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    47 views58 pages

    รายงานการค้นพบคำว่าธรรมกายในคัมภีร์สันสกฤต 1-2 PDF

    Uploaded by

    Bobby Marleys

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    © All Rights Reserved
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    of 58

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    1 -,2&F'#?2G:1.!"#$?G1D4?"
    • Fragments of an A!"as#hasrik# manuscript from the Ku!#$a period; in BUDDHIST MANUSCRIPTS Volume I
    (Braarvig 2000)
    • New Fragments of the A!"as#hasrik# Prajñ#p#ramit# of the Ku!#$a Period; in BUDDHIST MANUSCRIPTS
    Volume II (Braarvig 2002)
    • Saddharmapu$%ar&kas'tra; in BUDDHIST MANUSCRIPTS Volume II (Braarvig 2002)
    • Sam#dhir#jas'tra; in BUDDHIST MANUSCRIPTS Volume II (Braarvig 2002)
    • Larger Sukh#vat&vy'has'tra; in BUDDHIST MANUSCRIPTS Volume II (Braarvig 2002)
    • Fragments of the Bodhisattvapi"akas'tra; inBUDDHIST MANUSCRIPTS Volume III (Braarvig 2006)
    • Vajracchedik# Prajñ#p#ramit#; in BUDDHIST MANUSCRIPTS Volume III (Braarvig 2006)
    • Vajracchedik# Prajñ#p#ramit#: A New English Translation of the Sanskrit Text Based on Two Manuscripts
    from Greater Gandh#ra; in BUDDHIST MANUSCRIPTS Volume III (Braarvig 2006)
    7
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    13
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    5 Those who see the Dharma see me even after my passing.

    14
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    v1 ... (Braarvig and Pagel 2006, 81)

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    17
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    6 !" ri’i bu de ltar sman pa’i rgyal po gso byed ’jig rten gyi nad gso ba !es pa de sman pa g#an dag la med do || !" ri’i bu
    de b#in du bya$ chub sems dpa’ chos kyi skus phye ba ya$ ’di lta ste | bya$ chub sems dpa’i lus la skyes pa da$ | bud
    med da$ | khye’u da$ | bu mo sems can ji sñed ’dod chags da$ | #e sda$ da$ | gti mug gis gdu$s pa rnams kyis reg na de
    dag reg ma thag tu bya$ chub sems dpa’ de’i s$on gyi smon lam !in tu yo$s su dag pas nad thams cad bya$ #in gdu$ ba
    ya$ med par ’gyur ro || !" ri’i bu ya$ bya$ chub sems dpa’ chos kyi lus can gyi lus ni zas da$ skom gyis gso ba ma yin |
    zas kham gyi za bas lus gso ba ma yin te | de kha zas thams cad yo$s su !es pas sems can thams cad la sñi$ brtse ba’i
    phyir zas za’o || de zas za ya$ gto$ bar mi byed do || zas za ya$ lus kyi na$ du gto$ bar mi byed | chos kyi sku’i stobs las
    kya$ ni ñams | yo$s su mi ñams so || !" ri’i bu ya$ bya$ chub sems dpa’ chos kyi lus can la tshe da$ | ’chi ’pho da$ |
    skye ba ya$ med la | sems can yo$s su smin par bya ba’i phyir ’chi ’pho da$ skye ba ya$ ston to || de ’chi ’pho ya$ chos
    thams cad ’chi ’pho med pa da$ | m$on par ’du byed pa ma yin par rab tu !es so || skye ya$ chos thams cad ’pho ba med
    par rab tu !es so || ’byu$ ya$ chos thams cad skye ba med par rab tu !es so || de chos kyi lus da$ | chos kyi zas da$ | chos
    kyi stobs da$ | chos la rton pas sems can yo$s su smin par bya ba’i phyir | s$on gyi smon lam lhun gyis grub pas brtson
    ’grus ma mñams par brtson ’grus kyi pha rol tu phyin pa la spyod do || de nas bcom ldan ’das kyis don de ñid rgyas par
    bstan pa’i phyir | de’i tshe tshigs su bcad pa ’di dag gsu$s so ||
    de dag lus ni rdo rje lta bur mi !igs pa || ’dul ba’i dus !es nas ni tha dad ston par ’gyur || mtshon gyis mi tshugs mes ni
    tshig pa ma yin ya$ || ’dul ba’i sems can mtho$ nas tshugs !i$ mes tshig ’gyur ||
    sems can na ba mtho$ nas sman rnams su ya$ ’gyur || de b#in bkres pa rnams la zas da$ skom du ’gyur || ’on kya$ chos
    kyi dbyi$s la rnam rtog ci ya$ med || chos kyi sku da$ lus med tshul gcig rab tu ’jug ||

    7 O %"riputra, thus there are no other physicians like the king of physicians who practices medicine and knows the
    cures for the diseases of the world. O %"riputra, this applies also to the bodhisattva who reveals himself through the
    Dharmak"ya. When as many sentient beings-including men, women, boys and girls-who are afflicted by attachment,
    aversion and delusion, touch the body of the bodhisattva, on account of his previous purified resolution, immediately
    upon touching him, all their diseases are cured and their afflictions disappear.
    Again, O %"riputra, the body of a bodhisattva who has the dharma as a body is not nourished through food and
    drink. He is not nourished through the consumption of bits of food, yet he is acquainted with all (forms of)
    sustenance and he eats food out of compassion for all sentient beings. And even though he eats food, he does not get
    rid of it or take it into his body but there is no loss of diminution of the power of the Dharmak"ya.
    Again, O %"riputra, the body of a bodhisattva who has the Dharma as a body although not subject to ageing,
    death and birth, displays death and birth in order to develop sentient beings. Even though they perish, he knows that
    the factors of existence are not subject to decay and do not instigate (anything). Even though the factors of existence
    arise, he knows that they are not subject to death. Even though the factors of existence originate, he knows that they
    are not subject to birth. In order to develop sentient beings through the body of Dharma, the food of Dharma, the
    power of Dharma and the support of Dharma, he practices the perfection of energy with unfaltering energy on
    account of his spontaneously arisen prior resolution
    Then, at that time, the Blessed One uttered the following verses in order to explain in detail that very meaning:
    Knowing that this is the appropriate time for conversion, (the bodhisattvas) display in various ways (their)
    bodies which are indestructable like a vajra. Even though they cannot be injured by weapons or scorched by fire,
    when they see sentient beings (fit for) conversion, they become injurable (by weapons) and scorchable by fire.
    Just as they turn into medical remedies when they see sentient beings who are ill, in the same way, they turn
    into food and drink for those who are hungry. And yet, the Dharmadh"tu is devoid of all discursive constructions.
    The Dharmak"ya and the incorporeal participate in the unique principle.
    18
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    :4?.!'3#@.A(!83B (Bodhisattvapi!akas"tra) ;C+#'-B<D2.(*@B'-E*@*B5.3* (Vajracchedik#
    Prajñ#p#ramit#)

    !F%B'>;'5G,B6#'-B<D2.(* (Vajracchedik# Prajñ#p#ramit#) $'/$ <(.=H0/$9$B*#@,;B.!3I'(B*-


    300-500 <(,"7#('><BC"+1$,/ ;+$J6 (Conze 1957, 9) K=/(&"*#9%/H/+58&#"* #'-B<D2.(*$,/<@L$%$0"19$B*#!,"
    !.>;'5G,B62,"9-/9$1*$@BM4'$?6@B'-E*@*B5.3* J0"14BM!83B$,/ N$"$+$2,"!O=#"*<@L$%$0"19$1*$2,"&O"5&0(
    :==<="$ N&M5,+.2?.4&+7"*17".13"+;'5G,B65%*7*$2'/1%5=
    9$!"#$2,"<@L$G*P*!'$!(Q3$'/$ 2,"R"*$(*B-FBM3,4.5465*N&/#5,SF$#$B#52'/1!./$T01 9 D>'>=/#7('$
    (published editions 8) J0"12'/1 9 D>'>$,/T8($F5*9-/<2,7><;,71('>-./$!"#$H+1#'-B<D2.(*@B'-E*@*B5.
    3* (Vajracchedik# Prajñ#p#ramit#) 9$!:;<7$;+&<&;-'$ (Schøyen Collection ) :=75,4+& NUB.
    !'$ (Paul Harrison) N&M:-:( #*3*$*<>M (Sh$go Watanabe) <@L$R8/2F1*$('>-./$!"#$$,/ N5/#"*-./$
    !"#$2,"NUB.!'$ N&M#*3*$*<>M (Harrison and Watanabe 2006) 2F1*$=/#7SMK5"5,;F#"*?BB5(*7 N3"
    1*$+,(-./$%$0"12,"NUB.!'$ (Harrison 2006, 133) N@&H0/$9%5":=79-/!+1-./$!"#$;'5G,B62,"7'1%&1<%&C+5*
    T01@'SSO>'$$'"$;C+
    1. -./$!"#$S*(!:;<7$;+&<&;-'$ !'$$.P)*$#"*K=/5*S*(+'V(*$.!T*$ 5,+*7O9$B*#I3#BBP2,"%(
    T01<SL= :=7=8S*(BM>>(*B<H,7$N&M(*BT+=;#*52*1@BM#'3.I*!3B6;'5G,B69
    2. (.&(.3#'-B<D2.(* ;/$4>2,"G*;<%$C+H+1@*(,!T*$9$@,;B.!3I'(B*- 1931 +*7OB*#;B.!3
    I3#BBP2,"%(T01<SL=<-"$<=,7#('$('>-./$!"#$H+1!:;<7$;+&<&;-'$ 10

    9$-./$!"#$2,"!+1$,/<+1 2,"@B*(WB"+1B+7;F#"*?BB5(*7 (Gómez and Silk 1989, 105)

    8 F. Max Müller, E. F. Pargiter, N. P. Chakravarti, E. Conze, N. Dutt, P. L. Vaidya, L. M. Joshi,

    G. Schopen, Rushi foxue yanjiushi


    9 the one in the Schøyen Collection, edited by Harrison & Watanabe; this ms is presumed to have come from Afghanistan and is

    dated on paleographical grounds to the 6th-7th centuries.


