TIBETAN SA N SKRIT WORKS SERIES

PUBLISHED UNDER THE PATRONAGE OF

THE STATE GOVERNMENT OF BIHAR

General Editor
P r o f . S. H. A SK A R I
HONORARY DIRECTOR
K. P . JAYASWAL RESEARCH INSTITUTE, PATNA

Vol. VII

BODHISATTVABHUMI
[ Being’ the XVth section of Asangapada’s YOGACARABHUMI ]

Edited By
NALINAKSHA D U TT, P h . d. (c a l.), d . l i t t . (lo n d )
RETD. PROFESSOR, CALCUTTA UNIVERSITY

K. P. JAYASW AL RESEA RCH IN S T IT U T E

PATNA

1966 Price Rs. 15/-

T ibetan Sanskrit W orks Series Vol. V ÎI

BODHISATTVABHUMI
[ Being the XVth Section of Asangapada s
YOGACARABHUMI ]

Edited by

NALINAKSHA DUTT, Ph. 0. ( Cal.), D. Litt. ( Land.)

RETD. PROFESSOR, CALCUTTA, UNIVERSITY

Vol. VII

K. P. JA Y A SW A L RESEARCH INSTITUTE
PATNA.
1966
P ublished by

Prof. S. H. Askari, M. A.
Honorary Joint Director
Kashi Prasad Jayaswal Research Institute
PATNA

A L L L IG H T S R E SE R V E D

1966

Printed in In dia at

Tara Printing Works

VARANASI
 SK R

st.

qqn%
 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 invest-
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 Jayasw al 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 Research 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 of this programme of rehabilitating and

reorientaing ancient learning and scholarship, the K P. Jayaswal
Research Institute has undertaken the editing and publication of
the Tibetan Sanskrit Text Series with the co-operation of scholars
in Bihar and outside. Another series of Historical Research
W orks 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 and trust that this
humble service to the world of scholarship and learning would
bear fruit in the fulness of time.
 INTRODUCTION BY GENERAL EDITOR
Dr. Nalinaksha D utt was entrusted with the editing of
Bodhisattvabhumi by my late predecessor Dr. A. S. Altekar
when, in his time, the Institute launched upon a comprehensive
scheme of bringing out the Tibetan and Sanskrit texts of the
manuscripts brought over from Tibet by the late Pandit Rahul
Sanskrityayan. The present edition of Bodhisattvabhumi is
based on a complete copy of the manuscript discovered by Rahulji
in the Sha-Lu Monastry. It has thus helped in filling up im­
portant gaps noticed in the W oghiara’s edition of the book.

The Bodhisattvabhumi forms the fifteenth section of Asanga’s

famous work, Yogacharbhumi. It deals with the aims and
aspirations of a Bodhisattva and throws a flood of light on the
contemporary Mahayana doctrines

In his Introduction Dr. Dutt has given a very useful

analytical account of the Acharya Asangapad and the time of
the composition of Bodhisattvabhumi. 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. A sk ari
Honorary Joint Director
K . P. Jayaswal Hesearch
10/2/66 Institute, Patna.
 I

se
 PREFACE
The Bodhisattvabhumi is the largest of the seventeen sections
of Asaiiga’s voluminous and monumental work, Y ogacarabhumu
The two sections just preceding this Bhumi are Sravakabhumi
and Pratyekabuddhabhumi referred to by the late Pandit Rahula
Sankrtyayana in JBORS, XXIV, p. 138 as two important finds.
Prof. Vidhusekhar Bhattacharya published the first five Bhumis
with the title Yogacarabhumi through the Calcutta University.
Thus, six Bhumis are now published, including the present one.
Of the remaining Bhumis, the ¡Sravakabhumi and Pratyekabuddha­
bhumi are perhaps lying in the photographic copy-stage in the
Institute. The Bodhisattvabhumi throws a flood of light on the
aims and aspirations of a Bodhisattva as also on Mahayana
doctrines. All the other sixteen sections deal with both Hlnayana
and Mahayana practices as it appears from their titles (see infra,
p. 5).
I am grateful to the authorities of the K. P. Jayaswal
Institute, and particularly to my late valued friend Prof. A. S.
Altekar for entrusting to me the editing of the present manuscript,
as also to the Hony. Directors Prof. K. K. D atta and Prof. S. H.
Askari for arranging and expediting the printing of the book. I
should also thank Pandit Baldeo Mishraof the Institute for prepar­
ing a copy from the photographs, all of which are not legible. As
the photographs were not kept in order, the Pandit’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 revised copy for the Press. I should 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 Ramananda Chatterjii N alinaksha D u tt

Street, Calcutta-9
15-11-64
*
 INTRODUCTION
MANUSCRIPTS

The photographic copy of the original ms. of the Bodhisattva.

bmmi was procured by the versatile and indefatiguable scholar
late Pandit R ahula Sankrtyayana 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 is a third copy procured probably from Nepal
but it is incomplete. On the basis of the Cambridge and Kyoto
mss., Prof. U. Wogihara 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
W ogihara’s edition. It lacks however one leaf containing the
Anukrama (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 Acarya Asangapada. Paramartha (499— 569 A. D.), the
biographer of Vasubandhu, makes an incidental reference to
Asanga. He writes th at Asanga belonged to a learned Brahmana
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 Asanga,:—
1. Yogacarabhumi in seventeen sections
2. Mahayanasutropadesa, and
3. Mahayanasamgrahasastra.

The first work is well known ; the second may be an alter­

native title of Mahdydna-mtralankara edited by Prof. Sylvain
 ( 4 )
L 6 v i; and the third has been translated from its Chinese version
into French by Prof. £. Lamotte. In the last page of the present
text, it is claimed that the Bodhisattvabhumi can also be
regarded as a Mahayanasamgraha.
Asanga specialised in Yogacara philosophy while Vasu­
bandhu in Sarvastivada doctrines. A M ahayana scholar must
also acquire enough knowledge of Hlnayana practices and medi­
tations found in the Hlnayana literature, as out of the ten stages of
perfections (Bhumis) of the Dasabhumikasutra and twelve Viharas of
the Viharapatala of the present text, prescribed for the spiritual
advancement of a Bodhisattva, six Bhumis or eight Viharas are
common to both Hlnayana and Mahayana (vide infra, Bk. II,
ch. iv). Hence Asanga was no less a master of Hlnayana doctrines
than his brother Vasubandhu, and this is clearly evidenced by the
first fourteen sections of the Yogacarabhumi. The last two
sections, sixteenth and seventeenth also deal with Hlnayana
topics, viz., Sopadhisesa-nirvana, i. e , the emancipated state of
Buddha while in his physical human body and NirupadhiSesa-
nirvana, i.e. when Buddha departs from this world after his
mahaparinirvdna.
Asanga must have lived in about 275-345 A.D., as the
date of Vasubandhu has been determined by Prof. Peri (vide
B E FE O 1911) from 280-350 A. D. But Vasubandhu’s date
cannot be reconciled with the date of the Crown prince Nara-
simhagupta Baladitya, unless we accept Frauw alner’s theory that
there were two Vasubandhus, the earlier one being the brother of
Asanga and the later one was the teacher of Baladitya. The
dates of Chinese translations of Asanga’s works lend support
to the date ascertained by Peri.
THE TIME OF COMPOSITION OF THE
BODHISATTVABHUMI
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 647 A.D. The Tibetan translation,
 ( 5 )
whipb floes ¡noi mention the date, was made iby Prajnavarman.
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 BodhisattvabhUmi should be placed
before 414 A.D., say about 340 A. D.

IMPORTANCE OF THE WORK

The Bodhisattvabhumi is the fifteeuth section of Asanga’s

work Yog acarabhii mi or Yogacaryabhumi. The other sections are

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Of these seventeen Bhumis, sixteen are common to both

Hlnayana and Mahay ana. Of particular interest is the Bodhi­
sattvabhumi, which is exclusively devoted to Mahayana practices
and philosophy. Attention of distinguished European orientalists
was drawn to it as far back as 1905 when C. Bendall and L. de
la Vallee Poussin published an English summary of the Bhumi
with Notes in the Museon 1905-6 and 1911; E. Leumann and K.
W atanabe discussed its importance in ZDMG 1908 ; U. Wogihara
published in Japan in 1936 an edition of the whole text with
Introduction and Notes ; Prof. Paul Demieville published a
French translation of the 13th chapter (.Dhydnapatala) in Rocznik
Orientalistczny, W arsaw, 1957 ; and Prof. Vidhusekhar Bhatta-
charya edited the first five Bhmnis and published the same.
In the last page of the present text it is stated that all
the topics (uddesa) and their expositions (niddesa) as given in the
Bodhisattvapitaka have been put together in the Bodhisattvabhumi,
and as such, it can be designated as the Bodhisattvapitaka-mdtfka
 ( 6 )
or Mahayanasamgraha. Hence, it is apparent th at this work is
an epitome of Mahayana studies.

THE AIM AND OBJECT OF THE WORK

*The object of the present treatise is to delineate the career

(siksjdmarga) of a Bodhisattva from the very beginning up to the
attainment of Bodhi. The author, it seems, has gone to the
extreme flight 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, inasmuch as it analyses and explains exhaustively the
various special terms which abound in Mahayana texts. The
author is very methodical and puts all his statements almost
in a tabular form, indicated in the Analysis (see infra).
T he text is divided into three parts, each part having
a separate title. The first part Adharayogasthanam, covering 203
pages, is devoted to the basic spiritual exercises and acquisitions
of a Bodhisattva. The second part Adhdranudharmayogasthdnamt
covering 40 pages, deal with the subsidiary spiritual exercises of
a Bodhisattva. The third part Adharanisthayogasthdnamt covering
36 pages, summarises more or less the final achievements of the
Bodhisattva. In the present text there is no Anukrama, appearing
in Cambridge ms. By this Anukrama, the writer, who must be a
later scholar, wanted to trace the gradual career of a Bodhisattva.
The account is not comprehensive. A gist of the Anukrama is
given below :—
One placed in the Bodhisattva-gotra (gotrastha) develops a
firm resolution (bodhicitta) for supreme enlightenment. W ith this
resolution he engages himself for the good of his ownself as well as
of others (sva-parartha). By such engagement he learns the
means of attaining purity (asamklesopayam). Such purity leads to
the removal of sorrow (gkhedata) and increases the roots of merit
(kusalamula). By such increase he reaches the highest stage of
perfection.
 ( 7 )

W hile perfecting himself in the above-mentioned efforts, the

Bodhisattva develops a strong desire (adhimukti) for deep and
noble dharmas, and at the same time, collects merits (punyopacaya)
and acquires knowledge (jftanopacaya). By these two upacayas he
learns the ways of retiring from the worldly life and of eliminating
the impurities associated with the same. As he does not seek
his own happiness, he gets rid of all worldly ills and starts
studying the religious literature (Sdstra) and imparts teaching to
others. He becomes proficient not only in the sdstras (sastrajfia)
but also in worldly sciences (ilokajfta). By such proficiencies he
is able to solve the doubts of others. He becomes a repository
of merits and knowledge (punya-jftdna-sambhdrd).
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 mind to Mahayanic emancipa­
tion and not to Hlnayanic. 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. This is his wealth of acquisition (pratipatti-sampat).
By such various acquisitions the Bodhisattva surpasses the
¿ravakas and Pratyekabuddhas. He however develops a
mental state, in which he regards himself as identi cal with others
(samacitta), to whom he would like to render benefits. His intention
of doing good to others never becomes fruitless (avandhya).
By all that has been mentioned above, he fulfils his mission
(nisthd-pratisthdm pratilabhate).
 ANALYSIS OF THE CHAPTERS
BOOK I
Adharayogasthanam
The object of Book I is to deal with the basic spiritual exer­
cises of a Bodhisattva. There are eighteen chapters in this book.

CH APTER I

(G otra-patala)
Ootra literally means family, genus. In Mahayana texts,
Gotra has been classified as two, viz., Buddhagotra and Sravaka-
gotra. By the former is meant those persons who are destined
to attain Buddhahood, while by the latter is meant those who
aspire for Nirvana by attaining Arhathood or Pratyekabuddha-
hood. The persons of the former group are called Bodhisattvas
while those of the latter, ¿ravakas, some of whom may become
Pratyekabuddhas. Those who do not come under any of the
above two categories are classed as Agotra.
The object of this chapter is to deal only with those persons
who, on account of their accumulated merits and aspirationsf
belong to the Buddha-genus i. e. Bodhisattva (henceforth abbre­
viated as Bs) family. A Bodhisattva’s duty is to complete the
long 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 i.e. those
Bss. whose sense-organs from time immemorial are of a high order
and have become a part of their nature ; (ii) Samudanita 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 or Pratyekabuddha, in
other words, the distinction between Hlnayana and Mahayana.
 ( 9 )
The main distinction between a ¿ravaka and a Bs is that
the former aims at the eradication of mental and physical
impurities {kleiavaram pr asravaksaya) while tbe latter aims, in
addition to the. ab/we, knowledge to remove the veil which covers
the T ruth {jfieyavarana), the Absolute. There are four other
factors» for wideh a Bs is regarded as superior ta a ¿r^yaka» viz.
(i) sharper sense faculties (indriya).
(ii) higher achievements (pratipatti).
(iii) proficiencies in many subjects of study (kauidya). and
(iv) ultim ate result (phala).
Besides the above four superiorities, a Bs possesses a special
and natural aptitude for the fulfilment of the six extreme virtues
(paramitds) dealt with in chaps. IX-XIV.
A Bs may commit trangressions, for which he is reborn in
hells, but there too his sufferings are less than those of other
hellish denizens, and he maintains there also his natural attributes.
For want of a suitable spiritual guide (Tealyanamitra) or for
not properly following instructions of a good guide, a Bs may
occasionally do something not in conformity with pure dharmas or
he may not exert to his best for spiritual progress.

C H A PT ER II

(C ittotpadapatala)
The development of Bodhicitta is the first and the most
essential requirement of a person seeking recognition as a Bs and
after such recognition, he is permitted to take up the practices
(earya) of a Bs. By cibtotpada 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 services of others and help as many persons as possible
to attain bodhi.
Cibtotpada has been explained from five standpoints : (a)
innate nature (wabhava); (b) solicitation (prarthanakara); (c) all
beings as basis (sattvalambana) ; (d) acquisition of virtues and
(e) their highest excellences.
2
 ( 10 )
It has been explained from four further standpoints : (a)
admission into the path of a Bs (avatara) ; (b) basic cause of full
enlightenment (mula), with compassion (karunanisyanda) as its
effect, and (c) the basis (sannisraya) for spiritual exercises.

Bodhicitta is of two kinds, viz., (a) Nairydnika leading

to Bodhi without reverses or retrogression and (b) Anairyanika not
leading to Bodhi. The latter may be of two kinds, viz., (a) atyantika
the retrogression is such that the Bs misses for ever the attainment
of B odhi; and (b) Andtyantika the retrogression may be temporary
and so there is the possibility of such a person’s attaining Bodhi
in the long run.

There are four types of causes for the origin and deve­
lopment of Bodhicitta:
(i) Four subsidiary causes (pratyaya), viz., (a) miracles shown
by Buddha ; (b) teachings of Buddha as recorded in the Bodhi-
sattvapitaka ; (c) compassion for suffering beings and (d) bad time
(kasaya-kdla) for which beings suffer.
(ii) Four basic causes (hetu), viz., (a) inclusion in Bs-gotra ;
(b) finding a good spiritual guide (kdyanamitra) 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 visualization of Buddha or listening to his discourses and
coming into contact with good persons and doing good deeds ; and
(d) power and desire to relieve distress of beings, who have been
suffering constantly and continuously.

There are four causes of rectrogession from maintaining the

Bodhicitta. 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.
A Bs developing Bodhicitta may have two ways of looking
at beings and objects (dharma); two types of application of energy
 ( 11 )
(pfayoga) ; and two forms of acquisition of virtues (kusala-
dharmayadvara).
This chapter is concluded by dilating again on the superiori­
ty of the Bodhisattvas in the acquisition of merits to the ¿ravakas
and Pratyekabuddhas and lastly by reiterating the effects of the
acquisition of the Bodhicitta.

