불교학리뷰 권12

Critical Review for Buddhist Studies
(ISSN 1975-2660)
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45
A critical edition and its translation of Abhisamaylakrlok by Haribhadra ( I )

Up to Abhisamaylakrakrik verses 1 and 2 with an appendix of
corresponding passages of Abhisamaylakravivti : LEE, Youngjin
169
| |
(2) :
217
(rNgog Lo ts ba Blo ldan shes rab)

( Theg chen rgyud bla ma'i don bsdus pa) (II) :
II :
247
269
| |
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303
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(, 333V)
( )
A critical edition and its translation of Abhisamaylakrlok
by Haribhadra ( I ) Up to Abhisamaylakrakrik
verses 1 and 2 with an appendix of corresponding
passages of Abhisamaylakravivti
LEE, Youngjin
()
(, )
(499-569)
.
(?-508-537-?) ,

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(564-570
) (516-588)

.
(Critical Review for Buddhist Studies)

12 (2012. 12) 9p~43p
10 vol.12
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(516-588)
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14 vol.12
S. 4303
S. 4303

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S. 4303
S. 4303

[] []
[ []
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(
[2012a: 233])

S. 4303

7)

S. 4303

( )
7)

([2000: 59])
16 vol.12
(T32, 579a)

(T32, 579b)
* svabhva ()

(T32, 578c)

8)
S. 4303

8)

17

[] []

( T25, 856ab)
S. 4303

( T25, 827a)
[]
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18 vol.12

(
T25, 858c)

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( T25, 858c)

S. 4303
9)
S. 4303

(
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9) S.4303
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(
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(II.33)

(
T31, 196c)

20 vol.12
() (
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)

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578a)

10)
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(dean-dharma)

[] []
(adhigama-dharma) ( []
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10)

([2000: 82-83])
22 vol.12

11)

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12)
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T25, 860c)
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11)
12)
23

()

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(Lakvatra-stra) ()

[]
yath Mahmate darpaasya rpagrahaam eva khytivijnasykhysyati. (LAS 37, 15-17)
(
T16, 483a)
24 vol.12

(Sadhi-
nirmocana-stra) ()
(
)
()

13)
14)

[]

( T16, 669b)

( T16, 692b)
blo gros yangs pa len pa'i rnam par shes pa de la rten cing
gnas nas rnam par shes pa'i tshogs drug po 'di lta ste | mig gi
13)
14)
25
rnam par shes pa dang | rna ba dang sna dang lce dang lus dang
yid kyi rnam par shes pa dag 'byung ngo || [...] gal te mig gi
rnam par shes pa gcig (corr. : text ad. lhan cig) 'byung na ni
mig gi rnam par shes pa dang spyod yul mtshungs pa | rnam
par rtog pa'i yid kyi rnam par shes pa gcig kho na lhan cig
'byung ngo || gal te rnam par shes pa'i tshogs gnyis sam |
gsum mam bzhi lhan cig gam | lnga car lhan cig 'byung na'ang
der rnam par shes pa'i tshogs lnga po dag dang | spyod yul
mtshungs pa rnam par rtog pa'i yid kyi rnam par shes pa'ang
gcig kho na lhan cig 'byung ngo || (SNS V. 4)
15)

15)

( T31, 157bc)
blo gros yangs pa len pa'i rnam par shes pa de la brten cing gnas nas rnam par shes
pa'i tshogs drug po 'di lta ste | mig gi rnam par shes pa dang | rna ba dang | sna dang |
lce dang | lus dang | yid kyi rnam par shes pa dag 'byung ngo || de la rnam par shes
pa dang bcas pa'i mig dang gzugs rnams la brten nas mig gi rnam par shes pa 'byung
ste | mig gi rnam par shes pa de dang lhan cig 'jug pa dus mtshungs pa (P : dang D)
spyod yul mtshungs pa rnam par rtog pa'i yid kyi rnam par shes pa yang 'byung ngo ||
gal te mig gi rnam par shes pa gcig lan cig 'byung na ni mig gi rnam par shes pa dang |
spyod yul mtshungs pa rnam par rtog pa'i yid kyi rnam par shes pa yang gcig kho na
(P : D ad. tsam) lan cig 'byung ngo || gal te rnam par shes pa'i tshogs gnyis sam |
gsum mam | bzhi lhan cig gam | lnga char lhan cig byung na yang der rnam par shes
pa'i tshogs lnga po dang spyod yul mtshungs pa rnam par rtog pa'i yid kyi rnam par shes
pa yang gcig kho na lan cig 'byung ngo || (D Ri 126b5-127a1; P Li 148b1-6)
26 vol.12

[] []
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28 vol.12

19)

20)

19) (515-577) (1014-1095) (T55, 1146c)
(1091-1152) (T70, 280b)
(542-607)

( T46, 657a)

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T50, 488a)
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21)

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30 vol.12

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([2012b: 285])

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T50, 486b)
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32 vol.12

(T32, 582c)

(
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180

(
[2012b: 286])
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(382-443)
31)
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33
32)

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32) [2005]

34 vol.12

(
(asura)
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33)

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33)

( T50, 488a)
35

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([2000: 69-70])
35)

([2000: 76])
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(495-580. ) (523-592.
36)
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S. 4303

37)

()

38)
36)

37) [2012a: 237]
38)

()
()

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39)

40)
39) ()

(
[2000: 75])
40) ( T50, 89c)
38 vol.12

D: Derge.
LAS: Lakvatrastra, ed. by Bunyiu Nanjio, Kyoto 1923.
P: Peking.
SNS: Sadhinirmocanastra, ed. by tienne Lamotte, Louvain 1935.
SZ:
T:
Z:
[2000] ()

[2012a] () (S. 4303)
CIR
[2012b] () (F-180)
CIR
[1994] ()
[2005]
[2010] ()

[1990] ()

39
[1971]
[1924] (5 [1099] )
[1938]
40 vol.12
Abstract
On a Recent Study of the Origin of the

Awakening of Faith in the Great Vehicle
TAKE Susumu
Part-time lecturer, Bukkyo university and Hanazono university
Traditionally, the Awakening of Faith in the Great Vehicle (AFGV)

was regarded as a translation by Paramrtha (499-569). However, recent
studies conducted by scholars such as Takemura Makio have
found that the AFGV has a close relationship with such texts of the early
Dilun school as Jingangxian lun , a record of lectures of
Bodhiruci (?-508-537-?), which preceded the split of the Dilun school into
northern and southern branches, and also antedated Paramrthas arrival
to China.
However, Aramaki Noritoshi recently argued that the AFGV
was composed by Tanyan (516-588) from the southern branch of the
Dilun school, after Paramrthas arrival to China, under the influence of
41
Paramrthas Chinese translation of the Mahynasagraha-bhya (MSBh).

In this article I will prove that Aramakis view cannot stand by pointing out
the following facts:
1. Aramaki assumed that Stein 4303, a Dunhuang manuscript belonging
to the southern branch of the Dilun school, used the same triad as the
AFGV, namely, ti (substance), xiang (character) and yong
(function), and supposed that Stein 4303 preceded the AFGV.
However, while Stein 4303 allots the body of dharma, the body of
enjoyment and the body of transformation to ti, xiang and yong respectively, the AFGV allots the body of dharma to ti, and allots the body of
enjoyment and the body of transformation to yong (i.e. the AFGV does
not allot any concepts to xiang). The way of allotment in the AFGV is in
accordance with the Jingangxian lun's. Therefore, in fact, the AFGV must
have preceded Stein 4303.
2. Aramaki assumed that the theory of permeation of truth in the
AFGV was influenced by the theory of permeation in the MSBh.
However, in fact, the permeation of truth had already been argued in the
Jingangxian lun. Therefore, the influence of the MSBh on the AFGV

should not be counted.
3. Depending on the Lakvatra-stra and the Sadhinirmocana-stra,
both of which are Mahyna texts expressing the idea of consciousness-only,
the AFGV asserted two theories: (1) the simultaneous emergence of the
five sense objects (i.e. sights, sounds, scents, flavors and tactile sensations)
in the storehouse-consciousness; (2) the simultaneous origination of the
42 vol.12
six consciousnesses (i.e. eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness)
relying on the five sense objects. However, in his commentary on the AFGV,
Tanyan, probably depending on rvakayna texts, questioned the both
theories. This means that Tanyan is not the author of the AFGV.
4. Tanyan was interested in the Mahyna Mahparinirva-stra (MPS),
one of the stras expressing the Tathgata-garbha (matrix of Tathgata)
thought, and wrote a commentary on the MPS. However, we can hardly
find any influences of the MPS on the AFGV. For example, the word
buddha-dhtu (Buddha-nature), representing the MPS, never appears

in the AFGV. According to the Further Biographies of Eminent Monks,
Tanyan, when decided to write a commentary on the MPS, met with
Avaghoa in his dream and accepted a teaching from Avaghoa. As is
well known, Avaghoa has been said to be the author of the AFGV.
Depending on this episode, Aramaki supposed that Tanyan was the author
of the AFGV. However, this episode may simply mean that before the
composition of Tanyans commentary, Avaghoa had been known as an
authority of Tathgata-garbha thought: Avaghoa was already regarded
as the author of the AFGV by that time. Judging from the fact that
Huiyuans (523-592) commentary on the MPS, which precedes
Tanyans commentary, quotes the AFGV as Avaghoas work, we should
say that the AFGV had already circulated as Avaghoas work before the
composition of Tanyans commentary. Therefore Tanyan is not the author
of the AFGV.
43
Key Words : Awakening of Faith in the Great Vehicle; Zhendi; Tanyan; the
Dilun school
2012 11 30
2012 12 21
2012 12 24

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104 vol.12
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34)
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106 vol.12

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1.1 ()
1.2
1.2.1 ()
1.2.2
1.2.2.1 ,
1.2.2.1.1
1.2.2.1.2
1.2.2.2
1.2.2.3 ,
2
2.1 ,
2.1.1
108 vol.12
2.1.1.1
2.1.1.2
2.1.2 ,
2.1.2.1 ,
2.1.2.2
2.1.2.3
2.1.2.3.1
2.1.2.3.1.1 ,
2.1.2.3.1.1.1
2.1.2.3.1.1.1.1
2.1.2.3.1.1.1.1.1
2.1.2.3.1.1.1.1.2
2.1.2.3.1.1.1.2
2.1.2.3.1.1.1.3
2.1.2.3.1.1.2
2.1.2.3.1.1.2.1
2.1.2.3.1.1.2.2
2.1.2.3.1.1.2.2.1 ,
2.1.2.3.1.1.2.2.2 ,
2.1.2.3.1.1.2.2.2.1 ,
2.1.2.3.1.1.2.2.2.2 ,
2.1.2.3.1.1.2.2.2.2.1
2.1.2.3.1.1.2.2.2.2.1.1 ,
2.1.2.3.1.1.2.2.2.2.1.2 ,
(, 333V) )
109
2.1.2.3.1.1.2.2.2.2.1.2.1
2.1.2.3.1.1.2.2.2.2.1.2.2
2.1.2.3.1.1.2.2.2.2.1.2.2.1 ,
2.1.2.3.1.1.2.2.2.2.1.2.2.1.1
2.1.2.3.1.1.2.2.2.2.1.2.2.1.2
2.1.2.3.1.1.2.2.2.2.1.2.2.1.3
2.1.2.3.1.1.2.2.2.2.1.2.2.1.4
2.1.2.3.1.1.2.2.2.2.1.2.2.2
,
2.1.2.3.1.1.2.2.2.2.1.2.2.2.1
2.1.2.3.1.1.2.2.2.2.1.2.2.2.2
2.1.2.3.1.1.2.2.2.2.1.2.2.2.3
2.1.2.3.1.1.2.2.2.2.1.2.2.2.4
2.1.2.3.1.1.2.2.2.2.1.2.2.3
,
2.1.2.3.1.1.2.2.2.2.1.2.2.3.1
2.1.2.3.1.1.2.2.2.2.1.2.2.3.2
2.1.2.3.1.1.2.2.2.2.1.2.2.3.3
2.1.2.3.1.1.2.2.2.2.1.2.2.3.4
2.1.2.3.1.1.2.2.2.2.1.2.2.4
,
2.1.2.3.1.1.2.2.2.2.1.2.2.4.1
2.1.2.3.1.1.2.2.2.2.1.2.2.4.2
2.1.2.3.1.1.2.2.2.2.1.2.2.4.3
110 vol.12
2.1.2.3.1.1.2.2.2.2.1.2.2.4.4
2.1.2.3.1.1.2.2.2.2.2
2.1.2.3.1.1.2.2.2.2.3
2.1.2.3.1.1.2.2.2.2.3.1 ,
2.1.2.3.1.1.2.2.2.2.3.1.1 ,
2.1.2.3.1.1.2.2.2.2.3.1.2 ,
2.1.2.3.1.1.2.2.2.2.3.2 ,
2.1.2.3.1.1.2.2.2.2.3.2.1 ,
2.1.2.3.1.1.2.2.2.2.3.2.2
2.1.2.3.1.2 ,
2.1.2.3.1.2.1 , ,
2.1.2.3.1.2.2 ,
2.1.2.3.1.2.3
2.1.2.3.1.2.3.1
2.1.2.3.1.2.3.1.1
2.1.2.3.1.2.3.1.2
2.1.2.3.1.2.3.1.2.1
2.1.2.3.1.2.3.1.2.1.1
2.1.2.3.1.2.3.1.2.1.2
2.1.2.3.1.2.3.1.2.1.2.1
2.1.2.3.1.2.3.1.2.1.2.2
2.1.2.3.1.2.3.1.2.2
2.1.2.3.1.2.3.1.2.2.1
2.1.2.3.1.2.3.1.2.2.2
2.1.2.3.1.2.3.1.2.2.2.1
(, 333V) )
111
2.1.2.3.1.2.3.1.2.2.2.1.1 ,
2.1.2.3.1.2.3.1.2.2.2.1.2 ,
2.1.2.3.1.2.3.1.2.2.2.2
2.1.2.3.1.2.3.1.2.2.2.2.1 ,
2.1.2.3.1.2.3.1.2.2.2.2.2 ,
2.1.2.3.1.2.3.1.2.2.2.3
2.1.2.3.1.2.3.1.2.2.2.3.1
2.1.2.3.1.2.3.1.2.2.2.3.2
2.1.2.3.1.2.3.2
2.1.2.3.1.2.3.2.1
2.1.2.3.1.2.3.2.2
2.1.2.3.1.2.3.2.2.1 ,
2.1.2.3.1.2.3.2.2.2
2.1.2.3.1.3 ,
2.1.2.3.1.3.1 , ,
2.1.2.3.1.3.2
2.1.2.3.1.3.3
2.1.2.3.1.3.3.1
2.1.2.3.1.3.3.1.1
2.1.2.3.1.3.3.1.2
2.1.2.3.1.3.3.1.3
2.1.2.3.1.3.3.1.4
2.1.2.3.1.3.3.2
2.1.2.3.1.3.3.2.1
2.1.2.3.1.3.3.2.2
112 vol.12
2.1.2.3.1.3.3.2.3
2.1.2.3.1.3.3.2.4
2.1.2.3.1.3.3.2.4.1
2.1.2.3.1.3.3.2.4.2
2.1.2.3.1.3.3.3
2.1.2.3.1.3.3.3.1
2.1.2.3.1.3.3.3.2
2.1.2.3.1.3.3.3.3
2.1.2.3.1.3.3.3.4
2.1.2.3.1.3.3.4
2.1.2.3.1.3.3.4.1
2.1.2.3.1.3.3.4.2
2.1.2.3.1.3.3.4.3
2.1.2.3.1.3.3.4.4
2.1.2.3.2
2.1.2.3.2.1
2.1.2.3.2.2
2.1.2.3.2.2.1
2.1.2.3.2.2.1.1
2.1.2.3.2.2.1.1.1
2.1.2.3.2.2.1.1.2
2.1.2.3.2.2.1.1.3
2.1.2.3.2.2.1.2 ,
2.1.2.3.2.2.2
2.1.2.3.2.2.2.1 , ,
(, 333V) )
2.1.2.3.2.2.2.2
2.1.2.3.2.2.2.2.1
2.1.2.3.2.2.2.2.1.1 ,
2.1.2.3.2.2.2.2.1.1.1
2.1.2.3.2.2.2.2.1.1.2
2.1.2.3.2.2.2.2.1.2
2.1.2.3.2.2.2.2.2
2.1.2.3.2.2.2.2.2.1
2.1.2.3.2.2.2.2.2.2
2.1.2.3.2.2.2.2.3
2.1.2.3.2.2.2.2.3.1
2.1.2.3.2.2.2.2.3.1.1
2.1.2.3.2.2.2.2.3.1.2
2.1.2.3.2.2.2.2.3.2 ,
2.1.2.3.2.2.2.2.3.2.1 ,
2.1.2.3.2.2.2.2.3.2.2
2.1.2.3.2.2.2.2.3.2.2.1
2.1.2.3.2.2.2.2.3.2.2.2
2.1.2.3.2.2.2.2.3.2.2.3
2.1.2.3.2.2.2.2.3.2.2.4
2.1.2.3.2.2.2.2.3.2.2.5
2.1.2.3.2.2.2.2.3.2.2.6
2.1.2.3.2.2.2.3
2.1.2.4 ,
2.1.2.4.1 ,
113
114 vol.12
2.1.2.4.2
2.1.2.4.3
2.1.2.4.3.1
2.1.2.4.3.1.1
2.1.2.4.3.1.2
2.1.2.4.3.1.2.1
2.1.2.4.3.1.2.2
2.1.2.4.3.1.2.3
2.1.2.4.3.1.2.4
2.1.2.4.3.1.2.4.1
2.1.2.4.3.1.2.4.2
2.1.2.4.3.2
2.1.2.4.3.2.1
2.1.2.4.3.2.2
2.1.2.4.3.2.3
2.2 ,
2.2.1 ,
2.2.2
2.2.2.1
2.2.2.1.1
2.2.2.1.2
2.2.2.1.2.1
2.2.2.1.2.1.1
2.2.2.1.2.1.2
2.2.2.1.2.2
(, 333V) )
2.2.2.1.2.2.1
2.2.2.1.2.2.2
2.2.2.1.2.2.2.1
2.2.2.1.2.2.2.1.1
2.2.2.1.2.2.2.1.2
2.2.2.1.2.2.2.2
2.2.2.1.2.2.2.2.1
2.2.2.1.2.2.2.2.2
2.2.2.1.2.2.2.3
2.2.2.1.2.2.2.3.1
2.2.2.1.2.2.2.3.2
2.2.2.1.2.2.2.4
2.2.2.1.2.2.2.4.1
2.2.2.1.2.2.2.4.2
2.2.2.1.2.2.2.5
2.2.2.1.2.2.2.5.1
2.2.2.1.2.2.2.5.1.1
2.2.2.1.2.2.2.5.1.2
2.2.2.1.2.2.2.5.1.2.1 ,
2.2.2.1.2.2.2.5.1.2.2 ,
2.2.2.1.2.2.2.5.1.2.2.1
2.2.2.1.2.2.2.5.1.2.2.2
2.2.2.1.2.2.2.5.2
2.2.2.1.2.2.2.5.3
2.2.2.1.2.2.2.5.3.1
115
116 vol.12
2.2.2.1.2.2.2.5.3.2
2.2.2.1.2.2.2.5.3.2.1
2.2.2.1.2.2.2.5.3.2.2
2.2.2.1.2.2.2.5.3.2.2.1
2.2.2.1.2.2.2.5.3.2.2.2
2.2.2.1.2.2.2.5.3.2.2.3
2.2.2.2
2.2.2.2.1
2.2.2.2.1
2.2.2.2.1.1
2.2.2.2.1.2
2.2.2.3
2.2.2.3.1 ,
2.2.2.3.1.1
2.2.2.3.1.2 ,
2.2.2.3.1.3
2.2.2.3.1.3.1
2.2.2.3.1.3.2
2.2.2.3.1.3.2.1
2.2.2.3.1.3.2.1.1
2.2.2.3.1.3.2.1.2
2.2.2.3.1.3.2.2
2.2.2.3.1.3.2.2.1
2.2.2.3.1.3.2.2.2
2.2.2.3.2
(, 333V) )
2.2.2.3.2.1 ,
2.2.2.3.2.1.1 ,
2.2.2.3.2.1.2
2.2.2.3.2.1.2.1
2.2.2.3.2.1.2.2
2.2.2.3.2.1.2.3
2.2.2.3.2.1.2.4
2.2.2.3.2.1.2.5
2.2.2.3.2.1.2.6
2.2.2.3.2.2 ,
2.2.2.3.2.3
2.2.2.3.2.3.1
2.2.2.3.2.3.2
2.2.2.4
2.2.2.4.1 ,
2.2.2.4.2 ()
2.3 , ()
2.4 , ()
117
118 vol.12
[1 ] (576a; 268b-269a)
88)
[1.1 () ]
[1.2 ] (576ab; 269a-c)

