibhadr
a's a warene
ss of the Yo
gacara u nde
rst
anding of the ob
jec
tive
s u pp
ort, and r
eformulation of t
hatv iew in the f
orm of a M a
dh ya mi
kad octr
is e v
ide
nt in his careful glos
s of Ary
aV i
m uktis
ena
's final r
ema rks on this
The u nde
rlinedp ar
t s are Har
ibhadr
a'sg los
ses .

W79.9-21 is based on AAV:79.19-80.12 which reads as follows:

yi^r9l+-5Tfe-5rajf: I ^ c ^ - q ^ s f t "*HpM<?1dMI: ^ t ^ T R < H H H d ^ " ^ W m W fwfe-

if MIHldlfd I t% * K " I M ? Wlfaj Vrfcf-H I ' M Id. I ^ T R r % "2*T *TR: I

74
 Ar yaV i
mukti
sena [writes]: T h os ew h
ot hin
kt h
att heo
1
b
je cti
ves uppor
just t he dharm
a- ele
ment, t he c onti
nua
lly p ur
e n o
n-dual g nosis
, s ho
explain h ow o n e a t
tains specific purities that are i ncr
easingly supe
sinceT t
hed harma-el
ementl is a lways in a s tat
eo f purity.
If [ t
hey say, q u
oting M AV :1 .16
] "Like t he purification o f th
e lem
e n
t, g ol
d a n d sk y, purification of this [dharm
a- element] is a s
se
t hen
, t here woul d be settling o n t he antid
ote as [i.e., in t he f
a warene
ss] ' thek no
wl edge o f reality is p u
re,'a nd, b y implication, 2

w ould b e settling on w hat is t ob e s hunn

ed.T herefor e, s in
ce
c on
ceptu
aliz
ati
ons o f antidot
e a nd w hat is t o be s hu nned w ould n o
t
been r emoved, t he
re w ou
ld b e, a s u nwelc
ome c o nsequenc e, o n
ly
purity.

Ob
ermiller (1 93
3-6
:98-9
9) identifies the prota
goni
sts a s Y ogac
ari
ns ,
t
he q u
otation f ro
m t h
e M AV s uppor
ts this view. H aribhadr
a spells
Y
ogacar
a u nd
erstan
din
g o fthe d harma-e
leme
nt " the continually pure n o
n
g
nosi
s" a nd spells o
utt heobjectiont oholdin
g it ast heu l
tima
te,n am
wo
uld settle onad harm
a, albeit a p ureo ne.
5.9.3 H ari
bha
dra t
hen replies t
o t
he o
bje
cti
on t
hat t
he M
adh
yam
ika v
nihilistic.
If [ th
ey] a sk: H ow is t h
ereab a
siso fa no bjec
tiv
es u
pport in
as [ the P an ca:1 64.14ff p arap
hras
e] " S
ubhut i, n on-
being is t he o b
su ppor
to ft hes ta
teo fb ei
ngak nowero f all a sp
ects
," [ind
ica
tes]?
[T her esponse is:] T here is n of la
ws ince [in t h
eM adhyamik ap
wi tht hec onsid e
rat
ion t hat " t
here is no b ein g t h
at s t
ands logical
[i.e., is logically defensible], non-b
eing is called [is regard
eda s]a
co nven
tion fa! truth]. A nd t he gradu
al realization of t h
e illusion-lik

Vijnapti-matrins according to Obermiller (1933-6:98-99).

2
I.e., there would be the belief that there is no bifurcation into object and subject and, therefore, that
transcendental understanding and the pure reality, which is its object, "unite with one another like two
particles of water," Obermiller 1933-6:98.
3
Still the Vijnapti-matrins according to Obermiller (1933-6:98-99).

75
 nat
ureo ft hat [
pro
perc
onv
ent
ion
al truth] w
hic
hco
ver
sth
e truly real
is purification.
Usin gac o
ncepta s
soc
iat
edw ithB havya, ' p
rop
erc onvention
[al truth,' t
samvrti, MH
K:3:6, 1 2
),h es ayst hatw hil
et heu l
t imate truth, lack o f
is not a n abso
lut
e, n e
ver
thel
ess it d oes h ave a c onve n
tiona
l o r s u
rf
exi
stence . Thec ov
erin
g level of reality is like an illusion, theu ltimate
which is a lack o fo w
n-bein
g. T his is w hatH a
r ibhad rah as in m ind
des
cribest h
ee mpti
ness ofe mpti
ness ( W95.14 -1
5b a
s edo nA AV:95.11-14)
T
here is an e mpt
iness , then atur
e o fw hich is a g nosis o bs
ervin
g
e
mpti
ness
, etc. B ecause o f t he e m
ptine
ss o f all dharmas t he
re is
e
mpti
nesse veno f this: t hee mpt
ines
so fe mp
tines
s. T hee m
ptines
s
d
harmas is in thes en s
eo ft hem ereg n
osiso ft hee mpti n
esso f all
And sinc
e t he c o
nceptua
lizat
ion of a n a pp
rehen
der, relative to that,
r
emoved
,t her
efo
re [ even this gn
osis, or] empt
iness is emp ty.
5.9 .4 F orH aribh
adra,t hen
,t he gotra is em
ptiness itself. T his is t h
e
ele ment,a ne leme
ntt hati nh
eres,a s it w ere
, in all p h eno
me na. T his
behi ndt hep hen
omenalw o rld,aw orldw hi
ch, in all its diversity, is the
suppo rt o f the Bodhi
satt va'
s u nde
rstandin
g b ecaus
e t here is n oth i
ng, g oo
ba d,w hich is not qualified bye m
ptiness. S inc
ee mp
tine ss is n ots ome
th
thans ur
faceo rc ove
ring reality (asS ub
huti will st
res
sa gaint oS arip
utra
state o fn o m indt here n eithe
r exists, nord oes on e a pp
reh ende i
the
r
'there is' or' t
her
e is n ot
'") t he o bje
ctiv
e s upp
ort a n d d harma -
elemen
t
different sid
es o fo ne a ndt he s ame coin. T he s amep assage, q uote
A A V , c onclu
des:
Loo keda t in this m ann
er,t h
en,l ineag e is t h
at in wh
ichf und
amen
tal
is p redo
minant, a n
dt heo bj
ecti
ves uppor tt hat in whicht r
ans
form
ati
ons
fund am
ental reality] a
rep red
ominan
t. S i ncen e
ithe
r is de
nie
d in res
pec
t
either, ther
e is a d if
fer
enc
e o f characteristics in the sub
str
atum and
objectiv
e s upport.

7
6
5.10.1 The influence of Dignaga and Dharmakirti
The s t
ream o f B uddhi
st r easonin
g a nd e p
istemology originating f
Di gnaga a nd D h amaldrti, a nd its i nfluenc
e o n H aribhadra has a l
read
men t
ion ed (§2.
7). I n o ne s ense , t hei nflu
ence o fD ignaga a ndD harm
later w ri
ters like H arib
hadra c a n p roperly b e c har
acteriz
ed a s a Y
influence, sinc
e a careful r ead
in g o fb othD ignaga a n dD harm
ak irti s h
their e pi
stem
ological c ontr
ibuti
ons, particularly their explanati
on o f prama
an d apoha ('di
fferenti
ati
on t he
ory'), w e
re initially conceived o fs imply a s
m ethodst o arrive a t old Y og
ac ara truths. F roma notherp oin
to fv iew
their c once
rn w ith i nhe
rent d i
scretenes
s (sva-laksana), at least o nt h
e
level, a nd their s tres
s o n c orrect s yllogis
m a n d logical argument c h
ara
w hat later Tibetanw riter
sc amet od efinea sS va
tantrika. It will b e
th er
efore,t o identify it as exclusively neither,b utas e
para
tes choolo f

5.10.2The s t
rong inf
luence ofD ig
naga a nd Dharmakirti
, w h
o b r
ought
an e pi
ste
mol
ogica
l t ur
n in s ubs
equen
t I ndia
n religious phi
los
ophy, has
re
cent
lyh asn otr e
ceiv
edt hea tt
ent
ion it de
ser
ves. I nt heA AA ,t he
not s o m u
c h e vi
dent in direct q u
otati
ons from t he works o f Di
Dha
rmaki
rtiw hich,t houghf re
que
nt,d ealw itht heP Po rg e
neralm a
tte
in the stru
ctu
re o f logical ana
lysi
s a nd in w hat Eckel ( 19
8 7
:52)
ten
dency to define key t e
rms in a w ay t ha
t e mpha
size
s their ep
ist
dime
nsio
n."
5.10.3 Ha
ribh
adra 's f urth
er remarks o n t h
e m ea
ning o f o bject
ive sup
(alambana), found a tt h
ee nd of his d i
scus
siono ft w
enty s orts ofe
(W9 7.6-25), illustrate the infl
uen
ce o fD ignaga a nd Dhan
na kirti. T h
ey
his u se o f t h e s y
stem
atic epist
emolo
gy a ss
ocia
ted w i
th t h ese t wo
logicians, and a l so p r
ovide af u
rthe
r e x
ample o ft he distinctive co
mbin
Yog acaraa n
dM ad h y
amikai d
easw hichc har
acter
izes his thought .
5.10.4 T
he c
ont
ext for t
hes
e r
ema
rks within t
he AAA is r
ath
erc
omp
Ther ea res e
ven
tee
ns ubdi
visi
onso ft hen in
tho fthet en topics oft h
e
oft heA AA. T hisn inth topic is called th
ec our
se in accumul
atio
n
pratipatti) a
nd is s
et forth in thec ommentar
yo n AA 1.46
-47 . T hee x
the fifteenth o f s e
venteen subdivision, the a c
cum
ulat
ion o f g no
sis

7
7
 occ
asi
o
sambhara),ns adiscuss i
on of t
wen
ty s
ort
s of e
mpt
ine
ss base
d on
P
anc
a:1
95-
98. T h
ese are the e
mpt
ine
sse
smenti
one
da bov
e( §5
.9.
3).
S.10.S Har
ibha
dra
's c ommen
ts are closely m o
del
led on A ry
a V i
mukti
sena's
AAV. 1
Arya Vimuktisen
a's pre
sent
ation of the obje
cti
ve s upp
ort of the
profou
nd u nde
rst
anding of the ul
tima
te t ru
th calls to mind similar d en
s
passag
es in the writing of Bh
avya (cf. M HK:5). He r e
fer
s to different
inte
rpre
tat
ion
s a m
ongs t M ad
hyamikat hink
ers. W hat one finds in Haribha
d

1
AAV:96.28-97-15 f% R/TT ^ ft($t»*M+ *TFTJJ < H M H d I ^-trtf-SMdH ^TTf: I ^ ^

•«HW*^d ^ irrfw, d^ w ^rr-^r, 5t% «Mdift (HI^+^H ?n^Hwi<ini d*fc

+ifa<( 3R^t"c^% i Trrfr-ii i^+41 <. wr-sq"-^^j; ^-VIMMH-I' ^ $<*\^ i ^-snrtVr

w^yNKldi w-iTR'-^dMN'i *TFT *rwt% i q^ft: wfrr t^:^rrw-^Ht ?rm ^m^id

9MdHI^ ^ STCfd^t i K M d * I ^ ^ ddl^fH T$ I T ST ^ T T : I WTT^ T
*pdft R/T: yi^f«H *T^fcT I
"What, then, is the objective support of this non-conceptual gnosis? It is said to be the emptiness of
all dharmas.
[Question:] Would not that then mean that the objective support would not exist, just like a barren
woman's son? Then this emptiness also, as the objective support of non-conceptual gnosis, would not
exist. Hence one is led to [assert] an existence (astitiva) of all dharmas. [Cf. the commentary on
MSam8.5 (trans. Lamotte 1973:236), "Et Pessence (satta) constituee (prabhavita) par cette
inexistence-en-soi est nommee vraie nature (tathata)]..."
[Answer:] This is something to be clear about (a) Some say that this is simply mere non-conceptual
gnosis because objective supports in the form of all dharmas are eliminated at that point. There is
nothing called emptiness that exists, (b) Others say that because the apprehended object and
apprehender are in two parts [i.e., separate] it [gnosis] does not have just one part as objective support.
(c) Yet others hold its objective support to be emptiness, which is the own-being of all dharmas. [This
takes °nam sva° as if the two words were part of a compound (cf. two sentences below) and then
construes the compound sarva-dharma-sva-bhava-Sunyata not, as is usually the case, as 'emptiness in
terms of/by way of a sva-onava' but as 'emptiness which is the sva-bhava of all dharmas.
Just this [third position] is correct. This [gnosis] has as objective support emptiness which is the
own-being of all dharmas, e.g., like gnosis in a dream, which has the emptiness which is the own-being
of the [dream] horses, etc., as its objective support. In thefirsttwo alternative views one would be led
to [assert] a gnosis which would range over (gocara) a lack of own-being, [an absurd idea] and
emptiness would, in consequence, become composite.
[Question:] Hasn't a flaw also been pointed out in the third position as well?
[Response:] That is not a flaw. Because when the killer of Devadatta is killed Deva-datta does not
reappear."

78
e
xpl
ain
ing the pa
ssa
ge s om e two h u
ndr
ed ye
ars later, is a m
ore f
s
yst
emat
ize
de p
ist
emo
log
y utilizing the w
ork o
fD ha
rma
kirt i
.
Wh at,t hen, is the o bjective support o f this n on
-conc
eptualg n os
is?
op
inionh ol
ds it t ob e[ complete
]e mpt i n
ess. O ther
sh oldt h
att hee
which is theo wn-bein
go f all dhar mas is its o bj
ecti
ves u
ppo
rt.
Just this [latter] is correct. F romt hep ointo fv ie
wo ft he truly
gnos
isa lways has e mpt
in ess,t heo wn-bei n
go f all dharmas,a s its o b
suppor
t,e .g
., like in a d ream, w heret heo b
ject
ives u
ppo
rt is t he
which is the o wn -
being o ft he [d ream ] h orses, etc. [Similarly], thi
concep
tual thinking m ind , w hic
h has b eco
m e the l ocus of the d ebate
[between A rya V imukt
is ena's t hre
e p rot a
goni
sts], is a l
so g n
o sis. The
reason is fro mo wn-be
in g (sva-bhava-hetu).
Since [Phamakirti] s ays, "1
Wheret he o bject
ive s upp
ort is not directl
perc
eivable it is not p r oved t ha
t the o b ject is s e
en." the reason is
unproven. It is n ot viruddha ('
opposedt ow hat it s eekst op r ove')b
[only] exists in the c oncorda n
t i nstan ces . And it is a ls
o not indefinite
2

sincea na bsoluteo w
n-b eing will b er ef u
ted later in thec as
eo f all

Pramana-viniScaya 1.55, Vetter (1966:96-7). Thefirstpart of the verse reads ^M^WT-fa^HI^

3T^t nl^-cT^-tfipfr: "Since they are definitely a simultaneous objective support, blue and the
awareness of it are not different." The context in the PVin is a defense of the idea that the knowing
perception and the object known are simultaneously the objective support. The line quoted by H
specifically answers the objection of a Vaibhasika, who holds that an external object, preceding its
perception by one instant, is the objective support cause of the subsequent perception that knows it.
Here the subject is "non-conceptual thinking mind." It is sahopalambha with the emptiness that it
knows. The reason establishing it to be a gnosis is "because emptiness, the own-being of all dharmas, is
its objective support."
2
This is the positive inclusion (anvaya), i.e., wherever one has emptiness, the own-being of all
dharmas, as objective support it will always be included within gnosis.
3
The fault of anaikantika would be incurred if the hem were to be found in the dgag bya'i chos
(=pratisedha-dharma), i.e., if a something which is not gnosis had emptiness, the own-being of all
dharmas, as objective support. The gnosis which understands an absolute own-being (tattvika-
svabhava) of all dharmas might be such an example. Such an absolute being is, however, refuted by the
above statement "because every composite and non-composite dharma category is mutually dependent
and, therefore, in the final outcome has no own-being."
4
H has in mind the order of emptinesses number 4 and 13. The absolute nature of the former
"emptiness, the own-being of which is a gnosis observing internal emptiness," is refuted by the

79
5.10.6H
arib
had
ra's d is
cus
sio
n o fA ryaV imuktise
na'
s logic is b
ase
d o n
t
hre
e-l
imbe
d syllogism, set forth in its final form by D har
mak
irt
i in
Svarthanumana 1 qsr-sp^ c K ^ T *mt t$R[ fNN" w. (
tra
nsl
ate
d b
y M
ook
erj
ee a
nd
Na ga
saki1 964:6). T h i
s t hree-li
mbed syllogism is f undament
all y the s ame
the five l imbs (pancavayava) f orm
u l
atio
ns et o u t in t he first par
agrap h o
ab oveq uota
tion( W97.8-10 )c om mont ob othn on-B ud
dh is
ts( e.g
.,a ss et
later prim
ers like A nnarh-bhatta's Tarka-samgraha 4 5 -46) a ndB uddhi
s ts.
T
he d i
fference be tween t he t hree
- a ndfive-limbedsyllogism lies in
presen
tati
on o fe ach o ft het hr
eel imbs a s a qualification o ft h
er eas
Th et h
ree faults, asiddha, viruddha and anaikantika, ( t he
sea ree xp
lainedb el
wh ich the syllogism is s how n t o avoid, a re D i gnaga's t hree faults,
up on b y D ha nna
kirti PV Svarthanumana 1 5 | c f r ^ R(H(M ^e^j fwrcr CM 3f*fo I

5.10.7 Th
er ea
son (hetu) w
oul
db e asiddha (
not-e
sta
bli
she
d) if it w
eren ot
first o
ft he t
hre
e limbs, n ame
ly, a n a ttr
ibu
te oft h
e subject (paksa-d
pakso(marmi; s
ee Autocommentary, Svarthanumana: 1
, M
ook
erj
ee a
nd
N
agasak
i 1 96
4:6). Th
is is o
fte
n called t
he ma
jor ter
m. To wit: A
c
once
ptual min
ds hav
e empt
ine
ss, w
h ich is t
he ow
n-b
eing o
f all d
har
o
bje
ctiv
e s u
ppor
t.
5.10.8 T he r e
a so
n w oul
d p r ove t he oppos
ite (viruddha), or be indefini
(anaikantika), if it f
ailed t
o fulfill th
es e
conda nd third o ft het hr
ee lim
positive inclusion (anvaya) a ndn e
gativ
ee xclu
sio
n (vyatireka). T
his is t
hes
called mi nort erm.T o wit: W hateverh ase mpt
iness, w h ich is theo wn
all d ha
rm asa s its o bj
ect
ives u ppor
t, is al
sog nos
is.
5.10.9 The fault o f anaikantika (
'no
t definitely on
e o r t he o ther') w ou
in
curre
d if t h
e hetu w e
ret ob ef ou
nd in t h
e dgag bya'i chos (=pratise
dharma), i
.e., if s
omet
hingw hi ch is no
tg nosish ademptines s
,w h i
ch is

emptiness of all dharmas ... because every composite and non-composite dharma category is mutually
dependent and, therefore, in the final outcome has no own-being."
1
Mookerjee and Nagasaki (1964:46) define the two terms as 'existence of the probans in the
homologue' and 'absence of the probans in the heterologue' which is exactly what Dhamaklrti seems
to have had in mind.

8
0
b
ein
g o f all d harmas, a s o b
jec
tiv
e s u
ppo
rt. T he u
nde
rst
and
ing ofa
o
wn-be
ing (tattvika-svabhava) o
f all dha
rmasw ouldb ea ne xamp
leo f
h
ypo
the
tic
al ' gnosis.
' S ucha na bsol
uteb e
ing is, h
owe
ver,r e
fut
ed.
5.10.10 O ft het h
rees o
r tso f hetu D ha makrrti m ention
s, H ari
bhadra sa
syllogism is ' a r easo
n f r
om o wn -
being ' (svabhava-hetuh). S t
eink
ell
ner
(19 74:126 -
7) t ra
nsl
ates sva-bhava ' ess
enti
al p ropert
y' a nd t a
kes t he word
refert ot h ea c
tual hetu.. Rgyalt shab, in his c omment
aryo nt heP V
byed (73ff) in t
erp
ret
s rang bzhin (=sva-bhava) t o m eant hat botht he rtag
(=hetu) a ndt he bsgrub bya'i chos (=pratijna-dharma) sha
re t h
e s ame n at
(rang bzhin), in a s omewhat c ommon-sensi cal f ash
ion.W hic
hever w ay o n
understands t he w ord, H aribhadr
a clearly h a
d D h
amakrrt
i's t h
reef
old di
of r eason s in m ind, a nd r e
stru
c t
ures A rya V imu
ktise
na's w hol
e a rg
within t he clear c utc at
e go
riesb equea
the dt oh imb yD harma
krrti.
5.11 W hy did a w rit
er like Hari
bhadram eldM adhyamikaa ndY og acar
toget h
er? S etti
ng a side, for them o men t, a ny a c
tual historical reality
w ea blet ok now it w itha ny certainty, woulde xpla
int heg ene
si so f
thou ght,a ndl ook
inga tt h
eA A A, for t hem omen t,t hrou ght h ee ye
reade ra idedo nlyb yt heg lass
es o fm a
n yc entu
ries ofT ibetan religio
it s eems t h
at, e ven w ithout being a ware o f it, Haribhad ra, a nd o
Sva tantrik
a-Madhya
mika t h
inkers s o
ught t o retain t he a dvan tag
es o f
different do
ctrin
es: a )o fad oct
rinet hatd ev
aluest heo bjec tso fg ree
whi le a voi
ding nihilism and b ) o f a n o
n-doc
trine, as it w ere , t ha
phil osop
her'
s g r
eat
est h i
ndrance
, wishful thinking. T he Y og acar
a m en
tran sfor
mati
on, a d o ct
rin
e g oing b ack, p a
rhaps
, a s far a s e arly S a
em bod ying on e o f t he g re
at c o
ntributio
ns o f Indian p hiloso p
hy a c c
om
the f or
mer, a nd t h e Ma dhya
mika ' doct
rine
' o f e mptinessa ccompli s
he
latter.
5.12 In con
clusi
on it ca
n b e said t h
at t
he most striking result of
toget
heroft h
eY o
gaca
raa ndM adhyam
ika d o
ctr
ines is H a
ribhadra'
s
modif
ica
tio
no ft heu l
tim
ate level o
ft het wot ru
ths
.

8
1
 As d e scri
bed by H arib
had
ra the ul
tim
ate is t
he Y og
aca
ra mere a wa
itself qualified by a lack o fown
-bein
g. H a
ving this in m
ind, in his
re marks o nt h
e divisions ofemp
tine
ss,H ar
ibha
dras ay
s ( W
97.
20-
22):
... w
here e mptiness[ un-con
nec
tedw ithg n
osis ] is t
heo bje
ctiv
es u
ppor
t,
gnosi
s w ould r ange over [ ac om
plete ] lack o fo wn-be
ing. T he
n , b
gnosi
s, wh ich is a bhava [ an
d exists], and its e m
ptin
ess w hi
ch is a
bhava [
andd o esn ot exist] wo
uldb e different andn o
n-d
iffe
rentf ro
me
other
, respectively, em
ptinessw ould, in c onse q
uenc
e,b eco
meac omp
os
Merea wa
renes
s is perv
asi ve,a ndu nmarkedas this ort h
at, like space
lack o fo wn
-bein
gw h
ich qualifies it is somehowe venm o
rep er
vasive
.
thes ame,n o
ry ete xa
ctly different. It is t
heo b
ject
ives u
pporto fm e re
wh atm erea wa
rene
ss, ultimately, k no
ws,a ndy e
t is notd ist
anta t all
we ret h
es amet he
ne mp
tin essw ouldb em adeu po ft w
oc omponents
be c ompo
site
. If it w ere different t he
n it would n o
t b e a ware
ness'
s
reality.

8
2
 VI DOCTRINES OF YOGA AND BHUMI IN THE AB HIS AM A YALAMKARA
AND ABHISAMAYXLAHSKARXLOKX

6.1 In a text setting forth a classical y o g a system, be it the system o f Patanjali or

of Buddhist writers like M a i t r e y a a n d Haribhadra, religio-philosophical
theorizing a n d apparently straightforward descriptive passages dealing with
praxis are inseparable. W h a t distinguishes classical y o g a texts, a n d what makes
them so interesting, is, i n fact, this melding together, i n them, o f theory a n d
practice a n d the w a y i n w h i c h refinement o f theory reveals itself i n the fine-
tuning o f the perceived process o f development o n higher y o g i c stages.
R u e g g (1981:88), i n his survey o f the M a d h y a m i k a s with w h o m Haribhadra
is associated, says

O n their side the Yogacara-(Svatantrika-)Madhyarnikas appear to have

continued earlier trends o f thought when they undertook to complement
the M a d h y a m a k a theory o f the pure paramartha both with a system o f
metaphysics, epistemology a n d logic p r o v i d i n g a n elaborated
philosophical construction a n d analysis o f samvrti and with a system o f
ethico-spiritual praxis.

Specific details about the stages in this system, m a n y at levels o f refinement

far beyond the experience o f any but the most dedicated saint, comprise most o f
the explanation f o u n d i n the A A a n d A A A . Maitreya, whose "purpose i n
beginning [the A A ] is so that those with awareness w o u l d wish to behold the
path (not touched by others) o f being the knower of all aspects w h i c h has been
taught here [in the P P ] by the Teacher," (AA1-2, W5.2-5) already saw i n the
Panca considerable systematization. Haribhadra considered the same level o f
systematization to exist i n the A itself. A n d Haribhadra's student Dharmamitra,
(AAPras:65.2.8-66.3.2, §4.12.2), stated explicitly that the various stages o f the
path were hidden ( T i b sbed pa) i n the A , and other P P sutras, beneath the direct
teaching that all dharmas lack own-being.
T h e extent to w h i c h a system of ethico-spiritual praxis is, or is not, found in
the Panca a n d other longer P P sutras is difficult to ascertain. In the A such a
system cannot be identified and, even i f it is there, c a n be safely declared as
beyond authentic reconstruction. In the Panca, there is more evidence o f a

83
s
yst
em,b ut this wasp erha
psi m posedo nt het e
xtbyH ari
bha
drawh
t
hes u
tra in accor
dw it
ht het opicso ftheA A . I nb
otht heA Aan
d
t
hes yst
em is p re
sen
ted in a relatively s
tra
igh
tfo
rwa
rdfash
ion
.
6
. 2 P r
es up
po si
tions
Behi
nd t he s y
ste
mat
ica
l l
y p resen
ted p at
h o f t he A A a n d A AA t h
e
vide
nt certain basic, almost cultural, p res
upposit i
ons about spiritual p r
a
nd t he m echanics o f spiritual attainm
ent. T hese p re
suppositions n o
a
ppear
eds e
lf-ev
identt ot he classical I n
dian thinker, b u
tt ot h em odern
min
d t hey a ppear foreign, a nd, in s ome r espec
ts, diametrically opp
p
rese
nt-d
ay beliefs. I shall the re
fore try to identify them osti mpo r
tan
t
6.3 I ng en
eral,y ogam eans joining. A n dt hought her ea rec ountless
use so ft het e rm, in t heA AA ,w her et het erm pratipatti (literally, 'pr
o
to,' § 8
.3 ) is p referedt ot het ermy oga, a s in m o s t Classical t ex
t
religious p hiloso p
hy, it m e
ans t he joining o ft he m i nd o r soul affli
pain s o f mortality, e tc.,t oap er
fects ta
teo fi mmortal itya nd bliss.
is g e nera
lly, in t he I ndia
n tradition t h
oughtt o b en o t s o m uc h a n
rather a t akin g a way . T hat is t o s ay, unlike t h e J u
deo -Chri s
tian
liberation w heret h
e soul ( person)a tt
ain
st oas tat
eb e yond, in t h
e
thinking it is r ath
ert hato ne realizes o ne'
so w
ni n
n ern a
turew hichh
un kn ow nt oo neself,b ee n in a s t
ateo fp u
rit
y a nd perfection. A ccor
notion, t he n ature o f G od a nd t he n at
ure o f t h
e p erson a re n ot
different a ndo ne's original n atured oesn otc h
a ng
et os ometh ingq u
ite
Thi s lies b ehindt hef u
ndamen tala ssumpti
ono fy og a , f oun da s m u
A A Aa s it is in P atanj
ali'
s Yoga-sutra, t
hatt heh uma nb ei
ngw o rks o
herself, b yw a yo f his o rh ero wn physical, v e
rbala ndm ent al activ
per sonal transition toas ta
teo ff reedom. T here is a nu nde rlyin ga ssu
the recipient o ft he benefit, o rh armo fa n a ctio
n m u st, in s ome
initiator. B rahma n
ical a nd B uddhist writers, e ven t h e m ost 'nihilis
M adh ya mika, s eemt o a c
cept this a s am axim. F o rt hey ogicp h
s ensest hato nl y individual physical, verbala ndm ent
a la cti
on sw hichm

Rudolf Otto (1923), on the contrary, discerns a (Christian?) idea of God in the religions of the Indian
sub-continent a vaguely terrifying, and always thoroughly other, presence. «•*

8
4
central clearing h o
useo ft hep ersona
litya rev ectors for chan
ge. S in
ce
for t h
ey ogi no r yoginl, is intimate
ly c on
nectedw itht heg lass
est h
rou
event s in t h e o u
ter world are v iewed, a nd s in
ce the g l
asse
s o fk n
awa renesso rig
inate in, andh ave their f ocu
sd efi n
edb y ,t hes ta
teo f
personalit
y, activity is dir
ect
edi nward. E xtern
alc hang
e~c hang
e in t he
w e live in — is c
1
ausedb yc hangingt he internal world, theh erm
etic
al
internal worl dw h ic
h is t he final g roun
do fa n individual pe
rson
alit
y.
exce pt o ne's o w n p ers
onal physical, v e
rbal a nd m ental acti
ons can r
influencea ndc hange this inn
erw o rld.
6.4 T he centrality of h uman activity in I n
dian y ogic t hought l ead s
cor responding devalua
tion o f the role o f G od a nd social institutions.
acti onso fI svara,w h om a
nifes
tsh imself in m anifoldw aysr ang
ingf ro
gu rut os t
upend
o us deity, a re for m an y writers, a ni nd e
pende
ntv ector
bu t his a cti
onsa rea l ways tightly c ircumscri
bedb yk arma ,o rc omple x
effect. T heJ udeo-
Chri
s tianG odf o
ug htal onga ndh a rdr e
argu
arda ctio
en croac hment o n his d omain b y p ersonal freewill, b ut I Sva
ra, in t
co ntext, l on
g a go s aw t he futility of a tt
emp
ti ng t o o u
st k ar ma
in dependently. Ca ug
ht u p i nexorab
ly within t he w eb o f I ndi
an cu
pre suppositi
ona bou tk ar ma,h ea ppears,a tt ime
s ,r esignedt ot hes tat
titular h eado f state. 2

Similarly wit
h social activity, in t heu suals enseo fp asto
ralo r polit
in t he c ommu
nit y t o alleviate p erc e
ived injustice o r distress, a nd
institutions which d eveloped a s t he vehicle for its e xp res
sion. T h ey
classical India, b y an d l arg
e c o
nsidered t o b e irrelevant as a gent s
ex cepta st heyc ha
ngedt hei n
ne r individual. There is e venat enden cy
s uch a ction and institutions a h indrance in t he q ues
t for m eaningfu l
Us in g o ut
er w or k, directly o n o uter reality, w as m eaning
less, p ar
trans i
tory w orld, a s ophisti
cate
d trap, c aught within w hich, foolish

The bhajana-loka as distinct from the sattva-loka (AA4.61).

2
The Nyaya-vaisesika understanding of Isvara (Chemparathy 1972) and Dignaga's concept of
pramana-bhuta (explained by Dharmaklrti, PV Pramanasiddhi 1-33) differ little in this respect.

85
spe ndp reciou
s t im e in m isguided fruitless physical actions, like a flailin
trying d es
parat
elyt of r
ee its p awf ro m a steel trap.
The c oncern w i t
h l arger social institutions w hich is s o characteristic
Judeo -
Christi
ana ndM uslim religious l anguage is c ons
p ic
uousb y its a bsence
an e le
ment figuring in p ersonal
ityc hange o r spiritual pro gress in p r
e- Euro
India, e v
en if t hea ttitud
esw hich lie b ehindt hec once
rna ref ou
nd plent
Bu ddh isma nd in t he Mahabharata. D uring t hen in
eteent
ha nde ar
ly t wentie
centu r
iesa na ttem
p tw asm adet o find in classical a nd pre-classical I ndi
exhor t
ations to t he s or
t o f social a wareness a nd social activities h eld
est eemb yt heE uropeane ducation
alis
ts . O n es e ns
esa na pologet
ic in t he
unst at
eda ssumpti
on t ha
tt het exts w ouldb e less n ob
lew e re t hey f oun
con tain s u
ch religious s tatem ent
s. T h e c on cern a pp
ea r
s t o reflect t he p
reality thats uchi deasw er eb ackedb yt hee conomica nd political clout
mis siona
ries a nd a dmi
nistrators.
Th ei mp
ortantI ndian religious social institutions: Brarirnins, a sag ro u
th e B uddhi
st s am gha, p erhaps f u nct
i on
ed, t hrough their ritual activity
catal y
sts of, a n
de ven a gents for, real o ri m ag
inedc h ange. B utt h e
a nd d es
cript
ion o f t h
ese institutions b y t heoreticia
ns o f religious p raxis
yo gic t exts a re, finally, d esc
ript
ions o f religious activity a n d t he c han
o ccasions) differ greatl
yf romt hep erce
p ti
ono f a social b enefit( ore v en
it) in W estern c ultur
e b y W estern t heor
et icians o r t heologians.T h e I n
the ore
ticia
n o f religious p raxis u nde r
sto o
d their v alue in t erms o f t
po ssessio
no f salvific efficiency. B yp raying to, o rs upportin gB rahmins
s am gha, o ne w oul d, b eca useo ft hep ow ero ft he institution as af
c han ge t he s ta
te o f o ne's i nne
r w orld a nd t hus attain a b e
tter f utu
R ule s t o g o
ve r
n t he o uter interaction o f m e mbers o f religious instituti
f oun d,b utt heya re,a tl east in post-Upanisad ic texts, relatively few.
6.5 Inr e
gar
dt ot hem ec
hanic
so f liberation, t
he restraint an
da bs
enceo
(dVes
a), one oft h
et h
reeb asi
cB u
dd histh armf
ule motio
nal sta
tes (kleSa
serve as a c onvenien
t p oi
nt o f departure t o expl ore t he sh
ared p sych
pers
pect
ivethat lies beh
indt hem echanicso fm ost Classical yogas y stems
removal of hat
red ( or its equ
ival
ents) is a n integral p a
rt of liberatio
schoo
lsa ndt en
ets yste
ms.

86
6.6 I n t he A AA , a syncretistic t ext attempt
in g t he reconciliation o f
po ints o f v iew within a n on
-excl
u s
ive f ramew ork, t hree s orts o f
pra ct
icer elate
dt oh atr
eda rep re
supposed. E ach is called f or be aranc e (
T he first, f or
bearanceo ft he ' gri
n-and
-bear it' sort, restr a
ins a n gerb ut
af fe
ct its ontological s t
atus. It d imi
ni s
hest hef orceo fh atredw hil et h
e
still present in t h ep erson'sm i nd,b uto nlyb ys u
ppress in
go r restraini
ma nife
sting itself in physical a ndv erbala cti
ons. As eco nd,m or ep rofo
o f f orbea ran
ce r epla
ces feelings o f h atr
ed w ith f ee
lings o f affection.
feelings o f affection replaceh atr
eds ince both c an
not m anifestt he msel
ve
single m ental c o ntin
uum s imulta
neous
ly . Like h ot a nd cold, o ne r e
pl
ot her,a nd for a sl on
ga s it remains,d e
niest heo thera cces s.
Neither o f th ese t wo s ort
s o f a bsenc
e is c on
sidered t o b e a r
b ecause,w he nc ondit
ionsc h
a n
get heh at
redc ana gainm ani
fes t itself.
philosophically less s o
phisticat
ed s ystems, t he
s e s orts o f s upp ress ion c a
c onside
r ed real a nd lasting (cf., e .
g.,t he apratisamkhya-nirodha, literally, '
analytic c es s
ation' o ft heS arvas
tivada)
.
A third s or
t o ff orb eara
nce r emoves h atred b y r e moving its g roun
e xplainst hec onceptua
lf rameb ehin
dt heu seo ft hew ord ksanti t od e
a ctivep arto f direct wi tnesst ot heu l
tima
te (darSana-marga, § 6 .1 5),t h
e
t hep atht h
atb eginst her emovalo fh indr
an c
est o real spiritual d evelop
t he a xiom t h
at s om
ethin g w hich exists c annot b ecome n on-e xis tent, a
w h ich really is c a
nnot b e r emov
ed . T he
re is n o p lace, o utsid e th
b eing,w hither it couldb em oved.
If th e alambana — in this c on
textt hef ulcrumo rl ocuss tan di~o fh
u ntrue, h o wev
er , t hen, t hough itself a real e motion, h atre d c an b e
H aribhadr a, in t he c ontext o f e xplain
ing t he B odh
isat tva's practice,
(W 67.15 ) af amous v e rse o fD harmaki
rti d escribi
ngt hep ro ces st hr
ou
h atreda ndo ther kleSas arise.
W
hen I exist t h
ere is t
hei de
ao fo t
her
. F rom t he s e
lf-
and
-ot
her
c
ome
s clinging a
ndh ate
. B a
sed in t
hes
et wo all kle§as arise.
A c
cor
ding to this p sy ch
olo
gic
al analysis, t
heg rou
ndofh atred is th
belief t
hat I (atman) exist. If th
eo bjecti
ves u
ppo
rto ft
hat belief, t
he
then it cann everb er emoved
. T h eh a
rmf
ulm ent
alst
ate
sw ou ldb e

8
7
reality itself, andt he individual s addledw itha n original 'sin' t hat c o u
b e r emove d.A c
cor ding t o n e
ar ly e very classical I ndian p hil osoph
er,
H arib h
adra is a mongstt hem ,t here is, in fact, n ob asis for t hei nna
t e
a tl east in t hes enseo fa nu n quest
i o
n edw orldl
yp erson
ali ty. T he belie
a ccordw itht hew ayt hings,w he na nalysed,a re. W hatt hep ersont a
is m ade u p, s uperim posed, a m ere f igment o f i ma gination. A nd
k now ledge o f w hat is true, t he a b sence o f s uch a n I, is k n owle
reality, it c annotb ed islodge
d. T his is like them is
takeni mag inat
iont
coiled u p in t he c orner o f a d imly lit r oom is a c obra. P eo ple
i magi n
ingt h
ec o
iled-upr opet ob eas nake,a res ca
redo fb eing bi
f ears will n otd ied ow n until t he yd is c
overt hatw hatt he yb elievet o
fact, u nt
r ue. W hent heb a
siso f their fears, t hei mag
in arys nake, is
it really is, a f igmen t o f i m
a ginati
o n, their f e
ars d ie d own naturall
earlier m istakenn otiond oesn oth avet hep o
w ert or eplacet he realiz
o n fact. Similarly, t heg r o
undo ft h ei n
nate belief that 'I exist' d oes
t o s cr
utiny a nd d oes n ot h avet hep owert o r ep
lace a realization
truth. I n this g e
ne ral s ense, in t he c ontext o f a g en eral d e
scriptio
m ec hanics o f spiritual d evelop
me nt, this realization o f 'truth' c ould b e
t heu nd
erst a
ndinga rriveda tb yw ayo ft he" Yo ua ret hat" (tat tvam a
o ft heV edantao ra nu nde
rstandingo ft heB uddhi s
ts elflessness (anatman
T he p o we
r o f a n u nder
standi n
g b ased in reality t o r emo ve all
d eriv e
s, in t h
eA A Af romt he prabhasvara 'c
lea
r illumination' ( W 38.23-36
P V Pratyaksa 2 10) n ature o ft he m ind. W h en m ind a bides within
u nder s
tanding o f reality is u ns
hak eable b ecauset hen ature o ft he m in d
reflects reality a ndd oe sn ot distort it.
Wh enh atr
ed , o ra nyo t
herh ind
r ancet o religious a ttainmen t, is r e
unde rst
anding a n dc onte mplati
ngt het ruth in this w ay, t her emoval is
lasting b ecause, n o t o nly t he m anifest s ta
te o f t he h armf ul e motion
extir p
ated
,b utt he potential, l atencyo rp r
edis
positio
n (bija,vasana, anuSaya)
the s ame u nbalanc ing m e n
tal f o
rce t o a ga
in a ris
e in t he f uture
extirpate
da s well.
Sucha n extirpation is a c om pletec essa
tionb as e
d in a t horoughi n
of t rut
h (pratisamkhya-nirodha; cf., La Vallee P ou s
sin 1 923-31: 1
.8-10;
M SA: 20.57 )b e ca
u se, e ve nw he nc ond i
tionsc han ge,t heh atredc an

8
8
man ifes
t itself. It is is a n a bsenc
e (Sunyata) of t
he p ote
nti
als and is
reality (dharmata) itself. "The truth o
fs topping
," asH ar ib
hadra( W32
;
1 977 :1
59) succinctly p ut
s it, "
meanst ha
tc es
satio
n is really emp
tin
ess its
6.7 Paths
Tur
nin
g, no
w, t othe spiritual p
atha
s it u
nfo
lds specifically in t
he
AAA, Con
ze (1
957
:21
-35
) s ays,
T heA At reatst hec onte
nt so ft heP Pa ss tateme n
tso f spiritual exp
... T he spiritual w orl
d is a n essentially hierarchical s tr
uctu
re, a nd
Abs olutem u sta ppea
r different o
n different levels o fa ttainme
nt. B udd
h
tradition ha d,b y3 50 A .D .e volved a clear a n dd et
ailedp ictureo f
w hichaB udd hi
stS ain
th ast ot raverset h
roughc ountl
essa eons,a nd
medi tatio
n it finds in t h
eP Pt heA Aa ssi
gns its a p
propri
ate p lace o
pat h. T her eadero ft he AA m u stc ons
tantlyb ear in m indt he pos
w hich e vents a re obs
erved. W hat a t first s ight s eems t o b e a
scholastic treatise do
es t h
e n b e
come a fascinating c ont
ribut
ion t o
trans cen
dental p sycho
logy.
As O berm
ill er ( 1932-3:15) h as a bl
y d em
onstr
ated, t he b road outl
Mait reya's g rand s cheme o f " t
ransce
nden
tal p syc
holog
y" is a p ath w hic
fifteen s tage
s: a ) ap atho fa c
c um
ulati
on (sambhara), b )p repa
ratio
n (p
c) s eeing (dariana), d ) m edit
ation (bhavana) ande ) w he rel ear
ning is
(a§aiksa), as
sociated wi th each o ft h
e a ) S rava
ka, b ) P rat
yeka-bu
ddha
Bod hisattva, respectively. T his outline onec a
nd em
onstra tet ob et augh
A A itself. It r ema
ins c o
nstant in t he later comme
ntarie s. S ome t ermin
fa voured b y M aitr
ey a p e
r haps falls a little from f avour a nd t h
e b ou
be tw een t he s tage
s o f t he p a
th a re p erhaps set forth w i
th a preci
mi ssingf romt he earlier text, butt heb as
i cp at
hr e
ma inst hes a me.
Int h e following s tu
dyo ft hep atht he
rea ret wop a rts:
First t h
e p ath is d escribe
d f romt hep o
int ofv iew o ft hese fifteen
ac cumu l
at io
n, p repa
ration, s eeing
, m ed
itat
ion a nd w here l earn
ing is fin
Th is is d o ne first b ecau
se t h
eset erms a ret he mos t w i d
ely k nown
des cription
so ft heB uddhistp a
th in late M ahayana literature.

8
9
 Sec ond , t he s ame p at
h is a g
ain descr
ibed
, this t i
me u sing t h
e
te rminolog y develo
pedb y t he a uthoro ftheA A. A l th
oug
h this t ermino
us edt hroughou
tt heA A At od escr
ibet hep ath it rarely a
ppea
rs in t he
oft heo the
rB u
ddhis
ts c
hool
s,a ndt otha
te x
ten
t is less i mp
ortant.
Inb othp a
rtso ft hes tudyIh avet akent he liberty ofd i
gressing in
classification anda nal
ysi
so f specific pa
rtso ft hep at h. R ea
dersu nfamil
ia
th el anguageo ft h
ep at
h, o r for w homad iscus
siona bo
ut scholastic d
little delight can skip overt hosep art
sw ith
outg reat loss.
6.8 I nt heA A a ndA AAt hel oweste ntry level o nt
ot hep ath,t hef
practice, is called p ro x
imate liberation (moksa-bhagiya). T hee quiv
alentt e
fou nd in t heA S, is p at
ho fa ccumul
ation (sambhara-marga, R ahula 1 9
Ober miller: 1 93
2-33:15). T his latter t er
m ,w hi
chw asf avore
db y Tib w
mo red esc
riptiv
eo ft he practice, r ef
erst ot hea ccu
mulat
ingo fm e
rit (pu
wi sdo m (jnana) w hic h is thep r
imaryf ocusa t this s t
age.
T he s econd s tage is called p ro xima
te p enet
ration (nirvedha-bhagiya). I
also called t hep atho fp reparatio
n (prayoga-marga).
T hew ord bhagiya, a tt hee ndo ft het woc ompoundsm eanst hese
of t h e p ath a re c onn
ected w it
h ( mw:7 51) , o r a re a p ar
t of, lib
penetrat i
on, respectively. Tibetans r ende
red bhagiya a s cha mthun 'partial
conc ordance.
' C onze r en
ders it a s ' aid to.' T hei de
a is t hatt h ef o
structure n irvana a nd p enetration t o t he u ltimate truth, respectively,
cultivated ont hes
et wo levels. T hey aid their a tt a
inme
nt,a sr ehear
sa ls,a
oft he m. 1

O ft he five paths,t hep roximate liberation andp en

etrati
ona r
ed escribe
level o fp erforma
n ceb asedo n belief (adhimukti-carya-bhumi)} T he impl
contrast is w ith direct witnesst ot heh ighest reality th
att a
kesp l
aceo n
see ing, s inc
e after direct w itness, belief is n ol o
ngert hem otiv
ating fac
actualk nowing (adhigama) itself.

Other compounds with bhagiya (cf. AK8.17-18) are explained by Rahula (1980:105, n.4).
2
On the a<mimukti-carya-bhumi see AK6.20-24, MppS:1786, Obermiller (1932-3:19-20), Dutt
(1978:89-101). At W20-25, H locates only the proximate penetrations on the adhimukti-carya-bhumi
and the proximate liberation on a 'level of accumulation' (sambhara-bhumi).

90
6.8.2 In the AA o
nly A
A4.
32-
34 (
W64
8): l -<ti9H M,
<HftFHTI-M<HIfc-qq<MH I

*TPTt%: Mftr arf^w 9% ^ <H\+\\< ?rnr ?r^%

ll t "OTT I d
eals directly with
p
roxi
mate liberation, w he
re it is d e fined in t e rm
s of faith, e n
thu
sias
ti
p
ers
evere
nce in giving, etc., m indf u
lness, stabilization and w is
do m. It is a lso
c
over
ed in the first two of the first abhisamaya's ten topics, h owe ver
, as
H
ari
bhadra
's o pen i
ng c om
m ents ( W36 .14 -25) on the third topic, p rox
ima
p
ene
trat
ion, m ak e clear.
T h en,w i
th the collection of m
erita ma ssed, the t houg
htfu
lo ne
sw i
th fix
intention, who sem ind str
eams are g
ove rned by v irt
uousd harma
s like faith,
etc., with a firm cl airvoy
ance t h
at is the outco me of c o
untl
ess eons [of
practice], e nter
, t hrough the p r
ece ptual a dvic
e, into the level of
p e rfo
rmanc
e in o r
der to a ccomplis
h their collection of wisdom.
B ased on this, in o rd
er to purify the level of b e
lief-
base
dp e
r forma
n ce, on
top of the ro
ot of virtue character
ized by faith and so forth (whi c
h is the
p rox
i mate liberation at
tai
ned at the finalization of hear
ing, etc.), the four
p rox
i mate p ene tr
ati
ons (ordinary m ed
ita tive s tate
s c oncor
dant w ith the
p en
etrati o
n of the fo
urn oblet ruths)s houl d be expla
ined.
The char
acteri
zatio
n of p roxim ate liberation as a s
tag
e of the patha tt
ained at
the c ompl
etio n of he
aringe choesA K 6.2 5, w here it is linked w
ith the sta
g e
w is doma ri
s enf romh earing and a risenf romt hough
t( §8.5). Its d
escrip
tion
s ta
g e of the p ath w he n "the a c
cum ulation of m erit has b e
en c om p
leted
a nt
i cip
ates the t
e rm sambhara-marga.
6.8.3 One of the f a
ct ors w hi c
h differentiates b etwee
n the Sravaka and
B odh
isatt v
ap rox
imate liberations is the l
ength of ti
men eed
ed for a ccum
ula ti n
g
the mer
i t and wisdomr equ
ired to attain their res
pect
iveg oals. As will be cle
f rom the e n
numerat
ion of the A ryaS a mg
ha( §
7.9.3
), the Sravaka's j
ourney ca
be c ompleted m u c
h m ore quickly. The B od
hisat
tva's journey takes three
c ou
ntless e ons (differing theorie
s as to the l e
ngth of tim
e are s umm
arize d b
O ber
mill er 1932-33
:60). A ccording to H aribhad
ra, the com
pl eti
on of the first
of these c o
untle
ss e ons d emarcates the b oundary between p roximate liberat
and pe
net ra
tion.

91
6.8.4 A B o
dhis
attva's p roximate liberation s p ans the p eri
od up to the
a ttainment of an auth
oritativ
eu nderst an
ding of dharma-nairatmya ( sel
fle
ssne
s s
of d har mas) and b eyond to the begin ni
ng of the unified path of c
alma b
iding
insight (§amatha-vipa§yana-yuga-naddha, A A46bc ). Its productio
n is !

c o te
rmi nous w ith the l ower b ou nda
ry of the sarvakarabhisambodha
( O be
rmill e
r1 9
33-6:7-9, H opkins and R inp ochay: 16
5, 2 42
-246). The
B o dh
isatt v
a s tage b egins w ith the p r
esen c
e of a uthen
tic product
ion of
[altruistic] m ind and is f u
rther s ubdiv
ide
d into soft, m iddl
ing and g re
a
A c cor
d ing to H ar ibhadr
a ( W25.1 4- 2
1) the first t h
ree of the t wenty-two
e x amples of p r
oduction of an altruistic mind ( §7. 9.2
) c orr
espo
nd to these
s t ag
es. He s eems to be following a l on
g tradition in this, beca
use, of the tw
two e xam p
les, the first, e a
rth, n a tur
all
y e xempli fies the fo
unda
tion of pract
and the s ec
ond, gold, the s tagew henp racticeb ecomesi mmu
table (see La
1 962:405).
W hat this m eans is t ha
ta ltr
uism is the b
asis of the p a
th (like ea r
th).
altruism is groun
ded in an u
nderstan
ding of the ulti
ma te truth, h owever, it
be affect
ed by a sense of de
featismb roug ht on by reflecting on the d
istanc
et
the goal.
The Sravaka prox
imat
e liberation, on the ot
her h a nd, b egins w hen the
s o
rt of Sravaka m
edit
ati
onb egins to e
ffect ar evul
sion for w o
rldly life.
6.9 In rega
rd to prod
ucti
on of an [altruistic] mi
nd and the sen
se of revul
sio
n
w it
h w orl
dly life, bo
th are u
nderst ood as m etho
ds (upaya) t h
at are a n
ece
s
c ompleme
nt to w isdom, w her
e m e tho d m ea
ns, basically, a m
otiv
ating t
The two meth
ods are disc
uss
edb elow( §7.5.3
-5
).

This is set forth clearly in Kamalas'Ila's BK (Tucci 1956:523.9-15) which H was possibly following
in his AAA:
CJFTTCJ w f t r - ^ r * F T : TOFT ^ d < - 5 R r r - s r # * r <nr % f % w f ^ - f t w - f ^ w r - ^ F f 1

M$I IIM
U
WT-t%WFfT-WT5'-^l|r TFff * F R C T T FfF%:, CFTFC art^WT-^F^-^Ff sWc^M I And
(Tucci 1956:529.23-30.5) W f rf-rf-fr^MdMHH ^ rl^^lR-^nj <Hdfa^l<«l
5Ffrt IFt *Fft%, <KT WT-fw?W-WT5-^Tfr TPff FWHl * F C % I ^KT TFfcJ wftt% c T f ^
3d^FTt%-^T arfiFjt^-^rf-^FTT ftTcft * T F F > ^ I
See also Obermiller (1932-33:16-17). On the unified path of calm abiding and insight see §6.27.2,
§7.7-7.7.4

92
6.10 The nirvedha-bhagiya('proximate p enet rati
on') is a t erm t h a
t
an i n
termediate section of the p ath, d iv
ided into f our s ect
io ns, at the end o
w hich the m ind of the m editato
r m e
rg es w i
t h the o bject k no w n
, the u l ti
ma
like w aterb e
ingp o ure
d into w ater. The n am e nirvedha-bhagiya and the n ame
of its four divisions — w a rmeds t
age (usmagata), p ea ke
d s ta ge (murdhagata
forb e
arances tag
e (ksanti) and s t
age of the w or l
dlys upreme d harma
(laukikagra-dharma) are identical to t
hosef ou
nd in earlier B uddh is
m( A K6.17-
60, Poussin1 923
-31 :
1 63-175 ). T hesew ere set out earlier in §5.7, in a q uota
t
f rom M SA:14.23-26 or M S am:3.12, w he n d i
scuss ing the i nf
luenc
e of th
Y ogacara on H aribha dra
. M aitreya and Hari
b hadra go to g rea
t l en
gths in an
a ttem
pt to s how t hat the s tage
s of M ahaya na p ro
ximate p e
netrati
on a
'supe
rior' (vWstata) to the H rnayana e quiv
alents. T he y are d isc
ussed
f r
equently ( AA1.25-36 , 2 .3-5, 2 .
9-10, 4 .35-37 etc.).

6.11 The first e xpla

nation of the superiority of the f
ourM ah ay
a nap roximate
penetr
atio
ns ( W4 2.
15-48.13) c omprises ad isc u
ssi
on of the third of the ten
topics of the first abhisamaya. The outline for this e xp
lan
a tio
n is g ive
n in
(A A25-26,> W 37.12-15):
<HM+«H<1 =HI<t>Kl£d<^l<J y H K ^ I d . I ^-ftW^roH" W F T WPT II
*IN^VM: ^-wMt sfrfa-*lr«W vTTpTJf: I ^f-quilftWHIuiiq AfcHWhi ftfotddl II

On a cc
ount of ob
ject
ive s up
por t
, m ode of m edi
tatio
n, c ause and m entor,
the soft, m i
ddling and greatP r
otect
orB o dh
isat
tvaw arme d, etc.,
[ pr
oxima
te penet
rati
ons], divided up as ea
c h h avin
g, individually, one of
the fo
urc on
ceptu
aliz
ations
, are superi
or to the Sr
avaka, as well as Rhino [-
like Praty
eka-bu
ddha, p ath
s].
The " Protec
tor B odhisat tva" is the four p roximate p e netratio
ns, e ach of
w hich has a s ubd
ivision into soft, rniddling and g re
at. A ccording to A AV:53
14 t he
se p ro
ximate p enetratio
ns are s uperi
or to the c o rresponding S rava
ka
w armedp ath and so forth, b ecau
se of f our factors. In the AAA (W 36.25-37.10
)
five or six f
acto
rs are set forth:
(1) becau se of bei
ng special in t er ms of o
bjectives upport
( 2)b ecauseo fb eing special in t er
ms of m od e of m editation
( 3)b ecau s
eo fb eing special in t e
rmso fc ausing realization of all t
hree

93
(4) bec
ause of b e
in g special in t er
ms of m ent
or, i.e., a spiritual
chara
cte
rizedb y skillful mean
s
(5 and 6) be
caue of h
s av
ing divisions co
rre
lat
edw itht h
es t
ags of s
e up p
res
conce
ptu
aliza
tio
ns of a pprehe
nde
d o bject and a p
preh
end
er.
6. 11.2 A ryaV imuktisenaa ndH ari b
hadra differ a little in their expl
anat
the d if f
eren
ce b etweent he Sravaka a ndB odhisatt
vap roximate p ene
trat
ions
shall briefly i n
vestig
at e this di ffe
renc e
.
B otha gr
ee on t he first fourr easons. T heys a
y Sravaka p rox i
matep ene
is inferior because t h e o bj
ective s up p
ort of th e Sravaka path is o nly t h
e
nob let ru
thsa ndb ecause it is only an a n
tido
te to belief in a soul/self.
be causet he Sravakas co
ntemplatet h ef ou
rn oblet ruthsb yw ay of m e
dita
i mper manence, e tc., a lone.
The y s a
y M ahaya na p roxim ate p e
netr
atin is s
o uperi
or b ecau e it h
s a
s
d harm as as o bj
ective s uppor
t a d it is an a
n n
tidote to the o piniont hat dha
exist b yw a y of their o wnb e
ing. T his is becaus
eB od
his a
t tvasc ontem
p
fourn o b
let ru
thsa nd all otherd h armasw itht hem ode of m edita
tiont h
f rom 'settling' (abhiniveSa) etc. , i.e., with am odew hichk n ow se mptine
Ino t
herw o
r ds,t hee sse
n c e of thed iffe
renceb etw e
e nt het w
op aths
Bo d
h isattva m ed
itates on dharma-nairatmya a ndt h
e Sravaka only on pudgala-
nairatmya. T hese first t w o r ea so
ns s imp
ly r esta
te t hep rofundity of the
insight of t heP Ps utra
s (§3.5).
6. 11.3 T he third a ndf our t
hr eas
onsw hyt heM a
ha y anap r
oximate p
is superiora r e as follows: S ince aB odh
isat
tva'sw isdomc on
siss in experien
t
k nowled ge of all p
aths ,t hep ath
s of the Sravakas, Rhin
osa n
dB odh
isatt vas
th e c au e of all p
s aths. S i nce the B od
hisat
tv as' w i
sd o m is no
t t ransce
w isdo m w ith a different o bje
ctiv
e c on
tent w hic h will b rin
g a bout a
at t
ain ment, b ut a l ea
rning w hich " ac
complishe s t he a i
ms of t h e
Bo d
his attva
sn e
e ds o meone to h elpt hem in order to attain this. T hi sg u
o ne w ho t a
k es full c are of t hem, is, externally, a M a ha
yana t ea
internally, t he i nner altruistic mind (bodhicitta). Witht heset wo as m e
(samparigraha, literally, "w ho fully a c
companies or e m
bra c
es"), Bodhisat tv
le a
rn all thep aths to g u
ideo the
rs.( These ar ee xpla
ine d in more detail
d is
cussi on of t
hes tate of being ak now
er of paths , §7.5.)

94
6.11.4 There is little s ubstantial d ifference b etw een H a r
ibhadr a and A rya
V i muktis ena as r egardsH arib hadra's fifth r eason. It is m erel
y ac ase of makin
clear the distinction, w hich b oth a dmi t, b e tw een s uppression and s toppin
(apratisanikhya-nirodha and pratisamkhya-nirodha). Har
i bh adr
ai ntim
ates that
s u pp
ressi ng c onceptualiza
tions of a ppre hend e
d o b j
e ct and a pprehen d er makes
the M aha yan a s uperior s ince t hat is a n ece
ssary p r ecurso
r to s topping t hes
c o nc
eptua lizations on the pat hs of s eeing and m editat ion. A ryaV i m uktise n
a, on
the o therh and ,s t
ressest hat at the s tage of proxi matep ene
tration the s ta
tus of
c o nc
eptua lizations has not be ena ffected. T hey are f und amenta
lly as m ucht her
for the B odhisa t
t va as t hey are for a Sravaka s in
cen othing is s t
opp ed until it is
e x ti
rpate d, by directly w itnessing the u lt i
mate, on the p aths of s ee
in g and
m e dit
a t
i on ( §6 .6, A AV:5 3.1 1 ^-*riw-^-tqFft ^ Rprf Tri^-Trr^-fa+<rMHm).
T h isM a hay anaa s
sertio
ns tands in o pposition to the position of certain Sravaka
e.g., as set forth in the c omment ary on A K2 . 5
5cd, w hicha dmits of s u
ppr e
ssion
as a real soteriological factor.
AryaV i muktis ena c onnects the division of the f ourp roximate p enetrat
ions,
into soft, rniddling and g reat , w ith the divisions of the f ourc on ceptualiz
ation
and this is p rob ablyw hatM aitr eya-had in m ind. H aribhadraa gree s, but takes
p r ocess as tep f ur
ther and s tat
est hat the divisions are a r eason for superiorit
T h is is a helpful and i mporta nt clarification insofar as it highlights a m ajor
d i ff
erenc e in the u nfolding of the H inay ana and M ah ayan ap a
ths, the s tructu
re
of the M aha yan ap roximatep enetrations.
6.12 How, e x ac
tly do the M ah
ayana and H inaya n
a p roximat
e p en
etr
ati
ons
differ? It is not as clear in the e
xpla
nat
ionf ound in the AAA as one mig
ht wish.
The following r e marks are i nte
nded to clarify the distinction Har
ibh
adra was
a tt
empting to d r aw.
6.12.2 Accor
di ng to the H ina yan
a s ystem set forth in AK6, the Sravaka's
meditation pro ceed s as follows. First g ross m ental distraction (viksepa) is
pacified by contem plat
ing the horrid and suffering n atu
re of life ( A
K6.10ab ).
Thi s is done by m edi
tati
ng on a s mallp iece of one's skull, in the ce
nter of o
for ehea
d, as if visible thr
ou gh as m
allr ect
angul
arw indow cut in the skin. O
slow lyi magi
ne sp eeli
ng all the skin off one
'ss kelet
on and t hene xpa
nd s on
idea until one i m agin
es the e ntire w orl
d as filled with b on es, filling up

95
contin ent
srightu pt ot hee dgeso ft h eo ceans. T heno ner et
ract
st h
e
as it w ere, i ma
gining t he b ones retracting until o n e is a gain f oc
us
particular p a
rt o f o ne's o wn skull. O ne pacifies t he less g ros
s
distu rban
cesb y m ed
itatin
go nt he inhalation ande xhal
ationo fb re
ath ( AK
1 3)a n
da tt
a insam i
nd in a s t
ateo fc alma bid i
ng (Samatha). Having
clear a nd stable m in d, o nep ays c losea tt
enti
on (smrtyupasthana) tot h
e
feelings, i de
as a ndd harm as ( AK14cd). T hisc los ea tten
tion is wisdom,
learning, tJiinking abouta ndc on
templa
ti ngt heb ody , e t
c., it passest hr
heari ng a nd thinking s tages a nd b ecom es m e
ditative {bhavanamayi A K6
.15
W he nw isdomd eve
lopedt o this level p aysc los
ea t
tent
iont od harmas,t
thef ouro b
jectso fc losea t
tenti
on,t h ey ogino r yoginl p asse
sf romt h
pro ximate liberation t o w armed p ro
ximat e p en
etration.
No w ,t hef ocuso fa tt
entio
n,d harm a
, is d escrib
eda st hes ixt
eena s
fou r n obl
e t ru
ths ( AK6.16, § 7.4).T he w arm ed a nd p ea
ked p ro
xi
penet rati
ons, e ach s ubdivided into soft, m iddling a ndg reat, p a
y c lose a
tot he s ixt
een a s
pects a sd ot he first tw o o ft het hre
es ub
divis
ions
mi ddling a n
d g rea
t) o f t he f or
bearance p roxima t
e p en
etrat
ion ( AK6.
17-
T he third subdivision, t h e g r
eat f orbearance, h owever, w hich is o nl
y
m om en t in d ur a
tion,e ngages solely in t h es econds orto fS ravak
am edi
t
th e suffering o ft h
ed esirer ealm (kama-dhatu, i.e., t hep arto ft h
eu ni
ve
s ense o bjec
ts a r
e p rimary, A K6.18ab).T he s upreme d harma p roxim
pen etrati
on is, similarly, o nl
yo nei nst
an t in d u
rationa nd it, too,e ngage
m editation o n t he suffering o f t h
e d esire realm. It is t he last i n
st
p roxima t
ep enetrati
on. T he third i n
stan
t is t he first ins
tanto ft hep at
h
t heb eg
innin
go f direct w it
nesst ot het rutho f suffering.
6. 12.3 T h
e logic o ft h
ea pp
are
ntl
y arbitrary S ravak am odelf o
und in t h
bas ed o nt he insight that onem ust first g o o ver all s ixt
een aspects
nob le truths, in e ach o f t he thr
ee r e a
lms (kama, rupa, arupya, § 6.26.2)
reflecting on their particular and g enera l characteristics. One m u
st d o
be cause , unlike in th e Ma h
ayana, t ruth is n o t o n e, b ut is multiple
§6 .15, § 6.
20). H a vingd o n
es o serially, in a m an nern o
t unlike t ha
t
the anupurvika m e
ditationo fA A6 ( §
7 .7.5), it is t henn e
ces
saryt of ocus
on ea spe
cto ft he truth beca
uset hec on c
entr
ated insight a tt hep atho f

9
6
a
bso
rpt
ion into what is b e
held
,n o
t a discursive co
nsi
dera
tio
no f it. And
be on t he suffering o
f this worl
d b e
cause o nly that pe
rson
al e xp
eri
e
m
oti
vate them editatort op e
netr
atet h
e last h in
dra
nce a n
d o b
scur
ationt
w
itn
ess
ingo ft he truth.
6. 12.4 T he B odhisattva's proximate p e
netra
tion differs from t he H rna
yan
that it is a n aid t op e
netra
ting,n otm erelyas eto f truths, b u
ta
qualifies all d harmas. T he u nf
olding o f this p rocess, o utlin
ed a bove
pas sage, f ou n
d w it h o nly m ino
r d iffer
ences in b oth t he A A A a nd B K
setting forth t h
e n ames o f t he f our s ubd
ivis
ions o f p ro xi
mate p ene
t
revol vesa bou tt heg radu
alr emov
alo ft hes ubje
ct-objec
t bifurcation. In
this bifurcation is m ent i
oned in brief ( AA1.
34-35), a ndt he nd iscus
sed ag
length( AA5. 5-17
) in t he c onte
xt o f t he a ctu
al s toppingo f t he
conceptualiz
ationso nt hep athso fs eeinga ndm ed
ita tio
n.
On t hew arme da ndp eakeds tagest h
ere is s uppres
siono f t he
conceptualiz
ation o f g ood a nd b ad a pprehend
ed o bjec t
, respectively. On
forb earanc
ea nds uprem e d harma s tag e
s, t he
re is s uppr
ess iono f t h
e
concept u
aliza
tiono f as ub
sta
ntia
lly existing anda m e rel
y d esig
nated
ap prehender, respectively. T he last o ft hes ubdiv
isionso ft hes uprem
ed
onl y a single i nstant (ksana) but its o bjec
tives uppo
r t is no to nea sp
ect
no ble truths. It is all d ha
rmas.
6
.13 T h
e start oft h
ep roxi
matepenet
rat
ionm arkst h
eb eg
inni
ngo fp
a
waken
ing (murdhabhisambodha; §7
.7-
7.
7.4; O b
ermi
ller 19
33-
6:7
-9; Hopki
ns
a
ndR i
npoc
hay
:1 6
5, 2 42
-246)
. T he last moment m a
rkst h
eh i
ghe
st sta
o
rdi
nar
y p e
rso
n {prthag-jana). Imm
edi
ately afte
rwa
rds one becom
es a n A
(
'Sa
int
' o r'Super
ior
;' R u
egg 1 9
68-
9:305 n . 7).
6. 14 After t he p ro
ximate p en
etrat
ion t he m edi
tator comes f ace to f
reality, i.e., h
asp ene
trat
edt ot heb ed
ro ck( o
r lack of it) ofe x
iste
nce
.
visionary e xp
eri
ence, called dargana-marga'path of seei
ng' in t he AA a
A A A . T he m odel o f this s ecti
on o f t he yogic path s ee
ks t o
extirpation o f all o
pinio
n (drsti) th
atd oesn o
t a cc
ordw ith truth. ' S
e
therefore is u nm
ediated; it is a c om
ingf acet of acew ith truth in suc
thatd oubt,a nd all wrongo pin
iona bo
ut truth, n ol o
nge
rh avea ny bas

9
7
6.15 '
Tru
th' in t
he s
yst
emo
fth
eAKh
ass
ixt
eenf
ace
ts (anityadi). H
ere
A A a nd A A A , a s in t he A S ( Rahula 1 971:
108), it is o ne (saty
ekabhisamayat, W 9
8.27). I nb oth s ys
tems, h ow ever,t heb asi
cm od
elr
thes ame.
The p ath o fs eei
ng h as s i
xte
en instants. B y u nder
standing t he mod
func
tions vis-a-vis t
he first no
ble truth of suffering (duhkha) it will b
e cl
it f
unctio
ns in t heo t
hert h
reen ob
let ru
thsa s well.
6.15.2 T
hep
ath vis-a-vis suffering h
asf
ouri
nst
ant
s called (
1) duhkhe d
ksanti (2) duhkhe dharma-jnana (
3) duhkhe 'nvaya-ksanti (
4) duhkhe 'nvaya-
jnana. (
cf. AK6.25-2
6, la Vallee P ous
sin:1 79-83
). T he s
e can b e t ran
sl
'for
be ar
ancea n
dk nowled
ge , an
ds ub
seque
ntf o
rbea
r ancea ndk nowl
edge,
faceo fb ehold
ingt h
e facts ast h
eyp ert
aint o suffering.' In theA K6
.2
dMMH^-Tjfw-^PTf W^n j)t hef o
rbea
ranc
esa r
ea ntidotest o badp ro
pen
sit
(anus'ayas, i
.e., wr
ongo p
inio
nsa nde m
otion
ald isturbanceso cc
asio
nedb y
wrong o pinions; §
6.17)
. T hek nowle
dgesc o
rres
pondt od eli
ver
ancef r
om
bad p ro
pensitie
s.
6.15.3 T here a r
e t w
o s ta
ges to the path o f s ee ing
, m e
dit
ati
ve e
(samahita-jnana) and po
st-
equ
ipo
ise s
tat
e {prstha-labdha-jnana). Thes
e
r
oug
hly c
orr
esp
ond
, in t
he AK, t
o realization o
fte paramartha a
h nds
levels o f reality, res
pectively (AK7
ab). I nt heM ahayanat heyc or
res
pon
d
peri od o f q uasi-en
lightenment and a s ubse
quen
t p eri
od w he
n c o
nve
nti
o
realities, re
s embling illusions, a
ppear( O
berm
iller 1932-33
:40-
41)
. It is o nl
qua si-enli
ghtenment b ecause t he p r
esen
ce o fobsc u
rati
ont o k n
owled
ge
(jneyavarana) m eanst hat it is no
ta nu nb
rokens tate,b utactu
ali
zedonly
med itative abso rpt
ion. T he set wo stag
es a r
e similar tot hep at
hs of
set forth in A A2.18-24a n d2.25f
f.
6.15.4 T
he last i
nst
anto
fpr
oxi
mat
epe
net
rat
ionl
ead
s,w
iit
hou
tbr
eak
, i
sky-like meditativ
e e qu
ipo
ise where t h
e k nower a n
d k nown a bsorb into
other like w ater into w a
ter.T hi
s e qu
i poise is s ub-
divid
ed into t wo,
AK 6.2 8
a b) called u n
hind
ered pat
h (anantarya-marga) a
ndp a
tho fd elivera
nc
(vimukti-marga). In AA 1 .37b these are called a nti
dote (pratipaksa) an
rem over (prahana) [
ofc on
cept
ual
iza
tion] an dH aribhadrae xp
lains t he

9
8
d
iff
eren
ce bet ween t hem a s b ein
g "like p
ushin
g o u
t a thief and s
larn
d
oor" ( W
76.26 ). W it ht hea t
tai
nme
nto fthep atho fd e
liv
era
ncecomes
s
topp
ing (pratisamkhya-nirodha) o
ft heb adp ro
pen
sit
ies or, ast h
eyare ca
t
he A A , c oncept
uali
zati o
ns.
6.1 5.5 A c
cordi
n g t o the A K , t he sixtee
n i nsta
nts o ft he p ath o f
prod ucedo ne after theo ther, i.e., a fte
rt hes u
bsequen
tk nowle dge in t
behold in
gt he facts ast heyp er taint o suffering (duhkhe 'nvaya-jnana), th
e
forbear a
nce in t he f ac
e o fb e ho ldin
g t he facts a s t hey p e
rtain t o t he
suffering (samudaye dharma-ksanti), etc. T he last insta
nt (marge 'nvaya-jnan
is t he first i
nsta
n to ft hep atho fm edita
tion. T he dharma-ksantis and
jnanas axe dire
ctedt owards suffering, e t
c., in t he kama-dhatu whil et he an
ksantis and anvaya-jnanas to suffering, e tc., in t h
et w
oh igherr ealms (r
arupya).

6.16 In t h
e A A, a s in t he A S ( Rahula 1 9
21:1
07-8
, S chm i
thause
n
six
teen-inst
antm odelo ft h
ep atho fs e
eing is adapt
edt o explain ther
the f our conc
eptu
ali
zat
i ons.T h
e a n
tid
otes to t he t wo conc
eptualiz
atio
ns
apprehe nd
ed o b
ject
, relative to each o ft he f o
urn oble tr
uths a re the
ksantis, w
hilet he dharma-jhanas g
ived eliv
eranc
ef ro
mt he
m.T he a nt
idot
and deliverers from,t h et w
oc on
cept
ual
izati
ons o fa pp
reh
end
era ret he
ksantis a
nd anvaya-jnanas, r
esp
ect
ive
ly.
Ober
mille
r ( 1932-3:
39- 40
) s ays that, accord
ing t o H aribha dr
a's m odel
t
he p ath o f s eee
ing, t he c o
ncep
tual
iza
tions o f a pprehende d o bject a r
c
omple
tely s topp e
d, after w hich t he a n
tidot
es t o t he c onceptu
alizati
on
a
pprehe
nder c om e into force. H e s ays t here a re n o a nt
idotes
c
once
ptual
izations o f a pprehender until afte
r t he s toppi
ng o f t he
c
once
ptual
izations o f appr e
hen ded o b
ject
.
Mait
reya'
s d iscu
ssio
ns o f t he path of s eei
ng u s
uall
y s im ply list the
s
ortso f 'settling' (abhinives'a) whi
cha rer emoveda t this s ta ge
. T hese
wi
th a t l ength ( AA
5 .5-22) in t erms o f t he f our c on ceptu
alizati
ons,
su
bdivi
ded into n ine, w hich t he p a
th o f s ee i
ng s tops. , He d esc
r
ex
perie
nceo f this s tageo ft h ep at
hw henh es a
ys( §6. 5.6)" there is
ta
kena waya ndt he
re is n o thin
gt ob ep u
tt here. O nes houlds eet he
po
into fv ie wo f reality. O new hos e
es reality is liberated." I nt he

9
9
( AA 6. 2 1, W 888
. 11-1
2 wtsr ¥ <RT: f%i-f^rf*wj i <*H?TIH fwrt ^ «
m v r z dl
c4l^K -

f?ST^ ll), he s pea

k s oft hey ogino r yogini " thens urve yi ngd epend
ent or
in u n fo
ldin
g a nd r ever s
e o rder
," p e rh ap s m tirnati
ng t he reby a p ost
-equi
st atew hichc ontemp
latest he samvrti level.
It is n ot clear whe the
rH aribha
d r
aa c c
e ptss uchap o ste qu
ipoi
ses ta
t
p ath o f seeing.A s O ber
miller ( 193 3- 36:146 n . 4 ) r emarks, H a
ribh
s tate m en
tt h
at" the first in
sta
nto ft h e ' j
oyous level' (pramudith) is t he
s eein g a n
df romt h
es econdi nst
antb eg inst h
ep atho fm e
dita
tion" (W 99
c onfu s in
g b ecau
se it s eems t o i mply t h
e re is n o c o m m on l ocu
s for
e quip o is
e s t
atea n dt h ep atho fs e
e ing . T he likely e xp lanat
ion is that
t im e (ksana) refers, he re,t oac ompo u nd unit o ft im el onge nought o
a ctio n (Tib by a mdzog ma'i skad cig ma). S u ch ac ompo un d unit is called
ksana b ecause in o r
dert o die o utn o f urth
erc auseb e yondw hatp rod
n ece ss ary
. T hes ec
on d ' inst
ant,
'r eferr1
edtob yH ari
b had r aw oul
db et he
c o mp o undi n
sta
ntw hen a noth
erm editat io n o nt heu l tima teb eg
ins again.
c o mp o undi nsta
ntw o
ul db et hep at
ho fm editatio
n.

6. 1 7 A ss
ociated with, a nd f ur
ther explaining, t he p ath o f seeing a re
prop ensitie
s (anuSayas), wro ngo pin
ionsa n de motio
nal d istu
rba
nces
occ asio ne
db yt hos
ew rongo p
inio
ns. T h eya r
e basically thes amea s
'afflictive emo
tions.' I nt heA A,t hought het erm anuSaya is used( AA4.
less p r o
minentt h
ant het e rmc once
ptua
lization (vikalpa). I
nt h
e first cha
pte
theA AA, h owever,t he anuiayas a r
eg ivenp rominence in e xp
lainin
g b
path so fs eeinga ndm editation.
It is n ece
ssaryt ob e familiar w it
ht he anu§ayas, kleSas an
d vikalpas bec
theya reo fte
nt hem ea
n sw herebyt hes tageso ft hep a t
h,w h
ic hr em o
deli neated. T hew ay in w hi cht he anuSayas, kleias a
nd vikalpas ar
e classif
co mpl ex . N everth
eless I h a ve d e
cided t o e xpla
in it b y w ay o f a c
wit h t he s ystem f oun
d in t he A K . I d o s o for t wo r eason
s:(
Hari bhad r
a'sw ayo f classifying the anus'ayas, etc
., in his A AA is v ery
the classifications found in t heA K, a nd ( b) b e c
aus e theA K is wel

1 See a helpful explanation of ksanas by Ngag dbang dpal ldan in his Grub mtha' mchan 'grel(Mngon
smra ba), p. 87.

100
those W ester
n sch
ola
rs wit
h an i n
ter
est in the Budd
his
t marga t
hro
ugh th
edition of t
hatte
xtp r
epa
red in the 192
0s by La Vallee P
ous
sin
.
6. 1
7.2 The w o rd bad pro
pen
siti
esmeans ala
tenc yw hic h will b rin
g fort
evil result (cf. La Vallee P
ouss
in 19
23-
31:
5.7
8 n. 1). Six are listed in AK5
.1-3
( W W ^ T F J W : <5Tf TFT: SrtlFFJ cFTT I WrsfcTT ^ ff*S5{ ^ fafafocHI =sr ^ ^ || r^f
*R^FT-fawj l»*Ht l^-fzq": I ^ - ^ - ^ - w m t V ft% These six d
q^F; e
ll).a dly sins,
w hich t oget he
r are the r oo t of all painful e xistenc
e , are desire, e nmity, p
ignor an
ce, d oubt and v iew or o pi nion (drsti). The first five are n o
n-vi
ew
anu§ayas (Tib lta min lnga). The five v iew anuSayas (Tib lta ba lnga) are a sub-
division of the sixth bad p ro pe
nsity
. T he se are (a) viewt hatt he re is a true
(b) wrongv iew, (c) [ vie w] g rasping an e xt rem e
, (d) j u dging as b e
sto n
e'
w rongv i ew and ( e)j udging as bes to ne'
s foolish e t hics and v ow
s.
6
.17.3 C o
m p
lex i nde
ed are the way s to divide up and c onnect the
p
rop
ens
itie
sw ith the s
ixte
eni ns
tants of the pa
th of s
eei
ng, but it is n
eces s
ar
i
nve
sti
gat
e this c
o mple
xity to u
nderst
and H a
ribh
adr
a's sta
t em
ent ( W
98.26) :
In total, one sho
uldd e
str
oy the 112 kleSas that are to be r
emo
ved by [the
path of] s eein
gw ith a single realization of the t
rut
hs.
In the AK, w here the p at h u nf o
ld s g radually, the bad p rop ens iti e s of the
d es
i re r ea l
m are r em oved first, and o nl
y t hen the bad p r
opens iti es of the
u pperr ealms ( AK 5. 4 <dlt w u mi Ofr-%-ffe-fa<*Rfcji:I mr-m s f F F t * F F } ?-.wrfk
^ffi: II). "In the desire r ealm, relative to u nderstanding the f ou rn o b l e truth
respectively, t her
e are ten, s even, s even and e ight bad p rop
ens iti esr emo v
e d
the p ath of s eeing
." The logic is as follows. The bad p rope
nsitie s are primaril
left by w r ongo pinion s
. The first t rut
h is primarily the skandhas (i.e., physi
and m e ntalc onstituents of the personality). The first bad p ro
pensi ty is [left b
d es
i re (raga), and relative to this first truth, it is u nder stood as b ei ng a narci
l ove for the c ons
tituentso cc asi
oned by a w rongo piniona bout ego. Now, s i
n ce
(a) vie w of the t rueb ody, (b) the e xtre mev iewt hat the c o
nstitu en ts are e t
ern
c omplet ely annihilated, and (c) j u dging [as be st o ne's foolish] e th i c s and v
c oncern ing e x tr
eme physical a u
sterities and fasting are (by definition) d i
rect
t oward s the c o
nstituents, t hey a ris
e relative to the first n oble truth a lone.
foolish j u dge ment a bouta u
ster
ities can a lso a risea b out the p a t hb eca use

101
vieww hi
c ht ak
esw hat is n o
tt hepat
ht o liberation t
ob es o. It is e
in r
ega
rdt othet wou p
perr e
alms
, exc
eptt here is n o a ng
er (pratigh
more settled mental r earm
s, so o ne has o nly n ine, six, six a nd
pr
ope
nsi
ties, respectively.
6.17.4Acco
rdin
gt oH ari
bhad
ra, then
, t h
erea r
e 1 12b adp rop
ensi
tiesr
byt hep atho fs eeing. H es a
yst hatt h
ereare all te
nb a
dp ro
pensi
e
ach truth in thed es
irer ealma n
d all, ex
cep
t anger, in the two h ig
T
his is b e
caus
e h e b eli
eves th
ere is only a single pro
found realiza
e
mptiness, whi
chd estro
ys all wr
ong opini
ona nd it m
u s
tb eu nders
too d
of all t
hef ou
r truths.
6.18 S incet hen on-m edi
ated (nirvikalpaka) und
erstandi ngo ft hee mpt
ines
s o
on ed ha rma is a lso a realization t ha
t all d harma sa r ee mpty (this is p
significance o fH aribha dr
a'sr efer en
cet ot he indivisibility oft he dharma-d
andt h ee choo ft heM AVa t W98.20), in t heM a hayana all e i
ghtf or
be
pro duceds im
ult
aneously. T he dharma-ksanti a nd anvaya-ksanti a re
differentiated, no
t in t erm
so ft h
e different rea lms,b ut in t er
mso ft h
object-subject bifurcation, the A A's c once
ptua
lizatio ns. Similarly, the e i
gh
jnanas a rise t o
gether a n
d t he liberation f rom all b a d p rop
ensitie
s is p ro
sim ultaneously. T h e p at
h o fm ed
itation is a tt
a ined o nly w hen t he Bodh
returns , s ub
sequ
ently, t o cultivate t he s ame n on-m ediate
d u nde
rsta
ndin
g
later t i me.
6.19 T he earliest f ormulat
ions o ft heB uddh
i st p a
th a re a c
cess
iblet o m
scho lar
shipt hrought w
o s or
tso f earlier c
anonical literature: qua
si-
auto bio
graphic
al a cc ou
nts o f t he S aky
a-muni's p e
rs onal q uest for,
att ainme
nt of, bodhi; a ndw h a
tS chmi th
ausen
,h as called a " ste
reot
yped,
description" ( 1981:20 4
) o f t he p a
th t o liberation (set forth r epe
ated
ly
Silakkhandha-vagga s ecti
o n oft h e Digha Nikaya, e .g.
, a nd in t h
e Cula-
hatthipadopama-sutta a nd Kandaraka-sutta oft he Majjhima Nikaya). T hatt h
e
earliest f o
rmul
ation c om
p ris
ed t hr e
e b asic stages o rs egm en
ts: m o
rali
ty
med itati
ve stabilization (samadhi), andw i
sdom (jnana; S ch mitha
usen 1 976,
Sp onb e
rg 1 9
88), is well k now n.

1
02
6. 19.2 In t he
s ee arlya cco un
tst here is n o clear delin
eationo fap at
an dap a
tho fm editation
. T his led earlier w este
rns cholar
sh ip (la Vallee
1 936 -37) t o posit tw o forces, t hem ystic
ala ndt he rational, toe x
plai
bifurcation. T he m y
sti c
al force, o r b ent
, in e arl
y B uddh ism ( whether
referring heret oa ctualy ogi c practitioners ort heo
ret
icia
ns is u ncl
ear), led
writers a nd s choo
ls, s o t he t heory g oes, t o e mphasi
z e t he single
visionary e xp
erience
. T he rational force, o rb ent, led o therst o co nc
en
plotting t he linear de velo
pme nt o f a c ohere
ntl
y s tr
uctu
red m edi
tati
ona l p
Fo r t he f or
mer, t he p ath w as c omp l
ete w hen t he v is ion
ary e xperie
attained. T he e xperiencew as itself a n a wake
ningo r e nligh
tenment
(abhisambodha). F ort he latter, a l ongp rocesso fm edi
tationw a s still n
e
befo ret heg oalo f full enlight
enem ent (samyak sambodhi) couldb ea ttained
6.19 .3 A lrea
dy in e a
rlyB ud d
hism o nec an d i
scern a s chool o ft hou
g
under standst h
ec ontento ft h eu lt
imatev isi
onarye xperie
ncea s a single
in its earlier v ersi o
ns, a s a single unified s tat
e u ndiffrac
ted b y t ho
u
feeling). It was this s chool o f t houg
ht, p erhaps, t ha
t first c ame u p
innova tion of j u xtapo
sing t he d o
ctrin
e o f f our t r
uths w it
h t h
e d oct
r
dep enden t origination (pradtya-samutpada) in the t welv
e-linked version,
wh ich t ra
ces all suffering t o i gn
orance. A t a ny rate, t he anatman d
enshr ineda ts omep oint in t hed octri
neo ft h
ef ourt ruthsa st hef ou
suffering, b ecame t he total c onte
nt o fM ahay ana "Liberating I n
sigh
t," th
realization which c ould r emove h indrance
s, b e t hey b ad p ro
pensi
ties
, k
cont aminati
ons (asravas), o bscura
tions t o o mnis
c ie
nce (jneyavaranas) o r
wh ateve r, byr e movingt hei gno
rance( t
he first oft h
et welve links of
origination) whic h lay a t their roo
t.

6. 20 In t heA Aa n dA A A "Liberating Ins

igh
t" (mod ifyi
ngt het e
rmt o
Ma hay ana p a
th o f s e
eing
, § 6.1 5) is a direct e xperi
ence of t he
perva sive, u
ltimate truth of nairatmya a l
one. T ot hate xtentthem od el
mystical variety. Closer a nal
ysi
s o f t h
e textual material, h o
weve
r, r e
consid era
blec omple
xity a ndac oncernw it
ht h
e specifics oft hep ath,
the h ig
her levels o f t he p a
th w hic h c ome a bout after t he initial
expe rience
. T his led t o an e xtensive e xp
lan
atio
n o f t he path of m e
Partially, nod oubt
, this f ocuso n levels o fy ogicp rac
ticea b
ovea ndb

1
03
liberating insight wa s t he result o f a kind ofa cadem
i sme nte
ring relig
the o utc
om e o f an o ng
oi ng a tte
mpt to prove t he superiority oft he
pat h. M o re f un
da ment
al, h owever, is the different understa n
ding of h
me chan ic
s o f spiritual advanc em
e n
t a n
d m ent
al purification w ork to r e
defi lementa tt heh igher levels.
6.20.2 If t heB u ddhistm od elo ft hep a tho fs eeinge xpla
ins h owt he
do ubt, a nd all w r o
ng o p inion about truth, arer e m
ovedb y c oming f a
wit h reality, them odelo ft hep atho fm edi
tatione x
plain
st heg radua
l
ba dm entalh abits. T hep roc
ess is nott he startling witn
esso ft hep at
(like realizing that ar ope is n ot ap oiso
nous s n a
ke), b ut like w ashi
First t h
eg ros
ss tainsa rer emov
eda ndo nl
ya tt hev erye ndo ft hep r
lingering t ra
ceso fa ny stain. A s in Pat
anjal
i's Yogasutras ( 2.34),t he sta
thep athso fm ed itat
ionw h ichr emovet hem, a rec hara
cte
riseda sg re
at,
an d soft. T heg rea
test (i.e., gr
osse
st) stain is t he first tob er emoved.
is t he softest, i.e., lea
stp o w
erful,p a
tho fm editat ion. T he last stain to
is t he s oft
est (i.e., most subtle), lingering stain. It is t he o ne i ngr
a
dee p
l y in t he m i nd a nd is r emoved b y t he g reat
est path o f m ed
itat
i
greatest p ath of m e
ditat
i on is t he last i nst
ant b e
fore e nlightenm
ent,
s chem e o ft he A A, t he full a wake
ningt o all a spect
s in a single i
ksanabhisambodha, § 7.7.7) o rd iam
ond-
likem editative stabilization
(vajropama-samadhi).

6.20.3 Ba s
ed o n this m odel, the A A c hampio
ns a r ea
soned, grad
appr oach w h
ic hw oulde n
ablet h
ey o
gino r yoginl toc om
ple
te as ea
the m i nd b y s l
owly washi
ng out all th
e d ee
ply i ngraine
d prop
ensit
ies
previo us b ad d eed
s. It implies a c orr
esp
onding rejection of those B
soteriologies wh i
ch s t
res
sedt hee n
ligh
ten
men
te xperien
cea s a s orto fo
vision o f truth, and, t ot h
ate xt
ent
, is de
termine
db yt hes o
-cal
led ra
(la Vallee P oussin 1936
).
6.21 In t h
e A A the
re are a v a
rie
ty of a pp
aren
tly s yn
onymous t erms
fourt
h s t
age o ft h
e p a
th, e .g
., bhavana-patha (1
.9) bhavana-vartman ( 1
bhavana-marga (
1.22
) abhyasa-marga (1
.71
). I nt h
ei n
ter
estof readability
arer e
nder
ed ' pa
tho fm ed
itatio
n' t houg
h it is poss
iblet h
att het er ms

1
04
by Maitre
ya wi th slightly differing nua nce s of m eaning. The t e
rm abhyasa
marga (
'pat
h of repetitive learning') is particularly de
scr
iptiv
e of the activity at
this stag
e,w h ich essentially entails repea tedlyg o
ingo ve
rw ha t has a l
read
learn
e d
. A slight d iffer
enceb e tween bhavana and abhyasa is possible.
6.22 The different ter
m s may reflect the earlier s tage in the h istory of the
d evelopme
nt of p ath the or
y m enti
oneda bove ( §6.19-6.19.3 ) w h en the c o
of a s e
para
te p a t
h of m edita
ti on a f
ter the p at
h of s eeing was not yet full
s ystem
atize
d. Or t hey may, on the o
therh and , be an anticipation (cf. A
A4 .53)
the diffe
renc
e b etween bhavana ( 'me
ditation ') and bhavanamaya ( 'm
ed itat
ive
s tat
e of mind')w hichK amala
s lla, in particular, was to str
ess in his BK.
6.23 The f ourth s ta ge, the path of m e ditati on is dealtw ith explicitly in
1

AAA in t hre
ep laces:
a) in the last s even of the elevent opics of the s e
con d abhisamaya ( AA
2. 17-3 1)
w he re the p ath of m edi
tation is descri
be df r om the poi nt of v iew of its bei
n
cultivation of b o
th the samvrti and paramartha levels of un derstand
i ng,
b) in the fourth abhisamaya ( AA4.52-58,W 6 98- 720) w her e it is e
xplained how
it r e move sd efi
leme nt, and is subdivi
ded into soft, m id dlin
g and g reat,
c) and in the fifth abhisamaya ( AA5.24- 34
) w h ere the f our c onceptua
liza t
ions
( eachs ubdivi de
d into n i ne)w hich it s tops are identified.
Of t he se t hr
ee d i
scussio
ns , the se cond (explicating A A4.52 -
58, W 698.
7 2 0.1 8) is the m osti mporta
nt . It sets forth w ha t is u nde
rstoo d by m e
d i
tati
divisions ( here the s ame as the S ra
vak a-yana division into soft, m iddling
g reat), and the way in w hich the p ath of m ed
it ati
o n r emoves d efilement
M aitr eyae m pl o
ys the simile of a f la
meb urnin g its w
i ck to ex pla
in how, f ro
M adhy ami ka p oint of v iew, o bs
cura ti
on is r em
o ved and e nlightenment
o btain ed.
[The at
tai
nme
nt of full] e n
ligh
ten
men
t is not joined to the mind w hich
[ pro
duc
ed] the first [ though
t of enli
ght
en ment] nor to [the one w
hic
h
pr od
uce
s] the last one. The tru
en at
ure of dharm as [sho ul
d be u n
der
stood

1
AA4.52-53, W698.25-699.14: *rwftTT « n W - T F r T , SH^lfe*^ I «HI<l4imi«KI-
^KICII m II f ^ ^ - ^ p r - P f f c ^ M M ^ ^ i STR^TT-TR": I f ¥ f e T J j ^ ^ f - * r n f w r r - T n f ^

^ II See also W22.20-23.1.

105
 in a cc o
rdan
cew ith the simile of a l a mp [the w i
c k has not beenb ur
ned by
the first i
ncid
enc
e of the f la
me, or by the last one, and it is als
o not bur
ned
w it
h outt hem
, and yet the w
ick has bee nb u
rne d up]. ( Tra
nsla
tion by Con
ze
1 954a :72.
)
6.24 There is a lso a division of the bad p r open s iti es (anuiayas) relative to the
path of m editation. H a r i b h a dr a 's e x p la n ati on differs o n l
y slightly f rom t h
f ound at A K5.5 ( ^ n r r * n ^ - | i r r ^ ^ m i y f a m : qjr: I ^ - T O T 411 *>4 *cMBH«ft<. W :
10. Vasuban dhus ayst ha t in the d esi r er eal mt h ere are o nlyf our bad p r
open
sit
that are bhavana-heyas ('to be r e move d by m e dit a ti on') b ecause all [ w r
ong]
o pini
ons and d oub th av ea lr e a d yb e e nr em o ve d by the p ath of see ing. And in
u pperr e almst h er
e are o n l yt hreeb e c a us e , as b e fore ,t here is a lso no a n
total, therefore,t her
e are ten.
Acc
ordin g to H aribha dr a( W 9 9.5 ), h o wev er, the p a th of m ed
it ati o
nr emove
s ix
teen bad p ro
pensities. T h e r e are six in the d e s ir e[ rea lm]: a ttac hment,h atr
pride, i gn oran
ce, v ie w of a t rue b o d y , and v iew g r as
pi n
g at an e x tre
me.
t he
re are ten in the form and f o r mlessr ea l ms : the s a meo nesm in u sh atred
.
6.25 Seven attentions and three realms
The n atureo f the bhavana-marga in the AAA is difficult t oa s
cer ta
inb ec au
s
already by the t ime of H aribha
d ra different classifications w ere c ombine d
togethe r into a new, i ntegrateds yst
em. It is not, a tp r esent,p ossib
let o
out all the earlier classifications. Two classifications, in particular, are, howe ver,
clear. T he se are the classification of t
hr eer ealms (dhatu) and the classification
of s even a ttenti
ons (manaskaras). B oth of t h ese, in the AAA, are b ased on a
particular c onc ep
tion of iamatha ( 'c
alma biding'). T he se will now be briefly
d i
sc ussed.
6.26 The th reer eal
ms is a distinctly B uddh
ist c osm o
l o
gyt hat incorp ora
the r egio
n s of the u n
iver
se in a way clearly i nten
ded to l ea
d the reader ,
i ne
x orab
ly , to the B u
ddhis
ts' soteriological co
nclu
sions
. It explicitly d evalu e
s
the y ogic a t tainme nt
s of B ra
hmanic al s yst
ems, situating the moksa of the
U panisads , e.g., (now t e
rmedB rahm a-ty pe, brahma-kayika) a
t a level t h
a tm
be t rans
ce n
ded in the a tta
inm
ento fn ir van
a.

106
6.26.2 Thet hreer ealms a ret he kama-dhatu, rupa-dhatu an
d arupya-dhatu.
They c orrespond, r oughly
(a)t oar e
g io
nw heree xperie
nceo ft he five s ense
sd o
minate
(b) t o a r eg
ion w h ere, after w ithd
rawing f rom s e nse exper
ienc
es, d
thought (vicara) and m enta
l p leasur
e a nd d el
ight s ub
side into a feelin
balancedc alm( AK8.
2 ab ) a nd
(c) w he
re t he
re is a n u n
interr
upte
d f ocu
s o n e ither space, b ar
e
vacuityo rt hev acu
ityo fe vent h
at vacuity.
Therea re six celestial pa
radisesa bovet heh uma nr ealm in the kam
Th e rupa-dhatu is sub -div
ided into f our c oncen
tratio
ns (dhyana) a nd t he
arupya-dhatu into foura bsor
ption
s (samapatti). The rupa-dhatu is aga
ins ub-
divided into s eve
nteen celestial p ar
adises.T he last five o ft 1
h
ese s e
ven
regions are called p urea reas (iuddhavasa) anda r
ep opulat
edo n
lyb yB u
saints( s
eec hart§ 9.3).
T he b ord
er s b e
twe en t he r earms a re m ental, n ot g eo
graph
ical
, a nd
yog ap rac
tice is t h
e vehicle w h
ic hj ourne
ysa cros
st he m.
6.27 Application oft het echniq
ueso fc a
lma bi
dingorq uietu d
em e
ditat
ion
§7.7ff) c ompris
est he first pa
rto ft hep ra
ctic
ew hi
c h carries o nef ro
realm. A s w ith t h
e t he o
ry o f t h
ree re
alms, Samatha m editat
ion ( a
underpmningt h
et he
oryo ft h
es evena t
ten
tion
s, manaskara), is d
efine
d in
that implicitly rel
egat
es B rahm
anical moksa tot hestatu
so fa m er
ec
herit
agea ndu nspe
ctacu
lary ogic feat.
6.27.2 Int h
ep ract
iceof Samatha, o
ne cultivates a m e
dit
ative stateo f
restraining discursive thou
ght and tying t he m ind t o a single o bj
con templati
on, l eadi
ng to a state w here t he m ind rest
s in a n effort
cont emplati
ono f its obj
ect. The ninefold proce
s s is m
ention
ed briefly in
(R ahula 1 971:12 6) a nd sum
mar
i zed clearly in M SA:1 4
.11-1
6:
[1
] H av
ing fast
ene
d t h
e mind on a n ob
jec
tiv
e sup
port
, one sho
u
w
aver in pe
net
rat
ing it. [2] When w av
eri
ng is noti
ced o
ne s h
ou
i
mmed
iat
ely draw b a
ck t o t
hat o
bje
cti
ve su
ppo
rt ag
ain. A w is
e p

1
AS (Rahula 1971:112, n.4) and AK3.2 (la Vallee Poussin 1923-31:3.2).

1
07
 s ho
u ld [3] wi th
draw the m indm ore and m ore within itself. Th en , s e
ei
the virtue in samadhi, one sho
ul d [4] tam eo ne
'sm ind. S eeing the faults in
distraction one s houl
d [5] quell dislike for this p ra
ctic
e of samadhi.
Similarly one s hould [6] quell longing, d isp
leas
ure and so forth as t hey
arise. T hen the restr a
ine
d one s hould o btain [7] f
ree-f
lowing samadhi in
his or her mindt hrou
g h volitional effort, and the
n, by r ep
e atedh abituation
to that, [8] w ith
out volitional effort. T hen,h avinga ttai
ne
1
dam od ic umo
physical and m ental pliancy, one s hould be awa re t h
at one is a ttenti
ve.
I nc
re asing this, by developin
g it for a l ongp e
riod of time, one attains [9]
f undame nta
l stability.
6 .27.3 W h en " fundame ntal stability," i.e., Samatha, is finally a tt
ain
ed one
lo ca
t e
d in the rupa-dhatu, just over the b orde r, as it we re
,f rom the kama-dha
F romh ereb eginse ach of the jou rne ys to e ach of the h
igherr egi on
s. T hat
say, one b egins f rom as ta
te of f und amental m e
n tal stability, p asses throu
w ave s of potential m e nta l d istur bance, and t hen r ecaptures the s ame
f undamentalm en
tal stability at a 'ge ograph
ic ally' h i
gh er level. The w aves
stirred up w hen , in the p racti
ce of cultivating insight (vipafyana), one bri
ngs to
m ind the h orrors and d eli g
hts of p rog r
essively inferior and s u
perior r e
gions,
respectively.
6.28 T his seconda r
yp racti
ce of p ay
ing a t
ten
tion to the gros
sness (literally, 't
do w i
th the st
om ac h' audarika) and deli
ght
s (literally, 'p
eace
ful' §anta) a sp
ects
is locat
ed in a r egio
n a s
sociated with, or n eig hbou r
ing on (samantaka) the
c onc
entra
tion itself. Ea
ch of the f undamen
tal (maula) e ig
ht c onc
entrati ons
(dhyana) and a
bs orpti
ons (samapatti) has such an a ssoci
ate
dp r
epar
ator
yr egion
( AK8.22).

1
MSA:14.11-16. Translation based on Thurman (1979:184-5) and Hopkins (1983:38-91).
Vasubandhu (Bagchi 1970:89-90) says: xrf%r*r =^f*f : ^f>%^ • H l + K ^ l f>Rf-fVqc'4! fcMc^MH
zrfkz: i farf F r m f ? r , #Frmt%, ar^rmtlr, <HM^, W T % , <^H¥w^+1<fl+<lRi, fart
STfTT^WrflT HI^>KI: "These four verses teach the way to stabilization by means of nine sorts of
mental stability. The nine sorts of stability are [1] when one positions the mind, [2] fully positions the
mind, [3] sets down, [4] tames, [5] quells, [6] utterly quells, [7] makes the mind single-pointed, and [8]
sets it in equipoise [and 9, fundamental stability of mind]."

108
 O nt hejourneyf romt he first at
tai
nmen
to f Samatha to, e.g.,t he
the (i.e., maula) first co
ncen
trat
iono nep aysa t
tent
ion (manaskara) t
ot he
andg e
ner
als uff
eri ngso ft he kama-dhatu, ont heo neh and,a ndt he
qualities ofthe first c onc
entr
ation,o nt h
eo th
er.
Accordi
ng to t h e Sravaka-bhumi (
quo
ted andt r
ansl
ate
db y H opkins et
19 83:148), th
ej ourneyf ro
mt heb or
dert ot h
er eg
aine
df undam
en t
al st
the c e
nte
r of e ach c o
ncent
ratio
n , or absorp
tion
, p asse
s t hrough s e
ven
eac h called an a tt en
tio
n (manaskara). Theses tage
s a re su m
marized in
(Ra hula 1 971
:112 )
Le p remie
r r ecu
e i
llement (dhyana) esta cquisa um oyend es epta tt
e
(sapta manaskara). Ainsi jusqu
'a la s phere ni d e la p erception ni d el
percep ti
on (naiva-samjha-nasamjhayatana). Q ue l
les s ont c e s s e
pt
attentions? [1] 1 'att
entio
n qui r econn
ai t les c ha
racter
istiques (laksana-
pratisamvedi-manaskara), [2] Vattention a pparten
an t a la d ete
(adhimoksika), [3] l 'a
tten
tiona ppart
enantal '
eta
td es olitude (pravivikta
[4 ] l 'att
ent
ion qui f av
oris
e le c ontentement (rati-samgrahaka), [ 5]
l'attenti
on qui r echerch
e (mlmamsaka), [ 6] l 'att
enti
on a
l'a ccompli
ssemen
t d e l'application (prayoga-nistha), [7] l 'attent
ion a u
x
r^sultats de l 'accompliss
ement d e l'application (prayoga-nistha-phala).
The s eventh manaskara is t h
e r esultant fun
damen
tal c o
nce
ntr
ati
on it
(A
APdo n:151a b, H op kins 1 9
83:
150-
52)
. All s ev
en a re pre
cede
d b y Sa
wh
ich, in this c o nt
ex t in th
e Sravaka-bhumi (Shu
kla 1 97
3:28
4), is ca
manaskaradi-karmika, i
.e., wheno ne initially p
aysa tt
ent
ion
.
6. 28.2 I nt hec ourseo fthese s e
vens tageso ner emovesn ine bha
wh ich, in t hep ractic
eo ft h
e first co
ncen
t ration,e .g.,a re, in e ssence
for s ense gratification tha
tc ause
s birth in t h
e kama-dhatu. T he re is the
ninefold division o f this p a
th ( see c h
art § 9.5). E ac
h o f t he n i
n
corres p
ondst ot her emo
valo fo n eo ft he bhavana-heyas. T o distinguis
both t he M aha yan a a n
d t he Hinayana p aths o f m edi
tation T ibe
tan s
call this ano rdinaryp a
tho fm editat
ion ('jig rten gyi sgom lam).
T he s ub-divi
si ono ft heB udd
histp atho fm e
ditation into n i
ne first
appe ar in t he Sravaka-bhumPs ideao fs eve
n a tte
ntions (manaskaras, S huk

1
09
I

1973:439) , t h
en (as in the AK) in j ux ta po
sit
ion with the ni
ne levels (i.e.
kama-dhatu, f
our dhyanas and fou
r samapattis) oft h
et h
reer e
alms and, finally,
in the A A and AAA in j uxt
apos
iti
onw i tht hen in
ec o
ncept
uali
zat
ions.
6 .2 8.3 B ot h M aitreya ( e.g
., in his identification o f the t wenty A rya
A A1 .2 3-4), and H a ribhad
ra ( W 99.5, etc.) p resuppose, on the p art of th
r ead ers, a familiarity w ith this o r
di n
ary p a
t h of m editation and the p roc
w hi chg radual lyr em oves its n in e bhavana-heyas. The proc es
s,w hich is sim
to t hat o utl ined a bove in r egard to the p roximate liberation and p en et
rati
( §6 .10-11 ) is a s follows.
Within the a ttainment of iamatha, the m ind first t urns to the w ork of
a ttai n
ing ah ig h
er c oncent
ration or a bsorpti
on (the adikaimika s tag
e). The
k n ow ledge t h at p a ys a tten
t i
o n to the g e
neral and t he n the m ore spec
characteristic (laksana) faults and v i
rtues of the l ow e
r and h igher levels,
respectively, first c au se
s w av es of m ental d isturbance. T his k no wledg
g rad uall
y t ra nsforms f rom b eing ac a
us e of d istu
rbance into an i nt
e n
s
s ha rpened and f ocuseds tabl
e insight (vipafyana). W hile this insight is still a
h ea ring (grutamayi) and t h
inking (cintamayf) stage, one has yet tor each the
s ta geo f adhimoksika, i.e., m editative {bhavanamayi) w isdo mt hatc omesf ro
l ear ning and c ontemplation (adhimoksa, 'belief refers, in this c o
ntext,t o ir
and cintamayi w isd oms; cf. La Vallee P ous
si n 1 92 3
-31: 2.
325, § 8.5) . The
c o mpletedw i sdom is a unified Samatha and insight (§amatha-vipa§yana-yuga-
naddha) c ap abl e o fb lock
ing the first t hr
eeo f the n ine bhavana-heyas w hich
c a us e birth in, e .g.,t he kama-dhatu.
The pravivikta-manaskara s topst he first three bhavana-heyas. It is ther e
fore
called "an a tte nt
ives tates eparatedf rom [the bhavana-heyas. whichc ause birt
e.g., in the kama-dhatu]" ( Ho
pkins 1 9
83 :102). Similarly, the s ort of a ttent
ion
t hats tops the m iddl et h
ree bhavana-heyas is called rati-samgrahaka. A T i
betan
exp lanation ( Hopkins and Lati R inboc h
a y 1 983:92-115), p oss
ibly b ase d on
oral tradition originating in India, u nderstandst hec omp ounda sad van
atte nti
ves t ateo f joy and w ithdrawal.' ' Withdrawal' is said t or e
fer st o
of the u nhin de red p a th (anantarya-marga) which b locks the bhavana-heya.
'Joy' r efers to the p ath of d eliverance (vimukti-marga, § 6. 1
2) t hat g ives
fr ee domf r omt he m.

