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INTRODUCTION
In Indian and Tibetan Buddhist commentarial literature on the Prajaparamita (Perfection of Wisdom), the Twenty Sam
. ghas (Skt. vim
. satiprabhedasam
gha,
Tib.
dge
dun
nyi
shu)
refers
to
an
exhaustive
list
of the stages
.
through which Noble Beings (Skt. a rya, Tib. phags pa) may pass in
their progress toward enlightenment through various lifetimes in various
cosmological realms. This typological list of twenty does not provide
a description of any one individuals path to enlightenment; rather, it
enumerates all of the possible stages through which any given individual
might pass, depending upon factors such as that individuals cosmological circumstances and the acuity of his faculties. As such, the Twenty
Sam
. ghas, by presenting the defining characteristics of these individuals,
provides a complete picture of all possible states on the path to enlightenment. The sam
. gha, as construed in this sense, represents those qualities of
an ideal figure that provide structure to the Indian and Tibetan Buddhist
worldview where soteriological results of the path can take place. The
type of sam
. gha as exemplified by Noble Beings categorizes those who
have achieved the sixteenth moment of the path of seeing (darsanamarga,
mthong lam) and who actualize the truth of cessation (satyanirodha, gogs
bden) and the truth of the path (margasatya, lam bden pa).
Indian and Tibetan Mahayana Buddhist exegetes regard this topic as
crucially important, and its importance is reflected in the inclusion of
the Twenty Sam
. ghas in the ten topics of special instruction (avavada)
mentioned in the corpus of literature surrounding The Ornament for Clear
Realization (AA; abhisamayalam
. kara mngon par rtogs pai rgyan).
The exegetical system of the AA stipulates that bodhisattvas must train in
these topics of special instruction in order to attain complete omniscience
(sarvakarajata).
The Twenty Sam
. ghas are mentioned in the twenty-third and twentyfourth verse of the AAs first chapter. These verses are as follows:
Journal of Indian Philosophy 32: 211279, 2004.
2004 Kluwer Academic Publishers. Printed in the Netherlands.
212
23 ab.
cd.
24 ab.
cd.
JAMES APPLE
213
and articulate types of Noble Beings in all three vehicles i.e., sravakas,
pratyekabuddhas, and bodhisattvas.
This essay concludes our study of the Twenty Sam
. ghas in Indo-Tibetan
Buddhist scholasticism. Part I identified and described the sravaka sam
. gha
as a model that serves as a metaphor to the bodhisattva sam
. gha, the actual
sam
. gha that is represented in the AA and PP sutras. Tibetan exegesis of
the Twenty Sam
. ghas, particularly as exhibited by the savant Tsong kha
pa (13571419), demonstrates a unity in diversity between the vehicles
of sravakas, pratyekabuddhas, and bodhisattvas in regards to the abstract
ideal of the sam
. gha. In this essay we wish to demonstrate how Tsong kha
pa constructs a structural system of Mahayana scholasticism that presents
1
the Twenty Sam
. ghas coherently from various perspectives.
Our discussion revolves around the hermeneutics of how Tsong kha pa
interprets the relationship between the model of the sravaka sam
. gha and
the bodhisattva sam
gha
and
the
understanding
that
he
has
for
the
definite
.
meaning of the Twenty Sam
ghas
in
the
AA.
We
will
see
how
the
various
.
Indian and Tibetan commentators deal with the discrepancies between the
AA and Pacavim
. sati where we will also translate AA 1.2324 according
to Indo-Tibetan exegesis. This essay will therefore articulate the actual
sam
. gha of bodhisattvas and its relationship with the allegorical sam
. gha.
Before we examine the specifics of this assembly of bodhisattvas, I
would like to present several tacit assumptions that conform to the expectations of most Indian and Tibetan commentators in approaching the subject
matter of the actual sam
. gha and that will help facilitate a contextual
understanding for the task at hand. Controversial issues related to these
assumptions and specific doctrinal points within them that may be subject
to debate, either with regard to the AA or a related text, will not be
explored.
The mahayana sam
. gha jewel
Tsong kha pa understands the twenty varieties of the sam
. gha in its actual
sense to be representative of the mahayana spiritual community, or sam
. gha
jewel. In defining the mahayana sam
. gha jewel, Tsong kha pa incorporates
the tradition of Maitreyanathas Ratnagotravibhaga Mahayanottaratantrasa stra into his catholic exegesis. The mahayana sam
. gha jewel consists
of irreversible (avaivartika) bodhisattvas who possess four unsurpassable
qualities: (1) seeing reality just as it is (yathavat) and (2) to its utmost
extent (yavat), visions which consist of (3) pure introspective pristine
cognitions (adhyatmajana), and the (4) qualities that arise from these
1 Y-chia (1987) examines (in Chinese) the Twenty Samghas based on Tsong kha pas
.
214
JAMES APPLE
visions. For Tsong kha pa, seeing reality just as it is means to have
a strong cognition into the suchness (de bzhin nyid, tathata) of entities,
that is, the essencelessness of the person (pudgalanairatmya) and things
(dharmanairatmya). To perceive this suchness itself as pervading all
sentient beings is to see reality to its utmost extent. In this way, the first
vision cognizes the true nature of reality (dharmata) and the latter cognizes
where it is established. These two visions are perceived in an introspective
manner (rang rig pai tshul) and are purifying to defilement obscurations
like attachment and obscurations to knowledge. The Uttaratantra states:
Because of its pure vision [consisting of] pristine cognitions which are introspective, [that
sees] reality just as it is and [reality] to its extent, the assembly of irreversible sages [is
endowed] with unsurpassable qualities.2
215
name only (ming can). In general, there are three who nominally abide
in the result of Stream-enterer, Once-returner, and Non-returner and four
who nominally are enterers to the results of Stream-enterer, Once-returner,
Non-returner, and arhat, making seven great individuals. These seven great
individuals together with the pratyekabuddha make eight. Here it is necessary to count the nominal abider in the result of arhat, one who is beyond
mahayana training (mahayanasaiks. a), as being part of the Buddha jewel.
This is because arhat in this context of the Prajaparamita Sutras and
3
Abhisamayalam
. kara means fully enlightened Buddha.
The mahayana arhat therefore is not to be counted among the sam
. gha
of trainees (saiks.asam
gha).
The
sam
gha
of
noble
irreversible
bodhisattva
.
.
trainees (aryavaivartika-bodhisattvasaiks. a sam
. gha) at its base is counted
as these eight individuals and when divided according to weak or sharp
faculties and so forth it includes twenty individuals. Haribhadra summarizes these factors while commenting on the jewel of the sam
. gha in his
Abhisamayalam
k
a
ravr
tti
Sphut
a
rth
a
:
.
.
.
As regards the jewel of the sam
. gha, with the exception of the [mahayana] arhat who is
to be regarded as the jewel of the Buddha, there are seven great individuals among the
divisions of enterers [to the first three results] and abiders [in all four results], to which an
eighth, viz. the pratyekabuddha, is included. In classifying through the division of weak
faculties and so forth there are altogether twenty varieties. These Noble irreversible trainee
bodhisattvas occur as [ultimately] unproduced.4
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JAMES APPLE
.
.
.
32.28: sam
ghe
.
.
.
a
ry
a
vaivartikabodhisattva
s
aiks
e
s
u
.
.
.
/
AASph
(Amano,
2000:
13):
.
. .
sam
. ghe . . . a ryavaivartikabodhisattvasaiks. es.u . . . /
6 AAA,
665.58: sa ca nirvedhabhagyaprayogamargasthas tatha ks.a ntijanasam
. gr.htadarsanamargastho paras ca prabandhikabhavanamargastha iti tryavastha bhavati /
217
uram
as the Saddharmapun. d.arka, S
. gamasamadhi, Vimalakrti, etc. and
is considered to be one of the most problematic subjects in mahayana
Buddhism.7 In the context of the AA and its related commentaries, all
the bodhisattvas who are training in the path of prajaparamita are
considered to be irreversible. This theory assumes many overlapping
aspects of mahayana soteriology such as the ideas of ekayana, gotra,
tathagatagarbha, that we will briefly mention in the next section but the
details of which are perhaps too complex for our purposes here.8
In the context of the AA and PP commentaries then, the Twenty
Sam
. ghas is a topic within the context of the first chapter of the AA and
corresponds with special topics that bodhisattvas need to learn in order to
acquire Total Omniscience (sarvakarajata, rnam pa thams cad mkhyen
pa nyid). From the soteriological standpoint of the AA, these Twenty
Sam
. ghas are irreversible bodhisattvas. It is these irreversible bodhisattvas
as constituting the Twenty Sam
. ghas that will be discussed below.
Mahayana soteriological theory and the one ultimate vehicle9
In the mahayana tradition which is followed by AA commentators such
as Haribhadra and Tsong kha pa, the conclusion of the sravakas and
pratyekabuddhas path in their goals of arhatship does not represent the
final termination of their respective vehicles. The sravaka arhat and
pratyekabuddha arhats achievement of nirvan.a, with or without remnant
(sopadhises. a-nirupadhises. anirvan.a), is said to be only a state of peaceful
trance in which the arhat is engaged for a countless period of time. This
apparent nirvan.a is called, nirvan.a resembling an extinguished light
(pradpanirvan. aprakhyanirvan. a). In this instance, although their karmic
propensities to take rebirth in the three spheres of existence (traidhatuka)
have ceased, these arhats take rebirth in Buddha-fields of utmost purity
which resemble the petals of lotus flowers. They abide in this uncontaminated realm (anasravadhatu) engaged in meditative absorption until they
7 See remarks by Lamotte in Sgs,
1998: 185186.
8 Outside of the indigenous Tibetan and Indian commentaries on the subject, the works
218
JAMES APPLE
are roused from their samadhi by buddhas, and urged on to enter into
the mahayana path.10 On this point, both Haribhadra and Tsong kha pa
describe the situation of the sravaka and pratyekabuddha arhats based on
Candrakrtis Trisaran.asaptati:
Having attained the two aspects of bodhi, those [hnayana arhats] whose minds are
frightened by existence, rejoice in the expiration of life thinking they have attained nirvan.a.