[1.2.1 () ]
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94)
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119

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120 vol.12
110)
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112)
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113)
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[1.2.2.1 , ]
[1.2.2.1.1 ]
110)
111)
112)
113)
114)
115)
116)
117)
118)
(, 333V) )
121
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122 vol.12
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123
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[2.1.2.3.1.1.1 ]
[2.1.2.3.1.1.1.1 ]
[2.1.2.3.1.1.1.1.1 ]
[2.1.2.3.1.1.1.1.2 ]
[2.1.2.3.1.1.1.2 ]
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124 vol.12
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[2.1.2.3.1.1.2 ] (576b; 270bc)

[2.1.2.3.1.1.2.1 ]
[2.1.2.3.1.1.2.2 ]
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(, 333V) )
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[2.1.2.3.1.1.2.2.2 , ] (576b; 270bc)

[2.1.2.3.1.1.2.2.2.1 , ]
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[2.1.2.3.1.1.2.2.2.2 , ] (576b; 270c)

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[2.1.2.3.1.1.2.2.2.2.1.1 , ]
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126 vol.12
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129)
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[2.1.2.3.1.1.2.2.2.2.1.2 , ] (576b; 270cd)

[2.1.2.3.1.1.2.2.2.2.1.2.1 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.1 , ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.1.1 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.1.2 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.1.3 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.1.4 ]
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131)
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(, 333V) )
127
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[2.1.2.3.1.1.2.2.2.2.1.2.2.2 , ]
(576b; 270d)
[2.1.2.3.1.1.2.2.2.2.1.2.2.2.1 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.2.2 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.2.3 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.2.4 ]
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134)
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[2.1.2.3.1.1.2.2.2.2.1.2.2.3 , ]
132)
133)
134)
135)
128 vol.12
(576b; 271a)
[2.1.2.3.1.1.2.2.2.2.1.2.2.3.1 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.3.2 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.3.3 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.3.4 ]
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(576b; 271ab)
[2.1.2.3.1.1.2.2.2.2.1.2.2.4.1 ]
136)
137)
138)
(, 333V) )
129
[2.1.2.3.1.1.2.2.2.2.1.2.2.4.2 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.4.3 ]
[2.1.2.3.1.1.2.2.2.2.1.2.2.4.4 ]
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139)
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[100]
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140)
141)
[102]
130 vol.12
[2.1.2.3.1.1.2.2.2.2.3 ] (576bc; 271bc)

[2.1.2.3.1.1.2.2.2.2.3.1 , ]
[2.1.2.3.1.1.2.2.2.2.3.1.1 , ]
[2.1.2.3.1.1.2.2.2.2.3.1.2 , ]
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[2.1.2.3.1.1.2.2.2.2.3.2 , ] (576c; 271c)

[2.1.2.3.1.1.2.2.2.2.3.2.1 , ]
[2.1.2.3.1.1.2.2.2.2.3.2.2 ]
(, 333V) )
131
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[2.1.2.3.1.2 , ] (576c; 271cd)
142) ,
143) ,
144)
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132 vol.12
[2.1.2.3.1.2.1 , , ]
[2.1.2.3.1.2.2 , ]
146)
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[126]
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[2.1.2.3.1.2.3 ] (576c; 271d-272a)
[2.1.2.3.1.2.3.1 ]
[2.1.2.3.1.2.3.1.1 ]
[2.1.2.3.1.2.3.1.2 ]
[2.1.2.3.1.2.3.1.2.1 ]
[2.1.2.3.1.2.3.1.2.1.1 ]
[2.1.2.3.1.2.3.1.2.1.2 ]
[2.1.2.3.1.2.3.1.2.1.2.1 ]
[2.1.2.3.1.2.3.1.2.1.2.2 ]
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[128]
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149) (T31, 174a)
150)
(T31, 234c-235a)
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134 vol.12
[2.1.2.3.1.2.3.1.2.2 ] (576c; 272ab)

[2.1.2.3.1.2.3.1.2.2.1 ]
[2.1.2.3.1.2.3.1.2.2.2 ]
[2.1.2.3.1.2.3.1.2.2.2.1 ]
[2.1.2.3.1.2.3.1.2.2.2.1.1 , ]
[2.1.2.3.1.2.3.1.2.2.2.1.2 , ]
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[2.1.2.3.1.2.3.1.2.2.2.2.1 , ]
[2.1.2.3.1.2.3.1.2.2.2.2.2 , ]
[147] , ,
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(, 333V) )
135
153)
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154)
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[2.1.2.3.1.2.3.1.2.2.2.3 ] (576c; 272bc)
[2.1.2.3.1.2.3.1.2.2.2.3.1 ]
[2.1.2.3.1.2.3.1.2.2.2.3.2 ]

, [155]
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155)
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154)
155)
136 vol.12
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[2.1.2.3.1.2.3.2 ] (576c; 272cd)
[2.1.2.3.1.2.3.2.1 ]
[2.1.2.3.1.2.3.2.2 ]
[2.1.2.3.1.2.3.2.2.1 , ]
[2.1.2.3.1.2.3.2.2.2 ]
[164]
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[165]
156)

[2.1.2.3.1.3 , ] (576c; 272d)
[2.1.2.3.1.3.1 , , ]
[2.1.2.3.1.3.2 ]
157)
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156) , ,
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(, 333V) )
137
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159)
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[2.1.2.3.1.3.3 ] (576c; 272d-273a)
[2.1.2.3.1.3.3.1 ]
[2.1.2.3.1.3.3.1.1 ]
[2.1.2.3.1.3.3.1.2 ]
[2.1.2.3.1.3.3.1.3 ]
[2.1.2.3.1.3.3.1.4 ]
[174] ,
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159)
138 vol.12
, [176],
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160)

[2.1.2.3.1.3.3.2 ] (576c; 273ab)
[2.1.2.3.1.3.3.2.1 ]
[2.1.2.3.1.3.3.2.2 ]
[2.1.2.3.1.3.3.2.3 ]
[2.1.2.3.1.3.3.2.4 ]
[2.1.2.3.1.3.3.2.4.1 ]
[2.1.2.3.1.3.3.2.4.2 ]
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[179]
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139
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165)
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166)
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163)
164)
165)
166)
140 vol.12
, [193] ,
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[194]
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[2.1.2.3.1.3.3.3 ] (576c; 273b)
[2.1.2.3.1.3.3.3.1 ]
[2.1.2.3.1.3.3.3.2 ]
[2.1.2.3.1.3.3.3.3 ]
[2.1.2.3.1.3.3.3.4 ]
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,
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,
,
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[2.1.2.3.1.3.3.4 ] (576c; 273bc)
[2.1.2.3.1.3.3.4.1 ]
[2.1.2.3.1.3.3.4.2 ]
[2.1.2.3.1.3.3.4.3 ]
(, 333V) )
141
[2.1.2.3.1.3.3.4.4 ]
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168)
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170)

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169) ,
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, , (T45, 534b)
170) ,
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142 vol.12
[2.1.2.3.2 ] (576c-577a; 273cd)

[2.1.2.3.2.1 ]
[2.1.2.3.2.2 ]
[2.1.2.3.2.2.1 ]
[2.1.2.3.2.2.1.1 ]
[2.1.2.3.2.2.1.1.1 ]
[2.1.2.3.2.2.1.1.2 ]
[2.1.2.3.2.2.1.1.3 ]
171)
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171)
(, 333V) )
143
, ,
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[2.1.2.3.2.2.1.2 , ] (577a; 273d-274a)

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144 vol.12
[2.1.2.3.2.2.2 ] (577a; 274a)

[2.1.2.3.2.2.2.1 , , ]
172)
, , [227],
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, ,
[2.1.2.3.2.2.2.2 ] (577a; 274ab)

[2.1.2.3.2.2.2.2.1 ]
[2.1.2.3.2.2.2.2.1.1 , ]
[2.1.2.3.2.2.2.2.1.1.1 ]
[2.1.2.3.2.2.2.2.1.1.2 ]
[2.1.2.3.2.2.2.2.1.2 ]
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[228]
173)
[229]
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174)
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[231]
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172)
173)
174)
(, 333V) )
145
, , , [235]
, ,
[2.1.2.3.2.2.2.2.2 ] (577a; 274b)
[2.1.2.3.2.2.2.2.2.1 ]
[2.1.2.3.2.2.2.2.2.2 ]
, [236]

,
[237]
,
[2.1.2.3.2.2.2.2.3 ] (577a; 274bc)
[2.1.2.3.2.2.2.2.3.1 ]
[2.1.2.3.2.2.2.2.3.1.1 ]
[2.1.2.3.2.2.2.2.3.1.2 ]
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[238]
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175)
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[2.1.2.3.2.2.2.2.3.2 , ] (577a; 274c)
175)
146 vol.12
[2.1.2.3.2.2.2.2.3.2.1 , ]
, [240]
, ,
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,
[2.1.2.3.2.2.2.2.3.2.2 ] (577a; 274c)
[2.1.2.3.2.2.2.2.3.2.2.1 ]
176)
, , , [242]
,
[2.1.2.3.2.2.2.2.3.2.2.2 ] (577a; 274c)
177)
178)
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[243]

[2.1.2.3.2.2.2.2.3.2.2.3 ] (577a; 274c)
, , [244] ,

[2.1.2.3.2.2.2.2.3.2.2.4 ] (577a; 274cd)
, ,
[245]
,
176) (333V, 292)
177)
178)
(, 333V) )
147
[2.1.2.3.2.2.2.2.3.2.2.5 ] (577a; 274d)

, , [246] ,
[2.1.2.3.2.2.2.2.3.2.2.6 ] (577a; 274d)

, , [247], ,
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[2.1.2.3.2.2.2.3 ] (577a; 274d)
[248]
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,
[249]
[2.1.2.4 , ] (577a; 274d)

[2.1.2.4.1 , ]
[2.1.2.4.2 ]
179)
[250] , ,
, [251] ,
[2.1.2.4.3 ] (577a; 274d-275a)

[2.1.2.4.3.1 ]
179)
148 vol.12
[2.1.2.4.3.1.1 ]
[2.1.2.4.3.1.2 ]
[2.1.2.4.3.1.2.1 ]
, ,
,
[252]
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,
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[2.1.2.4.3.1.2.2 ] (577a; 275a)
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150 vol.12
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[2.2.2.1.2 ]
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183)
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151
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152 vol.12
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, [288]
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[2.2.2.1.2.2.2.3 ] (577b; 275d)
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,
, [290], ,

, , (T31, 159b)
154 vol.12
[2.2.2.1.2.2.2.4 ] (577b; 275d)

[2.2.2.1.2.2.2.4.1 ]
[2.2.2.1.2.2.2.4.2 ]
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156 vol.12
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158 vol.12
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199)

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160 vol.12
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SZ21, 241a)
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162 vol.12
214)
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[370]
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222)

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[2.2.2.3.2.3 ] (577c; 277d-278a)
[2.2.2.3.2.3.1 ]
[2.2.2.3.2.3.2 ]
221) [1997]
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164 vol.12
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224)
[378]
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()
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165
Abstract
On the Dunhuang Manuscript Dasheng qixin

lun shu (provisional title;
hane 333 verso) Belonging to
the Kyu Library
IKEDA Masanori
HK Research Professor, Guemgang University
As is well known, there exist four early commentaries on the Awakening
of Faith in the Great Vehicle (AF), written in China (also in Korea):

Tanyans (516-588) Dasheng qixin lun yishu ; Jingying
Huiyuans (523-592) Dasheng qixin lun yishu ;
Wnhyos (617-686) Qixin lun shu ; and Fazangs
(643-712) Dasheng qixin lun yiji .
Among the four texts, Tanyans commentary has been considered the
oldest one. However, I found another commentary on the AF, which
precedes Tanyans one in the recently published Dunhuang manuscripts
belonging to the Kyu Library in Japan. In this article, I intend
166 vol.12
to examine the entire nature of this newly identified Dasheng qixin
lun shu (provisional title; hane 333 verso) (333V)

in comparison with Tanyans commentary, and make clear the following
points:
1. By comparing and contrasting the 333V with Tanyans commentary, we can find some cases that the latter summarizes comments
of the former, and the latter added some explanations which are not
in the former. We therefore, conclude that the 333V precedes Tanyans
commentary.
2. The 333V cites some paragraphs from Paramrthas translation

of the Mahynasagrahabhya (MSBh), and precedes Tanyans commentary as mentioned above. Therefore, the 333V was composed
after 564 C.E. when Paramrtha completed translating the MSBh into
Chinese, and before 588 C.E. when Tanyan was dead.
3. In the 333V, we can find a number of comments based on
the doctrines of the Jiu shi zhang composed by Paramrtha,
and of the MSBh and the Foxing lun translated by him. Compared with Tanyans commentary, the 333V closes to the works of
Paramrtha much more. Therefore, there is a strong possibility that
the author of the 333V was familiar with the translations and various
compositions of Paramrtha, and had a close relationship with him.
4. In the extant manuscript of the 333V, there are some traces
of modifications probably by the author himself, but on the other hand,
there are also the omission of the transcription which suggests that
(, 333V) )
167
the manuscript was organized by some other editor as well. Also, among
these traces of modifications, a part of it was possibly known by Tanyan,
but others may not. We therefore, assume that the 333V is probably
a text whose type is a record of lecture co-produced by an author
(i.e. a master) and an editor (i.e. a disciples), and it is possible that
more than one text had existed in those days, and there were variant
versions of compilations which have different types of editing while
reflected the authors modifications.
5. It is unknown whether Huiyuan and Wnhyo knew the 333V,
but in Fazangs commentary, we can find some evidence that Fazang
referred to it. We therefore, can assume that the 333V had existed
in central China, at least until the 7th century.
Key Words : Dunhuang manuscript Dasheng qixin lun shu (hane 333
verso); Kyu Library; Tanyans Dasheng qixin lun yishu;
Paramrtha; Fazangs Dasheng qixin lun yiji
2012 12 7
2012 12 21
2012 12 24
A critical edition and its translation of

Abhisamaylakrlok by Haribhadra ( I )
Up to Abhisamaylakrakrik verses
1 and 2 with an appendix of corresponding
passages of Abhisamaylakravivti *
LEE, Youngjin
(HK Researcher, Geumgang University)

Abhisamaylakrlok
.
1 2 .
5 (=)- - -
.
This work was supported by the Korea Research Foundation of Korea Grant funded by the
Korean Government (KRF-2007-361-AM0046)

12 (2012. 12) 169p~213p
170 vol.12
. Tattvasagrahapajik
,
.
, , ,
.
2/3
.
Abhisamaylakravivti

.
,
.
: , , Abhisamaylakrlok, Abhisa-
maylakravivti, ,
This paper aims at presenting a critical edition and its English

translation of a section of Abhisamaylakrlok by the famous
Prajpramit commentator, Haribhadra in the 8th century. The
section I am dealing with is his comment on Abhisamaylakrakrik
1 and 2, which can be classified into three parts: five opening verses,
general explanations of the beginning of Stras (strrambha), and
comments on the beginning of the treatise, i.e., Abhisamaylakra-
krik (strrambha). Among the five opening verses, the first verse
171
refers to homage to the mother of Buddha, i.e., Prajpramit. The

following three verses consist of making mention of Maitreya who is
believed to be the author of the kriks, of the two brothers Asaga and
Vasubandhu who are thought to have made commentaries on the kriks,
and of two Vimukitieas different people with the same name who
made two commentaries, Vtti and Vrttika. Of these two, Vtti is the
oldest commentary on the kriks in existence, the main purpose of
which is systematization of 25,000 Prajpramitstra based on the
kriks. The last fifth verse is a reference to Haribhadra's resolution to

make his own commentary, lok. The second part consists of comments on the beginning of the [Prajpramit]stra, in which Haribhadra
explains general rules of connection (sambandha), subject matter (abhid-
heya), purpose (prayojana), and ultimate purpose (prayojanaprayojana)

fit for the stra. As for the explanations of the connection and so on,
Haribhadra appears to have adopted or rather incorporated Kamalala's
explanations in the Tattvasagrahapajik into his work with a few
1)
modifications. Considering what Kamalala explained in his work

2)
are connection etc., of the treatises, not of stras, Haribhadra seems

1) For example, Haribhadra mentions the purpose defined as the result of activity
(kriyphalam) and the ultimate purpose described as the result of the result of activity
(kriyphalasya phalam) separately, while Kamalala puts these two results and activity
itself (kriyrpa) into one category, i.e., purpose. And Kamalala does not give a detailed
explanation of the result of the result of activity of the Tattvasagrahapajik because it is
too obvious. See n. 129. And as for other modifications, see LEE(2011).
2) The style that clarifies the connection, etc., of a treatise at the beginning of the treatise is
firmly established among the commentators on the works of Dharmakrti : Funayama
(1995:181)
172 vol.12
to have borrowed Kamalala's explanations of the strrambha and

applied them to the Prajpramitstra. In the lok, Haribhadra
has adopted not only the beginning of the treatise but also the methodology
of five aspects of glossing Stras, i.e., purpose ( prayojana), overall
contents (pirtha), sense of words (padrtha), sequence (anusandhi ),
and objections and responses (codyaparihra), systematized by Vasubandhu in Vykhyyukti. To be precise, Haribhadra replaced the
purpose that is the first of five aspects, with the beginning of stra,
3)
connection and so on. The third part consists of connection, etc., of

the Abhisamaylakrakrik which is the very beginning of the
treatise. Here, Haribhadra glosses on the krik 1 and 2 which refer to
two kinds of purpose of commencing the krik respectively. But his
interpretation seems to differ from kriks themselves.
For editing these parts, I have consulted two manuscripts: One
manuscript (1) written in Newari script that is evaluated as extremely
correct by Tucci, with which I agree, is preserved at National Archives
Kathmandu (NAK NAK 3/738 = NGMPP A 37/7). The other manuscript (2) written in Devangari script is also preserved at National
Archives Kathmandu(NAK 5/214 = NGMPP A106/4), which is a copy
4)
of 1 and which the two former editors, Tucci and Wogihara, did not
5)
consult. In 2, the scribe wrote bigger and clearer characters until

3) LEE(2012: 167-175).
4) Vaidya did not consult any manuscript. His edition is based on the works of Tucci and
Wogihara. So I will not mention his readings specifically, except that his own emendation
and conjecture are different from the readings of the editors.
5) Tucci consulted three manuscriptsA, B and N in his convention and Wogihara
173
...arha in 2r4, then after a breaking mark he wrote smaller characters

starting with ti | tasy. In 1, the folio 1v is missing and 2r begins
with ti | tasy. It means that the scribe of 2 copied 1, consulting at
least one more manuscript other than 1, and that in his time the folio
of 1 had already been lost.
6)
In appendix, I added an edition and its English translation of some

parts of the Abhisamaylakravivti also by Haribhadra, which corresponds to the third part of lok, i.e., the strrambha of Abhisa-
maylakrakrik. There we can see discrepancies between kriks

7)
and Haribhadra's interpretation in lok more clearly. For this edition,

I referred to one manuscript (V1) also preserved at National Archives
Kathmandu (NAK 5/237 = NGMPP A 35/12), which the former editor
8)
Amano consulted. Because the condition of this manuscript is not so

good, I needed to reconstruct, sometimes conjecture missing and illegible
consulted two manuscripts, P and C. (Later, he referred to Tucci's edition and corrected
many readings based on it) It seems that these two editors used the same two manuscripts
that are B=P and A=C. According to Tucci, the B=P owned (?) by Sylvain Levi is a
modern copy of N, a palm leaf manuscript which is extremely correct, and A=C in Calcutta
Library is generally incorrect. Tucci alone could consult N preserved in Dubar Library.
Fortunately, I could get color photos of this manuscript (1 in my abbreviation) from the
NAK (National Archives Kathmandu) with kind help of Professor. Harunaga Isaacson,
University of Hamburg. The manuscript 2 seems to be different from B=P that Tucci and
Wogihara referred to but have in common with B=P as far as it is a modern copy of 1=N.
6) This manuscript 2 yet to be reported is one of the reasons why I decided to make a new
edition of these parts. And I already published some part of them, mainly focusing on the
second part, with its Korean translation. See LEE(2011:173-183).
7) LEE(2012: 156-167)
8) There is one more manuscript of the Vivti, NAK 3/738 = NGMPP A 35/10. But
unfortunately, the corresponding parts of this manuscript are missing.
174 vol.12
characters specially at the beginning and end of lines, in which I

believe I showed some improvements. These are abbreviations which I
used for both editions,
]
Adopted reading
Italic characters
Unadopted reading
ac.
Ante correctionem (before correction)
pc.
Post correctionem (after correction)
used to separate different readings
conj.
Conjecture in case I am not sure.
em.
Emendation
recons.
Reconstructed characters
missing characters
()
character that are not missing but damaged

or illegible
a part of akara (syllable) which is missing or
illegible
one akara which is missing or illegible
[Sources]
Abhisamaylakrlok ()
Manuscripts
1 NAK 3/738 = NGMPP A 37/7. 162 folios. Newari script. 2r12v7
2 NAK 5/214 = NGMPP A106/4. 196 folios. Devanagari script.
175
1v1-3r7
Tibetan translation (Tib)
'phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa'i bshad
pa mngon par rtogs pa'i rgyan gyi snang ba zhes bya ba
C
Cone edition (TBRC version). No. 4242.
sher phyin, cha,
1a1-5a7
D Derge edition (TBRC version). No. 3791. sher phyin, cha

1a1-4b4
G Kinsha in Golden Manuscript (TBRC version). No. 3188, mdo

'grel cha 1a1-6b4
N
Nartang edition (TBRC version). No. 5189. mdo 'grel cha

1a1-6a7.
Q Peking edition (Otani reprinted version). No. 5189, sher phyin,

cha 1a1-5b5.
Former editions
T
The commentaries on the Prajpramits Volume 1st : The

Abhisamaylakrloka of Haribhadra, eds. Tucci, Giussepe.
Baroda: Oriental Institute 1932., pp. 1-6.
W Abhisamaylakrlok Prajpramitvykhy, The work of
Haribhdara, eds. Wogihara, U. Tokyo: Sankibo Buddhist Book

store, 1973 (2nd: 1st 1932-35), pp.1-5.
V
Aashasrik Prajpramit with Haribhadra's commentary

called loka, eds. Vaidya, P. L, Darbhanga: The mithila
176 vol.12
Institute., 1960. pp.267-270.