C H A PT ER III

(S v aparar thapatala)
This chapter opens with an Uddana (gist in verses), in which
is stated that the training of a Bodhisattva has been dealt with in
seven sections, in five chapters III to VII. In this chapter is
offered an exposition of what should b: the quest of a Bodhisattva.
It should be primarily the good of all beings and not of his 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 others’ good (parartha).
Hence, parartha only is dealt with exhaustively. Parartha
(service to others) may be of ten kinds, which are as follows : —
(i & ii) Kevala svartha and par&rtha :
Kevala means exclusively. It is applicable to the interest of
one’s own self {svartha) as well as to the interest of others {parartha).
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-parartha) 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 having wrong views or
failings in moral observances ; (b) 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 bear in mind that his
 ( i2 )

Service to others is also a part of his duties for his own spiritual
development.
Gifts (dana), perseverance (ksanti) and compassion (karuna)
directed to the attainment of Bodhi or heavenly existence may be
included in pure self-interest (svdrtha) but it is not exactly so
because these three are always associated with others, hence,
these are to be excluded from kevala-svdrtha.
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 are given :
(iii) Hitanvaya-svapardrtha (pertaining to the good of self as
Well as of others). A Bs performs good acts, practises meditation
and so forth and persuades others to do the same.
(iv) Sukhdnvaya-svapardrtha (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.
(v & vi) Hetusangrhita and phalawiigrhita svaparartha (per­
taining to self and others the means (hetu) by which a Bs achieves
fruit (pliala). The means and fruits are of three kinds : (a) Vipaka-
hetu and vipdkaphala i. e. accumulated actions of previous existen­
ces of a Bs leading to certain fruits in the present life, and appli­
cation of the same for the good of others, (b) Punyahetu and
punyaphala i. e. means and fruits of the paramitas, viz. gifts,
moral observances, and perseverance are regarded as merits
of a Bs while energy and meditation are conducive to both merits
and knowledge (jHana). W hatever benefits are derived by a Bs
by means of these five paramitas are fruits. Both the means
and fruits are applied by him to the benefit of others,
(c) Jfldnahetu and jftdnaphala i. e. the remaining prajfidpdramitd
or perfection in knowledge is regarded as pure knowledge.
The effect derived from it is regarded as fruit of knowledge
(jftanaphala). Both means and fruits are applied by a Bs
to the good of others w ith a view to lead them to Bodhi,
 ( 13 )
the highest knowledge. Hence a Bs should prefer to continue as
a Bs and not attain Bodhi to become a Buddha in ordet to render
Service to other beings.
(vii & viii) Aihika-svaparartha (present life) and Amutriha-
svapardrtha (future lives). The former implies that a Bs in his
present life enjoys the fruits of his proficiencies in arts and
crafts as also his spiritual gains achieved through meditatibnal
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’ benefit 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) Atyarttika (final) and Anatyantika (not final) tvap&rdr-
tha. The achievements of a Bs who is still a commoner (prthag-
jana) i.e. 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
effects notwithstanding their purity. These are useful both for
the Bs as well as for others.

C H A PTER IV
T attvartha-patala
Tattvartha denotes two kinds of knowledge i. e. knowledge of
the phenomenal objects (a) as they are (bhutatd) and (b) as they
are in totality (sarvata).
There are four kinds of Tattvartha :
• (i) JjoJca-prasiddha = knowledge of phenomenal objects as
conventionally known ;
(ii) YuJcti-prasiddha = knowledge established by leatned logi­
cians by proofs (pramana) consisting of direct perception (pratyaJcsa)t
inference (anumana), established usage (apta) and scriptures [agama).
 ( 14 )
(iii) Klesdvarana-visuddhi = knowledge of mental and physical
purity as obtained by ¿ravakas and Pratyekabuddhas by compre­
hension of the four truths, law of causation and absence of indivi­
duality (soul) and the nature of the five constituents. In short, the
purity is attained by Tudgala-nairatmya-jnana’.
(iv) Jfleydvarana-vtiuddlii » 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 are
mere appearances (prajHapti), hence unreal, neither existent nor
non-existent, and as such they are indescribable, same (;tathata).
In other words, the T ruth or the Reality is unity and not duality
(advayaprabhavita).
It is followed by a brief statement of the practices, to which
a Bs should take resort. A Bs exerts to comprehend the attri-
butelessness (sunyata) of all phenomenal beings and objects. He
does not seek Nirvana of the ¿ravakas.
The philosophical views not acceptable to the Bss are :—
Prajflaptivdda (bhdva) = The view upholding the reality of
the world, its beings and objects and recognising the existence
of the five constituents (skandhas), the sense-organs, the effects of
the law of causation and the distinction between the constituted
and the unconstituted and even of the reality of Nirvana.

PrajHaptivada (abhdva) = The view upholding the non-exist­

ence of the world, its beings and objects and even of Nirvana.
T his view is generally known as Nastikavada.
Vainasika =>The view upholding the non-existence of mind
and matter even in their subtlest state.

Durgrliita-smyatd = The view which supports the existence

of objects (bhdva) and intreprets Sunyata. as the decay (abhdva) of
objects. In other words, it accepts bhdva and its disappearance
as abhdva.
The philosophical views, acceptable to the Bss are :—
Sugrhita-mnyatd —The Mahayanic view as explained in the
Bhavasankrantisutra, Sutta Nipata and Samtha-Katyayana-sutra.
 ( 15 )
Madhyama-pratipat =aThe true Mahayanic view, which
denies both existence (<bhava) and non-existence (abhdva). It does
not recognise the existence of any substance in worldly beings and
objects (idharmanairatmya). It asserts the real nature of the
universe as indescribable (nirdbhilapyaV
The whole chapter is devoted to the exposition of Mahayana
philosophy and as such it is very valuable.

C H A PT E R V
(P rabhavapatala)
In the present chapter, are dealt with the various super­
normal powers, worldly benefits and spiritual gains obtained by
a Bs on account of his manysided exertions. These have been
categorised into five which are as follows:
(i) Arya-prabTiava various supernormal powers, power of
thought-reading and foreseeing of the'future. These are attained
by a Bs by developing control over the meditations (samadhi-
imitd). The very common Buddhist term for this prabhava is
abhijfta (= Pali abhiMa). The six abhijfids are enumerated thus:
(a) Rddhi-visaya or supernormal, unbelievable powers described
exhaustively in pages 41-46, (b) Purvenivasajftdna or the knowledge
of previous existences of a Bs (46'47), (c) Divyasrotra or divine
power of hearing (47-48), (d) Cyutyupatti-jfidm or knowledge
acquired by a Buddha or an advanced Bs about the form and
place of rebirth of a being after its death by means of his divine
sight, (c) Cetahparydya-jfidna or the power of thought-reading of
other persons (49), and (f) AsravaksayajHana or the knowledge of
a Bs about the elimination of his own impurities (49-50).
(ii) Dhatmaprabhdva^ various worldly benefits or spiritual
gains obtained by a Bs by perfection in the six excellent virtues
(;pdramitfts) (50-52)
(iii) Sahaja-prabhdva —the very special qualities which a
Bs possesses from the very beginning of his last existence in this
mortal world. It refers mostly to what we read in the life of
Gautama Buddha (52-54).
 ( 16 )
(iv & v) Sadhdrana and asadharana prabhdva. Uqder these
two items are discussed the powers of a Bs in comparison with
those of a Sravaka or Pratyekabuddha but it is neither impartial
nor exhaustive (p. 54).
C H A PT E R VI
( P ar ipakapatala)
Maturity of a Bodhisattva qr any other person in attaining
the goal of his life differs according to
(i) Paripaka-Bvabliava = nature of the adept for acquiring
maturity. A Bs possesses the seed (blja) for performing good
deeds and by natural disposition he proceeds to fulfil the duties
and obligations prescribed for attaining Bodhi.
(ii) Paripacya-pudgdla = persons seeking emancipation and
or perfect knowledge are of four types viz., (a) Sravakagotra or
those who seek arhathood and attain Nirvana, (b) Pratyekabuddha-
gotra or those who prefer solitary hermit life and attain Bodhi by
their own exertion without taking aid from a Samyak-
sambuddha, (c) Buddhagotra or those who seek Samyaksarn-
buddhahood, i. e. a Bs, and (d) Agotra or those who cannot be
included in the above three categories but may be trained
by B uddhas (vide also chap. I).
(iii) Paripdka-prakdrabheda =*difference in progress towards
m aturity according to (a) one’s excellence in physique, influence
and energy, (b) one’s possession of roots of wholesome deeds (kusala-
mida) and non-inclination to unwholesome acts, (c) one’s learning
and intelligence and (d) one’s capability which may be mild,
medium or sharp.
(ivy Paripdkopdya = 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)
(v) Paripacaka-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 quali­
fications of such a Bs is the completion of the following bhumis
 ( 17 )
or oaryas : (a) adhimukticarya, (b) suddhasaya, (c) carya-prati-
patti, (d) niyatacarya and (e) nisthagamana (explained in
detail in Book III, Chapters 3 & 4).

C H A PTER VII

(Bodhipatala)
Perfect knowledge i. e. realisation of the Truth is called
Bodhi. For attaining it a Bs gets rid of all mental and
physical impurities (Mesavarana). He removes also forever the
veil of ignorance covering the T ruth (jHeyamrana). 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,
as well as in early and late Sanskrit texts runs as follows :
if uprated siF H tsf1!;

In 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 be only one
T athagata or Buddha in one Lokadhatu. In countless Loka-
dhatus, there may be countless Buddhas but only one in each.
Spiritually there is no difference among them except in length of
life, name, family and physique (p, 66)

C H A PT E R 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
had stated what a Bs should learn and practise. In this chapter
he proposes to deal with the subsidiary acquisitions which a Bs
should have in order to derive the full benefit of his learning and
spititual^exercises. These are—
3
 ( 18 )
(i) Adhimukti-bahulatâzs A Bs’s firm faith in many things,
e .g . in the Triratna and their excellences; in the T ruth ; in
cause and effect ; in the possibility of his attaining what he had
not attained ; and in Buddha’s discourses collected in the form
of Sütra, Qreyya, Vyàkarana etc.
(ii) Dharma-paryesti-desana = A Bs should seek to learn
various subjects of study like Bodhisattva-pitaka and Sravakapi{aka
(for other subjects, see infra, p. 19-20 for details) and bow to
impart them to others.
' (iii) Pratipatti = A Bs should acquire knowledge of all the
subjects of study mentioned in item (ii) above, ponder over them
(bhâvanâ) and grasp them thoroughly. By bhdvana are meant
Samatha and Vipasyana. The former implies concentration of
thoughts with external aids. The latter means maintenance of
concentration of mind without keeping in mind the characteristics
of the dharmas, which at first induced it.
(iv) Samyayavavada = There are a few preliminary conditions
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 asceraining
these, he is to choose his topics, e. 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-eternality and so
forth
(v) Anusasana— 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 lâchés on their part.
(vi) Upâyasaliïla-kàya-vân-manaskarma^ A Bs should culti­
vate the four methods of attaining popularity, viz., gifts (dâna),
instructions in soft words (priyavâditâ) 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 (samânâ-
rthatâ) and thereby turning their course of action from bad to
good. W ith these means, the Bs should perform his physical,
vocal and mental functions (for further details see Chap. XV).
 ( 19 )
Dharma referred to in item (ii) above . have been elaborately
dealt with in this text and refer to the prevailing subjects of study.
The subjects of study are
(i) Adhyatmavidya = spiritual and philosophical studies given
in (a) Bodhisattva-pitaka consisting of Vaipulyamiras formed out of
Buddha’s sayings in twelve divisions (dvadasanga), (b) iSravakapitaka
i. e. the Hlnayana literature. .
(ii) Secular literature consisting of (a) HetuSastra (Logical
literature) (for details see infra), (b). SabdaSastra (Etymological
literature) consisting of verb-forms and. formation of words, (c)
Cikitsasastra (Medical literature) dealing with diagnosis of diseases
and their causes, curing of diseases and precautions for averting
future ailments, (d) Arts and crafts. These are mostly individual
proficiencies (svaJca svaka silpakarma), in particular, in goldsmithy,
ironsmithy and jewellery works.
Of the above four branches of studies SetuSastra has been
discussed elaborately. The discussion reveals the logical know­
ledge prevailing at the time of Asanga. It is not as developed as
at the time of Dinnaga and Dharmaklrti. However, a brief
synopsis of what is found in this chapter is given below :—
There are ten kinds of JFetus:
(a) Anuvyavahara = name, appellation.
(b) Apeksa = dependent causes, e. g. hand, foot, hunger,
thirst etc.
(c) Akiepass m aturity of a cause (e. g. seed) to produce
effect (i. e. seed in a decadent state ready to throw
sprout).
(d) Parigraha=attendant causes e. g. earth, water to a seed.
(e) Abhinirvftti = first appearance of effect (e. g. sprouting
of a seed).
(f) Avahaka^smaintaining continuity (i. e. fresh seed pro­
duced by a plant grown out of a seed).
(g) Pratiniyama = indeterminable and unknowable factors
or forces helping the cause of producing an effect ; in
 ( 20 )
other words, unknown natural forces, e. g., Bodhicitta
leads to Bodhi.
(h) Sahakart=attendant causes i. e. all helping causes men­
tioned above from apeksa.
(i) 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.
In the text all the above causes have been illustrated in
connection with the attainment, formula of causation and so forth.

Pratyayas (subsidiary causes) are enumerated as fo u r:—

(a) Hetu w basic cause.
(b) Samanantara = proximate cause.
(c) Alambana —supporting cause.
(d) Adhipati = dominant cause.
Phala (effect) is described as of four kinds :
(a) Vipakazzmatured effect.
(b) N ’isyanda=eiiect producing similar effect, one after
another.
(c) Visamyoga = destroying effect.
(d) Purusakara = fruits derived by human effort.
(e) Adhipati = effect of a dominant factor,

CH A PTER IX
(D anapatala)
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 danaparamita. The nine types are briefly as follows :
(i) Dana-svabhava sz Sincere intention of a Bs to give away
things including his spiritual gains.
(ii) Sarvadana^s Unlimited and unrestricted gifts (for
details, vide pages 80-91).
 ( 21 )
(iii) Duskara darn = Gifts beyond a Bs’s 4capacity as also
objects most dear to him.
(iv) Sarvatomukha-ddna = Gifts made by a Bs to his employees,
friends and relatives as also to others.
(v) Satpurusaddna = Gifts made by a Bs to saintly persons
out of personal regard. ,
(vi) Sarvdkara-ddna —G ilts made by a Bs outof joy, fre­
quently, at all times, and all sorts of objects.
(vii) Vighdtdrthika-dana —Gifts made by a Bs to persons,
who could not get what they wanted e.g. food, vehicle,
cloth etc.
(viii) Ihdmutra-sukham-ddna =G ifts of material objects for
happiness in this life and gifts of spiritual instructions
for happiness in future lives. A Bs offers both
material objects and spiritual instructions.
(ix) Visuddha-dana —Gilts made by a Bs without the
slightest self-interest. Such gifts are shown as of ten
kinds (vide p. 93-94 for details).
C H A PTER S X TO XV
The titles of these six chapters are Sllapatala (pp. 95-125),
Ksantipatda (pp. 130-137), Viryapatala (pp. 138-142), Dhyanapatala
(pp. 143-145), Prajfidpatala (pp. 146-148) and Sangrahavastupatala
(pp. 149-158). The scheme of nine subdivisions as mentioned in
Dana-patala is also adopted in all these six chapters (uddanam
purvavat veditavyam). The first five deal with the five Pdramitas
while the sixth explains the four means of popularity sought by
a Bs (vide item vi of Chap. V III). The treatment of the chapters
is of a stereotyped nature, and so these have been passed over
in this analysis.
CH A PT ER XVI
(Puja-sevapram ana-patala)
As the title of the chapter indicates, it deals with three
separate subjects, viz.
I. Ratmpujd = worship of the three R atn as: Buddha
Dharma and Sangha.
 ( 22 )
II. Kalyanamitraseva = services to be rendered to the
spiritual preceptor.
III. Apramanani=z the four immeasurables, (maitrii, karuna,
mudita, and upeksa.)