    10 the Gilgit Vajracchedik#, discovered in Northern Pakistan in 1931; the date of the Gilgit ms is approximately 6th-7th centuries

    also.
    19
    $A%0&K;;'3&8,B$>'M5;U@>B@3V( F;D%5;G>8 )(G7W3IT;
    ye m!" r#pe$a adr!k%ur ye m!" gho%e$a anvayu&

    mithy!prah!$apras't! na m!" drak%yanti te jan!& dra%(avyo

    dharmato buddho dharmak!yas tath!gata&

    dharmat! c!py avijñey! na s! )akya" vij!nitu" || 11

    !"#$%&'((&'$%&')*+&,-)./+%0&
    12+,/34/5'6768209:07;2"3&8*67);& (</(&'=>7?+68@A)B587!C07);&

    ";D36E(BF>%F>B,B$%&')F58;6>B1</ GB)C#0&B>+B.'0./+GH06%0&)C4B);&)#8

    FIJKDB>+B-D)C4B./+,BL&B*67K;;'D (?&$('5K;;')"4B3&812

    !(0@M&F!C07K;;' (K;;'(&) B>0B.'06&-C8>07;2+./+ @AB:3,/N.'06&-;>E;2+C;H6)*+&?:7./+

    )'H06)J58E)$5873<#3<(%>G;)OJ<3&3>EOE>E*67.%J8D (Vaidya 1961, 87) 9:0710&B3&;(;%-GA;D'&306B


    !#+% ,B %>G;)OJ<3&B&'D .(;PD(<3& ";>GQ&"&;'<(& (Vajracchedik! n!ma tri)atik!
    prajñ!p!ramit!) />7B5+

    OE>E.%J8D (VaidyaRs edition) (+BOE>E3<#3<( (Gilgit manuscript)


    ye m!" r#pe$a c!dr!k%urye m!" ye m!" r#pe$a adr!k%ur ye m!"
    gho%e$a c!nvagu& | gho%e$a anvayu&
    mithy!prah!$apras't! na m!" mithy!prah!$apras't! na m!"
    drak%yanti te jan!& || dharmato buddho drak%yanti te jan!& dra%(avyo
    dra%(avyo dharmak!y! hi n!yak!& | dharmato buddho dharmak!yas
    dharmat! ca na vijñey! na s! )aky! tath!gata& dharmat! c!py avijñey! na
    vij!nitum || s! )akya" vij!nitu" ||

    -&33&;)J58E)$5873>B*67J>+7@67OE>EB5+ -D)C4B./+%0& )'H06?6/)BH+6$%&'663'&!#+% $%&'C'&88>7


    ?23)34E;>3S&)6&.%+./+)"4B680&7/5 !'+%0&-D'5-I/(0&73>B(>+7!(0$%&'(0&7)#43B+68 $H6 (0&73>BE+&7T/8
    11 Translated by Harrison (2006, 156): Whoever saw me through my physical form, Whoever followed me through the sound of

    my voice, Engaged in the wrong endeavours, Those people will not see me. A Buddha is visible through the dharma, A Realized
    One has the dharma for a body, But the nature of dharma being unknowable by sensory consciousness, It cannot be known by
    sensory consciousness.
    12 6&-!"#%0& (?&$($H6K;;'3&8 3;X5!"#T/8 karmadh!raya 9:07-D(;73>EJ50 Gómez and Silk !"#TP#3B5+%0& (?&$($H63&8

    !C07K;;' (The Tath!gata is the body of Doctrine) /2;&8#D)658/,B)63@&;!BE DK index No.28 [Ref.170]
    20
    =)!,8M994<8I>'=$4#19R/$'/<U% 39(!19?$I 2%?-V<NL9
    !"#$%%" (case), !&'( (number), %)*+',- (position), *.(/,"-01,23,"4567'48 (insertion) +9:;*47<9(0$,-
    =!84*%<%,8-01,48<567' =:;=)01,>?7%,8-<$' (3@+'6,-*+,-=:; n!yak!" *.( tath!gata") A6,-B78CD&8<
    /;-=)'17*.7! E@$@#8F80"2@%CD2+4:;'&(.7;GH<$@E@$@5;-G!0I(=)%,;=)012C1I!
    ga# dag #a la gzugs su mtho# | ga# dag #a la sgrar $es pa |

    log par spo# bar %ugs pa ste | skye bo de dag #a mi mtho# ||

    sa#s rgyas rnams ni chos ñid blta | ’dren pa13 rnams ni chos kyi sku |

    chos ñid rig par bya min pas | de ni rnam par $es mi nus ||

    (D Kg ka 131b1)

    ;I,8-G9<JC1 24:,;B;C2':7;=!84;;<48*.7! 2+J'GC7?$C2&'!,8=!84%,8-5;- '8I<( (n!yak!") *.(


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    %B8=%( (tath!gata") *.(M994<8I( (dharmak!y!" / dharmak!ya") .7!'2HJ'?:,;291I<5;-39(
    %B8=% (=:;3N0M() C7!I<$'0$7-/"7' =!84+48I5;-57;=!84'17I$-=-BD<2<J@9$<F82;8G!7GC72HJ';I,8-C1
    A6,->'<9O1'17=:; dharmak!yas tath!gata" 201I@<$@ dharmak!y! hi n!yak!" 01,!,8M994<8I=:;
    %B8=% <$@;1<57;251I'+'6,-01,!,8 M994<8I=:;'8I< (KD72HJ'>+P, 2HJ'H9(M8') /,!'<9O1<89*H.
    =!84=)!,8M994<8I%84+.$<#8F8Q8/%9R2HJ';I,8-G9'$7' 5;L;<8/>+7KD72?1,I!?8PC78'#8F82HJ'KD7
    C)2'"'<89%9!&/;@%,;GH 2':,;-C7!I-8'!"&$I'17 &(>?79(2@1I@!"&$I08-C78'#8F8>'<9O101,-8'
    #8F8Q8/%9R'$7'G4,.6<A67-48<&'2<"'GH'$< C$-01,GC7<)+'C<9;@5;--8'2;8G!7*.7!>'9(2@1I@!"M1!"&$I
    5;--8'!"&$I?"7''17
    23:,;>+72+J'#83&$C2&'567' &(5;I<%$!;I,8-;1<+'6,-%$!;I,8-<89201I@2=1I-01,H98<S;ID,>' /N!99O
    H9(#8//D%9 (Suvar&aprabh!sas'tra) E@$@01,?)9(*.(%13"43R LCI@$=?" (Bagchi 1967, 82) 201I@2=1I-
    <$@ %7'E@$@;$<F9L5%8' (Hoernle, Pargiter, and Konow 1916, 113) 01,=7'3@08-T$,-%(!$';;<5;-
    2%;9R<1/B8' (Khotanese Manuscript Found in Eastern Turkestan)14 C$-'17

    13 (Chandra 1993) Wdren pa = n!yaka // rnams = plural marker; hence, Wdren pa rnams = n!yak!"

    14 Hoernle MS., No.143, SA. 16. (Plate XXI, No.3, Reverse.)

    21
    $M18-I::2G-?4*$#2K>:L<#*<GX( 9:;1>:%#? 3(%DYGC+:

    !"#""#$%& (Bagchi's edition) ()*!"#"+,(-* (Khotanese Manuscript)


    [tath! pram!"a# bahu pu"yaskandha# [...]me $ruta# s%tranumodita# ca |
    yan]me $ruta# s%tranumodita# ca | yath!bhipr!ye"a mi bodhi pr!pta#
    yath!bhipr!ye"a mi bodhi pr!pt! sadharmak!ya# hi may! ca labdha# ||
    saddharmak!ya$ca may! hi labdha ||

    ./0$1-2((-2$1-23,)-45)67)18-
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    BN8*P B>G30AG*)B? 3%8* (M.@*8D (position) .0; <8&DJ>839&82,H)*2- (insertion) .(8$1-2@2-?GA2&67)Q&7
    39>)?*6/5-GG#*.0;G#* .(8/:;G-:47
    R-<(:-5-:?L":-1&$ (Professor Braarvig, Editor-in-Chief of the SMANUSCRIPTS IN THE
    SCHØYEN COLLECTIONT) 4@)$1-23@A*18-3/A*3:N8BDI::27-J>83G&7,H)*G#"JCG$#2K>:LJ>8U=G575-:HG
    2- $1-2(8-D2>4@)3@A*(#)D.(8 .(G(8-D39>?D30AG*)B? @:NBJ>83@A*B?8-D%#735* B?8-D6:GA(-2 9:;<#22-
    <#29CJI35)-62867)4@)$1-2<M$#EG#"3:N8BD,BDK-V-18-5;()BD5#70M7#"JCGB?8-D4@)(:DG#*J#)D@27 3/A*
    .(839>?D18-@-G?#D<-2-:U:#GV-$1-2@2-?7#)D37&23B-61)67) GAUNB3/A*B#*4%)67) WH8D(8-D5-GG-:JMD-*
    G#"$#2K>:L,BDR-<*-BN8* 39:-;$1-23%N8BJ>818- U)B?$M,BD9:;35)-()BD6282>G-:3/0>8?*./0D .(84*
    $1-23/A*5:&D.0)1 $1-2.(G(8-D3G&7,H)*4*JCG$#2K>:LJ>8$)*9"G#*2-4*.(80;K=2&K-$J>8.(G(8-DG#*J#)D
    K-V-.0;(#1B#GV:
    <-3@(C@*H8DB-53/A*39:-;5C73:8&2()*,BDG-:575-:HG $NBG-:575M J8BD"8*2-G8B* 32N8BQ=)2>$1-2:=)7>
    4*<=(:(8-DP*#)* G:;5-?6/4*9N)*J>8,BD(*.0)1 G-:4%)K-V-4*G-:3,>?* .0;575-:HGB-52>$1-2
    .(G(8-DG#*")-D(-2U&8*O-*,BDJ>8*#)*P "-D$:#)DK-V-J>8575M61)4*45 32N8B()BDU8-?JB70D<=8(#1B#GV:

    15 Translated by Hoernle, Pargiter and Konow: ... this s%tra has been heard by me and approved; and, according to its intention,

    absolute knowledge (bodhi) has been obtained by me, and with it the absolute body (dharma-k!ya) by me has been acquired.
    (Hoernle, Pargiter, and Konow 1916, 115)
    22
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    73!<<2L!%"*F&'EG"'$*<! ':;*(/"0&IGBI&.123>3"
    nemo mortalium omnibus horis sapit

    The wisest may make mistakes.16

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    KGBC"%#B<2,?Q"<>3" 1?9<#D;<2%"+#'#"+D%,:</2+@-.<C"7".<"%<"7 '5>7CG"7CG"%I:>!:%0+
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    I!=,?Q"<.259'5$)8.!73";'2 ,;9<3E5. 4&5.*3>.6!;!:0W*"C*+&%")+:4R")"+<&I" (A"#as$hasrik$
    Prajñ$p$ramit$) KI3%3!.!J3.#B9'5-C5+"7GB$!27'6!;4&5.*3>.4('.25%3!. ':;I3!9).2:5

    16 K)GL'7E7:R4.B>3" M9<3<2-,+#BNG"'9'5IG!'1(%4:3>L<;P [No mortal can be wise at all hours]; sapio (latin verb) means taste,

    flavor // discernment // being wise or sensible, discern


    17 MTextual Criticism and Editorial TechniqueP

    23
    !IK7,T&&#/,;:5!"#$%&'+"5+/U@ M&OK%&>"; 2@>=V/8D&

    !"#$%&'(")*+,-+&./, (A!"as#hasrik#) 01(2345!"#$%&'6%72/7,6%7+8918 :5+,;<(=3&">?,3,&#.@,


    (Prajñ#p#ramit#) AB7=(;C7:5+D!2;5!(E2E!>"5 (Schøyen Collection) D9;#% E(&' FA529(&' (Lore
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    !K,#NI23456%7NO@H(=26%;J2!%;=>.H5+7K55"H5/"J!"#$%&'6%7G7,5/,&@&KN>I&OFEHK (edited Sanskrit text)
    :5/,&6I=,5@&KN+(J/"J>.H5+7K5>895%H9HK; +I-&"J>.H5+7K5>.H55%H FA529(&' (Sander 2000, 1) L9H:-H
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    /"J2&17(=<(=/,&2<%;5 9"=@7(L35%H
    SC 2374/1/14$

    (recto 3) ... (#yu)[!]ma(%)ta% &#riputra% eta...