Abhisamaylakravivti (by Haribhadra)
Manuscript
V1 NAK 5/237 = NGMPP A 35/12. 28 folios. Hooked Newari
script, 2r2-2v6
Ved
Abhisamaylakrakrikstravivti, eds. Amano, Kei. H.

Kyoto : 2000, pp.5-7
Abhisamaylakravtti (by rya Vimuktiea)

Manuscript
V NAK 5/55 = NGMPP 37/9. 107 folios. Newari script. Incomplete.
V-ed L'Abhisamaylakravtti Di rya-Vimuktisena: Primo
Abhisamaya, eds. Pensa, Corado. Roma: Instituto Italiano

Per il Medio ed Estraemo Oriente, 1967
Tattvasagrahapajika(TSP)
TSP[K] Tattvasagraha of ntarakita with the commentary of
Kamalala. eds. Embar Krishnamacharya, Baroda : Central

Library, 1926
TSP[Sh] Tattvasagraha of crya Shntarakita with the com-
mentary of Kamalashla, eds. Swami Dwarikadas Shastri,

Bauddha Bharati, 1981. D: No. 4267, tshad ma, ze 133b1-'e
331a7.
Ratnaguasacayagthvykhy (by Haribhadra)

Rvy Ratnaguasacayagthvykhy by Haribhadra, Dhh: Journal
177
of Rare Buddhist Texts Research Unit 47(2009a: pp.117-144),

48(2009b: pp.157-172), 49(2010: pp. 147-157), Sarnath Varanasi:
Central institute of Higher Tibetan Studies.
Sratam (by Ratnkaranti)
RSt
Sratam. A Pajik on the Aashasrik Prajpramit

Stra by Ratnkaranti. eds. Jaini, Padmanabha S., Patna :
Kashi Prasad Jayaswal Research Institute
[Secondary sources]
Funayama, Toru[ ](1995). Arcaa, ntarakita, Jinendrabuddhi,
and Kamalala on the aim of a treatise (prayojana). WZKS 39,
181-201.
Hyodo, Kazuo (:2000) ,
LEE, Youngjin
2011 The strrambha (beginning of treaties) of the Abhisa-
maylakrlok The journal of Indian Philosophy vol, 33. pp.

169-201 (in Korean)
2012 Haribhadras forced interpretation with regard to the first
two verses of the Abhisamaylakraprajpramitopadeastra
and the methodology of glossing on Stras, The Journal of the
Korean Association for Buddhist Studies vol. 62, pp.153-181 (in

Korean)
178 vol.12
Naughton, Alexander T (1991) Classic Mahyna Soteriology: An

annotated translation of chapters 17 of Haribhadra's Short
Commentary on the Abhisamaylakra, known as Sphurtha",
Annual Memoirs of the Otani University Shin Buddhist Comprehensive

Research Institute, vol. 9, pp.1-166
Sparham, Gareth(2006). Abhisamaylakra with Vtti and lok
Vol 1: First Abhisamaya, Jain Publishing Company.

Taniguchi, Fujio(: 2002) , .
179
[Edition]
Five opening verses
[2 1v1][T1][W1][V 267]
o nama sarvajya ||
9)
y sarvajatay nayaty upaama ntyeia rvakn |

y mrgajatay jagaddhitakt lokrthasampdik ||
10)
sarvk[2 1v2]ram ida vadanti munayo viva yay sagat |

11)
12)
i)
tasyai rvakabodhisattvagaino buddhasya mtre nama ||||

13)
myrpasamnabhvavidu mukti par yoginm |

sasrodaravartido[2 1v3]anicaye samrchitn dehina ||
14)
maitreyea dayvat bhagavat netu svaya sarvath |

prajpramitnaye sphuatar k kt krik ||||
15)
16)
bhya tattvavinicaye [2 1v4] racitavn prajvatm agra |

rysaga iti prabhsvarayas tatkartsmarthyata ||
bhvbhvavibhgapakanipuajnbhimnonnata |
17)
cryo vasubandhur artha[2 1v5]kathane prptspada paddhatau ||||

9) ntyeia] V , ntaiia 2TWRvy ; zhi ba tshol rnams Tib
10) yay] 2WTV-edRvy, jay V , gang dang Tib
11) tasyai] VWV-edRvy, tasmai 2 T , (yum) de la Tib (supports tasyai)
12) bodhisattva] VWTRvy, bdhisattva 2 , byang chub sems dpa' Tib
13) mukti par] WT, muktipar 2 (unmetric), thar mchog tu Tib
14) maitreyea] WT, maitrayea 2 (typo and unmetirc as well), Tib
15) prajvatm] 2pcTW, praja(?i)+m 2ac, rab ldan pa'i Tib
16) agra] 2(agrar) W, agra T, mchog gyur pas Tib
180 vol.12
yogbhysapadrthatattvamathanl lokottarajnina |
18)
19)
20)
jtas tv ryavimuktieasudhiyo yatno mahn vttita ||

21)
22)
23)
ekntottha[2 1v6]vipakadiamane strmbudhau buddhavn |

24)
yo loke sa vimuktieavacas khyto 'paro vrttike ||||

vaktu tatra na madvidh katadhiyo 'prva kathacit kam |
sakuo
[2 1v7]
hi budhottamair
25)
aharaha ko 'sau
26)
na vastu-
27)
krama ||
jnvhakadharmatattvaviaye jtbhil vayam |
vykhy tena par sadarthaviay kartu samabhyudyat ||||
Strrambha
evam itydi | sarvatraiva hy arthasa[2 1v8]ayena sarve sambandha
abhidheyaprayojanaprayojanaprayojanvasyaprvik
28)
pravttir iti
17) cf. gzhung gi 'grel bar Tib (gzhung normally refers to grantha)
18) cf. 'jig rten 'das pa'i shes ldan par skyes gyur Tib {shes ldan par] GNQ, shes rab ldan CD}
19) vimuktiea] V1(1v2, 29r2)W, vimuktisena 2T, rnam grol sde Tib
20) cf. 'grel ba la Tib {'grel ba] GNQ, 'brel ba CD} suggests vttau. Because of metrical reason,
it must be , the vttau might have been written as vttita.
21) ekntotthavipakadiamane] 2T, ekntasthavipakadiamana W, ekntotthavi-
pakadiamana V, mtha' gcig skyes bur mi mthun phyogs lta zhi byed (bstan bcos) la
Tib (attests ekntotthavipakadiamane)
22) strmbudhau] 2T, stra dadhau WV, bstan bcos la mkhas Tib [seems to understand
it to be strmbu + dh (mkhas)]
23) buddhavn] 2T, budhimn W (unmetric), buddhimn V, rtogs ldan Tib
24) vrttike] 2 T, vrttika W, rnam 'grel (mdzad) Tib (inconsistent with Sanskrit)
25) budhottamair] W, buddhauttamair 2T, mkhas mchog rnams kyis Tib
26) ko 'sau] 2T, koo W V, (ma dpyad)de gang zhig (yod) Tib
27) vastukrama] 2T, vastukama WV, dngos po'i tshul Tib
181
sambandhdni prajpramity vcyni | tath hi yadi sambandhbhidheyam
29)
asy
30)
na kathyeta
31)
[2 1v9]
asambandham anarthaka cety akay
32)
34)
tadonmattdivkyavad
na kacit pravartetpi
35)
rotum iti sambandhbhidheyam asym avaya vacanyam ||

tath saty api sambandhbhidheye
37)
36)
33)
ii)
nipdi[2 1v10]takriye karmay
38)
iii)
aviebhidhyi sdhanam ity api sdhananyyam atipatatti nyyt

[2 1v11]
strntarsaghtaviiapravttgaprayojanarahita praj-
pramitstraratna raddhnusrio 'pi rotum api ndriyanta ity

dv asdhraa kriyphala stre pravttikmn pravttaye
tadgatam eva prayojana vcya nnyagatam, anyath hy asagatbhidhna sy[2 2r1]t | stre hi para pravartayitu strdau prayojanam
abhidhyate na vyasanitay ||
iv)
39)
katha ca para prayojanavkyopadet stre pravartito bhavati?

28) prayojanaprayojanaprayojan] W, prayojanaprayojan 2T, prayojan V, dgos pa dang
dgos pa'i dgos pa Tib (supports W) : cf. abhidheyaprayojanvasyaprvik TSP (The dots
that makes this long compound separated are mine)
29) cf. abhidheyam TSP
30) asy] 2WT, asy V
31) kathyeta] WTTSP, kathyate 2, smras na Tib {smras na] CDGN, yin na Q}
32) cety akay] 2TV, ca sabhvayet W, ('brel pa med pa dang don med pa)r dogs pas
Tib (supports cety akay) : cf. tadonmattdivkyavad narthakya sambhvayan TSP
33) pravartetpi] 2TVTSP, pravartate 'pi W, 'jug par mi 'gyur ro Tib
34) cf. abhidheyam TSP
35) avaya] 2TW, avaya(-vacanyam) WTSP, gdon mi za bar Tib
36) cf. abhidheye kkadantdiparkstravad abhimataprayojanarahita stra prekvanta
rotum api ndriyanta ... TSP

37) aviebhidhyi] 2TV, avievpi W, khyad par du sgrub par byed pa ma yin pa Tib: cf.
tato nipditakriye karmay aviedhyi vikalpajna katha prama syt?
Hetubinduk (ed. Pandit S. Sanghavi and Muni Shri Jinavijayaji) p.32
38) ity api] WV, itydi 2T, zhes bya ba yang Tib (supports ity api)
182 vol.12
yadi tadgatam eva pra[2 2r2]yojanam abhidhyate nnyagatam | na hy

anyadyaprayojanbhidhnd
40)
anyatra kasyacit pravttir bhavet |
stra ca viirthapratipdanapara
41)
vacanam ucya[2
2r3]te,
nb-
hidheyamtra npi abdamtram arthapratipdanasmarthyanyam

42)
v)
| ato nbhidheydigatam abhidhnyam |

na tu
43)
kriyrpa prayojanam | tath
svrthbhidheyapratipdanalaka kriy
tatay
46)
prayojanatvena nopdnam
47)
44)
[2 2r4]
hi sarvavkyn
45)
sdhra | s ctiprat-
arha[1
2r1][2 2r5]ti,
tasy
strasya vyabhicrbhvt | anabhidheyatvakvyudsrtham upadaranyeti cet, na | abhidheyakathand eva tadaky vyudastatvt |

48)
49)
npy abhidheyavieapratipi[2 2r6]pdayiay tadupdnam abhidhey50)
avieapratipdand eva tasy pratipditatvt ||

tasya ca kriyphalasya phalam
51)
vi)
prayojanam upadaranya, tena
39) para] WTSP, puna 2TV, gzhan dag Tib (supports para)
40) cf. anyagataprayojan TSP[Sh], anya(d api) (gata?) prayojan TSP[K]
41) cf. viirthapratipdanasamartha ca vacana stram ucyate TSP
42) cf. prayojanam upadaranyam TSP
43) tu] 2TV, ca W, yang Tib
44) laka kriy] WV TSP, lakaakriy 2T, mtshan nyid kyi bya ba Tib
45) sdhra] 2T TSP, sdhra WV(Both of them are possible), thun mong Tib
46) ctiprattatay] 2TV, ntiprattatay W, yang shin tu grags pas Tib
47) prayojanatvena nopdnam] TV(na updnam), prayojanatvena sopdnam 2, pra-
yojanatvenopdnam W, dgos pa nyid du gzung bar 'os pa ma yin te Tib ; cf. na

prayojanatvenopadarany TSP
48) pratipipdayiay] 12TV, pratipdayiay W, bstan par 'dod pas Tib (supports
pratipipdayiay)
49) cf. tadupadarana TSP
50) tasy] lok (=kriy), tasya TSP, de Tib
51) cf. 'bras bur gyur pai (dgos pa) Tib
183
52)
vin kriyphalamtrea stre [2 2r7] pra[1 2r2]vttyasambhavt | tath

hy abhimatapradhnaphalrth prekvs tadupye pravarteta, kraam
antarea kryasyyogt | avikalrogyasdhannuhnenrogyaprptivad
upyo
[2 2r8]
jto 'bhyasyamna svopeyaphaladyaka ity upyva -
53)
gamya stre pravtti vii)| tasmt pravttyagaprdhnyena prayojanaprayojanam evvaya
54)
daranyam | tac copyabhtsambandhdi55)
nyena gra[1 2r3][2 2r9]nthenakya darayitum, iti strasya prayojanaprayojanopyatsadaranrtha sambandhdikathanam
56)
| tac
ca prayojanaprayojana
57)
sambaddhnuguopya pururthbhidhyakam |
park[2 2r10]dhikta vkyam ato 'nadhikta param ||
58)
iti nyyt sambaddhnuguopyam
upadaranyam | na punar
59)
aakyatatsdhanuhnam | anyath jvaraharatakakac[1 2r4]ratnlakrrtham iva na prava[2 2r11]rteta kacit | anavasthpi naiva
tath hy
60)
61)
abhimatrthaparisampty puruasykkvicchedt | ato
52) vin] 12TV, omit W, (de) med par Tib

53) upyvagamya] 12TV, upyvagamt W, thabs rtogs par bya ba'i phyir Tib
54) evvaya] TV, evvaya(daranyam) 12W(typo: evvya), kho na nges par Tib
55) cf. ('brel ba la sogs pa med par bstan par) mi nus pas Tib (omits granthena)
56) kathanam] 12TV, (sambandhdi) kathita W, ('brel ba la sogs pa) brjod do Tib
57) sambaddh] PV, sambandh 12TVW, 'brel pa (dang ni rjes mthun thabs) Tib
58) sambaddh] 1, sambandh 2TVW, 'brel pa (dang rjes su mthun pa'i thabs dang ldan
par) Tib
59) aakya tatsdhanuhnam] TV, aakyatatsdhanuhnam 12TSP, aakya tadu-
pynuhnam W, de'i thabs rjes su bsgrub par mi nus pa Tib

60) naiva] W, naivam 12(both naiva)VT, thug pa med pa yang) ma yin te Tib
61) insert abhyudayanireyasvptau ca satym TSP
184 vol.12
62)
63)
viii)
nparam rdhvam prayojana mgyam iti ||

strrambha
ko 'sya sambandhdi? tatrocyate sambandhas tvan na pra[2 2v1]64)
yojant pthag upadaranya, niphalatvt | sa hi nma pthagupdnam

arhati yo yasminn abhihite 'pi na gamya[1 2r5]te, yathbhidheydyanyatarbhidhne
65)
netarvagatir bhavati | na ca sambhavo 'sti pra[266)
2v2]yojane 'bhihite sambandho nbhihita iti
| tath hi sa pradaryamna
67)
68)
straprayojanayo sdhyasdhanabhvalakaa upadaranya | nnyo

69)
guruparvakriydilakaas tasyrthi[2 2v3]pravtter anagatvt | sa ca

sdhyasdhanabhva prayojanbhidhnd eva
[1 2r6]
darita | tath
hdam asya prayojanam iti darayat darita bhavatdam asya

70)
sdhanam iti | na hi yo yan na sdhayati tat tasya [2 2v4] prayojana
62) rdhva prayojana] 12TV, rdhvaprayojana W, gong du dgos pa Tib

63) insert prayojananih TSP
64) cf. abhidheyaprayojanbhy TSP
65) cf. yath 'bhidheyaprayojanayor anyatarbhidhne 'pi TSP
66) cf. yat prayojanbhidhne 'pi yathokta sambandho nbhihita syt | iti dve evbhid-
heyaprayojane vcye | TSP

67) sa pradaryamna] 1ac, prajpramitpradaryamna 1pc2W, sapradaryamna
TVTSP, de rab tu ston pas Tib ; In the margin of 1 2r, there is an insertion,
th
prajpramit 3. And between sa and pradaryamna in 6 line, theres an insertion

mark. But Im not quite sure that prajpramit should be inserted between sa and
pradaryamna as 2 shows, because the line number of the insertion is not fit to the 6th
line of sa pradaryamna.
pc
ac
68) lakaa upadaranya] TV, lakaopadaranya 1 2, lakao daranya 1 WTSP,

(bsgrub par bya ba dang sgrub par byed pa'i ngo bo'i phyir ) mtshan nyid bstan par bya'o Tib
69) cf. anantatvt TSP (does not supported by yan lag ma yin pa'i phyir ro Tib of TSP)
70) yo] 12TVTSP, yad W, gang zhig Tib
185
71)
sambhavaty atiprasagt | iti smarthyalabhyatvena nsau prayojan72)
bhidhnt pthag abhidhnya ||

(..
ix)
dharmapravicayrtha sarvavastusagraho 'bhidheya iti eka |
vipakaprahya samasta[2
2v5]pratipako
nirdeya ity apara |
niravaea[1 2r7]jeyaparijnyekra kathanya ity anya || tad

etat trayam asat | tath hi prathame pake samastavastusagrahe na
hi tad astha prajpramity[2 2v6]m aprva vastujta
74)
73)
yan na
skandhadhtvyatananirdeenbhidharmapiakdau saghtam iti

75)
punaruktatdoa || dvitye sarvapratipakasagrahe kasyacid vipakavastuno 'sagraht pratipakatay r[2 2v7]vakamrgda[1 2v1]yo
76)
bhvayitavy ity abhidhne 'pi na jyate kasya pratipakeeti pratiniyatavipakapratipakapratipatter abhvd apratipattidoa ||
ttye 'py aekrasagrahe vikalpadvayam
[2 2v8]
ki vastuno
'vyatirikta kra uta vyatirikta iti | yady dyo vikalpas tad vastv
evkravyjena saghtam iti vastusagrahabhv doa sampatati |
atha dvitya[1
2v2]s
tad vikalpanirmi[2
2v9]tanirvastukkramtrasya
sagraht pramparyepi kvacid vastuny apravtter, bhvyamno 'py

asv
77)
kro na pururthe yujyata iti pururthopayujyamnrth-
71) cf. tasmt TSP

72) cf. prayojanbhidheybhy TSP
73) sagrahe na] 1WVT (sagrahe T), sagrahea 2, (gzhi ma lus par) bsdus pa la... (yod
pa) ma yin te Tib

74) vastujta] 12TV, vastu jta W, dngos po'i rigs Tib
75) sagrahe] 12 , sagraha eva WTV, ... bsdus pa la Tib
76) pratipakatay rvaka] 1TV, pratipakataysrvaka W, nyan thos kyi lam la sogs pa
gnyen po'i nyid du Tib

77) asv] 1WT, asav 2, (rnam pa) 'di Tib
186 vol.12
nabhidhnd akathanadoa | tasmd [2 2v10] yathoktrthatritayasagrahea pratyekapakabhvidonupapatty rvakapratyekabudhabodhisattvatathgatdhigamasaghto 'viparta sarv[1 2v3]krajatdyabhisamayakramo 'bhyudaya[2
2v11]nireyasadharmvhaka
78)
samasto mrgo vividhai prtihryai sakalajannusakena bhagavat

