A BUDDHA WITHIN:
THE TATHAGATAGARBHASUTRA THE EARLIEST EXPOSITION
OF THE BUDDHA-NATURE TEACHING IN INDIA
MICHAEL ZIMM...
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A BUDDHA WITHIN:
THE TATHAGATAGARBHASUTRA THE EARLIEST EXPOSITION
OF THE BUDDHA-NATURE TEACHING IN INDIA
MICHAEL ZIMMERMANN
Bibliotheca Philologica et Philosophica Buddhica VI
The International Research Institute for Advanced Buddhology Soka University Tokyo 2002
A Buddha Within:
The Tathagatagarbhasiitra The Earliest Exposition of the Buddha-Nature Teaching in India
Bibliotheca Philologica et Philosophica Buddhica P.ditor-in-Cliief: Jljroslii 'l(anno
Volume VI
A BuDDHA WITHIN: THE TATHAGATAGARBHASfiTRA THE EARLIEST EXPOSITION OF THE BUDDHA-NATURE TEACHING IN INDIA
MICHAEL ZIMMERMANN
The International Research Institute for Advanced Buddhology Soka University Tokyo 2002
A BUDDHA WITHIN: THETATHAGATAGARBHASUTRA THE EARLIEST EXPOSITION OF THE BUDDHA-NATURE TEACHING IN INDIA
MICHAEL ZIMMERMANN
The International Research Institute for Advanced Buddhology Soka University Tokyo 2002
Published by the International Research Institute for Advanced Buddhology (=IRIAB), Soka University: 1-236 Tangi, Hachioji, Tokyo 192-8577, Japan Tl92-8577 *Ji'{1mlAI.-T-1TJft*1BT 1-236 ~1j1lffi*¥: • OO~{bW12
2.2 The Textual Occurrences oithe Terms tathiigatagarbha.andgarbha
Besides the title of the sutra itself,' the term tathiigatagarbha is found in several passages. Let us, in the following, see to what extent the passages containing the whole compound or merely the word garbha fit the interpretations suggested above.
1. In a series of nearly identical formulations, the TGS repeats three times that living beings are tathiigatagarbha (OM, lA, IB).73 The passage in lB is cited in the Ratnagotravibhiigavyiikhyii, and thus we know the Sanskrit text: sadaivaite sattviis tathiigatagarbhiil:z. Bth renders the compound as de bzhin gshegs pa'i snying po. The manuscript tradition in Tib, however, observes two ways of rendering it. One is identical with Bth. A second strand adds the particle can at the end of the compound: de bzhin gshegs pa 'i srrying po can. This second strand is represented by: • BD.JNQ in OM, • by no manuscript or print in lA, and by • DLSTPj in lB. Now, the old translation Bth does not have the particle can. From this and the fact that no edition in IA, and only some manuscripts and prints in the other passages, testifY to the particle, we can be fairly sure that it was only inserted by Tibetan editors at some late revisional stage. The particle can, as Seyfort Ruegg points out, 74 may serve to indicate that the translated compound was understood as a bahuvrihi. The fact that it is not found in the earlier transmission could mean that at that time the rendering of a bahuvrihi compound by means of ci:m was not yet common practice, if ever it was, or that they tried to retain the interpretational ambiguity inherent in the Sanskrit compound by resorting to a rigorously literal translation technique. A Tibetan reader with a background in Indian grammar would probably be aware of the range of possible interpretations of such a compound in Tibetan. For a less grammatically educated Tibetan, however, a sentence like sems can 'di dag ni rtag tu de bzhin gshegs pa'i snying po yin. ... would likely be understood as "All these sentient beings are at all times the essence of the Tathagata," a statement which does not seem to be very precise. This disturbing fact may have been the reason why later redactors of Tib decided to add the particle can. They felt it necessary to differentiate explicitly between living beings and the essence contained in them, or, in the words of Seyfort Ruegg, to point out the difference between gulJa ("attribute') and gulJin ("bearer of the attribute')' 75 12 For
the Tibetan translation from Bathang see below. Tib: ... sems can 'di dag ni rtagtu de bzhin gshegspa'i snyingpo (can) yin ... 74 See Seyfort Ruegg 1969: 510. 75 For the particle can iD. the concerned compound in the texts of the tathiigatagarbha theory see Seyfort Ruegg 1969: 509ff. On p. 511 Seyfort Ruegg argues that the TGS itself denies the identification of living beings (sattva) as tathiigatagarbha. He supposes that the treasure in the fifth simile is compared to the tathiigatagarbha and argues that there the treasure is said to be the cittasvabhiiva ("I'Stre propre de la Pensee") rather than the sattva (SA). However, I cannot find 73
46
2. Verse 1.1 contains the compound tathiigatagarbha in pada c. Tib: ji ltar padma smad par 'os gyur pa II de 'i mdab ma sbubs gyur ma gyes la II de bzhin gshegs pa 'i snying po ma gos te II mi 'ga' la las Iha yi mig gis mthong II
Bth: ci Itar pad mo smad' pa de ni de'i 10 ma rnams kyi +++ ma gyes I de bzhin gshegs pail snying po de yang nill dri ma ma gos skyes2 pas 'phrul mig' mthong II 1 for spyad; 2 for bskyes; , for mi.
ChI
Ch 2
~frQ~~:fE !t:fE*~tt
frol&:~:fEOJmJU!§\ rr!tNi1~'&~~
7:§NottID!~ frQ*~m~
¥frQ7:mjjijID!~ :J~1~jo*iZmp!T~
Parallel verse Ratnagotravibhiiga L99 yathii vivanJiimbujagarbhavelifitam tathiigatam diptasahasralak:falJam I naral; samzk:fyiimaladivyalocano vimocayed ambujapattrakosatal; II Parallel verse Ratnagotravibhiiga L101 yadvat syiid vijugupsitam jalaruham sammifijitam divyadrk tadgarbhasthitam abhyudzk:fya sugatam patriil}i samchedayet I riigadve;amaliidikosanivrtam sambuddhagarbham jagat kiirul}yiid avalokya tannivaral}am nirhanti tadvan munil; II A translation based on Tib would most naturally run: It is as if [there is] a disgusting lotus whose [unsightly] sheath-[like] petals are not opened out, yet the tathiigatagarbha is unpolluted [by the petals], and a person with divine vision will perceive [it]. The fact that the term tathiigatagarbha can here hardly be taken as a bahuvrlhi referring to living beings, the usage attested for OM, lA and lB, is cause for surprise, and sets this verse off from the prose section. The term tathiigatagarbha is not expected in the upamiina, it clearly being an element of the upameya. Had the Tibetan versions, as ChI does (frlJ*J;r), employed lus or gzugs in the upamiina instead of snying po (Skt. garbha), there would have been no irregularity. However, both Tibetan versions read snying po. A clue to how the pada should be understood can be obtained by reference to the parallel verses in the Ratnagotravibhiiga. There, in the first pada ofL99, the tathiigata in the upamiina is described as vivarl}iimbujagarbhave!itita: "enclosed in the calyx of a lotus of ugly color." Similarly in Ratnagotravibhiiga LIOl the sugata is said to be found in "its (= the lotus's) calyx" (tadgarbhasthita). In both cases the term garbha appears, and designates clearly the inside, the calyx, of the lotus. If we interpret the compound in TGS 1.1 in this way, namely with garbha referring to the inside of the lotus, we end up with a reading perfectly in accordance with the situation any explicit identification of the treasure with the tenn tathiigatagarbha. Accordingly, and in light of the version from Bathang, my understanding of the passage differs from Seyfort Ruegg's translation (see the note in my translation). Further, in 5B the bodhisattvas are compared to the treasury of the qualities of a buddha.
