BODHISATTVABHUMIH [ Being the XVth Section of Asaigapada’s YoaacaRABHOMIH } Radited by NALINAKSHA DUTT» PD. (Cal), DeLite (Lond) K.P, SAYASWAL RESEARCH INSTITUTE PATNAPublished on behalf of the K, P. Jayaswal Research Institute PATNA By its Acting Director, Dr. J. S JHA ALL RIGHTS RESERVED Printed in India aH WTA ate: Te stafaarerata aiaifearFIRST EDITION 1966 SECOND EDITION 1978 Price Rs. 32/ 1. The Government of Bihar established the K.P, Jayaswal Research Institute at Patna in 1951 with the object interalia, to promote historical research, archaeological excavation and investi- gations and publication of works of permanent value to scholars, This Institute along with the five others was planned by this Government as a token of their homage to the tradition of learning and scholarship for which ancient Bihar was noted. Apart from the Kashi Prasad Jayaswal Research Institute, five others have been established to give incentive to research and advancement of Knowledge—the Nalanda Institute of Post-graduate Studies and Research in Pali and Buddhist Learning at Nalanda, the Mithila Institute of Post-graduate Studies and Research in Sanskrit Learning at Darbhanga, the Bihar Rashtrabhasha Parishad for advanced Studies and Research in Hindi at Patna, the Institute of Post- ‘graduate Studies and ‘esearch in Jainism and Prakrit Learning at Vaishali and the Institute of Post-graduate Studies and Research in Arabic and Persian Learning at Patna. 2. As a part ot this programme of rehabilitating and reorienting ancient learning and scholarship, the K.P, Jayaswal Research Institute has undertaken the editing and publication of tho Tibetan Sanskrit Text Series with the co-operation of scholars in Bihar and outside, Another series of Historical Research Works for elucidating the history and culture of Bihar and India has also been started by the Institute. The Government of Bihar hope to continue to sponsor such projects. und trust that this humble service tothe world of scholarship and learning would bear fruit in thePREFACE OF THE GENERAL EDITOR OF THE SECOND EDITION Itis a matter of great pleasure to bring out the second edition of Bodhisattavabhtimi of Kctrya Asafgapsda, The first edition of the book published by the Institute in 1966 soon became out of stock and there was a persistent demand for the book from scholars and others interested in the subject, But for reasons beyond our control it could not be published any earlier. For its second edition we could not also secure the guidance of a scholar of the ability and eminence of the late editor Dr. Nalinaksh Dutt. Yet we have every hope that it will be received with the ‘same enthusiastic welcome from the world of scholars as the first edition did, J.S.JHa 23-3-1978 Acting Director INTRODUCTION BY GENERAL EDITOR Dr. Nalinaksha Dutt was entrusted with the editing of Bodhisattvabhimih by my late predecessor Dr. A. S, Altekur when, in his time, the Institute launced upon a comprehensive scheme of bringing out the Tibetan and Sanskrit texts of the manuscripts broght over from Tibet by the late Pandit Rabul Sankrityayan. The Present edition of Bodhisattvabhtimih is based on a complete copy of the manuscript discovered by Rahuljiin the Sha-Lu Monastery. It has thus helped in filling up important gaps noticed in the ‘Woghihara’s edition of the book, ‘The Bodhisattavabhimih froms the fifteenth section of Asafga’s famous work, Yogicarabhtimi. It deals with the aims and aspirations of 1 Bodhisattva and throws a flood of light on the contemporary Mahaysna doctrines In his Introduction Dr. Dutt has given a very useful analytical ‘account of the Acarya Asafgapsda and the time of the composition of Bodhisattvabhiimih And his analysis of the chapters likewise beautifully summarises the contents of each of them, making it a profitable study for even lay readers. For scholars I hope, it will Prove to be a welcome addition to the existing knowledge on the subject, S.H, Askart Honorary Joint Director K.P. Sayanval Research 10/2/66 Institute, Patna,a PREFACE The Bodhisattoabhami is the largest of the seventeen sections * of Asadga’s voluminous and monumental work, Yogdcdrabhami. The two sections just preceding this Bhami are Srdvakabhamé and Protyckabuddhabhami refered to by the late Pandit Rahula Sthkrysyana in JBORS, XXIV, p. 138 as two important finds. Prof Vidhusekhar Bhattacharya published the first five Bhamia with the title Yopacdrabhami through the Calcutta University. Thus, six Bhamis are now published, including the pesent one OF the remiining Bhamis, the Srdeakahdmi and Pratyekabudha- Okami are perhaps lying in the photographic copy-stage in the Institute. The Bodhisativadhami throws a flood of light on the aims and aspirations of a Bodhisattva as also on Mahsysna doctrines, All the other sixteen sections deal with both Hinayéna, and Mahéyana practices as it appears from their titles (see infra P. 5). T am grateful to the authorities of the K.P. Jayaswal Institute, and particulary to my Inte valued friend Prof. A. S. Alltckar for entrusting to me the editing of the present manuscript, 4s also to the Hony. Directors Prof. K. K. Datta aud Prof. S. Hl. Askari for arranging and expediting the printing of the book, I should also thank Pandit Baldeo Mishra of the Institute for prepar= ing copy from the photographs, all of which are not legible. AS ‘the photograhs were not kept in order, the Pagdit’s copy also suffered from the same defect. The copy however reduced my labour of decipherment to a large extent though I had to prepare a fresh and revied copy for the Press, Ishould also pay compli- ments to the Manager and staff of the Tara Printing Works for co- operating with me in setting the ms, in types and in the revision of proofs. 39 Ramanada Chatteriji Natinaksua DurT Street, Calcutta-9 15-11-64INTRODUCTION MaNuscalprs The photographic copy of the original ms. of the Bodhisatioc~ biami was procured by the versatile and indefatiguable scholar late Pandit Rahula Sxékrtyayana from the Sha-lu monastery of Tibet in 1938. The photographs were enlarged and deposited in the K. P. Jayaswal Institute. This ms. is complete in 266 leaves. In the Cambridge University Library there is another copy of this ms. in which a few leaves are wanting. In Kyoto Imperial University there isa third copy procured probably form Nepal but it is incomplete. On the basis of the Cambridge and Kyoto mss,, Prof, U, Wogibara published an edition in Romanised script. A copy of this work came into my hands when I had nearly completed the edition of the present ms. I found that the readings of the Cambridge ms. agreed with those in our ms. The present ms. being almost, complete, it filled up the lacuna in Wogihara’s edition. It lacks however one leaf containing the Anvtrams (see infra, p. 6-7) which is found in the Cambridge ms, The Anukrama seems to be an addition by a later writer. ‘THE AUTHOR In the colophon of the present ms. it is stated that its author was Kesrya Asabgapida, Paramartia (199569 A. D.), the biographer of Vasubandhu, makes an incidental reference 'o Asabga, He writes that Asatga belonged to a learned Brthmana family of Peshawar and was the eldest brother of Vasubandhu, whom he converted to the Mahayana faith, The authorship of the following works is attributed to Asafiga, :-— 1. Yogtcarabhiimi_ in seventeen sections 2, Maltysnasttropade‘a, and 3, Mabsyandsamgraha‘astra, The first work is well known; the second may be an alternatve ‘title of Mahaudea-ediraleAkave edited hy Prof Svivain levi: andC4) the third has been translated from its Chinese version into French by Prof. E, Lamotte. In the last page of tac present text, it is claimed that the Bodhisattvabhimi can also be regarded as a Mahdyanasanigraha, ‘Asafiga specialised in Yogtcara philosophy while Vasubandhu in Sarvastivada doctrines. A Mabtyéna scholar must also acquire enough knowledge