110
 A t this s t
agethey ogi no r yogini m
ist
akenly feels th
at all bhavana-hey
bee nr emove d( c
omparet hec ommen to nt hef o
rbear
ances tageo ft he
penetrati
on). O n investigation (by b ein
g a mlmamsaka) h eo rs he fin
threes ubt
le bhavana-heyas r emai
nt ob er emove d. T he final p ra
ctice (pr
nistha) remov e
st heset hree,l eadingt ot he result oft he final p ra
ctic
e(
nistha-phala) t
her es
ult
antf unda
mental (maula) conce
ntra
tion itself.
T
6.29h
ere is bo
th a similarity a
ndd if
fer
enc
eb etwe e
nth
en i
ne bhavana
r
emo
vedb yt hep r
acti
ceo ft hes e
ven manaskaras, a
ndthenine bhavan
r
emo
vedb yt heH ina
yanap at hofm ed
itat
ion
. A conflation ofthet wo
h
ave occ
urr
ed.
6.29.2 Int h
es ystems e
t forth in theA K,a lth
ought h
e cultivation of
uniquely B u
ddhist insight into the f ou
r truth
s is r e
quir
ed t o s top th
bhavana-heya (the soft soft) a sso
ciat
ed wit
h t he highest abs
orp tion, Sra
(depend i
ng onp erson
ali
tyt ype) can s u
ppr
ess all th
e bhavana-heyas, u p
including the mi dd
ling soft, b y a p
plyi
ng the q u
ietude a nd insight m ed
i
technique set forth in thet ea
chin
g o ft h
e s eve
n manaskaras. T hat this
don ee venb eforea tta
inin
gt hep at
ho fseein
g is clear fromt h ed es
crip
t
Sravaka Non
-ret
urner (anagamin, AA23-24, §7.9.
3).
6.29.3 Oneu nderst
andin
go ft he bhavana-heyas (AK5.5-6) is as follows:
first bhavana-heya rem
ovedb yt heH ina yanap at
ho fm edi
tati
on is equal
ni ne bhavana-heyas remov
edb yt hep ractic
eo ft h
es even manaskaras of
co nce
ntrat
ion. T hes e
cond is equ
alt ot hen in
e bhavana-heyas r
emoved
pra c
tice oft he s eve
n manaskaras oft he seco
n dc on
cent
rati
on, and s o
ch ar
t § 9.4).
Asso
ciate
dw ithe acho ft hen ine levels oft het h
reer eal
ms,t hen, is
heya. E ac
ho ft hes
en i
ne is aga
ins ub-divide
d into ni
ne( then ine bhavan
as so
ciate
dw itht hes e
vena tte
ntio
ns) for a total o fe i
ghty
-one.
6.30 As e c
ondu nder
sta
nding,h owe
ver,f o
cuse
so nt he final bhavana-hey
soft soft) a ss
ocia
ted with t he h ig
hest abso
rpt
ion, the S ummit o f E
(bhavagra). I
t is sub-
div
ided into nine in theu sua
lf a
shion. T hesen ine
divisions preve
ntt h
e Sravaka fro
mt ra
nsc
endi
ngt hew orlda nd, w henr e
giver e
lea
sef ro
m samsara. S i
nce it ca
nnotb et rans
cend
edb yt hep racti
c

HI
sevena ttentio
ns,a nd is s eent op reven
tt heS ravakaf romt rans
cend
i ngt
it is identified ast he bhavana-heya removedb yt h eH ina yanap a
tho fm e
Th em e ditative techniqu
e t or emovet hes
em ost s u
btle o f all hi
ndran ce
s
highes
t religious g oal a ppea
rs, in t he A K, t o b e t he s ame h orror
technique a ssoc
iate
d w ith t h
e s ev
en manaskaras. T hem edi tat
orc onsiders
grossnesso ft h
e first twoo ft hef ourn o
blet ruths (suffering and its c a
peacefulnesso ft he last two( ces
satio
na n
dt h ep a t
hw hi cha t
tai
ns it).
The last o ft h
e ninefold su
b-div
isiono ft he soft soft c anb e totally
onlyb yt het h
ed iamond
-likem ed
itativ
e stabilization (vajropama-samadhi).
6.30 .2 T hep ra
ctic
eo ft hes eve
n manaskaras c onsists in p ayinga t
tention
shortcoming
s of, e .g., ( a) t he kama-dhatu o r( b ) first n oblet ruths
han d, a nd ( a
) t hee x
c ellence oft heh igherc oncent
ration o r (b) n irv
other. G radual
ly o ne's attraction t o t he l ower s l ac
kens a nd attraction
higher i nc
re a
ses. S ince it is a f undamenta
l t e ne
t o f B ud dhism t hat
realms a ree qua
llyu natt
ra ctiv
e, a nd in t hen ature o f suffering (sarva-sa
duhkhah), this pra
ctic
e is a lre
ady in t heA Ks omewha td isparageda nda s
s
withp ersons w hose intellects are s oft (mrdvindriya). T
hea imo ft heB u
yogin o r yoginl s hou
ld b e liberation, n o
t f r om rebirth in a l o wer
existenc
e,b utf rom samsara in its entirety. To effect this, o n em ustm e
single, all embracin
g truth.
It is alsoa pp
arentt hatb a
sedo n this p ract
iceo ft hes even manaska
one w ould b e u nabl
e t o t r
ansc
en d t he h i
ghest o rd
inary level, t he S
Existence, a ndw ou
ldh av et o rely o nas uperior (arya) p atho fm edit
a
so.
6
.30.3 In t heA K,t here is s om
ea mbi
guity. Th ep rocesso fu nd
ers
f
our tru
ths is not entirely unlike th
e p roc
ess o fp aying a tte
nti
on to
p
eace
ful asp
ects oft hel owera ndh ig
herr e
alms, respectively, andt h
e
sc
ope for gr
adua
lr em ovalo fs ta
insassoc
iate
dw i
th different r ea
lms. 1

1 Cf. Schmithausen (1981:218, 222), whose comments on an earlier stratum of Buddhist literature
perhaps partially explain this ambiguity.

1
12
6.30.4 I
n M ahayana t ex
ts like the A A a n d A AA , h owever
, all s ta
rem oved s im u
ltane
ously
.T he s ub
-divi
sions o f t he bhavana-heyas l o
se all
connec t
ionw itht het hreer ealm
sa nda rec onnec
tedw itht hec o
ncep
t ualiz
A ccord
ing t o t he M ahayana e x
plana
tion f oun
d in b oth t he A A a n
d
(A A4.54 , W 701.2
2-708) t he B o
dhisat
tva'
s p at
h o f m editat
ion
, in t h
e
instant, r emoves t h
e cycle o f ' g
reat
-gr
eat stains' (adhimatradhimatra-
mala/vikalpa) acr
osst hew holes pectr
umo fe xisten
ce, in e veryr ealm. It
antidotet ot he ' gr
eat-
grea
t' (adhimatradhimatra) bhavana-heya oft hed esir
rea lm,o fe acho ft hef ou
rc once
ntrat
ionsa ndo ft hef oura bs
orpti
o ns.
T his e xplana
tion, p e
rhaps t h
e r e
formu
lati on o f a n earlier syste m,
ou tcomeo ft hen ewM ahayanau n
dersta
ndingo f dharma-nairatmya wh ic h
equali z
es, a ndd e
values s om
e w
hat, all religious atta
inments
.
6.31 The e xt
e nsi
ve explanati
on o f t he B od
hisatt
va levels ( AA1
.48- 70) i
expansi
ono nt hep a
thso fs ee
inga ndm edita
tion( seec hart§ 9.6
). Its
in the first c
h apt
ero ft heA Ah asa lre
adyb eenm entioned( §
3.11.2
).
The first level andt hep atho fs eein
ga rec otermin
o us. I n a differ
of t he levels t he earlier stag
es o f t he p ath
, i.e., p roxi
mate liber
penet
ratio
n,c ana lsob el o
cate
do n a level ( th
e adhimukti-carya-bhumi,
butn e
itherM aitreyan orH arib
hadra refer to it at this point.
6.32 T h e levels
T hec ont
ext for Mait
rey
a's l ongd is
cussi
on is t he six
tee
ntho ft he s e
subdivisi
ons o f t h
e c ours
e in a c cu
mulatio
ns ( §7 .
9.8
). T he c o
urs
e
accum u
lation
s, it will be recalled, is t hen int
ho ft h
et e
n topics whic
h
thee xplan
ationo ft hek no
we ro f all asp
ects. Maitreyad oesn otn ame
levels, a s H arib
hadra does, b ut l umps t he first nin
e levels tog
ethe
Bodhisattva level and give
s o nly t he t ent
h B od
hisattv
a level a special
'B uddha level' ( AA70
).
Hav in
g p a
sse
d t
hro
ugh ni
ne levels, that w
isd
om wh
ich e
sta
bli
she
s [
Bodhisat
tva
]o ntheB u
ddha level is t
ob eknow
na stheB od
his
att
va
level.
In Pa
nca
:22
5.1
5 (cf. AAV:1
07.3
-13)
,t here is a list o
ft en levels
b
orrow
edf romtheH inay
ana
. 'B
odhi
sat
tva level' a
nd ' Buddh
a level' a

1
13
last t wo in this list. It is p ossibl
et ha
tM aitre yah ad in m indt he
set en
w he nh es e
t forth t h
el ong lists of purifications (parikarma), a
ndt hat
a re u sed, like t he n ames for t he A r ya S a m
g ha ( AA23 -
24), t o
c orrespo
nding B odhi sat
tva levels. Lamott e ( Mpps": 237
7, 2 379-81 ) r elat
es
n am es in t heP a ncat ot he following stageso ft h
eM ahayanap ath:
gotra-bhumi ' li neage level' = t he sixth Bodhisatt v
a level
astamaka-bhumi ' level oft hee ighth' =t hes event
hB odh
isattva level
darsana-bhumi ' level ofs e
eing' =t hee ig
h thB odhi
sattva level
tanu-bhumi ' wea k level' = t hee ightha n dn inthB o
dhis a
ttva levels
vitaraga-bhumi ' level f r
eeo f desire' = t hen inthB odhisattv
a level
krtavi-bhumi 'level o ft he realized' = t enthB odhisat
tva level
pratyeka-buddha-bhumi = t h
e level o f o ne w h o p l
anted t h e s eed fo
e nlightenme
nt in t h ep rev
ious life a nda t
tainse n l
ighten
m ent in this life
bodhisattva-bhumi = all t enB odhisa
ttva levels
buddha-bhumi = s tateo fb eingk n
owero f all a spe
cts.
6. 32.2 H aribhad
ra d oesn oti n
terp
rett he m in t hat mann er, h owever
11 ). H er el
ates thet en levels w itht het enp e
rfec
tion
s (paramita), i.
perfecti on
s a n
d a f u
rther f our p er
fections u nderstood a s a s ub
divis
ion
sixth p er
f e
ctio
no fw i
sd om( W25.24-26.7 ,W 9 9.
11- 104.16, s eec har
t§ 9.
Accor ding t o Haribhadra ( W98. 12
- 13) t he levels " ar
e s tag
es (avas
realization b y [ a B o
dh is
a ttv
a] w ho h as [ a
ccum u
lated p o wer
s of]
insofar a s t hey are t heb a
sis o fe verh i gh
er a tt
ainme
nt, a n
d f oundat
qualities t h
at t hey e n
g ender.
"E a ch h ig
her level is r eached b y m ea
purifications (parikarma). Until t he purifications o f a ny o n e level a re
com plet ed, it is that level. W h e nt he purifications for a level a r
ec
pass es t o t he n ext level. B o th M a itr
eya a nd H aribh
adra s t
res
s t ha
parikarmas " are a purification w h en t he
y d o n o t rest o n o wn
-being
objecti ve s uppor
t" ( AA1 .48-
50). I n o ther w o rds, w hen B odhi
sattva
cultivated o nt hes urf
ace level, a nda lsol earne
dn ott o settle on,h avi
tho ught in r esp
ectt o all b e
ings, a bandoning [ as ens
eo fm i
ne], s erv
i
friends, s eekin
g t he s upport o f t he g ood d harm a, a lways h avin
g a
m ind , e tc
.," t h
ey r e
ac ht he first level. Its a ttainm
ent is s i
multan
eous
att ainmento ft hep a
tho fs eeing. W he nt heyh ave cultivated ont he

1
14
and a l
so lear
ned n ot t o settle on, "morality, g r
atit
ude, f or bearan
ce, j
com pa
ssion, respect, a tt
entiv
eness t o on e's g u
rus, a nd e nthu siasm for
etc." (AA1.51)t heyr ea
cht hes e
c o
nd level a ndt hep atho fm edi
tatio
n.
T he last th
r ee B odh
isattva levels fo rm a g rou
p w h
ich H aribhadr
a u
referst o by t he collective n ame vitesa-marga ( '
spe
cia
l p ath'). T hey a r
called 'pur
e levels' (Tib dag pa'i sa gsum). T h
e special qualification oft
levels is th
ec o mpletea b se
nceo f all kle§as. Th
erer emai
no nlyt h
eo bs
cu
tok nowledge (jneyavarana) whicha r
et ob er emoved( Obermill er 1 9
32-33
6.33 T he d iamond
-like meditat
ive stabilization, on t he tenth B od
hisatttv
level, r e
m ove s t he final hindra
nces t o t he a tt
ainm
ent of t h e s t
ate o f
kn owe ro f all a spec
ts. W h ent h
ats tate is finally achi
eve
d,t h ey ogino
ont he fifth a nd final pa
t h
,t hep a
t hw her el ea
rnin
g is finished (agaiks
Altruistic activity issu
es forth spont
ane
ous ly f rom a s tat
e o fn atu
ral liber
an dt he spiritual pa
th is c om
plete.

1
15
 VT! THE PATH AS DESCRIBED IN PP LITERATURE

7.1 H eret heu nc ommont er mino

logyu sed in t h eA AAt od escr
ibet he
the d evelop
ment o f t he p ath is s et forth a nd e xplai
ned.T his t ermin
describe s e i
ght ' cle
a r realizations' (abhisamayas) e acho fw hic h is t hen
divided t og iveaf ur
thers eventy topics. T hist ermin
ologyw as first s tand
in t heA A. T houghu sed in w orkso ft he later P Pc o
mment arial traditi
and in t ext
s o nt heP P w ritt e
n in T i
betan ( §4.12.7
), it did n o
tg ain
circulation as did t het erminolo gy for d es
cribing s tag
eso nt hep aths et
thep re v
ious c hap
ter ( §6.7ff).
A brief d e
script
io no ft hee ight clear realizations (abhisamayas) h asa l
be eng iven( §2.15)
. In this c ha
ptert he
ya res et forth in g reate
r detail.
thatt her
e is a ne xplana
tio no ft he first teno ft hes event
y topics, i.e.,
expl ained in t he first ch
a ptero ft heA AA . T woi ss
uesa ret akenu p
detailed discussion: ( a)t hee ighth clear realization, the dharma-kaya ( 'bo
truth s') a nd ( b) t he third topic, t he m em ber s o f the A r ya S am gha
dis cussedt h
e dharma-kaya in m o re detail b ecau se a n investigation oft h e
A rya V imu
ktisena a nd H ar ibhadra a p proa
ch t he topic s heds light o n
und erstandin
g o f t he relationship b e
tw een t he u lti
mate a nd s urfa
ce level
truth. T h eA ryaS amgha is d iscuss
ed in m o re detail b ec
a u
se ,w ithou
ts u
rea ders will n otb ea blet ou nders
tandH aribha dra's brief explanation
.
7.2 First, in re
gardt ot h
ee ight clear realizations, th
e different m
eanin
t
erma red i
scuss
ede lsewhere( §8.1)
. T hed isagre eme
nta bo
utw he
the
rt h
s
even o r e ig
ht clear realizations t
aught in t h e A A is m erel y abou
t
M
aitr
eya e mphas
izes a particular a sp
ect o f t he B udd
ha kaya in A A8 ,
d
isa
gree
me nt aboutw hetherh et eac
hes B udd ha kayas in g eneral, s o dis
o
f it c
anb e left until later (
§7.8.
5,§ 8.
1.5).
7.3 Unlike t
het e x
t itself, t
he AA h o
mageb egi
ns,n otwitht h
eB ud
b
eingk nowero f all asp e
cts,b u
tw i
tht hep erfectw isdomthatleads S
n
irva
na. This is t
h e first ofthet h
rees t
ate
so fb eingk no
wer,t h
e sarv
o
f o mni
scie
nce
' ' sta
teo fb ei
ngk nowero f all'), whi
chM ait
reyaprais
es
d
imensi
ono ft heM othe rP P in th
eo p
eni
ng lines o ft h
eA A.

1
16
 Ho mage to the M
oth
er ... wh ich , as the s
tat
e of b
ein
gkn
owe
r of all, l
ead
Sravakas s
eek
ingp ea
ce to tranquility.
The Sravakas ('Hear
ers
'), b orn of the st
ate of b
eingk n o we
r of all, are the
f o
llowers of Sakya-muni who, acc
ording to Ma h
a y
ana writers, are i nca
pab le of
following the Bodhisat
tvas' p at
h. By c h
aract
eri
zin
g t hem as ' se eki
ng p ea ce
there is an o blique r e
ferenc
e to the R hinos (khadga; A A1.7, 1.26, 1.
67) ,
M ai
t r
eya's n a me for P ratyek
a-bu
ddhas , who, rhin
oce
rous- li ke, s h u
n c ompan
and s e
ek solitude.
7.3.2 Sravakas and R
hin
os are o
nly slightly differentiated (
AA2
.6-
8, W156-
165). H<N^i-tW ^ - s f t a T c T 5pr4-*Ffi i *T^ftw ^ ^IMH arfirofat n WTT
w r ^TFTFT w I^T ?
ft
s«f: s^rcrsstsfa CIFT c i w CFTT CFTT II y i ^ i i ^ - ^ H T - ^ F f K
« i ^ + W i y ^ i M : I 3rrtrRcT9[
u
t%^T: ^rf*r-^i*fw II T
,
heyt hus differ in t h r eew a y s
:
(a) R h i n os do not n e
ed at e ach ern earby w hent h
e y attain n i r v an a , (b) t he
a b l e to c o mm un i ca tew itho
u tw ords, and, (c) m osti mpo r tan t , " th e yf ors
ak
c o n s tr u c t ion , in t hou gh
t , of o b jective entities but do not f or sak e the [belief in a
s u b j ec t " ( Co n z e 1 9
54a :33).
7.4 The third c hapt
e r of the A A and AAA e xplains the st
ate of b eingk n
o wer of
all ac
tualized by Bodhisattvas. This, H a
rib hadrae x
plains
, is p erfectw isd om
u nder
stands the f o ur n oble truths: the t rut
h of suffering, of its c
1
ause, i
c ess
ation and the pa
t h to g ai
nin g its ces
sation.
A distinction mu st be d raw n b etween the s ta
te of b e ing k no
w er of
m entioned first in the hom age( §2.9, §7.3) and the st
ate of b eingk nowe r of
w hich is the s ub
ject of c h
apte rt hree. The f ormer is not the om n
isciencet ha
d efin
esaB ud d
ha, but m e rely the w isdomt ha tl eads Sravakas to ni
rvana. The
third cha pter is gi
v eno v er to m aking clear the d iffe
renceb etw een the Sravak
s ta
te of b eing k now er of all and the particular p r
actic
e of the s t
ate of b eing
k nower of all that is pa
rt of the B odhisat
tva'sp ath.
Desc
rib ing the d iffe
ren c
e b et ween the B odhisa
t tv
a's u n
d erstandi
ng of the
f our t ruths and the Sravakas u nderst
anding, H aribhad
ra s ays (Wl 8 .25-26),

1
AA4.1-2 (translated by Conze 1956:49) ^ - ^ - f l ^ T R F T R <HI+KI 1 % *\m*{ I ti4?klM*l
tftW^T ftlW tnr cj WT: II <H*KI+K^ arRvq- TTJ^ Ff2R?TFft%: I =^TR: 5 0 % - ^ " cj *TFT
^ T T : II

117
"[Th e B o
dh i
sattva] s tate of b eing knower o f all is n ot s tat
ione
d in
existenc
e b ec
ause o f [its special] w isdom, n or in tranquility b e
cause
special] co mp
assion
," a nd ( AA3.1-2
, W 413- 15) " the [Bodhi satt
va's] P P
ont he f ur
ther shore [ o
fn ir
v a
na], noro n this [ s
hor
e o fs ar
hsara
] ..
distan
t [ fro
m t he Sravakas] b ecaus
e o f [ the Sravakas'] lack o f m ethod
(Con zel
954a:44).
1

T he p rac
tice oft he s t
ate o fb ei
ng k now er o f all co mprises s ix
teen
(akara) corresp
onding t o s ixte
en w ays t o c onte m
plate the f o u
r n oble t
Eac ha sp
ect is t heo pposit
eo fam ista
keno pinio
n( AARgya n:251-3,O be
1933 -6:
323-4 n.l).
T he first fou
rm ist a
keno pinio
nsa boutt het ru
th of suffering b eli
eve
aggregate
sa rea )p ermanent,b ) well, c) c le
ana n
dd )p osses
sedb y
Th e f ou
r s o
rts o f m edita
tion, w hic
h a re a nti
dot
es t o t hese
, culti
understan
ding t ha
t t he a gg
regates are a ) i m permanen
t ( AA 4.2 a
), b ) pa
horrid andd ) selfless. T herea rea n additional fours ortso fm ed
itatio
oft heo thert hre
e truths. E a c
ho ft he
ses ortso fm edi
t ation is cultiva
replacest hem ist
akeno p
inion. W h enam editation is p
erfect ed,t hes tate
as ta
teo fb ein
gk no wero f all en
sue
s.
7.4.2 In t h
ed etail
edp resent
ati
ono ft hep r
acti
ceo ft hes tateo fb eing
all (A
A4.2d) fifteen additional as
pect
so ft hef o
urt
hn o
ble truth, thet r
path,a r
em e
ntion ed, for a total o ft we
nty-se
ven. T he fifteen a
spec
ts
expan
sion
, h owe
v er , o n t he f o
urb as
ic sorts ofm edit
ation o n the t
path. 'Impe
rmanenc e
, etc' (amtyadi), a f re
quenta bb
rev
iati
on in t heA A
1.27aa nd 1.28d ) is e xpan d
ed,a sO berm
iller( 1932
-33:18
)a nd la Vall
(1923
-31
:7.3
1-3
3e xpla
iningA K7.1
3 a) show,o n
lyt ot h
es ixtee
n akaras.
7.5 T he s e
con
d clear realization is t
he s
tat
e o
fbe
ing k
now
er o
fpa
p
rai
sed in t
heh oma
gea s:
t
heMo th
er ... whi
c h
,a st h
es ta
teo fb ei
ngk now
erofth
ep at
hsof
wo
rk for t
heb e
nef
ito fth
ew o
rld, is a
cco
mpl
ish
ero ft
heaim
so ft
h

1
18
T hi
s is the s ames t
a te of bei
ngk n
o wer of p
athsd escr
ib ed in the s
econdc
T hose who " work for the b e
nefi
t of the w
orld" are B
odhisattvas. The w or
d
Bodhisat
tvar efer
s to a d eeps ubst
rat
um of m ind, or evena bsence of mind,
person practicing the PP. T hisd eeps ubst
ratum
, or absence , is the lo
cus o
p er
s o
n, and to t h
at e xte
nt also, the p er
son himself or herself. In the AA
B o
dhisat
tva is m oret angibl
et ha
n the amorpho
us and u nfindableB o
dhisa
ttva
the A. 1

7.5.2 The d if ference betwee

n B odhisattvas and S r a
vak
as is t ha
t the f or
me r
cultivate (or are) the wis
domw hi
ch" ac complish
es the aims of the worl
d ,"w h i
l
the latter are c on
t entw itha t
tain
ingn irvana.
The Bodhisa ttva's w isd
om c onsi
sts in experiential knowled ge of all pa
th s
:
the p aths of the Sravakas, R hinos and B od
hisattvas
. It is not, howev er
,
n ecess
arily as t
ate of tran
sce
nden
talw i sdo mw ith an objectivec on
tent differ
f r o
m the s tate of b e
ingk nower of all. The sta
te of bei
ngk n ower of paths
u nderstand
s the f ourn oblet rut
hs. I nd eed, it m ustk no w t hem, but n
Sravakas do.
The stat
e of b ei
ng k no
we r of p aths is e xplai
ned by s ho
w ing how the
B
odhisa
ttva's grea
t c om pa
ssio n (maha-krpa) and u n
dersta
ndi ng of e m ptin
ess
d
evelop on the higher and h igh
e r stages of the p ath. First the n ecessa
ry 2

p
sycholo
gicalstate for the p
res e
nce of altruism, the d
efini
ng characteristic of
Mahayana p at
h, is set forth in t erms of five factors. T hen the p ro
xima
p
enetra
tion
s (nirvedha-bhagiya, §6.10
) of the Sravakas and Pratye
ka -buddh a
s,
which the B
odh
isattva has to learn, and the Bod
his
a t
tva's own p ath of s e
eing

Maitreya glosses Bodhisattva by protector (tayiri), e.g., at AA1.25, but the Bodhisattva is still
strangely non-existent. In the A (W75.23-28) we read:

"When this had been said, friend Subhuti addressed the Lord: Lord, you say, "These, Subhuti,
are to be known as the spiritual friends of a great Bodhisattva who is armed with the great
armour, gone forth to the Mahayana and mounted upon the Mahayana." And you speak of "a
great Bodhisattva," Lord. There, what is the meaning of the word "Bodhisattva?"
When this had been said the Lord replied to friend Subhuti: Subhuti, the meaning of the word
"Bodhisattva" is nothing."
2
For a detailed explanation of the five stages of the path: the sambhara-, prayoga-, darsana-,
bhavana- and asaiksa-marga see §6.8ff.

119
 §
6
(darSana-marga,.15) a
re d
esc
ribed
. Finally the second chap
ter o
f
details t
heB
odh
isa
ttv
a'spat
ho fm e
dita
tio
n (bhavana-marga, §
6.2
0).
7.5.3 Th e d if
ference b etwe
en t he t wo s orts ofu n
dersta
nding is e xpl
ai
term so ft hep r esenceo ra bs
e nceo f a special u nd
ersta
ndin
g (prajiia) an
(upaya). TheB odhisa ttvas
' m etho d,t ok eept hemselvesf romb e
ing led
stateo fb ei n
gk n owe ro f all (sarvajnata) into Hin aya
nan irv
an a, is p ro
du
an [altruistic] mi nd (cittotpada). T his is a d eeply felt wisht o attain th
Bu ddha in o rdert oh elp all others attain liberation (§7.9
.2) .T h eB o
wi sdom is u nde
rst andingt h
at all d har mas lack o wn-being (dharma-nairatm
T heS rav a
kam et hod,o nt h eo th erh and,( orl a
cko f it, fromt he
of M ahaya na) is a m ere r evulsion for w orldly life. Thi
s revulsion,
Bodh i
sat
t v
a s' p roducti ono fa n altruistic m ind, is w hatm o
tivatest h
eS
unde r
taket h e austerities andy ogicp ract
icesw hichl eadt op erson
a l libe
7.5.4 T
he S r
ava
kas e
nse o
fr e
vul
sion (nirveda, nihsarana, udvega) is first
with, in e
arl
yM ah
ayanasutr
as like t
he Lahta-vistara, in a q uas i
-myth o
l
forma st heB uddha 's " greatr en
unci
atio
n."
Thi s s e
nse o f r en
unciation is well k nown t h
rough its i con
ogra
represent
ation as t he h a
nd so me P rin
ce S id
dhart
ha, a cc
ompanie
d o nly b
servant,g lan
cin
gb acka sh el e
aves his youngw i
fea ndo nlys ont o
to e nlight
enmen
t. T o w ha t e x
tent India
n w rit
ers incor
pora
ted this s
revulsion, in a technical s e nse, into thep aths tru
ctu
re is uncl
ears inc
e
th em, n o d oubt
, o ne o ft he p r
esup
posi
tion
s b equ
eath
ed b y a l ong
forest-dwe
llin
ga sce
ticis m. S ta teme
nts like t h
atb yA rya-deva in his
CatuMataka, h ow
eve
1
r, t hat o ne w ho d oes not s hud
der a t the w o
rld
inter
est in t he religious activity whichr emoves o nef r
om it wouldn e
v
suggest t ha
t c on
sidera b
le t hought w as g iven, a t leas
t t o t h
e p sy
implicationso fs uchas tateo fm ind.

1
Skt cited by Lang p. 609: afftt ^TRxft^ *lf>Rr cTFT fcT: t>T^ I

1
20
7.5.5 T ibetan disciples of AtiSa, and particularly the Bka' g dams pas and their
spiritual heir Tson gkha pa, a ss i
g ned a distinctly technical m
1
eaning to this s e
of revulsion. T heye x
plain e
d the m anyc anonicalp assages in the Nikayas settin
forth, at l ength
, the m iseries of the wor ld, the u selessness of worl
dlyp l easure
the p ointl
essnes
s of a t
taining celestial states, r ottenness of the body , etc., as
specific m edita
tive instruction r elated to this initial p ra
ctic
e w hich t hey cal
nges 'byung sems 'the thou ghtw hich is the m eansw hereby one e merges [ f ro
s o rr
ow].' T heyd efined it as an inten
sew ish for per sona
lf reedom and identifi
it as the method (thabs, upaya) of the Sravaka path. It was similar in c oncept ion
to the p rod
uction of an altruistic m ind (cittotpada), the B odhis
attva's
m o ti
vation, w ith the priviso that the f ormero nly m otivate
d the yog i
n or yog
to a chieve ap ersonald elive
ra n
c e,w hi le the latter m otiv
ated the Bodhisattva
s ave the ent
irew o rld.
7.5.6 Ac
co r
ding to M aitrey a ( A4. 3
, W 44 9. 23-452.
13), the p ractice of the
B o dhisa
ttvas' s tate of b e
i ngk nowe r of p at hs,m oti
vated by the altruistic th
ou g
to s ave the entire w orld,c o
mpris es 36 m o de s of meditati
on: |3T TTFT ^ f:#
t%ft$ 1 13T«5t t WrU qsr% <fU$fld <6){ddi: ll Each of t
he s
ea )f o cuses on
f o ur n ob
le truths, b) is an a ntid
o te to an o bscur
ati
on (avarana), and c) is,
e s sence,am ed itation on e mpti
nes s. E a chs o
rt of m
editati
one quallyu nderst
t h a
t all dharma s lack o w n-being (dharma-nairatmya), and e ach s urpasses the
f o urt
h of the s ixt e
en s o
rts of Sravaka m ed it atio
n, on the selfless a g gre
gat
e
(pudgala-nairatmya). U nlike the Sravaka s ort of m ed
itati
on, w hic h has the
c a pac
ityo nly to r emove h ar
mful o bscurat ion (klesavarana), the s orts of
m e dita
tiona B odh isat
tv a e ng
ages in can a lsor emove o bscu ra
ti ons to
o m niscien
ce (jneyavarana). And yet e ve
n this, the B od
hisa
t tv
au nders tands, is
all m enta
lc onstr uct and u ltim
ately false. As it s ay
s in one of the finer p a
ssag
of the AA: 2

See, e.g., Tsongkha pa's Lam gtso mam gsum, where nges 'byung sems is described as the first of
the three principal religious practices.
2
AA5.18-21, W879.29-885.18. The translation is based on Conze (1954a:85-86); also see
AARgyan:495ff. The reading jatam 18d is based on Tib rnam rtog rigs. A verse almost identical to
AA5.21 is found in Uttaratantra 4.20; see Ruegg (1969:333-4), Lindtner (1981:176 n.58).

121
 *HMM<^KMl< *Tff WRT ^tfETT 3^*% I Qiqi«IMI<( ^HcMKId^ t f| ffa W ^ H T II S^TTf
3Tt>TWTt ^ I H M H q^TT I t^T-SITt t% stK t% «IH/HfrHt arRTcT^ II STTT ^ 'TFT
^rrqt -il«K«l-3PT: I ^ % W^K 3f5T W II HIMH^H 3^r : f%f%
y^ki°ii T f w r 1 3 ^ ^ ^r-59if fa^d II
Kn owl edge of the extinction and n on-p rodu
ction of defilements is called
enl ighten
ment. But one s hould u nders tan
d t hese two t hr
ough the n on-
exi s
te n
ce of extinction and p r
oduction,r es
pecti
vely. G ivent hatt here is no
ces s
ation of f u nda
me n
tal n ature, how can a false d i
scriminati
on t ype be
ext inqu
ished by s omething called the p at h of see
ing, or how c oul
d it c ome
to be unproduce d? I am a m a
zedt hato th
erss ho
uld say of dharmast ha
tt he
exist, and of the T eacher [ Buddha], t hat o bs
curat
ions to k nowledge h ave
be en e xi
nq uished. For t he
re is n ot hing to be take
n a way and t here is
not hing to be put ther
e. One s h
ould see the real from the p o
int of vie w of
reality. One who s ees reality is liberated.
7.6 W isdo mw hic h is p erfect in e veryr e s
pect is sarvakarajnata ('s
tate of b ei
ak nower of all a sp
ects'
) . It is w is do m u n i
que to a B uddha . P ractice of
( AA 4.4-5) c om prises 110 s or
ts of m editatio
n and, like the B o
dhisattva's
w is dom, it d oes not differ in t e rms of o b
jectiv
ec o nt
e nt. It a l
sok n ows
n obl et ruths and their e mptinesses . T hisw isdom differs f r om the Sravaka's
B od
h isat
tv a
' s w isd o
m s
, h ow ev
er, i ns ofar as its k
n owled ge of any one akara is
e qu
a lly the kn owle dge of all o the
r s( AA 7.1 -5). T his is b ecauseu nderstandi n
not b loc
ke d by e ither of the two obs cu
r ations( AA5.18). And the s tate of being
k no wer of all a spec
ts is a lone the w is dom t hat lies b e
hind the v ast B u d d
revelation. To t ha
t e xtent it is the M oth er of all A rya b eings: the Sravaka
B od
h isattvas and B uddhas , and it a lo ne is the f oremost o bjec t of Maitreya'
h om age( quoted §2.9; als o see not e to Skt t ex
tW l.7- 10).
The sarvakarajnata descr ib
e d in the first c hapter of the AAA is the s ame as
the o mni
s ciencep rais
ed as the f ore mo
s tM ot her in the h omage. The ten topics
w hi ch figure in the d es
cri pt
i on of this state of bei
ng ak now e
r of all a spects ar
d ea
l tw i th in detail b elo w ( §
7.9-7.9.8) .
7.6.2 The is not f
term sarvakarajnataound in the A. I nste ad one finds t he
re
sarvajnata with a m
ean
ing different f rom the AA and AAA. In the s y
ste
mat
ized
later texts we ha
ves e
ent hat this latter term refers to the restricted kn
owled
ge o

122
Sravakaa ndP r
atyeka- bu
ddhas
, b ut in t he A it r e
ferst ot h
eo mn
iscien
mind itself. T h et erm sarvakarajnata, t
het erm for o mniscientB uddha
-m i
in the AA , is a p rod
ucto ft he later s yst
ema
ti z
ationi n
troduc
ed into
Yogacara s chool ( Man o 1 97
0). I nt h
eA , this later t erm is c o
nspic
absence. I n t h
e Maha-prajna-paramita-s'astra (=Ta chih tu lun) an early
encycl
opedic c omment ary o n P P , m u
c h o f w hich h as b een t rans
Lamotte ( Mpps" 1 94 9-
1980)
, t he d i
ffer
ence b e tween t he sarvajnata
sarvakarajnata is und ersto
od in t erms o f r o ugh a nd s ubtle k nowled
ge ,
former " an all-inclusive und
erstandi
ng w hich is r ough a nd g ross
" ( Ra
1966:288-299). T he sarvakarajnata w ass ynonymous,a t a relatively earl
in its d evel o
pment, w i
th k n
o wl
e dge o ft hings a s t hey a re (yathartha
exempli
fied b y t he m erg
ing o f t he different k nowle dges into a si
embracingk n owle
dg e, like rivers into t hes ea( Ra manan1 966:290)
. E ve
missingf romt heA . T het ent opicsw hich figure in t hed esc
ript
iono
beingak n owero f all aspe
ctsa red eal
tw ith in detail b elo w( §7.
9).

7. 7T h e four practices
T he full a w akeningt o all a s
pects (sarvakarabhisambodha) a ndp ea ked
realization (murdhabhisamaya) a re t he first t wo o f t he f ou
r p ractice
(pratipatti). T
hey a ret a
ught in t hef ourtha nd fifth c hapters, respectively
practiceo fa wakeningt o all asp
ects,t aught in t hef ourth abhisamaya, b e
less a dva nceds tageo ft h
ep ath. It is d esc
ribed, initially, byw a yo
(these h av e b een g iven in brief o u
tline b y O bermiller 1 933
-6:3 21-2
Co nz e 1 954a:
4 9). T h
en t he h indra
nces t o practicing t he P P, t he
characteristics (laksana) o
ft hep r
acti
ce o ft heP P ,t h ef ormo f its p r
hig her a nd h igher s ta
ges o n t he p a
th a nd t he s ort
s o f B odhisattv
practicing t h
eP Pa res et forth.
Inr eg ardt ot he1 73a spec
ts (akara) oft he practice. T hesea ret h
medi tation l e
ading t o t he s t
ate ofb eing k nower o f all, 3 6 s orts o
leadi ngt ot hes tat
eo fb eingk nowero fp athsa nd 1 10s ort
so fm edi
tot hes tat
eo fb eingk no wero f all aspec
ts. T hesea spectsh av eb e
helpful brief outline b y O bermill
er ( 1933-6:321-26) a nd C onze ( 1954
Ea chh a sas urfa
ced im
en s
ion (samvrti) anda nu l
timatev a
cuity
. T he

1
23
i
nclud
e tho
se done b
y Sr
avak
as, th
ose d
one b y P
rat
yeka
-bu
ddh
as and
whi
cha r
eu n
iqu
et otheBo
dhi
sat
tvaandatta
inm
entofp e
rfe
cte n
lig
hte
nm
7.7.2 Initially yogi ns o r yoginis, w hethe
r B odhisattvas o r S ravakas, attai
pro peru nderstan
di ng o fi mp
e rman e
nce f r
om listening t o a ne x
planat
ionf r
qualified t eacher
. T hei
r u nderstanding is a t t he s tage o f being a rise
n
hear i
n g (§rutamaya, for a s eparatee xpla
nati
ono ft heset ermss ee§ 8.5)
.
byr e s
earcha nd discussion, t heyb roade
na n dd eepen their u n
dersta
nding
poin t w he re it b ecomes a uthoritati
ve (pramana). T heir und er
stand
ing n ow
rea ches t he s tage o f being a risen f r
om thinking (cintamaya). Third,
application o ft het e
chniqu
eso fc alma bidingo rq ui
etudem edi
tation (iam
§ 6.27 )t h ey cultivate a s tat
eo fd e
epi nt
ro spectiont h
at is i nti
matel
y fami
all d imensio n
so fm or
tali
tya ndc hang
e. A t this s tage their unde
rstanding,
is s pontaneo u
s a n d natural, h as r e
ached t he s tage o f b e
ing a r
isen
med itation (bhavanamaya). T hisc ompl
etest he first o ft wop artso ft hep
the realization o ft hes ur
faced imension. It t akesp lacea tal ow level o
Thes ec on
d,a ndf romt hep ointo fv iewo fe xp
lanation in thef ou
rt
cha pterso ft he A AA , m or ei mp
ortantp arto ft h
e practice, is t hep e
the e mptin ess o ft h
e realization. T his a g
a inu nfol
ds in t he s amet hre
first, b ased o n listening t o a qualified t each er, t he y ogins o r yoginis
und erstand
i ng o ft he fact t hatm orta
lity is n o m o ret h
a nam entalc on
h encee mpt yo fa nyu ltim
at e truth. T his is t hes tag
eo fah earin
gr
e mptinessf oc
usedo ni mperma nence. T heya gai nr es
earc
ha ndi n
vest
igate
un derstanding, a n d, w hen it b ecomes authoritative, it is a t t he s t
age
ar ise
n f r om thinking. T hen, a gai
n a p
plying t he t echniqu
es o f q uiet
m editation, t h
ey cultivate a s t
ate o f d eep i ntr
ospe
ction w hich b rings
un derstanding o f t he e mpt
iness o f i mpermanence t o t he s tage o f b e
i n
g
f romm ed
it ati
on. T hisp rac
tice is similar t ot hep r
acti
ceo ft he s ev
en
(manaskara, § 6.28).
7.7.3 T h
e d ifferenc
e b etw
een the first a nd s ec
ond pra
ctices desc
ribed i
A A A , b etween full a waken
ing to all a spects andp eaked clear realizatio
'practice w hi ch h as a t
tai
ned th
e s u
m mits'), is just this. When t he
dim ensi on o f i mperm
anence is fully realized, and t h
e e mpti
ness o f
realization cultivated tot hes t
ageo fb einga ri
senfrom m edi
tati
on

1
24
(bhavanamaya), t
hed
eep
esti
nne
r point, o
rcu
lmi
nat
ion o
fth
e m
edi
tat
ion
b
een r e
ach
ed. T
he m
edi
tat
ion c
onv
erg
es, a
s it w
ere
, o
n m
edi
tat
ion
u
lti
mat
e.
7.7.4 T he p r
actic
e o fa w
akeningt o all a spects
, t aug
ht in t he f ourth c
be g
i nsa t a less a dva
nceds tageo ft h
ep ath b utd o esn o
tn ec
essarily
practiceo ft hep eaked clear realization taugh t in the fifth c
hapte
r.E ven
atta inmento fam edit
atives tat
eu nde r
standingt hee mptinesso fo nea spe
im perm anence, t h
e m edi
tation
s o n o the
r a spect
s m a y b e a t a l ower
co mpletion. W hen cultivating t he realization oft h
ee m p
tine
ss o f
im perm anence,ap ra
ctic
ew ouldb ed ef
in eda sp eaked. B ut, if realizati
em ptiness of, e .g.
, anatman w as still n ota tt he bhavanamayi s tage ,
cultivating thatu n
ders
tandi
ng ap racticew oul db ed efineda s full a wak eni
all a spects.
In d escri
bingt h
e murdhabhisamaya, t h
e refor
e, H ari
bhadra a ga
in d escri bes
th ep racti
cea tt hes ameh i
ghera ndh ighe rs tage
so ft hep a
th. Particul
is p lac edo nt hef o
urths tage
,t hep at
ho fm e
ditat
ion,a ndt her emo val
sort so f vikalpa ('
bad c once
ptualizations') w hich a re t h e primar
y o bscur
fact o
rsd iscus
sed in t heA A A.
7.7.5 T h e final aimo ft h eA A'sf ourp ractic
es is t hea tta
inme
nto ft h
beingk nowero f all aspects
. A tt hes tageo f practice, k no
wledgeo ft
sortso fm ed
itatio
n is f ragmente
d. W hent hes u
rfaced im
e ns
iono fi mper
is in f ocu
s, t h
e n on-extern
al e xistence o f o bjec
ts within t he s u
bjec
t
bifurcation is n o
t; w hen t he emptin es
s o f t h
e p erson is realized, t h
dim ensiono fap ersond isap
pear
s. I no rdert oo v ercomet hed eepp rop
them i nd, w hichc auses this distortion a nd limitation oft hec ognitive
the y o gi
n o r yogini m ust e n
gage in a serial (anupurvika) a n
d mterlin
practicew he
rei nag reat
era ndg reater facility toe nteras ta
teo fm in
d ,
it for a not
her, is cultivated side b y s ide w ith t he ability to a lte
rna
te
surface levels o f reality a nd the d eeper u lti
mate level. T hi
s practice,
anupurvikabhisamaya ('s
eria
l clear realization'), is t h
e topic o f t he sixth

1
Tib spel ma sgom = mis'raka-bhavana which seems to be the meaning of simha-vijnnb
AA5..23-25 (W888-889); cf. Pafica;70-71.

1
25
c
hap
ter. It d e s
cribe
s t he work o f t
he B o
dhi
sat
tva fro
m its very in
(
thou
gh initially it would be v e
ry coa
rse and hard
ly rec
ogn
iza
ble as
p
rac
tice
) a nd it c o
ntin
ues until the pen
ult
ima
te m ome
nt, just b e
for
e
c
omple
te e nl igh
tenmen
t.
7.7.6 T he very last m o ment b e fore complete enlig
htenmen
t, just t he
itself, is th
e ekaksanabhisambodha ('full a
waken
i ng in a single instant'). It
prac ti
ced e
scri
bed in t h ev erys horts eve
nthc ha
pter' and is t hes ubst
an
of t he stat
e o f b eing k nower o f all aspec
ts a nd t he e liminato
r o
distorting prop
ens
ity. After it, t he m ind will n o l on
ger b e p rev
ented
be holding,a to nea ndt hes am et ime, like a h ug
e reflecting mirror,
reality a n
d all theu ltimatee mpt
i nesst ha
t lies behin
d. M a
itre yah i
mself
W 909 .26-910
.1)d escribe st heA A ' s high
estp r
acti
cea s follows:

J
usta s,w h enam ac
hine for raising wate
rf rom a well is d
r i
ven 2

p
ersona t just on
e point, it is s
imulta
neo
uslym o
veda long in its tot
a
lso all gnosis [is a
ctiv
ate
d b y this a waken
ing] in o ne single
(
Tra
nsl
atio
nb ase
do nG onze 1 9
54a
:9 4.
)
7.7.7 B y h aving linked all t he 1 73 m editation
s t og
eth
er in t h
e c on
medit at
ion ont heu l
timat
e, a ndb y h av
ing cultivated a m indw hich i
flexible and pliant, they ogino r yoginl attains, at this last momento
statew here just b r
ingin
ga ny topic t om i
nd stirs t hed eepestr eac
hes
soul in a n a wakeningt o all a spects of reality. After this t h
e practit
agai n a r
ise
s f rom a m editat
i on t o so me less e xal
ted s ta
te o f awar
rem ains in a n atu
rals tat
eo fo mnisci
ence. T hiss tateo fa l
l-kn
owin
gi
asab odyo ft ru
ths (dharma-kaya). It is the result oft hef ourp r
actic
topic o ft he last c h
apter.

1
The ekaksanabhisambodha reminds one of the 'deliverer' (taraka) samadhi (Yoga-sutra 3.54) which
immediately precedes kaivalya in Patanjali's system. It too has all things and all times for its object and
is without sequence (Woods 1966:xl).
2
Galloway (1988:143, n.16) says that an arghatta is probably a rope with pots attached at different
lengths and lowered into a well to draw out water. He conjectures that padika means 'pedal.'

1
26
7.8 The dharma-kaya
The dharma-kaya is the e
igh
th clear realization acc
ordingt oH ari
bha
dra
.
is t he rubric u nderw hic
hM a
itreyad is cussest he fruit oft h
eM a
hayana
hed oess o in t er
m so fB uddha kayas ( 'coll
ect
ion
s', ' bo
die
s'o r'su
bst
ra
7.8.2 In earlier B u
ddhist c anonical literature, th
ere is a distinction o nl
b etween the physical b o d
y of a B uddha (rupa-kaya) and the b ody o f the
do ct
rines (dharma-kaya). The t erm dharma-kaya was a lso u sed for the
collection (kaya) o fv irtuo
us d harm a
s, a s ort of internalized bod
y o f
(cf. t he unidentified verseH aribhadraq uotesa tW 14.13 ). M en
tion is a
in earlier texts, o ft emporarym entalb o dies (manomaya, la Vallee Pouss
i n
D utt 1 978:13 7-153).
Ine ar
ly PP s utras like t he A( W268e tp assi
m)m en tion is made
d harm a (-dharmata) and rupa kayas. The Panca and Sata d
esc ribea tl en
gtha
m iraculousB u ddh ab ody e mit
ti n
gr ays o f light (s
um mariz edW 12.9-1
5. ll
in a later PP sutra, t her ecastv ers
iono ft heP a
nc a( quote
dD utt 1 97
finds t h
et e rms sambhoga-kaya and nirmana-kaya.
7.8.3 The d evelo pm
ent and s ystematizati
ono ft heM a hayanac oncepto ft h
fo ur or e ven five b odies is closely a ssoc
iated w ith Y ogacara w or
ks.
pr es
enta
tion in the AA ( w h
ich t eaches e ither t hr
ee or f our b od i
e s
) e ch
M SA9 .
59- 66. It reflects a s
1
tag eo fd eve lop
m entp erhaps just prior to
Y ogacara s y
stemati
zati
on. A f ur th
er division (by Hsiian-tsang
2
) of the
sambhoga-kaya into a b ody 'for p erso
nal e njoyment' (=sva-sambhoga) and a
b ody 'for the e njoyme
nt of o thers ' (=para-sambhoga) is implicit in the AA
a lthou
gh the t erms are not explicitly used. The division of o wn-being in
' nat
ura
lly p u re o wn-
bein g
' (*svabhava-s'uddha-svabhava-kaya) and 'own-

AA17 echoes MSA9.60 (Bagchi 1970:47-8) «Wlfa+Un *hTT"T: ^PFJt ^ f l u i + l m : I *FF - T

t% «[£Fjt SPFW cj sPTTSFT: II 1%FOT: WTQt <$4H\*{ ... «l>tlR*l EPfcpFT 3TT«rT-M<l<jRl-
^RTT: I
2
See Dutt (1978:137, 154). The terms 'for personal enjoyment' (=sva-sambhoga) and 'for the
enjoyment of others' (=para-sambhoga) appear to be reconstructions from the the Chinese of Hsiian-
tsang, much as 'naturally pure own-being' (=*svabnava-s"udd!ha-svabnava-Jcaya) and 'own-being
purified of temporary defilement' (=*agantuka-mala-Suddha-svabhava-kaya), appear to be Skt
reconstructions from Tib.

127
bein
g purified of t empor
ary de
file
ment
' (*agantuka-mala-§uddha-svabhava-
kaya), t
1
hough implicit, e.g
., a t W914.
10-15, a ppears t o b e a l
for
mulati
on (cf. O
be rmil
ler 193
4:45
-46)
.
7.8 .4 A A17 s ay
s t h
at t he d is cu
ssion o f the dharma-kaya is "pr
oc
fourfold." O f this mucht her e
aderc anb e certain. Wh
at,h ow
ever,
his c ommen
tato
rsi nte
nde
dt her eadert ou n
der
standa sthef o
urs ub
-to
pi
explanat i
ono ft he dharma-kaya is less clear. Hes ay
s:
=
sr
^
tf-*rhrr*ft i t a A M m q <PTTj
f src^rfcr: 11
I «4+N: *M>IK^|
The re is [ a b o dy] o
f o w
n-b
ein
g t og
eth
er w ith o ne o f en
joy
men
similarly, a
not
her,o feman
ati
on;t o
get
herw ith activity t h edha
rmab o
procla ime
d fourfold.
Conze ( 19 5
4:6 ), a pparently following Haribh a
dra's explanati
on, takes
fo
urs u
bdivisionsa s follows: "1. T heS ub
stantialb ody,2 .t heD harm
wit
h its activity, 3 .t hee njo
y ment
-body
,4 .t h
ea pp
arit
ionalb ody
."
dharma-kaya's a
ctivity (karitra) asas orto f fifth su
b-t
opic in p a
ren
the
sis.
At hor
oug hi nvest
igationo f all t
hep roblem sa ssoc
iate
dw itht hep re
s
oft heB udd hab odi
es in t heA Aa nd its c omm
entarie
sw o ul
dg o well
scopeo ft hep resen
ts tu d
y. H eret hee xplanati
on is limited to se
tti
ng
probl
ems a n d s ug
gestings olut
io n
s p rop
osed b y A rya V imukti
sena
Har
ibhadra.
7.8.5 T he first p roblem is t od eter
minew hatM aitr eyah a
d in m indb
padartha, the dharma-kaya ( AA4 d ,s eea lso§ 8.
1.4)
. It will b e recalled
Tib v ersio n o ft he Varttika o nl
y s even clear realizations (abhisamaya)
men t
ione d,b eca
uset hee ig
ht h padartha, t
he dharma-kaya, w asn otc on
si
clear realization byt h ea uthora ndh encen otg no
si s. T hea ut h
oro f
not unlike A rya V i mu
ktisena, e vi
dentl
y c o
nsid
ered t he dharma-kaya t o
general c ategory s ubs u
ming o w n
-being. S i
nce o wn-be ing is t he s ubst
eve no fo m nis
cience itself, i.e., is a lack o fo wn-be ingw h
ichc harac
ter
dh arma, (dharma-nairatmya), it is n ot m enta
l in n at ur
e e ven t hough
expres
sible a s different f ro
m m ind. H a
ribh
adra'
s explicit s tateme
nt t h

Tib rang bzhin nam dag ngo no nyid sku and glo burgyi dri mas dag pa 'i ngo no nyid sku

1
28
e igh th topic is dharma-kayabhisambodha ( W20. 21 ,9 13.24,9 14.9) is t od en
validity o f this position.
Arya V i
muktis e
na h o lds ( P5185
:92.4.6 ^^^v^wj^wgr^i C-^^^^i
rfc^g^^w^ci th
at the AA t eac heso nlyt hreeb o
d ies (o f own-
b ei ng,e njoyment and e manation). He a ppear st oe quateo wn-being (svabh
and u ltim
ate reality (dharmata), and t oc onsiderM ai t
reya'st erm dharma-kaya
to m ean dharmata-kaya. F urthermore, b ecause of his particular u nders
t andi
n g
o fg nosisa sn ei
thert hes amea s, nor different f rom,u ltim
a t
e reality h
it didactically a dvan
t ageo ust or ef
ert o the B uddha'sg n osis, and tod iscu
B u dd ha'
sg no
si sa s the b odyo fo wn-bein g, o r the bo dyo fu ltimate re
i nte rp
rets "proclaimed fourfold" (caturdha samudiritah A A1 7d ) and " thus is s
forth the dharma-kaya" (iti dharma-kayo 'bhidhiyate AA 8.6d )a t the end of the
list o ft wenty-ones ortso fw is dom in t he light o f this u n
d e
r s
tanding.
To enumerate s eparate ly a kaya of o wn-b eing b eyond the B uddha's g nos
(i.e., b eyond w h at H siian-tsang u nder
stand s by the sva-sambhoga-kaya o r by
H ar ibhadra the jnana-dharma-kaya) and b eyond the sambhoga and nirmana
kayas w ouldr evealam istak
enu nde
rstandingo f the relation b etweenm i nd
u lti mate reality. T his is the i mport of A rya V imuktisena's s tatement
( P 5185:92.5.7)t hato w n-being is o nlyd e signateda sab ody.
For AryaV imuktisen a,t hen, the subjec
to f the v
e rb samudiritah ( AA1 7d)
the dharma-kaya of A A 17c. It is " procla
imed fourfold" b ecauset her
e are the
t hr ee b odies of A A1 7a b t ogetherw i
th its activity (karitra). The dharma-kaya
itself me ans the dharmata-kaya and it is not listed separ
a t
ely. It is not clear w
A r y aV imukti
se nau nder standsp recis
ely by dharma-kaya a tA A4 d but it woul
ap pe a
r t ha
t his u nd erstanding a ntic
ipat
es the position of the a utho
r of the
Varrrika.
7.8.6 For Haribhadra,t heB uddhaJ ca
ya in gene
ral is w hat is b ein
gd i
vi
it has four divisions (AAGse
r [tsa]: 1
72.4-
173
.1): t hese are
(a) o wn-bei
ng, an a
tur
all
y p u
re s pher
e (dhatu) purified of all tempor
ary
(agantuka) d
efilement;
( b ) the en
joyme ntb od
y and
(c) the e m
anati on b ody. J u
st as the enj
oyme
nt b o dy and o wn-
being are
b o di
es, i.e., just as t hey are ulti
mate
ly not one or different, yet on t

129
conv entional level can be t hough
t of a s two, similarly w i
t ha nother (aparas tath
A A1 7 b)b ody, the e man
ati o
nb ody . T hough it a l
so is, ultimately, not
or different fr omo wn-b e
ing, on the c o nvention
al level it is different,
(d) The f our
thb o dy is the k nowle dget ruthb ody (jnana-dharma-kaya), whi
ch
Hari bhadr a calls s i mply dharma-kaya. The t ermc onveysM ait
re y
a'sd atumo
A A4 d ,A A17 c and A A8.6d. It is an abhisamaya and abhisambodha, i.e., it
gnos is w hich is d efined in t erms of t wenty-
one s orts of w isdom ( AA
8 .2 -
W he n , t hrough the cultivation of the p a
th, the defiled m i nd u n
dergo es
fun damen tal s ea-cha nge (aSraya-paravrtti) this gnosiss hine s forth ( W 20.29). 1

Accor din
g to D har mamitra this is a particular t each ing H aribhad r
ar e ce
fro m his PP g uru B hadra V ai roca na .L amotte ( 19
7
2
3:1 1 N ot es 49) has a l
rem arke d on the similarity between the AAA a t this point and M Sa ml O .
Accor din
g to H aribh ad
ra's original i nterpr
eta
tion of A A17, then, b u
ttr
ess ed
in p a
rt by M aitr eya's s tate
ment ( AA 8.6) t ha
t the t wenty-
o ne f or ms
k now ledge are " wh at is called the dharma-kaya," the s ub ject of the v e
rb
samudlritah is the e ight h clear realization. It is " procla ime
d fourfold" as th
bod ies of o wn -being , e n
jo ym
ent ,e m an ation and dharma .
7.8.7 B oth A rya V imuk tisen
a's and H aribhadra's e x pla natio
n are similar t
the e x
plan
a tion of thre e b od
ies in M SA :9. 60, w h ere two Mrayas ( bases)
r efer
red to. T heyu nderstan
d the sa-sambhoga and sa-karitra of AA17 a l
so to
i m p
ly two b ases, t houg h w ith as ubtle c hange in m e ani ng f rom the Yog
position set forth in the MSA. The e n joyme nt and ema nat io nb o die
s are po
site
'toget
her with' o wn-b eing (their basis). And the activities are p o
site
d' to
get
with' the dharma[ta]-kaya, their b a
sis. Now the e njo yme nt and e ma
nation
b o d
ies, in brief the a pp eara
nce and activities of a B udd h aw hich are exp
eri
by B odhi
sattv as and S ravak as
, respectively, are not e xpres sible as b ei
ng e it
he
the s amea s ,o r different from, the o wn-b e
ingw h ich is their final n a
ture

Cf. MS (Lamotte 1973:11.260) "La revolution de ce support consiste en ce que la nature d£pendante,
quand son contrecarrant est ne\ expulse sa partie souillure et se r£duit a sa partie pureteV'
2
AAPras P5194:108.2.3-4.
3
The word sa ('together with') is used as a simple equivalent to ca ('and') in many verses of the AA
(eg., AA1.12-13, 1.26, etc.). In the context of AA1.17, however, sa seems to retain its own particular
meaning.

130
activities, in brief t he i nn
er t h
ought
s a nd e mo
tions (caitta) of a B
expe riencedb yt h
atB uddhaa lo n
e, a r
en ote xpr
essi
blea s b ein
ge ithe
r
as , o r different fr om, tha
t B u d
dha's o wnm ind in its n atu
rall
y p ure
fr omt emp
oraryd e
fil em
ents
. T o this e xten
t t he M adhya mi
k as A rya
Vi mukt isen
aa ndH ar ib
hadraa r e in a gr
eemen
tw itht heM S Ae xplan
ation.
div erge f r
om t he Y og
acara c once
ptio
n o f u lt
imat
e reality, h ow
ever , i
prese ntati
on o f a m ore radically nega
tive concep
t o f Sunyata a s t h
e
reality e veno fm ind .
By activity (karitra) b
oth m ean t he m ot
ivati
ons, u nders
tandings a n
em otio ns w hic h result in th e t went
y-sev
en s or
ts o f wor k ( AA8.34-40)
carried o u
tb yt heb odyo fe mana
tions. T his is goo
dw ork inspired
b
yte dharma-kaya.
h

7.9 Ten topics figuring in the description of the state of being

knower of all aspects
T
het e
nt o
pic
s ( s
eec ha
rt §9.2
) h aveb e
endi
scusse
d briefly abo
ve
W
itht h
ee xp
ansi
ono nt h
eset e
nt op
ics( A
A18f
f)beg
i nst h
ed e
tai
led
o
ft heB udd
ha-mind
,t h
e" sta
teo fbein
gk now
erof all a
spe
cts."
7.9.2 Pr o
ductio n o f an [altruistic] mind (cittotpada) is a n a bbrev iat
ion
p r odu
ction o f a n [altruistic] mind [ se
t o n] e nl ighten men
t (bodhicittotp
T h e first p
a rto ft h
ec o mpound is a t a
t-p
urusam ean ing" mindt oe n
li
a s in t he English, "I a mo fam indt og o." C on ze ( 1954 a:9 )
" t houg
ht o fe nligh
tem
ent" w hich capt
ures t h
at s en se. M aitre
ya' s definit
t h e t er m(A
A 1 8 , W 25.12 -1 3) RTIUMK: mwU ^-wtft-TOT I W ¥ - * T T W : *rr
=sr t\mw =5JT5qt II as" de
s ire for p er
fec
t,c ompl
e t
ee n lighte nme
n t for t hes a
o t her
s" m akes his m ean ing clear. It is t he B odhisat tva's altruistic mo
t h em ethod (upaya) w hic h carries himo rh ern ear to, a ndb ea rsh im
in, t heg reat vehicle ( Lam ott
e 1 962
:405).
Thep as
s ag e in t h
eA o nw hi
ch this c oncept o fp rod
uction o fa
m i n d is b a
s ed , is neart h ee ndo ft he first parivarta. It is a fine p ie
p r oset hatd es e r
vest ob eq uote
d in full.
When this h ad be
en said, friend Su
bhu
ti ad
dre
ssed friend Sariputra
F
rie
nd Sariputra, I do not r ecog n
ize gr
eat Bo
dhis
att
vas e n
gagi ng i

1
31
 o nerousa ct
s. Nor is one who actsw ith the id
eas omething is o nero usa
Bod hisattva . And w hy? B ec
aus e, friend Sar
iput
ra, if the idea of s omethi
b eing o nerous c omes up t hey are i ncap
able of w orking the w e al of
i mmeasura ble, i nnum
erable living b ei
n gs. I nst
ead, the g r
eat B odh isattva
s
f orm the i dea it is easy,t heyf or
m the ideaa bout all living bei ngs,t
are their m other, f at
her, son and daughter;t heyf or
mt ha
t s am ei de
a
men and w ome n and engage in the B o
dhisattv
ad e
eds.
.. As I m yselfw ant
be f ree f rom s uffe
rin
g in any way, from any [ su
ffer
ing] at all, so too all
living b eingso ughtt o be f reef r
oms u
ffe
rin
g in any way, any [suffering]
all... T hus g reat B odhisat
tvas s hould p r
oduce their m i nd (cittam
utpadayitavyam; Wl 18.1
3). If t heyc ours ew iths uc
ham in d,t he y will
be t hose who e ng
a g
e in d eedsw ith the id
eat hatt hey are o nerous , or
who c o u
r sew it
h the id
eat hat it is onerous
.
The AA m a k e
s no particular c on n ection b e
twee
n this p a rt of the A an
produ ctio
no f an [altruistic] m i n d . In the AAA it is c o
nnecte
dt o the seven
t h
of the t enth topic, the c ourse in e m e r gences. 1

T ha t this p a
ssa
g ed o es in fact t e achp r
odu
cti
ono f an [altruistic] min
d
of m edita
tion is e vi dent f ro m two facts. First f rom the l angu age itself
Wl 17.23 xrir =sr s
«f-
srf ^| ^ i k q K f a c M l ) , and, se
cond, by re
feren
c e to e xact
ly the
sam e m editat ion in a later I nd i a n c om men
tary,w here it is called a m
2
e d
on p roduc
tio n of an altruistic m i n d .
7
.9.2.
2 B othA ryaV imu
k tis
ena and H ari bhadran ot
ice
dt ha
t the AA's o rde
r
e
xpla
nati
on did not reflect the ord
er in the s utra (as fou
nd, e.g., in the MSA
whe
re d is
cussi
on of p r o
duction of an altruistic mi nd is p
rec
ed ed by c hap
ter
d
evote
d to e st
ab l
ishing the M ahayana, and e xp
l aini
ng M ah
a y ana l i
nea
ge)
H
aribha
dras ays ( W78 .1-5 b ased on A A V: 78.2):

Of the eight subdivisions of this course in emergences (AA72-73), the seventh is the practice of
emerging into the state of being knower of all aspects.
2
Bodhicaryavatara 8.89-90: qi+lU f ^ f - W - V M H I d , I ^H9IM-t%^: W{
oflfllf^Ti ^ * T R % II T ( l ? f - W J * T R ^ tnriT I M - ^ : ? - W r : *nf MM-flm
TO^ II

132
 [Ques
tion
]: S ur e
lyl in
eages hou
ldh aveb eenm en
ti on
ed right att he
[as in t heM S A ]b ec
auseo f its b
e i
ngs ometh
ingw hichp rece
desp rod
of a n [altruistic] mind a n
d t he p roxima
te liberation and p en
etr
atio
ns
well. H o wc a n it bes po
keno ft hus [i.e., as it is in th
eA Aw h
after thos
e t opic s
]?
True, [ what y ou have s ta
ted just n ow] is t he o rde
r o f thing
s
occur]. B ut this s eq
uence [follow
edh e
re], w hereh av
ing s t
ate
dt h
e
the n t he c au se is m en
tione
d a fte
r w
ards
, is o ne o f s tate
ment [f
ped a
gogic
alp u rposes]
. H e
nce,t here is no fault
The p eda
gog
ica
l p urp os
e r e
fer
red to is m aking clear t h
e i mp or
tanc
e
p
rodu
ction of a n [altruistic] mind. In later Ma hay a
na t e
xts (e.g., San
BCA, w hich is, in e sse nce, an e x
tend
edp r
aise a nd ex
plan
ati
on o ft h
cam
e t o have a g re
at er a n
d g re
ate
r significance. Th
e centrality giv
p
rodu
ction ofa n [altruistic] mind in the AA , a n
dt he fact t ha
tA A
e
ncap
sula
tes its essential m eani
ng, c on
trib
uted t o t he wider c urre
ncy
i
mporta
ncet het ermc amet or ec
eiv
e.
7.9. 2.
3 T het we
n ty-twoe xam
ples o fp ro
duc
tio
n o fa n altruistic mi
nd
20) , p e
rha
ps originally tak
en f rom t h
e Aksayamati-nirdes'a-sutra (Co
nze
19 54a:1 0) c o
rrespond t o the e ntire pa
th, toge
t her w ith its result.
quo tes the
m, it s e ems, in ordert o m ake the p o int t hat n ot mere
perfect wisd
om u nited w it
h p r
oducti o
n o f an altruistic m i nd, is a l
wa
arbiter o
fa ut
hent
icM ahay
ana activity.
7
.9.
3 T h e s econ
d topic discus
sed is p r
ecep
tua
la dv
ice. M oti
vate
d t
o
e
nli
ght en
ment, it is nat
ura
lt h
att heB odhi
sattv
at hent u
rns for ad
vic
eab
t
o attain it. T
h e topic hast e
ns u
b-d
ivi
sion
s( AA22
,W 3
5.1
0 -1
3):
About t he practice, t he truths, t
he Thre
e J ewel
s, B uddha, e t
c.
atta
chment,n ot tiring, fully ad
heri
ngtot h
ep ath,t he five [special] e
six qualities of c lai
rvoya n
ce, t h
e pat
h o f seei
ng an d w h at is
medi
tation: p re
ceptuala dvi c
es h
ouldbeu n
ders
too
dt h
rou
ght het en.
T
he third pa
rto fthe third topic (2
2b)
,t heA ryaSa
mgh
a,o
cca
sio
ns
c
omp
lexd i
scurs
uswh
ich I shall a t
tem
ptt o explain.

1
33
7
.9.3
.2 T he Spiritual Comm unity
Thes eco
ndo ft het ent opicsd is
cuss
ed in the first c ha
pter,p receptu
c
ompr
ises a d is
cus
sion oft he p sy
cholo
gica
l b a
sis o fB uddh
is t practice.
p
syc
holo
gic
al basis is t he ' Three J ew
els o f R ef uge ' (tri-ratna): B u
Dha
rmaa ndS amgha. T he last, t heS amgha ('Spiritual C o
mm unity '
),
d
isc
usse
s sep
ara
tely in a detailed, thoug
hh ig
hly elliptical, ex
curs us( AA23
^f-dlft«IPi*fl ^-ffe-sn^ft f^-fvfr | l^^^rdO<H<l-*KI*KI+PlH<ll: II W W

T
hoseo f dull a n
ds ha
rp faculties, a
tta
iningb y faith a ndv iew, [goi
f
amily to family; t hos
e h aving a single interruption, in t h
e i n
term
s
tate
,a t birth, wi
thw or
k, w ithoutw ork ,p roceed ingt oA kan
ist
ha,
as
cende
rs; o n e int
ento nt heS ummit o fe xistence , d estroyero fa tt
t
of orm, for w homt
1
h
ere is p eace in this life (drsta-dharma), whow i
tn
w
ithab odya n
dt h
eR h
ino: t h e
sea r
et het went y.
B ased o n t he s y
ntax o f t he A A t he list of t he t we
nty- me
mber
descri be
dh e
reh asb eeng ivenb y C onz
e( 1954:13-
14)a s follows:
-A A2 3ab t eac
hes six in t hree d van
dva c ompounds: t hose of dull a
faculties (1-2)
; t hose a t
tain
ing b y faith a nd v iew ( 3-4); those [ goi
famil y t of am
ily ( 5-6)
-A A2 3cdt ea
ches six in a l ongc ompound: o ne w ith a single i nte
r
[o new hog etsn irvana
] in t hei nter
medi
ates tate (8), havi
ngb eenb o
wo rk( 10
), w it
houtw ork, ( 11) [after] proce
edingt oA kani
stha( 12)
-A A2 4abt ea
ches five: t h
et h
reea s
cend
ers( 13-15);o nei nt
ento nt h
e
Exis tence( 16)
,d es
troyero fa ttach m
entt of o
rm( 17
)
-A A2 4cdt e
achest hree: o ne for w homt her
e is p eace in this life (1
witn esses[ nir
vana] in a b ody( 19)a n
dt heR hino( 20)
.
Thisa pp
ears,o nf acev alue,t ob eas tr
a i
ghtf
orwa
rdw a
yt o arrive
twe nty S amgha, b ut it is unlikely tha
t it refects Maitr
eya'
s original
Neit her A rya Vimuktise
na n or H aribhad
ra g i
ve a n e x
plan
atio
n in a cc
ord
this, a nd t h
e p assage c or
responding m o
st closely t o A A23-24 in t
vers ion oft heP anc a (Dutt 1 934:60-72
) a lso d oes n ot acco
rd w ith

Panca:69.9 has rupa-vita-raga.

1
34
T
his P a
nca s peaks of p erha ps t wenty-f
ive Bod
his
attvas b eg
inn
ing w
ith
S
tre
am-
ente
rer (srota-apanna). The A has no c
orr
esp
ond
ing section.
79
..3.3M aitre
ya is clearly u
sing the s o
-cal
led ei
ght A rya S ravak
as h e
re
e
x em
plify the asse
mbl
y of irreversible Arya B od
hisattvas
.B efo re fur
the
r
d
i s
cuss
ion of this pa
ssage it will t h
erefo
re be helpful to recall th
ese Ar
S
r ava
kas to mind.
79
.. 3.4 The e ig
ht A rya S ravakas are f our pairs of saintly p ersons d e
fined
ter m
s of their bei n
gc an
dida t
es for (pratipannaka), or recipients of (phalastha),
four different results, r espec
tively (cf. A K 6.2 9
-45, R ah ula 1 9 71:145, D
19 78)
. The l o
we st, or first result (corifusingly called 'the e ig
ht h'
) is sro
apanna ('S
t rea
m-e
nte rer
'), the s eco nd sakrd-agamin ( ' On
c e-retu
rner'
) , the
third anagamin ('N on-
retu
rner '
) and the f our th and last A rhant. The e ight
per s
ons,t hen, are:
8. c
and
i date for Stream-ente
rer (srota-apanna-pratipannaka)
7. recipient of the result of St
ream-entere
r (srota-apanna-phalastha)
6. c
andidate for O
n ce-return
er (sakrdagami'pratipannaka)
5. recipient o f the result o fO nce-returner (sakrdagami-phalastha)
4. c
andidate for Non-returner (anagami-pratipannaka)
3. recipient of the result of N
on-returner (anagami-phalastha)
2 .c and idat
e for Ar hant (arhat-pratipannaka)
1 . recipient of the result ofA rhant (arhat-phalastha) 1

T hese e ig
ht s orts of p erson can h ave e it h
er a trusting or a sceptical s o
rt
personality (cf. AK6. 29). T rust
ing y ogi
n s or yoginis are " those w ith s o
faculties" (mrdvindriya). They b egin to practice e ven b efore t hey h av e
investigate
d if the result (in this inst
ance, liberation) can, in fact, be a chieve
The latter s o
r t of p erson are "those w i
th s harp faculties" (tBcsnendriya). I
g eneral, t h
ey first fully i nvest
igat
e the proc es
s, and a scertain the possibility
g ai
ni ng a result, b eforea ttempti
ngt o attain it. The trusting sorto fp erso
the pat h quickly, but p roc
eed s at a s
lowerp ace, w hile the sceptical s ort e
later but move sa lo n
gm ore quickly.

A ninth Arya, the pratyeka-buddha should be added to these.

135
 U sing the bet
terk nownl oca
tion
so ft h
eseA ry a Sravakas (
wit
h the ex
cept
oft he arhat-phalastha who has al
read
yb e e
nd ealtw itha tA A21b in prec
adv ice a bo
utB udd ha) a s e xam
ples, M a
itreyam dire
ctly l oc
ate
s B od
hisa
ttv
particular st
ageso ft hep a
th s,o r levels, identifying them by a na
logy.
7.9.3 .
5 A rya V im
uktisen
a's e xplanat
ion (see c ha
rt § 9.8), w hi
c h follo
closely the P anca, h el
ps to clarify M ai
treya' s original intention. It reflect
V a
s ubandhu's d eli
neat
ion of the Sravaka Samg ha in his AK ( A AGser:33
1.6-
3 3
2 .1). 1

I n the AK, the ei

ght Sravaka be
ings are consi de
redf rom two p oint
so fv ie w
a )w he ther,p reviou
st o their attainme
nto ft hep atho fs eein
g,t h
e yh
the bhavana-heyas ( '
someth
ingt o be r emoved by [the p ath of] m editat
ion') o
the mund anep atho fm edi
tationo rb )w hethert heyh a ve not (la Vallee
1 923-3
1: 2.
1 35, 6 .198). T hos e who h a
ve r emov
ed s ev
en or all n ine of
bhavana-heyas are c ateg
oriz
ed as vitaraga-purvin, tho
se who h ave not are
2

c
ate
gor
ize
das anupurvin?
Ac
cording to A r ya V imukti sena, M aitre ya had the f orme r in m ind in
A A23a b. He s ayst ha
tA A 23a b ( "t
hoseo f dull and sharp faculties, atta
in
faith and v iew" ), explicitly t ea ches the two c andida
t es for the result ofO nc
returne
r and N on-re turn
er, respectively, w it h soft and sharp faculties who ar
vitaraga-purvin. He s a ys
, c ogently , t hat the soft and s h
arp c and
idates for the
result of S tre am-en tere
r, the first B od
his attva m en
t ione
d in the P anc
a, is
therefore, u nde rstood implicitly. The recipients of the fruit of O nce
-retu
r n
er
and N on-returnera ret aug
ht explicitly by the s econdd vandva. Similarly, A ry
vi muk
tisenas ays "the two g oingf ro m family t o family" ( AA 23b) and "one w
a single h i ndran ce" ( AA
2 3c) implicitly t each the two can
di date
s for t he res
On ce-
returner and N on-retu
rne r
, respectively, who are anupurvins. The arhat-
pratipannaka is i mplicit in the eightfold division oft he recipient o ft he resu

1
AAGser331.6-332.1*^'^'^T^'^

2
Tib chags bral sngon song 'free of attachment previous [to the path of seeing].'
3
Tib mthargyis pa '[removing these bhavana-heyas] serially.'

136
Non-reture
rw ho, w he n they t urn t o r emo ve t he last s et o f bhavana
associat
edw itht heS ummi
t o fe x
istenc
ea re k n own b yt ha
t n ame
(AA Gs
er:315.5
-6).
A rya V imu
ktisena p er
haps d epa
rts f rom M a
it r
eya's intention w h e
n
introduce
s t he t erm urdhvam-srota ('
up-stre
a mer
') t o d esc
ri be, a s a s
category a mongst t he t wenty, t hose " proceeding t o A kanistha
, t h
e
asce n
ders, o ne i nte
nt o n t he S umm i
t o f e xis
tenc
e" ( A A23d-24b). H !

"srota meansg oe
r"a ndt hat" onew h o is g o
ingu p is s om e
onew ho
nirvana in t h
ep lac
ew hereh e is b orn" ( AAV: 42). T hea nal
ogy is b
Sra vaka, takin
g birth in different concentr
at i
ons a nd a b
sorptions o n t he
ha nd, a ndt he Bodhis
attv
at aking birth after birth in different plac
es t o
living being
s,o nt heo t
her.
M a
itreyap roba
bly did n otc o ns
ider all five a s a single unit ( s
eec h
but i nt
ended at least some t o b e listed a s individual S am gha m ember
Vim uk
tisena'
s e xpla
nation is pe rhaps i nf
luen c
ed, a t this point, m ore b
versiono ft h
eP Ps ur
rah ew a s following t ha
nb yt het exto ft heA A
7.9. 3.6 H aribhadra,w hob ase
s his i nterpre
tati
onn o
to nt heA Kb uto
A S, differs f romA iya-vimukti
sen a( se
ec ha
rt§ 9.9) in t hath ec a t
egori
z
Sa mg ham emb ersf romt hep ointo fv iewo f their being anupurvins ( Tho
ofa ttach
mentp revio
us [ tot h
ep atho fs ee
ing])
.
In his i nte
rpre
tat
ion o f A A23 ab, t heref
ore, h e t a
kes t he first dva
explictly tea
che a
cho f soft a nds harpc andida
tes for the result o fS tre
a
an d, implicitly, the recipient oft h e result ofS tre
am-en
tere r. H eu nd
ers
se cond d vand va t o t each t he c andid
ate s for, a nd recipients of, t he
sakrd-agamin a nd anagamin, respectively. T hi
si nte
rpre
tati
onh a st h
e virtue
consi ste
ncyt h ough it is hardt oe xpla
inw hyM aitreyaw ou ld list e
a cho f
an d s har
p c andid
ates for t he result o f S tream-
enter
er s epara
tely, yet c
toge thert he c an
didat
es for sakrd-agamin a nd anagamin.
A m ore i mpo
rtant d iffer
ence is f ound in H aribh
adra's i nt
erp
retat
ion
A A23 d-24c. H eu nders
t andst h et hre
e srotas ( 'S
treamer
s') a s a s u
bdivi
th e B o
dhis
attva i nte
nt o n A kanistha, a nd h e t akes t he o ne for w ho

akanistha-ga, pluta, ardha-pluta, sarva-sthana-cyvta and bhavagra-parama.

1
37
peace in this life (drsta-dharma-s'ama) and the one who witne
ssesw itha
(kaya-saksin) as a s u
bdivision o f the B o
dhisa
ttva i n
t e
nt on the Summi
t of
exist
ence. In H a
ribh
adra's interpretation, t her
efor
e, the D e
stroy
er of
attachmen
tt of orm (rupa-raga-ha, AA24 b) is t ak
ent oget
herw ith bhavas
parama, not a sas e
parateB od
hisattvaa s it is in Arya V
imukti
sena'
se xpla
It is difficult t
od e
cidew hichr ea
dingM a
itreyai ntended
.
Haribhadr a t hu
s s ays ( W3 6.12-13) t hat M aitreya o nl
yt each
es
membe rso ft heS am gha implicitly.
And th us [ AA24-2
5], w ith
out [explicitly] including R e
cipients o ft he f
and se co
nd r es
ult
s [i.e., srota-apanna-phalastha and sakrd-agami-
phalastha] and c
andid
ate
s for t hef ourth result [i.e., arhat-pratipannaka]
becauset heya ree asyt ou ndersta
nd,s a
ys.
..
7.9 .3.7 T here can be no doubtt h
at in t he AA, as in t heP an c
a,t he
irreversible Bodhi
sattva
s is the i n
tende
d S amg ha J ewel
.B e sides b ein
g
Ma ha yan a text, the c orr
esp
ondi
n g p a
ssage in the PP s ut
r a s pe aks only
Bod hisattvas. The division of the e
ight Sravaka Aryas is s imply a vehic
desc ribe t hem and their conduc
t. And w hile the s
cho
lastic intricacies of
earlier A bhid
harma, p resu
ppos
ed in the e xplana
tion
s of the PP sutra, are
certainly not w ithou
t their own intellectual c harm, the less s y
ste
mat
ize
co ncepts b eh
ind the Arya Bodhi
sattvas po in
t to a set of particularly nob
le
val ues. Any c onclus
ions a bout t he
se B o dh
isattv
as m ust, h ow ever
, r em
largely s pe
cula
tive, since they are taug
ht o nly by analo
g y. In the follo
s om ep oss
ibl
e lines o fa nal
ogya ret en
tative
lys ugges
ted.
7.9.
3.8 A r
yaV i mu
ktis
ena, amon
gstt heI ndian c ommen
tato
rs, is m
ost
for ga
ini
nga nu nder
sta
ndin
go ftheB o
dhis
attvaS a mgh
a. He make
st he 1

obse
rva
tio
nthat "the Bodh
isat
tva
's tol
eran
ce (ksanti) is [a
kin to] wh
at

Additional comments on the Bodhisattva Samgha, particularly in Ratnakarasanti's Suddhamad and

Abhayakaragupta's Marma-kaumudI and Munimatalamkara are summarized by Tsongkha pa in a
survey (AAGser:317.6-331.5). The later commententors perhaps restrict overly the meaning of the
original by seeking to fit the Bodhisattvas into too rigid a metaphysical framework. Dutt (1934:xiv-xvii)
also has a short essay in which he deals with the topic of the Bodhisattva Sariigha, from amongst all the
AA's topics, "as an illustrative instance showing how the PPs devised their Bodhisattva practices on the
lines of Hinayana."

138
[Sravakas] starting f rom S t
ream-enterer right up to P rat yeka-
buddhas k n ow
and w hat t hey r emove ."T1
oleranc e, h ere, r efe
rs b o th to the willingness
B odhi sattvast oe ndure, for the s akeo f living b eings , the suffe
ri n
gsf r o
m
the Sravaka s ee ksd eliv
e ra
nce, and t o their e nlighte
nedf orbea
rance in the f
o f the d o c
t rineo fu niver
sale mptiness.
I nr egardt o the 'stream' (srotas) en
te r
ed into by the S tream-
enterer. In
M ah a yana it c omest om eanw hen aB o dhis
attvaa tta
ins the M ahayan a
s eei ng, yet, reflecting p erh
aps the d octrin
e of e mptines s and its f unction
r emo ving s uper st
itio
usf abr
ication
sc lou
dingo ver the reality of a religious
is n othin gb eyond beneficial h um an life itself. T here the B odhisattva is
a lon gw ith out settling on any religious attainmen t.
As w it h the Sravakas, soft and s harp faculties are d i
st ing
uishe
d in t erms
w het her a B o dhi
sattva
's religious e ndeavors are m ot ivate
d by belief o
k no wle dge (§raddhaya ... prajnaya tan-marganusaranat, A AV 39 ; cf. A K 6.29).
The s oft B odhisattvat akes birth a ga
in and a gain as a h uman b e f
oreb ec
irreversible f rom e nlightenment, w hile the s harp B odhi sattv
a d esc ends to
h um an life and i mmediately b e
c ome s irreversible fr ome nl
ightenment. A ga
paradoxically, the p atho fs eeing and o rdina
ryh uma n life s eemt o be e qua
The bhavana-heyas r emoved by the m undanep a tho fm editat
ionb e come an
a nal ogy for the o bscurati
ons to o mn i
science (jneyavarana) r emoved by the
B odh isattva'sp ath o fm editation. T hes e b l ock the at tai
nment of h igher
(bhumi). A B odh isat
tva who has r emove d six, s e veno re ighto ft ho s
e bhava
heyas, i.e., is on the s eventht on inth level, is the B odhi sa
ttva who is the O
r etu rner
. W her eas, h o wever, in the Sravaka u nderstanding, the fruit is a t
on the s ixteenth i n
stan
t of the p ath of s eeing, h ere it is a tta
ined later, t
grea t effort on the p ath of m editation. If all n ine bhavana-heyas h ave b e
r emo ved, t he n the third fruit, of N on
-r e
tur ner, is a tt a
ined, i.e., the t en
high est B od hisattva level. T hese two are not a nalogies for an Arhat-
pratipannaka b e causeB uddhahoo dc ann
ot be o btaine
d prior t op assingt hrou
the bhavana-marga w hich r e m
o ves a ttachment to the S um mit of e xistence

Quoted from Panca 72.7 at AAV:35 q^tcT-3lNH^ TFRT 5R^-|^Fr UTT ^ [H+I^IH
Panca-] 5ffFT ^ m ^ttV-^H^ STTfrT: I

139
( AA K4 0: bhavagra-vairagyasambhavat). A c ur
ious, if y etu nde
rsta ndable,
ofa n alogy
.
In m ost i nstanc
es t he different r egions w h
ere S ra v
aka A rya s t ake
their p ro
gres st on irv
ana s erve a s a nalog
ies for t hec o
mpassionate a pp
ofB odh i
sattvas w ho, b y skillful m eans , a tt
emptt o t each living b eing
returninga ls oa ppea
rst ow i den in m eaningt oi ncludet h
ea bsorptioni
realization of Sunyata.
Since t he b a
sic qualification oft heN on
-retu
rner is t ha
tt hey h ave
then inth bhavana-heya o ft hem un danep atho fm editati
ont heya rea na
thet enth level Bodhisat
tv a. T her
e is o nlyo ne final g o
alt o attain.
Accor di
ngt oT songkhap a( AAGs
e r
:336.4),t h
e ' onew hog etsn irva
inter mediat
e s t
ate (antara-pannirvayiny analogy is unders to
od in t e rmso f
sutra s tatement t h
at t he B odh
isattv
a g ets e nli
ghtened in t h
e rupa-dhat
inter mediat
e o f t he t hr
e e r eal
ms a na
lagous t o a s ta
te b etween d eath
future birth.
Anot heri nt
erp
retat
ionf ocuse so nt hes tate
mentt ha
tt heB odhisattva"
attained e n
l igh
tenment in a celestial r ealm [ a
nd t herefor
e in a m ore
re alm like t he i nter
meditate s t
ate] t hen d emon
strate s e nli
ghte nment [
ex empla ry d eed t o b enefit living b e
ings] in this h uman r ealm" (
A AK: 41 ). T heh um anr ealm ,b eing less ethe
real, is a nala
goust ot he
w hichc o m
e sa ft
ert hei ntermed
itates tate
.
In r egard t o t he o ne w ho g ets n irv
ana h avi ng b ee
n b orn (u
parinirvayin), a
gain T songkh a p a ( AAGser
: 32
7.1), q uoting t he Suddhamad
s ays t he a n
alogy is w i th t h
e B odhis
attva w ho sits b eneat
h t he b odh
attainse nl
ig h
tenment,s i
n cet hatB odhis
attvae x
perie
n c
esn i
rvanaw hile wit
h um anb ody (sopadhi-Sesa-nirvana).
Ar yaV im u
ktisena s ays laconically that s uch aB odhisa
ttva carries fo
b urden o f religious p r
actice (abhiprayukta-marga-vahin), perha
ps i ntimatin
g
that g et
tin
g e nli
ghtenment is n o b u
rden, b ut t he activity a fter e nli
g
te aching for a ne ono rw ha t is left oft hee o
n( Paii
ca:66
.7) is.
Th e o ne w ho g et
s n i rva
na w ithw ork (abhisamskara-parinirvayin) "g
f romw orld t o w orld" a nd "is a lways g i
rded up for t he s ake o fl
(Panca:6 6
.11).A ccor
ding t o t he A A K a n
d t he Munimatalamkara, t he

1
40
anabhisamskara-pannirvayin is a
nal
ogo
ust
oth
eBo
dhi
sat
tvaw
ho realizes
PP w ith o
ut effort.
Just like t
h eS rav
akaw hot ak
es birth in anyc o
mbi
nationo fp lace
s
r
ealms, a B odhi sa
ttv
a g o
es to all horrid re
alms to teach t he d har
ma
b
eingsa ndbr ingst hemt oe n
lig
hten
ment in e v
eryB ud
dhap ara
dise.
Finally, th
e P r
atye
ka-
bud
dha is the B odh
isa
ttva who t a kes birth in
d
evoido fArhant sa ndB udd
has in ordert ot eac
ha nd deliver living be
7.9.4 Based o n p recept
ual a d vic
e, a B odhi
sattv
a then c om es t o f
emptiness
, in particular thee m ptin
esso ft h
ei nn
ermi nd( theA 's ' B od
h
Thed eve
lopmento ft he practice, whent ha
tf oc
ush asb eena chiev ed
,
beginnin
g o f t he B o
dhisa
ttva's a p
proac
h t o t h
e u ltimat
e. T his leve
deve l
opmen
t ( §6.10) is called p rox
imate penet
rati
on (nirvedha-bhagiya). I
proximatet o direct w i
tnesst ot heu l
tima
tew hi
chc ome sa boutw hen
seeing (darSana-marga) is at
tained.
7.9.5L
ineag
e (gotra, literally '
tha
t w h
ichp ens in,' i.e., th
e f a
cto
r o r
w
hich d e
lin
eat
e a particular religious o r cultural gr
oup), the fourt
h t
a
lre
ady b ee
n d is
cussed a t s ome l e
ngt
h ( §5.8.1
-6
). It is t he ' c
e
nli
ghten
ment in th
e s e nse o fb ei
ng w h
atm a kese nl
i g
hte
nmen
tp o
ssib
le
p
erso
ns.
T
7.9.6he fifth topic (§5 .9.1
) is the o b
ject
ive suppo
rt (alambana). It
d
h a
rmas. B odhi
sattvas settle onn o d ha
rma, w or
ldly oro ther
wis e
, a n
e
xtend
ed their meditat
ion t o in
clu
de all co
nvent
iona
l o bj
ect
s reflect on
u
tte
rl acko fo wn-bei
ng.
7.9.7 The a ims (samudde§a) ar
e" th
reeg re
atnes
sesw hicha ref oremo
stf
living b
eings
"( AA4 2). Thi
s s tate is no
t c ons
tru
cte
d b y religious wo
r k
natural st
ate d escribed as being t h
e g oa
l o f "Sel
f-o
rig
inat
ed O nes," i
w hoh aver emo vedb ot
h s o
rtso fd efi
lemen
t. T her em
o v
al is t h
e fir
Unob s
tru
cted realization a
nda ltru
isma ret heo thert wog reatn
esses

For AAV:42.8 abhiyoga-vahi-margaread anabhiyoga (mngon par 'du byedpa medpar, P18.1.9-2.1).

1
41
7. 9.8 T hef ourc ou
rses( ont heu seo ft h
ew ord' co
urse' t ot rans
lat
this c onte x
ts ee§ 8 .3) a ren om oret h anc onven
ient rubrics tog ive
or de
r t o l on
g a n d d iv
erse s ecti
ons of t h
e P anca. E ach d e
scribes
practicef r
om different pointso fv ie
w. T he first, th
ec ourse in a rmor
h ow aB o
dhisa
ttva practicing any o ne o ft he six p e
rfect
ions (giving,
pat i
ence , effort, co nc
ent
ration a nd w isd
om ) is a t the s ame t im
e pra
oth e
r five. T hes econd,t hec ourseo ng oin
g forth, is a g e
nera
ld escr
pr ogr
ess is m adeo nt hej our
ney in th
eG re
at Vehicle.
Therea res eventeen s ubdi
visi
onst ot he third c o
urse, in a ccum
ulations
first fifteen andt hes ev
enteentha ren om oret hant opic
s in a g eneral
o ft hee n
tirep ra
cticea n da res impl
y listed (AA46-47, W 86.30-87.2)^

wfr m i sr
fdw
si;^f Mfa
: WT-srfcTO-^FT: n The s ix
tee
nthaccumu
latio
n, w
de
als w i
th the Bodh
isa
ttva levels, is e xp
ande
d o n, in t h
e AA , a t
(§
3.11
.2).
The last c o
urs
e, in e mergen c
e s, is a g
ain a g e
ner
al rubric a nd
su
bdiv
isio
nsa rea g
ainm ere
ly listed. T hec orr
esp
ondi
ngs ect
iono ft he
of w hi
ch w as q uo
ted a b
ove ( §7.9.2
) is, h owev
er, a s C o n
ze h
(197
7:162)" th
ev eryc or
eo f[ the ]t e
ach
ing"a n
do neo ft h
e finest
Su
tra.

1
42
 VIII EXPLANATION OF SOME IMPORTANT TERMS USED IN THE TEXT

abhisamaya
8.1 The meaning of the term
Inr e
gar
dt ot h
ew ord abhisamaya ('clear realization'), fou nd in the
t
he AA, it is u
sed in th
eA ,t he AA and in the AAA w ith different me
an
The word abhisamaya is formed f rom abhi ' towar ds, facing' + sam
'
togeth
er' +r o
ot i'to go
.' ' Clea
r realization' is a t ra
nsl
ation s ug
ges
ted
am
on gs
t o thers
, Hop k
ins (198
2: 61
).
8.1.2 In the A, w he re the w orda ppearst o be a late introduction into
( Mano 1 969:914
), abhisamaya o ccurs rarely ( e.
g., W12
0 .26, 4 12 .
14,
and always f o
llows prapti'attainment.' "I do not a c cept, frie
attainm
ent of an unprod uc
e d d harma , nor of an abhisamaya" ( Wl20 .2
6).
W h
e th
er this c l
ear realization is gradu
al o rs udde
n is not specified. It
t e
rm w ith any particular or specific signification tha
t can be c onclus
ively
d e
termine
d.
8.1.3 Int h
e AA, abhisamaya is u
sed in t h
e title and c
onsi
ste
ntl
ya s qualif
the fifth, ' pe
ake
d' (murdhabhisamaya), and sixth, 'serial'
(anupurvabhisamaya) prac
tic
es, r es
pect
ivel
y ( §7
.7, § 7.7
.5). T he
re is s
distinction bet
ween abhisambodha and abhisamaya, thef orm
ert e
rmb eingu s
f
or the f
our
th (sarvakarabhisambodha) and s
eve
nth (eka-ksanabhisambodha)
pra
ctices o nl
y ( §7.7, § 7.7
.6)
. Unlike Har
ibh
adr
a, Mai
trey
a use
s th
padartha, n
ot abhisamaya, t
or efe
rtothee i
ghtmajo
rs e
cti
onso ft
hesut
T
8.1.4here are e
ight cat
egor
ies {padartha) wi
thi
n w
hic
h the AA pre
sent
s
d
esc
rip
tio
no ft he PP s
utra
. I n later com
m en
tari
eseac
ho ft hes
ee i
ght
is c
all
e n abhisamaya.
da
It is unlikely t
hatt hew ord abhisamaya in M
aitr
eya's title is b
ein
gu se
technica
l s ense it later cam et op oss
ess.T here is noe viden
ce in t
1
h
usage one finds in A ry
a V imuk
tis
ena's AAV ( wr
itt
en p e
rh aps 150 year
s
the A A) w
he re the th
r ee jhatas a
red esc
ribe
da sc o
verin
g all the abhisama

The word abhisamaya is used in a general sense as understanding or realization at AS3.2

(Rahulal60), but there are so many sorts of realization discussed there it becomes nothing more than a
general rubric.

143
(^RTT-Hl^dl-*Hi+k*ldlpT: «<MlfV*W^-*nif^, A AV12. 7-8). And e ven Hari-
b had ra, who u ses the w ord in a clearly t ec
hnical s ense w he
n he d es
cribes"
p athw h ich is ... o
rde r
ed in e igh
t abhisamayas s tarting w ith the st
ate of b
eing
k now er of all asp ec
ts" ( W4 .12-13), u se s the w ord abhisamaya in the singula
r,
not the plural, wh e ng los
sing the title directly (4h<H+i<hf»WH4, W
9 9 4
.20).
8.1.5 It should a lso be noted that in the Varttika a scribe
d to B
had
ant
a
Vi muktis
ena ( P51 8 6:10
5.5.8
; § 2.1
2), t he
re is a distinction dr a
wn betw
een
eig ht padarthas (Tib dngos po brgyad) and sev
en abhisamayas}

Q
uesti
on: W h ate xactly is this PP whe
n [AA1] s a
ys, referring to the PP,
"Hom
a ge to the M
ot her of the B uddhaw ith an as
sembl
y of S ravakas and
B
odhi
sattv
as?"
[R
espon
se]: "The 'PP' is the s
even abhisamayas."
The au
thor of the Varttika e
vid
ent
lyc onsi
dere
dt h
at the ei
ght
h padartha, the
bo
d y of tr
uth
s (dharma-kaya), was not an abhisamaya, bec
ause it was not a
g
nos is
.
8.1.6 It is po
ssi
blet ha t the word abhisamaya, in the title of the A A, can be
t r aced to the usage of the samew ord to desc ribes omec h apters of Pali texts,
the Katha-vatthu and the Visuddhi-magga. A l th ought he
r e is no record of any
PP c h
ap ter or text called an abhisamaya, it is p
ossiblet hat the abhisamaya in
Abhisamayalamkara is b ased on what the a u thor of the A A saw his t ext as
a c c o
mpl ish in
g. Like b o
th the Katha-vattu and the Visuddhi-magga, the AA
s y stemati zes an on
-techn ic
al, o r
dina
ry-
languag et e xt
-mass. The m eanin g of the
t e r m p erh a
ps p assed t hrou
gh the following s tag
es: ' c oming f ace to f ac

The final couplet (= snfT-HKftfll TPr ^ H l f a ^ ^ l c H ^ I ?) appears to be an alternative reading of

f

AA3ab. According to the Prajna-paramita-pindartha-pradipa (attributed to Dlparhkara-Sri-jnana

Atis"a; P92:103.3.8), Santipa and Ser ling pa (=Dhannakirti[s"ri]) also assert only seven abhisamayas.

144
with'-»'expkcation'-»'systematization a n d explanation,' a n d it is i n the latter
sense that it is being used i n the title. 1

8.1.7 T h e T i b writer R g y a l tshab (1364-1432) explains the title with a simile

(AARgyan:6-7). A naturally beautiful woman, ornamented with golden
ornaments i s viewed reflected i n a mirror. T h e P P sutras are the naturally
beautiful woman. T h e systematization o f eight abhisamayas a n d seventy topics
the golden ornaments, a n d the A A the mirror through which she c a n be viewed.
W h e n the reader studies the A A a n d understands its meaning he o r she glimpses
the beautiful Prajna-paramita, her beauty highlighted b y the eight chapters a n d
seventy topics.
A c c o r d i n g to this explanation, the abhisamaya w h i c h Maitreya's text
ornaments is the M o t h e r o f all Buddhas, the P P itself. S y l v a n L e v i voices m u c h
the same idea w h e n h e writes (1927:126): " L ' A A est une explication d e
V abhisamaya, c'est-a-dire, d u proces qui aboutit a l'intelligence de l a verite, e n
d'autres termes, c o m m e l'entend Stcherbatsky, d u marga o u chernin ..."

8.1.8 C o n z e appears to have understood the samaya i n abhisamaya as meaning

'a compact, a c o m i n g together, o r a uniting,' a n d rendered the term i n E n g l i s h
with the phrase 're-union with the absolute' (Conze 1954).

8.1.9 T h e original meanings o f the twin terms abhisamaya a n d abhisambodha

are unclear. If there was any distinction it appears to have been lost b y the time
2

of A r y a V i m u k t i s e n a w h o substitutes, without any reason o r explanation, the

w o r d eka-ksanabhisamaya for eka-ksanabhisambodha (AAV14.19). Later, T i b 3

translators, usually careful i n such matters, retained n o difference between the

terms a n d consistently rendered both by the same w o r d (mngon rtogs).
It is possible that the terms reflect the difference between gradual a n d sudden
awakening. A c c o r d i n g to the Sarvasti-vada doctrine recorded i n the A K (6.2cd,

This line of thought was stimulated by Aklujkar.

2
For example, la Vallee Poussin (1923-31:vi.l22): "Quel est le sense du mot abhisamayal-Ce mot
signifie abhisambodha," comprehension.' Laracinei signifie comprendre."'
v

3
Whether this is a single occurence of a conflation of the terms in the AAV (and therefore possibly a
textual corruption caused by the common abhisam) or whether there are other instances must await the
publication of an edition of the rest of the Skt text.

145
6.2 7ab ) the meditato
rc om esf ac e to f a
cew ithe ach of the si
xtee
na spect s
truth ( §6.1
5 ) one a f
ter the other. In the Y og acarad o
ctriner e
corde
d in the
(Ra hula 1 971
:1 07-8, Tatia 1 976:7 6-77), on the o t
her h an d, the tru
t h o
sixteen a s
pect
s is b ehel
d s imultaneously. Calling the s eventh padartha, ('ful
awa kenin g to all a
spec
ts in a single i nsta
nt,' eka-ksanabhisambodha) 'a full
aw aken ing' (abhisambodha), and the sixth, anupurvika ( 'serial
') 'a clear
realization' (abhisamaya), wo uldp ossiblys upp ort this c onjec
ture.
N everthel
esst h
ere is still a conflation of the two ter
ms. In the AA one can
giv e no s a
tis
fa c
tory reason why the first p rac t
ice 'the full a wa
kening to a
aspe cts' (sarvakarabhisambodha) s hould be called o n
ly abhisambodha and not
abhisamaya.
The sud
den and g
rad
ual aw
ake
nin
g t
heo
rie
s are d
isc
uss
ed in m
ore deta
e
lse wh
ere (§
6.1
5 , §6.
19-
20)
.
8.1.10 We haveam uchc le
areri d
ea of wh atH aribhad rai n
t end ed. His u
s
abhisamaya in a technical se
nse, to r
eferw ithout distinction to the t
hre
es t
a
being k n
ower (jnata), fou
rp r
act
ices and the dharma-kaya ( W4.1 2-13), has
a
lread
y been m en
ti oned ( §8.
1.4
).
He us
es the wo
rd abhisamaya in a m
ore g en
era
l fa
shi on in his summary
(W
452.29
-453
.9)of the thirty
-se
venmodes of m
edi
tat
ionme ntion ed at AA4
. 4
-
5(Conze 1954a
:49)
. The m eani
ng '
fac
e to f
ace
-»c
le
ar realization' is s
pel
le
t
herew it
hg r
eat clarity:
... «H*lft«^-Hl4lPl*-*TPf: I JHKi|«-inf-S)q|J|| ... anSrwr-

The w a rmed and p eaked p rep

ara
tion ... are the path in prepa
ration for
abhisamaya. The f orbeara
nce and hig
hestd harmap rep ar
ati
on ... are the
p a
th of p re
par ati
on to e m
b race abhisamaya. The path of see
ing the [ four
]
truths ... is the abhisamaya path
, s in
ce it first fully awakens to e a
ch
individual, ult im
ate reality.
"War med, p eake
d, f or
bea ranc
e, and h ighest d ha rma p re
para
tio
ns" are
sub
divisi
ons of proxi
mate p ene
trat
ion (nirvedha-bhagiya, §6
.10 )
. H ere
abhisamaya is eq
uiv
alen
t to the pa
th of seeing (dar§ana-marga, §6.14) at er
m
whichH aribhadr
au nder
sta
nds in the s ense of n on-co
nceptual g no
sis

146
(nirvikalpika-jnana, O
ber
mil
ler 1
932
-3:
21, 2
4).T
he p
ath o
f s
eei
ng, b
y
H
aribh
adr
a'st ime,w a s a precisely d
eli
nea
teds e
cti
ono fthepathw h
en
a
tta
ins a yogic, direct p
erc
eptiono ft h
e fact t
hat all d
har
mas lack a
n
(
seea ls
o §6.12-1
4).
8.2 The meaning of the term akara
T he t erm akara is u sed in t he A A a nd A A A with a t l e
ast three
mea nings. T he first o ft h
eset hreem e anings is no
t technical, and is be
byt he English w o rd' aspe
ct,' a tt
este
d in p hrase
ss u
cha s" k
nowing all
a p ro bl
em.
" I n this s en
se it is m o st f re
quen
tly fou
n d a s the sixte
(akaras) o ft hef ourn oble truths, starting wi
thi mp
ermanence a nde n
d i
n g
delivering (nairyanika), i.e., theo bje
ctivec on
ten
to ft he Sravaka kno
wero f
(§7.4-7.4.2
).