    (recto 4) ... syanti likhi!yanti og'(h(i!ya%ti)...

    $ evam ukte Bhagav#n (r3) #yu!manta% )#riputram etad avocat | buddh#n#% )#riputra
    bhagavat#% tath#gat#n#m arhat#% samyaksambuddh#n#m anubh#vena te kulaputr#*
    kuladuhitara& cem#% prajñ#p#ramit#m (r4) udgrah+!yanti dh#rayi!yanti de&yi!yanty
    upadek!yanty uddek!yanti sv#dhy#syanti likhi!yanti ca tathatv#ya yogam #patsyante ||

    18 !K,#2/7,:-#7<(=!"#$%&'(")*+,-+&./,;"=!=23456%70/20%;=/"5(;C72#17(23&%;J26%;J/"JK">&2R6./,, 9C2>.=(&&06%7 27

    24
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    :#0&%>>:'& JK:L& BI,@+:23-&=>>:." 9&CH( !9/A :#0&%M+I !#3-/#A.%+MK0A"28NF&"&2'H
    (& )C>B8+A@#&=)@#0&?8+?-3OK:"PH;8(H(E(& !#3-3'6$%&':+&%@?+&,?(E(&19

    -&:NH+?90%??6+-3)@Q?./+N8/)-?%0& ,?=<$9'8=*>A>8LP9&@92H:&?8+? )'R0>9&%#K:#A."B8+A,?!A0*>A(+?


    :I)?H/$8'762D 2%'EKANH+?90%?$8'762D):0&!:0B60$+?1;'&?6+ )2&-3)@Q?./+%0&%H%8S?&:&2)2R0>A:&2)*6=?./+
    ER>:I)?H/'&!#+% (8+A!(09'8=$2H9(J(%22LB609>AEKA9&' MK0A)?R0+>$%&',?$8'762D./+;0A.%+N8/%0&,?=<$?6+
    .'0)16=A!(0-3'6%H%8S?&:&2:&2)*6=?)B0&?8+? !(0=8A'6:&29?8;9?<?,@+'6:&2)4=!4012395(2/+%=:&2
    )*6=?!#3:23-&=(0>:8?.">=0&A!120@#&=>6:/+%=
    !(0:23?8+?:Q(&' ,?B6"%AJD !#3'@&%AJD -&::&2JK:L&!#3!"#,@'0*>A #&'>((D (Lamotte 1988,
    369) '6,-$%&'9I$8F:#0&%EKA%0&: :0>?@?+&?6+ (:0>?B60123)-+&%8PP$&'GH -3./+:#8;*K+?950>I?&-,?
    N0%A 454 "6@#8A1<BC"2H?H11&? (32 "6:0>?$2H9(:&#) 7H:L<45+N&FT#&/,N+'<*"&U3,?:&2E0&=B>/
    .(2"HP:12+>'B8+A>22E:E& >=0&A.2:Q/6 )'R0>B0&?)@#0&?8+?(23@?8:%0&"2H'&G"23N&:2#/#A)"Q?
    -I?%?'&: (-&:78=9A$2&') 7H:L<-KA./+"23N<':8? ,?>8?B60-328;2>A$%&''6>&=<=R?=&%*>A123
    98BC22' 1%:)*&-KA./+-/-&2K: ($I9>?B60:#0&%!#+%*+&A(+?) #A,?@?8A9R>...20 ?6+)>AB60BI,@+)2&)@Q?
    ./+N8/%0&-2HAV!#+% ?%8(:22':&2)*6=?):H/*K+?(8+A!(0 >=0&A?+>=:Q:0>?$2H9(:&#'&!#+% E+&>8LP9&@9
    2H:&):H/,?N0%A$2H9J(%22LB609>AEKA9&'-2HA !9/A%0&?%8(:22':&2)*6=?'6'&:0>?@?+&?6+)"Q?2+>="6
    !#+%B6)/6=%
    90HAB60!(:(0&A:8?$R>)E2%&B,N+?%8(:22':&2)*6=?)16=A)1R0>:&2):Q;28:L&$I9>?*>A12398''&98'
    1<BC)-+&,@+>=50=R?=A(2&;?&?)B0&?&? !(0'H./+'6%8(E<"239A$D)1R0>,N+,?:&2)4=!40C22'3'&:?8: (2A

    19 Translated by Sander (2000, 22): Address like this, the Lord spoke to the (r3) venerable !"riputra as follows: ZBy the might of

    the Buddhas, the Lords, the Tath"gatas, the Arhats, the Completely Enlightened Ones, !"riputra, the sons and daughters of noble
    families will (r4) understand, bear in mind, speak about, study, spread, demonstrate, show, repeat, and write down this Perfection
    of Wisdom, and they will train in Thusness, they will make progress in Thusness, (and) they will practise Thusness.
    20 D#pa (XX, 20-1) and Mah"va$sa (XXXIII, 100-1) at the end of chapter devoted to Va%%ag"ma&i; paraphrased translation by

    Lamotte: Formerly [i.e., before Va%%ag"ma&i reassumed power in 454 after the Nirv"na (32 B.C.)], very wise bhikkhus orally
    transmitted the text of the three Pi%akas and also the Commentary upon them. However, when they notice the [numerical]
    decrease of the [Sinhalese] population, the bhikkhus assembled and, in order to ensure the long life of the Law, they recorded [the
    above mentioned texts] in books. (Lamotte 1988, 369)
    25
    ,):(3G00.534*!,-./"01A-!A5XI ?06:"0D-4 $ID&Y5@E0
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    :(3,-./"01.+343! (Mah!y!na literature) +0B%'"($0"455-!:(3.+343!AFI0 (Mah!y!na s"tra) ."$5LC2P#!
    %4(3&.35.34EC48.(9035KJ+<(&'"(.3+0B%OF#JI(& QP(&JI5I(3&%4(3&D-C$7!5-;A=:"0:3''"(J.#76*D#
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    $:<3O(3!89 530*D#$',E!E<4"'"(.357!$5L!89%375(%*+#$5LC,:3.OLC?<3C $?0365302434I)03."
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    ?06/L5M@=-&Q-.7-V& (Xuánzàng) 8C#;-!'P5$%38:#I3.I)!3!:(321 *!A:!.6.(:&*+S( +#3=P&+5<"#'3&'LH
    I6:-!I5$W"4&*I#J+(&$.B%&%E4G43 ."%303.$5(3J+(&+!P(&'"(QP(& '(3!%A-&,6E?GLA-I:1 8C#0-;U-&,)A%!
    J<6J!6!),)A%!!-#!J5(D!'-#&+<34 *!$:<35<3&,B! '(3!8C#89?;5-;?06E?GLA-I:18.$I046 '"(
    A:00,1D-#!C@ALI $?B(%0()$0"4! E4,3730/F.LH3AI06 (Yog!c!rabh"mi-#!stra) .+343!AFI03<-&530
    H3AI06 (Mah!y!na-s"tra-ala$k!ra-#!stra) .3G43!I:L/3,H3AI06 (Madhy!nta-vibh!ga-
    #!stra) A(:!*!$:<35<3&:-! '(3!8C#A-(&A%!H"<G00.%-!4%C$4"(4.JC(.+3D!'-#&+<34 (Rongxi 1996,
    153)

    21 Translated from Chinese by Rongxi (1996, 153): In the great mango grove five or six li to the southwest of the city (Ayodhy!),

    there is an old monastery where Asa%ga Bodhisattva received instructions and guided the common people. At night he went up to
    the place of Maitreya Bodhisattva in Tu&ita Heaven to learn the Yog!c!rabh"mi-#!stra, the Mah!y!na-s"tra-ala$k!ra-#!stra, the
    Madhy!nta-vibh!ga-#!stra, etc.; in the daytime, he lectured on the marvelous principles to a great audience.
    26
    BAH,2633+'2)/%B"+C&3D1"%1'Z> M3KH&3T") <>T$[';U3
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    /%8"::;G"% <MO,@/E#M@+@$<E(%C2M!&,832'P/%@0&><!,2%"#%

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    '7=%"#% BX2H,2 Q633+S %&# @2::K+@$*8/%BH2+E+2)?@$ QBX21@%S R9,$U0)BH2+E+2)?@$

    22 His work has been written in Oslo (2013); yet unpublished. In his Oslo paper, the reference [PITAKTEERADHAM, 2008] has

    also been cited. Without success of finding that original paper, I suppose it must have been written in Japanese language and
    published among Japanese scholarly works; my doubt remains unsolved.
    23ala! Vakkali ki! te imin" p#tik"yena di$$hena. yo kho Vakkali dhammam passati so mam passati yo ma! passati so
    dhammam passati. dhamma! hi Vakkali passanto ma! passati ma! passanto dhamma! passati. SN.III,p.120.
    27
    !V$%#'(()2#16+!,)P.(W=,+=2X9 D(;$.(7,1 B975Y2ER(
    !"#$%# &'(()* +,-+)./0#1!$#)/)#1)#2 3124,-56+7.$89:(;<"#$,+, !"#=>+?>5@#=+#A)%
    BCD#;?>5@#=+#DE4' 30;>F%+G HI%5B(#+%#<;D8<#(J#>1%#531231;30;(>K!>K B?-#)#=L%
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    $%# D(;$,2208B:N+D(;4.%B:N+B>94,!!;?>5=#1=,4'#>'8)E99; 6+=#1+.-B4%#4.%?-#DB<-#D><;/#
    ?->)L0AM-6+?J;+.-!F> D(;$,2208, D(;:85!81;, D(;P4(#$E', >#Q$8R!9);, D(;BO(.=85!#0
    2)#9#(B>94,!!;4#5S%#1D(;BO(.) HI%5?->)L04.%DKB2.%1$2,K2#(:T8K,98'(()30;2#(K((0E).
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    pass!mi na" manas! cakkhun!va, rattindiva" br!hma#a appamatto
    namassam!no vivasemi ratti", teneva maññ!mi avippav!sa". (Sn.1142)
    ji##assa me dubbalath!makassa, ten’ eva k!yo na paleti(*1)tattha
    sa"kappayant!ya (*2) vaj!mi nicca", mano hi me br!hma#a tena yutto. (Sn.1144)
    pa$ke say!no pariphandam!no, d%p! d%pa" upaplavi"
    atha addas!si" sambuddha", ogha-ti##am(*3) an!sava". (Sn.1145)

    D(;$,2208)./0#19"#+#+4.%AM-20%#$OI5<#2>((2O#RM1>'8K#1!$#)<#2#!"%&&&'#((%))*+)!"'#$%&'()&*#+,%%,-)'#-,./&#,$.+,$"%#B(#
    !$#

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    anussaranto sambuddha" aggadanta" sam!hita"
    akantiko ratti"diva" vihariss!mi k!nane (Ther.354)

    !/# D(;BO(.=85!#02)#9# 2NAM-DLMOI53+$2#(:T8K,9830;2#(AM-(,K>(/,9Z0!0-#1G2,+#


    na cireneva k!lena, buddhadassanal!las!(*4);
    anussati" ta" bh!vetv!, arahattam ap!pu#i". (Ap.21)
    dassanatth!ya buddhassa, sabbad! ca vaj!maha"(*5)# (="#/(,K:(;R1!+.- B)F%>ML:(;2>K2,KD(;:85!81;
    (sa"kappayant!ya vaj!mi nicca") +%#<;>%#+AM-$%# 2#(A:/#M-$1DE4'#+E=98 !F>A:M-$16<4.%2#(9(I2(;0I2OI5
    D(;DE4'B<-#B:N++8)89 67-$8'.2#(+.-BDF%>A:B/N+D(;DE4'B<-#)
    atitt!yeva pass!mi, r&pa" nayananandana"(*6)(Ap.22)

    * (1) Pj. : paleti, pareti=gacchati.