of Hinay3na practices and meditations found jin the Hinayina literature, as out of the ten stages of perfections (Bhamis) of the Dafadhamikasaira and twelve Vikdras of the Fiharapayala of the present text, prescribed for the spiritual advancement of a Bodhisattva, six Bhamie or eight Vihdras are common to both Hinay&na and Mahayana (vide infra, Bk. I ch. iv) Hence Asafiga was no less a master of HInayBna doctrines than his brother Vasubandhu, and this is clearly evidenced by the first fourteen sections of the Fordcarabhami. The last two sections, sixteenth and seventeenth also deal with Htnaysna topics, viz, Sopadhifesa-nirodna, i e, the emancipated state of Buddha while in hhis physical human body and NirupadhiSesa-nirvana, i.e, when Buddha departs from this world after his mshdpariniredea, Asafga must have lived in about 275-345 A D., as the date of Vasubandhu has been determined by Prof Peri (vide BEFEO 1911) from 280-359 A. D, But Vasubandhu's date cannot be reconciled with the date of the Crown prince Nara-sirihagupta Balsditya, unless we accept Frauwalner,s theory that there were two Vasubandhus, the earlier one being the brother of Asaiga and the later one was the teacher of Baladitya. The dates of Chinees translations of Asafiga’s works lend support to the date ascertained by Peri, TUE TIME OF COMPOSITION OF THE BODHISATTVABHOM ‘The main criterion for ascertaining the time of composition Of the book is the date of its earliest Chineses translation, which is attributed to Dharmaraksa between 414 and 418 A.D. The second translation was made by Gunavarman in 431 A. D. and ‘the third by Hiuen Tsang in 647A. D. The Tibetan translation, C5) which does not mention the date, was made by Prajfavarman, ‘The Tibetan translation is more literal and accurate than the Chinese, Commentaries were also written on some chapters of ‘the work by the Chinese and Tibetan scholars. Among the latter, mention may be made of Jinamitra, Gunaprabha and Samudra- megha. On the basis of the earliest Chinese translation, the time of composition of the Bodhisatteabhami should be placed before 414 A. D., say about 340 A. D. IMPORTANCE OF THE WORK The Bodhisattvabhimi is the fifteenth section of Asatga’s work Yopacdrabhami or Yopacaryashami, The other sections are 4. daferrermrerger fs). mgt) afeaeh afewre yf) x. feast fireremar fs) x. afrantfeare. aftr §. amiga fic 6. aramfgar afi s.afaferer wits, afafiver gf) qe. amet afi) 9q. faearmt safe aR waar gfe 19k. aTamyRE: | gy. Reegayfi 1 [ae atfeererye 1] 9%, atefirer yf 1 qu. Frontier gfe Of these seventeen Bhtmis, sixteen are common to both Hinaysna and Mahaytna, Of particular inerest is the Bodhi- satteabhami, which is exclusively devoted to Mahtyana practices and philosophy. Attention of distinguished European orientalists was drawn to it as far back as 1905 when C, Bendall and L. de Ja Vallée Poussin published an English summary of the Bhiimi with Notes in the Muscon 1905-6 and 19113 E. Leumann and K. Watanabe discussed its importance in ZDMG 1.08; U. Wogitara Published in Japan in 1936 an edition of the whole text with Introduction and Notes; Prof. Paul Demievlle published a French translation of the 13th chapter (‘ Aydnap. jala) in Rocenik Orientalistczny, Warsaw, 1957: and Prof, Vidhusekhar Bhatta chaiya edited the first five Bhamie and published the same. In the last page of the present text it is stated that all the topics (wddefa) and their expositions (niddeSo) as given in the Bodhiaateapisoka have been put together in the Bodhisateabha ee srr”, SL LDrGT(6) or Mahdyanasamgrahs, Heuce, it is apparent that this work is an epitome of MahaySna studies. ‘THE AIM AND OBJECT OF THE WORK The object of the present treatise is to delineate the career Gitsamarg2) of a Bodhisattva from the very beginning up to the attainment of Bodhi, The author, it seems. has gone to the extreme fight of imagination to describe what, he thinks, should be the achievements of an ideal Bodhisattva. A study of this text may have roused the aspirations of some persons to become Bodhisattvas though it is doubtful if any person could reach the ideal state as envisaged in the text. The text has a great value of its own, inas- much as it analyses and explains exhaustively the various special terms which abound in Mahaysna texts. ‘The author is very metho- dical and puts all his statements almost in a tabular form, indicated in the Analysis (se infra), The text is divided into three parts, each part having a separate title. The first part Adkdrayopasthnam, covecing 203 pages, is devoted to the basic spiritual axercises aand acquistions ofa Bodhisattva, The second part adhardnudharmayogasthdnam, covering 40 pages, deal with the subsidiary spiritual exercises of Bodhisattva, ‘The third part Adhdranis¢hdyogasthanam, covering 36 pages, summarises more or less the flnal achievements of the Bodhisattva. In the present text there is no Anutrama, appearing in Cambridge ms. By this Anukrama, the writer, who must be a latter scholar, wanted 0 trace the gradual career of a Bodhisattva. The account is not comprehensive. A gist of the Anutruma is given below :— One placed in the Bodhisattva-gotra (gofrastha) develops a firm resolution (bodhieitta) for supreme enlightenment, With this resolution he engages himself for the good of his ownself as well as of others (sea-pardrtha) By such engagement the learns the ‘menans of attainig purity (aszrAblesopayare). Such purity leads to the removal of sorrow (athedata) and increases the roots of merit (kufalamala), By such increase he reaches the highest stage of periection. Ce) White perfecting himseif in the above-mentioned efforts, the Bodhisattva develops a strong desice (adhimulti) for deep and noble dharmus, and at the sume time, collects merits (pusyopacaya) \d acquires knowledge (jfdxopacaya). By these two wpacayas he learns the ways of retiring from the worlily life and of eliminating the impurities associated with the same. Ashe does not seek his own happiness, he gets rid of all worldly ills and starts studying the religious literature (stra) and imparts teaching to Others. He becomes proficient not only in the Sistras (Sdstrajiia) but also in worldly sciences (lolnjfia). By such proficiencies he is able to solve the doubts of others, He becomes a repository of merits and knowledge (purya-jidna-sambhdra), He then applies himself to the acquisition of the Bodhi- paksiya dharmas and gets acquainted with the ways of meditation, Through meditation he directs his to Mahaysnic emancipa- tion and not to Hinayanic, He becomes endowed with memory and knowledge. By means of three kinds of emancipatory medi- tations (vimoksa) he removes not only the veil of impurities but also the veil covering the Truth, He no longer harbours the notion of self. is wealth of acquisitions (pravipatttinsampat), By such various acquisitions the Wodhisattva surpasses the Srivakas and Pratyekabuddbas ye however develops. a mental state, in which he regards himself as identical with others (edmasites),to whom he would like to render benelits His intention of doing good to others never becomes fruitless (avandhya), By all that has been mentioned above, he fulfils his mission (nispha-pratisphamn pratilabhate).ANALYSIS OF THE CHAPTERS BOOK 1 Kaharayogasthanam The object of Book T is to deal with the basic spiritual exer- ccises of a Bodhisattva, There are eighteen chapters in this book. CHAPTER 1 (Gotra-patala) Gotra literally means family, genus. In Mahnysna texts, Gotra has been classified as two, viz., Buddhagotra and Srivaka- gotra, By the former is meant thosé persons who are destined to attain Buddiahood, while by the latter is meant those who aspite for Nirvana by attaining Arhathood or Pratyekabuddha~ hood. The persons of the former group arc called Bodhisattvas while those of the latter, Sravakas, some of whom may become Pratyekabuddhas, Those who do not come