47
described in the prose before: " ... yet the inside [of the lotus containing a} tathiigata is unpolluted [by the petals], ...."76 This readilig makes it very clear that garbha can only be taken as the inside of the flower, in contrast to the sheath-like petals mentioned in the pada before. In the TGS these tend to be referred to by the term kosa. 3. A translation of the compound tathiigatagarbha also appears in all manuscripts and prints of Tib in 5A, in an enumeration of buddha-qualities said to be present in living beings.17 The only way of interpreting the compound there is as a separate entity found in living beings. However, a parallel in 5B, Bth and the Chinese versions leads one to believe that the reading should be tathiigatajiiiina instead ofOgarbha: • For the parallel withyeshes instead ofsnyingpo in Tib see 5B.12f. • Bth: de bzhin gshegs pa 'i yeshes dang .. stobs dang .. mi 'jig pa dang .. sangs rgyas kyi chos ma 'dres pa mdzod II • ChI: ftO*~, j), 1I\!iPJT!\l:*i*W$1:!:!tJrJ*.J. ... • Ch2: iTIi~fto*D, j), 1I\!iffl!\l:~{~i*$. ... I have accordingly concluded (see translation and note) that the reading in the SansIcrit must originally have been tathiigatajiiiina. 4. Much more problematic is verse 10.10. 78 Given that the content of this verse varies widely in the different translations, it would seem impossible to draw conclusions about the original SansIcrit text. However, the lotuses have withdrawn far into the background, so that an interpretation like the one suggested in my translation, with tathiigatagarbha meaning "embryo of a tathagata," seems all but unavoidable. The verse has no correspondence in the prose, which deals with the merit attained through propagating the TGS. The verse parallels to the prose come to a natural end in verse 10.9. Verse 10.10 causes wonder owing to its sudden return to a doctrinal message and the occurrence of dhannatii, which is referred to with the pronoun 'di, even though it has not been mentioned before. We have therefore good reason to assume that the verse 10.10 is a later interpolation into the common ancestor of TGSI and TGS2• It could in fact be a citation from another work. If so, it would not come as a SUIprise that our compound turns out to be a tatpu~a-the prevailing usage in later times. The term garbha appears frequently in the tatpu~a compound padmagarbha and also as a single word designating the calyx of a lotus (in the sense of its interior). This usage is attested in OG, OR (twice), 01, OM, lA and, ifmy analysis above is right, also in 1.1 as part of the compound tathiigatagarbha (tatpu~a; see above). In verse 1.3, Bth twice uses the term snying po, once to designate the inside of living beings and then to refer to the lotus whose snying po is said to be 76 Alternatively, the Sanskrit construction may have been tathiigatol"tam garbha anupaliptabl" tam or something similar (depending on the metrical structure; garbha for the locative case garbhe). Ifwe assume that the verses were composed in Buddhist Hybrid Sanskrit, we might even expect simply tathiigata garbha ... , with -ta replacing a classical Skt -tab or tam. Later translators, already used to the compound tathiigatagarbha, would then have automatically interpreted the phrases as a compound. 77 The grammatical relation between the compound and the following qualities is not clear: whereas L, S and T place a genitive particle between de bzhin gshegs pa 'i snying po and stabs dang / ... , in all other texts of Tib no such particle is found. 78 See also the note in the translation.
48
disgusting. The word for the inside of living beings (Ch2 : 1*1) in Tib is dkyil. If the Sanskrit for dkyil (Tib) or snying po (Bth) was in fact garbha, as the rendering of the passage in the Ratnagotravibhiiga suggests (sambuddhagarbham jagat; LlOl),19 it would be hard to explain why the translators of Tib refrained from a rendering with snying po for the "inside" of living beings. I thus tend to assume that the Sanskrit had madhya or something similar instead. In the second case, Bth speaks of the disgusting calyx (snying po), which. is compared to the coverings of defilements in the upameya. Tib does not have the term snying po and instead employs sbubs (so also ChI: :tta), a t = in Tib usually associated with the kIeSas, an element of the upameya. However, in 1.1 Tib also compares the petals of the lotus to sheaths (de'i mdab ma sbubs gyur).80 In view of the meaning "interior of something" of garbha and the clear differentiation in verse 1.1 between snying po (garbha) as the inside of the calyx, on the one hand, and the sheath-like petals that constitute the enclosure, on the other, the use of snying po in this context is odd: in verse 1.1 above it was said that the snying po of the lotus remains unpolluted. To now call this same snying po disgusting is a clear contradiction, obviously not noticed by the translators of Bth. The term sbubs, probably a rendering of Skt. kosa, is not found once in Bth. To denote the sheaths of kleSas, Bth resorts to mdzod, another translation for kosa. One can only wonder why, in the case of the lotus sheaths (*padmakosa), the translators of Bth refrained from a translation with mdzod and applied the obviously unfitting snying po. In 6B the passage sbubs kyi nang na snying por gyur pa de bzhin gshegs pa'i chos nyid could be interpreted as " ... the true nature of the tathagatas, having become the essence inside the sheaths .... " or " ... that true nature of a tathagata in an embryo-like state" (see note in the translation). The compound srrying por gyur pa probably renders Skt. garbhastha or garbhagata, since Bth reads ... dbus a kyi snying por de bzhin gshegs pa'i chos nyid kyang gnaso II [a for dbu!]. As an analysis of compounds of this form-though chiefly restricted to the Mahiibhiirata-in Hara 1994: 38, n. 4(1) has proved, garbha- bears in this combination the meaning "womb," and should consequentiy-ifprobably against the intention of the translators-also be understood in this way in our passage: " ... the true nature of the tathagatas who are in the womblwho are in the interiorlwho are within." The parallel verse in the Ratnagotravibhiiga (I.117) reads phalatvagantaragatal} sambuddhabijiiitkural}. There Ogata also refers to the place and not to the state in which the sprout is found (for which one would expect Ii formulation such as ... garbhatvam gata). However, the translators of Tib may have been thinking that snying po designates here the embryonic essence and not the womb. Besides this instance there is no other example of snying po denoting the inside or the womb ofliving beings in Tib. In Bth the term snying po gnas for, probably, garbhasthiina or garbhavasati (''womb'') appears in 8.5. The equivalent in Tib is mngal gnas, which usually means "embryo," but which I take as a literal rendering of the Skt. compound. (See the note in my translation for further arguments.) In a passage in 8B, Tib designates the interior of living beings with khong, while Bth has snying po. Fortunately, this passage has been preserved in Sanskrit 79 The compound sambuddhagarbha in !.lOl is a bahuvrihi. The grammatical structure of the verse in the TGS is different 80 Unfortunately the corresponding word is not readable in Bth.