79)
80)
..x)
mahkarumayena prajpramity deita ity abhidheya ||

(...
yathoktam abhidheyam rya[2

81)
strrtha
3r1]atasahasrprajpramitdi-
bodhicittvavddipratipattirpam avasth[1
2v4]bhe-
dabhinna sarve sakiptarucaya sattv sukhena sakepata

82)
pratipadyantm ity aashasrik bhagavat[2 3r2] bhagavn deitavn

83)
| ata pratipdyasantnagata sakepata samastrthasukhvabodho

'sdhraam iti kriyphala prayojanam ||
yathoktam abhidheya sarvkrajatdimrgam andibhava[2 3r3]84)
bhvibhvbhiniveaviad[1 2v5]itayair anabhyastasamastavastunairtmyabhvanair
85)
hariharahirayagarbhdibhir anadhigata pra86)
jpramitravat sukhena rautea jnenvadhrya, pautar[23r4]nubhavhitavsanprabhavasmaraapratyaye
samropya, cintmayena
87)
78) nireyasa] 12 naireyasa WT, ... nges par legs pa'i (chos) Tib
pc
ac
79) mahkaru] 1 WT, mahkru 1 2, thugs rje chen po'i (rang bzhin gyis) Tib
80) abhidheya] 12T, abhidheyam WV, brjod par bya ba Tib
81) atasahasr] 12W, atashasrik TV, stong phrag brgya pa Tib
82) aashasrik] TW, aasahasrik 12W, brgyad stong pa Tib
83) pratipdyasantnagata] 12VW (satna VW), pratipdya santnagata T, bstan par
bya ba'i rgyud du gtogs pa Tib

84) ayair] 12TV, rayair W, (... dngos po la mngon par zhen pa'i dug gis) bsam pa'i rgyud
(ma rungs par byas pa) Tib
85) vastu] 12W, bhva TV, dngos po Tib
86) rautea] 12, rautrea W, rotrea VT, thos pa'i (shes pas) Tib
187
nicitya, bhvanmayena bhvayas

88)
89)
tasmd bhtam abhta v yad yad evbhibhvyate |

90)
bhvanparinipattau
xi)
[1 2v6]
tat sphukalpadhpha[2 3r5]lam ||
iti nyyt savtiparamrthasatyrayea dndiubhasacayavn

91)
svaparrthasampatsampdanhitamatir nirvedhabhgydyadhigamakramea
sarvaprakra sktkuryd
phala prayojana ||
92)
ity anuguo[2 3r6]pya kriyphalasya
...xii)
tath coktam abhisamaylakre :

93)
sarvakarajnatamargah sitr yo 'tra desitah |

dhimanto viksisirams tam an[1 2v7]ldham parair iti || 1 ||
smrtau cadhaya sutrartham dharma[2 3r7]caryam daatmikam |
sukhena pratipatsrann ity rambhaprayojanam || 2 || iti |
87) cf. bsam pa'i rang bzhin gyi shes rab kyis Tib
88) yad yad] 12VW, yad-yad W, gang gang Tib { gang gang] GNQ, gang dag CD }
89) bhibhvyate] 12pcWT PV, tibhvyate 2ac, shin tu goms gyur ba Tib
90) parinipattau] TV PV, balanipattau 12W , ... yongs su rdzogs pa na Tib
91) hitamatir] 12W, hitam iti TV, ... bsgrub pa'i blo bskyed pa rnams Tib
92) sktkuryd] VT, skt kuryd W, skt akuryd 1, skt tat kuryd 2, mngon sum
du byed pa Tib
93) sitr] 12VV, si(t.) V1, sin WVed, sit T, ston pas Tib
188 vol.12
[English translation]
. Five opening verses
O, homage to the omniscient.
94)
[I] pay homage to the Mother of Buddha
95)
with an assembly of
disciples and Bodhisattvas,

96)
Who, insofar as she is the omniscient , leads the disciples who seek
the calmness into tranquility [of defilements],
Who, insofar as she is one who knows paths, makes the [bodhisattvas]
who act for the benefit of living beings accomplish the goal of the
world, United with whom, sages [are able to] teach all of this in all
97)
aspects ||||
98)
The blessed Maitreya who is compassionate, in order to lead in

every possible way those living creatures who are fainted in the mass
99)
of faults of wandering around in sasara into the highest liberation

94) In Tibetan translation : Pay homage to the mother of Buddha(s) i.e., Prajpramit, who
shows friendliness (favor) to ones with firm conviction and who possesses immeasurable
qualities. Pay homage to the noble Majurkumarabhta who is blessed one and
bodhisattva mahsattva [as well]. Pay homage to Maitreya, the invincible guardian
(Ajitantha).
95) I read tasyai mtre that Tibetan translations confirms (yum de la) instead of tasmai
buddhasya as 2 and T read.

96) sarvajatay and mrgajatay as well could be translated into 'by the omniscience'
97) It seems more natural to see sarvkram as an adverb instead of taking it as bahuvrhi
samsa i.e., (all of this) with all aspects, as Tib suggests (rnam pa kun ldan).
98) All Five verses consist of the nineteen-syllabled rdlavikrita metre.
( | )
189
100)
of those yogis who know that things are the same as illusion , have
made a perfectly clear verse commentary on the principle of the
Prajpramit[stra] by himself. || ||
The leader of the wise, the noble Asaga whose fame is shinning has
composed the commentary for the ascertainment of truth
the power of the author of that [vesrse commentary].
101)
through
102)
The teacher Vasubandhu puffed up by the self-conceit [which

came] from skillful knowledge of views about the distinction between
existence and non-existence has obtained a chance to explain the
contents [of Abhisamaylakrakrikstra] in his commentary
103)
||||
99) In Tibetan transltion, among sasra ('khor ba'i khongs nas)

100) Or, it could be translated as 'forms of illusion' by Sparham and 'nature of illusion' as Tib,
'sgyu ma'i rang bzhin, suggests.(See. myrpasadatvt in AKVy [ed. Wogihara: 25]).
But I prefer to understand it according to 'myopama' extremely frequent in
Prajpramitstras.
101) Sparham thinks that it may mean " in [his book] " Arthanicaya.
102) i.e., by the power of Maitreya ; Sparham wrongly understands it to mean " because of his
competence as author of the commentary"
103) This translation in which paddhatau is interpreted as in his commentary follows the
Tibetan translation, gzhung gi 'grel bar. There would be another possible rendering
'according to his way (or system)', in which paddhati is taken as a separate locative
functioned as ablative from arthakathane. The bases for translating paddhati into way
or system are as follow: [the word] ' dharmapaddhati' refers to 'a heap of dharmas'.
(dharmapaddhati' dharmari | RSt 80) ; Therefore, one who wishes for Buddhahood
must make an effort in the middle path first. (tasmd buddhatvdhigamrthin mad-
hyamapaddhatau tvad abhiyoga karaya iti :Bhvankrama[Gyaktsen Namdol: 243]

See Vivti opening verse about Vasubandhu: Vasubandhu, a friend of benefits of the
world (=transmigrating beings), explained [the treatise] chiefly based on his own belief
that the objects of knowledge are internal. ('gro don rtsa lag dbyig gi gnyen || rang gi mos
190 vol.12
Very intelligent rya Vimuktiea who has supramundane knowledge

[coming] from churning the truth of contents
104)
by repeated yoga
105)
practice has made a great effort for [composing] Vtti ,

Another one who gained realization in the ocean of stras
106)
that
extinguishes opposite views arising from the extreme positions became

famous for [his] Vrttika
||||
107)
by the name of Vimuktiea in the world
108)
People like me whose mind is impaired could not tell new things at
all with regard to [the true meaning of Prajpramitstra], for what
path regarding the truth has not been explored by excellent wise ones
day by day?
109)
[Nonetheless,] I
110)
have become desirous with regard to the sphere
pa gtsor byed pas || shes bya nang gi yin pa la || yang dag rten nas rnam par bkrol || ||
104) It is a translation of padrtha that refers to subjects or contents of Abhisamaylakrakrik. Tib just translates it into don.
105) i.e., Abhisamaylakra(krikstra]vtti.
106) Tib has a different rendering: one who gained realization is skilful at stra (bstan bcos la
mkhas rtogs ldan) : About that stra compared to water, see strmbuja AKVy
[Wogihara: 723]
107) i.e. Abhisamaylakra(krikstra]vrttika, the sub-commentary on Vtti
108) Sparham seems to translates this sentence mostly based on W: Another intelligent man
commonly called Vimuktisena made, in his Sub-commentary to [rya's] Commentary, a
treatise that quenched rival opinions, standing in extremes.
109) It is a translation of ko 'sau vastukrama . Tib interprets vastukrama as dngos po'i tshul
which reminds me of vastunaya rather than vastukrama which could mean the right
method about things. cf. The reading of W and V koo vastukama does not make
sense to me.
110) Literally we. But vayam (we) is an expression of modesty.
191
of true nature of dharma[s] that brings knowledge, therefore I am

ready to make another commentary
111)
that has true meaning as its
sphere ||||
Beginning of [Prajpramit]stra
Thus [have I heard], etc. : As is well known, action
[necessarily] preceded by certainty
113)
112)
of everyone is
about the connection, subject
matter, purpose, and ultimate purpose
114)
in every case without ex-
ception because of doubt about its aim. Therefore, the connection,

etc., with regard to Prajpramit [Stra] are to be told. That is to
say If the connection and subject matter of this [Prajpramit
Stra] were not explained, then nobody would even start to hear [it]
under the suspicion of its being without connection and uselessness
just like the words of madmen and so on. Therefore, the connection
and subject matter with regard to this [Prajpramit Stra] must be
explained definitely.
Even if there are the connection and subject matter, if the excellent
Prajpramit Stra were devoid of peculiar purpose, i.e., a necessary
factor of action [toward studying the Stra]
115)
that is not covered by
116)
111) Tib, dam pa'i don gyi yul mchog bshad pa, seems to see par (mchog) as supreme and
connect it with sadarthaviay.
112) Here, it seems to refer to acting toward studying Stra(or stra)
113) It is a translation of avasya of which Tibetan translation is rtogs pa, understanding or
realization.
114) I followed Wogiharas reading, prayojanaprayojanaprayojan. Tucci reads it as
prayojanaprayojan and Vaidya simply reads it as prayojan

115) It is a translation of pravttga which Sparham renders as a [special] factor making
192 vol.12
other Stras, [then] even faith-followers [of Prajpramit Stra]

would not even care for listening to it based on the general principle:
It could be [called] means that something which does not contribute
something special
117)
with regard to the object of which activity has
already been performed. Nonetheless, it goes beyond the rule for

means.
118)
Therefore, for the sake of action of those who wish to act toward
[studying] the [Prajpramit] Stra, unshared result of activity
should be stated as the purpose that is only in this [Stra], not in other
[Stras], at the beginning, because otherwise, this would be [a Stra]
of which words
119)
are unrelated. For, at the beginning of the Stra the
purpose is explained in order to cause others to act toward the

120)
[Prajpramit] Stra, not because of your habit to it .

Then, how does somebody else
121)
become instigated to act toward
others want to use it

116) It is a translation of asaghta of which Tibetan translation is ma 'brel ba, disconnected
or uninvolved.
117) In this translation, I followed aviebhidhyi in 2, T, and V based on Hetubinduk
(ed. Pandit S. Sanghavi and Muni Shri Jinavijayaji) p. 32: In this respect, how would
vikalpajna would be the valid cognition if it were something that doesnt contribute
something special with regard to the object of which action has already accomplished
(tato nipditakriye karmay aviedhyi vikalpajna katha prama syt |)
118) About this general rule, see Pramavrttika 3.241: Sparham freely translates it as a
means [i.e., book] that gives no special result even after you have finished the work [of
reading of it] is not a good means
119) Sparham : Otherwise, it would not hang together as a text.
120) It is a translation of na vyasanitay (phongs pas ni ma yin) which sparham renders it as
not because it is a custom.
121) I followed Wogiharas reading para attested in Tibetan translation and TSP, and
193
the Stra through instructing statement of the purpose? It does, if you

explain the purpose that is only in this [Stra], not in other [Stras].
For nobody, from being told the purpose belonging to one thing,
would act toward something else.
122)
And a Stra is said to be a text
123)
124)
which aims at communicating a peculiar aim . It is neither mere

subject matter, nor mere sound devoid of ability to communicate an
aim. Therefore, you should not state [that the purpose is] in the
125)
subject matter and so on. But , the purpose is not activity itself. That
is to say The activity characterized by communicating the subject
matter [functioned as] its own aim
126)
is shared with all statements.
And, inasmuch as it is too obvious, it does not deserve to mention as

the purpose because treatises do not have deviation with regard to the
[activity]. If [you asserted that the activity] should be shown in order to
avoid a suspicion of its being without subject matter, [my reply would
be] no. This is because this suspicion can be avoided merely through
telling the subject matter. Nor should you mention it
127)
with a desire to
understands it to be intended audience (adhikra)

122) Sparham: because if it says that it is for purpose X nobody will use it for purpose Y.
Here, anyatra should refer to other Stras
123) =vacana (in the sense of verbal or sentence entity). Sparham translates it to a book
124) It is a translation of viirtha that might be identified with viiapravttgaprayojana
in a previous sentence, which I translated it to peculiar purpose, i.e., a necessary factor
of action [toward studying texts] ; Sparham renders it as a specific topic, not just any
subject matter
125) I followed the reading of 2TV, tu in the sense that differently from kriyphala, kriy
itself is not prayojana.
126) I consulted the Tibetan translation, rang gi don du gyur pa'i brjod par bya ba.
127) This is a translation of tadupdnam in lok, which is supported by de nye bar bzung ba
194 vol.12
communicate special [feature of] subject matter, since this [activity]

can be communicated merely through communicating the special [feature
of] subject matter.
And, you should explain the result of this result of activity as the
128)
purpose , because actions can not be arisen toward the Stra without
129)
this [the result of this result of activity], with the mere result of activity.
That is to say, the intelligent seeking to obtain the chief result that has
been longed for would act toward its means, because effect without a
cause is not reasonable. [The intelligent will] act toward to the Stra in
order to understand the means, thinking Just as health can be obtained
by acting in conformity with an indefective implement for health,
similarly, the means that is being studied is known to be something
that gives the result of its own aim. Therefore, one should definitely
see no other than the ultimate purpose as the chief of necessary
factors of action [toward studying the Stra]. And, it is impossible to
show this [ultimate purpose] with a text
130)
devoid of the connection,
in Tibetan translation. But TSP has a different reading, tadupadarana that could be
interpreted as showing it (= kriy)
128) i.e. ultimate purpose (prayojanaprayojana)
129) Therefore, the result of the activity of listing realities comprehensively is no more than
understanding realities easily. And for this [result of activity, i.e., ] understanding [realities]
easily too, purpose is attainment of high status [within sasra] and ultimate good not
for long. And this [purpose] was not mentioned because it is too obvious. It is well known
to those who assert everything exists that one can attain high status [within sasra] and
ultimate good from knowing realities. (tasmt tattvasukhvabodha eva tattvasagrahakriyy
phalam | tasypi ca sukhvabodhasycirebhyudayanireyasvpti prayojana | tac

ctiprattam eveti noktam ; tattvajnd abhyudayanireyasvptir bhavatti sarvstikn
prasiddhatvt || TSP[K] 9.05-08 , TSP[Sh] 11.11-15)
195
etc., functioned as the means. Therefore, you [should] tell the connection, etc., in order to show that the Stra is a means to accomplish
the ultimate purpose. You should explain that the means of this
ultimate purpose is connected and suitable, based on the general rule
[by Dharmakrti ]:
131)
A book, a means that is connected and suitable , expressing the

aim of people is authorized by examination. That which is different
from this is unauthorized.
But, the [ultimate purpose] shouldnt be something of which practice
that accomplishes itself is impossible. Otherwise, like something of
132)
which aims at attaining the crest jewel ornament that removes fever,
nobody would begin [to attain the ultimate purpose]. Also, there is no
infinite regress. That is to say For [the continuum of] of a persons
desire will be cut, if he once fulfills his aim
133)
that has been longed for.
130) Tibetan translations omit with a text (granthena)

131) It is a translation of sambaddhnuguopyam supported by Pramavrttika 3.215,
which all manuscripts and editions of lok disagree with and read as samband-
hnuguopyam. Theres another possibiltity to interprete this compound as Karaagomins

gloss on this verse shows (Pramavrttikasvavttik (PVSV) [ed. Sktyyana,
p.391]: It is connected because it connects meanings of sentence mutually. [The word]
suitable refers to being able to accomplish. The suitable means refers to that in which
a means can accomplish the result. [The word sambaddhnuguopyam] is a
[karmadhraya] compound with an adjective [as first member] that is analyzed as such: It
is both connected and suitable means.
(padrthnm parasparasambandht sambaddha | anugua sdhayitu akya,
phalasdhanopyo yasmis tad anuguopya | sambaddha ca tad anuguopya

ceti vieaasamsa |)
132) Like takakacratnlakropadeastra which removes poison, even though there is
the purpose, TSP
196 vol.12
And from this time, he will not seek another higher purpose.
Beginning of [Abhisamaylakra]stra
What is the connection, etc., of this [Abhisamaylakrastra]?
We reply to this question: First, [the author of the Krik] should not
explain the connection separated from the purpose, because it would
be fruitless. For, when something (X) is not understood, even though
something else (Y) is told, it (X) truly deserves to mention separately.
For example, when you tell any one of subject matter, etc.,
134)
you cant
understand the rest. And, it is not possible that when purpose is told,
135)
the connection is not told. That is to say, when this [connection]
appears, it must be explained as a relation of goal and means of the

purpose and the treatise. [It must not be explained as] other thing
such as the activity of lineage of guru,
136)
because it is not a necessary
factor of action for those who are desirous of [studying treaties]. And
133) Tibetan translations omit the aim (artha): skyes bu'i mngon par 'dod pa yongs su rdzogs pa
na (When a person fulfils that which has been longed for, ... )
134) Subject matter (abhidheya) and purpose (prayojana) in TSP.
135) In TSP, this sentence is preceded by sambandhas tv abhidheyaprayojanbhy na
pthag upadaranyo niphalatvt | (You should not explain the connection separated
from the subject matter and the purpose, because it would be fruitless.) So, it (sa) seems
to refer to the connection (sambandha).
136) It is a translation of guruparvakriy based on Tibetan translation bla ma brgyud pa'i bya
ba. Accoding to Yogaratnaml (p. 128), guruparvan refers to instruction that a guru
should give. : guruparva is a parva which should be attained from guru. This refers to the
instruction which guru gives for yog and students according to rule. (gurulabhya
parva guruparva yad yogyya iyya guru vidhivad dyate upadea ity artha).
Sparham translated it to be a guru and festival activity
197
this relation of goal and means has been shown just by telling the
purpose. That is to say By someone showing that this (A) is the
purpose of that (B), it has been shown that (B) becomes the means of
this (A). It is not possible that if something (X) does not accomplish
other (Y), this (Y) becomes the purpose of that (X), because it would
be very absurd. Therefore, this [connection] must not be told separately
from telling the purpose because of its being comprehended by
137)
implication .
Someone says what is to be expressed
138)
is a comprehensive list of
all entities in order to investigate dharmas. The other one says what is
to be explained
138)
139)
is whole remedies for abandoning enemies .
Another one says what is to be told
138)
is entire aspects in order to
know thoroughly objects of knowledge without exception.

These three are wrong. That is to say in the first position, i.e., with
regard to the comprehensive list of whole dharmas, in this Prajnaparamita [sutra], there isnt a new collection of things
140)
that is not listed
in the Abhidharmapitaka, etc., by detail teaching of skandhas, dhatus,

and ayatanas. Therefore, there would be the fault of repetition. In the
second [position], i.e., with regard to the comprehensive list of all
remedies, even if it is told that the path of disciples, etc., are to be
137) It is a translation of smarthyalabhyatvena based on Tib don gyi shugs kyis go bas.
138) Respectively, these are translation of abhidheya, nirdeya, and kathanya all of which
refer to the subject matter.
139) It is a translation of vipaka, literally what is on the opposite side, which seems to
indicate klea here.
140) I read vasujta instead of vastu jta in W, which is attested by dngos po'i rigs in Tib.
198 vol.12
cultivated
141)
as being remedies, one does not know for what remedies
they are, because it does not comprehend any entities of enemies.