[But] they do not [actually] possess nirvan.a. Although rebirth in the three spheres does not
exist for them they nevertheless abide in the uncontaminated realm. Later, they are urged
on by the buddhas for the purpose of abandoning unafflicted ignorance. Accumulating the
provisions of enlightenment, they will become leaders of the world.11
sopadhinirupadhisam. jakam
. bodhidvayam
. labdhva bhavad urukarun.a prajavaikalyenottrastamanasah. purvavedhaks. iptayuh. samskarapariks.ayan nirvan.asam
. bhave pi pradpanirvan.aprakhyanirvan. asam
jino
vyativr
ttatraidh
a
tukajanm
a
na
s
cyuticitt
anantaram
.
.
.
parisuddhes. u buddhaks.etres.v anasrave dhatu samahita eva padmaput.es.u jayante / tatas te
mitabhasam
. buddhabhaskarakarair aklis..tatamohanaye prabodhita bodhicittam utpadya
muktyavasthayam
. narakadicarikam
. iva gatim
. gacchantah. kramen.a bodhisam
. bharam
.
sam
bhr
tya
lokaguravo
bhavant
ti
a
gam
a
n
ni
s
citam
iti
/
Haribhadra
goes
on
to cite
. .
the Saddharmapun. d.arka sutra, Lankavatara sutra and sa stra citation [see next note]
in connection with this theory. Tsong kha pa in his Golden Garland (1970: 501ff)
maladevsutra,
compares in addition to the above sutras, the scriptural testimony of the Sr
Ratnagotravibhaga, and PP literature to demonstrate the differences between the one final
vehicle theory and three final vehicle theory. See Gonta (1992: 5966).
11 This is cited by Haribhadra in AAA
(134: we follow Sorensen here): labdhva
bodhidvayam hy ete bhavad uttrastamanasah. / bhavanty a yuh.ks.ayat tus..ta h. praptanirvan.asam
. jinah. // na tes.a m asti nirvan.am
. kim
. tu janma bhavatraye / dhatau na vidyate
tes.a m
. te pi tis..thanty anasrave // aklis..tajanahanaya pascad buddhaih. prabodhitah.
/ sam
. bhr.tya bodhisam
. bharam
. s te pi syur lokanayakah. // The stanzas appear in the
Trisaran.asaptati as verses 4547, see P. Sorensen, Candrakrti Trisaran.asaptati: The
Septuagint on the Three Refuges (Wien, 1986), pp. 4244. Tsong kha pas version differs
slightly from above editions, see Gser phreng (1970: 508). The Tibetan tradition, including
Tsong kha pa (Golden Garland, Collected Works, Vol. 26 (1977: 163.6), Tsong kha pa utilizes this passage as part of his early argument for sravakas and pratyekabuddhas realizing
the essencelessness of things), attributes this passage to Nagarjunas Bodhicittavivaran.a,
for discussion see La Theorie du Tathagatagarbha et du Gotra (Paris, 1969), pp. 194211.
Bodhicittavivaran.a vv.9596 does express a similar idea for which see Lindtner, Master of
Wisdom (Dharma Publishing, 1986), pp. 6465. On the unafflicted ignorance of the arhat
consult P. Jaini, On the Ignorance of the Arhat, in Buswell and Gimello (eds), Paths to
Liberation (Kuroda Institute, 1992), pp. 135146.
219
paths are urged out of their apparent catalepsy and into the single ultimate
vehicle of the bodhisattvas.
Mahayana path of the bodhisattva in the Abhisamayalam. kara
Innumerable mahayana sutras and sa stras discuss the attributes of the
bodhisattva, the spiritual aspirant of the mahayana path who is said
to achieve the inconceivable liberation (acintyavimoks. a; see Lamotte,
1994: 141148). By the complex and abstract account of the bodhisattvas
spiritual career given in the AA, one could also characterize the
bodhisattva as traveling the inconceivable path. In any case, we shall
provide here a brief account of the bodhisattvas path structure because a
detailed presentation of the bodhisattvas path will not be necessary in our
discussion of the twenty sam
. ghas.
The basic structure of the mahayana path as discussed in the AA
is the same five-fold division that is attributed to the sravaka path in
Abhidharma scholarship, that is, the divisions of accumulating provisions (sam
. bhara), preparation (prayoga), seeing (darsana), cultivation
(bhavana), and no more training (asaiks.a). The fundamental differences
are that the mahayana is considered to be superior in its aspiration,
abandonment, and realization. Bodhisattvas are superior in that they aspire
for unsurpassable complete awakening (anuttarasam
. yaksam
. bodhi), not
only for themselves, but for the sake of all other beings. With emphasis
on the altruistic intention of others purpose, one primary distinction over
other vehicles is that bodhisattvas have great compassion (mahakarun. a).
They abandon not only the afflictional obscurations (klesa varan. a) but
also the obstacles that impede complete knowledge (jeyavaran. a). The
understanding that actuates their abandonment is not only cognizing
the essencelessness of the person (pudgalanairatyma), but realizing the
essencelessness of things (dharmanairatmya) through the apprehension of
emptiness (su nyata). In the course of realizing the two types of essencelessness and abandoning the two types of obscurations, a bodhisattva will
travel through ten levels or stages (dasabhumi). Through the bodhisattvas
abandonment of the knowledge obstacles, he achieves Total Omniscience
(sarvakarajata), enabling him to help all beings through their achievement of Buddhahood.
The individual who travels in the mahayana path may be of two types:
(1) the bodhisattva who from the very beginning is firm in the mahayana
lineage (rigs nges), and (2) the hnayana arhat, either sravaka or pratyekabuddha, who is not firm in the lineage (rigs ma nges pa) and subsequently
enters into the mahayana path. The foundation of the mahayana path is the
seed potential for enlightenment, the tathagatagarbha, which is considered
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JAMES APPLE
to be latent in all sentient beings. This seed potential that naturally exists
in all living beings must be activated by means of special reflection
concerning the nature of sam
. sara such that this potential becomes engaged
in the process of spiritual development.12
The special reflection that takes place is the aspiration to achieve full
awakening for oneself and for the sake of other beings. This is known as
the generation of the thought for enlightenment (bodhicittotpada, byang
chub tu sems bskyed).13 A bodhisattva produces an altruistic mind set on
achieving perfect awakening (sam
. yaksam
. bodhi), consisting in the twofold
stage of resolution (pran.idhi) and engagement (prasthana), for the sake
of all beings. Production of this altruistic mind marks the beginning of
the mahayana path and the phase of the path called the path of accumulation. In the AA this is referred to as factors conducive to liberation
(moks.abhagya) and it is in this stage of the path where a bodhisattva
begins to collect the provisions necessary to make the aim of that altruistic intention possible. Here one develops faith, enthusiastic perseverance
in giving, mindfulness, stabilization, and wisdom.14 A bodhisattva will
acquire a whole series of provisions, or equipment, throughout his career
in order to attain highest enlightenment and the AA enumerates seventeen
types of provisions.15 Also in this phase of the path, a bodhisattva who
wishes to sustain and expand the qualities that are produced from altruistic
mind generation must hear, through dependence on meditative absorption
of the stream of the doctrine (srotanugatasamadhi), special instructions
(avavada), such as the ten topics beginning with application (pratipatti)
and including our topic of analysis, the Twenty Sam
. ghas. Having received
special instruction and developed the roots of virtue (kusalamula), which
are characterized by the qualities of faith (sraddha), etc., one becomes
possessed of the factors that constitute emancipation (moks.abhagya). At
12 Obermiller, 1932: 33, notes that the fundamental element which exists at the outset of
the path, the prakr.s.tisthagotra, must be activated into the paripus..tagotra in order to under
go the process of spiritual development.
13 AA I.18 (Amano, 2000: 10): cittotpadah pararthaya samyaksambodhi kamata /
.
samasavyasatah. sa ca yathasutram
. sa cocyate //
14 AA, IV.3234: animittapradanadisamudagamakausalam / sarvakaravabodhesmin
.
moks.abhagyam is.yate // buddhadyalambana sraddha vryam
. danadigocaram / smr.tir
a s ayasampattih. samadhir avikalpana // dharmes.u sarvair a karair janam
. prajeti
pacadha / tks.n.aih. subodha sambodhir durbodha mr.dubhir mata //
15 AA, I.4647: daya danadikam satkam samathah savidarsanah / yuganaddhas ca
. . . .
.
.
yo marga upaye yac ca kausalam // janam
. pun.yam
. ca margas ca dharan. bhumayo
dasa / pratipaks.as ca vijeyah. sambharapratipatkramah. // Seventeen is accounted for by
counting in the six paramitas beginning with generosity and so forth (danadikam
. ). This
section is missing in the manuscript (ASPh, Amano, 2000: 26) and is supplemented based
on AAA.
221
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JAMES APPLE
manairatmyam
. bhavayan kramena yada pr.thagbhutarthabhinivesa bhavad s.atspas..tajanalokena manomatram eva pasyati tada syos.magatavastha / sa evatralokalabdho nama
samadhir ucyate mahayane / yada tasyaiva dharmalokasya vr.ddhyartham
. nairatymabhavanayam
. vryarambhen.a madhyaspas..to janaloko bhavati tada murdhavastha
/ sa eva vr.ddhaloko nama samadhih. / yada tu cittamatravasthanena spas..tataro
bahyarthabhinivesa bhavo janaloko jayate tada ks.a ntyavastha / grahyakarabhavanupravesa t tattvarthaikadesapravis..to nama samadhih. / yada punar arthagrahakaviks. epanabhaso janaloka nis.padyate tada laukikagradharmavastha / sa evanantaryo nama
samadhih. /
223
of true existence for the mind which conceives of the person to be substantially existent (rdzasdzin rtog) and the conception of true existence for
the mind which conceives the person to imputedly exist (btags dzin rtog).
Comprehensions connected with these four types of concepts, formative in
the path of preparation, become the dominate focal point on the mahayana
paths of seeing and cultivation.
The mahayana path of seeing in the AA is presented according to
the system of the Abhidharmasamuccaya by Haribhadra and Tsong kha
pa. It is similar to the paths of seeing in the lower vehicles in that
there are sixteen moments of consciousness directed at the Nobles
Four Truths. However, the elements of existence within the context of
these Truths are directly cognized as not being merely selfless, and not
merely unreal as external objects, but as being dependently co-arisen and
having no essence of their own. This occurs as a meditative stabilization
and comprehension consisting in the non-perception of the bifurcation
of that which is apprehended and that which apprehends. This comprehension understands what is apprehended and what apprehends as
being completely the same or non-differentiated. In this instance, nonperception means the cessation of ordinary dualistic appearances and the
manifestation of ultimate reality (dharmadhatu). Relating to the sixteen
moments, the moments of intellectual receptivity in regard to knowledge of the doctrine (dharmajanaks. a nti) and knowledge of the doctrine
(dharmajana) comprehend what is apprehended while the subsequent
moment of intellectual receptivity (anvayajanaks. a nti) and subsequent
knowledge (anvayajana) comprehend that which apprehends.