49
in a quotation of the Ratnagotravibhiigavyiikhyii (72.11~12), where we fmd garbhagata, The reason why Tib prefers khong could be a word play with khong in the part immediately following: ... khong na yod kyang sems can de dag gis khong du ma chud do II, On the other hand, in view of the fact that, in contrast to Bth, Tib avoids snying po as the te= to designate the interior of living beings in 8.5, and possibly also 1.3, one could argue that the translators of Tib refrained from using the te= snying po when speaking about the inside of living beings and reserved it for exclusive use in the upameya, in cases where they meant it to imply "essence, embryo" (as in 6B). This would mean that they wanted to employ the vocable snying po in only one meaning in each part of the simile, namely lotus "calyx" in the upamiina and "essence, embryo" in the upameya, whilst the translators of Bth stuck to a rigorously literal translation, mechanically rendering garbha as snying po in all instances. Finally, garbha appears as a part of names. There are two bodhisattva names including garbha in OE: (20) Srlgarbha, Tib: dPal gyi snying po (J3th: dPal kyis snying po) and (21) Siiryagarbha, TiblBth: Nyi ma'i snying po. The name of the pavilion where the Buddha is staying is given as "Candanagarbha" (in the compound candanagarbhakiitiigiira): tsan dan gyi snying po'i khang pa brtsegs pa (see my note in OB). Bodhisattva names with °garbha at the end of a compound are common in Buddhist literature. Garbha as part of the pavilion's name was probably chosen or added 81 owing to the central role ofthe te= garbha in the description of the introductory scene in the upamiina (viz., padmagarbha) and the upameya (viz., tathiigatagarbha).
3 The Buddha-Nature Doctrine in the TGS
As has become clear in the summary of the similes above, the doctrine of the TGS describes living beings as bearing a full-fledged tathagata within themselves. Though this is the case, living beings are not yet buddhas, since they are not aware of their own precious content, the tathagatas within being covered by sheaths of klesas. Nevertheless, it is stated that the nature of living beings is not different from that of the Buddha and these living beings will become buddhas themselves once the sheaths of defilements have been removed. In the following I shall deal with three crucial questions: • What do the terms used by the authors to designate the buddha-nature of living beings imply? • How can the process of attaining buddhahood be described? • What actually leads to that realization of buddhahood?
3.1 The Buddha-Nature
Regarding the fIrst query, we need to look at the terminology utilized in the upameyas when referring to the buddha-nature ofliving beings in the state of not yet being tathagatas. In the chart below I shall restrict myself to the Tibetan
81
In Chi a translation for "garbha is missing.
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wording and its inferred Sanskrit equivalents: 82 OM: de bzhin gshegs pa; de bzhin gshegs pa 'i chos nyid; de bzhin gshegs pa 'i snying po (can); lA: de bzhin gshegs pa 'i snying po; de bzhin gshegs pa; lB: de bzhin gshegs pa'i snyingpo (can); de bzhin gshegs pa 'i ye shes; 1C: rgyal ba rnams kyi Ius; rgyal ba 'i Ius; 2A: sangs rgyas nyid; sangs rgyas nyid; 2B: de bzhin gshegs pa'iye shes mthong ba; 2C: de bzhin gshegs; sangs rgyas; 3B: de bzhin gshegs pa nyid; sangs rgyas nyid; rang byung nyid; de bzhin gshegs pa nyid; 3C: sangs rgyas sa; nga 'dra'i chos nyid; 4B: chud mi za ba'i chos can; (Bth instead: chos nyid ma rung bar mi 'gyur ba) de bzhin gshegs pa 'i chos nyid chud mizaba; 4C: rang bzhin; 5A: de bzhin gshegs pa 'i snying po 'i stabs dang / mi 'jigs pa dang / ma 'dres pa dang / sangs rgyas kyi chos thams cad kyi mdzod kyi gter chen po; chos kyi gter chen po; 5B: chos kyi gter chen po; chos kyi gter chen po; de bzhin gshegs pa 'i ye shes dang / stobs dang / mi 'jigs pa dang / sangs rgyas kyi chos ma 'dres pa 'i mdzod; 5C: gter chen; bde gshegs Ius; nga [= sangs rgyasJ yi ye shes mdzod; gter; 6B: snying por gyur pa de bzhin gshegs pa'i chos nyid; de bzhin gshegs pa 'i ye shes; 6C: bde gshegs Ius; 7B: de bzhin gshegs pa 'i Ius; de bzhin gshegs pa 'i ye shes mthong ba; 7C: rgyal ba 'i sku;
82 For
tathiigata tathiigatadharmatii tathiigatagarbha ("containing a tatbiigata') tathiigatagarbha ("containing a tatbiigata') tathiigata tathiigatagarbha ('containing a tatbiigata') tathiigatajiiiina *jinakiiya *jinakiiya buddhatva/o tii buddhatva/~tii
tathiigatajiiiinadarsana tathiigata buddha tathiigatatva/Otii buddhatva/Otii svayambhiitva tathiigatatva/Otii buddhabhiimi *matsamadharmatii *aviniisadharmin (cp. RGV 108d) (aviniiSadharmatii)
* tathiigatasya aviniisadharmatii pralq-ti *tathiigatagarbhabalavaiSaradyiiveIJikabuddhadharmakosamahiinidhi
*mahiidharmanidhi *mahiidharmanidhi *mahiidharmanidhi *tathiigatajiiiinabalavaisiiradyiiver;ikabuddhadharmakosa *mahiinidhi *sugatakiiya *maj[= buddhaJjiiiinakosa *nidhi *garbhagatii/Osthii tathiigatadharmatii (" ... wbich is in the womb"; see. n. in trans!.) tathiigatajiiiina *sugatakiiya * tathagatakiiya tathiigatajiiiinadarsana *jinakiiya
the Chinese equivalents see Takasaki ;1974: 48-53.