I. Ratnapuja is of ten kinds :—

(i) ¡Sarirapuja = W :rship of Tathagata as represented in

his image.
(ii) Caityapuja = Worship of mounds (stupas), caves (gaham)
pinnacled hermitages (kuta) and other memorial sites, old and
new, associated with, or dedicated to, the T athagata (henceforth
abbreviated as T).
(iii) Sammukliapuja = W orship of T*s image, memorial sites,
etc. with deep and firm faith, while seated before them. Such
worship implies worship of all Ts, past, present and future.
(iv) Vimukhapuja = Worship, same as above, but without
sitting before the objects of worship.
(v) Svayamkrtapuja = Worship, same as above, performed by
a Bs without any body’s assistance.
(vi) Svaparakftapuja** Worship, same as above, performed
by others at the persuasion of a Bs.
(vii) Kevaldparakaritapujd = 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) LabTia-satkara'puja^ 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) TJdarapuja** Worship, same as above, performed by a
Bs for a long time.
(x) Asamklista-puja = Worship, same as above, performed by
a Bs without any intention of harming others.
 ( 23 )
The worship of the other two Batnas, Dharma and Sangha,
is to be performed in the same way as that of the Tathagata.
II. Kdydna-Mitraseva *=Respect, attention and services
to be rendered by a Bs to his spiritual preceptor.
An account is first given of the qualifications of a preceptor.
Then follows the enumeration of duties and obligations of the
disciple, i. e. the Bs. These broadly are (a) unstinted services
during illness of the preceptor ; (b) providing the preceptor
with his daily requirements ; and (c) listening to his discourses
with rapt attention.
III. Apramdndni=s This is the general term used for the
four essential states of a Bs, viz., amity (maitrz), compassion
Ckarund), joy at others’ success mudita), and remaiuing unaffected
by attachm ent, hatred and delusion (upclcsd). These are regarded
as immeasurables because a Bs has to extend the range of the
above mentioned four mental states to the beings of the whole
universe without any distinction or discrimination. In case, they
are limited to all beings of this world, they are distinguished as
limited to human beings sattvdlamhana), which includes non-
Buddhists, and if they are limited to the followers of the dharma,
they are described as Dharmdlambana, which includes only ¿ravakas
and Pratyekabuddhas 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).

C H A PT E R XVII

(Bodhipaksyapatala)

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
I. Krivyapatrdpyatd —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
his own duties and obligations.
 ( 24 )
' ■ II. Dhrtihaladhdnatd ==A Bs should be firm and steady (a)
in suppressing all impure mental states, (b) in avoiding impurities,
(c) in perseverance to withstand sufferings and indignities, and in
mustering courage to face fear and terror, and (d) in discharging the
obligations imposed upon him.
III. Akhedata=A Bs must not feel distressed at any unto­
ward 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. Sastrajfiatd« A Bs should learn the scriptures ety-
mologically and analytically with proper intonation and interpre­
tations. He is to ponder over their purport. He should try to
ascertain their proper application and also to find out deeper
meaning, if any.
V. LokajfLatd*»A Bs is expected to know the various
difficulties which beset a person on account of the five shortcoming,
viz. (a) limited length of life, (b) human frailties, (c) impurities
overcoming a person, (d) current wrong views, and (e) the evils
associated with an aeon (kedpa). 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 th at all perceptions and conceptions, including the
notion of soul are baseless. Being fully cognizant of all the
difficulties encountered by aperson, a Bs should try his best to
render him all possible help in order to lessen or avert those
difficulties. As a king or a trustee, he should discharge his
duties faithfully and religiously. He should also attain profi­
ciency in arts and crafts in order to be of service to the artisans
and craftsmen.
VI. Pratisarana — A Bs should have recourse to the follow­
ing four methods :
(a) Bhdsitasydrtha na vyaftjandbhisamskdrdrtha : A Bs
should adhere to the meaning as he heard from a
teacher and notdepend on the etymology or cons­
truction.
 ( 25 )
(b) T u kti na pu d g a la ^A Bs should depend on his own
reasoning and not on the interpretation of a learned man.
(c) Nitartha na neyartha : A Bs should prefer the basic
meaning to literal or general interpretation.
(d) Bhavanamayena adhigamajfidna na sruta-cinta-vijfldna-
mdtrakena: A Bs should stand by the knowledge
derived by him through cogitation and not by
knowledge derived by hearing, thinking or knowing.
VII. Pratisamvid = deep, thorough and analytical know­
ledge, which should remain unchangeable. It is of four kinds :—
(a) Dharmapra. - knowledge of dharmas in all of their
aspects.
(b) Arthapra. = knowledge of the characteristics of dharmas.
(c) Niruttipra. = knowledge of the etymological meaning
of words, explaining the dharmas.
(d) Pratibhanapra. = knowledge of the different varieties
of dharmas.
W ith these four types of analytical knowledge, a Bs
comprehends the constituents of a being, its sense-organs
and their objects, law of causation, and the distinction between
proper and improper situations.
V III. Sambhdra = acquisition of merits and knowledge.
These are the same as punyaphala and jfianaphala dealt with in
the Svaparartha-patala (see above p. 9)
IX. Bodhipaksya-dharmas —W ith four kinds of equipments
of analytical knowledge (see above item vii) a Bs should study and
practise the 37 dharmas. The study is to be made in accordance
with two yanas, viz., HInayana and Mahayana. As for example,
kdya-smrtyupasthdna, means, according to HInayana, which admits
the existence of skandhasy watchfulness of the functions of the
body, while, it means, according to Mahayana, which regards
skandhas as neither existent nor non-existent, that a Bs does not
form any notion about the body, its origin or decay. In this way,
a Bs should look upon each of the dharmas included in the thirty-
seven dharmas.
4
 ( 26 )
X & XI. Samatha and Vipasyana have been discussed
above (p. 9) as 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 vipasyana from the conventional as well as from
the real points of view, and should realise that the dharmas 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.
X II. Upaya-hausalya = 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 deeds,
however little, and then by means of the method of
transference of merits (parinamana) 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.
(c) A Bs should guide persons of various inclinations to
a better and higher ways of thinking, e.g.,
(i) Eight-fold moral observances to persons having
faith in rituals.
(ii) Middle path, law of causation, and rejection
of two extreme views of existence and non-exis­
tence to persons inclined to rigorous self-mórti-
cations.
(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
are engaged in studying Vedic texts.
 .( 2> )
(v) Impeccability of Buddha’s philosophical teachings id
non-Buddhist thinkers.
(vi) Preaching of the merits earned by worshipping the three
Ratnas, or by cogitating over the excellences of the
three Ratnas 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 185)
XIII. Dharant : The dharmas or mantras, which are re­
membered by a Bs for unlimited time. There are four kinds of
Dharanls : —
(a) Dharma-dharanl —On account of sharpness of in­
tellect and retentive power of memory, and knowledge,
a Bs memorises a text by hearing it only once.
(b) Artha-dharani : A Bs memorises the meaning of a text
in the same way as above.
(c) Mantra-dharani : On account of his control over medi­
tations, a Bs is able to relieve the sufferings of beings
by uttering spells.
(d) Ksdntildbhdya d h a ra n i^k Bs, who leads a highly
restrained life, can learn the spells and
acquire the virtue of perseverance. The mantras
are like I ti miti kiti bhih ksantipadani svahd. Such
mantras do not convey any meaning bnt a Bs realises
their value, which in reality indicates the nature
of their indescribability and hence he does not seek
their literal meaning.
XIV. Pranidhdna a 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.
(c) Qocarapra. ss The dharmas to be fulfilled fcr attaining
the summum bonum and pondering over excellent
dharmas like the four immeasurables.

I
 ( 28 J
(d) Samyakpra. = Right resolution for doing meritorious
deeds, and acquiring the qualities befitting a Bs.
(e) Mahapra.= Great resolutions, viz., worship of Tatha-
gatas, efforts for preserving Buddha’s teachings;
rebirth in Tusita heaven ; and then taking human
existence for mahaparinirvdm and so forth.
XV. Samadhis=A Bs is to achieve perfection in the follow­
ing three meditations :
(a) ^unyata-sam adhi^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).
(b) Apranilrita-samadhi=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.
(c) Animitta-samadlu = By this meditation a Bs realises
that all objects being indescribable are mere miscon­
ceptions and are bereft of characteristics, and so he
regards all objects as placid (santa) undisturbed by
origin and decay.
All these three forms of meditation are necessary for the
Bs to go beyond the notion of existence and non-existence, constitu­
ted and unconstituted, and the notien of self and anything relating
to self.
XVI. Dharmoddana — A Bs should remember the valuable
utterances of Buddhas for the benefit of beings, a few of which are
\ srfrsro i * # p rtj i ^ w icw r:
irefi ( v i
These are wellknown maxims of all Buddhists texts, Hlna-
yanic or Mahayanic (for Mahayanic exposition see pp. 188-192).
There are references to doctrines of momentary existence (ksanika),
two kinds of nairatmyas, three kinds of daJikhata, and Nirvana as
an expedient and so forth.
 ( ¿9 )

C H A P T E R XVIII
(Bodhisattvaguna-patala)
T his is the concluding chapter of the main basic training
of a Bs. In this chapter a brief survey has been made of the
duties and obligations of a Bs, who has nearly completed his
training. The topics mentioned in the survey are as follows :
(i) Jscarydni= 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.
(ii) Anascaryani - Ordinary duties of a Bs, e.g., 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
Nirvana, a Bs chooses to lead a worldly life for some
time, and so forth.
(iii) 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) Sarvopakarakriya : A Bs renders help to all beings
by supplying food and such other articles of necessity,
guides persons to right actions, offers refuge to the
refugeless, and so forth.
(v) Pratyupakdra : A Bs trains persons to learn how to
reciprocate the service of others, etc.
(vi) Aiamsitavyani : A Bs should always (a) desire
advent of Buddhas, (b) seek to learn from Buddhas
the six pdramitds and Bodhisattvapitaka and (c) acquire
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 :—
(i) Samyakprayoga=A Bs always follows the right course
on account of five reasons (for details see p. 195).
 ( 36 )
(ii) Hanabhagiya dharma : = The pitfalls of a Bs are (a)
disrespect for the Dharma-reciter, (b) negligence and
idleness, (c) tacit absorption of impurities, (d) pride
and (e) non-acceptance of dharmas.
(iii) Fisesabhagiya dharma=A Bs does not commit the
faults stated above.
(iv) GunapratirHpaka dosd — A Bs’s faults but having the
semblance of good acts. There are five such fau lts:—
(a) 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 Loka-
yata and other heretical doctrines; (d) overdoing of
good deeds like making improper gifts; and (e)
preaching heretical doctrines as allied to Buddha’s
teachings.
(v) Bhutaguna=Good features of a Bs. There are five such
features :—(a) compassion to rude persons; tb) practising
the four exercises of a religious person, viz., sitting,
walking, standing, and lying; (c) gaining fame as a
Pandit by studying the sastras composed by Buddhas;
(d) doing good deeds like faultless gifts etc.; and (e)
preaching Buddha’s doctrines and rejecting heresies.
(vi) Vinayanam=A Bs’s efforts for training up persons of
different dispositions. There are ten kinds of such
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; (g, h, i, j)
persuading solitary ascetics to give up misconceptions,
and impurities of different types.
Then follows a list of different classes of Bss as also
a list of their duties and obligations expressed in two versified
gists (uddana). These are,
(i) Vyakrtat=Six achievements of Bss, for which they
are foretold by the T athagatas that they would become
Samyaksambuddhas in the long run.
 ( 31 )
(ii) Niyatapata= T hree conditions, by the fulfilment of
which, a Bs is destined (niyata) to attain Bodhi.
(iii) Avasya-karamyata—Five indispensable conditions with­
out fulfilment of which, a Bs cannot attain the goal.
(iv) Sdtatya-karaniya= F iv e 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.
(v) Prddhanya —Ten dharmas, for which a Bs is regarded
as the foremost of all men, viz., gotra, bodhicitta, vlrya and
prajfid, paramitas, priyavadita, karuna,etc.
(vi) Prajflapti'vyavasthdna^ F o u r topics, which a Bs explains
and establishes, e.g., truth, logic, and yana, and lastly dharma i.e.,
sutra-pitaka. Each of these four has been dealt with in detail.
(vii) Dharmesana and (viii) ParijHdna = A Bs after com­
prehending four dharmas, seek them. The dharmas are ndma, vastu,
svabhava-prajflapti and visesa-prajfiapti. These are explained in
the Tattvarthapatala.
(viii) Aprameya=K Bs knows the five immeasurables, viz.,
the world of beings, worlds in the universe, dharmadhatu, beings to
be trained, and the ways and means of training.
(ix) Desanayah phalam= F iv e excellent effects produced by
the teaching of a Bs.
(x) Mahattvam=Seven excellences, for which a Bs’s doctrine
is called Mahayana.
(xi) Astadharma = A Bs should fulfil the eight dharmast
which include the whole of Mahayana. These are : (i & ii) study­
ing the Bodhisattvapitaka which explains the essence of all dharmas
and reveals fully the unthinkable achievements of Buddhas and
Bodhisattvas ; (iii) listening to the Bodhisattvapitaka with rapt
attention*; (iv) developing inclination for it after deep deliberation,
then (vi) cogitating over its contents ; and (vi & vii) finally attain­
ing the effects of such cogitation, the effects paving the way to
B odhi; and (viii) ultimately becoming a Samyaksambuddha.
(xii) Siksamdnd Bodhisattvas Attainment of the above men­
tioned eight dharmas are sought by ten types of Bss. They (i) are
 ( 32 )
established in Gotra ; (ii) have developed Bodhieitta ; (iii & iv) pos­
sess inclination, either pure or impure ; (v & vi) have attained
either maturity or imm aturity in practices ; (vii & viii) are either
destined or not destined to attain Bodhi ; (ix) have one existence
only intervening between the Bs stage and Buddhatva ; and (x)
take the last existence to become a Samyak-sambuddha.
The chapter is concluded with a list of synonyms of a
Bodhisattva. W ith this chapter ends Book I.
 BOOK II
Àdhârânudliarm a-yogasthanam
The object of Book II is to deal with subsi :iary spiritual
- exercises of a Bodhisattva, the basic exercises having already
been dealt with in Book I. There are four chapters in this book.

CH APTER I
(Bodhisattva-linga-patala)
The signs or characteristics (linga) which make a Bs are
five, viz.,
(i) Anuicampa=Compassion, kindness, mercifulness.
(ii) Priyavâàitâ'zs. Soft and sweet talks (explained in Samgra•
havastupatala).
(iii) V airya^C ourage to face and overcome difficulties
(for detailed treatment, see Bodhipaksyapatala).
(iv) MuhtaJiastata—open handedness, charitable disposition,
and unsparing in gifts (see Dànapatala and Prabhâvapatala).
(v) Gambhïrârttha-sandhi-nirmocanatâ = Ability to unfold the
deep and implied meaning of Buddha’s teachings and terse
expressions, with the help of analytical knowledge (pratisamvid).
Each of these five has been dealt with in the text under the
following five heads :—
(i & ii) Svabhâva and Pratipatti = A Bs Jpossesses all the
above mentioned five characteristics naturally (svabhava) and
applies them for the benefit of beings (pratipatti).
(iii) Adhisthana=A Bs exercises the five characteristics
according to the condition and circumstances of persons, e. g.,
compassion for the distressed etc. (see p. 208). Here, the next
three (priyavâdità, vairya, m uktahastalâ) are passed over in the
text as these have been dealt with in Samgraliavastupatala,
Bodhipaksyapatala and Dânapatala respectively ; exposition of
difficult expressions refer to the terse verses and passages as are
found in the Sütrânta, Vinaya and Abhidharma and also to the
dharmas in different contexts.
(iv) Phalanu9amm=zEffects of the five characteristics, e. g.,
compassion neutralises enmity ; pleasant talks avert rough words,
5
 ( 34 )
falsehood, etc. ; courage counteracts idleness, helps observance of
moral precepts and develops perseverance ; for effects of charitable
disposition the text refers to the Prabhavapatalaf Danapatala and
Prajfidpatala.
(v) Samgraha^ Inclusion of the five lingas in the Paramitas.
Compassion is included in the D hyanaparam ita; pleasant talks in
¿Ila and Prajna paramitas; courage in Ksanti and Prajna parami­
tas; charitable disposition in D anaparam ita; and the exposition
of difficult expressions in Dhyana and Prajna paramitas.