Through this manner of comprehension a bodhisattva will abandon artificial defilements and imputed knowledge obstacles on the path of seeing.
In regards to artificial defilements to be abandoned by the path seeing,
there are ten afflictions for each of the Nobles Truths in the desire realm.
There are six fundamental afflictions consisting of desire, anger, pride,
ignorance, doubt, and wrong view. Wrong view is in turn divided into
five types: [false] view of the perishable aggregates (satkayadr. s..ti), extreme
view (antagrahadr. s..ti), false view (mithyadr.s..ti), holding a [wrong] view
as supreme (dr.s..tiparamarsa), and holding [wrong] ethics and rituals as
supreme (slavrataparamarsa). These ten afflictions separately occur with
respect to each of the four truths such that within the desire realm there are
forty artificial defilements. With the exception of anger (pratigha), which
does not arise in the form or formless realms, the remaining afflictions
likewise occur for each of the four truths in the two upper realms allowing
for seventy-two artificial defilements. The forty artificial defilements of
the desire realm and the seventy-two of the form and formless realm
224
JAMES APPLE
225
226
JAMES APPLE
that abiding in the perfection of wisdom is consonant with the preparatory analytical factors (nirvedhabhagyas). According to Tsong kha pa, the
identification of whether bodhisattvas of the actual sam
. gha first dwell in
either the paths of preparation, seeing, or cultivation, does not appear in
227
228
JAMES APPLE
the side of the forty-two [with skill-in-means] generates the first [altruistic] thought [for
enlightenment], engages in the perfections, and does not let go of the path of ten virtues
until obtaining the stage of being irreversible (avinirvartanyabhumi).24
In this way, with three bodhisattvas listed at first and then forty-five
spoken later according to the above method, there are a total of forty-eight
bodhisattvas which are demonstrated. These bodhisattvas are classified
according to whether they have skill-in-means or not and whether they
take rebirth among long lived deities. Although the Conquering Harm to
the Three Mothers and Tsong kha pa appear to accept this enumeration to
be applied to the three aforementioned PP sutras, this enumeration appears
nas thabs mi mkhas pa la lha tshe ring po dang dod khams su skye ba gnyis / lhag ma zhe
gsum thabs mkhas su gsung so / de ltar thabs mi mkhas pa la gnyis su byas nas zhe lnga
bgrang bar gnyis ka mthun la mi mthun pacha di tsam zhig yod de / di ltar mdo gsum
gang zhe gnyis pai thad du byang chen sems dang po bskyed phyin chad phyir mi ldog
pai sa thob kyi bar du nam yang dge bcui las kyi lam mi gtong ba dag kyang yod do /
229
examine Arya
Vimuktisenas system of the actual sam
. gha of bodhisattvas.
Arya
Vimuktisenas system
Arya
Vimuktisenas system of articulating the Twenty Sam
. ghas is inti
mately related to the Pacavim
. satiprajaparamitasutra. Arya Vimuktisena directly correlates sections of the Pacavim
. sati with statements in
the Abhisamayalam
k
a
ra
while
having
a
methodological
approach that
.
reflects the style of delineation of the sravaka sam
gha
given in the
.
Arya
Vimuktisenas system, Tsong kha pa divides his articulation into
four divisions of bodhisattvas: those who possess the name of the Eighth,
those who are separated from attachment previous to the path of seeing
(vtaragapurvin), those who remove defilements to be removed by the path
of cultivation serially (anupurvin), and the Pratyekajina.
Pacavim
Vimuktisena to be the basis from
. sati and is considered by Arya
which one construes the two, followers through faith (sraddhanusarin) and
followers through doctrine (dharmanusarin). Tsong kha pa notes that the
bodhisattva follower of the path by faith has dull faculties (mr.du indriya),
and abides on the first fifteen thought-moments of the path of seeing. The
26
Pacavim
. sati states:
25 AAV, 39: tatra samgharatnam avaivartikabodhisattvasam gho tra veditavyah /
.
.
.
26 The following citations from the Pacavims ati present the reading that Tsong kha pa
.
gives in this Golden Garland (1970: 250260). I have provided Sanskrit in the footnotes
from either the AAV (Pensa, 1967) or the Pacavim
. sati (Dutt, 1934: 6072) depending on
which text correlates the best with Tsong kha pas citations. An English translation based
on the Sankrit of his own recension may be found in Conze (1975: 6674).
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JAMES APPLE
The bodhisattva, mahasattva who, deceased among humans, has the destiny to be reborn
among them, has dull faculties; excluding the bodhisattva, mahasattva who is irreversible,
[this one] does not make effort to quickly practice the yoga of perfect wisdom and even
through the doors of dharan. or the doors of meditative stabilization will not quickly
manifest [perfect wisdom].27
Arya
Vimuktisena comments here that, Directly saying irreversible
means that ground is obtained through only the path [followed with] sharp
faculties.28 This means that the reversible seventh bodhisattva ground, the
avivartacarya bhumi among the ten bodhisattva stages, is obtained only by
one with sharp faculties. A bodhisattva with sharp faculties (tks.n.endriya)
is the follower of the path by doctrine, who is also within the fifteen
moments of the path of seeing.
The bodhisattva, mahasattva who, deceased in other Buddha-fields and reborn here, has
sharp faculties and will quickly achieve this yoga, the present yoga of perfect wisdom.
The bodhisattva, mahasattva who, deceased from among the Tus.ita heaven deities and
reborn here, will have especially sharp faculties, practices nothing but the perfections, and
will directly face [perfect wisdom] with all the doors of dharan. and doors of meditative
stabilization.29
Arya
Vimuktisenas Abhisamayalam
. karavr.tti as being the Eighth. The
Pacavim
s
ati
describes
the
Eighth:
.
The bodhisattva, mahasattva who abides in the abode of perfect wisdom, deceased in
other Buddha-fields, Tus.ita heaven, or in this world, should be understood as being reborn
here.30
Arya
Vimuktisena connects the eighth bodhisattva together with the
first two followers of faith and doctrine. The section of the Pacavim
. sati
concerning the two followers is not distinguished from the section on the
231
Arya
Vimuktisena himself states that they are within the first sixteen
thought-moments.31 This is because Tsong kha pa wishes to correlate
and
The enterer to the second and third result is spoken with reference to the one who obtains
by seeing (dr.s..tiprapta).33
Tsong kha pa (1970: 252) states that although there is one enterer who is
separated from attachment previous to the path of seeing, it is symbolically
represented by either one who aspires by faith and one who obtains by
seeing. The meaning of the two is that even though they are two followers
who have sharp or dull faculties, the intention is that they are of one lineage
of those who have faculties. The Abhisamayalam
. karavr.tti immediately
after quoting the sutra on the one who aspires by faith and the one who
obtains by seeing, quotes the sutra in regard to the two abiders in the result
31 AAV, 39: tatro yo margajatayam darsanamargah sodasaksaniko vaksyamanas tesu
.
. . .
. .
.
.
.
s.od.asasu ks.an.es.u mr.dvindriyo . . . /
32 AAV, 40.6: yato dvityatrtyaphalapratipannakam s raddhadhimuktam adhikrtyaha
.
.
.
... /
33 AAV, 40.12: dvityatrtyaphalapratipannakadr stipraptam adhikrtyaha . . . /
.
. ..
.
232
JAMES APPLE
233
The Pacavim
. sati describes the second subdivision, the sharp faculty
one who possesses the same lineage of one who obtains by seeing, as an
enterer to the either the result of Once-returner or Non-returner as:
There are bodhisattvas, those who have skill-in-means, who enter into the concentrations
and formless attainments, engage in the thirty-seven limbs of enlightenment, they are not
reborn by the force of concentrations and so forth but through skill-in-means, they are
reborn where they can please the Buddha Bhagavans and nourish them. Since they are not
separated from the yoga of perfect wisdom, they will become completely fully awakened
in unsurpassable complete enlightenment in this very Bhadrakalpa.37
In this section of the sutra one can plausibly count four enterers, but as
Tsong kha pa reasons, by means of classifying via faculties there are only
two that can be counted because this section of the sutra makes a distinction into only dull or sharp faculties. The second division of those who are
separated from attachment previous to the path of seeing (vtaragapurvin)
consists of abiders. This type of abider also has two subdivisions. The first
subdivision mentioned by Tsong kha pa (1970: 254) is the bodhisattva
among the two who either aspire by faith or who obtains by seeing, and
36 AAV, 40: santi s ariputra bodhisattvah mahasattvah anupayakusala ye catvari
.
.
234
JAMES APPLE
who abide in the result of Once-returner that is separated from attachment previous to the path of seeing. The Pacavim
. sati describes this
bodhisattva:
There are bodhisattvas, mahasattvas who are obstructed by one life, course in perfect
wisdom, and with skill-in-means, engage in the four concentrations, the four immeasurables, four formless attainments, thirty-seven limbs of enlightenment, the three doors of
liberation and not influenced by the force of these, having directly perceived the Buddha
Bhagavans please them, practicing the celibate holy life under them, take rebirth again
for a kalpa among the gods of Tus.ita heaven, where they abide until the end of their
lifespan. Then, with non-defective faculties, mindful and conscientious, in front of and
surrounded by hundreds of thousands of niyutas of kot.is of gods, take rebirth here and are
fully awakened in various Buddha-fields.38
The Golden Garland (255) states that this type of bodhisattva comes
back one time to this world, and then achieves enlightenment in another
world.39 The second subdivision is the bodhisattva among the two who
either aspires by faith or who obtains by seeing, and who abides in the
result of Non-returner that is separated from attachment previous to the
path of seeing. The Pacavim
. sati states:
The bodhisattvas, mahasattvas, who obtain the six supernatural knowledges, and who
are not reborn in the desire realm, form realm, or formless realm; but they pass on
from Buddha-field to Buddha-field, honoring, respecting, revering, and worshiping the
Tathagata, Arhat, fully enlightened Buddhas.40
This type of bodhisattva does not return to this world and achieves
enlightenment by being reborn in the upper heavens of the form and
formless realm.
ye prajaparamitayam
. caranta upayakausalyena catvari dhyanani samapadyante /
catvaryapramani catasra a rupyasamapattauh. smr.typasthanasamyak prahan.ardhipadendriyabalabodhyangamargan bhavayanti / su nyatasamadhim
. samapadyante / animittasamadhim
. samapadyante / apran.ihitasamadhim
. samapadyante / na ca tes.a m
. vasena
gacchanti sam
. mukhaubhutam
. s ca buddhan bhagavata a ragayitva tatra brahmacaryam
.
caritva punar eva tus.itanam
. devananam
. sabhagatayai upapadyante / te tatra
yavadayustis..tanti / te tatra yavadayuh. sthitva ahnendriyah. / smr.timantah. sam
. prajananto
anekairdevakot.niyutasatasahasraih. parivr.tah. puraskr.ta ihopapattim
. darsayitva nanabuddhaks.etres.v anuttaram
. samyaksam
. bodhim
. abhisam
. budhyante / AAV, 40; Conze, 69.