51
rgyal ba; bde bar gshegs kyi ye shes; 8B: de bzhin gshegs pa 'i rigs, but Bth: de bzhin gshegs pa 'i khams; Ch 2 : iw*W; de bzhin gshegs pa; 8C: ehos nyid; ehos nyid; 9B: sangs rgyas kyi chos; zag pa med pa 'i ye shes rin po ehe; de bzhin gshegs pa; de bzhin gshegs pa 'i ye shes rin po ehe; 9C: sangs rgyas ye shes; rgyal sras; stabs beu;
jina sugataiiiana *tathagatagotra: but quoted in RGVV as tathiigatadhatu tathagata dharmata dharmata buddhadharma~
anasravajiianaratna tathiigata tathagatajiianaratna buddhajiiana *jinaputra dasa balani
The chart shows that in one third of all cases the buddha-nature is referred to by the term buddha, tathiigata, jina, *jinakiiya, *sugatakiiya etc., the denotatwn of which is said to be found within living beings. It is surprising to see that the upameyas propound the idea of buddhas seated within living beings. To describe the buddha-nature in terms of a tathagata within is to have recourse to just another metaphor, a kind of upamiina. Apparently the authors of the sutra were trying, even after the presentation of the upamiina, to express their idea in words that were easy to understand. They wanted their readers to have a very concrete notion of the buddha-nature, one easy to grasp and difficult to forget. Their choice of figuration sheds light on the general problem of teaching an abstract idea, such as the concept of the buddha-nature, to a broader audience of non-specialists in the field of Buddhist abhidharma. For such readers it would be hard to associate the ideas of buddhatva or of tathiigata-dharmatii with themselves. The veneration of buddha statues was at the time of the TGS, as the seventh simile demonstrates, not unknown to Buddhist followers, and may even have featured significantly in their religious practice. 83 To have such a "statue" within oneself and to know it to be present in all other beings could only increase respect and appreciation towards others and towards oneself. That the buddha-nature of living beings should be expressed by the image of a buddha seated within seems to be a rather unique conception, one showing that the authors of the TGS were not interested in presenting a definition of the buddha-nature in philosophically abstract terms. The Lankiivatiirasiitra 84 and the verses of the Ratnagotravibhiiga that freely render 83 Also intimately bound up with the idea of a buddha within living beings may be the practice of buddha visualization (buddhiinusmr/i). Techniques of this kind are described in early Mabayana sources, most eminent among them the PraS, the "Sutra of the Concentration of [the bodhisattva] who stands face-to-face with the Buddhas of the present" (Harrison 1978b: ix), a text already translated into Chinese by the second century CE (see Harrison 1978a; 1990; 1978b). The question if and how the ideas associated with buddhiinusmrti are related with the genesis of the tathiigatagarbha teaching is complex and cannot be dealt with here. 84 See LAS 77.14ff. (though there tathiigatagarbha is not a bahuvrzhi): ... sa (~tathiigata garbho) dvatrimsallalqavadharal;t sarvasattvadehantargato mahardhamiilyaratnamalinavastralparive~!itam iva ... [' read vastra for vastu]: " ... that [tathiigatagarbha,] bearing the 32 marks [of a Great Being, and] existing inside the bodies of aU living beings like a jewel of great value and price that is enwrapped in a dirty garment, .... " The passage clearly resembles passages of the rGS; see also the description of Ch 2 in OG: ~--1tCP. ~1l:!(Q*. *fillbIJlYii!iil<e:fi, ~'"f~ f'tC!iiI<J tt9-"l-UlHi9o" In a more general analysis of what could be meant by the words 1i!iil
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[01 Doubts ofthe onlookers] [But] after seeing that supernatural display (rddhyabhisamskiira) of the Exalted One, [they] became uncertain (samsayapriipta) [and questioned themselves]: "What is the reason29 that the petals of all these myriads of lotuses became so unsightly (durvarfJa), and that the[ir] stalks (niiZa) too became unsightly, disgusting and not pleasing, whereas in the calyxes of the lotuses each body ofthe tathagatas is [still] sitting cross-legged, and in that [they] emit hundreds of thousands of rays of light are visible everywhere as [something] extremely beautiful ?" Thereupon, [the Exalted One] motioned (nimitta) to the entire multitude of bodhisattvas and the four assemblies who had become uncertain to come closer. 3o At that time there was a [certain] bodhisattva-mahiisattva named Vajramati [who had also] gathered [with the others] in the Candanagarbha pavilion?! [OJ Questions of the bodhisattva Vajramati] Then the Exalted One said to the bodhisattva-mahiisattva Vajramati: 32 "Son of good family (kuZaputra), venture to question the Tathiigata, the Honorable One and Perfectly Awakened One,33 with reference to an exposition on the Dharma!,,34 At the Exalted One's permission, the bodhisattva-mahiisattva Vajramati, realizing that the world with [its1 gods, humans and demons and all the (instead of audbilyaO) when the formula contains only two links, Bth should here represent the original reading (see SPI S.V. iiscaryapriipta, °bhiita). (3) ChI and Ch, are speaking of the withering in an instant. ChI attributes the withering to the flowers; the petals remain umnentioned (cf. Matsumoto 1994: 417). ChI also does not mention that the buddha-fields become filled with the rays of light. The bodhisattvas and the four assemblies are expressed by-tT.J*1/(:. Ch, continuously speaks of "all" buddha-fields. 29 The terms rgyu (hetu) and rkyen (pratyaya) function here as quasi-synonyms (see BHSD s.v. pratyaya (I)). Therefore my simplified rendering as "reason." 30 The addition "the Exalted One" is based on Bth. 'Dong ba (JNLSTP I) or rather nye bar 'ong ba (Bth) could translate upa(sariz)kramal}a or upasthiina. The sentence is missing in Ch 12 • 11 Further discrepancies with ChI and Ch,; Chi: It is not mentioned that the supernatnral display is seen. The withering, as in Ch" takes place in an instant. ChI does not mention petals and stalks (so also Ch,) and does not have the second part of the question (" ..., whereas in the calyxes ... "). The last sentence is completely missing. In the question Ch, adds that the emitted light made the people rejoice (-%A~~). At the end, Ch, describes Vajramati and the great multitudes as sitting in the pavilion with feelings of respect. 32 ChI adds:~Il'!Fi!!::ilJj;p~lH¥i\i*1/(:ml1iE .... : "At that time the Exalted One understood what the great multitude ofbodhisattvas had become uncertain abou!...." 33 De bzhin gshegs pa dgra beam pa yang dag par rdzogs pa 'i sangs rgyas are the first three members (Skt. tathiigato 'rhan samyaksarizbuddhab) of a standard set of names applied to buddhas. A traditional analysis of the Whole formula can be found in MPPUL 1.126-144. The Tibetan rendering of arhat with dgra beam pa ("the one who has overcome the enemies (of the mind)" interprets arhat in the sense of ari-han (cf MPPUL LI27). 34 The Skt. on which ehos can gyi gtam las rtsoms te I ... yongs su zhu bar spobs par gyis shig II is based, could be *dharmyiirizldharmiriz kathiim iirabhya ... paripreehii pratibhiitu. In the Skt. pratibhiitu expresses a request like "Think of a question with reference to ... !" ChI; ~fjjl):i;;9=' ~l'ljifil1iE;§ifrjifiro~o : "[put forward] without reserve what you [want] to ask [with reference to] all doubts concerning the Dharma of the Buddha!" For dharmya see BHSD s.v. dharma 3 and SwrF s.v. kathii 2. For dharmyii kathii: Chi: fjjl):i;;; Ch,: ~i~):i;;~.