under any of the above two categories are classed as Agoira, ‘The object of this chapter is to deal only with those persons who, on account of their accumulated merits and aspirations belong to the Buddha-genus i.e. Bodhisattva (henceforth abbre- viated as Bs) family. A Boddhisattva’s duty is to complete the ong and arduous spiritual training required to become a Buddha, but a Bs, even if he fails to make progress spiritually, does not lose his Bs genus. ‘There are two types of Bs gotra, viz., (i) Prakrtistha ie, those Bss. whose sense organs from time immemorial are of a high order and have become a part of their nature; (ii) Samud@nita i.e, those Bss who are endowed with the necessary merits, which however need further development. After explaining these two types of Bs., the text digresses into a comparison of a Bs with a €ravaka ot Pratyckabuddha, in ‘other words. the distinction between Hinavana and Mahnvane Co) ‘The main distinction between a Sravaka and a Bs is that the former aims at the eradication of mental and physical impurities (Elebavarona or deravoksaya) while the latter aims, in addition fo the above, knowledge to remove the veil which covers the Truth Giieydearana), the Absolute, There are four other factors, for which Bs is regarded as superior to a Srivaka, viz. i) sharper sense faculties (indriya), (i) higher achievements (pratipatt), (ii) proficiencies in many subjects of study (kauSalya). and (iv) ultimate result (phala) Besides the above four superiorities, a Bs possesses a special and natural aptitude for the fullilment of the six extreme virtues (Paramitae) dealt with in chaps. IX-XIV. ABs may commit transgressions, for which he is reborn in hells, but there too his sulferings are less than those of other hellish denizens, and he maintains there also is natural attributes, For want of a suitable guide (talydnamitra) or for not Properly following instructions of a good guide, a Bs may occasionally do something not in conformity with pure dharmae or hhe may not exert to his best for spiritual progress. CHAPTER II (Cittotpsdapatala) The development of Bodhicitta is the first and most essential requirement of a person secking recognition as a Bs and after such recognition, he is permitted to take up the practices (arya) of a Bs, eittolpdda is meant (a) that a Bs takes the firm resolution to attain full enlightenment (bodhi) i, e. realisation of the ultimate Truth and (b) that he dedicates his life and future lives to the serveies of others and help as many persons as possible to attain bodhi. Gitlotpada has been explained from five standpoints: (a) innate nature (svabhava); (b) solicitation (prarthandkara); (c) all beings as basis (sattedlambana) ; (d) acquisition of virtues and(0) Tt has been explained from four further standpoints : (a) ‘admission into the path of a Bs (avatdra) ;(b) basic cause of full enlightenment (mala), with compassion (harapdnigyanda) as its effect and (c) the basis (sannifraya) for spiritual exercises, Bodhivitta is of two kinds, viz, (a) Nairydnita leading to Bodhi without reverses or retrogression and (b) Andiryaniika not Jeading to Bodhi. The latter may be of two kinds, viz., (a) dlyantika the retrogression is such that the Bs misses for ever the attainment ‘of Bodhi; and (b) Andtyantika the retrogression may be temporary and so there is the possibility of such a person's attaining Bodhi in the Jong run, There are four types of causes for the oti lopment of Bodhicitta : and deve- (i) Four subsidiary causes (pratyaya), viz. (a) miracles shown by Buddha ;(b) teachings of Buddha as recorded in the Bodhi sattvapitaka ; (c) compaasion for suffering beings and (d) bad time (asaya-kala) for which beings suffer, Gi) Four basic causes (elu), viz., (a) Inclusion in Bsgotras (®) finding a good spiritual guide (kalydnamitra) who again may be of four types (vide p. 10) ; (c) compassion ; and (d) courage to relieve distress of beings, (iii) Four kinds of power (bala), viz., (a) his own power ; (b) Power of recruiting others for exertion to attain Bodhi ; (c) power of ization of Buddha or listening to his discourses ant ‘coming into contact with good persons and doing good deeds ; and (@) power and desire to relieve distress of beings, who have been suffering constantly and contiaususly. ‘There are four causes of retrogession from maintaining the Bodhicitia, These are (a) bad spiritual guide: (b) not enough compassion for sufferings of beings ; (c) fear and diffidence in removing distress suffered by beings continuously ; and (d) lack of the four basic causes of the origin of Bodhicitta. ABs developing Bodhicitta may have two ways of looking at beings and objects (dharma) ; two types of application of energy (prayoga); and two forms of acaui dharma yadvara), jon of virtues (kus This chapter is concluded by dilating again on the superior- ty of the Bodhisattvas in the acquisition of merits to the Sravakas and Pratyekabuddhas and lastly by reiterating the effects of the Acquirition of the Bodhicitra, CHAPTER Ill (Svapararthapajala) ‘This chapter opens with an Udddna (gist in verses), in which is stated that the training of a Bodhisattva has been dealt with in seven sections, in five chapters IMT to VII. In his chapter is offered an exposition of what should be the quest of a Boddhisattva, It should be primarily the good of all beings and not of this own: self. But while in the course of training there may be some Bss who seek their own happiness and spiritual gains. This is not desirable. A Bs should primarily exert for othets’ good (p2rartha), Hence, pardrtka only is dealt with exhaustively, Parartha (service to others) may be of tea kinds, which are ae follows : (1& ii) Kevata svdrtha ane parartha :— Kevala means exclusively. It is applicable to the interest of ‘one’s own self (evdrtha) as well as to the interest of others (pard~ +tha). By the former is meant that a Bs seeks objects of enjoyment for his own happiness, proficiency in arts, crafts and subjects of study without the intention of imparting the same to others, pious deeds and observances for heavenly existence, worship of Caityas and Tathagatas for material gains, and so forth. By the latter (kevala-pardrtha) is meant that a Bs neglects his own spiritual progress and devotes himself exclusively to the service of others, viz. (a) imparting teaching to persons bi failings in moral observances; (p) helping beings to rise from lower to higher planes of existence and (c) guiding persons for spiritual progress and so forth. Both of these two kinds of exclusiveness should be eschewed by a Bs because he must seek his own spiritual progress towards Bodhi and at the same time he should hear in mind that hic2.) service to others is also a part of his duties for his own spiritual development. Gifts (dana) , perseverance (ksdnli) and compassion (karund) directed to the attainment of Bodhi or heavenly existence may be included in pure self-interest (svdrths) but it is not exactly so ecause these three are always associated with others, hence, these are to be excluded from kevala-evartho, ‘The remaining eight items have been divided and sub-divided under several heads with expositions of each of them, Here only the broad meaning of the eight items ate given ; (ii) Hitanvaya-svaparartha (pertaining to the good of self as well as of others). ABs performs good acts, practises meditation and so forth and persuades others to do the same, (iv) Suthanvaya-cvaparartha (pertaining to the happiness of self as well as of others). Happiness depends on sense-organs and their objects. It may be derived through both or either of them, There are several other Kinds of happiness relating to amelioration of pain or suffering, purely mental and so forth. (W& vi) Hetusstgrhtta and pholosaugrhita evaparartha (per- taining to self and others tie means (helw) by which a Bs achieves fruit (phata), The