8.2.2 T wo further, technical, m eani

ngs o fa kara m ust
, h owe
ver,
distinguish
ed if on
e is t o a vo
id c on
fusi
ng M a
itrey
a's a nd Har
ibha
dra
's
intentions. These t wo different m e
aning
s o f akara ar
e b e
st con
veyed
rendering t h
et erm a) ' mod e' o r 'so
rt [ofm e
dita
tion
],' an
d b ) the
'fo rm [in wh icha no b
jecta ppea
rst ok now
ledg
e].'
8.2.3 The e xpla
nati
on o f t he s u
per
iority o f t he four M a h
ayana p r
oxi
penetr
atio
ns ( AA
1.25ff
, § 6.11) o c
casions a n e x
tend
ed u s e o f the t e
r
mea ni
ng ' modeo fm edi
tatio
n.' T he elliptical lan
guage in t heA A a tt
whe re e ach o f t he t w
elve divisions o f t he p r
oximat e p e
net
rat
ion
correspo
ndin
g m ode o fm e
ditat
ion identified o nl
y b y a single w ord o r
tendst om akeM ait
reya
'sm ean
i n
go b scure. It is particularly c
onf
usin
gb
Haribhadr
au s
est h
et e
rm akara, w
ith different m ean
ings,a s ,e .g
.,a tW 6
thes ames ent
ence
:
Havi nga nt
ici
patedt he q uest
ion " How, t hough, is s omet
hi n
g b ei
ng
meditated n o
t a bl e t o b e s hown forth" w i
t h why is that, wi
th it
because, et
c., [the A] g iv
est hea nswerb y w ay o ft eachin
gt he m
meditation (akara). Si
n cet hes up rem
em et
h o
d is n on
-con
ceptuali
zatio
no f
them ed
ita
tive stabilization, in line wi
tht h
e fact that all d h
ar m
as a re
findable, whent heo bjectiv
es uppo
rt is [view
ed] in t ermso fs ucha
meditation onu lti m
ate reality (dharmata-mukhena akarena)

1
47
 [Bo dh
isatt
vas] do not know that meditative stabilization w ithn on-
ima gin
gt ho
u ght (nirakarena cetasa). Thi
s is b ecause t h
ere is n o
imm ed
iatelyp roximat ec aus e [for s uchb arep erc ep
tion]
. A ndt hy do n
e
fully understand withi mag i
ng [ thought
] (sakarena) sin
cet h
ere is [suc
h
tho ught
] in d r
eam s,e tc.,w ithouta ny real entity [behi
nd it].
In r ega
rdt ot he first m eanin
go f akara, '
mode o fm e
dita
ti o
n:' A cc
ord
Ob ermi l
ler ( 1933-6:323-4 n.l) " the principal m eanin g o f akara h ere is
sub jective aspect, t h
e a spect o f c ogni
tion w hi
ch a c ts as a n a ntido
te
realistic view
s." R gyalT s hab ( AARgy a
n:2 51 -
3) s ays t hat this m ean s,
th ea n
tido
tet ot h e false belief in a soul (atman), b utt hea ntid
otest oe
1 73 m istak
en o pinions starting w ith t he belief t hat t he c onstituen
ts
pers onali
tya re p erm anent.
He nce m o de o f m editat i
on h e
r e refers, primarily, t o a n u ndersta
nd
ac cordw itho bject
i ve realities, whic
ho nem ust cultivate. It is e xplained,
le ngth,a st he first oft hee le
ven topics in c hapter four, t h e logical pla
si nceM aitre
y ah as just t urne
df roma n e xpl
anat
ion o ft h
et h
rees t
ates
kn ow er (jnata) t
oad iscussi o
no f their actualp ra
ctice( AA4
.1 ,W 415.18-19
^f-?TR-«+KI«ll+! <HI+UI 1[% I «<f*IMi tfWT^r t>-t>WT ^ ^ WT: I

T
h e defining characteristic [o
fthePP] is t he akaras o
f( '
sor
ts ofm
edi
t
on'
) particular u nd erstandi
ngsofob
jec
tive reality. Th ey a
ret hr
eebec
a
t
heo mnis cie
ncesa ret hou
ghttobet hr
ee.
T his s ames ense o f akara, as' mode o f m editation,' is f ound in M a
'stateo fb ei
ngk n owe ro f all aspects
' (sarvakarajnata) a
nd 'full awak
en ingt
aspe cts' (sarvalcarabhisambodha). In these, akara is nol o
ngers impl
y' aspec
t,'
a s in t he a bo ve s ixt
een a spe
cts o ft he s t
ate o f b e
ing a k now er o
specifically th
e1 73s o
rtso fm edi
tations et forth in A A4.
Wh ere M a
it reyau ses akara in t hes enseo fm o deo fm e
dita
tion,t wo
implications o f t h
e t erm c a
n b e d iscerned: a ) t he cultivation of
unde rstanding o f a n o bj
ective reality, e.g., u nd
e r
s tandin
g e mptin
ess (suny
jnana, an db )t he cultivation o fa ne mo
tionals t
ateb as
edo no b
jective rea
c ompas sion (karuna). I nt hef ormerc a
sea ni mageo rf ormo fo bjecti
ve
continually b rought t o m in d until o ne p enetratest o actual, u nmed
ita t
ed,

1
48
 itself. Int he latter, t
hei mageo fobje
cti
ve reality is s
eco
ndary t o a
mi nd thinking, e.g.," may all living c
rea
tur
esb ef reefromtheir sufferin
8.2.4 T
he s
eco
ndm
ean
ingo
f akara lies b
ehi
ndH
ari
bha
dra
'st
erm
s '
ima
(sakaray a
nd'
non
-im
agi
ng (nirakara) t
hou
ght
.' T
her
e akara r
efe
rst
oth
e
in w hicho bject
ive reality a pp e
arst ot hec o
nsci
ou snessk nowing it. Th e
o ft het erm (originally akrti, asa t AA 1 .27) in this s en
ses tre
tches
., Pat
anjal
i'sg ramma r, a ndt heb egin nings o f linguistic philos
o phy
, w h ere
referr
edt ot hes t ructu
reo ft heo bje ctn amedb yaw ord( Biarde
au:
D ignaga, in his d iscuss
iono f self-referential knowle dge (sva-samveda) a nd
n o
n-dual pramana a s fruit (phala; Pramana-samuccaya Hatori 1 968 a ppendi
F-H) initiated a m o re particularly B u ddhi st usag e, s et
ting forth in a
t erminologya 1
)t hei mageo fa no bjecta p
pear
ingt ot hek no wi
ngm in
k nowingm ind in t h ef o
rmo fa ni m ag e. H e felt b othw eren ece
s sar
e x
plain later r emembe ranceso fp as
te xperi e
nce.
Ru egg ( 1981:92) in a p araphrase o f t he Madhyamakaloka 4 6-60
S a
ntaraks
ita,w herep robably for t he first t imet h ev iewso f sakara a nd
vadins a
res yste
maticallyp r
ese nted,s ay s, in r eg
ardt ot ho
sew h od on o
e x
terna
lly real o bject,t hatt hey differ a m ongt hem selves" ast ow hether
d ual vijnana conta
in s a n o b je
ctive i ma ge o r n o t; a nd t hey a cco
rd in
g
d iv
ided into t het w o s chools o ft he Satyakara-vada ( or Sakara-vada) w h
a cc
eptst hat it doe sa n
dt h et he Alikakara-vada ( or Anakara-vada) whi ch
t h
at it d oesn o
t."
A t ho
rough i nvest i
gati
on o fH aribha dra's u nderstand i
ng o f nirakara-jnan
vada and sakara-jnana-vada w o uldg ob eyo ndt h
es cop eo f this diss
ertatio
it w ould r equire a careful a nalys
is o f later s ecti ons o f the A AA ,
W 531-5 36 a nd W 96 9-976.
Int he first abhisamaya H a ribhadrau sest het erm s,a s in t hep ass age
15,q u
oteda bove ,s im
plya so neo fas e
to fd evi
cest og i
vem ean
in t heA .

One notices, in particular, the terms: svabhasa, grahakakara, visayabhasa, visayakara, arthabhasa
and arthasyakara.

1
49
8.2 .5 A s t erms t o differentiate t wo s chools o f V ijhapt
i-ma
trins, t h
e
sakara a nd nirakara sh
ouldb eu nderst
oodt o refer, o nt heo neh andt o
andD harma
kirti'sf o
rmul
ationo f citta-matrata, by w ay o f a f ocus o n
episte mo
logic
al c onc e
rns, a nd o n t he o ther h and t o V asu
bandhu's f orm
u
of citta-matrata, by w ay o ft het he
ory o f parinama, o r t r
ansfo
rmations
cons ciousn
ess. R oughlys peaking , it seem st om et hatt hef ormers chool
be called sakara b ecaus
eo ft hes tr
ess it g ivest ot hea sse
rtio
nt hatt he
mi nd (citta) is clear i Uu
minatio n (prabhasvara), a nd d e fil
ements a r
e o n
ly
extrinsic (agantuka). Vasuban
d hu'sf orm
ulatio n( e.g.
, in his Trim§ikh), c ame
be called nirakara b ecaus
e o f its s t
ress o n t he u ltima
te n on-e
xist en
ce
trans for
matio
ns o f c o
nscio
usne ss a s a nything b eyond c on
sciou
sness itse
Si ncet her easons for t het wot ermsa req uite different, thet wop oints
not m ut
ually exclusive. This is c orr
oborated b y H aribha d
ra's willingness
def endb othp oints ofv ie
wo nt he s urf a
ce level ( W5 31-536) a ndt o
fr omt hep ointo fv iewo fu l tim
ate reality (W9 69
-9 76) .
8.2. 6 R uegg ( 1
982:102), q uo
ting ' Jam d byan g
s b zhad p a, m ent
i on
Hari b
hadra be lon
gs t o t h
e " N
irmal
a-Alikakara-vadi n b ranch o f t h e Y og
ac a
Svat a
ntrika-
Madhyama
ka." T his is a lso m ent ioned b y D kon m ch og 'jigs
dban gp o. T hi
sf u
rther division o ft he sakara o r satyakara-vadins into nir
(dri med) an
d samala (dri bcas), pro
bablyT ib etan in origin, is b asedo nw he
the writer assertst h
ef ormo ri mage (akara) w h icha ppearst op ercept
ion
not itself, real. P
robab
ly t hes e terms a r e b est u nderstood a s m e rel
y d
nam es for t hes ame sakara a nd nirakara distinction.
8.3 T he m eani
ng of t h
e t erm pratipatti
T hep r
efe
rredt er
m for spiritual pat
h in b otht heA A a ndA AA is
('practice, cours
e, p ro
gress a chiever
') u sed in t he sen
se o f t he c o m
individual part
so ft hec omplex , w hichc anl ea
dt oad esired result.
prati mea ns ' co
ming u p to' o r ' tak
ing to.' The s t
eps (pad) l eading
enlig htenm
enta rei nten
ded.I ne ssen
cet h
et ermm eans 'ta
k in
g t o/followin
prescribedp a
th o rc ou
rse]
.' O b er
mille
ru s
ually ren
der
s pratipatti as 'activit
and C onze a s ' p
rog
ress
,'t ho ugh t he c on
notat
ion of p r
ogress is s o me
incidental.

1
50
8.3.2. T
het
erm pratipatti h
asa
tle
astt
wo different m
ean
ing
s, a)A
t
( AA 1. 21),e .g., it is s ynon ymou
sw itht he total practice, b )A tW 85 .
it is a g eneral rubric for t he last fourt opic
s( § 7
.7-7.7.6)o fc hapte
r
tr anslator
s n otice d this difficultly. B u s ton( AALung :1 51) d i
scusses
a ppa rent repetition i nvolved in e xpl
aining pratipatti ast he first s u
bdivi
si o
t hes e
cond topic ( § 7.
9.3),p rec
eptuala dvice,a ndt hena gain, later, as
t ot en. I no rdert oh elp clarify this c o
nfus
in gu sage Tib t rans
lato
rsc
u sed grub pa ' achiever
' in t h
e first, a nd sbyor ba 'application' in t he
c ont ext. H er e, w h ent het erm is b ei ngu sed in t hef ormers ense i
' pro gressa chiever'a n
dw h en in t hes econd,' cours
e.'
A sw it
ht het erm jhata w hich, literally, mea n
s ' thes ta
teo fb eing
t hat w hich, k n o
ws ,' similarly, t he u nw ield
y translation ' progress a chi e
u se dn o
t in t he s ense o fap erson, b ut in t h
e s ense o ft he s ubj
c om po nento f spiritual practice. This is d one,( event ho u
gh it will n o
t he u nsu
specting, a nd n o d ou
b t o ften infuriated! r ead
er t o a gain
m ist akenly cons true ap erson), in t h e belief t hat E nglish
-speaking r ea
d e
o nlyg ett ot hea uthe
nticm eaningo fat e
rm like pratipatti byc hangin g
f ro m a n individual p erso n w henever a n a gent n oun referring t o k n o
spiritual e ndeavor is u se d,t oa na war enessw hicht he individual posse s
pratipatti is n otap er
s on. It is a d eve l
opmento ft hep erson'sc o
nsc i
a s it w ere, t h
at is m ista ke
nly t aken t o b e t h
e p erson. T h
is is
bodhisattva, wh ich, for b ettero rw ors e,h asn owe ntere
dp opularu sag e
n otr e
quir
e translation. It is m ost unlikely t hatt h
et erm bodhisattva s tr
individual p er son,a s it is n o wt ak
ent od o. Like jhata a nd pratipatti it
'spirit,' or, t o u se a less l oad
ed t erm ' consciou
sness,' w hichc an
aw ak ened.
8.3.3.There is y et a f ur
the
rc o
mplic
atio
n w hich Obermil
ler (193
3- 36:1 0
2)h asp ointedo u
t,a n
d this is t
hat " t
heo rder ... o
ft h
e pratipattis
ex
traord
inar
y c o
mpl
icate
d s ch
emes ... must b e p ut in c on
nect
ionw ith
abhisambodhis" What this m eans is thatt h
ef ourt
ht os eve
nth abhisama
fou
r' pra
ctic
es' (expl
ained §7.7f
f), a rea ls
or e
fer
ed to, in Tib c o mm
e nt
the Tib w ord sbyor ba. I
n this di
sse
rtat
iont h
et e
rm is render
ed' practice'
con
texts.

1
51
8.4 prajna-paramita
Haribhdra's use of the term
In the AAA the t
erm prajna-paramita ('the ot
hers ho
re of wi sdom'/'perf
ect
wi sdo m') is u se
d inclusively for the ent
iree ight clear realizations. Thes
e
bee nd iscuss
ede l
sew
here( §2.15, § 7.2f
f).
Har ibha dr
a d o
es, h o wev er, m a ke s om e g ene
ral r emar ks a b
out
paramita b ase
d on a definition by D i gnaga (PPPi:l):
The pe
rfec
tion of w
i s
do m is n
on-
du alw isd
om. It is the T
atha
gat
a, and is
be accom
plished
. B ecaus
e its [i.e., the T
ath
aga
tha
's] m ean
ing app
lies [
t he
m], the t
reat
ise
s and p
athh avet h
atn ame.
In explaining, H a ribh
adra s ays a B odhisattva a ttains p e
rfe
ct w isd o
(tathagata) by first acc um
ulating v ast s t
ores of m e rit. By m erit is m eant
o ut come of v i r
tuous a c
tions
.T he n the B odhisattva e nters m edit
at ion and
i n
v est
igates the "the m ode of the PP r eve
aling the s e
lfle
s s
ness of all d harm as"
( W2 2.20) , i.e., inv
est i
gate
s the m ea n
i ng of e mptine ss w hi ch is the central t
t aught in the PP s utr a
s. The B odh is
a ttv
a" investigates the m eaning of the PP by
way of f o urs o rts of m e
ditati
on( akara): ( a)e 1
num e
rating (ganana) by g rasping
n umerically in t erms of the different s tages of the e ight clear realizations;
g auging (tulana) by a s ce
rtain
ing the individual n atur e of e ach clear realization
(c) i nterpreti
ng (mlmamsa) by a voiding b oth s uperimpo
sit ion and over-
n egation; and (d) m ak ing d ecisions (pratyaveksanatS) by justifying wi
th valid
n on-conc eptual (pratyaksa) and inferential (anumana) c ognitions (pramana)"
( W2 0.22-4) . T hrough this k now l
e dge c aused by h ear ing, t hi
nki ng and
m editation the B odh
isa ttv
a a tta
ins the s t
ate of b ein gk now er of all a spects
a ttain
s prajna-paramita.

8.5 Srutamayi, cintamayi, and bhavanamayi prajSa

The terms
The ter
ms Srutamayi, cintamayi, and bhavanamayi prajna (
'wi
sdom at the
s
tage of bei
ng a ris
en f ro m h e a
ring, t hinki
ng and m edit
ati
on'
) are k n o
wn
V
asu ban
dhu'
s A K 6.5.

On the meaning of this term see §8.2.

152
 One a bi
di ng p ro
per
ly, who has listened and reflected, will be cap
abl
e of
e n
terin
g into m edi
tatio n. The wis doms w hic h c ome f rom w hat has b
e
h ea
rd , etc., h
ave for their o
bje
ctsn ames , [a co mbin
ation of] b
oth[ name
thing], and thing, r espect
ive
ly.
The maya suffix i ndicates the c ause , as e xpl ained in P anini' s a phorism
5.4. 21: tat-prakfta-vacane mayat, i.e., "la prajha Srutamayiest la prajha qui a
pou rc ause (hetu) la Sruta, c'
est
-a-
dire la p aroled 'unep ersonn e qualifiee (a
vacana," la Vallee P ous sin 1 92
3-31:144 ). Similarly, cintamayi prajha m eans
' wi sdom w hich c om e s f rom reflection' and bhavanamayi prajha ' wisdom
wh ic h c o mes f ro m m editation
.' T he y are not specifically B uddhi st t er
ms,
w er e u sed particularly f r
eque
ntly by B uddhi st w riters like K am alas"
ila an
Har i bh
adra.
The threet ermso c curr ep
eate
dly in the AAA. In e s senc
et heyr efer to th
stag es:
(a) w hen,b ased on listening to a qualified t eacher, one g ainsu nde rstanding
(b) w hen , by r esearch and investigation, o ne's u nde
rstanding b ecomes
authoritative, and
(c) w hen one cultivates a s t
ate of d eep i ntrospection w hi ch i n te
gr a
tes t
auth ori
tative u nderstan ding so t h
a t it b e com es a s p o
ntaneou s and direct
perc eption (pratyaksa).
8 .5.2. In a r ecent article, L indt
ner( 1984
: 151, n.7) r efe
rs to certain
" in
nov ation
s in B u ddhist e pi stemology,
" a mong st w hich he m e
ntion s t
d e
scription of "yogi-jhana as a particular for m of pratyaksa." T hisi nnova
ti on,
the earlier hist
ory of w h i
chL i ndtnert e
ntat i
vel
yt race sb ackt hroughD ign a
g
the "Srutamayi bhumih S ectio n (X) of the Yogacara-bhumT i nfo
rms
H ar
ib hadra's u nderstanding of the t h
ree s ort
s of w is dom, an u nd
ersta ndi
ng
w hich is b e
tter k now n t hroug h the writing of K amalaSlla w hom H ar ibha
a ppears to qu o
te at s omel ength in the first chapter of his AAA (W9
3.22-94.1) .
Acco rd
ing to D ign aga, y og ic pratyaksa is a special p u re c ons
ciousnes s
.
U ltimate reality i mp resse
s itself as forcefully u pon this c o
nscio
usness as
o rd
ina ry p henome non i mpress es itself on c om mon s e ns
e p erce
ptio
n. Yet
special p ure c onsciousness is a rriv
ed at o nly g radually t hrough a l earn
p rocess r ooted in the m ed ium of w ord
s and i deas. In o ther words, the

153
m
edi
ated q
uali
tyo f s ense p ercepti on is a
ppl
ied to a special, med
ita
a
ware
nessrooted
, initially, in listening a
ndc onc
ept
ual
ity
, b
utd e
vel
ope
d
h
igh
ten
ed non
-conce
ptu
a l g nosi
s.
8.5.3 D hannaklr
ti, building o n t h
e w ork o f his p redecessor D ign
aga,
resp ondingt ot hep r essu
reso ft heN yay
a-vais
esikap hilos
ophers,w ast he
specifically as
socia
te t he s ta
ges o f u nder
stan
ding b ased o n l angu
age
infer encet hatp r
e cedes uchap urey ogic pratyaksa wi
tht hew isd o
msa
hea ring, thinking. H eu nder
stoodt hes tagew henw isdom is a r
isenf ro
tob egi nw hent hep ers
onh ea
rsat r
uthc or
rect
lyd e
scribed,a nda ssum
true. T hen,b asedo nt h
ei n
sigh
tt hatk nowledgeo fat ruth is not
until it h as b eenr esear
ched,D hamak irt
i s ai
dt ha
tf romt hatp o
int, up
sta geo f valid inferential co
gniti
on (anumitior anumana-pramana), i.e.,
bas edo nap roce sso fc onse
quences (prasahga) a ndp roperr easons (he
rese archedk nowledg ec omesa bout, t hep er
sonsu nde
rsta
ndingo ft he s
ha nd is c h
aract
erizeda s a ri
senf romh e
aring. W he n ar esea
rchedk now
attainedt h
eu ndersta nding is descri
beda s a ri
senf rom thinking. U nde
rsta
re main sa tt hes tageo ft hi
nking until thep roces
so fm editati
on,d escr
in t erm so ft he first o ft he 1 73a sp
ects, is achieve
d. A tt hatp oin
w isd om a risen f r om m edit
ation (bhavanamayi), or, t o u se D ignaga
's
descr iptivet erm, yogi-pratyaksa.

1
54
 DC CHARTS

9.1 The eight basic categories {padartha)

THREE STATES OF BEING KNOWER (-jSatS)

1s
tateo fbeing k
now
er 2s t
ate of b
eing3 s
tat
e of b
eing
of all a
spe
cts kn
owe
r o fp aths knower of all
sarvakarajnata margajnata sarvajhata

FOUR PRACTICES

4 full awake
nin
g 5p ea ked clear 6 serial clear 7 full a
waken
ing
to all a
spe
cts realization realization in a single i
nst
ant
sarvakarabhisambodha murdhabhisamaya anupurvabhisamaya ekaksanabhisambodha

RESULT
8b
ody of t
rut
hs
dharma-kaya

9.2 Ten topics figuring in a description of the sarvakarajnata 1

1p rod uction of an 2 p
rece
ptu
al 3 f
ourp ro
xima
te
[altruistic] m ind adv
ice pen
etr
ati
ons
cittotpada avavada nirvedha-bhagiya

4b
asi
s of the 5 o
bje
cti
ve 6 a
ims
p
rac
tic
e su
ppo
rt
=gotra alambana samuddeSa

7c
our
se in a
rmo
r8g
oin
g forth 9 collections 10 e
mer
gen
ces
samnaha- prasthana- sambhara- niryana-pratipatti

Tib mam mkhyen mtshon byed kyi chos bcu.

155
9.3 T
hre
e r
eal
ms (dhatu)

D
ESI
RE REALM
kama-dhatu

F
ORMREALM
rupa-dhatu

First C
onc
ent
rat
ion
dhyana

B
rah
ma-
typ
e In f
ron
t of B
rah
ma G
rea
t B
rah
ma
brahmakayika brahma-purohita maha-brahmana

S
econd Con
cen
tr a
tio
n
L
imi
ted light Mea
sur
ele
ss light F
ine light
parlttabha apramanabha abhasvara

Third Con
cen
tra
tio
n
L
imi
tedb
ene
fit M
easur
ele
ss bene
fitCo
mpl
ete b
ene
fit
parltta-Subha apramana-Subha Subha-krtsna

F
ourt
hC onc
entr
ati
on
C
lou
dle
ss Mer
it-p
rod
ucin
g G
rea
t fruit
anabhraka punya-prasava bfhat-phala

Not g
rea
t W
ith
out a
ust
eri
tyG
ood s
igh
t P
leB
a
se
an
n
tea
th n
one
abrhat atapas sudrSa sudarSana akanistha

F
ORM
LES
S REALM
arupya-dhatu

En
dlesss pa ce akaSanantya
E n d l
essc o
nsciousne
ss vijiiananantya
The S t a
te of n
othinga t all akimcanyayatana
The s tate of n e i th e
rd i
scri
minatio
n nor e v e
n of n on-
disc
ri mi na t
ion
naiva-samjha-anasamjhayatana a
lso called S u m m i t of e x
istenc
e bhavagra

1 The six heavens in the kama-dhatu are called 1) catur-maha-raja-kayika, 2) trayas-trimSa, 3) yama,

4) tusita, 5) nirmana-rati, 6) para-nirmita-vaSa-vartin.

156
9.4 The path of meditation (bhavana-marga) according to the A K
and its correspondence with the three realms

Realm Sub-division of Realm bhavana-heya

d
esi
re hu ma n and six g
rea
t g
rea
t
kama-dhatu celestial r
eal m
s

first co
ncen
trat
ion (dhyana) rniddling great
f
orm se cond conce
ntra
tion soft g r
eat
rupa-dhatu third c o
ncen
trat
ion great m iddl
ing
fo ur
th c on
cent
rati
on mid- m iddl
ing

first ab
sorp
tion (samapatti) soft m id
dling
f
orm
les
s se cond absor
ptio
n grea
t soft
arupya-dhatu third a b
sorp
tion middl
in g soft
fo ur
th a bs
orpt
ion soft soft

157
9.5 (manaskara)
Seven attentions and ninefold division of the path
of meditation (bhavana-marga)

bhavana-heya manaskara bhavana-marga

1 manaskaradi-karmika
(=§amatha)
2 laksana-pratisamvedin

3 adimoksika

great great soft soft

middling great 4 pravivikta middling soft
soft great great soft

great middling soft middling

middling middling 5 rati-sariigrahaka middling middling
soft middling great middling

6 mimamsaka
great soft soft great
rniddling soft 7 prayoga-nistha middling great
soft soft great great
8 prayoga-nistha-phala
(= maula-samapatti)

158
9.6 Correspondence between the levels (bhumi) and paths
meditation

bhavana-margaBodhisattva level bhavana-heya

soft so
ft second g
r ea
t grea
t
rniddling soft third mid
d lin
g g r
eat
great soft fourth soft gr
eat

soft m
iddli
ng fifth great mid
dling
m
id dli
ng m id
dling sixth m
idd li
ng middl
ing
great m i
ddlin
g s
e venth soft m
iddl
ing

s
oft gr
eat e
ighth great soft
m
iddlin
g g r
eat nin
th m
idd li
ng soft
grea
t great ten
th soft soft

1
59
9.7 Correspondence between the levels (bhumi) and ten perfections
(paramita)

Bodhisattva level Perfection

1 joyful pramudita g
ivi
ng dana
2s tainl
ess vimala m
ora
liy ilia
t
3 l
ight-
mak
er prabbakan patienc
e ksanti
4radi
ant arcismari effort vlrya
5extrem
elyh ardt oc
o n
que
r concent
ration
sudurjaya dhyana
6m anif
est abhimukhl w
isd
om prajna
7 far gon
e skill in m
ean
s
durangama upaya-kauSala
8 i
mmo
vab
le a
spi
rat
ion
acala pranidhana
9 p
oss
ess
ing excellence 1
p
owe
r
sadhumati bala
10 c
lou
dofd
har
ma g
nos
is
dharma-megha jnana

1
The original meaning was probably 'possessing excellence' (Conze's 'eminent') however, Tib legs
pa'i bio gros, 'good mind'

160
9.8 List of twenty samgha members in AA23-24 according to Arya
Vimuktisena

1 srota-apanna-pratipannaka (astamaka) ( implicit in 23a) on p

atho fs eeing
wit h soft and s h
arp faculties (vitaraga-purvin)
2 sakrd-agami-pratipannaka and anagami-pratipannaka on p atho fs eeing
wit h soft faculties (23a) (vitaraga-purvin)
3 sakrd-agami-pratipannaka and anagami-pratipannaka on p atho fs eeing
wit hs harp faculties (23a) (vitaraga-purvin)
4 sakrd-agami-phalastha and anagami-phalastha w ith soft faculties (23 ab)
(vitaraga-purvin)
5 sakrd-agami-phalastha and anagami-phalastha w
ith s
har
p faculties
(
23a
b) (vitaraga-purvin)
6 srota-apanna-phalastha t akingh um an birth after birth (23b) (anupurvin)
7 srota-apanna-phalastha. t aking celestial birth after birth (23b)
(anupurvin)
8 sakrd-agami-pratipannaka (23b) ( implicit) (anupurvin)
9 eka-vici-sakrd-agamin (23c)
10 anagami-phalastha (23c) ( implicit) (anupurvin)
11 antara-parmirvayin
12 upapadya-parinirvayin
13 abMsamskara-parinirvayin
14 anabMsamskara-parinirvayin
akanistha-parama (ga)
pluta
15 urdhva(m)-srota ardha-pluta
sarva-sthana-cyuta
bhavagra-parama
16 rupa-vita-raga (rupa-raga-han)
17 drsta-dharma-s'ama
18 kaya-saksin
19 arhat-pratipannaka (implicit in 2 3d- 24c )
20 pratyeka-buddha (24d)

161
9.9 List of twenty samgha members in AA23-24 according to
Haribhadra

1 srota-apanna-pratipannaka o
fso
ft faculties (23a)
2 srota-apanna-pratipannaka o
fsha
rp faculties (23a)
3 srota-apanna-phalastha (implicit in 23a)
4 srota-apanna-phalastha t aki
ng birth in h u ma n families (23b)
5 srota-apanna-phalastha t aki
ng birth in celestial rearms (23b)
6 sakrd-agami-pratipannaka o fs oft and s
ha rp faculties ( 2
3ab )
7 eka-vici-sakfd-agamin (23c)
8 sakrd-agami-phalastha (implicit in 23b)
9 anagami-pratipannaka o f soft and s
har
p faculties (
23a
b)
10 antara-parinirvayin
11 upapadya-parmirvayin
12 abMsamskara-parinirvayin
13 ana bhisariiskara -parinirvayin

14 pluta T
hes
eth
ree are
15 ardha-pluta akanistha-parama
16 sarva-sthana-cyuta srotas (
23d
-24
a)

17 drsta-dharma-s'ama T
hes
e two are bhavagra-parama
18 kaya-saksin rupa-raga-han (
24a
d)

19 arhat-pratipannaka (implicit in 2
3d-
24c
)
20 pratyeka-buddha (24d)

162
 PART TWO

SANSKRIT TEXT

1
63
 I PRELIMINARY REMARKS

[10.1 Homage; Wl.l]

m w w i JIIMIW. 1
«TT^R,

*HF«M<H ^ w f t fk& w
^ «n^»-«niy^r l- li"l fl f ^ F T
e 4 T
*TT% ^TR": II [AAi-ii] 2

w r <m<*<\\ wm\ ^r*t

w cTf^-p^Pi^ii <f^d«iM W N I H mtfte,

^IHNT S R R ^ R 3T«f-Wr T R T T W :TOT>II

^TRW ^ ^ - f a ^ M ^ - s r f t p f t T ^ f t *T£FT ^ rfw: I

^fT ^ ^ frfZW: +*ifad aFTHT:

One would, perhaps, expect 6antaisanan(cf. esana in Upanisads) "whose seeking of worldly values is
over" or Santyesanan "whose search is for peace." However, Santaisin from Santa + esa + in, as in
manisa, is possible. The Tib clearly understands a compound meaning "whose search is
for peace."
2
Although Wogihara seems to take this verse to be H's own original composition, there can be no
doubt that H himself considered these lines as part of the AA because in his AASphu (Amano 1975:5;
reconstructed by Tripathi 1976:4) commenting directly on these lines, he says.^^'^'gaj^'ir-^E/^'

^| "Arya Maitreya, showing that he himself is in accord with the deeds of good persons, makes a
preliminary homage first of all to the Mother, exactly expressing her qualities."
°ifar-»^T Tu, etc. This change, which reflects common usage, is made throughout and not
subsequently noted.
4
Discussed §6.9.

164
 ?iMHi^-sfer^-t^rq- *iMiftwim

[10.2 Anubandha-catustaya; W2.1]

^ w w *FITFT uwg %</c/ f¥ w-^-<r£f i

<PTT ^rfr wsrrfasft f^nfer-W ^Wt^w^ft" [-?] *nwr

^rft" ^ T ^ - ^ N H ^RiMddlfd ^ T O 4
M<i*i^<i-PiOilfcd-y^

^ ^-TrJJT ^ oiftWT srfwT^t, TTRT-JRnj I T ^^-y^HHlftmHT^

3T^r <KMfa^ y<^Ri< w i

1
^T9ft-»^ts?rr Tu.
2
TSP:2.5 ^ f | m& J i i t l H d l ^ arpT^-MM^HMyN-^f%T 5Tf%: I
^ r m ^ ^ ^ c H H I U M I based on the reading in Tu which is corroborated by P; cf., however, TSP:2.9-
io i r a f w r sfw T ^WTR-^WT^ am^Mr *r*nwi; JTCTFTR; ^ M^-ddiPM sfta^
4
The translation is based on the Tib P65.3.2-3 J^^^"OWwQ^ ^^'5 g^^^ \'«''*r8|^<l |<r|^
, , s ,

^^•^•^•g-qa-^rM-^^-^^^'^^'^^-g-qa-tlrM-a^'. The Skt text, which suggests a possible verse

quote in fa^lKd-f%q'...NlltH*l has not been emended.
5
TSP:IO.I-4 s n f r ^ t ^ vT«i-?r^r <UUH I 1| i sntWr^ «m<«4*iM S T T ^ J s r f % - + w M i

M^xfr^d-^Ffr ^TJT H4V«M^ 3 r f W ^ , T 5*TCTRW ?t% I

6
TSP:10.5-10 (Tib trans P203.1.7-203.2.2)
^ ^ TT: y ^ ^ H l H ^ I I ^ I ^ N y«t(sfdl ^ R % ? ^ ^ - W J T R Jl41»H^ 3if«nW, ^TFT-WJ I

165
SP^FPT i ^ r r f | i *rf-cii«wMi ^mff^- fa^<H-?rer^ t w
u
^rr^fr i

s N o

yifkH< 3TRt *ll<fiYHHHM: ^T^T-^r-^FT^ ^MNN^HN I 3

5f^-°JSTF%T 5PT^-5RtWT rr^T^-^frxm I ^ ^tTPT-W-

HO^lfyfd <HdhH.(fc|$d ll [YVSvarthanumana215]

N O o "v S O N O O "
N

1
TSP:IO.2O-II.I <nr * £ < t i w M i H m f f r r i f r - y f a n K«I-wzwr ^rnrrw i *rr ^ f a y t a ^

* I 3rnT^i.^Hi^ rr<r d<|«|$|<j| Wc« I < I q T c j r f ^ ^ - t ^ ^ - W fd fM H K ^ N i( I

2
FFfTTu ^ft'*J^'*W P.
3
wrrg;-» ^wq'Tuf l^'^'3'^'S P.
0 q j;

4
^fW-WT^ Tu; TSP:2.12ff TWF^T $ 5RF*FT»5 XFf Sfff^Tf cKf^Td^ STR^ sf^-5ff^I

5
#^r*rTu.

1
66
Pd^x-MM I ST
1
ft *TTT ^ d M K M M 3T^r *ft ^rf^dfVftdlft" d" TRIT,

W«*t dlft^d ffxT I xT*TT ft I *T 5raT-HI<r^dl-y<^^M: *rr^-u4l«M*fl:

3H3Mld I ^ ^ ^Twr-^rm-^T: y ^ d i f w ^
2
^ I ^TT f t I
3TFT y4)*HH f f r ^fen ^t\r SIFT *TTWT 5 % i ^ f t ^ ^ ^

^cRf 3TW I ^TT f t IS m ^W-^-^fft ^ ft ^ WT-

MKpHdlMH arqcf ^T-srRf ^ ^ **FST-UM Hdd-PK9HIfatpf-ftd+Kl
[W4.1] W$4H ft% H d M i d l - ^ : I

y Pi P i ^ d - f ^ - s r f a w - y Rm-d^ mr?K <*iyRmPi-^r: i

^fd? W ^ f t ftWTCT d^T 4 ^ « l l « t > K - 5 q T ^ T U'lrfldH ^fd" ^ T -

S r o ^ T R T ^ H : ^HIMdfd Im Pidl^ d^T fe^-ftf^-Pi4*d«t>I+K-Wf

1
TSP: 12.7-15 a r v ^ . f ^ ; ^ ^ ^ ^ ^TPJ arfwnf-MRy^l^l ^WI+IOT-Pl^l^ I

3pr^fxW i *r ^ i r r e T - N T r a ^ - i T R : u q W i f r o n r ^ tfsfo i f | i ^ P J T F T sndwj;

Jha (1937-39:13) changes spr^RT^-^aH^R^; "because it would be endless" but the Tib supports
W's reading which is retained.
3
AAV: 11.18-12.5 vW{ 3rf*)^^i|M"+lO ^ - ^ « ^ l h t a R u j f t ? u
5n%W-^^T,

1 % 4 » n % i ^fr^sft"Pi<fw+1+1<-^TW-XTD^; ?r t%f^ ^ si^-ii^Mid, i

4
« r m - ° « n W «TTW Tu, Amano.

167
<H^ld, MKH^IllM <HF<K ^ f ^ f ^ T HI^RH'h^MI+lO T TOT?

irqt^TR" SftWTR -
3 f n f - " g R f - M I d f c l * I - W T - H 1 <PRd 1 R - ^ T P f STTTS-farT-

N -o

^RTR-TRf: t ^ w : y R W I 4 ^ i ^ ^ m j j w r
2
l w - ^ f y^^HR I 3

^TT^TR; a r t w n r ^TVrwTt^-^RWR; 3 T ^ - ^ - ^ T T > - ^ M IfaPH JII -

a^dw ^-HKfHdl-^SRTO sfr^T ? I M d METPf, Hdd<M"H=ll%1-

^TW-R^-fgTE-^^ <HHI<CM f ^ T T W T PipMc^, * T T W R ^ T ^TTWT,

*rT^Tr-^r-Pl^HTII cRT ^ d l ^ - l f r - W R " l l [PVin:i.3i]

X
* N " V O N

IcWpt^TFt t W - W F T W w41^-]lwl«H.*i I [W5.1] c P T T - l l < k H [AAI-2]

s t r w r # r m t w 5 <TR; ^MMI* RTT II

FKTT TTUTq' ^ T P f H T ^ r o f ^llR-R*IR I

Jaini, in the introduction to his edition of the Saratama (1972:274), says that the AAA, unlike the
Saratama does not give a word to word commentary on the AA. As this sections shows that is only
partially true. Here and elsewhere, e.g., W:37.28-29, 47.20-21, etc., the verses are woven into H's text,
albeit in a loose fashion.
2
^^-^TfaFT:?
3
At this point some words have, perhaps, been lost through haplography.
4
"tfjcPJ Tu is syntactically strained; W is supported by P and appears contextually the correct
reading.
5
On the absence of reduplication in desideratives, see Edgerton:98.

168
[10.3 Setting the scene]

^ T W - ^ T - P l ? « l I [y «t> K « l *T^TT TO-^n%W-^WI'klMi ^T-^R-

sr5£^-wrct $di(y+Kc4i^ ^-Hi^ftmKV 5r^d%-?TR{^w^

^ ^ k H - 4 M 3 H ^ T W : U+1911^ ^ | ^ u | ^ |

MP<Pd4d, H M I *M f [ y 44 Hb -5T^ I R d c = ( I ^
3
<<<H«H S M 4 c « N I ^ - ^ R T - ^ R d " -
W ^ T F f r f s J W W ^£f # f n % : foW' ^ f^T-^T-
^fNWRnf>t*rg; d ^ Mi d iP y s M i P y P sd: %nci«t>iP<P*r: " W H T O
^ f : % W ^ T ^fd" q j b T W "<$>dI faM<ld-*rrei l ^ « H M fa'Id l * ? d Iftt p f -
f W T F T T q t d" ^ f t w i ^ i U rf-*Ptr%-*t, W «RTR"
f ^ T fwft W s p f : WfcW * t % I d^TT " ^ T T ^ f S T R T W i^rrfc I
STcfTsfq- ^ T - + M l P c ( - ^ t d^TT " W T < = | M H ^ R W » T ^
3^W' ^iPd-^t ^ W R - < H d ? 1 i H Mfd"-^fV: W T l t d " d T ^ T - « H d ^ -
s(w: i rw6.i] d^rr =d" "a^-cn^d^jp^t sriwr' OTI 3ff^- <fpfr ^ir ^

t d W rT 1 % Srfv^Tfcnj I

aTR-.-^TRT based o n T u , supported by P.

2
is supplied based o n T u and supported b y P.
3
HMI fil^l*-»°^«fl fel^f* based o n T u , w h i c h is supported b y P.

169
^ • - ^ f t % ^ i f a d l f d , * r f % M < * M < | V H I H d t l d ZTTFT W T - ^ R l * H i < ^ J $ d I d l " t % I
5

•o _ "\ ^- o o o c

<ft*T: I ^RT d ^ W k l l f a B M - ^ l M l H i ^-<^MNd ^-<UIH«4dMd:

T^TT^ I "q^^ *F?H ^-^Id+iiir^H^' ^ % CTC WW 3rf?j^%

STTcH-S-l I HI H-M i d H K d IH f ^ r f e " ^ - ^ - q ^ - ^ t e - ? T T H l f r f \ ^ M I H I :

u 2

+ 1^1 H ' P K H H 3 T T | H+^H^ W l t % I * T c T H r r ^ f ^ R TO" q f " 0 1

^KlrVfrc^lM^Md < H H c = I H STPTTW^TH I

l^rtFFT
[W7.1] 3rsr W l^pf: I^
^ d l ^ l f i l H c H I ^ <HW)^|[H
^T^T ^ - W ^ N ^ H ^ R WM4lftWc<JM fdfa?t-*Hiqf<Wli*H: *PFFdT-
^-#-t%^-m^-t%PW#¥T «H^«lld I < * H d k * H : WT-
M^NdlH 3
TT, t ^ r f ^ T HH" ^ f t ^ t c f ^ * p £ j r r ^ r f ^ R
f 5
W JS^tsrWT-
T>^-W-^lfac=ild T ^ fa<*4d T f d " I 3RT T^r (|4)RH»K*H
3

HRRllKWlft f ^ T - W : t > n T ^ ?f %i«|d1ld % ? ^ c ^ " ^TrnT-^W-TM-

supplied from Tu, supported by P.

^ R l f ^ R l ^ based on Tu, which is supported by P.
The punctuation has been changed from °^T^[. •T-*c^FI *f based on Tu.

170
 f^TTft-wrpf ^ psr =dTtd" ^iK+m n

^T-qvtf dWT 5T?JT ^ - ^ M d l d^TT I

^d" trrtmn" W P E T d ^ TOT * W n
*c^lNT«k*ll d ^ - f ^ T H d " &*\\[<i> VH«H^ l t d " W M I ^ I ^ R T T T
tepfer ^ W T *T9TCT: fsPT: I
S r a ^ T F T ^ " T T W\ ^ t d " ^ t d " : II [Buddha-bhumi-^astra]

[W8.i]*ftSFTRxfr% ^ T O ^ T f t ^ T T d ; I % T W ^ t ^ t % ST^RT: I
TTST-'jIs^f-^r 5 T f e - F T T d " - t % ^ *TCT d ^ H l d < t ^ - ^ T T - ^ W
M^(^(l«nfsr-^M«I^ ^[y<HT^l[<-^-^[dHld-^O^dm^^r^-<^^d
3TtWT^rt§TdT dW-Tcd"-fd^Tft TO-TO Iq ^ - ^ - ^ l ^ T T R " <H£Hlf<q
TO W d d l d l f d d ^ - t % ^ T d T ^ q%: I c R T Pl$<fd F T I d W - M + K U -
Mllcl^l?«l ^l*lid*lni.|^cl-«nf-<rf«1l^ ^N^K^MI- Mird^N'J||«||i|Mi||i|-
2

qfWdTd; H T<M M M 4| | «4l-M I Id^l $ M ^ R - ^ - t ^ T - ^ T ^ M I H t>WT

**K«nfc-+if< ii * f N d K a r f ^ w r 3T*f q^sr =d?rt^T f i r f w - ^ r d T - w q % -
u

^Td" =*T ^ d l d ^ l d d - q f t ^ ^ ^ F T - ^ - ^ t fe%d": I d" ^Tt ^ T : ^FTTtd"-

^>RFT qfter: i d^r ^ Pi^Ri ^Id" SPTVT:? i f% d; d ^ w ^ r "amter

1
a^-WMia4"IW-»°^t 3Ffom based on Tu. P says: (-^'"l ^ Toh) ^ ' ^ J ^ ' S * ' ^ .
3 1

2
W amends ^ M l - ^ l ^ l l l on the basis of mvp:16.2. Edgerton:392 says "rddhi-pratiharya = miracle
of magic performance, (i.e., indra-jala multiplication of figures), adeSana-pratiharya = mind reading,
anuSasam-pratiharya = miracle of admonition."

171
[10.4 Retinue]

fofrTTJ WWhW: HftHrb-fw&: wfintt-XWT <HMH$< ^T-WFT: W - ^ l '

^cr-*<«/W< zn^-nrh 3mw-^mf: Hr<ml"i-m-H4)»i3: ? R W -

^d?HId-TO^^-tWc^T 1
^ i H ^ M H M i t ^ - ^ T F T f STRJpT I

[W9.i] ^ r W *T W i t W T T ^ d W ^ f % % f M h # if

qf^RFTPT «KM^Id W m m W ^ , SW=nWT W^-WTT-

ii^nft^^n^ ^mtsrr«f, ^-^r^-^-^rtwr ftfNumHi'fy, m *TT
MP<Rl l-^IHdl«rV
u
3RTTT*T I

W R f c f ^ lPni£ I W$ rr^Tf q^T-^t^TT-W-HP<+Npy £ l H I =

^ T : I $1>Nfl ^ f t *Hlill<^ 3TT 'ERTK e^tt% ^PT-^lP^^iy^l W-*ft*T

^-srfroiM lu^-tfh iP<-^^-^rw w c7 enT^rrem": i Pnftr: m-^-

^PH-^TFsq-: ^ft W IT fa:^TT: I W - W f *Tm-^-*rRTfa-S¥T-

Pl H P h - ^ F S T - M P<M P<P*T ^5rf^-vT^-^t%-^-^^TR PH«MI
^upfl ^M I 1 -Pl*) P s d - P i « H 1 4 - f f ^ - ^ T ^ W-^R" F H T # W

1
Wsrra'-'TIFVf = P ^'^'Sm'sr'W (?) ar^TTW occurs in Buddhist Skt and Pali with a special
meaning "without malice," and hence possibly refers to the five original disciples of Sakya-muni, or
perhaps to ordination by a minimum of five monks in a border region (cf. Mahavagga:5.13.11; la Vallee
Poussin 1923-31:4.61). P appears to translate a different original: ^"^•(^'S^'^wq'^'^fr^'
q ^ ' q W W W W ^ ' ^ a ^ g ' W ' ^ ^ ^ TheTibreads:
"Bhiksu means all those who have overcome MeSa: those one cannot posit [as receiving admission to the
order] by way of the four actions beginning with a request or alternatively those [immediate disciples]
who were fully ordained by [Sakyamuni] saying 'Come here.'"
2
Tri-s"arana-gamana-saptatiV>.
3
The reading is problematic. P reads: «K «> T^-|'VrW^-| * £ 3 j - i ^ - . f j ^ w ^ ^ i - ^ t q
, I

172
 T P T - f t < W K 3 r f N r T - P l < H I M %T:-5rm-f%TTt%: I STxTU ^ T W ? T H T T t % -
^TTWT-t^WTT ^ f r ^ - W T - t > W : ^ft^-farTT: ^^xh-5RrT: I

fa^-md"-w^t ^r^rre w-5Fr f.^r-^r-sfp^-yHf?i M I 1 -ft<m 1 H

fW^dMI^I: I 3fa«fl ft<^-ftf9TF-y Hfry^H-^TPf ^-ST^-STFfd"
^T-TRTT: 1 #?r-wfo-sr*TT-M RH qf ^rar^-^q- 5Er^:^-M*nwift
f c t f f t ^ l ^ f i f * ^ K N T #5^T-Mft^^-ft% f J - W f t * W f h t [ w i o . i ] t : d -

f^-f^TT: f*MK«fNl: I $TOPf-*R*M^J\$WH\<{ W - F T qfWT-

H^l-^RfTxT-^irW-^NRldonM 1H atnii^HIM^dl: ^ I H - f l d l :
Mfa^>l-*TKT W d3<Tf3"-*TTCT: I *T*TW: qarr^^^MIHl i^dli^d-STTtH"-
H R ^ K - ^ S F I T f S - t W : H+I«ff ft^lft^l^H-M^'JII^rt d^MlH-
«+l*lF: I TtT W ^ T R 3Trf-*TPfcr t j f H l f t * T ^ T *S W T -
^TWTTd; y f a q i f t - ^ - * i 4 l « M l f t W t MR«>I-*R-*I^«HI: I ^ T R ^
<HftM<ldR TT ^ T R ^ r M ^ P ? 3TWT, d W ^ f t W , d^TT ^ t>^f> ^ - s p S T d " -
t W p r T f ^ t W d" ^ F W m - ^ f t ^ - t % T f T : I ? f a f % d^ldM^-ftfTT-
Wqfff-5f5FT H l d - ^ I K d" =d"d:RT^-TRT*f F r - ^ - 5 T ^ q ^ - * r t l r

^ f d " d d l ^ l M d ^ - W $ J : ^pf: I

v T ^ m - s T J % f i - f W : ^ - ^ - T f i n " - R T ^ - R T * f R " - M U k 4 Id I ^
4<fwVd<kK TO I 3Td": ^ - M ^ I « [ - M R ^ R I H ^ M dTTt ft^FT ^TT^PT

^dlRc*IK 3 r ^ r | s r f K - ^ ^ H ^ M I d 3TTWTCRT: I q d T 3TTCR--SPT-

:

M ^ W I c H + ^ i m M I ^ Rf:^TT: I
d^ q ^ T rjf*T: R^T ? t W ^ - ^ - ^ H W T 3 r f a y | A W M l RT%W-^T
^fh^ ^ i f t d l t l I 3Tf^rTF?-^ 41 ft+-^ l I fa ft^RlVAl 14j 3T4T5T-WT-
u

N O ^ O SO

^nfh^TT: I ^-5r^-froTT-ftg"-^^f-ft *flWI<^ W-^TR- ^ f t ^ - t W T :

^ft^-SraT: I 3Tff^TR; ^ d T ^ T P T V ^ T ^ - ^ - W T R < H M I ^ M I : I WW-

L<HlcMI]H«(K (-TRT<r?) Tib H*-'*'

>3 ,
means'to denigrate or criticize.'

173
+ l 4 * W K d l d fg"-+<«n^l: I H l W f a + - ^ H M M H K 3rq^-*TRT: I
tWV-^^-WTK a^STTF-^T«rF: I ^ - ^ - - H ^ l d l d HP<$fl l-*R- u

WN^T: I ^ - ^ m ^ - H K - M 8 ) c + q U ^ H M I - ^ f a t y n - f a r r T : I [ w n . i ]
3 $1 P q * i 1 R-^-^t^-^n^^^-wrra-
O
^-^fr-«rt%.tRT-
N

^.^Knr-^fOT-fT^-^r^r-HNMMM"d: 2
W*r*MI*Hlfa": H«lfipM:

ITC 3 T F T T^T <H|A|^M

3
TT^fWr tW-^TW HTd"-<HNH<3d ^TT-TTOT-

HP<^IH-+l4^d ^ - t ^ R P T T d ^ H l d l i y S M d ^ 4 W 5 T ^

q ^ K l * H -4 +<r-M K P d - T F T T t \ - ^ r f | l T : I 3

^ R T f e r - ^ q T - B j H d H+H-^TT^: II 4

^cHlR-cl^dl^^ fepjT/ ^Tt%^iR+IH 11 [Ksudragama]

Tt% qsr-5*M i p<+1 w * < r H i ^ FT* ^ =HRK J i - ^ P d i % w f^rwr-snf-

'fU<=Hpift*T W R T r 5 p r T % fa^lid Pd*Mld #*t HfT-^TR^-q^

5
I

T M l < I p R d -^TT^-TeT-«m"-d ^ 1 H I I
e\ e

^ W - y i d H d - d ^ W r f % f f d ^ T T T d " : II
d^ TR-'HI^IK d 4WHIdl: I
Some text is probably lost through haplography here. One expects ^ i f t f c t U ^ K : ... ti*flkU M<,: I e

2
W's compound ^»Tjf-*»»l^"l-^"l\-°*i-<* n n - f R is attested in Kapila's Samkhya-pravacana
(mw:937, but likely in a very different context) and possibly by the Tib and is retained; however ^ I j ' ' ^ '
g-q-t^-qUj-q^-g^-q suggests ^TFT-STRPP (Tu) in the present context. Cf. MS:2.13.
3
Tib W ^ f V ^ ^ C / o ^ ' a r SJ^J r ^ q suggests a reading different to both W and Tu.
4
Tib divides the compound ^^^| * J 3 r ^ ' 5 T * l ' ^ ' "love for a relative and respect for the guru."
r n

5
^FT->#*T^ (emend to H l ^ ^ ? ) Tu, ^ ' j ' ^ p.
J 3

174
 dH^I^IR-^r d" 1
Rnic^HI: II
^ % I

^ - ^ T - H M f ^ d ^ - ^ - H M + ^ H i ^ - q ^ r - f w f ^ r - ^ i 1 t f t r d T i iTFTRr ^
^ «l M M ^ ! < f) £ Rd*l -%t%H-^f%-^TW- f^dl <*Hd IH ffc!-[Wi2.i]*{ I slPd* I
u

^iRldld I 3 T d ¥ d<d*n<"l ^ - r f - S r f e - # T C fe-fHiH«Ji|HI^*lMlRj^l-

•so c "S S3 >a S3

W d*TT ^T5TW9rf^T: STT^-t^rto-Mitl P < ^ u

R fi
u 3

q% 3ftq- W T T I d^T -HI^MlJ-RlHMI:

TP^-tOT" Wt^. d" H*i)fedl: II [PPPi:7]
[10.5 The scene and retinue according to the longer Sutras]

mr d^rrwr ^ - W T F T T MR«KI«WT% ^f^-tdfrwr

Tc?rR; TRY ^ T V T ^r-q4<jHiRIHRdc^iR-^r-<[^dd4di +IAH"VJPI*H4 m-

S3 CS C "\ ^ ^ S 3 C

Wt%-^TsT WTST-^ dTR" s T # r «HIM<ni^d: I ddt M - W T F -

*&&*\\ ^^"-M^^M-qwrT W R st% t ^ r - ^ f s t a , w-^rtjR srf-

S^ST-HH f«ld ^RT f\ST T f T - ^ T - m ^ M M i s H ^-STTd^ 3T^TTFT,

*&T*\*{ "dldrKIMi * T ^ - ^ T W T PdHdld fc^T,fa^feY"!^ft-*rr*f5r-
^ R T T ^ - ^ - S T T d ^ ^ T R T , dFTTd ^ R d ^ d ^ - T T ^ - ^ T ^ q^T-W-
d^HldllySM-q^» *T£-MI <Rld I -M klH W « T * f - 4 9 H HI q^Td" ^ T T ^ - ^ W d "
_ CS "V S3 _ CS "S -\

d^f-^PT-^HHIdN W - ^ W - f d l W R ; <H«A|l^d <pHd4ld I

1
^ r ^ I - ^ r T - ^ J based on Tu. P reads: ^ ' S p - n i C / * ^ .
2
^ - H ^ f usually means "visible world; the here and now," and has a negative connotation in Buddhist
Skt. The corresponding section in the Sata (quoted Mpps':232), however, says "T^T-TTI': fosifrl-STsT:...
fOTf-^c^: soTJjf evidently = 3rpf-flc*r.
P^n-fa iii r< H W IVl'l-P'I PMxl-^ I VlM I Pi fa-d-fa^l RyflW IVl'l IU faxl based on T u
u
3
NTT^T-P-I
and supported by P; cf. AA23d.
4
<rM>lP<.d-**H>P<d This is the reading preferred by Tu and V.

175
^FtV'td" tFT-^mi^ 3T^TT*TW ITTf^R * 4 ^ f a ^ H > K R arfH^Hid^ld
Hdl£KJ*l-Hir-t%tW-qV^ [W13.1] A ^-^-STTNT-^dlSM^I-PHISIM
FTH-HRtflfeldd <HT d ^ - W - M W R P T ^ T W *!Tfd"-FKT: £ T % -
STPfr^T ^ - ^ - # l # i i W t > - A Wd" W R I T ?PTt% F T I ^T
« CN CN O -»

p K d H NT#T-SqFf-^HIMHI ^ W-<H|RM") f^-^T^-^TW-^TT ^TcN -

-

"N C ^ CN

W T T SRPTT W ^ T W T FT I^ t^R" d<MR d<M^Pd FT I "STTO ^ R ,

** • N N O

STTST CTR":, grrsr SPT: STST W T : F r y ^t°ff ^r-^rf-^w: srrf^r-

o o o o ^ «o

^ f j N f > % r [Panca:10] ftd fe-tW Wf*T-M Ifd^l 4\ I

cT^T W F f "STIlT-^R^-tTTt^TcWt 5T9TT-HI<rHdl <9lPkl W R T W%
WTd" P l ^ H m <HK<)cMKdN <T£RT ^ - ^ - S T R F T arfwr, snTT-^F-^-
. CN _ _ CN "» CV

d ^ T f w ^ W R T ,d
5Jtf *TeT T faW:, -

g g j W T T t l j ^ NHHKRINIR W T I ^ T N W - # ^ T H V i 4 d $ f l + - 9 1 ? R M I c H -
^ T R - < H R M H 3TTcTT-^R S T T W H d H < f t k M H I

NTNTT ^-sRTRTt%?rqT ^ - ^ w ^ *MM<"k3H ^

H R<J| I fad-SR^-H R > f H l M facT-MUKd M^IRH-SH Wf% -+|i|ll4dHI ? T R - 2

S H T T T t p M H I d i ^ t ^ q ^ T v T ' S ^ n i f P ? dTpT ^ H ^ M K I M f%-*TT^T-TT|?T-

^ T T ^ - ^ - ^ - S T H F T - ^ 4fa* I < - W h = F T - * « i M l I <-*M "Ida! * - f f R f K
° #» CN "\

^ T T ^ T W ^ T - ^ f f e f ^ M d l f t l f e d l M I d*TT ^ dMly8N[Wi4.i] l$lftdlt^M- M

4I*MMH lJ*lfa^^-Snf-^MNi <Md*HlpHI ?P^-5rfdqt%-%^W'

l t d " q ^ R T ^ - ^ - ^ T N T F T - * I T 4 M i RTNT: ^ ^ l ^ ^ l l ^ l C d^TT ^ - * r f f - * F T d T -
M^-dM ^<^ L
W-H«HdHI t^T-feTTTC-^T ^ \ U < srfkm
^ l + i u i K N ^ d H M W I l O M - q ^ T TTNFRW l ^ - d M ^ M wf*T ^ t d SP^PTFf,
^ ^ f + K - S n f - N ^ F T r - q t W T 3TT?H-^TR" ^ t f e p f ^ T d - T T ^ T : I T t d fe-lwr
^fe-Mlfd^lHH I

Following P, and Tu who adds »f in parenthesis.

2
M 51(^=5^1? Tu. Tib ^ ' ^ ' l ^ ^ ' * ' is equivalent to 5T«r^" "the lack of any physical or mental hardship
when engaging in virtuous activity; pliancy" (ASl.l, Rahula:8).

176
 gf-^f: ^ " WT-^-^TTW ^RT9T ^pf-^rVT I *
PTT ^-^Rt
d

^HTR-H Rq^fiM141 M ^ M I ^ d^TT Rr^dH <H<K*k WTFT ^TT^fN" SpNfa-

mcTFT-^n": ^ 4 V M Rid id^^i-wr-^rT: sr-qfewttM ^RvK-^fT-

feUd^-fSFJ *TW:TOWf?*Tdt MklHHI: I

d^f ^T-t^T-^T^-y M<f N-f t Hk* WI: dR FT-FT-d^ Hid H 3 q W R T

HKlfa^^d-qTiW ^ " s^TTcR ^H'HN?" ^fd" 5R*FT ft*HdH^<
5TW-^m-«lWT faf^-^lfaqft-^sllSMI^ "xTFfT-fW-H ' H R«t I < - W T ^ -
<^M«f J|faw(l*fl W T t^ ' ^T T T N T* T fR - < H Ifaq ft-^-^fpC^fW-
q^-dTdT-^-q^-^TfTf-<4 « 911 *M M Ifeld Ift-HR M ^ I - ^ R T : q^T-

Wqtc?r^T^ 3TFT xfT^-?JRfk <WK-ftstlR<jfl ^f^WTdJTRTdT

Mft^M<M-^-^Tdt q^rpr 3{f^ft^-dUqRPw-M R«l <l: [wis.i]

d^Uld-^rf-^TT: ^TTRft^lYkkH-d:,ltd" f S - f t t yHf5"HIH-MIRl^1I

d^R ^ R r a ; dTR HOMH R^I^-^-y ld<^Kift d^hMM^M-slNdH
^OT-^srpf yftdldlft fc^T, Ff-Ff-feff srt^T d
2
^T =d" W d^Hdlfaaid-
f^-^ptY-<4Mi|MTI <-*T^-^NT ^-ST^TR ftildl+d wf-M^NH 7

dmi^l, « H Mld-W-^T-Tfr-4)fa<Hr«lIft-<«ftM Id H <H<^l^lft-WTRd"-

+^l Mlft-WT WT-HKftdi 3f9ld«M I ltd" ft"-R3R MRIMTI^R I m
u 3

O£k-d?1 -^rt5TIT-^t%-yH iJ 9MIfaI < IH dT^rR I

qfedT SPT ft^^K, d^T ^FR?T: W W cT^" FTR dTT q^T ^ H T ^

WT W-TcT ^RTR" ltd" I

1
"J<»l I^JM^M m-^nm^M^^I"! based on Tu and supported by P.
2

This has been omitted from P.

3
P S F ' ^ =PWH*4
4
Perhaps part of the preceding sentence?

1
77
MHI^-MkiMKdK pHMIdi STT^^-fa^dIPtt>^ I <PTT 4 M l i f -

^T-^MT ^ R F M FT-MHi^-yRuii n

¥-^Tto ^ ^ n T MMI^R Sffe^wtd" II [PPPi:3-4] ^ t % .

[10.6 The contents in brief]

^ • - ^ t ^ - M R ^ K ^ ^ TT^T: ^ T ^ - ^ T f ^ t V : II [Vyakhya-yukd]

lt% SfT^FTT: <*m^ld<^R l t d " s ^ T W - W t " t ^ f ^ P T ^faP^dR

^|tei||d<J|i o q i f e j j M ^ ^PTP=r-Pd?9M t V ^ P P J d W ? s p i T s f p T d " I

[WI6.1, d^"
10.6.2] fs^Tlf^dT ^tfa-^FT faTlVH«lfe-*Hf+K-
M R * I M K Y R W - H ? 9 M ^fal-UJdl ^P T d T I d" P P T T S T T ^ - W l f f e -
HPuilddTd, d^d" R l ^ d l I OTPf d" ^ - ^ - q i w P T <H^<"J|Rl d ^ W t
————— \3 "\

v H J g l d l ld?T: SPpN" 5TFd"-t%-^4?ld I -4 H*lc«=* I^T R R : < ^ f + k - ^ - ^ - ^ T d " -

R ^ T T T - ^ ^ t>^4*dl-*ll<H^lffeHIH ^ ^ K l n - K N l a ; . t>fo-*TPPT 5 T W
H ^ i P y ^ H - ^ r T P T ^ r a f f ^ p p p T zmrz, 5 W - T O - # T f ^ n r r f w R W F T

Ff^WhTWPT t ? ^ l f t d ^ - ^ u l l R l ^ 4 ) y M x l < f t d P T 5PT" gpf-^Nlfa^^lsf

T

^ R P T 3Tfaj|^sd1fd W ^ d T S ^ T t ^ W T : S K T T - H K p k l i q i Pl^l*?: I d^TT

^ P f l P T [AA3-4] I

SWT-MKpRdlglRr. R ^ P ? : «R<1P<dl I
^ f V r i w r R i ^ d i ^prVdT SET. n
^ f V p j P ^ t s r r ^-yikfhdHP4V. I
^ - 5 F T r t w ^ T ? J T SPf-^PT5T ^ l ^ r r II

1
-qfWTT^ arret?

178
[10.6.3]
w ^ - F r f e F T s q T ^ n r ^ H S H H M H H s H k M H ^ K T <FTT srfa *m$:

^ w^-t^tfw 3rtVFsT-+H'iKl ^ M d i - w r M n f sfrfV-f^fr #Tfk-

STFTTd"-FnTT3" ^TFZ, f ^ T ^ I < ^ < l f e k i - ^ - M ^ £ ( ^T^T-W-
MP^Mdmdlfa^l^ yldHTHlP^^K-^lH^, SRTTfc-S^-S^
^ 5 n T R K 6 I r^-^TT-^W-WR" 3 ^ , ^Rf: - ^ T - U Ri3 y M ^ d RT&T-
^ ^ CS "\
^ ^ SD
s» CS sa VJ

t d W T F t r ? <HlP*4> ^ N d H H f d f e r , M R w i r H d l WTW-t^W%FT

rs c
c
c —°c— °
sTsT-TTRR f^-^TdT-t>^ *iHMd ^TW-yRlfy^iHI ^ i * K i f ^ « T l y K !
w f a y r t w ^ q^rtw^t ^ s - H K l H d i i l i N i H i ^ ferr rwn.i] yRmftK,
d - T ^ - ^ ^ - ^ T T ^ - t M ^ - w f - ^ Midi ^ d l ^ l R - y idM^ld!
^ ^f-^MdHI TO: ^TTg-MfdMrHl SFffT q^rFT-y idHTH I TO-^NH-
y^FfaOit l-<rf f> u E
^PTR-yldMrHI #Rd"-WT*T H^Pm-yldMlrK
s _^ R C -S
3 f f l | 4 | ^ i c ^ ^ * £ t * | c | | r i + - i w i ( i H H M * 3 ! y + m i d d ^ H d M H ltd"
u
WW-

MP<^d t^TftdT *HI4»K?ldl I d^TT [AA5-6] I

•V 'I v3 V

3TTSTTT: yfdM-d^l ^ S^-TO-FTm^: II

"V v3
<HMHd * T ^ T : tdTf-yP^Rl-flrTq' I
^ f f T T W =3" ^ - f d ^ F T T : W^TOTdT *Ff: II ^ I
[10.6.4]
xT^T ^fVrWTtVPTt d" t ^ T T ^-HTif-MP<*1HdRi H l f c i i ^ f f w , FT-
v3 S3'
^TTfRt tqrfe-^rwrr RRH1*<"H ^-MMC^MFH^H-

HP<M<p4d<=HI" ffd" ^ i R T ^ - ^ T ^ - ^ - H P f - y RlM Kd-<RV?T, k ^ [ * * I K - W C

3HdT M^M^I^TY ^ r f g r - ^ l d l , ^ ^ - T P f f WHdlfafed: I
d c t o ^ f t ^ T T W - R H l F i W R *rt%, F f ^ - ^ ^ k l ^ ^ d W - M M v ^ d ^ f ^ T -
TOT d F T * l P < ^ 3TRT PdP<^, ^ l ^ l d l ^ - ^ W f t - t W t ^ T ^ - ^ T P f
^PyRpkl-MP< IHdMRl<dl-'Md^hK-^d" IJ
f^-tW-^rTH^-^IW-Wr-^,
vs va

179
^-*n^4nV-«T«lc« i^"«nr arfir^rtk «uiP<ftr: WCMKM: %W

sT^T 1
^T^-^lW x
Tv
T R^q-R" dMWfi-^ifrtd" *H"jf+K ^ T W P T ^fd*
MP<"1HH WH»K-TOT. Ff-RT-T^-f^-^FraT-y Rl<H I "Ml *! H fRR^T-
CN O N VJ

RdHiKR ^ f WFT, q # T"- f^ fe- ^T tS-farYsdTCRT ^ T

^TT-
TPf ltd" SWT
5 f f i j i H ^ K - v T C M yRiRM, tscfpfts rwi8.li 3 3 j S ^ & ^ ^ f t %fer, T%

**W4~H«fisr WT 5RTT-MI<HldI I TOT 3 TTfT I ^ f c c * ^

^ W ' ^cMxlNi-H4^4i Kll ^TtV-^T!Mi "RTfeiT I d^TT 4l°kW [ A A 7 - 9 ] I
e 6

Wl4l«ti<"WI<\Pi f^r-^T-R^T ^ ^
TT I

«=+>!R^-H ^[iiRRki^i ^ FM-Ffrtw-^'iRidr. i

N SD N NO

td^TT: "?rfeT 3TcWR" Ic^RT ^TTW-W: I

t^TFTT s f r t V - ^ H l ^ ltd" TOffferT II ^td* I
[10.6.5]
CRT: " ^ - ^ F f - M R?l M faFTT d" ^TFT-M M W^FT' ltd" ^ T d T <^fRid q ?FTT
^ ^KI^d ^ - ^ N T d R WTT = T ^ T f ^ - W T - R T T d ^ W STTtV-^T^Mi *R°T-
5
MKk<ti-Pd?9M 'd^f '«TT^-3c^»-44HI^' ltd" t d ^ T - R ^ T ,
e

NTsT-WTdWT ^M^-«Mlcl<+d^| tdfRWHTW-^R^^, fe-^d^l

IdK^-^IK-^MdlM-'HMM^*TTRT L 4
t%W-yf%R"gTT HPT^, d^TTT
L

"CT sO N

f ^ T T W R t R M T 3r^zr-n<i3« ^ T % - ^ T d t 9r*TPM>*HK. dcT-^FTdT-

^O N vi V N
yPdMKd-RWT SWT ^ F r - H H l f ^ f e d : I * c ^ H - R l w <HI^">dld^ ^ P d <
<HI^K^T TTFR d^-Rlw d
TTR
" ^FTtV^ trfpT 5
PT#
t "
"d
"tdWT 1
X
&*1 ^ TttV-y^^ ^ 5
T-^ T^ FT s ra,
T
-MKfa3 c4 dd-M<Mdl «
kl
I
«rT^-5r^-^rrdt * r i w r I < F T T % I T [AAIO-H] I
WTT ^ W FTTd" WTT d~ f^TTd": I
c
/ <HdMNd ^vC^T 4MNdlfe«dl II
vO CN "V CN

t%R"5T-yPdM^ =5T S P
TPT
: U *kllW ^I
f f - ^ r r f : ^M=M<MH ltd" ^ d ^ d II ltd* I
W adds *T on basis of Tib ^.

180
[10.6.6]
c7<pr "4 R * l l d - t > - H ^ d I -4 [ k w f T d : * H F+1 i - H T ^ - ^ - ^ - W R - ^ T f t q -
f%-*H*1<ii ^RWT % , ,
[W19.1] ^r+Klfa^y" ^ f c j , <HI*KI ftBtm-

HY^-^tr?-^pr-R<Hd<SM t>i<i<H <

ftreVr, fetlftr-HT^nil H c« iuVfl

HIHTI-^^-t^r^-^rq^-^r^-4^ H* i i fed-Fr-^:-^-fa9i ai4 ^m-

W - ^ W T T d T ^ T ^ *T£-fcT 5 R d %f %Ff%-^HTlHKHl ttWT 2

Wt% ^ T - q f ^ ^ ggf arr^rpj; <^R|\ ^RW^TR; ^ 3RT^; |

3R^nrf: ^r-^r-TFj^T^r 5r>%^Rf-q^M^t 4£K1HJ W - ^ R

q 4 F* m i g r a t e : i NT^TT = q t ^ [AM2-13] i

H Y ^ - f ^ - ^ M 3
* t e i l i 4 4 f 3 + ) T T : II
^TRcTT ^ - W T ? T ^ t ^ - S T f e * 3 H W I

[10.6.7]

e\ o N vo — 1 J
M—

C CN C C

5 r 5 f f ^ - ^ - 4 ^ i [ y s M l ^ w - ^ R " ST ST ? r r ^ r T ^ - f 4 * < H i 4 ' ' y^wm

w f f i r t>qgr i T s T - y ^ i i i 4 ^ i - f M F t = # T K W T T ^irffit qj%w
u
i^tV-

^Tt^dl4IH-*^MH p K I W i l H - f ^ M k i g r H I *T5 t f g R T 5 % ftglfadR-qfaf

"*P^ ^ T t s r - ^ T TRfT-^Tf: H M M i - ' I d ^ T W T T R * T F R ^ ^ - f t W R " -
qlw "+^MI*^M-yRf4r<Rl MHI ^ - 4 KpRd 14 R R I l d M i M o q % d " -
u u u
s

VO NO O "V

q^FcFT *H»K"l»fl«Wl H^Ffa^RH: IcT^TT Tl k1R -T e

[AAi4-i6a] I
[W20.1]
F T f cTFT fa^fe^ ^ H * f e ^ t%Tf-^r^kl: I

1
^ • q ^ - a ^ ' a j ^ p=cirfit^rr.

2
itlW:-»^fwr based on Tu.
3
^Tnit^S sraT-* ^ Tteft based on Tu, Stcherbatsky and Obermiller (1929).
0

181
 =^nrf ^ t > w r F T yRmy^i =^rt%: 11
ND N \3

q ^ <«J4.l<sii »-|cW|.^ ^ I
^ H ^ i ^ - W t a ^ ^ ftyftqlrlfa: II
•R"?TTTW"TC: ... lt% I
[10.6.8]
<T^T S T ^ - T O T T ^ T ^ sq^r-vH^^dir^wM mfo farct-
*<u\\H ft^MMdlft ^ - g P T - q U I I d I fc-Wfc3T- * I <d 3 *1 d u
ft R-
qfW M
f^-dT^-d^dW ^-MKrHdl-d<ddMJ|-d^"c^d^ q^d"
« « • > l < u j d l ° k t l f ( W P T : I d^TT H H W M [AAi6b]l
ow "V

TTOT 4ldMnf+: 11% I

O CN

[10.6.9]
d<d-d< FTHlftdldMcirfa<d4^ FfU|^il+<u||i| ^lffc|J|dMi
^ X C
s
C* "s

y-Jidifa^l+^iH l t d " dt^" qf^ff ^-^rqT^RPTT qm-

4l«+dM [AA16cd]l

^ - O T T t M ^ ^Td" = J
Wt%:.ll 1 % I

[10.6.10]
d ^ r T^TMiftd^-yuiiftKMltitq I i d l 4 e ^ t y4+NifavH«ri£r l t d " tw-ft^nr
^d^iifay^)^ ^tfa-^iWdT ftl&q qi^w-qrrq-^nt d ^ ^ i
q f d ^ R T R T d - q w ^ i t «pftrr-^q- w f ^ ^ - q ^ r r f w ^-41fa^-^M+ift-
vHi ^ ^ ^ i f t d H l t d " q ^ P T R " i

ftft'Kll^ft^.ft'd ft^FT T d T W T [LaAkavatara]

ltd" ^TRTd; d^ 3T5qtd^sfq" TO xH)+1-d<«l T P T ^ " qT^Td", d" d; t ^ T d "

Ic^Tft^RT^T H 14) 4 4
1
( d R r ^ I fa'ld: F r m f s p f r ^ F T l t d "
ar^rR- LimviiqjMoin zfYft-^cqT ftfei^-qft^ixH-v^r-
irwr^-qiHT^i q < N x i i rw2i.i] i^tf-t^TT-+iR^ito1si fdrr-

WT: ^fWRRj; d ^ H i d M I R <"T/"f * T > d T t ^ - ^ T R ^ " : 3,-^iqiO SPT-qTPT

2
v ^ r ^ ^ r p s n r based on Tu.
182
^ d H I ? I N - 3 R ^ f - r * H I + lO *HVr 3TT * H l i l K
1
<HdH<d-9^T: ¥m-*TFT-
d^HldlK-WT HRI"l-qjTPT: ^ - ^ - t ^ k l ^ M ^ ^14+I^W^-iJTnfr

tf?ra\ i?wrdt^wT-qfW ^ - s r ^ r ^r-^rf^r [ST*F-

q i w - q ^ T H d T ^ f r ^rprt i r w t ^ - w r r f ^ T s r : 1 CFTT = # * F T [AAHI I

EFFTTR: *T-=MP<^I ^ r n f *Fr€rfcr: 11 ltd" 1

[10.6.11]
d<d-d< "^-SP^-^TtV-^W l i f t 4 fa: ^F?"RT • ft^-^-^TSFTFT
d ^ - 4 ^ T P T -W - # T I «| - ft ^ I < H "I - ^ - W T - M I < P4 d I - 4) *l Id i
t^TFTcFT ^M^k-sTR^T WFT-yPdHTHI 3
H^^lfa^RH-^-yfdMKd-TFT
^ 4fW-^Rt <P$kH I dd" <Ff: * H I 4 c 4 K ^ « * W l 9 i + K - + l R + H I d" ^FTftdTR"

1
This is addedfromTu. P reads: «H'^'t'!fi'!T*^'.3 !. B

2
ST (probably a printing error in W)-.*r supponed by Tu.
3
?r1?ftr^-PvS^^^[^]*''W?

183
 n PERFECT WISDOM
[11.1]

O N O O CN N

sT%t% TnRTT^rrt I ^ - ^ T « | | - W M + K I ^ T d T ^ - f ^ T t W TOT

^f?T NdHfx1< *TFT ¥ wffi: I NTT% M^lP<(V: ^ife^-MIH^ki
F*Tt>T: I
It? •wfad d^Hldldi ^-^IMKkR^-Hl^l^fa&Md %9PTT I d^T W
^ - V T W % : snTFT t M I ' H p K «MdlPy"ildd I [W22.1] d ^ WW-^-^fFfT-
C\ C\ . "\ "\ \3

t¥fr^T -^T%: I ^ f ^ T R d l l y & i M d

2
I d""? W W^-^-^^-T^T¥^-^T%: I
IcTR-^c^Py^MIR 3TdJTf-M<l-<dl «Tt ,
?F^-MP<H^I R-WT ^ H H
Pld^dM I FM^IH^kMR, <HFd^41 d ^ Hid Id IH SRTO-RffW-TRT^
WTTNT ^T5T^Tlfr ^ T d " ltd" T R T C - ^ T V P H ^ M I R ^dil^l^fa 5T¥T-
HKpddl-'RTW STfvT ^ H l f y a i d - s l K ^ I ^ - ^ r l n T 3 T ^ - W 4 T d^-twT-WTPT

^nr i c ^ r f MPd*mPc^cMiP< i s r f - ^ M i P y + K K P^Ridc^ft | srjft

t%TWT SFThl-Pi* Ph Pi "H I d k l *1 Pi d WTT % d<H I f a R ^ l - * T W I W-
yHkhtKiwi F f p f - ^ r t ^ ^ r f ^ a r f w r r ^ r n r d" ^ T t % - ^ i w : i TOT STTR-

^ l?TTf ^T-^W ltd" I ^ c R T RTTC-^rfc Wrf W d" *TfT-

*"T3T: I ^ - * T f " f ^ F W T R " d l P4V^-STd^cT FTTC l t d " 3Tfa-STT"T-i^|H I
3TNTVT d ^ t sfrtV-^-v^Hi ^r-^T^Idf 5J¥T-HKpRdl^ d"H>3ki I
^PT-tiN-H I ti q-Pd 4 Fd^RjR P r . - ^ 1
ft^^Md ^TR^-R^-^TRTfr <^ttsr-
•N C "° N C O

!R-d<k^-?fRFf> W-t^sTd" dTRcT: ^TRT^T, d"FW R^-STR^-R P<4d f P i - ^ R

<N N

3T^T-t%^d" f d T W I d d ^ l ^ R ^ ^ - ^ W T T - i l ^ l l< WTRT,

•Tc^TWt F T ^ - t a w OTTT, ^lOMIM^KmHId RTRT?PTT,
:

Mc^ld-Hld-yH^riMMHc^ld STcq^PWMcM^" STWT-RkPddl^ W ^ T T ^HI^IU,

^ T d T F f =ET s q F J - ¥ R W F f W T - ^ R " fe^-^W^ ^l+KI«rt t ¥ d T W -

«jf fWTR%-°S f^rarqiV the reading in both Tu and V.

fa'fk-fa'fkl based on Tu.

184
TR^T pHK4d I cRR W-P<MlP<d dR-tM^^ <H^y K l 1-Fd^dMSTsR,
u

w-PniP<d4 VRFJ H I R H H * w - t ^ #^FT-F^T srfepR, w r [W23.1]

SFFrft *RR d ^ ^ - * R - « l d d 1911 P^-fRdd" *TRdt fRfe I IcWTTfe-SR-

t^TT-^Hdl^^-TlH^q-Wr ^fa.K-*IMlfy'l4M TTT W W trfd

ffd STf^Pf l ? W t % R ^ - R W : W : qTCFT: I dR-*TR: 4 K ? H d l 1

I

va va ^ "> "\ •v -v vacs

d 4R-^FR-*FTsfr TFRT ^ R T f ^ - x ^ T ^ T ^ ^TFRT =3" T > f t SRT-MKP^dl I dRT

va ^ Cv^ "V

SraT-HKpRdl ?THR ^TSTT, S T d R F R : I

¥TWr. d K ^ T F F T dl-°fe)Wj ^ - W T q T : II [PPPi:i] l t d I

3 T d ¥ fa fay I ^ 3TT4" d R - ^ H f a y d l Mfa4P4dl4<9l-^f|df SRrr-HKMHdlH *R

srrarRR 3rty*c^M4yi<uiH i d d ^ f d i srYrV-^sFrr
N C N O N *

d l ' d < l H « t i ^ d l [ l l + K I ^ I dRT tf[ I 3Rcr ^ f a , "srT^-UHMfM M^Td-^FFT

*2R 5RTT-HKpHdl 'iTR^'sRTR I ^^f+K-TFT-M^NI^TM^Thl i y H - ^ T R F T j

"v va va
Mid4l*JHMc4ld I
N
dR R "^TT%-F^T W - < R ^ R T - W , c R <R R W - < R R ^TFC ^ R - ^ - y ^ f ^ l 14"
^ _ v a v a cs N ^ CS O -V

^ T P T - W - « ^ I P<-Pd ?ni I < WT ^d" 4<mMHd-^T^-#dTfy"-*l4dl-

vTOT-sl Ifa"91 fa - ^ - t R R - 3 T T % - ("MTI I (y l4-il4>K l 4 u
5frtV-^W RfT-
WrtT^ R-RSJFT RR WT-4Kftdi FffevR STTCRT f t % I
WHd-FTFT-^9T T R R F R R : , dd"-S^R UR R ^RFf" ^fd" ^ f f t l d FFT
> . ^ ' cs va

^ M d l H H l - 5 R < T ¥RT€d*: SRTT-MKRidl %T5RT I

u

IR 3FT ttSTsTT f F R P f : I W ^ - S R ^ - S T r f o - f a x I I Py * 14 -il * I <«I Wtf&-

^TsRT ^ - ^ r R R T R - R y i R R R sraT-4l<P4di W-*T*R ^i^dTR-lTdT^T-^r
¥^RT mM, dRT dRT ^ R ^ R f S¥T-4kP4dH t7Rp>R «HRkfi W T R
•s va va v "s »

RdT-RyT MPd^lfad d d R ^HTd ^ # ^ T R ? W r ^-^nrfd PTRt ^FRFf

ON N O C \ 0 N O C V N

^ H p ^ d ^ l d ^ TRT I
[11.2 Bodhicitta; W24.1]
fa*d<d*l d
•s va

Even allowing for H's style this sentence is not syntactically complete. It seems possible that a i-
small portion has been lost The sentence has been omitted from the Tib translation. 4

185
 dRRT R ^ l ^ i d fqT4TR-^W: I

STW-TRRR; S I R R T , "w^-t^it RRT w - R s q w TTFT wh ftRw-yR-

* R M > H W *FdlT R 3RT fc: STxTTW I

o ON

dRT R^TSdRtT WRt W - W MP^d: II [BCA:1.16]

Tf^-^rFTR-FTRFR 1
f % - f % R I V d W H K : I dR,
-N VS

TTfRRTRJ ^ T F R T H^wfo ^ R R T I
RdRT * T t S T - * M ' M i CTRf TRR-^PTR: II [MSA:4.i]
^fd fRdTR RdRT-^FRT TRR R l R ^ - R ^ - ^ T R ^ dcH^RH TRRTcTR: I
^R^-^Ttsr-+l4dl R dR-TRRT TOT tOR-^RR R d f e ^fd 3R ST
"V N O "N

TRRTsRRT * R d ?
^ iTRdR I f% d ^:RTRV-H4H RTR 3RTRR RTRWSR "dR
N " N O O " N N • -\
^^llP^M:, ^W-!JR-^R-vHyu||i|i gTRdTRt *TcRT, ST5RFT TRdR
^cMKMdlfd +K"JidN ^dR wfc^H I ITR-^-yl'4d^ ^TfR-^rRFT *R
^ I R T EFT? q W T R 5lNdl4lH^K: W T R d " ^ R F T : I
yfamid STRdT ^T^-^tt€T-+Hdl I dR-Rf-Rf?RR TRRFRK:
y i . ^ d H l i d f a ^ H d , . TIRVr-5raTdT fRRTxRRRFTtd" fRT I HR R ypMfelM-^-
T d d R TRTFT ^ T ? R ^ t f R - ^ T R T d T R I c R W R R f f d I
N N N o

m %T ¥^-^TrV:, R TORT WRfTWTcWT ' R R R R RxflcMK

TTd" R d , 3^Td" W ? - q ^ - R R t d - ^ I d fet 4» I - 3 R R I d R ^ R ^ - t R t t : TO-
^ ,N — — — — — — — ^ X —^ N- N
fdRRT ^ R T f , " ^ R R H T R R T f t q R [W25.1] ^ - S T R T d R T R ^ R T f R^TRd RFR-
^TsRd R R T - M K ^ d N i T F T : W T F T f t d I dRIR d W °3W-fdRRT * R 3 r r | " f
RTFRR ^TftO--¥#dTFTTd'-TTRR RRT-MK^dlHi TFFRT <?FT-MKp4dl
va

Mp<M<p4d«HI ^-^FFfWj fa il I £ * IdM<H fasPT ^ M K I H ' W f e I

Corrected from HW
d R 4<l<f<W ^ NRl -W.
f > R R T * R R T f , 'RSFT TR5T SFR^T ^ R ^ T - 4 M * l M 4 M
sTT^-?TTdR t * F R T : d F T * R F T Rd^Tt?T?R fdRTR-vTRTT MkH^NfadRrTRd"
va o "v "\ o va

186
^Tt%-^Tr^r SRIT-MKr^Ni p 9 l f a d « 4 T 1 % I sT^TPT d W S M T ^ - t ^ f s t r
TTJ!>,
3
"^r<"J|: *F^TR f : # * T F r i f t t ^ I M K - ^ ^ l d ^ STFdT MftaiMP^d-
RTFTd- ^Tfk-^rtd" 5 G r T - 4 l < P f c l N i p H ^ d o - M R " * < : 4 l f t I cPTT *fftr7R; [AA18] I
:

W^-sqTsJd": m ="T W - t f t *T ^ M d II

[11.3 Divisions of bodhicitta]

d^TPT d F T I d^T PdxflcMKSI ^ - ^ - W T sfrfa"-^r*Udi 'TfMT-
WT: w^T^-m-mrfm^m wr-qw-yfd^i-'Hd^iid i tsdTq" arnpr-.
^-JTd": ^ T M - W f m : ^-MKpRdl-^j^ldHI % T - ^ I S N ^ N l d -
d<lc=^1< fwrc-^dK, ^ r R ^ - ^ T f k : SFT 3 T T 5 F T l t d " f l ^ T I
1

ddlql^lSW-^-W: TOW-W *-silM-H: ^pf-WT-'W-U RTTI <l x i <-

t W ^ - J H d d l f e <H 1 4 1 4 1 ^ I 9 N ltd"^ T T I ^ ^ 5PTT
W l Ifa^ M d q I ft-^m-#TK-**nR-^l^tlld I: I

* 4 1 H < v 3 x f f r ^ - f ^ t q - - W T T d ; , S P f f ^ t T R T : S P T P T ltd" f ^ T I apt =d" S T ^ ^ T R -

^ - • T q T R " - ^ p f - x H ^Irildl^fa-HRh - W-^TPT-y p H £ : I
&
*° c\ ^

"T2TRT ^ R - M K H i d l - ^ - ' T d T ^-PHJH'IMR: ^WlP^-^VMlM^-^i"-

x d d H l ^ H i l K l d l d I m: S T ^ - M K p R d l - ^ - W T i c d l ^ i N R : ^ p f - W - < c d I d H
u

a p / ^ - ^ T P P T d c f : SRPPTTd" I ^IPT: 5 T T t % - M K p R d l - ^ - W t d^NlMR:

^ f P d ^ M H M I d < a r ^ q ^ M | S^TTY f t ^ - M K P R d l - ^ - ^ l ^ P T : ^ P T -
^ T ^ n W T c T I d^TRT t " T R - M K p R d ( - ^ - W : M^VlMR: W W ^ - t W T
M^^C^INI I 3 S P T : 5 T ? r r - M K p i d l - ^ ; - T d T ^ - W ^ f t W ; [ W 2 6 . 1 ] ^pf-^5T-
7

^M< l-SqTfa-M4Hdld
u
v I ^\<*\ x3RTM"-^tsM-M ( < p H d I - ^ f - W : ^ T F T -
&#PT: ^M^I-^I^FMP^HIM I ST^fl": "TfWPT-H K Pi d I -^-TTd^T
fe^lzHfc^fsft w - M p n y i d w-^pjt: i ^ f p w r w - 4 i < f a d i - ^ - w
aTTfeTPPfr f ¥ f a - * T F T - M P < H H d l d I 4 d ^ f l W R - H K P d d l - ^ - W T W T -
W f v T - ^ l N l H R l ftd q | «H d - ^ - S T R " - < J i l 4 i c 4 l d I ^d" ^ ^ST W - ^ R " M ^ f t d l f t -
2

R^T5frstW-^-^ ^ - < M ^ M 4 1 ^ l ^ d - 5 T M M ^ d 4 < m M 8 l d M I ^T¥ST:

R7^-¥Td"-%^-^-W: +l$JHII<l4Rl " ^ - R T ^ - I R - W T - ^ T - ^ ldc=lld I

f^nrr^r^T^-'fWR-^RT? based on Tu, which makes more sense.

•H M^V-^T-^ M^«1-^C based on Tu, supported by P.

187
<H£K9I: WT-f^WTdT-^-Wt HHIHRI ^ R ^ R I % 4 l d MR-
M^ftlMcKIMkld fR-^dTR I L^dP^lPklHl STTTRY-srt%^-^

^ I d l ^ ^ l d I^ R q^T ^ f y ^ T ^ - R f i R f^-HT^-t^|rdT: I
P i s i P l d R l y R f ^ M - ^ - W RTd^-9l«<)MRl H T S M d H l d l PWHMI
« ™ I 3 n r R f£-^-^-3FTFTRFf-yJidl ^ry^T^-^-srtd^r: i
H+RsiPldR WHdRTR^RdT dRT-^:-¥5RT ¥Td"-twT:
yRdiP^mdlVWF-^IMHfaH-qr-Rnf-fai^Mid i R ^ - ^ F R -
^ -v o cs
t^Tdt WRFF-STTsT: I ilRnifadHl EFT-RFT-^-WT ^ F - M w dJRd-
1*11 P<-*HT4 l £ * k 9 l d d R^TTRRIRdRT ^-SrRT^-tWnnt d W d c ^ W I
WT RR HR%^+-d^Hldl[yMcH-5T^-HRr II^MvH<»sk tddR-MR+faMd- u

•s a SD ^
0 ^ C SD CS SN

^lP<°bPR*-RFFT 3FT^T T F R ^[-RFT: ¥ ^ T d T 3

^dl^fP^IRH^R'Ji
^ C\ N ^ "SO CS C N v»

^"UMM-HNM <TR ST^t", d" ^Rdt, dliM, dM^MM^F ^fdMKdN ltd"

SDCS N CS O CS

yPdHlP<d RRd" P i-^-TR^RTfR- P ix i 1P

I [W27.1] s 1 - # T £ I Pi 91
*TRT R t f R - S ^ R T RfT-STrRRT t%-t%STFT ^ M l c M l R d l W ffd I t^FR
N -> •» CS "s

RTrfR [AA 19-20] I

R-tRR^RRdT fdt^-TsRRFTR^": I
^ R T R v R ^ - f i R R tRRFT^^-RtdtR: II
d5R^-H^JHFfRR-TORRk%: I
< H M ^ P w R ^ t - H R T SI Pi 91 Pl-RET: ST R II
3FFT 3R9R qR^-Rd"RTfk"-^TlR-d^ Hld-RfR-R^d" td-WTsR^: SR3T R*T: I
"s C "S CS N O

dRT tf[ I S J J I H + K

tRRTxRRTRlFR5TT^ R^RTRTR^Tm: I
3m«Wl RTHR Rd:, d R T d T R R T R d : II
CS SD

W F R R T^tSTETT H ^ - S ^ - f e d T R R . I [MSA:2-3b]
CV ^

^td <^d iSd-H^HM H dI c R * tTR T R R T R R ^cMI^: ^TRd": I

1
sHMiif-d-^HH^f'd based on Tu.
2
SuppliedfromP "JR^WFT.
3
sH^dft-RT TfxT based on V.

188
 dFT gRRtSN f*4WI«m dRT ^ R : , 3 p W td-HTR-STHRR d dFT *T3RT
SRR ^ H M R M " ! HR F I R ICR% | 3T?T IT H ^ K M V W K H H<=ll^ faxflcHKI
^ P y ^ - R f ^ R f^-HT^ialdi l t d TRVPR i
^-gRTCRTlR- FdxflcMI <-T^-y RiMK+l 1FR: qR-fTRfd-y l ^ + l d l
TO#f If STTR^-RRTd; d faHsHd I d^Rd^-tf5Fr^-^-yT4Hil^l 5RR
vRR <9HNI Tt% R R T TFKT: I ^ « t d l ^ - T ^ ^ H R HR yRlHxi°-M: I W: <T3r-
f^RTd-^ I l i f e * I ^TH^^<'J| SRRR ^ W - W f f % STFT HR VlRlMlfcdH I dRT
RRTRR-f^dT«T: I

IcRH^-^etRR; 3R^TTRV |
F T - t ^ T I^tSR. d" 144 I'Mf **^\fad I:II [PPPi:7]
[11.4 Preceptual advice]

yicHIW <RRd" 5m-[W28.iNQMH-4?imH*i <R%d" ZWT-xRwH-

wmfmFFT wtfk-tiTiMi q%r-tiT4Hi sfw-Hi<rHdiH ^^mm^t
^gTdR7#dRf /

^TRKRRRd-RRR^rvRd ^RTTTRT sraT-MKPddNH 3TTcRdTSRRR5T

<HM£l "I -51H M <«M d 14^HTdT 3TRRF5 ^TRRRRR-RTf^R^SlRWr-
TRRTTRR <Hfafad-dR-xdld ^rfyciM l^<:Hlfadl fad<Alfa I HR^ ltd"
i >

f ^ R R T R iRdR-RTdR I cR HR TRvR; ^ i f a d l ^ I f%-RRT R d R I RIRdTRd

Ff-TTdRSRtRdT I dR-R^RR, d TC-RdR d<WlcHl3diPM d F f R R Ff-RxR 1
srrr i srfdRTR
SR-SIPHAI: ^-wrfwR, dRrc H « I W H I ^ - 1

^H^^iyi^dlM^-WR I STRTTTRWRR H ^ d T d ) RRRTRR^dTd

CN ^

sTl^RR I ^-SrfdRTR-^RFT *RdtFTdWfsr8TdR R W R * R d T ^ 5 R T % I

3dTft-RSR. qSRRTT-RtdR: I 3TR ^ T d J f R d T d " 1
H/t TRd", R T R r ^ R R 3TR-"RRWT I ^RTTRR 3RdTR-WRR" Rf^RdR I
^RfFTdR^TvRRT TT Rd:, dRTWrtySTd' dT STTHR I IRIR-RRTdT
C "N ^ "\ "O C N "\

3TRR: I d" RTTRT-t%^TfTRTR <Hilc3d t%7R-^-^TRR RIRd IcRR R^TRd"

3RR I W T R STSTRdTR ROvR-t^R-^R-RRTR RIRR-STTH": I d" R T W - 3 R T R T
<$W\m ^ I H K flRK-RTftqwr R1R: I
1
P takes as a dvandva ^ ' g n w j r * however, in AK6.38cd (la Vallee Poussin
1923-31:91 n. 2) ^fi" [Tib 3^'3^'^="without a stutter"]-HT*JI(^<H 14, ^rf> would mean speaking
logically and would mean speaking swiftly.

189
 ^:-TtWfttk mwrwm^rw wRw g a r ^ j ) ^ . / qcr ffifa?
WTIVTW WPW: w*n% ^ j ^ u
f c ^ < f l < ^ xwwrfer
Mi>iawfcl ¥ <
7"^
T dVHIdW #7^7; /

nfilTi^^i T ^iR<f-*iidift4» w siH-^fa^ilMIM-WZ-VI^MIft

RT^TcW rr^r f%WT <4|i|HI^ ^T^Ttfe | %iH*l<J|i [W29.1] <HRHI^<:R RT-farT-
?TFT d M ^ R l ^ | d ^ | « M 4 d M W ^ I ^ K - I T d R ^ f R I TR"^ <Hd^d<Uhq I

^T^T: I ¥T f4xt^<IK+dft LMftjftd.^ I ^ T T d^-^MH«hlf^lI

WTcTT T ^ ^ l d Id"? fafa^ lcM"lft I
"WZ-m <^l+<«i J|l q)<MM<ld tiR I T%-^rFf»
5 e
fept =3" ¥-*tld+R II
dM^II-4dl snff 1 ? ^qr:" | ^ \<i\<H\<\< $tfk-

RlTR>TdT*l 3F^-1"d"^V^<dd: *lM+19Nftd I IT? rr^R"

4<£\m^A\^i ft-R?4?t TO ^i<< w - ^ t cqiicqMR i

"i**l«t»l<hffe!8M^ I d4d+c4ld ¥ " M Wr^TTf^T ^ H k l d ^ M + K -

ST^TTdT: I
cfcT ^ F T fc?7: /

d~d~ %IN + < 3TTR* H l l y ^ H - S n r a T y i ^ l d - W I cTd" d" F T - W ^ T W^f

"MIN I lf<: feTd" IcR" 3TRT^T d ^ ^PT |dT^ ltd" FTRPT ^ ST^JT: fd": I RT:
U

RtiMRI "l dl< Rd <*K^ Ift-<l *TM I< 1 ? M % I d<d^i< WH-ft^£<-?>T-RK^KI"±T

u

STTWT 5TFR" aTWIWR" <Hditel*iR, W ^ - ^ - ^ T mddqfR^-'R^P?

f^T-^r-RR^KI'M ^TRT I

fk UWFllW errff tftldH OT &f-4*HWi fhZTRTWm ct cTT A <

77
^T
7c
T-
fifcd wrurf^r i o f mm mrnir-f^r wrfkrrr, w$ ^ ^TTW ZTT 27f
49wfct 2Tf 2Tf ii<fivRwpTi 27f iicfltlmfa z^f 2Tf iT^r spwmfkr
2ff wpmhrfer ^ nfoyifo^y i dywd-snf-<$Mwi rw30.11
TPTPWFT wrfvifw fow^l 27o" ct "^r- Tj?r
i
zrfkwm wt mar spfam w
' O N O N O O N

1
Corrected from TPaTT^ W.

190
^MNI ScRf TRSTRTRT dTR^ R t t R ^ . q R % i RT5TTd;-
^-qHllBl^d
^fcr I mdRT-HHlfffeHHd HK^R-d 1 ^ d ^ R t \ i ^ l d l ^ - f W T ^W-SFf-
R d R R «4d<4liiWMdlR<*4, d<fa W W I H I d l d I dFRTd dRTRd-Enf- 1

H*MHI ^1H-41<-fdf%-M < ^ * K - H H M N I HR ^rfR. ^ R I T R S ^ R ^

dRflR W I ^ f d R R t RTRRT <dMfesi-d^dTR^RTRT-y4d I d^ 3rtRTrjr.
E T R W d" Rt<J*wRd I ^ M R U M ^ t d R Y ^ R ^ T R I R ^ r w R T t w ^ r
^vRTR ^TTRJ dRT M*d<^M I

<Hddd< RTf, f ^ - y R i y i d l M M R ^ T R ^ - W H K 3 r f l i R ^ - f ^ W T RTR STR

FfTflTWtdRt RTTRdR RSRRF: I STIR H R R f R W R * - T R W T I 3TdT S T R R R R
O *\ N » "
N O O
H R ^ ^ T : I dRT,
R R R dT W T R 3 R R F T R R V <Hdm<4dl I
"v > va «v va
M<l^HH-dSdl^ d R J W d " t f <***<H II 2

*> v. va >
TtlT '•HIHId H I W ^ J <9lp4d W ltd IM^-Md f%dH
37R W^nTWFT <7RfdT ^ T R R T R R WFFzTW H d R 3737RR / 9 R WFT^FT
va N va c\ N va o ' s -v s ^
$ffk-WcWT ^T-WrTT: Sm-mi^lMI fdRTRT ffvj" Wtfk-W^f Wtfk-WfW

va ^ > -\ va
ltd"? d / R WfWW & S7R W^FHTWTfk 27Rcf WtfW-Wf^ Tfw I
IRRTR ^<MI fcd-M^HI RRTfe-TRRT W R H R [W31.1] ^ T r ^ T ^ T <MlP<-
R W - y R t V R T R d T ^ - S R K R vdHI^Hd I
va va "v N
vRTdlfR^Wd^TR^ v ^ - y T d R ¥ *T^Rd" I
RR1RR R ^ W R t TORT R d R R R II
C\ N VD
STSTRRR SqTFTTRT 5TRR RxRT R W T : I
•v va "v >v

W M T O R HJd" R d R R d < 4 K R K II [MSA:i4.i7-i8]

ltd" T R R R R ^ R d T R R d " FRd": RR1RT

\TWR-*\FFri^ This is probably the original reading, supported by T u and the Tib.
2 r

Padas ab= Vakyapadiya 2.469cd; padas cd =PV Pramana-siddhi 134; cf. W81.13.
3
fcMHlfa?tl-t3TT% TJ^fT based on T u and supported by MSA:14.17a (Levi:1907).

191
 ST^-^-tq^T-WTFT *T: II [MSA: 14.3]

ltd" ^-^-^fy^T^FT ^HTPT* ^ T T O - W W T <HcH|<*f

3TFT-^\PCI\ sfrrV-^r * c m f t d i ^ i ^Tt^-^nNr "^TTV-^T^ j ^ m ^ m

^TrV-Ff^r I c W : I W W ^ T ^ - W f e <H9mPd I M ^ I M i l P ^ d ^ l P l
^ttlj-^T^FT ilif I I if ^Hl^lfWRR; I "WTFT + f a d l f t - * H ^ l f t H - « H ^
3 T t ^ W T s^qtsT: TRFR:, 3 r f a <J ; f <KqP=K l i " ^ f : I IT? d"T"rV W f " ^
if 9 " " ! ^ ltd" +P^MdlP<-^t, c l T ^ d l i ^ K d l ^ l ^ ^ l ^ |

cw 3p37f W T spf "f mfrmfk xm-vuPwi mw i wti$ wn^r

HKFHCH^IH <*H<lRuil*iM9llRiU1l[H?

3R^-t%WT d^fwkMI^, ^ "MMWMIP, I "T¥T-MI<Pddl srt^HWt?-

?sT-"T^-?rf-FnTT^T i d^rr f k i 3T^T?-T>WT arfcRKir q^-lwfd'-
yi^wd+wn ^fr,'"^ w f ^rtV-^T^r ^-^TT^T srwr-m<PHdMi
^P<d=MR? SPTTFT 3rr|, I f 911 P<m [W32.i] ^Tt%-^WT ^TtlT-HT^ cR-dTR* =d" d"
^ w w w f ? iH l P y ^ T 4 - ^ ^ f k w r s p f e r " ^ t t ^ - ^ r icTtW^rd" it
STR"^ < H p < ^ ^ T T , ^ d H ^ R I d ^ f W M T , 3 T W T J T W [ W W I
3T^T 5TT M P d M q d N d ^ McMl^fa-Pd^dl'RNId sllddlP^^,Pi<lii< l
tJ

^--flTRTR" ST^dWfq" HHI<1 "RTTRTfll+ K U | l 4 J W * W H : , 3 R ^ T ^ ^ T P T

^ R d ^ d , I
"MHT 5T¥T-MKr^dHI^ MftMTMlft-?3T-M«t»KNm IS I M OT-W-
MP<MlsVl?dlMP<rilpiH dHKH fcFnTR^ttwfV I cTd": TSTR a^TcJ-Trq--
STTtiPT ^MKNIdJIlPd^lPR I ^RTVT d W T d X Pti^Ndl-<H^N«IK
I c W f V s r i i M W t % I d^TT 4M4ld-d< ^ r t d " , l i * H w 4 K I c ^ T f ? I
[11.5 Ten topics of preceptual advice]
*r *jdr t > M - t e crmrr i t a : i <nr w f a - T R ^ - ; ^ - f w - M ftHT(I #fjk-
M<Mm-<HcMMdft^l %-M+|5y«mi<>i|c|A||= ^"T^-"RT*R ^ T R " l t d " f w r
•rfdWT^R: I ?:# W - W - W f ? - 9 M d l-STIIT-M KpRd 4k » W I <
o c\ c\ . "\ N

1
based on P S k v ^ ^ * * . Tu reads

192
N>I^H ltd", RRRq 9Mdl-td-Rd-*RI*fU <H^fdRdK4d WTR. d" TO-
-

fdfry--W7T>44<M-yRrtd, f d f r t jJMdiHH x5cqTR-fdfry-wr-=ij4 < M -

CN "N

^ T F f - 4 ^ l R i - < ( ^ d N i , d RT T F R dTRRTRRI, dlM^I-fdfTyt, d fRT", d

dTfyT l t d I RP? < M l f « - 4 K p k l l ( * r ^ <HkHdlUWIkH-*vMdl«ld i d T d%rf-
^RRrtRTR: *TR, M 4 k d l 4 < M 4 l 9 l R TORT, d W ^ c R R MRIMRK W R R :
CN ^- CN "N *0 O "N O

ScRRRR: I
dR TORTiRR l7R^-xT5TRRd" dRRR^-trf-xTOT-xH4 F+ K * 1 d IHI RdWR
^HM^^ddlM^MH*-¥W-¥TRir ltd", SF? T5RI4%ld I -*TdJto-RW-
dFIRfdWRnT-#^: R^-yR^li H^dldi R:FfRRdtd, STR dR-
<cdM4dc4dl£<R-RV WFT-^ldMH+RRd *THR M - T W SkR^Rtd"
R^TER Rjstolfe-RRd' RRtd-xH <s4 14 P=*sH H I 4 1 4 4 fdVdlfa*IT4 -
W R d R R R d R T S4RTRT ^IRTRRT ^ T - 4 H I 4 4 K : I
3TR5sr-4l4dHi ^ftdTPrfdSR srfd Rr^rtR-wtR^iRd RFTIRR
va >a >

RTRTdRR: F R R ^IRRdfr [W33.1] RTRTRTdTR 3FRRRdRT RRdRRR: I TRTdT-

RTNTPRTRRTR vHRl P^d mFrd^Tl I 4 c 4 ^ d - ^ 1 IdlH^ MM<: FTR
^MRRTRTT RR1RT RRd R^-RdTSR RRRddRT < 9 l d l 4 4 K : I RR-
RRRf%W-TOTt%>R: SRR^-RTRTRRR TRJRTR TRRTdRTddT FRR ltd" STTdW-
o ^ CN N -v

^ R f a r t ETRTRt ^ c T R T d c d d " feTRR 3RdTR I H T R - 4 M I f o ^ - t ^ - S E T T - ^ -

dR-RSRRT W-WT yfdMHd R F J - ^ R T R - ^ c H M M Fd -SRp-y H Ffa +<rH d -
RdRRRRrtsTRR-xJdTR^ dRdRRRd MidHkli
VO -
V
Ttd" TR5TR RR-RSRdRR: I dHR-R^-RTdR^-tRRRRR^-
M4mM^cHfa^HilR+-1^-^<iy4-5n*:-?lMlfa?IHi RtMr-RiRdTtR-
VO C vo C
^-vTTR-IRdFT-^^Rd < -R5R-RdR-^ <IR Ifa-RT-TRR-HP<*1 M-FT-RT-H4 Id*-
1

»l I c 4 d vrR <u| -^R-Rq-RRd-^R-^t HI4< I Ri^TR-* I ?W I "IIR U

RTJR-
RTRTxRdTdRtR l t d RRdT ^ T W F R R : I Rd:RvR-<H ^ I $ d - ^ R R - 5 T R - F T R R
RRdRFT yRk4<J-¥R-3TTFR-?1 Id kR 4> ^ - ^ - R i F f R R - d t y R R N I + K F T
vH44MlHH J 4 S R f d % d d " - M i 4 l d ^ R F r - y f d M ^ c 4 d TTR fdRRRdttd RRdT
C O c\ -v > N va

RRd-RIRI44l<: I ^ d l ^ d 4 l <
M
HRvRRvRd RTFRR R W T -
^ ( yvt-Md<-^RT-lsfv:
1
d < + M H d K based
R R don- RTuF and
R Rsupported R l t d d" ^ IBoth
K T R RbyT P- R^'^^'li'^^^^^R^.
3
^ R lfit* theRRdT-RF?-
7

context but it is
•v "\ c *>
hard to conceive of anyone changing the text from W's to Tu's reading.
W T M , 3TR R S dR-Hilld^RFr-H[dM^c4d tdRFRd" SRTsR-^RcMK-
?TRRt 'fd RRdT R R d T - R M I I 4 4 K : I
,

193
f | I q^-tkSTtk-sHI^Pd+Ni S T c ^ T R FT? ^ ?p?ft f d f ? V : I =3"
tWc-w^f d" fera 1 -

WFft, WWW-WBt-Wrf<T, rllrtwRi, -T tf^/of, Jfrw34.il ^T^TST^ 3T7^7cT

q^ wtfk-QTTt Tff-xTfT: mr-viifiidmiH <H^IIH4)^: I wfik-

IT? rr^TT d ^ K d f%-^ft ^tfa-^Ts^^^T ^I^ITR "T/R I

ltd" MM Id) *T?r«F 1 l t d " «T) il|*lT«l-5Rrr-H.I <Pdd l-Wd^d M« K-
W CTST--WK in^TPt fVlT 4 M ^ 1 ^ d" *-«fcHl<kU ^ P««4kPd d"
JTJTT% 13rd" rr«r J M i ^ d i J i f - w r r ? 3 ^ ^ W c ^ H - # f 1 t w r n r d"
"tTSftat d M < ^ H d , d" fa^K^ 3 T T O t d" qTTd" I 3rd" rnT
MNc^d dr^-tttdT ^ 1
d " ^ T F T t % Wt%-^TRJd" I ^ R p ^ R ^ dTFT
t k ^ - ' ^ R t k d" % r f d ^ T R h T 3 r % 1 w t^r I wt^" *rR-R#-*R^rtd"d"
TO *Fd" wfd" 13rd" trj J ^ - S R T T W 4tro Tferrd" d" arnrat
^^iPd^T-^Wd" 1
3RT m w t k - R T M W-^vR" i l ^ n T ' H R M y K^lld^ d M ^ R c i d" ^ T T W
d" tkrktd" I W : ? WTTd" 5n5raMMMHIH-M*"l"j|< srfa^-fawsf-
SO "s so N
U
P<'S<IH d " t % T T ^ 3 r r w t d T F T t k ^ - ^ r t d " T F R T d " K R - < £ S t -
* R f d " I 3Td" q ^ T t t - W r - R ^ T F T dTc^rtd" T ^ T F T t d " T ^ K f R ^ < H I R 3 d
ltd" I
l ^ f d 4T "^ttV-STf^": S p t f v T - R < H 1 4 " - t ^ r T R " - + ) q ^ x t ) N ^ I <
PdxiKvfldc^lf<-T%r: *T ^ ^ « f : I
t ^ t t d " ^FTR" <*H«rc4l, Ri^q- ^-RTTfRTdT 5 T s W P f W ltd" W ? 3^Td" I
C "s O c "»

W W *RTW?t feTR^rdc^Tt? d" ^TTTd" W\V%: S T T T - R K p R d l

MIdMrqIP<-?ST-SFfnTT + P ^ N - W f ^ - M < I R 9 M K 3 T ^ T ltd" I
"k * SO

^ T ^ - ^ T P T based on Tu.