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bodhisattvas and the four assemblies, were anxious with doubts, then asked him the following: 35 "Exalted One, what is the reason this entire world system is covered with these myriads of such unsightly and putrid lotuses, yet in their centers sit crosslegged bodies of tathiigatas emitting hundreds of thousands of rays of light and visible everywhere, and now myriads of living beings,36 seeing the bodies of the tathagatas, raise their joined palms (lqtiifijali) in homage?,,37
[OK] Then at that time the bodhisattva Vajramati uttered these verses: 38 [0.1] "Myriads39 of buddhas are seated motionless in the center of lotuses: [with] such supernatural powers (rddhi) you display [them]. Never before have I seen [anything like] this! ,,40 [0.2] "The [sight] of the leaders (niiyaka) emitting thousands of rays of light, covering this entire buddha-field [with their splendor, and] wonderfully displaying a facile mastery of the dharmas, [is] constantly beautiful.,,41 J5 Instead of enumerating the single groups by name, Ch} speaks simply of "all the great multitudes": il\!:i*~jg!(;. Ch2 does not mention the asuras; in Bth the bodhisattvas are missing. A parallel to zug rngu "to be anxious (with doubts)" does not appear in Chll' Also the mentioning of the Exalted One's permission (gnang pas) does not appear in Ch} and Bth, but is made explicit by Ch 2: ... ;iJ{9fH!R'§i: " ... [and Vajramati] was granted the holy order of the Buddha." 36 *Pra7,likopniyutasatasahasra; Chi: ~1tiffil) [which is] constant, unspoiled and endowed with [all] qUalities-just like me, not different." A translation for tathiigatagarbha appears in the Tibetan versions and in Ch, only in the following sentence that is missing in ChI' Ch,: ... j(D*?t;i>l:<js:~m1l!b, ffi~iIliZJj\pJT/f~g~o : "... [and he perceives] the store of the qualities of a tathagata, [which is] originally motionless [and] cannotbe spoilt by any state of existence .... " A passive construction with Jj\pJT is not common. One would rather expect the sequence )5JTJj\. Based on the text as it is, the phrase ffi~iIliZJj\pJT/flm~ should be understood as " ... cannot be spoilt by wrong views (dr1!i) [about/in] any of the states of existence" or (as a dvandva) " ... cannot be spoilt by any of the states of existence and wrong views." 65 The last sentence is missing in Chi' Ch, approximately corresponds with the second part of the sentence (~:lI5r, j(D~j(D*J:){9Il~~'&Jj\--W~'[~j(D*i>lo ): "Sons of good [family], in the same way the Tathagata perceives with [his] vision of buddha-knowledge that all sentient beings are stores of a tathagata." The Tibetan text gives rise to certain doubts. The adjective mdzes pa (Bth: bzang po) for Skt. 'priisiidika in order to describe the Tathagata's vision is not common at all and does not appear in Ch,. Also the phrase sems can tharns cad (sarvasattviilJ) without any demonstrative pronoun is surprising. In all other cases of summarizing statements which repeat the before-said in simple words (see IB.I-3; 1.5; 7.3), the demonstrative pronoun 'di accompanies "living beings." 66 (I) With IA the first of the nine similes starts with the introductory formula common to all the similes. In contrast to the chapters before, in IA a supernatural vision is necessary in order to recognize the tathagatas in the lotuses. The flowers are described as being closed. These two points form an inconsistency to the chapters before. In OG (last passage) the flowers are said to have opened and there is no remark in the following chapters suggesting that they became closed again. The buddhas within the flowers are described as being seen everywhere. No reference to a supernatural vision is made. For the meaning of these inconsistencies regarding the textual history of the TGS see section A 1.4 in part 1. (2) In Bth and Chi the supernatural vision only appears once; Ch, combines its second appearance with the recognizing of the tathagatas in the flowers. Chi describes the lotuses as not yet blooming (*f.l11t; l.lb: *OOf.(1), and does not speak of the desire to look at the buddhas, Instead, it is said that the person directly sees them. Ch, describes the lotuses vividly as ''wrapping and bothering [the tathagatas]" with their petals (.. ,ffili1t~;[I~, Ji\l:iflo ). Instead of the tathagata fonns Ch, speaks of the "true essence/true composed body of a buddha" ({9Il~.r.!) (see Unger 2000: 114, s,v. t i r.!). Bth continues here and in the following passage to speak of the "bodies" (sku for kiiya?) of the tathagatas and omits the paryanka position (... bzhugs na ni .' de bzhin nyid rnthong zhing shes ... for ,.. skyi/ rno krung bcas shing 'dug par rig.... ). I am not sure whether ~.
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unsightly, putrid and disgusting lotus petals67 in order to thoroughly clean the forms of the tathagatas. 68 In the same way, sons of good family; with the vision of a buddha, the Tathagata also perceives that all sentient beings contain a tathagata (tathiigatagarbha), and [therefore] teaches the Dharma [to them] in order to peel away the sheaths of those sentient beings [encased in such] defilements [as] desire, anger, misguidedness, longing and ignorance. 69 And after [those sentient beings] have realized the [Dharma, their] tathagatas [inside] are established in the perfection [of the tathagatas]."70
[lB] "Sons of good family, the essential law (dharmatii) of the dharmas is this: whether or not tathagatas appear in the world, all these sentient beings at all times contain a tathagata (tathiigatagarbha).71 in Ch1 and de bzhin nyid (*tathatif) in Bth share a common count~rpart in the Indian original which has not been transmitted or has been dropped in Tib. De bzhin nyid could, of course, also render tathaiva. 67 (1) The verb 'byedpa, Skt. *bhinatti ("to split, to break"), reminds one of the simile of the great cloth of the TUSN (Q 117a5-118bl; S 154b4-156a6) cited in RGVV22.10-24.9. This cloth, on which the whole universe is painted, ·has the size of an atom. When this atom is split, it is said: ... tat paramiiIJurajo bhittvii ... (RGVV23.12); ... rdulphra mo 'dil khaphyeste I [IS: 'di dagkha.] (TUSN: Q 118al; S 155b4). (2) ChI ouly mentions the removal of the (whole) withered flowers (so also in 1.2a) without attributing any other negative characteristics to them $$;~1E). Ch 1: ••• Jl!!.@i]~$;~fiii, li§; ~, ... : ..... [and] would necessarily remove the putrid, ugly leaves." 68 ChI is not expressive of finality: ... 1J!~i!ffljll,: ..... [and he] then attains the manifestation [of the tathagatas]." Ch 1: ••• llS1>~91!1~~§;!o(, : ..... in order to allow the buddha forms to appear." 69 The second half of the sentence and the following passage in ChI: ... m:1>OOJ!