means and fruits are of three kinds : (a) Pipala- Jictu and vipdkaphola i, e, accumulated actions of previous existen- ces of a Bs leading to certain fruits in the present life, and appl cation of the same for the good of others. (b) Puayahetw and punyaphala i, e, means and feuits of the paramitas, viz gifts, ‘motalobservances, and perseverance are regarded as metite of a Bs while energy and meditation are conducive to both merits and knowledge (jfdna). Whatever benefits are derived by a Bs by means of these five pdramitde are fruits, Both the means and fruits are applied by him to the benifit of others, (©) Jhdnbetu and janaphala i. 0, the remaining prajaaparamita or perfection in Knowledge is regarded as pure knowledge, ‘The effect derived from it is reparded as fruit of knowledge Gianaphala). Both means and fruits are applied by a Bs to the good of others with a view to lead them to Bodhj- CB) the highest khowledge, Hence a Bs should prefer to continue as a Bs and not attain Bodhi to become a Buddha in order to render service to other beings, (vii & vil) Aitita-smaporartia (present life) and Amutrita- seapardrina (future lives). The former impiles that a Bs in his present life enjoys the fruit of his proficiencies in arts and crafts as also his spiritual gains achieved through meditational exercises in a measured degree. The latter implies that similar types of fruits he may expect to enjoy in his future existences, The material gains in both the present and future existences are utilised by the Bs for others’ beneftt as well. Likewise the spiritual gains of a Bs are conducive to the benefit of the Bs as well to that of others (ix & x) Alyantita (final) and Andtyantika (rot final) svapard ‘tha, The achievements of a Bs who is still a commoner (prthag- Jona) ie, not spiritually advanced, while existing in the Kamadhatu may be in some cases final i.e. unchangeable while in other cases not final i, e. changeable. Those, which are final and unchange- able, are eradication of impurities, acquisition of worldly merits. by good deeds and attainment of Nirvana all effected by perfection in the eightfold path. The achievements, which are not final, are the worldly gains and enjoyments associated with causes and eficets notwithstanding theit purity. These are useful both for the Bs as well as for others. CHAPTER IV Tattvartha-patala Tatteartha denotes two kinds of knowledge i e. knowledge of the phenomenal objects (a) as they are (Uhatatd) and (b) as they are in totality (sarvdta. ‘There are four kinds of Tattvdrtha : (i) Loke-prasiddha= knowledge of phenomenal objects as conventionally known; (ii) 1 ukti-prasidaha=knowledge established by learned logi- cians by proofs (pramdna) consisting of ditect perception (pratyakfa) porphin ds cf perception (prat;(4) Git) KicSaearana-visuddhi knowledge of mental and physical purity as obtained by Sravakas and Pratyekabuddhas by compre- hension of the four truths, law of causation and absenes of indivi duality (soul) and the nature of the five constituents. In short. the purity is attained by ‘pudgala-nairatmya-jana, (vi) Jneydvanc-risuddhi knowledge of purity obtained by a Bs by removing the veil which covers the Truth, It is derived by the realisation that the phenomenal objects and beings ‘mere appearances (prajfapti), hence unreal, neither existent nor onexistent, and as such they are indescribable, same (tathatd) In other words, the Truth or the Reality is unity and not duality (adeayaprabhavita). tis followed by a brief statment of the practices, to which ‘aBs should take resort, A Bs exerts to comprehend the attri- butelessness (fimyata) of all phenomenal beings and objects. He does not seek Nirvana of the Sravakas. ‘The philosophical views not acceptable to the Bss are :— Prajhapliedda (bhdea)=The view upholding the reality of the world, its beings and objects and recognising the existence of the five constituents (skandhaa), the sonse-organs, the effects of the law of causation and the distinction between the constituted ‘and the unconstituted and even of the reality of Nirvana. Prajtaplivada (bhava) —The view upholding the non-exist- cence of the world, its beings and objects and even of Nirvana. ‘This view is generally known as Nastikavdla Vatnasika=The view upholding the non-existence of mind and matter even in thelr subtlest state, Durgphita-Sanyatt=The view which supports the existence of objects (bhava) and interprets Snyatd as the decay (aBAdea) of ‘objects, In other words, it accepts bhava and its disappearance as abhdva. ‘The philosophical views, acceptable to the Bss a Sugrhia-Sanyat@=The Mahaysnic view as explained in the ‘Bhavasadkrantisttra, Sutta Nipata and Samtha-Katyayana-sitra. 2 '=The true MahsySnic view, which denies both existence (bhdve) and nonexistence (adhdva), Tt does not ‘eevanie the existence of any substane in worldly tenes and objects (dharmenciratmya). It asserts the real nature of the universe indescribable (nirabhilapya). The whole haptr iy devoted to the expo ovted tothe exposition of Mahayana philosophy and as such it is very valuable. : | CHAPTER V (Prabhavapatals) In the present chapter, are dealt wit ic into five which are as follows : — ( Aryecpredidva=various supernormal pow thouphe-reaing and freeing ofthe future. Tere ae abe kt Bs by developing control over the meditations (semddhinatita), The very common Buddhist term for this prathdea is abhijnd vigaya or supernormal, unbelievable powers described exhaustive) in pags 4nd6, (&) PArveniednitdna or the. knowledge ot peng existences of « Bs (46-47), (c) Divyrfrotra or divine power of hearin (47-48), (0) Oyutyupati:jndna oF ‘knowledge. acquired bj a Buddha ran advanced Br about the form and place of rabirth ofa beige after its death by means of his divine sight, (c) Celelparsaya.jhane QTE Power of thoutreding of othr pentons (48), and sravshsay afd or the knowledge ofa Bs al iminati (Arena o hs knoe of Bs eout he clinton (ii), Dhar maprabhava=variou: idl} iit wo rious worldy benehis oF sian gains obtained bya Bs by perfection in the six exc ° inthe an excelent vit (pdramitds) (50-52), me Nuss i) Sahaja-prabhdva=the very spe ities: whic 7 aualies which «Bs Paves fom the very teing of ites nti mortal wor, Terefers mostly fo. what we seed inte ‘Gautama Buddha (52-54). in the life of(16) iv & v) Stdhtraga and asAdhdraya_prabhdva. Under these two items are discussed the powers of a Bs in comparison with those of a Sravaka or Pratyekabuddba but it is neither impartial nor exhaustive (p. 54). CHAPTER VI (Paripakapatals) Maturity of a Bodhisattva or any other person in attaining the goal of his life differs according to (i) Pariptaka-svabhtva=nature of the adept for acquiring maturity. A Bs possesses the seed (8fja) for performing good deeds and by natural disposition he proceeds to fulfil the duties ‘and obligations prescribed for attaining Bodhi. ii) ParipAcya-pudgalas: persons secking emancipation and or perfect knowledge are of four types viz. (a) {rdvakagotra or those who seek arhathood and attain Nirvina, (b) Pratyekabuddho- sgotra or those who prefer solitary hermit life and attain Bodhi by their own exertion without taking aid from a Samyak- sambuddha, (¢) Buddhagotra or those who seek Samyaksam- uddhahood, i.e. a Bs, and (dj Agofra oF those who cannot be included in the above three categories but may be trained by Buddhas (vide also chap. 1) i) Paripdka-prak@rabheda=difference in progress towards maturity according to (a) one's excellence in physique, influence and energy, (d) one’s possession of roots of wholesome deeds (kusala ‘mila) and non inclination to unwholesome acts, (¢) one’s learning inteligence and (c) one’s capability which may be mild, medium or sharp. Gv) ParipAkopaya= method of training up a person for pro- ‘gress towards maturity, It depends on the types of persons, their efforts and circumstances. There are such