194
 RTf, ? J R ^ isH\?< 1 ST sfttfcT-RrTT H * H ^ i < ) d i M < l l 4 d ZTRTR-
IdRT rWfdRH WflT, dRTFT dTfa-SrdTTRd" MIRfdI^-STTtfl"-
+d^dlH49n^4KIH JJ||yHl fc 3T<d<>HI I [W35.1]
dR HR ficRT dny"-tRrf-d<l H - ^ - F f R R R ^ T - M I < f a d 141 TT MldRfcK
N c "- 1
— "s—

^dM^I+KI, dW 1
TR <HMHd RRTT R T T - x ^ l H , T R R T R T R R T R
RWTR, TT RR^RHR-|dT RRTdT:, TT5RRTRRHR-|dT 3TR\RTRR:,
TTR^RTdRTR-td: S p R q R - W i i l d : , T T m R x R T R l f t ^ - t ^ RRRgTR, T:
gRTRR^RfRfft-|vT: TRTRWT:, TT R5TRTR-|dr RRV-RRTT^RTTT, C R
STR 3TTRR-5T^R f d f % R " | HRTTsR ^ f f o f : ^tr^ ^tR TTTRTd^-tdttgT
RR-TT^ffSRRTR: I dRT RTdR [AA21-22] I
yRlM-dl R S?TR dR-<cHlP<4 R R
V3 va va va
<H^MMRRRTT sfdW-xHMR^ II
RSTR RRR WT: T^RFffWTR'TR R
f f R F T RRRRsT RNRTRRT RRTORR: II
[11.6 Discursus on the twenty membered Arya Samgha]
t% d SR-TIR R feRsliJIfc-TTlR-^T4Id H RT STRRT TTTifJ: I dWTTR-
R HUfld l - ^ l i { l d - T T ^ - O T R R V R T T R
J
RITRNR R R R R R RRTRTT-TRR-R^R
R5T-yRI dJHIRRRd SFTTRTR-MRIMH^ tS-fTR: I d d t T: RTRTdTdRR: *T
TTRR RRdRTT-TRR-STR ^Td-RFFR: I ddt RRdTRlR TTTRRdR-ifR-
STRTT-S^TRR RTRR^RRRRR^ *T HTFRT tstdR: I dR: RTTTTRTRR-
STRTC-^RfTRd" flRTTRR-MfdHH*) H R - d T ^ R ? ^ HR^ -RRTRT>RTR: I
2

dcT: + H N i < R J R R R - ^ R - M l I d u
SRRTTTRT I dR: *T HRR-RRTTRTRR
%TRR#&RTRT: I dd": RIRTdRT-WTI?-^RRRIT-SriRRTd dRTTRvd-
srfd^RR: ^RR^RT-ffg'RTH": I ddt T: +1RI =1 "d <RTT-^RRRIT-M ^ 1 11 < u

<HdlRIRlc^d R RRSR TTR<PR: I dRTRT%-tTTRd-^TRR RTRlRTTR-

^TTTRdT^rRTRT^ 3TRRTRTR R f t M4dHH41 fa M { T 1 dTRRRT RPT-
tWTRRR ^^RR-HIHN^Iil-MRH^rHl I 3RT-STTRdRrRTRR ^R-
?RdTWTR R:RFR-MIHMMM^-MRH4F41 I dR ^ M M ^ s f a ^ K > RiR-
'vTWhTTRIR R:WFR-MIH N fa^**K-MRH4141 I [W36.1] dR-tdRRTTR
va "v va J
> -v
^dfa^*r+K-HRH<=!l4) I ^ - H T d R R RRR": I R RRT <H*H&RTRT RTT5T-
"V VD N —
1
Supplied from Tu. P reads: ^ • ^ ' W ^ - ^ .
2
W reads T}^f>:

195
 —— - o — « « "S

•HMlP^ISiR-^r-H+KI'Jli ST^FTFf 3 f | r ^ - W - M f t H H + :
,
I W : ^RRT-fHd+R

FT51KPT 'H'MdUR i f t " d 3 « l « W l « M l ^ , m c^FTTpRT ftFTFT H l M ^ ^ j f%

^H^HIxH^tbH [AA23-24] I
c© c <a -a
^-ql^nnOcH^-+KI+KI+ft^ll: II

In place of ^ Tu has IT and P ^; P clearly construes ^"OsKM as an epithet of *HUJ KH.

l

snf-'9T T:-'Er^'
I
based on Tu. H is explaining the AA's compound.

196
 Ill APPROACHING ULTIMATE REALITY

[12.1]

^ m - q ^ - ^ n r r w deft sftRTd" <4\m: i

CN O N_ NC

$*r3Tt: ^ S M T « n m : R R ^ l f t d - W T d " : II

itlr f ^fa<Rl (ftd-w-*rft"-M

«+»x4i w t ^ ^ K H WR
- W41)
RyT d
" i5TWd"
$ II tsgnfk-v^-WG-^-'WFfa-
CN
^Tf?-^OT-^5M-W? 3 ^ W":-^T-y[d^yid^ird WT-TTOT-
O CN N O \D CN ON
m%TTtd" ^fai+-*ll«MI*Wlft ^ d W R I ^ M + KJ">Hlftwi WR"
<HPdc-m fc-NTSFM ^ i NH H ^ " - f t 91NI <, !^-?STd"-MfdM^N^dldfaH^II^I4»l<-
f^TK, TPT- ^ 4 I fa * IR -gdc"f- ft 41 m <, 3qR-"fTW-+<r41 I u I - f e - ^ F T -
tlMKHg-ft^m^ ftwt 3"dv^T: I NTCTT W ^ - 4 ^ f a y M : S T f t ^ S r M ^ f a B M ^ I
N N.
%fd" tk-tWt TTTfr-tkWT:, S^-W-M^lfajild: WtH"-Njd"-M < f l l f a 8 M 9 l
^ N -O NO N
rw37.i]^td" t§r-tWt TO^r-fkWT ltd" cj^^|U|.^f[^^^q.yj|{J|^.c^pf-
m^TT-wr-Miiid^si wtwrtk^qT w - w r ^sT-m^%Ttd' f^rsr- 1

"R Mil Midi ft WZ&m | ^srj i r ^ - t ^ ^ - ^ f p T =d" ^ T d t W T STcWR r^TT ^R"-

•N N * C O

wjifaqH-g^r ftfefML^" ^ t , t d " q ^ r - f w t fkm-. i ^ n + K l d i d^Rift-

WT-fW-^TW-W WTT^-NTOT-^ ^ I cR «* - W : - " H c M M H d R 3n?R--^R-
DN \5 (\ \3 N
- T t ^ y ^ d l f t c <MHl M
f tH
r ^dT
d <HI3TT^T\:
+ K l £ d v 4Fl T
d-R
^Ml dRl fi Ja^^l ldR ^I - ' W %RT^-Tf|d", "Ff-
^Yfa-MRMP^-WST W T - f t +Ws T
^ -- ^t TWFtT W
ft+Wl
- F f d"TOT
^TWY'td"
STdT II d^T t ^ R " 3TQTS^R"
W CNW N: ONN T - W ^ T T ^ Y f a - ^ T F T dTFTd":
C I C N C N
d c R ^ d ltd" ^ ^ M d , W : I cPTT =dTd7R; [AA25-26] I

[12.2 Warmed proximate penetration]

Evidently glossing AA25cd.

2
Supplied from Tib ^ ^ ' S ^ .

197
^ ^ ^-W-fSM-R^ W M H d I $H 3m? I c R l f c I "J/TC SfRT^ ltd"
^ K H > i SRTT-HKHHXITH<9i-^rwr i sr^-mtwr^pr 1%VJHH-
^dM^fd^liV^MHd^«ll*"l^ 1 ^ : I d^TT f | S|<9IM< I
' ' T O T T W m, fam:, *MM<M*N<UI ^jmr^ur' ltd"; q-^-twfk-
^ T f f e ^ P T T =3" * J < ^ H H ^ 3rfe«t»c4lTb'H, "*riWW"~tolKM*l ^ t t l T - ^ T W T
3 i H c q R " ltd" '"^t ? : l t d " "^FT W ltd" "WT 3TdT^'l^TTt? I lJdNI<H
^ i W I T Wd" ¥^T-tTOT:, d l " "Jd": S T c ^ ^ F T 3rfHf?q" fqFR-t>ftV ltd" d"
qrpf: I 4 < d > ^ R l f t d d ^fRR, ^M4dTd ^ R l f ^ d d I
1

<HPdcqlP<-^ll^l< ?:WTf^-W:-^TnJTt 4 . ^ H H d R ltd" I

o vo

[W38.i] vTqr fkrf^m ^mif ffewwrw aw/ft ^ffk-f^rwr *r w /

W + d l t i K I M H d 1 q R l^TTf
c u
^ W T F T - W T I 3dl4MlP<
d" %^f, 3q^M-d-M<lyc^K, <HMHd "T T^IT, ^ I ^ I ^ K d l f a P w i -
2

tdmiMkR^d ^^MI^-¥R-WIMHd 3dlPH ^T ^ d l f a P w i d"

W ? Ic^pf: I y W T - R ^ d l d f a H ^ I M I + K'J|rd MTTd" I
1<PT ^ iT^td" I ^ H l I f^-^fSFm" ^ W H d I d ^ l P k q d K q S J I ^ K I
u

*H =1 ^4kH-^STV-^T^Tc^Td" I ^ttV-^Tr^": "TdT S i H c q d l f e - ^ F f < i W H H d I

•
N vo N

dHlldfaPd^lKq 3j|ch|<| ^ t % 9 R - ? 3 R - H k i H ^ | c ( 1 % I
Td" q ^ f a H ^ i m M ^ d f a M ^ I : , tT^f y c q ' H M ^ I d S j f d W T d" WTd" I 3T?T W
dTtVtdTST:, d?T ^KlP<^PM SRTiff ltd" 3^Td" I W t%5TFTmt%fdT5T: I
W MfdMyy d^ldfaPdd9l: I =d" TTOT:? ^ H d - H R + ^ l - y ^ i c ^ d M l w -
dTtFMrr"|t I "W =3" STtkW:? W d^tk 3 T W : I ^ dRT"C 3HTR:? *rfe dt
d W T d" F T ltd" WTdT **TW: I d^TT 4ld-d< ^TTd" " i T ^ ^ I ^ H ^ t o l R ^
d^lFd-ddRI^ l ^ n f ? I
cTcT "fJFT fcTT:?
d"d" M*il«riMMHWfaW9ll^l«bR ^TFTdt d l f a p H ^ I H^TTf d"^ RTFT
|lTk ltd", dcf ^ F T T t d t : I
^rnf: is supplied from Tu, supported by P.
*1M*«H l-*»1lxl+«(1'H Syntactically a better reading, supported by Tu.
r
i

198
 3TT TT T R HRR R f t p H J I I I « K i u
ITR R x R T R F I | d t : H 4 ) * H K I c T T : I

vdxKI^H R T f dRT $ c H l f c I TFTTR ^Id^FfRRRfTTR TRRFI

STftd": FfHI^4cMKsil WIH<1 tRSrlRd-*H Rld-*?qd WH «=t>KI,
<HdhdfaH49I1^lil<|oi|fdRtf> TRR v J f ^ t W ^ I tTR T^Td", T R d T T
d:FTTRFTTd d^fdRdil-HfaPwil^l+K: [W39.1] RT dTTdTSTRfdTR-
FTTRTT Wt% I

3fR WrWFJWrW 97T7TW ^ I I ^ W <7*7fdR H d R 37iftw / f% <7dT 37T27TS77R

o N o o o c ^ ^ >
^ N ON O N

<7W 377% <7R / W T R / R R R *ifax1H?

O CN N "\ N ^
TTRTRST SPEFR TTTRR^ f t d dR: STTTTSTR ¥RxTRRRRdRTdR^R
tTRRrVrfTtdTTR MSHHI^liw dR^ TRR TR^ TRRT^ RTRRR^ ltd" I TR^
TRRR^ <HdfaH4im^l+KMidRd\ W% TRR dTTdTRRRR^ l t d T R 3^Td,
dd TRd^ RTRR*T, RWTtd" ^TdRTdTRT I ^TTTT T F F R O T r T T d d RRRTR ? f R :

RrW:, R R d S R F R I
v R R x5RR 377RCT77R <T577%T 3 T 7 T * W 9llRwH H d R 37W7Rcf / f^" 7dT t

* s o •» o cx o o N * N N ON
377RCT7R ¥ 7 7 T W mfwmr dR77%W7T7R 3//^/c// TT dlfxRcfT TT
O N O N
T T W W T T ? WlRw 3 f T f / d " i p f f ^ / ^ ^ d /
dRTR S R ^ R R R ^ H T R R d T F j r x R t R R T T T R R T f J d ^ d d T M R ^ K STTd"-
MKRldRdR: Srfd^R-tRTTT RTTTRRR R T f f % TR\ IcRTTRdT I f R R T R R -
R R R RtRdR I dR-RIRt TTTRRdT dRTTRRTTTR^ RfcdRT TT fdRd"
TTdW^R^TRRTHT? RRTW^ TTRRt^TR^TRRTHT I H R dlRddl T R
T t R T I qrT TT-7FR 3 R ^ T T T R R R R TTTRSTTtd WTR I
"v cs N CN N
STRRNR F f R T T d R T W t R S R d T fd": I
FfRTT f | f T d ^ R R ^ - R R - t T ^ d T : II
R?T-vTRTtR-fTJRTR: % d f d R STTFR RTRd" I
W dR, dRTRTR 1TT-RR f T W T R T : l l 1

^IRf^TSTTTTrd R T f I d" i^RT^ ItRdRTRdR I

The antara-Slokas between Satya-dvaya-vibbadga 36-37.

199
 <T*rfx7T 3T7f / < T # f 3 f 7 ^ 5 W WfVTW MlfarlsiWIH 1 fold I TT 11 fkl<11 WT
fern T)W?-RCT wr 13rfa *r v zrm tp? yfimVi) mffr T R wpmrn wrfrw
HTR[W4o.i] yi^ifai dR f w T R /RTTR yfarin i

IRFfT sT^-TWT HR qf^RR TTRRRTif *TR^ IcTRR I RR ^-R5R $q-, :

dTcTR: I H^d/THl^ RTRT I dR HRTif T T , RTRJRT^ ^ I Rid I I OR ^ R d ,

TRTRRdTRTR RFRdT TT d l R d d l TT d" TT-SRT" TT d f l m m c l TT dd" d R
dRT H ^ H l d U R k l dR^ TRR TRR^ RTRRR^ ltd? dRTR t i J p M ^
Tfd TRRlRRRTdR HRTMdR, 3R: ^-3TRT-<rH«J|IRdc4 -<HH10 Ml dT R£d
Wtd" I

HTR C5W, 377R5J77R HHRWIWrrJ <7¥#R HdR 3fTTW / 35T qdT (Jq/JjM/d
<7W RTRRdT?

TRRFI srfwtSRrT tdTRTTFT dRTSTTTTR RTRRdTTR dl*dkqi^ ¥T

TdT HRT IcRFR I

<7R7RT 3?7jf / qfo+mnwH mfvmfw^jrf^^ I

d" tf[ ^rffd-ylMMd R R T R drT-« WK-faisKlO^i fTR^d ltd T F R - 1

¥TcRT STt%trtRdR R^TtT^nRRRR I M K ^ ^ N l R i T l d l ^ ^ H M I TR-

RTTTtTRRRt^td^RTR STTd |dRR RTTTTRT I <H Rt M Hfa-M R Pd ^M fa1-d
RTtTWTT I

m W^WMWFT miRw wrn^m <TWT mnmw WZM I mw mtwmwr

•O N O O O <\ O > N O v3 *v

WRW / TR777" dTR cR WMdKuil-fo&RvilH WldWi Pifftl ft&lfa I

HR RTfsTTRTTT^R x3tPT IcTlRTR^TTfe I STTCJ RTftrfd *nSPT fST

RTWTRT I TRT T d 5TRRR I RTR-dTR-R*T: RRTRTRdT: I RTRTd TFT SR1R:
RRTTTd WTd FfRT-STTTTRTTRd" WPRTTd" WT: #RT d RTRR
gToTRT-^RTTR: I dR-fTfTfw [W4i.i]Ri^UdlHI TTTRV: R d
tdTRRFTTRRdTd; ltd tTRTW-RHR l Hd T Y R T I u

dR R d^lfayidM STRTRdRRlR R R SRTT-MKRkli tdtdRd: Td"RdRRf

TdR dR-tTRTtSR RTRRTFT SRtd" STTd ¥TRRR: STR: FTTR? d" R f e I 1% d
" * * » s a O C\ vo v O " \ "N SO

1
MHK:3.12. Ejima (1975:270) reads: v^-SrWT^-Pliy<l<l^l* ^ f | | ^-ITffxT-xf^TFR
3pxTxR ^ R 3sT:. H quotes the same verse at W169.19-20 but in pada d ^vT:->f^rfexT:.

200
d ^ H l d l f y B M K t T 5 =(|ftc||<.qcfV: ^ T W T I c W P T : I

3fiJW W ?tf&-Wrft ^ - t f W h f t /d4c/d) ylM -dim I: fp^-&fizk

N ^- O N N

Mittk^R nmfaTkiNi ^n%? a r f ^ - j f r w r s t q - d^tf^wrr

fdfy^HFlRM^iqiR < H ^ f a ^ M W - f a $ ) N I ^ 3 T ^ r t f e % P P T d " i c q T f afcRi;
^cMlft I s t d T f q ' ^ t ^ - t ^ s t r T d" R ^ ^ d f a M ^ I I ^ I +K I d I ^-^TTK
31 P k R d I I < - " ^ 5 W - « I ^ I M H d I d I dMH0'fWd«41 t d " ^ ^ T : I <H^\ c f
W ( MRdc3dN«(kiW«±H^MR ^ k : I <*lpK%i^ - d l M K ^ l f t l -
qtRTd; 5r?rr-m<rRdiMi td%-*RT%T-wqr 3 P < d ^ : i d" %^nr
3TfMWrPT >dHM<lP^d°-M Tfd-^-^R: I

mww-mrwfw fhfzm-*iHWH CJT sm-mrfkm ^i)d^i)^u{ld<^i

mrfadwr mwfcpzTT <pfcmm W r ^ r r / iff wr-wcfmm

Tirftm *i)d°q)iu$d°m mrfm^rr wMfm^rr WWTHWT s^f^rwr i

T*mUWT Mjftdeqi I sm-Wifiwimq "JW-'JIIJH [W42.1]

•o

^ ^ W H d l + K H l T O R R<"H H | ^ - t k w m U
3 T T f STT^nfT-
^HMICRIPN I faftlSM^I-STH"^ ¥ F t * T J % : IcT^" W ^ - ^ i T R R M p l M p i
W-^Rd" I IT^td* f M V - m ^ F T - M P i M K d - R T T WTd": ^-Pl^ldd
d<l*£d ="T T R T - P ^ M d ik^l ^: 5
HR^^I-Wld^l I t V d T W T
RdPd"+<u||< N d ^ ^ ) d « ^ l I " H N d l R ^ d MPWTMI « H M K d l < yKp4d<=Ml I
*HKIdd R F P f M N d K 4 M p k M I I ^ H I R l f ^ l R - ^ P R T d " 4*f4lfcMll I
« N N

^l<s*JMlfcdM"*T: y<t>l9ldld ^ d K l d < > R l I =d" « f W ^ " tfT^-SPTTR"-

-TO-r¥sT-^HKdl-Rsr^d«R^ I ^ T - f ^ s T d " dj ^ T d T ^ - ^ T K ^ T * [ 3 T T W
^ I f % l f F T i f r ^ T ^ ^ I ^ , ^PT-ST^t dWF-fti^c3d"W I 3T!R-+W|x-q-
^P^TJ^td" I
"TFT ^ - y T T F T T S T r ^ T d t H p l M N d I
CN O

f w - f e v T =(CHW< ^ II

201
 T d T O R R RTTTSTvfT R T T T T d HUMHPd It II [MSA: 18.69-70]

lt% TTdTT ^ d i l ^ l - H R M N * : RTtd-TWrTTRdR T d T - M r

2
HT 3TTT-
° A r» .

*frW^ IdT W T T T s T T Tdvf ^-«lFy«T4-SR-^<l wAfa

d T i R - ^ T d M I R H T grrf; ^M*|^iyK«ll Hl^dl-*TCFTT: dTT
STTdRiRTT TTT: ¥TTt%: ^ T T T : I
=Hfad d ^ - T R - t F T R T R T W r t d TR>: I TTTdT: I TdTSdRKT TIT TtfTTd
¥ T TttVsTTT-ETTT IcTTTT I
dcj RfT left- /

d d RTTT>-TTT 3TN TttyRvT-vFTT TTdTTTt tdKCT H^?TTRfRTif d ^ W

| d T T Wtd" I

J7f7-<7rTd" [W43.1] fkfm&t T F F f <HNx1^H I 3fffRWTW 3rftf fp^.&rjyf

iMfiideqi wkmwr m<fftd°m i i f r srm-imfHdimy &m-+hw-

i f r ^ T T f R F T I tf[-R5TT T F T T T T I T T T d TT TTfyR^-yRT I H R ^ T d ,
RTTRTR-^rrtV d^T-fe% fafcK llfal^ll:,
u
TTT1FTTT-?TTTR d W^Td I ^
TdT TYt?TRTT-?TTf H T fTFKR PdP&l:, RTTR-t^rF: SRTfR l t d I
RdRTTTTd; dTFTrft snJTd TTTT: RTdTfTT I
R^R^-vTTTRTtTtd"
RTTTRdT ^ r + K l f a t M l l s T : R ^ - H « 0 P y \ f^-RfTT l t d TTTd I ST?-
T Wf-^RTTTTTTtd
3 S T T T f^-yRTRT fldf*KI*ldl-*ra IMIH srt^rTTTT I
u

RTTR-TTd 3TTT T^-STTT fdtTgT ^TTRfRTl? d ^ T R T | d t T ftd I

1
v^TFTt ^rtr-^MMIH. 3r^tr;-^crri> ^ t T - ^ H I ^ 3rgpcr f. MSA:18.70ab.
(C

2
Hr<MI4+--»°^»: based on Tu.

202
 d3^<l4\ 3TT^, §^lfa I RTTTT-^I^Ml^lW TTRR 3F%d
TFTd, RTRTT^TR; ^ddd<. vHdT, TTd-^lP^IR-SniTT dj^d'ld f T M |dT
Tt% I 3 R R td-*TTR: S W T ^ W J J ^ H J 3P<<M: I

O N O C\ N N * N N ^» N "

[12.3; W44.1]

WFJTTR^dT^ 3TTlf TTSi; M*H(HCH|P< I «Yfa«T4-TTR-£^ ltd"

TFTTTFT TTTST-^RT ltd TPT d^idHH^fr TT^ d spf
« H d M ^ H l ^ l P < d U : I TO

dTT-TTdT I R W T - R T t MPdPadd I 1

dTTWrdTd W - W arf^ript M + ^ d II

l t d " TKdT T R HRR TTfe-^TrT l t d dTT-FIWT RdRRdTT dWdW^ft

C *N * ^ N O

R F J d l t d td5TT: I d" W M l l f c STTWdR I 3RT dTdtd" d" d f a , ddRTd"

d T W $ \ did Hid d" ^ R d H J H l P H , ^ d - 9 M c = | | d Rf-yRf<J||R l t d T > T T I
sm-TKftmw srfv d" #7^, d" m^wrrfw i <7ft*f mw^pj

f W Tftf T^TfTR^dWTWdtwW7TW mW-^-HM"!

3TdTTR-fdTT d"PT d ^ w l c H I ^ sniT-MKfHdl^ 3rtt% I dTT-RTTTT

IcTfWT: ITTfe-SrT^ l t d dTT-FT*rTT dTT-tTFT M+dc4M I ^T^pT^
ltd RTRd-fdRRTR TTTT-fFTdT 3rdWRTT^ T^*h1)cH^ TdVt
Pwfa^lPidl I d R vTRTf T T S ^ IcTTTRdT I RTT-oTT^ wfd tdTSTC 3TTT:,
5TTT tdt?T: I

TTSTTd" STTdW T dTfTT R5%fFf ;TFRT I °*Hi4K [PV4.225]

ltd" TKTT qR-RTdR ^ - t ^ T R I f d T T d - d M + d , 3dTT I HRR v3dT, dTRdTT-

R T - f a P d H died-frfiflt ^ H I ^ M H d d [W45.1]ltd I

In place of WT-TT% 97%fenT Acintya-stava 35b (Lindtner 1982:152-153) reads * c W k Trfw

s^TT; for padas cd see Lankavatara 3.78.

203
 wfif cT WW *PTT WIWW o T 3ffw mW-fcf H f f W mf&KT W 7%7F7cf

< H M H d d" ftW W W I

P l ^ R l ^ : F ( t «T fkWTS TFT d r W : I
d" =5T ftPftil: F I U : sntpft t%^T% d^T: II
ft^^iMi^r^FT m *TtW: FTPT d" d l f r ^ : I [SDV:9cd-i0d]

ifvT-MHIH. H i r ^ d ^ ' l " T PtfVw Sl^-ft*H<9lc3d I - m HlftP^vl^l

CTCT^F7"|CT)".-? yPWHHrt'l cTFT mW-WW I

W^T Mft^Rld-dTWqFT 5R^-vK-^<9i|MMMftl< ltd" d"d"

=F"Fr |?fr^ i?qT5Tf^ni < * i f t ^ * i H ^ ^ i f t i "arw ltd" w . i * R F T T d"
IcMT^TSTPT: I

^ N

s^rcrffTTTf ITX iT^ i F T r t ? i ^ r ? 3^7, S M - W sr^-d^-%fw rw- t

[12.4]

twHHimn dvRwHMim' 7w mwwrw w wwhm w tmtefk ?r

•s ->

3Tty H N<-q H H d I^R 3fT^ i E T ^ I c ^ l f t I l"pf d^fU^I^ [W46.1] ltd"

dTT-HNc^d STfrfe"-*TR-Fr*H N N H s p ^ - d t ^ : FT9T "*TTfr^-#*rfor
> "k ">

T I W T H T I ^ d ? " 3 ^ , S T d k - ^ R T ^ - t M w f:WTT?-^nT < H H H d R TTd" I

dcT ^ d l t i l < I M H d 1 l H
e u i J
IciTTf <*lPy^d ScMIft I "ITT sr^HT d" + d f t M
*9Mlftdl A ^1-qcqPy^d 3fti|HHd I

3TTW> t>q^fr dM+K-qft ^TITFT I

204
FTRTdRT WTd": I R^RdTCTR STWT-TvTTvT 5TRT-HI<f~HdI*MT 4fe\1«H: I T F T v T :
MIHIMRfl^lfaPidsWlHIHIM, W «nfy^T4-^RT dR-*NI^(d+c4-
RTRR I cl^ dT^TTTR-TT^RsRdTRf^
^HIHIHR^I"J^I I HRR ^ S R T ^dfaM4^l-4Wd>HI£ <WM-H>id(d I HRR
3d7, STR%T-R^dl + lOv^l^Hdid I
TR-Rsifd-^rmiHId 3rtydldl^MHdl*Kd arfy^iJU 'RTRT
?TT-tftddR# WfHT Rfd dTfe-^TrR ITR" fdFKR TIdR "f^T 1 % RTTT.
*T **\U< SPTR «i-mlHI f # r T T f w r T T T R R "RTTR dr^Tm d^ wrfq-
•TFT FFd" ^cHlR I cTFTFf d tRf: RPf, ScHMHdl + K ^ H R * V M + - ? I M I H :
Td-RTvRR P f - W *4>HRd" td-tf«TR I RRd-RTdtV^RdTcdR ^ t S K K I H
WrfsT HT5T-^I^HI< 3TFT tdRR 4fcd°H: I dRT RTdFT [AA27-28a] I

<HWMdd <HHc:Hl[< S ? W r t d<l<t>(d: I

H N ^ f a H ^ I K i |dT RFHHMH II
"N ^ O N

[W47.1] *HI3N-3*rqT fasiHRdl y^l^-HI-Hd I

[12.5 Peaked proximate penetration]

^HH'-NKR IRTdt RRdt ^-W-$%l*HMHdl'fy RTf TdT 3 ^ 7 ^

*cHlP< I STRT-HKiddlHI WTcft Hlf-FfHMIHIR I m HMHdfa
«HI<sHldH I m TT SRTT-TcJ-tTRT TOT, RTxd-tRRd" *iMHdRl Tt-RR I T
^ T PTTcT ^ IcRTfT dR W T T - ^ W J , ^TdTRRSTRT TTRT, tdtWtR=
5

il^lllcH+l WT, TTRTfMFfdT-ldOTT: RFfHTT:, RTTtyRRSFTR I W R ^ I

dR T T S T TT-fTR ¥PT I RT>Td" R T STflRTfR-RqR + f^dc=ild, f T R t W
W [ RRT-W-HR+x-Hd RFFT H R dRT STTdRTRd" ltd" fdRT^TdcdTd, yRdT-RT
drTdTSWT H R RJRdT-WT q t r f d R R R R I H R TdRTTTTSR TFRT: I
1

... H*iklr<*-^T#R-HMd1^-STTddT II [AKi.22cd]

WRTdTR IRTd HRFRR: I dR RTTRT d T ^ d h ^ d T N R T R ^ - T T T T R d

FTRFR RdR: STTdBTd d ddRT ltd" RTTd I

sff^Tt F^->Tr [\ftS^ R based on Tu which is more likely in this context

, 5 t

205
 W ? 3 d T , *TFTTd" F P T R - J I M d R l W?tdt WT?-FfHHHIHJ|d-FnTTWT,
dFTT? ^ ^ M l ^ - t k f t l t ^I^IMHHH 1 % I

mrfmmw i ^ <^/<v/ <TWT27T <TF£7W ?r#f 7 % T T 7%#fc7,

^FTR IT/FT < H M H d ^ ltd" cf^ ^ F T | x f t \ i&191^11+1< =RpKV

W d T f [W48.1] "SP"^" FR" 3 < : R l K d l I <T/t I< H M H d - ^ - 5 F f n T l^l + K: I
t t > d ; - t % r =3" faWTFTtdT ^ c R l + K l d ^ R l ^ M H d ¥ T f P T I 3TdT 3 7 ?
H c R l f t f a T *U*\<H t%5FJ I d ^ T ^ R T f ^ F F T T W ^ - f t ^ R " = d X f l T I
=d" dT = d T t d " W T - H K H R d N I W T d T ^ R l f - F T M M N I R I 3?dlP<MpR
irt^TR" i
tnr? 3 d V , t r f d T - R ^ d i ' + K ^ - t w r srr-fj:, w H<-nmd w t ? - ^ - s n f -
S F W q t : R T F T F T ^ - W T ltd" I dl" S M d W H <HPd<:R<^l<)dlR W ^ f W ? t
d" t d W f d W t t f R T 3 T T ¥ K : F T R t % W T ltd" I
d^TT f | I " R ? - W r V r F T 3 f t l T ^ F T W l ^ S T % - ¥ r i f f e w i t < = R I M I d " W T
ST^TdT, S P W ^ " W T , " W " R T ="f * R W d T d c W R T : S F W T d "
vHlPdcRd"cRTt? I

srwr-Hiiftdmi d~ RwfwRi wfkurmw <HHRH{ICJ 'Ttvr^r i

3Tt^i<H^KR 3 P W T *RMdMcM-d: "W R ^ f T 3TfH<H^I< =dTd" d" W T T d " dcf
"\ SO so N *\ N

RTFT | d T \ I c R T S T f ^ d" I Tp^Td" I f ^ ^ l f t ^ K : I sm-

R K p R d l ^ T fcPfwTT I d c f R ^ t f ^ R " d W f M d m t d " =dXd" " T ? T T - R I < l R d N i
=dTtd"? T r r q r - R W k 4P<d*4R ltd" I
d" R p C ^ l P l , d T f a -RT^R; a r m t , dTTt> R T T R T W ltd" R ? - l R "
F ^ t • T R T R ' - ^ - R ^ R F T T g " S I E ^ T R " I W T - R K p R d N 1*1 ltd" W T d T T ? - W -
C so "V S so CSO C\
FT'HMNIR I d" tWwtcTIT?, ^Mp<^d^ ^Hil^ll^ 3 T M F P R
R P<^1 Ftrfif-jft T f W ^ r f i T ^WPTTR; ^ Tr^nr i ^TVTWT
^Tl t>-^dl--yiRMId "?pf-[W49.i] IvTT-ST^dTWT I W - F ^ F T r r ^ T
3FWfR" I

5T-*"r: as in V.

206
 cTlT fdT:? FT 4MRy$d W7-777tWTT¥ / F T TRdT-^-<7FtfFf-
fkWFT ^R^fld XWT-WifildiqiH I WWWRil{} d" d f ^ F f / F T T >
<7?T7T7: xTFfTRTW TT f^fWNfh^t d" cff RlilHH I

W T S f ^ q r ^ f^RTdT ltd" =Td? d ^ R F T t d T ^ IcTF^TfRTf ^ T

CtcTTtT I TTT T^Td I. 3 T f a ^ l <-tTTT-Ff*nTT WRTT
-HIHdYvUTddlMR^dl: ST^T-MKWHsilHI^ I ^ d ^ f a ^ ^ x - M O
TTdT-M f d ^ I Hcicd Id T tfTfl l t d I d T F T < ^ H I f T ^ =T ^ R F T F f f \ ¥ f t T
NTT^ F T R ; I C T T K I f r f a - M f d ^ H k t R R - f T T T R T T ltd" RTT: I

x777T XWT-m<rHc1iyRil{ld( I

sm-H\<?H<im\H 3TH dW^TTTTStt T RTTT, fTTTrV-W^TT IcTTf

F T f 7 T zifffr-Wr^T ^ - x T r T T W - T / 7 7 W 7 T f T T T d ^ P f I

«dM^f<Hlf F 5§?TTfT It ^ - R ^ S T E T R R I F T T F^cTT: I

5TT T 3ftfW-HT4W ^T-W^W VW-yHwR^dl d F f UWTf&T fwWT:

Vi+fdls 1
mTW-RmdlWniTTW: <7T-^7W-i7rTR-T#: /

HTT ^ M H d l + K-fdTTd T T - W - T d ^RTTSTT 3TTt| 3pT^ IcTTfTTT I *pf-

Erf ^ H l R f a T ^ M R ^ d ) T: ^dTfy^ 3 F T T - ^ T R : *T dTTd>: I f T T ^ T spf-
yTd-TTrTT TTF^TT [W50.1] H ^ d i M H d l + K - f a ^ l V T T =TdR: TOT TdTTcf
IcTTT-HRRhvHd: I 3Td" F T T T T T ^ 3TTTFf>d" l t d TRft T TTifl: I ^ M d l l - t d T d :u

xTTTVnRdT-TfdtdWT I ^-WF-TRT-TFTd T T W R - ^ T T F T - W T

fdTdcTTT ^Mdl [-fTTd":

u
l<W« K ^ ^ V ^ i H^MHdlP<-T3T-
tTtT-TfeTTd I

[12.6]
mrT«4?1dlHRy{ldl l^f% Rlft-ddl il$d°W I

WTFITRiRdTTT 3TTT ^ T F f ^ T T f t t d 13ftT-R5TTR RfdcTdTK-^TdTdt

TfeTf: I <HMR'l$dl fcT I c T T f d" I fdTWT <H<Hiyk<JJ ^ |
dr4dM>HR FT^-FTxTTd d T F T d t ^TT 2
l t d TTTd; I

The sarhdhi is not observed in either W and V who read 3r$r°

2
3fTT 5 ^ ^ - ^ s f t o ^ n T based on Tu and supported by P.

207
 HRR 3d>, trf-mvT-^MdHlfav:Hir<-^4f^K^dl-9KHdHi Ff-FTRTTR
R : F F M M c 4 l d TTFTFT HRTT ^ k « H I Pd PHTM-TTTRg' ^MI^MHdd l t d " I

x7W RiPHrldl ^tW^rrnfw^M W T f wfafW: 97TR7W: W 7 R ZfrFZW I

WMmwufw: i tflw<M T F T yRy$d i F T w TRdf

wmrtw H^uid w
farm vRy$cl i irfa <TT # - - # r cff-^TT HHWWRI i

t r f T R R t R t RTT IcTTf STT^ IcTTR I T R PdPHTidT i l ^ l c M I W

dRT F T - W R faPd-d-TlR RTT^RTR TJdR W P T fafa^l: Fd; d R I f RTFR
^fRTr-^TRR: HP<4M+^ dTFRRTRR-TFR ST^Td; R T W T I R T TTdRRd I
t d T T R R f F T d/TxTTR l t d R R : I dR HR dRTRTf RT i f r W T R I RRTTdTTR
dRTTdcdTdTfdKRd ^TdV-Rr^Rd-fdTRRT <*f P y ^ I P&J d l 5TRd H> K fcRT,
RTRJ^RTcRR RRRT RHIM<H<'J||-«^ldHKl MI<Tm3H qRR-d<k^-
^TTdRTdRTR: I FTSTdTTiR^RiTR d" RTFR RTRRdT rwsi.i] R d R i + < l f a I
dlTT dRltdtRR-RRdTRPT dcMHd STTTd-F^d" dR^-RRR RFT tdTRRd:
FTdRTTTd I dT Sfrtd": F F R F I RRFTR, F R S T ^ f e ddTTRt I F f f RTRRi-
TTdTR: W R " - t S d T R - ^ I d Md<-FR H4"IIddl f l t d "RRR-fTTTRxR: I
J u

dT&R7cR FTF7" UW-WFT HH^wRl I d" T7%27T FTFT cTR-^TR xTWT^TRf /

mt-mrw-wfkm FTFT dw-wrr m^mdk i dM<-m ^TRJ- ^ ^ T R

F W T T T f d " / F T dTSRTW TRdTRT: UWHTT: fKWUWf WJWTcW RwMW

UW-WFT HHWWRl I d" wf^lf tWWFTW sTW-WFT <HH<1HWRl I dTSR/W-
wfgwf RWHW UWFT xTwrWd" / TM^TW fkwFm aw-WM wrniwfr i
W TR-TT7R ^7RR: rfkWTWfitjfkWx?): WIW FTT ygHHIi) UWW-WFT
mbf WHJWtf^ FT? R f l R W ftd" dd" d" ^rr%R £7R ^R^dl, dTTT xT ^7%R
^Wf^^mt, T F T ^ T W , 5%TT, F f d d T R R R R T ^ R d " /

dRTRRRTR^RdTTT IFRf dl^kdd, IcTTTR I 3TERKR ^H^lmxl-

Rd-^ fa+HlltHlfad+IHddxrM dR^-RRR RRR^ RtRTxR-R^RdRT d"
FHRTTTtd I PdPdxId l t d R T : I T f f y f ^M^HMMITI-W-^lTd+^
TTfTTRdRFT Tffrf-R^RdRT, dTETT?T-Ttfyf F T F T dRRTFT RRTFTTRT-
R^TdRT IFTTR R^TT d t f TTTdTcTTi| RFT^RTcRTTR I HR STR-

1
xT5T-3rircf.W50.25.

208
• R M d l f a f t f t c i : W T 3RTT W
1
l^MT^ < H ^ I K I "HMIHcH^ TC-TCft MT*T-
FTFT-ft 91 NiPy R ft>-^-^ TFTsT: 3 f w | + W « $ h l t % ^P<d=4l I dTT?TW 2

1% W: ^fWrSl xTTTTFrfw SPTV-*rT^ xTrlTdTyWT

* U I^ IO^^clidl^1 fts"^H 3
cMlftM [W52.1] f y^RTWxt

W <T"TT ^ ^ q T S ^ T zrfkWS IcMTf « * f d l M , ICR I ft I Rlf^-"sTxTTsT

5RrT-MI<pldl-«4dl^ 3 T f t t ^ T M H I « n ^ ^ ^ ^ f t P ^ N ' R ^ t h lf%,
xTFTRT crT T S^fts WIlOHd: M K ^ d l "TTpT f W T T T v ^ T T W ^ : I
"4 yptf dHK4c3d ¥ *[^\^ FTTfqrV Wl t^FTd" I 3TTFTT cTR? 3 ^ ^ ,
Pnftm srfq- "T ?r ' p q t xT^xfr "r ^ " q i r i
^ 3dT, FT^-STtkWTTFTTqiKt W^tdt yWT-R^HI+K 1 % I cTl
3P«i+ki£<<"i CTFT x t r f ^ - ^ y ^ T FRTyr «^fadWifsr^-"#^r CRST-
•T^-FTf^-WTW^ I

"f^TT 3jr# ?f37W mfk-HrlW VhTT-HrlW ZWT-HKpldl wfeTWT Z

N N O

[12.7]
3 T f y R M ^ M H d l « r V 3TT^ 1 ^ 1^1 ft I ffcT ^WTFTT I "T %W
H ^ T ^ f t - S T S ? : I sT? IFT <9MHI*t W T , ^11 ft I Tt% W*K?
fdFTRT: I W^FTT ftrRdWRl§FTK 1 % **TFT: I
^R^CT i T f r V w ^ T H^-tkfty- ^rfy"-FfqT ftqfqK icqrt[ T ^ i i f t i

3 T F # ^ r RTTW 3<WH 3Tfyc(|yq^ |

"T^JTsTFR" TWFT ft 41^91 vTFT ^RT: II 4

1
^-^MHMlfafafaai^^-^M^lfalHfaK: based on Tu. P renders ^ f a f a f a c i as «£cyq*'g«J|^-«4.
2 —
The punctutation is supported by P ^e.^'*^'^'.
3
W, Tu both punctuate: g^JRT. dV"1FsWc3»1 HoweverP reads: ^ ' t f j f o V W « | a i - < r ^ ' | | ) * 1
,

4 ^
As quoted in the Prasanna-pada (la Vallee Poussin 1903-13:520) pada b= JJWHUWdj
y^TldN-^->y<m^^? Cf. Thera-gatha 906 and Maha-parinibbana VI. 10.

209
ltd" P n f t l W ^ H M WplPl^cdM I F?-?rf-H>J<Z<\*Hl 3d sTTW-^M u

Ff3"PT • q f d W t ^ T dHKN ^ N < l [W53.I] W l * «TFPfR^ ^HMpHxl^-

^TFPrT-H P< PH ft IW m < -W R f , SPT: I <*"HP<H^T< ltd" t%W-

w w i -mrra; <^F<t>kiPd^H< TO? " f ^ - r f ^ ltd* 4 W R i C P T T W -
«wi<4l ^ W x t i

cTFTTf f W 3T79- S^W wrfk-Wr^T ^T-Wr^T WT-miPHdl wf^fWT I

ITFTT^ IcTORFfTC: I 3dT, F f H N m M d ^ Hl^Il<-PiPMTIK^M-
fefsit drWT ^ H N W H ^ ltd" I

c
77rfw? ^ F Tw sm-mrfmr? ffr 277 s^f T f f w # 7 w w <TT #wr-

+dl+k IMHdl IR u i
IcqTf t
T/f^ 3fW|; 1 ^ 1 R I U R ^ ltd" qWTFT-

3PT f% 5=4 TT: Rv*f i J H H t ^ k : <HR<=ll4l 3FPf: I RTFT "t^td" PFT

^IcHdl TO *TT tsrfNjdT? 3TFf d" * 4 l < l d H *HcHHc«<M d" <+>lFdd dTFf
^FTt%? I c ^ T : I qipFT 3 P T T W d ^ T T f f% 4Y S"*f ^ i P t I tdfffpTFT
d^TTS5PrW? 3PTRST d W : STCrT-MKpkll d" WTTd" W : I

* €i ft

wfksF*T:\

^ 4 M < ^ K : I Snn-H I <P4d41 RjTT^-^-FTH M ^ l i y ^ l H K

[W54.1]
3rf?Tf^dT 3P*<!M: I ^ T ? 3d7, s j ^ - t r f - M p H M ^ d sr*TP?r: ^4"-
^FJdTSdW^RW PdWIK <HH^4ld-ST^-MI<P4dl-Frm^ !PTdT
NO N D "\

» > O C\ CN N CN "V

[AA28cd-30] I

*MKMp>lPlvH xPTT d^-^Hdl^-'RTWT II

210
 ITTtT TRR: FfRTTsR d « M ^ I * R l f e * l l c l : I
TTFT T R - ^ - R ^ T i f T TTR: FTTRFTR FRTT: II
STTTTfT TT tFTPTT T T HTHTIHHIWI^ I
TffSTR R WTTT: 4d4VlHM^iRT: II
[12.8 Forbearance proximate penetration]
m qriiwH miRw qm*H*j wwfow FTT <n4)id Ift*win WM^
O *N O O O CN N " N *\ " S O N

wmiftifed) wtfk-nvft ^r-mw: sm-Tirfaprr 3fecial TTT F W FT

A </Jc7 / FT TTT TTTT mW Ht+K FT TRT pTWFTW FT /}</§</
fwmw-^mw TTT W - T R / W T rrrftcf sm-mrfim-tww^ TTT
F T M T fTTfifsTT <7TW-<R¥7TT?

THTTRPR ITTTT TTT: JSTTt^RT-^M^MHdm T^RTRT 3HT f%

C\ *N C O O CN, "N ^

* K m IcTTTT I FT-FTRTTRTT <HM^d ITT RT: I HRT 3TR I TTT

u

FTTTTR f T T f | T F T T f T - F ^ M d M ^ d TTT f% ^fHTR STRT-MI <fRx1 ^11

WTRT TT-SRf^-FTRTTTT pKfifcfi TTTcFT ITT I
1

F T T zw, srnrmw w*rfur s r 7 R * w mfvjww FTT s ^ t w / FTR FTT

srm^pr ^rrRTTTT FTT / F W FTTT^RT STTTTTT f r r / t r FT-FPT/RT / F T
[W55.1] TTTT F # T FfRTT FT, f^fTTT F T fa < fed fawM-MWRW I WWf-
VKMIWUW 57T7TW f T ? % f W-4/<ftd/-FfR7W / mWsJWPT^FT
O N O V O N

9777F7TfailedI H<Wdl-fW*TMW I
TTT^RRRRR-tFRT TTRTfFTT FTTT RTsfY^faMI^I F T R IJ^cTTRR
FT RTTTTRTf I R R T T TTT F T T FT TTCffT FT-F4RTTT ITT TR RRR F T
fTTfef FT-FfRTTTxRRt T TTT FTTT I
N \D O X

ft < fed I c7?R-Fnf7TT WF*T ft< fed I fW*TTW-?Ri"MlFl FP77TT ft< fed: I

T R TTT FTRTTT f T R f R FTTTTcTTRfR, TRTRTRTTTTT: FfRTT-

fa<%c4-i|RlMKdd4l'-^i FTRR-fTRfvTcT TTTTTfTRT ITT TTRR RTf |
TRTRTFTRxTT-RfRRT FIRFT-FTR U<?%\\ S1RTRFTTTT I TTRT- 2

W adds TftnPTR' which is not in Tu, V or rendered in Tib.

2
Cf. AAV:62.13-14 U W M , HVI<flwfl M**: I sTTlT ^sK-^TR-^l<jTi1 ^ T T
f % f ^ * W h ^ T5T>f FTW I

211
NI^TWMI^ • J T O T - H ' H I ^ s - i l l f t I s T O T <HHMH I *5T*?^rY 1WT: I s T T R J d f f

^ - m t e ^HJ^k-^PfdR I
N O

l t d " W : IW ? 3dW I S M d ^ l x ^ - ^ T ^ T T ^ ^ d l ^ ^ M ^ - t M w
^ H I ^ M H d R ltd" I

qww zw, m^mrw m R w m^m^r wwfmr qor 3^tw / 7% 9 ^ sm^pr

o N o N O >o <\ N * N N O N O N

[W56.1] K " J | H H d l 4 R ltd" S T O - q w j < H I « M < | * f H SfTf f % "T/TC

+dl +
IcMTt? I3 f m t W T <HMHd F ^ T T "T: filftiwkl ¥ t % Pt^Mft
^ W P T T R " I^ t d f ^ - ^ - S T T T ^ W : 1
N N & O N O

wnrnM wwfor m% i ^ww gar J/MWM wRvim qor / 277 wtfk-w^wt

N O N O C N N * N * *\ N O N N O "\ * N

y+fdlPW i F f T d T I c q r ^ q w ^ T 3TT"f ^ [ l^TTTC It W V w T f c T

W t T d T R " TO ^ F f - * * T R d T F ^ - T F T T ^ - W T R n T : I d " F T ^ M d ^ R l TOTd" I
* & >o -s

[12.9]

WW q j R ^ - 2 m f ^ - W - f S M fcpTFT: ^HI+K^ldMi RpR^dlld d ^ RTFT

ftsimftfe " ^ r ^ - t k s F T tkwT MTF^ttd" i ^rrsrt f ^ - s T ^ s w ^ t i

3
T ^ T T d T i r ^ r s f : I W . ? W T T d " J J i R l + I H c M d ^ l s r r t k - ? r f - H < l 3 d I Pd 4" fd I d*
N O N

tdRFf W T : "tjf-OTT ltd" I M+c4vH^N^dldcMKlPd0y"-tMsTt

Niraupamya-stava. Cf. MMK:5.5 cTFTP]; T f^TcY vfSTif ^ f^J% I N^-vTSPT-Pl $hl

^N^PM f ^ r i t II.

2
W supported by P reads ^Pi^Fcti, but the gloss at W56.16 shows H read ^PIMICII, corresponding to
Conze's (1973) "do not go forth."

212
 FT T T T 3T7^W wrfVTW ^tfW-Wr^W TJ%T-Hr<4W tifitdlH^ilwRl I TTT
TTT H4jdlH"i)wRl TTT T T T xTfT-TfTTrTTTT ^
TTT
-fT
rT-TTTWT^T ?T5TW-
o X

T
RW?
%T fS"-57T-f^T T ^ T T mWWFT *7T7T I
4HI+KU|MHdl4R I cT Tf F5 W I c TTT I
T RTRTTW -
^RT
TT
TOT RTT
TT:, FT TCTTF T W T F ITT f c T T I RTF^RTRTTTTT #TT
TW T - 1

srrar t
r^-TtTTY F T T T I ^ T T - M R H M H N R I ^w-snf-Ri41^dM F T T -
^ N O N

TTFTRTT I TT
TT cT T f T , F ^
-tr
f-F
f-TR
TTT
TST
T [W57.1] TTTTTTTT F T T V T T -
f w f e ITT T T f f e - | T s T T T T
2
TRlRT
TiTFT |T-T#TT^FTTT RTT-
O N O >
-» O N O ^ O O N

R
Hft9jT4< TT
T T TFT JT. T T
-tT
St T TT-R T , f T T f - H R^Ri: q f w t TT-W
T
T:-RT I F TT TT 4 T W -T^T H ^ M T U S I fa 9IH-TTJ-TW-R5TR-4 R^fa: I
F
tT-RT
RTTT : M R u S d l T^-^T-^TJ^ | Ttr
V - R TT TTTT F T TT
T F TTT FR T T
T
f
dRT
-'H N lfaRTT: I
u

FT =T TTT 3
77T
^TT WTfVTW T
TTS
T-F
fTT T
fT-
FrT
: W
-T7
T7%
TTT
T TT

tr^^TRTFfK: I
[12.10]
TTT 3
7TT
T 3jlM*>HH F
*TT
TT TTflr-FrT T
TT-
FfT
T <HKW<W 3
77T / FTT F
O N N O N O C N ' N \ N N V «\

T
TTTfTTWT
TTT / FTT FT-7TTW T
TTT T
TTWT
TTT / FTT FT f
T
X X X
ftT T
TTTfTTWT
T7T / FTT F
TFT
TcT
TTT
TTTfTtT#T
TTT / FTT
X X
f
TTT
STT
TTT fTTW T
TTT / FTT F
TFTf
TTT
#TT
TT/
TTT
#TT
TT
X ^

9P TT ITT T
TTTT TTWT TT / 3ff T
T T7TT
fTT T T Tf TT WT T
TT /
FfT ftT T
TTTT T
TTf
TT TT
T'/ T TfET-F
fT fTT ^JVvH-W FT F T
TTT/
FT FTT TTT
TTfF WT
TTF F
^TT
T FTT f%TT T TT TT TT T#T TT
T /
N O N N

f TT TT - TT f W T T T T T T T WT T
TT / FTT TTT7T flfHrlH ITT T TT Tftf
T TT T / FTT TT?T7TFTTcTTT T T T T frf¥# T T T T / FTT f T T TT FTf TTT
STT
IffxT omit ted by W, probably as a printing error.
f T f W T T T T / FTT fwWFfW TTTT9T T T T TT
Aklujkar points out that the l[f\T following tHl«w<.-fa^Hs*.
T TT rtT T TT / FTT f
(which I render, conjecturally,
T T
TT
X x c
x x
"complete purity [of body, etc.] Because...") seems to be indicating a gloss on the A. If so, H's version
of the A must have differed from W at this point This conjecture is further supported by the fact that H
does not gloss T TRWFPT as one would expect

213
 ?fcTwTiw f¥*m ^fcV / 3 f f ^<mlRi f d t w *rcf<T / sjf wtffr-vrw rfcV
w^fcT fwfww wzftr i ^ wtf^r-wfw ito" | w qw "tT ^rfit /

<T#f/ T"7T 5 T f W 9fWfcT / W ^ ^TTcT <T WT- [W58.1] HlifHtlWi ^TFJ W

wfk^W: I

MTTd" f d f W - ^ P f RTt%, v T m "tdTW-tffSTT ^TTtlT-FFrr 1 % «h=HK 3 W * T -

sR" F T RTFt-WT I FT-HTR-si ^ ^ | R - + K « H I F T RTWRT dHKM-

TTTWT I sfcHI«V SFT I fTsTW: a f t l + I H c ^ l , fW9T: 3
T^TTtdcWTT,
S T ^ [ s3^TT nTR: I ^^MN-fWT HMqW-M^xl^K
3
3(^M: I

O N O O SD C \ *\ * N "\ O "\ O N

O CS "\ ^ "\ "\

qw ow, mwwrw mfaT zm&Fxf VIRWH qcT? sr^tw / F ^ T

* N O S O CS N \ » O N » N N N

3TP7^M mfww Wtfk-WfWt W^T-WrW: "f FT ^F%", ^-f¥wft WF/st, ? FT

RiftTlH FTF7TfTT? *TF/cT, ? FTFT fn*F# ^fcT, T FTFT
WflT WTrW, W
fcWTW ^TRJ, W FT ffcT ^fcT, n 7 f KIHlRi WTrW, dTf Wtfk-^ffW WFJ
"WTFJ I iff <T#?" "T #??R7T xt?fP7T HWIiV F # f fwWTW ^TrW, W TWWTW-
fwfkw W^T, f^fFT ft fori H 1 # ^rfcT, nT RwM+illtflZ WF/cT, ?T
twwFTFT fkrtw wrto", ? fwwpfw frwrw wrRr, w fkwrw www wfr wF/st,
dTf ^<l4)Ri ^TfcT, dTf wtfk-GrW ffcT ^fcT / xT#f W " ^7FT# "WfcT, ^ ^
WT/CT <r sm-Tnfimwf wzf<j, F mr-mrfwrnwr mwwdJfw i
^ r f e - # r fdt^Vr 3F^T-Hsidi^ ^nqn ICMIK I

rw59.i] tpr =^Ff zrffw-vrwt w^-wrm wdw mr-wnfimwrw i

XHf "TF^ IFTmTFtfR: I Ff-sHHI«-q-sHiH«J|MHMT^I F^-tpdVPT

MKRWHIH, 3TfyW-SfTTf%-FT^MNIR I
Tib ^*i^''yR• ^«^C• suggests s3qsTwr-5IW 'over the waterfaiydiff of the findable.'
l t

^CHI^-«V3CIK"1 based on Tu and supported by P.

Slfal^lPlcHdMI and the following x^^iPic^sl !! are to be taken as genitive tat-purusas.
4

214
 <T 7f RTF limlRl TITTd" I T -lilHlfd T7T/T I TTTFf R T WUTW #7%
T T T T T / T T T T r f r T T ^</4)/d TTTfr / IR^IHIRI TTT/CT IW^RWIHIRI

TTT7T M Fi^lFH R T T 7 % ,
T 7 T f T / T T iR^lfil W *T 1 Ti^l I Hi Rl
T777T i

t r t T R 5rf%T?J R dTTT R f f d t TT: I

TfdRSf dTTT 175 FTTT d M ^ R t IIltd RTT: 1
I

TT WW fsTTT TTT/%? wf-mf^FWRT ^fUW: I

RT TTT 3 T T T T R RTTTTT T l ^ *fTTR | d T ^ TT^xfTxRTRfRTf RT*-ETRF
£Mlfe I TFdTd STfcTT TTTIT-HIHTIMIH RTRT-<%lx^dl faRTST-
R H H > K M P y R > ^ R T R R d H > KIM MR ITT yRTTRRTTRRRTFTRTR
•s o x
3TtHRT^RTFRfTxRTT 3fTTWR[ TTRRRF^TTR RTTjfrdcTTR ^HHITII: I
IcRTR*RRTRTTTR < H M M I ^ I 4 M l i y d M R R - £ f d l Id
u
SRTRRd R-TTRR I
TRT RTvTvT [AA3l-32ab]l
TTTRT 3TF4RTTcT, dRRRTRRRdT I
dRRTTTT, arfaqfcrf, R^fer, TTRTTRTT II
\1MipHxlM[y&MK RT?TRfdT dKUrfdl f
X o x
TR "SRfRRnRdTTTT [AK6.23] ltd" TRdTR TTfR-RrTT: 5 R R R
[W60.1] 3Td
dTsRTTRRTfd TR x5diR RTRTTRTRR dR TR^xT, TTfk-RfTTdt 5TRrRfRTR-
TRdTd I R T T T R d R x R t W T T d 5TTTRRTRT dTTTT T ^ x t T c R T T R T T TTT^Td I
RTTT RdR T T T T T I dRT I RTTRTR9TT RTTRTTTRTTRT R^RFFR T T R R T
X X N o O C N

d T R - R T f e l R TdT ltd" TRRFdT T5Rd I

[12.11 Supreme dharma proximate penetration]
3TTR xTSTT <TT-TR7TT7T7TT T T T xTT77%T Wtfk-WrWW TTT-xTfTFT 7 T W :
X O X N o
Hilr+dlWHIui-RiyciJWiyiivi: <T£«?7T^7CW-T#: /
o e o
1
Cf.PVin:2.17-25.
2
qftBM H^^fo<^Tf£TSPn^ 3TfT° Wnote4;cf.Tib^'fr*^'*W*J^R^rSl^sr
Sty

215
 2RFFTd^*T Kldl R <dl 2>U - t r f - W - ^ S M - R M ^ r R M H d l ^ R 3TTs| 3PT^

^Rlfa: I drW: wfV-FFFT * R I ^ M H d R I 3TR" faj*T 1^1ftfar

ltd" "1J^?T: I

•o

^di+KuiHHHlqH l e w ^Wc^ift i Ff-qfMir-q^-TrR-^-yTcr-

•WdHWl'Ikl ^-sTr^-STTvPr qiqT- *T5MW
,
FRT?k ^im<: STWCT ltd" RTPT-

^Ft M Pd'R I d - f t ^ I fa'ifidd I4d I "W TT [W61.1] ftdRldi W-FPFT-

^l-RMI^R I o q l ^ d l i ^ R ^ ltd" t r f d ^ T F^-MftRH-FRTyT iflftdl «[fT
sqlWT f%W ltd" °qi+<"l-|d^-ftr9lci-^RMMHdld I d'RHId^ ^cM I ft I
y^f^KlftMOd-?pf-<nil^d RTPf-FR^T d^Mldl: I WFd"-^-tTOT^-
•T^-RTRR FCPf-tlM<l£d: I FRRT-tR^-sl H HI - R HI \\k * IRI d^ F^PtT-

¥^5T: i<H^ft wrnr-spf-wd" i

wuwsrfw mrfw w HHWWRI i"ww<w mrfvm wm, ^ mrfhw.; ^

+dl + K ' J | M H d 1 i | R "fcRTi? ¥ d ^ aiHlcRlft I *T ^ H ^ H ^ f t ftft%rRd

%¥T I d" =d" d R * F W vHft+^d dT^dlvHT^Id I 3 ^ ltd"
FRTfe: I F^ITRFFM" I c R K M : •pTTR'-^-TO-^lftdl ftWTT: I RTTST-IM"-
"Rlftdl 3T I *"3"Mlft I I SPT FTd" TO^dl + K-FWT %fd" < H d l d
<H«iid1dift-^-*R?d\ *H ^ - y i f t - 1 w t ftwT-^rrd" TO", i m T *r?-
<0 O C \3

R<dlft M+K"! ^ ^ T ^ - ^ - S R r r t "T fjft^xi ^ - f ^ F T T W T T M T , tkftd"-

CO o

R ^ d l + K ' J I I ^ ^ d l d d" F ^ f d " I

216
 ITTF 3w, smwnr wrfvTw srpm^r FT/TR ITTT zrfMw i TTTTSFT F W
N O N O O O CN N * N H O N O CN

mrfmr /rfTT ^ffw-^fwt ^r-mww TT7RTT 3 j ^ : F^-FT^T

SFTRTT WT: F W T S ^ «tffa<i^ I ^ TTfST-^TdMi TTT^M'JlRi

RTT: I T T T R T T WRRTT TRJ: I TT [W62.1] RTR: ¥ W t V ^ ^ f P * ^ I R
T T R T T R f T T T TRRF RFfTR I R T R T R T I.

FRTTT 3f7f lwtpFT<HIWi 911I

TT iftRR; I<RTRRTR I tTFTTT RTrtR-TrT^-FrR-Sm-M KHHcJl ^-TTTR

TTFTTR H ^ T W T ^cMHI4M-^-FT-RRT-t¥9rg'-^MI^IM^HIH TTTRT: I

TT WW|c?t:? T F T 7 R /if"F fF-TT: 3

mrfwT WM//of, T < W / d i d /

R T T T T RFTRRTStr TRTTdR R5TTT 1% IT^ RFT tdTT

FR^T RTTRFR TTFTTTT T R ?JRTfT-'H^*i I =tiI < l M H d l d

u
d FRTtST T
N O N

RTTTTT RTTRTTR RRFT, srxRTR%-R^RTTRRR I T FRTdtt FTRKR,

TFd-RRR 3RRR FRRRT R R R I T R T F F R R d T R IcTTT-RR: I I T R T T
TRRTR fTRvRTRRvRR IR RR:I

3TFTWFT 977TTW 3 7 7 R / T T7TT/T, T FT7T7T WCVFP^M <7W T T Z F /

O N O N O X O CN

FTRTRJR RT^-RRdT-RRTTTTRRT IcRfRTTTR HI I T

RTRrRYvRTRTf I

WiPHH FT/FT 3T7R / T T7R77T, TtfWFTlWIcTTTSFT 9777TW TT77F / T T

O N O CN N ^ O N O N
^FT |rt:? T T7T77T T FT7RTT / ^r/rSTTRcTT T F T FT7W T F T / f i f T
TFf7#, T F R F T T T /
FTcTT T TTT l t d FcRT F R J T ^ RTf T RFfTTFRTfr I TR TRTTRTTR T ^
RFT tTfT IcTTRfRTf RfT^TFTdTRTR I TxRT ITT [W63.1] R T : I
TTFTTTTF T FTTTRTRTTT TTTTtJRRR IcTTTT STTRTF I 1

" v O O CN N

W's reading is retained. However, Tib ^^^'^='5% TK:.

217
 m wr WIWFT <HiwHd F W R mvwrur STTTT i mw <rw / F T F F T T
•O X O O C\ O N N O O O C\ * N ' N

FW FTT FTT / TTT7T TTT TTTTT7TT7TT T xRwiRi

V3 CN N * N O

STFTTTT^-TRRTT FTR^TTTTT RTT ¥TtSTcTTfT I MRl^lkl T TT TT-

fTRTTF-RTTTTTT I 4 M f t l l R l TTTT d«M*«H- b*Hkl I s

FT TTT TTfST-FrTT TTT-FfRT fwt2id<^H I

RTTiRTRTFfTT. I ^-SratSTSTTCR I H R ^ HRTT fT%-^TTTTT I?TT:I

TT ^FT |rt:? FT f | fmPTTTt Wrfk-Wr^t TTT-FfT: W-TRfTTTTT

7%5TT /

RT TTT 3TTT TRR fMSTd^TF ITT T ^ TTFT |NTT^ I<RTRfRT|| SIRT-

T T N T W T R T tRTV-RTTTT-F^RTTTTTT I

IsRTR^TTTTTTTTR Rrf^-F^-yRTTRTT ^-irqfer TT-fTR I TTT RTRT

[AA32cd-33] I

FTTftTF TFT RTTTR ^RTRfTT RTTT-5TT: II

fTRF TTRFT FTTRFT FRIRT 3TTTRFTTT I
fTT fTTR-RIRTT FT-TWt?TTTTT: II
C va
FRT I FT RT-^-TTTRT: FTrffR-TRffST R FT-^R-TRRT RTTTT
TRR TTT TTT-WIRtTRfTTRTRTTR fw-FT^-RTTTRTRT RTt-RTTT OR
Ci N CN *N S -N •

TTTTT TTJFTT^-TTTTFTT I F FTTTTRT^-<TSSft TTT FRTfyT 3^RT TfTTTT I

TTT TFTT STTTFTRFT TRR?f T R C ^ R T T T T T T TTTTTiRR RtR-FT5R [W64.1]
^TTTTFTRY TTTT, TTT WTTFTT I F FT TsTTRTRT TTT FTTfR: I TTT T T R R -
CN ^ c o

RTTTTFTTTT FT^RR A 1^1 m I faH^IWH*) ^TTTTRTRt RTTT, TTT STFcT=

TF4T I UI^JI + KWMHy^UlId TrRTRR-TR-Ttrsft TTR FFTftT: I TTT TTT
3TT-¥TpT-fT^TTTTRTFt *1MMl+t fTRRT, TTT FTt^RTT-yRTTFTT I F
F T T T F T T T TTR FFTt%: I FTTR TTT RTF4T TTTftTTTdTTT Sf%FfTT-RTT-RfFT
"\ c -a va ^ c\ "v

3^RT | RFTT R TFT TTTTTt TTfR-FTR: TTT-RTTStT FT-TTF-fTTfrf

^ f a ^ ^ H M ^ -FTTfir-tTTFTT-fadl$\Ifa*11fa- * I«11faddl TFT-TR T5RT I
[12.12 Four conceptualizations]
m WrWTfXTM TTT?TT FTT STTTTT / FT ftlQWWl TTTT TTflT-
WTfapft
FfTT TfT-FfT: W-TTTTRTTTT 7%5TT /

218
 ltd" fd%-*HHil4HH <HMHdl+K-t^-PWMId Pif?^, "WT-t>WT-

TRR l t d * **TT?: I

^ M d l - ^ T T fSTSTd* I F T t ^ T T W f UT/f fcPTFT 1FTTT? I

W*T
N
3W, 3
mWhT
O N
HllRwl NO
WFFrR
N
ITOT
• S
3Rtw /
N *
ffrftmwt WFFT
v

Wtfk-WrWt W^T-WrW: WFff^FT £P? f*/*$W?

ltd" I

tr^- ^ 9T^TT mww^r wRww qcff / [W65.i] qr fymrw:

dl ^<J-RNlfyJiM-H^d HMijfvHMM^Id RTRTWt d" °Hpd< IcTTf

<W fcTT:? d" / f mfVTW S T W cP7T tfw^FW WW WTW-^TWW-^WT

N ^ ^ O N C N

feiRl mPM u
* W d" feTd" l t d * . cTd; RTFT | d T T IcMl^l^MI^ d" 1
Fr#t5T^-?J^-%TK STFrTT: | ^«^<IH+-SPT-H <ttM "T^-STdT: I d* < R
tky-?J R f fa H P h - ^ T f ^ T - f t JIRI < aPNd^-d: I ^ I wfwr-f>WT-
^TT? Pmid^R^«*TR *"faPlP«KI« cFRT ?f I STd*:
1%yR|U||^ drrWT d* fepd" l t d * I
*RT? **T""TT d* * l j f ^ F % , spqid; v J ^ F W T tk?Rd* I d^TT =d* ^ - " O f R ?R
l c M T ^ T T W | [ ^N* "J^kMlK I
mwiwrn^ iwm suRw w ^ R t ^ HWHR^ /
•TfxT-Pl R 4 f<H -Pd <I+<*J| I < w f ¥ k t % ? T x T d^TT d" t f a ^ l t d * I wfk dTR"
^ *3dT d^TTfq* * f i # d* U ^ l c R ^ R ^ c R l K I M^TT * W t d" * i P 4 ^
dqipHlU<w-k3d **J^TT f ^ F t I <Hp^Rldd4 Pl^RlddPl * R W I
Ci ^

219
 q w wfwWWFfW dril-oil^MRl I

t^TT HMOd-'irm 3T¥PfR; 3ftV?rT Icr^d I ^ 1 ^ 1 -

dW WIW-fW-ZfWT Wdl'tillryfcfigl: I ctf wfatiHMI: UW-Smf:

W K - F f F ^ - f ^ F T T ^ V 3TTJ| VJPJ; ^ l f t I "fFJ-HMlfilSHd [ f t W J d ] ' .

F33TT cTcT-ITfcTOT fdWTT: ft% I T T f w T ^ T F ^ T : T"TW: I ^ 3rf
"» o c\ 1
N

FTTTT I W T STfaftft&il 1FTT| *JT I F T T t ? I d r ^ d l * l P ^ H I : F"T-

S T f F T r f t - F ^ T R r c K - f t ^ d ^ 1W-M R+^M I< aTfcMlOftdl: * i * M d l : . l
ct c7T"T 1><ryPi<rfl &fT 3Rf27t: NT^TNT CTH" STRTV "T WHPfl", "T 97^T/% / dtHId
dMfeWHId cTT-STW w q f a /

dTT-^M I fa M^I-H+^M l«fa 3TTf ct vTP[ " ^ q f ^ F T T f ? I m ^ d V t k M k

STFTTPC 3 r f a f t f t " * l ^ ITT^ dTR"-^HI<ld ^FTTV cT?tMd%r-fefFTR
" P d ^ I^-t%TT-ft d^ *HcMIMc*ll "T^*'fd* <A fti^H ^MdlftRMd "fTRd" d"

<H?lldld T ^ T3Td" drTT^-fd"g"T I

2

c\ . >
W d" " T W 'RFTT "T/TTRTT CRT W : II [tfamavalf 1.98]

Tt% ^NdMl ""T MSqP-d I T T # C T F T I ITFTT^ d T ^ d l ^ P ^ R M I ^ dTT-

* 4 l < 1 d "*n"f-H"*rf^ d<faPd^l-^vTTd[ +<rM"4ftx1 I

3Fd"-?7T-Ft%- ft <*cMI AH 3TTs| 1i<rMpK4l iN^MfaPlfaJIKI ffcT I cTcT-

FT%-ft+<HK 1 % W : i

mJWWVPxt IWd-t~ild S F T F T ^ ^ P d /
^«*^yi-^i«<«l based on Tu, supported by P.
2
'T^-T^TNT,-^^ V which is the reading in Tu, and chosen by Hahn (1982:38).

220
 [W67.1] ^Sr^M«l<Ml9lM-ft«*ivMI^ TTf q f a f a f o ^ c M l R I TfTRH9l-

^-HwfofohW-UwWH TTf T **Mp<MI d H ^ f a Pi Rsfl l f % I

< I Pi-R HfPrMCM^H^HI l< 1 % TTT: I TT T F T 4<4 K ^ ( H « I : F^TT:,

FT FT-FFST: I
TT TFfTWTTTT: ZTW-Srwf: Wt^WT: I

^TF^-tT^TTTF TTf TFfTSTTTTT: FT*-STf: ^rt^TTT 1 % I

TTRF^tTtTTRTT ITT TTT: I

T TTT WjRtlHMM FT^STTTT" / TTT-Tcf TPf T TTTTTf, T TTT7FT /

•\ x > CN

^ M I R - R ^ I T \ T n ? t ITTT; T F T T S T T T T T T i c n f r i

TTcTfT FTT TT-F¥T. F^-TT-TTTTTTcf 4Ki^-£TT I

TTTT: FSTTTT^T: FT ^ T T : TTFFF II pv.B^Snas/d(ffi^22l]

*c4kHI*ifaPHHII^ ^RM<ld trf-TTF-H<lc^-F5TT TTT-TT TTT\

TTTTfTR TTTT T *tMp\i, T TTTFT I
CN N

TTT-TT TTTT TTTTFTT3T7TF3T T TTTTFTT hlldWH T T&W TT-¥T7%T /

cs •» o s o cs N

TT T T7FT I7T F W AT" /

R^"McHKlR-R^vrMITR TTf TTT-TT T T T \ TRFFT IcTTTT IT

frrfPrr T trrWrFr in 1^+1^ FFTTTT, TTT T TVJFT

R^-McHKI^falH^II^ TT-«tT) P i ^ TTTTT sTfTT I FT RITTT TTFT ITT

^TTTT P T f T ^ P T T 5rtTFT?T I [W68.1]
T FcT\<TT T •TTSTTT' /

STTTT^-TFRf^TT TTTTT TTfJ-R*<rMR TTf t FTT S T * T

JM^kTMlPwi I TTTTTTTTTT FTT S T * 5TTFW-FOTT I d<faR^|-tTT^T-
TTTT tTTtrT-TTTTTTT FTFTTTTTTTT T T £ S T T TTTITTRT: I 3

- O N S «0 S3

trnf-fw—HlMFR^ Tu. The context is conceptualization of the afflicted, not pure, dharmas. «•

221
 •T WW fT: HllRw WtfW-WrfT V^T-ZfWT: ^7%T ST^TV 3rfvRlRW 4 r
I

*T W f % W ^ R W P f n T T WfcT I IT? W TTTq^-tai^T: I 3TT^-"fKnf-

t%WT: I Tfr^-tkWT: | vdcHKI^-ftWT: I HHWltf-fa+^H: I MKPidl^-
t>WT: I ?SR--qR-t%^q": I W - T T i f - t a : I S T W - ^ - f k W T ltd* I eFTT
-^TlrhH [AA34] I

tfksst TTI^-WTFT ^-def-yPdM^d: I

• q t ^ - < I ^ I K - ^ T S c W d W <T ST: II

fefrqtsfq- *r ltd" qf-qT?^: i w d i w SPTRT P i d l ^ h f t sr: I W W , FT-TO^:

srwr Trr^-NWT: I F T R tklfFT tnf d" d?" W <d-H<H~HHlJfclBHl
fMnrY ^ - f k w r i c T % i 1

SPPT: F^-^^pyaidl PiciWi ^^<H^^Pyaid1^Vii-^=(^<-

[12.13 Conceptualization of an apprehender]

CTW 3 # ,
» -\
mw&mO N
wrfvrwtO
WFFXFT
N
^OT 3p?tw
» N >
/
»
fwzrmm TOT
N

^ffk-^frt ^r-wrW: trwkmm feet /

W68.17-22=AAV:70.18-25. In Pensa's edition: ^ - ^ ^ TJ/T srsrrft n^T-ft^vrM: I °iW<M-

tj^" Urata ^cMM'H w f r r T r ^ r - f a + ^ ^ u fr9fa: i tr«r ^ ^ r 5
^ iw sr*r*ft Tn^r-ftwfr
fefcftifa ¥ q^-qr^>: i w sTFR[ SPTRT K M I ^ W M ^ i ^ w , ^ - a r ^ : sr^fr ¥ifr-ftwr:
[I] F T T ^ fSLcffa TT5 ?T TO 1 cT^ W , ^ < H - H N | | « 8 H 1 fScM" tfT^J-ft^T I
Aklujkar observes that portions in the above passage appear to be a citation from a work similar in
content to the AA composed in an arya-like metre. Therefore ^ - H K H : may mean "The first
quarter/half [of a verse] slightly shortened." Then the next line would be a gloss on the following line
and not a repetition. W nn+Tl TTTlT-fa+Wl (14 moras) (i\fl4li(H *T...I (7 moras). "WTT TTT^T-
ftWT: FTTC (14 moras) ferfa X}J T TO (13 moras, 1 missing ?).

222
[W69.1] T^T-st^llyaM STTT ^ r f ^ - R ^ M T T f F T T ^ fcTTTTTT I T r r ,
^^(lTti-wi f^^- | i m 1
TTTJ-R+^-TTT Tf?TT TITR-
fa+*T*lId RFC: I

TTTTT TTT / F T fwZTRTW: 97T7TW Wtfk-WfWt TTT-FTT: H<fiMWIH 3f7T T

TT3TT / F T fTSTTTT; wrfTW *tfk-&rft TfT-<TfT: <JT^-S7#V TTSTT / F T
fmwrw: mfkw ^rfk-w<=Tt TfT-TfT.- &hmwt fsmw <TTTTTTT

fTRsTTTTTFT TRTxTTT I T T T T T F [ T T f , T TT5TT ifcT I TxTTTT T T : ,

tTcTT sTTtTRtrVFTt TT5TT, T^TTTTTTTR: IcTTf f W R T T fcTTTT I
TTVSTTTT fsrsTT i?rrtT TT-TT TTT-RT ii^Vii^^m TfeFrr I
T T T TTTT-TTTT TT-TTTTT TTTT I TT TTT, F^^RTcT-TTT^: I FTTcT-
tTWT: I RRTT?T-fTWT: 1 T^TRTcT-fTWT: I KkH-R+s*M: I
4<M4iyi<kR-fa^: I TTT-HHlfy KkM-R'+^M: I TTTTT-TTTrVrTTcT-
TTWT: I dRTTTVRTcT-fT^ TTT I

TT W^TPTWFT TTTTT TTTFTT F T T TTTTT / TT TTT^TT yR^Qd I 7%T

va "V va c\ " V * S , "V C N N

RmFwdlRi I TFT TTT^TT T f T T S W : ¥ T fTT%=T FTTT?

e N

yMfu+-H^iry&H fSTTT T T ^ - t T W T TTTTT TTTTNT R T T S T - M K ^ l < -

TJWTf T T TTTf^TcTTfTTT I TTTTHTT FT TTTT TTTTT' I C T T T T T T T TTTT-
RWITT-FTcTTT TTTT-F4TTT: TTTT T T T T - T T T : STTTTHTi FRTT TTTTTT T W T
TTTT I T TTT TTTTcTTT I [ W 7 0 . 1 ] TTTTTTTSfT t W T T t TTTT TTOT-TraT TTTiT
TTsR-frtTTtTSTrTT T IcTTTT I TTTT T T T ^ T T T T g ^ T T TTT
2
TTT
p ^ *
IcTT: I

F T T v7W TTTTT T T T W ^ f TTTTT F T T TTTTT / T T TT < T W cTTT FTTT

N N v a va ex X ' N "S V O CN X *

uRdUa-MlRi I TTT T vTTT TTT °*UWTf: I

tTTT-TWTT-TT TTTT TTTTTTTT 1 TTT TcT?tTTTTTTTT ''TTTT-TTRTT

*> x sa

tTt^TsFT, T TTTsT-tTvTT TJTTT' $cMfiwi44H T T T T T , TTf T T f l ^ l f a I

fsivSir (VX>HM U l t v * " is the reading i n W and T u and supported b y P; f9T5TsT | f% SPTR' i l l ^ V is
V s reading. One expects V ' s reading b u t see note to the translation.
2
Perhaps aha o r id ( W 7 0 n . l ) should be supplied here.

223
T
FdT
T cTT ITR T^JF d
FTT
T cTT^ T
TTT TR xRiM^lRl T
TTS
T$r
«*R<*4l(d I

mw T
TT^
TcT
TTS
TTT FTTT T
TTT
:JT
cTT
TTt
T / -

o o "s o o\ x X

*llffc<Mlfa F
TET
TTT
TT^
TxR
WTT
T <
+Kd
c3d TTTR: FRTTR

T
TTT
T T
TTT
T / 0x7" f% T^TF FWFTT FT HlMl^d cTT FTT, T~7T <
TT
X * X X X o <x X X X

T
TTF
TT FT ^WM/ FT c
ttfH»/</T~TT FT MlMl^d TT /
X X X

TT TTTTT TcRfi| T TTT TI cT

TR. I
FV/c K /g ITf T cT TT TTT T ff T T
T?T~T
T TT T7T7^TT TT FTT / FTT T
T TT TT TTT T 7 T T FTT / T 7 f T
TT^T
~TT FT TTTT~7T FT T TT
FTT FT FT
ct F F TTT
T: / TTTT-^-FF^7TT ITT T TTTT TT T , T TTTT TT
T-FTT
-FF
T
[W71.1] T TTT
~FT T FT T TTFT T TT T TTT
TT / T T T 7 T T TT T
TTTT T
TT, T
T T
T T T T /
N

fTFTT^T
T f T iflcMIK I TT T TF
TxT T T
TT, T FTTT T FTT FT TTT
TFTxf , ^ F TTTT, F TT RT T TTT, T TTT FTT
T TI T TTTd
T-F
4TTT
-t
ar^xiY^^U TT:F
4TTTcT frdR-M^ Ifa-FTF TT
TT ITT TTT: I
TT TTT TTT / TT f% T^TF F Tc
tjTTT FTT FTTT5 7
T7T -5T
Tf 7
T; T^FT7
TT
F F #T TTT TT
TST -FfT ITT /
T
TTT
-FT
TRT
T T
T^-
TTT
TTT
T F
TT T
TTT
-TT
TTT frfexFTT I
TT
X V3 X

Tf
TTTTT
TTTl
f T^ f% TTF IcTTTT I T TTT ^^KM-H^^ T
-
TTTTT
T
''TT
TT-Fr
T ifT FTT fdTTx
TTTTTTT I T FT-FT
T T TTT ITT TTT FTTT
TT-TT
RTtT T TT
J-TT
TR-M
=t>
KIftfa491 -
TTT
TT S TTTT: I t TT
TT -
M<lM
lx1
MM
TFd-FT^-
STTfTT « TTTTF
'I cTTTTTTJRF
d : I
"TTTT
TFTTT
f T TlR-FxR ITT FTT FTT %TRT I f R
xTT
xRTTTTsR
TTf -
^Midifat, FT t [FTT], FTT TRR T
1
TJx
T-HP
dTt T FTT TTT T-F
fT l
FTTTTT: FT FTTT F2
T
-FxR
-FT-TT
T-faP dx
i I I FTF TTTT-TfTT F T-TT

There are syntactical problems at this point. The intended sense is, however, clear. W reads
^Hldlfd W W (W's conjecture to account for Tib ^ R « r ^ ) ^ r r - f ^ f jr<j%.
2 . _____
WT^:-xTWRT: This emendation has the virtue of making it unnecessary to presuppose text loss.

224
 qcff /

[W72.1] c7T 7f TO? WrfW-WcWW W^T-Wr^T WT-HlilHdl^i talW TF7T-.

O O N

%W i\^\m^i}<: 1 *PFTTC 1T5 ltd" TO 'kiKKPHMI^ W WTFTT-

STTW: FFFCF cPTT HI^ITKI 3rfq" sprf ^-TrpTT-viJMdl lc4dfaM^I-*rT'TFT

cTcT ¥FT foT";? <T ^W | w WTWT-TWt mrfWd^WT T|cT <T3NI<iH-

2

*C41H14"MI^ F IFT i{kM[P< I T^TlMKM-'Hi-yI: F M : I 3TdTFFT-

^-Ff^-TTFTfFT Ft^rTST ^ ' C ^ ^ F T V I W - O F t^T ^ I T -

cTcf ^F7 |ot:? cF7T 7f / TOT WTWtWW m ^ ypiWWT I WW W FT cfcT 9^

N ^ N» "\ N N N N

WfeWW I et T^r FfFSTT; / cFTT 7f / W W WTWtWWT WWWT-WWT-tTWWTT W /

cT*7T7f IWWWWHWlVH RWMH WW3WT I WW W fw^TW WW W^ if^MH /ct
^» N "\ N N N N

qr*f qjTT W T T R F F T T % erg; ^FT t c f t r ^ I S I ^ I ^ «pqT frFTTt? i

vdthl^sif: M^KI-d^lNI^-M^ldl 3TTJ f f r Md^dl-?FTT dT^TWFT: 1
FWt I 3rf> TTWckW ^ i H K H - F r P " ^tt%-FFT l t d " M t ? - f ^ T ?
3RFTFT ^ R|41M4 FRTf^- ^HFTvJT I «Pf ^ f e f ^ < l P < I "F-
t w ^ - f % W T ' ifcT TFT: 1 WTSTFTt ^FTt%, rt TST F ^ T ffcT I ^ fWFT
^ ^ t M ^ f ? I H ^ d<I^K l u
Srt^TTFdTcT I [W73.1] ^ f f ^ t^ TO
iTTfFT I

225
 Tt% M 1*1fa+-M*NIfa_M-Tr^-fT^~T: ^faiHlfad: I F M " fdTF-FdTd; dd-
STRlfT Fdfd I d ~ ~~T, F ^ - S T T t F - t d ^ : I ^ N d d - S T T f a - f a ^ ' : | yTd-WfiT-
-

fdWT: I STiTs"-^%4I<-5T*rt?T-f>WT: I ^4<IT-5TTtrj-fdWf:

-
I dRd-FT<f-
SRTtff-fa+vH: I FTdFT-FlFRTfF-fa «fr*4: I tdW-wF-STTTH'-fa«t«: I 3TTT^T-
WT-TTW-tdWT Tt% I d~T RTdTF [AA35] I

5 ~ T - y ? l M f y _ M l t S - t W t TTfRT Fd: I
H d ^ k d l f a - F W H i - y i ^ l T ~ d F d~T II
[12.14 Mentor]

RdT-fa^-FFTd faf?WldlR gqPT-+'l H M ^ I u| - f ^ - ^ T T d

"O "N *N

F T f e r f <HM<MHIil FT ^ I d P H ^ l f a I dR-FTF-FSTTFTdT l t d TcW

-

FIfTTTd" STfrTT: I I F ltd" 'I I-

4T< N M Ifa-faHI 3 <J| fapHl.d I ^cdRi^<
1 fa I ddTFTTd-dTF v3c~TF, v R T W FdcTT dTF: FdTF, v3FT~T-
^4^IMfafad~kdM FdW-td"T~-Wf FdTFTTT%: I FTFTFR F F T W
faHfatnCl^WkM^: I TTT-TFd-l|Fd-ddT l t d I FfJF-TTFTT-fdTTW
aTfcdT, t d T d t T - d F F ^ *dl M<H ^ |fa < | «•> <u| d
1
FfFd" ld/4Klfa-%RRr 2

d <+l fa-F^-FR-TF-M fa^M-TTTFT fFcdTd FTF-TF ~ I dFT IfFd-FdT T f R - -

FTRdt FdT Icipf: I

W W F W d T - W - F T f ? W WtW-Uf^T FfT-FrTT: ^ T T T - T W - f F J - W
Vfwwfkr, dTcWTF^Tf%- F FTTF^FTFT F ^/WcWt? /

=4fa<+-F#F dTJRdTSTTS ~r"-F#d" dv^RFFf: FRST >l«kikMia

[W74.1]
+N-Ml l-fFd"-|[Fd-FdT
u
ltd" I farlH4^1d^M<^HlfadlMI4-^9Md
FTT5TF fadl HI g-TTTT-FFT-fa4 <d -'RPTd FTTFFfe-?TF-fdTO: FFFT-dFT-
d<k^lfa-RF~: F F f d - W r f R - y i M ^ d ^ F q W - f w ^ I dFT fW-FdT
TcdTTR TddcT I

1
P m f a - p K l E t t t ? This is the equivalent for P I j ^ ^ ' q f r - s r ^ ( i io4g).
c :

2
p«J^-^^nw^'5-<rnr?suggests forS^lk.

226
 q W 3W, WTWWFT tprfWT m^xTW (JcTf 3 T # W / WTpT W T W W srTfST-
xTf^FT tizrr-H-rtw ^mw-fkwriw 4 fecial ft?

mWFT T7f / W Ipf 97T7%f7FfW^fWW7? / 93FT WK-W?»fifk*\fcl

3
I
u
W wrr-^fwr j\4°Mr, w mr-wfaT: i mr-Mffii 4)4^1ft,w
>a N

4l<Dkll^ STff%-4<^l£^c4Mfawi t^-STFFTT Tft?

W^MK^lf^l IWT IcqTf 1FTTT? I t£T ^TR-?W

TTT-^PTT ifcT cTW, t % IT 5nfrT-4kf*kil^l fa^dl*M8l33Rl W V R P T -

tk^WcTT I c K - t V ^ F W T - ^ T W-^TR- Hl+d<TO-+^m4 3TTi[ ^ T T T -

*4Mle;41^)4^1 <: ) ^ T | | T - F T I ^ - F T ^ r F T % I [W75.1] FTTf-^RlHT^I

^-qTTFPTT WfFT, ^ W M - « M f W c l * A l d 5TFTFT-Mid4T4l cTWTpWFT,
* ^ N M - * W 1*4*3facTW 4*414M4 3?^TcTFT I cPTT f | I 3TT?T cPTT
FSTTFTcf: q^T? 3TTF3" W I CFTT =4^^ [AA361 I

c7?-f^-4Kc4HI: A *l4KiJ£ 11

"Wk *MM<H*H<u| =4IMId=44" l f % W T ^ - ^ W R " l^T q^-fWRT-

CN C\ >0 N S N •
Ulri(y + M4n<«T 4«JMI 4-^Wy"-^nrfcT-«41 <s41 -W T 3TTf^c4l fa^44H+K-
^ . O CS o o c -\

^TsFT tksFT w V r e , ftwr-qTxTFTcw ^qTdTT? « « m i r ^ J * i « < n i WVTCT,

cM-qtd^-^WPTTW =ar TOT ik*MM*km H/T °4Hs4H4 l&f I 3TcT: "WT

1
Something like ^ ^PTT^, W conjecture for Tib ^^'*T^C seems needed.
2
zpq^fTT^-T^ W 7 5 n.5.

227
WW-^TOW ? FTTvT, *|«*Mi xHHft^dM+l^-^rTT VlfaPd^dl^-TtTflt
t t ^ r a ; 1t% ^iMF^--^RinH< ^ ^ I M H t ^ i w W T T ^ P T I CFTT

ft? i ^ t k f e - F W - y ^ ^ d 1 4 T ^rsyTty^iRi^NHd^: w ^ - 4 i ^ d i H d * T h -
VK^hft ScW?-W-°4 M I < 4 d d 'Tr^trqfV ^ WT-MKpRdl^R S^WR"
3 T W t <Hd*MR ^Hdyikj: I cJcTF cFT ^ 3 % ^ W W WTdT m-RKpRdl-W
^TWcFT 3Tfay^4W+K-+lP<+l-STTFV W fcFT I d ^ t o ^ l WT
<H 14fu^-dM 1 ^^-y-^rjktw ^ M R 1 ^ srerf? i

228
 IV LINEAGE OJECTTVE SUPPORT AND AIMS

[13.1 Lineage]
T T T 3W,
~
WWH O N
TTTTT
O C N N
WNrxlH N *
tTTT T T T T T / T T T T T T T I T T T T T ,
N N N N * N
-

^,

^tw-Wr^w ^-wrww w^-mr%-&rgw H$WH-

' T T T / T T T T

mfwdw H^IMM-HHI^W wwm-fkzrfrr iRd<^Hl"fw i T T / T zrrfk-

Trrr w ^ / w ^ r d T T sffw-ow qr7r!-?
T T T - T T T T T T T T T T T T T =F.-

[W76.1] f T T V - ^ l d l ^ M ' d < yRtMRl-Hdl TTTTT-fTTT-^ -MM [°TTT?] T ~ T T

T T T TRT-TTTTTTTR T T T yfdMx1< T T T T T trf-?TT?T-F^N+R < H H < i | - i l f TT^
TcTTTT |
tJTT T ^ *~TTF[ TTT, ^ 'fVftr-^^T TfJ-HTd^cMlfa I T ~
T TTFTTT TTTT-TTTT TfT-TfT TcTTTT TT TTTT" T T T T T F T T T
TT-TTT-F4TTTcT TiT-TTfTt ¥ : T T T W T : TTTTT T T T T - T T T 1 % I
ND O

T T T vJxT, T T T T T T T T ? ^ <TTTTT T o " T T T W / T T T T T T W ZTfV-WrT-

- - -

' N N v3 N O C N N * N N O c\
T T T T > /

T T t TTTT TTT <HM<l«f ScMlfe I T T f T - T r T T T ^ - T T T T t TTTTT TTTT-TfT-

TTTT? T : T CTTTCTTSTTTTTS VIfa81 ^Ts TTTT TTT TTTT I

tW WW fat:? xTT-TTfVf 7 f f W TrfT-TTTT TJ^T-H-rtlMTbdmi f w /

T T T T T T TFTTT W T W T r k , Tfy^feH TR-TTTT, W f ^M<I'4T TTTT-

"N O O V "\ \S V "N

TTT T d ; WW | c f K *c<mi$"MI£ ^-y^hl'n ((IcTlfa I TFTTT^ *pf-

y d f l l" u
T ~ T - d T - H far! I ft fa3 91W M d l ^ t h d I ^ l" TxRTT T^TTTiRTTT=
HMMr^l T ^ - f e W l f e H H I M T I T T - T r r T T felt dTRTT R T dTTT: y fay I T T t d
TT : I
-

TTcTT qT: 4 M H [ r l - y ^ N ^ I ^ 1 < - T R T TT-TTT-F4TTT T T Tg-TTTVlTT

T T t T - T t T T T T T R T - f r r Y T T T T T T T fTTTTTd I
TTTTT TTTT TTT-tTT-sil f+^-TTTT-'M HfNldld TNTTTTTTR: 1 TTT
<rfl + 1 Tl < - T T T - T T T T T - d I *m:, TcRj; TfTTT-TTT TTT-TT TTTT- TT -- - -

fTTTTTT T T - R T T ^ T O ^ I d M ^ v ^ K - f ^ R ^ - f a O s ^ : , T T T TTTTT«?RT TTTT

fTT^-TTTTSTTTT W<iSlcMK-TTf»-ft+vMIM*l^, TT: TT^TfTTTT-TJTT TTT- -

RTTT-TTT TTR-rw77.i]H4l lNicl_M-^^ l4l: u u

TJI-WTTT:, cTTT TfTTfTT
^M^M^ITTTT-TTV-T, TTT T T T T T T <H4dK"IMft^rT-TJTT TTT-TT-
uidaiMd-gT^-Mimfab^. TTT TTTT T T T T T T WPTftTiHII-TT-RPT*-

229
fTTdFT ^TraTT: 1 cTcW WRT 3TtwnWFTT? ^ H M H T I 3TW ^ WTTSFFT-
irf-FWTC ^TFT W TW>TT, d~ ^Wt, d T ^ f W : I
cPTT I ^ T R - ^ N ^ l I f i i l * M K 3FT w t s *ffs 1 qiTT-MKpRd M I R 3H%T
I ^ - t k s T f k - F T f f e w q T ^ V M ' f y 3TTiqWT 3ffaWT ft P<

^ f r Ti| i r q # r S T ^ - W F few i CPTT =d>dvR; [AA37-38] I

^ 4 i l i i ^ H - s n ? w «ftm«-y^i«i4): i
cFTT: RWRWFT WTT F f II
fwWIilKu-M^ R<l*Ud*^ ^ |
^ r r T F T T W T - ^ T ^ TfcTST TTJTR 3 ^ W II

<HdTk-f£-y~RTnT T t t SpfesEPP, IKT «rf-yTdT: ^ H M - 4 l d < r t l ^ 1?

y + f t ^ ' TY^RT 3frnfk-+MNki ywr-yfa^«srR\ i ? FWTTTct w - ^ w -
C N N O CN O

'%ii^m-Mft^^nr, i ? f k w w ^ - u ^ ^ ^ H d - T Y i w P ^ r^ T?WT
3T^PTFfR, 3TTd~W TTi « T m i # 5 ? W f[TW3T? ^fcT Tn^-WTd" W W 1
w ^ T T W M M M f a ^ i R - w i M ^ d sT^rpf-y^riyJHN ^ - ^ f r r txT-mw
5WFTTWT? TTdcW ^W%?T l t d " ^^RTfa: I 3PT s[T ^ T W ^ - W - ^ T t V r W ^ -

tlRsld I PfcFl^MCT-ST*f-dId l ^ d l&TK-d M i d faftV^ ltd" d" STT: I rPTT

dTW T [AA39] I
: I

s T r - w r r w w w TTT-WT d" w w i
3 T T ^ - ? r f - W r d " d W - W : MP<^Nd II
-

N O N

F f F 5 d" ^"jfl-rlK'Jimd ^-STRTT TT5R" I d w f e d" W f t f f % TRWTcW:!

>D SD N N NO ^

[W78.1] tJ5 =d" fvRT^W, 3TFFfd"-TRTtWT: wW-W?TT ltd" I

W ^ l ; < M 4 TTi W N " W - R W K ^ T d " faxilcHK^i i f r ^ - f w V - ^ H l l ^ I d I
^td" W T W ^ V3TPT? FFTR*, di^MMoA|fc|| | tj MftMKdldM^T, W ^TPT
"V * "\ "V ^ "V V3CS. so so«S "S

y f t M N R^TTsT RTTFT t d f e w IcWFT: I

[13.2 Objective support]

^ O C\ >. VO N O

Huw>-tiwtfkw wfkf&zm i cf < r w wrfw-wrft w^r-wfw ?cww /

N N sO S3 O CN V ^ vo

^HHdl^R 3TTf ^ff-«^ru|l^ W K I W*TW ^ E p f - H F " l I ^ ^ M H d -

230
FTTTTTTTTT <Hd4~lydlTd ^ T T T ^ H l l l ^ W H ^ TTT TT d T T f
-
T
STTTT <HMHd-RiHfe-dRddld_TKf T^-TTTfan ^^1^3
TT TTT
-
I TTT TTETTNT Td-STTTTdT
-
T^-Tm-FTPf-^MKdK TTTT-[TYTT
TifT-JTrT 1
*c<^<) I
dTTTT TTTT T T T F T T Tf-yTTT * H M I * H M M I * d l d "TTT-diT TTT^TTT-
N _ N O o C N

!^|u||R^ldl^l4;d-~TT-+di<T ,
TTd" fWT ftfa^HKq-MRcqi^HOT-
FTTdTTcTT fTTTTTTT I
dT: TTT s-MI^IH TTTTT "^i+^-TTT-y^cll: T > * l H K H - W _ ! l<41
v-flR^l:, T~TTTT-TTTT T T f f d T T T d T - S ^ M I < 4 1 ^ ^ T K I " Ttd" f r ^ T T M I
TTTTT-ili4lMfdM^d <rfl(+4i|:- T ^ K I d - H ^ y KM: TTHTT, VTI+ITKI^
cTTcT-TRV-MfdM^c^H ^ ^ H ^ M K A T h d l f c H r TTT tTTTTTTTTT R ^ N R I
dTTSdTCTTTT TTTTT " t T - S M i| | _ T T - * I d I R - T T T - U d t{ld I TTTT-TITTTT:
TF~TT: TTcTT +K«IMMeff-STT-^MIMMrMH<l^dK^Hidl: M<dlTd" TTT
c c o c

ferr i
ETTTTT
dTTSTT^-TTlfTTT: F T T T - T T - F d T d - S T T T - T d T - ^ Id K 4 : TTTTT T -
TTT:,
C ^ O N 7

T~T~-TT§:-^d I d V 4 - T T T - T T - 4 < H K 4 1 ^ Iy K"11 TTF TTT fTTT TTTTTT I

TcTTT T f y T T T T d i T T T T - T T f [W79.1] TTTTTTTTT TTTTT TTTT TTTT ~T~T-

TN~TT~TdT TTTTT-fTT T T T I
^^^HHd-dTr-^fdHKH-T^TT T TT-tTTtdTfTTJTTRTTT TT_" TTTT T
Ry RMRI: "TTT I TTT TTdTT [AA40-41]I

TTTTTT T T - T T T T . d TT: T T T T T T : I
N O O

TrfVrrfyTTTWT T T T TTTTtTTT TTT: II

TITTTTdTTTTT T T F : T F ^ R T T N T T T T T T T I
f r ^ - T T y T T T T TTT T TTTTTTTTT T T : II

T T yr-yrrr T T T T T - T T T T T T T T T T T T T T T R T T T T t: T T T -

fTTRcTR 4x10TK-RHIP^-tTTT-TTT ~ T T TTT TTTTTT I "T«TIT-dFf~T-

O N O N N O

TTT-TJRTT wfefTSTT' [MAV I.I6]

: TTT T T I TT d f f ' ' " T t dTTrTT" T T T T ' Ttd"
TfdT^TfTfdTTTT TTTT^TTt RMiiilRlR^I: I TTT f T T ^ - T t T T ^ - T T T ^ -
TTTTTTTTTT TTTTTdT-TJ^-TTf: I

Contextually this seems to be needed. Also a different explanation of Bodhisattva has already been
givenatW22.13-14.
2
3vJT:-~T based on Tu.

231
 W =3" c W - W "WTVTTWFIT: ^ d ^ M M H d R ' ' i N ^ M H d W S T W T
l t d " =W I3 RFT:, W T ^TFTTWRT ^ TRT dT^TFT^TFW c T ^ T ^ f c R 3 ^ I
^ >D Ni C N

c T F T H T =d" y^lftd-xTr^-WqT: ^ Rl4lMR^-yd1Rl< t w f e : I ^ =sr ^ c T T

*cMmkdMHd4k F?PT-W: I ^-WeF*t I H H i - ^ ^ M ^ I c W "

M^dc^M-ftRft^id: I
[13.3 Aims]

<HM
Hdld ^ < R ^ M ^ - M M M - c K 4tt%-¥f^T ^: FRJST l t d " F T ^ W T
3
TT| ^ R / f T I F T f f t I %? +K«lH %d" H^Ndd sfrrV-^T: W W T - F v f
i
ic^rf i
[wso.i] WTH" 3T7f / TfcT: WfW-Tnk *Tfc7: WfW-fwmWFIWdf °hl<ftujdlfd

3TTTT ^fWvJ/T 3TT|[ W d " : I c M l f t I T ^ T : F r ^ - T R T C I F i q f ^ f W F T

N J T ^ - F W F T vHHI^difwrd^; I l^+l^dIW-tFTC-STft%-H£c3d T ^ f W ?

l t d " rjt%-^PT I ¥ T ^ - M + lM>3(d MfdM^^-^^-H+iqiK-Wd"

ft ^ I dl 4 - 4 M TM I Ffar-yiRkMId F f ^ - W ^ - F W T c T F T f k s r w f W T T I
e

3TWT «M<fti^d1ft W ^ ^ N d l - t ^ - W r ? d ^ F f W r T ^ W sffw^T,

T23Td" v T cT-m-+H Mi ^ - r i l d H 3TWT S F ? - < 9 l d l f t d l ft^lift^ft I
3dl4dTd i p T T T l W f I ^ T t V - F T ^ T Wd; NJV4" f W P J 3T F T td" W T - F F T ltd" I

^ \3 N \3 N * N N

W 7 W WTfk-WfWt WhTT-WfW i c ^ d /

t ^ - W r % F T d * S l f F T W ? l t d " Tf^-Wr^faMKdN ^ K i x 1 d 4 M ? 1 l -
W T ST^rTf S T T l T W t R R I M l c M T K I F Tp ff T TTOj;Mft^Wd 3 d l ^ i
^ T t g " - F r ^ : * F T T f T - ^ T ^ I c W ^ T d " l t d " TO*TPf:l ? % W W W 1
FTF
T-
ST®?: I

wiwrnwrn isrfbmw miRm nwtiJi inw www i

N ^ O O

U^FT ^ i s l ^ M - t r r r based on Tu.