(, llSlIll: ~7.t;, ~iliI1:tJ!'I'~, I.lIfE JU9I!t!:, : ..... [the Buddha] wants them to disclose [their true nature and therefore] teaches the Dharma for [them in the form of] sntras, destroys [their] defilements and manifests [their] buddha-natare." In the first part of the passage the supernatural vision is not mentioned.Ch1 more or less agrees with the Tibetan versions. Instead of "to peel away" it has: ~1I (Uta dispel"); the construction with 1> ... ;!O( to express finality is not common and instead of 1> one would expect llS. . . 70 The text as it is preserved in Tib does not make sense. Bth seems to show the better reading (gang nan tan byedpa ni de bzhin gshegs payongsu dagpar gaas so c): "[He,] who practices [this Dharma, his] tathagata [within] is established in purity" or "[He,] who practices [this Dharma] is established in the purity of the tathagatas." The difference in the readings yang dag pa nyid du (Tib), (*samyaktva), and yongsu dag par (Bth), *pariiuddha or 'ddhi, is partly to explain as a graphic variant (yang dag pa > yongs su dag pa) in the Tibetan. The addition of nyid could well be the result of a revision not based on the Indian text. That the reading *pariiuddha!'ddhi should definitely be considered as the original one, is proved by Ch1 (f,!i~). The irritating genitive pa 'i in Tib IA.II (Bth: pa ni) could result from a mistake in the Skt. manuscript used by the translators of Tib which read *(sarvasattvii/;!) yat-pratipanniis tathiigatii/;! pariiuddhau prati~!hitii/;! instead of ... tathiigata-pariiuddhau ... The subject of the sentence is also missing in Ch 1 : mfl;l!7.t;;!O(, J'WIE f~ff, JlDf~f,!i~RO*.R, : "Because [sentient beings] listen to the Dharma [they] accordingly practice in the right way and then gain the pure real essence of a tathiigata." In ChI the last sentence is condensed to the statement that (the Tathiigata) manifests the buddha-natare (of living beings):
Hf?Mi. This is one of the two passages of the TGS cited word by word in the RGVV(73.11-12): e~ii kulaputra dJiarmiiIJiim dharmatii I utpiidiid vii tathiigatiiniim anutpiidiid vii sadaivaite sattviis tathiigatagarbhii iti I The Skt. is in nearly perfect accordance with Tib. I was not able to check the Skt. manuscripts in order to verify the vocative singular reading kulaputra. The singular rigs leyi bu is only found in P2 and Bth. Compared to the passage in Bth there are several points suggesting that Bth is the less 71
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Sons of good family, in view of [this fact and] because [sentient beings] are encased in the disgusting sheaths of defilements, the Tathagata, the Honorable One and Perfectly Awakened One, teaches the Dharma to bodhisattvas and also leads [them] to put faith in this [revelatory] activity in order to destroy their sheaths of deftlements and [thereby] also completely purify the tathagata-knowledge (tathiigatajiiiina) [contained within]. 72 When (yadii) in this [connection] the bodhisattva-mahiisattvas [who] assiduously apply [themselves] (abhiyujyate) to these Dharmas have completely become free from all deftlements and irnpurities/3 then (tadii) [they] will be faithful translation: rigs kyi bu chos rnams kyi chas nyid de bzhin Ie : de .bzhin gshegs pa byung ngam : de bzhin gshegs pa rna byung yang sems can de dag Ihams cad ni de bzhin gshegs pa 'i snying po '0 :. Concerning Elh, at the beginning there is no equivalent for Skt. e~ii. Instead, Elh seems to have read evam (de bzhin). Regarding sadaivaite saltvas, Eth reads sems can de dag thams cad which corresponds to SkI. 'sarve Ie saltvas. Chi: 'I!f:5!lr. ll1lj~l$;m. ;fij~I±l-ttt. ;fi /fl±l-ttt. -W*1:JiP *zliZ1iHj=-/f~o : "Sons of good [family], the dharmala (l$;m; "essential law") of all buddhas [is this]: whether or not buddhas appear in the world, [in] all living beings the store of a tathagata is at all times present without change." Chi 'I!f:5!lr. ~O*1±l -ttt. ;fi/fl±l-ttt. l$;'lil$;W. -W~'I~~o*liZ 'ffii-g/f~o : "Sons of good [family], whether or not the tathagatas appear in the world, [this is] the dharmala (i$;'li), the dharmadhatu (i$;W) ("essential law"): the store of a tathagata [in] all sentient beings remains eternally without chaoge." For dharmadhatu as a synonym for dharmata see Schrnithausen 1969a: 145ff. The first part of the passage is a well-known formula usually associated with the law ofpratityasamutpada aod already attested for the Pali Caoon (for further references aod passages in Mahayana sutras, see Seyfort Ruegg 1969: 330f.): jiitipaccaya bhikkhave jaramara~am II uppiida va tathiigatanam anuppadii vii lathiigatiinam 2 !hitii va sii dhiitu dhamma.l!hitala dhammaniyiimatii idappaccayatii II edition without da~ifa; 2 edition has /1] (SN!I.25) The term dhatu is in later texts replaced by the term dharmata (see Schrnithausen 1969a: 146f.). The TGS, however, associates this traditional introduction with the message that all living beings have buddha-nature aod thus characterizes this doctrine as most central. See also Zinnuermaon 1999: 157f. aod 164 for what! would call ao indirect reference to the formula within the SF. 72 (1) The passage in Chi: 1f!11!i:*1::tJ!ij~1I1&. ~o*I±l-ttt. )Ji'ffii;ID/:l$;. ~iJi'ZJ!l'H~. fjiW~ ''But because those living beings are covered by defilements, the Tathagata appears in the world and extensively teaches the Dharma for [them. He] destroys [their] impurities aod purifies [their] knowledge of all [matters]." The statement pertaining to faith is connected with the following passage aod traoslated below. In Eth the part concerning faith is not found at all. (2) I try to render adhimucyate (mas pal with "to put faith." For ao extensive discussion of this term see Schrnithausen 1982: 408f. where the meaoings "intellektuelles Festhalten oder Uberzeugtsein ... Gefallenhaben ... Neigung ... Wiinschen oder Wollen" are given. The TGS uses mas pa (*adhimucyate) in three further passages: 5B.3 ... chas kyi gter chen po de /a mas nas (5B.3); ... ngas bstan pa la mas gyur pa II (5.5a) as well as in the corresponding verse 5.5c. In all cases mas pa refers to faith in the teaching. Also the Chinese versions make it hard to believe that Tib which speaks of faith in the activity, could be based on the SkI. text. In Chi adhimukti (ji'l~) clearly refers to the Dharma. Ch 2, on the other haod, expresses a different idea: ~O* ... {t~o~ ~. -%11!i:~Mo : "The Tathagata ... performs such tasks [as to] lead them (= sentient beings) to faith." Eth does not have aoy correspondence. 73 Nye ba'i nyan mangs pa, SkI. upakleia: there is no clear distinction between kleia and upakleia in early Mahayana texts (see e.g. YBhii 166.24ff.). Also in the TGS the mentioning of both, kleia aod upakleia, has a purely extending character. In the verse section considerations metri causa could have been decisive. Consequently I have chosen the more general traoslation of "impurities" instead of adopting ao abhidharmic technical-analytical rendering such as e.g. "sidedefilements" or "sub-defilements" (see AKVy 493.24ff. (with my own punctuation): ta upakleiii eveti kleia-samfpa-riipiiI,I II kleia vii samfpa-varty e~iim iii kle:ia-pravrtty-anuvrtter II aparipiir~a kleia-Ia~a~atviic capakleiiil,I II).