thirty seven methods (vide p. 56-59) () Pariptcaka-pudgala=persons capable of giving training to the adepts. Those Bss, who have advanced a little spiritually, are entitled to give the necessary training. ‘The minimum qui fications of such a Bs is the completion of the following bhamis chad stated what a Bs should lean qm) or cary4s (a) adhimukticarya, (b) suddhaSaya, (c) cary®-prati _@)_niyatacarya and (@) nisyhegamana (explained in in Book INI, Chapters 3 & 4). CHAPTER VII (Bodnipayaia) Perfect knowledge i, e. realisation of the Truth is called Bodhi. For attaining it a Bs gets rid of all mental and Physical impurities (kleSavarna). He removes also forever the veil of ignorance covering the Truth (jfeydvarana), These two have been elaborated in the subsequent paras, ‘The Bodhi is always qualified as the most excellent (parama). In the text are described seven super excellent qualities, with which a Buddha is endowed (p. 63-64). A very widely found stereotyped passage in all texts in Pali, 4s well as in early and late Sanskrit texts runs as follows : a wmaieramtsty aergergah Pracrerena yaa afar: ae: eveeqarefa: areat Baaqearal Tat werarfafer . Jn this passage there are ten qualifying adjectives. These have been fully explained here (vide p. 64). It is followed by a discussion that there can b sussion_ tha an be only one Tathegata or Buddha in one Lokadhatu. In countles Loka- dints, there may be countess Buddhas but only one in each pititually: there is no difference amo i f , * ‘among them except in length of life, name, family and physique (p. 66) — CHAPTER VIII (Bala-gotra-patala) The title of the Chapter does not clearly indicate its object and contents. The author writes that in the previous chapters he and practise. In this chapt he proposes to deal with the subsidiary acquisitions which a Bs should have in order to derive the full benefit of i 0 i his. learnt spititual exercises. These are— = =(18) Adhimukti-bahulata= A Bs's firm faith in many things, in the Triratna and their excellences ; in the Truth ; in the possibility of his attaining what he had eo 8. cause and effect ; not attained; and in Buddha’s discourses collected ia the form of Sutra, Ceyya, Vyakaraga etc. (ii) Dharmacparyesti-desend=A Bs should seek to learn various subjects of study like Bodhisattva piyaka and Sravaka-pisaka (for other subjects, see infra, p. 19-20 for details) and how to impart them to others. (ii) Pratipatti2A Bs should acquire knowledge of all the subjects of study mentioned. in item (ii) above, ponder over them (dhavan3) and grasp them thoroughly. By biivan3 ate meant Samatha and Vipasyan3. ‘The former implies concentration of thoughts with eternal aids, The latter means maintenance of concentration of mind without keeping in mind characteristics of the dharmas, which at first induced it, iv) Samyagavavada=There are a few preliminary conidtions which a Bs should comply with before imparting instructions to a person. He is to ascertain first the mental condition, intelligence and inclination of the person to be instructed. After ascertaining these, he is to choose his topics, g., meditation of the evil aspects of human life, or exposition of the law of causation, or the middle path to remove the notions of eternality and non-cternality and so forth, (¥) Anusdsana =A Bs should instruct others to abstain from improper conduct, give his approval to proper conduct, and encourage them to" make efforts to correct themselves if there be any lachés on their part. (Vi) Uptyasahila-kayavdi-manaskarma=A Bs should culti vate the four methods of attaining popularity, viz» gifts (dana), instructions in soft words (priyavadita for correcting the misguided persons by convincing arguments, and performing acts in common with others to make them feel that he is one of them (samand- that) and thereby turning their course of action from bad to good, With these means, the Bs should perform his physical, Vocal and mental functions (for further details see Chap, XV). Dharma referred to in item (i) above have been elaborately dealt with in this text and refer to the prevailiag subjects of study- The subjects of study are ( Adkystmavidy4=spriritual and philosophical studies given in (a) Bodhisattva-pijaka consisting of Vaipulyasittras formed out of Buddhas sayings in twelve divisions (dvadsfanga), (b) Sravakapitaka ie. the Hnayana literature, (ii) Secular literature consisting of (a) HetuSdstea (Logical Titerature) (for details see infra), (b) Sabdafastra (Btymological literature) consisting of verb-forms and formation of words, (©) CikitsaS4stra (Medical literature) dealing with diagnosis of ‘diseases and thei causes, curing of diseases and precautions for averting future ailments, (a) Arts and crafts, These are mostly individual protisiencies (siaka svaka Silpakarma), in particular, in golismithy, ironsmithy and jewellery works. OF the above four branches of studies Hetufastra has been discussed elaborately. The discussion reveals the logical know- ledge prevailing at the time of Asitga. It is not as developed as at the time of Ditnaga and Dharmakirti, However, @ synopsis of what is found in this chapter is given below :— There are ten kinds of Hetus : (@) Amuvyavahara = name, appellation, () Apekgadependent causes, €. g. hand, foot, hunger, thirst etc, (©) Aksepa=maturity of a cause (e.g. seed) to produce effect (i, e. seed in a decadent state ready to throw sprout). (4) Parigraha=attendant causes ¢, g, earth, water toa seed. (©) Abhiniryrtti=first appearance of effect (e.g. sprouting of a seed), (f) Avéhakasmaintaining continuity (j. e, fresh seed pro- duced by a plant grown out of a seed). (@) Pratiniyama=indeterminable and unknowable factors eS(2) otber words, unknown natural forces, e. g., Bodhicitta leads to Bodhi. (b) Sahakart=attendant causes i, ¢ all helping causes men- tioned above from apeksa. (@ Virodha=factors which obstruct the cause from pro- ducing an effect, (j) Avirodha=factors which help and do not obstruct the cause to produce its effect. Tn the text all the above causes have been illustrated in connection with the attainment, formula of causation and so forth, Priyayas (subsidiary causes) are enumerated as four -— (@) Hetu=basic cause, (8) Samanantara= proximate cause. (© Alambana=supporting cause. (d) Adhipati= dominant cause, Phala (effect) is described as of four kinds : (@) Viptka= matured effet. (©) Msyanda=effect producing similar effect, one after another, (©) Visamyoga= destroying effect, (@) Purusakdra=fruits derived by human effort. © Adtipait= fect of a dominant factor, CHAPTER IX (Drnapatala) The object of this chapter is to discuss the various types of gifts to be made by a Bs without fail. in order to attain perfection in dénapBramita, The nine types are briefly as follows : (@ Dana-svabhava=Sincere intention of a Bs to give away things including his spiritual gains. i) Sarvadana= Unlimited and unrestricted details, vide pages 80-91). is (for ¢ 2) ii) Duskara dina=Gitts beyond a Bs's capacity as also objects most dear to him, G9) Sarvatomukha-dana=Gitts made by a Bs to his employees, friends and relatives as also to others. (¥) Satpurusadéna=Gitts made by a Bs to saintly persons out of personal regard. (i) Sarvakara-dtma=Gitts made bya Bs out of joy, fre- ‘quently, at all times, and all sorts of objects. (vii) Vighdtarthika-dina=Gifts made by a Bs to persons, who could not get what they wanted eg. food, vehicle, cloth ete. i Thdmutra-sukhar-dina=Gitts of material object for happiness in this life and gifts of spiritual instructions for happiness in future lives. A Bs offers both material ‘objects and spiritual instructions. (is) Vituddha-dina=Gifts made by a Bs without the slightest self-interest. Such gifts are shown as of ten kinds (vide p. 93-94 for details), CHAPTERS X TO XV The titles of these six chapters are Silapatala (pp. 95-125), Kedntipatala (pp. 130-137), Viryapatala (pp. 138-142), Dhydmapayala (pp. 143-145), Prajidparala (pp. 146-148) and Satgrahavastuparala (pp. 149-158). ‘The scheme of nine sub-divisions as mentioned in Dana-patala is also adopted in all these six chapters (uddznam pirvavat veditavyam), The first five deal with the five Pdvamit while the sixth explains the four means of popularity sought by Bs(vide item vi of Chap, VIII). The treatment of the chapters is ofa stereotyped nature, and so these have been passed over in this analysis. GHAPTER XVI (Pojs-sevapramsna-patala) As the title of the chapter indicates, it deals with three separate subjects, viz. I, Ratnapaja=worship of the three Ratnas ; Buddha, Dharma and Sadgha.