Therefore, there would be the fault of absence of understanding
142)
because there is no understanding of enemies and remedies that are

fixed for each case. In the third [position] as well, i.e., with regard to
the comprehensive list of entire aspects, [there would be a fault. But,
in this case] there are two options: The aspects are either not different
from things or different from things. If it were the former option, then
nothing other than things would be listed under the guise of the
aspects. Therefore, the fault that takes place in the case of the
comprehensive list of things
143)
would arise.
144)
[If] it were the latter
[option], then this aspect, even if it is being cultivated, would not fit a
persons aim, since nobody acts toward any thing even indirectly. This
is because it lists the only aspect that is devoid of things created by
conceptualization. Therefore, there would be the fault of non-telling
because it does not tell [any] contents being fit for people's aim.
Therefore, the subject matter is, inasmuch as the faults that would
take place in each position will not be applied by listing threefold
content which has been mentioned above, entire paths in a sequence
of eight abhisamayas (topics) beginning with the knowledge of all
145)
aspects , which are not reversed, comprised of realizations of Disciples

141) or to be produced
142) It is a translation of apratipattidoa which Sparham translate into the fault of
non-realization
143) i.e., the fault of repetition (punaruktatdoa)
144) rya Vimuktiea only tells the second option without mentioning this first option.
199
Pratyekabuddhas, Bodhisattvas, and Tathagata(s), which bring about

146)
dharmas for high status [within sasra] and ultimate good , which
have been taught in the Prajpramit [Stras] by the blessed one,
the teacher of whole living beings, full of great compassion through
manifold miracles.
The lord has taught the exalted (bhagavat) consisted of 8,000 [lines]
with an idea: Let all beings who prefer the abbreviated understand
the previously mentioned subject matter, the contents of the Prajpramitstra in one hundred thousand [lines], etc., composed of
147)
communicating the resolve to become a Buddha and instruction, etc.,
divided into eight different stages, easily i.e., concisely! Hence,

understanding whole contents easily from abridging [the Prajpramitstra], being in continuum of what are taught is unshared [with
other Sstras] Therefore, it is the purpose [functioned as] the result of
activity.
The purpose [functioned as] the result of the result of activity with
145) It is a translation of abhisamayakramo which Sparham interprets as in a sequence
consisting of eight stages of clear realizations
146) nihsreyayasa, liberation from sasra.
147) It is a translation of bodhicittvavddipratipattirpam which can be interpreted as
composed of the practice of bodhicitta and instruction, etc supported by the Tibetan
translation byang chub kyi sems dang gdams ngag la sogs pa bsgrub pa'i rang bzhin .
Sparham also translates it into [organized into topics] as the practice of the thought of
enlightenment, perceptual advice, etc In Vivti, Haribhadra uses characterized by
communicating the resolve to become a Buddha, etc. (prajnaparamitartham bodhi-
cittapratipattyadilaksanam), of which Tibetan transaltion, the resolve to become a

buddha and the practice, etc. (byang chub kyi sems dang sgrub pa la sogs pa'i mtshan
nyid) seems to be a misunderstanding to me (?).
200 vol.12
the suitable means [to accomplish the result] is as follows: When a

148)
[Bodhisattva]
cultivates aforementioned subject matter, i.e., the paths
of the knowledge of all aspects, etc., with the [knowledge] made of

meditation, These paths are not realized by Hari, Hara, and Hira149)
yagarbha, etc.,
150)
whose intention
has been contaminated by a poison,
adherence to existence which has been in them since the beginningless
sasra, who havent repeated the cultivation of selflessness of entire

things, after having easily perceived it with the knowledge relating
151)
to ear from hearing the Prajpramit [Stra] , having placed it in

the cognition of remembrance arising from the impressions imprinted
by very sharp experiences, having ascertained it with the [knowledge]
made of consideration, he who accumulated the white [actions]
152)
beginning with giving and who has placed his resolution on accomplishing
the fulfillment of benefits of his own and others should actualize it
153)
148) I inserted bodhisattva based on Only Bodhisattvas who have prepared themselves for
accomplishing the fulfillment of their own and others benefit (svapararthasampatsampa
danabaddhaparikara eva bodhisattv) in Vivti

149) These terms refer to Viu, iva, and Brahma respectively, which seem to indicate the
whole non-Buddhists. In Vivti, Haribhadra replaces these with by those who are
desireless and so on, not only non-Buddhists but also Buddhists (bahyetaravitaraga-
dibhir)
150) I read ayair instead of rayair in Wogiharas edition, which is supported by two
manusripts I have (1 and 2), other editions (by Tucci and Vaidya), and Tibetan
translation, bsam pa'i rgyud, a continuum of intentions.
151) i.e., Prajpramitstra consisted of 8,000 lines.
152) I understood ubha to be ubhakarman.
153) According to Sparham, it refers to non-conceptual knowledge (akalpadh ) in Pramavrttika 2. 285. But to my knowledge, it should refer to aforementioned the paths
of the knowledge of all aspects, etc., which is the subject-matter of the Praj-
201
in all aspects in a succession of realizing the [four] aids to penetration,
etc., resorting to the covering
154)
and ultimate truths based on the
general rule [by Dharmakrti] :

Therefore, whatever real or unreal thing is cultivated exceedingly,
155)
When the meditation is complete , this has a clear and nonconceptual cognition as its result [Pramavrttika 2. 285]
So it is taught in the Abhisamaylakra:
The purpose of commencing [Abhisamaylakra] is [twofold:]
(1) May the intelligent behold
aspects taught by the teacher here
156)
157)
the path of knowledge of all
[but] not touched by others,
, and (2) having placed the contents of the Stra in memory, may
they practice the tenfold action with reference to the teaching easily
||1-2||
pramitstra.
154) Or conventional
155) This translation is based on bhvanparinipattau which Tucci and Vaidyas editions and
Tibetan translation support. Alternatively it could be when the power of meditation is
matured (bhvanbalanipattau) as the Manuscripts, 1 and 2, and Wogiharas edition
support.
156) These are interpretations of vkran and pratipatsran respectively, which are Benedictive
Middle. About this unknown form, see Reigle (1997)
157) i.e., Prajpramitstra
202 vol.12
[Appendix]
[V1 2r2]
astra
nanv eva namaskarakathanapurvakam abhisamayalakaras-
158)
vastupratipakkaranam anyatamasagrahena kriyamaa,
prathame pakse vyartho yatnah | na hi tad astha prajnaparamitayam

vastu yan na laksanasastresu parisamkhyatam | dvitye vyavada(navas)159)
tu(sa)grahat
160)
sa(mkl)esavastu(no) 'sagraha[2r3]m
161)
pratipaksa iti na gamyate

163)
na kincid uktam
iti kasyayam
162)
| ttye pi nirvastukakaramatrasamgrahan
164)
arthagatyabhavad iti nirarthaka
paro manyeta ||
tan na | yatah sravakapratyekabuddhabodhisattvanuttarabuddhanam

yathk ramam trisarvajna tab hi
165)
sakalab hisamayasamg rahea

166)
tribhir api paksaih samgraha(h |) tatha
[2r4]
hi madhyamayam
167)
jinajanyam uktam sarvajnata subhute sravakapratyekabuddhana ,

margajnata bodhisattvanam, sarvakrajnata tathagatasyarhatah samyaksambuddhasya | kena karanena bhagavan sarvajnat
168)
sravakapratye-
158) abhisamayalamkarasastra] V1pc Ved, abhisamayalamkasastra V1ac, bstan bcos mngon
par rtogs pa'i rgyan Tib

159) vyavadanavastusamgrahat] V Ved, vyavada(na+.)tu(+)grahat V1, rnam par byang
ba'i dngos po bsdus pa'i phyir Tib

160) sakleavastuno 'sagraham] recons., sa(.)e++.tu(+) sa.gr.++m V1,
sakleavastu na ghtam V, samklesavastu na sagraham Ved, kun nas nyon mongs

pa'i dngos po ma bsdus pas Tib
161) gamyate] V1 Ved, gamyeta Vr, khong du chud par (mi) 'gyur ro Tib
pc
ac
162) nirvastuk] V1 Ved, nirvastuko V1 , (rnam pa) gzhi med pa .. Tib

163) cf. uktam syad Vr
pc
ac
164) nirarthaka] V1 Ved, nirerthaka V1 , don med pa Tib

165) cf. sarvajnatamargajnatasarvakarajnatabhih Vr
166) tath hi] recons., ++ hi V1, hi Ved, 'di ltar Tib
167) cf. sarvasravakapratyekabuddhanam V
169)
kabuddhanm? etavat
170)
subhute sarva
203
yavad evadhyatmika bahyas
ca dharmas, te ca ravaka[2r5]pratyekabuddhair
171)
jnatah | na punah
sarvamargena na sarvakarena | tena ravakapratyekabuddhanam sarva172)
jnatocyate |
173)
kena karanena bhagavan margajnata
174)
sarvamargah subhute bodhisattvair utpadayitavyah
bodhisattvanam?
sarvamarga jna175)
tavya, yas ca ravakamargo yas ca pratyekabuddhamrgo

buddhama[2r6]rgas
176)
te ca paripurayitavyah | tais ca
ya kartavyam | na ca tair
178)
177)
yas ca
margakara-
bhutakotih sktkartavya 'paripurya
pranidhanam, aparipacya sattvan, apariodhya buddhaketram | tena

bodhisattvanam margajnatocyate |
179)
kena karanena bhagavan sarva180)
karajnata tathagatasyarhatah samyaksambuddhasya? yaih

[2r7]
subhute akarair yair lingair yair nimittair dharmah sucyante, ta aka-
168) cf. thams cad 'tshal ba nyid Tib

169) etavat] V1Ved, etavan V, etavad eva PSP[V] ; 'di tsam Tib
170) sarva] V1V, sarvvah Ved, thams cad Tib
171) sravakapratyekabuddhair] VVed, sr.++pratyekabuddhair V1, nyan thos dang rang
sangs rgyas rnams kyis Tib

172) omit V
173) cf. lam gyi rnam pa 'tshal ba nyid Tib
174) bodhisattvair utpadayitavyah] V1Ved(both bodhisatvair), bodhisattvenotpadayitavy
V, bodhisattvena mahasattvena notpadayitavyah PSP[V], byang chub sems dpa' rnams
kyis ... bskyed par bya Tib

175) pratyekabuddhamargo] VrVed(both mrggo), pratyekabu++rgo V1 , rang sangs
rgyas kyi lam Tib

176) buddhamargas] VrVed, bu++rgas V1, rang sangs rgyas kyi lam Tib
177) insert marge PSP[V] : ...tai ca mrgair mrgakaraya kartavya | AdSPG I 148
178) ca tair] V1Ved, canena VPSP[V], de dag gis Tib
179) omit V
180) samyaksambuddhasya | yaih] V, sa.ya++++++ V1, samyaksabuddhasya |
Ved, yang dag par rdzogs pa'i sangs rgyas kyi lags | (rab 'byor rnam pa) gang dag dang Tib
204 vol.12
ras tani lingani tani nimittani tathagatenavabuddhani
181)
| tena tatha-
gatasyarhatah samyaksambuddhasya sarvakarajnatocyata xiii) iti ||

tatha sakiptym apy uktam: ravakabhumav api si(ksitu)kamenetyadixiv) | vistarayam api vistareoktam iti |
rvajnata
183)
182)
tatra sa[2r8]-
dharme rupadav anityatadyadhihn ''tmsamoha184)
prahaphal
| margajnat sarvayananiryatattvasaksatkaradhihn
185)
'samghtasattvasamgrahadikaritraphal
| (sarva)karajnata sarvad-
harmanutpadatdhihn ''kasadhatuparyavasanapratiprasrabdhasa186)
ttvarthabhutakoiprativedhavasananusandhipraha[2v1]phala
tasmad upapannam idam samastavastupratipakkarasagrahaih pari187)
purasyabhisamayasya paryaptanirdeso
'bhisamayalankara iti ||
nanu vistaramadhyasakiptarucisattvanugrahakamena bhagavataiva

svayam karuikena tatra tatra jinajananyam abhisamayakramah
sakalaprajnaparamitarthah krtaloka i[2v2](ti)
188)
| tasya punar api
181) avabuddhani] V1Ved, nubuddhani Vr, nubaddhni PSP[V]: thugs su chud de Vtib
182) These sentences are omitted in Vtti
183) tatra sarvajnata] VVed, : ta++rvajnata V1, de la thams cad shes pa nyid Tib
184) anityatady ] em., anityady V1Ved, mi rtag pa la sogs pa'i rten can Tib ; cf. dharme yatna
dhisthana Vr
185) sarvayananiryatattv] V1Ved (both sarvva), yathayananiryanatadsktkaraa Vr,
theg pa thams cad kyis nges par 'byung ba dang | de kho na nyid ... mi ... Tib
: karitra ] VVed, karitra V1, byed pa Tib ; cf. 'sangrhitasattvasangrahaparipacitasa-
ttvaparipacanaparipacitasattvavimocanakaritraphala V
186) nutpdat] em., nutpd V1Ved, omit V, skye ba med pa'i (rten can) Tib
: apratiprasrabdha] V, pratiprasrasabdha V1 pratiprasrabdha Ved, .. rgyun mi
'chad pa .. Tib
: prahaa] VVed, pra++ V1, ... spangs pa Tib
187) paryaptanirdeso] V1Ved, paryapto nirdeso Vr, (mngon par rtogs pa ril rdzogs par) bstan
pa yin no Tib (omit paryapta)
205
pratipadane bhagavadaryajitanjayasya ko rtha iti mandadhjanakam apakurvan svastrasyantarnihitasambandhabhidheyaprayojana189)
prayojanaprayojanany arthasamsayotpadakataya
pravrttyangany
aha:
190)
sarvakarajnatamargah sasi(tr)
yo tra deitah |
191)
(dh)manto vkiras (ta)m anal(dha)m pa[2v3]rair
iti || 1 ||
smrtau cadhaya sutrartham dharmacarya dasatmikam |

sukhena pratipatsrann ity arambhaprayojanam
193)
sarvakarajnata sarvabhisamayopalaksanapar
192)
|| 2 || iti |
margo buddhatvasya |
tenaiva bhagavata trividhai pratiharyaih sakala(jananu)s(sakena)194)
bhidheyatvena
195)
trividhy ji[2v4]najananyam
yo nirdias tam
abhidhanabhidheyayor upayopeyayogena krtasambandham patutaranubhavahitavasanaprabhavasmaranapratyaye nikhilaprajnaparamita188) krtaloka iti] recons., krtalok.+(t.) V1: krtaloka Ved, gsal bar mdzad pa (ma yin)
nam Tib
189) arthasamsayotpadakataya] conj., arthasamsamyo+++taya V1, arthasamsayotpa
190)
191)
192)
193)
dataya Ved, don la the tshom bskyed pa nyid kyis Tib

sasitra] V12, sasi(t.)a V1, sasina Ved eW V-ed, sasita eT, ston pas Tib
parair] V12Ved, crair V1, gzhan gyis Tib
pc
ac
prayojanam] V1 V12Ved, prayojanam V1 , bya ba rtsom pa'i dgos pa Tib
para] conj., paro V1Ved, (rnam pa thams cad mkhyen pa nyid ni ....) mngon par rtogs pa
thams cad nye bar mtshon pa lhur len pa yin no || Tib (supports my conjecture?)
194) sakalajananusasakenabhidheyatvena] Ved, sakala(jana.u)+(sakena a)bhidheyat(v)e

na V1, 'gro ba mtha' dag la rjes su ston par mdzad pa (de nyid kyis) ... brjod par bya ba
nyid du Tib
195) trividhy jinajananya] conj., ++++++najananyam V1 (After bhidheyat(.)e, at
least six syllables are missing), tritayajinajanany Ved, rgyal ba'i yum rnam pa gsum car
las Tib
206 vol.12
sutrartham astabhisamayatmakam bodhicittadanadipratipatticaryan

196)
ca samyag nidha(ya) bahyetaravta(ra)gdibhir

197)
[2v5]nairatmyabhyasair
a(k)tadharma-
anasvaditam rutamayadijnanakramea svapararth198)
asampatsampadanabaddhaparikara eva bodhisattvah
sarvatragadhar-
madhatuprativedhalakaapramuditadibhumyadhigamanukramea
199)
sarvkaram sktkurvrann iti prayojanaprayojanam | pratyabhisamayam

prajnparamitartham bo[2v6]dhicittapratipattyadilakaa
200)
sukhena
vineyah pratipadyantam iti sastrarambhaprayojanam iti ||

[Objection:] Others might think that Abhisamaylakrastra
preceded by telling homage
201)
in this way, being made by com-
prehensively listing one of things, remedies, and aspects, is useless

because of following reasons: In the first case, the effort would be
fruitless, because there are no things here in this Prajpramit
[stra] that were not enumerated in the treaties [discerning] char202)
acteristics [such as Abhidharmapiaka, etc] . In the second [case], it

196) bahyetaravitaragadibhir] Ved, bahyetaravita(r)+dibhir V1, phyi rol pa dang cig
shos kyi 'dod chags dang bral ba la sogs pa .... rnams kyis Tib
197) aktadharmanairatmyabhyasair] recons., a(k)+++nairatmabhyasair V1, sarvad-
harmmanairatmyanabhyasair Ved, chos thams cad bdag med pa la goms par ma byas pa
rnams kyis Tib (seems to suggest akrtasarvadharmanairatmyabhyasair. But comparing
with other lines, it seems 3 syllables are missing)
198) bodhisattvah] V1(bodhisatv), bodhisatvah Ved, byang chub sems dpa' Tib
pc
ac
199) sarvatraga] V1 Ved, sarvatraya V1 , kun tu 'gro ba Tib

200) prajnaparamitartham bodhicitta] Ved, prajnaparamita++dhicitta V1, shes rab kyi
pha rol tu phyin pa'i don byang chub kyi sems ... Tib
201) It is a translation of namaskarakathanapurvakam, about which Tibetan translation
suggests praise (bstod pa: stotra or stuti) instead of telling (kathana)
207
does not list defilement-things comprehensively, because of listing

purification-things [only]. Therefore, you can not understand for what
remedies they are. In the third [case] as well, from listing mere aspects
that are devoid of things, nothing [would] be said. This is because
there is no understanding of contents [being fit for a persons aim]
203)
[Response:] It is not the case since there is a list with all three cases
by including entire clear realizations with three kinds of omniscience
that belong to disciples Pratyekabuddhas, Bodhisattvas, and unsurpassable Buddha[s] respectively. That is to say, [the Bhagavat] says in
the intermediate of mother of Victors
204)
as follows:
Subhti! The omniscience is of disciples and Pratyekabuddhas, the

knowledge of paths is of Bodhisattvas, the knowledge of all aspects is
of the Tathgata, who is arhat and truly and completely enlightened
202) I inserted this word based on [which is not listed] in the Abhidharmapitaka, etc., by detail
teaching of skandhas, dhatus, and ayatanas (skandhadhtvyatananirdeenbhid-
harmapiakdau) in lok
203) It is a translation of arthagatyabhavad that I resort to loks explanation, Therefore,
there would be the fault of non-telling because it does not tell [any] contents being fit for
a persons aim (...iti pururthopayujyamnrthnabhidhnd akathanadoa | ).
Three former translators, Alexander T. Naughton, Hyodo, Kazuo (), and
Taniguchi, Fujio ( ), whose translations I consulted, translates differently
from mine: Naughton and Kazuo translate it into the meaning () is not realized
(understood), and Fujio Theres no understanding of objects ()
204) i.e., 25,000 Prajpramitstra : About the exact pararell, see (
; T. 223, Vol 8) 375b25-c25 and Pacaviatishasrik Prajpramit V [ed.
Kimura] pp. 124-125.
208 vol.12
one.
Bhagavat! For what reason does the omniscience belong to the
disciples and Pratyekabuddhas?
Subhti! Just inasmuch as everything implies inner and outer
phenomena, these [phenomena] are cognized by the disciples and
pratyekabuddhas. But, [everything can be cognized] neither as all
paths nor as all aspects [by them].
205)
Therefore, the omniscience is
taught to be of the disciples and Pratyekabuddhas.