e
0
:
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designated 'tathagata, honorable one and perfectly awakened one,'74 and [they] will also perform all the tasks of a tathagata.,,75 [1C] Then at that time the Exalted One uttered these verses: [1.1] "It is as if [there were] a disgusting lotus whose [unsightly] sheath-[like] petals were not opened out, yet [whose] inside [containing a] tathagata,76 were unpolluted [by the petals], and a person with divine vision perceived [thiS].,,77 [1.2] "If this [person] peeled away its petals, in the center the body of a victorious one78 would appear, and no impurity would then arise any longer [from this] victorious one. He would appear as a victorious one [in] the whole world.,,79 74 Grangs su 'gro ba, Skt. smhkhyiim gaeehati/upeti, has the meaning of "being designated as" as well as "being counted as" (see Schmithausen 1969a: 134, n. 96). Ch,: fjj\;!3;I\:. 75 The last passage in Chi: "Sons of good [family], ifbodhisattvas have faith and interest in this Dhanna and practice with a mind exclusively [dedicated to it], then, attaining liberation, [they] will become perfectly awakened, granting widely the acts of a buddha to the world." Ch,: "[When these bodhisattvas,] after having gained faith, rigidly stay with the Dharma, [they] will gain liberation from all defilements and impurities. At exactly that time [they] will attain their destiny [as] tathagata, honourable one and perfectly awakened one in [each of] their worlds. They will [then] be able to perform the buddha-acts of a tathagata." In contrast to the Tibetan versions, the Chinese translations both mention the world(s) (t!tr.~). The attribute mahiisattva appears alone in Tib. 76 The verse is extensively discussed in A 2.2 of part 1. 77 In Chi the sheaths are not mentioned. Instead of the not opened petals of pada b, Ch, speaks of the disgnsting lotus "with its womb[-like] petals and stamen" (ff;!3;Jli!Jl!;'&~!®. 78 "Victorious one" is my translation for rgyal ba, Skt. jina, another epithet of a buddha. As is the case in the SP, the term appears exclusively in the verses. Chi speaks of the ''unhindered leader" (~mllJgijj, *aniiv.rtaniiyaka; see the parallel verse RGVLlOO: ... sugatal;l ... aniivrto ... ). Ch,: tlQ*~ (tathiigatakiiya). 79 (1) The use of the term upakleSa here surprises as in the TGS it is a typical element of the upameya, which describes the situation for living beings. However, it can also be employed in a material sense as the CPD documents (s.v. upa-kkilesa). (2) The Skt. on which the Tibetan in 1.2c is based could be ... na sambhaveyub (see Bth: ... 'byung ste). In pada d the Skt. could have been sambhavati. A Tibetan equivalent for this is found in Bth: kun .jdu./ 'byung. In Tib, however, only 'gyur is found. Kun tu appears before, separated from it by some syllables, and has to be integrated differently into the sentence. I assume that an original reading kun tu 'byung turned erroneously into kun tu 'gyur (both are graphically similar and often variae leetiones for each other). Then, in a redactional step that bypassed the Sanskrit, the unco=on kun tu 'gyur was separated into kun tu and 'gyur. (3) The second half of the verse in Chi: ffiillWim'l~iOc JiiMII±lt!tr.~: "In order to cut away the defilements the Victorious One appears [in] the world." or "Because the defilements have been cut away the victorious one [in the lotus] ...." The second alternative is in accordance with the Tibetan. In the fIrst alternative the Victorious One cannot be in the lotus but manifests himself in the world from another sphere. Ch,: qj[/ffEiiffi:t]j1~~ IlU1Ttt!tr.~iVtIE:W:: "[The body of the tathagata] would not anymore become spoilt by defilements and [that tathagata] would then awake perfectly in the world."
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[1.3J "In the same way, 1 also see bodies of victorious ones placed in the midst
of all living beings, encased in myriads of defilements [that are1 just like the disgusting sheaths of a 10tus."8o [1.4] "[And] because 1 also desire to remove [the defilements] of those [sentient beings, 1] am continually teaching the Dharma to the wise,8! thinking, 'May these sentient beings become awakened!' [And 1] purify [their] defilements, so that [they may become] victorious ,,82 ones. [1.5] "My buddha-vision is like that [person's divine vision]: with the [vision of a buddha 1] see that in all these sentient beings the body of a victorious one is established,83 and in order to purify them [1] preach the Dharma."84
so Bth has snying po instead of dkyil in Tib; Ch,: 1*1. The bodies of the jinas: ~Q*i< (Chi); (Ch,): "wonderful essence of a tathagata." Instead of kopsahasra ("myriads"): Chi: M,:!l!:; Ch, does not mention the encasing but speaks of the removing (J!.t,) of the defilements. The analogy in d of Ch, (= c in Tib) runs: OJJIDUIMQ~li::fE: "disgnsting just as the withered lotus blossoms." S1 mKhas pa mams refers to the bodhisattvas, as becomes evident through its parallel in the prose (lB.5-7). "Wise" does not appear in Chi' S2 In the second half of the verse Tib and Ch, have a thought of the Buddha (1!11l'ijt'isl,f&~ ;g'll ~-,§,IliIlpx:~Q*Il'): "The Buddha continually reflects: 'All those sentient beings desire to accomplish [their] essence of a tathagata.''' Bth reads ci /tar instead of zhes and constructs the statement as the consequence of the purifying activity: " ... so that (ci /tar) these living beings become awakened." Padas c and d in Chi: 'lIf~mIEj$; -is'JBi:px:1!11li:ll:: "[I] widely teach the right Dharma for [them] so that [they] quickly accomplish the path of a buddha." Pada d of Tib (= c in Bth) is missing in Ch,. S3 (1) For the introductory formula in pada a see the parallel in verse 7.3, pada a. (2) The text of Tib is dubious. The idea that "all these sentient beings are established in the body of the Victorious One" is known as a later step of philosophical development. So, for example, RGV 1.27 states that living beings are enshrouded and penetrated by the dharmakiiya. However, neither the context of the firs.t simile nor the following illustrations of the TGS allow for such an understanding as expressed in Tib. This becomes even more plausible if we compare the two padas with Bth, which seems to have preserved the meaning as intended in the Skt. original: nga 'il sems can 'di dag kun mthong ba II de ru rgyal ba 'i sku yang rab tu gnas II [With] my [supernatural vision 1]1 perceive all these sentient beings: inside them the body of a victorious one is established (·prati~!hita). originally probably nga yis ("I [perceive) ... ") which became nga Yl>nga 'i; yis would constitute the ninth syl1ab.le for the correct meter.] My translation above, in italics, is based on this. A possible alternative to the suggested translation would be: u ••• that all these sentient beings are established as a body of a victorious one (i.e., as a body containing a buddha)." See Takasaki 1981: 16: ... :::.;h,GI7),*:ltiJ':::. i::::: i:: ~flj1!f17) $t i:: 1-- -C Iil/DLT Q 17) ~ .... Chi: --I;7)*:It~ 1!11litclljlj l;:, ... iti::a.