39 AAV, 40: sakrd imam lokam a gatya tesa m anyatra parinirvana t /
.
.
.
.
40 Pacavims ati, 63: santi bodhisattvah mahasattvah sasmamabhijanam labhino ye
.
.
. .
.
na kamadhatau na rupadhatau narupyadhatav upapadyante / api tubuddhaks.etren.a
buddhaks.etram
. sam
. kramanti tathagatan arhatah. samyaksam
. buddhan satkurvanto
gurukurvanto manayantah. pujayantah. / AAV, 40; Conze, 69.
235
Anup
urvika: Those who progress serially
Arya
Vimuktisena counts those who remove defilements to be removed
by the path of cultivation serially (anupurvin) into three divisions: the
Sam
. ghas who possess the name of Stream-enterer, Once-returner, and
Non-returner.
Bodhisattva Stream-enterers
The abider in the result of Stream-enterer is described in the Abhisamayalam
. karavr.tti:
That one who is spoken of by saying, Stream-enterer should be understood in the two
41
aspects of those who go from family to family (kulam
. kula).
Tsong kha pa explains in the Golden Garland (255) that the Satas
ahasrikavivaran. a classifies the Bodhisattva who is born family to family
among gods into two: those born among desire-realm deities and those
41 AAV, 41: ya esa srota-apanna ity uktah sa eva dvividhah kulamkulo veditavyah /
.
.
.
.
.
42 Pacavims ati, 64: santi bodhisattvah mahasattvah dhyanani utpadya catvarya-
.
.
.
praman.a ni catasra a rupyasamapatth. samapadyante te copayakausalyena samanvagatah.
samadhisamapattibhyo nivr.tya kamadhatav upapadyante ks.itriyamahasa lakules.u va
brahman.amahasa lakules. u va gr.hapatimahasa lakules. u va upapapadyante sattvaparipakaya / AAV, 41; Conze, 69.
43 Pacavims ati, 6465: santi bodhisattvah mahasattvah dhyanani samapadyante
.
.
.
catvaryapraman. a ni catasra a rupyasamapatth. samapadyante / te pyupayakausalyabalena dhyanasamadhisamapattivasena va caturmaharajakayikanam api devanam
.
sabhagatayai upapadyante / trayastrim
. sa nam
. yamanam
. tus.itanam
. nirman.aratnam
.
paranirmatavasavartanam. sabhagatayai upapadyante / AAV, 41: Conze, 70.
236
JAMES APPLE
AAV, 41: sa hi tr.tyacaturthaklesaprakaraprahan. ena tatpratipaks.a nasravendriyalabhena dvitrijanmavases.ataya ca srota-apannad visis.yata iti kr.tva /
45 AAV, 41: ya esa sakrdagamty uktah sa evaikavcikah /
.
.
.
.
46 Pacavims ati, 65: santi bodhisattvah mahasattva ye caturna m dhyananam labhino
.
.
. .
.
yavad as..ta dasa namaven. ikanam
. buddhadharman. a m
. labhinastes.a m
. canurodhaya caranti /
caturn.a m a rysatyanam
. labhino na ca tani pratividhyanti / te puna bodhisattva mahasattva
ekajatipratibaddha veditavyah. / AAV, 41; Conze, 70.
47 AAV, 41: sa hi saptastaklesaprakaraprahan ena tatpratipaksa nasravendriyalabhena
..
.
.
ekajanmavases. atvac ca sakr.dagamino visis.yata iti kr.tva /
48 ASBH, Tatia, 120: ekavcikah sakrdagamyevanagamiphalapratipannako devesv
.
.
.
evaikam
. bhavam
. sam
. sr.tya parinirvati / eka vcirantaram
. janmavakasosya soyam
ekavcikah. / The Ekavcika Once-returner is only an enterer to the result of Non-returner
who, having transmigrated a single existence among the gods, is emancipated. For one
who has one interval {MW, p. 1004, wave, ripple} means the intermediate state, the
intermediate time between birth (janmavakasah.), that is the Ekavcika.
237
interval for fully enlightenment. Tsong kha pa states that even though
Abhayakaragupta explains this bodhisattva to be on the seventh or eighth
ground, it is evident that this bodhisattva would be on the tenth ground
if relying on the sutra because it explains the bodhisattva as one who is
obstructed by one rebirth (ekajatipratibaddha). Tsong kha pa also notes
that from the sutra saying obtaining the four concentrations up to the
eighteen special qualities intends that the Ekavcika has the distinction
in the lineage or ability to obtain these qualities.
Bodhisattva Non-returners
The third and final division of bodhisattvas who progress serially in Arya
Vimuktisenas system is the Non-returner. The Non-returner is described
as:
That one who is spoken of by saying, the Non-returner who abandons nine afflictions,
should be understood in five aspects.49
Anabhisam
. skaraparinirvayin and Urdhvam
. srotas. This is in agreement
with the general enumeration given in the Abhidharmakosa.50 Tsong
kha pa, based on these principal divisions, classifies the bodhisattva
Non-returner in Arya
Vimuktisenas system into eight subdivisions.
The first subdivision consists of the bodhisattva Non-returner who
attains full enlightenment in the intermediate state (antaraparinirvayin).
The Pacavim
. sati states:
There are bodhisattvas, mahasattvas who, from the generation of the first thought of
enlightenment obtain the concentrations, the immeasurables, the formless attainments,
the thirty-seven limbs of awakening, the [ten] powers [of a Tathagata], fearlessness, the
analytical knowledges, and the eighteen special qualities [of a Buddha]. With skill-inmeans, they take rebirth among Brahmakayika gods up to the gods of Akanis..tha heaven.
Having become fully enlightened there, they work for the sake of beings.51
49 AAV, 41: ya esa navamaklesaprakaraprahan a d anagamty uktah sa pacadha
.
.
.
veditavyah. /
50 AK, vi.37ac, 358: sontarotpannasam skarasam skaraparinirvr ttih / u rdhvasrotas ca
. .
.
.
/ AKBh, 358: sa evanagam punah. pacadha bhavati / AKV, 948: sa evanagam punah.
pacadha bhavatti antaraparinirvay upapadyaparinirvay sabhisam
. skaraparinirvay
anabhisam
. skaraparinirvay u rdhvam
. srotas ceti nigamayati /
51 Pacavims ati, 6566: santi bodhisattvah mahasattva ye prathamacittotpadam
.
.
upadaya caturn.a m
. dhyananam
. labhino bhavanti / caturn.a mapraman.a nam
. labhino
bhavanti / catasr.n.a marupyasamapattnam
. labhino bhavanti / smr.tyupasthana samyakprahan.ar.ddhipadendriyabala bodhyangamargan bhavayanti / balavsa radyapratisam
. vidaven.ikabuddhadharman pratilabhante / upayakausalyena brahmakayikes.u deves.u yavad
akanis..thes.u deves.u papadyante / tatra canuttaram
. samyaksam
. bodhim abhisam
. budhya
sattvanam artham
. kurvanti / AAV, 41: Conze, 70.
238
JAMES APPLE
Tsong kha pa (Golden Garland: 256) explains this bodhisattva through the
analogy that it becomes fully enlightened instantly in whichever suitable
form realm abode, the intermediate of the three realms. The form realm
being considered the intermediate of the three realms i.e., desire, form,
and formless realms, analogous to the intermediate state between death
and future birth.
The second division of Non-returners accords with the bodhisattva
Non-returner who attain full enlightenment as soon as they are reborn
(upapadyaparinirvayin).
There are bodhisattvas, mahasattvas who, by that very generation of the first thought of
enlightenment becomes awakened into full enlightenment and turn the wheel of Dharma,
and having performed the purpose of countless immeasurable beings, achieve full nirvan.a
in the sphere of nirvan.a which leaves no aggregates behind. These [bodhisattvas] sacred
Dharma remains for an aeon or more after they have achieved nirvan.a.52
Tsong kha pa states that the analogy here is that since this bodhisattva
puts forth great effort for the sake of sentient beings, he/she is called one
52 Pacavims ati, 66: santi bodhisattvah mahasattva ye prathamacittotpadenvanut.
.
taram
. samyaksam
. bodhim abhisam
. budhyante / dharmacakram
. pravartayanty aprameyan.a masam
khyey
a
n
a
m
sattv
a
n
a
m
c
a
rtham
kr
tv
a
nir
u
padhi
s
es
e
.
.
.
. .
. nirvan.adhatau parinirvanti
tes.a m
. parinirvr.tanam
. kalpam
. va kalpavases.am
. va saddharmastis..tati / AAV, 41; Conze,
7071.
53 Pacavims ati, 66: santi mahasattva ye satparamitasu caranto lokadhato lokadhatum
.
. .
.
sam
. kramanti / tatra ca sattvan bodhaye pratis..thapayis.yanti / te nityamudyaktah. sattvanam
.
kr.taso na kadacid anarthasam
. hitam
. vacam
. bhas.ante / sattvanam
. kr.taso nityamudyakta
buddhaks.etren.a buddhaks.etram
. sam
. kranti . . . / AAV, 4142; Conze, 71.
239
who achieves nirvan.a with great effort. Tsong kha pas AA teacher, Nya
dbon kun dga dpal, compares this type of bodhisattva Non-returner to
tenth state bodhisattvas like Avalokitesvara, Tara, and Majusr based on
54
the Munimatalam
. kara. However, as we will see, Tsong kha pa will not
accept this type of comparative interpretation.