232
I J T T ^ - f T T TTTT TTTTcTTq; T^-M Id I ^ T t T l - d ft ft fagh»W F M H l i f c f c l :
TxTdTTfTTT-TfTT -
TTTTTdT I f d T T ~ T^TTxTtT-TT *": , -

oTf ^ T ~ | c f T : ? TTT 7 f / cTT H^dl-f^rfW <HdlU4H <HwfwH I

<HdftHR^ir^x4l T T T W d T T x t : R T T T T T T R TTT TT, T~T |TTT

T x T T T f T T f TTT ftxTTTR I TTTTT T^ TTTTTTR TTTTT-fTTT T^fe-TT-
tRrTTTTtTT-Tt Tfe-TTdT^-TTT TTTFTTT, fFTtT-TtTW-TTT ^TTTTTT,
dTTTT TTTT-T^TTTT TTTTfr TTT: I
N O

TT TT TTT TT <TTTcT-TTrTT TTTxTTT TTTTT TT -

TTTTT fw^mfftS
T T f W ; / T T T T T TTfT-<7fTT T f T - T f T f T T <TSTT T ^ E # /

NTT, ^ TTTcTTTT T T T T T T I

T T ~ ~ T T T T T T TTTTTT T T T ^ W XTTTTT T T T T T T T T / % T <ft/<u/d/4<Wd

-

O N O O _ O CN N * N N O N
T W [W83.1] TTTTT f T r t i T ^ t l T T T T T ; /
o c\

TTTTTTxTTT TTT-TT-TTTTT TTTTtTTTTfTT TTTT TcTTif %T

~TTTTxTTTT I

xJTTctT TTT / T T T T T C T T T T T T T T TTTTTT TTTTT / ^ T ^ ^ . ^ f a : -

/
NJ C\ ~ ^ N O N O

"rTTTTT T T f TTTrTlTTT, l t d " drTdTTTTdTTTT I

TT/TTT TTT / f T TTT T T T T T fTHdiftd T T /TTT T T f T r f T T T T T T T ?

-

° ^ O N O N O CN N N N N

TTTTT TTT / fir TTT TTT~TT 4>///<^ dllfexIdmiH <Hfeddl TT d/fcc/d/

TT frWct T T T T * T T TT?
T7TTTTT7T / TT [fTTT T T T T T T W / -

TTTTT TTT / T T TTT T T T T T TTTTTT dJlFk-ddWIH -

TTTTTT TT TTf?WT
TT T TTWct TT T T T T T T TT T T " T T T T T T T T TTTTTT T T T TTT / TTTT T T
N N O N O ' N V N
TTTT T T TTTTT T T T T T T ITT /
T77TTT TTT / T T T T T T T T T T T <TTct / TTTTT TTT cT TTTTTTTT-
-

O ^» O O O N O C\

fe&RuiiH fTfrrfT /
mRrm TT/TFT

TTTTTT TT^TTTT^T T T T T~TTTT -

trtrVt frtTRTfrtd ^ l ^ l d R I
< H T M < - M ^ d l d d c 4 l d TTTd%-TTTT T TTTT I TTT TTtTTTT-fr TTT: I -

TTTTT T TTTT*: TTT T T P T T T f T T : I TTT [PPPi:57cd].

234
 T T T T T T T T 3rrf yfamlcMife ITTRTTTT RTTTTTJTT n'mn T T T T

¥ T T T ^ T T TTST: MkWI<J F~~T T f t * ^ * H t f I

<H)^HH mfVT* TTT / T f c T T msW-f^TT: UfW-f^pTT WTW-f^W:

<pZVT [W81.1] T T - T - -
? ! 7%W-~^77 C75#cf.^6_-i//; TTW-T ^: -
TO".
6 > — > C S C > S N

f~~rr IJT7TTT 1><WWHJ fftWT JTf7TTT STT ^iR^dlFd a T / W Wtfk-

<TfT> ~f7-<Tf~ TcTRTct /

w r # TTJTT T C T T T i f i d ^ i ^ K i y i < i ^ k M i ^ ^ i < m^lnEi

fcTT I ^ K d k R + c 4 l d T T T : I ^ f a ^ ^ - T ^ T T M «ti N - T W R^ HIH < T T T
C "> "v

TTT TTT: I TT: TTT TTTT TTTT TTT T J T : I T T T T T - ^ s l I R t T T : I t r d - T T T T t T

T T T T : I TTTdTTTTTT, TTT T T T TcT^-3": I TTTd" TT F4TTTT T T T TTFdTTT
TTTT: I TTcTlcTTTTTTTT T T - T T ^ T - T T T F T - T T T : ITTTTSTTTt ^sHmi^
TTT, TTT^-fft-M^Mi fT~TT-TTT-TT-M< H 91 K<-$<HkHlfa-TT-
vddl^ll+KlfaH49l-F4TTTTTt STfPTTT ^<4l^d-MRcMHII4 TT*
TTfT^TTT 1 TTTTTfTTT-TcffT TTTTT TTT: I T TTT -
"TTTCTTTT-TTTFT
T T T T T T t f T T N T " [PV J*ajnana-sidd/i_ 134] ITTTTTTT TTTTTT I
- -

TT <Ts~TT~TTT T T T T T T T T T T T T T T T T T T T / TTTTT T T T T TfTT77T

T T T T T TTTlT-xTfTT T j f T - T f T f c T ^ T c t /
T T T 7 T T T T / T T T T T T ct T T T TFTTTT? T T T T = T T /
•V N O O CN

TTTTT TTT / WTW-WrTt T T T - T f T TTct T T T T ^ T c t T T TTT T T T T T T -

TTTST-fTTf <TTTTT-fTTTT TTTHT TTTTT T T T TTTTT TTT-TT TTTfT

mrmrw <TT-T7w-JTcW-Tir* CTTTTT f^mm^hwmk^r: i
TTTTTTT-TTT-TiTT trt>rTTStSTTT T ^ T t l T T T - T f J T T I TTTTff TTTT-TTTT
T T T - T T T TTT T T T T ^ T T T ^ ^ M M I R H I
-
I T r\V82.i]%TTT T T T TcTTT- -

T®T: I TTSTT TTTT T T T T - t T r t , TfrfT- ~TTTTcTTV TTTTT TTT TTTT ITTTTT-

-

T T T TTTTT T T W r - t T r T T , TTTTTTfaTfT <HfaR Rb - T T T - T f T - ^ I $ d T I

^ * " S O CN C "S

R i H + H «*»-*fl«fl-d<-TTT-5TtTTTTT TTTTTT f W T , T^TTTfTTT TTT

TTTT-TfTT I H MT*W M I T T T - 4 1 % 4 « 1 K l T TTTT TTTfer TT, TTTT
-
I
TTTT, Tt: T T T r T TTrPT, T T T - T T T T T TTTTTT-TTTT T^-TjT-TTT I
TT 4McMI<-TT-«Tlfa^T4-FTTTTYTT f T T T T f T - f T T f T I T T TT T TTTT-
vd 4 K 911 K-TTT-TT^TT TTTTTT "TTTTTT TTTTT-TTTTT TcTTTT- TTT -

STTfTTTT I TTT TTTT TTTTTT "T, -

TfTT TT^^TTTdT-TcTR- TTTTTT I -

233
VTJTFW-M fw% H$\$rtM TO"-mciI?>*I*1W\Mftfashmi
^ N "V \D N

WW^W^ft:? WWTf$ IWWH<^dl-fWfPTWWTUWW<HwfwH I

3Wfafafa«Wlft*k«l W ^ M d M M M T l : RT^t OTJ W ? i P f xT^ i|cftT

IFTTST^TTf s T T T iCIc^lft I WTTcT I T ^ dH^Oxh F^raT-tVrt WT%-W-

CN N >\ 7
CN N

cTTTO TOT-M^W *iMH*fa T R : I

N O

cf? 3TT9- cfcf H<fMI-fWfTW WWTUWW WWwfcwW WWTfW Mortis

W7Wf: / c f T T W WTW-WfWt W^T-WfW WTW WWT '/-B>/d /

IT^^^Ml^lft faw^ I

3r«r wrwrwm wrfvrw mw*Fw wnfww qww srwrww i %? mvwrwww

O N O O _ O CN N * N N O N
< 7 W [W83.1] cffTTT fwmWxfiTSqWNW: I
O Cv
3T?TFRc%R ?FT-W-TOT? *Hfaft3«llft< 3TWi IFW %?
O N N N O N »

«M<w)^lft I
mfwr wm i wfwmwrw wnmw mfvrw wwrfw fwmwfffrswwfw: i
O C N N N , N O N O

wfvjw wm / 7% W T srpmw wvwsfw ww r w w f w ? wfwrrw?

O ^ O N O N O CN N N N N

WWfdT Wm / 7% WT WTW^WW wrflWW WWTfWffWTWTW wffWWT WT WTffW

\5 C\ N ^ O N O N O N

WT 7%W <f)H^d WT?

wfiw wm iwrwrwwaiiyuM wm i
O N . N - > \ O N O C N

WWfWT WTW I cf? Z77? WTW^WW 9

777
TW WWTfWxTWTWTW WtfWWT WT W
O C\ N V N O N O N
WT W fwm WT Jwid' WT WW ^WW UllfiW ( J W WJW I wfew WW
N N O N O * N ^ N

7 W WW fwWW WfWrTW WTW I

9777TW WTW I WW WW WTW&FT WWT I WWTfw WW o f WTWWTVWT-
O ^ O O O N O Cv
fotiiRviiH mwTwf twpwt fwtwwfw I

^ I I ^ I W TO? anjcTPrt Pi RFiH faP&itfifa ^TOTOTH; I

W^R-M^IMC^M W^-?NT W wft" I cPTT ^ I^M I^T-P?H 1^1: I

<HNcft F WPf: W T Si^PxKlftrcT: I ifcT [PPPi:57cd].

• O N

234
dfad^: I
<HHHdl< T^TTR Rt fTRT: I d K l f a ^ V < H H ^ FRRRff I <HHfa<t>-
t%R2R sT^R: I RT-R1TrT-Rvf--TS-Rry W 14-[W84. l]fad Rh3 d: 1 dRT
RT^fdR [AA42] 1

Rf-tiT-ma i-fRxT-Vlf |»»| I jy^HRT I

fRTRT FITTRT x-tjJT RiRT-RT F4TRTTR II

H glosses Arya Vimuktisena's secondary derivative s i K i R ^ ^ (rendered "pertains to the present

time") by U ^ - ^ f l f "is close at hand." The Tib ^fr-'y 3f \*r<rsj* supports the reading.
- -3

235
PART THREE

TRANSLATION

236
 I PRELIMINARY REMARKS

10.1 H
oma
ge

H omage [ §7.3, §7.5] to the M

oth er [=PP] of the B ud
d h aw ith an asse
mb ly
S ra
vakas and B od
hisa t
tvas: w hich , as the st
at e of bei n
gk nower of all, l
S rav
akas s eeking p ea
cet o tranquility; which , as the s t
ate of b
eingk now
the pa
ths of t hos
e who w o rk for the b en
efit of the wor ld, is a cco
mplisher
the aims of the mas
s es; [ a
nd],p erfectl
ye n
d owe dw i t
hw hich, the Sages
e xp
ress
iont o this u ni
verse in all its a sp
ect
s . [AAi-ii]
The merciful Lo rdM aitrey
ac o
mposedav ery clear ve
rset ex
t in the f o
ac om
me ntar
y [the AA] on the int
erp
ret
ati
on of p
erfectw isdom so th
at he
h im
selfc ou
ld fully l eadm o
rta
ls, overwh
elmed by the mu
lti
tude of faults
the world, to the su premef reed
om of yog
ins who k nowt ha
t all t hings
like fo rms of illusion.
The l eadera mong the wise, glorified as AryaA sanga,w r
ote ac ommen
(bhasya), the f a
me of w hich is especially g l
orious on a ccount of the
capability of its aut
hor, to a
sce
r ta
in the truly real. T
owe ring on ac co
unt of1

his pride b e
ca u
se of a m inutek n owl
e ge of vi ew
sr egardin
g the division
b ei
n g and n on-bei
ng,A caryaV asu2
bandhua t
tained a [firm] position in
a re
a of d e sc
ribin
gt o
pic
s in [his] well-
troddenp ath. 3

G reat was the effort m ad e on a ccou

nt of the Vrtti by one w
ith good
intelligence, A ry a V imu
k tisen
a, who a cq
uir
ed e x
traordinary wisdo
m f ro
m
the churn ing of the truly real in thin
gsw ithy og
ic practice. C onc
ern
e dw
[his] Vrtti, a
nothe r intelligent man is kno
wn in the w orld t hr
oug
h the

Or, "devoted to determining the truth" (=the true meaning of Maitreya's tika). W, following Bu
ston, takes tattva-viniScaya as the name of the commentary.
2
Eckel (1987) discerns a possible echo of Bhavya.
3
Again, following Bu ston, W takes paddhati as the name of Vasubandhu's commentary.

237
 d
esi
gna
tio
n o f V i
mukti
sen
a, w ho m ade, in his Varttika, a treatise
q
uench
ed rival o
pini
ons, st
and
ing in e
xtr
eme
s.
T
here is not
hin
gu ns
aid earlier w hichs omeo
nef e
eble- mind
ed like me
s
ay in rega
rdt o this. T herec ouldb en oth
ing [here ] tha
t is not
c
onv
ersa
tio
no ft hes upremely intelligent o
nes. It is [just] t h
a tIh a
t
ol ovet hes u
bjecto ft het ru
e reality oft he
sep h eno men
aw hichgi
g
nosi
s, s o I h av e s et a bout c omposin
g this additional commen
tar
y
t
ake
ss up
reme reality (sad-artha) for its s
ubj
ect.

1
0.2A
nub
and
ha-
cat
ust
aya 1

[W2.1] Thus
have I heard. At a certain time the Lord was coursing at Raja-grha
on Mount Grdhra-kuta.

[Explanatio
n of] T hus h a
v eI h eard, etc.
Since in all c a
ses t h
ere will [initally] be d oubt t ending t o
wards
e
veryone b eco mes i nv
olved w ith [ a text] a fte
r d eterm
ining t he c onn
s
ubject m atter, p urpose a nd t he p urposes'
s p urpose; t he
refore t he c o
a
nds o forth m ustb es ta
tedh er e in th ec aseo ft heP P.
To explain. " Wer e its connectiona n
ds ubje
ctm attern o
tp r esen
ted,
t
hea pprehensiont h
at it is asd isc o
nnect
eda nda bs
urda st her am
bling
o
rw hoeve r
,n od iscer
ningp ersonw oul
de vent aket he initiative tol
Hence, t he c onnec
tiona nd s ubjectm a
tter s ho
uld definitely b e s p
oken
t
hec aseo f this [PP].
Similarly, e v e
n w he n t here is s uch a c onnection a nd s ub
ject
n
evertheless, t her
e is a m axi m t ha
t " a m ea
ns o f a ccompli shment re
n
othing special, w h ent hew orki nvo
lved in its activity is o ver ,t r
ansg
g
uidelines e
td own for m eanso fa ccom
p li
shmen
t." [If t het exta th and
am ean s]t he ne vent hose inspired by faith wouldn ot feel m o vedm e
t
o this j ew
elo f a sutra, t heP P,s ince it w
ouldb ed evoido fap u
t
hatt herew o
u ldb en o special f act
orm akingo new a n
tt ou se it, si

1
§2.13; AA1-2; W2.3-5.5; P65.2.7-66.3.5; AAV: 11.18-12.6; TSP:2.5-12.20, translated by G. Jha (1937-
39); Vinltadeva's and Dharmottara's Tika on Nyayabindu 1.1, translated Stcherbatsky (1930:1-11); cf.
also AASphu:5-15; Amano (1969).

238
covered its g round. T herefore
, a t t he o utset, in o r
der t o g et t hose
m akeu seo ft hes utrat od os o, au niqueo utc om
eo ft he activity
P P sutra], p ertaini
ngt ot hats utr
aa lone,s houl
db em enti
o neda st he
s o
methingp e
rtainingt os omethin
g else. O t
he rw
iset he subj
ectm atterw o
u n
connecte d [i.e., X w o uld b e r ecom mended for s tu
dy, b u t w h
a t Y
w ouldh aveb e eng ive na st he result]. T hep u rpose is se t forth a t
t h
es utra in o rdert oc ausea no
thert om a keu seo f a sutra, n ot
habit.
A ndh ow is it t hato neb ecomesi n
volvedw ithat extt hrought he
t h
e p u rpose-s
t atement? If t h
ep 1
urpose is s et forth a sa ssociatedw ith
a l
one, a nd n ot w it h s ome o ther. N obo dy c ome s t o u se [ text-]
p u
rposeo f[ tex t
-] Y is s et forth.
A s u tr
a is said t o b e a s t
atement w hic
h is i n
tend
e d t o c onvey
m eaning,n ot just m e res ubje
ctm at
te r,n or [is it said t ob e]m e re
t h
e capability o f delivering meaning. S ot hatt ob ec on
ve yedw hich
[ t
he list " s
ubject m a tter, p urpose,
"] e tc.
, [i.e., t h
e s ubject m atter]
p urpose. 2

Nord oesp u
rposeh avet hef ormo ft he activity [ofe x pressi
ng].
The activity ofp ut
ting a cro
ss its o wn s ubject matte r is activity c om mo
sente
nces. It is n ots ui
tabl
et ob es et forth asp urp
oses i nce it is
the
re is n od eviationf rom it ont hep arto f a text.
Sho
u ldn ot[ t
he activity] b et au
ght in o rde
rt or emovet h es uspici
is nothingt ob ec o nvey e
d? N o,s in c
e just giving v oicet ot hes u bje
c
removes t hat s uspi
cionr eg
ardin
g it. N orc ant hereb e at a ki
ng [ as
tha
t[ pro c
esso fe xpress in
g]w ithad es
iret os tatet h
att here is a s

H gloss of KamalasTla's prayojana (TSP:10.5) with vakya, shows that he has in mind the statement
of the anubandha-catustaya itself.
2 T
A similar passage is found at TSP:10.10. There KamalaSila's intention is to say that the purpose
associated with the subject matter, etc., is not to be set forth as the purpose of the entire treatise. This
interpretation is also found in AAGser.l02ff, based on Dharmamitra's AAPras which says that the
purpose of the statement of the anubandha-catustaya is not at issue, the purpose of the whole text is.

239
toc onvey, for a ss oona st he specific m eanin g is s tated it is als
o
there is a p roce
sso fe xpress
ing]. 1

F urthe
rmo re,t he result o ft he result o ft hat [signification] pro
cess
[W3.1] s
et forth a st he [final] pu rpo ses incew ithoutt hat [result oft he
2

with just t h
e result o f t he [signification] p r o
cess, o n e w ou
ld n o
t
invo lved w ith t he sutra. T o explain. A d is
c erni
ng individual s e
eking
principal result he [ ors he]w a
n tst og ett urn st o its m ea n
s , for, w
ther e is n o a ch
ieving t he result. " Just a s g ood h ealth is obtai
ne
impl ement
in g a n on-de
ficie
nt m ean s o f a cco
mpl ish
ing it, similarly a
wh e nk now na ndr epeate
dlye mplo yed ,g ivest h e result t ob eh adt hr
k no w t he m eans o ne t h e
refo
re t urn
s t o t he sutra. T here
fore it i
purp ose's p urposet ha
ts ho
3
uld definitely bep ut forth a st hem a
in fact
turn ingt o [ t
he sutra].
It cannotb es hownb ya t extd evo
ido fc onne
c ti
on,e tc.
,w hich
[show i
ng it]. H ence o ne s peaks o ft he c o
nnect i
on, e tc., t o make it
clear t ha
tt hes utraf unctionsa sm e anst o attain thep u rpose'
sp urp
ose
Furthe
r, a c
cordi
ng t o Phamakirti's] m axim [ PV Svarthanumana 2 1
t
hat :
O
nly t ha
t s tatement is certified for e
xam
ina
tio
n [i.e., sh
oul
d b e t
a
bou
t carefully] w hichc ont
ains am eans in k
eep
i ngw i
tht hec o
nne
c
w
hich g i
ves e xpression t o ag oal ofh uma
n life. Any [st
ate
men
t]
f
rom this is uncertified. 4

t
hatp ur
pose
'sp u
rpo
ses h ouldb ed emo
nstr
atedt ob eo ne,t hem ean
s
f
avor
ablet o c
onn
ect
ion [i.e., th
e sub
jec
tm att
er s hou
ld b e a m ean
s
t
hep u
rpos
e]. More
overt h e mean
s o fa tt
aini
ng it [tau
ght in t
hes ub
sh
ould not be i m
pos
sible t o pu
t into practice. Oth
erwis
e, like th

Alternatively, the passage may be construed, "And it is not taught out of the wish to demonstrate a
special feature in the subject matter either, since just by setting forth the special feature in the subject
matter that is set out"
2
The passage echoes the terminology of TSP: 10.15-20.
3

That is, the result of the result = the result of the practice enjoined by the text.
4
Also quoted TSP-.2.18-19.

240
o r n
am ento fT aksak aw hichr emovesf evers
, [and t huss ervesag r
eatp
is u natt ainable
], no one will t
1
urnt o it. And t h u
st here is no infinite reg
res
the s ense t hat the p u
rp os
el eadst o ah i
ghe rp urpose and t ha
tp urp
ose
h igher one, etc.]. T hi s is b e
cause the c onti n
uum of a p e rson'
s e xpec
tan
s everedw h en t here is c om
pletea tt
ainmento f the int
endedp u
rpo se and t
no o therh igherp u rposet o be soug
ht.
W ha t is the c o nnectio
n,e tc
., for this [ text]
? I nr e
spon se we say: As
c o n
nec tion, it d oes not h eed t o be taught s ep
aratel
y f rom the p urpo
se
w o uld be fruitless [to do so]. S omethin
g w h2
ich is not k no wn, e ven w
s o me
t hinge ls
e is s e
to ut,d e
serve
st ob et aken up separately. For e xa
m
s ets out one o f the [list of] t h
ings beginningw ith the s
ubjectm a tter
, e t
s u b
ject m at t
er, p urpose, p urpo
se's p urpose], k nowledge of the o t
her d o
c ome a b out. It is i mpo
ssible, h owever, not to h ave set out the c on
[ betweent he treatise and purpo
se] if t hep ur p
ose has b e
ens eto ut. To
[the conn ection] s h ou
ld be p oi
nted out as the m e
a ns-a
nd-goal relation b etwe
the instruction and p urpose s hown by the PP [and] not as one c har
acterize
d by
s uch t hings as the activity of g ur
u festivals, etc., since t hat [latter s
3
or
c onnectio n] d oes not figure in the t ur
n i
ng t oward [a treatise] on the pa

TSP2.16 mentions a Visa-hara-taksaka-cuda-ramMan±ara-iipadeia-Sastra "Instructional T

On the Crown Ornament of Taksaka Which Removes Poison." The legend is found in the Mahibharata.
2
Dharmamitra (AAPras:P5194,74.3.7) says: "... 'a connection for this [text]' means this: The AA is
the expressor (rjod byed = abhidhana); i.e., is that which causes understanding, and the Mother of the
Jinas [i.e., perfect wisdom] is the subject matter (brjod bya = abhidheya 'what is to be expressed').
Hence, expressor and what is to be expressed are cause and effect, are object understood and
understander. So, though not dealt with in particular, since, by extension, there is an inexorable
connection, it 'holds between them.'"
3
A particular sadhana-sadhya relation other than ordinary cause-and-effect is mentioned by
Dharmakirti (PVin:1.34, Vetter 1966:78).
The compound guru-parva-kriya is obscure. Probably 'saint's day' activity, as it were, and the
resulting benefit is being contrasted with the relation between the content of the PP and the purpose
indicated by it. G. Jha, (1937-39:13) renders it "tracing of the Tutorial Tradition" (the latter part of the
phrase is supported by Tib bla ma'i brgyud pa'i rim pa). According to Aklujkar guru-parva-krama is
used by Rumania in his Sloka-varttika, Pratijna-sutra section, verse 23. On this Sucarita-misra
comments in his Kis"ika H ^ f a ^ ^ k l : W T T ^ffal ^-mffrl I ^T5-H4VI fRt WT^-TFT ^ 1 %

fq«^: I Trivandrum Skt Series ed. of the Sloka-varttika and Sucarita-misra's KaSika commentary
thereto, p. 9.

241
seek ers. And t h
atm eans-an
d-g oal relation has be
ens hown just by s aying
thep urp ose is. To wit: b yp ointingo u
tt hat Y is thep ur poseo fX ,
that X is its m eans. If X d oe sn otb r
inga bo
utY ,Yd o es not b ec ome
of X o the rwi
se t he
r e w ould be o ver-
extensi
on [i.e., total la ck of p re d
icta
relationships]. T h
erefore, on a cc oun
t of b eing u nders
tood implicitly, this
[co nnecti on] is not set out s
eparatelyf romt h
es t
a te
mento fp urp o
se.
One o pinion is t hat ac ompilation of all real t hings (vastu) shoul d b
expr essed for the p urpose of a scerta
inin
g d harmas,a no
thert hat all a n
1
t
idot
sho uld be p oi
nted out in orde
rt oe li
minatew hat is t o be o ppos ed (vipaksa
yeta not hert hate v
er ya spe
c t is t ob ec o
nveyed for c omplet eu nder stand
obje cts o fk nowle
d ge.
All t hr e
eo ft hesea reu nfoun d
ed.
To explain. I nt he first position whe r
e[ t
hes ubjec
tm atter ] is a c om
all real t hi
ngs: T her ew ould be t he fault of[ use
less] repetition sincet
new c l
a ss o f real t hing
sh ere in the PP t hat is not i
nclud
ed in the Abhidh
Pitaka, e tc., thr
ough the m en
t ion of a ggreg
a t
es, e lem
ents and e ntr
a nces
(ayatana). [W4.1]
In the se co
nd [opinion], t h e
rew ould be a c o
mpil
ation o n
ly o f all a
t
hing
s b e
c ause of the n on-c
ompila
tion [ u
nde r t hat alternativ
e] of a nyth
wh
ich is t o be opposed. T hen,e ve
n if it is said t hat one s hou
ldm e
di
a
ntid
ote, on t heS rava kap ath,e tc.
, one wou ld not unde
r standw hatt he
wer
eo ppos ed to. T her ew o
u ldb e no realization of definite ant
idot
es an
t
o be oppo sed, respectively, and h
encet he fault o fn on-realiz
atio
nw oul
d
In the third [o
pini on] a s well, w her
e all a spe
cts are c ompi
led,t h
ere
o
ption
s: 1 )t ha
tt hea spe
ctd oe
sn ot differ f romt he real t hin
g and 2)

A paraphrase of AAV:11.18-12.6. "One should, however, explain whether this AA ornaments [the
PP] through compiling real things, compiling the antidotes, or through compiling aspects. Now then, if
the first position [is taken] the effort would be meaningless. There is no real thing here in the Sutra
which is not listed in the laksana-Sastras. In the second instance it would be a compilation of the
purification things and hence afflicted things would not be compiled. One would not, therefore, get at
what the antidote was opposed to. And in the third case as well, since just aspects, devoid of any real
thing, would be compiled nothing would be said since there would be no realization of an objective
content." AAGser:79.6 says: "If one agrees with the AAA it is clear there actually were ... such
assertions ... and evidently they were [assertions] about the sutras."

242
If t hef o
rmer , in t ha
t just t he real thingw ouldb eb rought in u nder
a spe ct,t her
ew ould befall the fault [ ofu s el
ess repetition] w hic h is [ in c
[ the first opinion, viz., s ubjectm atterb eing just] a c omp
ilati ono f rea
If t he latter, then just a spect
sg ene
rat ed by me ntalc on
structiond evoid
real t hing w ou ld be c om piled. T hen one w ould not e ven g radually b e
i nvo lve
dw ith a real thing, a s a result o fw hi cha na spect,e vent h
w ou ld not beu sed for any h u man goal. No s ubjectm atte
1
rr ele va
ntt oa
g oal w ould be t aught and the fault of n o n-
disc
l osure [of a nyt
h ing helpfu
w ou l d e n
sue.
T herefo
re, by t akingt ogeth
e r the t
hreet hing
s [vasfu, pradpaksa and akara]
specified [and], by not giving g roundt ot he faults o b
taining in e ac
ho ft
e ntir e path t hat c om prises the u nd
erstandings of the S ra
vaka s, P ratyek
bu dd has,B od hisa
ttvas and T at haga
tas,t h
a t is u nmi sta
k en,t hat has the s e
consisting of e igh
t s ta ges of clear realization starting w ith the s ta
te of
kn ow er of all a spects, and t ha
3
t brings a ttain
ment of h igh s t
at us and def
go od has b eent aught in t he PP b y the highlyc o mpassionate Lord, t eache
crea ture
s, t hroughav ari
etyo fm agica
le manations .
The Lordt a u
ght the r ever
ed Asta-sahasrika sot hat all the bein gs who li
brief f ormulation w ould easily, i.e., in a brief f ormulat
ion,c omet ou
the a bove-m
en tioned s ubject m atter
, w hich is the c onten
to ft h
e Arya-s
sahasn-prajha-paramita-sutra, etc., wh
i c
h has the f o rm of a p rogre ss
ive
a chi ev
ement of an [altruistic] m ind [set on] e n
lighte nme
nt, p recep tua
l a dvic

Traditionally four goals are mentioned: dharma, artha (wealth), kama (pleasure) and moksa
(liberation).
2

AAGser:83.3ff: "Although our own [i.e., H's] position and that of the opponents is similar in
asserting [that the subject matter] is a compilation of real things, antidotes and aspects it differs in
respect to the purpose and mode of teaching. The opponents' assertions are as has been set out earlier,
while our position is as follows. The inclusion of real things, antidotes and aspects by both the Sutra and
its Ornament are in order that the three exalted wisdoms [i.e., sarva-, marga- and sarvakarajnata],
respectively, will be understood. For it teaches the [knowledge of the Sravakas] as what is to be gone
beyond (gol sa), [the knowledge of the Bodhisattvas] as cause, and [the knowledge of the Buddhas] as
attainment, respectively. Hence, not differentiating for what purposes, and the way in which, real
things, antidotes and aspects are taught, and basing one's hopes in argument on applying the word 'only'
to each of the three [assertions] will not provide an explanation even until the end of the age."
3
Listed AA1.3.

243
etc.,a n dw hich is d ivi
ded in e igh
t different phases. H encee asyu nd
e
of all briefly s ta
ted topics, p e rtainin
gt ot h ec ontinuu
mo fw hat is t ob
the u ncom mon [result] a nd is, t her
efor
e, t hep urpose resulting fromt
[ofe xp
res si
ngt he PP].
T hat o ne w ith a cc um
ulate d m erit d ue t o giving, e tc
., w ho h as
min dt o a ccom
plishing o ne'so w na ndo ther
s' m any e xcell
entp urposes
base d o n t h
e s urface level a nd u l
timat
e truths, a ctualiz
e t he a bove-m
e
subjectm a tt
er,t hep atho ft hes t
ateo fb e
ingk now
ero f all asp
ectsa
all its variety, b ym eanso ft heg radu
ala tt
ainm
ento fs uch [ pa
rtso f
thep roximatep e
netration,e tc., is t h
e[ purpose's
]p urpos e
,t he result o
oft hea ctio
n[ ofe xpressin
g] . It h asam atchi
ngm eans .
[This s ub
ject m atter m en tione d h ere] is n ot realized b y Hari, H
Hira nya-garbhas, etc., w hose b
2
ase s a re s poi
led b y t hep oison of settl
[over-reified] being, ( a [settling] t ha
tc om esa bout in b e
ginnin
gless bir
w hoh aven ot cultivated familiarity witht hes e
lfle
ssn
esso f all things.
[Th e o ne w ith a ccumu
la ted m e
rit, e tc., s poken o f a bove]
, h avi
co mpre h
e nded [this s ubject m a tter] w ith w isdom a risen f rom h e a
rin
listening t o t h
e P P ; h aving a scer
tain
ed [ what t he s ubj
ect m atter
[ wis dom] a ris
en f rom reflection a f
ter super i
mposin
g [it] o n a r emembe
cogn itio
nt h
ata r
isesf romal ate n
cye ng
en dere
db ye xperience
so fas h
b eco mes h abit
uated t o it t h rough m e
ditative w isdom. T his is in a c
c
w ith [ Dhaimak
lrti's
] m axim [ PV in:1.
31]
T
her
efor
e w h
ate
ver real or un
rea
l th
ing is m
edi
tat
ed o n, when
m
edi
tat
ion is c om
ple
te it c
omest oha
ve a clear, no
n-c
onc
ept
ual a
w
a
s its result.
[W5.1] A
cco
rdi
ngl
y [
AA1
-2] s
ays
,
My pu
rpo
se in b
egi
nni
ng is s
o tha
t t h
ose w
ith a
ware
nes
s woul
d
b
eho
ldthepath(nott o
uch
edb y o
ther
s) oft h
e st
ateofb e
ingk n

The seventy topics which are the sub-divisions of the eight abhisamayas listed AA1.6-18.
These are names of Brahmanical gods.
For a discussion of these wisdoms see §8.5.

2
44
 as pec t
sw 1
h
i ch has b een t aught he
re [in the PP] by the Tea
c her; and by
settling in recollection the s
utr
a'sm ea
nin
gw o uldw isht o easily t
aket
pract ic
eo fd h arm aw hichc o
nsis
tso fthet en activities. 2

10.3 Setting the scene

Earlier scholars s ay: It is the lord o
3
ft het enth level, t heM aha-v
ajr
who r esi
des in Adakavati, who b egins by s
4
ayi
ng, for the s ake o ft h
e
w orld, thus, e tc.
,t ot heg roupo fg rea
tB od
hisattvas like Ar yaM ai
tre
p r
operlyr eq
uested him t oc o
mpil et he PP sut
ra jewel. This is b ecause,
t o the Tathagata-guhya-nirdes'a this [Ma
ha-vaj
r
5
a-dha
ra] is c ompletely in
c har
ge of t akin
g c a re of the b o d
ies and corpus of e xce
llent t eaching
s of
T athagatas who b 6
elong to this a us
picio
us period; b eca
u s
e in the Vajra-
panyabhiseka, etc, t het ea c
hing is e n
trus
tedt o him and becauset here is no
special m ention in t hec aseo fo th
er[ p
erson
s]. 7

Others,h owever,t hinkt hec omp

iler is AryaA n andas i
nce in this
the Panndana-parivarta, he has been e ntr
uste
dw ith the PP [W98 9
-9 ] "[for as
l onga s] this PP will e ndure in this J ambu-
dvlpa, etc."
Heret hus, a sac onjunc
ti one xpr
essi
ngt hem e aning 'certainty' and
to p
o int out that all the topics in the s utr
a h ave b een c om preh e
nded

jna (like pa in nrpa, etc.) is a root noun and jnata an abstract noun that means 'the state of being one
who, or that which, knows.' The cumbersome translation 'state of being knower' (in preference to
'state of knowing' or 'knowledge') is retained to avoid a potentially misleading ambiguity between
what is known (jfieya) and what knows (Jna).
2
AAGser. 120.3 mentions ten kinds of activities in relation to sutras set out at MVB:5.9cd-10 (Nagao
1964:63; Wogihara Collected Works:724-736): 1) copying 2) worship 3) giving to others 4) listening 5)
reading 6) accepting 7) teaching 8) chanting 9) pondering 10) meditation, but says, as does
AARgyan:55, that dharma-caryam da^atmikam could refer either to the ten paramitas or to the ten
topics, beginning with bodhi-cittotpada, set out in AA1.5-6.
3
This view is mentioned in the Mpps" and by Bhavya in his Tarka-jvala (Lamotte 1954:759, 383).
4
Vajrapani is asserted by Mahayanists to be the compiler of the Mahayana sutras and in Tantra his
mandate is said to be on the north side of Meru (Lamotte 1958:762-3).
Vaidya (1960:578) equates Adakavati with Alaka, the capital of the Yaksas.
5
tya-tathagatacintya-guhya-airdes'a section of the A^a-maharama-kuta-dharma-paryaya-
Satasahasrika-grantha P50,49.3.6; Taisho 312 lc20:749a.
6
See 6.10.1 for H's own explanation ofthe Buddha kayas.
7 _
Arya-vajrapanyabhiseka-maha-tantra P30.130-35?

245
unders tandin
g befitting h im
[self ,A nanda] m akes t he i ncon
trov
erti
ble
[state ment]
, "It is like this." I, a s a w ord for [ th
e s pe a
ker] h imsel
hearin g directly in t h
e p r esence o f t he B uddha. A nd h eard, a s a
exper ience b y a n e ar
-sense c onsci
ousness, [implies] a s tate lacking
conc eptua l
] realization becaus e n one e xce
pt T athagata
s a re a bl
e t o re
dha rma sa st hey are. 1

T hes et hreew ords a ret aughta t t heb egi

nning o fas utra only
revelation o ft he Lord. T o explain: C er
tain S rav
akas, e tc., w ho di
dou btso fp e o
plet ob et raineda ndw h ow ere living att hep la
ceo
the T athaga
ta w ond e
red h o w, w hen t he L ord h as p as s
ed into n i
compi lation [ oft h e r ev
elation] w ou
ld b e d one b y t ho
se w ho d o
under standingo ft hem eaningo ft hes treamo ft heS ug
ata'sd oct
rinesa
carries o ne t o b uddhahood ~a difficult thing t o c omprehend b ecau
se
propens ity for interest in different thi
ngs. S ot h
eya sked," Lord,h ow
tim e is t hed octrinet ob ec ompi
led?" T he Lord, reflecting ont hef
so me one w ith incontro
verti
ble direct h e a
ring c o
mpiles t he d octr
ine there
fault, e ven if theyh aven ot realized its meaning, said, a s in t he Dh
sutra " Monks ! After s a
ying' Thush aveIh eard'y oum a yc ompilem
Similarly, [ theL o rds ai
d]t hatt hec on
textsa nds e
quenc
ess ho
uldb es
Ev enf rom this s tate
ment it follows t ha
tt her
e is n op redicame
nto f
utter anceso fs ome oneo thert ha
nt heB uddha in t hec aseo fp ass
ages
an dt ime,e tc
.,o r [in t hec aseo fp assages
] s ucha s" Sa
kra, lord
this t ot heL ord ..." T hec o m
piler
s c o
mposedt hem w i
tht he permiss
i
Lo rd h ims
elf. [W6.1] Similarly, this c o
mplete
lyr em o
ves t he fault t ha
t
no t said b yt heB uddhah aveb e
eni nte
rpol
ated into whatt heB uddha
justifiable, ther
efore, [ t
os ay ]o nlyw hatw ash eardh a
sb eenc ompi
l e
d
So m eh av ee ngaged in t he following s c
hola
rlye xcha
nge : O pponent:
did A n andas ay' Thu
sh a veIh eard'w henh es h
ouldh ave said ' Th

Cf. KamalaSila's Tika on the Sapta-Satika-prajna-paramita-sutra (P206.3.2).

2
AASDon:82 sets forth three types of buddha-vacana: 1) anujfiaya 'permitted;' 2) adhisthanena
'authorized;' and buddhena bhasita (Tib zhal las byung ba'i bka') 'actual.' In the PP-hfdaya-sutra,
"Then Sariputra said to Avalokitesvara" is the first, explanation of doctrine by Avalokitesvara is the
second, and the Buddha's few words of praise after Avalokitesvara finishes speaking are the third.

246
t
aug
ht?'
" P ropone
nt: " Be
caus
e it is n ot logically justifiable to h old t
Bud
dha t ea
ches."T his exchan
ge, it s ho
uld b e k now n f rom w hat h a
p
oint
edo uts o far, is n
ota t all b
ecoming
.
But e l
sewhere A rya Ananda h as said: " There a re s ut
ras s poken
p
resen
ceb yt h
e Lord, t h
erea r
es ut
rass po
k en in t he celestial rea l
ms
s
utr
asw hichc amed o
w nf ro
mo nep e
rsont oa not
herw h ichIh avep
me
morized in t h
e" t
h u
s-h
ear
d" ma n
ner." After M a h
akas ya pa, referring to
t
hese,h ad said toh im,
Youo fg
rea
twisd
om,spe
ak! Y ouw hoa ret heS u
g a
ta'
s child, s
p
did t
heLordex
pou
ndth
e Dharma-cakra-pravartana-sutra?
then A rya A nan da, w it
h his m i
ndstrea
m m oi
stened t hrough recollecti
Bud dha's qualities a nd his f ac es tream
ingw it
ht ea
rs, said, in a p e
rva
"Th us h av eIh eard. " S oh ow is direct h ear
ingr eferredt o w itht h
"by m e?"
Th is is n o fault. J usta sat ea
chinga uth
oriz
edb yt heT athag ata is
similarly, t hough h eardf roma nothe
r, it is h ear
d directly fr om [ theT a
Alternatively, a lthough h ea
rd f rom s omebody else, h e [ the c omp iler]
with t he L ord a s s u
preme d o
ctri
ne-ho
lder, in o rd
er t o asce rtain its
He nce , in v iewo ft h
e fact t hath ea sce
rtai
ned its me a
ning , it w as
fro mt heL ordh imselfa ndb asedo nt hath es a
ys,I[ heard]. A s
stateme nt "I shall list all a s t hu
s-he
ard,
" t hat statem
en t p e
rta ins t o t
[eme rgingo uto ft he Samgiti; it d oesn otm eanh e is c laimingt h
at
sutras directly]. H enc et her
e is n o fault [ofd iscre
pancy].
H avingm adea ni n
trod
uction in this manner,n ow,p u
ttingt or e
st
tow he n,f romw h om , w here , a ndt oget
herw i
thw h omh eh eardt
in o rd ert od emonstrat e his [ o rh er] a u
thor
ity [thec o mpil
er] g ivese x
theo ccasionw itht h ew ordsa to ne time, b ecauset he collectivity fo
plac e,t im e
,r etinuea ndt each era ret hec auseo ft hea cto ft each
in
"A to n et ime" is t ob ec onn ect
edt o "heard
." W i t
h this [ p hrasi ng
] it
that this [ PP] s utra is difficult to obtain, because [ thep hr asin g] p o
i
P Ps utra's] quality o fb ei
nga vai
labl
eo n
lyo nce in a w hiles inc es uch
theb est, wish-fulfilling, prec
i ousg em,c annotb eh a
da t all t im es
.

247
 Alternatively, by s a
ying, "On one o cca
sionIh eard this preciouss utr
a an
anot hero ccasion a different one," t hec ompileri m
plies he [or s h e] has
lear ne
d for t hes ak
eo fo therb eings, like a kindly d octo
r-king . 1

[W7.1] A
lternatively, [the sente nc
e " Thu
s h ave I h eard"] m e an s t ha
t
s he ] h earde verything in one i nst
ant. For just a s, t h
rought hep ower
and s o forth, w h en we d re am it is a s if one h un
dredy ears
,e tc.
, is o b
m er e twinkling, similarly, t hro u
ght hep owero ft heB uddha, in a s
the e nti re m ea ning of the s utra d a w
ns on an ear c ons
ciousness. T his
[ c
o nsci ousne
ss ] has as its i mm
ediately p rec
e ding c on
ditio
n m en
tal
cons ciou snes
s. T hrough this [ mea
ning o ft her ema
r kt hec om piler
] is
thath e[ ors h e] is a p ersono fa utho
rity;t hat "I h ea
r in a single
w hi ch s hould be h e
ard and do not f org
et it b ecaus
e I h ave a tt
aine
d
i n
es timab l
e d oors t o liberation." Theref
ore,w h en later t hec ompilerb eg
teac h in a s equence,e ven if, on a cco
unto fb ein
gu nablet or emain
stat eo fe quipoi se for t hes akeo fo therg roup so ft ra
inee
s, he [ ors h
b ec ome sd istracted by another topic and has an i ndete
rminat
et hought this d
not p re vent him [ orh er ] f romm akingac ompletec omp
ilati
o no ft he
later t i m
e. T his is b ecause , right a t the start, the power o ft heT at
f u
rn ished him [ orh er] w itha nu nders
tandin
g o fc omplete clarity. F urth
he [or she] c ontinues to listen insatiably because o f the n e
ctarous flavor
h e
a ring d harma .

The same simile is found in KamalaS"Ila's Tika on the SaptaSatika-prajnaparanvta-siitra (P206.3.6).

To comfort a sick patient a kindly doctor conveys how much he has studied and how many lives he has
saved.
2
Ordinarily, hearing has as the condition for its arising a sound. In this case a clairvoyance is the
condition, on account of which the entire discourse is heard in one single, unbroken act
3
Lamotte (Mpps": 1213-1215) has a clear introductory note explaining the three or eight doors to
liberation. Here H is probably referring to the three doors, in essence a realization of an ultimate truth
which unifies diversity on the basis of its common emptiness.
Brough (1950:420) renders na ca vismaryate "and hence all is not readily forgotten." He takes the
original meaning of ekasmin samaye to have been deSana-samaye"the time when Sakya-muni was
teaching" as distinct from an earlier time (before his enlightenment) when he was still a Bodhisattva.

.248
 Wh y d oes this n oth appent ot her e
st o ft h
er e
tinueo f [Buddha
A
ccordin gt ot h
e Sagara-naga-raja-pariprccha it doesi ndee
dh appe
n in t
1
h
e
o
ft heg rou po fv e
ryp ur
eB odhisattvas,n ote veryo
ne, s in
cet hos
e [
t
hev eryp ureB odhisa
ttvas]l ackt hat special ability to retain [dhar
ma]
t
urn] is d uet oac e
rta
ind eficien
cy in their spiritual progress.
An dh o w c an ad is
cour
se w hich h app
e ned all a t on ce b e d iv
ided
s
urface level, this t eachi
ng c on
sists o f a n u nde rsta
ndin
g in w hich lett
wor
d s a re reflected. S ince it tak
2
esp lacee i
thera to nceo rg ra
dual
ly,
ono ne's capabilities, the
re is n o flaw.
Alternatively, s ince
Th e B uddhaj our
neys abou
t for t he s ake o f disciples in ot
her re
satisfy t h
ose d we
llin
g t h
ere, t o [prov
ide] m any r e sid
enc
es for Sra
be causeo fn on-a
ttach
men
tt os e
ein
g [ a particular a
rea] , tot u
rnr eg
io
hol y m o n
uments, t o let living bei
ngs a cquire merit s and t o get
calamities, etc. 3

onec anc o
nnne
ct it tot h
e following w
o r
ds: B eingi nt
entonh el
pin
g
one time the Lord was coursing on Mount Grdhrakuta a
nd at o
the
r
time
sr es
idede lsewh
ere. 4

One w ho h as d est r
oye
d [bhagna, f
rom r oot bhanj\ all ofw h
at is
o
pposed, i.e., afflictive emo
tion
, action, birth an
d afflictive o
bscu
rat
ion
o
bsc
urat
ion o f k n owl edge a s well, is c onsi
der
ed t o b e t h
e B h
(
=Lord
).

Probably H had Sagara-naga-raja-pariprccha (P820:96.2.8-96.4.2) in mind. There it says that

ultimately the doctrine is beyond words.
2
Cf. Sagara-naga-raja-pariprccha, chapter 3 where the saihvrti level is discussed.
There are six sorts of "calamities" (id), such as plague, etc., referred to.
4
Brough (1950:416-426) provides the definitive discussion of ekasmin samaye; see also Kajiyama
(1977:93-99).

249
I
na cco
rda
ncew i t
h this s
tat
eme
nto faS e
er, [one g
ets
]t hr
ougha ne
p
roc
edur
e: B h
ag a
v a
n m eans one who has de
str
oye
d (bhagnavan) afflictive
e
moti
on, etc. Or,
bhaga (
"go
odf
ort
une
") is the w
ord (Sruti) t
hatr
efe
rst
o six t
hin
gs:
lordliness, f
orm
, f
ame
, glory, w
isd
om and p
ers
eve
ran
ce. 2

[W8.1] One who has this [bhaga], t h

at, one h avi
ng the m agni
ficen
t
a ccu mul
at iono f lordliness and s o forth is a B hagavan (Lord). [ Thisw or
is c onnectedt o was coursing.
At Raja-grha, ana ptly-n a
m ed, particular, w e
ll-known p lac
e, is Grdhra
kuta, w hi ch is an o utcrop of v ario
u s p recio
us s ton
es, similar to the pl
ac
c om plete e nl
ightenment, d esire
d by the T athag
atas t o teach the Mother of
J ina s [i.e., theP P ] b ecauseo therp lacesc ould not su
stai
nt heb urde
n
c ong re
gati on of B o
dh isattvas, etc. A parvata (mount), a c
cordin
g to the
e tym ol
ogis ts
' s tatement [is d erive
df r
om parvan and tan] b e
cause, on
a usp ic
ious d ays (parva) s uch a s the e ight
h day of the luna
rm onth, it
itself forth (tanoti) for t hep aradeo fg o d
s,e tc
.,d esirou
so f merit. 3

[The Lord] was coursing. [Coursing m eans t hat the Lord] carried
h im selfv ari
ousl
y (vihftavan) in the s ense t hat: He w ins t hem o ver by
d em onstr
a ting a maz
i ng s up erhuman p henomena w ith his miracu
lous p owe
r
d isp la
y h ims
elf (rddhi-pratiharya) in v ariousw ays; He b ring
st hemt om a
t
[i.e., te aches every p erso n w hat is individually necessary] with his m
p o w er of instruction (ades'ana-pratiharya). On a cco
unt of t horou
ghly
u nd ersta
n ding their a s
pirations and p rop
ensitie
s he b rin
gs a bout the inte
nd

W's arsokti = buddha-vacana; see also Mpps* (114 n. 1, 115-116).

2
Buddha-bhumi-iastra, Taisho XXVI, 1530:292a according to W. The same verse, with minor
variations, appears in Brahmanical texts.
3
Yaska's Nirukta 1.20 (Sarup 1966:20 n. 5) says "parvata is so called because it has joints (parva).
But parva is derived from root pr('to fill') or from root pd('to propitiate'). Here, during the period of
a fortnight they propitiate the gods. It (mountain) is (so called) on account of the similarity of the joints
to the nature of the other period." According to Durga[sirhha] a mountain has joints in the form of stone
slabs and a period has joints in the form of time with its various divisions. Wogihara (Collected Works)
gives the meaning of root fan as 'to perform' and translates "gods perform religious ceremonies
parading around."

250
purp ose b y liberating t h
ose t o b e t rain
ed in t he t h r
ee vehicles, elig
especially k ep
t in m ind[ byt heL o
rdo na ccoun
to ft h
ei nte
res
tt h
e y
instruction], b y liberating t hem w ith his p os
t-ped
agogi c
al m i r
aculo
us p
(anusasanl-pratiharya) throug
h f our sor
ts o fd epor
tment (vihara): a )w hil
mo vinga b
out,b )w hilet each
ing, c) in m ed
itati
vea b
sorpt
io na ndd )
ess ence, b y w ay o f his physical a nd v er
bal activity a nd b y w a y
obse rving reality and living c reat
ures
.
[A g r a
mmatical discussion]: Is not a c on
struc
tion w i
th t h
e particle
[use d in viharati sma h e w a s coursing] u s
ed for a ni mpe
r fe
ct,u nob s
e
te nse?Y 1
eth er
et het i
me is n otu nwitne
ssedb y t hec ompiler. H ow,
viharati sma a pp
ropriate
? G ood p o
int.H o w
ev er, s ince i m
mediatel
y a fter
[ gramm arians] s ay " And [sma is u sed]a lso for what is n o tu nwi
tn es
s
pro per [ usage].A na 2
lte
rnativ
e[ e
xpla
nation is tos ay]t her
e is n o fault
is a n earlier g ra mmar f ollowed h e
re o r b eca
use it signifies the u n
o
relative t os omeo th
erp erson. T hes amee xpl
anat
iona ppliest os uch
a s amantrayate sma ( '
hea ddr
essed
'),, etc.
1
0.4 R
eti
nue
...together with a great community of monks: a thousand two hundred and
fifty of the monks, all of them, moreover, except one person, to wit, friend
Ananda, Arhants, those for whom contamination is finished, from whom
afflictive emotion is gone, beings who are in control, whose minds are well
liberated and whose wisdom is well liberated, Thoroughbreds, Bull
Elephants, those by whom the task has been done, by whom the work has
been done, by whom the burden has been thrown down, who have attained
their own goal, in whose case the links to existence have been completely
severed, whose minds are fully liberated by proper comprehensive
understanding, and who have the ultimate perfection and who have control
over their whole mind.

When the particle sma is used, the present tense endings (lat) are enjoined in one's reference to a
time that is past, not an earlier part of today (i.e., the day of the usage), and is unwitnessed.
2
Astadhyayl3.2.111 <*M«ldH ~ r , 3.2.118^^.

2
51
 [The word
s are to be c on nected as: The Lord] was coursing together
with the S
amgh a. [The e xpl anat
ions of individual ex pres
sion
s are:] by a great
[me ans] by one h avingg reat dignity, b ecause of its g
reat size and great qua
community, ga t
her ing, of monks of t hose who h av e b roken afflictive
emot ion,that are fully o
1
rdain ed a) by t
akingr e f
uget h
reet imes, b) by way of
four p art ce rem ony b eginn ing w i th r e
quest, or c) by the " Come h e
re! "
Bud dha said to the five original disciples. 2

A samgha is called a samgha [a wo r

dd eriv
edf ro
m sam + han m
ean
i n
g
"s
truck or h am mer
ed t o
gether"] s ince it, like the B u
ddha and D
har
ma,
canno
t be d iv idede ven by 100 ten million Mara s. [W9.1] 3

H ere, the i m mensity of n um ber is e x

pr essed by 1 .2 50, etc. The literal 4

mea ning is e asy to u n

de rstand. An u mber is g i ven a) so t h
at one will g rasp
am ount out of a limitless S rava
k ar et inue, b) so that one will easily c om
pre he
fro m an all-inclusive n u mber w h ich will not be f orgotten, the m ultit
ude
individuals], c) so t h
att hosea ppr ehensiv e of listening to and gr
as pingm uchw
lend their e ars, or d) it can be [ s imply ] to let s
o meo n
ek nowe xac
tly how m an
W ith the w o rds b eginn ingw ith all of them the g r
eatn ess in qualities is s
forth. E ver
y one of t he m is an Arhant [ 'Wo rthy One' f rom r o ot arh 'to be
wor thy'] s ince t hey are w orthy of w ors hip
, religious d on ations and b
ass embledt o
geth er in a g rou p, etc. T hey are those for whom
contamination is finished (ksinasrava) si nce for t h em the t hre e

Perhaps suggesting a derivation of bhiksu from bhid 'to break' and kleSa 'afflictive emotion.'
2
The different readings of this passage have been discussed in the note to the Skt text of W8.24-6. For
ordination according to the Mula-sarvasti-vadin Vinaya see Eimer (1983:129 et seq) and Banerjee
(1957, chapter 7) which is an analysis and partial translation. For ehi-bhikkhu-upasampada and
ordination by way of the utterance of the three refuges (Pali sarana-gamana) according to the
Theravada, see Mahavagga 1.1-1.29, translated by Rhys Davids and Oldenberg (1881:73 et seq), and
for ordination by way of the natti-catuttha=jnapti-caturtha, i.e., a four-part ceremony beginning with
the request and then the threefold repetition of an announcement, see Mahavagga 1.28.3-6 (Rhys
Davids and Oldenberg 1881:69-70).
3
Verse 33 of the Tri-Sarana-gamana-saptati (found in Tib translation P5366, 5478; ed. by P.K.
Sorensen). This work is, according to Ruegg (1981:105), by the same Tantrika Candraklrti who wrote
the Guhya-samaja commentary Pradipoddyotana.
4
Literally, "thirteen-minus-a-half centuries of monks."

252
co ntarnina nt
s (asrava), s o called b ec auset h eyc on t
aminate (sravanti) all sam
right up t o (a) the Bhavagra,a re finished. The t
1
hreec ont aminant
s are desire
b eco min g and i gn
orancew hich are r emove d by h avingh ea p
s of
u ncon tamin a
ted ethics, [ m
editative stabilization, and wi sdom ], the a ntidotes
e acho ft he m, respectively. Those from whom kleSa is gone are t hosef r
w h o m kle§a: the t hor
o u
ghly afflictive e moti
o n,a ctio
n and birth, is a b s
ent.
H avi ngb een liberated f rom bad c ondu
ct, craving, bad i deas and t heb o
e xisten ce by the p roper c omp l
e te a tt
ainment of the a ggreg at
es of ethics
m edita tive stabilization, w isdom and e m
ancipa t
ion, respectively; and, t hroug
the a ttai nm
ent of p e
r f
ect g o od c onduct, c lai
rvoyance, the e njoy ments a
d wel lings of g o ds and A rya b ein g
s, in due o rder b ringing
- t hemselves,
worldliness, the w orld and the m indu nder control, t hey are t he
m selvesl o
f ro m all b onds and b ecomei nd epen d
ent. H ence ,t heseb eing
s who h a ve
controllers (vasiri) a re beings who are in control.
Fro m the r e moval o f all afflictive emotio n and seco ndary afflictive e mot
c atego rized u nd er c r a
ving and i gno ra
nce, respectively, t here is 1 ) m ed
stabilization and the absorpt
ions [ §6.2 6.2
] w h ich we t aket o be the liberatio
mi nd and 2 )k nowledgeo ft heA r
hant's way w hi
ch we t aket o be the l
of w is dom . W h eret he
re is no s orto fc ra
ving o ri gnor anc
ec om e
s lib
mi nd and w isd om, respectively, f r
om the a bsence of d esire and i gnoran
Libe rated , t hen, by this a ttai
n ment o ft ho se [two liberations] f romo bscu
bot h t o a bsorp tio
n and o f the afflictive sort t hey are c ompletel
y f reed in
respe cts and h en ce are those whose minds are well liberated and whose
wisdom is well liberated.
[Expl
anati
on of the w o rd] Thoroughbred. It is on ac
coun
t of b eing
fearless. T hey do not fear 1) pain, l a
mentati
on,e tc.
, 2 ) self-criticism
fro m a no
ther, bad rebirth, p
enu
ry, c hastise
ment
, no epita
ph (asloka) o r

The 'Summit of existence,' is the highest samsaric heaven in the Buddhist cosmology. See §6.26.2,
§9.3.
2
Although the wording is problematic, the contrast seems to be between release from being under the
control of the world, and having control over it
3
Alternatively, atmanuvada-paranuvada may berendered"not repeating oneself or what another has
said unnecessarily."

253
3) b eings t ainted w ith the e
ight world
ly d harma
s s uch as atta
inin
g and
attaining, etc., and 41
) i gno
rance
, d oubt, and w
rongu n
ders
tandi
ng w hic
h
persona l realization. Theya r
e,t here
fore, f re
ef ro
m1 )m ise
ry,2 ) fe
dh arma s and 4 )u n
cer
tai
ntyb ecaus
eo fn otk no
wing,r e
spe
ctiv
ely.
T hey are Bull Elephants on a ccou
nt of their m
agni
ficen
t b ea
ring w h
ich
co mes f r om u nders
tand
ing the dhar
ma in the way pecu
liar to t ho
se w i
t
three k nowl edg es,etc. 2

They are those by whom the task has been done, by whom the
work has been done. The task is what has to be d one, i.e., b eing l ibe
rat
fro m all m ise ry, etc. It has been done by fully c o
mpleting ethical c ond
medit ative stabilization and w isdom. The work w hichc omesa long in t he
of this is the purity, e t c., the e
xiste
nce o fw hich is tied t o o ne's ow
wh ichs ho
uldb ed one. It has been done a s well. 3

rwio.i] T he y are those by whom the burden has been thrown down.
Th ey h ave thrown it down, i.e., r emoved it c o
mpletel
y , b eca use t hey
noth ing to u n derst and, a band o
n, a c
tuali
ze and m edit
ate on s ince t hey
realized the f our n o b
le t ruth
s s uch a s m isery and so on individually as
activities such a su nder
s tand
ingp er
taint o e ach truth. §7.4]. The burden 4

agg regates, afflictive e moti on

, c ommitments and e x
ertio
n.
The y are those who have attained their own goal. T he y have
attained their own goal w h ich is t w
ofold: a ttai
nment of the beneficial and
re mov al o ft he n on-benefici
al, following the Lord, by m ean s o f attain
kn owl edge and r em oval of i gn
orance
. T hey are those in whose case the

An activity becomes one of the eight loka-dharmas (listed in the Abhidharma-saihgld-paryaya-

pada-Sastra, TaishS XXVI, No. 1537:442c according to W) when it is motivated by the wish to attain or
avoid gain and loss, fame and disgrace, praise and blame or pleasure and pain, respectively.
2
Of impermance, misery and selflessness (in Pali texts), or of past and future existences and of the
destruction of contamination (Edgerton:260); corresponding to what is, in Brahmanism, knowledge of,
or knowledge of the essence of, the three main Vedas.
3
Mahavagga 4.36 and 6.38 (trans Fausbol 1881:95) "Birth has been destroyed, a religious life had been
led, what was to be done had been done, there was nothing else (to be done) for this existence."
4
Here duhkha (= immediate reality) is to be understood as such, samudaya (its cause) is to be
abandoned, nirodha (its cessation = nirvana) is to be actualized and marga (the path to nirvana = PP) is
to be meditated on.

254
links to existence have been completely severed. For them the n ine
links, b eg
inning w i
th a ng
e r, etc., [
so-ca
lled
] b ecaus e t h
ey link a p ers
o
existence a
re completely, f
rom all s idesa sm ucha s possible, severed by
A ryap ath. T hey are those whose minds are fully liberated by proper
comprehensive understanding. Proper, u n
mistaken comprehensive
understanding, kn
owledg ef rom all s i
des is a w
a kenin gt ot r
ue reality. W
this, their mi n
d is well liberated, fre
edf r
om all b o n
ds. T heyh a
v e con
the sense of m a
stery, over their whole mind d efined serially as the n ine
stages of a bso
rpti
on [ §6.26.
2], and t h
ey have the ultimate pefection, the
1

final d e
stin
ation of their linea
ge as well, so t hey are those who have the
ultimate perfection and those who have control over their whole
mind.
Thu s the connec
ti on of all [these a d
j ec
tiv
es] is to be effect
ed with
expressio
n bhiksu-§ataih] e
ndi
ng in the i ns
t ru
men
tal c as
e t er
minatio
n [in the
form tail evam-bhutair bhiksu-s'ataih] 'with hundreds of monks of t
hat
sor
t.'
So me e xplai
n as follows: Why are t hey all Arhants? Because they a
those for whom contamination is finished. T hey h ave finished wit
h
contaminat
ion b ecause they are those from whom kleia is gone and so on
up until, they are those whose minds are fully liberated by proper
comprehensive understanding b
ecause they are those who have the
ultimate perfection and those who have control over their whole
mind. Theyt hu
st akee a
ch later [quality] a
st heca
useo feach earlier
that s in c
e every goa
l of p erso
ns is c om
ple
tel
y acc
oun
ted for, no f
qualificaion n
eeds be men
tio
ned.

The nine samapattis are the four dhyanas, four ayatanas of the arupya-dhatu together with the
nirodha-samapatti (see §9.3).

255
 The a uth oro ft he Varttika [
§2.12]s ay st heya re Arhants [
1
= Foe D esto
arihan] b e
c ause t hey h ave destroyed the foe. T h eya re those for whom
contamination is finished b e cause t h
ey h ave r em o
ved o b scuration in the
for m of afflictive e motio
n. And t hey are those from whom afflictive
emotion is gone b eca
use the h ards
hip (klete) of striving to finish
conta minatio n is over. H avi ngt huss et forth, w itht heset h re
ew ords,
mar ked by the c o
mplete r emoval o f faults, starting from by t hose who a
control... [the PP] spea
ks of a quality t hat is an a n
tido
te [to faults, i.e.,
some thi n
g positive].
They are in control b ecause, e quip
ped w i
th the c a
lm a bidin g and special
insight o ft he erudite w hich m ak
2
e m anife
st special qualities like c lair
etc., t3
heyh av et hep atiencet oc a
re for t he triple w o
rld and a ret heref
in the w o
r k of l o
oking after living creatur
es by the Lord. S inc
e t h
ey
liberated, totally, f rom the b onds of c ravi
ng and opinion, respectively, t
minds and intellects are well liberated. T heya re Thoroughbreds on
ac count of h aving g one the w h
ol e c ourse by m ean
s of the s trai
ght
uns werv ing
l y. T hey are Bull Elephants b ecau
se o f winning the b a
ttle o v
afflictive e motion. S inc
e t her
e is n othing left for t he
m t o o vercom e
those by whom the task h as b een d one. S ince t he
y h a ve c o
mpleted
app ropriate w ork t he
y are t hos
e whose work has been done. T heya re thos
by whom the burden has been thrown down s incet he
yh ave not s t
ored up
the m is ery of a f utur
e e xistenc
e. They have attained their own goal
b ecaus e t hey h ave a ctu
alized nirvana
. They are the ones whose links to
existence have been completely severed b y c o
mpl etely obliterating the

Tucci understands only the last sentence of the section ("since the finest qualities have been set forth
no further quality need be mentioned, and there is, therefore, no fault of going on endlessly") to have
been said by the Varttikakara. The Tib understands the entire preceding section to be his point of view
which seems, contextually, to be more likely.
This Varttikakara does not appear to be Bhadanta Vimuktisena. At least, there is no explanation of
the immediate retinue of the Lord in the Tib translation of the Varttilca ascribed to Bhadanta
Vimuktisena. These issues have been discussed at §2.12.
2
According to Obermiller (1932-3:15-16, 26, 43) as'aiksa-Samatha-vipas'yana is coterminous with the
attainment of nirvana.
3
Discussed at length by Lamotte (Mpps":328-333, 1809-1827).

256
c
aus
e o
fex
ist
enc
e. They are those whose minds are fully liberated by
proper comprehensive beca u
se t
understandinghey h ave p ushed t o the
limit by m eans o ft h
ep ath so fs eeing and m ed
itatio
n, r wn.i] And the
ultimate perfection of control over their whole mind b ecau se of the
special qualities o fc lairvoyan ce, etc., and m aste
ry in d e velop
ing their t al
the fullest. 1

The con
nection is t hes am e[ as in t hep reced
inge xplanat
ion],w it
he
[quality] b ei n
gt hec auseo fe ach earlier. And sincet he finest qualities
s et forth no f urther quality n ee d be ment io
ned. T here is, t herefore, no
g oi ng on endless
ly. [ Heree n dst hee xplanati
ono ft heV a
rttik
a-k ara.
]
W i
th one person, etc., [the PP text] s ayst ha
ta lt
hough the reciter [ Ana
is i nc
lude
d in t hen umbe rt hu ss pokeno fa s one besta t retaining the
d o es not h ave s uch qualities [ as h aveb een m ent
ioned in the c ase o f
m o n ks]. [An e tymo l
ogyo f pudgala ' person'
]: S in
ce the s ta
teo fp e r
fumed
p er f u
mer m a r
ked by b ei ng effect and c ause is not t enable in the c ase
p er m an
ent entity, [ ap e r
2
son ] filled {puma) w ith g ood and bad l atenc
ies
i m p erman
ent and t akes (lati), i.e., gr
aspsap lac
eo f rebirth (gad) c orres
po
to t h
ose [latencies]. Presentedt
3
hus, f ro mt hep oin
t o f v iew o fe tym
ol
one person h as t
hes en
seo f [one] o n-goin gc ontinuum.
The word yad uta (to wit) is a ni ndeclinabl
ei nt
ende
dt o specify. On a cc
ofb ei
ng one w hos e full life-span is d esired [Ananda] is ayusman ( pos
life). It [ thew o rd ayusmat) signifies s omethin
g beneficial, h appin ess an
res pect [and is t he
refore r en dere
d in English as friend]. He is Ananda 4

Literally, it says "and control attaining the excellence of their lineage."

2
The worldly personality is the "to-be-perfumed" and good or bad activity "the perfumer." Anything
that can be modified cannot be permanent. Hence, what people call soul or self cannot be permanent.
3
A different etymology is given at W81.6-7. See also la Vallee Poussin (1923-31:9.228, 9.245 n. 3).
4
Aklujkar notes that the blessings ayusman bhava and ayusmat! bhava are still heard in India, though
not as frequently as the synonymous ciram jiva. There seems to be no reason to doubt that the
etymological meaning of ayusmat is "[full/long] life-possessing, long-lived" as an expression of a wish
("May you live long"). This is what H says with akanksitayus. The Buddhists probably took out the
connotation "junior" and put "equality" in its place.
Edgerton (106, 108) derives it from Pali avuso 'brother.' Perhaps 'born again!' conveys something
of its meaning.

257
(Comp letely Joyful) becaus eh eh asa tt
aine
dj o
yb ys erv
ingt heB udd
ha
the s a me a s retaining all scripture. T hus it h as been said: T hi
s
An an daw a
saS tr
eam-enter
er[ §7.9.3.
4]a tt h
et im
eo ft hed i
sco
urs
es
deficiencies with r egard t o t he qualities [ o
f t he A r
hants] m e
nti
oned
[There foret hes ut
ras ays] e xcept, s ett
ing apart, o nep er
son.
O neo pin
ionh old
st hatb e
cau seo fh aving fully co
mplete
dw ha
t is t
havi ng their o wnb enef
it in m inda n
db ecause o ft h
eb le
ssi
ngo ft he
these [ mon
ks, a s distinct from B odh
isattv
as] h ave all ric
hes and are
free f ro m the fifteen r easo
ns for w ande
ring off [ co
ntai
ned in the f
verse]:
A m o nkg oe sw and eri
ngb ecauseo f five faults [1-
5],as h
ortc
omi
ng 1

altercation ona ccounto f dislike, desire, etc. [7], want

ingtog et s
etc. [8], relations a n
d a b elove
d [ 9-1
0], r e
spect for a gur
u [ 1
1]
abo ut s ome distinctive th
ing [ 12
], t rans
gress
ion [ o
f his mon
k's v ow
bein g c au
sed t o d o s o b y t he [Triple] G e m [ 14] and to pay
reliquaries, etc. [15] .
Hen
cet heyd on ott aket hem
sel
ves off an
ywh
ere. S inc
et h
eyh aveg
r
esp
ect for t he d
oct
rin
e, e t
c., the
y r em
ain con
tinu
all
y in t h
e p r
esenc
T
atha
gataa l
one. Thu
s ,b ei
ng his own,t h
er et
inueo fg r
eatS r
avaka
s
[
as distinct fr
omar et
inu
eo fB o
dhi
sat
tvas
],a s his.
B
ecauseo fb ei
nga depts thirsting t
oh ea
rt h
eB u
ddha
'sp r
ofo
und, bo
p
rec
iouss ut
rast h
ey slip off t ow orl dsphe
resw it
houte nd,h a
vinga
t
oge
ther just be
causet ha
t[ Ma ha y
ana]v e
hic
le is be
inge x
pla
ine
d. T h
is
r
easo
n w h y t h
e J i
na's children [i.e., B
odh
isatt
vas
] a r
e n o
tr e
ad of
t
hes
es u
t ras
.

Listed by la Vallee Poussin (1923-31:9.250) "Le Sutra [Ksudragama, cited MSA:18.101] dit: Cinq
calmitSs decoulent de la croyance au 'je': il se fout une theorie de l'ame, de l'etre, du principe vital; il
ne se distingue pas des docteurs hSterodoxes; il prend un chemin qui n'est pas le chemin; sa pens£e
n'entre pas dans la vacuite\ ne s'y apaise pas avec fois, ne s'y Stablit pas avec satisfaction, n'y a pas
propension; les qualites des Aryas ne se purifient pas en lui."
The ennumeration of the fifteen causes differs in the Tib translation.

2
58
 Othe rsp o
i
1
nto ut: The N oble Sata was ta
ught to b
ringb enefi
tt ot h
ose
who are d ev
oted t o w ords and del
igh t in an extensi
vely wor k
ed-out renditi
The P anc a was t au
ght,t hroughg at
he ring all th
et opicst ogeth
er, out of af
for t h oseb eings who d el
ight in me dium[-si
zee xplana
tion] and un d
erstand
selective e lab
o r
atat
ion. The A was ex pounded,t hroughc ondensing its topics,
p roduce b ene
f i
t for b ein
gs who are c apture
d by h eadings and deligh
t in b 2

e xplanation. [W12.1] So in conf

ormit
y w itht h
at, just like the r
etinueo fm
n un s,m ale and femaleo rda
ined laity, by whic
ht hed oc
trine is b eh
eld,
d eligh
ts in brief e xp
lanatio
n, t he
re is a l
so t o be u n
derstood an i mmeas u
r etinu
e of g reat B odhisa
ttvas who h ave p ure s urpas
sing intention [§7.9.3
who a b ide in the s i
gnles
s t hroug
h effort, or who a b
ide in the s ignles
effortlessly, who arei nvolv
ed in thec er
tainw orko r who a ref ace
dw ith
single rebirth [ b
eforea t
tain
ing bodhi). AcaryaD ignaga has thus said (PPPi

H
ence this A is not s
hor
to f any t
opi
csspokena bout [in t
helon
gerP
a
sse
rte
d t o be a c on
dens
ed text. Its t
opi
cs are just t
hos
e t
hat ha
v
s
poken of [there
].
10.5 The s cen e and retinue a ccord
in g to the lon
ger Sutras 3

So, ex
actly in a ccord w ith tha
t, in o r
der t o r emov
e the angui
sh t
pl o
d ding disposition feel a tn oth avin
gar etinu
e,e tc.
, and toc a
used el
de s
i res
, the Lord, h aving set up his own dharma s eat
, d emo
nstr
ated th
at
je welo fas utra is realized o
nlyt h rou
ght hem ed
itat
ivee qui
pois
es. He

H's opinion.
2
This seems to be contextually what H intended. Aklujkar mentions that the implicit image behind the
term udghatitajna/udghattitajfia is that of understanding the value of the contents from a slightly opened
jewel-box, etc.
3
Panca:5-17, translated and explained Conze (1979:37-44), MppS:431-6l6. H says the A is a
condensation of the larger sutras. Here he proceeds to summarize and explain the more detailed
introduction (tri-nidana) found in the Panca and Sata. There the Buddha enters meditation and
emanates light into a fabulous number of regions. The light purifies numberless countries and
inhabitants, excites countless Bodhisattvas and starts a chain of events which end in the Buddhas of the
ten directions sending oceans of gifts to Sakyamuni. These gifts are carried by each Buddha's retinue
and the description of their colourful arrival from unseen and uncountable regions gives a very
different picture than does the simple description of Arhants in the A. Mpps" presents the activities in
ten stages.

259
in t he full cr
ossed
-leggedp osturef reeo fs uch faults a se xc ess
ives tret
c
having m olded his h ands into t he d octr
ine t ea
ching position a nd d irec
t
gaz ea tt he tip of his n ose,p lac
edh imse
lf in s ing l
e-pointed recollection
entered t he m edit
ative e quipois e called ' kingo f stabilizations,' t hrou g
h
combin in
g all m e
ditative stabilizations, he s too
du p . T he n, b eholdin g w
eye so fc ompassi
ona ndm er cy this w orlda s afflicted w ith suffering t o
caused his g r
oup o ft r
ainees t ou nderstan
d t hat this d octri ne wit h its
into soft, m idd
ling a n d e xtensiv e, a nd a greement w ith p ropensi
ty for
progress, is a ll-e
ncompassing a nd results in b uddhaho od [ Paiica:
4.14-1 7]
.
then illumined worlds ph
eres in t h et end ire
ction
s a sn um erousa st h
the river G anga, b y c r
eating sixty t imes sixty o ne h undr ed million b
hun d
re dt housa
nd light r ayso fn atura
l light f romt hem aj ora ndm inor
fro m all thep oreso f his b o dy,r esp
ective
ly. H em ad e all living b ei
in r egard to u nsur
pa ssed, p erfect e nli
g ht
enment. H e s prea d t he p o wer
ton gue t o those w orld s phere s in t he t richil
io-megachil
i ocosm w he reb y,
o nt hep owe
ro fT athagatas in t heh eartso fl ot
u sesr es tingo nt h em
light rays, b y t1
eachingt hed octrine c omp
lete in all o ft he six p er
fe
dem onstr
ated, w ith
out o bst
ruc tion, t he c ause o f t he t eachi n
g o f t he
doctrine [ t
he PP]; a s b efore , w orking for t hew elfareo f living b e i
ng
thatag ath
erin
go ft hosep er sonss eeking it [thet eachingo ft h
e d oct
befall [ Panca
:4.1
8-7.
4].
Then, in t hes a mew ay,s inceh e is f reef ro m all f earso fb eing
a n a ss
embly,e tc.,h eb eca mea b
sorbed in t hem ed i
tativ e stabilization
lion's y awn, a ndt om ak ee x ponentso ft hed octrineu n dersta
ndt hat
o ft heJ inas [PP] is n ott ob et aught in a nu ncleanp lace,a n dw
unskilled in the divisions ofs urf ace level andu ltimate truths, h em ad e
suchm agic
ale man
atio nt h
ata )t h
erew eret hee ighteeng reatg oo do

Exactly what H intends here is difficult to say. The passage could be referring to only one
Tathagata, in which case a more faithful translation might be: "based on the power of the Tathagata in
the heart of a lotus in the many multitudes of rays coming out of that [tongue]."
2 r
Sata (quoted Mpps":472) has simha-vikridita 'lion's delight'
3
As explained at Mpps":472-477 these are turning the world upside down, inside out etc., eighteen
times, giving rise to great pleasure in beholders.

260
just the s ame w ay, t hro
ughr em ova
l o ft h
ee ig
ht s hort
comi n
gs a c
cum
all spher
es o ft he world, r w
n .i] t her
e w as purification o
1
ft h
e a r
ea
be i
ngs t h
ere w ere e ndow
ed w i th t he lot o f hum an a nd celestial b
re m
emberin
g their p as
t lives, andw it
hd e
ligh
ta n d joy, initially procee
de
ea c
ht o their ownB uddha field, a nd[ then]p aidh o ma g
et o [their] L
All t h
eb eings, freef romt hes h or
tcomi
ngso fb lind
n ess,e tc., plying
the t en v ir
tuou
s a ctio
ns, delighting in t he f ou
r s tati
ons o f B rahm
attai
ningt o a bliss like tha
to ft hea bsorp
tion in the third c once
ntratio
b ecamev esselss ui
tabl
et oh ea
rt heM othero ft heJ inasa ndc amet o
ac om
pleteu nde
rsta
ndingt ha
tt heyb urs
to uts ayin
g [ Panca
:1 0]: 3

Excellent is b ene vol

ence, e xc
elle
nt is control, ex
cel
len
t is qui
etu
de
excellent is restraint, e
xcell
ent is kee
pin
gt hev o
wo fchas
tit
yan
de xc
non-violen
c e t ow ards living cr
eatur
es.
Th us a re his two sorts o f m ir
acle in th e f
4
orm o f m ed
itativ
e
[Panca7.5-10.8
].
Th en t he Lord, d em
onst
rating t hat the P P c a n b e t au
ght w hen
possession o f a m ast
ery o ver all k nowledg
e, a s b efor
e, in o rder
reverence in t rai
nees
, d o
minated all t hes phe
res o ft hew o r
lda ndd om
moun tains w i
th his light, color, m a
gnific
ence a nd s plendo
ur, beaut
illuminating, enn
oblin
g a nd radiating [the
m], respectively, like Sumer u
,
moun tains.
Similarly, havin
g in m indt hatt rain
ees wouldn ot try if t heyt houg
can b e u nde
rstoo
d a ndt aughtb y those type
s o fp e
ople b utn ot b
ourselves," h e s howed himse
lf in a n atu
ral ordinary b od y, similar to
being s in this w orld spher
e, in o rder to g e
ne rate e nth
us i
asm for t he
hu man st h
emsel
vesa r
ea b
let oa ccomp
lishe verything.

See Mahavyutpatti p. 120 (170) and, according to W, in Dirghagama 9 (Taisho I:55c).

As, according to W, in Dirghagama 8 (Taisho I:50c). The cattaro brahmavihara ('four celestial
coursings') are not uncommon in the Pali canon. As maitri, karuna, mudita and upeksa they figure in the
Patanjala-yoga tradition too.
3

See Mpps":499, n. 1 for different versions of this verse.

4
Perhaps referring to the samadhi-raja and simha-vijrmbhita.

2
61
 T he n the L ord w as w orshipped w it hflowers,e t
c., b y celestial and
bei ngs in w hom e x c
eptio
nal faith h ad a rise
n a nd w ho, b ecaus
e o
repeatedlym editatedo n reality, coulds e e this s orto f realization ofd oct
different occasio
n [i.e., w hok newt heg enuinet hi
ngw hent hey s aw
offerings a r
ee nj o
ye d,b ec
ause o ft hee njoymento fw e ll
-transforme
dt hi
[trainees'
] m i nds b e come clear, [ as a result o f w hic h] m eri
t i ncr
e
bod iesb ecomev eryp urea nd[ a
s a result] t hey easily a ccumulatew i
bei ngt hec ase (iti), t
ot akec ar
e o ft hem ,t heL ordp laced [ th
esef
ab ove his h ead in t h
ef ormo fac an op y,m ost attractive a mong all
equ al in size t o t he w or
ld s ph
eres in t he t ri
chilio -meg
achiliocos
m, a b
he ad in a w ay w hich b eautif
ied this w orld incredibly. A nd a f
ter
em pow eri
ng t ho
se [ f low
ers, etc.], [W14.1] since, " when o ne individual is
ou t for t eaching,t hosew hoh aven o td estr
oyedt hep ro
pensityt ob e
de pressed, e tc., a n d lack p erfec
t p r ogress," t he f oremost S uga
ta
[simultane
ously] identical f orms o f h ims elf a s t he t eache
r o f all a s
do ctrine as b e
fo r
e, in f ro
nt o f living b eings in all p ar
ts o ft h
eu ni
o rdert oc ompletelyt akec areo ft hem ,e tc.,b ) in o rdert om ake
d oesn otc hange t h e w ay o n e feels a boutt h
eT atha g
ata, c har
ging
t he elucidation, e t
c ., o f [ the doctrine] w hen [ on
ly ] s ome [ t
rain
ees]
understand
ing later, d epend
ingo n their personality, a ndt hrou g
h s uch
differen
ces a s [ some individuals a re
] q uick [in u nders tan
din g] a nd [
slow ,e vent hough[ theL ord]t urnedt o all b e
ingsw ith equality.
Th is is his t wofo ldm iracul
o usp owe rt od isp
lay himself. 1

After that, in o rd e
rt ob ringa bo
ut all s ortso ft h ings useful t ot
out o f u n
qualifie
d c ompass
ion, w ith t he i nt
ere
sts o f e ven t he s low-
min d],t heL ord dispelled t hed ou
bto ft hose s l
ow-wi ttedp ersonsw ho
that,s in
ceh eh a sb eenb orn in this t ho ro
ughly afflicted worl ds phere
,
wis do m
, e tc., o fah i
gher level c ould exist, this L or dm ightn otb
Bud dhas. H ec onve yedt hath e is e q ualt oe ver
yB u ddha,s inceB odh

Panca; 10.9-12.4; "La force miraculeuse du Buddha est double: 1) assis au meme endroit il preche la
loi de telle maniere que tous les Stres le voient de loin et l'entendent de loin; 2) fixe au meme endroit, il
preche la loi de telle maniere que chaque gtre en particulier voit un Buddha en face de lui precher la
loi" (MppS:526).

262
h
ave e
qua
lly com
ple
ted the u
nde
rta
kin
g an
d a ccu
mu lati
on [o
f m e
rit
]
h
avetheh i
ghe
st,comp
let
ee nl
igh
ten
ment
,each in their ow
nB u
ddha fi
all Bud
dhas a ree qu
al in t
e rm
s o
ft h
eb o
dy o
f their a
ccu
mul
ati
on
and truth, a n
d their w or
kin
g for th
e w e
lfar
e o
ft he world; no
t i
lengt
ho f life, family a
nd size.
Similarly, a s h e t each
es t h
e s utra jewel, in its u n
mistaken entirety,
Bod hisattva
s b orn in v ar
ious w orld s p
heres w ho h ad m adep rayers t o
Lo rd's w ords], in o rder t o s how t he
m h ow t o c omplete t he a ccum
merit], e t
c.,t heL ords miled. O na cc
ounto f this, th
eb ei ngs in all
h adu pro
oted in e very r e
spectt h
es eedo fd oubta bout inequality [of
B uddha s]. T h e
y realized t hee qual
ityo fe acho t
her'sL ordB u ddha resi
their s urround
ingr etin
uese a ch in their ow nw orl
ds phere
s.
The n, first takingn otic
e o ft hea u
spicio
uso men ss ucha s t heg re
e xperiences,e tc.,t he Jina C hild
ren in t hew orlds ph
eres in t het en di
a pproach e
d their o wn T at
h ag
ata, a nd m aki
ng a h o
m age t o their fe
" Lord , w ho is c ausing this majesty?" [ They did this] s ince it is i n c
w ith u nse
emly h aste w itho
u t taking leave o fo ne's t eac
her, in o rder
p ermission t o g o]. T hey w ere a nswered, a nd t hrou
gh h avi ng h ear
d
p raise t hey c omprehended t he f avorab
le[-t
o-dep
artu
re] t hough
t o f their
a nd s ubmitted, " Lord w e a re g oing [ t
o t ha
t w orld s ph
e re] for t h e
s eeing, e tc., s uc
h aL ord a nd his r et
inue, etc."H av
ing r eceive
d [ p
t aking l otus
esm adeo uto fv a
riousj ewels( wh
ich their Lor dsw a
n t
ed
m a ke r ev
erence t o t he doctrine), r epo
rts a nd m essa
ges, a n
d h a v
comm issionedt oa sk after t heB ud d
h a
'sh ealt
hw itht hew ord s, "I h o
no difficulties, etc.," the
yw er
1
eg i
vent hea dvic
et hatt he
y" shouldb e
that w orld b e
cause o f the r ampage o f t he five d e
gene
rations ." [Wis.i
wors hip T athag
atas in b etween [their world s phe
re a n
d h e re] a lon
g
incredibly h uge r etin
ues; arrive, b ow t o the [ Lord's
] f eet a nd m a k
wor ship. [ Sak
y a
muni's] t hen b l
esses their offerings a nd e ach b e c
stationed in their o wnr es
p e
ctivep lace
s. T he
y deliver thes tat eme
ntso f

For the rest of the traditional greeting, see Mpps":582 n. 1.

263
[
as i ns
truc
ted
] b y their r es
pect
ive T at
hagatas
, t h ey m ak e p res
entat
ions
l
otus
es.
This is th
et wof o
ldm iraculo
usp owert ot hrow light o nt hed harma .
Then t he Lord, thinking t hat t h
ose l o
tuse
s h ave b e en s e
nt for l
known that, even t hou
gh [ he
] t oo
k birth in [this] i m pure world s ph
no
t defiled by t he faults o f that [ w
orld, a nd t hus] t o worship
do
ctri
ne, thre
wt h emb ack into their r
espec
tiver eg io
ns. H aving [ t
hen]
T
athaga
tas in t h
e se lotuses, in o rder to m ake all s entien
t b eing
s d e
uns
urpas
sed, c o
mpl ete e nlig
htenmen
t, h aving glorified t he e xc
elle
nt d oct
andh avi
ngc ome t ok now t hea s
semb
lyo fg reatB o
dhis a
ttva
s w ith
co
rresp
ondin
g abilities wh o h ad c o
me t oge
ther
, w it
h his d i
scours
e
Mothe
ro ft heJ ina sh et a
ughtt heP Pw hich is beneficial att he start
anda tt h
ee n
d [ Pa
nca
:1 2.4
-17.2
1] .
O ne s h
ou ldu nderst
andt hat this is the triple in
trod
uction [ oft h
1
eP
Sata]. It is n ot g i
ven in this [A] s inc
e [in t he A] t h
e c onti
n
(adhikara) is t hat of t eachin
g t o b ring ben
efit t o tho
se w ho u ndersta
headi ngsa ndd el
ight in brief exp
l a
nation
. T his[ Am erely] s ays
: W hi
l
course da tt heg rea
t city o fR aj a
-grhao nM ountG r
dhra-ku t
a, s urround
specified retinue, propounding d oc
t r
ine, t h
en, right there, in t h
e v ery
oft he Lord, t o
gethe
rw ith his retinue, haveIt hush eard this p reciou
By [ mentioning] all t hese th i
ngs s uch a s t he specified location,
com piler,b y following w o
rl d
lyc onve
ntion, lets it b
ek n ow nt h
at his
an a ut
hor
itative cognition, t he
reby c ommunic
at i
ng t ha
t t rainees s hould
an d c on
templat e
, e tc., w ith reverence. I n a ccord
ance w i th this v iew
Di gnag a ha s said [ PPPi:3
-4]:
As a factor t o turn thos
e w ith faith to
ward s [ th
e d h
arm a], t h
e
e
sta
blis
hes t ha
t his is a ut
hori
tat
ive co
g nit
ion by d escrib
ing the t ea
che
w
itne
ssing retinue, timea n
dp lac
e. In t hewor ld,o n
ew ho tells of
known t o h ave validly c
ognize
d it thr o
ugh indications of direct wit
n
t
het i
mea ndp l
ace
.

The three are the samadhi-pratiharya, pddhi-pratiharya, and dharmavabhasa-pradharya.

2
64
1
0.6 The contents in brief 1

Explicators oft
he co
nte
nts ofsutr
as s
hou
ld s
tat
et he p
urp
ose
, t h
e
topics, w or
d m
ean
ing
s, c o
nne
cti
ons [b
etw
een se
cti
ons
] and obj
ect
ion
respons es.
Thus, it hasb e
end etermined in [
Vas ubandhu's] Vyakhya-yukti t
hata
t
o b e e xp
laine
d u nd
er five rubrics. O ft hese
, t hep u
rpose h as bee
[W
2.1-5
.5].T heref
ore, in o rder t ha
t listeners will unde
rsta
nd easily, a
b
ecause it is ea
sy for explicators t
oe x
p lain a treatise wheret het opi
c
d
elin
eate
d,t hec ond
ense
d topic is n ows et forth throug
h a brief s u
rvey
10. 6
. 2 [W16.1] In t h
atr espect
,a tt hes tar
t. [§7
.4],t hes tateo fb eing
aspects is d esc r
ibed t hr oug
h s howi
ng it t o be t he result, sinc
e a B
inten
t o n b u ddhahood h as t he t horough k nowl
ed ge o f all a sp
ects,
withp roduc
tiono fa n [altruistic] mind. S ince it [thes tateo fb eingk
aspects] d oes n ot exist w ithout t horough k nowledge o ft he p at
hs o f
etc.,t hes ta
teo fb eingk now ero fp aths is t aughtn ext;a nds inc
ee v
exist withoutt horoughk nowle
d geo f all t hin
gs after it is sta
tedt hes ta
kn owero f all.
T
h en,t om a
sterc o mple
telyt het hrees t
ateso fb eingk noweru nde
rs
aga i
n, t h
rough h avin
g b rought t og
ethert he m od
e s o fk nowledge o fa
pat h
sa nd things, b y m eans o fam editat
iono nt het hr
ee state
so f
[the B o dh
isattv a
] a ttai
ns t h
e full a wake nin
g t o all a spec
ts. B y m ea
special p ath, f ro ma ttain
mento f a realization w hichh asg onerightt
ha vi
n g r eac
he d t h e c ulminant clear realization; having o rdere
d t he to
me di
tated o n s epar
ately, a n
d in c ombina t
ion, [ t
he B odhisat
tva] m ake
m ani
f e
st in o rdert ob ring a bout certainty. Thus [ t
he B odhis
attva
] u nd
t he serial clear realization. T hen, after h avi
ng a gain m edi
tated to br
c omplete familiarity, a nd h a
v ing fully a wakened in a single i nsta
nt[ t

1
W15.23-21.21; P70.3.1-72.4.1; AA3-17; AAV: 12.7-14.27.
2
At W26.15, W595.8, etc., the special path is the eighth to tenth bhumis; here, however (cf.
Obermiller 1933-6:8-9) it is the nirvedha-bhaglya.

2
65
as p
e cts], in the s
1
econd, [i.e., n
ext]in
stanta ft
ert hat, he [or she] perfectly
full aw akeni
ng to the b o
dy of truths. T hese, in brief, are the e ight c
realizations which are a cond e
nsa
tio
no f the t
opic
s in the PP. And t hu s[ AA
sa ys:
The PP is e
xpl
a in
e d by way of e i
ght su
bje
cts
. T hes e e
ig ht are the s
tate
b ei
ng k now
er of all a spects, k n
ower of paths and k no we
r of all, t
a wak
ening to all a spect
s, c ulmi
nan
t [realization], serial [realization],
a wake
ning in an instant, and the bo
dyo ftrut
hs.
1 0.6. 3 S ince a topic is c o
nsid ere
d to h aveb e en well e xplain edw hen
b een briefly m enti
on ed is e x
plaine da tl en
g th, the con
de nsedt o
p ics are ag
forth in e xtenso, [and e ach of the a bovee i
g ht clear realizations is b r oken
into its c onst
i t
uent parts; § 2
.16.2 , § 7.9].
In rega
rd to that, one w is
hing to attain p erf
ect e nlightenm ent
, first of
g enerates the mind [set on] enlighte n
ment,am indw hich is b ornf rom the
of e m pt
iness and c ompass ion and w hich is of two sorts, aspirational and
e ngag in
g [in the Bo
dh is
attvad e
eds] . T hen, to c arry t hrough to c omp
le tio
n
religious p rac
tices implied by t hat m ind set on e nli
ghtenment, one a dh ere
s
p receptual a dvice a bout the way to a chie
ve the p rogress a chiev e
r (pratipatti
etc., in ordert od evelop it [i.e., the progressa chiever
=pat h] by way o fp r
the g oo
d qualities w hich h ave b ee
n a ttain e
d. He [or she] t hen a sc
e rt
ain
fourfold p rox
i ma
te p en
e tratio
n, am undan em e
ditative s ta
te of m indc on
w it
h [its result; § 6.10], the realization of the fourn oble truths, w hic h
f rom the proximate liberation root of virtue, [ a root] c haracteri
z ed by fait
and a tt
aine
d w hen h e
ari ng, etc. has reac
hed its c ulmin
atio n [ §6
. 8].S inc 2

who has the p r

ogressa chieve
r[ get
s] the a b
ov e-
mentioned p r oxim
at e
p e
netratio
n and a ls
oo ther [ pa
ths like] the p at
h of s eei
n g, etc., the B
od hi
sa
the s ubs
tratum of the p rogr e
ss a chiev
e r w ho se v ery n ature is the d har
e lement—shoul
d , b a
s ed on all p he no
me na as o bjecti
ve s upport , c once
n tra
t

L i t e r a l l y , the c o m p o u n d says "as having become one w h o has comprehended single-instant-full-

awakening."
2
T h i s is referring to the first t w o stages o f the path also called the p a t h o f accumulation and the path
o f preparation.

266
the triple aim. [This triple aim] should stand as the target i n light o f the fact that
the progress achiever goes forward governed b y the greatness o f the intention
[to raise] a l l beings into the foremost state, the greatness o f removal a n d the
greatness o f realization. Then, this progress achiever to attain those [aims] is
activity based on, when i n the d o m a i n of the three states o f being knower o f all,
virtuous dharmas i n general, and, when i n the d o m a i n o f the four clear
realizations starting with the f u l l awakening to a l l aspects, vis-a-vis each
realization, activity based o n the six perfections.
[wn.i] Thus, f r o m amongst these [four] different courses, beginning with the
course i n armor, which are paths o f preparation, seeing, meditation a n d the
special path, [all paths which deal with] things as they really are, having first
armed oneself with armour b y means o f the course i n armour w h i c h is
enthusiastic perseverence; and, b y means o f the course i n going forth, having
mounted oneself u p o n the entire M a h a y a n a doctrine; then, b y one w h o has
gathered the collections with the course i n accumulation the course i n
emergence is to be realized.
Thus, by revealing [the state o f being knower o f all aspects] by f o l l o w i n g the
sequence o f acquisitions o f qualities that carry one to buddhahood, the state o f
being the knowerof all aspects has been comprehensively captured i n the first
chapter [of the A A ] . A n d thus [
AA5 -6] says:
Production o f [altruistic] mind, preceptual advice, four limbs o f
[proximate] penetration, substratum o f the progress achiever (the nature o f
w h i c h substratum is the dharma-element), objective support, aim, the
activities o f putting o n armor and going forth, collections a n d emergences
[these ten figure i n the description of] the Sage's being k n o w e r o f a l l
aspects.

10.6.4 Next, since there is no realization o f the state o f being k n o w e r o f a l l

aspects without the thorough k n o w l e d g e o f all paths, i n order to teach this state
of being k n o w e r o f paths [the L o r d first taught the basis o f the state o f being
k n o w e r o f paths i n the f o l l o w i n g manner]. W i t h h i s o w n natural radiances

267
mak ingt he fruitional light oft
1
he celestial b eing
s,e t
c.,l ook d rab, [ a
rem ove d their [i.e., t he A rha
n ts'] p r ide t hat t he
y a re p rote
ctors, e t
wor ld,e tc.,t hust e
aching indirectly thato n l
yap ers
onw hos es treamo
bee nd es
troye
d is qualified t o attain this [ st
ateo fb eingk nowero fp a
th
havi ngt augh
tt heb as
is [ o
ft hes t
ateo fb ei
ngk nowero fp aths], a nd
special locale, etc., w ith t h
2
e c onsid
eratio n t ha
t "all p a
ths a re t o b
comp leted," in t he s tate o f b eing k n owe r o f p ath
s h e first t au
ght
Sra vakaa ndP raty eka
-bu ddhap at hs. T heL ordt h
en s et forth theB odh
patho fs eei
ng w hich is g re
atly beneficial a ndh ast he
se worldly, e tc
.,
qualities.
After that,t hec ontextb e
ingt hed iscussiono ft h
ep atho fm editati
men tion s its functionb ecause it c a
nb e briefly s t
ate
da ndb ecaus
et h
e
the t raine
es [ towards t hep ath] d epend s o nt he [ ex
pected] result. T
medi tation is said t o b e t w
o fold, c o ntaminateda ndu nc
ont am
inated,s o 3

(fr om a mongst t he t hree c on tamina

ted p aths o f m edit
ation c ategor
ize
acc ord w ith a tt
itudes o f belief, d edi
catio n, a nd a dmi
ration) t he m enta
l
of belief is m ention e
d, since, like distillation o fg ol
df romt hee lements
forth virtue. After this, in o rdert og reatlye ncou
rageB o
dhisatt
vasw h o
it, p rais
es, c omme ndation s a nd glorifications w h
icha re in t hef ormo
incr easin
g joy, a re t
4
he n m entione d w ith t he t ho
ught " t
hus p raises, et
ext endedt o belief b yt heB uddh as,e tc." After t ha
t,p r
ec ed
edb yt he
dedi cationw hich, like a m old for a g o ldeno rna
ment,t urnst h
at virt 5

ins trument for p erfecte nlight

enm ent, t he a tti
tudeo fa d
miration is spoken
ord ert hatt hee qualit
yo ft hev irt
uous activities ofo ne'so wna ndo t
atta ined.

Since a vipaka is a transformation it is changeable and, therefore, impermanent unlike the natural
radiance of the Buddha.
2
The five parameters (AA2.1) delimiting a state of being knower of paths are discussed by Ruegg
(1969:189ff).
3
Cf. AK1.4ab.
4

That is to say, stobhita stands for a greater joy than stuta and Samsita for a greater joy than stobhita.
5
Literally, "like a goldsmith an ornament."

268
 T heu nc
ontaminate
dp a
tho fm edita
tion is twofold, b ecaus
eo ft he di
practice and purity. S o h aving e xp
oundedt he first a s s omething c h a
r
by fully c arryi
ngo ut [the practice], the s econd [wis.i] is t hen s ho
character
ize
db y c o
mplet
e purity.
T hus, t he B odh
isat
tva'
s s ta
te o fb eing k nower o f p aths h as b e e
n
starting fr
omt hes eco
ndc h
apter[ oft he A] u pt ot he following s t
a
eigh th chapt
er w here [Subhu
ti a sks] Lord, is such understanding of tha
Bodhisattva bis PP? andt h
eL ord replies Subhuti, it is because of being
completely pure... Andt hus[ AA7 -9] s ay
s:
Dar kening, e tc
., t h
e p ath o ft heL earn
er [ =
Sravaka] a ndR h
i n
o [ =
bud dha ]
, t he p a
th o f s eeing ( whi
ch is g re
atly beneficial on a cco
qualities b el
ongin
g t o this a nd the o the
r w orl
d), function, belief,
co mmen d
atio n
s a nd glorifications, d
edic
ator
y a nd adrniring atti
tud
es of
highe st sort, carr
yin
go uta ndc om
plete purity: this is t hep a
tho f
ofw iseB od
hisat
tvas
. T hus is e xp
laine
dt h
es tat
eo fb eingk nowero
10.6.5 T hen, s inc
e t he
re c an b e n o p er
fec
t t horough k nowledge
without t horo
ugh k now ledg
e o f all thing
s, in o rd
er t o t ea
ch t he s ta
t
kno wero f all it [t
heP P ]p ointso ut: B odhisa
ttvasa ren ot s t
atio
ned
or q uietude
, o n a ccount o f seei
ng t h
e faults o f cyclic e xisten
ce b y
wi sdom , a nd o n a ccount o fb ei
ngg iv
en o vert o b ringing a b
outt he
othersb ecau
se o f their compass
ion. [ TheP P]m entionss uch is not
the S rava k
as a nd P rat
yeka-bu
ddhas
. T o c o
rrob
orate just t hat, b y w a
explanationt ha
tt heB odhi
sattv
a's stat
eo fb eingk no wero f all] is p e
comp assion a nd u nderst
anding emptine
ss, w hil
e t he S ra vakas
' a nd P r
bud dhas'] is t her everseo ft h
at,t heM othero ft heJ inast eaches b
accou nto fg ra
sping signs, a ndn ot [distant] ona ccount o fg rasp
ing
respectively. It t he
rebye xpl
ainsw hat is t ob es hun neda nd its antid
ot
ofw hethert he
re is, o rt here is not,g rasping, respectively. T hen, af
in r egard t o t hem edita
tion o nt hese, that t heB odhisattva'
s training
w ay o fp ervasion [b y wisd o
ma ndc ompassion]
, b a sed o n at eachi
ng

269
equa
lit
y of that [training] the PP g i
vese x
pression to the p a
th of se
ein
g w hi
one sh
o u
ld c o
n t emplate .
Thus the s
t ate of b eingk n ower of all p
ertaining to the S
ravak
a and Pr
at y
ek
b ud
dha is disc us s
ed starting f rom [A] c hapt
er e ight w here it s
ays, Fri
Subhuti spoke... up to the f
ollowing s
ente nce in the ninth c h
apte
r: Subhuti,
there is neither evolution nor withdrawal of any dharma; this,
Subhuti, is a great Bodhisattva's PP. And t
hus [
AA1
0-1
1] s
ays
:
Not b ein
g s tation
ed in ex
iste
nce b ecaus
e of w is do
m nor ab
iding in p eace
b e
caus e of com pa
ssion
; d ist
ant b ecau
se of lacking meth
od, and not d is
ta
b e
cau se of me thod, w hat is to be s
hunne
d and a n
tid
ote
s, training and i
equality, and the p
ath of se
eing of Srava
kas, etc.: thus is a st
ate of bei
k nower of all asser
ted
.
10.6.6 T hen, in o r
der to c om
pl etelym aste
r the t h
rees t ates of b einga ll-
kn
wh ic h h aveb ec ome t hor
oughly k nown, one a gain m edi tates on the t hr
ee
of b eing a ll- knower by a malg
am ating t o
gether the m od es of k nowl edge of
as pec t
s,p aths and t hings. T here f
ore, [W19.1] in o
rder to t each the full awak
to all asp
ects [the PP] says thatm edita
tions hould be carried out on the a spe
ctsb
m e an s of special trainings, t hrough a do
p ting and rejecting the e nnumerat
g ood qualities and faults, respectively, b ased on an u ndersta
n ding of th
definition [of the training]. [ T his s ho
uld be d one] by one in w h om has b e
p rod uced the p roxi m
ate liberation r o
ot of virtue. H avin gt husi ndicate
da s
etc., t h
en, the PP first s tat
es t hat an enthusias
tic p ers on who has d ev
elop
p rox imat
e liberation, by way of r ea
Hzingp roxi mat
e p enet ration, etc., at
tain
s
quality of the g ro ups of irreversible trai
nees.P receded by the cultivation of th
s am eness of w orldly e xi
sten
ce and n irvan
aw h i
c h is the c a u
se of b uddhah
w h en his [or her] b uddha-fi
eld is b r
oughta bou t due to skillful mea ns, B ud
activities effortlessly pro cee
d forth in a c
cordw ith the for tune [of living bein
T h usp r
oxi matep ene
tr ati
on, etc., haveb e ent aught.
T hus, the full a wak enin
g to all the aspects of B u ddh as , etc., is descri
w her everp ossib le starting from [A] c ha
ptern inew here it s ays, When th
been said, friend Subhuti addressed the Lord. "Lord, this is the

That is to say, based on the understanding that all practices are equally without svabhava.

270
great perfection..." up to the following s
ent
enc
e in the t
wen
tie
th c
hap
ter
:
These or those great Bodhisattvas are not captured by this human,
divine or demonic world. And t
hus [
AA1
2-1
3] s
ays
:
A
spects
, trainings, qualities, faults, definitions, the pro
xim
ate liberation
[p
roxim
ate] p enet
ration, g r
ou p of irreversible t rain
ees, equ
ality of
e
xist
ence and q uietu
de, and u nsur p
assed purity of field: this is full
aw
akeningt o all aspects and skillful me ans .
10.6.7 One who a ttains full awa
ke ningt o all a spe
cts has a realization, by m
o ft he special p ath,w hichg o esrightt ot heu ltimat
ee xc
ellence. So n e x
t o t ea
c h the c ulmi nant clear realization, [the PP] first st
ates the characterist
signs, i n
crease [in merits], p roce ss o f settling firmly and men
t al c o
mpo su
the f ourp roxim atep en
trati
ons, respectively. T hent he
re is m en tion o ft
h indra n
c es w hic h are t o be remov ed and, c orr es
pondi ngt o the particular t im
o f their r emova l,t hef oura ntidotesw hicha ret ob ea ppli
e do ne ach
s eein g, and p ath o fm edit
atio
n, respectively. T h ese are understoo d in t er
t he two t imes two i d
eas of some thing a pprehe n
ded, and two t imes two i deas
an a p prehender,b ase d on thes etso ft hi
n gse mbra ced and re
j ected, and b a
substantially and i m pute
dly existing p erson
s, respectively. The u ninter r
upted
medit at
i ve stablization, [so called] in t hatt he
re is n ot
hingp laced in t he
the atta in
mento fb uddhahood
, t ogetherw itht hew rong p rac
t icesw hich
a v
o ided is t hent aughtb ec
ause o f a skill in m eansb ase
d on b oth [
surfa ce level] truths.
Thus , the c ul minant clear realization t og et
her w ith its c ause is d e
starting f rom [A] c hapter t wenty w here it s ay s Subhuti, if this gre
Bodhisattva even in another dream... up t o the following s ente
n ce in the
t w
en ty-
n inth c hapter Since these virtuous and non-virtuous dharmas
are immeasurable the PP is correspondingly immeasurable. And t h us
[ AA1 4- 16a] s ays:
Sign, its i
[W20.1] nc
rea
se [in merit], p
rocess of settling firmly, and m e
c
ompos
ure, fourt ypeso fa nt
idotest o the fo
urt ype so fi deas on e a
p
ath
s called seei
ng and med
itation, uni
nterru
pted m edi t
ati
ve stabilizatio

271
 an d w rong p
rac
tic
es [figure in t
he e
xpl
ana
tio
n of] c
ulm
ina
nt clear
realization.
10.6.8 Ne
xt, sin ceo ne w h o h as atta
inedt hec ulmina
nt clear realizati
in a s e
quen
ce t h e topi
cs u nder
stoo
d s ep
ara
tel
y, a nd in c ombi
nat ion,
meditates on t h em t o m ake t hem stable, the
ref
ore t he serial full a
whi ch h as [implicit in it] the c au
se [ of th
e s e
quen
tial clear reali
explained in term s o f thir
tee
n s ub
-ca
tegorie
s o f giving etc.
, w hich a
inclusive in [A] c h
apt
er t went
y-ni
ne b y t h
e single s ta
tement, O ne
know the s oun
d of the PP by the s oun
d of the roaring lion. A ndt hus
[ AA1 6ab] says:
Thr
eefo
lda n
d tenfold [i.e., thirteenfold d
uet ot h
eco
nst
itu
ent
s w
hic
h
in th
ed e
scri
pti
on] is t h e serial [clear realization].
10.6.9After this, onew hoh asm e
dita
tedo nt he serial clear realizatio
t
om akeh im[ orh er]
sel
fc o m
pletelya ccust
omed[ t
o all t h ea spe
cts], c
t
o f ace, in a single instant, w ith all tho
se s ame [ p reviou
sly] c o
dha
rmas h aving f our varieties in t erms o f the characteristic m ark
un
ripen
e d, u nconta
minat
ed [realization of] all dh
armas in a single insta
Thust he single ins
tant full awak eni
ng,t o
get
herwith its c a use, is d esc
ve
ry s am e [ twent
y-nin
th] c hapter [ oft he A] w it
h just t h e single li
theu n
s hakeableness of all c l
h ajma
s t he PP is to b e k no wn a
unsh
ake able. A ndt hus [ AA16cd ] s a
ys:
S
ing
lei
nst
ant full a
wak
eni
ng is fourfold in t
erm
sof characteristic m
ar
10.6.10Th
en,t hep er
sonw hoh a
s cultivated full a
wakening in a sin
in th
e s e
condi ns
tan
t fully aw
akens tot h eb o dy o f truths.Ther
efore 2

af
terh a
ving me
ntione
dt het hr
eef
oldsuccessive full awakening o fB od
his
in or
dert o exp
lain tha
tt het h
reerema ining bodies a rep osi
teda ) 3

The four are given in the Saratama (Jaini 1979:169-171).