C H A PT ER II
(Paksapatala)
The word ‘Pak§a’ has been used in compounds GfMpaksa and
Pravrajitapaksa, in which paksa means “in reference to” otherwise
there is a very little connection between the title of this chapter
and its contents. The chapter deals with the accomplishments
of a Bs.
These are
(i) SukrtakarmantatdsA Bs is steadfast (niyata)9 constant
(nitya) and faultless (anavadya), in perfecting himself in the six
Paramitas.
(ii) K ausalyasA Bs is efficient in performing his own duties
as well as in persuading others to perform their duties, detecting
their deficiencies, if any.
(iii) Pardnugraha=z A Bs is helpful to others by the four
means of popularity (samgrahavastu), viz., gifts, advices and talks in
soft words, doing good to others and maintaining a sense of
equality with the persons to be helped. (For detailed treatment
see Svaparartha and Samgraha-vastu patalas).
(iv) Parindmana = Transference of merits by a Bs to all
Tathagatas, past, present and future without seeking any benefit of
his meritorious deeds for himself. It includes also a Bs’s rendering
service to others by the four means of popularity, mentioned above.
The only interesting topic in this chapter is the distinction
made between a lay Bodhisattva, and a recluse Bodhisattva, pre­
ference being given to the latter.
 ( 35 )
C H A PT ER III
(A dhyàsayapatala) v

In this chapter the strong inclinations of a Bodhisattva are

dealt with. These are :
i) Vàtsalya —Tenderness displaying affection for all beings.
It is of seven kinds, a few of which are indicated here. A Bs is
tender to persons when he considers that the object of his tender­
ness is pure, wide, reasonable and unsought for, and not out
of fear or grief and so forth.
ii) Asaya=M ental disposition. It is of fifteen kinds. A few
of these are : (a) the worship of the Triratnas is the top-most in­
tention (ayryâsaya) ; (b) intention of good conduct (vfttasaya), e.g.,
observance of moral precepts; ( ) intention of fulfilment of excellent
virtues (pâramitâsaya) ; (d) intention for comprehension of the
T ruth (tattvamya) and so forth.
iii) K rty a n i= Making the asayas effective by actual deeds.
Ten of the fifteen âsayas are dealt with under this head.

CH A PTER IV

(V ihârapatala)

It is the longest chapter in Book II, covering 28 pages

(217-244). Its main object is to indicate the merits and powers
acquired by a Bs along with his duties and obligations, while
progressing along the ten or twelve spiritual stages (bhümi=
vihâra) leading to Buddha hood. In the BaSabhümikasûtra
the subject matter of the chapter forms the only topic of the
whole text, hence the treatment is more exhaustive and systematic
(vide my Aspects of Mahaÿana Buddhhism, Chap. IV). In the Basa•
bhümikasütra (henceforth abbreviated as Dbh)f the stages are
counted as ten by the exclusion of Grotrabhümi and Adhirnukti-
caryâbhümi, which are relegated in this text to mere preparatories
(Prakrticarya) to the ten bhümis, because the Bs does not com­
mence his spiritual activities in these two bhümis. In the present
text these two are included in the stages of progress and therefore
the total number of stages is counted as twelve Vihâras. The
 ( 36 J
details of achievements of a Bs in all the stages are identical
with those of the Dbh, which gives however a special name to
each of the ten stages.1
i) Gotravihdra : It is counted as the first stage in the present
text, in which it is explained that a being on account of his past
meritorious acts is born in a Bodhisattva family (gotra). It means
that a being by its inborn nature is destined to attain Buddha-
hood as distinguished from Aihathood of the Sravakas and
Pratyekabuddhas. In other words, he is a Mahayanist and not a
Hinayanist (for further details vide Goirapatala).
ii) Adhimukticarya-vihara : A Bs, who by his inborn nature,
belongs to the Bs family (gotra) develops a firm resolution to
become ultimately a Tathagata, a Samyak Sambuddha. This
firm resolution continues throughout his career of spiritual pro­
gress till he reaches the Tathagata stage. In the adhimukticaryd
vihara a Bs does not make any appreciable progress towards purity
because he is not free from all minor impurities (upaklesa), The
progress starts with the next vihara called Pramudita.
The author has devoted 3 pages (220-222) to the details
of the duties and obligations of a Bs in this Vihara by answering
the question :
arfagfaHirffqfft qRRWOT RtfsRRRW % ilfa fHRlfa «PlfR
ftfarnft I (P- 220)
In connection with each of the next ten viharas, the same
question has been repeated with suitable answers.
iii) Pramuditavihara: From this vihara commences the
spiritual purification of a Bs. In this stage a Bs develops pure
intention (suddhasaya). In pages 222-227 while explaining its
signs and characteristics, the author states that in this stage a
Bs takes up the firm resolution to attain Bodhi and ponders over
it within himself about his future programme of work as detailed

1 Vide p. 227 : TOR ^ sftfsrefqgRRi R Rtfa-

' jpjraar rtrr
qrefogmq i rr RtfaHxRiRi i qqqto-
w ram yjfasrc scjsqff i
 ( 3? )

in Bodhipaksya-patala (chap. xvii). The firm resolution (pranidhana)

is otherwise known Bodhicittotpada, which has been dealt with
in detail in chap. II. In the Dbh it is given the same name
i.e. Pramudita bhumi.
iv) Adhiulavihara : A Bs with pure intention (suddhaSaya)
developed in the previous stage, commences observing all moral
precepts, doing only good deeds and avoiding evils (pp. 227-229),
By this vihdra he is further purified, for which this is named
Vimald bhimi in the Dbh.
v) Adhieittavihara: In this stage a Bs realises that the
impurities on account of worldly attachment, hatred and delusion
originate out of misconceptions about worldly objects. Such
misconceptions must be removed by means of meditational
exercises. He practises therefore four dhyanas (lower meditations),
four samapattis (higher meditations), four apramdnas (immeasu-
rables) and thereby attain the five abhijflaa (supernormal powers).
In this way he completes his meditational practices. In the Dbh
it is called Prabhakari bhumi.
vi) Bodhipaksya-samyukta prathama-adhiprajfia-vihara : In this
stage the Bs completes all the 37 Bodhipaksiya dharmas as
detailed in chap. xvii. These prepare him to acquire the highest
knowledge, for which it is called Arcismatl bhimi in the Dbh
indicating th at it is the flame which will ultimately enlighten
the Bs.
vii) Satya-pratisarnyukta-dvitiya adhiprajHa-vihara : In this
stage the Bs realises the four truths (aryasatya) as it is found in
the Sutra, Vinaya, and Abhidharma. By the realisation of these
four truths, he removes his misconceptions about worldly objects,
(see item v above). He also attains proficiency in arts and crafts
like writing, counting etc. <lipisastra mudrdgananadini) and thereby
helps the common people. This stage is called Sudurjaya bhumi
in Dbh.
viii) Pratityammutpada-samyukta-trtiya-adhiprajHa-vihara: In
this stage the Bs comprehends the law of causation and realises
that there is neither origin nor decay of phenomenal objects. He
develops the knowledge of the sameness of all objects and beings
 ( 38 )
(dharma-samatd). He fulfils the three emancipating meditations
(vimoksa) known as Sunyata, Animitta and Apranihita (vide pp.
19, 28 above).
His knowledge is dissociated from all objects and is now
fit for the acquisition of the highest knowledge (prajftaparamita).
It is called therefore Abhimukhi bhumi in the Dbh.
ix) Sdlihisamskdra-sdhlwga^nirnimitta-vihdra : In this stage
the Bs perfects himself in all worldly achievements, in all ihe
meritorious works enjoined upon a Bs like the paramitas etc.,
rising above the ¿ravaka and Pratyekabuddha stages but not
bereft of conceptions (sabhisamzkdra) or of the value of such
acquisitions (sdbhoga). He does not have any attachment to their
characteristics (nirnimitta). This stage is named Durangamd
bhumi in the Dbh.
x) Aridbhoga-nirnimitta'vihdra : In this stage the Bs realises
(a) non-origination and characteristiclessness of all phenomenal
beings and objects, i.e., their non-decay on account of causes and
conditions ; (b) their indescribability, as their conceptions and
descriptions are of pure, elusive appearances; and (c) their
sameness (tathata), as all beings and objects are without origin
and decay. By such realisation, whatever misconceptions he still
might have are removed. He develops faith in the non-origination
of everything phenomenal (anutpattikesu dharmesu ksantiprati-
labdhah). It is named Acald or Avaivartikd bhumi in the Dbh.
xi) Prutisamvid-vihara : In this stage the Bs, on account of
his acquisition of analytical knowledge, takes up the function of
preaching the excellent dharma to others to help them to eradicate
their impurities and to realise the truth. It is called Sadhumati
bhumi in the Dbh.
xii) Parama-vihdra: In this stage the Bs becomes omini-
scient. He is consecrated as a Sam buddha. He now preaches
the doctrines to others to rescue them from miseries of worldly
existence. It is called Dharmameghd bhumi in the Dbh.
The chapter is closed with a gist of the twelve stages.
W ith this chapter ends Book II.
 BOOK III

A dharaniftha-yogasthanam

The object of the third book is to summarise the attain­

ments, powers, and functions of a Bodhisattva in his last stage
(twelfth vihara). It is indicated in the title of the Book, viz.,
completion (nisthâ) of the basic practices (adhâra) of a Bodhisattva.
There are five chapters in this book.

CH APTER I

(U papattipatala)

A Bs takes rebirth to render service to beings in five

circumstances. The circumstances mainly are :
i) Iti-samsamam upapaiti : A Bs takes rebirth in a form, in
which he can ward off the evils (iti) besetting human beings, e.g.,
when (a) famine is raging, (b) epidemics appear, (c) enemies cause
troubles, (d) rulers of a country tyrranise the people and so forth.
ii) Tat-sabhâga-anuvartinï upapatti. A Bs takes rebirth in
lower and higher forms of existences as required in order to make
his fellow beings (tat-sabhaga) give up their cruelties or evil deeds
or wrong faiths and to turn them to the better and right path.
(iii) Mahatopapatti : A Bs takes rebirth in noble families as
a result of his past merits so th at by his nobility he can render
service to others.
(iv) Âdhipatyopapatti : A Bs appears in any one of the ten
bhümis according to his spiritual advancement. He can, if he
wishes, become the emperor of Jambadvïpa and even a Mahesvara.
(v) Caramopapatti : A Bs may take rebirth in his last
existence in the family of a king or his purohita in order to attain
Samyak sambodhi,
 ( 40 )
CH APTER II

(Par igrahapatala)

In this chapter the ways, in which a Bs establishes his rela­

tion with other persons are dealt with. There are five such
w a y s:—
(i) Sakrt sattva-parigraha : By developing the Bodhicitta, a
Bs looks upon all men as his dear ones.
(ii) Adhipatya-parigraha : As a chief of the household, a Bs
takes care of his parents, his employees, dependants etc. and as a
ruler he looks after the welfare of his subjects.
(iii) Upadana-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.
(a) Dtrghakalika-upaddna : A Bs requires long time to turn
a person of dull intellect to the righl path.
(b) Adirghakalika-upaddna : A Bs does not take a very long
time to turn a person of medium intellect to the right
path.
(c) Carama-upadana : A Bs changes very quickly a person
with sharp intellect to the right path.

CH A PTER III

B hum ipatala
The object of this short chapter of two and a half pages is
to show the parallelism between Bhumis and Vihdras (dealt with
in Ch. IV of Bk. II). The Bhumis mentioned in the Dasabhumika-
sutra are also given here side by side for the convenience of com­
parison :—

Bhumis as in this Vihdras in Bkr Bhumis in Dasabhu-

Chapter I I , Ch. I V mikaautra

1. Gotra Gotra Nil

2. Abhimukhi Adbimukticarya Nil
3. Suddhasaya Pram udita Pram udita
 ( 41 )
Bhümi Vïhâra Dbh
4. Cary aprati patti Adhisïla Vimalâ
do Adhicitta Prabhâkarï
do Adhiprajna (Bodhi- Arcismatï
pa ksy aprat isamy u k t a)
do Adhiprajna (Satyaprati- Sudurjayâ
samyukta)
do Adhiprajna (Pratïtya Abhimukhï
Samutpâda-pratisam-
yukfa)
do Sâbhoganirnimitta Durangama
5. Niyatâ Anâbhoganirnimitta Acalâ/Avaivartikâ
6. Niyatacaryà Pratisamvid Sâdhumatï
7. Nisthàgamana Param a/Tâthâgata Dharmameghâ
- In the next paragraph are described the duties and functions
of a Bs in order to go beyond the possibility of existence in hells.
This is achieved by a Bs when he rises from Abhimuhhi (2) to
âuddhâiaya-bhümi (3).
The purificatory ten dharmas like firm faith etc. explained
in Viharapatala are also the same for purification needed for
Bhumis. Here, the only addition to the same is the enumeration
of favourables (pratipaksa) and unfavourables (vipaksa) of the ten
dharmas, and an exposition to justify their gradual order of
enumeration.

CH A PTER IV
(C arya-patala)
The practices prescribed for a Bodhisattva may be divided
into four sections. These are
(i) Paramita-carya : The six paramitas which have already
been dealt with in chapters IX to XIV of Bk. I. The additional
four paramitas are Upayakauialya, Prantdhana, Bala and Jfiana.
These also have been dealt with elsewhere. In this chapter there
is an additional note on Paramitas.
(ii) Bodhipaksya-carya : This has been dealt with in Chap.
XVII of Book I.
6
 ( 42 )
(iii) Abhijfid-caryd : This has been dealt with in Chap. V of
Book I.
(iv) Sattvaparipaka-carya : This has been dealt with in Chap.
VI of Book I.
CH APTER V

(Laksananu vyanjana-patala)
The object of this chapter is to describe all the major and
minor signs of a great man along with a descripion of the merits,
for which a particular laksana appears in the body of a great man
like a Buddha or a Cakravartl. (Compare ‘Lakkhana Snttanta*
in the Diglia Nikaya, Vol. III).

CH APTER VI

(P ratisth ap atala)

As the title of the chapter indicates, it deals with all the

perfections attributed to a Buddha, a Tathagata, the ultimate stage
of a Bodhisattva. It is only in the last page 280 that the title
of the chapter is justified by showing the slightest distinction
between a Bodhisattva’s Nisthdgamana and a Buddha’s Nisthita
(completed) states. The chapter opens with the question “W hat
are the four kinds of purity (visuddhi) of a Buddha ?” After
answering this question, it takes up for exhaustive treatment
all the perfections of a Buddha.
The four visuddhis of a Tathagata are : —
(i) Asraya visuddhi = By thorough eradication of impurities
due to desire, the Bs in his last existence can choose the
plane of his existence and the time of departure from same.
(ii) Alambana-vtiuddhi —The Bs can predetermine the time of
his attainment of Nirvana or any other higher type of perfection.
(iii) Citta-visuddhi = By thorough eradication of all mental
impurities and accumulation of all roots of good deeds, the Bs
attains perfect mental purity.
(iv) Jftdna-visuddhi= B y eradication of all misconceptions
due to ignorance of the Truth, the Bs realises the highest Truth
 ( 43 )
(jfleya). His knowledge is free from all obstructions (anavarana).
He is now omniscient.