The fourth division of the bodhisattva Non-returner is the bodhisattva
who achieves nirvan.a without effort. The citation from the sutra states:
There are bodhisattvas, mahasattvas who, by the generation of the first thought of enlightenment itself, completely pass beyond from the faults of a bodhisattva and while definitely
abiding on the irreversible stage, achieve all the qualities of a Buddha.55
54 Nya dbon kun dga dpal (1978: f. 193a): byang se[ms] phyir mi ong du byed pa dang
bcas da bai ming can ni / . . . / phags pa spyan ras gzigs sgrol ma jam pai dbyangs lta
buo thub dgongs so /
55 Pacavims ati, 6667: santi bodhisattvah mahasattva ye prathamacittotpadenaiva
.
.
bodhisattvan yasam avakramanti / avinirvatanyabhumau va avitis..thante / sarvabuddhadharman va samudanayanti . . . / AAV, 42; Conze, 71.
56 The Vks describes bodhisattvas as roaring the great lionss roar (mahasimhana.
danadin). See Lamotte (1994: 2 n.4).
57 Dharmamitra (PSPh: 51a.6): mngon par du byed pa med par yongs su mya ngan las
das pa ni . . . / di ltar dge slong mi khrugs pa dang bram ze rgya mtshoi rdul . . . / Rong
ston shes bya kun rig (1988: 35b.5): mngon par du byed med par mya ngan las da ba ni
/ . . . bram ze rgya mtshoi rdul dang / dge slong mi khrug pa lta buo / Nya dbon kun dga
dpal (1978: f. 193b). See Lamotte (1994: 243, f.n. 9) concerning the story of the bhiks.u
who became Aks.obhya.
58 AAV, 41 on bodhisattva with effort: sa hy abhiprayuktamargavahti krtva /
.
sabhisam
. skaraparinirvay . . . / Page 42 on bodhisattva without effort: sa hy abhiyogavahimarga iti kr.tva /
240
JAMES APPLE
Arya
Vimuktisena is the Urdhvam
. srotas which has two subdivisions:
a bodhisattva who goes up to Akanis..tha heaven (akanis..thaparama) and
the bodhisattva who goes up to the Peak of Existence (bhavagraparama).
Arya
Vimuktisena explains the first division, the Akanis..thagah.:
Arya
Vimuktisena takes the Akanis..thagah. as the base for three Jumpers.
The sutra states:
There are bodhisattvas, mahasattvas who, practicing the six perfections, have become
Universal Monarchs. Having taken the perfection of giving for their guide, they provide
all beings with everything that brings happiness, like food for those desiring food up
until having established beings in the path of the ten virtuous actions. Having taken rebirth
from among the gods of Brahmakayika heaven up until the gods of Akanis..tha heaven, the
will become enlightened in various Buddha-fields.61
Arya
Vimuktisena explains the bodhisattva Jumper as one who, having
degenerated from the first three concentrations, achieves the first concentration and takes rebirth in Brahmakayika heaven. Then through the
force of previous familiarization, the Jumper alternates with the fourth
concentration, and as a consequence when he dies, takes rebirth as a
Deva in Akanis..tha heaven. This bodhisattva is called a Jumper because
59 AAV, 42: u rdhvamsrotas ca pacamah / yasyordhvam gatir na tatraiva parinirvanam
.
.
.
. .
241
Suddh
avasakayika, taking rebirth in Akanis..tha heaven they will become fully awakened
into unsurpassable complete enlightenment in various Buddha-fields.65
brahmakayikes. u papannah. / purvabhyasavasa c caturthadhyanam vyavakrya tasmat pracyuto kanis..thes.u deves.u papadyate / sa hi madhye nimajjanat pluta ity ucyate /
63 Pacavims ati, 67: santi bodhisattvah mahasattva ye catvari dhyanani nispadhya
.
.
.
dhanebhyah. parihn.a h. prathamam
. dhanamasadya brahmakayikes.u deves.u papadyante
/ te punar dhyanani nis.padyakanis..thes.u papadya nana buddhaks.etres.v anuttaram
.
samyaksam
. bodhim abhisam
. budhyante / AAV, 42; Conze, 71.
64 AAV, 4243: ardhapluto nama yo brahmakayikebhyas cyutva suddhavases u papadya
.
madhyad ekam adhis..thanantaram
. vilam
. dhyakanis..than pravisati /
65 Pacavims ati, 68: santi bodhisattva mahasattva ye brahmalokac cyutva s uddha.
vases.u papadyante / te suddhavasanam ekam
. va dve va sthane vilam
. dhyakanis..thes.u
deves.u papadya nana buddhaks.etres.v anuttaram
. samyaksam
. bodhim abhisam
. budhyante /
AAV, 43: Conze, 72.
66 AAV, 43: sarvasthanacyuto nama yah sarvani sthanan tarani samcaryakanisthan
.
.
.
.
..
pravisati /
67 Pacavims ati, 68: santi s a riputra bodhisattva mahasattva ye tathagatasat.
.
.tasamatmabhavam abhinirmaya tus.itabhavanam
. parisodhya brahmakayikes. u deves.u
yavad akanis..thes.u deves.u papadyopayakausalyena nairayikan.a m
. sattvanam
. dharmam
.
242
JAMES APPLE
the Suddh
avasas heavens, gradually enters into the Formless Realms, and
having gone to the Peak of Existences, achieves enlightenment in various
Buddha fields.68 The sutra states here:
There are bodhisattvas, mahasattvas who, in consequence of having accomplished
the concentrations and formless realm attainments, take rebirth among the gods of
Suddh
avasa heaven having taken rebirth in all other abodes, gradually
produces the formless realm [attainments],70 that therefore this
bodhisattva transmigrates up to the Br.hatphala heaven. It is crucial to
note here that in dividing these bodhisattvas in the above manner, Arya
Vimuktisena treats AA, 23d24ab, akanis..thagah. / plutas trayo bhava
syagraparamo / as five subdivisions counted under the Urdhvam
. srotas.
These bodhisattvas therefore comprise only one count among the Twenty
Sam
Vimuktisena (see Figure 1).
. ghas in the system of Arya
The sixth division of bodhisattva Non-returners is the bodhisattva who
destroys the attachment to form, transmigrator to the formless realms. The
sutra describes this bodhisattva:
There are bodhisattvas, mahasattvas who, obtaining the concentrations and formless realm
attainments, take rebirth in the realm of limitless space up to the Peak of Existence and then
will be reborn in various Buddha-fields.71
Tsong kha pa does not discuss this bodhisattva other than following
Arya
Vimuktisenas statements that this Non-returner, having deceased in
desayanti tiryagyonigatanam
. sattvanam
. dharmam
. desayanti yamalaukikanam
. sattvanam
.
dharmam
. desyanti / AAV, 43; Conze, 72.
68 AAV, 43: bhavagraparamo yah samapattyantaran y a sadyan sarvasthanantare.
.
s.u papadyapravisyaiva suddhavasan a rupyakramopapattito bhavagram
. gatva nanabuddhaks.etres.v abhisambudhyate /
69 Pacavims ati, 69: santi s a riputra bodhisattva mahasattva ye dhyanarupyasama.
pattorasadayanto brahmakayikes. u yavac chubhakr.tsnes.u deves.u papadyante / tatra
a kasa nantyayatane yavad bhavagre upapadyante . . . / AAV, 43; Conze, 72.
70 AAV, 43: . . . sarvasthanantares u papadyapravisyaiva s uddhavasan a rupyakramo.
papattito . . .
71 Pacavims ati, 69: santi s a riputra bodhisattva mahasattva ye dhyanarupyasama.
pattnam
. labhinasta a kasa nantyayanate yavad bhavagre upapadyante / tato nanabudhaks.etres.u papadyante / AAV, 43; Conze, 72.
243
this realm, does not go to the form realm but takes rebirth in the formless
realm.72
The seventh division concerns the bodhisattva who is pacified in
dvatrim
. san mahapurus.alaks.an.a lam
. kr.tamurtayo niruttaraih. parisuddhair indriyah.
samanvagata naiva kadacid apayadurgativinipates. u papadyante / natmanam utkars.ayanti
na paran pam
. sayanti te mahajanasya priyas ca bhavanti manaapas ca / ye ca sattvas tan
bodhisattvan pasyanti te tenaiva cittaprasadenanupurven. a tribhir yanaih. parinirvanti . . .
/ Pacavim
. sati, 69; Conze, 7273.
244
JAMES APPLE
system of Arya
Vimuktisena. As we have briefly mentioned, Tsong kha
pa considers the bodhisattva Non-returners in this system, beginning with
the Upapadyaparinirvayin Non-returner, to be synonymous with the Arhat
enterer. Arya
Vimuktisena briefly states that a Non-returner who has
removed the eighth affliction of the Peak of Existence is considered to be
an Arhat enterer.78 This is the same definition which Tsong kha pa accepts
when presenting the Twenty Sam
. ghas system of Haribhadra.
Bodhisattva pratyekabuddha
The fourth and final division in which Tsong kha pa classifies bodhisattvas
245
and Munimatalam
k
a
ra:
that
the
pratyekabuddha
has
two
aspects.
The
.
first is much like the allegorical sam
. gha pratyekabuddha, having the
quality of becoming enlightened without listening to teachings from
others. The second aspect of the pratyekabuddha takes on the appearance of a pratyekabuddha. Here we are reminded of the story in the
uram
S
. gamasamadhisutra (1998: 214216) of Majusr manifesting the
figure (sam
. sthana), colors (varn.a), and bodily attitudes (ryapatha) of
a pratyekabuddha as a form of skilful means to help deliver beings.80
That sutra (1998: 111) states that a bodhisattva manifests the figure,
colors, and bodily attitudes of a pratyekabuddha, but without ever straying
inwardly from the thought of great compassion (mahakarun.a citta) of the
Buddhas.
These aforementioned divisions of the Twenty Sam
. ghas comprise the
system of Arya
Vimuktisena. The Abhisamayalam
k
a
ravr
. tti quotes twenty.
four sam
ghas
from
the
s
u
tra,
condensing
them
into
Twenty Sam
.
. ghas,
sixteen of which are explicitly stated and four of which are implicit. The
apagatasravakes. u pratyekam
. bodhim abhisambudhyante / ta upayakausalena bahuni
pran.ikot.iniyuta satasahasran.i tris.u yanes.u paripacyanuttaram
. samyaksambodhim abhisambudhyanta / Pacavim
s
ati,
71;
Conze,
7374.
.