    * (2) PTS.sa"kappayatt!ya. Pj. sa"kappagamanena.
    * (3) ohgha !"# context 4.%B2.%1$?->52,KB(F%>5 =,4'#
    ' katha" su tarat% ogha" katha" su tarati a##ava" katham su dukkha" acceti katha" su
    ' parisujjhat% ti
    ' saddh!ya tarat% ogha" appam!dena a##ava" viriyena dukkham acceti paññ!ya parisujjhat% ti.
    ' [S. I ,p. 462]
    ' saddh!ya tarat% ogha" 6+>((2O#20%#$$%# 2#(?-#)/-$5+-"#M-$1=,4'# !F> 2#(AM-(,K>(/,9)((!
    *(4) =1#)(,[：s!lay!, Ap.529-7 p.466 : dassanal!laso
    *(5) PTS: ev’ aj!m’ aha".
    *(6) PTS: r&pa" yena ’va nandana".
    28
    NS?+.=!!-8.@I6N"-CL!U9"698V& /!:?L!J"@ 3&J,Y8;D!
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    NO.?+. P=!!-Q I6<L+6L>N?!1:3456 P/;<=:Q ['F>IE3%56=!!- 'F>6">63%563!. =!!-=3!.(/;<=:I6
    9-.=0)] -.88?+.%-.@A*, PNO.9$6Q $6*+,3-K+$/01.!2.4!:3E566L>G(>?$.11:-$,HE>$L86"@@:
    6*,?+. N6I64"11;#"6/@.@.-$.11:3$.C./I64"11;#"6<L+3%56RH41"#C./I6$EL&)*+,$.11:
    -$,?+.3456C./3EL@?8"6

    1.8,.6?0 1 " @E",8(+.?7>.,&>6$.1<SI%> 3!.3%5 6 C./7$,8.!-$,/; < =:I6T.67$,!F 48.@G(:


    =!!-8.@ &.-<L+4!.8BI69+?6/!:9F&!7$,N"-CL!U#.(LHE>J"E316G(:9-#F!2U-.87*>6 G&+8!:6">6
    85 & .-,.64!:/" 6 =U < L + 4!.8BI6N" - CL ! U 9 " 6 98V& DE@3M/.:I68(; + - 4!" J W.4.!-0 & .
    (Prajñ!p!ramit!) <L+AF8$>.,A*,I6,.6?01"@7>.,&>66">6 7>./31>.37>.I1?+.$@F+I6!F4G##8.!37L@6 E",&+$
    H46L>
    na hi tath!gato r"pak!yato dra#$avya% | dharmak!y!stath!gat!% |

    (G4(N?.-&.-N?.-37>.I1)
    &A.N&-0N?!AF8-$,I6T.6G%+,!F48.@ [3/!.:]G<>1!0,G(>? /!:&A.N&31>.NK$=!!-8.@
    A#$as!hasrik! Prajñ!p!ramit!

    (Vaidya 1960, 253)

    t!&' ca dharmak!yena ca r"pak!yena ca dra#$uk!mena

    iyam eva prajñ!p!ramit! 'rotavyodgrah(tavy!...

    (G4(N?.-&.-N?.-37>.I1)
    'F>4!.!A6.1:3%56<">,=!!-8.@G(:!F48.@ N?!HE>9E"#&!"#X",
    G(:37>.I1$@+.,A+$,G<> )*+,4!"JW.4.!-0&.6L> ...
    Pañcavi&'atis!hasrik! Prajñ!p!ramit!

    (Kimura 1986 cited in Gretil, 96)

    29
    $R%1&G44'8&6,/$D'K;4L:D/:8U( @4=%;4.D6 )(.<V8F54
    ye m!" r#pe$a adr!k%ur ye m!" gho%e$a anvayu& mithy!prah!$apras't! na m!"
    drak%yanti te jan!& dra%(avyo dharmato buddho dharmak!yas tath!gata&...

    (!"#$%&'(&'$%&')*+&,-)
    ./)0#1&,2)03/)4&52647"[8&6] (92(&')4&526):;6< "4=8>?$%&')@;64A",/B&<B;1C92 ./)0#1&/D+/
    A'1.E1>%1&)03/)4& @FBG=$%4-=H78'><,/I&/=!01<G44' [526)/E+>!B+] (H&$(/D1/!0#=$E>G44'8&6
    Vajracchedik! Prajñ!p!ramit!

    (Gómez and Silk 1989, 105)

    /;+-=)03/A2+%1&!/%$92!#=*+>)*;6/)8;16%8D?8&4'><@FBG=,/I&/*><47"8&6!#=G44'8&6/D+/ )892
    *J+/'&!#+%(D+<!(16F$!48*><$D'K;4L"4D.M&"&4'9(& (Prajñ!p!ramit!) NJ1<83$E>$D'K;4L>DOP:&0:498&
    (A%(as!hasrik!) !#=6D<H1&6B>2'&:716F$B;1:>< $E>6F$*><8&4*6&6$%&'$D'K;4L"4D.M&"&4'9(& 2D<
    B;1A2+8#1&%68)"3/(D%>61&<A%+,/B;1/;+$E>$D'K;4L "DM-%9'Q(9:&0:498& (Pañcavi")atis!hasrik!) (8B>2
    (1>'&-/HJ<6F$B;1:&'$E>6F$*><8&44%?)*+&'&,0+84=.D?:D+/ A2+,-$%&':R$DM 2D<B;1A2+)$68#1&%A%+!#+%
    81>/0/+&/;+ !#=';$%&'522)21/ )'E1>)"4;6?)B;6?8D?<&/"4=@D/GL,/6F$)2;6%8D/ $E> $D'K;4L%D.4)SB98&
    (Vajracchedik!27) !(1A'1%1&-=>61&<A483(&'<&/"4=@D/GL,/BF86F$ (&'B;168A%+*+&<(+/83#+%/!(1';
    *+>$%&'B;1:E1>HJ<I&/!01<8&4'><)03/47"8&6!#=G44'8&62D<B;1A2+8#1&%'&!#+%/;+BD+<:9+/ !(184=/D+/
    83(&' $%&'0'&6*><$R%1&G44'8&6B;1"4&8T>671,/"4D.M&"&4'9(& (Prajñ!p!ramit!) />8)0/E>
    -&8$%&'0'&6,//D66=*><47"8&6!#=G44'8&6!#+% @># %9##)#;6':L (Williams 2009, 177) '><
    $R%1&G44'8&6B;1"4&8T>671,/"4D.M&"&4'9(& %1&';/D66=>61&</+>683:&'$%&'0'&6B;1)/E1><8D/ >D/
    !48 G44'8&6$E> 0'%20'71!01<$R:>/ 526)S@&=>61&<691<,/(D%*><$D'K;4L"4D.M&"&4'9(&)>< :><
    G44'8&6$E>8&4"4=.F'8D/!01<G44'>D/?49:FBG9LB;1@FBG=$4>?$4><>671 526)S@&=>61&<619< G44'
    -&8-9(>D/?49:FBG9L ,/B;1/;+0'&6)>&:FMM(& "4=8&4:F2B+&6"4=8&4B;1:&' 8#1&%HJ<G44'8&6,/
    K&%=!01<:FMM(&/D+/)>< 8#1&%$E>G44'.&(9*><:44@:91<BD+<0#&6 NJ1<$R%1&G44'8&6,/$%&')*+&,-
    2D<B;18#1&%'&!#+%/;+ !(8(1&<8D/8D?47"8&6B;1(D+<>671 !#=2D?A" NJ1<H78?44-F>671,/:H7" 2D</;+

    27 :R04D?$%&')81&!#=$%&':R$DM*><%D.4)SB98&/;+6D<$<)"3/B;1H8)H;6<8D/ >61&<A483(&' Williams (2009, 49) states: there is a