(29> TI. Kalysinamitraseva= services to be rendered to the spiritual preceptor. IIT, Apramanani=the four immeasurables, (maitri, Karuna mudita, and upeksa.) 1, Ratmapija is of ten kinds :— jorship of Tathsgata as represented in his ( Sarrapioja = image. Worship of mounds (stfpas), caves (gaham) pinnacled hermitages (kata) and other memorial sites, old and new, associated with, or dedicated to, the Tathngata (henceforth abbreviated as T)- (iii) Sammukhapija= Worship of T’s image, memorial sites ete, with deep and firm faith, while seated before them. Such worship implies worship of all Ts, present and future. Worship, same as above, but without (iv) Vimukhapay sitting before the objects of worship. (v) Svayarikrtapaja=Worship, same as above, performed by Bs without any body's assistance, (vi) Svaparakrtapaja= Worship, same as above, performed by others at the persuasion of a Bs. (vii) Kevaléparakéritapaja=Worship, same as above, per- formed, by others with the necessary materials collected and given to them by a Bs to perform the worship. The Bs himself refrains from it, This type of worship is more valuable to a Bs than his own worship. (viii) Labha-sarkara-paja=Worship, same as above, by a Bs offering robes, and such other materials, and even pearls and diamonds as also by songs of praise (stotra), by circumambulation and so forth, (ix) Udérapaja= Worship, seme as above, performed by a Bs for a long time. (x) Astnklis¢4-paja = Worship, same as above, performed by a Bs without any intention of harming others. = The worship of the other two Ratnas, Dharma and Safgha, is to be performed in the same way as that of the Tathigata. Il. Kalyaya-Mitraseva=Respect, attention and services to be rendered by a Bs to his spiritual preceptor. ‘An account is frst given of the qualifications of a preceptor. Then follows the enumeration of duties and obligations of the isciple, j,¢. the Bs. These broadly are (a) unstinted services uring illness of the preceptor: (b) providing the preceptor with his daily requirements; and (c) listening to his discourses with rapt attention, MII, ApramBacni=This is the general term used for the four essential states of a Bs, viz., amity (maltrl), compassion (karwsa), joy at others’ success (mudit@), and remaining unalfected by attachment, hatred and delusion (upcksa), ‘These are regarded as immeusurables because a Bs has to extend the range of the above mentioned four mental states to the beings of the whole are limited to all beings of this world, they are distinguished as Hmited to human being (sattvalambana), which inculudes non- Buddhists, and if they are limited to the followers of the dharma, they are described as Dharmalambana, which includes only Sravakas and Praytekabuddhas but not the non-Buddhists (p. 166). The first two mental states, amity and compassion, refer mostly to beings in distress, so in the text various kinds of human sufferings are mentioned (pp. 167-169). CHAPTER XVII (Bodhipaksy.patala) This chapter gives in brief the whole career of a Bs for the realisation of the highest Truth. ‘The career is explained in sixteen stages, These are 1. Hrivyapatrapyata=Shamefulness of a Bs for improper conduct felt either by himself or out of fear or respect for others. Apart from this, a Bs should also feel ashamed for his laches inca) TI. Dhytibladhdnats=A Bs should be firm and steady (a) in suppressing all impure mental states, (b) in avoiding impurities, () in perseverance {o withstand sufferings and indignities, and in rustering courage to Face fear and terror, and (d) in discharging the obligations imposed upon him. IIL Akhedatd=A Bs must not feel distressed at any untoward event and for that he should make his mind strong by knowledge and compassion, and also by application of energy in finding out the ways and means for not being distressed, after taking into consideration the pros and cons. IV, Sdstrajfaté= A Bs should learn the scriptures etymotogi cally and analytically with proper intonation and interpretations, He is to ponder over their purport. He should try to ascerta their proper application and also to find out deeper meaning, if any. V. Lokajbatd=A Bs is expected to know the various dificulties which beset « person on account of the five shorteomings 2. (a) limited length of life, (b) human frailties, (c) impurities overcoming a person, (4) current wrong views, and (6) the evils associated with an aeon (kalpa). A Bs should be aware of the way of escape from the worldly ills, He should know the constituents of a being, the sense-organs and their functions. He should realise that all perceptions and conceptions, including the notion of soul are baseless, Being fully cognizant of all the difficulties encountered by a person, a Bs should try his best to render him all possible help in order to lessen or avert those ‘As a king ot a trustee, he should discharge his duties faithfully and religiously, He should also attain proficiency inartsand crafts in order to be of setvice to the artisans and craftsmen, VI. Prattsaraya= A Bs should have recourse to the following four methods ¢ (a) Bhasitasyartha na vyaRjandbhtsamskérartha tA Bs should adhere to the meaning as he heard from a teacher and not depend on the etymology or cons (as) (©) Yuktina pudgala=A Bs should depend on his own reasoning and not on the interpretation of a learned man, (©) Nleartha na neyartha ; A BS should prefer the basic ‘meaning to literal or general interpretation, (@) Bhavantmayena adhigamajidna na éruta-cinta-vijhana- mdtrakera: A Bs should stand by the knowledge derived by him through cogitation and not by Knowledge derived by heating, thinking or knowing. VIL. Pratsamride deep, thon / ee, thoroush and analytical knowles which should remain unchangeable Iisa four Wade (@) Dharmapra, aspects. knowledge of dharmas in all of their (b) Arthapra.=knowledge of the characteristics of dharmas. (©) Niruttipra.= knowledge of the etymological meaning of words, explaining the diarmas. (A) Pratibhanapra.= knowledge of the different varieties of dharmas. With these four types of analytis 8 of analytical knowledge, a Bs Campretends the constituents of @ being, ils semeorgans and their objects, law of causation, and the distinction between proper ‘and improper situations, VU. Sambhdra=acquisition of merits and knowledge. These et the seme ss Ppl a ‘the same pupa nd Hanplte et th the Svapardrtha-patala (see above p, 9). * 1K, Bodhipattya-diermas=With four ats of eaupnents of analytes! knowles (ee ove item vil) ¢osould stay and Practise the 37 dharmas, The study is to be made in accordance With two nas, vey Hintyina and Mabsyean, As fr cuomle kaya-smrtyupasthdna, means according to Hinayana, which admits bol csistenes of skandhas, watchfulness of the functions of the Ys while, it means, acing to Mahsyans wi stand 36 eiher eaten, nor noweniten atm bs doe ot r that a Bs does not form any notion about the body, its origin or decay. Tn this way, 4 Bs should look upon each of the dharmas i oe included in the thirty-(6) X & XI. Samatha and Vipasyand have been discussed above (p.9) a8 two of the items of attainment of a Bs. In this chapter are explained the different angles of vision from