Bhagavat! For what reason does the knowledge of paths belong to
bodhisattvas?
Subhti! Bohisattvas must produce and cognize all paths. And
[Bodhisattvas] must fulfil the paths comprised of the path of disciples,
the path of Pratyekabuddhas, and the path of Buddhas. Furthermore,
206)
[they] must do what should be done on the path with these [paths].
Nevertheless, without having fulfilled the resolve, without having

matured living beings, without having purified the Buddha-field, they
must not actualize the final limit of reality. Therefore, the knowledge
of all paths is taught to be of the Bodhisattvas.
Bhagavat! For what reason does the knowledge of all aspects belong
to Tathgata, who is arhat and truly and completely enlightened one.
205) While two Japanese translations, especially Kazuos, agree with mine, Naughton
translates it bit differently: Besides those (= outer and inner phenomena), ravakas and
pratyekabuddhas also know [their sixteen aspects]. However, they do not [attain
liberation] by all [three] paths, nor are all aspects [directly realized].
206) These translation is based on AdSPG I 148 ... tai ca mrgair mrgakaraya kartavya.
In Vtti and PSP[], theres an attempt to avoid this tai means by bodhisattvas
(bodhisattvai) by changing bodhisattvai to bodhisattvena.
209
Subhti! The aspects, marks, and signs by which dharmas are

indicated, have been realized by the Tathgata. Therefore, the
knowledge of all aspects is taught to be of the Tathgata who is arhat
and truly and completely enlightened one.
In the same way, [Bhagavat] also says in the abbreviated [Praj207)
pramitstra] : [A Bodhisattva] who also wishes to train in the

stage of disciples . [And, Bhagavat] also says in the extensive
208)
[Prajpramitstra]
in detail. Among these [three kinds of knowledge],
the omniscience is based on [understanding of] dharma beginning

with matter as impermanent, etc., and results in giving up the delusion
of the self. The knowledge of paths resorts to emancipation on all
[three] vehicles
209)
and non-realization of the reality, and results in the
effectivity of including beings those who have not been included [in
210)
the Buddhas teaching] and so on . The knowledge of all aspects

resorts to non-arising of all dharmas, and results in the uninterrupted
benefit of living beings as long as space-element exists, penetrating the
final limit of reality, and giving up the continuity of latent traces.
Therefore, it is proper that Abhisamaylakra is a complete explanation
of the entire topics with a comprehensive list of all things, remedies,
and aspects.
207) i.e., Prajpramitstra in egiht thousand lines(=ed. Vaidya pp.3, 31- 4, 12 or ed.
Wogihara in lok pp.41,19-42,02)
208) Prajpramitstra in one hundred thousand lines,
209) In Vtti, according to [all three] ynas (yathyna)
210) Maturing beings not matured, and liberating matured beings succeed in lok
210 vol.12
[Maitreya] dispelling the following qualms of people with little

knowledge: Hasnt the compassionate lord wishing to favor the living
beings who are fond of prolixity, of the middling, or of the condensed,
already illuminated entire contents of the Prajpramitstra in a
sequence of eight Abhisamayas(topics) in various [versions] of mother
211)
of Victors ? And, So what is the purpose of the Conqueror of

unconquered
212)
who is blessed and noble to communicate this again?,

213)
states the connection being implicit [in the purpose] , the subject
matter, the purpose, and the ultimate purpose of his own commentary,
inasmuch as they produce doubt about the benefit, as the necessary
factors for acting [toward studying the stra].
The purpose of commencing [Abhisamaylakra] is [twofold:]
(1) May the intelligent behold the path of knowledge of all aspects
taught by the teacher here [but] not touched by others and (2) having
placed the contents of the Stra in memory, may they practice the
tenfold action with reference to the teaching easily ||1-2||
211) i.e., prajpramitstras
212) = Maitreyantha
213) It is a translation of antarhitasambandhbhidheya. My interpretation in which I
relates antarnihita, literally being concealed within, only to connection (sambandha),
not to others beginning with the subject matter (abhidheya ) and I insert in the purpose,
is based on loks explanation, Therefore, this [connection] must not be told
separately from telling the purpose because of its being comprehended by implication(iti
smarthyalabhyatvena nsau prayojanbhidhnt pthag abhidhnya |) Tibetan

translation also seems to connect antarnihita to sambandha only with one difference that
sambandha is preceded by abhidheya, etc. (... brjod par bya ba dang dgos pa dang dgos
pa'i yang dgos pa dang 'brel pa khong na yod pa rnams gsungs te)
211
[The path of knowledge of all aspects (sarvkrajtamrga) in the

krik is a Karmadhraya compound, it is] the path (mrga) of
Buddhahood consists of the knowledge of all aspects (sarvkrajat)
214)
aiming at illustrating whole topics . This [path of knowledge of all

aspects] that has been explained as subject matter by none other than
the blessed, the teacher of all living beings in the three kinds of
Mother of Victors
215)
216)
through threefold miraculous power , of which
the connection has been made by relating words to means and subject
matter to goal.
The ultimate purpose is that Bodhisattvas, only who are ready for
accomplishing the fulfillment of their own and others benefit with
successive knowledges made of hearing and so on, should actualize
this [path of knowledge of all aspects] in all aspects, which has not
been tasted by the non-Buddhist and Buddhist without desire who
have not cultivated the repeated practice of selflessness of dharmas
through gradual realization of the Very Joyful Stage, characterized by
214) This interpretation in which I relates aiming at illustrating whole topics to the
knowledge of all aspects is based on my emedation of sarvakarajnata sarva-
bhisamayopalaksanaparo mrgo to .. par ... with an idea that sarvkarajat here also
represent not only the knowledge itself but also the first topic (abhisamaya) of eight
topics. Given that upalakaa means implying something that has not been actually
expressed, sarvkrajat appears to be the representative of 8 abhisamayas or all three
kinds of omniscience.
215) It refers to the condensed, middling, and prolix versions of Prajpramitstra, i.e., the
Stra in 8,000 lines, 25,000 lines, and 100,000 lines.
216) According to Haribhadras explanation in lok[ed. Wogihara p. 8], three kinds of
miraculous power refers to that of magic performence, mind reading and instrution
(ddhiprtihrya, deanprtihrya, and anusanprtihrya)
212 vol.12
the penetration of all-pervading Dharmadhtu, and so on, after

having correctly placed the entire contents of Prajpramitstra
consisting of eight topics and the conduct of practice of giving, etc.,
based on the resolve to become Buddhas in the cognition of
remembrance arising from latent traces placed by very sharp
experiences.
The purpose of commencing on the stra is that let trainees easily

understand the contents of Prajpramita[stras] in each topic
characterized by understanding the mind for Buddhas enlightenment
and so on.
217)
2012 12 10
2012 12 21
2012 12 24
217) According to Tibetan translation, it is the resolve to become a buddha and practice
(byang chub kyi sems dang sgrub pa la sogs pa'i mtshan nyid )
i)
cf. V 1v1, Ved 11, RVy [2009a: 118]
ii)
TSP[K] 2.01-06, TSP[Sh] 2.05-10
213
iii) nipditakriye kacid vieam asamdadhat | karmay aindriyam anyad v sdhana

kim ityate || : Pramavrttika 3.241
iv) TSP[K] 2.06-08,8,02-04 ; TSP[Sh] 2.10-12, 10.01-04
v)
TSP[K] 8, 04-08, TSP[Sh] 10.04-09
vi) TSP[K] 8.17-22, TSP[Sh] 10,20-11.02

vii) No parallel in TSP
viii) TSP[K] 2.08-15, 9.20-21 ; TSP[Sh] 2.12-20, 12.06-08.
ix) TSP[K] 9.22-10.03, TSP[Sh] 12.09-18
x)
cf. Vtti{V 1v3-5, V-ed 11-12}, Vivti {V1 2r3, Ved 5-6}
xi) Pramavrttika 2. 285

xii) cf. Vivti {V1 2v1-6, Ved 7}
xiii) Pacaviatishasik Prajpramit V[ed. Takayasu Kimura] pp.124.23-125.16]
xiv) eW [41,19-42,02]
(2)
(rNgog Lo ts ba Blo ldan shes rab)

( Theg chen rgyud bla ma'i don
bsdus pa) (II)
II
(2)
( HK)
(2012a: 149-151) .
*
()
[]
<>
2007 ()
(NRF-2007-361-AM0046)

12 (2012. 12) 217p~246p
218 vol.12
<> 4 4(799c16)
IV-4
IV-4-1
[] (karman) .
1)
[](, buddha-dhtu-viuddhi-gotra)
. .
(chanda), (icch), (prrthan), (praidhi)
[ ]. [] (agotr)
1) buddha-dhtu-viuddhigotra(RGV 36,2).
. :

. buddhadhtuviudhigotra
buddhadhtu viudhigotra .
viuddhi gotra .
gantukamalaviuddhigotra( ) .
viuddhi (MAV 129: 14-16)
: klevaraaviuddhaye klevaraaviuddhau
v jna klevaraaviuddhijna / klevaraaviuddhiprayojana tannimitta
vety artha /( 2012: n.35); buddhadhtu viuddhi-gotra .
agotra .
buddha-dhtu buddha-gotra .
3 (viuddhi-)gotra .

, .
(2)
219
2)
.
3)
[ ] . ,
, [ ]
4)
. [(api)]
[] .
(sasre ca dukhadoa-darana-nirayea)
(nirvidam utpdayati).
(nirve sukhnuasa-darana-nirayea)
[ ] (cchanda), (icch), (prrthan),
(praidhi) [ ].
5)

2) RGV I-41cd .
3) (12, 222b14-15); RGV 36,1-2: tathgata-garbha ced bhagavan na syn
na syd dukhe 'pi nirvin nirvecch-prrthan-praidhir* veti /
* Schmithausen(1971: 145) nirvin na nirva icch v prrthan v praidhir
.
4) RGV(36,2f.) (mithyatva-niyata-sattva)
. ( 1967: 69,14) log pa nyid du nges pa'i sems can RGV
.
.
.
( )
. RGV
.
RGV
.
5)
,
. RGV
220 vol.12
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6)
7)
(1) . .
8)
[] (astitva) . []
9)
. [] (akyatva)
. [] (guavattva)
. [ ]
.
(2) (=)
(asakoca),
.
(3)
(upyaparimrgaa).
.
[] , []
. .
.
6) (1989: 63 + 271. n.1) (tatra
cchando 'bhila) . (abhila)
(raddh) .
7) , , RGV V ,
astitva, akyatva, guavattva . , ,
: AS(G) 16,7; AS(P) 6,9-10: raddh
katam / astitvaguavattvaakyatvev abhisapratyaya prasdo 'bhila /;
(31, 664b6-7).
8) , RGV
/ .
9) RGV
. 7) .
(2)
221
(4)
.
.
10)
.
. .
() [] (ukla ... pudgala)
11)
[] (gotre sati) .
, , .
. [ ]
.
.
. .
[]
, [(nhetuka npratyayam)
] . ,
, [] (aparinirvagotraka) .
.
[ ] .
[] [] (gantuka-mala
12)
-viuddhi-gotra) , [] (traym
10) (RGV 36,6-7: praidhir ybhilaitrthe cetan cittbhisaskra /) . .
11) gotra [] .
12) buddha-dhtu-viuddhi-gotra
222 vol.12
anyatama-dharmdhimukti) ,
13)
14)
, (catucakra )
(satpurua-sasargdi-catucakra-samavadhna-yogena)
, [ .]
IV-4-2
4 (pratirpadeavsa),
(satpururaya), (tmana samyakpraidhnam), (*prvakta15)
puyat).
16)
(cakra) .
.
. [] , (*parasatna)
, .
13) 4 .
(2005: 296) 4
.
14) RGV 36,14 catuukla Schmithausen(1971: 145) .
15) 4 Mvy 1603-1607 , (
1, 53b9f.: ; , , , ) .
4 (1977: 307ff.) .
16) (2005: 296f.) (cakra) .
(27, 911b25-27): ; , ? : , .
, . , . , .; (30, 569a2729): . . . .;
(31, 2502-5): . .
. . . . .;

. .
(2)
223
(*svasatna) [,]
. . []
.
[4 ] . ( )
() . [ ] ,
(=) (, *bodhicitta) . (*bodhi)
(*citta) . []
. .
.
17)
[] .
.
18)
.
19)
20)
. .
(*dn), (*gaurava), (*raddheya), (*deaka),

(*kamaa/adhivsana),
[] (*gambhranaya-deika)[ ]
,
17) .
18) , .
19) (2005: 175, n.17) (30, 534c29ff.)
(, , , , , , , )
.
20) .
224 vol.12
[]
[] (*sugati-nivehaka)[
.]
21)
.
. .
. .
.
.
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.
.
(*anukampaka) , (*medhvin/
vidvas), (*kamaa/adhivsana).
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21) .
(2)
225
,
. 2 .

.
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(*vikipta-citta) , (*avajcitta) , (*viparta-citta) .
.
, [ ]
22)
[] . (*raddh)
(*la) (*ravaa) (*parityga) (*jna)

. 3 .
() . ,
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226 vol.12
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26)
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25) (31, 831b2) .
(1989: 274) (8, 616b14ff.)
, (12, 242c23ff. = JA 60,7-10)
. .
26) ,
.
27) RGV
. (2005: 178, n.4) (praktiha-gotra)
(2)
227
.
. () []
28)
, , [
] . [
] .
.
(icchantiko 'tyantam aparinirva-dharm)
29)
.
(, ntrtha)
30)
(, neyrtha).
. [ ] . [
] .
(samudnta-gotra) .

RGV
I-150 .
, .
28) (2005: 179, n.8)
.
29)
.
.
30)
.
RGV 37,3 (klntarbhiprya) .
(atyanta)
,
.
228 vol.12
31)

32)
.
33)
[]
34)
(praktiviuddhi-gotra)
, . []
(viuddhi-bhavyat)
.
35)
.

. .
[ ]
.
.
. []
[] .

31) RGV 37,2 (mahyna-dharma-pratigha

icchantikatve hetur iti) .
32) .
33) RGV . 30) .
34) .
35) (2005: 179, n.20) , (4, 568b19-20:
) . : anupubbena
medhv thokathoka khae khae / kammro rajatasseva nidhame malam aano
//(Dhp. 239)
(2)
229
.

[ ].
36)
<> 4
5(801a5)
IV-5
IV-5-1
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. [], [].
IV-5-1-1
38)

(tathgata-dhtor hetu-samanvgama). [ ]
36) 10 5 (yoga) , ,
.
37) , 10
(yoga) . (hetusamanvgama) (phala-samanvgama) ,
, samanvgama . 10
yoga , samanvgama(, )
. RGV 38,7-8 samanvgama sambandha()
yoga . RGV
(), ()
. (2005: 180, n.6) .
38) ((2012a: 168-175)) 10
. , , ,
.
230 vol.12
(tray
sthnn ... trividhena mahsamudra-sdharmyea).
(dharma-kya-viuddhi-hetu),
39)
(buddha-jna-samudgama-hetu),
(=) [] (tathgata-mahkaru-vtti-hetu).

.
. []
.
(1) (bhjanasdharmya). []
. . (2)
(ratna-sdharmya).
, . []
. (3)
(vri-sdharmya).
(parama-snigdha-bhvaika-rasa-lakaa)
. .
.
[]
40)
41)
42)
[] []
39) (2005: 181, n.10) ,

.
40) . RGV
.
(2)
231
. .
IV-5-1-2
,
[ ]
43)
. [] .
[], [], []. [
44)
] 3 .
[] (abhij),
45)
(*rava-kaya), (*vaimalyaviuddhit).
(loka) . []
(arthnubhava-jnavipakndhakra-vidhamana) .
[]() () . [
] (niravaea-karmakleendhanadahana) .

.
.
(hetu-phala-bhva) .
(rayrita-bhva) .
41) .
42) (2005: 118, n.9) .
43) RGV 38,11 .
44) 3
.
45) RGV 38,14 (abhij), (raya-kya-jna), (rayakya) .
232 vol.12
. [()]
. []
46)
[] (raya-parivtti) .
47)
(viuddha) (vimala) (prabhsvara)

48)
49)
[] .
50)
(vimala klevaraa
-praht). [] .
. (tatra
vimala klevaraa-praht / viuddho jeyvaraa-praht /
51)
prabhsvaras tad-ubhayasygantukatpraktita ).
46) RGV 2 . (RGV 79,2-4)

: tatra katam nirmal tathat ysau buddhn bhagavatm ansrava-dhtau
sarvkra-mala-vigamd raya-parivttir vyavasthpyate /;
RGV 2 .
47) RGV 38,17 (atyanta) , ,
.
48) RGV 38,17f. (vimala), (viuddha), (prabhsvara)
.
.
49) .
50) []
(klevaraa) . RGV 39,1f.
(vimala klevaraa-praht /) .
51) Schmithausen(1971: 147) tad-ubhaygantukatprakrtita
. , ,
. gantukatpraktita gantukat-praktita
. ( 1967: 75,8) glo bur ba nyid kyi rang
bzhin ma yin pa'i phyir ro( .) ,
gantukat-apraktita .
. (2005: 183f.) , RGV
(2)
233
IV-5-2
52)
IV-5-2-1
(raya-parivtti, ) [
] []
. [] .
(, *pravtty-raya). (,
*apravtty-raya). [] (,
*jeya-suparikalpa-phala).
53)
(, *dharmadhtuviuddhilakaa).
[] .
, [] .
[] []
54)
[] .

. [ ] .
,
. [
. RGV
.
52) (2005: 184, n.1 + 298 ) ,
(30, 707a6ff.) (31, 517a5ff.) ,
.
53) (30, 707a6ff.) , , ,
.
(2005: 184, n.3) .
54) (30, 707a8-11): ; , .
, . , .
234 vol.12
] , [
55)
] .
[] [ .]
[,] ] [], (), [],
[]
56)
.
[] .
57)
[]
, []
[ ] .
(= ),
58)
[ ]
.
. .
(*citta-pravttisthna-nirodha),
(*vkpatha-pariccheda),
(*anabhilpya).
.
59)
55) (30, 707a11-14): ; , , .

, , , , .
56) (2005: 299) , , ,
. (26, 395c)
. .
57) .
58) (30, 707a14-16): ; , ,
. , , , .
59) (30, 707a16-19): ; , , ,
. , , . , , .
(2)
235
60)
IV-5-2-2 ( )
[]
. (acintyatva),
(advayat), (nirvikalpat), (uddhi),
(abhivyakti), (pratipaka), (virga),
(virga-hetu).
.
. .
[] [
] .
IV 5-2-2-1
.
61)
? 4
(asat-sat-sadasan-nobhaya-prakrai
caturbhir api tarkgocaratvt). , ,
(sarva-ruta-ravita-ghoa-vkpatha-nirukti
-saketa-vyavahrbhilpair anabhilpyatvt).
(ry ca pratytma-vedanyatvt). .
62)
. .
60) (RGV 10,15-13,20; 30, 823b23-824b24)
.
61) RGV I.9: yo nsan na ca san na cpi sad-asan nnya sato nsato / ...(
, , ,
...)
236 vol.12
(advaya)
63)
. .
. .
. [] (, samudaya64)
hetu) (vikalpa ucyate karma-klea-samudayahetur ayoniomanasikra). (=

) . [ ] [ ]
(tatprakti-nirodha-prativedht) . [
] [] (dvayavikalpsamudcra-yogena). (,
65)
*paryutthna) . []
(anuaya) .
[] .
[] .
?
. (yo dukhasytyantam anutpda idam ucyate dukha-nirodha-satyam / na khalu
kasyacid dharmasya vind dukha-nirodha-satyam paridpitam /).
66)
. .
62) RGV 12,2: ivo aya riputra dharma-kyo 'dvaya-dharmvikalpa-dharm /;
(16, 467b3-4): . , , .
63) .
64)
. (2012: 112ff.) .
65) (paryutthna)
. (2005: 187, n.12) samudcarita .
66) (2005: 187, n.15) (16, 469b11f.) .
(2)
237
.
. 6. . .
(= )
67) 68)
(= )
(= ) , .
. (= )
.
.
.
69)
.
. 3
70)
.
. RGV(12,6-10) :
anutpdnirodhe majur cittamanovijnni na pravartate / yatra cittamanovijnni na pravartate tatra na kacit parikalpo yena parikalpenyoniomanasikuryt
/ sa yoniomanasikraprayukto 'vidym na samutthpayati / yac cvidysmautthna
tad dvdan bhavgnm asamutthnam / sjtir iti vistara /; (2005: 300)
.
67)
. (2005: 187, n.18) .
68) ,
.
69) (12, 221c7-11); RGV 12,10-14: na khalu bhagavan dharmavino dukhanirodha / dukhanirodhanmna bhagavann andikliko 'kto 'jto 'nutpanno 'kaya
kaypagato nityo dhruva iva vata praktipariuddha sarvakleakoavinirmukto gagvlikvyativttair avinirbhgair acintyair buddhadharmai samanvgatas
tathgatadharmakyo deita /
70) (2005: 188, n.3) , , ,
. (31,
799a8-29. = 2012a: 183-184) .
238 vol.12
.
.
71)
(andiklika) []
(akta), (ajta), (akaya),

(kaypagat), (nitya), (iva), ,
(prakti-pariuddha),
, , [
] ,
[ .]
[]
.
IV-5-2-2-2
(darana-mrga)
(bhvan-mrga) []. [ ]
. (1)
[] . (2)
[] . (3) []
(sarvkra-satya-darana-vibandha)
72)
[] .
RGV 32,16
.
(pratyaya-lakaa), (hetu-lakaa), (sabhavalakaa), (vibhava-lakaa) .
12 .
71) . vina
.
72) .
(2)
239
. (),
, , . (anuaya)
73)
, (paryutthna)
, .
.
[ ]
(, eka-dhtu)
(ekasya dhtor yathbhtam ajnd adaranc ca pravartate).
.
? (nimitta, )
(rambana) [ ]
(sa ca tath draavyo yath parigaveayan na tasya kicin nimittam
rambaa v payati).
[]
.
. .
74)
2 .
73) (anuaya)
(paryutthna) . cf. RGV 13,1-2: vibandha punar
abhta-vastu-nimittrambaa-manasikra-prvik rga-dvea-mohotpattir anuayaparyutthna-yogt; RGV .
74)
. saj ,
, nimitta . nimitta .
tma-samj .
saj nimitta , AKBh I-14cd saj
nimittodgraha . ,
nimitta ,
240 vol.12
.
(abhisabuddh samatay sam).