Acquisition of knowledge implies mastery of the ten powers

(bala) attributed to a Buddha. On account of his command over
ten powers he occupies the topmost place among men, he is not
afraid of any assembly or heretical teachers, and as such he
roars like a lion and rolls the wheel of his pure teaching
(Bralmacakra) (compare Majjliima Nikaya, I, p. 69 : Dasa kho
pana Tathagatassa balani yehi balehi samannagato Tathagato
asabham thanam patijanati parisasu sihanadam nadati
brahmacakkam pavatteti), For other attributes, the author
refers to the Bodhipatala (Ch. VIII). The ten jfianabalas (abbre­
viated as jfia) are :
i) Sthasthana-jH3 = knowledge of the distinction of good
and evil, their bases and causes.
ii) Karmasvakajna or Karmavipaka in Mahavyutpatti (hence­
forth abbreviated as Mvyu) -- knowledge of all physical, vocal and
mental acts of past, present and future, their causes and effects.
iii) Dliyana-vimoksa-samadhi-sarnapatti-jfia (Mvyu adding to
this, samklesa vyavadana-vyuttham) = knowledge of various medi­
tation from the lowest to the highest as also the knowledge
of the means of eradicating impurities. The items mentioned
here are the practices of both Hinayana and Mahayana
(vide Mvyu LXVII-LXX and the Majjhima N ikaya, I. p. 69).
iv) Indriya parapara jfia (Indriya-varavara jfianabalam in
Mvyu)**knowledge of the maturity and immaturity of the sense-
organs of other persons.
v v) Nanadhatu-jfia^ knowledge of different worlds, their
beings as also their mental disposition.
vi) Nanadhimukti'-jftd^ knowledge of the different kinds of
intention of persons, varying according to their dull, medium and
sharp intellect.
(vii) Sarvatra-gamini-pratipat-jfia= Knowledge of the mental
states of all beings as also of the views of different teachers.
 ( 44 )
(viii) Purvanivasanusmrti-jHa *■Knowledge of the former
existences of all beings as well as of their conditions.
(ix) Cyutyupapatti-jfta— Knowledge of the time of death and
rrebirthTof all beings.
(x) AsravaksayajHd • Knowledge of a person’s removal of
impurities and attainment of liberation of mind and intellect
(cetovimulcti prujflaviniuJcti), i. e. he would not have any more
rebirth.
After giving exposition of the ten Balas, these are again
analysed from four aspects :
(i) Svdbhava=*Their nature, which is of two kinds: the
first is associated with the fivesense-organs and the second
with the highest knowledge,
(ii) Prabheda=Their differences are due to variety, time
and immeasurability.
(iii) Kaivalya «»Their effectiveness to lead Bss to perfection,
i, e. Buddhahood.
(v) Samata=ThQ Balas are the same for all Tathagatas.
Next is explained the particular functions performed by a
Tathagata by each of the ten Balas. Of particular interest is
the function done by Nanadhatu-jtianabala viz., to impart to
¿ravakas and Bodhisattvas the instruction suited to each of them.
In this connection, the instruction given to a Bs just after his
ordination deserves special attention.
This is followed by three sets of reasons explaining why
the Balas are enumerated in a certain order. Of these three sets,
one set of reasons is given here,—
By the first (sthandsthdna) the T athagata becomes aware of
the causes and their effects ; by the second (karmasvaka), he
preaches the good deeds as opposed to the evil ones ; by the third
(dhyana etc.) he shows the ways of renunciation of the worldly
life ; by the fourth (indriya etc.) he observes the degree of purity
of sense-organs attained by a certain spiritually advanced person ;
by the fifth ((adhimukti) and sixth (nanadhatu), he studies their
mental inclinations and preaches doctrines suited to their
mentality ; by the seventh (sarvatra etc.), eighth (;purvanivasa) and
 ( 45 )
ninth (cyuti etc.) he directs the adepts to take to different
courses of practices as will be proper for them ; and by the tenth
(dsravaksaya) he removes from the minds of the adepts their
notion of I-ness.
After this, the distinction of any two consecutive Balas is
explained and then a paragraph is devoted to the exposition of
the six kinds of .aims (adhimukti, asaya) of adepts, on account of
which he utilises his different Balas.
Besides the Balas, the Tathagatas possess some other extra­
ordinary powers. These are,—
(i) Vaisaradyani—Self-confidence and consequent freedom
from fear. According to the Sutras (vide MajjMma N ikaya, I,
p. 69) there are four reasons for T athagatas self-confidence and
freedom from fear : (a) full knowledge of all dharmas ;
(b) knowledge that he is absolutely free from all impurities
(it is the same as the tenth Bala) ; (c) knowledge of all
hindrances to emancipation and exposition of the same ; and
(d) knowledge of the sameness of &1J paths leading to spiritual
advancement and emancipation. According to the present text,
Vaisaradyani mean that the Tathagatas preach (a) to Bodjhisattvas
the removal of fbe veil, covering the Truth ; (b) to Sravakas the
eradication of impurities; (c) to persons seeking release from worldly
sufferings the eightfold path leading to the cessation of suffering
and also (d) the hindrances to the path.
(ii) Trim Smrtyujmttonani^KccoT&mg to the Sutras it
means watchfulness of physical, vocal and mental actions. Jn jtffe
present text, the interpretation is different. It says that the
Tathagatas are keenly observant of the persons seeking their
guidance and ] instructions.
(iii) Parisads** Different assemblies faced by the Tathagatas
without fear. According to the Sutras (vide Majjhima Nikaya, I,
p. 7Q) the assemblies are of Brahmanas, Ksatriyas, Grhapatis and
Sramanas. According to the present text, the assemblies are of
persons following (a) the right path ; (b) the wrong path and (c)
both right and wrong pathas.
 ( 46 )
(iv) Araksyani=The Tathagatas, being absolutely perfect,
have no concern with the four Raksyants, which are enumerated in
the Sutras (Dighanikaya, III, p. 217 ; Anguttaranikaya IV, p. 82 ;
and Mvyu XII), viz, purity in body, speech, mind and means of
livelihood. Should any Sravaka have the least doubt that the
Tathagatas used harsh words, reprimanding some Sravakas, he
should bear in mind that their utterances could never be different
from their inherent nature.
(v) Mahakaruna=i Infinite compassion as explained in the
Pujasevapramanapatala (Ch. XVI).
(vi) Asammosadharmata = The Tathagatas perform their
functions properly at all times and places, as they can never have
lapses in their memories.
(vii) Vasanasamudghata = The Tathagatas, being absolutely
free from all vasanas (unconconscious impressions due to past
perceptions) can never be subject to any unconscious desire in
their talks, physical gestures and mode of living.
(viii) Sarvakaravarajfiana = The Tathagatas are omniscient
in all topics, which may be of three kinds, viz., (a) with import,
(b) without import and (c) neither with nor without import.

The chapter is concluded with the following statements :

(a) The difference of a Bodhisattva in the last bhumi
from a Tathagata is almost negligible.
(b) The Tathagata-vihara, Tathagata-bhumi and Pratistba
patala are all practically the same.
(c) The Mahayanists are superior to the Hlnayanists.
(d) The Bodhisattvabhumi contains the topics (uddesa) of the
Bodhisattvapitaka as well as their exposition (nirdesa).
(e) The Bodhisattvabhumi can also be called Mahayana-
samgraha.
In the colophon it is stated that the author of this work is
Acarya Asangapada.
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qrqrq: q*nr: I m m ir rgraq; I «rm -

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g f e r f tR R R q q ^ ïïq I *rqi grP iqqfoiqR i m ^ r o n ^ i

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drgrTRrER^rai oqqrqR q: srg qqR rfqq i r q q s q q j g q f f sqfr

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q q R iqt q : sntrqqrqRRTqt sqq^snfqq: | qstq =q ifii'-bR ^nr-

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q fïïiq . I q f q q q igrqqr ^ * q n |g q : q ^ q s ? q^irrq. \ q qiqiqtq
fffqqr fqqqraiíqqqTq-qqrqqqRifRíq I qqRR f|fqqi qq-Hort-
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%m f q ^ s r q ^ q r f q g s q r qr?qòqr |
q t f q ^ q i q i gqqfqfèrqT q R ^ q ? =q q u i q^iqtfq-qjçii
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qtn Ifqq^q: I qqiRqqi sqterqRr q^rq*TRRT qqrfqfqsrqrqqqR:
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q rq q R ïq ^fqqsqrrq i qqr q iq q q sflrâ sjrfR qrâ r r *rqîm q^r-
qfq^gqqfq quRrcv’q %PqqsqtR I qqRRfR^rqrcsq ^fqfqqrqq,
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^TRRéq^^rí&rfq ^IRRRqr qq qêrqRRqi arrc*q l^qöqrR I
m w . q s m : qR faqrR K gTR R «qR q qtfa-
s q q r q irg ^ q q ro rq r w p q q q ^ g j r i c g - q ^ i ^ T q sq R rc -
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^ R R r g q r q q R q R q q w ^ q rrg ^ q qqrgqrcq ^ q q tf q r fq R Íq |

ifq qrfqeTqgqrqi'qr^; qtRqft =qgq5R qstiqq^rq |

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s^R I

qq ^qfo qtRRRRi faqqfifopqRrq: I gg qtRRxqr iRiqi

rrt q ^ ^ rq fg R fo rra w i g q iq g ?T |R q I m q tfw tq R i
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qq qsqiq qtRRxq^q Rqr faqqiforr I ri fqfqqr jgsqj |

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for gq: q^qi qq qrfqqxqrqmqtfqqp^q qpfrnfq qfarrq

qimfq ¥?qsqifq I qqqî qtfqqrq)' q^iq^q: “qtïngqqÿq:
fq q g q r fq q N R : fq ^q r f e q i v3
f q fqqjRq: q q q q : qpiqi^T q^RRT:
$qTiq^g°q: qrfifoq^fq I frq gqqq§ %qqqqqq^g
^w gsqqqrîqi* qtfèrqTqTqmfcrr: TOiroqc q ^ r m r
tfeqsqi: 1 qq ^ qtiqqxqT qTfqqxqf: m ?fq stfqinqr qqqt q q
q r f q q r q f q q r g q^qq^ q fq q q % q qT fq g x q q m ^ q ^ ^ % R q r: i
qt 3 ïjqr: I q riw rq : m ifq qiqinqi q q ^ wm^ [ q ^ ]
qtfqqrqfeqtg I ^qr qtpRreqT tfeq^qn I

q m tf q iq R q tq q iiq Ji (

\ J 2 9 9 gPr 3 J 2 9 9 o m its qq q J 2 9 9 q i$i

V M s Hfc'qpffqrfq * Ms ^hrm rgqii ^ J 299 a r # q iq t o Ms
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^R q_|
fqqrqtsfasR [q^igsten] srgqsq: tfqtw =q I
qs%TTR ^jq^q qtfa^raR I: sR^Rat
[%r«rafqt] qffanfq # w r i ir^fq 1 qjqqriR qsq I srg-iRn
fqqqi%rT %$* gq^qqr iFtfKTsfaf^JTHiWT ^ I & gq:
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qqrgq^qRr: RWqt f|rqq: | sTmwr: qfaqr%*Tci5? I
%TI?Tq: §<qPfR2i ST ^qg^g^ |
qfqqfoqqjq ^ q iT iq itS g ^ q R i: q q iiR t *iqfq qrfq«3Tq: S r ^ g q ^ q
qqrciqRt* wq^T qTR I qq mqr%rrqr: *q*rrq:
g^ m t^ rt qqqR r I <ra«n tfq^qigqsTf51I
1
q q s r e i gfq*Riq?q R q ^ q s i q tfq«qq*q w i qq*q*qq ^ g ^
qq qi qtfvrcmRiqrcqRqT RRRrsqRqi qr* 1 s r gq^qqiR:
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tfqcRq: I
1 qsqqrR i ^ r 1 g : f e q : h r t
q q ig q ^ q q i: q ^ R t f a i R i R
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qrqjq ^ q i % q t^ 5 H rq R i g.'Ri tqqr R q i R # *R rra*R r^?i q q ^ I

? M s <S5ng*q: ^ M s §q \ Ms q fm q q q v Ms
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«; J 301 o m its qq
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q q iq q g q .R ifq ^ iq q tfq iro R T q q ifq ^ F rq qqra*qqqTgqFqr
qqq^ | qfq stTr; qrqt gq: I

qs^RTfq %fqqrqiqi faqqifqqiqr arfqgiqrfq | qjqqifq

q s q 1SRqqreiqqT qfqq tq ?qq i q fq q i^ T q q i S s q ^ q q i W * ' ?qiqf-

q%?T531 ?Ni gq: qfqqmt Ifeqsq: I qqqr siq^Rgqsqt'131 qfq:

q ^ q rq ifq siq ^ fq q ^ F q q q ifq q T q T q i Ptqqrr^qr " q q ^ I qrq q=qft
qiqt gq: I

q^qqrfq qtrcqTqiq qqifquqifq qfqqsqirq I qsqqifq w I

q ^ q q ^ q f q q ^ R qrfqq^rqsq 151 g fq q ^ iq iq q i q tR R rrq iq ig ^ i q i ^ q
qtfqsreqsq q q iP q ^ R iR I fe q a q iR | q c fq S iq q q T O q q ffq iT rq R
qq aqqit I qrq stir qrai gq: |

? J 3C2 qrsjpff and omits qqt|^qr R Ms TOiq jrp&

q J 302 fcrfof>qq y Ms qRjitq^sFm T: * Ms t o q J 302
°qrfk”rr s J 3 02 TOFqrewq * Ms osfircrr £ Ms srereqr ?«
See Chap. XV ? \ See Chap. XVII
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fq^rciR q^gq^iR R tfqqà i R r qqqqr ^ q r aigstar srt
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fqRqï^t qlTRRTRi €g R^ RgÎRR q p ^ q fqq^rfq ^RIRT^
q ^ ;q q ^ ç q RifRRRRRRR | m RRR RTRIRTîgq^TR q ^ g q ^ fq R
r ir t qqfq I qs qq r r r r tr r t r fqqqiql qtÎRRqq: ri^ rrrrî
qqfq RIHqRq: | ^RR RtÎRRrRiR ÎRRRIÎRRIRT: [q*TT]gtfàt
%%f r : l
r ^ qrfRRrqt s s [qrqq] r r r^ r qqqT^R-iîRRrqqè
RRÍq Rg%fRR5ï I qtÍR^qq?ft^q^iqiqTq qqtfq I £RT R q
? J 303 ofïqiqr ^ J 303 afàfèig 3 See C hap. I X

Y M s fqvrtRR * M s fíFRig r t r r r t :
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qtfqqqqRÌ qq^ig^iqi tfedsqi I
g ^ q q R i q^q^Fqfqqfqqqrqra 3q^gsrèn %feqsqi: I
qgqr qqiqqs^ <?Rqqr% qiTNqfe =q I arqirqi qtpRTrqfelTRi
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q>q%rR3q>q: | 35 qiqfifqqrqtsg^qqT qqqRggfifq