which a Bs should know what are these two. A Bs should practise Samatha and vipafyana from the conventional as well a8 from the real points of view, and should realise that the dharma are, in fact, indescribable signless, non-conceivable and the same as all other objects. Likewise a Bs should Keep his mind free from the two extreme views of assertion and denial, and regard all dharmas as immeasurable and indescribable. XIL Upaya-kausalya Expediency adopted by a Bs for the ‘good of worldly beings. It can be analysed thus # (a) Study of worldly matters and forces and then out of compassion for the beings as also for their welfare, a Bs undergoes repeated existences in the mortal world, keeping in view the ultimate object of attaining Bodhi. (b) A Bs should persuade others to perform good deals, however little, and then by means of the methed of transference of merits (parisémand) increase the merits of such good deeds to a large extent, He should exert to turn persons having heretical views and beliefs to Buddha’s ethical and philosophical teachings and practices. (©) A Bs should guide persons of various inclinations to fa botter and higher ways of thinking, e. g., () Eight-fold moral observances to persons having faith in rituals i) Middle path, law of causation, and rejection of two extreme views of existence and nonexis- tence to persons inclined to rigorous self morti- fications, (iii) Wholesome deeds leading to heavenly existence to persons inclined to commit suicide for going to heavens, (iv) Study of the Buddhist texts, to those persons, who (27) (¥) Impeceabitity of Buddha’s philosophical teachings to nnon-Buddhist thinkers, (vi) Preaching of the merits earned by worshipping the three Ratnas, or by cogitating over the excellences of the three Rainas and such other Buddhist practices includ- ing the practices of love and compassion, etc, to persons, worshipping gods according to the non-Buddhist faith (for details see pp. 179 to 195). XII. Dharagi: ‘The dharmas ot mantras which ate remembered by a Bs for unlimited time. There are four kinds of Dhtragts :— (a) Dharma-dharani=On account of sharpness of in- tellect and retentive power of memory, and knowledge, Bs memorises a text by hearing it only once. (b) Artha-dharagi : A Bs memorises the meaning of a text in the same way as above. (©) Mantra-dharagi : On account of his control over medi- tutions, a Bs is able to relieve the sufferings of beings by uttering spells. (@) Ksantilabhaya dharani=A Bs, who leads a highly restrained life, can learn the spells and acquire the virtue of perseverance, The mantras are like Mi mipi kipi bhih ksamtipadani svaha. Such mantras do not convey any meaning but a Bs realises theit value, which in reality indicates the nature of their indescribability and hence he docs not seek their literal meaning. XIV. Pranidhidna=A Bs takes the following resolutions : (a) Cittotpadapra=Development of Bodhicitta (see above p. 3). (b) Upapattipra.=Taking rebirth in a good state of exis- tence for the benefit of beings. (©) Gocarapra.=The dharmas to be fulfilled for attaining std( 3) ight resolution for doing meritorious deeds, and acquiring the qualities befitting a Bs. (©) Mahapra=Great resolutions, viz., worship of Tathi ‘tas, efforts for preserving Buddha’s teachings: rebirth in Tusita heaven; and then taking human existence for | ‘mahdparinirvanya and so forth. XV. Samidhis= A Bs is to achieve perfection in the following three meditations : (®) Sinyata-samadhi=By this meditation a Bs makes himself free from all conceptions about worldly beings and objects and regard them as devoid of attributes and as such indescribable (nirabhilapya). (©) Apranihita-semadhi=By this meditation a Bs realises that all phenomenal objects are mere conventions, to which common persons cling, and that such clinging causes their sufferings. He therefore frees himself from any intention of achieving any worldly success. (©) Animitta-samadhi=By this meditation a Bs realises | ee ae ees cutee iene tions and are bereft of characteristics, and so he regards copes esas aces aad decay. All these three forms of meditation ate necessary for the Bs to go beyond the notion of existence and non-existence, constitu- ‘ted and unconstituted, and the notion of self and anything relating to self. XVL. Dismnoddtwa=A Bs shools remember the valusle utterances of Buddhas for the benefit of beings, a few of which are 9 fear wa deme | 3 gems wd sewers |g TENT: ad aut) y ard fragt These are wellknown maxims of all Buddhists texts, Hina- yanic or Mahdyénic (for Mabiyanic exposition see pp. 188-192). ‘There are references to doctrines of momentary existence (Ksavika), two kinds of nairdtmyas, three kinds of dabkhatd, and Nirvana as an expedient and so forth, (29) CHAPTER XVII (Godnisattvaguna-patala) This is the concluding chapter of the main basic training of a Bs. In this chapter @ brief survey has been made of the duties and obligations of a Bs, who has nearly completed his training, The topics mentioned in the sutvey are as follows : ( Ascaryani=Extraordinary duties of a Bs, e.g, love for all beings without any reason; forbearance of all sufferings for the good of beings; the expedient adopted for training a sinful or obstinate person, and so forth, Gil) AntScaryeni=Ordinary duties of Bs, ¢. 85 a Bs inspite of his being in a happy state prefers to undergo sufferings for the good of beings; though fully cognizant of the evils of worldly life and of the excellence of Nirvina, a Bs chooses to lead a worldly life for some time, and so forth. (ii) Samacitta : On account of his Bodhicitta and com- Passionate mind, a Bs looks upon all beings with the same mental state, and so forth. (iv) Sarvopkarakriya ; A Bs renders help to all beings by supplying food and such other articles of necessity, Buides persons to right actions, offers refuge to the refugeless, and so forth, (*) Pratyupakara : A Bs trains persons to learn how to reciprocate the service of others, ete. (wi) ASamisitaryani + A Bs should always (a) desire advent of Buddhas, (b) seek to learn from Buddhas the six paramités and Bodhisattvapitaka and (©) acquice strength to render service to all beings, and so forth, (vii) Avandhyo'rthakriya-prayoga: On account of a Bs's good intention from the very beginning of his career, his efforts are always successful. (For details see chap, XVI). There is a further list of duties and obligations of a Bs :— @_ Samyakprayoga=A Bs always follows the right course ee(30) ‘ = fa Bs a () (ii) Hanabhagiya dharma=The pitfalls of / disrespect for the Dharma-teciter, (bj negligence and EE Gy aet absorption of impute, () ride ani () nonacertane of dara, A Bs does not commit the il) Viesabhagiya aharm faults stated above. iv) Gasapratiropaki dosa = A Bs's faults but having the (@) doing mischief to rude persons; (b) posing as a religious person to a cheat: (c) making a show of learning and posing as a Pandit by analysing Loks- yata and other heretical doctrines; (@) overdoing of good deeds like making improper ifts: and (e) preaching heretical doctrines as allied to Buddha's teachings. (v) Bhataguya=Good features of a Bs. There are five such fetures :—(a) compassion to rude persons; (b) practising the four exercises of « eigous peron, viz, siting walking, standing, and lying; (c) gaining fame as a Panait by stadsing the Sasiras composed by Buddhas; (@) doing good deeds like faultess gifts ete; and (e) preaching Buddia’s doctrines and rejecting heresies. 