2
For a detailed discussion of H's interpretation of the dharma-kaya and how it differs from the AA
and AAV see §7.8
3
That is, according to H, the jiiana-dharma, sambhoga and nirmana kayas.

272
f
romt h
es t
andp
ointo fc or
rectsu rf
ace level reality, b) as having, ultimat
n
atu
re o ft he truly real, and c) as b eing within t h
e r a
nge o fc ognit
Bu
ddhas,B o
dhis
attva
s and Sravakas, e
tc.
,w hen set forth fromt hep ointo
o
f their r
espe
ctiv
e interests; in a
c cor
danc
ew i
tht hem a ximt hat 2

[Ther e is n ot hou
ghtof a lack o
fs elf-bein
go th
er t
han consc
ious
ness
]
discrimination is t
houg
httob en o
t different f
romw h
at is d
iscr
imi
nat
ed
first s ayst hate vent hought heb ody o f o wn- bei
ng is n oto the
rt h an
th re
eb odie
s], it is separatelya ttai
ned,b ut is n otm ade, b y m ean s
tr ans
c endi
ng p ath. It is, t h
e r
efor
e, realized, n ot a s s ome
thing artificia
3

cultivating the k nowledge o f all d harmas a s n on-

bifu
rcate
d [into s ubj e
ob ject] a nd similar to illusions. T hen, [ theP P] e xpla
inst hatt heb
a nd its d e
eds( which arise f romt h
e collection o fw isd
oma nd is withi
o fc ogniti
ono fT atha
gatasa lone)s ho u
ld definitely bea ss
erte
d,f romt h
v iew o fy og
ic c onve
ntion, t o b e all t hen on- d
ual m e
ntal a nde moti o
effecting s uch t ask
s a s t eachin
g d octrin
e, e tc. , which h ave e merge d
f undame nt
al s e
a-chang
e o ccasioned b y the d a wni n
g o f a special m ean
[W21.1] Itt hent each
es that the body o fc omp
let e e nj
oyment( [so called]
[those b ehold
ing it] h a
ve the p le
asurea ndh appi n
ess oft hec ompletee
of u ltim
ate,u nblemis
hed, M ahayanad octrine)s urr
ounde
d b y g reat
Bodhisattvas situ
atedo nt het en levels eag
ert oh eart hev ari
ouss utra
conve yance e nn
obled b y t he m ajors ig
ns a ndm inor m arks o ft he a
of a n i mmeasur
a bl
e collection o fm erit
. T h en t h
e b odyo f eman atio
wo rks for t he w elf
are o f t he entire w orld, in a ccord with their p
wh ich is a n u nbroken c ontinuumrightf r
om t he b e
ginnin
g o f t ransmig
existence in t hef ormo ft heT athagata Sakyamuni, etc
.,w hic
ha ri
sesf r

The term tathya-samvra is associated with Bhavya. Ordinary objects of sense perception are
correct surface realities while echoes, dream images, reflections, etc. are false surface realities.
2
Mahayana-vims'ikS 1 (Tucci 1986:201,204).
3
This reflects the consistent Tib translation of adhigama ("attainment") by rtogs pa "realization."
4
That is, the twenty-one sorts of wisdom at AA8.2-6. The complex ideas lying behind this difficult
sentence are dealt with in the discussion of the Buddha bodies at §7.8.6.

273
po
rtion o ft h
e a cc
umu
lati
on o fm eri
t a nd wisdom a nd which is s u
it a
seenb yS r a v
akasa nds o forth, is t
aught
.
T hus t h e L ord Budd
has* d h
arma-b
ody-f
ull-
awake
ning is discu sse
d star
from [ A's] c h
apt
er twent
y-nine w here it sa
ys Thus, Subhuti, by a gr
Bodhisattva... upt ot hec ha
pter'se n
dw here it sa
ys The fulfillment of
unsurpassable Buddha dharmas... Andt hu
s[ AA17] s ay
s:
T
her
e is [ ab ody] o fo wn-be
ing (svabhava) to
geth
er with on e o fenj
a
nd, similarly, ano
ther, o f eman
ati on; t og
ethe
r with activity t
he
b
ody is p roclai
med fourfold.
10.6.11 After that, t o let t rainees k n
o w t h
at t he
y s hould p racti
ce
Bodhi sattvaS ada-prarudi
ta ,b yw ayo fas to
ryo f his earlier practicest
benefits o f practicing t he P P after p lea
sing one's spiritual friends, a
chapt ers, w hich a re i n
tended t o s e
t forth e xa
ctl
y t h e s am e o rder
realizations discussed earlier, are t aug
ht in c on
clusio
n, in t erms o fp ro
the m i ddlew ay. S ince this [triad], beinge asy tou nderstand, is n o
thev ers e
s o ft he A A , for now [i.e., in t heo p
enings event
een slokas
there is just o ne s umm ary o ft het op
ics [in terms of all e i ght clea
sinc et here will b eap rese
ntationo ft woo t
hers ortso fs um mation
of six a sp
ects o f t he realizations, a n
d a noth
er in t erms t hree a s
pe
realizations, att hec onc l
u s
iono fM ai
treya'
s text].
1

W992; Stcherbatsky and Obermiller (1928:40).

2
74
 II PERFECT WISDOM

ll.l 1

There indeed the Lord addressed friend elder Subhuti.

Now, by c ommenting on w ord m eanings, etc. t hem e anin go ft hes 2

explained. T h ere is s o me
thingt h
ati ntroduce s as entence. The w ord
addsf or
cet o the s enten c
e. S u b
hu ti [literally, Well-rich] is one w hose
('wealth'
), i.e.,richnesso fm ind is su, viz, Sobhana ' exc
e llen
t,' i.e.,
amo ngst t hose who are c a
lm and collected. He is an elder on a ccou
nt
attaini
ngp r
omi n
encet hro ug
h s ucht hin
gsa s w orship in t h eh u man and
wor ld.
H ere, s ometime s the t eaching of T athag atas' is t hroug h a ctua
l phy
authoriza
tion, by the laying on o f h a nd
s, etc., like t het eachingo ft
3
he
bhumika-sutra, et
c.;a 4
to th
ert imes,a s in t h e Ajata-satru-s'oka-vinodana-su
thro ug
hv e
rbal authorization; [W22.1] and at yet o ther t imes, s uch a s in
Samanta-bhadra-carya-nirdesa-sutra, thr
o u
gh am e nta
l a u t
ho r
iz atio
n.
The Lord a ddre ssed (the pastt en
s eo f' add r
ess') S ub huti , w h ose m i
on s omet
hing else, in order t o f ocus his a ttent i
on, verbally a uthorizi
ng hi
an explana
tiono ft he PP. T hi
st h
eL o
rdd oe s [for t he following r eas
ons
that thos
e e ntru
sted t o A rya S ubhuti will be disciplined in M aha yana, s
step , t hr
ough p r oper a ccept
a nce, e tc.
, and by h e
lp and s ponsorshi
p, t
[ens u
ringt hat] t he [ T ath
agata's] own l ineag e will n otb eb roke n,o r
to h elp t h
ose who are t ra
ined w he n t hey b ehold [the T athagata 's
] p ow

1
W21.22-27.25; P72.4.1-74J.7; A3; AA18-20; Panca: 18-36.16; AAV:15-31.
Here begins the explanation of the A proper and of the third, most expanded, circle of the AA's
codification of the topics of the PP. In order to make the point that not only perfect wisdom, but perfect
wisdom united with production of [altruistic] mind, is the arbiter of authentic Mahayana activity, the
entire path, together with its result is set forth as altruistic endeavor.
2
Seethe Vyakhya-yukti, §10.6.
3
Literally, "through recourse to palms, etc., consisting in the movement of the body."
4

Taishd X:535a et seq according to W.

5
The Ajata-Satm-kaukrtya-vinodana, Taisho XV, No. 628 according to W.

275
think, "
Inco
nce
iva
ble is the p o
wer o
ft h
e T
atha
gat
as' skill in m
ean
s
causese v
ena n utterly i
nca
pab
leper
sontote
ach
."
May it occur to you, Subhuti, how in regard to the the PP of great
1

Bodhisattvas, the great Bodhisattvas come out in the PP.

How d oes [the L ord g ives a uthori

ty to S ub
huti]? [Anticipating s uch a
quest iont he PP] says may it occur to you, etc. E vent houg h, s in
cead
disco urse is u nder way, [ S
ub h
uti] is [in t hes t
atet ow hic hh e is b eing
nevert hel
ess, [the L ord] s ays Oh! Subhuti, may it occur to you, may you
(te=tava) c o me fa ce t o f ace w ith the special kno wl
edge o fd harm a,
etym ol o
gy and w h
ichc onfe
rsc onf i
d en
ce. 2

Bodhisattvas (Enlightenment-spirited) a
re those in w hom t here is
spirit, i
ntent, for enlightenment, the state ofp er
sonale nr
ic hment within the
abse nc eo fa t
tach
me n
tt o any dh arma . S inceS ravakasc ou lda lsob e lik
A] s ays Mahasattva (Great-spirited). T hos e who h ave spirit for
greatness, t he e
nrichment o fo thers ' w el
fare are Mahasattvas. S ince non-
Budd hi s
tg oodp ersonsa lso may h aveag reat spirit o
f a different s or
t
w ordB odhi s
attv
a. T herefore [the A] s ays, from the start of the PP of th
os
great Bodhisattvas.
The B
o d
hisat
tvas who havee m
ergedf romt h
e first [ oft het hre
e] incal
e
ons , who arei n
crea
sing their be
lief
-bas
edp ra
ctic
e[ §6.8.2] and hav
ea
a
ccumula
t e
dm eri
t, settle in a c ros
s-leg
gedp os
ture in a c le
ans pota n d
B
ud dha and Bodh
isattv
asa s o bje
ctiv
e s upp
ort
, h avingf oc
usse
dw i
th their
m
in db ym e a
nso fan am e,o nt h
em odeo ft he PP revea
lin
gt h es
d
har ma
s [i.e., ons e
lfles
sne
ssw hich is them aint hingt a
ugh
t in the PP
s
hould d ete
rmine, w ith a d is
cursi
ve m ind, the divisions such as variet

This is the common usage of arabhya in Buddhist Skt, attested by Edgerton, p. 102 as meaning
'referring to, having to do with.'
2
pratisamvid literally, 'specific knowledge' but practically speaking, understanding which allows
one to teach well (cf. AK7.37, la Vallee Poussin 1923-31:89-94). The four are dharma-pratisamvid
'knowledge of names,' artha-pradsamvid 'knowledge of things,' nirukti-pratisamvid 'knowledge of
semantic derivation,' and pratibhana-pratisamvid 'the knowledge which confers confidence [causing
unstuttering eloquence].'
mahatlturned into a noun.

276
wo rds ,c hapter division a nds oo no ft ha
ts a me [PP]. T hen,t heyt
them ean ingo ft heP Pb yw ayo ff ours ortso fm edi
tation
: ( a)
gras ping n umeri
cally in t e
rms o f t he different s tages o f t he e igh
t
realizations; ( b) g auging b y a sce
rtaini
ng t h e individual natur
e o f eac
realization; (c) i nterpretin
gb y a voidingb oth s uperimpo
siti
on a nd o ve
neg ation; a nd( d) m akin gd ecisi
onsb y justifying with valid non-co
nceptu
inferential cognitions, w ith his [
1
orh e
r ] analytic m ind,f romt wop oints
[cons idering w hether] t hese s i
gns [i.e., s t
at e
ments] d o, o r d o n ot,
individually a nd collectively, resp
ecti
vely. After t ha
t,h e [ors he] fasten
prope rly i nvest
igat
ed s ign (nimitta) witht hef asten
ingm ind,a ndp e
netra
t
s amep rop erly inve
stigated m eaning w itht hem indc onn
ectedt ot her o
wh ichh a sa s its suppor tan a m
e . T henh e[ ors he]s houl
dm ed
itat
ho ping , aspiring m ind, w hic
h h a
s a liking for t ha
t b y w hich h e
mo tivat ed. B y a ttainment o ft he sta t
e o fb eingk no w
er o f all aspect
su ch s equential arising o f w isdom c ause
d first b y h eari
ng, t hink
ing
med itation [ theB o
dhisatt vasr eachP P; §8.5].
[A ne xplanati
on o ft het er
m prajna-paramita]'} H avingd isso
lved[ the
parami i mplicit in paramita o f t he c ompound prajna-paramita] a s param
[ mea nin g] ' t
ot he final limit o fe xcellenc
e' eti ( '
on eg o
es'), kvip [a
in P anini ang r ammar] is a dded, a ndt hent akena wa yc omplet
ely. T h
presc ripti
o n o f a n infix is n ot invariably applicable," [ t
he infix] tuk 3

a dded [i.e., w ed erive parami a ndn ot paramit] a nd,s in

ce[ t
here is
g ram ma r t hat s ays] " w it
h p rimar
y d eri
vative
s [in t he c on
text o f a
c om po und ] variation is n oti
ced" t here is n o elision o f t h
e a c
cusat
[ending mo f param. T h us] parami is derived. B eingt hat
, parami is p
4

[ana bstractn oun b y a ddi

tiono f suffix ta]. [ The o th
er c o
nstit
uent] p
oft hec o mpound prajna-paramita [ unde
rstood a s prajnayah paramita] m

1
Cf. MSA: 14.4-6.
2
The translation of this paragraphy is based entirely on the explanation by Aklujkar. For a helpful
analysis of two etymologies of paramita see Kajiyama (1970:136-142).
3
That is, rules regarding infixes do not always hold good.
4
The accusative case ending m of param is not dropped, as is usual in the case of the first member of a
compound, so one derives parami instead of (para + i) •* pare.

277
"of t h
at [ knowl
edge] w h ich is c ha
rac
ter
ize
d b y a t ho
rou
gh anal
ys
dh arm as.
" 5

The principal PP is L ord B uddha, the no

n -dual wisd
om whic
h i
illusion. Ont heotherh and, ( a)t h
et extconsisti
ngo fwordsand
( b)t hep a
thsc har
acter
izeda ss ee
inga nds o forth, a
reP P in a se
Th usD ig
nagah as said [PPPi:l]:
Thep e
rfe
cti
ono fw isd
om is n
on-
d ualw isdom
. It is t
heT a
thag
ata
,
b
e a ccom
plish
ed.B e
cau
se the treatise[s] and pa
th h ave th
at [i.e.
T
atha
gatha
]a sg o
alt h
atn amea lsoa pp
lie
s[ tothem
].
T
h er
ef ore, [in t hep h r
ase from the start of the P P of great
Bodhisattvas] there is a c ir
cumscrib
ing in t hef o
rm 'principally c once rn
in
onlyt heP Po ft het hreet ypes [i.e., non-dualk nowledg e,p atha n dt
to t hem [ t
he B o dh
isattva s
] a n d d evoid o f unrecommende d instruction.'
circ
um s
cr ibing] is n o
t in t he f orm o ft hos
e [ Bodh
isattvas] alone b7
ec
[PP] is i n
dis pensabl
e for all t hree e nlighten
ments [ S
r avaka , Prat yeka-b
andB odhis a
ttva]. [ Wek now this is c orrect]b ecaus
e it will s ayrighth
A , W 41 .19]: Even if one wishes to train on the Sravaka level one
should listen to this very P P, e tc
., reflecting the fact t ha t [ t
he P P s
teac
h a s eque nce o fa ttain
ments h aving all v ar
iety and useful for t he
huma n goal.
In this c ontext , sincet he following h a sb eenm ention ed in t h e Ar
vyuha-sutra, etc.: " Son[ ord aug h
ter]o fag oo
d family, t h
e altruistic
seed. Also it is itself t he fruit, thee ssenceo f all Bu ddh ad har ma s"
8

tom ean , ' byw ayo ft het we

nty-two different sor
tso f realization o f
mind[ seto n ] e n
lighte nm
ent, c hara
c t
erizedb yd e
sire for t he p erf ect
enlighte
n ment w h ich u nd erpi
ns o the
rs' w e lfar
e, great Bodhisattvas should
come out in, definitely attain, thee nti
ret hreef
oldP P.'

5
Cf. AK1.3.
6
Cf. Triratnadasa's PPPi Vivarana (P5808:2.2.4).
7 T
On mukhya, gaumand pradhanyad see AAGser:127-131.6.
Arya-gandavyuha Taisho X:825a according to W.

278
 [The L ord ] h im
self h a s briefly taught t he P P, b y w ay o f a
Subhuti] , t o let it bek n ownt hata n [altruistic] mind [ se
to n]e nlig
salambana ('those w ith objective s uppor
t' ) a nd sva-rupa ('ow
n-form'
) a s
divisions, a ndt ha
t its division is the topic o ft hes u
t r
a.
Heret hen in brief is w h att hes tatemen
t [in t h
e A] m eans: T he
thee lde
rA ryaS ubh
uti [ b y s a
ying]: S ot h
att he great Bodhisattvas, t
their realizations of all s orts ofa n altruistic mi n
d s et o n e nl
igh te
nm en
perfectlyo bta int hee ntiret hr
eefo
ldP P,a sm ayb e possible, thr ou
gh
step p roduction o f p roper w isdom a r is
en f rom h ea
r i
ng, [ cont
emplation
meditation], Oh! Subhuti, you ( se c
ond p ers on
) s houldb ri
ng special
kn owledge fully t o mi nd in t he f our w ays in o r
der t o g ive a n
explanation o f how t heyd os o, starting from the beginning of only the
PP c onnect
e d w i
th t hem.
11.2 Bodhicitta
[W24.1] T
oex
pan
don this: A
cco
rdi
ngt
oth
ema
ximt
hat
T
here, first, b
eca useo ft h
ep ote
ncyoft he[ Bod
hisa
ttv
a's]lin
eag
et he
c
omp
assion is a w ak ene
d; a nd with t
he full comp
lement o
f p ra
cti
ce
t
hou
ghta n [altruistic] mi
nd[ se
to n]enl
ighten
men
tc omestob ep os
[theB o
dhisattva]produce
st he [altruistic] mind [se
to n ]e nlig
hten
ment
full ofe mpti
ness and c ompassion, o n a c
coun
t o ft hep ote
ncy o fl i
[i.e
.,] becauseo fembrac
in gt heB odhis at
tvas'v ows, etc. H avingm ade
that "After I b eco
meap e
rfec
tB udd ham ay I strive for th
es a
keo
be i
ng, in a c
cord with their propensities, b y t e
ach
ing, e tc
., the d o
ctr
three v ehic
les,
" [ th
e B odhisat
tva thinks], " One s hould a c
quir
e [ the
th r
oughp r
acti
ce." Thusa n altruistic m i n
ds eto ne nl
i g
hte
nmentw hic
h
o nt h
ew elfare ofo th
ers, p ossesses c a
use a nd effect, and is cha
ract 9

This cause and effect is the pranidhi and prasthana bodhi-cittotpada, respectively. The wish that "In
the future I will become a Buddha and for the sake of living beings shall teach the doctrines of the three
vehicles, etc.," is the first causal production of an [altruistic] mind. Then, "I shall complete the full
means of accomplishing the enlightenment thus wished for," is the way in which the resultant, engaging
production of an [altruistic] mind arises.

279
desir
e to attain p
erfecte nli
gh t
enm
ent
, is [ d
iv i
ded] t wofold in t er ms o
f
and eng
age
ment [in practice], for as it s
ays [in Bodhi-caryavatara 1.16]
Justa s a division into one w
ant
ingto go and a go
er is s
et o u
t, s
division ofthese two in a c
cor
dan
ce w
ith the seq
uen
ce is to be kno
wn
scholars.
[
Que
sti
on:
] D
oes not [MSA^.l] 1

The B o
dhisat
tvas
' intention which has g
rea
t e n
thu
s i
asm, great
unde
rsta
nding,g re
atp urpose and g
rea
te m
ergen
ce, and w
hic
h has two a
im
is th
e birth ofam i nd.
say t hat p rod
uction o f an [altruistic] mi nd is t hat arising [ main ] m ind
a s
soc iated intention w hich has a specific o bject reflected in it? D es
ire
p e
rfect e nlig
htenment is a y earn in
g for t hat [enlight e
nment
], a m ental
[identifiable a s] l ongin
g for t hat a u
spic io
us d harm a,s o how c o
uldt hat 2

itself] be t hep roduction o fa n [altruisitic] mind?

[Re spo nse
:] W h at you p oin t out h ere is i n
deed true. H owever on
i ntends ( h
aving s een h um anity l ea
der
less and s unk in the o cean o f m is
raise it u p,g e
n e
r ates,g ivent h att here is a y earningc h
aracteri
zeda s
a uspicio usd harmas,t hem ind[ to attain] t hes ta
teo fB udd ha. T he
ref
the e xpan ationo ft het wo- f
old bodhicitta g i
ven by us], t he result [pro
duc
an altruistic mind ] is t au g
ht by m e a
n s o f the cause [ d
esir
e t o benef
it
S incet heu sa
ge is b ased on letting it b ek nownt hat all auspici
ousd
Bodhis attv a who l ongs and y e arns t hus i nc
reas
e, t here is no fault [o
explana tion o f cittotpada].

This section is based on AAV-.15. Dargyay (1981:104, 106-7), says Vasubandhu interpreted citta-
sambhava to mean not that cetana was a birth or arising of bodhicitta but rather the origin of bodhicitta.
He says, "When the wish for enlightenment arises in the Bodhisattva this motionless citta becomes
elevated, moved. The cause for this 'rising mind' (cittotpada) is the wish for enlightenment (pranidhi).
This wish is a mental factor (caitta) not mind as such."
2
Such passages, drawing a clear distinction between citta and caitta render problematic Conze's
(1967:301) otherwise desirable translation of citta (in bodhicitta and cittotpada) as 'thought.'

280
 Alternatively, a p ra yer is [ what is really m eant ] b y y ear
nin g [
called] d esire for perf
e cte nlighten
ment.T hep r
oduc
tion o fa n [altruisti
whic hf unctions s im
ultaneouslyw ith it, is referredt o in a ne xt
endedu s
wor d ' yearning
' b asedo nt he fact t h
aty earning is t hem aint h
inga t
[bodhi] min d is p roduced. T hu s
, it is justifiable toh old that, for B odh
the [bodhi] m in
d is p r
o duce da ss omethingt ogether with t hep ra
yer, [ a
it co mest ob e called 'desire'].
W ha t, t hen, is this p erfecte nlig
htenment, d e
sir
e for w hich is t he
product i
o n o fa n [altruistic] m ind, a ndw ha t is t he o t
hers' w elfare
pur pose?
I will a nsw
e r in a cc or
d w ith t h
e P a nc a. In it, [ Pan c
a:1 8.1 ]
explanation o fp e
rfec
t e nlightenmen
t is in [ the following]:
Sariputra, [W25.1] g
rea
tBodh
isa
ttv
asw i
shi
ng t
o fully e
nli
ght
en all dh
ar
in all r e
spe
ctss ho
uldap
plythem
sel
vestot h
ep ract
iceoft heP P.
T
he extensive e
xpl
ana
tio
n is in [
2
Pan
ca:1
8.7
]:
Sariputra, a g re
at Bo
dhi
satt
va a bid
ing here in t h
e P P t hrough the
non -ab
iding s houl
d m a
ke c omplete the perfec
tio
n o f giving, havi
ng
[th e stanc
e t ha
t] what is given, the giver, andt h
er e
ceiv
era re
[i.e., with total de
tac
hme
nt].
T
he brief e
xpl
ana
tio
nof'
thew
ell
-be
ingo
fot
her
s' is in [
Pan
ca:1
8.1
7]
A g r
eat B
odhi
sat
tva w ho w ish
es to pla
ce in co
mpl
ete nirv
ana a
b
ein
gsa sthe
rea re in wor ld
sa sn um
erousast hes an
dso ft her
e
ach o f t
he t e
n directions, in a n
irv
ana whe
re there is no
a
ggr
egate
, sho
uldp r
act
icet heP P.
T
hee
xte
nsi
vee
xpl
ana
tio
nof this is in [
Pan
ca:1
8.2
0]:

Literally, 'directing of the mind.'

Exactly what H intends by vistara 'extensive' is unclear.

2
81
 A greatB o
dhis
attvaw ho wis
hes top la
ce in b
en ev
ole
nce t
hos
e bein
a
re miserly, in ethical c
ond
uctt h
osew hoa rei m m
oral
,a nd in p
ati
b
ein
gsw hoa r
e malicious, sh
oul
dp ra
cti
cethe PP.
A
ndt
hus [
AA1
8] s
ays
:
G
enera
tio
n o fm i nd is a des
ire for p
erfe
ctenli
ghte
nme
nt for t
hew e
o
ther
s. A cco
rdin g to the [PP] s
utr
a t h
at [
des
ire] and tha
t [ w
elf
a
sp
okeno f in brief a
nde xt
ensiv
ely
.
11.3 Divisions of bodhicitta
Herea re its divisions. 1

The first produ

ction o f a n [altruistic] mind o f B odh
isattvas, is s
toget
her with longing, a nd is like t he e a
rth becau
se it is t he f ound
which i ss
ues forth t he a ccumu
lat
i o
n [ of m er
it a nd w isdom n eeded]
awakeningt o all dhar mas in all aspects .
The s econd is s o met
hing t og
ether w ith asaya a nd is like refined 2

because the asaya ('ho pe'

) for b en
e fit a n
d h appi
ness, s yst
ematized in
perfe
ctio
ns, in this a ndf utur
e lives is i mmutabl
e. T hec on
sideratio
nb
is: Tha
t w hich is a s ubstra
tum (saya)rightu pt o (a) p er
fect e nlighte
asaya ('go
od intention').
The third is t ogether w ith adhyaiaya ( 'f
urt
her basis' o r ' surp
ass
i
inten
tion
') a nd is like t he waxing m o o n in that all thew hite-
sided
ever g r
eat
er i ncre
ase, adhyasaya is d erive
df ro
m adhika ( 'ad
ditional
')
('bas
is' or' good intention').
These t hre
e c omprise t h
e n eophy te's soft, m iddling a nd g re
at
accumula
tion, respectively.
The f ourt
h is t ogethe
r w ith practice (prayoga) a nd is like fire b e
c
pract
iceo ft het hrees tate
so fb einga l
l-kno
wer, a conflagration, goes
a n
d m ore [ ob
ject
s o fk nowledge] a s if t h
ey w er
e its particular dif
prayoga is d eri
ved f rom a n e nhance d (prakrsta) yoga. This [cittotpa

On similar divisions of production of an [altruistic] mind in the Aksayamad-sutra, MSA:4 and

Bodhisattva-bhumi see Lamotte (1962:405-407).
2
H's explanation is based on three meanings of the word asaya-. 'hope,' 'good intention' and, perhaps,
'basis')

282
c o mp rises the p ath of p reparationl eading into the first [pramudita\ level and i
c o nn ected to the level of b elie
f- ba
sedp erfor manc
e .
The fifth, t oget
he rw ith the p e
rfection of giving, is like a g reatt reasu
ry
it is not e xhaus ede ven t h ough i mme asurable living b eing
s are g iven c ompl
satisfaction t hr ou
gh e njoym ent of [its] mat
e ria
lw e alth.
The sixth, t ogetherw ith the p erfectio
n of g ood ethics, is like a j ew e
l- m
i
b ec a use,w i th it as a f o undation, the jew els of all good qualities c o me fo
The s even th, t ogeth
er w ith the p er
fection of p atience, is like a g re
at
b ec a use it is u nmo vede venw hen all t hat is u nwished for befalls one.
The eighth, t o get
her w i
th the p erfectio
n of p ersev
e rance, is like a
indestructible d ia
m ondb e cause, as w ith an i nexor
a b
le trust, it is not s h a
tter
The riinth, t o
get herw i th the p er
f ect
ion of c oncentratio
n, is like a m ounta
b e ca use w a vering t hat c omes a bout f rom b eing d istracted by o bjec
c o mp le
tely a bsent.
The t enth, t ogether w it h the perfectio
n of w isdo m, is like a g reat m edi
[W26.1] s inc
e it c u
r es all the disease of h ar mfu
l o bscurati
on and o bscurat i
on
k no wledge.
The eleve nth, t og
ether w ith p e
rf ec
t skillful m eans, is like a v irtuous f
b ec a use it d oe s not a ba
n d o
n the w e lfa
re of living b eingsw hat ever the situa
The twelfth, t og e
ther w it
h the p erfec
tion of p ra
yer , is similar to a w i
s
g ran t i
ng gem b
1
ecause it f u
rnishes the results thath aveb eenp rayed for.
The thirteenth, t oget
her w i th the p erfection of s trength, is like the
b ec a use itripensthe h ar
ves t of trainees.
The fourte enth,t oge
therw ith the p er
fection of g nosis, is like the o utpouri
of a m e
lod iouss ong,b ecause of the d har ma instruction thatm ak est rai
n
[to h ear]
.
T hese ten c om
p rise the ten levels, the joyful, etc., respectively, and are
r an ge of activity for th
ose on the p at hs of s e
eing and meditation.
The fifteenth, t ogeth
er w it h c lairvoyance, is like a g reat king b ecau
g ov erns for o thers' n eed sw i thu ntrammel le
dp ower.

The 'philosopher's stone.'

283
 The s ixt
eenth, t ogeth
er w ith a collection of m erit and w i sdom, is like
s tor e ho
use in t ha
t it is a p lace of t rea
sure in the f o rm of a g reat colle
m eri t and w isd om.
The s even
te enth
, t ogether w ith the [ thirt
y-seven] f acto
rs of e nl i
g htenment
is like a h ighwayb ecause it is f ollowed by the vehicl e
s of all Ar yap ersons
The e ight
een th, togethe
r w ith c alm a biding and insight, is like a vehi
b ec a use, carried a long [by two] tied to a y oke [i.e., by two w orking in u n
one is carried easily w ithout falling into e i
ther samsara or n i
r vana
.
The n in
eteenth,t o
getherw ithr et
ention and intuition, is like a spring. 2

as p rin
gh olds and gi v
esw ate ra bun
da ntly, in an ine xhaus
tibles upply, this
the h ea
rd and u nheard [intuited] d harm a and s upplies limitless instruction.
T hese five c omprise, a m ongst the B odhisattva levels, the special p at hs
e igh th to te
nth level].
The t wenti
e th, t o
gether w i th ac ompilation of d ha rma, is like a m el o
b ec a use it c o nveys s om
et h
in gd ear to t hoset rainees d esir
o us of liberation
c o mp rises the p ath of p re
pa rat
ion t hat l eads into the B u ddha level a
co nn ected to the Bod
hisattva level.
The twenty-first, t og
ether w i
th the way by w hich all p ass, is similar to
river's s trea
m b ecause, t hr ough realizing the s amene ss of k nower and k n
and by b eing the m eans to e xpans
iv e c om passion and w is dom it is an
u n
i n terru
pted w or k for othe
rs. T his c omprises the B u ddha level and is a t
in the f undamentals tage.
The t wen
ty -secon
d, t o
gethe r w ith the d har ma b o dy, is like a g reat
c lo u db ecause it is the s ource of all the activity d on e for the welfare of
b ei n gs, in the form of a b o dy of e manations, by d emonstra
tin g the things,
living in the h eavenso f Tusita, etc., w hich are for the w
3
el
far e of others.
is i nclud
ed in the Budd h
a level, b e
in g a tt
ained in the s tage s ubsequent to
w or l dl
y g nosis , mentall
y c onstruct
ed by t r
ainee s
, insofar as t hey objectify

SeeMpps":1119-1208.
2
Cf. Edgerton p. 389.
3
Cf. W21.3-5. Five special qualities of a sambhoga-kaya are mentioned in AARgyan:567: (a)
teaching only Mahayana doctrine, (b) having only Arya Bodhisattvas as attendants, (c) teaching until
the very end of cyclic existence (d) having all 108 major and minor marks (e) living in Akanistha.

284
em ana tions, etc., w hich p roceed forth u nd e
r the pow er of the n on-conceptu
Ta tha ga
ta .
Th us [the t went y-tw
o divisions of the product
ion of an altruistic mind ]c o
[all the levels] starting f rom the level of the neophyt
e up to the B uddh a leve
w her eby it is set forth that, by following the se
quence of realization of topics,
o rder is e xac
tly as e xplain
ed a bo ve, the divisions neither m ore or less,
m ore over, t hat one s hould not t eachs o m
e o ther sort of s eq u
ence
. [W27.
b efor e [ W2 3.16: You are to disclose] how, c ome s to me an , 'by way of the
t wen ty-two different s orts of realization of an [altruistic] m i
nd [set o
e nlig htenment, w hic h has this s equence,' the great Bodhisattvas [ progress
in the entire t hree
f old [PP]. And thus [AA 1 9 -2
0]s ays:
And b eca
use [of the dif f
erenc
e i n
dicate
d by the similies] of ear
th, gold,
m oon , fire, t re
asur
e, j ewel-
mine, sea, vajra, moun ta
in, m edic
i ne
, v
friend, wish-granti
ng gem, sun, s ong, m onar c
h, s toreho
use, h ighw ay
vehicle, a spring, mel ody, river and cloud, this [ prod
uctio
n of an altru
m ind] is of twenty
-twot y
pes.
Thiss ho
uld definitely be unde
rst
ood as a c
aus
e and effect sub-division, m
through the division of the o
rdin
ary Bod
hisattv
a level and Tat
hag ata level. T 1

explain: In the [M]SA [ 4.2-3b

] it says 2

On the levels this product

ion of an [altruistic] min
d is t h
ough
t of as (a
belief, (b) pu
re s u
rpas
sing intent, (c) so mething subje
ct to m
atu
ratio
n
(d) free of obs
cu r
ation
. It is assert
ed to. be b ased in com
passi
on and as
a lwaysh avi
ngi nt
ent to b
ene
fit living b eing s.
On a ccount of this s t
ateme
nt, the p r oduction of an [altrusitic] mind , [ wit
produ ct
ion] consisting of c
aus
al and r esult
ant objective s up po
rts [and not a
single u n
divi de
dp henomenon] is s t ated as so
m et
h ing to be p rod
uced . The
division of this [prod
ucti
on of an altruistic mind], w h e n b ei
ng do n e
, s h

I.e., as a process capable of division and as the earlier phase of it leading to the next
2 _
Vasubandhu explains (Bagchi ed. p. 15) adhimoksa = the belief-based practice of the non-Arya
Bodhisattva, adhyaiayika = practice of the Arya Bodhisattva, vaipakya = the pure Bodhisattva level,
and anavaranika = the resultant Buddha level.

285
do ne as a cco
rdingly. O the rwis
e, s inc eo nlyc au
sesw oul dh aveb ee nd
wo uld not h aveb een divided fully and t hus it [i.e., its a c cou nt]w o uld
in compl et
e. O t
he rsh o
we ver, say t h
at just the e ightp roduc tions of an [altr
m in d, starting w ith the one w hich is like a g re
at king [i.e., 15-22 in
list], are in
clude
d in the special p a
th on the B o
dhi sa
ttva levels.
Fearing prolixity, the p as
sage in the P anca [ given in AAV: 1 6-22] s et
forth all the s or
ts of s u
b-d iv
ision of the p
rod uc
ti on of an [altruistic] min d [
on] e nlightenme
nt is not cited h ere as scriptural e vide
n ce
. H er e [in the A
division] is not g ive n exp res
sion, s ince [the A's teaching] is f ro
m the p o
v ie w of helping living b eings who are c ap
tured by h eadings and d eli
ght in
ex planation.N evertheless, the a bove-mentioned s ub-d
ivisio
n [of the bodhi-
cittotpada] is definitely to be und
erstood ,b ec au
s e, it has alre adyb eens t
ate
us] t h
a t this p recious s ut ra jewel [ =t
he A] p roceeds as a c onden
sation
to pics in the Panc a. And, a ccordin
gly, the m asterD ignaga said [ PPPi
: 7],
H
ence this A is not s
hor
to f any t
opicss p
okena b
out [in the l
ong
er PP]
a
sse
rte
d to be a conden
sed text. Its t
opi
cs are just th
ose t h
at have
sp
oken of [th
ere
].
11.4 Preceptual advice 1

Then this occurred to friend Sariputra: Is this friend elder Subhuti going to
teach the great Bodhisattvas' PP through the operation of his own self-
resident power of disclosure and wisdom, [ W 2 8 . 1 ] and the authority of his
2

own power of disclosure and wisdom, or is it through the majesty of

Buddha?

S ince he has und

ersto
od o n
ly the [ Lord's] u r
ging [of S ubhut
i, and
capability th
ereby inve
sted] Arya Sariputra is i
gnora
nt of the f
orceb e
hind
authorizati
onb ecau
seo fu nd
ers
tand
ing it t o be a m erer e ques
t. He sup p
just as he is not capabl
e of the profound PP, on a c
count of its b eing
unde rstand
abl
e by a Tath
agata
's all-
asp
ect g no s
is, A rya Su bhuti
, who has

A A l - l - 2 4 ; W 2 7 . 2 6 - 3 6 . 1 7 ; P74_5.7-77-5.1; Panca:37-119 (see Conze 1 9 5 4 „ 1 0 - 1 3 f o r corresponding

sections); AAV:31-53.
2
Conze (1973) understands prajna-pratibhana as a tatpurusa w h i c h is probably correct i f one wishes
to interpret the PP text i n itself. N o t e , however, that below, H understands the w o r d as a d v a n d v a .

286
remo vedo bs
curati
onst ok nowledge, is a l so not c apable.W ith then, e tc.,
doubto fS ar
iputra is set forth]. This re ferst ot he entire seto fd oubts
be e xplain
ed.
[The sentenc
e ] b eginn
ing w ith Is this [i.e., the particle kim] e x
pr esses
that [set ofd oubt
s]. The w or d kim is u s e
d in t hes ens
eo fd ou bt.
resident [means] by s omet
hingw ho
sem o d eo fe xist enc
e is tied toh i
mse
belon g
ing t o S u
bhuti], W hena t this s ta g
et he re is a d o ubta bo ut
whe ther the capaci
ty b e
longs to S ubhuti, the A a dd s:] not by [ a c apac
belon g
ingt o him that is causedb ys ome on e else, b ut by his own, i.e.,
by [ Subhut
i] himself. Wisdom m eans investigation of d harmas.
Disclosure m ea
1
ns r eas
oned and u nhin dere d u t t
er ance. Through the
operation means by b r
ingin
ga bouts omethi ng not t her eb ef
ore. The power
the urihin
dere
d potential ofb oth.
The [A] sa ys this in a not
her way w ith and through the authority. H e re
also self-resident is to be unders tood. Through the authority m eans by
enhancing it [ s
ot hat it is upt o the t as
ko ft eachi
ng]. His power is w h
establi
shed.[ Henc e] is [Subhuti] going to teach through the authority
of his own wisdom and disclosure; or, a w ord indicating an alternative,
[will he teac h] through the agency of Buddha?
T hus S aripu
tra t hin
ks t hat p erha
ps, s ince [a T a
thagata's] specific
surpasses u nderstandin
g: 'At s o me t
2
ime or o ther he [ =Su
b huti
] a ttained
gnosist hat was not ther
eb efore,o rh ee nnobled his w el
l -e
stab
lishedk no
or the Tathagata's a ut
hority was o btain
ed. O therwise, like me, S ub h
uti
wo uldn otb ec apa
ble[ oft eac hingt he PP]. Also, one c annot say t hat
is f oremosta mon gstt hose who a rec a l
m and collected he has a particular
wh ereby he t eaches,b ecauset hen I, t oo, who am f oremo
s ta mongst t

praabhana also means 'intuition.'

2
Alternatively, acintyatvad upaya-vis"esasya could be taken with kadacid, etc. Its meaning then would
be "Since I [=Sariputra] cannot think of a specific means, [I must suppose] (a) either that, at some time
it

287
wi sd om, wouldt h
e n a lso g e
tt ote
ach
.' S
ari
put
ra'
sp oi
nt is t
hatt
h
collected m
edi
tat
ive stabilization is n
otputtouse in te
ach
ing
. 1

Then friend Subhuti, through the majesty of Buddha, understood with his
mind this sort of speculation that was going on in friend Sariputra's heart,
and said this to him: Friend Sariputra, one should understand that whatever
the Lord's Sravakas propound, teach, instruct in, set forth, elucidate and
illuminate it is all the Tathagata's human labour.

On a cc
ount o f t he faculties [ of Subhuti] b ei
ng soft, it is n ot
imme diate lyg ene
r a
ten ewg nosis, [ ex
cell
enceo f existing k now
ledge]
,e tc.
tho ugh [ th
e L ord's] skillful m ea
n s s urpass u nd
erstanding
. S o t he [
then, e tc.,e xpr
essingt hes a med oubta st heo ne just left behi
nd.
[W29.1] Sin
ce S ravakas h a ve k nowledge o f o t
hers' m ind s only a fte
conc entrat e
, n o
t o ther
wise, k no w
ledgew ithoutc o
ncen
tr at
ion is spoken o
su gges t
e d] w it
ht he w o
rd s through the majesty of Bud dha.
This is w hatw asm e
n tioneda bove. O f this sort is [th
es p
eculati
on]
then at ureo ft het hreed oub
t s just explai
ned. A speculation is a m en
that s e arche
s all a r
ound b ased o n [ o
r c oncerning
?] e ith
er heart (cet
intellect (prajna). It is a c o
arsene
ss {audarikata) ofm i nd. [ S
peaki
n g] f
poi nt o f v ie
w o f s u
rfac e level reality, h avi
ng u nders
tood with a
mir roring t h
at [i.e., Sariputra
's s p e
cula
tion, S ubhut
i] said this, i.e., wh
go ing t o b e said. T he [A] e xpre
sses t h
at v er
y t hin
g [viz, w hat
wh i ch t he w ords b egi
nni ng, Friend Sariputra, one should understand,
etc.
This s pee c
h o f [ Bu
d dha] h as twel
ve bra nches
: d isc
our
se, recitable
prop hecy, v er se, indicative v e
rse
, elucidation, rep
ort
ingo f e vents
introduction, treatise, life stories, p
rec
epta nd miracle. 2

If arana samadheh is taken as an ablative it would mean: 'out of [i.e., because of] arana meditative
stabilization,' i.e., that kind of samadhi does not give one the necessary capability.
2
These are set forth in Panca:95-116 and are discussed exhaustively by Lamotte, MppS:2279-2305.

288
[Sravakas] propound [ the PP] since to p lant the seed of e nlig
hten me
nt by
prod u
cing w isdom a risen f rom h eari
ng they set [it] forth in a text;1 th
teach s i
nc e in o rde
r to r ipen [the see
d of e nli
ghtenmen t] by p r od
ucing th
w isdom a r
isen from thinking, they elucidate the mea ning [ o
ft he text];
instruct in s i
nce in o rdert o liberate all a rou
nd by g enera
ting w isdom a
fro m m e
d itatio
n, t he y illuminate by g enerat
ing c ertaint
y as to t ext and
m eanin g. T
2
heset hr
e ev erbs they set forth, e
tc.
, are t hus the e xplana
tion
they propound, e t
c., respectively. It is all human labour [ what s omebod y
do es w he n] p o
sses
s ed [by B udd
ha] . S ince all that [Sravakas] propound,
e
tc., is c
aus
ed by tha
t[ po
sse
ssi
on] it [t h
epr
opo
und
ing
,et
c.] is, by e
xt
spo
keno fwith the w
ord
s human labour.
Why is this so?

The Sravakas, also, bearw itnesst o the ulti

mate reality t h
eyh ave realiz
why s h
ould not all activities suc ha sp ropound
ing be d on et h
rough their
al one? H avin g a nti
cip
ated this q ualm S ubhut
i h im selfa sks: why is thi
S om e say this [ =Su
bhuti's a s
king the q ue
stion h imself] is b ec ause w
for mulat
ed by o therst he
r ew o uld be the fl
awo fb e ingu ninsp
ired, etc. 3

say it is e ithert oa voidt h

e fault ofb r
eaki
ngt h ef l
o wo f narrative a
ta
sta geo rt oh elpt hose who a r
eu na blet of o rmulat eq ues
tion
sb ecause
[i.e., stage-fright], ort oa voidt h
e fault o f distracting t ho
sew hos em ind
poi nted and who w ouldl ose their co
ncentrat
ion (Jryapatha) by h
avingt os pea
k
It is because those training in that dharma which is taught by the Tathagata,
when there is dharma-instruction* actualize and take hold of that ultimate
reality. Having actualized and taken hold of that ultimate reality, all that

H sets up a series of equations, at this point, between the different verbs in the A. bhasante 'say' =
udlrante 'set forth,' etc.
2
Or 'the meaning of the text.' The three sorts of wisdom are discussed in §8.5.
3
If others asked it would be implied that those others, the listeners, were sceptical and thus there
would arise the fault of ntrasikatva, 'being uninspired' or, 'lack of involvement or interest' on the part
of the listeners, which hardly does credit to the PP text.
4
dharma-deSanayam is really not needed. H takes it as a loc. absolute, but the place of the word in the
sentence argues against it.

289
 they propound, teach, and instruct in, [i.e.,] all that they set forth, elucidate
and illuminate is not contradicted by ultimate reality. [W30.1] It is an outflow
of the Tathagata's dharma-teaching alone that those children of good
families, 1
friend Sariputra, while instructing [others], do not bring that
ultimate reality into conflict with ultimate reality.

It is because,etc., g
ives the a n swer. Those training, by way of the f our
p roximate
-penetrati on self-realizations, in that d har ma to be e xpre sse
d when
there is dhaxma-instruction ( locative a b
solute ), actualize that ultimate
reality thatt heyh ave realized w i t
h the p ath of s eei ng. T hey take hold
w ith the realization of the p ath of m edit
ation. A l l that r efers to the sutr a
s, et
w hi ch are the d h ar ma of d iscou rse and w h ose s ubject is realized. It is n 2

contradictory to ultimate reality, i.e., to t he realization [of it], b eca u

se [the
s utras, etc.] illuminate [only] t hat w hich is not c ontradicted by t hat [ u
l t
reality]. T herefor e this befitting outflow, is an i ssue o nly of t hatT at haga
ta '
d ha rma-t
eachingw h ich is referred to, by exten dedu sage, as h um anl a b
our.
fruit, [the c au se] of w h ich c orre s
ponds to [the c ause of] t h at [ t
eac h
ing
directly by the T ath aga
ta], which is the s utras, etc., is that scriptural ultimate
reality. Those S ra vakas give instruction in [it]. They do not bring it
into conflict with the ultimate reality w hic h t hey h ave realized. S ince
giving instruction is a r epresen tative [and not an e xhaustive ] m en t
ion, one
sh ould u nderstand saying and teaching also, on the s treng
th of the c o
ntex t.
This [ p
rece
din
g s e
ctio
n] s a
ys the following: Sinc
e [the Srav akas] la
sldllful means to remainc o
nst
antl
y in equipoise the
y are i
ncapable of tea c 3

ev en ad har
ma s ub
ject they h av
e realized, w it
hout contradicting thei
und erstan
ding
, so how muchm ore so a s
ubjectt he
yh ave not realized. The

Here, apparently, referring to Sravakas.

2
The comparision here is between the two divisions of the doctrine into agama- and adhigata-
dharma; cf. AK8.39ab ^ - O T ? f_-ft~: W~3~ <HHIHlfinmkH+: I
3
The term samadhana can also mean being able to answer a question to the satisfaction of the listener.
In that case the passage would mean: 'Since [the Sravakas] lack skill in [handling] means that would
always satisfy the hearer.'

290
one sh
oul
du n
der
sta
nd just t
heage
ncyo
fBu
ddh
a [lies b
ehi
nd their b
ein
g
teach
]. A c
cordi
ngt ot hem ax
im, 1

How much can one who is [ s

imp
ly] following his own gu
ess figure ou
Becaus
e it is the cause o ft ha
th iddent hin
g the met
hodb r
ings a bo
ut
inde
ed difficult t
o explain.
e
venh
avi
ngu
sedo
ne'
sre
aso
nin
g, one is i
nca
pab
leo
fte
ach
ing
.
Then friend Subhuti, through the agency of Buddha, said this to the Lord.
Lord, you say this: "May it be apparent for you, Subhuti, from the start of
the PP of great Bodhisattvas, how the great Bodhisattvas progress in the
PP." Lord, in regard to the 'Bodhisattva' 'Bodhisattva,' that you talk about;
Lord, of what dharma is this the appellation, namely this Bodhisattva? Lord,
I do not at all see what dharma this 'Bodhisattva' is.

T
urni
ng f rom the incidental [satisfying of Sariputra], now A r ya S ub
hut
g
ive
s e x
press
ion to the p receptual a d
vice w it h Bodhisattva, etc. [W31.1]
B
odh
isa
ttva in wh om has a risen the first [altruistic] m i
nd [set on]
e
nli
ghte
nmen
t, e tc., a t the p roper t im
e s, s e eks t o acq
uir
e an a ccum
ula
m
eri
tt h
rough practising beneficial d har
m as like g e ne
ros
ity
.
He g oes , by a t
tai
nme
nt ofc onc
entra
tion and ach
ieve
ment ofc lai
rvoya
nce
through the r egi
ons oft hew orld, for the p
urpos
e o fm a
king o b
eisan
and listening toi nn
umer
abl
eB uddhas. He v en
era
tes innu
mer
ableB uddhas
for i mm easura
blee ons, and a
ttai
nst oam oste xce
lle
nta d
apt
abi
lit
y o f
through v e
ner
ati
on oft h
e m. [MSA: 14.1
7- 1
8]
T
hus
, a b
idi
ng in me
dit
ati
vec
onc
ent
rat
ionthro
ught
hepo
wero
f his a
da
o
fm in
d,a cc
ord
ingt othemax
im[ MS
A:1
4.3]th
at

Padas ab = Vakyapadlya 2.469cd according to W. Rau's edition. Probably authored by Bhartrhari's

student as Aklujkar (1977-78:11-12) has shown. Padas cd = PV Pramana-siddhi 134; also found in a
slightly different version at W81.13. Manoratha-nandin (Shastri 1984:50), glosses paroksopeya with
[para]-duhkha-pras'amah, and hetu with marga. Probably Dharmakirti intended tad-akhyanam not as
"its explanation" but as "explained as his," the suffering person implicit in paroksopeya who, having
heard the Buddha, enters the path. Or he may have meant simply, "It is hard to explain for a person who
does not know what is upaya and what is upeya."

291
 he th
en o btains f r
om the Bu
ddha
s w id
e-r
ang
ing pr
eceptual a dvice in t
stre
am of doctrine, in o
rde
rt h
at his c
alma bi
din
g and insight will beco
expa
nsiv
e
starting f rom then friend Subhuti, a ft
e r first referring to the w
ordss pok en
the Lord, [ Subhuti] r efers to p receptua l a dvice in o rder to b r
ing into
d is cu
ssionaB odhisat tvap roceedi
ng forth in s u ch a fashion.
Regarding 'Bodhisattva, Bodhisattva:' In this m eanin g he is bodhi 1

(enlightenment) b ecau se, t hrou

gh the f orce of w i sd
o m, he h angs o n
to
e n lightenment; and he is a lso a sattva (living being) b e
cau se, b ein
gi ntent
g re atc ompassion, he d epends on living b ein
gs. T hus he is called B odhi
just like the [ ne
gat ive c o mpound] aSubha ( 'inauspic
ious ') [in ' ina
us pi
cio
m e ditativ
e stabilization'] w hi
c h is so n a med b ecause the i nausp
iciou
s is
m e ditative stabilization's obje
ctives upp ort. The w ord[ Bodhi
sattva] is
r e peated [in the phras e ' Bodhis
attva, Bodhisattva'] in o r der to i
nclude the
2

Bo dhisattvam e nt
io ned in o the
rp lacesa s well.
Ultimately, of what i m agi
nary, etc., n atu
re is this the appellation, direc
3

indication? In a w ord ,o fn othinga t all. T hi s is e xa

c tlyw hat[ Su b
huti
the w ords: Lord, I do not at all see. That dharma m ean
s h avin
g i magin ary
,
etc., nature b ecause, f rom the p oint of v iew of the truly real, no one to
p receptuala d
v i
ce is t o be gi
ven is f o und.
Lord, I do not at all see what dharma this so-called PP is either. Lord, I am
one who does not find, acquire or at all see a Bodhisattva or a Bodhisattva-
dharma, I am one who does not find, acquire or at all see the PP. So to which
Bodhisattva and about what PP will I give preceptual advice and
instruction?
[In r
espon
se to the t hought that], n everth
ele
ss, t here are topics on w
prec eptu
ala dvice is g iven [the A] s a y: Lord, I do not at all see, etc. T
s hen
least t her
e is a topic of p receptu ala dvi
ce. W ith this c on sidera t
ion [the
Lord, I do not at all see that either, etc. The PP h
as the n
ature of the ten

An alternative etymology of Bc»dhisatrva is given W78.14.

Skt wpsa, repetition of an expression, conveys the sense of 'each, every.'
On the three natures of the Maitreya-pariprccha see §5.5.1-6.

292
sort s of d har ma starting w it
h p rogress a chiev er (pratipatti). To explain:
prec ept
uala dvic
e the following is s t
a te
d is in t heP anc a[ Panca
:37], "Lo
do esag reatB odhisatt
vac ours
e in t he PP? The L o
rds p oke: S ariput
ra,
her e a B od hi
sattva d oes not fully see a B odhisat
tva and t ha
t n ame
[=' Bodh
isattva']" and s o on.
I do not find through h eari
ng, I do not acquire t hrough c ontemplation,
and I do not at all see throu
gh m editation a Bodhisattva-dharma either,
i.e., that dharma a d harma of w hi ch B od h
i sa
ttva is the a p
pellation
.
Alternatively, b ecauseo ft hea bsenc eo fa ni nt
imat
ec onne ct
ionw itha
definite m e aning, I do not find [t
hatd har m a]w ithg n
o sis in w hicht h
e
the o bj
ect b eing u ndersto
od d oes not a p pea r;! do not acquire it w
1
ithg no
in w hicht h ef o rmo ft heo bj
ectb eingu nde r
s to
odd oe sa ppear, this b
ar et hings in d r eams,e tc.,e ven in t h ea b senceo fc onc r
ete reality; a
poi nts o fv iew, t heref
ore, I do not at all see it.
About which PP, w hich[ PP] has t ens orts in t hef ormo fp rogressa c
etc. , will I give preceptual advice, first t aking as p oin
t o fd eparture non-
d egeneration, by t eachi
ng w ith the aim of p rot e
c t
ing g oo d qualities a lre
ad
a chieved; and t hen, a f
terwar
ds, a bou t w hic h PP will I give instructio
tak inga sp oi
nto fd epar
turea ttainmen to fg ood qualities t hath ave not
point] b e ena ttained? F romt hep ointo fv ie wo fw h at is real, a b
sol
a t all. And yet, f rom the p o
int of v i ew of e xpr
essive c o n
vention,t here 2

p receptua
l advice—this is w hat is i mplie dh e re. A cco
r dingl y he [ =Subhuti]
say h ere [in t he A] itself, a fterwards, This is preceptual advice, etc. [ W3
11.5 Ten topics of preceptual advice
One s ho u
ldu n d
ers
tand this [p
rece
ptua
la d
vice]t ob e in tenf
old on a
c c
differen
ce s in its topics.
A mon g the ten t yp e
s, prece
ptual a d
vice a bout the p r
ogr
ess a ch
i e
(pratipatti) is the t
eaching th
at p ro
gress in the [altruistic] m
inds [set on

On nirakara and sakara see §8.2. 'In which the form of the object being understood does not or does
appear' is borrowed from Eckel (1987:79, ns. 57-60). A less cumbersome, though less self-explanatory
translation might be 'non-imaging and imaging.'
2
The term udbhavana-samvrtya is frequent in the AAA. It is one of H's qualifications of the surface
level of truth. The translation 'expressive' (cf. Edgerton) is based on the Tib brjodpa's kun rdzob

293
en lighten ment, d ivided as a bove [ §1
1.3 ]
, w ithou
tt ransgressin
g the u ltimate
s urface level truths, e volv
es t hrou
gh ay oga o f n on-o
b serv
at io
n in a
c o mm ont o Sravakas, etc.
Precept uala dvicea bout[ thef ourn ob
le] t ru
ths is: ( a) in r egardt o
truth of] suffering, t he instruction thatt her e
sult
ante mpti n
es so ff orm ,
t he PP a re one and t hes ame tiling be c
auseo fb eingw ha t truly is; ( b )
[the n ob le truth of the] origin [of suffering], the instruction t h
at, b ecaus
e mpti n
e ss and f o rms, e tc., wh ich are its cause [i.e., klete and karma], are
different, t heref
ore f o rms, etc., are not su
bject to origination and c essation
d efilemen t and purity, e t
c.; (c) in r egard to [the n oble truth of] c es
suffering], the instruction that in e mpt i
ness w hich is f re e of p roduction
c essation, d efil
eme nt, purity, d egen
eration and incre
a se, e tc.
, t here is no
up t o and including, no arising o fi gn o
rance and no cessation o fi gnorance,
B u dd ha and no e nli gh
t enment; and ( d) in r egar
dt o [the no bl
et ru
tho ft h
the instruction t hat the e mptiness o ft hei nn
er, e t
c., n either joined with,
joined w ithp e
rfectg e neros
ity,e tc.
,w ithe mptinesso ft heo u
t e
r,e tc.,
earlier or later limits, and v i
ce-versa, is t h
ep rog
ress achiever. 2

Preceptual a dvice a bout the T hr ee J ewels is [the following set of

instructions]: ( a) in r egar
dt oB udd ha,t h
e instruction thatt here is a
ob served and o bserverb eingt hes ame thing. T his is b ecaus et heB uddh
en lightenme n
t are the s ame. T herefore, one c a
nnot find the s tate of b
k now ero f all a spects, viz., the b uddha
-defi
ningp r
o pert
y [ asa nything s e
Th ere is, t h
us, no c ontactw ithf orm s,e tc.
, [ th
es o-
calledo bjec
tso f
and the o bs e
rved and o bserver are therefor
e the same thing]; ( b) in r ega
D ha rma , the instruction t h
at t here is a l ack o f o w
n -being o f all th

I.e., thefiveskandhas understood as a result of kleSa and Jcarma.

2
According to Conze (1979:62 n. 18) following Obermiller (1933-6:37-38), this says that the path is
the inner being, or the emptiness of the inner sense faculties, etc., which is a different way of referring
to the inner being. This being is neither joined with perfect generosity, etc., (the Bodhisattva deeds),
nor with the emptiness of outer, etc., ("the emptiness of the external environment which constitutes the
sphere of his action"), nor with the earlier limit (sarhsara) nor with the later limit (nirvana). Nor is the
being entirely separatefromthem Cotherwise there could be no skill in means and spiritual progress").
And the perfections, the outer environment, bondage and liberation are similarly not joined to, and yet ' "•
not entirely separate from, the inner being.

294
dha rmas s ubsumedu nde
rt he totality oft hings, a nt
idote
s and a spect
s [cf
W3. 25ff], i nclu
ded in t het hrees tat
eso fb ein ga ll-kn
ower; and (c), in
C omm unity,t he instruction that, in t hec aseo ft he following individual
ap roceeding forth by way o fn on-p ro
ducti
on. [ These individuals are]t he
great p ersons who are divided in t e
rms of their b ein
g c andid
ates for,
recipients of the results [of S trea
m-e nt
erer, O nce-re tur
ner, N on-r
eturn
er and
A r
h ant], [The e ighth g reat p erson, t h
e recipient o ft he result o fA rha
m entioned h ere.] T h atA rhant has b e
eni ncluded in the d o main o ft he
jewel [and is t her
eforen otr e
ferr
ed to]. [The a boves e
ven,e xc
ludingt he
t o
ge ther w it
h the P ratyeka-buddha a s the e
ig hth, are e nnumerated, in t er
the d iffer
ences of ha ving soft faculties, e tc
., as t went
y Arya, irreversibl
t r
ai ne
e B odhi
sattvas. 1

Sinc e
, h a
ving b egun t o p rogress t ow
a rd the a fo
rementioned a ims w
initial e nt
husiasm, the l ongin g for s uc
h t hings as physical e as
e m akes
p eople settle, p r
ecep tu
al a dv i
ce r e ga
rdin
g n on- attachmen
t is, t he
refor
e, [W
teachinga bou
tt heb ody,e t
c., in t ermso f its b e
ingd evoido fo wn- be
S i
nc e if, evena fter trying for a l ongt imet hed esired aim is no t
af atig
ue can comea bouto nt hep ar
to fap ersong ivent op a
nic,p
in r egard t o not tiring is a t eaching in t e rms of e verything from f o
perfect e nlig
htenment a s b eing b e yond investigation. 3

S ince the he
art can recoil w hen one is receiving instruction on w h
i ch
taught by all the Bu ddhas, e tc.
, s it
uat
eda tt he ten directions, must be

The terrninology and system behind this complex sentence have been discussed exhaustively in the
introduction §7.9.3.
2
After setting out on the path the person finds great difficulties, gets tired, and falls into the wrong
idea that he or she has been really engaged in a religious activity and is weary. Bringing to mind again
the rememberance that even the physical body is like an illusion, the person is re-energized.
3
After even more effort, the goal seems as distant as at the beginning. To overcome the sense of
defeatism that arises when the unending task is seen, one contemplates the fact that there is nothing
whatsoever to escape from or attain.

295
for e ach particular goal, p rece
ptual a dvice a b out fully e mbr
acing the p at
t herefore, instruction that all d harmas are f un dame
ntally u nproduced. 1

Preceptual a dvi ce a b
out the five e yes is the instruction t ha
t p rogre ss
t erms of the o nene s
s, f r om the p o
int of v ie w of the truly real, of the f
m atu red, divine, w isdom , d harma and B udd ha e ye s w hich f ocus, r es
( a) on specific things, (b) on d emise and rebirth of all b eings, (c) on
i maginationo f any d harma( d
) on t he realization ofe veryA ryap er sona
t hea wakeningt od harmas in all their a spects. 2

Prec ep
tuala dvi cea boutt h
e six c lairvoyances is the t eachin
gt h
at( a )
apparition, ( b) divine e ar, (c) r eading o thers' m in ds, ( e) recollection
d welli ngs [lives], (f) the c omposite divine eye and (g) realization of th
extinction ofc ontaminat
ion w hich do s uch t hings as f unctio
n ( a) t o s h
earth,e tc.,( b)t oh eart h
e faint and non-faints ounds existing in all w
(c) t ok now ,t hem indso fo t
hers in their s t
ateo f longing, e tc.,d )
own and o thers' m any earlier lives, e )t o see all fo rms and f) t ob ring
rem oval o f klesa and the ob sc
urati
ons to k no wledge, respectively, s hould
unde rstooda sb ei n
g in a s ta
teo f primordial c alm. 3

Ay ogi
n [ or yoginl], who like a c onjurer o f illusions embodies n on-s
on a nything, t h rough realizing all dha rmas t o lack a s e
lf-n
atur
e cultivate
path o f seeing. [ Th
is p ath] c on
sists o fs ixt
een i nstants syste
ma tized
wit h the fourt ruths and is m ade up o ft hed harma, and s ubsequ
e nt,f o
and k n owled
ge g n os
es. [It is cultivated] a
4
sa na ntidotet ot hec oncrete
w hicht h
at[ path] is t or emove. S ucht each i
ng is p rec
eptuala dvicea b
o fs eeing.
Beca u
se the s uppos
itio
n of a [real] d ifference b etwe en c ompo
site and
c omposi t
e p h eno mena is not p os
sible s ince the [ ul
tima te] n at
ure of one i

The difference between this and the previous advice is probably simply one of degree. The full
embrace of the path is an understanding of emptiness thatremovesthe final hurdle which lies between
the Bodhisattva and the goal of enlightenment
2
Discussed in greater detail by Lamotte MppS":2260-63.
3
I.e., they never really got off the ground. See Mpps": 1809-1838.
4
These are technical terms for the sixteen instants, divided into four sets of four relative to each of
the four noble truths. They have been discussed at length in the introduction §6.15.2.

296
[ ult imate] n at
ure of the o th
er, similarly, see in
g and m editation are not sep
ar
b eca use the a bove
-me ntion e
d p at h of s ee
ing's o bjective s upport is an enti
m ad em anifes
tt hatd oes not differ from [the pa
th of seeing]. T her ef
oret 1

no e stablishme
nt of a p ath of m ed
itati
on t hrough a distinctive m ark.
N eve rtheless , it [
=the p ath of m edit
ation] is cultivated, as an a nt
id ot
e to
entities w h ich t h
at [ p
at h] is to remove, as an u lti mat
e p roperty of d epe
origination. T 3
his instruction is pr ec
eptua
la dvicea bout the p a
th of m edita
ti
S uch tenfold p receptuala dv
ic e is spoken of with the w ord PP, b e cause
[in the A] the w
is h is for a con
densed text. To explain: In the P an
ca at ex
t is
clearly specified for e a chp re
ceptuala dv
ice. F earing prolixity, I will not c
p ass ag
es as e vidence.
And yet, Lord, if, when such propounding and teaching, and if, when such
instruction is taking place, the Bodhisattva's heart does not become morose,
defeatist, despondent [and] dejected, if his [or her] mind does not recoil,
does not become crest-fallen, if he [or she] does not get scared, get
frightened [and] become terrified [W34.1] then he [or she] precisely is the
great Bodhisattva to be instructed in the PP. This is precisely what is to be
known as the great Bodhisattva's PP. This is preceptual advice about the PP.

T hus, t hen [the A] s tat

es w ith the w o
rds And yet, etc., w hat s or
B od
h isa
t tv
a is to be advi
sedw it
hp rec e
ptu
ala dvi
ce . If (saced) is an indeclina
particle used in the sens
e of yadi ('if'). When the ten sor
ts of p re c
ep tual a d
are thus, bec
ause of n on-app
rehension of the Bod
hisattva and the PP, being
propounded, the heart is not morose d oe
s not recoil s ince it is not 4

despondent is not upset and h en

ce, b e
caus
e of resorting to the dha rma w ith
faith, does not, at the outs
et, get scared w i
th f ear for no r ea
s on. When 5

I.e., the notion of cultivating a profound understanding is misplaced because, ultimately, there is no
state of knowing different from what is known.
2
laksanika usually means 'in a secondary/metaphorical sense.' however, the context here indicates
that it should be understood as derived from laksana 'defining mark.'
For an explanation of the term pratitya-samutpada see §5.3.8-9.
4 f -
As before (W29.9ff) H establishes groups such as bhasyamane, cittaih navahyate, na visidati, i ..
aottrasyati.... i.
5
asthane literally means 'no standing place.'

297
 d
being taught, the heart is not defeatistoe
s not feel c ow
ed,s ince it does
not get dejected g et into a state of co
nfus
i on and h en
ce, b ecause of the
wi sdom of t ho
se who k now the truly real, does not, in the m id-t
erm, ge
frightened withaf earo f continuity [of life and d e
ath]
. When instruction
taking place, the mind (manas w hic h is referredt o as manasa) does not
recoil slip back, s in
c e the mind does not become crest-fallen the b roken
spirit d oes not wi
t h
dr aw, and h enc e
,b ec
a useo fb ei
ng in p osse
ssiono f
w is d
o m does not become terrified, at the end, w ithf earo fu nc
ertai
nty [o
the u nk nown].
Anoth e
rp oss
iblee xpl
anation: At t h
et ime w hen it is being propound
etc ., b ecau
se o fh aving a clear g ra
sp o fw ord, m eaning and o fb o
t
m ea n
ing ], one does not become morose, defeatist or despondent,
1

respectively. W h y?B2
ecause, t hr
ough ap recise g rasp of the topic
u ncontr
a di
cted by direct, inferential or scriptural[ly b a
sed] valid cogniti
mind is not dejected, does not recoil, and does not become crest-
fallen. H
enc
e, a
t the o
uts
et, in the m
id-
ter
m and a
t the end [the B
odh
isa
t
does not get scared, does not get frightened and does not become
terrified.Th u
s [ th
e text] s ho
uldb ec onstr ue
d . He [or she] precisely m e
just him [or her], thatB odhi
satt
va who, b ecauseo f skill in s epa
ratingt h
level and the ulti
mate, is f r
ee f rom feeling m oro
se , e tc., w i
th r esp
ec
ab ove-men
tio n
ed p re
cept
ual a dvic
e .
[Ques
tion:] W ith this precisely a defining characteristic has not been
s poken a bo u
t, so how could the PP be specifically touc hed on [in this b
pa s
s age]
.
We say [in r
espons
e]: T hat s ubject
, in t hep r
opo undi ng,e tc.,o fw
Bo dhisatt
va]d oesn otd ispla
yam oroseh eart,e tc., is t h
eP P ,h a
vin
starting withp rogre
ss a c
h i
ever. S i n
ce this has definitely b ee
n s ta
tedt h
to u
c hin
go no fs ometh
ing implied. T herefore,t he
re is no flaw.
If he [or she] remains thus, that is precisely his [or her] instruction in
preceptual advice.

1
Cf. AK6.5, discussed §8.5.
2
H distinguishes between apparent synonyms by inventing these "respectively" constructions.

298
 In c onclusi
on [ Subh
uti] s ays If, etc. If t h
a t B o
dhisattva, bec ause of
a bove- mentionedp rece
ptual a dvic e, bec omes s teady in the ma
tter as specifi
t hen that is precisely to be k n o wn as his [or her], the B o
dhisa
ttva' s
instruction in preceptual advice t e
achi
ng a b
out w hat s houl
d be d one for
a ttainment of the desir
ed goal.
[W35.1] Thus, all t ha
t [ whi
c h follows] has b eenm ent io
ned in the s ection
p receptuala dvice in r ega
r dt o the PP, the na
ture of w hi
c h is an [altruistic]
[set on] e n
lighte
n men
t and the [ten] at
tri
butes implied by t hat [ mi
nd. T h ese
are]: ( a) ap rogress a chiever in the f ormo f not reso
rtingt o an o bjective
(b) its o bjec
tive s uppo
rt, the f ou r noble truths; and (c) f ou
ndatio
n, the t hr
r efuge s;( d) the c a
use of special a dvancement
,n on-at
tac hme
nt;( e) the c au
n on-retreating a d van
ce, not tiring; (f) the c ause of not a dv
ancing in the o t
[lesser] vehicle, fully e mbr a
cin g the path;( g) the caus e of advancei nde
of reliance on o thers, five special e yes; (h) the cause of b r
ingi
ng the s t
at
bei n
gk nower of all aspects to full co mp
letion, six c lairvoy
ances
; and (i-j
c ause of a dv
ance to the final s tage
, the p a
ths of s eeing and med
itati on. S i
w ith just this m uch the e nti
re p urpo
s e is s e
r ve
dp receptu
ala dvice has [
ten varieties in the ab
ove-mentione ds e
quence. And t hus[ A A
21-22]s a ys:
Abo ut the p ro gress achieve r, the truths, the Th
ree J ew
e ls b e
ginni
ng w
Bu ddh a, n on- attach
ment, not tiring, fully a dhe
ring to the pat
h, the f
[special] e yes, the six qualities of c
la irv
oya
n ce
, the pa
th of seei
ng and [t
pat h] called m e d
ita
tion: p r ec
eptua
l a d
vic
e s houl
d be u nd
ersto
od as
consisting of ten.
11.6 Discursus on the twenty membered Arya Samgha 1

Now, h o
wev er, in regard to the S amgh a jewel, this division of B odhisat
into t hos
e w ith dull faculties, etc. sh
ould be u n
derstood. B a sed on the s
instantso f the pa
th of seei ngi n
clu ded in the s
tat
eo fb e ingk n o
wero fp
expla in
ed [later, in AA2.11 -16 ]
, the c an
did at
e for the first fruit of [Stre
enter er
] is t wofo
ld in t erms of m ot
ivati
on by faith and m oti
vat io
n by [ kno

H's explanation o f these twenty members o f the Arya Samgha has been thoroughly discussed i n the
introduction §7.9.3ff. U n l i k e i n the A A V , w h e r e Arya V i m u k t i s e n a ' s explanation is based o n the A K , i ,
here, i n the A A A , the explanation f o l l o w s the A S more closely. i

299
reality on the [first] fifteen m enta li ns
tants of t hatp a th of se eing
. T he n
one who is not f re e fr om a t tachment to desi
re s and is a S tre
am -ent
erer on the
s ix
t ee
nthm e nt
a li nstant of the p ath of see
ing . T he n, on the p a
th of me di t
a
b ecause of the r e mov
al of up to the f our
ths o
rt of klefa, t h
ere are two typ
1
e so
the s ame [ S
tream -e
nterer], in t erms of going f r
om one h uma n or divine fa
to a nother
. T hent here is one who b ecomes the c andida te for the seco
nd result
r emovin g the fifth s o
rt of kleia o per
ating in the desirer ealm, who as one w ith
s of
t and s h a
rp faculties is [ m
otivate
d by] faith or atta ins t hr ough s ee
i ng an
[ rec k
on ed
] as o nly one [of the t went
y]. T hent here is the Once -re
turner who
a ban d
o ned the sixth s ort of kle§a o pe
rating in the de
sirer ealm. T hent he re
n ext, the s ame [ O
nce -retu
r ner, but destin
ed for] a single interruption a m on 2

celestials, s i
nce a single rebirth is in stor
e for him [or her]. T hent h
ere is one
b ec omes the c andidate for the third result by r emovin g the s e ven
th and ei ghth
sort of klesa op erati
ng in the d esi
re r ealm, who is [ mo
tivated by] faith and
attain
s by s e
eing and is, as be fo
re ,[ onlyr ecko ned one of the twe nty
].
Then the one who is called a N on
-r eturner, b eca use of h av in
g r e mov
e d
n i n t
hs ort of klesa o p e r
atin
g in the desirer e alm , is to be k n o wn fivefold.
the antara-parinirvayin ('one who a t
ta in
sn i
rva n
a in the i nte rmed iat e s t a te') is
one who, b ec a use of h avin
g r emo ved the tie to t akin g rebirth, but not the tie t
b r in
ging to reality [the s t
ate bet ween life and d e ath ], either b ri n gs [ n ir v
a
reality just w h
ilep r oce
eding forth to the in terme diate state, or a t t a in
s the e
suffering by a ctuan
zi n g the path in the i nterm ediat e s tate. The upapadya-
pannirvayin ('one who g e t
sn ir
vana at the time of birth') is the one who, h avi
n g
t a ken birth in the f o r mr eal
mb ecause of r e mo vin gn ei ther tie, at t ain
s the e
sufferingrightt here at birth. T he re is the abhisamskara-parinirvayin ('one who
g e ts n irva n a w ith effort') b eca
u se of attaining the end of suffering
a c tuak
_u ig the p ath. [W36.1] [The n e
x t] is the anabm^amskararparwirvayin
('one who g e t sn irvan aw itho
ut effort') b eca use of b e ing the o ppo s ite of t ha

For the complicated different categorizations of klete, and their removal at different stages of the
path, see the detailed discussion at §6.17.
eka-vicika, literally 'with a single wave/ripple.'

300
 The fifth is t heA scende
r. He [ ors he] is, f urth
ermore ,h ead
ingt oA
and h eading t o the B havagra. A mon gstt he
2
m,t he one he adingt o A k
ani
threefold: one who e nters A kan
istha a ft
er a scending o ver [the i nte
rvenin
g
celesital realms], one who [ en
ters] a fter a s
c ending o ver half [ of the ce
rea lms], and one who [ en
ters
] after d ying in e very [celestial] realm. Th
h e
a ding to the B havag r
a is f re
ef ro ma tt
achment to f orms and is o f two
one for w ho m t here is p eace in this life and one who w itnes
ses [ abs
o
(samapatti)] with a physical b ody.
After t hat
, one who has r emoved the e ighth s ort of B h avagra klesa is 3

c a
n didate for t he fruit o fA rhant. T hent here is t h
eP ra t
yeka-
buddha
o nly b a
sed on the S ravak
as' scriptural collection, a c
tualizes his [ or h er
p ath and do esn ot arise a saB ud dha. T hu st her
ea ret het wenty.
Thi s subject is a cc
ordin
gly e xpou nded a t l e
ngth in P anca [ 60
-7 2
].
Avaivartika-cakra-sutra, be
ginnin
g w
4
ith the B odhisattva m otivated by faith,
up to the P ratye ka-bud d
ha B odhisa
ttva, the a rrangement of [ Arya S amgh a]
m em be r
s has b eens p
oken a bout for g r
eater clarity by the Lord. So one
l ook for [it] in t hat v ery [sutra]. H ere, we are not giving an e xten
s
p resentat
ion w ith the c o
nsid
erati
on 'why g r
inda gainw hat is a l
read
yg r
oun
And a ccordingly, w itho
ut [explicitly] including recipients of the first a
secon d results or c a n
didat
es for the f ourt
h result b ecaus e t he
y are e asy
under st
and, [ AA 24- 25] s a
ys:
Those o f dull and s
harp faculties, a
tta
ini
ng by faith and vision, [
tho
se
go] fro
m family t o family; tho se havi
ng a single interruption, thos
e
inter
medi
ate state, at birth, w ith w ork
, w i
t hout w ork, p ro
cee
din

Literally, 'that [heaven] which is situated below none.' For an explanation of the different regions of
the three realms (dhatu) see §6.26.2, chart §9.3.
2

'Summit of existence' is situated at the top of cyclic existence (samsara) and can be transcended, in
Mahayana cosmology, only by reaching nirvana.
3
The kledas are divided into great, middling and soft, and then each of these is again sub-divided into
great, middling and soft for a total of nine kleias. When the level of practice serves as an antidote to the
last of the kleSas, the softest soft, one becomes a candidate for the final result of Arhant. This has been
explained in detail §6.30.
4
Taisho DC, p.230a according to W.

301
A
kan
ist
ha, the thr
ee asc
end
ers
; o ne i nt
ent on B havag ra, des
tro
a
tta
chm
entt ofor
m, for who
mt h
ere is pe
ace in this life, whow it
ab od
y andt h
eR hi
no [=P
rat
yek
a-b
uddha
]: t h
esea ret het w
ent
y [
oftheA r
yaS a
mgha].

302
 Ill APPROACHING ULTIMATE REALITY

Th en, w it
h the collection of meri
t a masse
d, the tho
ugh
tfu
l ones w i t
h
intention, whose m i ndstream
s ar eg ov
erned by g
oodd harm
as like fait
with a firm c lairvoyanc ethat is th
eo utco
me o fc oun
tle
sse ons [ of
enter,t hroug
ht hep recept
uala dvi
ce, into th
e level ofp e
rfo
rmanc
ei
acco mplis
h their collection ofw isdom
.
Based on this, in r eg
ard to the neophy
te [ B o
dhi
sattva] who has rece
ived
precep
tua l advice, in o r
dert o purify t
2
he level ofb eli
ef-ba
sedp erf
orman
top of the ro
ot of virtue c h
ara
cter
ized by faith, etc.
, ( which [ root] is
proximate liberation [§6.
8] a tta
ined afte
r the exce
llence of hear
ing, etc.)
four p rox
imate p en
etr
ati
ons [ §6.1
0] ( which are m undane m e
ditativ
e
concordant w i
th the p e
net
rati
on oft he f ou
rn obl
e t r
uth
s) s houl
d be e xp
The superio
rit
y of t h
ese [ p
roxi
mate p en
etrat
ions] to the warmed [ proxima
te
penetr
ation],e tc., o fS ra
vakas
, e tc., shou
ldb e s tat
eda s follows: (a
b e
ing special in h avi
ng as objec
tive s up
port entities cha
ract
erize
d as

W36.18-75.22; P77.5.1-87.2.2; AA26-36;Panca:l 19-160; AAV:53-72.

The Bodhisattvas who are seeking to become enlightened for the welfare of others have listened to
the doctrine in order to learn the practice. They have learned that it is perfect wisdom, in essence,
knowledge that all phenomena are empty (Sunya). This emptiness qualifies all dharmas but, as
suggested by the focus of the A, where the existence of Bodhisattvas is brought into question, the
preceptual advice finally boils down to the explanation that the listening persons are themselves without
a self or soul (pudgala-nairatmya).
How the Mahayana practice of penetration to this profundity surpasses the similar yogic state of the
Sravaka and Pratyeka-buddha thus becomes the topic of this next section. The four sub-divisions of the
deepening realization (warmed, peaked, forbearance and supreme worldly dharma), are first
described in terms of a) their objective support, dharmas revealed in their primordial emptiness, and b)
the subjective experience (here described as the afcara'mode of meditation') which is concomitant
with such realization. Finally, the deepening realization of Bodhisattvas is looked at again from the
point of view of the gradual melting away of unwarranted beliefs and biases, categorized first from the
point of view of the less sophisticated received wisdoms of the crowd (=the conceptualizations of
apprehended object), and then, from the point of view of tutored idealist philosophies (=the
conceptualizations of apprehender).
2
Cf. AS (Rahula: 105-6).
3
Cf. Obermiller (1933-6:61-63).

303
i mpe r manent, etc. [ §6.11, § 7.4]; ( b )b e
causeo fb ein
g special s ince
m edi t a tion (akara) is non-settling, etc., i
nsof a
r as [the proxim
at ep enetrati
on s]
are a n tidot
es t o the view t hat d harmas [ have o wn-being]; (c) b e
cause
special a s c auseo f the realization of [all] thre
ep aths, and (d)b ecaus e 1

special in t ermso fm ent or, i.e., a spiritual friend in t h

ef or mo f skill
Similarly, it s hou
ld be s tatedt ha
t: (a) t he
r e are two s orts of
c onc e p tualizati
on of a pp
rehen ded o bjec
t b ased on t horoughl
y afflicted entitie
and antidotal entities, and [W37.1] (b) two c oncep
tualiza
ti o
ns of a pprehe
nder
b a
se d on a substantially e xistent p erson and a nominally e xisten
t p erso n 3

t hus it is r espectiv
ely by t hesef o
urc on cept
ualiz
ationsw hicha r et o be r e
by the p ath s of s eeing and m editationi ncluded in the p eake
d realization t o
e x
pl a inedb elow [ AA5.5
- 34], t hatt he
sep roxi
mat ep en
etra
t i
onsc o met o
samfc/esa('afflictions')- Similarly, it s h
ould be s tate
d t h a
t e acho ft hes
e [
p rox i mate p enetra
tions]
, c omi ng into c onta
ct w it
h the specified
c o
nc e ptualizations, is s uperiorb ecauseo fb eings ub-di
vided into soft, m i
and g reat. T hust here is a fivefold superiority. 4

On the oth
erh a nd
, the fourfold warme d,e t
c.,r ooto f virtue ofS ra v
is est a
blish
eda s follows: It has for its o bject
ive suppo
rt [only] the fou
truth
s [ ta
ken as] c oncr
ete entities w hich are c
hara
cte
rized by bein
g illust
etc. [It only operat
es], throu gh the mod e o fm edi
tati
on on i mperma
nence
asa nti
dotet o the vi
ewt hat a self exists. It b ecomesac aus
e for t
[only] their own vehicle. It is w it
hout am ent
or. S inc
e the fourfold
conceptual
izati
on d oes not h inder p rogres
s to their enlight
en me
nt, it c
a bou
t as u n
asso
ciated with t hat [fourfold conce
ptua
liza
tion] e ven t h
ough

The three paths are the paths of the Sravakas, Pratyeka-buddhas and Bodhisattvas.
2
upaya-kauiala-kalyana-mitra could be construed here as a dvandva of upaya-kaus'ala and kalyana-
mitra.
3
On different meaning of the term see Bendall and la Vallee Poussin (1906:228 n.4).
4
The difficulties associated with this passage and the apparent differences between the number of
special qualities listed in the AAV and AAA have been discussed in the introduction §6.11.4. The five
special qualities H has in mind are (a) objective support, (b) mode of meditation, (c) cause, (d) mentor
and (e) suppressing the conceptualizations of apprehended object and apprehender.
5
According to AK1.13 (la Vallee Poussin 1924-31:1.24, 1.45; S. Jna 1983:44-45), rupana is the 4
'
definition of form. It is rendered 'being illustrative' in light of Tib gzugs su rung ba.

304
fourfold c
onc
ept
ual
iza
tion t
o b e r
emo
vedby th
eB o
dhi
sat
tva
-ya
na] is o
p
[ont h
eS rava
kap ath
]. A n
dt hu
s[ AA
26-
27]s a
ys:
O na c
counto fo bj
ect
ives u
ppo
rt, modeo fm edit
atio
n, c aus
ea ndm e
soft, mid
dlin
g a nd great wanne
d, e tc
., [proxi
mate p e
netra
tion
s—st
age
thep athr ef
err
edt o in th
eP Ps u
traa s]P rot
ectorB od
hisatt
va-ea
ch
co me into con
tac
t w ith one oft he fourc o
ncept
uali
zatio
ns, are s u
p
theS r
avaka
, a s well asR hino[-
lik
eP r
aty
eka-bud
dha, paths]
.
12.2 Warmed proximate penetration
Furthermore, Lord, great Bodhisattvas coursing in the PP and meditating on
the PP...

Ther e,o nt he topic o ft heo bject

i v es u
pporto ft he soft, w arm ed,
[the A] s ays furthermore, etc. Furthermore i ndi
cate
s P P instruction f ro
anotherp ointo fv iew. A lthought het exth asag e
nerale xpression,
mean s in [ t
he P P] d el
imitedb y h a
v i n
gt hi
ngs s uc
h a s t he s tate o
etc.
, a s o bje
ctive s u p
port. T o explain: " The L ord said e lsewher
e:
Mon ks , s h
ouldb e e xplai
ned in t he light o fo the
rs u
tra
s." A nd it s
[119.11-18] conc
erning t he o bjec
tiv
e s u
p p o
rt o f t he soft, w armed [ pro
penetration], "Here, friend Sariputra, t heB o
dhisat
tva [doesn ot settle o
that] f orm is i m permanent ... that f o rm is m ise
ry ... that for m is
form is d ev
oido f self, e tc." In this [A] t her
e is just this m uchd
states t hings briefly. O n t he o th
er h and, in t hat [ P
anca] t h e
re is
statementa b
oute acho ft he [four] truths. T h
erefor
es usp
icion [ t
ot he
the A is n ot referring tot he soft w a rmed]s houl
dn otb ee ntertai
ne
[ The B od
hisattva is] coursing w ithn on
-st
abili
zedg nosis a nd meditati
with stabilized [gnosis].
[ Byt hef oregoing] this h a
s b een said. T h e o b
jecti
ve s upport is
havin g s i
xteen a spects starting wi t
h i mper
manence, e tc., b as
ed o n
[ no
b le] t r
uthso f suffering, etc. [W38.1]
...should practice in such a way that they do not pride themselves, as they
practice, even on that [altruistic] mind [set on] enlightenment.

305
 With w hich m od e o f m e dita
ti o
n s hould o ne t ake t hat [entity] a s
Anticipating s uc
h a q uestion [ the A] s a
ys in such a way, m eaning
s equence t o b ee x plain
ed. Even on m eans: N oto nly should they not
themselves o nt hat w h
i c
h is t o b e t ak e
n a s o bj
ec t
ive s uppor
t—the r e
a
this b eing t he a bso l
ute invisibility of t he k nowab le~but they should
pride themselves, t he m eani ng is t hat t h
ey s houldn ot settle o n, eve
m od eo fm edit
at ion,s u
cha sac essationo f settling, etc.
,w hichh as
e nligh
t e
ningc ognitionw it
hw hicht he
yw o ul
dr eacht h
eo bjecti
ves upport
is t os ays om u cha s[ theys houldt aket h
eo bjectives u pp
ort] in t e
settling, etc.,m o d eo fm e ditationw hichs e
rvesa st hee ntrancet ou lt
This is w ha
th asb een said [in t h e foregoing]. T heS ravakast a
1
k
d efined a s illustrative, etc., a s o b
jectiv e support. In their c ase t he
m editationa re [ on its] i m perm anence, e tc.
,b ecause o fb e in
g [only]
t ot hev iewt hatt here is a self. B odhisattv
as,h owever,t akea ne nt
o f i mpermanence, e t
c., a s o bject
ive s u
pport
. In their c ase t he m
m editationa re [its] b ein
gf reeo f settling, etc
.,b eca u
set heya rea na
v ie w t hat dharma s [ have o wn- b
ei ng]. 2

[Ques
t i
on] If b ei n
g f ree o f settling is t hen on-exist
ence o f settling
that c ase, s ince [settling] w ou l
d n ot exist, its a ntido
te w ou
l d n ot m
A nd , [if beingf reeo f settling] is w h atd oesn ot settle, t hen
,w o uld
entail [ no
n-se
ttling] b eing a lso p resent in e yes a n d s o forth [ w hi
ch
not , in a ndo ft hemselves, feel a ttrac
tion]?
Inr e s
ponsew es ay: T ot hee xtent it [non-settl
ing] is a no pposit
it is [ a kind of settling]. T ot hee xtent it is a na nti
dote[ o
f settling]
is n on-se
ttlin
g. H o w is it a n o p
posite ? T ot hee xtentt h
att her
e is
"there is" o r" there is n ot" g en
e r
atedo uto fg roundle
ss i m
agining. H
ant id
ote? T ot hee xten
tn either[ graspinga t" there is" an d" t
here is n
A ndh ow is t herea na bsenc eo ft het wo? If t het woc omet ob e
"f rom t hep oi
nt o fv iew o ft he truly real, n either exist." As [ the

Cf. AAV:54-55 on which this is based.

I.e., the Bodhisattvas' meditation is more refined.
I.e., you do not need an antidote to remove something that does not exist

306
i
mme
dia
tel
yaf
ter
war
ds, Friend Sariputra, here in regard to non-mind
[a "there is" and "there is not" do not exist].

What is the reason for that?

"But given t hat the mode o fm e

d itatio
nf r
ee f rom settling, etc.
, is
e
stablish
ed, how c ouldt her
e be no settling for one who in
ves tigat
es?
" [ H avin
a
nticipa
ted this q ues
tion, the A] t huss a
ys What is the reason for that, whi
means, b ecau se o fw hat r eas
on is t hat; or, alternatively, the me anin
q
uestion is]: b ecause o f b ei
ng the c ause of w hat goal, on a ccount of
p
urp ose, is t here this [r ec
omme
ndatio n of] n on-doing o f settling [i.e.,
sh
oul d not settle].
It is because that mind is no mind. The fundamental nature of mind is clear
light. 1

As a r esponse [ Su
bhu ti] s ays It is because, etc. B ecause
, s ince it
single o r plural own-being, the fundamental nature o w
n-being, stateo f
origination of mind is clear light, i.e., is some t
hing f r
omw hich the d arkn
of all g rou
ndl es
sc o
nceptual
iz at
ion has b e
end ispe
rsed
. T herefo
re mind, w hi
is not o the
rt ha
n the non-set
t li
ngm odeso fm edita
tione tc
., is, really, n
Th us d o
es [ Subh
uti] think: How, really, c ou
ld the n
on-se
ttli
ng, e tc.,
meditati on (whi c
h is not o utside the limit o fw hatm ind is, on ac count
[m ind ] b eingd evo
ido fo w n-be ing), [W39.1] t
aket hep l
aceo f settling
be com e settling]?
Then friend Sariputra inquired of friend Subhuti: Friend Subhuti, is that
mind, then, the mind that is no mind, something which is?

Wh eth
er one c
ons
tru
es the n
egat
ivem arke r a ('no') in acittam ('no mind
in the s
ens
e o fan on-
affir
ming or affirming [
negativ e
],s e ein
gt h
att h
e 2

This section of the A and AAA has been translated into French by Ruegg (1969:41 Iff).
2
acitta construed as a prasajya-pratisedha would mean 'it is not mind.' As a paryudasa-pratisedha it
would mean 'it is something other than mind.' The translation 'non-affirming and affirming negation'
for prasajya- and paryudasa-pratisedha, respectively, has been borrowed from Hopkins' helpful
discussion of the two terms (1983:723-27). Eckel (1985:71, 1987:126), following Matilal (1971:162-5),
renders the terms 'verbally and nominally bound negation,' echoing their earlier grammatical meaning.

307
view will not be r emove
dw h ere it is done within the context of a belief in s
imp
being or not being, [Sariputra] s
ays Is that mind, the mind which is no
mind, something which is? The s e
nt en ce is t o be construeda s follows: Th
mind is not d ifferent from the n on- settli
ng , etc., mo de of m ed itatio
n. Th
rnind that, really, is said t o be no mind, is t h
at mind something which is?
Logically, s ince the entity [ be ing qualified] is n on-exi stent, the n ega
t
mar ker 'no' has not beenu sed he re in an affirming s ens e [ b ecau
set h
ere
basic entity a ssertedbe yondm ind ]; but in a n on-affirmings ense.
Then friend Subhuti said this to friend Sariputra. Friend Sariputra, in tha
state of no rnind, which is a state of no mind [in my remark], does there
either exist, or does one find, either a state of "there is" or "there is not"?
Sariputra replied. No, friend Subhuti, one does not.

Subhuti, h
aving in m i ndt hat in this c a
se , a s well, t here is a lso
me re " there is" and " there is not," and wanting w ith just this to set f
refutation, s ay
s to Sariputra, by way of f ormulating a c ounter-ques
tio
n,
friend Sariputra, in that state, etc. No m ind is the m eren on-b eingo fm i
Th at state of it is acittata ( '
n o-
min
d n
ess'). In that state of no mind does
th ere exist either a state of "there is" t ha
t is an o ut come of non-
objectification [of no-m ind] ; or does one find [a state of "there is"] t
hat is
an o ut com e of objectification? One should c o
ns true or a state of "there is
not" in the s am
em a nne r. One s houldu n
derstandt hat the earlier v a (eith
is in anticipation of the later, and the later either/or is in anticipation of t
f orme r. 1

Wh at p erman
ence or t
erminatio
n can t h
ere be in the c
ase of an u
nbo
r
entity? The i
mag
ina
ry different qualities are i
mag
ined a bo
ut an own-
bei
n

Citing Kajiyama, Eckel says the former "is used to refer to a form of negation whose primary purpose
is negative, as in the example 'They do not look at the sun,'" ...while the latter "contains the further
suggestion of an affirmation [as] in the statement 'He is a non-Brahmin,'" [i.e., he is a ksatriya, vaiSya
QtSudra].
1
Skt has the option of using va only once at the end of the pair, or of repeating va after each member
of the pair.

308
 Just a s nob
ody can etch letters, etc., on sky, similarly w
ith the different
qualities w
hic
h are i
magined about s o methingu nb orn . 1

I
nte
ndi
ng this, [Sariputra] says No, one does not t
obo
th [
of the alternatives
e
xpr
esse
d i mmed
iately b efore.
Subhuti says: Friend Sariputra, if in that state of no mind, there neither
exists nor does one find either a state of "there is" or "there is not" th
would this question of yours, namely what Friend Sariputra thus express
[W40.1] "Is that mind, then, the mind that is no mind, something which is?
proper?

N ow , u sin
g [Sariputra's] own statement in refutation, S ubhuti says: Frie
Sariputra, etc. Thee xpres sion api nu (Then, ... ?) is u
sed in the sense o fa
denial. It m
2
eans that it is definitely not [proper]. The question me an s cav
[Subhuti] e xpr
esses that v e
ry [ question] w it h would that question, etc. T
hi
is w ha t [ Subhu
ti] thinks: If, in that state of no mind, there neither
exists, nor does one find, either a state of "there is" or "there is not,"
then ho w c o
uldt he
re b e this question ofy our
s, "Is that mind, then, th
mi nd that is no mind, something which is?" Even in that [ q
uestion]
, by
no mind t he s ame m ere a bsence o f mind is inte nd
ed. T here
fore
supe rimpos
iti
on o f "th
ere-i
s"-
ness in t h
e f or
m o f existing or n ot ex
definitely unsui
tab
le.

When this had been said friend Sariputra addressed friend Subhuti: Frie
Subhuti, what then is this state of no mind?

W henam ind that is a ba

sis for attr
ibu
te sd oes not exist, t h
ere can
mind e
ither, because one can
not use the n
ega
tivem arker no w ith outther
e
so
m e
thing for it t
on eg ate. Hence [Sariputra] says what then, etc.
Subhuti said: Friend Sariputra, the state of no mind is without change an
conceptualization.

Included as two aatara-Slokas between Satya-dvaya-vibhaAga 36-37 (Eckel 1985:100).

Panini 2.1.64.

309
 Since "the wise p er
son d oes not mount a top the roo
fto
p b al
cony o
reality w i
thout the l
adde
ro fs urf
ace truth" [Subh ut
i] says is without 1

etc.,t or esp
ondf romt hep oin
to fv iewo fay o
gin
'ss urf
ace truth. 2

no m ind is w it
h out c ha
ng eb ecau
se it b ecom esac au
seo f a final
o utc o
m e on theB uddha level o
nlyw he n cultivated in a sequen
ce. It i 3

conceptualization b eca
use it is a c au
se of a final o utc
ome f r
ee f rom
distortion.
Then friend Sariputra proffered his appreciation to friend Subhuti.
Excellent, friend Subhuti, excellent. And no wonder. You speak of
[acittata] just as one whom the Lord has declared to be foremost amongst the
calm and collected would.

And, s incew hat has b e e

n said is t husn otc ontradicted by underst
a ndin
A] s ayst h
en, etc. Excellent, excellent is said t wice t o i nd
icat
e [ S
am aze men t. J u
st as m e ans in w hi c
h m anner. The w ords and no w
con veyr espect. arana me
4
ans arana-samadhi—that m editative stabilization,
thro ugh the p owe
r of w hich ranas, viz., klesas do not arise, in o ther
s' m i
with the p up o
se of afflicting on
esel
f and o thers. [W41.1] Beingd eclared to b
5

fo remo st a mongs t t h ose c ours ing in t hat[ c alm and collected

stabilization], you s pe a
k of t he s tate o f no m in d. T hus one s h
ould
acittata by c ha
nging the c ase
-te
rmin
atio n[ t
o the ac c
usa t
ive acittatam].

Probably a paraphrase of MHK:3.12. Similar ideas are found right from the Dhamma-pada and
even in the Yoga-bhasya, etc.
2
yogi-samvrtya (cf. the earlier term udbhavana-samvrd atW32.10). The sariivni level is divided by
Maiihyamikas into true and false conventional/surface level realities. The former are functioning
things in general and the latter common falsehoods like the appearance of a face in a mirror. Since only
emptiness itself is the ultimate truth {paramartha) those characterizations of the ultimate truth like "It
is without change," "It is beyond words" voiced by the Seers are still on the conventional level even
though they transcend the understanding of ordinary people.
3
This is a reference to the five stages of the path explained in the introduction §6.7ff.
4
See Edgerton:442.
5
The word rana is derived from root ran in the sense ranas are those which cause ran, i.e., cause
affliction, arana is rendered 'calm and collected.'

310
 [Q
uesti
on] But has n
ott heP P,e ven if it is t
ogetherw ith skillful m
e
tau
ght on Buddha'sa u
tho
rit
y? So w hat special e xc
ellence c ouldt here be
tha
tS a
rip
utra is als
oa wa
reo f it, and p
roffer
s his a ppreciationt oS u
bhu
t
None at all. N e
verth
ele
ss, there is no fault in [ Sa riput
ra] profferi
app
reci
atio
n[ t
oS u
bhuti]a ft
erad i
sc u
ssion
. [ Suchad ep icti
on] is for
oft het r
ain
ees [undert heg ui
dance] o ft he two by indicating [their] gr
for ther emovalo fd ou
bt on t
hep arto ff utur
et r
aineest hro
ught h
es
oft heT a
thagat
a.
And it is because of this that a great Bodhisattva is to be considered
irreversible from unsurpassed, perfect, enlightenment and a great
Bodhisattva is to be known as unseparated from the PP.

I n
dicatingt heg re atnes so ft hes ta
teo fn om i nd, [the great ne
sso f
be k now n] f r
omt he fact t ha
tt here is e v ena[ Bod
hisat
tva] o fu n
cert
who, on a c count ofh a ving s harp faculties, is fixed a s irreversible even
st a
ge o fp roxi
matep enet ra
tio
n ( beca us
eo ft he i n conc
eivab
ly special qual
the mean s), [ th
e A] s ay s
, and it is because of this, etc. Because of this, i
b ecause t hey do not p rid e themselves e ven on this [altruistic] m i
nd [se
en l
i g
hte nment], s i
nce the m ode o fm ed
itation is n on-sett
ling
, e tc., and
the significance of the and [in and it is because of this]) s i
nce the s upp
ort 2

entity is c hara
cter
izeda si mpermanen ce, etc. Is to be considered m eans
b ea scertain e
d. S in ce, by t h
ee ighth level, a bsolute ly all [Bodhisattvas
]
on the s tage of irreversibility ther
e is no fault [in s aying, in g eneral
,

The statement in the A was probably originally a general praise of the PP. According to the A A,
however, which H is following at this point in his exegesis of the A, the specific stage of the path being
described is the warmed proximate penetration. This is the lowest stage of the path to which the heat of
the fire of direct seeing can penetrate. According to Mahayana theory (cf. MSA:3.6; Ruegg 1969:156)
the very sharpest Bodhisattva, i.e., the one who was initially hardest to convince about the truth of the
PP, becomes irreversible from future enlightenment even at this very first moment of intuition about
ultimate reality. Others with softer faculties, i.e., who were initially easier to convince, become
irreversible at higher stages of the path. By the eighth bhumi even the dullest Bodhisattvas become
irreversible. H says this is a quality of the state of no-mind, i.e., lineage (gotra). See introduction §5.8,
§7.9.3.4
2
Skt commentators frequently derive extra significance out of ca ('and') that the original does not
seem to warrant

311
Bo
dh i
satt
va is irreversible, even t hough all are not irreversible at the s
tage
pro
x im
atep en e
tr ation. And (
] t
he and is u s
edb eca us
e [the B odhi
satt
v a
] is
onl
y irreversible) he [ors h
e] is to be known as not separated from the
PP in thef o rmo fp roxi
matep enetr
ation
,b e causeo fe xp eri
enci
ng no loss
Even if one wants to train on the Sravaka level one should listen to, take up,
hold, give voice to, fully master and cause to be set forth this very PP. One
should be trained in and apply oneself to this very PP. Even if one wants to
train on the Pratyeka-buddha level one should listen to, take up, hold, give
voice to, fully master and cause to be set forth this very PP. One should train
in and apply oneself to this very PP. And even if one wishes to train on the
Bodhisattva level one should listen to, take up, hold, give voice to, fully
master and cause to be set forth just this PP. [W42.1] Endowed with skillful
means, one should apply oneself to this very PP in order to obtain fully all
Bodhisattva attributes.

Hav ingt hus s et forth the o bj

ecti
ve s u
pport and m ode o fm e ditati
on,
the s ense of the special c aus
al f eat
ure of the soft w armed [ proxi
ma
p enetration]
, [the A ] s aysE ven if one wants to train, etc. A level is n oth
in
but g nos is w hen it has a tta
ined special s t
ag e. If one wants to train if o
1

w ant s t o ma kep rog res

st he
re, one should listen principally by sorting ou
t ext and its c ontents w it
h e a
r-con
sci o
usnes
s and the m ind-co
nsciou sne
ss
o ccasio ns to just this [PP] (
which [ he
r e] is m ainly set on t eac
hing p rox
ima
p enetration). One should take it up by putti
ng it in the m ind w ith t h ou
ght.
One should hold it b y b r
ingin
g it to c ompl
etio n w i th ap rac
tice in a
m editative s tate. One should give voice to it by r eading it a loud a s o ne
own position. One should fully master it by a cquiring traditional inherited
l earning (agama) and realization. One should cause it to be set forth by
elucidating it for o the rs in c ommen
tari e
s, etc. In all of t hese, startin

A bhumi 'level* should not be understood as something concrete.

Edgerton and Conze (1967) translate "as one earlier committed oneself to do."

312
listening, by b r
ingig the p
n repa
ra tor
y and s ubs equent m ind
s to p er fect
comp letion one should train in [the PP]. But it is by con
cent
rat
ing in
medita tiv
e e q
uip
oise w i
t h the ro
ot r nindt hat one should apply oneself to it
Because g en
der is b ased on w o
rl d[
ly u sage, in yogam apattavyam '
should apply oneself to'] t
he word yoga [ which is u s
ually mascu
line ] is
use d in t hen eu
terg ender.
Inr ega
rdt o endowed with skillful means, sin ce [MSA: 18.69-
70] s ays
Skill in com
pleti
ng collections ofa B uddh
a's attributes, in brin
ging
bei n
gs t o mat
urati
on, in s p
eedy attainm
ent, in t a
king a ct
ion to c omp
and in not a
llow
ing the path t o be discon
tinu
ous is i nc om
parab
le in [th
fivefold] me
a n
s o fB o
d hisattv
as on all th
e levels. B a se
d on this skill
a cco
mp li
sh eve
ry aim.
He nce skillful means is just the special quality o fm indw hic h
,b a
sed
surfac e level and u ltimate, quickly b rings the specified a i
ms. Endowed w
posse ssing that, one should apply oneself to p ractice m ed
itative
stabilization in order to fully obtain to get all Bodhisattva attributes,
attributesw hichb elongo n lyt o all B odhisattv
as,a re not s
hared in c omm
Sr avak as,e tc., and w hicha r
ec ha
rac
terizedb yt hes t
ateo fb eingk no
wer
The re is a r eading sarva-buddha-dharma-samudagamaya (in order to
fully obtain all Buddha attributes) in s om e m anusc ri
pts but it is w rong
si nce just b elow [ W 42.27 , the A] s a ys all Bodhisattva attributes.
Why is this so?

Havin
g an
tic
ipa
ted the qua
lmt h
at in the S
ravak
a vehicle, also, B odhis
a
ttr
ibu
tessu
cha s giving, e
tc.
,a r
et au
gh t[ th
e A] s ay s Why is this so
It is because all Bodhisattva attributes in which great Bodhisattvas should
train and to which they should apply themselves are taught extensively in
this very PP. [W43.1] Even if one wants to train on the level of unsurpassed,
perfect enlightenment one should listen to, take up, hold, give voice to, fully

La Vallee Poussin (1923-31:4.137 and 6.187) explains "la periode preparatoire (prayogavastha),
anterieure a la 'comprehension' (abhisamaya)" and "par la force de ces jhanas se produisent des jnanas
posterieurs (prsthajata)." The actual realization is effected with the maula-citta.