. []
. (dharma-kya-prpti-hetu,
). 2 .
75)
IV-5-2-2-3
76)
. (, yathvad77)
bhvikat) (, yvad-bhvikat) .
. .
, (koi)
78)
, < > .

.
saj .
75) (31, 825a2-20; RGV 13,21-15,14)
.
76) , .
77) <> <> .
. 5, 12, 18
.
. . (2011: 259, n.37)
.
.
78) (2005: 191, n.10 .
.
(2)
241
.
(1) (pudgala-dharmvinayogena). ?
(diantasvabhva),
.
79)
[] ,
80)
. [ ] 2
. .

.
.
(ekacaratvt), [] []
(etad dvayam ansrave dhtau kualkualayo
cittayor ekacaratvd dvitya-cittnabhisadhna-yogena parama81)
duprativedhyam).
82)
. ,
79) (2005: 190 + n,15) .
80) (2005: 191, n.16)
.
81)
<> .
,
.
Schmithausen(1987: 7.1B.2.1.4.2.d)) .
82) (12, 222b25-29); RGV 15,3-7: kaika bhagavan kuala cittam / na
kleai sakliyate / kaikam akualam cittam / asakliam* eva tac citta kleai
/ na bhagavan kles tac citta spanti / [npi citta klen]** katham atra
242 vol.12
. [] [] .
.
, .
?
.
(2) ,
. []
. [ ]
[] [ .]
.
83)

(sarvatragrthena dharmadhtu-prativedht)
.
.
.
.
. (asaga)
(apratigha).
(sattvadhtu-praktiviuddha-viayatva)
.
bhagavann asparana-dharmi citta tama-klia bhavati / asti ca bhagavann
upaklea / asty upaklia cittam / atha ca punar bhagavan prakti-pariuddhasya
cittasyopaklertho duprativedhya /
* Schmithausen(1971: 138) na asaklia .
** Schmithausen(1971: 138) .
83) (2005: 193, n.9) RGV ,
. .
(2)
243
84)
[] (ananta-jeya-vastu-viayatvd)
.

. []
85)
.
.
. .
86)
.
87)
.
IV-5-2-3
. ,
, .
.
84) dhtu (viaya) .

85) ,
. (2005: 193, n.18) .
86) (2005: 193, n.20) , , , .
87) (2005: 193, n.21) , , , .
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Series 8, Patna, 1967(repr. 1975).
AS(G): Fragments From the Abhidharmasamuccaya of Asaga, JRAS,
Bombay Branch, New Series 23, 1947, 13-38.
AS(P): Abhidharmasamuccaya, ed., by P. Pradhan, Visva-Bharati Series
12, Santiniketan, 1950.
BoBh: Bodhisattvabhmi, ed., by U. Wogihara, Tokyo, 1930-1936(repr.
Tokyo, 1971).
Dhp: Dhammapada, P.T.S. 1914
JA: Jnliklakra, , ed. by Study Group
on Buddhist Sanskrit Literature, Tokyo, 2004. (:
, , 2004).
MAV: Sthiramati, Madhyntavibhgak, par S. Yamaguchi, Nagoya,
1934(repr. Tokyo, 1941)
Mvy: Mahvyutpatti, ed. R. Sasaki, repr, 1962.
RGV: The Ratnagotra-vibhga Mahynottaratantrastra, ed. by Edward
H. Johnston, Patna: The Bihar Research Society, 1950.
rBh: rvakabhmi of crya Asaga, ed., by Karunesha Shukla, J.

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, 16, No.668.
, , 27, No.1545.
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, 31, No.1611.
, 31, No.1594.
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, 31, No.1605
2012 , 38, : ,
381-413.
2012a (1), 11, :
, 149-190.
2011 , : .
(Takemura, Shoho)
1977 , : .
(Takasaki, Jikido)
1989 , : .
2005 , : .
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(Nakamura, Zuiryu)
1961 , :
(Ishii, Kosei)
2012 -NGSM,
(), : , 87-120.
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fr die Kunde Sdasiens, vol. 15, Wien.
1987 layavijna - On the Origin and the Early Development of a Central
Concept of Yogcra Philosophy, Part I & II, Tokyo: the International

Institute for Buddhist Studies.
(rNgog Lo ts ba Blo
ldan shes rab) (
Theg chen rgyud bla ma'i don bsdus pa)
(II)
( HK)
[3.2].28-.98:
1)
[3.2.1].28-167:
2007 ()
(NRF-2007-361-AM0046)
1) (dhtu) . (1989,
215) .

12 (2012. 12) 247p~267p
248 vol.12
2)
[3.2.1.1].28:
[.28 ] (=) , [
3)
, ,
4)
(buddhagarbha) .]
[]
5)
(tathgatagarbha) .
[3.2.1.1.1- ]
(= ) [ *viuddhitathat]
2) (2011) .
3) .28 (T1611.828a26) (gotra)
. (tathgatagarbha) (tathgatadhtu)
(1989, 250-251) .
4) RGV 26.5-6; RGV(Tib) 49.5-6; T1611.828a25-26.
5) RGV .28 .
<-RGV .28 >
RGV .28
1. (dharmakya)
2. (tathat)
3. (gotra)

(dngos po)

(btags pa)

< >

(dngos su yin) (*gantukvaraa)

(dngos su yin)
(btags pa)

(dngos po)
* RGV .28
. 10 ,
.

.
(II)
249
6)
, (= )
[ ]. [
7)
] [ ].
, (=)
[] . (= )
(= )
.
[3.2.1.1.2- ]
(=
) [ .]
(=) (*
8)
, *gantukvaraa) ,
.
[3.2.1.1.3- ]
6) <-RGV >
RGV 25.18-19
RGV 79.11-13
7) ,
(thob tu rung) .
. Kano
(2006, 445 421), (2011, 142-143) .
8) (*, *gantukvaraa)
.
250 vol.12

, []
, [ ] .
.
9)
(=) .
[3.2.1.2- ] I.29-94
9) , RGV 59.16-60.6, RGV(Tib) 118.13-16 96, 97

.
buddha kupadme madhu makiksu

tueu sry aucau suvaram |
nidhi kitav alpaphale 'kurdi
praklinnavastreu jintmabhva 96
, ,
(=), ,
, ,
96
jaghanyanrjahare npatva
yath bhaven mtsu ca ratnabimbam |
gantukakleamalvteu
sattveu tadvat sthita ea dhtu 97
,

(dhtu) . 97
(II)
251
[3.2.1.2.1- ] I.29
10)
[, , ]
11)
(uddnam) .
[I.30-94 ]
12)
(svabhva) [, ,
13)
] .
10) don gyi dngos(=arthavastu) (don gyi dngos gzhi)

.
11) RGVV 26.11 'uddnam', RGVV(Tib) 49.15 .
12) RGV RGVV C4578.53a4, C4579.83b5-84a3, D4024.56a5,
D4025.88b5-89a3, G3524.66a4, G3525.111a5-111b6, N5525.50a2-3, N5526.104a7-104b5,
Q5525.56a7-8, Q5526.91a2-8; T1611.828b23-29; RGVV 27.1-11, RGVV(Tib) 51.8-21
.
13) RGV 27.2-3; RGV(Tib) 51.9-10; (1989, 47); (2011, 277), prabhvnan-
yathbhvasnigdhabhvasvabhvata/ cintmainabhovriguasdharmyam eu hi //31//.

, , , ,
[, , , ] .: RGV 31 RGVV prabhva,
ananyath, snigdha svabhva

. .
RGV (svabhva) (gua) RGVV 27.4-11
(, svalakaa) (, smnyalakaa)
. RGVV 27.4-11, ya ete trayo 'tra prvam uddi eu
triu yathsakhyam eva svalakaa smnyalakaa crabhya tathgatadhto

cintmainabhovri viuddhiguasdharmya veditavyam/ tatra tathgatadharmakye
tvac cintitrthasamddhydiprabhvasvabhvat svalakaa rabhya cintmairatnasdharmya veditavyam/ tathatym ananyathbhvasvabhvat svalakaam
252 vol.12
(hetu) [, , ]
14)
. [ ] [ ]
rabhykasdharmya veditavyam/ tathgatagotre sattvakarusnigdhasvabhvat
svalakaam rabhya vrisdharmya veditavyam/ sarve ctra sadtyantapraktyanupakliat praktipariuddhi smnyalakaam rabhya tad eva cintmainabhovriviuddhiguasdharmya veditavyam/.
. (, tathgatadhtu)
, , .

.
.
.

, , .
* RGV 31 RGVV
. .28 , ,
(svabhva) .

.
14) RGVV 27.13-16 29.19-30.1-2, RGVV(Tib) 51.22-53.3 57.5-6, T1611.828c2-6
829b5-6 32, 33, 34 .
, , .
chos la khong khro bdag lta dang

'khor ba'i sdug bsngal gyis 'jigs dang
sems can don la ltos med nyid -32
, [] ,
,
-32
'dod chen mu stegs nyan thos dang
(II)
253
rang 'byung rnams kyi sgrib rnam bzhi

dag rgyu lhag par mos pa la
sogs pa'i chos ni rnam bzhi nyid-33
[] (icchantika), (trthya), (rvaka),
(svayabhuva, ) ,
(adhimukti)
.-33
-33 RGVV,
icchantikn trthyn rvakn *svayabhva/

adhimuktydayo dharm catvra uddhihetava//33//
, , , [ ,]
.
* 'svayabhva' , 'pratyekabuddhn' .
'pratyekabuddhn' 'svayabhva' .
theg mchog la mos sa bon shes rab ni

sangs rgyas chos bskyed ma dang bsam gtan gyi
bde ba'i mngal gnas snying rje'i ma ma can
gang yin de dag thub pa'i rjes skyes sras-34
() ,
,
(garbha, mngal) ,
.
bja yem agrayndhimuktir mt

praj buddhadharmaprastyai
garbhasthna dhynasaukhya kpokt
dhtr putrs te 'nujt munnm-34
254 vol.12
. (= )
, . [
(= )] ,
[]
. [, , ]
,
15)
,
,
[ ] ,
,
.
* , , , ,
.
** Takasaki(1966, 206) "Whose mother is the transcendental Intellect, On account
of the origination of the Buddha's Doctrine (buddha-dharma]);"
, 'buddha-dharma' (dharma).
*** T1611.829b6 ()
.
**** T1611.829b6
() .
***** 'garbhasthna' 'mngal gnas', '' .
/
.
15) RGVV 27.15-16 33 adhimuktydayo dharm catvra uddhihetava
, ,
. RGV RGVV (adhimukti) (icchantika)
. RGV RGVV , ,
.
(II)
255
(phlala) [, , , , ]
.
[] [, , ]
[ (=)] , (dhtu)
16)
. [
, , ] .
[, , ]
,
[] . [ , ,
.] [, ,
17)
18)
] . ,
RGVV 29.8-18; RGVV(Tib) 55.14-57.4; (1989, 52);
(2011, 280-281) .
16) RGV 26.16-16, samsato daavidham artham abhisadhya paramatattvajnaviayasya
tathgatadhtor vyavasthnam anugantavyam/.

(tathgatadhtu) .
T1611.828b16-17, "? ,
." " ?
, (paramrtha)
(tathgatadhtu) ."
* RGV 29 /(=)
, , ,
.
17) Kano(2006, 447) ('bras bu) .
Kano .
18) RGVV RGVV(Tib) -34 '(dharma, chos)' '(agrayna, theg mchog)'
256 vol.12
, (, niyanda)
[ ] (=) .
[] (=
) .
19)
.
, (= )
. [,
20)
, ] .
(karma) [] [, ,
21)
] [] .
.
19) -34 'dhyna' RGVV 'bsam gtan', [4]

, 'ting nge 'dzin',
.
20)
, , ,
. RGVV 29.15-18;
RGVV(Tib) 57.1-4; (1989, 52); (2011, 281) :
Kano(2006, 447) 428 .
<- >
(.34 )
(adhimukti)
(praj)
/
(dhyna)
/
(kp/mahkaru)
RGV/RGVV
(.34 )
RGV/RGVV
(.35)
(uddhi)
(dharmakya)
(tma)
(tathat)
(dharmakya)
(sukha)
(gotra)
(nitya)
(II)
257
(yoga) [, , ] [].
(=)
22)
21)
(svabhva) .
,
. (, buddhadhtu),
(, viuddhigotra) .
/(, gotra)
. 10
. RGV
35.17-36.9; RGV(Tib) 69.8-21; T1611.831a7-b9; (1989, 62-63); (2011,
289-290) : (gotra) ,
(spiritual potential), /(origin, source) Ruegg(1976), Kano
(2006, 132 9) .
22) .43-44 (, buddhadhtu)
3 . 3
(dharmakyaviuddhihetu), (mahyndhimuktibhvan),
(buddhajnasamudgamahetu),
(prajsamdhimukhabhvan), (tathgatamahkaruv-
ttihetu), (bodhisattvakarubhvan) .
(bhjana), (ratna), (vri) . 3
(abhij), (sravakayajna), (sravakaya).
(sravakaya) .44 (vaimalya), (tathta)
. 3 (loka), (ua), (vara) .
* 10 ,
.
.43-44
.
258 vol.12
(vtti) [, , ] (,
23)
*prabheda/pravibhga). .
<- .43-44 >
.43
3

(dharmakyaviuddhihetu)
=
(mahyndhimuktibhvan)

(buddhajnasamudgamahetu)
=
(prajsamdhimukhabhvan)

(tathgatamahkaruvttihetu)
=
(bodhisattvakarubhvan)
.44

3
3
(bhjana)

(abhij)
(loka)
(ratna)

(sravakayajna)
(ua)

(sravakaya)
=(vaimalya)
=(tathta)
(vara)
(vri)
RGVV 37.13-39.8; RGVV(Tib) 73.1-75.15;

T1611.831b713-c20; (1989, 65-68); (2011, 293-295) .
23) (vtti) ,
.45-44 .
( buddhadhtu), / (tathat) (tathtaviuddhi)
(, smnyalakaa) (pthagjana) (rya)
(sabuddha) ,
(viparyasta) , (aviparyasta) ,
(samyagaviparyasta)
(niprapaca) .
RGVV 39.9-40.4; RGVV(Tib) 75.16-77.13; T1611.831c20-832a8;
(1989, 68-69); (2011, 295-296) .
<- .45-44 >

(viparyasta)
(pthagjana)
(aviparyasta)
(rya)
(tathat)
(tathtaviuddhi)

(samyagaviparyasta)
(sabuddha)
(niprapaca)
(II)
259
24)
(avastha) .
25)
. [
26)
] .
(=, , ) (, svabhva)
(*upapatti) (sarvagatva). []

27)
24) ,
. , , , , .
.
25) =, =, =
. (= ) . 47 .
RGVV 40.7-8; RGVV(Tib) 77.16-17; T1611.832a11-12; (1989,
70); (2011, 297) .
26)
=, =, = (avasth-
prabheda) .
, . RGVV
40.12-16; RGVV(Tib) 79.1-6; T1611.832a16-24; (1989, 70-71); (2011,
297) .
27) .49-50 (cittaprakti)
(vaimalyadhtu) , ,
(nirvikalapa)
. (dharmakya) (,
sattvadhtu) (advaya)
. RGVV 41.12-17; RGVV(Tib) 79.24-81.6; T1611.832b12-21;
(1989, 72-73); (2011, 298-299) .
<- .49-50 >
260 vol.12
[] . (=,
, )
, [] [ (, svabhva)]
(, sadvikritvena) [
28)
].
[(=, , )]
, [,]
(= ) [ ]
(abheda) .
[3.2.1.2.2] I.32-94:
[3.2.1.2.2.1] I.32:
29)
[] ,
30)
31)
.
3
(doa)
(gua)
(guaviuddhiniha)
/
=
( )
[ ]
[ ]
[ ]
28) .51 (doa) (gantukat)

(yoga) , (amuktaja)
. . RGVV
41.20-42.4; RGVV(Tib) 81.10-16; T1611.832b23-24; (1989, 73-74);
(2011, 299-300) .
29) RGV 27.13-16, RGVV(Tib) 51.22-53.3 32 33 .
(II)
261
30) RGVV 27.17-30.2, RGVV(Tib) 53.4-57.6.

31) RGV RGVV .
* <-RGV 32, 33, 34 >

1.
2.
3.
4.

(dharma-pratigha)

(atma-darana)

(sasra-dukha-bhrutva)

(sattvrtha-nirapekat)

(adhimukti)
(praj )
(dhyna)
(kp)
** <-RGVV >

=
1.
.
.

.

2.

3.
* RGV , .
RGVV
. ,
.
262 vol.12
[3.2.1.2.2.2] I.36:
(= ) [ -36]
. [ ]
, (= ) , ,
[ ] , (= ) .
[3.2.1.2.2.2.1]
(= )
32)
[ ]
33)
[ ]. .
32) RGVV(Tib) 59.13-15 , bcom ldan 'das sems can gang dag de bzhin gshegs
pa'i chos kyi sku de ltar mthong ba de dag ni yang dag par mthong ba'oyang dag
par mthong ba gang lags pa de dag thams cad ni .
RGVV ,
[] . []
33) RGVV(Tib) 59.15 bcom ldan 'das kyi thugs kyi sras lags so zhes rgyas par 'byung
ngo 'byung ngo .
(II)
263

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C Cone edition(TBRC version)
D Derge edition(TBRC version)
G Kinsha in Golden Manuscript (TBRC version)
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N Nartang edition(TBRC version)
Q Peiking edition
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, 12.
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1, (), , 2008.
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299
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, , , 1997.
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, , 11,
2012.
, - ,
33, 2012.
(icchantika) ?
( )

(icchantika) ?
(
(() )
_ ( )
(1) icchati ,
1)
Visuddhimagga
()
10 .
(icchantika) , .
().
5(2002) Miscellaneous
Notes on Middle Indic Words icchati, icchantika
(pp.148-151) . ,
, . Lambert
Schmithausen (Zum Problem der Gewalt im
Buddhismus, Krieg und Gewalt in den Weltreligionen: Fakten und Hintergrnde, ed. Adel
Theodor Khoury et al., Freiburg 2003: Herder-Verlag, p.137, n. 45)
. Schmithausen
.
, Oskar von HinberPeter Skilling
.
1) ed. C. A. F. Rhys Davids, PTS.