80 Rong ston shes bya kun rig (1988: 36a.2) makes note of this as well: dpa bar gro
bai mdor / bskal pa rnam par snang pa la / jam dpal gyis rang rgyal du sprul nas sems
can gyi don byed par gsungs so /
246
JAMES APPLE
(15) Urdhvam
. srota
a.
b.
c.
d.
e.
(16)
(17)
(18)
(19)
(20)
Akanis..thaga
Pluta
Ardhapluta
Sarvasthanacyuta
Bhavagraparama
Ruparagahan
Drs..tadharmasama
Kayasaks.in
Arhat enterer (implicit from AA, 23c to 24c)
Pratyekabuddha (AA, 24d)
comments on
the AASPh, perhaps representing a summary of the AAA,
the verses of the Abhisamayalam
. kara alone. Both of the commentaries
present a brief exegesis of the Twenty Sam
. ghas and as a consequence,
Tsong kha pas presentation of our own system (rang lugs) is concise
as well. While following the commentaries of Haribhadra, Tsong kha pa
divides his exegesis of the actual sam
. gha into five classifications: the
Stream-enterer, Once-returner, Non-returner, Arhat enterer, and Pratyekabuddha. Tsong kha pa mentions each one of these types of bodhisattvas
as merely possessing the name (ming can) of Stream-enterer and so
247
/ vaks.yaman.amargajata-sam
. gr.htas.od.asaks.an.adarsanamargam
. a sritya pacadasasu
darsanamargacittaks. an.es.u sraddhadharmanusari-bhedena prathamaphalapratipannako
dvividhah. /
82 Cf. AAA,
35: tato yah. kamavtaragah. sa s.od.asedarsanamargacittaks. an.e srotaa pannah. /
83 AAA,
35: tato bhavanamarge yavac caturthaklesaprakaraprahan. a d devamanus.yakulam
. kulatvena sa evanyo dvividhah. /
248
JAMES APPLE
The first subdivision from among the three, an enterer to the result of
Once-returner, consists of the aspirer by faith (sraddhadhimukti) one of
dull faculties and one that obtains by seeing (dr.s..tiprapta) who has sharp
faculties. Either one of these make effort for the sake of obtaining the
result of Once-returner having abandoned the fifth desire realm affliction
by the path of cultivation. According to Tsong kha pa, who is following
Haribhadra, the two enterers to Once-returner are counted only as one
84
among the divisions of the Twenty Sam
. ghas. The second subdivision
consists of the Once-returner who is a mere abider in the result abiding on
the path of liberation which abandons the sixth desire realm affliction.85
The third subdivision is the distinctive abider in the result of Once-returner
who is called an Ekavcika. This Once-returner is distinctive because of its
abandonment and has one rebirth remaining among the gods.86 The third
division that Tsong kha pa employs regards the bodhisattvas who have the
name of Non-returner (anagam). Non-returners have two divisions of an
enterer and an abider. First, the Non-returner enterer, who may have either
sharp or dull faculties, abandons the seventh or eighth desire-realm defilement and makes effort for the sake of abandoning the ninth defilement. In
a similar manner to the Once-returner enterer, the Non-returner is counted
87
only once among the Twenty Sam
. ghas. The question may arise as to
how one can interpret one enterer to the two middle fruitions while having
earlier counted separately each one of the sharp and dull faculty enterers to
the first result. The Golden Garland (268), following the remarks of Byang
chub ye shes, states that each one is counted separately when entering
the first result because it is definite to have either dull or sharp faculties
and that there is no time to change faculties when the path of seeing is
generated uninterruptedly. Since faculties can be changed at the time of
the path of cultivation, when entering to the result of Once-returner or
Non-returner, the faculty is not definite for each one and therefore it is to
be counted as only one among the Twenty Sam
. ghas.
The second principal division among the bodhisattvas who have the
name of Non-returner is the Non-returner abider (anagamiphalastha). The
Non-returner abider is one who abandons the ninth desire-realm affliction and consists of five subdivisions.88 The first of the Non-returner
84 AAA,
35: tatah. kamavacarapacaprakaraklesaprahan. ena dvityaphalapratipannako
mr.dutiks.n.endriya evaika s raddhadr.s..tipraptah. /
85 AAA,
35: tatah. kamavacaras. at.prakaraklesaprahan. a t sakr.dagam /
86 AAA,
35: tatah. sa evaikajanmavases.atvad deves.v ekavcikoparah. /
87 AAA,
35: tatah. kamavacarasaptas..taklesaprakaraprahan. a t tr.tyaphalapratipannakah.
purvavac chraddhadr. s..tipraptah. /
88 AAA,
35: tato yah. kamavacaranavamaklesaprakaraprahan. a d anagamty ucyate sa
pacadha veditavyah. /
249
250
JAMES APPLE
realms from Brahmakayika to Akanis..tha heaven, a Half-jumper (ardhapluta) who enters to Akanis..tha skipping over only the abodes from
the Satas
ahasrika Prajaparamita. He states that these two in sequence,
abandon the form realm defilements to be abandoned by the path of seeing
and the form realm defilements to be abandoned by the path of cultivation
in a desire-realm embodiment, and then obtain the four formless attainments. When either one dies, they may either pass over the form realm
and take rebirth in the formless realm, or, possess the seven treasures of a
bodhisattva,96 not take another body, and become enlightened in one life.
The later one that does not take another body is explained as the supreme
bodhisattva.
The fourth principal division among the Twenty Sam
. ghas construed
according to the system of Haribhadra consists of the arhat enterer. The
bodhisattva who has the name of enterer to the result of arhat abandons
94 AAA,
36:
tatrakanis..thaparamah. plutardhasarvasthanacyutvenakanis..thapravesa
trividhah. /
95 AAA,
36.3-4: bhavagraparamas ca rupavtarago dr.s..tadharmesamah. kayasaks.ti
dvividhah. / Peking edition and Tsong kha pa has ni for ca, construing rupavtaraga as
an epithet of bhavagraparam.
96 rgyal srid sna bdun, Tshig mdzod, 558, the seven valuables: precious disk, precious
jewel, precious consort, precious minister, precious elephant, precious horse, and precious
army.
251
nakah. /
98 AAA,
36: tatah. sravakapit. akam evalambya svamargasam
. mukhkaran.a d abuddhotpade pratyekabuddha. . . . /
99 Prasphutapada, Pk 5194, nya 52a.3: de ltar tha mar bstan pa di gsum ni rang dang
.
gzhan gnyi gai don las byang chub sems dpa mchog tu bstan to /
100 AAA,
36.12: (tatha ca) prathmadvityaphalastham
. caturthaphalpratipannakam. ca
pudgalam
. sugamatvenasam
. gr.hyoktam
. ... /
101 Cf. Bod rgya tshig mdzod chen mo, 449: dge dun nyi shu / dge dun dkon mchog
mtshon byed dpe dge dun nyi shu ste / rgyun zhugs lnga dang / phyir ong gsum / phyir
mi ong bcu / dgra bcom zhugs pa / bse ru lta bui rang sangs rgyas bcas nyi shu tham
pao /
252
JAMES APPLE
There are Twenty [categories]: the [(1) Stream-enterer enterer] with dull and [(2) Streamenterer enterer] with sharp faculties, [(3) the Stream-enterer abider], the [(6) Once-returner
and (9) Non-returner enterer] who have attained faith and vision, [the Stream-enterer
abider] born from family to family [(4) among gods and (5) among humans], (7) one born
with an interval, [(8) the Once-returner abider], (10) those who are born in the intermediate
state, (11) those who are born, (12) with effort and (13) effortlessly, those who proceed
to Akanis.t.ha the (1416) three who leap, those who go to the upper limit of the world
destroying attachment to the form realm being the (17) one who pacifies in the present and
the (18) bodily witness, [(19) the arhat enterer], and the (20) one who is like the horn [of
a rhinoceros].
AA commentators Arya
Vimuktisena and Haribhadra. In relation to Arya
Vimuktisena, Tsong kha pa states:
(1)
(2)
(3)
(4)
(5)
(6)
(7)
(8)
(9)
(10)
(11)
(12)
(13)
253
Dr.s.t.adharmasama
Kayasaks.in
Arhat enterer (23d24c implicit)
Pratyekabuddha (24d)
Figure 2. Twenty Sam
. ghas according to Haribhadra and Tsong kha pa.
The Arya
[Vimuktisena] explains both the [one who] skips [fruitions] and the [one who
progresses] gradually. Along with this, there are two who have sharp and dull faculties
and two, one who aspires by faith and one who obtains by seeing, making four abider
and enterers who skip [fruitions] and since the remaining [sam
. ghas] are connected
with [those who progress] gradually, these sam
ghas
are
explained
in harmony with the
.
Abhidharmakosa.102
254
JAMES APPLE
Tsong kha pa in both his Stairway and Golden Garland has made an
effort to direct his interpretation of the allegorical sam
. gha and actual
sam
. gha to be in agreement with statements from the Abhidharmasamuccaya and Haribhadra. Tsong kha pa wishes to correlate the manner of
presentation of this text and author in order to articulate a homogeneous
system of interpreting the Twenty Sam
. ghas from both perspectives of the
allegorical sam
. gha and actual sam
. gha. Along these lines, Tsong kha pa
notes that neither of the aforementioned commentarial methods demonstrate a correlation of the simultaneous abandoners in the allegorical
sam
. gha to the actual sam
. gha.
Tsong kha pa relates that previous commentators have explained that
there are three qualities of resemblance between the actual sam
. gha of
irreversible bodhisattva and the allegorical sam
gha
of
s
r
a
vakas:
the
quali.
ties of abandonment, realization, and the manner of taking rebirth. Tsong
kha pa states that the method of explaining the quality of abandonment between the actual sam
. gha and sam
. gha illustration is explained
in the two great commentaries of Haribhadra, the Abhisamayalam
.karaloka and Sphut.a rtha, the Durbodhaloka of Kulandatta, the Abhisamayalam
. karavr.ttipin.d.a rtha of Prajakaramati, the Munimatalam
. kara
and Marmakaumud of Abhayakaragupta, and the Prasphut.apada of
Dharmamitra. This quality has been documented above in the presentation
of Haribhadras system.
Tsong kha pa examines other distinctive qualities of the actual sam
. gha
through analyzing the difficult points of the PP sutra, the levels (bhumi)
to which the various actual sam
. gha members are thought to correspond,
and the intention which is meant when the characteristics and designations
of the sravaka sam
. gha are applied to the actual sam
. gha. The first point
concerns the sections of the PP sutra which are difficult to interpret in
relation to mahayana doctrine. For instance, bodhisattvas are thought to
avoid rebirth in the heavens of long lived deities in order to help beings.