    reasonable possibility that the Vajracchedik! in some form or another dates from a very early phase of Prajñ!p!ramit! literary
    activity.
    30
    !"#$%&''()%*A<!;(B/'CI;<I)S7 .'D#/'N;* -7N0T)LQ'
    !"#$%&''()%* +(,-./*0!"-1/*# )23%45'%)6)%'7/!#%(81,9:%*9:%)3;<-<=$30(%4%)>'?>@A<
    !;(B/'C-30-52<5'D)%'9<E$0 9'=37%(!#%(-F,%A4@/$3%48($7'0);<F30<;)B%G%H%I7'C3/)5'D)%'
    9<E$0 +(,9<E$0!"<;,<4D3*J$A<!;(B/'C-./*0-:$(-1/*#)27%( 5'DI%3D8');>!;(B/'C@/$):$%#KE0&''()%*
    3*$%0(%)9:%*A<*L!K;1M(% 4E08($<$%+5:)A4-:*#$%-97LA1!"#$%&''()%*4E0KJ)7/!#%(+:D-F,%A4);<
    8581,A<9:%*+<#!?1 )35');>)%'F*%*F30!"I3<@/$+.'$853*$%0'#1-'2# +<#!?17$%0M-9:$%<;,<4E0
    )'D4;1)'D4%* +:D3%4KJ)3&?>%*F*%*!#%(-.?$((%)FE,<853/) 4<)'D@;$0-)?1-52<I"<;)+<#!?1
    7$%0MA<*L!<;,< +:D+<#!?1F30I"<;)7$%0M<;,<-30 )23%4I$0+'0F;>KE0)%'5'D.;<&C!;(B/'CA<*L!K;1M
    (%)2-52<81,
    1;0@/$81,):$%#8#,+:,##$%7"'%(9%*%<<;,< >%0!#%(-92<)2#$%0%<5'D.;<&C<;,<+7$0FE,<(%-30>,%0 (?AN$
    .L@&.4<C>,%0 )'D<;,<)21/ 8($#$%.'DIJ7'(9%*%<4DIJO-I/*!#%(<$%-N=$3K=385-./*0A1)27%( !;(B/'C
    9<E$0@/$+(,4D-)?1FE,<(%A<*L!9:;0 +7$)2(/!#%(I"!;O7$3+<#!?18($-52<'30!;(B/'C-)$%+)$3*$%05';NO%
    5%'(?7%-:*@/-1/*# !;(B/'C@/$):$%#KE0</,!=3 !;(B/'CI;@&''(:;0)%#7%'IJ7' (Saddharmala!k"vat"ra /
    La!k"vat"ras#tra) -)/$*#);>!"#$%&''()%*A<.'DIJ7'</, H%7'%4%'*CPJPJ)? (Suzuki 1930, 316-9)
    4"+<)!#%(-F,%A4!"#$%&''()%*PE$05'%)63*J$+@>4D7:31@;,0.'DIJ7' Q1*):$%##$% !"#$%
    &''()%*</,KJ)3,%0KE0>$3*(%)A<:;0)%#7%' +:D.'DIJ7'3=$<)$3<9<,%</, +7$8($AN$A<!#%(9(%*3*$%0
    -1/*#);>+<#!?1 9<E$0A<I(%N?)F307'/)%* :;0)%#7%'.J1KE0 &''()%*F307K%!7 (Tathagata’s
    Dharmak"ya) +:D&''()%*3;<8($3%4!%1!D-<81, (inconceivable Dharmak"ya) +:D&''()%*
    -N$<1;$0)%*+9$0-474"<0!C (Dharmak"ya as will-body) +7$A<!#%(9(%*@;,09(1</,8($81,3,%03?07'0
    89<-:*@/$-52<+<#!?1F307'/)%* 9'=3)%*A1)27%( *)-#,<7'0@/$(;<A9,!#%(9(%*KE0>%03*$%0@/$
    I"!;O3*$%0*$?0A<)%')$3A9,-)?1!#%(-52<7K%!7 ( Ta t h a g a t a h o o d ) 9'=3!#%(-52<.L@&D
    (Buddhahood) PE$0-<=,39%7$385</,A<!;(B/'C:;0)%#7%' 5'%)6@/$(/!"#$%&''()%* 1;04D81,+I10-52<
    :"1;>7$385</:,
    1. !"#$%&''()%*KJ)AN,85);>!"#$% 7K%!7 -9(=3<3*$%0#$%>%0I$?0@/$-)?<85)#$%&''(N%7?F30F;<&C9,%
    (five Dharmas) @/$5'D1;>1,#*I$?03;<-)?14%)!#%('J,3;<IJ0IL1 (prajñ") A<@/$</,-'%3%4.?4%'R%81,#$%
    !"#$%&''()%* 7K%!7)%* +:D7K%!7 (/!#%(9(%*-9(=3<);<
    2. 7K%!7)%* KJ)):$%#KE0-#:%@/$Q.&?I;7#C -F,%KE0I(%&?'D1;>9<E$01,#*#?&/@/$<"7<-30A9,-F,%A4IB%#D
    <;,<MF30I''.I?$0 (suchness of things) +:D)%'-5:/$*<+5:0F30(;< !"#$%7K%!7)%*</, KJ)-F,%A4KE0

    31
    =-&$(B,,"+(<>/=7"Q*,HG7/G+Y3 E,:&*,O7< !3O.Z+KF,
    !"#$%!&'()*$+(,)-.(/0%.123456578'. 9':!+25+(,!;'*$</9;'.=,76.>?@$>/&2@@(A0%.!0( =-&$(
    +(<>/)*$/*6"*=$(4"$/6%<4;+&$(=-&$(B,,"+(</7$/!%.
    3. !"#$%8,,<(<CD.E,:FEB2G73&H%7/CI+93$.376.>?6!;J/;,:5K1LI6"*%-/(1>?@$<2$.F5<E,:EK)B!16()76.
    ?'(< !E,(:!0(!52/)(.!+2/+&$(,:<:GK5)6(<0%.=&("!;J/FEB2G73&H >/%7/)*$+'$(&CD.=#% CI+
    ;,:+%856&<B,,"+(<)*$)6(<)*$GK59'6&!0(+J456,78,I6 =-&$(+(</*6!%.)*$"*'7+MA:;,:5K157. &N&,)2/
    (va!avartin) 9':"*=&("?"(<!?"#%/+783C(=3 >/EK)BN(G3,H/76/ &N&,)2/ (va!avartin) CI+>O6>/
    =&("?"(<9?$.%B2;43<%7/GI.GK5 0%.LI6PD$.!131-/.=H=#%+(,+,:)- !/#$%.1(+"7/4"$"*%:4,376.%<I$8/
    ?/)(.9?$.+(,;+=,%. B,,"+(<>/)*$/*6%(1,:8K4;+78G7"FQ=+(< ?,#%+(<'-578)*$G%.>/+'K$"3,*
    +(</7$/!%. >/)*$/*6FEB2G73&H+-'7./7$.>/87''7.=H5%+87&)*$;,:578;,:5(4;56&<,73/O(32)76.;&. '6%"
    ,%856&<FEB2G73&H%7/"*=KA'7+MA:!;J/;,:+(,='6(<='D.+7/ ,&"4;CD.E,:EK)B!16()76.?'(<LI6PD$."*
    "#%%7/+(.%%+!E#$%36%/,78FEB2G73&H>/)*$9?$./*6
    4. B,,"+(<CI+E8%*+=,76.?/D$.>/G$&/)*$!+*$<&06%.+78 06%+-?/59?$.N*'%7/456,78"(>/0%8!039?$.
    &2"'123 P$D.=-&$(B,,"+(</*6 4;!O#$%"3$%+78=-&$( %12/3<: (acintya / inconceivable) !O$/!5*<&+78 &N&
    ,323: (va!avartita)
    5. >/)*$PD$.E,:EK)B!16()76.?'(<CI++'$(&CD.>/R(/:9?$.=&("!?"#%/+7/ (Samat") >/,I;988)76.G*$
    >/+(,/*6 =&("!?"#%/+7/9?$.,I;+(< (k"yasamat") +J175!;J/?/D$.>/G*$9?$.=&("!?"#%//76/ EK)B:
    )76.?'(<=#%3C(=3, LI63,7G,I6 9':%,?7/3H "*B,,"O(329?$.=&("!?"#%/,$&"+7/ >/%7/)*$!+*$<&+78
    B,,"+(<9':,I;+(<)*$"*$'7+MA:"?(8K,KM ST E,6%"%/KE<7@O/: UV ;,:+(, !&6/4&693$3%/)*$E&+
    !0(;,(+W37&>/,I;988)*$93+3$(.+7/>/F'+3$(.X !E#$%;,:=78;,:=%.,7+M(>?6G,,EG73&H)76.;&.%<I$
    >/N*'B,,"%7/5*
    6. =&("4"$!+25 (Anutp"da / no-birth) CI++'$(&4&6&$(!;J/%*+O#$%?/D$.G-?,78 "F/"<B,,"+(<9?$.
    3C(=3 (Tathagata’s Manomaya-dharmak"ya) =-&$("F/"<: =#% G-!,J156&<>1 (will-made) PD$.CI+
    %B28(<!%(4&6&$(FEB2G73&HG("(,C)*$1:;,(+W+(<>/?'(<,I;9883("93$)*$!0(;,(,C/(!E*<.!E#$%>?6
    .$(<3$%+(,)*$1:G("(,CL$(/!06(4;>/=&("=25?,#%>/)K+,I;9880%.%K;G,,=)(.+(<Q(E 57./*6=-
    &$("F/"<B,,"+(< (Dharmak"ya will-made) 4"$456?"(<CD.37&3/0%.B,,"+(<1,2.X 93$!;J/
    B,,"+(<)*$!+*$<&06%.+78=&("?'(+?'(<9?$.F'+ >/)*$PD$."7/%(1>O6,I;988>5+J456)*$!;J/4;3("!.#$%/
    40/76/X >/+,A*/*6 B,,"+(<1D."*=KAG"87324"$93+3$(.4;1(+/2,"(A+(< (Nirm"#ak"ya)

    32
    ,/H7%!""#$%&<.,5#O2"RE5.E$W* I"JH2"@5& 0*@)X$FV"
    7. !""#$%&'()*+%,* (Tathagata’s Dharmak!ya) +-$./#%01"2&3042&3$53$%"6#78*$4/9%&61
    '()0#9:;4"%&<.8#7./=,),% 427>?7)&5),)(&-70@7.0;A#8#=0#B7(+-$6C0D%(&-728
    8. <.,%+%E"F14=%&&7(G.=%'()0#9:;4"%&<.8#7./=,),%.2= ,H%#01:.IF4!J8G7)I"JIF4!0K=%
    (Buddha’s Buddhahood / buddhasya buddhat!") 84.427KJ01:.!""#$%&427+-$<@=01:.1"J0;:.$%"
    042&30,2&)$530#9:;4"%&<.(5.>?7)1"%LK%$,H%#3$I"7()427(%K0$A;'?=.6;=45=)#H9427*A;*5H#%<.EA7)>?7)
    0$27&H0.B7()$5. K?)6#7*=()E)E5&09&H7%IF4!*% (Buddhat!) .5=.$:G#%&0(%!""#$%&'()*+%,*;=H&
    0@7.$5. 0I2&)8*70"2&$@B7(*7%)$5.047%.5=.
    K%$427$97%H(=%)#%89=H45=)G#;.2= 0"%KJ0G:.6;=H7%8.H,A;0$27&H$530"B7()!""#$%&6#76;=01:.427*=()$%"<.
    95)$%H*%"J09& 89J$:6#7*=()<@=<.,H%#G#%&8G7)!""#$%&<.8.H,A;*"2$%&;=H& K?)6#7*=()E)E5&H7%
    8.H,A;IB=.M%.4271"%$N(&-7<..2= ./#%O%&G95)>?7)$%"$/G.;'?=.'()8.H,A;427I5P.%89=H0*:#E7H.