313
 master and cause to be set forth this PP. Endowed with skillful means, one
should apply oneself to just this very PP in order to obtain fully all Buddha
attributes.

T his is t hea nswer[ t

ot heq ues
tion Why is this so]. T hew ord becau
thes en s
e o f" ona ccounto fw h
ich." In which [ mea ns] in w hich B
attributes. T his is w hat[ the A] i nte
nds: T h ea ttributeso fS ravak
as,
forth a tl ength in their basket [ o
ft e
achings ] whileB odhi sat
tvaa ttr
ibut
es
forth in t hatb asket] incidentally. H ere,h owever, just t h eB od
hisattv
a
aret au g
hte xte
nsiv
ely a ndt h eS ravak
aa ttribu
tes incidentally.
Inr e
gardt o unsurpassed, perfect enlightenment. T ha t o fw hich [
co mpar ed t o w hich] t h
ere is n o
thing h igher, viz., i m porta
nt is unsu
Perfect enlightenment m eans full a w
akening t o all a spects w i
thout
distortion, a s m uch a s t he B uddha level. In order to fully obtain
Buddha attributes [ mea ns] in o rd
ert o realize all theB udd haa ttr
ibut
es
charact eri
zet hes ta
teo fb ei ngk nowero f all a sp
ects.
Why is this so?

Havin
g ant
ici
pat
ed th
e qua
lm th
at in t he S r a
vak
a vehicle a
lso
a
ttr
ibu
tesar
et a
ugh
t[ t
he A] sa
ys Why is this so.
It is because all Buddha attributes in which great Bodhisattvas should be
trained and to which they should apply themselves are taught extensively
right here in this PP.

Ino r
dert og iv
ee xactlyt h es a
mes orto fa nswer[ t
he A] s ays
etc. T h e [secti
on] starting fr om Even if one wants to train on the S rav a
level ... upt ot he final are taught extensively right here in this PP state
this: T h e soft, warmed virtue is t hec auseo f attaining the realization
vehicles. One s houl
d k no w t hat a bs
olu
tely e v
e ry [level] starting w it
w armedh a
s this c aus
a l relationship.

314
12.3
Then friend Subhuti said this to the Lord Lord, I am someone who does not
find, acquire, or at all see exactly what is named "Bodhisattva."
1

To c
[W44.1] onvey the sense of the o b j
ect
ive s up p
ort of the m idd
ling
[S ubhuti
] s a
ys Lord, I am someone, etc. The no
n-findi ng of what is named
"Bodhisattva" that refer
ent of which B o
dh i
satt
va is the n ame, was s ta
t e
d
earlier [ W30.25] w i
th I do not at all see what dharma this
"Bodhisattva" is. At t
his po
int the difference in the [A's s
ta te
ment] is t hat
non- fi
nding of a Bodhisattva in the fo rm of a na me , who is to be g iven
prec ep
tuala dvice, is taug
ht. This is b ased on
All this is o
nl yn ame. It is es
tab
lis
hedo nl
y in th
oug
ht. S
ome
thi
ng
which is different f
rom an e
xpr
ess
ion is not con
cei
vab
le. 2

We have alread
y e xp
lai
ned [W32] I do not find, etc. Alternatively, one can
con
stru
e the mean
ing as I do not find a past [ B
o dhis
attva], I do not acqui
ap r
esen
t [ Bo
dhisa
ttv
a], and I do not at all see a f u
ture [ Bodhisat
tva] s i n
eve
ryd h
arma is e m
ptya t all t hreet im
es.
... and [I am someone] who does not find, acquire or at all see the PP either.
Lord, I (who do not find, acquire or at all see exactly what is named
"Bodhisattva," and also do not find, acquire or at all see the PP either) to
which Bodhisattva, and about what PP, will I give preceptual advice and
instruction? Lord, it really would be a shame were I, who do not find,
acquire or at all see a real entity, to fashion, merely in name, the addition and
subtraction}'namely this "Bodhisattva."

"At le
ast t
here is, nev
erth
ele
ss, an am
e w hi
c h is the topic of p r ec
a
dvice.
"W i
th this c
onsi
dera
tio
n [ S
ubh
uti
] s a
ys, I do not find the PP eithe

nama-dheya is usaily equal to naman, but here it is used in a probable etymological sense 'that on
which name is to be placed' or 'that which is to be placed in a name:' hence 'object of a name.'
2
Cf. Nagarjuna's Acmtya-stava 35 (Lindtner 1982:152-153); for padas cd see Lankavatara 3.78;
Tucci (1932:28) discerns a similarity with PPPi:50ab.
3
H interprets aya-vyaya, probably unhistoncally, to mean 'the coming and departure' of a
Bodhisattva.

315
inte
ndingt he
reby t hatt he PP is m erel
y an ame. T h
ee xpr
ess
ion Bodhi
refe
rs t o s ome
t hing w hose o wn-being is a n ame since t h
e c o
ntex t is
na me. I nr egar dt o would be a shame: S in
ce a n o bje
ct is est
a blis
hed
basis o fe xperience, it would be a shame, i.e., t
herew ouldb eas en
se
in the rnind, b eca useo fn o
t finding it. T his is just wha
t is b eing sai
etc. In r egar
dt o addition and subtraction: prescription is addition an
d
subtraction is prohibition. [ P
V4.2 25] s ays:
T
her
e is no e
xpr
ess
ion in a
ddi
tio
n t
o injunction a
nd prohibition in
c
omm
uni
cat
ion
.
Sincee ve
rything is e
ncompa
ssedb yt het wot ermso n
lyt ha
tm uc
h is
of. T h
is is w hath asb een said [in t heforego
ing]
: F ro mt h
ep o
int
is truly real, the obj
ect
ive suppo
rt is f orm
, e tc.
, qualified b
y the s
fre
ef roma d
diti
ona nds ubt
rac
tion [i.e., u
nchan
ging]
. [W45.1]
Furthermore, Lord, what is named also neither stands, nor does not stand;
and neither stands aside nor does not stand aside.

I
n t erms of w hi
ch m ode o f m ed
itat
ion shou
ld on
e t a
ke that
s
upp
ort
? T o answer this [ Su
bhu t
i] s a
ys f u
rther
mor
e, etc. What is n
t
he objec
tive su
p p
ort, neither stands in th
ef or
mo fac ont
inu
um;n o
n
ot stand. T
his is a
ccordi
ngt ot hem axim that 1

Sinc e t h
ere is no o b
ject t o refu
te it is clear that, ultimately,
refutation. A nd the application of n e
gation, w ithou
t a n o b
ject [ t
nega ted], is n o
tp r
oper. A n de ven if o ner e
sor
ts t o [ t
he ideao
sub stratum, a iunyata h
aving ] a m erel
y i mag i
ned [ na
ture
], [ t
he appl
ofan ega
tion] wouldb e s ome
thin
go nt hes urf
ace level, no
tu lt
i
is n ott enabl
es in
ce sunyata is ul
tima
te reality].
It neither stands aside a
s s
ome
thi
ng dissimilar t
o a c
ont
inu
um nor,
e
xac
tlyt
hes
amew
ay, does it not stand aside.

Why is that so? It is because what is named does not exist.

1
Satya-dvaya-vibhAga 9cd-10d (Eckel 1987:76,125 n. 45 and 161). Only the Tib of 9cd is exacdy the
same in the Tib translation of the AAA.

3
16
 Ha vi
ng a n
tici
pat
ed the ques
tion, " W h
y a re a c onti
nuum and dissi
with a c ontin
uum in the case o fan a
m ede nt
ity w hich app
ears o n
level n ot tena
ble?
" w ith why is that, [
Subhuti
] s ay
s because it does n
exist. "Fro
mt hep ointo fviewo fw ha
t is truly real" is tob e s u
pp
sen tenc
e] sincet her
e is no fault [in positing a c ontinuum
] o nt he
Thi s is what is int
ende
d.
Thus that which is named neither stands, nor does not stand; and neither
stands aside nor does not stand aside.

I
n s u
mmingu p [ Su
bhuti] say
s thus that, etc. This is whath a
sb
t
he fore
goin
g]:Fro m t he p oi
nt of v iew o f ultima
te reality, t
he
m
edi
tat
ion is t
he truly real d
evoi
do fb eing ac o
ntinuum, o ro fb e
i
t
oac ont
inuu
m.
12.4
Lord, if, when such a profound PP is being propounded, taught, and
explained, the great Bodhisattvas' heart does not become morose, defeatist,
despondent [and] dejected, if their mind does not recoil, does not become
crest-fallen, if they do not get scared, get frightened [and] become terrified ...

T o c on
vey the s en
se o f t he o bjec
tive suppor
t o f t he g re
at [ S
Lord, if, etc. A profound PP...thus [is the PP] w
hich, [W46.1] on a c
coun
beingm er
elyan a me,h asam erelyc o
ncep
tualo w
n -being,a ndw hos
not p lumbedb y t ho
se w ho a re a t otherf ords [i.e., followers of
philos op
hies] and by [certain] o f o ur o wn [ number] w h o feel s c
a
lacks f ou
ndat
ion [in conc
rete reality]. T hi
s is w hat h as b een said
forego in
g]: The o bje
cti
ve s up
port is t he [ nob
le] truth o f sufferin
qualified byt hestateo fb eingam e rec once
ptual entity.
... it is believed, on account of [their] surpassing intention, that they are to be
known as great Bodhisattvas unseparated from the PP, standing on the
Bodhisattva level from which there is no turning back, standing firmly, in
consequence of taking no stand. 1

This translation owes much to Conze (1973:85).

317
 In terms of w hich m o de of m edi
tatio
n s ho
uld one tak e t hat [ =m
conceptua
l entity] as o bjectiv
e su ppor
t?[ S
ubhu
ti] s a
ys it is believed, etc
Beca uset hatc o
n ceptual entity is not e
xpre
ssib
lea s any g
ood,e tc.,d ha rm
believed it is over-objectified. 1

Extended, ext
ensiv
e, j oyo us
, set on b
enef
i cen
ce, gr e
at and rig
hte
ous;
asaya (
'in
ten
tio
n')o ft hen obl
eo nes is adhyasaya (
'su
rpa
ssin
g i n
tent
i
becauseo fh avi
ng additional el
ements in this way. 2

Because of such surpassing intention the Bodhisattva is unsepar-

ated from, i.e., is in p osse
ssion of the PP, m ain
ly the g rea
tw armed [ proxim
penetration]. E l s
ewhere, a s well, the m eaningo f PP s hou l
d be similarly
by f o
rceo fc ontext. Standing on due t o not losing w hat has b eena ttained
ei g
h t
h Bodhisattva level from which there is no turning back b eca
use
the Bodh isa
tt v a has att
aine
d the result o f t hat [level] w hi ch is irreversib
[the B odhisa
t t v
a is] standing firmly due t o not losing w h at has not b ee
g ained, w hi ch [in t u
rn] is b ecause o f the Bodhis
a t
tva's g a
inin
g p rogr
h igher, special realizations as one fit for p rodu
cin g t ha
t [ =the B odh is
a t
levels]. And s inc
eb oth[ standi
ng and firm s tand
ing ]a r
e by m e anso ft h
non-settling [the A] says in consequence of taking no stand. T his is w h at
has b een said [in the f or
egoing]: The m ode o fm edi
tation is the stateo f
i nexp
ressiblea st hed oort ou ltimate reality.
In referenc e t o the ob
jecti
v e suppor t and m od e of m e
di t
ation o f the
w ar med , in P a
nca [ 1
26.21-128.
2] it s ays
, " Fu rt
hermore, Lord, t hat
d harma- term, w hic
h is w hat the B odh i
sa ttv
a is..." and so on, at le ngth,
"..
.and a lso [ th
at c onc
eptual entity] w hich is w hat the B uddha is:
e xpress
i blea s any dharmaw hatsoever,b e it g oo do r bad" and soo n ,
exist
ent or n on-ex
isten
t, just like in a d ream
."T he
r ef
ore one s hould n

How exactly H understood the term adhimuc and its derivatives is (iifficult to determine. The
translation 'belief/believe' reflects the Tib mos pa. The term has been discussed at length by
Edgerton: 13-14.
2
See 10.3; cf. Vasubandhu's commentary on MSA: 16.16 (Bagchr.lOO), Bodhisattva-bhumi (Dutt
1966:214-16).

318
ente
rtain any s usp
icio
ns [ about the m eanin
g of the A not be
ing as we h a
ve
explained it].
Thu s the w armed [ pro
xi mate penetra
tion
], w armed, as it were , b e
ca
being ap rec u
rso
rt o the fire th
at is n on-c
once
ptualg n
osis, with s uc
h
supports and m od
es of m editatio
n is threefold. The fact t ha
t it is in
proximity, g iven that there is no h in
deran
ce, to the path of seeing, s
kno wn as the f eat
ure wh i
ch d ist
inguish
es it from p roxim
ate liberation. A 1

thus[ AA
27 -28ab] s ay
s [i.e., lists]: 2

"The o bje
ctive s up
por
t [of the" B odh
isat
tva'
s soft, w arme d, p rox
im a
te
pe n
etratio
n] is i mp
erman en ce, e tc
., b as
ed on the [ four n ob
le] truths
m ode o fm editat
ion is t hec essati
ono f settling, etc. It is th
ec ause
all three vehicles. [W47.1] Addition and su
btr
actiono ff orm and so forth
o bj
ectiv
es upporto ft hem iddling. Ac on
ceptu al entity] s t
andi
nga side
not being t rue as a single instant] and s tanding [i.e., not bei
ng t ru
e
c ontinuu
m [is the m ode of m edit
atio
n]. [ Im permanence, etc.] as a
c oncep
tual entity [is the o bjectiv
e s u
pport of the g rea
t] and b e
ing
i nex
press
ible [its m ode o fm e
ditati
on].
"
12.5 Peaked proximate penetration
Furthermore, Lord, the great Bodhisattvas coursing in the PP and meditating
on the PP should not stand in form, nor stand in feeling, discrimination,
composites nor in consciousness.

Now, after thew a rmed, t oc on vey the sens eo ft heo bj

ecti
ve s uppo
pe ake d virtue it says furthermore, etc. Coursing and meditating on the
PP m ainl
y , the peaked h ave [ alr
e ady] been e xplai
ned [ a
t W 37.16].
natively, one can co
n nect coursing with the prepara to
ry and s ubseq
uent m ind
and meditating with the r
ootm ind. I nr egardt o should not stand in form
etc.: A mon g t hem, form is s omet
h ing illustrative, "feeling is experienc

The difference between these stages of the path has been dealt with at §6.8-6.10.
2
The glosses of AA27-28ab are based on H's explanation.
3
Conze (1954a: 14) construes satyadharam as "which are basis of the four truths." However, the
syntax and the Tib bden pa'i rten can "possessing the truths as basis" favors a bahuvrlhi which is better.

319
discrimination is w hat s ei
zes on a s ign," composites are m e
nta l
con
s tru
ctio
ns and consciousness is b ecominga w a
re.
The form is, in turn, threefold: a [ comple
tel
y] i
2
maginar
y f or m on ac
of i magina
tion in the f o
rm o f the s ubject
-obje
ct bifurcation; a c o
nce
ptua
l
form on a ccounto ft h
ereb eingc once
ptualit
y [in a ccordancew itht hev i
through the fabrication ofw hat is not real, just c onscio u
sness itself ap
pea
tha
t [ fo
rm]; and f orm in u l
timate reality, just n
o-for mf romt hep oi
nto
the truly real, this b ecau
seo ft he final o u
tcomeb e in
g in t hef o
rm
So aret ob ee xp res
seda lso feeling, etc.
[As exp
lained by V asuban
dhu,A K 1.22cd]t h
e particular orde
ro ff orm,
... is in a
cco
rdwi
thg
ros
sne
ss,i
mpu
rit
y,a
swh
at is e
xem
pli
fie
dby
and ther ealm
s. 3

s
houl
They should not standd not p
ark their t
houg
ht in, b
y objectifying
c
onc
ret
e entity, th
at form, e
tc.
, w h
ich,f romt h
ep o
into fvi ewo ft h
d
oesn ot exist.

AK1.14. The basic meaning of samjna is, perhaps, 'representative token.' The translation
.'discrimination' (cf. Tib 'du shes) has been chosen in light of the AK definition
(nimittodgrahanatmika) quoted by H.
2
This passage has been discussed in the introduction §5.5.1.
3
In regard to grossness. Dge 'dun grub (Mdzod tik thar lam gsal byed 41) says: "Why such an order?
It is from rougher to more subtle. Forms are, by and large, grosser and obstructive. Amongst the non-
physical, feelings in the arms and legs etc., are gross. Discrimination, as the apprehension of a
characteristic mark is slightly less gross than that Composite motivations such as 'May I be happy,'
etc., less gross than that and the bare nature of consciousness is most subtle"
In regard to impurity: "In the course of eternal transmigration, the man and the woman are
reciprocally charmed at their bodies, because they are attached to the pleasure of sensation. This
attachment proceeds from erroneous notions (saihjna-viparyasa). The results of afflictive emotions
[which come about from the erroneous notions] are samskaras. And it is the mind-stuff that is sullied by
afflictive emotions" (translation based on S. Jha 1983:76).
In regard to a pot etc. "Form is like the pot feeling the food, discrimination the condiment
composites the manual dexterity [or cook] and consciousness the eater." And in regard to the realms.
"The concern of those in the desire realm is physical sense objects, in the form realm feeling and in the
first three parts of the formless realm discrimination. In the highest level it is composites.
Consciousness is everywhere" {Mdzod tik thar lam gsal byed 42).

320
 T his is w hath asb een said [in t
hef ore
goin
g]: B ecausef orm,e tc.,
own -bei ng, and its own-b
e ingc an
not,t her
efo
re, be got at by way of its in
self-identity, the o
1
bje
cti
ve s uppo
rt is form
, e tc
., qualified by the s
tat
e o f
bein g fit t ob e a location.
Why is that? It is because if they stand in form, they course in a composite of
form and does not course in the PP. Similarly with feeling, discrimination
and composites. If they stand in consciousness, they course in a composite
of consciousness and do not course in the PP.

Ha ving a nticipa
ted the q u
estion, "Why is the o bj e
ctive supp ort t hus?
" w
Why is that, [W48.1] w
ith It is because, [ Subhu
ti ] s ays w hat the m ode of
meditatio n is by a p rocess of exclusion. T hu s [ Subh
uti] thinks: A m
meditatio n is just t h
es ub
jectiv
ed imensiono ft h eo bject
ives up
por t
. B ec
standing of an o bjec
t is b ased on [its] e xperie nce, o nl
y t hat o bjec
tive
shouldb et ak e
nw hicha greesw itht hem o deo fm edita
t ion [i.e., asn
experi ence of i mpermance , etc.]. So, t hen
, if they stand in form [by
objectifying it] in t erms o f the mo de o f m ed itat
ing on i mperma n
ence
forth, t hen t hey c o
ur se in a c om posite of form, i.e., in a c onc
ept
expe rience, and t hus do not c ourse in the PP primarily the soft p ea ke
d. T
appliese q
uallyt o feeling, etc.
This is w hat has b een said [in the foregoing]. F romt hep ointo3
f
ultimat e reality, an mo de o f m edit
ation o f this s o
rt s hould be c onceive
that, ultimately, e mp
tine ss and all phe no
me nas ucha sf or ma re identica
oth er. A mo ngt hem, s inc
ei mperma nen
ce ,e tc.,a rea bsent, in e mp
t in
ther efore, no b ein
g s tatione
d in f orm [by incorrectly o r correctly c on
ceivin
in t erms o ft h
em odes o fm ed
itation o np e rmanence o r i m
pe rmanence

Explaining AA28ab; a literal translation would be scarcely meaningful. Obermiller (1933-36:64-

76) has a helpful list of the sections in the AAA directly related to AA28-33.
2
When aware of non-duality, having transcended the subject/object bifurcation of ordinary
perception, the meditator reflects on the fact that even this non-duality, the nature of which is
awareness itself, is impermanent If thisrealizationof impermanence is given too much truth value, if
it seen as anything more than a complex ('a composite of form') that comes into being and goes out of
being depending on particular conditions, then it is not the perfection of wisdom.
3
Explaining AA28cd.

321
explain: Inr e
fere
ncetot h
em o d eo fm e
dita
tio
no ft hes oftp eak
ed,
it hasb e
en said: "F
orm is itself e
mpt
ine
ss;e mpt
ine
ss is itself f
orm
...
"
upt o" .
..L
ord
,t hatemp
tin
esso fi mpe
rmane
nce is no
ti mper manen
ce,"
Why is that so? It is because, coursing in a composite, they neither
comprehend the PP, nor engage in practicing the PP, nor bring the PP to
completion. With the PP uncompleted, they do not emerge into the state of
being knower of all—as those who comprehend what is not [really]
comprehended.

"G
ivent hatt he cultivation [o
fu n
derstandi
ng] is i mposs
ible in thea b
ac ompo
site [ ex
perienc
e],h ow,t hen
,c ould it bet hatc our
sing in a
not c ou
rsing [in P P]?" H avin
g a ntic
ipat
ed this q uesti
on w ith Why is
[S ubh
uti] s ays it is beca
u se, etc. T hus[ he] thinks: A c ompo
site is
entity and p er
fect w isdom is s om
ething f rom whic h all conc
eptua
lly is
S o h ow c ou l
d o n e c o
ur sin
g in a c oncep
tual entity, witht he s uppo
si
[thec on
ceptual entity] is real, b ec oursing in th
eP P? O nes houldc
th ougha n illusory p erson. 2

Thet hr
ee v erbs neither fully c omprehend, nor e ngage in practisi
nor bring to c ompletion s ho
uld be v ie
weda s a pplica
ble to t h
ep r
epa
root, a nd later s t
a ge
s,r espe
cti
vel. In the PP m
y eansm ainly in th
es oft
[Ex
plan
ation of] t hey do not e merge into, etc. C omprehe
n d
ing m e a
m aking their o wn . W ha t is not [really] c omprehended is t he c om
w hichs h
ouldn otb es eizedo n. [ Bein
gt hus]t hey do not emerge int
b eingk now er of all. O ne s hou
3
l
d c onstru
e it t hus.A nd, b ec aus
e 4

[=sarvajnata\ is com mont ot het hrees tat

eso fb eingk now
ero f all, it
o f b ein
g k nower o f all a spe
cts f L
e., u niqu
e g n osi
s o f B uddha] t

According to Dutt's edition the corresponding section is Panca: 128.2 et seq but the passage H quotes
is slightly different
2
The Bodhisattva is like an illusory person (a) because he or she is not ultimately real, is only a
fictitious entity or (b) because, like a magician, he or she produces a display of apparently real things
for the benefit of trainees.
3
Conze (1975) construes the passage differently: "He cannot go forth to all-knowledge, so long as he
remains one who tries to appropriate the essentially elusive."
4
I.e., aparigrhitam pangrhnan na niryasyati sarvajnatayam.

322
s
pok
en of here [W49.1] w
ith the t erm state of being knower of all. 1

W
her
eve
r it is a
ppr
opri ate it is [to b
eu nder st
ood] thus e
lsewh
erea s well.
Why is that so? It is because in the PP form is not comprehended. Similarly
feeling, discrimination and composites are not comprehended in the PP
either. What is non-grasping of form is not [itself another] form. Similarly
with feeling, discrimination and composites. And what is non-grasping of
consciousness is not [itself another] consciousness.

Ha vinga nt
icipatedt h
eq uesti
on, "How is a c ompositeu nsu
itabl
et ob e
on" wi th Why is that, [
Subhuti] says it is because form, etc. T hus [ Sub
hut
thinks: Form and so forth w hic
h are essentially composite o bject
s are not
comprehended in the PP s ince, logically, the y do not exist. Hence, the
com posite, which is t hat o b
ject, s houldn o tb es e
ized on s i
nce its ap
not in a c
cor
dw ith reality. M akinge xactly this s amep o i
nt [ S
ubhut
i] s a
is not grabbed hold of relative to form is not form. T he u nd
erlyin
g
thou ght is that a [positive] injunction and a n egat
ive r ec
ommendat
i o
n
different ki
ndso f objects. 2

Even that PP [we have been talking about] is not comprehended.

T
his is tos t
atetha
tev
en in thec
aseoft h
e PP one shouldno
tsu
truly real s
inc
e [suc
has upp
osi
tio
n]woul
d entail a distortion.
It is just thus that the great Bodhisattva should course here in the PP.

In s
umm
ing up it s
ays It is just thus, etc. The w
ord hi (just) is for
e
mphasi
s. It m
eanso nl
y thus.

And this is the meditative stabilization of great Bodhisattvas called sarva-

dharmaparigrhita ("not grabbed hold of as any dharma"). It is vast, placed at

A sarvakarajnata which understands impermanence is, per se, a sarvajnata. It is a margajnata if

motivated by the Bodhisattva ideal and sarvakarajnata if a Buddha's gnosis. This has been discussed in
the introduction §7.4, §7.5.2, §7.6.
2
It is possible that H has in mind here an aspect of the apoha theory: namely that the positive and
negative aspects of any particular locus are different objects of understanding; cf. PV Svarthanumana
41-42.

323
 the front, not regulated by a measure, and not shared in common with
Sravakas and Pratyeka-buddhas.

T hu s, w ith this, etc. [the A] s pe ak

s of the soft, p e aked m editati
v e
stabilization issuing f ro
m an o bj
ective s u
ppor t and mo de of m e
ditation
.T
medi tative stabilization, which is not grabbed hold of as any dharma s u
ch
a sf orm , has a fitting name and has b e
enr e
fer
redt ow i th it. It is vast
the a bu ndance of the d ha
rma-ele
men t, placed at the front [50.1] s
ince it is in
front (puratas) o f the rnind, b ecause o ft he a bo
ve-ment ion ed objectiv
e s
and m o d eo fm edita ti
on. T hus s aysA ryaV im
uktisena[ A A
V60]. For t
r eason one s hould not a ccept the r eading not placed at the front
(vipulo'puraskrtah) f o und in some m anuscripts. It is not regulated by a
2

measure e 3
ithe
r b ecause of its invariable as so
ciat
ion w ith the s ta
te of b ei
k now er of all a s
p ects [an unl
imited k nowledg e
] or, it is not regulated
measure b e
cause it is tied t o effecting the w elfar
e of a limitless n umb
living b eingst hroug h i m
men sec ompa ss
ion and w isdom. It is not share
realized by o thers, b e
caus
e it has the specified five distinctive f e
ature
s s u
objectives upport, etc. [ §12.1
].
12.6
Even the state of being knower of all is not comprehended, because it cannot
be seized as a specific shape*

To c
onvey the s e n
se oft h eo b
je ctiv
e s u
ppo rto fthem idd
lin
g [ S
ubhu
even the state of being knower of all, etc. By t he word even,
impermane
nce, e tc., and emptine ss are i ncl
uded. Why is it not c om
prehen
It says because, etc. A nimitta (specific shape) is a u
niquef o
rm. I n
sofa
fromt hep oi
nto fv iewo fw hat is truly real, [a specific sh
ape and

puraskrta was originally probably intended in the usual sense of 'placed ahead of, recommended,
honoured.' However, H, following Arya Vimuktisena takes it is a rather different, specific sense, as
will be seen below;
2 _
H obviously presupposes here that the reading known to Arya Vimuktisena must be older.
3
Conze (1975) construes a dvandva "unlimited and steady."
In the A the meaning of nimitta does not seem to be exactly the same as laksana. Following H, 'as a
specific form' is perhaps nearer to the A's original meaning.

324
h ave the s
amef o
rm as each other, there is, t
her
efo
re, no seizing on it [=a speci
s h
ape].
This is what has b een said [in the forego
ing
]: As t hi
ngsh a
ving the n atur
the dh
ar m
a-el
ement [i.e., ult
imate reality], ( a) i mpe r
manence, e tc., ( b)
o fb eingk nowero f all a
spects and (c) e mpt
ine
ss are in t h
emselves w ithou
o wn-
being. T he
refor et heya re essentially one relative toe a
cho ther . H e
o b
ject
ives upp
ort is f o
r m,e tc., qualified by thes tat
eo fh aving no specifi
If [omniscience] could be seized as a specific shape the itinerant Srenika 2

would not have gained faith in this [doctrine]. Because here the itinerant
Srenika, having come to believe in this knowledge of omniscience,
motivated by faith, comprehended with one component of wisdom. Having
comprehended, he does not seize on form. Similarly he does not seize on
feeling, discrimination, composites or consciousness. There, moreover, he
does not review that knowledge with delight and joy.

W h at fault is t he r
e in seizing as a specific s hape? [ Subhuti] sa ys
[om nisc ie
nc e] could be seized as a specific shape t hen the itinerant
ascetic called Srenika who, on a ccoun
t of seizing [ om
niscienc
e] as a specifi
sh ape in his own d octrin
e (sasana), for an in
te rmi
nable time did not see [the
possibility of] liberation, b eing d i
senchanted he w ould certainly not h a v
e
gained faith c om plete confidence in this the [PP] do
ctrin
e w ith the yoga of
3

no specific s hap e. The i dea is that [he would not g ai

n liberation] becau se
fact t hat [in b o th his earlier and in later B uddhi
std octr
ine] t herew o ul
be seizing [ om
n iscien ce] as [ h
aving] a specific s hape
.
Referringt o just t hat it sa
ys because here, etc. Here is in the u nsha pe
[= Budd hist doctrine]. Knowledge is omniscient b ecause of b estow
ing
Ta thag atah
o od. Having come to believe in, h aving a dopt
ed an a t
tit
ude of
belief in, s hapele ss [ omn
i sc
ience, Srenika, who], b ecaus
e of h aving sof

Explaining AA29ab.
2
Srenika Vatsa-gotra, according to Conze (1977:125-6), was "a non-Buddhist ascetic whose
conversations with the Buddha form a section of the Samyuktagama of the Sarvasti-vadins." For more
details see Mpps":2141-42, n.l.
3
On this meaning of abhisampratyaya see Edgerton:58.

325
faculties was in the s
motivated ens
eo fb eingp rope
lled on t h
ep ath by fai
comprehended with one component of wisdom. [ This c o
mponen
t was
the un derst
andi
ng] o ft h
es elfle
ssnes
so fp ers
ons. Having comprehended, a
a later t imeh e did n ott ak
e form, etc., t
om i
nda s a specific s h
ape,
m eans in m e
dita
tion w hich has no specific s ha
pe. Moreover, he does no
view with delight and joy that knowledge w hich b ring
s a bo
ut the
cultivation oft h
at [animitta] as one hav
in g a specific s hap
e.
In this conte
xt delight is a m enta
l feeling o fw ell-
bein
g and joy a
pliancy. He [
1
-Sr
enika
] b eing a ..p ers
on w hose a tta c
hmentt o w o
rldly
was g o ne,c omprehe
nded by r e
sorti
ngt oe it
hert he first ors e
condc on
cen
T hus s a
ys B h
adant
aV imuktisena [ §2
.12].
He does not view that knowledge of form as within, nor does he view that
knowledge of form outside, nor does he view that knowledge of form both
within and outside, nor does he view that knowledge as elsewhere than form.
Similarly he does not view that knowledge of feeling, discrimination or
composites as within nor of consciousness as within. He does not view that
knowledge of consciousness outside. He does not view that knowledge of
consciousness as both inside and outside . He does not view that knowledge
as elsewhere than consciousness. In this going over the topic the itinerant 2

Srenika had belief; he was motivated by a faith in this, in all this knowledge
of omniscience? He took ultimate reality as his criterion for judgement and
trusted in it. Hence he did not seize on any dharma. Nor did he find any
dharma which should be seized upon, or one from which he should find
freedom. He did not even consider nirvana.

1
Cf.AKl.14.
2
pada-paryaya 'at the turn of his footing.' Conze understands pada-paryaya to refer specifically to
the Samyuktagama. I think it more likely to refer to his going over the different phenomena, starting
with form and ending with omniscience, and realizing about each in turn that they lack a specific shape
which defines them as what they are.
3
Probably sarvajSa-jnane was to be taken with the following words in the view of the PP author. H,
however, takes it with the preceding.
4
Le., only one who knows the ultimate reality is really omniscient

326
 In t e
rms o f w hich m od e o f m edita
tion s hould o ne t ake t hat a s
s upport? W ith this q ue
ry in m ind [ S u
bhuti] s ays he does not view, etc
form m eanso fa ni nners entien
t (upatta) s o
urce (ayatana) c o
mpo sedo fp
a nds eco
ndarye lemen ts. He does not view t hek nowle dge w hich cultivate
that as within, i.e., a s b eing i n
ner e mpti
ness. O ne s hould a dd a s a
s hape . N or [ d oes h e v iew t he k no wledge] of form a n e xternal i ns
s ourcec omposedo fp r
imary a nd s eco ndar
y e leme nt
s outside a sb e inga n
e mptiness; [ nor t he k nowledg e] of form a b o dy c omposedo fb oth o
both within and outside a s be ingt h
ee mptines
s o fb ot h.
S ot hend o
e sh es e
e[ knowle
dg eo ff orma s]e lsewhe
ret hanf or
s ays not elsewhere, etc. In t hatc aseh ow is h et ob e said t oh avee
cultivation oft hed ha rma
? It s ays in going over the topic, etc. O nes
u nderstand t ha
t, l ocated in this going over the topic, i.e., in this particula
s tage o fy o
g a
, in t he level o f b elie
f-ba
sed p e
rfor mance, Srenika had
[in, b ut] t hat h e h ad no t realized [ o
mnisc
ien ce]
. O n a ccount o ft
insofar a sh eh adn ot realized the truly real, is said t ob em o tivated
this, in all this k n ow l
e d
ge of o mnisc ience w hich h a s n o specific s h
on a ccoun
t of n oth aving sh arp faculties. [W52.1] [Subhuti] i nt
end s to s a
y
w heno ne realized t ru
e reality, oneb ecomesm otivate db yu ltimate rea
How, then, did [Srenika], a lthou
ghh aving soft faculties haves uch bel
res pons
e [ Subh
u ti] s ays [he took] ultimate reality, etc. B ecauseo f
propu l
sive force, h avingt ake nt h
e ultimate reality o f the P P as h
criterion for ju dge men t o n a cco
unt o f its b eing n on-dec
eptive, he tru
in [it] a sw ithou t a specific s hap
e. Hence t her e
fore he did not seize thro
su perim
positio
n on any d harma ; nor did he find in a s t
ate ofb eing a
dharma which should be seized upon t a ken a s his o wn practice, o r [ f
w hic h] he s ho uld find freedom a s s omethin
g w hich s hou
ld b e a voi
N eve rm inde verything else, he does not consider h ed o
e sn ot, really,
e vent o nirvana.
This is w ha t h as b een said [in t he f oregoing
]. T he m od e o f
ultimately, ( s
ince a n o wn
-be ing h as b ee
n r e futed
) n ot m akin g f orm
somethingw hich is p o
ssess
e d. In t ha tc onte
xt,t h
ee xampleo fS re
nik
purpose o f m ak ing it k no wn t hat h e directly w itne
ssed t h e o b
ject
[meditati
ve stabilization] mean ing just t hrou
gh t hep o wer o f his belief

327
meditati
ve stabilization he r
eje
cte
d on a
cco
unt of [its] b
ein
g c
onn
ect
ed w
ith
non-Buddhists. 1

12.7
Lord, this also should be known as the great Bodhisattvas' PP insofar as they
do not seize upon form, and similarly insofar as they do not seize upon feeling,
discrimination, composites and consciousness. Nor do they enter nirvana, in
the mid-term, before they complete the ten Tathagata powers, four Tathagata
fearlessnesses and eighteen unshared Buddha qualities.

To c onve y the s ens

e of the o bje
ctive s uppo
rt of the g rea
t [ S ub h
uti ] s a
Lord, this also, etc. This s tands for w hat is g oing to be stated
. The w o rd also
is b ecause [the PP] is not o nly w hat was s a
id a bove. P o
int in
g out just t h
[ Su bhu
ti ] s ay s insofar as [they do not seize upon form], etc. Insofar as
(yad) is an i nde clinableu s ed i n the s en
se of yasmad [ i
ntrod
ucin g a r eason
c la
u se]. The i dea is that [it is PP] b e
ca use of non-observation of f o rm, etc., a
h avi ng specific s ha
pe.
[Qu
es t
io n :
] Well t he n, s in c
e e veryth in
g w ould c ease on a ccoun t of
finding, a B od his a
ttva
, like a Sravaka, w ould e nte
r n irvan a . [In re
sp o n
s e
S ub huti] s ays and do not [pass into nirvana, in the midterm], etc. The
w or d ca (and) is h ere in a delimiting s e
n se.
"P
utting up w ith feeling, in a b ody not yet abs o rbed
, his min d is l ibe
r atedl
a light g oi ng out." Th us [i.e., as this citation indicates, H ina ya na] n i
r v
p rohibited i n the M ahay
a na . O n the a uthorit y of the Saddharma-pundarlka-
sutra, for th att im e,b ase d on servicability (prasrabdhi) [of bod y and m in d ]
,w
the aim o f the w elfare of living b ei
ngs, and not i n b etwe
en , i.e., in the mid-
term as a Sravaka w oul
d, [ doesaB odh
is attva]e n t
er total nir v a
na . T h i s he
do b ecause of the s tr
ength i n the f orm [W53.1] of the g r
eat p owe r of skillful
m e
a ns c a u s
ed by w itnessing a s t
ate f re
e f rom specific s ha pe. S in ce the

1
Cf. AAV:61.15.
2
La Vallee Poussin (1903-13:520 n. 2) cites Thera-gatha 906 and Maha-parinibbana Sutta VI.10
(asallmena cittena vedanam ajjhavasayi, pajjotasseva nibbanam vimokho cetaso ahu) for comparison.

328
nirvan
a of S rava
kas d oes not exist at the s ta
ge of pr
o xima
te p ene
tra
tio
n [t
wo rds] "in due co
u rse"h aveb een left out. 1

Since o ther p o wer

s are t he
re to s om e e xt
ent at least, before
complete, mea ns t h o
roug
hlyc omplet
e d, in all re
spe
cts [and] is to be c
ons
tru
ed
right up to Buddha qualities. The [ten] Tathagata powers, etc., will be
dealtw i
th later on. 2

Therefore, Lord, this is to be known as the great Bodhisattvas' PP as well.

In summ ing up it sa
ys therefore, etc. T h is is w
ha t has b een said [in the
f
oregoi
ng ]: The o bje
cti
ves up
port is really f o
rm, etc., qualified by not
-seei
ng
t
erm s of specific sh
apessuch as b l ue , etc., bec
ause of b eing in a s
tat
ec omp
d
evoid of o wn-bei
ng.
Furthermore, Lord, great Bodhisattvas coursing and meditating on the PP
should thus pay close attention and thus reflect: What is this PP? Whose i
this PP? Is that dharma which does not exist and is not found the PP?

In terms of w hich m od e of m ed
itatio
n s houl
d one t ake t h
at as o bje
c
s upport? W ith this in m in d [ S
ubh u
ti] s ays furthermore, etc. Thus mea n
s
the o rd
ert ha
t will be s t
ated. They should pay close attention b eca
use at the
t ime of cultivation the entity, as a ppre
h en
ded, is r e -
ob served. They shou
reflect because at the t ime of listening and t M
nk i
ng t h
e re is a dete
rmination
w ithr eason and scripture. What is this [PP] m eans w h at, f ro
m a m ongst
a ggregates of fo r m, etc. Alternatively, it mean
s is it a s ub
s tanc
e, quality, a
universal, particular or i nheren c
e. Whose is it mea n
3
s is it c o
nne
ctedw ith
self or a dharma . To the c ontrary, s incef orm, etc., has not beenp roduced
not hin
g, nor is it so
meth ingw hic hb elo
ngs to someo n e or s o m
ethi
ng.
[Que
stion] If it is so [i.e., if t
here is not
hing,t h e n the PP] would,t he
ref
non- e
xisten
t. [ S u
bhuti ] s ays [in r espons
e] is that dharma, etc. The inten
ded

H is referring to the fact that Bodhisattvas do not attain the cessation of _/e_a (=nirvana) until they
attain the eighth Bodhisattva level.
2
W452-6; also Mpps": 1505-1566.
3
For the six categories of the Vaisesika school, see Vaifesika-sutra of Kanada (Muni Jambuvijaya
1961:1.1.4ff).

329
m
eanin
g is th
at the PP is not really non-exis
ten
t b e
cause one c
anno
t a p
p
n
ega
tionmar
kerw ithout[ atl e
ast tentatively] hav
ing an o
bje
ct for it.
If great Bodhisattvas, thus paying close attention and thus reflecting, do not
become morose, defeatist, despondent [and] dejected, if their mind does not
recoil, does not become crest-fallen, if they do not get scared, get frightened
[and] become terrified then great Bodhisattvas are to be known as not
separated from the PP.

In s
[W54.1] u mmi n
g up [ S
ub huti
] s ays if, etc. T hey are to be know n
not separat
ed f rom the PP, the na
tur
e o fw hi ch is the gr
eatp e a
ked, b e
o ft he realization.
This is w ha t has been said [in t hef or
egoing]: The mo deo fm editat
PP's sta
teo fb eingu lt
imatel
yn o
n-ex
iste
nt,b e caus
e, a s ap r
oper investi
d harmas, w i sdo m is deter
mi nedt ob e an on-fi
ndingo f all thin
gs.
Thust hep eaked[ proxim
a tep enet
rati
on,s o called] beca
use it is at
the w a
vering r oot of virtue, w i
th s uch o b
j
1
ec
tive s up
port
s and m o
de s
m edi
tatio
n is threefold. And t hus [ AA2
8cd-30] s a
ys:
(a ) Not s tandi ng in f orm, e tc
., their [ =form, e tc.] st
ate o fb eing
intrinsic self-identity, t
hatp air
's reciprocal o wn-being not standi
n g in t
im pe rmanenc e,e tc
2
.; (b) the st
ate o f their b eing e mpt
y o ft hose id
[th erfore
] the reciprocal s t
ate o f self-identity on the p
art oft he
s e two;
non -seeing of particular s hape in the c as e of g raspin
g of dh armas, t
ex amin a
tiono fw isdom, on accoun
to ft hen o
n- fin
dingo f all. 3

Cf. AAV:62.5; Obermiller (1932-3:35) says: "Before entering the Path of Training, the roots of
virtue of the Bodhisattva are in danger of being stopped in their growth by enmity and other defiling
agencies. On the second degree of the Path of Training this is no more possible. The roots of virtue,
which up to that time had been unsteady, here attain a firm and stabilized position, and the climax of
their growth. This is why the second degree of the Path of Training is called'the climax.'"
2
anityata probably shortened to aoitya for the sake of metre.
3
If one were to interpet in the light of what H has stated above AA28cd-30, which appears to be no
more than a set of syntactically unconnected key words from the Panca, would mean: "[The objective
support of the soft peaked is] not standing in form, etc., which have no own-being by way of their
intrinsic self-identities. For both [impermanence of forms, etc., and the emptinesses which are their
ultimate nature] there is a reciprocal own-being [so the mode of meditation is] not standing in their

330
12.8 Forbearance proximate penetration
Then friend Sariputra said this to friend Subhuti: What is the reason, friend
Subhuti, that they are to be known as great Bodhisattvas not separated from
the PP when form itself is separated from the own-being of form; similarly,
when feeling itself, discrimination itself, composite factors themselves, and
when consciousness itself is separated from the own-being of consciousness;
when the PP is separated from the own-being of the PP and when the state of
being knower of all is separated from ±e own-being of a state of knower of
all?

Now, after the p eake

d, to c o nve
y the s ense of the topic of the o b
jectiv
supp ort of the soft, for
bearance virtue, [Subhuti] s ay
s what is the reason, e
starting with aq uest
ion. In r e g
ard to separated from the own-being of
form: " [Wh en] it is t urned into an objec
t" is the [implicit] r emainder [
sen tenc
e]. T h
i s is w hat has b een said [in the fore
going]: W h enf orm,
tur ned into an o bj
ect lacking the own-
being of f orm, etc., what is the reaso
that [a B o
d hisattva] t h
e n is to be k nown as not separated from the PP,
ma inly of the nature of so
ftf o
rb ea
rance?
When this had been said friend Subhuti addressed friend Sariputra Exactly,
friend Sariputra, this is just the point. For form itself is separated from the
own-being of form, similarly feeling itself, discrimination itself, composite
factors themselves, and [W55.1] similarly, friend Sariputra, consciousness
itself is separated from the own-being of consciousness, the PP is itself
separated from the own-being of the PP and the state of being knower of all
itself separated from the own-being of a state of knower of all.

Thi
s is the u lt
imat
e reality of d
epen
den
t origination, n
ame
ly th
at "W
it
e
xis
tence of this, th
at co me s a bo
ut.
" I nt
end
ing this [ Sub
hut
i] sa
ys f

impermanence, etc. [ T h e objective support o f the m i d d l i n g is f o r m s , etc. q u a l i f i e d as f o l l o w s ] . Their

[i.e., f o r m s , etc. q u a l i f i e d as being impermanent, etc., and the emptiness o f omniscience] being empty
o f those identities, they b o t h have a reciprocal self-identity. [ T h e mode o f meditation is] n o t grasping
these dharmas [as connected w i t h anything. T h e objective support o f the great is f o r m s , etc., q u a l i f i e d
b y ] non-seeing o f particular shape [ i n the case o f grasping o f dharmas]. [ T h e mode o f m e d i t a t i o n is]
the e x a m i n a t i o n o f w i s d o m , o n account o f the n o n - f i n d i n g o f all."

331
 etc., m
itself, aking know n the a n swer. O th
erw
ise, if [Sa
ripu
tra'
s] ques t
io
were' ...wh
en form itself is s ep arate
d from the own-being of form,'
[Subhut
i 's]r es
pons
e, '...form itself is sep
ara
ted from the own-be
ing of
form' wo uld be in
app
ropr iate.
The PP lacks even the mark which identifies the PP. An identifying mark
lacks even the own-being of an identifying mark. What is marked lacks
even the own-being of the marked. Own-being lacks even the mark which
identifies own-being.

Ha ving a nt
icipate
d the questi
o n "How, t ho ugh, d o es f orm, etc., lack o
being," [the A] express
es the mean ingo ft h a
t [ senten ce form itself, etc.].
is b ecause just s howingt hat the PP is separa
tedf r omo wn
-beings h ows
of ow n-
being in o ther things. The PP is s epar
ated from e ven the g enera
l
mark which i dentifies PP. The w orde ve
n is u sedb ec ause [PP lacks] t
specific mark as well. 1

[Ques
tion:] At least, s ince the t eac
hingd oes result in r e
mova l o fe
ma rked and the identifying m ark exist. [In r es
pon se S ub
huti] s ays a
identifying mark e ven is s eparated f rom, etc. The identifying mark is
wh at is co mmont o the s
et. What is m arked is t he individual [or particu
[Ques
tion:] T heiro wn-beingt hena tl ea
st exists? [ I
nr e
sponseS u b
hut
[own- b
eing e ve n is s e
parated from] the mark which identifies own-
being. The i dea is a s in [ Na
g arjun
a' s Niraupamya-stava]l
The truly real isfreefrom [the distinction in the f
orm of] ma
rked and
identifying mark. It lacks a l ang uage sign. S omet
hing ma
rked or a
identifying ma
rk is suite
dt op ertaint o the c
o n
cept
ual.
This is w h at has b
een said [in the f or
egoi
ng]
: The o b
jectives upp
orti
etc., qualified by the absenceo f an o wn-bein
g since, as e m
p tiness
, the m
and the identifying mark are identical [i.e., hav
e an identical fate].

It will be recalled that H identifies the PP as mukhyato mrdu-ksanti-svabhavaya in certain contexts.

This is what is meant by specific mark, as distinct from the PP in general.
2
Tucci (1932b), partially quoted AAV:62.15-16.

332
 When this had been said friend Sariputra addressed friend Subhuti: Friend
Subhuti, will a great Bodhisattva who trains in this, then, emerge into a state
of being knower of all?

[W56.1]In ter
ms of w hich m ode of m e d
itat
ion s ho
uld one ta ke t hat
ob je
ctiv
e s u
pport
? Starting w ith s uc h aq u
est
ion [Sariputra] s
ays will...the
etc. Will one who c onv
entiona
l ly trains in this in the ma
tter of this
o bje
ctiv
es uppo
rt emerge into the state of being knower of all. By
g ain
ing its c au
se, the soft, f or
b earanc
e virtue is the t hough
t [ be
hin d
q uest
ion].
Friend Subhuti replied: Exactly, friend Sariputra, this is just the point. The
great Bodhisattva who trains in this will emerge into a state of being knower
of all.

To as
ser
t t ha
t w hat has b een said [by Sariputra] is not in
com p
atibl
e w i
ultima
te reality [S
ubhu
t i] s ays Exactly, etc. The expressi on will emerge
con ve
ys so m uch as the following: F rom the u l
tim
ate and c onventio
nalp oi
of view, the m ode of m editat
ion is the [aw ar
e ness] t h
at just n on-
being
own -b
eing of f orm, etc. By cultivation of t hat m od e of m editat
ion [the
Bodhisat
tva] will e m
erg e
.
12.9
Why is that so? Friend Sariputra, it is because all dharmas are unoriginated
and because they do not emerge [into nirvana].

Why ant
i
is that so?cip
ates the q u es
tion, "How, t ho
ugh , will one training
in soft, fo
r bearance virtue p ro ceed to the stat
e of b ein
gk n ower of all a spe
[In re s
pons
e ] to c onvey the s ense of the o bje cti
ve s uppo rt of the rniddli
[ Subhuti
] s ay s it is because, etc. The idea is th atw here , because of the h ig
and h ig
her superiorities of o
bject ives up
port, etc., t h
ere is the special realizat
one will without fail e merge. The first iii (because) is for d et
e rminat
ion. It
m ean s definitely unoriginated. Why so? The r eason is as follows: The
m omentary one is i mpermanen
t [so] t he
re is c e s
satio
n [i.e., refutation]
d harm a [attribute/even] in the f
t or m of birth [i.e., t h e
r e is no real bir
a nythin
g]. T h us all dharmas do not emerge, . ie., have not g o ne to n irvan

333
Thu
s the o
bjec
tiv
e su
ppo
rt is f
orm
, e t
c., qualified by n
on-
pro
duc
tio
n and
c
ess
ati
onb eca
useo fan a
tur
alabs
enc
eo fo wn -being.
Friend Sariputra, the state of being knower of all comes near a great
Bodhisattva coursing in such a manner. As the state of being knower of all
gets nearer, there occurs progressively, in order to ripen living beings,
purity of body and mind, purity of signs, purity of the Buddha field and
1

meeting with the Buddhas come about.

2

In t erms of w hich m od e of m editat

ion s hou
ld one t ake t h
at as o bje
suppo rt?[ Subhuti] s a y
s coursing in such a manner, etc. Coursing m eans
medit ating. T hi s is b ased on the fact t h
at "All [ r
oots] e xpre
ssing the
goin g (car) m ea n ' u n
dersta
nd' [ dependin
g on the context]." In such a 3

manner m eans a ccordingt o the principle exp

laineda bove. [The s ta
teo f
kn owe r of all] comes near m eans it w ould be s o m
ething c l
ose by, b ec
realization is s oon a ttai
ned. In order to ripen living beings means in o rd
to m a tur
e living b ein
gs by joining t hemw i t
hg oo dd harmas. Purity of
etc., m e
ans t ha
t by a wakenin
g t o the [ultima
te] f o
rm of all d harmas
[W57.1] comp
lete purity o fb ody, etc. B ec
aus eo ft he fact t h
att hec aus
th us, f rom cultivating the asp
ec t of purity in a c ausal m an
ner t h
ere
purity of body, i.e., t hre
efol
dp ur e physical action, and purity of mind, i
three foldp ure m ental a c
tion . W h en finally [
4
the purities] comet ob
co nstant, brilliant and complete t here is purity of the thirty
-two signs o
g reat being. Purity of the Buddha field is purity o
5
f living being
s and th
envir onment
. S ince it is impo
ss ible [for this purity to be t her
e] in all

H takes laksana to mean the '32 signs of a great being,' which agrees with the context here, but in the
A 'our notion or understanding of an individual entity' seems to be intended.
2
This is an unusual sense of samavadhana which usually means 'co-attentiveness.'
H appeals to this maxim of Skt Grammarians, Mimaihsakas and commentators in general.
4
According to Madhyamakavatara 2:9 a threefold transcendence is present when action is done in the
awareness that karana-karya-karma are qualified by absence of own-being. "Quand il y a idee de la
triade, celui qui s'abstient, I'abstention, l'objet de l'abstention, la morality est nommee vertu
transcendante naturelle; vide d'attachement a cette triade, elle est surnaturelle" (la Vallee Poussin
1907:292).
5
These are listed in AA8.13-17 (Conze 1954a:98-99).

334
a
tt hes ta
geo
fpr
oxi
mat
epe
net
rat
ion
,wh
at is b
ein
gre
fer
redt
o is just
t
her
e is.
Thus it is, friend Sariputra, that the great Bodhisattva who is coursing in the
PP becomes proximate to the state of being knower of all.

I
nsu
mmi
ngu
p[S
ubh
uti
] s
ays thus, etc.
12.10
Then friend Subhuti again said this in reference to great Bodhisattvas. IT they
course in form they course in a particular shape. If they course in the
particular shape of form they course in a particular shape. If they course with
the idea that form is a particular shape they course in a particular shape. If
they course in the production of form they course in a particular shape. If they
course in the cessation of form they course in a particular shape. If they course
in the the destruction of form they course in a particular shape. If they course
with the idea that form is empty they course in a particular shape. If they
course with the idea "I am coursing" or if they course with the idea "I am a
Bodhisattva" they course in a particular shape. For [in such a situation] they
are indeed coursing in [worldly] experience [as the form of their thinking] "I
am a Bodhisattva," [indicates].
Similarly, if they course in feeling, discrimination, composite factors or
in consciousness they course in a particular shape. If they course in the
particular shape of consciousness they course in a particular shape. If they
course with the idea that consciousness is a particular shape they course in a
particular shape. If they course in the production of consciousness they
course in a particular shape. If they course in the cessation of consciousness
they course in a particular shape. If they course in the destruction of
consciousness they course in a particular shape. If they course with the idea
that consciousness is empty they course in a particular shape. If they course
with the idea "I am coursing" or with the idea "I am a Bodhisattva" they
course in a particular shape. For [in such a situation] they are indeed coursing
in [worldly] experience [as the form of their thinking] "I am a Bodhisattva,"
[indicates].

335
 Furthermore, if it occurs to [W58.1] them that "One who courses thus
courses in the PP and cultivates the PP," then they would be coursing only in a
particular shape. These Bodhisattvas should be known as lacking skillful
means.

To c onvey the senseo f the ob

ject
ives upp
o r
t of the g r
eat it s ays if they.
form, etc. T hus [ Subhuti] thinks: To the e xte
ntt hatt heyc ourse in a y
settling, b ecause of seizing on a particular shape, to t h
at e xtent, in a c
co
wit h the s t
a teme
ntt h
at" B
odhisat
tvas are one s for w h om particular s hape
s
kleias('hardship')," t hey fall into the cyclic wo
rl d'sh a rds
hip,
is objectification [ex
periencing s om
ethin
g as existing].
Her e form is s omethingw hich has be come an effect, the particular shape
of form an a cc
ompanyin g c au
sal condition, the idea that form is a
particular shape the s u
bstantia
l c ause,production birth, cessation due to
1

the s tate of m omentary i mperman

ence [i.e., i nstanta
neou
s disintegration],
destruction due to the state of a c o
ntinuum'si mperm anence [i.e., its not goi
on for ever], and empty the non-exis
tence of bo t
h [ product
ion and c essation
].
They should be known as lacking skillful means b ecause of p roc
e eding
incorrectly.
Then friend Sariputra said this to friend Subhuti: How, then, do great
Bodhisattvas, when they are coursing, course in the PP?
When this was said, friend Subhuti addressed friend Sariputra: If great
Bodhisattvas do not course in form, if they do not course in the particular
shape of form, if they do not course in the idea that form is a particular shape,
if they do not course in the arising of form, if they do not course in the
cessation of form, if they do not course in the destruction of form, if they do
not course with the idea that form is empty, if they do not course with the idea
"I am coursing," or with the idea "I am a Bodhisattva;" similarly, if they do
not course in feeling, discrimination, composite factors or in consciousness, if
they do not course in the particular shape of consciousness, if they do not
course with the idea that consciousness is a particular shape, if they do not

The equation of the nlpa-nimitta with the accompanying causal condition and the rupam nimittam iti
with the substantial cause is rather puzzling.

336
 course in the production of consciousness, if they do not course in the
cessation of consciousness and if they do not course in the destruction of
consciousness, if they do not course with the idea that consciousness is empty,
if they do not course with the idea "I am coursing," if they do not course with
the idea "I am a Bodhisattva;" and if it does not, furthermore, occur to them
that "One who courses thus courses in the PP and cultivates the PP"...

Ha
vingp o
int
ed out [the o
bjec
tiv
e supp
o rt] f
rom the sta
ndp
oin
t of w h
at
not, [
Sub
hut
i]s tat
esf ro m the s
tan
dpo
int of w
hat it is w
ith how, etc.
[W59.1]... great Bodhisattvas coursing in such a manner course in the PP.

In s umming up [ Subh
uti] says great Bodhisattvas, etc. S i
nc e the d harma s
cann ot be justified as e
ith
er individual or universal, Bodhisattvas coursing
in such a manner, w here the o
bjective support is f orm, etc., qualified by the
particular s
hapele ss
ness of dharmas, would be coursing in the PP, viz.,
great f orb
eara nce.
While they course they do not come to think "I am coursing." Nor do they
come to think "I am not coursing." They do not come to think "I am both
coursing and not coursing," nor do they come to think "I am neither
coursing nor not coursing." They do not come to think "I shall be coursing; I
shall not be coursing; I shall be both coursing and not coursing," and they do
not come to think "I shall neither be coursing nor not coursing."

In t
erm
s of wh
ich mo
de of m editat
ion s ho
u ld one t
ake that as o
bje
s
upport
? [ S
ubh
uti
] sa
ys while they course, etc. The i
d e
a is t
hat
T
hey h a
ve no c o
ncept
ion at all of an affirmation, a refutation, the two
t
oge
the
r, or the n
egati
on of b
oth . 1

Why do they not come to think [like that]? It is because all dharmas are
[really] unapproached and unobtained.

H
avi
ng ant
icip
ate
d the qu
est
ion "How, t
hough, d oes one m ed itate w ith
g
oin
g into an
ythin
g?" w i
th why do they not come to think [like that]?

1
Cf. PVin:2.17-25 (Lindtner 1984:172-73).

337
[Su bhuti] s ay s it is because all dharmas, etc. S ince the particular sh a
pes of
fo rm, etc., are, by their veryn a t
ur e,w ithou tas u
bs t
ratum,a tt
ent
ion to a
with out belief, and a t
ten
tion to the truly real w it h
outk nowled ge. T hus,b
of ta ki
ng to [ cour
s ing] w ith s uch an a spe ct w hich is an o pe n
ing to u lt
i
reality, [all d ha rmas ] are u na pproa ched, s ince belief d oes not a pp
ropr
ia
[t hem], and u no b
ta ineds incea ttention to the truly real does not g ras
p[ th
[Thisp art of the p roxima t
ep e
n etrati
on] is called ksanti ' forbear
ance' [ f
root ksam], b ec a
us e, [in it], due to the abs ence of bad s t
ates of rebirth the
re
ex ceeding f o rbea
ra nce of d har ma
s . W ith its o
1
bje
ctives upports and modes
me ditatio
n it is threefold. And t hus[ AA3 1-3 2ab] says: 2

The a bsence of an own

-bei
ng of for
ms, etc., the fact thatn o
n-b
eing is th
o wn-be in
g; their b eing uno
rigi
nate
d and not e m e
rgi ng, purity; their
particular s
hapel
e ssn
ess [ a
nd], s in
ce their particular s hap
es are not
u n
d erpinne
d by a nythi
ng, abs
ence of belief and conviction.
Precisely b
[W60.1] ec
ause of this [ prece
di ng], the statem
ent of the r ever
A c
a rya [ Vas ubandhu, AK6.23] t hat "one who a tt
ain
sf o
rbeara
nced oe s not g
bad s tat
es of rebirth," whic h is to the ef
fectt hat " Bo
dhisat
tvas do not p rodu
forb e
a ra
nce" [ sin
ce aB odhisat tv
a, who has v ow ed to bene
fit all living creat
willingly un dergoes bad rebirths] is p robl
e matic. T h
is is because [in the
AA c o mment on the PP] t here is a statemen
t to the effect that the Bo d
hisattv
attain f orbearance.[ H
o wever ] s inc e [ Vasu bandh u
] i ntend
s to say ' throu
d ependence on karman' e v en [his] s u
tra t a ken to m ean, "one who a t
tains
f o
rb earan
ce d oe s not go to bad states of rebirth," d o
es not contradict the [

There are three apayasr. birth as an animal, as a wandering ghost or as a hell-being. H understands
AAV-.63.25 adhimatra-dharma-ksamanat to mean that at this stage for the Bodhisattva even hellish
torments are no longer experienced as real.
2
Based on H, AA31-32ab would read: "[The objective support of the soft forbearance is form, etc.,
qualified by] absence of an own-being of forms, etc., [the mode of meditation is] the fact that non-being
is their own-being. (The objective support of the middling is] their being unoriginated and not
proceeding forth. [The mode of meditation is] purity. [The objective support of the great.is] their
particular shapelessness, [the mode of meditation is] absence of belief and conviction since their
particular shapes are not underpinned by anything.

338
AA]. This is definitely how the m atters h
ould be u nd
erst
oo d for e ls
ewh
ere it i
readthat S a r i p u t r a and o
the
rs, as o
rde
red by the Lord, t o o k S
und
ara-
nan
daa
went to e
xper i e n c e hell.
12.11 Supreme dharma proximate penetration
And it is this that is said to be the meditative stabilization of great
Bodhisattvas called sarva-dharmanupadana ("not appropriating any
dharma"). It is vast, placed at the front, not regulated by a measure, and not
shared in common with Sravakas and Pratyeka-buddhas.

Now, after the f or be

aran
ce, to co
nvey the sense of the o
bje
ctiv
e s uppo rt
the soft, supre med harm
ar oo
t of virtue, [
Subhu
ti] s ay
s and it is this, etc
meditative stabilization, on a
ccoun
t of w hich no d
harma is a pp
ropriated, is
meditative stabilization called "not appropriating any dharma."
[Its] o bj ec
tive s up
port is really fo r m, etc., in the form of the m
edit ati
v
stabilization itself. The w
ord s vast, etc., are to be c
ons
tru
ed as ayam vipula
...ucyate.

Abiding in this very meditative stabilization great Bodhisattvas quickly

awaken to unequalled, perfect enlightenment.

In t e rms of whi
ch m od e of m e
dita tion shoul
d one take t h
at as o bj
supp ort? It says [Abiding] in this very, etc. Throu
gh the force of o ne
's
pray er, m er
it, wisdom and the d harma- element
, the op
erat
io n of the m edita
stabilization come
s a bout s pontane
ousl y, in line wi
th the dispositions [of
beh olding t h
em], in all r
e alms of the u n ive
rse.W hen objectified in terms
2

suc h a result a spe

ct, quickly they awaken to unequalled, perfect
enlightenment.

In H's view, 'through dependence on karman' is an implicit assumption behind Vasubandhu's

remark. Hence he does not take Vasubandhu's remark as excluding the possibility that the Bodhisattvas
could take rebirth on the strength of their compassion; that possibility is still left open. As an instance in
support of it he points out the kind of rebirth Sariputra and others could [tentatively] experience because
of the force of the Lord's command.
2
Explaining AA32c.

339
 Through the agency of Buddha, friend elder Subhuti spoke thus: Lord, those
great Bodhisattvas, who abide by means of this meditative stabilization, in
unsurpassed, perfect enlightenment were prophesied by previous 1

Tathagata Arhants, fully completed Buddhas.

To e o nv eyt hes enseo ft heo b

ject
ives uppo
rto ft hem iddling it say s
the agency of Buddha, e tc. E vent houg
h [ Subh
uti'sr emar ks] h ave [ alrea
b een c ontextu
aliz
ed [ as t a
ki n
g p lace] through the maj
esty o f Buddh a [
the reiteration o ft hat [ wi
th the expres
sion buddhanubhavena] is t om ak e
special f eatur
e of [ Sub
huti'
s] d i
sclo
sure clear or, alternatively, to bolster
t r
ai n
ees' recollection o ft h
at [ maje
sty]
.
[W61.1] It was prophesied means it is in t hen atureo f things t hat B u d 2

m ak e ap r
ophes
y a bout ay og
in [or yoginl] who has perfectly a chieve
m e
di tative stabilization. T his is b e
cause [they og
ino r yoginl] t akesf o
t h
at h a ve the quality o fb ein
g the cause for [ such] a p ro p
hesy, as
s upport.[ Expla
nation of] by Tathagatas, e tc.: [ Theya re ] Tathagatas on
a ccounto ft her ichn
ess in a chi
evingo the
r s'w elf
are by t eachingt hed oc
all its a s p
ects and w ithout m ist
ake. [ They are] Arhants on a c
coun
t o f
r ic
h ness in a chieving their own w elfa
ret hroughd estr
oying afflictive
o bs
c uratio n and obscu ra
tiont ok nowinga l
ongw itht he latencies. B ec ause
realise a p atht hatb ring
s forth b ot
ht he
ser ich
nesse
st he ya re perfect B
[Who abide] by means of this m e
a ns by m eans of [this m e
dit
a t
ive
stabilization w hich is] the m i dd
ling,s u
premed harma.
They do not at all see even that meditative stabilization. They do not get
conceited about that meditative stabilization [thinking]: "I am in
meditative stabilization. I shall become absorbed in meditative
stabilization. I am becoming absorbed in meditative stabilization. I have
become absorbed in meditative stabilization." For them nothing
whatsoever, in any manner, nothing at all, in any respect exists.

On the special Buddhist meaning of vyakr see Edgerton:516.

2
esa dharmata. Obermiller (1933-6:74) says, "Such is the true state of things [that the background of
all the elements constituting the Bodhisattva's personality is the unique element of Buddhahood which
finally becomes delivered]."

340
 In te rms of w hich m od e of m e dit
ation s hou
l d one t ake t ha
t as o bje
sup port? [ Subhu
ti] s ays they do not, etc. They do not at all see w i
than
con ceptua l m ind, they do not get conceited about that w ith c oncep
tual
m in d, s ince it d oe
s n o
t , ultimately, exist. I am in meditative stabiliz
m ea ns 'I am one who has got m edi ta
tive stabilization.' I shall become
absorbed in meditative stabilization, e tc.
, refer t o e ither the prepar
atory,
roo t and c o
ncludi
ng c once
p tual
izations o r t o [ conceptu alizati
ons] in the t
ti mes. [ Ex
plana
tion of] sarvena (nothing whatsoever), etc. B ecauseo f th
st atement t hat 'ther
e are two totalities (sarvata), the totality oft hi
ngs and
totality of a spec
ts,' [ here
] s a
rvenam eans nothing, divided in t erms o f
[p resent and f uture] things, nothing whatsoever m ean sat hi
ng in t h
e
the totality o fc once
ptua
lizations w hi ch [totality] is a bou t an aggregate
, et
any manner m eans e ven in the soft, s oft a spec t
, nothing at all m eans
a spectw ithal a
tents ta
t e. [ No ne ] exists, com es into b e
ing,b ecau
se
co nceptualizatio
n t ha
t is t enab
le, s ince thek now ledge s t h
at "I am in m
stabilization," etc
., do not arise in t hec aseo ft heB odh i
sattvaw hosev
is t he realized m e
ditat
ive stabilization. T hisb eca uset heym edi
tate by way
m o deo fm ed
itationw hich is an o peni
ngt ou ltimate reality. 1

When this had been said friend, Sariputra addressed friend Subhuti. Can
that meditative stabilization be shown, friend Subhuti, that meditative
stabilization abiding by means of which a great Bodhisattva's unsurpassed
enlightenment is prophesied by Tathagata Arhants, fully completed
Buddhas?

To c
onv
ey the s
ens
e o
f the o
bje
cti
ve s
upp
ort of the g
rea
t [
Sar
ipu
tra
]
[Can that meditative stabilization be shown,] friend Subhuti,
[
abi
din
g] by means of which great, sup
remed ha
rma meditative
stabilization, [
theB od hisattva is p
rop
hes
ied
]. The s
ens
e is "[Can it be s
ho
in s o me f orm differentiable f
romaB odh
isa
ttv
a,e t
c.?
"

Explaining AA32d

341
 Somem a
nusc
rip
tsr ea
d katamena. [W62.1] T
here [in so reading]
,t hep
is _ wh
ethe
r the sta
teme
nt 'can that meditative stabilization be
shown
,'o ft h
es a
meq u
est
ion
er is incong ue
nt. 2

Subhuti said: No indeed, friend Sariputra, it is not so.

The answer is no indeed it is not so. Fro m the pointo fv iewo fu ltim
reality, the t
hree t hings ( me
dit
ati
ve stabilization, Bod
hisattva and PP) h av
sa m ef orma s e ach o ther. T h
u s,f orm,e t
c.,w hichh a
ve the quality
am en ab
let ob ei ng s how n in a s epara
blef orm is the o
bje
ctive support.
medi tat
ive stabilization] can a
bso
lut
elyn ot[ bes ho
wn]. This is t h
es ense
Why is that so? It is because that son [or daughter] of good family neith
knows, nor identifies, even that meditative stabilization.

"How, t hough, is it t h
ats o
methingb eingm editatedc an no
t be s h
own?"
questi o
n is a nticipate
d w ith Why is that so. It is because, e
tc., give
s th
answ er by s ta
ting the m ode of m editatio
n.S i n
ce the s u preme m eth
od
medita t
ive stabilization is no
n-co
ncept
ua liz
ation, in line witht he fact th
at
dhar mas do not exist, w hent h
eo bjectiv
es up
port is [ vie we
d] in t erm
s
aspect of u lt
imate reality [a Bodhisattva] d oes not k n ow t ha
t m edita
stabilization withn on-
i m
agingt hought. T his is b ecau
se t h
ere is no cau
the p roximit
y [of s uch b are p er
ception]. And [ Bodh
isattvas] t hy do not
e
identify w i
th i mag ing [ th
ought] sin ce there is [ such t hough
t] in d re
w i
th out any real entity [ behi
nd it]. The word also is u
3
sedb eca
use it is n

I.e., not "Is that meditative stabilization, abiding by means of which ...," but, "Abiding by means
of which of the various meditative stabilizations is a Bodhisattva's unsurpassed enlightenment
prophesied by Tathagata Arhants?"
2
If the questioner asked "by means of which meditative stabilization," he would not himself assert
that the meditative stabilization can be shown. The first expression indicates uncertainty of knowledge
on the part of the questioner. He would not himself later talk as if he knows the nature of that
meditative stabilization.
3
If an image of the object known does not appear in the mind's eye there would be no awareness of
any object to talk about And even if an image of the meditative stabilization did appear, that is no
ground to argue it really does exist Even fabricated dream images appear in the mind's eye but one
cannot say of such things that they are real.

342
t
hem odeo fm e
dit
ati
on. The idea is t
hatbe
hol
din
gso
met
hin
gaso
net
o
the
r is c
ont
ing
ent upon c
onc
ept
ualiz atio
n.
Friend Sariputra said: Friend Subhuti, you say he [or she] neither knows
nor identifies?

say
s he [or she] neither knows? e
Sariputra tc.
, mte
ndi
ng ther
eby th
at
whe
n n o
thi
ng is grasped t her e can b e n o ob
jec
t o f m
edit
ati
on, m
m
edi
tat
ion
.
Friend Subhuti said: I say "He [or she] neither knows nor identifies." And
why is it that he [or she] neither knows nor identifies? It is because that
meditative stabilization does not exist, therefore he [or she] neither knows
nor identifies.

Havingt hought that, o nt hes u rfa

ce level, there is no fault Subhu
[or she] neither knows, etc. Ha
ving a n
tic
ipated a q ue
sti
on a bou
t e xa
ctl
y
whath ew a s trying tog eta tw ith why is that, [
Subh
uti] s a
ys becau
not exist. "
Ultimately" is the [implicit] rem a
ind
er [ o
f this rema
rk]. [W
has,h owev
e r,b eene x
p la
ine
dt hatt her
ea re effort ands o forth, as
an illusory p erson, governedb y t he earlier p
ropulsiv
e force.
Then the Lord profferred his appreciation to friend Subhuti: Excellent,
Subhuti, excellent. So it is, Subhuti, so it is. And no wonder, for it is
disclosed for you by the agency of the Tathagata. You teach with the
authority of the Tathagata.

Si nce w hat [Subh

uti] said doe
s n ot cont
radi
ct u ltimate reality, [t
says excellent, etc
., to proffer ap
pre
ciat
ion
. It is disclosed for you
(genitive), in th
e s e
nse t ha
t a gnosis in whic
ht ha
t discloses itself
You teach s inc
ey ou explain th
attoo the
rsa so b
ject
ives up
port.
And thus should a great Bodhisattva train in this matter.

In s ummi
ng up [ t
he Lo
rd] says and thus, etc. T hew o
rd and is
delimiting sen
se. It m
ean
s just thus, in this matter, in t
he pr
oxim
a te
penetration
.

343
 Why is that so? Because training thus a great Bodhisattva is trained in the
PP.

" Ho w, t hou
g h, s hould this one [=theB o
d hisatva] train st
ep-
by-
step
question is a nti
cipat
e d w it
h Why is that so. [In r espo
nse t he Lord] s
because training thus, e
tc. [ Heo rshe trains] in the PP t
hen a
tur
eo fw h
proxim ate p enetr
ation.
T hus t he s upre me d harma, s o
-ca
lled b ec
a use it is s u
prem
e a mong
mu ndan e d harmas, w i
tho bjec
tiv
e s up
ports a nd m odes o f m e
dita
ti
threefold. A n dt h
us [ AA32cd-33] say
s:
M
edit
ative stabilization, its functioning; pro phecy, e x
tmg
uis
hin
g concei
t
he fact o f t he t hr
ee h a
ving a n o w
n-being t he same as e ach
c
once
ptu
aliz
ation o f t he m e
ditative stabilization. Thus is p ro
xima
te
kno
wledge,f romt hep o
into fv iewo f soft, n ud
dli
nga ndg r
eat.
This is w hat h a
s b een said [in t he f oreg
oing]. T hose w h o h a
investigation into d h
arm as, h ave a stabilized m in d a nd a r
e cultiva
selflessness o f all dharmas,g ra
d ually [ got h
r ou
ght h
e following p roces s]
a)W he n, w ith a little oft h e illuminating light ofg nosist hatc o
settling o n s e
para
te t hings, they b ehol d just m ere thinking m ind, t he
ther e is t h
ew armeds t a
ge. J u
st this, h e
re in t h
eM ah
ayana is called
stabilization "tow hich light r e
ach es" (aloka-labdha).
b ) W hen, f r
om trying enthusiastically tom editate o ns elfle
ssness in
incr ease t hat s ame d harma light, t he light o f g no
sis b ecomes m ed
[W64.1] t hen t he
re is t he p eaked s tage.J ust this is called t he m edi
stabilization "in which light increases" (vrddhaloka),
c) W hen, b eing s tati
one
d in m i nd only, t here a r
ises t h
e brillian
gn osis f ree from settling on o uter o bjec
ts, t hen t here is t he f orb ear
Si nce it e nt
ers [into t heu ltim
a te]w ithoutt hem ediumo fa na p preh e
[but still w itht hei d eao fa na p prehender] this m e
ditat
ive stabilization

The same samadhis occur at MSA:14.23-26, MSam:3.12 (Lamotte 1973:169-70) and in the BK
(Tucci 1956:533-34).

3
44
"the m
edi
tat
ion in w
hic
h one p
art of u
lti
mat
e reality is e
nte
red into"
(tattvarthaika-deia-pravista)
d) And w hen t here is the o ut co
me of a light of g nos
is, f re
e f rom
distracting app
ear ance of a pp rehend er of obj
ects, t hen t he
re is the st
age of
wo rldly s upreme d harma. J ust this is called the "uninterru
pted" (anantar
me ditative stabilization.
All thes
e s tages are t erm ed levels of b elief-[
based] p e
rformance b ecause
[the Bo dhi
satt
va's] firm belief. It is w r
itte
n in the Ratna-megha-sutra t h
at a
B odhisattva at this level, e ve n t hou
gh an o rd
inary p erson, t ransc
ends
h ardship t hat befalls foolish p eopl
e, and b ecom e
s specially e ndowed
i nnume rab
le m editativ e stabilizations, rete
ntions, f reedoms and c lairv
oyances.
12.12 Four conceptualizations
Then friend Sariputra said this to the Lord: Lord, a great Bodhisattva training
thus trains in the PP?

H aving t hu
s m entione d the specifics of the obj
ecti
ve s up p
orts, m ode s
m ed
i tatio
n, and c aus
al efficiencies of the p r
ox im
ate p en
etration
s h aving b e
set forth, now, from a mon gst the topic of com ing into contact w ith one
f ou
r c onceptu
aliz
ations, the t e
xt e
1
xpress
es the first conceptual
izati
on of
a pprehended o bje
ct ( havin g r efer
ence to all concr
ete entities) w i
th [Lor
g reat Bodhisattva] training, etc. [Saripu
tra
'sr emark] is mean t as a qu
est i
o
When this had been said, the Lord addressed friend Sariputra: Sariputra,
training thus great Bodhisattvas train in the PP.

With the th
ought that, f r
o m the p oint of v i
ew of e
xpr
ess
ive s
urf
ace
-
reality, he d
oes train it s
ays training thus, etc.
When this was said, friend Sariputra addressed the Lord: [W65.1] Lord, in
which dharma do great Bodhisattvas thus training, train?

Not knowi n
g the L
ord
's intent, Sariputra a
sks in which dharma do they
really train.

This is the fourth of the five (or six) reasons for Mahayana superiority listed AA25c; §12.2.

345
 When this had been said, the Lord addressed friend Sariputra: Sariputra,
great Bodhisattvas training thus do not train in any dharma at all.

In tha
t c ontex
t, on a cc
o unt of c on
cept
uali
zatio
n b ase
d on the b a
re c
o n
cre
entity, one c ou
ld get s t uck in r nisu
nder
stan
ding, so the Lor
ds ays they do n
train in any dharma at all, ultimately, [th
ey train] n o w
here at all.
Why is this so? Because, Sariputra, these dharmas do not exist in the way
unlettered, foolish, ordinary individuals have settled [on them].

Havin g a ntic
ipated the q ualm "How though c ould s omeon e trairiing no
train" w i
th and why, [ Sub
huti] s a ys because these dharmas, etc. Persons
are foolish on a ccou n
t of c on
tact w it ht horoughly h armf uld ha rmas. T h e
y
ordinary individuals becaus
e of lacking purifed d har
m as.T he y are
unlettered w h e nt h
ey lack belief and g rea
tl earn
inga bo
uts u c
hd harm as.
Thus [the L ord] thinks: [ Dha r ma
s ] do not exist in the way in w hich th
are settled on due to a pprehe
ndingt h em as existing w h ich [in t urn] is b ec aus
of the i gno
ranc e-conce
ptualiz
ation [= the first of the nine vikalpas] . So t hose
who, f ro m the p oint of view of sur
f ace reality, are training do not really train.
Friend Sariputra said: How then, Lord, do they exist?

If t
hey do not exist in t
hat way, t hen, [by e xtens
ion]
,t hey exist in s ome
way; and in t
hatc ase [too], t he re will be a fault bec
ause of seizing on s
ome
t
I ntendin
g this [Sariputra] say
s how then, etc.
Just as they do not exist, replied the Lord, in the same way they do exist.

W h en distortion w hich has got goi n

g is r e m
ov e d, [ dharm as] do not exi
the way t h
ey are settled on. Ev e
nt ho
u gh it is said t hey are thu s, still, reall
are not. Ther efore [the Lo rd
] s ays just as, etc. Just as they do not exist in
the light of r ea
soned [analysis], in the same way, on the s urface level, as
entities attractive on ly w hen t he
re is absence of analysis, they do exist. Th
a mou n t
s to saying t
ha tt hats ta
te of not existing is the st
ate of existing.

346
 Not existing in such a way, therefore they are called avidya.

[Not existing] in such a way, etc., is the summary. Because of not

existing in such a way, therefore for that reason, according to the discipline
of word-derivation, from the point of view of surface reality, they are called
avidya (ignorance), i.e., distorted knowledge or non-knowledge. With this
[evam avidyamanah, etc. statement] is set forth the ignorance
conceptualization. [W66.1]
2

Unlettered, foolish, ordinary individuals have settled on them. All dharmas,

[though] non-existent are made up by them.

To convey the sense of the conceptualization of the aggregates of form and so

forth [the Lord] says [unlettered...] them, etc. To let it be known that all [types
of] conceptualizations tied to the [idea of an] entity are specifically connected
with this the connection with the earlier [statement] is explained [by the Lord
again saying the unlettered have settled on these]. One should also
understand it to be thus in the following [seven] cases as well. How have they
settled? [The Lord] says [All...] by them, etc. A l l these really non-existent
dharmas, the aggregate of form and so forth, are made up superimposed out
of formation of the unreal through conceptualization of them [=the aggregates
of form, etc.]. 3

Having made them up, attached to the two extremes, they neither know nor
see these dharmas. Hence they make up all these dharmas which are non-
existent.

By resorting to pragmatic word-derivation the author of the A relates two verbal roots a) -ivid (1st
class) meaning 'to be found' or 'to exist,' and b) Vvid (2nd class) meaning 'to know.' While 'not
existing' (avidyamana) is an atmanepada present participle of "Jvid (1), 'ignorance' (avidya
from the negative prefix a+ vidya 'knowledge,' an abstract feminine noun from 4vid (2). H links the
two.
2
The four conceptualizations (AA25c and AA34-35 on Panca: 145-154) are each subdivided into a set
of nine and H considers each in turn.
3
Cf. MMV1.1 analysed Nagao (1979:36).

347
 To conv
ey the s en
se o ft he c onc
eptuali
zat
ion w hic
h c onsist
s in settlin
na m e and form[ th
e Lord] s ays having made them up, etc. On a ccounto f
conc ep
tua
liza
tion w hich settles on t hem [ =name and f orm], t hose who h
settled on the two extremes ofe terna
lism and nihilism do not know these
dharmas n ame, f orm, etc. [ The y do not kn
o wt hem] w ith an o rd
ina r
y
aris e
nf ro
mh earin
g and s o forth, [ wi
sd omw h ich k1
nows] t ha
t, s inc es
pe rmanent has no f
unctiona sso
ciatedw it
h it, o nt hes urface level, [ name
etc. ] areo nlyi mper ma
nent . 3

Throughm e
ditati
on on the following lines [Nagarjuna
's Ratnavatil.9%]*
W hen later ther
e is as
cer
tai
nme
ntof reality, one doe
sn ote ve
n find
[-pos
itiv
e entity] whi
ch is m a
de up earlier out o
fi gn
ora
nce
. W h
en ce
one th
en find] a na bse
nce? 5

they do not see with ex

tra
-or
din
ary k
now le
dge either. Hence, t h
rough the
force of settling on t
hem [ na
me, etc.], they make up all these dharma
starting w
ithn am
e and fo
rmw h
ichar e really non-existent.
Having made them up they settle on the two extremes.

To c on
vey the s en
se of the c o
ncep
tua
liz
atio
n w hich c o
nsi
sts in b ein
attache
d to the two e
xtrem
es [the Lord] s a
ys having made them up they
settle on the two extremes. The ide
a is t h
at this is on a
ccou
nt of t
concept
uali
zatio
nw hic
hc o
nsist
s in b e
inga tta
chedt ot hem.
Having setded down, and having resorted to grasping based on them, they 6

make up dharmas gone by; they make up dharmas which will come to be and
they make up dharmas which are coming into being.

For an explanation of irutamaya wisdom see §8.5, §7.7.

The artha-kriya doctrine was first formulated by Dignaga and Dharmakirti. It asserts that real
things are known as such by their ability to perform the functions ascribed to them.
3
Ultimately, of course, even the rjermanence/impermanence consideration is uncalled for.
4
Hopkins (1975:31); Lindtner (1982:112-113) points out the similarity with Yukti-sastika-karika 3,;
5
Absences are dependent on presences. As concepts they depend on the latter.
6
I.e., having developed the view that our experience of external things is due to the existence of those
things.

348
 [W67.1]To convey the s ens
eo f the c
oncep
tual
izat
ionw hic h is in the f o
rm
ignorance o ft he afflicted and pu
r e [the Lor
d ] say
s having settled down,
Having resorted to grasping based on them m eans gro unded in the c a use
for settling. They make up dharmas gone by [and soo n] up t o [they mak
up] those which are coming into being t hr
ough the f orc
e of the
conceptu
alizati
on in the f ormo fi g n
orance ofa n afflicted, or purified, d
nature.
Having made [them] up they settle on name and form.

To c o
nve y the s ense of the c
onc
ept
ualizat
ion w hic h c onsi
sts in not bei
stat i
o n
ed on the A rya p ath [the Lord] s ays having made [them] up they
settle on name and form. The i de
a is that [this situation is su
ch] b ecaus
settling on not b
eing on thep atho fs ee i
ng, etc. H e re, name is the n
on-
agg regate
so f feelings, e
tc.; form is the f
orma ggre gate
.
They make up all dharmas which are [really] non-existent.

To c on
vey the sense of the c on
cep
tuali
zati
on in the for m o f g ras
pin
g [
Lor d ] says they m ak e up all d harmas w hic
h are [really] n on
-exi
The i de
a is t
hat [this situation is s
uch]b ecaus
eo f settling on t
heg ras
pi
[i.e., b
ecaus
eo f believing t hatt h
ey are ac
tual
lyg ras
ped].
They make up all these dharmas which are [really] non-existent. They
neither know, nor do they see, the path as it really is.

On the top
ico fthec once
ptual
iza
tio
no f I, e tc., it s
ays [they makeup
non-existing, etc. IPharmakirti, PV Pramanasiddhl' 2
21] s a
ys: 1

Wh en 'I' exists ther

e is the id
eaof 'the o
the
r.' F romt he ' s e
lf-
and
division c
ome clinging and h
ate
. B a
sed in these, two all afflictions ari
In a ccorda
nce w ith this [ o
bse
rva
tion
], b eca
use of settling on an I, as
[W 66.1 9], they neither know nor do they see, as it really is w
ith
out
distortion the path of s
eei
ng, etc.
, m a
rked by the s elflessness o fd har
mas
per sons.

Nagatomi, (1957:215)=verse 235.

349
 Neither knowing nor seeing the path as it really is, they do not emerge from
the three realms and they do not awaken to the perfect limit (bhuta-koti).
Therefore, they are counted as "foolish persons."

To conv ey the s en
se of the c oncep
tu al
i zatio
n consisting of the p
rod uc
tion of
purity, etc., [the L
ord] s ays not knowing the path as it really is, etc. They
do not emerge from do n ot go out of the three realms, viz., the cyclic
existenc
e. They do not awaken on a cco unt of settling on the pr
odu ct
ion of
purity, etc. The perfect limit is the tr
u e reality as sup r
eme goal. [ Beca
uset
do not awa ken] , therefore for [ that] r ea son they are counted as th ey get the
designat
io n foolish persons.
[W68.1] They do not have faith in the true dharma.

With they do not have faith in the true dharma, etc., [the L
o r
d ] s peaks
of the s econd c onceptu
alization of a ppre hended o bjec
t, w hi ch
conc ep
tuali
zation is based on antidotal c oncr
et e entity. They do not have
faith in do not b
eliev
e in the true, w h
ich is due to u n
d istortedo bje
ct,d harm a
char ac
teri
zed as an a
ntidote
. T hi s is becauset hey do not e xper
ience it, in and
itself, on accoun
t of their realization (pratipatti) b
ein gd i
sto
rted by the prese
of c on
ceptu
alizati
on t h
at settles on t hat [ dh a
r ma ]. 1

Not indeed, however, Sariputra, do the great Bodhisattvas settle on any

dharma.

W ith Not indeed, however, etc., [the L ord] s pea

ks specifically of the
distorted pratipatti fr
om the point of vi
ew of w hat it is not. Dharma means
purified dharm a. " Thr
ou gh the conc
eptu
aliza
tion of a ppr ehende
do bje
ct" is
[implicit] remaind er [of the sente
nce].
And this [ secon d con
c ept
ualiz
ation of apprehended o bj ec
t] is thus of
sorts, b ecause of different o bjec
ts. The n ines or
ts are as follows:
conc eptu
aliz
ation of the w herew
ithal, c onc
eptualizatio
n of a d oor of e ntry
con ceptu
aliz
ation of lineage, c oncep
tuali
zatio
n of p roduct ion, c o
ncep
tual
-
ization of e m
p tines s, conceptu
aliza
tion of perfection, c o nce
ptu
aliz
atio
n of t

The pratipatti is the means o f progress to the goal. This is complete non-settling. When the
Bodhisattva settles on that non-settling the settling distorts even that

350
path of s e
eing , c on
cep
tua li
zat
ion of the pa
th of m
edi
tat
ion and, lastly, c
onc
e
tualization of the p
ath of no more learning. And t
hus[ AA3
4 ]s ays:
Ther e are two c on cep
tual
izat
ions of a p
prehend
ed obje
ct relative to a
concrete entity and its a ntid
ote. E ach is of n
ine s
ort
s divided by way o
stupidity, etc., and the whe
rewitha
l, etc.
S o me [ = AA V:70.18-2 5 ] say: H ere , the first c onc ep
tual
ization o
appr ehende do bject is of a bsolute ly all entities; the s eco
nd just of p ure entit
This is the d if fer
ence b etwe en the two c on
ceptua li
zatio
ns of a ppr eh
e nded
objec t. B a sed on this it is said t h
a t "the first c onceptu
alizat io
n of a ppre h
end
objec t is the s ec onda lso." T hu s [ con ceptuali
zation of p urea ppreh
e ndedo bj
relatesb ack [to c onceptua
l iza tion of all entities] in the sen
se of b ein
gw hat is
[ whe n the c onceptuali
zation of the afflicted is r emove d]. To the e xt
entt ha
1
t it
the first it is als o the seco nd . T his is as follows: The first c once
ptualization
a p
p rehend edo bj e
ct is of all entities. One w hichw o u l
d be the s econda lo ne,
not the first is, for example , the s econdc onceptua
l i
z atio
n of a p preh
endedo bjec
b a
s ed on the p ur ea lo
ne .
Other s say the first [ c once ptualiza
t ion] is b ased on afflicted c oncrete
entities w h
i le the s econd is b a sed on p ure entities. T he y are different f rom
o t
h er,b ecause ,b ei
ng in the f o rm of one e x cl
udesb eing in the form of the ot

See note to the Skt text for a comparison of the AAV and AAA and a different interpretation of this
passage. The present gloss is a provisional attempt to make sense of the terse idpurva-padaka, based on
the explanation in the AAGser and AARgyan.
The meaning of Arya Vimuktisena's teaching, that whatever is the first conceptualization is the
second as well, follows from the general Buddhist psychological axiom that the deeper or more
ingrained the mental defilement, the more wide-ranging its influence in the personality of the yogin.
AARgyan: 164 explains that "...when, in viewing the bare [i.e., undifferentiated] afflicted and pure
conceptualization of apprehended object, one settles on the truth of what is being apprehended, then it is
always going to be a conceptualization of a pure apprehended object The assertion that any
conceptualization of an afflicted apprehended object is always going to be a conceptualization of pure
apprehended object misses the point" ^ M " ^ W-acqrv^wq^

a^'q^'agnrq-^-tjrAi..
2
Most probably Haribhadra's own view?

351
12.13 Conceptualization of an apprehender
When this had been said, Sariputra addressed the Lord. Lord, a great
[W69.1]

Bodhisattva who trains thus trains in the state of being knower of all?

W
ith When this, etc.
, [ t
he A] s pea
ks a bou
t the first conc
eptu
ali
za
a
ppre
hender, [ w
hich conc
ept
ualiza
tion] is b a
sed o n a s u
bst
anti
all
y e
p
erso
n. Thus in t hes eq
uence s t
ateda b
ove, does [aB odhisattva
] train
i
dea is, within ha
vin
gt h
e first con
cep
tua
liz
atio
n o fapp
reh ender
?
The Lord said this: Sariputra, the great Bodhisattva who trains thus does not
train in the state of being knower of all, either. Sariputra, the great
Bodhisattva who trains thus trains in all dharmas; training thus he [or she]
trains in the state of being knower of all, comes near the state of being
knower of all and emerges into the state of being knower of all.

Since obs
curation in t hef ormo fc on
ceptu
aliza
tions [if it exists] is
[in all the stages], theL ord said he [ ors he] does not train. "Reall
trai
ned] is t h e [implicit] r emai
nder [ of t h
e s e
ntence]. O n t he s u
however, t he n e w practitioner is tr
aine
do th
erwise [training] w ould
untenabl
e. [ The L ord] s ays [the g reat Bodhisattva] who trains thus
The t hre
e p h r
ases starting f ro
m he [or she] trains in the state of b ei
know er of all ar
e t o b eu nderstoo
d a s a ppli
cable to t hep repa
ratory
,
subsequent] s ta
ges, respectively.
An d this [first c oncep
tuali
zation o f a ppreh
ender] is t hus o f n in
because o f different o bje
cts. T hey a r
e a s follows: c onceptu
aliza
tion
independe
nt I, c oncep
tualizat
ion o f a n I-unit, c o
nceptu
ali zatio
n o f a n
conc
eptuali
zat
ion o f a n I w hich is a b eholder
, e t
c., c once
ptual
izati
on
which is t he s u bst
ratum for t h
e t horoug
hly h armful, c onceptual
izati
on
which is a s ubstratum for d etachm
ent, c oncept
ualiza
tion o f a n I w
substrat
um for t he p ath o f s eein
g, c o
ncept
ualiza
tion o f a n I w h
substrat
um for t he p ath o f m ed
itatio
n a nd, lastly, c onceptual
izati
on
w h
ich is a s ubstratu
mw hent hep ur
pose is a ccomplished.
Then friend Subhuti said this to the Lord: Lord, should someone question
thus: "Will this illusory person train in the state of being knower of all,

352
 come near the state of being knower of all and emerge into the state of being
knower of all?" how should one point out to such a questioner?

W ith Lord, should someone, e tc., [ Subh

uti] s peak s a b
out t he s e
co
conc e
ptua lizat
iono fa na ppre
hender [ ac o
ncept
ual
ization] b a s
edo nan om
existing p erson.
[The t ex
t h er e s peaks] a bout this c onc
eptu
alization b y w ay o fr e
dev ious cavil. I nt hec aseo f settling in thef orm' a m e
rely n om
inal
per son is t he a ppr
ehender,' s in
ce t h e form in w hich h e [ or she]
distortion o f reality, an illusory person, a p erso
nw h osen atu
re is a n
wo uld just n o
min ally exist. T hus,t herew ouldb et he[ unwelco
me]c o
of training e ven just t hat [ so
rt o f p erso
n]. A nd this is n ot s o
illusory p erson
] is n ots e
ntie
nt.
[W70.1] I
f training tookp lacee venw itho
utk now
l edg e, t hene ver
y o
ne
get t o train a nd liberation w oul
d b e a ttai
ned effortlessly. Wit
h this i
[ Subhuti ] inquires: [Lord, should] someone [question thus], e tc., how
should one point out a nswer that [ person ]
?
When this had been said the Lord addressed friend Subhuti: So then,
Subhuti, I am going to put a question on this back to you [the very
questioner]. You should explain to the extent that you are able.

A
p p
earin
g a s t hey a r en ot is s omething c ommon to f orm, etc.
,
so me
t h
ingu nique t ot h e illusory person]. H ence, t h
ere is noo th
er
train like an illusory p ers
on a nd y et liberation is not esta
bli
she
d effo
Intendin
g this the Lord s ays, so then, etc. B e
ca us
ey oui nqu
iret hu
s,t h
I am going to put a question I will f ormu
lat e a c ou
nte
r-qu
esti
on on this
inquiry back to you [the questioner himself].
"Good, my Lord." Thus, Subhuti listened to the Lord. 1

m
ean
ss
Good ob e it, my Lord. H
avi ngt husm adeac ommi
tme
nt,
t
hatm
ann
er, [
Sub
hut
i] listened w
as listening to, in t
hep
res
enc
e of, the

H also seems to have been troubled by the genitive bhagavatah (see his gloss below). It appears to be
a substitute for the dative common when pratis~ru 'promise' is used.

353
 The Lord said this: Subhuti, what do you think: is that illusion one thing
and that form something else; that illusion one thing and that feeling
something else, is that illusion one thing and that discrimination and those
composites something else; is that illusion one thing and that consciousness
something else?

How did [
Sub
hut
i] listen in t
hatm
ann
er? [To inform, the A] s
ays the L
said, etc.
Subhuti said: No it is not, Lord. The illusion is not one thing and the form
something else. Lord, the form is itself an illusion and the illusion itself a
form. Lord, the illusion is not one thing and feeling, discrimination and
composites something else; feeling, discrimination and composites are
themselves, Lord, illusion and the illusion is itself feeling, discrimination
and composites. [W71.1] Lord, that illusion is not one thing and the
consciousness something else. Lord, the consciousness is itself illusion and
illusion is itself consciousness.

In a
nswering [ Sub
huti] s a
ys no it is not, etc. T h
ere is not s ep
arat
en ess
it at all, Lord, s inc
e t hat illusion is not one thing and t hat form,
not s omething else. For m,e tc., is itself illusion and illusion is its
f orm, etc. The i dea is tha
tw henb oth are really in a s tated evoido
b eca
useo f lacking a single o
r plural n ature,a pp
earinga st he
y are not
[ t
o all oft hem].
The Lord said: Subh u
ti,w ha
t do you t hi
nk? H ere in the five ap
pro
pri
a g
grega
tes is it [me r
ely ] a samjna (
'sign, i mpr
int of a s h
ape'), a sa
( '
pro
ject
ion
'), a prajnapti (
'nom
inal entity') [or] vyavahara (
'excha
nge')
w hat we call a "Bodhis att
va?" 1

Givent hat the s a

mene
ssof illusion and f
orm,e t
c., has b
ee ns tated
,t
it is as an illusory p
erso
n,as it w ere,t h
at one sh
ould train [the Lord]
do you think, etc.

The English equivalents are based on Arya Vimuktisena.

354
 w
Here, in the five appropriating aggregateshi ch are like a n illusion
is there samjna gras
ping of a s hape [ a sign] "Bodhisattva," a samajh~a
1
t

awareness o f "I," uni te

dw i
tha c o
ncre
te entity, a nominal entity
consciousnessw hichh as settled o nt h
ek nowna ndt hec ognit
i o
na sa
object a nd a ppre
hender, or a n exchange (vyavahara), t
he c a
rrying
s o n
(vyavaharana) a bou
t relations b etwe
en different s e
nti e
nt o r n on
-se n
ti en
things? T huse x
plain
sA ry aV imuktis
ena. 2

Accord in
g t o B hada nta V imuktisen
a:A t t h
e B ud dha-lineage s ta ge
name (samjna) "Bodhisattva" is j ust a n a m
e a lone
. A t t he s tage o f
production o f a n [altruistic] rnind, t he B od
h i
sat
tva is a s amajna( 'a
k n
ower') . [ The d e
rivation o f this is a s follows]: In t hatt he sama
3

k nows, [ theB odh

isattva] is k nower. [ Int hats ucham ind] is a
[t
he B od hi
sattva
] is a n e qua
l -kno
wer. [ Such a m ind ] is t he s em a
oc
casioning t he use o f t he samajna that a "Bodhisattva" is. T he sa
('e
qual-k no
wer') is ba sed o nt h
ee qua
lk nowledge o f all living be ing s
seve
n p repa
rato
ry levels [ the B odhi
sattv
a] b ecomes a nominal entity b e
ofp enetrati
ngt o them er ely n o
minal stat
eo f all d harma s. O nt h
e
et
c.,a[ Bodhi
satt
vab e com es] a usage s i
nceh e [ors he]h asa ttained
spon
tane ousp atha n
d is e xpre
s si
ble [only
]t hroug
ham erec o n
vent ion.
When this had been said, friend Subhuti addressed the Lord: It is so, Lord; it
is so, Sugata.

Inordert
oa c
cep
t [ w
hatth
eL o rd said], s i
nceaBo
d his
att
vao t
her
e
tc.
, is n
otten
able[ S
ubh
uti
]says it is so, etc. Hesa
ys it t
wice in aw
Therefore, Lord, a great Bodhisattva training in the PP should train, as an
illusory person, as it were, in unequalled, perfect enlightenment.

etc
., is t
h
Therefore,es ummary
. S
inc
e this is t
hec ase
, therefore
o
fth
atr
eas
on,s in
cet h
ere is n
oot
herrecour
se it is p
rope
rt h
at on

Cf. AK1.14 samjna nimittcdgrahanatmika.

2
W71.12-15=AAV:70.7-10.
jna = one which knows, a knower Qznatiti). samajna = knows equally (samam jnam). The transition
from samajna to samajna is unclear.

355
illusory person, as it were, in unequalled, perfect enlightenment.
[One is an illusory pers on
] f ro
m b eing e nd
owe d w ith no
n-s
ettl
ing [ w
hic
tu rn
] is due to [realizing] that, just as cyclic e xistenc
e a r
ise
s f r om il
pr ev
ious action, so too, e ven e xt
ra-o
rdin
ary d ha rmas arise f rom illu
k nowle
dge. Yet liberation is not e stab
lis
hed effortlessly bec
ause reality, o
w henk nown ,b ri
ngs liberation, not when not kn ow n. This is the point.
Why is this so? Because, Lord, what we call the five appropriating
aggregates should be taken to be just that illusory person.

Hav i
ng a nticipat
ed the qua
l m "How, g i ven t ha
t ap erson is illusory, c
there be s ystematizati
on into afflicted and purified s t
ages" with, Why is t
so, [ Subhuti] s ay s [Because...] just that, etc. The five appropriating
aggregates are c ontami
nated for m , etc. One s ho
uld f u
rtheru n
derst
a nd in the
As tat e
ment panca skandhaS ca "the [ me
r e] five a ggr
egates
" in o rdert oi
the five u ncontami nat
eda gg
regat es. The i dea is t h
att he
re is systematiza
ti
afflicted and purified stag
es just as t heres eemst o be, e
vent h
ou gh the pe
illusory.
Why is this so? Because you have said, Lord, that form is like an illusion.
And what form is, the six sense-faculties and the five aggregates are as well.
Because you have said, Lord, that feeling, discnrnination and composites are
like an illusion, and because you have said, that consciousness is like an
illusion. And what consciousness is, the six sense-faculties and the five
aggregates are as well.

Havi ng a nt
icip
ate
d the q uesti o
n, "How, t hough, c ould t here be simila
wit h an illusion" w ith Why is this so, [ Subhut
i] s ay
s Because you hav
said, etc. One s ho
uld not find fault w
ith this as bei ng repetitious, becaus
e
is not repetition w he
n as u
bject a l
ready d isc
ussed is b eing i nq
uired a bo
ano ther m a nner. One s hould u nd
erst a
nd it t hus in e very c ase [of s
repetition].
In regard to you have said, Lord. Just prior to the st
atemen t here in the
five appropriating aggregates is there this name "Bodhisattva?" etc.,
you have said, Lord, t hatw hi
ch is form, etc., is like an illusion. The six i

sense-faculties are the eye, etc. To

get
herw ithc onsciousnesse s and o bje
cts is

356
the [implicit] r em ain
der [in t he s entence] s in ce later he will s a y,
aggregates. What consciousness is, t ha
t the six sense-faculties are
beca uset he
re is a reflection, in t h
atf orm,o f just c onsc
iousnes
s itself
sense-faculties aret ob eu nd
erstooda s earlier [i.e., ast hee y
e, etc.].
[W73.1] T
hus t he c once
ptual
izati
on o f a pprehend er b ase
d o n a n omin
existing p e
rsonh asb een s tate
d. A nd just this is t hus ofn ine sorts
different o bject
s. T he s ort
sa rea s follows: c oncept
uali
zat
iono ft he
as a n o
minal entity, c once
ptual
izatio
n o f t he e nt
rance
s a s a n omin
conc ep
t ualiz
ation o f t he e l
ements a s a n ominal entity, c onc
eptua
liz
ati o
de pende nt origination a s a n om
inal entity, c on c
eptu
aliz
atio
n o f purity
no m i
na l entity, c on
cept
ualiz
ation o f the p a t
h o f s ee
ing a s a n omin
conc eptualiz
ation o ft h
ep ath o fm edita
tion a san ominal entity,
conc eptualiz
ation o f t he special p ath a s a n omi
nal entity a nd, l
conc eptualiz
ationo ft hep a
tho fn om orel earnin ga san ominal entity
[ AA 35 ] s ays:
Similarly, th
ea ppreh
ende
r is th
oug
htt ob eo ft wo sorts, ba
sedo n
and n omi
nal exis
tenc
e, [eac
h s u
b-d
ivi
ded into nin
e] in t he f o
rm
independ e
nt I, e
tc.,a ndfromb ei
ngb ase
do nt h
ea g
gregate
s, etc.
1
2.1
4 M
ent
or
Lord, will not great Bodhisattvas, newly getting going in the [great]
vehicle, having listened to this account get scared, get frightened and become
terrified?
The Lord replied: Subhuti, if great Bodhisattvas, newly getting going in
the [great] vehicle, get into the clutches of an evil friend they will get scared,
get frightened and become terrified.

Havi
ng m ent
ion
ed [th
e fact t hat t he B od
his
att
va's proxim ate p enetr
at
su
per
iorb eca
use of] co
ming into c ontactw i
tht he fou
r c onc e
ptualiza
tio
in e
xpla
ini
ng the mento
r, t hen at
ureo
1
fw hich is a spiritual friend w
means, [Subh
uti] sa
ys Lord, will not, etc.

1
Cf.AA25b;§ll.l.

357
 Those newly getting going in the [great] vehicle are th
ose who h a ve
freshly ent er
ed into the M ahayan
a. This [account] is s up
erior on a ccount o
the p r
ofundity, e xpansiveness and distinction of the o bj
ectiv
e s upports, etc
They will get scared, etc., [is e
xpl
ained as follows]: In t hat c onte
xt, b eing
scared is e xperiencing f ear w here it is not called for. B ein g frightened is
b e
i ng continually s c
ared as w h
e n one is on an u n
tro ddenp ath . B ei ng terri
is b eing fixated w ith terror b eca
use the f e
art h
at has a r
isen is not r em
ove
m eaning is t ha
t t hey b eco m
e m o rose, d efe
ati
st and recoil b ack. Get
clutches of an evil friend [is e xpl
ained as follows]: One who, w i
thout
m aking a distinction b etween s urface and u lt
imat e reality, and w ith
out
r emoving the g raspi
ng w h i
ch has b een cultivated f rom at ime w hi ch has
b eginnin
g,t eachesn on- pro
ductio
n, etc., strai
ghta way is an evil friend. T h
i
because t he
y c ause evil-doing w hich r esul
ts in hell, etc, and in giving up
good d ha rma. They get into his clutches m eans t hey b ecom e fit
grabbing (by an evil friend].
But if, Subhuti, great Bodhisattvas newly getting going in the [great]
vehicle are taken in hand by a spiritual friend they will not get scared, nor get
frightened and they will not become terrified.