Tsong kha pa cites the Sutra of Expanded Gnosis (*janavistarasutra) in
support of this opinion:
Monks! Only one who is called equally abiding in all objects is a vessel of the Mahayana.
It will also be eloquent to say that, Nirvan.a is brought about for the purpose of human
103 Golden Garland, 260: slob dpon gyis ni rgyan snang du thams cad kyang mthar gyis
pa dang mtshungs par bshad cing gtso por kun las btus dang mthun par chad do /
255
rebirths since there are not others to be trained when taking rebirth among long-lived
gods.104
Tsong kha pa therefore explains that it is only in previous lives that one
is born among long-lived gods and that later, having taken rebirth among
humans and obtaining the Noble Path, one is established as having dull
faculties.
Tsong kha pa states that it is also incorrect to assert that the bodhisattva
Non-returner who is characterized as a transmigrator to the Peak of Existence and destroyer of the attachment to Form (bhavagraparama and
ruparagahan) to take rebirth in the formless realm. This is based on a
citation from the Ratnagun.asam
. cayagatha:
The good qualities of enlightenment come through practicing the perfections. Therefore
one does not take pains for the purpose of birth in the formless realms106
bya ba theg chen gyi snod cig yod pa lha tshe ring por skyes pa na gdul bya gzhan med
nas mya ngan las das te yang mir skyes pai don mdzad do zhes gsungs pa yang legs par
gshad par gyur ro zhes zer te /
105 Golden Garland, 1970: 262: [yum gsum gnod joms las] / thabs la mi mkhas pa snga
ma ni bsam gtan gyi spyod pa dang pha rol tu phyin pai spyod pa la brtson yang thabs mi
mkhas par gyur pai phyir lha tshe ring por skyes te / dus de srid gcig gi bar du pha rol tu
phyin pa rnams la mi brtson par gyur nas phyis mii nang du skyes pai tshe sngon pha rol
tu phyin pa la spyod spyod pai mthus brtson par byed kyang dbang po rtul por gyur te /
zhes . . .
106 Close to Ratnagunasamcayagatha, XXIX.6 cd: a rupyadhatu upapatti na prarthayant
.
.
/ ma syat hi bodhigun.aparamitana hanih. /
256
JAMES APPLE
obtain the formless realm absorption, the cause of rebirth there, and therefore is called as such because of his meditative ability. However, through
skilful means this type of bodhisattva Non-returner does not take rebirth
in the formless realm. In relation to this issue, Tsong kha pa cites the
Abhidharmasamuccaya which states that a bodhisattva . . . possesses the
concentrations which abandon the aspect of the formless realm.107 The
Abhidharmasamuccayabhas. ya states:
The bodhisattva practices in the desire and form [realms] but does not practice in the
formless realm because it is not an abode in which to fully ripen sentient beings. Those
attaining the specialty of force are not born there.108
257
This articulation corresponds closely to the oldest systems of articulating bodhisattva levels (Poussin, 1910: 744). Rngog blo ldan shes rab
in articulating the twenty members of the actual sam
. gha posits a set of
five Stream-enterers who are considered to have generated the first supermundane thought (prathamacittotpadika). The two enterers and abiders in
the result of Once-returner along with two Non-returner enterers comprises
four that have entered into the activity (caryapratipanna). There are
nine different types of abiders in the result of Non-returner that are
considered irreversible (avaivartika). According to Tsong kha pa, Rngog
blo ldan shes rab asserts the arhat enterer to be obstructed by one
rebirth (ekajatipratibaddha) and the pratyekabuddha to be arranged into
whichever of these four levels.109
Tsong kha pa himself, however, rejects the association of these sam
. ghas
to the stages of spiritual levels (bhumis). Tsong kha pa cites as an example
as to why this is not feasible from the section of the sutra where the
Dharma follower and the Ekavcika are stated to be bodhisattvas who
are obstructed by one birth (ekajatipratibaddha). Other than this example,
Tsong kha pa does not go into detail as to why he rejects the bhumis to be
applied to these sam
. ghas. This will become clearer when we discuss how
the characteristics and designations of the sravaka sam
. gha are applied to
the actual sam
gha.
.
The final point Tsong kha pa discusses concerning the actual sam
. gha
relates to how the characteristics and designations of the sravaka sam
. gha
are applied to the actual sam
gha.
Since
the
members
of
the
actual
sam
.
. gha
are not correlated with the bhumis, a question arises: Are the bodhisattvas that have been explained as Stream-enterers and so forth actual
Stream-enterers in a literal sense, or are they special designations i.e.,
denaturalized terminology, used to insinuate something more? Along these
lines, Tsong kha pa quotes first the scholar Byang chub Ye shes:
Just as entering to the path which is the stream of nirvan.a in the time period of the sravaka,
is posited as the characteristic, arranged as a Stream-enterer and so forth, likewise, it is
109 Cf. Rngog blo ldan shes rab (1993: 4142): de nas sa bcu la gnas pa yin par dod do
/ de yang bzhi ste jig rten las das pai sems dang po bskyed pa dang / spyod pa la zhugs
pa (42) dang / phyir mi ldog pa dang / skye ba gcig gis thogs pao / dang po la lnga ste
/ dad pai rjes su brang ba dang / chos kyi rjes su brang ba dang / rgyun du zhugs pai
bras bui dngos gzhi la gnas pa dang / dei khyad par la gnas pa gnyis te lngao / spyod
pa la zhugs pa ni bzhi ste / dad pas mos pa dang / mthong pas thob pa dang / lan gcig
phyir ong bai dngos gzhi la gnas pa dang / dei khyad par bar chad gcig pao / phyir mi
ldog pa ni dgu ste / phyir mi ong bai dngos gzhi la gnas pa gcig dang / dei khyad par la
gnas pa brgyad do / dgra bcom pai rgyu la zhugs pa ni skye ba gcig gis thogs pa yin no /
rang sangs rgyas kyang ji ltar rigs par de bzhir du ba nyid do /
258
JAMES APPLE
established as a Stream-enterer and so forth for entering to the path which is the stream of
Buddhahood.110
Therefore, Tsong kha pa accepts that just as one uses terms like
Stream-enterer to indicate those sravakas that are progressing toward a
nirvan.a that is an emancipation from sam
. sara, the terms Stream-enterer
and so forth can be applied to those individuals who are progressing
towards anuttarasam
. yaksam
. bodhi i.e., Buddhahood.
Tsong kha pa states that in the Prajaparamita sutras, the bodhisattva
is not demonstrated by scholastic denaturalized terminology such as
enterer and abider to the results of Stream-enterer, Once-returner, Nonreturner or pratyekabuddha. However, Tsong kha pa (Golden Garland,
265) considers that Maitreyanatha, in commenting on the meaning of
the Prajaparamita sutra through the Abhisamayalam
. kara, employs
well-known scholastic denaturalized terminology, such as sraddhanusar,
dharmanusar, ekavcikah. , etc. as a form of skilful means to generate
awareness for the bodhisattva sam
. gha. Tsong kha pa explains that since
scholastic terminology is well known in the commentarial literature of the
sravaka vehicle to elucidate the sam
. gha, that Maitreya has also utilized
this terminology to illuminate the sam
. gha of bodhisattvas.
In order to clarify the hermeneutics of Maitreyanathas approach,
Tsong kha pa cites and analyzes another sutra which he claims utilizes
a similar interpretative technique, the Avaivartikacakrasutra. This sutra
is also referred to in the Abhisamayalam
. karavr.tti (1967: 46) and Abhisamayalam
. karaloka (1932: 36) although it is not discussed at any length in
either commentary. The Avaivartikacakrasutra111 (Pk.906, Taipei, 240) is
avast,
a mahayana sutra said to have been preached by the Buddha, at Sr
in the Jeta Grove of Anathapin.d.ada. The sutra depicts the Buddha teaching
the wheel of the irreversible doctrine (avaivartikadharmacakra) where
all beings are destined for Buddhahood. Among the topics in this sutra, the
110 Golden Garland, 1970: 265: nyan thos kyi skabs su myang das gyi rgyun lam yin la
zhugs pas de mtshan nyid par jog pa de bzhin du sangs rgyas kyi rgyun lam la zhugs pa la
yang rgyun zhugs sogs su bzhag pa dngos su gyur bas . . . /
111 See Handurukande (1973) for an overview of this sutra. As a side note, I have visited
a temple in Horen-cho, Nara city, Nara prefecture, Japan which is named after this sutra
called Futai-ji = Futaiten borin ji = Avinivartanya-dharmacakra temple. This temple
was established in 847 of the common era.
259
[These] nine symbols: the two followers [of faith and doctrine], the Eighth, Streamenterer, Once-returner, Non-returner, arhat, sravaka, and pratyekabuddha are employed
in [reference to the] bodhisattva.112
Tsong kha pa explains however, that the discourse in this sutra is not
definitive in meaning and is not to be taken literally because if it was, the
sravaka, pratyekabuddha, and arhat who are mentioned as bodhisattvas
may cause one to be confused and combine the individuals of the three
vehicles together. Tsong kha pa paraphrases another section of the sutra to
demonstrate the intention the Buddha has in utilizing this terminology:
Monks, established similar to the example of the generation of the recognition of water in
the waterless Jetavana grove, the four results of Stream-enterer and the pratyekabuddha
and so forth are not recognized as these [results], the bodhisattva, for the sake of removing
the recognition of these, is explained as the Eighth, etc. . . .113
Tsong kha pa notes here that those who are in the lineages of the
sravaka and pratyekabuddha vehicles are satisfied by obtaining the results
among the four fruitions and the result of self-liberation and do not have
the resolution or inspiration to achieve anything more than that. This sutra
has the intention to guide beings toward the mahayana vehicle, and therefore as a form of skilful means, the Buddha teaches these individuals
themselves to be bodhisattvas.