    3. K%$!""#$%&E-71QA35*A K%$1QA35*AE-7!""#$%&
    ;5)4276;=0,&$97%H6H=89=HH7%,5#O2"R95)$%H*%" (La#k!vat!ra) 01:.,5#O2"RG.?7)<.0$=%,5#O2"RG95$'()IF4!
    #G%&%.427#2,H%#E/,5S <.E7H.'()8.H,A;427E7)8")'53+?)0"B7()'()$%"1QA35*A01:.(&7%)#%$ 0I"%J
    01:.,5#O2"R427"H3"H#1"5@S%IF4!L%E*"R#G%&%. 4271"J$(361;=H&8.H,A;427E/,5ST 0@7. KA**
    #%*" (Citta-m!tra or Mind-only), *+%,*,5IOJ (Tath!gata-garbha), (%9&HASS%U ($layavijñ!na),
    "H#61+?)8.H,A;427E7)(A4!AI9*7(IF4!L%E*"RE/.5$0>. (Zen Buddhism) <.&F,8"$0"7A#(2$;=H&
    8.H,A;*+%,*,5IOJ (Tath!gatagarbha) 89J(%9&HASS%U ($layavijñ!na) .5=.#2,H%#0$27&H'=()$5.
    45=)343%4G.=%427$:0@B7(#V&)+?)$5.(&7%)8&$6#7(($ "H#+?)KF;G#%&19%&4%)'()45=)E()8.H,A;9=H.
    V&)61+?)!""#$%& G"B((2$.5&&JG.?7)$:,B( !""#@%*A3"AEF4!AR'()E""IE5*HR45=)G9%& KJ0'=%<KG"B(
    0'=%+?)6;=0#B7(G#;$A09E 89=H;5).2= 4%,%>%$A (Takasaki cited in Williams 2009, 103) $97%HH7% $%"0$A;
    '?=.'()8.H,A;*+%,*,5IOJ (Tath!gatagarbha tradition) 427>?#>530'=%61<.$9F7#E/.5$V&,%K%"
    28 ;-0G*FD9(B7.E/G"53$%"6#78*$E9%&618G7)!""#$%&: Further down, the TYang translation speaks of the Dharmak!ya (fa-shên)

    having no body whatever, and for that reason it is never subject to destruction. In the Sanskrit text the corresponding term is
    %ar&ra or %ar&ravat, and not Dharmak!ya, but from the context we can judge that %ar&ra is here used synonymously with
    Dharmak!ya. In fact, the Wei and the Sung translation also have fa-shên, that is, Dharmak!ya, here. In Buddhism %ar&ra is
    something solid and indestructible that is left behind when the dead body is consumed in fire, and it was thought that only holy
    men leave such indestructible substance behind. This conception is probably after an analogy of Dharmak!ya forever living and
    constituting the spiritual substance of Buddhahood.
    33
    +O,3'>11-:'#)*+8-9?1JF8*F:U6 &1(,?1M8# $6M5Q:<!1
    (Yog!c!ra) !"#$%&'()*+,'-$./')0$1234567'+6+8&9(:8;&<=>9',( (Buddha-essence, or Buddha-
    nature) =?3$*2345:8;4'@#,ABB'C =8/5D-"*?/EF"5)D/$DG*H1(08:IJ7K54A=>A&@=?3-?634+8-9?1J@85:'1,6'1
    "85*?/$1'0($DG*L"/,3' +8-9?1J@85:'1,6'1 (La"k!vat!ra) -?+,'-$:?3#,./45$M234-!#5 E@(F8-&8*>J:8;
    E*,+A"$1234567'+6+8&9( (Tath!gatagarbha) E@(4'@#,ABB'C (#layavijñ!na) NK35F4"+@/45:8;
    E*,+A")*:@<3-.45FO*8:!#+'0'1 (Yog!c!ra) $HG*4#3'5-': "/,#$D6<*?/ 0K5-?+,'-0O$HG*=?30(6/45
    4>A;'#.#'#+,'-)*$;2/456/* $:?3#,:8;$12345.45E*,+A"63'5P$D@3'*?/ 1,-7K50(L"/:@3',7K5+,'-
    F8-&8*>J1(D,3'5E*,+A""85:@3',:8;FO*8:!#+'0'1 (Yog!c!ra) $&2340(L"/-45$DG*9'&1,- :34*=?30(
    L"/:@3',7K5E*,+A"=?3F4"+@/45:8;+OF4*.45&1(-5+@$=&-<*? (F" 0*Q=F!1) )*@O"8;634LH
    E*,+,'-+A"=?3$:?3#,:8;$12345:'1-?&1()*68,*8/* $HG*E*,+A"=?34#R3)*:@<3-=?3$1?#:,3'67'+6+8&9(
    (Tath!gatagarbha’s doctrine) )*F'#+,'-$M234*?/ -?+8-9?1J4#R3D@'#+8-9?1J =?308"1,-4#R3)*:@<3-
    $"?#,:8* E63+8-9?1J=?3$:3'=?3F<")*F'#E*,+A"67'+6+8&9( (Tath!gatagarbha tradition) $DG*0($HG*
    67'+6+8&9(FR61 (Tath!gatagarbha s$tra) NK35.45"8/5$"A-*3'0(-?4'#<)*M3,5+1K35D@85.45+1AF
    S6,11I=?3F450*7K5+1AF6S6,11I=?3F'- 08"$HG*&1(FR61.*'"F8/* H1(:4;LH"/,# $:/'68,4#3'5=?3
    EF"57K5 ,A7?='5=?367'+67R:;110<N34*4#R3)*F11&F86,J=8/5D@'# )*&1(FR61#85L"/:@3',634LH4?:,3' *?/
    $HG*>11-M'6A.45F11&FA35 (>11-6') E@(L-3,3'&<=>(0(;85$:A".K/*D124L-3:G6'- 67'+6+8&9(.45
    F11&F86,J:G0("O154#R36@4"LH E@(L-3$H@?3#*EH@5 )*F3,*.45:'16?+,'-+O,3'67'+6+8&9( 4'0
    6?+,'-E6:63'5:8*LH E63FOD18;NA-$-41JE-*E@/, (Zimmermann cited in Williams 2009, 104) 0':
    :'1=?3$.'L"/SK:I'67'+6+8&9(FR61-'4#3'5"? )D/+,'-$DG*,3' +,'-D-'#=?3$:3'E:3E@(615LH615-'
    =?3F<" *3'0(D-'#7K5 ;110<4#R3NK3567'+629 "/,#$D6<*?/ +,'-FO+8B.45 +O:@3',=?3,3' F1,F86,' 67'+6
    +119' (sarvasattv!s tath!gatagarbh!%) 0K5*3'0(-?+,'-D-'#,3' F11&F86,J=8/5D@'#-?67'+6
    ;110<4#R303 $M3**?/E@/, F11&F86,J0K5$H1?#;$F-24*"4:;8, NK35E63@("4::G@/,*-?&<=>(TR/1R/E0/5 *835.8"
    F-'>A4#R3615:@'5 E@(&<=>(TR/1R/E0/5*?/$45 =3'*D-'#$4'>11-:'#
    )*S1?-'@'$=,?F?D*'=FR61 :@3',L,/M8"$0*$:?3#,:8;>11-:'#,3' >11-:'#*8/* D'0<"$13A-6/*-AL"/ L-3-?
    :'1$:A" L-3-?:'16'# L-37K5NK35+,'-6'# #835#2* E*3*4* F5; "O154#R3*A18*"1J ;1AF<=>AJ!"#F3,*$"?#,
    H1'S0'::45:A$@F=8/5D@'# :4H1"/,#&<=>9',(-'::,3'$-@G"=1'#)*E-3*/O+5+' =?3NK35L-3E#:0':
    :8* 1R/$DG*7K5+,'-D@<"&/* E63@K:N2/5$:A*:,3'0(+'"+($*L"/ >11-:'#.4567'+6*?/$45 $-234#85L-3D@<"

    29 Vcontaining a TathagataW (Williams 2009, 104)

    30 Vall sentient beings contain a TathagataW (Williams 2009, 104)

    34
    /LD9$F66+"$,C?/0+2;6P)0?)"Y- 163D;6B0, '-B%Z"746
    !!"#$""!%"&'() *+$,'!$-.$/-/012331 45,)678 )9&%:;9'6$<5=#$"163)>-6?;= "@/A! -.$/-/0123/A!
    BA9!:;9C*=<D=E"9F66+"$, GH9%E+=#3+;F66+B$-&:;9':;9,%E:=.$D6 <+9'8(;9,?E8(% E-9"@,0%.>"8"/(7+5=D,
    "&'()!$)D3I!%J7//(K>=,0%<+96>=E#=%
    )L*60J"$6'";9,D'?A9!%I!%E?D/&5:;9+;'6A9!%!$(,D&MM$N'I=$+$'";9,DI=!%5=D,?0=? +;86$"O!,>9C?(0%
    "$D-$6)>-6 -!?:;941F&)0-DP+*$+-&"(9$DI!C*=163K>=+;1632$/-60))!?F66+3:;9(79+(H" '1A9!!F&J$,
    '6A9!%#&- +?0) +4?D&MM$N I0?FP*=$ )D2$D3 E(3(0"QN3 !0?GH9%RH"8S&J0-&45,17:F3E(341F&)0-DP:0=%
    *($,E(3"(9$DI!C*=)!?41F&)0-DP:0=%*($, '";9,D"0J'6A9!%F66+"$, :;9-.$/-)66')6&M E(3+NT(
    E*9%!$(,D&MM$N !0?'8@?86357#/(A9?C?+*$)+7:6 (Suzuki 1932, 39-40)
    '6A9!%6$D5=$?J??;=E)5%C*='*@?.H%/D$+)0+10?FPI!%E?D/&5)L?0"4,/$#$6 (Yog!c!ra tradition)
    !0?'?A9!%"0J!$(,D&MM$N ( " l a y a v i j ñ ! n a ) GH9%/D$+)0+10?FPI!%E?D/&5-.$/-/0123
    (Tath!gatagarbha) E(3!$(,D&MM$N ("layavijñ!na) ?0=?!$#.>"#LE?"<5=)$+6>8EJJ5=D,"0?
    (Hsiao 2008, 2) /A! *?H9% <+9'";9,DI=!%"0?'(, )!% "(9$D.H% E-9<+96D+"0? E(3)75:=$, 6D+"0? )L*60J
    /0+2;6P(0%"$D-$6 (La#k!vat!ra) ?;=#05!,>9C?#L1D")75:=$, /A!E?D/&5:0=%)!%.>"6D+'I=$5=D,"0? GH9%
    /D$+'*@?:;9/9!?I=$%'8@?<8<5=+$"/A! "$6<5=60J!&:F&1(:$%E?D/&5#$")L?0"4,/$#$6 EG((; /&%
    (King 1991, 17-20) "(9$DD9$ .H%E+=D9$/D$+)0+10?FP-$+863D0-&U$)-6PI!%4,/$#$6 E(3E?D/&5
    -.$/-/0123#3,0%<+9<5=I=!)678"@-$+:; E-9E?D/&5"(0J)!5/(=!%"0?!,9$%B05'#?63*D9$%"(79+:0=%)!%
    C?:$%*?H9% ?0"D&B$"$6J$%"(79+'BA9!D9$ 4,/$#$6E(3-.$/-/0123'69&+-=?#$""(79+'5;9,D:;9E,"#$"
    "0? /D$+'*@?!;":$%*?H9% +!%E?D/&5EJJ 4,/$#$6--.$/-/0123 D9$'8@?"$6K)+K)$?63*D9$%
    )!%"(79+E?D/&5:;9455'59? /0+2;6P(0%"$D-$6 (La#k!vat!ra) E(3 VAwakening of FaithW /A!)!%
    /0+2;6P:;9455'59?C?"$66D+'!$E?D/&5I!%4,/$#$6/A!!$(,D&MM$N (!layavijñ!na ) "0J-.$/-
    /0123 (tath!gatagarbha) 'I=$<D=5=D,"0? "63?0=?"@-$+ /D$+)0+10?FP50%"(9$D"@CB9D9$#3+;C*='*@?"0?
    EJJF66+5$ *6A!+;C*='*@?"0?-6%X"@*$+&<5=
    5=D,'*-7?;=#H%+;?0"UH"Q$86&MM$'!"<5=:LK(%$?D&:,$?&1?FP '";9,D"0J'6A9!%?;='!$<D= 45,UH"Q$/L
    )+$) )$+/LC?/0+2;6P(0%"$D-$6 <5=E"9 tath!gatanair!tmyagarbha, tath!gatagarbh!layavijñ!na