àg =q qi^fr qTO«b*q: I qq ^ q q isq R tstp R ’R i¡*fe w ñ
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fqqqq^rvqiq 1 arq^qi qa^qi qrfqqrqfqwrqiqgqRt tfeqsq: I

qsqqiíq qrfqqTqfqfffq qjqRfqqr: I 3qqi qoari qRfqqiqi

sRqqqT qrcfaqqr q>qq|rffqqqqiq^ qgCtqgl arg^qr «TRqrcfqqqi
qgCRr I rsrqqfàqf 3tqqrcfqqqi m rcrcwerqi r sigC^T I ^
qlqqR fqqqr R rÍR qrcífR qr q in q iq q q q r r *fq^?r*Li g ^ ^ r q r
qRqrcfqmqq l q*qtqqqPqfqqÍRqqT sqRqrcfqqRT qm-
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\ Ms adds R f t q See C hap. V q Ms a^ftnfg y J 305

f q r g fa fe n * J 306 o m its i t
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? M s Çi$q* q J 307 Mtaiq-qfqiq: * Ms qfvm Rl

y J 307 TO fqq * J 307 o m its gq: q J 307 q ro q r « See
C hap. IX
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q«qiíqqj5RqiqL [ q ] q ^ ^ ^ r q q f ^ q - f ^ f q ^ q q i T q q fersq ^ l
qqsq^qiq f^ rò sN ^ i^ q # à $ q q $ i*q g i qi r ^ r r : ïtfqqïqà

fqsq# =q I à § qqjq§:Rif%ifqq^[^iq^q: q ^ q - ^ r R i q^r-

q^q^qT fqgíw qqH q^r^ qqrqqRq qg%íq^Kr sperò I
qq sqiq^qrqf aìròq qrsqiq^gjqrq: I fgqfàq q^nEsqRiròrò
qgfqqíq^R qiqRUqtn fqfqfq=q fq^Rqfq^qiqiqRi íqfqfirq
qfqqqà I qq fqqq^q I qqi q ^SRRlt qtfaqrò fqqq
sqjq^rò l S^ftq q^q*qRi<sq^qMiqtq^ fqiqfqq qfqqfq-
% r s qqrq^ïq q^î qtfqqqqfq^rt stfqsrò i

qq 51 q^TRRsqqi Ifqqsqi I qtsfq q ^ çq : qtsfq

qfqfïqqqqTqiqqîqqqqrqtîtq qq^îqqqîqRqwr t< frò I ròq

\ sqsfïra^p, p. 82 R Ms °§fq;qqT fq§R

 ( m j
üfcnîhr iiHHgMHŸ sr<§qr

qf^n%fr gq: f è f ìfà r e f M r- 1 q ’R ä fö ^ rfsm H ftr

3á t a f o ^ i sigerò ^er: ^ fe ^ w ïïq ; R ^ g ar^ sqra^qfèr
q ri^ W R S P iw q T q ; 1 q ç stc p ^ p isrtiîrï: q sq R ? * d tfà t f ^ r s q q j
trfing s& rrâw p w
îîf^ tNmii-RSFiw I t o fëg % f tg irq^qn-
% Fm R5T°î tf^ to to l s g i ^ t [fà^ïV ] a w N s â t r -
q a jïï^
fqfqrira f^ i^ s ^ r T r ^ f^ R r -i^ ife ^ ^ ^ q ^ r 3 qìfa qq
R^HR ^f^dSRH. I 9g?T’qR5Rg Ö^SiägHiq. I R^ìt
gqfàçit ^bfiSt-t^RT^qT^ RHWu^jui %%rôqq j qq gqpH
f^T C R ^R ftoa: è ^ T q ^ iq ^ w fq f p ^ r R i% to 1 <qnrä-
q ^ ^ n çr s r c t o æ I t o r f r î r r R s f ë a f à ^ ; R frô RRfq l q ^ q a ^ r ï -
qiqtît fqfqfaq ercndw to irò îr?.m qqfq I qqkpïï-
f q g f W R d l =R à g =R % ?TCR i^I-iR W R R S ro W
fà^rcr torgRtf RRfër 1
qg fä^rcg *m rqa w?5tftoT fRifè^rçasan
spä qiRfRS%: I «ngrfègfàfàsfo I ^fr^s^mqíqgfe: i
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fnairaiq^ttfRife I a ^ s * ^ TCKflMrarc RftofR^-
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fàçft ^Rl^'^tfT-SRtRVJifR^fe: I

s T g fto g R fq fe tq ^ T a rq ^ M ^ R ’f t a i R à t ^ i a i fq^q^ri
ïîr £î %%rsq: I R to i^ R ^ Ê k i# : ^ ^ ^ a ïa r îà g te r c a

l Ms ag âtafo q Ms qnjqrfa spgçnfîî 3 Ms fa^fe^rpsr0

 l qqtò f ^ t s ^ r r n q t w r q qiqqr^R-
R^rsnqgq^q: I qq*^g qqrq^itg qrqq. qiqtnfqfqfqqr^rqqi-
qrp q q L i Big q tfq q T q r q u tg q f t ^ q q f ä ^ f ö g w r t -
q*ifqsqf=q: i q q r ò fq^sqRq-itaffqqiqT ^fèqsqr I

srrc q fq ^ qm*qq qqí g r^ n m qrfqqrq^R iqw gqait

Ifqqsq: I w «nqqæq *qntqfqçR*qqisqi srarèt tfqq^q: I q*n
qçq [q ^^ q -J^ R T q q q fq T R q tilfq ^R : qqq*q fgq>q: | qqi
qqr 'qiHTqqqf%fqs;R: qqreq qqtàt fìssi: I w qqqròraqiq-
snfqq: anq^pqrfqqt^fq^R q q ft aqqiqaprq qqqq qgqf
fqçR: I qqí qqnfèrcîtà fròiqqfqfqqRi^riqròiqsR: qqiqr
qsqqt fq^R: | w w w rò s R q q q rirìq ìfq q irfw ^ tv
qqRq qs-qRinsur fàsRi %fqq°qi I q*n q<q gfròrRq-#qqnfqfìrq-
q trrfq q q tq f^ R : qqpq qqqt fq^R: I q q r q*q q f t f r ò r ò
fqfqfiTqt fq^R: qsiRq qjqqt fq^R: I q«n q^T sgRqqqi
fq g q>qfqqqfq^R- qqpqqsfqsit fq^R: i qqr qqi q q ì^ rò s ^ q -
fqçR: qqR q fiq q i f q ^ i t % % rsq: I

r ò q tfq q x q ^ q T q iq fq g q q q t i R r ò =qgq f q ^ R q s ^ i
q q ifR t q R q q iq % q tq q l
BOOK UI
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 CHAPTER I

sqqf%: s ri^ f w f à s f t s **
*$qR 5 qtfW rqT^iqîTq?ïï ^ íT r^ f^ c r^ ^ F T I ffsw n W T t 33*
y w irg q M a^ r q t q q f % í i f « n ^ q q ^ r a w T 5qtaqf%: I

sqqf% : qærm l ^ q tfw tq t ^ f à % w ^%

ITfl^'cTT^l ^ 3 qfaqFT T O F ÏÏH g q g ^ â m H^T-

q ^ n f^ ^ rjq q ^ I fs^ q ra w T ^ ^ trt : ^ m s s w n fo

*panfq% I s q ifg ^ tg q ^ # 3 srftrarq f è é f a q i qrc-n^regireT-

*it«í qft3§[î% ^ T s q rê W srerorq I Tggr-qgqsiftqg % ^

* m m . ^ftTqf%^qra stfoT ¡rà ^ q iq q f o r ^ r q í ^ q ^ - q ^ i í R m
' V s q í - f q ^ j =q ö x ^ q r ^ q q ^ ^ t *iqfa i w p If c r e F r q ^ T q 5
=q I =q ST5TRT ^T5Tg à q fà q ÇTr^qjqT'ïIÏ
q^Fnq ^ r^ rf^ q q ^ | ^ ^ « n  *rqfèr 1

q q q m i f a R ? q fàrfi^q F R Ê rsfàg tE T : à q i-
trg q ^ T T f î p ^ n s f s ^ fw snnoirc \ f a r % F r r ò s q q q à 1 q ftre R -

îre n i ^ 3 fa fN ig q tfà 3 f ê r e ^ g q q ^ sp # 3 im rc r-f^ -

^ w típ t: I

qæroFiT 3 q f ô i t sqqf% : q^wT I w . qtfàraxq: srfomre qr

qi$FnsnfR#r qr f q f ^ f à & q t s g q q ^ w £ t3 ^ n n q w r i n i q i
q p frq jT ^ fq ^ f ^ f*reqrefs % 3 qT im g q q i gsrfC T qrfìg qq.

\ J 3 5 9 qqi%q R J 3 5 9 qqf q \ M s ïïfR ren 0 v M s flrcret0

* Ms to s q ^ J 3 59 srem tq V
9 J 359 qforehr W q J 359
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foi aran i aaT[aaT]qigqq3tft sn g ^a aR ftqR fafRwaiagj
a q g # gRj w *Rar sgaratfR a?at a agaratfR I Ra a
agaratfR a?#i agaRrcfa» fgraag<crqKR %n a a ^ r -
afa 1 ^ aaT [a] aa%sTaaT [rT^nJ a fqaaTaagararcaar ^vat
^ R ^ T R ^ h l ^ r RRqa% | fqacgqqiaR^aT ^ t ^ ^ T T l
aa afTatqqfa: qsaar I ^ atta^R: st^RfiWRR: a3-

a a ta i H 'R R 'T S^" 33? q*tfa | R tg q q i% q f fa 3 R R iq i R l <UQ aTg

aa q>aaT a^aRRiiaqRtqqfa: I aT atfaaRR aaa

R ^ a i ^ a a q q ia lfa R ^ aT S R lfaT R tq-

aqfqqraRaaafqg* aa qRia^rw:ar aa atfaaRT aqaaat I foi

f | art aflffaq^a fai^cR I
aa araT atfaiRatqqfa: asaar I aRrgqaqn qftgjaatfa-
a*aift atraara: g*tf^af% ar a a f it ar aRa^atfa-
afaag*at I aa=a gsaaa astfa I lagqqfcrercaT qfoa fcg-Ra \
% atfaarat RataRiaaa<g<q3iRRg garg aSTQ a>RTqtg
aqqiagqaar aqqaaat aqqa% a a3 ^ 3a#q qsag I aia
aaR Rat ga: RtaRRT aragfgqqat: I aaT ft iaiaffw R :
qqqrR qai: qs-arfaaan I an *a?tar aqqaat a^Tatfaqjqn:
ar arrfaR atfaaran ftraagaa aR a^^faafaagR at I
?fa atfaaqagararait fas ataRFt aaagqqfaqaaa I

X Ms °§fa>^§ q See Book I, chap. I l l 3 J 360 qfafqg

 CHAPTER II

aa aafg fa^rcaaig atfaaaaaaig atfaaRTaT aaraa:

qafaa: aR^aqftqtf tita^a: I afsaaaTaqfar^: i arrfaq?a-
qfar^: | a q iR a q fa r? : I R a ^ T fa ^ : | a ^ a ^ rfira i: I aam
qftq$ I
qaa aa faaftqTt atfaarta aa: aaaaig: a ^ a rta qfa
gtta: I aai aar aarafa^ aara^ aah n ^ agitq a^ : ^afta
a«fa 'a aitfa i a a atfaaaaai a^a. aaaaaqfar^: I
R T ra g a a r a^a-
a ia T f q a g q R R T a tR a a .a ^ ^ ^ ta q f ta t
g a a i a a ^ a a a atraaraaafaqR q^qfairT I a a afR R fart
qftq^rg^qar i%aar atfaaRTg^qar aaa^ I aiarfqa^w f a a -
gfr a fa a ta a fa fa ra a w a : l asrira a aaa gatq*arc asdfa l f a ­
irs? aafa fat<£i I farrrgaafR araifqataara I a fc a %
a sa a a fi gaRRrcriaraTafaf frita ^ra a a a a a R ia ia a g -
qaRffa | asaiR^aai a aiR t l safaajasaqi ^a?t l ^ a r a i s a
aR ^iaT atqana aatfa I Rai afaataafa I asr^a =a aas
l%fa%a ar^ra fqaarfaaar sataacaafa!! a % araaratairi
w tfa I am aaw ai f a ^ a at qfaaaara l a^ aa^ gar a a g a t
atfaa^a: a ra ^ a ra R a aaa w i I aaa aiarg q a^ fa i
ap aaraasa q ftg a l a q a iR ‘ a^ ar aitarf rafa I aar-
srfW* a aara^ a?ara qrarraarcafa I fqaga^a aafa qaiargi
araaraat^TR aafa qqaTararafq araa R gR iargl a r a f a ^ =a
aafa aaraiat *a I aaa?aaa°aa:^aaa[faifa-aTat?qtfT faafaai: i
% Ms °R5ar q J 362 °aarfa
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qq ^FqwMqftq^i ^fq*Rq*qfaRRqfas ^ 3 = ^ 1 S
gjïïïî î W IW qffaq qfaïgrfq l wrfìrqfapqq qft-
3iïfq I w *t\ <q w ñ sfat^fà I q fïn^qititui faqfa-
qi^qra"1I *râfiW* qftïT^ írafarat rrqfq q qajqfqq: | q =q ^n-
qf?q% qqqrærc q*tfq q qrqfagfsq I q =q àqrqffaqqgqtqrq-
qfcqqf ïRqrarefa I fiasranraqr 3 *qq fqqr q faqurafa ifaròq-
goqçffïTRiq^fqfîTTTiL I qq^ =q qitq *q?faq àqfgqqqiq-qftqqî-
q>qî I 3F53?q5l3:%ïlïn4 èzgnr^qfò I æpq^S^q qqqqfqqfa |
qqrafarasqr *terq qisrarq 1 qfafaqtqqfq | rp*it<
=q[qqq H1PÏÏ qfqfqsT $I%q tfqqiRTqfq | Ç W ^qg#5 =q
qïfqfq I anwi^qtÎNl^r^ Êfarqq sqfaq^qtafqifrq 5q[q;\ iq
gïRqiqqt qftfa I q#q q qqqfrîT sqfòq;^ ^qqjqfaiï ïjqfq |
qiïstq =qíqfaqTqaiqq>: 1 sqifqeiRqqT % fr ^ qr çisfaî qï*g^$rà
sqifassarnq Cmqiqiqiwiq5* i Cr^^qTq ^jfarfofirrcrfafaq
qffarqfa I qq^q q qfa faqqgsfaîfa^ g w î qn %siqfa 1
qsrèrq q qsrafaqrqraRqrr çrRmqqrqqgqq^fir I faqqefa^g^q
ï i q c q ^ ï q : 1 l?=q ^ 3 ? q frIiiq rq R r qq?qfaqií qi [ q ] |
aF«Rq¡ft q qqra I q^faqsqq qqra 1 aigssrcqrqqsrcq
^ s s - q r q r a ^ i^ ^ ^ qqfa 1 sraïqgrqqofaq5 [qqfa i]
f a n s q g w m t gjn fw ft ifaqgqifq: l ^qqyfaq-
nfàgqæi rqqfa f^5iq% I ïw q€rai?im q: I q*fa qftqqtsg*-
fèi^ qm w fa^ qq i-^ an t ^ I q =q qtfqsrq: qq q>rê qffag-
qrqR qsítfq I qq q qíríq l q qpqqi qs^fa 1

qq ^ 13% qffafaj sqqRqqt: W&R& qtfw?q*q qfaqqfèq^

gqiqiqfÎR^^fa ifa^ïï qq^tq fagfevraqqqi |

? J S63 faqqRqfa * Ms tfífa*q 3 J 363 *gSCT

y J 363-4 qqqqiq «. J 364 °«Ptvii q Ms Viftq <9 J 364 fw nfa
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q fqgfeqsqqqT I