Tsong kha pa cites a series of stanzas from the Avaivartikacakrasutra in order to demonstrate the intentional and scriptural basis
112 Tsong kha pa paraphrases in the Golden Garland, 265: byang sems la rjes brang
gnyis brgyad pa rgyun zhugs phyir ong phyir mi ong dgra bcom nyan thos rang rgyal te
dgui brda mdzad do / I have not located an exact passage in the sutra which corresponds
to this but there are many which are similar. For instance, Taipei #240, 493: dad pas rjes
su brang ba yongs su bstan pa dang / de bzhin du de bzhin gshegs pas gang la dgongs te /
chos kyi rjes su brang pa dang / brgyad pa dang / rgyun du zhugs pa dang / lan cig phyir
ong pa dang / phyir mi ong pa dang / nyan thos dgra bcom pa dang / rang sangs rgyas
yong su bstan pa de / . . . de bzhin gshegs pas de dag nyid byang chub sems dpai chos zhe
de skad yongs su bstan to /
113 Golden Garland, 1970: 265: dge slong rnams rgyal byed tshal chur med pa la chui
du shes skyes pa dper bzhag nas rgyun zhugs sogs kyi bras bu bzhi dang rang rgyal min
pa la de dag du du shes pa de dag gi du shes bsal bai phyir du byang sems la brgyad pa
la sogs par bshad pai dgongs pa di dag go / Compare with occurrence in Taipei #240,
489: [kun dga bo] bcom ldan das dge slong dag ni mchi pai rngo mi thogs so / de cislad
du zhe na / rgyal bu rgyal byed tshal bas par chab dang bsdo ba gsal pas bltams par
mthong ngo / bcom ldan das kyis bkal stsal pa / kun dga bo dge slong de dag ni chu ma
yin pa la chur du shes / ji ltar dge slong de dag chu ma yin pa la chur du shes pa de bzhin
du de dag rgyun du zhugs pai bras bu ma yin pa la rgyun du zhugs pai bras bur du
shes / lan cig phyir ong pai bras bu ma yin pa la lan cig phyir ong pai bras bur du
shes / phyir mi ong pai bras bu ma yin pa la phyir mi ong pai bras bur du shes / dgra
bcom pa nyid kyi bras bu ma yin pa la dgra bcom pa nyid kyi bras bur du shes / rang
sangs rgyas nyid ma yin pa la rang sangs rgyas su du shes. . . . /
260
JAMES APPLE
sems can dpag med dad par byed / de ni de la chags pa med / de phyir blo ldan dad pas
brang / The following citations are from Taipei edition of Bkai gyur, vol. 13: 416433.
115 Ibid., 502.7: chos rgyun bsam gyis mi khyab pa / rgyun de las kyang da mi byed /
chos nyid de ni rjes su thob / de phyir chos rjes brang zhes gsungs /
116 Ibid., 506.6: log pa brgyad las shin tu das / rnam par thar pa brgyad la reg / yang
dag brgyad la zhen pa med / de phyir brgyad pa zhes brjod do /
117 Ibid., 510.7: lam la rgyun ces ngas brjod do / bsam du med pa sangs rgyas lam / gang
dag la lar dir gnas pa / de dang de dag rgyun la gzhol /
118 Ibid., 514.6: gang gis byang chub grub gyur ba / rkyen rnams mang po rab gsungs
pa / des na de lan cig ong / rkyen de shes par bya o zhes /
119 Ibid., 518.6: gro ba rnam gsum gang du yang / de ni phyir zhing mi gro ste / sangs
rgyas chos rnams thob pas na / de ni phyir mi ong zhes brjod /
120 Ibid., 524.6525.1: gang gis sems can rab sdug bsngal / nyon mongs thams cad de yis
bcom / nyon mongs pa las sems can dgrol / des de dgra bcom zhes brjod do /
261
262
JAMES APPLE
Therefore, all stages are ultimately seen as like illusions, like a fictitious person. Yet, even though these results are like an illusion, through
skill-in-means a bodhisattva assumes the gestures, guises, and appearances
of various types of Noble Beings in order to spiritually mature sentient
beings. Moreover, bodhisattvas master, accomplish, and play with all the
meditational attainments and realizations of all the various sravaka stages
in order to mature beings who are training in those types of stages. In this
instance, bodhisattvas share similar nomenclature with Noble Beings of
the sravaka vehicles for the sake of developing sentient beings awareness for the mahayana sam
. gha of irreversible bodhisattvas destined for
anuttarasam
yaksambodhi.
.
Therefore, based on the example of the Avaivartikadharmacakrasutra,
Tsong kha pa can then correlate the methodology of how these nine individuals from the sutra are established as bodhisattvas to the manner in
which the Twenty Sam
. ghas in the Abhisamayalam
. kara are also bodhisattvas. The Golden Garland cites the Marmakaumud which comments on
this methodology:
The similarity of names with sravaka individuals is for the purpose of gaining conviction
127
in the [avaivartika bodhisattva] sam
. gha.
Tsong kha pa explains that some individuals may think, The sam
. gha
is only the four pairs of sravaka individuals and not have any resolution for the sam
. gha of irreversible bodhisattvas. Tsong kha pa asserts that
Maitreyanatha has employed the denaturalized terminology describing the
sravaka Noble Individuals, the four pairs of individuals and so forth, for
the sake of reversing the improper understanding that may arise in regards
to the mahayana sam
. gha.
However, even with this articulation of how bodhisattvas are presented
in relation to the Twenty Sam
. ghas, Tsong kha pa explains that this understanding may hold the possibility of belittling the correct understanding
of the mahayana bodhisattva. This may occur through the consequence
of mixing together the vehicles of sravakayana, pratyekabuddhayana,
126 Pacavims ati, 261: subhuti a ha / asty a yusmantam s a riputram praptir asty abhis.
.
.
.
amayo na punar dvayam
. / api tu khalu punar a yus.mantam
. sa riputram
. lokavyavaharen. a
praptis cabhisamayas ca prajapyate lokavyavaharen. a srota-apanno va sakr.dagam va
anagam va arhan va pratyekabuddho va bodhisattvo va buddho va prajapyate na punah.
paramarthena praptir nabhisamayo na srota-apanno na sakr.dagam nanagam narhanna
pratyekabuddho na bodhisattvo na buddhah. /
127 From the Golden Garland, 1970: 267: zla od du nyan thos kyi gang zag dang ming
dra ba ni dge dun nyid du yid ches bai don du o /
263
CONCLUDING REMARKS
Our task has been to provide an exegetical presentation of the Tibetan
interpretation of the Twenty Sam
. ghas based on the works of Tsong kha pa
blo bzang grags pa. The topic of the Twenty Sam
. ghas is important because
it provides the defining characteristics of one of the three essential components i.e, Buddha, Dharma, and Sam
. gha that are accepted as objects
of refuge universally among Buddhists. More specifically, the topic of the
Twenty Sam
. ghas incorporates methods of taxonomic organization through
which the list of the twenty individuals provides a worldview in which
soteriological results of the Buddhist path, whether that path be individual
liberative in scope or universally liberative in scope, are possible.
In our analysis, Tsong kha pa appears to be engaged in two exegetical
exercises while interpreting the Twenty Sam
. ghas. First, Tsong kha pa
sees himself as properly recovering and presenting the intentions (dgongs
264
JAMES APPLE
265
266
JAMES APPLE
Arya
Vimuktisena and Haribhadra. Most importantly, this exegetical technique utilized by Tsong kha pa allows him to present a comprehensive
scholastic discourse on the meaning of the Twenty Sam
. ghas in the
Abhisamayalam
k
a
ra
and
therefore
reveal
the
definitive
meaning
of the
.
mahayana sam
. gha jewel in Indo-Tibetan Buddhist thought.
The Twenty Sam
. ghas can be interpreted as a descriptive structural
analysis of a multilayered narrative of Buddhist soteriology. Viewed in
this manner, the scholastic accounts of ideal figures are similar to a
fictional characters soteriological narrative in progressing toward nirvan.a.
Drawing upon Indian Buddhist sources, Tsong kha pa himself provided a
structural metaphor that illustrates such a soteriological narrative, the
structure of a stairway (Tib. them skas, Skt. sopana).130
Along these lines, the soteriological narrative of the Twenty Sam
. ghas
that we have documented is multilayered and tells two different stories
depending upon the perspective that one brings to it. On one level, the
indices that we have described, the Stream-enterer, Once-Returner, etc.,
represent guidepoints in a narrative that relates to the journey of ideal
characters (i.e., sravakas) who wish to remove afflictional emotions,
abandon the effects that arise from the karmic laws of cause and effect,
and attain a state of peace, or nirvan.a, that is the result of the cessation of suffering and rebirth. This narrative description is related to the
allegorical sam
. gha or sam
. gha illustration. On another level, the indices
within the soteriological narrative represents the story of ideal characters
(i.e., bodhisattvas) who, while cultivating special wisdom in conjugation
130 Tsong kha pa undoubtedly draws the analogy of a stairway (them skas, skt./pali.
267
268
JAMES APPLE
ABBREVIATIONS
AA
AAA
AASPh
AAV
AK
AKBh
AKV
AS
ASBh
As..ta
BHSD
EOB
Golden Garland
JAOS
JIABS
JIBS
JIP
LRC
LVP
MHTL
MN
MVP
MW
Pacavim
. sati
Pk
PP
PSPh
Sgs
Stairway
T
Vks
W
Abhisamayalam
. kara
Abhisamayalam
. karaloka of Haribhadra
Abhisamayalam
. karasphut.a rtha of Haribhadra
Abhisamayalam
Vimuktisena
. karavr.tti of Arya
Abhidharmakosakarika
Abhidharmakosabhas.ya
Abhidharmakosavyakhya
Abhidharmasamuccaya
Abhidharmasamuccayabha.sya
As..tasahasrikaprajaparamitasutra
Buddhist Hybrid Sanskrit Dictionary, Edgerton, F.
Encyclopedia of Buddhism
Legs bshad gser phreng of Tsong kha pa
Journal of the American Oriental Society
Journal of the International Association for Buddhist Studies
Indogaku Bukkyo Kenkyu [Journal of Indian and Buddhist
Studies]
Journal of Indian Philosophy
Lam rim chen mo of Tsong kha pa
La Valle Poussins French translation of AK
Materials for a History of Tibetan Literature
Majjhimanikaya
Mahavyutpatti
Monier-Williams Sanskrit English Dictionary
Pacavim
. satisahasrikaprajaparamitasutra (Dutt, 1934)
Peking edition of the Tibetan Tripit.ika
Prajaparamita
Prasphut.apada of Dharmamitra
uram
S
. gamasamadhisutra (Lamotte, 1998)
Blo gsal bgrod pai them skas of Tsong kha pa
Taipei edition of Tibetan bkai gyur
Vimalakrtinirdesasutra
Wogihara edition of Abhisamayalam
. karaloka
269
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