    31 beginningless, uncreate, unborn, undying, free from death; permanent, steadfast, calm, eternal; intrinsically pure, free from all

    the defilement-store; and accompanied by Buddha natures more numerous than the sands of the Ganges, which are nondiscrete,
    knowing as liberated, and inconceivable. This Dharmak!ya of the Tath!gata when not free from the store of defilement [i.e. the
    kle$as, [passions\] is referred to as the Tath!gatagarbha. (Wayman and Wayman 1974, 98)
    35
    4D2'3B**6;3F-145678*9)51);T< %*#28*I5F $<I:U;+E*
    !"# parini!pannasvabh"vas tath"gatagarbha-h#dayam32 $%&'()*+,-./$.012'345678*9"5:;32<3* 18/
    =>/*5?(@AB@%"C3;!124@>)D15;EF43C3* (51$;8'F2$1&'(:=,GH:!124@><G34<45%7#-145678*918/>/2F $I'1
    $>8F2;51;5? 42364@>$.01E>FA5'2=,J(:15;2@I3;3*A5/:."3FA8'2'3 45678*9"5:;32<3* 1'3C#(FK'I'2:$2"3
    ."5:63BF6@;3>5/:$>@6 (early M"dhyamaka) ;"'324&(F+4J(:1343*I+1 (N"g"rjuna) !"#(3*F$A2#
    ($ryadeva) -1;3*18/ A343L3;@ (Takasaki 1980, 346) ":4236$.012'3 C3;6+66(:J(:!124@>4D
    )(1-1"5:;32<3* LH':!)>:GH:A5M1#J(:2@NN3O23A!"/2 =6'</(:):)5F$"F2'3 :31,*#%51B918/$;@>
    ."5:C3;F+4J(:1343*I+1 !"#(3*F$A2#!1'1(1 C3;4236$.01J(:A343L3;@$*3;04:)*+,=>/2'3
    I'2:$2"3!.':;3*,*#%51B9"5:;32<3* 1'3C#$,01I'2:A8'EF43C3*;D"5:68(@AB@%"(F'3:63;-1I'2:$2"3
    $>8F2;5118/
    -1)'21A8'$;8'F2$1&'(:;5?EF43C3*18/$(: !124@>)D45N(51.1H':4&($*&'(:J(:2@NN3OA5/:!,> (51
    )363*GCD!1;((;=>/$,01)36*K,!?? ;"'324&( (3"F2@NN3O 615) !"#2@NN3O )D.*5?(3"F
    2@NN3O15/1 684236)D45N<*:A8'$,01P31A8'?**C+%8I# .*&($6"0>%51B9!.':;**6A5/:."3FA8'=>/;*#AD
    $(3=2/ >5:15/1;**6A+;I1@>A8')**%)5<29=>/)5':)6$(3=2/-1)5:)3*18/"/21A@/:*'(:*(F$(3=2/-1(3"F18/A5/:
    )@/1 4D2'3(3"F#18/68A8'63C3;*3;M5%A92'3 (3+"8 ("-l%) A8'684236.63FGH: ;3*(FK'?1 (settle down
    upon) .*&( (3M5F(FK'-1 (abide in) !"#684236.63F-115FF#A8'$;8'F2;5? ;3*(FK'(3M5F (dwelling)
    73I1#*(:*5? (receptacle) .*&( 4"5:$;0?J(: (storehouse) >5:18/63L3;@ (Masaaki 2005, 36) =>/;"'32
    $(3=2/2'3 (3"F2@NN3O(3C;"'32=>/2'3$,014"5:A8'$;0?23)13 (residual force, ?3:A'31-I/ habit-
    energy) A8'LH':,*#)?;3*O9A5/:."3F=>/GK;$;0?:D $)6&(1.1H':*(F,*#A5?A8'GK;$;0?L'(1$(3=2/
    "5:;32<3*)K<*=>/CD!1;,*#$7AJ(:2@NN3O$(3=2/)36CD%2;33 >/2F;51 LKLK;@ (Suzuki 1932, 33)
    (B@?3F2'3 %2;!*;4&(2@NN3OA8',*3;QJH/1 (Vijñ"na as evolving) %2;A8')(:4&(2@NN3OA8';'(-./
    $;@>;3*;*#A?F5:R"-./$;@><3663 (Vijñ"na as producing effects) !"#)+>A/3F %2;A8')364&(
    2@NN3OA8'4:(FK'-1!!??$>@6<36B**6I3<@!.':<52 (Vijñ"na as remaining in its original nature)
    ?3:A8(3"F2@NN3O18/$(:A8'GK;C5>CD!1;-./(FK'-1;"+'6A8'4+O"5;SO#J(:651F5:4:GK;$;0?:D$(3=2/73F
    -</)732#$>@6!A/J(:<52651$(: 2@"$"8F6)9 (Williams 1989, 91) F&1F512'3.1/3A8'."5;J(:(3"F

    32 In brief, V the first compound, tath"gatanair"tmyagarbha, will be taken up from the Yog"c"ric perspective of

    dharmanair"tmya (non-substantiality of dharma). The second compound owing to its identification with "layavijñ"na, the term
    tath"gatagarbha will be understood as that which is endowed with the function of bringing forth all forms of existence. The third
    compound, declaring that parini!pannasvabh"va is the very essence of tath"gatagarbha, V (Hsiao 2008, 7-8)
    33 trividha& vijñ"na& prav#ttilak!a'a& karmalak!a'a& j"tilak!a'a& ca |
    36
    OH!.$@11<)$47&O?<R'16E?&E)TN ,12!'15?4 +N5;U)F31
    !"##$%&'()*+,-./012345&67&)$1+0*&8'.+)*9:/;+<=*>,?&@6 (b!ja) 7&/?&8'.A2)./7B(+)">)129!&)$1CD.;
    7&8'.EF>G=(!)*A2&HI0EJ.K=EF>8($4(:/;,'52&?(&L) &/)+B&-/A$)&'(M($+1$N$<I0>JG&!O">B=?):/;
    /$=4!"##$% O!$<+:($7A/?&&'(A201$)P5?>+A&7&!"@')$18'.+5-./<I0)?9+1-./;:/;+<=*>,?&@6 (b!ja) &'(
    G99+Q,$2+A$2A;8'+>'4!
    8'.4.";I0)!.$&'(O-/ +<=*>,?&@6+B=.$&'(/$AA2MJ)+5-./<34;I0MD;G&!O">:/; O?,R2 CD.;+1."<+0*&8'.1J(A?))?&7&
    O?<R'16<B$4$&EJN1$=?;)$12 (Mah"y"nas#tr"la$k"ra) >?;8'. !$+=& I= (Lai 2005, 144) I>(5'(7B(+B*&
    7&,12EJN1&'(!.$ MD;G<(NMN$A2I<.GN)N.$;)?&7&8?(;B<> (:/;E11,E?N!68?(;B=$4) GN.+<-./<?&MJ)8H7B(
    91"EF8@"6:D(&G=(! &?.&O-/O!$<+0*&NM$ON +,1$2+BNF&'(AD;I>(5-./!.$ E11,E?N!68?(;B<$4O-/+<=*>,?&@6/?&
    &?(& (tadgarbha) 7&+1-./;&'( G=<+9"168 5<"+8$+E& (Schmithausen 1987, 18) =;O!$<+B*&!.$ :(/O!$<
    G1)L 8'.)=.$!MD;/$=4!"##$%&?(& ,97&E<$B"N$RJ<" (Sam"hit" Bh#mi%) 7&988?.!I0:/;34O$
    A$1RJ<" (Yog"c"rabh#mi) 8'.!.$34 :
    +<-./7> (9FOO=) +:($EJ. (ER$!27&) &"31@ (sam"patti) A"NG=2+ANE")A2>?9I0 GN.A2+0*&I0I>(
    /4.$;I18'.!"##$%I<.B=F>//)A$)1.$;)$4 (:/;+:$)? - [OHN/9: I<.<'0?#B$] +BNF+,1$2
    /$=4!"##$%I<.I>(>?9I0>(!47&1J0:?&@6/?&I<./$AMJ)8H=$4I0I>( /$=4!"##$%&?(&012)/9
    :D(& (O1/9O1/;B1-/I>(1?9<$) >(!4+<=*>,?&@6 CD.;01$)P//)<$7&1J0G99:/;7A
    (prav&ttivijñ"na) >?;&'( ,!)+:$AD;MJ)KJ)7B(+)">:D(&<$7B<.7&/&$ON ()=.$!O-/ +<-./)=?9//)
    <$A$)E<$9?N") 35

    5?>+A&!.$ /$=4!"##$%&?(&<'O!$<E?<,?&@6+5-./<34;)?9+<=*>,?&@6 (b!ja) <$N?(;GN.+1."<N(&8'.G&!O">


    +1-./;/$=4!"##$%01$)P//)<$ +5.&+>'4!)?9 7A/?&911AFI!(>(!4+<=*>,?&@68?(;B<>36 )*MJ)+1'4)!.$
    /$=4!"##$% +,1$2<?&N">/4J.)?9 G=282=!;+:($I0 B1-/C./&/4J.R$47&1.$;)$4 >(!4!?NMF012E;O6
    /?&<'E.!&GB.;(52N$))11< 1.!<)?& (Schmithausen 1987, 18)
    >(!4+BNF&'(+/; GC==' O"; (King 1991, 62) AD;I>(E1F0+/$I!(!.$ O!$<B<$4:/;/$=42 &?(&)*O-/ SAF>+1."<
    34nirodha$ sam"pannasya cittacaita sik" niruddh" bhavanti / katha$ vijñ"na$ k"y"d anapa kr"nta$ bhavati / tasya hi
    r#pi'v indriye<'v a> pari(ate'u prav&ttivijñ"nab!japarig&h!ta$ "layavijñ"nam anuparata$ bhavati "yaty"$
    tadutpattidharmat"yai </>.