[W74.1]S
ince a topic d iscu
ssed f rom the n e
g a
tive p oint of vi ew b eco
firmly settled w h en d iscuss
ed f rom a positive v ie wpoint [the Lo rd] s ay
if... be taken in hand by a spiritual friend. One f re
e f rom the traits of
je al ous
y and so forth, who t eaches the sel
fle
ssness, etc., of all t
hin
g s, etc., w
i
skillful m eans t ha
t do not u p
se t or sc
are the m ind , etc., in a cc
ord w i
t 1

pr op ens
ities [of the listener], after the fa
shio
n of one letting a p ow erf
ul ki
k n o wt hat his belovedq ueen has p ass
eda way , is a spiritual friend b eca
b ri nging about results like g oodf utur
e rebirth. They are taken in hand,
[is t o be underst ood] as a bove.
When this had been said, friend Subhuti addressed the Lord: Lord, who,
then, are to be known as a great Bodhisattva's spiritual friends?

parigraha ' f u l l embrace.' O b e r m i l l e r (1933-6:85), f o l l o w i n g the T i b w h i c h understands an inner

and outer s k i l l f u l means, translates, " s k i l l i n the means o f action w h i c h manifests itself i n the absence «- i
o f mental depression, i n the absence o f fear etc." and "along w i t h i t , the teacher w h o is d e v o i d o f envy."

358
 W it
h Lord, who then, e
tc.
,th
ere is a q
ues
tio
nab
out the n
atu
reo
fa
friend.
The Lord replied: Those who give him [or her] preceptual advice and
instruction about the perfections. Those who point out to him [or her]
Mara's activities, saying "Mara's faults are to be known thus, these are
Mara's faults. Mara's activities are to be known thus, these are Mara's
activities, and, being aware of them, distance yourself from them."

In a n sw
er i
ng [the L ord] s ay s [those] who [give], etc. [Spiritual friends
are] those p ersons who as a bove [ W32. 7-9] give preceptual advice and
give instruction having [ themsel v
es ] o btaine
d b e
nefit to him [or her] t oa
p ersons uch as D evadatta in the perfections of giving, etc., w ithout violatin
the b ou nds of s urface and ult i
m a
te truth; and [ t
hey are p er sons ] who, h avi
[ themse lves] r emov ed the n on-b
e ne
fici a
l, point out Mara's activities to
him [or her] t oD eva da
tta, etc. How do t hey do so? [The A] s ays [Mara's
faults are] thus, etc. Mara's faults are M ara' sh ind
ran ces w h en ,
a pproac hing d isguised as B uddh a [ Ma ra] a sks, "Of w hat use is u nsurp
e nlight enmentt oy ou?" calling into q ues
tio
n the v alueo ff uturea i ms. I
s am e way these are Mara's faults [ when M ar a s ay
s] "Of w hat use
u nderta kin
g to c opy the PP, etc., to you?" calling into q u
es tion the v alue
p resent a ims. On the topic of t ho
se activities one gradually u
1
nd
erta kes
,
avoids ,b ecauseo f the f
orceo f his [ =Mar
a 's]d iss u
asio
n [the L or d] s ay
activities are thus. [The Lord] s aysw hats houl
d be d one, after being aw
of them, e tc.,wit
h, distance yourself from them.

These, Subhuti, are to be known as the spiritual friends of a great

Bodhisattva who is armed with great armour, gone forth by the Mahayana
and mounted upon the Mahayana.

These, Subhuti, e
tc.
is the summary. [Of a Bodhisattva] who is armed
with great armour, o
f one who is e ndowedw ith the co
ur se in a rm or [W75
which will be s t
a te
d; of [a Bodhisattva] who has gone forth by the
Mahayana, of one who is, in just the s
ame fashion, in p osse
ssi
ono f the

The force of yathakramam here is unclear.

359
in g o i
n g forth; of [a Bodhisattva] mounted upon the Mahayana, ofo ne
w ho , just o nt h
ata cco
unt, is carried f orw
ard in theM ahayan a [this i
friend]. T o explain: [ A Bodhis attva] w ho s tar
ted with it [
th e prastha
pratipatti] a
s a m e ans a n
d w ho later m o
unts [it] is inte
n ded he r
e . 1

[ AA 36] s ays:
(a)As tateo
fm i
ndt h
at is n
otu
pset
,et
c.,(
b)at ea
cheroft he
being
,e t
c.,whic
hr e
mov
esw ha
topp
osest
hat[
=th
ete
ache
r] is t
he
all r
esp
ects.
Since it is t heL ord'so wnw ordt hat" as urras hou
ldb e e xp
laine
sutrasa s a guide" w e h a
v
2
e c onst
ructe
da ne xplanation, following t h
in t hee xpla nati
onsb y earlier ma ster
ss ucha sV asu bandhua nds o fort
witht heP anca, a ndh aving a dded s uchw ord
s a s bhavah a nd adhya
wha t is implicitly remain i
ngt ob e said] in a c
co rdw it ht he AbMsamayM
karika. Similarly, since a w ord o f g e
neral signification, through t he f
context, e tc., h as a particular m e a
ning;s incet hew ords [in this e x
turnedt o t he specified s ense, w hich d o
esn o
tc ontradictt he revelatio
of following t he [ speakers] intention; andb ecause o ft her easont h
at
revealed s tatement c ontradi
cting this, [ m y] e xplanation is certainly in
witht h
et e
xt [ bei
ngc ommentedo n]. S od on ote nter
taint het hough
this b ookw hich]d o esn ot follow t he text, in this fashion, b ea n
Otherwise, w ere o ne n ot t o r es
ort t o this m e t
ho d
, it w ould
explanationa t all o ft he revelation, becau
sew o rds , b e
ingc onvention
s,
nu mber o ft hi
ngs a nd o ne w ould b e u nsure w het her o ne h ad g ra
their [ context] specific m eaning.
Moreover , it is b y [ mast
ers s uch a s] A sangaa nd o t
hers t hemselv
e
xplanation is [essentially] written. S oo nes h
o uldt a ke it tob e auth
one h e
ars that, " E vent hought he masterA san gah ad a tt
ainedt ot
andh adk now l
edgeo ft her eve
latio
n'se ntir
em e ani ng, h e did n otr
n
on-repetit
ious t e
aching a s well) t he p r
ecise signification of individual
b
e causeo ft hep r
o fundity
,a ndb eca
uset her
e is s om uch repetition. S

First the means lead the Bodhisattva and later the means are mastered.
2
As earlier, §11.2.

360
n
ot figure o utt heP P'
s m e
aning an
db ecam
ed epres
sed.
" H ence
, w
vie
w, M ai treya t h
e L ordexp
lai
nedthe P P S utr
as a nd compose
d
A
b/u
'sajn
aya
7aini:a
ra-il
:ar
iia
-^a
sfj
a. Havi
ng listened to t
hat it was ex
pla
ine
d
a
gainb yt heA ryaA sangaa ndb yt hem a
ste
rss ucha sV asu
bandhu
.
of this digression.

361
 IV LINEAGE OJECTTVE SUPPORT AND ATMS

13.1 Lineage 1

When this had been said, friend Subhuti addressed the Lord: Lord, you say,
"These, Subhuti, are to be known as the spiritual friends of a great Bodhisattva
who is armed with the great armour, gone forth to the Mahayana and mounted
upon the Mahayana." And there, in what you speak of as "a great
Bodhisattva," Lord, what is the substance [literally, 'meaning of the word ']
"Bodhisattva?"

For one who has t

[W76.1] akent o the pratipatti (
'pro
gre
ss a chi
ever
') after the
prox ima
tep enetration
,t her
e is a p ath of s eein
g, etc., w
hich is different
[ab ove] specified p roximat
e k nowle dge. T herefo
re, c on
veyin
g the s u bst
ra
of the pr
ogress a chi
ever, the n
ature of w hich is the d harma
-elem
ent [AA 1.5;
§10 .6.3
, the A] s a
ys: Lord you say, etc. 2

T his is w hat has b een said [in the f o

rego
ing
]. Lord, you say
["These...are...the spiritual friends] of a great Bodhisattva" [W74]
and in ot
hers ut
ras you speak of "a great Bodhisattva" [
W22ff
] . There in
the f
ormers tateme
nt and in those o thers ut
ras, g iventhat the d
h arma-el e
m
the n
atur
e of B uddha d harmas, what is the meaning of the word (padartha)
m ean
ing of the lo
cus "Bodhisattva?"
When this had been said the Lord thus replied to friend Subhuti: Subhuti,
the meaning of the word "Bodhisattva" is nothing.

To g ive the a nswer it s ay s Subhuti, the meaning of the word

Bodhisattva, etc. T
hat is to say so m uc
h as: t hat w hic
h is the substance
(padartha) Bodhisattva, the b
asis (padartha) of the d
h arma
s of a B u d
d ha, is,
really, nothing (a-padartha), no entity t
hats erv es as a locus, no li ne
age .

It is helpful to consider topics four to six of AA1.5-6, i.e., lineage, the objective support and aims as a
unit (see introduction §2.16).
2
W76.1-78.6; P87.2.2-87.5.8; AA37-39; Panca: 160-164; partially translated by Obermiller (1933-
6:86-94) and Ruegg (1968:129-132).

362
 What is the reason for this? Subhuti, it is because the great Bodhisattva
trains in absence of attachment to all dharmas.

"How, g iven t hat liberation is not tenable w i

thout a realization, and [ t
gr e
a tB odhisattva] is one who realizes B ud dhad harm as , c ou
ldaB o dhisat
n ot
h i ng?
" H aving a nticipa
ted this q uestion w ith What is the reason for this
[the L ord] s ays [it is because...] all dharmas, etc. In the absence of
attachment to all dharmas, t here b eing no settling on an entity or its s ign
since, o th
erwise, realization w ou ld not be t enable
, [the B odhi
satt va ] train
an illusory p erson, a s it w ere, t o realize the Buddh ad ha
rmas . So how
c oul dt hereb eas ubstan
c e? This is t he idea.
On the s urf
ace level, h owever, s ince the pratipatti (
'progr
ess a c hie v
er
quality c hanges w i th c h
ang e in s ta
ges, the B odhisattva, the sub s t r a tum
B ud d ha d harmas the n ature o fw hich is the d ha
rma -e l
ement,b ec o m e s t
fold [and] is m enti oneda s lineage. 1

T here, first of all, (i-iv) t here is t h es u b

strat
umo ft he arising o f
o f worldly, p r oximatep e
netrat
ion , (v-vi) After t hat [ t
here is the s ubst
the e xtr
a-or
dinar
y p aths of s ee
ing and m edita
tio n
, (vii-viii) T hen, t h rough
p ow e r of their p rodu cti
on, s i
m ulta
neously [ th
ere is the s ub
str a t u m ] of
arising o f all antidotes and p r
event i
ono f opposites—like p ushing out a thi
s la mm ing the d oor . (ix) T hen , b ecause of their [ =the a nt
i do t e s and
o pp osites] non-findability, [ t
here is the s ub
str a
tum] o f the aba
n do n m e nt
ide at ha
tt he bad and t hea nt
idotesa rep rev
e nt
edo r arise, respectively. 3

t hr ought hep owero ft he skillful mean so f earlier p rayer

s and giving,
is the s u
bstratum] of w isdom and c ompa ssion c haracteri
zed as [ W 7 7 . 1 ] not
loca ted in cyclic e xistenceo r in n irvana, (xi) T he n,w ith the p r o d
u c
t i

This sentence is an amplification of AAV:73.1-2.

2
There are two stages to the path of seeing, meditative equipoise (samahita-jnana) and post-
equipoise state (prsdia-labdha-jaaoa). This equipoise is sub-divided into two, (cf. AK6.28ab) called
unhindered path (anantarya-marga) and path of deliverance (vimukti-marga). Here these are called
antidote (pratipaksa) and remover (prahana) [of conceptualization] and the difference between them is
"like pushing out a thief and slamming the door."
3
With the attainment of the path of deliverance comes an actual stopping (j>ratisamkhya-nirodha) of
the conceptualizations.

363
[=w isdoma ndc ompa
s sion ,t here is t h
es u bstratum] o ft hed harm
an o
co mm on w ith S ravakas , e tc
.; (xii) T hen [ there is t he s ubs
tratum]
sequ ence ofo ther
s' w elfare consisting in e stabli
shi
ngt h em in t h
et hre
e
by [ mean
s o f instructing them o ut of] a n intention t o involve [ t
Mah aya n
a], etc., in a 1
ccordw ith [their vari ous]s t
ateso fm ind, (xiii)
there is t he s ubstratum] for a s l ong a s t here is cyclic e xis
tence
,
spon taneo
us u nders
tandingo fw hatn eedst ob ed one for o the
rs.
A nd t herefo
re, s ince t he s equ ence o f t he realizations is thus, th
order . A nds ince all a tt
rib
utes o f all realization arei nclude
d in this,
arem enti
oned,n ot less a n
dn o tm ore.
In this ma n
n e
r, since, o nt hes urf
ace level, a s ubstra
tum-
enti
ty is
shou ld u nd
erstand th at all this c ont
ent is implied in this [ A]-PP
.
prolixity I will notw riteo uta se vide
ncet hep o
rtionso ft h
et e
xtm e
Pa ncaa boutt h
es ubstratumo fe a ch topic. A ndt hus[ AA37-38]s ay
s :
Linea
ge is said tob et hel ocuso ft he six realization dharmas
,o fa 2

abondon
men t, o f the c ompl ete e mbra cingo ft hose[ =
ant
idote a nd
abando
nment] , of wisdom a n d mercy, o f t h
at w hich is n ot shared
common with Sravakas, of the sequence of others' wel
far
e and [lastly] of
unde
rsta
nding o pera
ti ng effortlessly.
[Ques
tion:] If just d h
ar ma-
element is ca
u se for t he realization of
dh armas, a nd h ence
, if t he B odhisa
ttv
a w h o c on
sists o f t hat, is
abidi ng line
age of t h
e s up rem
e B uddha qualities called ultim ate realit
since t he d har
ma-el
ement is t he c ommon essential n ature [ oft he B
and o f all ot
her beings likewise], a division o f l i n
eage [ along t he
lines] w ould not b e possible: ( a) This is t h
e naturally a bi di
ng l i
d ow n f rom b e
gin
ingle
ss t ime a cquir
ed [purely] b y virtue o f [ on
e's ]
reality; (b) this is [th
el inea
ge] t hath a
sb ee nb rou gh
tt oas tate

The four intentions (abhisamdhi, Idem dgongs) are avataranabhisamdhi, laksanabhisamdhi,

pradpaksabhisamdhi and parinamanabhisamdhi. For a clear and concise explanation see Das (1902:712,
Idem po entry no. 2).
2 r

These are the four nirvedha-bhagfya, dariana-marga and bhavana-marga.

3
64
acquire df rom cultivation of the earlier roots of virtue; (c) this is the l i
neag
Sravakas, Pratyeka-buddhas and T atha gat
as, definite in t hat it cannot be t ake
a way ,e ven by gre ath i
nd rance; and this is the lineag
e of Sravakas, etc., whi
c
indefinite, in t
hat it can be t a
k ena w ay by h indrance. 2

[Resp o
nse:] To the e xtentt hat it will be s upp
or tw hent here is realiza
the Sravaka-yana, etc., to t
ha t e xtent the d ha
rma-element is p os
ited as b eing
c ause for the realization of the n ob le d harmas, and h ence is m ent ioned
l i
nea ge. T h us it is the satisfaction [of the q
uestioner] settled. Alternatively,
as a su bst
ratums uch as a pot, and so forth, m ad e out of one and the s am e cla
s ubstance and fired in one and the s ame fire, differs as the conta
iner of differe
t hings s uch as h oney and s u g
arw hic
h it h olds
, similarly, a v a
rie ty of s
are m entioned relative to the variety of the d harmas to be b ased on it~these
b eingi n
cluded in the thre
e vehicles as w hat is to be attai
ned. T hu st h
ere
fault. And t hus [AA39] s ays:
S
inc
e thereare no divisions in the dharma-element different l
ine
a g
es are not
[really] te
nab
l e. B ecau se of the different qualities w h i
ch are based on it,
h owe ve , its divisions are p
r roc l
ai med.
A ccording to the science of word derivation, h ow ev er, dharma-element is
lineage ( gotra) i na smuch as it f ree
s up [uttara->tra] go
od qualities [guna-*g
For f r o
m t ha
t t h e
se g oo d qualities aris
e and i ssue forth. Thi
s is the m ea
[W78.1] With this in min d it is thus said t h
at all Arya p e r
sons e m er ge
the u ncreated. 4

[Questio
n]: S u re
lyl inea
ges hou l
dh aveb e enm e n
tion
e drightat the sta
in the MSA] b ecause of its b ei
ng s omethi
ng w hic h p rec
edes p roduc
ti on of

Cf. Vasubandhu on MSA:3.4 (Bagchi 1970:12); also Bodmsattva-bhumi3.2.

2
Cf. MSA:3.6, Ruegg (1969).
3
Cf. MSA:3.4d [ ^ - 3 ^ % M^] ^D-dKuidl^d: which Vasubandhu explains [cT^ <FK

(Bagchil970:11-12). Obermiller (1933-6:92) explains the etymology as follows: "The dharma-dhatu is

gotra inasmuch as it saves (trayate = tra) the virtuous properties (of a living being; guna = go)."
Presumably uttarana goes from trto £ra (Tib sgrol ba means to liberate), as smoothly as guna undergoes
its metamorphosis to gol
4
W142; Conze renders [asamskrtaj-prabhavita "derive their dignity from."

365
[altruistic] mi
nd and t hep rox
imat
e liberation and p
ene
trat
ionsa s well. How
it b es poke
no ft hus [i.e., as it is in the AA w here it c
om esa ft
erth
Tru e, [ wh
at you h aves tat
ed just now] is t heo rd
ero ft hings [asth
But this s eq
uence [ f
ollo
wedh ere]
,w h
er eh a
v ings t
atedt he result thent
is m e nti o
neda fte r
wards
, is one o fs t
atement [for ped
agogi
calp urpos
es]. H
there is n o fault.
13.2 Objective support 1

It is because, Subhuti, great Bodhisattvas when there is non-attachment,

through the content oP the subsequent [i.e., matured] understanding of all
dharmas, awaken to unsurpassed, perfect enlightenment. As for [your
question regarding their being called 'great'], Subhuti, Bodhisattvas are
called great because their purpose is enlightenment.

Wha t is t heo b
jecti v
es up
por
to ft heB o dhis
attva who is t hes ubstrat
u
above-ment io nedp rogressa chie
ver? To an swer this q u estio
n,a f
ter[ st
a t
ing]
substrat
u m ,t oc onvey the s ense oft h
eo bjecti
ve s upp o
rt [the Lo
rd] s a
because...] all dharmas, etc. The st
ateo f non-attachment results from the
content of the subsequent understanding o fa b
solu
tely all dharmas
which s t and as o bje
ct i
v e s u
ppor
t. [The c ontent of s ubseque
nt u nder
st a
ndi
c o
me s into b eing] by p rop
erlya dh
erin
gt ot hen o
n-tra n
sgre
ssiono fe i
ther
W hent h at is t h
ere, t he
y a waken, t hrough purification oft he object
iv
to unsurpassed, perfect enlightenment, [ but] not otherwise. T here
fore,
Bodhisat
t va s (those whose very being is enlightenment) are called
great si
n ce their own w el
fare, in all respects, is a ccompl
ished through
depending on e nlig
htenme nta s goal.

1
W78.7-79.21; P87.5.8-88.3.5; AA40-41.
2
The range of meaning in the words artha and bodha/bodhi, and the different ways to understand the
words in a compound, make the sense of the passage somewhat difficult to construe. The Tib seems to
have tried to cope with the problem by translating artha differently in the two compounds
(anubodhanarthena and bodhyarthena): rjes su rtogs pa'i don du and byang chub don du nyer bas na.
Conze (1973) takes the former compound as "[when there is non-attachment] in the sense that they
understand all dharmas."
3
That is, the conventional/surface level truth and the ultimate truth.

366
 Her e, first of all, h aving divided in g eneral all d harmas,t hev irtuo
virtu ous a nd neutral, into t hree sorts-with t he t hought t hese are, res
( a) s uch physical activities asl eadi
ngt h
e life o far enun
ciate, ( b)
like m urder a nd s o forth a nd (c) n e
utral physical activities, etc.-one
th em [ the t hre
e s o
rts] a s o bje
cts t o b e e mb raced, t o b e r ejected
w hicho ne is d is
passionate.
The n a gain, t aki
ng t o w hat is t o b e e mb rac ed, o ne c ontem
p lates
five g rasping a ggreg
ates , etc. i nclu
ded within t
1
h eo rdi
naryp at
ha reo
T hef o
urc once
ntrations, e tc
.,i n
cluded within t hep r
operp atho ft he
extr a-ordi
nary. I nt hatc ontext
,o ned eter
minest hatt heo r
dinary
, five
ag gregates,e tc
.,a re c on tam
inatedi nsofara st heya ren ota nti
dotest o
in self, w hile t he e xtra-ordin
ary m indfulne
sses, e tc.
, a re n on-contamin
insofar a s t hey a rea ntid o
te t ot hev iew o f self. O ne d eter
min es
w hat is t ob er eje
cted,a ndt h
e latter a sw hat is t ob ee mbraced.
Th en, a cce
pting t h e n on-cont
aminated, o ne c onsider
s in t wo w a y
h armo nies w ithe nlighten ment, etc., i nclu
ded within t
2
he d esi
re r ea lm,
w hic ha red ependentu p onc aus
esa ndc on
ditions a re
, f romt hep oint
surface reality, c ompo
s ite;t hes tateo ft h
e real a nds o forth [ Pan ca:
whic h a r
e n ot i ncl
ud ed in t he t hree r ealms a nd w hich a re n ot c
cause s, a re,f romt heu ltim
atep ointo fv iew,n on-cr
eated d harmas .
T hen o ne n urtur
es t h et ho
ught in t wo f urtherw ays: t hef ourc
ands o forth w hicha ri se in t h
em indstr e
amso f all A ryab eing
sa nd
fro m t h
e u n
created a re d harmas s h
ared in c om m on, a ndt het en
[Pa nca:1 6
8 .21
-2 3] w hic h arise in t he m i ndstr eam o f a p erf
ect B
unsh aredd harmas,
T hu s, in a ccordw itht hep r
ocess o f realization, all dharmas a re
objective s upport, after t h
em annero fa n illusion, a st heya re. [W7
objecti v
e s uppor
ts h
ould b eu nde
rstooda se levenfold.
An d s ince p assages stating t he a b ove
-ment ioned o rd
er o f realizatio
certainly clear in t h
eP an caad o
u b
ts houl
dn otb e raised. Thu s[ AA

The five grasping aggregates begin the list of the afflicted dharmas (Pancal66.5-8) and the four
concentrations the list of the purified dharmas (Pancal66.9ff).
2
Explained at length Mpps": 1119-1209 and 1505-1755.

367
 T
heo bj
ecti
ves u
ppo
rt is all dharmas. T he
ya re,f urt
her
mor
e, virtuou
[
tho
se w hich are] called the o rdi
nary realization and tho
se w hi c
t
houg
ht o f a s the e xtra
ord
inary
; d h
arma
s w hich are conta
minated
u
ncont
amina
ted; whic
h a r e compos
ite a nd n on-c ompo
sit
e; dharma
s w h
a
res hare
d in commonw itht ra
inee
sa n
dw hicha ren o
ts har
edb yt
T hosew h
1
ot hinkt hat t he o bjec
tive s uppo
rt is just t hed harm a
-e l
em
continually p ure n on
- dual g no
sis,s hould e xpla
in h o w o ne a ttai
ns sp
purities t ha
t a rei nc
rea singl
y s up
eriors ince [thed h
arma-eleme nt] is a lwa
s tateo f purity. 2

If [ th
ey s ay,q uotingM A V: 1.16] "Like t he purification o ft hew at
g old a nd s ky , purification o f this [ dharma-
ele ment] is a sser
ted," t h e
w o uld b e settling o n t he antidote as [i.e., in t he f o rm o f t h
e a w
k n owledge o f reality is p ure,
' a nd, b y implication, t here w oul d b e
w h at is t o b e s hunn ed. T herefore, s ince thec on
ceptuali
zations o fa
w hat is t o b e s hunne d w ould n ot h ave b een r emo ved, t here w
u nwe l
c om
e c onsequence, o nly partial purity.
If [they] a sk
3
: H ow is t hereab asis of a no b
jecti
ves u
pp
4
ort in y
[the Panca:1 64.
14ff p a raphrase
] " Subhuti, n on-being is t he o bjective
o f the st
ateo fb eingak nowero f all a spe
cts,
" [ in
dica
tes]?
[The resp
onse is:] T here is n o f law s ince [in o ur s ystem ],w i 5

c o n
s id
erati
ont ha
t" there is n ob eingt hats tands logical a naly
sis [i.e.,
defensible], n on-being is called [is r e
g arded a s] a p roper c onvention
[a
A nd t he g r
adual realization o f t he illusion-like nat
ure o f t ha
t [
c onventi
onalt rut
h]w hi chc overst he truly real o v
er is purification. Lo o
this m anner, t hen, l ineage is t hat in w h
ich f undame
ntal reality is p
a ndt h
e o bject
ive s upport t hat in w hich t ra
nsformatio
ns [ off undamental
a rep redominant. S incen ei
ther is d e
nied in r especto f either, there is

Vijnapti-matrins according to Obermiller (1933-6:98-99).

2
This passage (W79.9-21, ending ityirya-vimuktiseaah), an explanation of and expansion on
AAV:79.19-80.12, has been discussed in §5.6.3.
3
Still the Vijnapti-matrins according to Obermiller (1933-6:98-99).
4
On 'adherence to.'
5
This appears to be H's own formulation of the Madhyamika position.

368
of characteristics in th
es ubs
tratu
m and theo bj
ect
ives u
ppo
rt. T h
ere is m
be said in r ega
rd t o sy
ste
mati
zing the o
bje
ctiv
e s u
ppo
rt but e
nough of s
incidental matt er
s. T hus [say
s] A r
y aV imukt
isen
a.
13.3 Aims 1

Subhuti said: Again, where you have spoken, Lord, about "a great
Bodhisattva," Lord, for what reason is a Bodhisattva spoken of as a Great
Being (mahasattva) ?

After [
sta
ting] the obje
cti
ve s uppo
rt, w ith the c on
sid
e ra
tion
, " W
hat i
aim ofaB odhi
s attvah av
ings ucha no bject
ives u p
port and c
ours
e?" [
the
in o rde
rt op oint out th
ea im
s, Again, etc. For what reason for wh
at p u
r
is being Bodhisattva s
poke
no f as a Great Being?'"
The Lord replied: Bodhisattvas cause a great multitude and great
[W80.1]
band of living beings to attain [spiritual] foremostness. And since that is the
purpose they are called Great Beings.

To set forth the a nswer [the L o r

d] s ay
s [Bodhisattvas cause...] a great,
etc. A great multitude of living beings is an e xpressi
on for an
im mea
surable g roup o fb e ings in g ene
ral. S ince e ven just one [living
w ouldb eg reat [i.e., big, a u gmented]b ecauseo ft heg rea
tne
sso ft h
forth ofb eginningle
ss cyclic e x iste
nce,t h
ere is the word multitude. A [gre
band of living beings is s pecifically an expre
ssion of s omething g roupe d
th ro
ugh sattva-sabhaga [i.e., o fa g roup s ha
ring s ometh
i ng particular] o
ba s
iso ft heg enera
l[ wor d sattva-nikaya]. T hrou
g h distinction o
ft heg
the [eight] different c
2
andidates for, and r e
cipi
ent
s of, the result [ of S tr
en t
erer
], etc. the dissimilar b eings are e x
cluded. Causes to attain 3

1
W80.4-84.4; P88.3.5-89.2.7; AA40; Panca:169-175.
2
See §7.9.3.2 for the eight Aryas, Panca:169.10-12 for the total list of special persons.
3
H indicates that although a Bodhisattva wishes to take all beings to the foremost status, it is only in
the case of those who are following the proper path that he can bring this about sabhaga may be an
equivalent of bhaga 'section, division,' just as satattva is of taffva. Or it may mean 'one with luck' as
the Tib construes it But in that case its presence where one expects a noun is problematic.
Alternatively, it is possible that we have here an adaptation of the apoha theory. If this is so the
passage might be construed to mean '...amongst the fortunate ones, in particular, who, from amongst the

3 6 9
[spiritual] foremostness [is e xpl
ain
ed as follows]: H avin g c omprehe nde
d
theg reatnesso ft het houghtw hich is th ef o remo
st s ta
teo f all living
hav in
g u nders
tood the g rea
tne ss ofp ut
ting living b eings first], by going
wit h that aim, t he
y a fterwards, throug
h e xpou nding the d oc
trine and so fo
will b r
i ng a bo
ut the [spiritual] fo
re mo
stness o f all living beings who wis h
attain it. Because of that mea ns b ecau
seo ft h atr eason. Bodhisattvas are
Great Beings (mahasattva) b ecause their sattva, i.e., mind s
,a reg rea
t.
Then friend Sariputra addressed the Lord: It occurs to me, also, Lord, the
reason why a Bodhisattva is called Great Being.

Whent here is greatness o ft ho

ughtt he
re is g reat
ness o fr e
mov al
views t o
gether w it
h their latencies]. Ino rdert ot ea
cht1
heg r
eatn
esso
Sari
putr
a s ays It occurs to me, etc. T h
is [statemento fS ari
pu tr
a] is [his
of r e
ques
ting p ermissi
on s i
nce he is u nder the g overn
a n
ce of a Guru. T h
reaso
n (artha), the reason why b e i
ng a Bodhisattva one is called Great
Being is also di
sclo
sed to me, Lord. The m e
aning o ft h
e s entence is t hu
s
The word also is us
edb e
c a
use[ th
er easo
n is n otk now n]o nly by th eL
The Lord replied: May it occur to you, Sariputra, that thing for which you
feel now is the time.

[The Lord] express

es the s
ense o f the permis sion w ith May it occur, etc.
May t h
att hingp rop
erl
y occur ap pea r to you, for the co
nve
yin
g of which
you feel now is the o
cca
sion time fitting for dis cussion.
Friend Sariputra said: Because he [or she] will teach doctrine in order to
remove the great [i.e., firmly rooted] view of self, view of a living being,
view of a life, view of person, view of becoming, view of dissolving, [W81.1]
view of annihilation, view of permanence, view of one's body, as well as
other such views, for that reason a Bodhisattva is called Great Being.

generality of living beings are differentiated in terms of reversal of wrong sorts [of apprehension], as
the band of the [eight] different candidates for, and as the band of the recipients of, the result [of
Stream-enterer], etc'
1
I.e., with proper wisdom one attains pratisamkhya-nirodha; cf. §6.6, §6.15.4

370
 Ha v
i ng r ec
eived p ermission [ Sarip
utra
] s ays because he [or she] will
teach, etc. T here self re
ferst ot hes ub
stratu mo ft h
e feeling o f I, t he
tha tt het he feeling of I is l ocated in it [=self]. Living being [sad+tva 1

is [ so called] b ecause o f naturally wasti ng a way [sad ' to s i nk d own '

' wasting a way']; life b ecause it persists, u n d
er t he control o f t he l
until t he c ommon lyl ocated a2
ggregate finishes;person (pudgala) b ecaus
3
e
a gain a nd again [punah->pud] settling d ow n into [ti-*la] m igr
ati o
ns [ga
becoming (bhava) b ecause it b e
co mes (bhavati) m a
nifes
t; dissolving
{vibhava) b ecause it b ecome s (bhavati) invisible. Annihilation is "It does
exist n ow, it existed.
" Permanence r ef
ers t o " what exists t h r
ough it
b ein gd oesn ot [ ever
] b ecomen on-e
xistent." [ Vi
ew of] one's body is
the five a gg
regates in t he f orm (akara) o f "I" and" mine." Other suc
refers to, b esid
est hev iewsm en tione
da bo ve,w ron g v iew a ndj udg i
one 's foolish] e thi
cs a nd v ows, etc., t h en at
ureo fw hi
4
ch is a sett
that s up
erimpos
es self, e tc.
, a ndd harma. He [or she] will teach doctrin
order to remove i n o r
der t o g et rid o f t hese [ views] t o
g eth
er w it
latencies. T hei dea is [ tha
tt hey will d os o] afte
rh avinga t t
aine
dt h
of r em o
val a nd realization, oth erwise [if o ne w er
e t o t ake it literal
the y t augh
t w hile still B odhi
satt vas] " becau se [ o
ne is talking a bout ]
reality oft hath iddent hingt hem ethodb r ing
sa bo
ut, it w ouldi n
deed
[for t hem] t o explain." [ T
he e x
pressi
5
on] the reason why h ast he s
be causeo ft hat
.
Then friend Subhuti addressed the Lord: It occurs to me, also, Lord, the
reason why Bodhisattvas are called Great Being.
The Lord replied: May it occur to you, Subhuti, those things for which you
feel now is the time.

H is suggesting etymologies, ahita-at/a, aham-*m, or etasmin-*tman.

2
The logic behind H's comment, a nikaya-sabhaga-parisamapteh is unclear. The word sabhaga is
used in a different sense just previously at W80.9.
jlvita~jiva or jivita-ji, va£/vartate~va.
4

The five different views, as an amplification of the anus'ayas has been discussed at length in §6.17.2.
5
See above W30.17; PV Pramana-siddhi 134.

3
71
 Subhuti said: Lord, Bodhisattvas are called Great Beings [as] they have no
attachment for, and do not stick to, even what [we call] enlightenment mind,
omniscient mind, non-contaminated mind, incomparable mind, mind
comparable to the incomparable and not shared in common with any Sravaka
or Pratyeka-buddha.

Si nce t here is a special realization w he n e v ery fault, s u

ch a s d es
forth, is r em oved,t heB o
dhisat
tva's realization is g reat. [ Subhut
i ] spea
the s a me way w it
h Lord, the Bodhisattva is called Great Being, etc.
It is not just a n o
ther t hin
g [it is s o mething special]. T h e
refore ther
w or d api (even). The enlightenment mind is t ha
tm i nd the aim o fw hichi
e nli ghtenment, i.e., t o say som ucha st hem in d,t hen a
ture of w hich
e ng agem ent [in practice; § 11.2
]. Ar nind carried a w ay by the [idea of
k no we ro f all is the omniscient mind a spiring [to liberate all living bein
w hi ch is i n cl
uded in the level of b elief-based p e rformance. B ecause o
p enetrative u nd
erstanding of e x
tra-
ordi
nary n on-conceptu al g nosis
, t h
ere
non-contaminated mind wi
th p u
re s urp assing intention on the s eve
n
prep aratory levels. On a c
count o f goi ng a long s po ntan
eously w itho
ut sp
sh ape, m in d is incomparable. It is s ubject t o t ransfo
rmatio
n on [the lev
starting f rom the e i g
hth. The mind comparable e qu
a l to the
incomparable B uddha s is f re
e of all o bscuration and is c o
nnected w i
th
Bu d dha level.
Alternatively, enlightenment mind is t hat m ind w hi c
h has b eco m
e the
natu re o ft heB odhisattva, w hich [natur e] has t hef ormo fn o
n-produ
c t
just this is t henm entione
d fourfold, f romt hep ointo fv iewo fw hat
level [truth] for y ogins, as the omniscient mind, etc., t hrough the reve
process c2
onnected, in s ome way or o t her, w i
t h mirror-like w isdom,

On the so-called don dam sems bskyed see Sparham (1987:145).

2
H again appears to have in mind an adaptation of the apoha theory. Ultimate reality is
undifferentiated as this or that By a process of conceptualization, particulars come to have a merely
surface or conventional reality. The process of conceptualization is a knowledge process that functions
to know, and give quasi-reality to, existing things by way of differentiating them from all that they are
not

372
forth. All o
fth
ese a
re not shared in common by n
ot realizable b
y,
Sravakas and Pratyeka-buddhas. [A Bodhis
attva] has no attachment
for d
oesn ot settle o n, and does not embrace d oes n ots tando n even
mind which is t he s ort t h
at o ne w o
uld likely be partial t o beca
use
magnif
icent. W ith this [ p hrasing ]t heg re
atne
sso f realization is c
onv
eye
wo rd api in [tatrapi] (even in this) is b
ecau
se it g o
esw ithouts aying[th
at
n o a t
tach m
ent] for o th
er [less m agn
ific
entt hings
]
What is the reason for this? It is because that omniscient mind is non-
contaminated and is not stuck.

"Si
nce w ith
out settling ors tanding o n s ome
thing m edi
tatio
n is n o
tp
h ow c an t her
e b e t hese t wo [ non
-se
ttl
ing a n d n on
-sta
ndin
g]."
anti
cipa
ted this q ue
stio n w it
h what is the reason for this, [Sub
huti] says,
is because, e
tc. That j ust-
menti
oned omniscient mind, w hi ch term s t
ands
for all them indsm e ntion
ed earlier, is non-contaminated b eca
use it serv
a n antidote t o attachm e
nt. It is not stuck b ecause it s erv
esa s a n
standi
ng. T heref
ore
,t here is cultivation bya n illusory p er
son,a s it w
the idea.
And therefore, even this which is the non-contaminated, non-stuck
omniscient mind, in regard to even that mind they are without attachment
and without sticking. This is the reason why Bodhisattvas are reckoned
Great Beings.

And therefore, in regard to even this, etc. is t

he c
onc
lus
ion
.
Then friend Sariputra addressed friend Subhuti: Friend Subhuti, what is the
reason they are not attached to, and do not stick to, even this mind?

The five buddha-jnanas are listed in MSA:9.67-76 and explained in a brief, helpful summary by Das
(1985:1142). They are adaiia-jnana, samata-jnana, pratyaveksa-jnana, krtyanuspiana-jnana and
dharma-dhatu-jSana. According to H's alternate scheme, sarvakara-jnata-citta=adaiia-jnana,
anisrava-citta=samata-jnana, asama-citta=pratya veksa-jnana, and asama-sama-cma=krtyanusthana
jnana.

373
 [Th
inkin
g] t h
at, e v
en if n
on-co
nta
minat
ed, still som
eth
ing wo
uld exis
n
on-
set
tli
ng and so forth w
ou ld be in
app
ropr
iat
e, [ Sa
rip
utr
a] sa
ys [Frien
Subhuti,] what is the reason, etc.

Subhuti replied: It is because there is no mind, friend Sariputra, that they are
not attached to, and do not stick to, even this mind.

For an answ
er[
Subh
uti
] s ay
s it is because there is no mind, it is b
eca
use
,
really, it [
=th
emi
n d
] is not p
rodu
c ed.
Sariputra said: Friend Subhuti, is that mind, then, the mind that is no mind,
something which is? 1

Subhuti replied: Friend Sariputra, in that state of no mind, does there either
exist, or does one find, either a state of "there is" or "there is not?"
Sariputra said: No friend Subhuti, it is not so [i.e., one does not].
Subhuti said: Then, friend Sariputra, if in that state of no mind there neither
exists, nor does one find, either a state of "there is" or "there is not," then how
did friend Sariputra ask thus, "Is that mind, then, the mind that is no mind,
something which is?"
Sariputra said: Excellent, friend Subhuti, excellent. And no wonder. You
teach just as one whom the Lord has declared to be foremost amongst the calm
and collected.

F
rom up
Sariputra saidt
o ...has declared to be foremost amongst
the calm and collected has a lr
eady[ W40.2 2-25, § 1 2.2 ] b een e xp
lain
e d
C omin ga bou
t as it d
oes ,t hro
ugh the dictat
es of a different topic, t
here is
of repetition. And thus the Ma
sterD ignaga[ PPPi:57 cd] has said:
In c
onn
ect
ionw
ith different topics t
hatv
erys
amec
ont
ent is r
epe
ate
d

With this, the very question that was asked before (W39.5-8, §12.2) we have come full circle!

374
 So, a
1
long the lines of Ajita-jaya's aims, one should u nder
stan
2
d t hat the
threef
old aim oft heB odhi
sattva' sp racti
ce is men tione
d [in the sutra].
Wh at is the di
fferenc
eb etwee n the obje
cti
v es upport and thea im ? A l on
lines of placing an a rrow [on the bow] and its p ene
trating the t
ar get
, th
objecti
ves up
po r
tp ert
ainst o the p rese
ntt im
e , and is close ath an d,w hi
pertain
st o the fu
ture and is far off. T hus [ says] A r yaV imuk
t isena.
[ AA42 ] s ays:

Thi s aim o f the Self-originated On

es [ =Bod
hi s
attv as] shou
ld be un
der
sto
o
by way o ft h
reeg reatnesses: the triad of( a) t hou
ght, ( b) r
emov
al
realization w
hich are the f oremos
ts tate for all living be
ings.

W83.23-26 (ending itya^ya-vimukdseaa) equals, almost word for word AAV:84.16-19; §2.6.5.
The name Ajita-jaya is associated with Maitreya. If Arya Vimuktisena is indeed referring to
Maitreya, this would be the earliest reference associating the AA with him. It is possible, however,
that the phrase should be rendered simply as 'the goal of conquering what is not conquered.'

375
 Bibliography of W
ork
s Cited
In
dian s
utr
as and S astr
as are listed alp
habe
tica
lly by title in the first sectio
T
ibet
an comme
ntaries are listed a lphabet
ical
ly by auth or in the s e
co nd section
r
efe
renc
ew orks are listed alph
abetically by auth
or in the third section; w orks
mod
ernw ri
ters are listed al
phab
etica ll
y by author in the f
ou rt
h section.

I I
ndi
an S
utr
as and S
ast
ras
Abhidharma-kote-karika (
Vas
uba
ndh
u). See G
okh
ale(
194
6).
Abhidharma-kos'a-bhasya (V
asub
and
hu)
. See P
rad
han (1
966
). T ransl
ated
ann otat
ed by la Vall6e P
ous
sin( 1
923
-31
). Cha
pte
rs I and II t
rans
lat
ed
S. Jha (1
983
).
(
A
Abhidharma-samuccayasa
nga)
. See G
okh
ale (
194
7), P
rad
han (
195
0).
T
ran
sla
ted by R
ahu
la( 197
1).
Abhidharma-samuccaya-bhasya (
Jin
apu
tra or S
thi
ram
ati
). See Tatia (
197
6).
Abhisamayalamkaraloka (H
aribhad
Prajna-paramita-vyakhyar a
). See Tucci
(1
932)
, W ogihara ( 1
9 3
2-35
), V ai
dya(196
0). Partially e
dited and
t
ran
sla
ted into English by O
berm
ill
er (1
933
-36
).
Abhisamayalamkara-karika-vrtti Suddhamati (Sa
ntip
a). Alternative title
(
acc
ord
ing to Jaini 1
979
:3) Suddhimati. E
xtanto n
ly in Tib. Shes rab k
pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan gyi
tshig le 'ur byas pa 'i 'grel pa dag par ldan pa. P
519
9.
(Ma
itr
eya)
.
A bhisamayMamkara-nama-prajM-paramitopade§a-§astra-karika
See Stch
erbat
sky and O bermi
ller (19
29)
, Tucci (
193
2), W o
giha
ra (
19
35). T
ransl
ated into English by C
onze( 1
954
a).
Abhisamayalamkara-nama-prajmparamh
(
Dha
rma
mit
ra)
. T
exte
xta
nto
nly in Tib. Shes rab kyi pha rol tu phyin pa'i
man ngag gi bstan bcos mngon par rtogs pa'i rgyan gyi tshig le'ur byas pa'i
'grel bshad tshig rab tu gsal ba zhes bya ba. P
519
4.

376
AbhisamayBamka^a-nama-prajnapa^amitopade§a-§astra-vrtti (
Har
ibh
adr
a).
T
exto
nly partially e
xta
nt in Skt. Tib title Shes rab kyi pha rol tu phyin pa'
man ngag gi bstan bcos mngon par rtogs pa'i rgyan shes bya ba'i 'grel pa.
{grel pa don gsal = Vrttih Sphutartha) P
519
1:273-2
96. For Tib edition,
w
ithac om
paris
on of Skt texte xtr
acte
dfrom the AAA, see A
man
o(1
97
E
dit
ed and r
eco
nst
ruc
ted in Skt by T
ripat
hI(1
977)
.
Abhisamayalamkara-varttika ( B hada nta V imuktisena).E xtant o n
ly in Tib.
'phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa'i man
ngag gi bstan bcos mngon par rtogs pa'i rgyan gyi tshig le'ur byas pa'i
rnam par 'grel ba P 51 86. Skt title [A^a-]Pahca-vim§ati-sahasrika-
prajhaparanu^opade§a-§astra-abhisamaya-alamkaya-karik

Abhisamayalamkara-vrtti. (
AryaV imukt
isena) . See first abhisamaya e
dited by
Pensa ( 1967). Skt title of P 5
185, [Arya]Pancavims'ati-sanasrika-
prajMparamitopade^a-^astrabhisamayalaihkara-vrtti.

A bhisamayMamkara-nama-prajMpfranu^opade§a-§astra-vrtti Ktrtikala
(Ratnakirti). Ex
tanto nl
y in Tib. Shes rab kyi pha rol tu phyin pa'i man
ngag gi bstan bcos mngon par rtogs pa'i rgyan shes bya ba'i 'grel pa grags
pa 'i cha zhes bya ba. P
519
7.

Abhisamayalamkara-nama-prajhapa^amitopade§a-§astra-vrtti Durbodhaloka-
nama-dka ( Dha makirti[sn] ,K ulant
a/Kul a
datta). E xta
nto nl y in Tib. Shes
rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i
rgyan shes bya ba'i 'grel pa rtogs dka' snang ba zhes bya ba'i 'grel bshad.
P
519
2.
A bhisamayalamka^a-nama-prajmparamitopade§a-Sastra-vrtti-pindartha
(Pra
jnakara-
mati). E xtanto nly in Tib. Shes rab kyi pha rol tu phyin pa'i
man ngag gi bstan bcos mngon par rtogs pa'i rgyan shes bya ba'i 'grel pa'i
bsdusdon. P
519
3.

AbhisamayMamkara-bhagavati-prajMpa^arm\opade§a-§astra-v^
pradipavali. (B uddha-jnana
) . E xtanto n
ly in Tib. Shes rab kyi pha rol tu
phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan shes bya ba'i
'grel pa shes rab sgron ma 'i phreng ba. P
519
8 .

377
[Arya-]Asta-sahasrika Prajna-paramita. S
eeM
itr
a (
188
7-8
), W
ogi
har
a (
193
2-
5), V
aid
ya(
196
0). T
ran
sla
tedb
yCo
nze(
195
8).
Arya-asto-sahasrika-prajnaparamita-panjika (Sa
ntipa
Saratama). S e
e Jaini
(
197
9). Alternative title, a
cco
rdi
n o Jaini, is Sarottama.
gt
Arya-asta-sahasrika-prajhaparamita-vrtd Marma-kaumudi [ als
o listed a s Arya-
asta-vrttih Marma-kaumudi-nama] ( A
bhayakara-gupta)
. E xtant o nly in
Tib . 'Phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa'i 'grel pa
gnad kyi zla ba 'i 'od ces bya ba. P
520
2:1
09-
20.

Arya-tathagatacintya-guhya-nirdes'a s
ect
ion o
ft he Arya-maharatna-kuta-
dharma-paryaya-Satasahasrika-grantha In Tib. P50:4
9.3
.6ff.
Arya-prajha-paramita-vajracchedika-dka ( KamalaS l
la). E xtant o nly in Tib.
'phags pa shes rab kyi pha rol tu phyin pa rdo rje good pa'i rgya cher 'grel
pa P
521
6.
Arya-vajrapanyabhi§ekha-mahatantra. I
n Tib. P
130
:35
ff.
Arya-samglti-nama-mahayana-sutra. I
n Tib. P
904
.
Tattva-samgraha (
San
tar
aks
ita
). S
ee Shastri (
196
8).
Tattva-samgraha-panjika (
Kam
ala
sTl
a). S
ee Shastri (
196
8).
Trims'ika Vijnapti-matrata-siddhi (
Vas
uba
ndh
u).S
ee Levi (
193
2).
TriSatikayah Prajna-paramitayah Karika-saptad (
Asa
nga
). S
ee Tucci
(
195
6:5
1-1
29)
.
Dharma-dharmata-vibhaga[-karika] (Maitr
eya)
. I n Tib. Chos dang chos
dbying mam 'byed tshig le'u byas pa. P
552
4.
Pancavim§ati-sahasrika Prajna-paramita. S
eeD
utt(
193
4). Partially t
ran
sla
ted
b
yCo
nze(
197
5).
Prajha-paramita-pindartha-pradipa ( at trib
ute
d t o D lpa
rhka
ra-^
rlj
nan
a AtlSa).
Shes rab kyi pha rol tu phyin pa 'i don bsdus sgron ma. P51
95:92
.

3
78
PrajM-paramita-pindartha-nama ( Ku m arasn-bha
d ra). T exte xt
antonly in Tib.
Shes rab kyi pha rol tu phyin pa 'i don bsdus pa zhes bya ba. P51
95.
Prajh~a-pframita-samcaya-gatha-ko£a-tala ( Dharma s"ri)
. T ext e xt
ant o nly in
Tib. Shes rab kyi pha rol tu phyin pa sdud pa'i tshig su byas pa'i mdzod kyi
lde mig.

Prajna-paranu^a-samcaya-gatha-panjika (Budd ha-jnan a). T ex t e xt ant o n

ly
Tib. Shes rab kyi pha rol tu phyin pa sdud pa'i tshig su byas pa'i dka' 'grel.

Prajha-parannta-pindartha-{samgraha] (
Dig
nag
a). T
ext e
dit
ed by Tucci
(
194
7),F
rau
wal
lne
r(1
959
).
Prajha-paramita-hrdaya-sutra. See C
onz
e(1
977
:14
8-1
67)
.
Pramana-varttika (
Dha
nna
klr
ti)
. For first c
hap
ter and A
uto
com
men
tar
y see
Gnoli (
196
0). T
exte
dit
ed by S
has
tri(
198
4).
Pramana-varttika-vrtti (
Man
ora
tha
-na
ndi
n). See Shastri (
198
4).
Pramana-vini§caya (
Dha
rma
kir
ti)
. For Tib t
ext and f
rag
men
ts of the Skt see
V
ett
er (
196
6), S
tei
nke
lln
er (
197
9), L
ind
tne
r (
198
4).
Bodhicaryavatara (
San
tid
eva
). See B
hat
tac
har
ya (
196
0).
Bodhicaryavatara-panjika (
Pra
jna
kar
ama
ti)
. See V
aid
ya(
196
0).
[Bhagavad-prajtt-paramita-]ratna-guna-samcaya-gatha. See C
onz
e (
196
0),
Y
uya
ma (
197
6).
Bhagavad-ratna-guna-samcaya-gatha-panjika-nama (Haribh adra). Also called
Subodhini. Ex tan to nly in Tib. Bcom ldan 'das yon tan rin po che sdud pa'i
tshig su byas pa'i dka' 'grel shes bya ba. P
5190.
Bhavana-krama (
Kam
ala
s"i
la)
. See Tucci (
195
6:4
67-
592
).
Madhyamakavatara (
Candraklrti). T
exte
xta
nto
nly in Tib. Tib title Dbu ma la
jug pa. See La Vallee P
ous
sin(
190
7-1
2).
Madhyamaka-hrdaya-karika (
Bha
vya
). See Iida (
198
0),E
jim
a(1
981
).
Madhyanta-vibhaga (
Mai
tre
ya)
. See N
aga
o(1
964
).

379
Madhyanta-vibhaga-bhasya (
Vas
uba
ndh
u). S
eeN
aga
o(1
964
).
Mahayana-viriiSika (
Nag
arj
una
?). S
ee Tucci (
195
6:1
93-
208
).
Mahayana-samgraha (
Asa
nga
). I
n Tib. Theg pa chen po bsdus pa. S
eeL
amo
t
(
197
3).
Mahayana-samgraha-bhasya (
Vasu
bandh
u). I
n Tib. Theg pa chen po bsdus pa'
'grel pa. S
eeL amotte( 1
973)
.
Mahayana-sariigrahopanibandhana (
Asv
abh
ava?
). I
nTi
b. Theg pa chen po
bsdus bshad sbyor. S eeL amotte(197
3).
Mahayana-sutralariikara (
Mai
tre
ya)
. S
ee Levi (
191
1), B
agc
hi (
197
0).
T
ran
sla
tedb
y Levi (
191
1).
Mula-madhyamaka-karika (
Nag
arj
una
). S
ee La Vallee P
ous
sin(
190
3-1
3).
Mula-madhyamaka-karika-vrtti Prasannapada (
Can
oVa
klr
ti)
.Se
e la Vallee
P
ous
sin(
190
3-1
3).
Yuktisastika (
Nag
arj
una
). S
eeL
ind
tne
r(1
982
).
Ratnavali (
Nag
arj
una
). S
ee Tucci (
193
4-3
6). F
or Tib t
ext s
eeH
ahn
P
565
8.
Ratna-gotra-vibhaga-mahayanottara-tantra-s'astra (
Mai
tre
ya?
). S
ee J
ohn
son
(
195
0).
Lankavatara-sutra. S
eeN
anj
io(
195
6).
VajracchedikaPrajna-paramita. S
eeC
onz
e (
195
7).
V
igr
aha
vya
var
tan
j.(
Nag
arj
una
).S
eeJ
ohn
sto
nan
dKu
nst(
195
1).
Vimiatika Vijnapti-matrata-siddhi (
Vas
uba
ndh
u).S
ee Levi (
193
2).
Vyakhyayukti (
Vas
uba
ndh
u). I
n Tib. Tib title Rnam bshad rig pa. P
556
2.
Sata-sahasrika-pahca-vim§ati-sahasrika-astMa§a-sa^
Samana-arthastabhisamaya-s'asana ( Smrti-jnana-klrti). Alternative title
(accordingt oO be
rmi ller 1 9 32-3) Asta-samanartha-s'asana.

3
80
Sata-sahasrika Prajna-paramita. See G
hos
a(1
902
).
Sata-sahasrika-prajm-paramita-vivarana (D harm
a srI). E xtant o nly in Tib.
'Phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa'i mam par
'grel pa. P5 203.
Sunyata-saptati (
Nag
arj
una
). See L
ind
tne
r(1
982
).
Satya-dvaya-vibhaga-vrtti (
Jna
na-ga
rbh
a). Tex
ton
lye
xta
nt in Tib. Bden gn
mam 'byed 'grel pa. See Eckel (1
987
).
Sarva-dharma-nihsvabhava-siddhi (
Kam
ala
s*i
la)
. See M
ori
yam
a(1
984
)
Sagara-nagaraja-pariprccha. I
n Tib. P
820
:96
.2.
8-9
6.4
.2.
Sphutartha Abhidharma-koSa-vyakhya (
YaS
omi
tra
). See P
rad
han (
196
0).

381
II T
ibe
tan C
omm
ent
ari
es
Grub pa'i mtha'i rnam par bzhag pa rin po che'i phreng ba. (
Dko
nmc
hog 'jigs
m
edd
ban
gpo
). S
eeH
opk
insa
ndS
opa(
197
6).
Dam chos yid bzhin gyi nor bu thar pa rin po che'i rgyan zhes bya ba theg pa
chen po'i lam rim gyi bshad pa (Sgamp op a ). S e eG ue
nther( 1959).
Mdsod tik thar lam gsal byed (
Dge '
dung
rub
). V
ara
nas
i: P
lea
sur
eofE
le
S
ayi
ngsP
res
s, 1
973
.
Rnam grel thar lam gsal byed (
Rgy
al t
sha
b d
arm
a rin c
hen
, R
gya
l t
sha
b
V
ara
nas
i:P
lea
sur
eofE
leg
antS
ayi
ngsP
res
s, 1
980
.
Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i
rgyan zhes bya ba 'i 'grel ba'i mam bshad snying po'i rgyan (
Rgy
al t shab).
V
ara
nas
i: P
lea
sur
eofE
leg
antS
ayi
ngsP
res
s, 1
974
.
Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i
rgyan 'grel ba dang bcas pa'i rgya cher bshad pa'i skab dang po'i spyi don
(C hos kyi rgyal m
tsh
an,R
jeb
tsu
npa
). B
yll
aku
ppe
,My
sor
e: S
er
Print, unda
te d.
Thos bsam sgom gsum gyi mam bzhag mtha' dpyod kyi sgo nas gtan la 'bebs pa
lta ngan mun sel(Thos bsam sgom gsum gyi mam bzhag) ( 'Jam b yang
s
b
zhadp ard
o rje n
gagdban
gb rts
on' g
rus
,' J
amby
ang
sbz
hadp
a
P
lea
sur
eo fEle
gantSay
ing
s Printing P
res
s, 19
64.
Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i
rgyan ees bya ba'i 'grel pa'i rgya cher bshad pa lung gi nye ma (
Buston ri
c
heng
rub
). 2 Vols. V
ara
nas
i.
Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i
rgyan 'grel ba dang bcas pa'i rgya cher bshad pa'i legs bshad gser phreng
zhes bya ba ( Ts ong k hap a). L ha
s a g s ung ' bum, vol. T s a. N e
N
gaw
angG
ele
kDe
mo, 1
977
. Also P
615
0.

3
82
Gsung rab kyi drang ba dang nges pa'i don rnam par phye ba gsal bar byed pa
legs par bshad pa'i snying po (
Tso
ngk hap a). V aranasi: D g el dans ph
k
han
g,1
973
. Also P
614
2.
Skyes bu gsum gyis nyams su blangs pa'i rim pa thams cad tshang bar ston ba'i
byang chub lam gyi rim pa (
Tsong k h a p a ). Blockprint b y P ad D k
D
har
ams
ala 1
974
. A
lso
P60
01.
Dbu ma la 'jug pa'i rgya cher bshad pa dgongs pa rab gsal (
Tso
ng k
ha p
a).
V
ara
nas
i: D
gel
dans
phy
i las k
han
g,1
973
. Also P
614
3.
Rnam bshad snying po'i rgyan gyi don rigs lam bzhin du 'chad pa'i yum don
yang gsal gsal sgron me ( Bsodn am sg ragsp a'id palr na md pyodmc
s
de,P anc
henb
sodn
amsg
rag
spa
). G
ang
tok
: S
ikk
imG
ove
rnm
u
nda
ted
.
Chos spyod 'don nyer mkho phyogs bsdebs. E
d.a
non
ymo
us. S
arn
ath
: G
elu
S
tud
ent
s W
elf
are C
omm
itt
ee, 1
987
.

3
83
Ill R
efe
ren
ce W
ork
s
A
pte
, V.S.
(
1985)
. The Practical Sanskrit-English Dictionary. Four
th r e
vise
d and
enla
rged edition. Delhi: Motilal B a na
rsida ss, 1965; re
pri
nt ed.
B
eau
tri
x, Pierre.
(1
971) . Bibliographic de la LittSrature PP. B
rus
sel
s: Institut B
eig
e des
Ha
ute
s E l u
des B oudd hique s.
C
and
ra, L ok
esh.
(
1982)
. Tibetan-Sanskrit Dictionary. Ind
o-A
sia
n Literature, 3
. New
Delhi: Int
erna
tio
nal A c ade
my of I ndi
an Cult
ure
, 1 959- 6
1; re
pri
nt
K
yoto: R ins
en.
Childers, R
obert C.
(190
9). Dictionary of the Pali Language. L
ond
on: K
ega
n Paul, T
ren
ch
Trub
ner and Co.
C
onz
e, E.
(19
79)
. The PP Literature. ' S-G
ra venha ge: M outo n and Co., 1960; 2nd
ed.
,T ok
yo: Reiyukai.
(19
67)
. Materials for a Dictionary of the PP Literature. T
oky
o : . S u
zuk
i
Res
ear
c h Fo
und
at io n..
Das (Bahad
ur)
, SaratC han dr
a.
(1985)
. Tibetan-English Dictionary. Calcutta, 1902; r
epr
int ed., New
Delhi.
d
eJ ong, J.W.
(1974). "A Brief H is
to ry of Bud
dhi
st Stud
ies in E
urope and Ame
ric
a
Eastern Buddhist (new s
eries), 7.1 (
197
4a)
:55
-106
, 7.2 (
197
4b)
:40-82.
E
dge
rto
n, F.
(
197
2) . Buddhist Hybrid Sanskrit Grammar and Dictionary. New H
ave
n:
Y
ale University P
res
s, 1953; r
epr
inte
d., Delhi: Motilal B
ana
rsi
das
s.

384
H
opk
ins, J.
(1
982
). "T
ibe
tan
/Sa
nsk
rit
/En
gli
shG
los
sar
y." Virginia. (
Bou
nd MS).
K
ana
kur
a, Y
ens
ho.
(1934-5
). A Complete Catalogue of the Tohuku University Collection of
Tibetan Works on Buddhism. S
end
ai,J apan.
Lalou, M.
(19
53). "Les t
ext
esb
oud
dhi
que
s aux t
emp
s de Khri s
ron
g de b
sta
n." JA
(19
53):3
13-353
.
M
ano
, R yuka
i.
(1
972). Genkanshogonron no Kenkyu. [
Ind
ext o the AA]. T
ok yo.
(1
975). Bondun Hassenju Hanya-shaku Sakuin-Genkanshogonron no
Kenkyu. [
Ind
ext o the AAA]. Tokyo: S an
kibo..
M
oni
er-Willi
ams
, M.
(198
4). A Sanskrit-English Dictionary. O
xfor
d: University P
res
s, 1899;
re
prin
te d., Delhi: Motilal B anars
id as
s.
N
aka
mura, H.
(19
80)
. Indian Buddhism, a survey with bibliographical notes. O
sak
a:
Kufs Publications.
P
fan
dt, P et
er.
(19 83) . Mahayana Texts Translated into Western Languages: a
Bibliographical Guide. K
oln: E
.J. Brill.
P
ott
er, Karl H.
(1
983). The Encyclopedia of Indian Philosophies. Vol. 1
. Delhi: Motilal
Ba
narsid
ass, 1970; r
evi
sed ed.
Rigzin, Tsep
a k.
(1
986). Tibetan-English Dictionary of Buddhist Terminology. New
Delhi: Library ofT ib et
anW orks and Arc
hives .

385
S
aka
ki,R ., ed.
(1
965
). Bon-zd-kan-wa Shiyaku-taiko Honyaku Mydki Taishu.
[M
aha
vyu
tpa
tti]. K yoto
, 1 916-2 5;r e
pri
nte d.
,T okyo.
Steinkellner, E.
(197 7). Verse-index of Dharmaklrti's Works (Tibetan Versions). Vi
enn
a:
Arbeitskreis fur T
ibeti
sc h
e und Bu dd hist
ische S tudien Universitat W
ien.
S
uzu
ki, D.T., ed.
(1
955-6 1)
. The Tibetan Tripitaka, Peking Edition. R
epr
int
edu n
der the
su
perv
i sio
n of the O
tan
i University, K yoto. 168 V olume
s. T o
k yo
Kyot
o .

386
IV M
ode
m W
ork
s Cited
Aklujkar, A.
(197
7-7
8)."
The c
onc
lud
ing v
ers
es o
f B
har
trh
ari
's Vakya-padiya."
Annals of the Bhandarkar Oriental Research Instituter.9-26.

A
mano, Hirofusa.
(1969). " O n t h e Co
mpos
ite P u
rpose of the AA : H a
ribhadra' s
Ex
plain
ing." J IB S3 4( Mar
ch)
.
(197
5). e d. A Study on the Abhisamayalanuk&a-nama-prajnaparamita-
upade$a-$astra-vrtti. T
okyo: Japa
nS c
ienc
esPress
.
B
agc
h i,S .
(19 70). e d. Mahayana-sutralamkara. B
udd
his
tSk
tTe
xts
, 1
3. D
arb
h
Mithila Institute.
B
ane
rjee,A .
C.
(1
957)
. Sarvastivada Literature. C
alc
utt
a.
B
ash
am,A .L .
(196
1). The Wonder that was India. L
ond
on: S
idg
wic
kan
dJa
cks
on,1
re
prin
t ed
.
B
ast
i on, E d
war
dW inslow
.
(1 980
)." M
ahayana Buddh
ist Reli
giou
s P ra
cti
ce a nd t he P erfectio
n
W isdom Accord
ing to the AA a n
d t he Panca
. ( The i nt
erpret
atio
n
first tw
o t o
pics by Harib
hadr
a, R gya
l T shab D ar m a Rin C hen
Bt sun Chos Kyi R g
yal M t
shan
)." P hD Dissertation. University o
Wi sco
nsin (Madi
son
).
B
hat
tach
aryy
a, Benyot
osh.
(1
931)
. Guhyasamaja Tantra. G
aek
war
d Oriental Series. B
aro
da.
B
hat
tacha
rya, V.
(1
960). e. Bodhicaryavatara. Bibliotheca Indica, 2
d 80. Calcutta: Asi
So
ciety
.

3
87
B
ish
op, D.
(
197
5). ed. Indian Thought New Delhi.
B
rou
gh, John
.
(19
50-
51)
. " Thu
sh av
eIh e
ard ..." BSOA
S 1 3
:41
6-2
6.
(19
54)
. "The L
angu
ageoft
he Skt Bud
dhi
stTex
ts.
" B SOAS 1
6:3
51-
75
C
arp
ente
r, D.
(1
985)
. "On B
udd
his
tSa
cre
d Literature." W
ZKS 29.
C
hat
topadh
yaya
, A laka and L
am aC hi mpa.
(1980). Tra
nsl
ator
s. Taranatha's History of Buddhism in India. Ed. by D.
Ch
attop
adhy
aya.S i
mla :I n
dia
n I nstitue of A nv
ance d S tudies, 1970;
r
epr
inte d
.,C al
cutta
: K.P. B
agchi and Co.
C
hem
par
ath
y, G.
(
197
2) . An Indian Rational Theology: Introduction to Udayana's
Nyayakusumahjali. V
ien
na.
C
onz
e , E.
( 1 954
a). Treatise on Reunion with the Absolute. S erieO ri
enta leR oma ,6
R o m e: I s .M.E.O.
( 1 954b
). " Ma
i treya's A A." East and WestV n o.3 . R om e : I s.M.
E.O.
( 1 957a
). " MarginalN ot est o the AA." Liebenthal Festschrift. S
ino
-Indi
an
S tu d
ies, Vn n . 3-4 ( 1957):
21-35.
( 1 957b
). Ed. and translator. Vajracchedika Prajna-paramita. Serie
O ri e
ntal
eR o ma ,1 3 . R ome:I s.M.E
. O.
( 1 973) . Ed. and translator. The Perfection of Wisdom in Eight Thousand
Lines and Its Verse Summary. B ibliotheca Indica, 284. Calcutta: Asiatic
S o cie
ty, 1958; revised r e
print ed., San F rancisco: F o ur S e
asons
F o unda
tion.
( 1 975)
. Ed. and translator. The Large Sutra on Perfect Wisdom. B e
rkele
y
1975; repr
inte d
., Delhi: Motilal B ana
r s
idass, 1979.
( 1 977)
. Buddhist Studies 1934-1972 . San F rancis
co : W heelw rig
htP r
ess.

388
Cox, Collett.
(1988). " A
ttain
ment Th
ro ugh Abando
nment: The S ar
vas
tiv
adi
n P at
h
Remo ving D
efile
ment
s."U npub
lish
ed paper
. C onfer
ence on Buddh
ist
Soteriol
ogypre
sent
eda t the U
niv
ersi
ty of California a
t Los Ange
les,
25-30 .
D
arg
yay, L o bsang
.
(
198
1 ). "The V ie wo f bodhicitta in th
e Tib Tradition." In The Bodhisat
Doctrine in Buddhism, pp. 9
5-110. E d
ited by L.S. Ka wamu
r a. W a
terloo,
Onta
ri o: Wilfred L aur ierP r
ess.
D
aya
l, Har.
(
1932
). The Bodhisattva Doctrine in Buddhist Sanskrit Literature.
Lo
ndon: K
eeg
an Paul, T re
nch ,T rubn
er.
d
eJ on
g, J.W;
(1
955). R eviewo fC o nze( 1954
a ). Le MusSon, 6 8
:394-3 97.
(1
974c)
. " Not
e s on PP T ex
ts." Indologica Taurinensia, 11 (197
4);
r
epri
nte
d in de J ong ( 197 9):3
71-3
82.
(1978). R ev
ie wo fA ma no( 1
975). Indo-Iranian Journal, 20:3
13.
(1979) . Buddhist Studies. E
dite
d by G regoryS ch
o pen. B e rk
ele
y: A si
H
umanities P re
s s.
(1
986). R e
viewo fH opk ins( 1
983).J IAB
S 9 .1:1
24-28.
D
esp
ande ,M a
dhav M.
(1986). "In D e
fense of Ve
dic Religion: S t
rat
egi
es of San
skri
t
Gramm arian
s." P ape
r rea
d at Co
nferen ce on Hi
ndu Sy
ncre
tism, Ca
University, Ot
tawa.
D
utt
, N alina
k sha.
(19
3 4
) . Ed. Pancavimiati-sahasrika Prajna-paramita. Edited with critical
notes and introduction. C
alc
utt
a Oriental S erie
s, 28. L on don: L uz ac.
(1966
) . Ed. Bodhisattvabhumi. T ibetanS kt.W or ks Series, 7 . P a
tn
Jayaswal R es ear
ch Institute.
(1978). Mahayana Buddhism. R evised edition. Delhi: Motilal
Ba
narsidass.

389
Eckel, M
alc
olmD
avi
d.
(1987) . Jhanagarbha's Commentary on the Distinction Between the Two
Truths. A
lbany: S t
ate University o
fN e wY o r k.
E
ime
r, H e
lmu
t.
(
198
3). Ed. Rab tu 'byung ba'i gzhi, die dbedsche Ubersetzung des
Pravrajyavastu im Vinaya des Mulasarvastivadins. A
sia
tis
che
F
ors
chu
nge
n. B
and8
2, 2p
art
s. W
ies
bad
en: O
ttoH
arr
ass
owi
tz.
E
jim
a, Y as
uno
ri.
(1
981
). " Th
eSk
tte
xto
fBh
ava
viv
eka
's Madhyamaka-hrdaya-karika. II
Tattva-jnanaisana." I
n Development of Madhyamaka Thought in India:
Studies on Bhavaviveka (in J
apa
nes
e),p p.2 59
-403. T ok
y o.
Eliade, Mir
cea.
(1
973
). Yoga: Immortality and Freedom. B
oling
en Series, 56.T ransla
te
fr
omF ren
chb y Willard R .T rask. P rin
cet
on: P rinc
eto
n University
F
aus
bol,V .
(1
968)
. T ra
nslato. Sutta-nipata. S
r B E
, 10
.1. O
xfo
rd: O
.U.
P.,
r
epr
inted., Delhi: Motilal B
anarsid
ass.
F
rau
wallne r
, E .
(1956). The Earliest Vinaya and the Beginnings of Buddhist Literature.
SerieO ri
ent
aleR o m a,8 . R om e: I s.M .
E. 0.
(1959). E d
. Prajh~a-pMamita-pindartha-[samgraha]. W Z KS 3 :14 0
-14
4
(1973). History of Indian Philosophy. T ra
nslated, f r
om G er man into
English byV .M.B edekar. Delhi,: Motilal B anars
idas s.
F
rie
dman
n, DavidL asar.
(
193
7). Sthkamati Madhyanta-vibhaga-dka. U
tre
cht
; r
epr
inte
d. T
ale
n
O
regon
: C anon, 1 984
.
G
all
oway
, Brian.
(
1988). " S
udd
en Enli
ghte
nme
nt in t
he AA, t
he Lalitavistara a
S
iks
asa
muc
caya
."W Z
KS:
141-
147.G
eig
er, W.

3
90
 (
1943)
. Pali Literature and Language. T
ran
sla
ted f
rom G
erm
an and
r
evi
sed by B. G
hos
h. Calcutta.
G
hos
a, P ra
tap
acandra.
(19
02)
. Ed. Satasahasrika Prajna-paramita. Calcutta.
Gnoli, R.
(19
6 0). Ed. Pramanavarttika (Svarthanumana):1, The Pramana-varttika
of Dharmaklrti, the first chapter with the autocommentary. S
eri
eOr
ien
ta
R
oma
, 23. R
ome
: I
s.M
.E.
O.
G
okh
ale, V.V.
(
1946
) . "The T
ext of the of V
as
Abhidharmakos'aub
and
hu." Journal of
Bombay Branch, Royal Asiatic Society 2 2:7
3-102.
(1 947). "Fra
gment of the Abhidharma-samuccaya of A sa
nga
." Journal
the Bombay Branch, Royal Asiatic Society 2
3:13-38
.
(19 6
3). " M
asters of B uddhis m a dore the B rahma
n t hro
ugh non-
adorati
on.
" Indo-Iranian Journal 5 .4:271-2
75.
G
ome
z, Luis, O.
(1
97 7). "The B odh
isattva as W ond
er W o rker
." In PP and Related
Systems: Studies in Honour of E. Conze, pp. 2
21-
261. B erkele
yB uddhi
s
St
udies Series, 1 . B erkel
ey.
(1
98 3). " India
nM aterial
s on the Doc
tri ne of S
uddenE nlightenmen
t .
"
Early Ch'an in China and Tibet. Ber
keley B ud
dhi
st S t
udi
es S eries 5, p
393-434. B e rk
eley.
G
uen
ther, Herbert V.
(1
970) . The Jewel Ornament of Liberation. A translation of S
gam po pa
Dam chos yid bzhin gyi nor bu thar pa rin po che'i rgyan zhes bya ba theg pa
chen po'i lam rim gyi bshad pa.London:R ider and Co., 1959; reprint.
(
197
1) . Buddhist Philosophy in Theory and Practice. Berkele
y:
S
ham
bal
a.
H
ahn
, Michael.
(19
82)
. Nagarjuna's Ratnavall. I
ndi
cae
t Tibetica 1
. B
onn
.

391
Hall, B ruceC am
eron.
(1983). " Va
sub
andh
uo n ' Aggrega
tes, S ph
ere
s a nd C om po
nen
ts':
Chapter O ne of the Abhidharmakos'a." PhD Dissertation, Har
var
d
University.
Hatori, Mas
aaki.
(1
968
). Dignaga on Perception. H
arv
ard Oriental Series, 4
7. C
amb
rid
ge
Ha
rva
rd University P
ress.
H
opk
ins
, J.
(
197
5) . The Precious Garland and the Song of the Four Mindfulnesses.
NewY o
rk: H arpera ndR ow .
(
198
0). Compassion in Tibetan Buddhism. L
ond
on:R yd
era n
dCo
.
(
1982). "
Tib
eta
n/Sanskrit/
EnglishG los
sa r
y." Virginia. (B
oun
dMS ).
(
198
3) . Meditation on Emptiness. L
ond
on: W
isd
om.
(1988 ). " A T ibeta n Per
spe
cti
ve on the Na
tur
e o f Spiritual Ex
per
Unpub lish
edp a
per . C onf
eren
ce onB udd
his
t Sot
erio
log
y p resente
d a t
University o
f California a
tL osA ng
ele
s,J une2 5-
30.
H
opk
ins, J. a
ndS op a,L .
(1
976
) . Practice and Theory of Tibetan Buddhism. L
ond
on: Allen a
nd
Un
win.
H
opk
ins, J. a
ndZ a hler,L eah.
(1
984
) . Meditative States in Tibetan Buddhism. I
tha
ca: S
now Lion P
re
H
opk
ins, J. a
ndRin
poc
hay,D
enmaL o
cho.
(
Und
ated
). "T
heS e
ven
tyT
opi
cs.
" (Bo
undM
S.)
Iida, S.
(19
66)
. "
Aga
maa
nd Yukti in B
hav
avi
vek
a." Li Treatises on Indian
Buddhist Studies, A commemoration volume for the 70th birthday of Dr.
Prof. E. Kanakura. Kyot
o.
(19
75 ). " AC onside
ratio
no nt he Byams shus kyi le'u." J IBS2 4.1:2 0
-3
(
198
0). Rea
sona
ndE m
pti
nes
s: AS
tud
y in L
ogi
can
dMy
sti
cis
m.
T
heH oku
seid
oPr
ess
.

3
92
Iida, S
.a ndC onz e,E .
(19
68)
. " Maitreya's Q u
est
ions in th
ePP
." Melanges d'Indianisme a
MSmoire de Louis Renou. Pa
ris
:22
9-24
2.
I
nag
aki, Hi
sao
.
(1
977
)." H
ari
bha
dra
's q
uot
ati
ons f
rom J
iia
nag
arb
ha'
s Ananta-mukha-
nirhara-dharani. I
n Buddhist Thought and Asian Civilization. Essays in
Honor of Herbert V. Guenther on his Sixtieth Birthday. Edite
d byL. S .
K
awa
mur
aan
dK.S
cot
t. E
mer
yvi
lle Cal.: D
har
ma.
Ingalls, D.
H.H
.,e d.
(196
5). An Anthology of Sanskrit Court Poetry. H
arv
ard Oriental Series,
44. C a
mbridg
e: H ar vardU niversi
tyP ress, 1 965.
I
sod
a, H i
rofu
mi.
(1
970
). " AS t
udyon Cittotpada in theA A." JIB
S1 9.
1:7
1-76.
(1
972
a). " AStudyont he Nirvedha-bhaglya in t
heA A.
" J I
BS2 0.
(1
972
b). " AS t
udyof Pratipattyalambana in t
heA A." JIB
S2 1.
1:3
8
(1
985
). " Ont heTh
eor
ieso ft h eT hreea ndFourBodi
es in the
34
.1:
375-
79.
Jaini, P . S.
(19 72). " TheA A Ao fH a
ribhadraa ndt h e Saratama ofRat
naJ
car
a S a
n
Com par at
iveS tu
dyo ft heT woC ommentarieso ft heA .
" B SOA S
28 4.
(19 77). "Prajha a nd drsti in t he V aibhasika Abhidharma
."I n PP and
Related Systems: Studies in Honour of E. Conze, p
p. 4 03-
417. B er
keley
Bud dhis tS tu
dies Series, 1 . B erke le
y .
(1 979). E d. Saratama: A Pahjika on the A by Acarya Ratnakaraianti.
Tibe tanS a
nskr
itW orks Series, 1 8 . P atna: K ashiP rasa
dJ aya
swal
Institute.
J
ack
son,R .
(1
983
). "IsEnlightenmen tPossible? A n Analysis o
fS omeArg
ume
th
e B u
ddh
ist Philosophical Tradition w
ith Special At
ten
tio
n t
o t h

3
93
 Pramanasiddhi C
hap
ter of D
han
nak
lrt
i's Pramanavarttika." PhD
Dissertation, University of W
isc
ons
in.
J
amb
uvija
ya, M u
ni.
(1
961)
. Ed. VaiSesika-sutra of Kanada. G
aek
war
d's Oriental Series, 136.
Ba
roda.
Jha, G.
(1 9
37-
39)
. Trans
lat
or. The Tattvasamgraha of Santaraksita with the
Commentary of KamalaSSa. B
aro
d a: Oriental Institute.
Jha, S.
(19
83)
. Tran
slat
or. "Abhidharma-kote" of Vasubhandu. P
atn
a: K. P.
Jay
asw
al R
esear
ch Institute.
J
ohn
sto
n, E.H.
(1 950 ) . Ed. Rama-gotra-vibhaga-mahayanottara-tantra-iastra. Journal
of the Orissa and Bihar Research Society, 26 p
art I.
J
ohn
ston
, E.H. and K
uns
t, A.
(1
951) . "The Vigrahavyavartani w
ith the a
uth
or'
s c
omm
ent
ary
."
Melanges chinoise et bouddhiques, 9
:99
-15
2.

Joshi, Lai M
ani.
(19
7 1). "A Su
rve
y of the C
onc
ept
ion of Bodhicitta." J
our
nal of Religious
Stu
d ies 3.1
:70
-79
.
K
aji
y am a, Yuichi.
(19 65) . " Controversy B etw e
en the S akar a- and N irak
afa-v
a di ns of the
Yo gac araS chool-S om eM at
erials." J IB S 1 4.1
:26-37.
(1 970) . Review of M. Saigusa's "Studien sum Maha-prajna-paramita-
[upade§a-]Sastra" in Eastern Buddhist (new s eries), 3.2:
1 36
-142
(1 977) . " Thus s poke the B l
essed One ..." In PP and Related Systems
Studies in Honour of E. Conze, pp. 9 3-99. B er
keley B ud
dhist S tud i
es
Series, 1 . B e r
keley.
(1 982) . "On the m eani ngs of the wo rdsB odhisatt
va and Mahasa ttva in
literature." In Indoldgical and Buddist Studies. Volume in Honor of Prof.

394
 /. W. de Jong on his Sixtieth Birthday. Ed. by L.A. H
erc
us et al. C
anb
err
a:
F
acu
lty of A
sia
nSt
udi
es.
K
ach
um ot tom , T. A.
(1 982 ) . Buddhist Doctrine of Experience. Delhi: Motilal B
ana
rsi
das
ss. A
translation of Va
s u
bandhu's Vimtetika and Trim§ika.
Karunatilleke, W.S.
(
196
7). " Aste-Prajm-paranuta-vyal<diyaDhisamayB^ In
Encyclopedia of Buddhism, ed. M
ala
las
ekh
ara
, 2
.2:
252
-25
5.
K
oba
y ashi
, Ma mor
u.
(1981
). "On R
atn
aka
ra-
san
ti'
sCo
mme
nta
rie
s on the AA." J
IBS3
0.1
:13
2-
33.
Lai, W
hale
n.
(
198
3). " Befo r
e the PP Sc
hoo
ls: The Earliest K
now
n C
hin
ese
C
omm
enta
ry on the A." J
IAB
S,6.1
:91
-10
8.
L
amo
t te , litienne.
(19 35). T ranslator. Samdhinirmocana Sutra: L'Explication des mysteres.
Lo uva i
n.
(1 970). Le TraitS de la Grande Vertu de Sagesse de Nagarjuna
(Mahaprajna-paramita-Sastra). Vol. I and II: B i
blioth e
que du Muse on , 18.
Lo uva i
n: Institut Orientaliste, 1949; r epr
int
ed 1967. Vol III, IV and V:
Publ ica
tions de l'lnstitut Orientaliste de L
ouvain, 2, 12 and 24. L o uv
ain:
Institut Orientaliste, 1970, 76 and 80.
(1 954). "Sur la f orm
a tion du M a ha
y a
na." In Asiatica: Festschrift
Friedrich Weiler.
(196 2). Ed. and translator. L'Enseignement de Vimalakirti
(VimalalrirtinirdeSa). B
iblioth
equ
e du M
us eo
n 51. L o
uva
in: Institut
Orientaliste.
(19 67). Histoire du Bouddhisme Indien. B
iblio
the
que du Museo n, 43.
Lou vain 1958; r eprint ed.

395
 ( 1
973). La Somme du Grand VShicule D'Asanga (Mahayanasamgraha).
Two Vols. P u
blicat
ions de L'Institut Orientaliste de L
ouv
ain8 . Louva
i
la-Neuve: U n
ivers
ity de Lou vain .
( 1
983). "The A s
sessmento fT e xtualA uthentici
ty in Budd
his
m." Buddh
Studies Review 1
:1 ( 1
983-
84):4- 15.
L
anc
as ter,L ewis R.
(19 68). "An A nalysis of the A f rom the C hines
e T rans
la ti
ons
." Ph.D
dissertation, University ofW is con
sin ( M ad iso
n)
(1 975 ) . "The O ldes t Mah
ay ana S u
tra: Its significance for the s tud
y
Bud dhistd evelopment." Eastern Buddhist (New Serie
s) 8.1 (M ay):
30- 4
1.
(19 77). Ed. PP and Related Systems: Studies in Honour of E. Conze.
Berk eleyB uddhistS tud
ies Series, 1. B e r
keley
.
La Vallee P
ous
sin
,Lo
uis de.
(1903-
13). Ed. Mula-maanyamaka-karikas de Nagarjuna avec la
Prasannapada Commentaire de Candrakirti. B
ibliotheca B
udd
hic
a,4
. St.
P
ete
rsbu
rg; rep
rint e d
. O sn
abr
iic
k 1970.
(
1906
). and Bendall, Cecil. "[E
ngl
ishs u
mma
ry and n
ote
stoc
hap
ter
of the] Bodhisattva Bhumi." Le MusSon 25.
(
190
7-1
911)
. " I
ntr
odu
ctio
n au traite" du millieu de l
'Ac
arya Candrakirti,
a
vec la c
omm
ent
aire de Pa
ute
ur , t r
adui
td 'ap
res la ver
sio
nt ibetai
ne."
MusSon 8,9 and 12.
(1 907-1
2). Ed. Dbu ma la jug pa [and] rang 'grel (Madhyamakavatara
[and] bhasya). Bibliotheca Buddhica, 9
. St. P ete rsb
urg.
(1 913). " Notess ur les C orps du Bou
ddha." Le MusSon:259-90.
(19
2 7-2
8) . E d
. ,t r
ans
lator and a nn
ota
ter. Le Siddhi de Hiuan-tsang. Pari
(19
3 1-2
). " No
t ese t Bibliographic Bou
ddhi
que." MCB 1.
(19
2 3-31
) . VAbhidharmako§a de Vasubhandu. 6 vols. Paris. P resented
in new edition by E
\L amot te. MCB 1 6( 1
971).
(
19 36-
37). " M usH
a and N arada." MCB 5 :
189-
222.
L
eth
c oe, N anc
y.
( 1976). " So
men o tes on t
her e
lat
ion
shi
pb etwe
enth
e AA, the r
evis
ed
and the C
hine
se translation o
ft h
er ev
ise
dP a
nca
." JA
OS ,9 6:499-51
1.

396
Levi, S ylvan.
(1907-11). Ed. and translator. Mahayana-Sutralamkara ExposS de la
doctrine du Grand Vehicule selon le systeme Yogacara. B
ibli
oth
equ
e de
l'Ec
ol e des HautesE md es, 190. Paris: C hampion.
(1932). MatSriaux pour l'Stude du systeme Vijnaptimatra. Bib
lio
theque
de l
'E co
le des HautesE l udes, 260. Paris: C hampion .
L
ind
tner, Christian.
(19 81). " AtiSa'sI ntr
odu
cti
ont o the Two T
rut
hs, and its S
our
ces
." Jou
of Indian Philosophy, 9
:161-
214
.
(1982) . Nagarjuniana: Studies in the Writings and Philosophy of
Nagarjuna. I
ndis
keS t
udi
er,4 . C openha
gen : A kademisk Forlag.
(19
84). " Marg
inal
ia to Dhamaklr ti's Pramana-vinifcaya." W Z KS
2
8:149
-175
.
(
1984b
). "On Bha
vya
's Madhyamaka-ratna-pradipa." I
ndo
log
ica
T
aur
inen
sia XH: 1
63-
84.
L
ope
z,D o na
l d,S . Jr.
(1979). " A
ppr oachin
g the n u
m ino
us: R u
dolf O
tto and T
ibe
tan t
ant
r
Philosophy East and West, 29.4 (Octo
ber
):467
-47
6.
(1987). A Study of Svatantrika. I
thac
a, NY: Snow Lion.
M
ano
, Ryuk
ai.
(1
967
) . "Gotra in Hari
bha d
ra'sT he
ory.
" J IBS4 0
.2:
21-
31.
(1
968
) . "Tathagata in Haribh
adra
'sC ommen
tar
y." J IB
S4 1.2
:22
-28
.
(1
969
) . "On Abhisamaya." JIB
S4 2
.2:4
7-53
.
(1
970
) . "On the T
hree Jnatas." JIB
S4 3.2:
21-
26.
M
ass
on-Ou
rsel
, Paul.
(1
913)
. "AA." ("Les trois C
orp
s du B
udd
ha,
" partly ed. w
ith H's AAA
. Journal Asiatique 2nd s
eri
es 1
:59
8-6
18.
Matilal, B.K.
(1971) . Epistemology Grammar and Logic in Indian Philosophical
Analysis. J
anu
aL inguarum: SeriesM inor,3 . The H a gue :M o ut o
n.

397
M
eis
e z
ahl,R .O .
(1964
)." Furt
her c orre
ctio
ns t o t he B ud
dhi
st hybr
id S
ans
kri
t Prajn
paramita-ratnaguna-samcaya-gatha." lOriens 1
7:28
9-3
01.
M
ima
ki,K
.
(
198
2) . Bio Gsal Grub Mtha'. K
yot
o:U
niv
ers
ityo
fKy
oto
.
(19
8 3). " T he Bio Gsal Grub Mtha' a ndt heM ad hyamik a Classification
T
ibetan grub mtha' literature." I
n E . S te
inke
llner a n
dH . T a usche r,
Contributions on Tibetan Buddhist Religion and Philosophy, p
p. 1 61-67 .
Vi
enn a: U n
iver
sitatW ien .
Mitra, R .e d.
(1887 -
8). Asta-sahasrika Prajna-paramita Bibliotheca Indica. Calcutta,
Asiatic So
cie
tyo fB engal.
M
ook
erjee
,S .a ndN ag
asa
ki,H .
(
196
4).
*Tr
ans
lat
ors
. The Pramana-varttikam of DharmakLti. P
atn
a.
Murti, T.
R.V
.
(19
55)
. The Central Philosophy of Buddhism. L
ondo
n: Ge
orge Allen an
Unwin
.
(19
73)
. "Samvrti and Paramartha in M adhyamik
aa n
dA dv
ait
aV e
dan
ta
n The Problem of Two Truths in Buddhism and Vedanta. E
I dit
ed b
y
M
erv
ynS
pru
ng. D
ord
rec
ht: Reidel.
N
aga
o,G .M.
(19
64). E d
. Madhyanta-vibhaga-bhasya. To kyo: S u zuki Rese
arch
Fou
ndat
ion
.
(19
79). "FromMad
hyam ikat oY ogacara.
" J IABS2 .1:29
-43
.
(198
0. R e
viewo
fC onze( 1960) in Eastern Buddhist (n. s
.) 1 3
.2:
1
N
aga
sawa, Jitsudo.
(19
61-
7). Abhisamayalamkara. (
Jap
ane
se trans). 2 Vols. T
oky
o.
N
aga
tomi, M.
(
195
7). "A S tudy o
fDh
arm
aki
rti
's Pramanavarttika" P
hD Dissertatio
Harv
ard University.

3
98
 (1967-8). "Artha-kriya" Dr. V. R
agh
ava
n Felicitation V
olu
me. Adyar
Library Bulletin 3
1-2
:52
-72.
N
anj
i o
, B.
(195
6). Ed. Lankavatara-sutra. 1923. R
epr
int ed., Bibliotheca O
tan
ien
sis
,
1. K
yoto
:O taniU n
iversityP r
ess.
N
app
er, Elizabeth S.
(1 9
85). " D
e pe
nde
nt-A
ris
ing and Empt
ine
ss. A T ib etan B uddhis
t
Inte
rpretat
ion of Madhy
amika P
hiloso
phy Emp
has
izing the C o
mpa
tibil
ity
of Em
p tiness and Co
nven
tio
nalPh en
omen
a." Phd Dissertation, Uni
versi
ty
of Virginia.
O
ber
mil
ler
, E. and S
tch
erb
ats
ky, Th.
(
192
9). Ed. AbhisamayMamkara-Prajm-paramita-Upade§a-$astra: The
Work of the Bodhisattva Maitreya, f
asc. I, I
ntr
odu
cti
on, Skt T
ext and Tib
Tra n
s l
ation. Bibliotheca Indica, 23. St. P etersburg ;r eprint ed., Osnab
ru
1970.
( 198 6) . The History of Buddhism, Being an English translation of Bu-
ston's "Chos 'byung." H e idel
berg: 1932; repri
nt ed., Delhi: S atguru
Publications.
(1 932-33). "The Doctr i
n eo f PP as Exposed in the A bhio fM a itreya
."
Orientalia 9:1-
33. Additional i n
dices pp. 3 34-354.
(1 933-36). Analysis of the AA. Calcutta Oriental Series, 27. L ondon:
Lu zacs and Co.
(1 937). Ed. PrajM-paramita-ratnaguna-samcaya-gatha. Bibliotheca
B udd h
ica , 29. Leni ngrad;r epr
int ed. by E. Con zew ithaS kt -T
ib-En
glis
in dex, ' S-
Grave
nha ge: M outon and Co., 1960
O
tto
, R udol f.
(1
96 7). The Idea of the Holy. Originally pu
bli
she
d in G
erm
an as Das
Heilege. 1917. T
ran
sla
ted by J oh
n W. H arv
ey. L on
don: OUP, 1923;
r
eprint ed.

399
P
ens
a , C orra
do .
(1
967 ). Ed. L'Abhisamayalamkara-vrtti di Arya-Vimuktisena, Primo
Abhisamaya. Testo e note critiche. S
eri
e Ori
ent
ate R om a , 37. R o
me:
Is.
M .E.0
.
Perrin, Norm
an and Duling, Dennis C.
(1
982). The New Testament: An Introduction. S
eco
nd Edition. New
York
: H ar
courtB raceJ ovanovich.
P
ott
er, Karl H.
(19
63). Presuppositions of India's Philosophies. E
ngl
ewo
od Cliffs, N.J.:
Pr
enti
ce Hall.
P
rad
han
, P.
(
197
5). Ed. Abhidharmasamuccaya of Asanga. S
han
tin
ike
tan
: V
isv
a-
Bharati, 1950.
(1966). Ed. Abhidharmako§a-bhasya of Vasubandhu. P
atn
a: K. P.
JayaswalR esear
ch Institute; r
epr
int ed.
R
ahu
la, W
alp
ola
.
(198
0) . Le compendium de la super-doctrine (philosophic)
(Abhidharmasamuccaya) d'Asanga. P
ubl
ica
tio
ns de l'ficole F
ranga i
se
d
'Extr
eme-Ori
ent
, 78. Paris:ficoleF
ran
gai
se d
'Ex
tre
me-
Ori
ent
, 1971;
r
epr
int ed.
R
ama
n an, K. V enk a t
a.
(1978)
. Nagarjuna's Philosophy as Presented in the 'Maha-prajna-
paramita-gastra.' Ru
tland and T
oky
o : C harles Tuttle, 1966; reprin
t ed.,
Delhi: Motilal B ana
rsid
ass.
R
awl
i n
son, A ndr ew.
(19
77). "The Position o f the A in the D
e ve lop
mento f Early Mah
aya
na.
"
PP and Related Systems: Studies in Honour of E. Conze. B
erk
ele
y
Bud
dhistS tudies Series, 1. B erkeley: 1-18.
R
inb
ocha
y, Lati and Napper, E.
(
198
6). Mind in Tibetan Buddhism. I
tha
ca: S
now Lion.

400
R
oer
i ch, G eo
rge.
(19 76). T r
ansl
ato. Blue Annals. Calcutta, 1949;
r reprint ed., Delhi:
Motilal Ba
nars
idass
.
R
ueg
g , D avid S eyfor t.
( 1968-6
9). " Ary a and B ha d
a n
ta V imukti
sena on the gotr
a t heo
ry of th
PP." I n Festschrift fur Erich Frauwallner WZKS 1 2-1 3:
303-317
.
( 1969). La ThSorie du Tathagata-garbha et du gotra. P u
blic
ation
s de
L'licole Frangaised 'Extrem e-
Orient, LXX. Paris.
( 1 9
77) . "The gotra, ekayana and tathagatagarbha t he or
ies a c
cordin
g to
D harmamitra, etc." In PP and Related Systems: Studies in Honour of E.
Conze. Edi
te d by L e wisL ancast
er. B e
rkel
eyB uddhistS tud
ies Series,
B erkele
y: 284ff.
( 1981). The Literature of the Madhyamaka School in India. A H i
story of
I ndia
n Literature, vol. VII, fasc. 1 . W i
esbad
e n
: O ttoH ar
rassowi
tz .
R
eno
u, Louis.
(19
56). Histoire de la Langue Sanskrite. Paris.
(19
64). Indian Literature. Tr
anslate
df r omF ren
ch by Patrick E
van
s. New
York: Walker and Co..
R
hysD av
ids, T.W and Old
enb
erg, H.
( 18
81-8
5). T ra
nslato
rs. Vinaya Texts S
acr
edB
ook
sof the E
ast
, 13, 17
20. Oxfo
rd: C larendonPress.
Ruji, R
yus
ei. (19
62)
. "Is the S
ubs
tan
ce of the VijnaptiPuie or Defiled?" J
IBS
10.
1:2
51-
54.
S
aru
p , L aksh man.
(1966)
. Ed. and t ra
nsl
ato
r.[ Y
ask
a's
] The Nighantu and the Nirukta.
Delhi: Motilal B
ana
rsid
ass .
S
asa
k i,G en
junw i
thG .W .F.F lygare.
(1 953
). The Doctrine of Non-substantiality. [Eng. t
ran
s of c
hap
ter 18 of
AAA]. Kyot
o.

401
S
chi
ef n
er, A.
(1868
). Taranatha's Rgya gar chos 'byung. Tib t
ext ed w
ithG
erm
ant
ran
s
St. Pe
ter
s b
urg
.
S
chm
i thause n, L.
(1972) . "The Definition of Pratyaksam in the AS. WZ KS 1 6
:153-163.
(1976) . "On the P roblem of the R e
latio
n of Spiritual Pra
ctice and
Philosophical T heory in B ud dhi s
m ." In German Scholars on India.
Contribution to Indian Studies, Vol. 2. Bombay : N achiket
a Publications.
(1 981) . "On S ome A spects of D esc
ripti
on s or T
heorie
s of ' Libe
rati
ng
Insight' and ' En
lightenment' in Early B uddhism." In Studien zum
Jainismus und Buddhismus Gedenkschrift fur Ludwig Alsdorf. Alt- und
N
eu-Indi sc
he S tudien 23, e di
te d by K laus B ruhn and A lb
recht W ezl
er
Wie
s bad en
: F r anzS te
iner Verlag: 1 9
9-250.
(1
987 ). Alaya-vijhana. On the Origin and the Early Development of a
Central Concept of Yogacara Philosophy. S
tudia Philologica B uddhica
.
Monogra ph S eries IVb. T okyo : The I nt
erna
tional Institute for B
u d
dhis
St
udies.
Shastri, Har
ipr
asad.
(191
0). " Di
scove
ry of the AA by M
ait
rey
a-n
ath
a." In Journal of the
Asiatic Society of Bengal, n.s. 6
:42
5-4
27.

Shastri, S. D.
(1968a). Ed. "Tattva-samgraha" of Acarya Santaraksita. With the Tattva-
samgraha-panjika of Kamal a
S l
la. Va
ranasi:B aud dh a Bharati.
(1968b) . Ed. "Pramana-varttika" of Acarya Dharmakirti. W ith the
Com mentary "Vrtti" of Ac arya Ma
nora
thana ndin .V a ran
asi: B auddha
Bharati; r ep
rint ed., 1984.
(1972). Ed. Abhidharmakoia and Bhasya of Acarya Vasubandhu with
Sphutartha Commentary of Acarya Yafomitra. V a ranas
i: B auddha
Bharati.
S
iva
n a nda, Sri S w ami .
( 1 98
2) . Ed. and translator. Bhagavad-gita. 8th edition. S
hiv
ana
nda
nag
ar,
U.P.: Divine Life S oc iety.

402
S
huk
la, K.
(1
973
). Ed. Sravakabhumi of Arya Asanga. P
atn
a: K.P. J
aya
swa
l
R
esea
rch Institute.
S
mit
h, G e
ne.
(
197
0). "I
ntr
odu
cti
on.
" In Commentary on Sa-skya Pandita's "Tshad ma
rigs gter." Being a commentary by Glo bo mkhan chen Bsod nams lhun
grub. E d ite
d by S.T. Kazi. N gagyur N yingm
ay S ungr
ab, 25. Delhi:
J
ayy
adP
res
s, pp. 1-12.
S
nel
lgove
, D avid.
(1
987). Indo-Tibetan Buddhism. 2 vols. B
ost
on: S
ham
bal
a.
S
par
ham, G.
(1987
). " Back
groun
d Material for the First of the S
eve
nty T
opi
cs
Mai
tre
ya-
nat
ha'
s AA." JIABS 1 0
.2:139-158.
S
pon
berg, Alan.
(
1988) . "Vision and Cultivation on the P a
th to Liberation in Earl
Buddhi
sm."U n
publi
shed p aper.C onf
erenc
e on B u
ddhist S ot
eri
olo
gy
pres
ent
ed at the U
niv
ers
ity of California a
t Los An
geles
,J une2 5-
30.
S
tch
e rbatsky
, Th.
( 1965). The Central Conception of Buddhism. L
eningr ad 1927; re
print
ed., I
ndo-
Iran
ianR epr
ints , 6. The H agu
e .
( 1970). and O ber
miller, E., ed. AbhisamayMaihkara-Prajhaparamita-
UpadeSa-Sastra: The Work of the Bodhisattva Maitreya, f asc. I,
I ntro
duct
ion, Skt Text and Tib T ra
nsl
atio
n. Bibliotheca Indica, 23. St
P eter
sbur
g 1929; repri
nt ed., O snabruc
k.
( 1962). Buddhist Logic. Bibliotheca B
uddhica, 26. St. P
etersburg
;r e
pri
nt
New Y ork
: D ov
er Publications.
Stein, RA.
(
1972). Tibetan Civilization. Tra
nsl
ate
d by J.E. S tapl
eto
n Driver.
S
tanfo
r d
: Sta
nfordUnive rsityP r
ess
;r epr
int ed., 1983.

403
Steinkellner, E.
(1974 ). "Ont h
ei n
ter
pre
tat
ionoft he svabhava-hetuh." W ZKS :1 17
(1973 ). Ed. Dharmakhtis Pramanavinifcayah. Zweites Kapitel:
Svarthanumanam. (Tib text of chap
ter 2). V ienna: O st
err
e ichi s
che
Ak ademie der Wissensc
haft
en.
S
tre
ng,F r
edri
ck J.
(19
73). " Th
e S ig
nif
ica
nce of Pratitya-samutpada for Un
der
sta
ndi
ng t
Re
lati
onsh
ipbetwee
n Samvrti a
nd Paramartha in N agarj
una
." I n The
Problem of the Two Truths in Buddhism and Vedanta, p
p.2
7-3
9. E
dit
ed
M
erv
ynS
pru
ng. D
ord
rec
ht: Reidel.
Tatia, Nath
mal
.
(1
976). Ed . Abhidharma-samuccaya-bhasyam. P
atn
a: K
.P. J
aya
swa
l
R
esea
rch Institute.
T
hur
ma n,R o
bertA . F.
(1984 ) . Tsong Khapa's Speech of Gold in the Essence of True Eloquence.
Princet
o n: P r ince tonU ni
ver
sit
y P r
ess
.
(198 5). " Tso ng -kha-p a
'sI nte
gra
tio
no fS utraa ndT antra." I n Soun
in Tibetan Civilization, p
p.3 72
-382. Ed itedb yB .N. Aziz a ndM .
Ne w Delhi: M ano ha r
.
Tripathi, R a
masa
nka
ra.
(1 977). Ed. AbhisamayMahkara-vrttih Sphutartha. Bibliotheca I
ndo
-
Tibetica 2. Sarn
ath
: T ibe
tan Institute.
Tucci, G .
(1932) . The Commentaries on the PPs Vol. 1st The "AA." Gae
kward
Oriental Series, 62 . Barod
a: Oriental Institute.
(1932 b)
." T wo h ymns o f t h
e Catuhstava o f N ag
ar ju
na." J R AS
(1932) :
309-325.
(1934 ). "Ratnavall ofN a
gar
juna." J RAS
:3 0 7-325, ( 1936):2
37-
252, 4 2
43 5.
(
1947 )." Mino r Sansk
rit Texts o n the P P :T he Prajna-paramita-
pindartham o fD ign a
ga." J R
A S:53-75.

4
04
 (1986
). Minor Buddhist Texts Parts I and II. R
ome: I s.
M.E
.O, 1956;
rep
rin
te d. Delhi: Motilal B anarsidass.
(1980
). "The Reli
gio
nso fT ibet." T r
an s,f r
om the G
erman and Italia
G. Sa
mue
l. New Delhi: Allied P ublis h
ers.
V
aid
y a, P.L.
(19
6 0). Ed. Asta-sahasrika Prajna-paramita Buddhi
st Skt T ext Series, 4.
Darbha nga: Mithila Institute, 1960. G los
sary and critical n
otes by S
Bagchi, pp. 5 69
-579.
(1960b). Ed. The Bodhicaryavatara of Santideva. Wit
h the C omm
e ntary
Panjika by P
raj
naka
ramati. D arbhan ga: Mithila Institute.
van B
uiten
en,J.A
.B.
(19
73-78
). T
ran
sla
tor
. The Mahabharata. C
hic
ago
: University o
fCh
ica
Pre
ss.
V
asu
, C han
dra Srisa.
(19 80) . The Astadhyayi of Panini. A
lla
hab
ad, 1891; reprint ed., Delhi,
Motilal Bana
rsidas s
.
Vetter, T i
lma
n n.
(196
6). Ed. Dharmakirtis Pramana-vinigcayah. Skt f
rag
ments and Tib
te
xto fc hap
ter1 . V ienn
a: Osterreichische A
kademie der W
issen
sc h
a f
te
Vidyarthi, P.G
.D.
(1893
). The Terminology of the Vedas and European Scholars. L
aho
re:
Mufid-I
-AmPress. ( Chica
g o Edition).
W
ang
yal
, G.
(
197
3). The Door of Liberation. New Y
ork
,Ma
uri
ce Girodias.
W ar
d er, A.K.
(1970). Indian Buddhism. Delhi: Motilal Banarsid
ass .
Way man, Alex.
(1973). The Buddhist Tantras. Lo
nd on.
(198 1) . Calming the Mind and Discerning the Real. Delhi: Motilal
Banarsida
ss.

405
 ( 19
83). " Thre
e T anjur C omm e
nta
tors
: Bu
ddh
a-g
uhy
a, R
atn
aka
ra-
Sa
and S
mrt
i-j
nan
a-k
lrt
i." Tibet Journal 8
.3:
24-
36.
Winternitz, M.
(1934)
. " N
ote
sont
he Guhya-samaja Tantra and t
he Age o
fth
eTa
ntr
Indian Historical Quarterly.l-11.

W
ood, J. H.
(1924
). T r
ans
lat
or. Yoga System of Patahjali. H
arv
ard Oriental Series,
17. C
amb
ridgeM ass
., 1924; r
eprin
te d., Delhi: Motilal B anar
sidass,
W
ogi
h ara, U nr ai
(1973). Ed. Abhisamayalamkaraloka Prajna-paramita-vyakhya. The
Work of Haribhadra. Toky
o: The T oyoB u nko , 1 9
32-5;r ep
rin
te d .,T
S ankibo B u ddhist B ook S to
re.
(1938). Wogihara Unrai Bunshu [ Some C o llected Wor ks o fW og i
hara]
[On the AA]: 311-3 24
. [On the S ub
tle p oints o ft he A A ]
:325-37
9 . [
V erseso ft heA A]:69
4-724. T h
is is a translation t he AA w itha
t he AAA until v ers
e3 6
. The r est is translation o
fv ers e
so n
lyw it
h
n otet oe a chv erse
. T ra
nsla
tiono fW l -11. 4:724-
736. T okyo.
U
eda
, Y osh
ifu
mi.
(19
67)
. "Two Ma
in S
tre
ams o
fTh
oug
ht in Y
oga
car
aPh
ilo
sop
hy.
"
17:
155
-65.
Ujide, Ako.
(
196
9). "The P
rob
lemo
f Akara in V
ijn
ana
-va
da.
" J
IBS 1
7.2
:67
9-8
3.
Yu yama, A.
(19 75). R eview of Minor Buddhist Texts by G . Tucci. Indo-Iranian
Journal 17:26
5-2
70. Ab ibl
i ogra phy on §amatha and vipafyana.
(19 76) . Ed. Prajna-paramita-ratna-guna-samcaya-gatha. (Skt R
ecen sion
A). C ambridge: University P ress.
Yeh, Ah- yueh .
(19 84) . "A S t
udy o ft h e T he ories of Yavad-bhavikata and Yathavad-
bhavikata i
nt he AA." J IAB S7 .2 :185
- 207.

406