^ $ q : *Rqr arfqqtq qftqt% qtrw cS R q

cT^T^sI Spqfq f^gfSilo^RRI I qff^q:
q*qqvq=?qqftq£t qtfqsfqiqiqLl qfcifcm<itaRm?ragpnw qifa-
*reqn RTfqiq q fcjC ta ^ qftqC*s?^ q fcrffo qi I gq: qrc?qq
^rtft qiRt ^jq: I
Trqsj ^FqqgxqqRq^lxTr^ri qtfsTCTCqiqT ^T^dWqiqqq^-
iiia q t t f ^ q s q i : i q j g =q f q q ^ r q t q q tf « rc r e tq q f q q s q q j s q ft-

qjqsqqfk^i itx tf qr spot ^ k qrs^ayqr qtfaqTqFT w r -

#B25nfq: q>5%q q qqtft>q ^s^rqrc: 'qrenreq ^rrc^TT-
gwnsrchisqrfq: I ar<rn%q ^qqif 0W i ^ qfqi qrq$rqr w & ii-
»ntt qrqqrq sNrsraisqTfg: 1 q ^ T ^ q qrer qfqi ^ t^ rt
f^ 3 f q f q ^ q q j f q fT q w rq q rq q r stqpraqfcqiia: | s n n ^ n ^ n
=q ^VTT ^ tf o q s t tl+ilH i r i ^ ' M ^ i ^ q ^ r ^ T i i i q f q ^ s -

q if q : I y q q rte n fq q s i tfq is rc N s iq ifq : 1

Jjj5^ §% 3 « t %3 q ^ q q ^ g ^ r qr sqfqfesrrfq: |
4 m k q fjRq^R ftq ^ q w i # i r a *iqre# sgqrfH: I arfq-
^i;s«qm^ g fq q ^ qjtf qproqssqTfq: 1arfq^t q p q i^ qXimw
q w -fq q ? q q ^ q i q rq q r R fq rq fe q rfH : 1 q iq r f q q q g T q i q r q r f q g -
% ^rt sreqiqi ^firfHfeiT qpRphgon m tfqrqiNesrrfR: | 3^ -
for^OTF?: qqofrq: ^ ir q g^oi gq q s ^ j r i 3ft sqqpro^s-
Stffa: I qq ^ q iq w q rq q q t f q ^ q 5* q > ^ 5 ^ q q q ST^fqFiT

q^q qqhB sqq^ q jiq ig p rq f q q q : q q p ftq : 1 q > f q |! q j n q s s q

^qr^FT qfqqsqq | qfaiqRtfq q q*oftqTfq1#qf%Ttiq HiR*

q \w. i qrfqqiq* qrlraqqTqgq*qFqTriqqq wm qfqqsqqj qrfq^;

? Ms adds here q
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q^ai%ai v fa g sq iL l ftfq q rc s q q tà q s n q w R m rrfq q s q q j w fa%
q q iq$si% q q f a q s q g i ^ í n q ^ 5 r i % q ^ r a t é R r a r q : í i q ^ q i q -
# * ^ f g * F g # q f a s f a q f a % # ^ r q ^ q i q n q q ffa rfa I

# q rfq y x q ^ n q r q ik i q ^ q fb r^ q ^ flfa fa iti

 CHAPTER III

qg a«naf°iitg fasftagqiTT: ea gaàt %qaRT: f

a^àtféraraijjR: | qaa ^ fàsq ^faq^-araRat-gm: I aragià: I
a f a g f e a a f i j f i r : i ^ p a r o a g i à : l aaTafèrafàgfa: I foam g f à : I
faaaaafgfir: i fòspiroifòca I later; sir atfèraTagaa: I arei
a f N m R i m r i a a ^ f à c r ò s f a g fàva a ff à f r e a | ig it l s g f s è

fàfK: ^sparerai gfà: I ^ tftarfafaT ifq ^ aararfàsrsrfàsrer.

^TT^tTT^- fàfafaàl fà^flsaafaiàafàgfìi: I aaràtàt fàfaiìràt
fà^rct { aaar ì j f à : I a ra i g m ^ P a q ^ a ^ a ta R a fa a T a a fa à i a a f à |
sfèreifàfssrci iaaaaaiijfiT: I awt fà^rcraRRcrca fàapmagfìr: I
araracira gafacraa gjfoa ararrafgr afàsafà gsaasriagr-
a^1I
ira àtfàexa: afàgfrBaa?^: ^^ar^gfaagafàqa: w i
3rarapRRfàa;RÌ% | 3* àtfàaaat arfoai afep: « ir fàisqqTfàgfàs-
aafgat g ^ ja à tiW a rrt gafaffsar-ircaita s ^ a g -
a^ai «laasRRaafènRrc: 1 rr araaiR arg^à srftRgajRroà
¡^ im à s f e r ò l ^araraia; rrRRR^sarcrarer^arftrflrsfa | af^
^■Ti^r srfà a rrà tsg rrc r rp a a ^ ìa trà : a g s r c ^ f à a a r c a ^ g ^ r -
1 q a s?a yvnam raT R i^ aa? ila g t -
a tfa ^reaiai ^ q n a a a a ità t:
R^HTRaaraaTìr^% 1 sqa?^ qaff ^iafagf^rarcia ara
^rfòraa 1 cf«n ^^nfarf «^rraHLr snarfàa»-
a*Kra^à ft*^rà amaRaasafa ì arfa^r ?rca a^ar^raàtSR
qtfàsrrara aftaè^ aiaassararfàajra aRarsiaaraaRaara araraT-
\ See infra, chapter VI
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m M d fl q | qqqi q tfq q rq : smfqq>FqtsqTqqqt: qq? q q fq ( qrr-
faqqrq*qrfq#fiqq?gfirq: I s f e q ssF iR P n ^ P L i

^ q ^ qsrsrof fq^nqs^ fqfqsr: «rarqqt fqcrcqfc&tqqi:

q Sqrfcr gfrrfq^TfqqT tfqqsqr: I ?tai fqqsjsrfqqajql' qqqqsuq
Ifqqsqq I qqiqiqfsgqiqqq l% Rq: I q*ft I W q^TH!
g frtfq ^ q q iq i q q fq i faqajgqr q n f : I srfqq%qqi s q q ^ iF i
*rqfq | q*T I sfa q qqqqrFqfarqtcqTqqT qtfq^T qw aqrrqi-
wqTqg.1 ^ sngifqq# I *rcq afqq%q srgr | srfag
faft^niqrt qs^grfqqsj: I q*q qm % q w i I qr%q ^nqiqt
fj-qtfqqaj: I q*q srrqq%q I qtq5ftfq$fa8jiSi qrqfqqaj: | q*q
5rfqq%q *m : I yrlvqtsq^-fqqiqqfqgrqt q§qsfsqqr qi-
faqmaj: i q*q srfqq%qr%qqr I argqrqqqtq: siranqr-faiaj: l
qqr srfqq%q qiraifqi I ^qqnqfaraTgqqqqi qtairqT-fqqaj: |
q*q 5rfqq%q ^ta^qr I i^rgqqqiqqrqi swTqqfiqtei ffaqqqpq-
fqqaj: I q*q qfqqqR ^sqqqFqqt i qtq^rraifaqlfatqfa^iit:
99R^:^5qqqhTqqr ^fqqsrqrqqT-fqqaj: I q*q qfqqqm ^fq-
qgiqRqr I qn^qfr: q%T fqqrqfafqfeqr qqTqqgqfcrcqTqqTqr:
fqqsj: I qFT qfqq%q qqina^tqiqiqqi I qq qiq^qi faqaj.
qfqqajqt ^qq^qR qqfq i

w. gq^qi qrnqiq: I qqi^q q stfatfa q fep ig fe:: qqtn-

g f e q qftqtfqqr* I qq faftr: g q l i m g f s : i safari: sratn-
g f e lf q q s q r | q tfq q m q ^ q ^ r f ir a rq : *reqjq; ^ tf e q ig q ^ o n q ^ |
w nq^qt qfbrq^qr # fo r q ^ i q«n ^qffarreq
qfeqmt q q ^ g qtqqtfqqfq^r: I fq^ajqqqiqq qgsqmw)
q MftRqsfa I anftriamq yrw t qqfq I snqj^q qqt qt%
? See supra, chapter IY R J 368 qtfqqr0 ^ Ms adds
herp qqfq and omits qq
aafaasq rò a aai ^Taifà | qà qa% \ ra a ^ a%?T-
y g ç r a ik ii i r f t a i t s a a a a iï i ^ q r a a a r â t 'a a%5ita?ïàt già-srai*
a ia s iR t a a fà | f ià a a n a ia a n r e a h rr a a ta rsa ftC la a ia :
$*iêpa aafaaaaia: afaafàgaar ^proR ^rr^ar a aaiaagàt-
qr«nài aRfà l f?aa^ai ¡?snai aafaiìag^ang^rnàt l % s a : i

q fo & ifirâ « : rra ija fa s ita a T a a f à |

# atmrragaTaTait fa i àtarai^ 3<frà gfareaq I

\ Ma Vnaai
 CHAPTER IV

a rfq g iq jq q fg fq g q iq iq « q f g q tfq s T q g fa g qtfqTreqiqi

smrciqsra^jqqf t% raqr: I [q iq q raq ^ : l ] qf^firaiqq? qtfaqqq-
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fa ^ w iq w a q a ftg ^ q * q q iR q t fq w R iq . q R R ^ fq q r q
«q qq fqqiq ^qfa % qqjirt qqriqfqsRqqtaqifqg q aígafafag
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fëfqré qqqtepqàl ^rcrq^iRf|qRfqafoqR^ - atf^q-
[ afqqfq- ] r a^% afqaras*aqa?re[qrcqR I àaPLqqiqr fa fq i
q u a i a ^ ifa q i qq fq 1q m : q a ïq iq q q îq : 1a ra s a ^a rc q s g a iq :* 1
q*q q iïjq rq ïq qqapqqiql [q :] qsfjqqiqTâïfq ^ q g q t q i [q g ç q ^
qr] q q q àq q ^ q ifa ríi^ v q qqts^gaiq ifq 1qq sqrfqasrcqqgqrc-
arqq RR 5ssqq I sqTfqaSRqtaiqq^ qnrqqRqqqT ^gsqj |
*râ[§ ]q na fq irT a fq ^ iq q t3 *qq q faqq sqifqasm qafqirtq-
q?aftafq q rq ^ fe ^ q r? qfqq¿ JgsqaLl
qifq «paifq ¡pqygafqqrfq fa^ ifa qpqqtqiqtapq^ I
qrfq qq $qrfq q fq^^lfq qrfà q*tfq qrfq g ^ftsqçqiqçqî I

t See p. 92 q J 385 °aa q J 385 qrcV v J 385

°qqqfe° * Ms qfqrciq \ J 386 omits this sentence
's J 386 srfqqqïiq <; J 380 qfeqsq
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qpqqiqqiqU I qifa $q: qrarfa ^q fqifq q 3
q>g^q qfrrf^qt oq^fg^t: qifq q^qqiqfcg^qifq I qrfq gq:
iPER^q qtM 'SFT^iT qiljq qqppq I qfoqiqiqifq q?qift W ^ -
fqffsifq I «rfer qqqqiqrq 5Rg<qqgqqrq<qT g:prfqqrafqfq
fq^ftm I qffa gq^u iq SSqqqiTOqf^qTflqqqtqqt qsqqtq
^fqqsqrfq I qfcqq; fifiqqt q%qi iq iq f iR g ^ I *W «qq-
d ’jqT qq^rq^qiq qr q^qifaBiq f o q ^ qqqi q*3 i^ « rM
fo if w # q [ i w # q ] qr fqqptq % q ^ I qqqr |gfcgqq?t I
qfqgifqsqrqtqqTg^^rB q^rqfqfqqqqfqr qqqi fqqra ^gqq^ I
q^qqfaqq^ *rqsm< gqiq^qraqtii ir q ^ i sqffasR
sqfqqH ^ q iq tq q T ^ e ^ itqfil< ewFraRT ^.qiqq qqfa I qi%
qrq sq ft qrqf ^jq; I

q^qrft «qrqrfq I sjsi fqqtaq: | «nqfqqtaj: q.q°q%qsrc%qt-

qf^qiH^q q^farq*qT&q wt&S* qi q^q3 qqg^q^T ^qr^;
stqmqqr qr qqTfa^qiqfqfcg^q^ | [ qqteq^t q | ] qqqi-
*q^T qqifq sqrqsn I qm fq q qq? s tra ta sqi^uq-
qi^q q^q I qtfqq^q qpq ««ret | q qq ^feq^qqlfq
fqqrc: I qq f | q*nqqt q q^qiq qqrefqg^rqt q ta q iq i^ [ arar-
w q qr ] ^ qqq sw ift s w m sg siftq qwqqfq \ qq «qrq-
ftqtqnvqi fqqqf^qqi q fqqT q\q-qqf^qqiqq^: | qqiqq qq-
«qiqftf q ^ q q I qiq «qft qrat I qqq^ «qTfqq*q\q
[ qqfort ] qqfqqyqT ^ «qrqfqqlajswTftswiTqq qqt^i% i
qqi gq«nqTqtqi smisfqi ft s i^ i | ^qmg % qrift fqq?q-
^ q r : I qijqTS^qrqqq^qt fqqpJUwqqqgqrqKJq I qiH5 q g
q ^ f N ^qrqqqiqiqq^rqt qi I sqqqft gqfqfqqftqqfeqq^Of

? Ms qtf R J 387 qfqqjt ^ Ms repeats q*q and

qqi^j v Ms ht K Ms 5?ft \ Ms eqpnqi
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^f?g3qqj àq fàl WIRIER fàf%qRRfaf%gRT
a ig ^ q w iW 5qqfRfà®4q^RtfÌRf5rò I ^ « r ig ir i
q fg ^ R R g ^ f?; qr ’ R q g r-q ftg ftf^ q ^ fa R S f^ q R q ^
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^ r ^ r =q srofcnrr q i q i r f t r ?r^
sraRrfg I miifà r ^ t < qsiRgRi ^R fq qt^q ifq ^qn i% -
sT R ^ fa g ^ Ì |

*r t q ftq iw ig sF w ra: q ^ R ifa f^ n q r

m w s f ^ m r r c tc j's tà ’ I
'H flS rftf sRfsRRJTi-gjif =q ^ R ^ f è R R T # f : s rrtr:
R R fa g fo q ^ g ^ I gR tnrq^R R qL I «qqqjsretags-w-
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R R T q rgq àtg^ I
^ q i^ q ra ?n i* 3 ^ T 3 W sfg q ri <Rj*n * m ^ fia R R S p n f ^ f o r
?RWi «qqq»^ 3#5PTffil^ q fg q f^ g ^ - | am : qqfq: I sqqf
q^RfgnifìRt qfgq^qqRm ;fog^rà | am : qqfc: | q^mfq^gg
i^ P ig t qra% g « m r-
q in $ 5 i q i q f g q 5 e g q w ^ g q R g ? R i i i i ^ g ^ <' | g?i«n ^ r -
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fq fq q g ^ x q fg q ^ rg ? r r t g g g ?% ^rg s r f t g qflg^g r r t -
wra%cR?m*iRfo5Ìg ^rsrg ^ R ^ q ^ q g n g ^% sqvqg^qR q-
m%g q^fqq gm i^fcR 3m <ròq5fqsi gu fam i *wgmq; I aret
^ R T fq I q q R R | r tf ^ m : \ q q q R : | t w q q k | tig
S P ^ q f g ^ 'l^ I qq s ta ig : I m fmfkfòq;: I < m n g :w < r # I

\ J 388 snpwi q Ms a^Kf^raataiVrar 5 J 388 anfpsgr-

fiMTC-RftraT reconstructed from Tibetan but the rendering
should be as above. 3 Ms snfa: sne'srqqT v Ms jft
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qqöqq$rcqqqftqifq qqqifq l ancRR si%q: ajftqiqqt

qnn qrqrfaqs qtqqqtqiqfa: qiqiqiqqfq: ^rigqfqsqsq I
qstt ft qqpqsi sqq^rcqqtfq sqiqfsqq q^ qftqtfq
q ^ q iq q q q t s q q f q r t s q q f ^ r f t r I ^ ^ q t q r ò q q f tf ò I ^rfq-
qtsçqq qr I mpír q*q: ^$ts$qq qt I *r*f ^ ftqrsw qr I
q«n ftqi qq «raí I qq rwi^rfìt I q^rq qi argqiq
qt ^tqqf smqiq; qt q^: qt I qq sqqìt stwft qt* qqs4
qt I qfcfcg qqfsr sqqf&qt q t qr qst qr f è qr I aft qt i
iftqtfq q^[3ts]3qq^R qqtgnqirq qftqrtq qqftr I qt% qtq
qqft qqq^tsqq qqftq^i qwttqtqtqrgsqtfq I qrè ^q= l
qq sqq^rrqforifq arr^ist sqqçrcqqpg^: I qw qtgwsqjrq.
Stt$tS ^ tiiq g sq s^ ^ q ^ - I qq f^qt fq^ist sqtqtqfeg^pt I
qqtftqïqrqpï q^q<w?qtq<qfsq^qcqiit°q^?gfs?g^qt | gqft-
g a t-q fti^ q tq q ^ q ^ fq ^ w ^ q ^ i q g ç q tq tq 'q q t [ qtq- ]
q q f q f q f q ^ r w q t g ^ f q i g ^ | srftq q ^ tq iq q ^ iq i ^ qw rgq-
qfq-qfq^f*q$qfq qiqftsq^spqqiqqisqqtgqfq l qg^rrm
gqsqqfq qtfiq l

fqqqwjt: stqqt: sqqqtïït izg & tâ I atqrctqqwt ^ m q tq t

\ ^TV-qiqiqqst^qt q q :q S iq q iq iq q tq > q t qq^qqtSñRt-
qqt fqqqq I qq«tt §qqsq rqqiq: ^q^isqrq^tqt
qt sisqr: l qsqt^ gqqi? ^gqq% i t gq^[Link] ^qtfq:-
qstqomàqrqq^q^qt qqtqqTs?qsrqqt fqqqt l qq«tr sqtqqqt
spqt qtsiqftqïsq qr st*qq*q qqiw | qwpgqqî | qq t
g q n fà ^qt: I t gq q p t q<jftqr: I t ^qpà gqfqqtfqq: | t
qofanst gqfqqifqq: i *r Hg^tqqt ^qfqqvst ^iqqiw % srfttq
stqîqtqqt ^ 3= 5^ I fgfqqqt fq^qtq^qifsfqqqqt swpqtqqtq