0) Vinayanarin= A Bs's efforts for training up persons of (© foot cispestons, There are fea Kind of uch efforts: (a, b) making persons discard bad conduct and attachment to worldly pleasures; (c) correcting persons prone to commit offences; (d, e, f) encouraging persons to get control over sense-organs, to be diligent, and to avoid social contacts; (8, by 4 j) persuading solitary ascetics to give up misconceptions, and impuritres of different types. Then follows a list of different classes. of Bss as also a list of the their duties and oblisations expressed in two versified glsts (uddana). These are, (i) Vyakrta=Six achievements of Bss, for which they are foretold by the Tathsgatas that they would become Samyaksam- C31) (ii) Niyatapdta=Three conditions, by the fulfilment of which, Bs is destined (niyata) to attain Bodhi, ‘aratlyat@=Five indispensable conditions with out fulfilment of which, a Bs cannot attain the goal. (iv) Sttatya-karasiyd—Five duties which a Bs should cons- tantly perform, e.g., maintain diligence, give refuge to the helpless, worship Tathagatas, watch his own laches, and keep Bodhicitta in the forefront of his mind in all actions, (9) Prddidnya=Ten dharmas, for which a Bs is regarded as the foremost of all mea, viz., gota, bodhicitta, virya and prajad, pAramitds, priyavdditd karusa, etc. (vi) Prajdapti-nyavasthdna =Four topies, which a Bs explains ‘ind establishes, e.g, truth, logic, and yaa, and lastly dharma ic,, sitracpijaka, Each of these four has been dealt with in detail (vil) Dhormesasa and (viii) Parijidna=A Bs after come Prehending four dharmas, seek them. The dharmas are nda vast svabhdva-prajfapti and visesa-prajfapti. These are explained in the TattvBrtha-pajale, (vill) Apramey8=A Bs knows the five immeasurables, viz., the world of beings, worlds in the universe, dharmadhdtu beings to be trained, and the ways and means of training. (x) Defandyah phalam = the teaching of a Bs. (&) Mahattram=Seven excellences, for which a Bs’s doctrine is called Mahayana. (xi) Aptadtarma =A. Bs should fulfil the eight dharmas which include the whole of MahayBna, These are : (i & ii) study ing the Bodhisattyapitaka which explains the essence of all dharmas and reveals fully the unthinkable achievements of Buddhas and Bodhisattvas ; (ii) listening to the Bodkisattvaptyaka with rapt attention; (iv) developing inclination for it after deep deliberation, then (vi) cogitating over its contents ; and (vi & vi) finally attain. ing the effects of such cogitation, the effects paving the way to Bodhi 5 and (viii) ultimately becoming a Samyaksambuddha, (xii) Siksam’n4 Bodhisattva=Attainment of the above ms tioned eight dharmas are sought by ten types of Bss. They (i) are ve excellent effects produced byC2) established in Gora i have devloned Bode: (i & 3) poses inclination, ether pure of impure; (v & vi) have atained either maturity or immaturity in proctices; (ii & ii) are either destined or not destined to attain Bohs (3) have on exienes conly intervening between the Bs stage and Buddhatva: and (x take the last existence to become a Samyak-sembuddha, The chapter is conculded with a list of synonyms of @ Bodhisattva, With this chapter ends Book T. BOOK I Kdbarsnudharma-yogasthanam The object of Book IL is to deal with subsidiary spiritual exercises of a Bodhisattva, the basic exercises having already been dealt with ia Book I, ‘There are fore chapters in this book, CHAPTER I (Bodhisattva-liaga-patala) ‘The signs or characteristics (tiiga) which make & Bs are five, viz, (i) Amukampa= Compassion, kindness, mercifulness, (i) Priyavddita = Soft and sweet talks (explained in Samy gra havastupatata). Vairya=Courage to face and overcome difficulties (for detviled treatment, see Bodhipaksyapayala). (iv) Muktahastata = open nandedness, charitable disposition, and unsparing in gifts (see Danapayala und Prabhavapayala). (%) Gambhirarthasandhi-nirmocanata = Ability to unfold the deep and implied meaning of Buddha’s teachings and terse expre. ssions, with the help of analytical knowledge (pratisanvid). Each of these five has been dealt with in the text under the following five heads :— G& ii) Svabhava and Pratipatti= A Bs possesses all the above mentioned five characteristics naturally (svabhava) and applics them for the benefit of beings (pratipatti). Gil) Adhisyhina= A Bs exercises the five character according to the condition and circumstances of persons, e, 8, compassion for the distressed ete, (see p 208), Here, the next three (priyavadits, vairya, muktahastats) are passed over in the fext as these have been dealt with in Savgrahavastupatala, Bodhipaksyapayala ind Dénapatala respectively; exposition of difficult expressions refer to the terse verses and passages as are found in the Siéranta, Vinaya and Abhidharma and also to the dharmas in different contexts. (iv) PhalznuSaysa Effects of the five characteristics, e.g, compassion neutralises enmity ; pleasant talks avert rough words,( 34) falsehood, etc.; courage counteracts idleness, helps observance of ‘moral precepts and develops perseverance; for effects of charitable disposition the text refers to the Prabhdvapajala, Dénapayala and Prajhdpajala, (0) Sanigraha=Inclusion of the five lifgas in the Paramitas. Compassion is included in the Dhy’napsramiti; pleasant talks in Sta and Prajit paramitas; courage in Keanti and Prajna parmités; charitable disposition in Danaparamita; and the exposition of A takes rei in nb faii as sult of his past merits 0 tat by hit nobility he can rene ‘service to others. . sent, Aabipatyopapai: “A Bs appears in any one of the ten isms according to his spiritual advancement. He can, if be "8, become the emperor of Jambudvipa and even a Mahesvara, xine”, Coemepepats: ‘A Bs may take rebirth in his last Soak ety family ofa king. oF his puroita inorder to atin(40) CHAPTER I (Parigrahapatala) In this chapter the ways, in which a Bs establishes his rela- tion with other persons are dealt with, There are five such way: (i) Sakpt sattva-Parigraha : By developing the Bodhicitta, a Bs looks upon all men as his dear ones, (ii) Adkipatya-parigraha ; As a chief of the household, a Bs takes care of his parents, his employees, dependants ete, and as a ruler he looks after the welfare of his subjects, Upidana-parigraha: A Bs has the main function of guiding his fellow mates to the right path and of helping them to improve themselves in the right manner. (@) Dirghakalika-upadina : ABs requires long time to turn ‘a person of dull intellect to the right path. (b) Adirghakalika-upadana: A Bs does not take a very long time to turn a person of medium intellect to the right path, (©) Carama-upadana : A Bs changes very quickly a person with sharp intellect to the right path, CHAPTER IIT Bhamipatala The object of this short chapter of two and a half pages is to show the parallelism between Bhamfs nnd Vihdras (dealt with in Ch, IV of Bk, 11). The BhOmis mentioned in the Da‘abhimtka- sittra are also given here side by side for the conventence of com- parison ;— Bhamis as in this Bhamis in Dasabha- Viharas in Bk. Chapter 1, Ch. mikasitra 1. Gotra Gotra Nil 2° Abhimukht Adhimukticarys Nil 3. Suddhaiaya Pramudita Pramudita Bhimi Vihéra Dbh do ‘Adi Prabhakar? paksyapratisamyukta) yukta) 7. Nisthagamana Parama/Tathagata Dharmamegha Tn the next paragraph are described the duties and functions of @ Bs in order to go beyond the possibility of existence in hells This is achieved bya Bs when he rises from Abhimukht (2) to SudahASava-bhami (3), The purificatory ten dharmas like firm faith ete, explained in Vitiroparala are also the same for purification needed. for Bhimis, “Here, the only addition to the sime is the enumeration of favourables (pratipaksa) ond. unfavourable (vpaksa) of the ten armas, and an exposition to justify. theie gradual order of numeration CHAPTER IV (Carya-pstata) The practices prescribed for'a Bodhisattva may be divi ino four sections, These are a © Poramitsearya: The six param The six psramitas which have alread been dealt with inchapters TX to XIV of Dk. I. The addtionl four piramitas are Uptyakautalya, Pravibhna, Bala and Jone These also have been dealt with elsewhere, Tn this chapter there is an additional note on Paramitas, (ii) Bodhipaksya-carya: This tas been dealt with i oes lealt with in Chap. -