12 (2012. 12) 303p~321p
304 vol.12
2)
, , .
310.20f. akkharacintak pana attha avicretv nmamattam
etan ti icchanti, ye pi attha vicrenti, te sattyogena(v.l. satta )

3)
sattti icchanti ( [ ]
[ ] .
[ ]
4)
.)
338.30f. rammatikkamato catasso pi bhavant im / agtikkamam
etsa na icchanti vibhvino // (

.
5)
[] .)
375.20f. agrammaavavatthpanam pi eke icchanti, ahakathsu
pana angatatt addh ta bhvanmukha na hoti.(

.
2) icchati . Margaret Cone, A Dictionary
of Pli (Oxford 2001) approves, allows, prescribes

1
(icchati [2]), Paramatthajotik II Saddanti . Cf. Points of
Controversy or Subjects of Discourse, Being a Translation of the Kath-vatthu, by

Shwe Zan Aung and Mrs. Rhys Davids Oxford (PTS), p.xxxiv.
Monier-Williams, A Sanskrit-English Dictionary to acknowledge,
maintain, regard, think (s.v. i), Otto
Bhtlingk, Rudolph Roth, Sanskrit-Wrterbuch (anerkennen,
ansehen fr) iyate , (gebilligt, anerkannt, angenommen,
fr etwas angesehen werden, gelten)
(vol. 1, p.823a).
3) = Paisambhidmagga-ahakath I 57.20f.
4) 63 (), p.163.
5) ibid., p.230.
(icchantika) ?
305
6)
.)
692.27f. ye pana nnbhisamaya icchanti tesa uttara Abhidhamme
Kathvatthusmi vuttam eva.(

7)
.)
8)
icchati Kathvatthuppakaraa-ahakath
. ,
37.2f. Sammitiy Vajjiputtak Sabbatthivdino ekacce ca Mahsaghik
arahato pi(v.l.-) parihni icchanti (, ,

.)
41.5f. tattha ye paranimmitavasavattideve updya tad upari devesu
maggabhvanam pi na icchanti seyyathpi Sammitiy (

.)
85.15f. tattha ye sabbasmimpi angate a icchanti, seyyathpi
Andhak (
.)
.
i
.
6) ibid., p.304.
7) 64 (), p.462.
8) ed. N. A. Jayawicrama, London 1979 (PTS).
306 vol.12
II 10d. gantur gamanam icchata // ( []

9)
[ ] .)
VI 8cd. sahabhvaprasiddhyartha pthaktva bhya icchasi //

(, [] []
10)
.)
VI 9cd. katamasmin pthagbhve sahabhva satcchasi // (

, []
11)
?)
XII 1. svaya kta parakta dvbhy ktam ahetuka /
dukham ity eka icchanti tac ca krya na yujyate // (

(), (),
(), ()
12)
. , () .)
, , (
, ) i (Abhidharma13)
14)
koabhyam) . ,
p. 72, l. 8. caturthadhynabhmikm api nirodhasampatti
9) , ()()(): ( 158-160), 1984, (), p.131.
10) ibid., p.211.
11) ibid., p.213.
12) (), p.349.
13) Abhidharmakoabhyam of Vasubandhu, ed. P. Pradhan, Patna 1967, revised 2nd
edition, Patna 1975.
14) Cf.,
1973, p.92, s.v. I.
(icchantika) ?
307
nikyntary icchanti ( 4
15)
[ ] .)
p. 72, l. 17 = 2nd edition, p. 72, l. 20. attasypy astitvt iyate
Vaibhikai samanantarapratyayatvam(
[ ] [ ]
16)
.)
p. 85, l. 13 = 2nd edition, p. 85, l. 15. ye tu rpa rpasya
ncchanti sabhgahetu tem ea grantha icch-vightya

sapravarttate attni mahbhtny angatn mahbhtn
hetur adhipatir iti (

17)
. , [])
p. 189, l. 4. atra tu kecit trthakar icchanti : paramavo nityste
tadn iyanta iti (

, [ ] .)
p. 212, l. 23. tad etat kasyacid apy ahortrd rdhvam adeann
ncchanti Vaibhik (
[ ]
18)
.)
p. 216, l. 8. vinpi hi savarepsaka prajaptito na tu bhik-
urmaerv iti te tv etan ncchanti Kmr (

[ ]
15) Cf. , , , 1969, p.323.
16) Cf. ibid., p.324.
17) Cf. ibid., p.360.
18) Cf. , , , 1987, p.160.
308 vol.12
.
19)
.)
p. 223, l. 6f. dhanaravat tu Kmrair pannasyyate dvayam
//39// Kmrs tu khalu Vaibhik evam icchanti : na maulm

adhypattim pannasysti bhikusavaratyga. ki kraam?
na hy ekadeakobht ktsnasavaratygo yukta iti (
[]
(39).
. []
. ?
20)
p. 229, l. 24. apare puna pacavidha karmcchanti p. 230,

l. 4. tad eva ncchanti Vaibhik (
. ()
21)
.)
p. 248, l. 10. ye tarhi Drntik abhidhydn eva manaskarm-
cchanti te te katha karmapath ( ,

( )
22)
?)
p. 284, l. 8 = 2nd edition, p. 284, l. 9. tad etan ncchanti Vaibhik

( .)
p. 407, l. 1. eva ( eva) tu ncchanti Vaibhik (
19) Cf. ibid., p.175.
20) Cf. ibid., pp.222-223.
21) Cf. ibid., p.262.
22) Cf. ibid., p.365.
309
(icchantika) ?
23)
.)
p. 440, l. 14. yathcchanti nikyntary dharmntaram eva
caitasika prti. saumanasya tu triv api dhynesu sukham

iti ( [] .
24)
.)
p. 461, l. 11 = 2nd edition, p. 461, l. 14. yat tarhi Vtsputriy
pudgala santam icchanti vicrya tvad etat (

25)
.)
Kamalala Bhvankrama Hastikakyastra

, icchati
.
na kacil labhyate bhvo yasytpdasya sambhava /

asabhaveu dharmeu bla sabhavam icchati // (
() . ()
() . ( (
26)
)[ ] .)
23) Cf. , , , 2004, p.85.

24) Cf. ibid., p.262.
25) Cf. ,() :
: , , 1993, p.272.
26) Giuseppe Tucci, Minor Buddhist Texts, Part Two, Roma 1958 : Istituto Italiano per
il Medio ed Estremo Oriente (Serie Orientale Roma 9, 2), p.200, ll. 5-6.
.
(17, No. 814, 785b8f.) . 17, No. 813, 779b21f.;
310 vol.12
i
;

.
, dod pa
27)
i( ) dod pa
. dod pa ,
28)
29)
, , ,
, , , 1974, p.326 .
27) Cf. p.90, s.v. icchant-, p.92, s.v. I.
28) , , , 1998, p.293
Paul G. Hackett, A Tibetan Verb Lexicon : Verbs, Classes, and Syntactic Frames,
Ithaca, N.Y. 2003: Snow Lion Publications, p.109 . Cf. Heinrich
August Jschke, A Tibetan-English Dictionary, London, 1881; Reprint London
2
1972:Routledge&KeganPaul , (???M.031635) 1985,
1993, The Rangjung Yeshe Tibetan-English Dictionary of Buddhist
Culture, CD ROM Version 3, 2003, Rangjung Yeshe Institute, s.vv. dod pa, dod don
(), dod tshul(), dod lan() .
29) dod pa ,
. Dictionnaire Tibtain-Latin-Franais, par les Missionaires Catholiques
du Thibet, Hong Kong 1899: Imprimerie de la Socit des Missions trangres; Tibetan-
English Dictionary: With Supplement, Stuart H. Buck, Washington 1969: Catholic

2
University of America Press; Delhi 1997: Sri Satguru Publications(BibliothecaIndoBuddhicaSeries, No. 179);A Tibetan-English Dictionary with Sanskrit Synonyms, by
Sarat Chandra Das, revised and edited under the orders of the Government of Bengal
by Graham Sandberg and A. William Heyde, Reprint: Delhi 1970: Motilal Banarsidass;
GeorgeRoerich, Tibetsko-Russko-Angliiskii Slovar s Sanskritskimi Paralleliami,
Moskva 1983-1993: Nauka; The New Tibetan-English Dictionary of Modern Tibetan,
ed. Melvyn C. Goldstein et al., Berkeley 2001: University of California Press.
311
(icchantika) ?
30)
i .
(2) icchantika
, , icchantika(
-: et thjn: diei)
. Edgerton
31)
icchant- -ika , .
,
.
30) i mata () dod (pa)
(cf.
, 1978, p.133, s.v. dod; p.135, s.v. dod pa). i dod pa
, .
31) icchant- , *icchantaka (cf. BHSD, s.v.
tihantika, BHSG 22.29). ,

itthatva() *itthatvika,
*aitthatvika() (,
: : , 1927; : , 1959,
p. 23). David Seyfort Ruegg, Le Trait du Tathgatagarbha de Bu sTon
Rin Chen Grub: Traduction du De bshin gegs pa'i si po gsal shi mdzes par byed
pai rgyan, Paris 1973: cole franaise d'Extrme-Orient (Publications de l'cole
franaise d'Extrme-Orient, vol. 88), p.12, n. 1; Indo-Iranian Journal 17(1975), p.275;
, , , 1993 (Bibliotheca Indologica et Buddhologica
4), p.92; II, (), 2004, pp. 108f.
. 2006 7 Edinburgh 13
Who were the icchantikas? , Oskar von Hinber
icch antika(cf. BHSD, s.v.) *icchntika icchantika

. , iti+anta>*ityanta>*iccanta
,
. , -cc->-cch- .
.
312 vol.12
32)
, < >
,

33)
< >
, ,
34)
, (S. icchan)
, ,
,
. ,
35)
.
. icchantika
, ,
Mahvyutpatti . Mahvyutpatti
,

.

,
36)
32) , , , 1974, p.69.

33) (), 2002, p.49.
34) , , 1987, p.59. ,
.
35) , , , 2001, p.74.
36) , , , 1988, p.111.
(icchantika) ?
313
37)

38)
, ()
39)
.
, (dod chen pa) dod pa(
) . , (dod chen
pa; icchantika) (dod pa; icchati).

40)
37) , , , 1989, p.256, (49); , ,

1997, p.356-378, 27-29; icchantika()lbha-satkra
74(2001), p.20-34.
38) , , pp.377ff.
39) (dod chen pa zhes grags pa
ni dge ba med pai sems can nga rgyal gyi dbang du gyur pa yin te;
, vol. 31, No. 788, p.199, 133a6).
40) dod chen pa long ba gcig bu dgra bcom pa yin par dod pa ni lam mi zad pa chen
por gro dod do // byams pa dang ldan pai dgra bcom pa yin par dod la shin du
(v.l. tu) rgyas pa sun dbyung bar dod de / dgra bcom pa yin par dod cing nyan thos
kyi theg pa sun phyung nas nga ni byang chub sems dpa ste / shin du (v.l. tu) rgyas
pa ston pa yin no / sems can thams cad la de bzhin gshegs pai snying poi yon tan
rnams yod do / sangs rgyas yod do zhes zer zhing sangs rgyas su lung ston par byed
de / nga dang khyed kyis nyon mongs pai rnam pa chui bum pa bzhin du gzhom
par byao (v.l. byai) / the tsom med par byang chub bsgom par bya ste (v.l. o) / mdo
sdei man ngag ni de lta bu yin no zhes zer ro / dper na rgyal poi pho nya gtsang
zhing snying nye la smra mkhas shing gzi byin che ba / dgrai nang du rang gi srog
dang bsngos te rgyal po la tshig rdzogs par smra ba de bzhin du shes rab can shin
du (v.l. tu) rgyas pa gces par dzin pa ni byis pa rnams kyi nang du rang gi srog
dang bsngos nas sems can thams cad la de bzhin gshegs pai snying po yod pas sangs
rgyas su lung ston (v.l. bston) par byed do // dgon pa pa / mdo sde spong ba / byis
pa blun po dgra bcom pa yin par dod pa gang yin pa de la dgra bcom pa dang dra
bar blta (v.l. lta) zhing sems can chen po dang dra bar lta ste / dod chen pa dge
314 vol.12
slong sdig can de dgon pa na gnas shing bdag nyid dgra bcom pa dang dra bar rtsi
bar byed de / dgon pa na gnas pai dge slong rnams gzhan gyis bos pa mi bzod la
rkyen bzhi las shing du (v.l. tu) rgyas pa ni bDud kyis smras pa yin no // bcom ldan
das ni mi rtag go / chos dang dge dun yang med par gyur ro // dam pai chos med
par gyur bai ltas de lta bu dag kyang (v.l. -) snang ngo zhes bya ba di theg pa
chen po las legs par bshad do zhes zer te / (, vol. 31, No.
788, p.199, 133b8-134a7). , pp.425-429; ,
, p.372 . dgra bcom pa yin par dod pa
.
(M017421) ;
. .
, . ;
. : . .
. .
. : .
..
. (M044780).
:
. : .
. . (12, No. 376, 892c9-28) .
.
. . .
. : . . .
. . .
. .
: . . .
. .
: .
.
.
: . .
. : . .
. .
(icchantika) ?
315
[] (dgra bcom pa yin par dod pa),

(dod chen pa)
(dod do). (dgra bcom pa yin
par dod la), (vaipulya) (dod de).
(dgra bcom pa yin par dod cing)
41)
, .
. (12, No. 374, 419a4-b1).

5~11 (,
, p.98).
:
-
2005.3, pp.45-70. (pp.64-65).

: (5)
, .(6ab)
() .(6cd)
[] , .(7ab)
(7cd),
(eva[]) .(8ab)
! !(8cd)
.(9abc)
(9d) , , , , ,
(10), . .(11
ab)
(=)
.(11cd)
41) , .
. (
, p.426). (M017421) (
) , .
(, pp.372-373).
316 vol.12

.
. .

,

.
(rayaka) []
(dgra bcom pa yin par dod pa),
. (dod chen
pa) []
. (bos pa)
[] []
. (1) . (2, 3) . (4)
[]
.
.
.
42)
[] . [] (mlga)
43)
42) aga attribute, quality, characteristic (BHSD, s.v. aga).

43) dod chen pa zhes grags pa ni dge ba med pai sems can nga rgyal gyi dbang du gyur
pa yin te / dod chen pa de la mi ong ngo // gzhii yan lag ci zhe na / mdo sde spong
bao // (, vol. 31, No. 788, p.199, 133a6-7). Cf. ,
(icchantika) ?
317
(dod chen pa; icchantika)

(dod pa; icchanti), ,

44)
. ( )
. .
45)
()
,
46)
icchantika i icchant- -ika
pp.419-421. : + + + la satva icchantik iti .i + + + +

+ + + + + + + ki mlga strapratikepa (,
: , 1988
[Studia Tibetica, No.14], p.45.
44) []
, ,
(M017421). (M044780)
.(12, No. 376, 892c20f.),
: .
.(12, No. 374, 419a19f.) .
45) (M017421): .
.(12, No. 376, 892c26), : .
.(12, No. 374, 419a24f.).
46) (55, No.2145)
.
(60b3f.).
(113c4f.; 60b14f. ).
. , , pp. xxv-xxvi.,
, , pp. 157-158. .
. ( ) (!?)
.
318 vol.12
47)
, icch +anta .
icchant-(dod pa)
48)
, icch ( )
, .
49)
( ) (icchati)

(ncchanti)
47) icch()+anta( . Cf. Margaret Cone, A Dictionary of Pli,
1)
s.v. anta )>*icchnta() -ika *icchntika > icchantika(

) . 31) .
48) []
.
.(dod chen pa long ba gcig bu dgra bcom pa yin par dod pa ni lam mi zad pa
chen por gro dod do // byams pa dang ldan pai dgra bcom pa yin par dod la shin
du (v.l. tu) rgyas pa sun dbyung bar dod de / )
.
49) .
, (51, No. 2085) Mahvihra []
, .
.
, .
.
. () (865b13f.).

. Deeg
,
Mahinda (cf. Dpavasa 17.93ff.,
Mahvasa 20.30ff.) . Max Deeg, Das Gaoseng-Faxian-Zhuan als

religionsgeschichtliche Quelle : Der lteste Bericht eines chinesischen buddhistischen
Pilgermnchs ber seine Reise nach Indien mit bersetzung des Textes, Wiesbaden
2005: Harrassowitz (Studies in Oriental Religions 52), pp.167-171.
(icchantika) ?
319
50)
( )
. .
.

.
()
, icchantika([] )
51)
icchantika
,
.

icchantika
.

icchantika .
icchantika ()
. (Ratnagotra52)
53)
vibhga) . ,
50) . 1 2
, (, pp.160f.).
51) 1 (
?), 2 (, pp.363f.).
52) The Ratnagotravibhga Mahynottaratantrastra, ed. by E. H. Johnston, Patna
1950 : Bihar Research Society.
53) icchatika ()
320 vol.12
p. 28, l. 14f. ye npi sasram icchanti yathcchantik (

54)
.)
p. 29, l. 1f. tatra ye sattv bhavbhilia icchantiks tanniy-
atipatit ihadhrmik evcyante mithytvaniyata sattvarir iti

( [ ]
[] , [] [
]
55)
.)
p. 31, l. 8f. tatra mahynadharmapratihatnm icchantiknm auci-
sasrbhirativiparyayea bodhisattvn mahynadharmdhimuktibhvany ubhapramitdhigama phala draavyam

(

56)
.)
. ! (icchantika)
(anicchantikat) ,
.
, .
(Lakvatra Stra, ed. B. Nanjio, Kyoto 1923,
p.65, l. 17f. tatrcchantikn punar Mahmate anicchantikat moka kena
pravartate? yaduta sarvakualamltsargata ca sattvndiklapraidhnata ca.

tatra sarvakualamlotsarga katamo? yaduta bodhisattvapiakanikepo bhykhyna
[n] ca naite strnta-vinaya-moknukl iti bruvata sarvakualamltsargatvn
na nirvyati.).
54) Cf. , , , 1989, p.51.
55) ibid., p.51.
56) ibid., p.55.
(icchantika) ?
321
57)
()
=
=,
?

.
57) icchantika dod chen pa( ) log sred can( ; cf.

Ruegg, ibid. [31], p.12, n. 1.) []
.
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,
.
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, .
3 ( )
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, ,
.

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.
326 vol.12
,
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.

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,
.
.
,

.
3 ( )
327
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.
, ,
.
.
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) 2 .
.
,

.
328 vol.12
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330 vol.12
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334 vol.12
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2012 (vol.12)
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Critical Review for Buddhist Studies

A critical edition and its translation of Abhisamaylakrlok by Haribhadra ( I )

(rNgog Lo ts ba Blo ldan shes rab)

Critical Review for Buddhist Studies

(Critical Review for Buddhist Studies)

17) ( T32, 576c)

31) [1971: 86-111]

On a Recent Study of the Origin of the

Traditionally, the Awakening of Faith in the Great Vehicle (AFGV)

Paramrthas Chinese translation of the Mahynasagraha-bhya (MSBh).

Jingangxian lun. Therefore, the influence of the MSBh on the AFGV

buddha-dhtu (Buddha-nature), representing the MPS, never appears

(Critical Review for Buddhist Studies)

1.1 , (T32, 577b)

292 {< , , >}

292 293, 294

1.2 (T32, 577c)

{} < > , < >

2.1.1 (T32, 576c)

2.1.3 (T32, 577b)

17) , , , (T31, 158a)

2.2.1 , (T32, 576b)

28) , , , (T32, 576b)

3.2.2 (T32, 576c)

3.2.3 (T32, 576c)

74) [1922], [1976] [1991] 26 35 51

, (T32, 576c) (Z1.71.3,

3.3.2 , , (T32, 577a)

3.3.3 , , (T32, 577b)

[1.2 ] (576ab; 269a-c)

[1.2.2 ] (576b; 269cd)

[2.1.2.3.1.1.2 ] (576b; 270bc)

[2.1.2.3.1.1.2.2.2 , ] (576b; 270bc)

[2.1.2.3.1.1.2.2.2.2 , ] (576b; 270c)

[2.1.2.3.1.1.2.2.2.2.1.2 , ] (576b; 270cd)

[2.1.2.3.1.1.2.2.2.2.3 ] (576bc; 271bc)

[2.1.2.3.1.1.2.2.2.2.3.2 , ] (576c; 271c)

[2.1.2.3.1.2.3.1.2.2 ] (576c; 272ab)

[2.1.2.3.1.2.3.1.2.2.2.2 ] (576c; 272b)

[2.1.2.3.2 ] (576c-577a; 273cd)

[2.1.2.3.2.2.1.2 , ] (577a; 273d-274a)

[2.1.2.3.2.2.2 ] (577a; 274a)

[2.1.2.3.2.2.2.2 ] (577a; 274ab)

[2.1.2.3.2.2.2.2.3.2.2.5 ] (577a; 274d)

[2.1.2.3.2.2.2.2.3.2.2.6 ] (577a; 274d)

[2.1.2.4 , ] (577a; 274d)

[2.1.2.4.3 ] (577a; 274d-275a)

[2.1.2.4.3.1.2.2 ] (577a; 275a)

[2.1.2.4.3.1.2.4 ] (577ab; 275a)

[2.1.2.4.3.2 ] (577b; 275ab)

[2.2.2 ] (577b; 275bc)

[2.2.2.1.2.2.2.4 ] (577b; 275d)

[2.2.2.1.2.2.2.5 ] (577b; 275d-276a)

[2.2.2.2 ] (577b; 276c)

[2.2.2.3.2 ] (577c; 277b)

[2.2.2.3.2.1.2.4 ] (577c; 277b)

[2.2.2.3.2.1.2.6 ] (577c; 277c)

[2.2.2.3.2.2 , ] (577c; 277c, d)

On the Dunhuang Manuscript Dasheng qixin

As is well known, there exist four early commentaries on the Awakening

of Faith in the Great Vehicle (AF), written in China (also in Korea):

to examine the entire nature of this newly identified Dasheng qixin

lun shu (provisional title; hane 333 verso) (333V)