    35Translated by Schmithausen (1987, 18): When [a person] has entered [Absorption into] Cessation (nirodha
    (sam"patti)), his mind and mental [factors] have ceased; how, then, is it that [his] mind (vijñ"na) has not withdrawn
    from [his] body? – [Answer: No problem;] for [in] his [case] "layavijñ"na has not ceased [to be present] in the material
    sense-faculties, which are unimpaired: ["layavijñ"na] which comprises (/possesses / has received) the Seeds of the
    forthcoming [forms of] mind (prav&ttivijñ"na), so that they are bound to re-arise in future (i.e. after emerging from
    absorption).

    36 Mind-containing-all-Seeds (sarvab!jaka$ cittam)

    37
    B7A*.O--=6./>#B0=U@-M;0#;6S! <-'A@-G0/ ,!G:X64R-
    !"#$ (basis) %&' ()*+#,-"#$ (hidden) +.&/'#0"#,12#34567,#859+:;0:;.- ,<-.'=0#>?"67,#8568,&;;@*
    37<A6 6&*.ABC+ 68,&;;+:37<A6 6--= %&'A8D.6 68,&;37<A6%-6#0"#?=./,+.E@*,6@*/A60DBA.=
    ,?2#E0":?=5 )F*:=@!"#,?!4=.3.6+A8GG. 3'%6"H5"625"A/,;"#E.:;I*BA.=?&45<"#+0#?.;0J&06KLM=8H5"
    ;*A#68,&;37<A6E@*;+:BC+68,&;!0A+C*#E0":?=5E@*#+6,?#C+3.6BA.=,?2# 5"A/,?!4+0#,-*8=3.6-.B' 3'
    %6"H5"625"A/,;"#E.:%?*:BA.=?&45<"#+0#?.BA.=1-.-N#.=8H5" ;*A#34567,#859+:6--=#0"#+/I*E@*
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    ,5@/A9+:;0:;.-'#0"#,+:BC+A8D.6 E0":#@" ;0:;.-'#0"#<F*:<.+.Q0/H160D+.&/A8JJ.L>#+0#,<C*+3',12#
    %?&*:67,#85 ,=C*+=0#H=*+.3?&45++63.6A8JJ.LH5" A8D.63F:H=*NF:6.-;8"#;45&:
    R5//*+;7?-0DESKT@E@*,6@*/A,#C*+:60DE0":!N.B!B0<U' ( tath!gatagarbha ) %&'+.&/A8JJ.L
    (!layavijñ!na) 62BC+ !N.B!B0<U'#0"#+.36&*.AH5"A*.1-'6+DH15"A/DED.E>#6.->?"67,#85E46;8*:
    E46+/*.:>#;0:;.-A0V#@" #0*#62BC+6.-,12#!"#,?!49+:;*8:E0":1A: 3-8:W%&"A ,-.+.3D--/./NF:!N.B!
    B0<U',;=C+#A*.NI6)F=).DH15"A/68,&;#.#.G#85 %!*R5/,#C"+%E",12#;*8:D-8;4EO8M E@*H=*=@6.-%D*:%/6
    60# 5"A/,?!4#@")I)I68 (Suzuki 1968, 21) H5"6&*.A/C#/0#HA"A*. 68,&;#0"#NI6<DA*.?&+=&'&./&:H1>#
    B0<U' >#9L'E@*!0AB0<U',+:#0"#H=*NI61#,1C"+#,&/%=",&26#"+/ )F*:!-:#@",+:E@*H1<"+:!-:60#60D+.&/
    A8JJ.LE@*H=*NI61#,1C"+#37 =@#0//'50:#@"BC+ >3#0"#H=*=@;U.<%?*:6.-%D*:%/6 ,?!4%&'P&
    38#!#.6.-?-C+6.-+U81-./ -A=NF:B7,-@/6B4L;=D0!;8 -*.:6./ ;=D0!8 %&'E@*+/I*#0"# ,12#,<@/:6.-
    E7>?",?2#,12#-I1O--=9+:+.&/A8JJ.L,E*.#0"# )F*:62BC+R5/!0A=0#,+: +/I*,?#C+6A*.EA8U.A'9+:-I1
    O--=%&'A0!N4; %&'#0*#,12#U.A'9+:6.-H=*=@=R#U.< )F*:,12#U.A'E@*&"+H160D;U.A'9+:>3#0"#,+:E@*
    !C*#9F"#%&"A H=*>G*>3E@*/0:B:H5"-0DP&6-'ED!*+6.-,1&@*/#%1&:!*.:W ,G*#6.-,6859F"# !0":+/I*%&';IJ
    ;&./H138
    623.66.-E@*+.&/A8JJ.L,6859F"#<-"+=60D6.-,12#%?&*:,62D9+:-I1%?*:6.-%D*:%/6R5/EA8U.A'
    60DB0<U' (womb) %?*:6.-D--&4O--= +.&/'3F:E7?#".E@*,;=C+#G4=E.:-'?A*.: R&68/'60DR&64!
    !-' (Hamlin 1983, 294) 3-8:W%&"A62BC+ ;U.<>3+0#D-8;4EO8M9+:!N.B!B0<U' %&'+.&/A8JJ.LE@*

    37svacittavikalpapratyayaviniv"ttirahit!# parikalpit!bhidh!nalak$yalak$a%!bhidheyarahit!
    dehabhogaprati$&h!sam!layavijñ!navi$ayagr!hyagr!hakavisa'yukta' nir!bh!sagocaramutp!dasthitibha(gavarjya'
    svacittotp!d!nugata' vibh!vayi$yanti.

    38 Translated by Suzuki (1968, 21); ...that Mind in itself has nothing to do with discrimination and causation, discourses or

    imagination, and terms of qualification; that body, property, and abode are objectifications of the )layavijñ!na, which is in itself
    above [the dualism of] subject and object; that the state of imagelessness which is in compliance with the awakening of Mind
    itself, is not affected by such changes as arising, abiding, and destruction.
    38
    H=:0)J@@E,)#;'H?EL6@KB?'B,VA $@F:6@O?# .AO3W,I!@
    !"#$%&'()'*+,-'.-%&/'/#+0 1203,4.-4'/#0)35601+1+,7 (Suzuki 1932, xxvi) 8"&,90):8:&;'<5'=3)'>-9
    9?3,)@:A)@B+A@C/3.C):0) -90/#;D&E?'.-4'8- .$@)F/#0)38@1F ,)@12E>5@,/?'E6E)>A0."7E ;'/?'
    560GF.C&)8-;'H:)E<@7BI5J7K"?&3."7E (primitive purity) C/3A*)HAH?$LF'?&'./3 @F<<C/3:7MM)N5?&3
    -:3,4GF.,7",)@.-960#'>-93/#0)3B7&'.O73
    H=:0)H:)E<@7BI5J7K"?&3."7E (primitive purity) ;'560'6&E6DE)#H:)E."6#:,?',?<H=:0) H:)E<@7BI5J7K!"#
    ,=.'7" (innate purity) C/3H=:0);G560<@7BI5J7K!"#,=.'7" (innately pure mind) 1203'?0',4H%/A*)HAH?$LF
    '?0'./3 ;'.@%0/3'6& :).9' 89 (Lai 2005, 159) 8"&/J7<)#.$70E.A7E./)8:&:0) ,)@*/#,9?<D@%/,)@
    .-960#'>-93!"#P?<$9?''6&./35605=;D&H:)E<@7BI5J7K560*+,10/'./)8:&-@),Q//,E) .E%0//)9#:7MM)N
    N A@3560*23GI">D03,)@*/#,9?< B073560C)".B6#E78"&(;',)@*/#,9?<),4H%/,7.9B560/)9#:7MM)N$?:$?'
    /#+0'?0'./3 >9FA@3'6&H%/B703560'?,:7O),)@G6'-?,;G:0)A*)HAH?$LF'?&'/#+0;'()'F560B+3,:0)/)9#
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    39 Grammatology is a term coined by the linguist Ignace Gelb in 1952 to refer to the scientific study of writing systems or scripts.

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    43 Translated by Beyer (1977, 336): the practitioner-who is without impurity in conduct-bears the Buddha %mit"bha one-

    pointedly in mind, for one day and night, or for seven days and nights, alone in a solitary place. The Buddha appears before the
    practitioner like an image in a dream and preaches the Law: the practitioner should ask: OWhat must I do to be reborn in the land
    of the Buddha %mit"bha?Q And the visionary Buddha replies: OHe who wishes to be born in my Buddhafield must think on me
    repeatedly and uninterruptedly: and thus he comes to be born in my land.Q A Bodhisattva uses this anusm$ti of the Buddha so that
    he may be reborn in the land of Amit"bha. He must think on the body of the Buddha with its thirty-two signs, endowed with
    luster and brilliance...
    48
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    44 Translated by Beyer (1977, 337-8): When you see a beautiful image that looks like a real Buddha, carefully note every sign-...-

    and then go to a quiet place, close your eyes, and fix your mind on the image, with no other thoughts: if another thought arises,
    gather your mind together and bring it back to the image. When you have thus meditated until you can see the image whenever
    you wish, this is to attain to sam"dhi by meditation on an image... When the practitioner is able to see the image perfectly formed,
    he may proceed to visualize the living body of the Buddha... With the eye of your mind contemplate his brilliance: fix your mind
    on the Buddha, with no other object: if your mind finds another object, gather it together and bring it back. When you can see
    this, increase the number of Buddhas to ten, then to a hundred, then to a thousand, then to innumerable Buddhas...
    49
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    51
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    dharmak!yo may! tasya d"#$astrailokyan!thasya |

    k!ñcan!drinibhastasya na d"#$o r%pak!yo me ||

    tadanupamamanugraha& prati tvamiha vidar'aya buddhavigraha& |

    priyamadhikamato hi n!sti me da'abalar%pakut%halo hyaha& ||

    A'ok!vad!na

    (Mukhopadhyaya 1963, 23)

    45 Translated by Stevenson (1995, 361): Buddha-mindfulness begins with visual recollection of the thirty-two major marks and
    eighty minor excellencies of the Buddha[s glorified body of form (Sanskrit r%pa-k!ya; Chinese se shen). Progressing to
    successively deeper levels of practice, one may dispense with recollection of the Buddha[s physical form and instead contemplate
    his boundless spiritual powers and omniscience, until one ultimately arrives at the Buddha[s formless essence of enlightenment
    itself--a practice known as mindful recollection of the Buddha[s \body of truth or reality] (Sanskrit dharma-k!ya; Chinese zhen
    shen, shixiang shen).
    52
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    46 Translated by Strong (1989, 192): I have already seen the Dharma-body but I have not seen the physical body of the Lord of

    the Triple World, who resembles a mountain of gold. Thus, in return for this Yvery greatest favor,Z [I want you] to make manifest
    here the physical form of the Buddha. Truly, nothing would be more pleasing to me than this, for I am eager [to see] the body of
    the Da!abala.
    53
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    54
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    58

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