\ Ms qRnrq%qj ^ J 390 qr qg%

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gRgfqq^iqfiggiqqqTfqqsiT =q iireqr^sq: aTFmgr-

gqqrgqq 153= ^ I gqr ffaqreswr fa sq ilg ^ q*T^ifgfi&sRt 1
WcRiRqq ffaqrwftRRW tfg | j^qTqRifasfc$qq;qf?<? gqswn-
gni ^ fq q i^ g I qg qi3 q ^ q ^ ^ q iq R rq fq
3:?afqqf^^«qiT51 g R r f * q w s f e q w q f o R g H ^ f c 3 ^ | *m-
fqinaRgrfq g g m ^ rq g : f i i t w ^ g q ggfggqgrgigftgiiRqqfir-
53^ | g R fq i^ R fq ^ [g .q q q * q ^ 3*3 ^ I srqircqiRf
fg^gTOqrg. «rc* q ^ q w f ^ ^ I g^ roi vsffagiqgg-
RsqpT^nfWiiqRr ^ 3 ^ 1% i *qgra^riKqigfqgrqggqT ^ 1
%■ | gqr’R R f e g ^ ' I amrqg? fqqjrqgf g ggr gg
qR gqfa 1 gwreqpn ^ 3 =^^ 1 ^ ^ q & g r fl^ ^ fF -f q fg g
^?ifircm-3 :^qgt>wg£ggiT^ gngq ^aRtmnqfera-
RRT^mTq^qig. ^^q^qtqqsifqq^q^rfw fsfqqT gi ^ 3-
I 3rfqqre^%gq;grRTm q q i^ ^ | 5% ^g gtqqgg^
gqqsmg g ^ q g ^ g^qgigre sqqg^g. mferi ^ im q fg fq q -
«fofig g^ggrfg: tfinig: qfcftfqgqj qgigqq^aj ggnitg g % ir
qajt t%Rq: I g^R fttfq: I ^qftg^i? qfg: 1

^qtq^tqq^qig. I ’qqTgiqr'nmlqig^iq'-qfToiRrgri.
qffgqf^qgr^q fq turret q fiq w fg q ir a ^ g i an^qw
^ n ^ i^ q r %gt^g%: qinfqgiqjfcfsq^ | gi gqsfgrfqgfq;
[ qirifqgf% ] gfor^q *t% q?qrR qarfairqT q^gqiggffg-
s & g R q R q p T -g frg q v r g rfg iF g ^ i f q g i f w qgr5T igf?g | q^ q i
g rq q g rc R R R rftq q fR I gR T ^ m q q q g m rq f v n R i R g r i ^ q t q -

% J 391 faro qfgg q J 391 omits gg: q Ms q^ q Ms

P^fgq^gcfR^q qm q q* v J 3 11 gatEnnqqgqT X J 391
omits fqfqq \ Ms arqtgrqsqqfiqg« » J 391 #qgg?wig
c J 391 omits ?fg ^g qt<m% S. MsqtfqgT t® J 391
®qiat
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I aftar ^ *nfgfe«färe?tgT g^rei ^r i ^ îjt

t%regqj g?rer qqfaeg^rerq I

S fre H j
revires? rò^ìa q>«re*i 'Hírer g*n I
qaffgrerggrest ^ N : qfêrèt il

<rei g g & rre i ggreggsrHT revrrèï tfo n re : I r ò f t t f ^ ^ r : i

$g?4 t% < re q j ^TfTcTT I r ir e s i N ig re r ^ g s g T i s r ^ i t
%%rre: i fg%qt I ?&fa: *rafwf>rc: sreragt ça g«ií-
ggsrarfg ìfè g sg rfg I

gsr [$ g g ] m revire; l H è f^ r^ v rre T ^ n iìr I srfq g

starili: ìrreTreireirirevTTqTgteg^rò I h «tt ire q à I sgTgrrergfrRggr
g 3sisre^r qr g¡?resr I «rei rererrereirrcqgi^qire-
ftis rfg ss^g ifa I gq q> w s rò f : i g ig g g ig ifq ^g n ^ H w m o r g r
tj%gsgT i q jre re ^ g r^ g re in q q g g re ire q re g ^ iq -q t^ g j sp&rc-
srâ^% q>re g i^ g re «rcgn: re sa jg re re re sr^g q rq a re t^n rt (
g re re rò ^ g çsrg fg g ^ « T ^ ig s R ^ ^ q iire iH - ir e fs ifg s it^ i
«re^fgfrefvT: r ò t ^ r i w i gq igg q^R rire fcre r t% reqT I
sreftqî s r ^ : I g g ê q ^ r ^ q i gregg. i g g reg re g ggrfg ^gggrrfg
%q3irer%iòTqgfg I g g ç r^ re ^ -^ '-tig -a i^ iH | i^ ïN î ê ^ r -
fg?g^R t I ggggrggrgî regrfg g ^tfg irrere fqfêfèierig |
^ rà g i *nrer i fgg tô rë fc^s g g ig g ig re ^ g vrtqreg srefq^ftg
3rrere«nggre§;pTfqf[Ct vrefg i ^rò re re : i

gqi ^sirei qgnqi ggrng: %g fà q¡g qgtfg | rererrereing-

qiägqsnqg: I g s |g g : q ^ g f «rergg qsqgifg | sn£§-

? 4th division of qtnrercgfïïrere

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fgqgi^qïfqqsT qgq-qisrqre: fg ^ rfg | ''w ^ ig n g g g ^ g ggigg-.

Rg^g-q»àq^gg|^ qwqi ggi^jg ggRifä I qRSogf^qi-^
gggiRqifqq^ qgqgiirqiq; fg^rfg i «qigrqgt^rggrfgggiqf%-
nrgq% q g g iq g rg f g s i qrfg^iqfqigTq; g sg g g g q ig t qrgfqrtqfgqsT-
qRgtqsqRiqfèqmqr ggqgmrqig fg^^ifg | ifSjgq^qwRqtta
g«ngg: g q q T R Íg P ^g q sg T fq g ig g ra fgqsg g m ^ q q ^ ig iß ri
fo r a g«nt «wrW qgfoR i ^dfg i grgriggiwrgg^g gggrat
^g«gifggig*^gT^gifg 3 RfigT ggT^g g^ggifg | ^graifggfg»-
g^g^gfg I ar^giM Riggfg I gigrgignrgg^g ggrggt ^ggsg-
gqfoqnpgpq iggsg gg^jg íRRífg i g ^ f ^ R ggrggrq
ggT3 ?rgfet ^ 1^3 ^gggrcg^sgggrgfifiggT g^giggigtg 3fg-
gtggfq I gg q*n ggmgr: giggggji ^3 fogggnspfogggrggs-
g g ^ fo ggr sugg^m ggq gg fg?m giw ggrtig ffog
g f o qìi%gq_ I sg^ggiggr ^fqgmnffofgqs aRqggqjfgg;
ggrfgg^gRqftqlsgiqggfeTiiRrgqjig rggflgggsgggfo 1 ^
g g ig è grpggrgrag3 ggrfqg^rc^-TigiffoTqqi anggg^fg^
g?gggg: qggggqfg I qfg; <g f ¡33g qfgfgw qgisggg qqg^
agfoigt g=g g R iffo ^ i gig Bgq^ifqggigigiqrgigtvgi gi fo g
gigi«Rg ggfgf^ I qqa 3gggfgf^ -aifig i [gJ^raRfTggg-
fgfggTçt g í: ^ggtgg qftPgqg: aggfo g[ gffof gt gggg^foq
gì rqqàt I ggg grg g ig girfq: sqqrc: ggqà g <qfo grrgìt ggf«-
fggr gg gfq^^g^ | g i^ g à qg gfg^gfg I 3ng*3%,% * ggfog-
g g p 3 # g ut g fg fg ! ggr g à f g j g gpg g m n fö sg g ^ q æ fo
g?qviï gg fg g ffo sg r g <g gr à g g fa g ^ p fa g ^ R ^ r g § >
gurRggpgiR gtfgqt g g f g ^ | q?ra 3gg g rai^ I arfégìqgfq
sg^qg^gt i %i ggiggur snrfqsigftfg 1qgg q ^ g m l gqq gig
t J 391 qpq’çgqgtrgo q J 391 omits fipn \ J 395
groo VJ 3 9 5 0 %i£g
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« ‘sir I gig greft gigt vjg: I gg gggfq gig g g i qnfaregrgg
reg: \ ggfq g ^ g gg g§:g§TT ggfq regret g =q§: | gcwg
^g):| g i| gg g ^ g fg re ga in ] g^R uia fggr w r f g g
resjife ggg^1 g %^gg^g ^grregr qftfgsqg rerg I ^g
g ir g is ^ ^ g gg ggreg^jr ggfc^q gfe; gggft | gireg
g^ggi^gtsq^^gg-giggjigigfg gRgg g ^ ig g g ig g gfe:
g g g iP I g re ^g; ggggrgi s q g v g ^ ggnf^ggfq g g g f g g ^ g r
resgggfa:* w r ;§% g g gm s g g ^ # | gg itesqire^ggig-
gffggt g g fe f gg^gignigigcgrg^^g^i sregr gfgrefg srfggssn |
ggr gs^gq gtggrqjfgirqii^g fggft°T g re^ sig ggfgfR ig snqg
qgrq^j gggisgfggfl&regfggifgtg ggigg: ggggg^rreig^j-
qjg'ni sregi gfgsgfg qfagsgil gg [ ^ ] reggfg gi gm
[ argrei ] qrer fgggrg ggtngjg: gwra q ft ^ g t gfgsgfg I
fg g fa i grq<ggg% gi t im g*gr fqgqig qgiggm: g v g ^ q ft^ g r
gfgsgigi g refrg g^tg-gfggrftggi f ^ g i gg gggg-
gtnreiiFpsggqi ggggg gqqq^giTqqgtgrqgiq fgfqqiftq*
^ggr fgfgfirggregigg^ggiregiRgg: g^fg gfg fg^ I [gg ^]
ggiggnig-^rg^fsggifggigif^^g^ggi gfg^gr gfg^gfg | g re
g ^ j g i ggfeq^fq I g3 ggfgq ii gi ftfesgfg i g ^g^glr
fggsreggi ggtreggreig gi^gvr^giqiggifg ggg reig
fggfrq gigggg'^RigirrgggggRT'g-gifggqqreTgifgii ggifgggr-
q=gtggfg^gfg I gg^g ggfg^R ri ftm^gfg | gg ^sg
gtfgg^g g g ^ t i t s ^ q giqgg=ggg gre^gretgg- fggfregtfg |
?g ggggifggt gtfsrerreigi qfgq£fggsgi | «rai?tecqrefa ggmgT

%J396 gqgg g J 396 omits it q J 396 omits gg &

V J 396 fqfaq^tg % J 396 giqifao
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q ^ à s^ rò q fo q q fR I sqqqiisfq =qi?R ïï^^i^ji sps^rr:

fsjRTfaiRrc: ^ir^ «rafàwwranr siifÿqfèq ír í ^ er 1

qqnRÄ f*. I *FfrnrfÌRt irR^sR qqRq: ’frêgsq-^rî-

faqsta^qffig^t ^ afàqq w î j ï ï srïïfîïïRr I Z a f f a i ! ^ afqqq
q^fêRn &rííinítgq3 §;?;í% I 35 fqqrsrsFjfäsrRSRta q«iRq:
l%ï^R 5W ^nrafeï í^sit ^ T ííln ra f^rraen^R ^Starai
\mfà I stmqtfqqsr wromiropi i ^gqqTWRqstq
?r*n*ra: «íFrá ^Rqátaqq^Rcrsqq^ Rradfö I
W P W IPR I S IR R ^ U R # * topr: # =q fwt%
í^ H r t «qfir fàfqfqiqsRi: I ^TqiwriiiRa? «wmisrJTR;
fà*t%[fh I %i aRrRPRSI <?STRT [ SRRT ] tfqqsqq; |

<ra ^ w w r i crr^hrrr-p»*: I R^Tftrcîè'qri^Tmqr:

gRqftRfàiïRRq: SRitòq ^ *r$?af*rarò I sfRsrßrersqRi
g ^si ^ o i *R3*qt*nqì vnqfq i stfìreifSHRj qq qqmè ^wki *F=q-
*ta ^gqjqPRqRR RRIRRiTRq^q sqq^qfà I sqq^R qqq-
mqitq w v t qFrrfqs^^-fsRtqTÍwqt aqwqq;qT-^Rq*faT$?M-
qarefR^ri f^[Link] g ^ ^ én^ 5qq%rfci I ^ra^-q^q^rqrqT
3^: STt^RT 8qHÌqqt^q[iqHtnqf%|fRq%q ^Ìq^fiTRìRinq
qqtqéqi^qflr^unqiqqíqqgíR^^fq I ÄxreRTR^RRT 3^5-
qrq: g R R R q q F T q q ^ i l x R ^ F ^ q i R i q H R sqqfqqrRr I q q
^ qTqii^BtrRWRqîTÏÏTqrfftfïiq sqqgtqsrátf*jqtRjq^ Rq^R |
W sqq^t^qfq R R lfq ^ ^ R q ^ q | ïRRgmq-
35*t3sr sqq^foafä ^RRiprRatR I *r ^qfaf^TOT^qgr:
wqtq«Rn^îîiqqR3%^iqqRq% *RanifïRt afàq^- itr-
^ I q q a r^ ^ R R q m ig q ia q rïR f q x r f lq f ä s a tç-

? J 3 9 7 «h ç ^ r q M s q^oq^ q J 3 9 8 m*fcq%'-arq
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P r ît rarïraT R ] g g ^ R ^ g ^ -q g ra g t^ ip g q if-

ffofragi g^ggi qfgqg aqqu-iifg gqi^sriHgrg gsifggigigR fg-

iTRgfo ^gqqfraiT R qlR g I gg qg g*g«& srpî: gqqtTO R t
a R C tq iig g g g rg rc g R r^ ^gifggiR R gpR R Riggfg aq^g-
sjqffR gfo I sr gjgfot ggR R ggw R R : I
«m :qqR O i f ggRglsgrag gRgg^qtfqfqtfgsg g ^ R g :
gíRTRRiTRqá g * g # p g ggiRgggrag ggg qgi ggfofeirR
ôgggiRfar I gg g g p gifoig fg ifg R ^ÎR ggiuR gfo gffqaj
sgg^t^gfg f o gg gggr fgfMiq raqr g^qajrfggRT gggiggt-
sg ^ fg ^ fg fgg^ [ g ] I gifqqf ^ggitgg RRfggt^-ggTfgggrqfg-
iq g g fo qgfggq^ sgg^t^gR | fàm R fgR q>fèr3£ qgfragq%
g:*gifg:fot i:^ R fcg^qR g gpfcg ^gfqgr l arraffo; gprat-
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