-m < A:~ tctJ'G e'&:' 0 0 : "Why do [I] teach the dharmas? [204] Because when they (= living beings) finally have become tathagatas, [they] are expected to teach the Dharma." However, this alternative does not take into considerationji ltar in 204 a aod c. Parallel to the prose Ch 2 has the .interrogative i':fiJJ. The particle of comparison J1Ho in c could represent a misunderstood yathii. Ch 2: "How may [sentient beings] awake [so that they cao] perform buddha-acts, [so that they cao be] continually like honey pots in the world just as if [they] would teach [with] readiness in speech the excellent honey, [aod] so that [they] would verif'y (=realize) the pure Dharma body of a tathagata?" Chi: "Endowed with unhindered readiness in speech [I] preach the Dharma of the sweet dew so that [living beings] attain perfect awakening everywhere. [On account of (my)] great compassion [Ilthey then] save living beings." 103 For ('bras) sa lu, SkI. iiili: "winter rice," see Vogel 1972 aod Achaya 1994: 185, 279. Winter rice is thought to be ao exquisite cereal (see Prakash 1987: 96) and might therefore be mentioned first in Tib. Kumar 1988: 27ff. gives numerous examples in Indiao Buddhist literature which show the importaot role of rice. Instead of 'bras sa lu, Bth reads so pa which should be emended to so ba, a kind of barley. 104 For 'bru, SkI. vrihi: "monsoon rice," see Vogel 1972 aod Achaya 1994: 283. The four enumerated cereals are part of the seven pubba/J1:w ("primary foods"), which are co=only mentioned in Piili literature (siili, vihi, yava, godhiima, katigu, varaka, kudriisaka) (see Vogel 1972). Ch 2 in the prose: f1j, ?Ji', ~, R: "Rice, wheat, millet [and] beaos"; in the verse: 'lf~of1j!lJl:W~PK */J\?Ji'~&~R: "Rice, millet, barley, wheat, other [cereals] aod even beans." 105 (1) For bza' ba dang bca' ba dang myang ba see ... -khiidyabhojyiinnapiina-... inSP 339.3 (= Q 146a1f.: ... bza' ba dang bca' ba dang zas dang skom dang ... ); Pa. annapiina-khiidaniya: "boiled rice, drink aod solid food" (CPD s.v. anna-piina); BHSD (s.v. iisviidanfya, khiidaniya, bhojaniya) mentions the combination of khiidaniya (= khiidya. "solid food") with bhojanzya ("soft food") aod also the compound khiidya-bhojyacsviidaniya (s.v. sviidaniya); also ASP 249.13f.: khiidaniyam bhojaniyam sviidaniyam ca (Tib. according to Derge: bza' ba dang. bca' ba dang myang ba) aod MVu I.38.7f.: khiidanzya-bhojaniya-iisviidanzyena. The Tibetao of the TGS corresponds to the latter two passages. A classification of food into the four categories khiidanfya, bhojaniya, piina, sviidaniya is found in Buddhist aod Jaiuist texts according to Prakash 1987: 125f. Ch 2 simply has ;;pm1tffl: " ... is not fit to be eaten." (2) bZa' ba dang / bca' ba la sogs pa zas skom in Tib 3Ao4f. could be a traoslation of the compound found in SP 339.3 (mentioned in (1» with- the addition la. sogs pa. Bth is obviously based on aoother SkI. wording: bca' ba dang: bzod' pa dang: btung bar [1 in the passage above: bzang bal. Ch 2: >KitZ}..: "people, [who] waot to eat." 106 (1) The SkI. on which brngas shing brdungs te is based is probably two absolutives of the roots Iii aod mrd (for rdung as ao equivalent of mardana (to be emended from mardal}a) see DTS, folio 89b). Pairs of the roots Iii aod mrd in the context of proceeding grain cao be found in Jii 1.215: ... liiyitvii madditvii ... ; Yin 1I.l80: ... laviipetvii ... maddiipetvii; Mil 360: ... lavanamaddanena bahudhafifiako .... These aod other examples from Jaina sources are quoted in Balbir 1996: 334ff. The reaping is not mentioned in the Chinese. Instead of reaping Bth reads phyir, which probably should be emended to phyar, the perfect form of 'phyar ba (Jii: " ... to lift up the grain in a shovel, hence: to fan, to sift, to winnow... "). Chi ... j;);ltf'f8~~;It:M, jffi1C~it 0 : " ... threshing with their pestles [in the] mortars [they] remove their (= the grains') husks so that [the grains] become eatable."
114
[3B]
"Sons of good family, in the same way [that people are aware of the precious kernel Within the husk, so] too the Tathagata 107 perceives with [his] tathagata-vision that tathagatahood, buddhahood, svayambhiitva 108 wrapped in the skin of the sheaths of defIlements-is [always] present in every sentient being. 109 Sons of good family, the Tathagata also removes the skin of the sheaths of defIlements, purifIes the tathagatahood in them and teaches the Dharma to sentient beings, thinking: 'How [can] these sentient beings become free from all the skins of the sheaths of defIlements [so that they] will be designated in the world as 'tathagata, honorable one and perfectly awakened one,?,,,110 [3C]
Then at that time the Exalted One uttered these verses: [3.1] "[It is] like monsoon rice or winter rice, or [like] millet or barley, [which,] as long as they are in the husk, [can]not serve [their] function."l11
(2) 3A in Chi: "[It is] as if a poor, stupid [man] would disdain uonglutenous rice [and] millet [as long as it were] not separated from [its] husks, and would regard it as something to be thrown away. [But] as soon as, after removing [the husk, the kernel] has been purified, [this same grain] continually is of imperial use." The character ~ should here have the same meaning as is expressed by X in the parallel verse 3.2 of Chi: "imperial." 107 Instead of "Tathagata": ~ (Chi); ~O*, !!J.{:lt lB!i~D (Ch,); Eth is without subject. 108 Rang byung nyid, Skt. svayambhiitva, is here used as a synonym for buddhahood. The adjective svayambhii counts as an epithet of the Buddha as well as of the central divinities of Hinduism: Brahman, Siva and Vi~l).u. Originally referriog to the myth of the cosmogonic egg out of which Brahman is born meaning "arisen out ofhimseU" (Hacker 1978: 490f.), in the case of the Buddha, svayambhii should be understood as "become [awakened] by his own [power]." The enumeration is a particularity of the two Tibetan translations. Chi reads only Jm*l!\\:I:~DJ1" whereas Ch, is restricted to ~o*B. Cf. the corresponding verse RGV I.106: ... sattve"" api kle§amalopasretam ... jinatvam I. For a similar enumeration see e.g. ASPuw 570.2f.; 16f.; (571.13ff.): tathiigatatvam buddhatvam svayambhiitvam sarvajiiatvam. 109 After this passage Ch, has the following insertion which could be a very free renderiog of the terms left out immediately before: ;Eiljgt![W, llUPltlEft. ~[l!J~fi.§11!\;t~o A possible translation could be: "If [they] are able to understand [this fact, namely their innate buddha-nature, they] will become perfectly awakened [ones], settled firmly [and] peacefully in spontaneous knowledge." 110 The Tibetan connects the three syntactical units of the sentence with dang: ... bsal ba dang I ... sbyang ba dang I. ... stan to. Eth replaces the first dang by phyir. sNyam nas for iti (krtvii) in 3B.8 appears in Eth as phyir (for phyir renderiog iti cf. AK S.v. itl). As also the Chinese versions show a construction of finality, we should assume that this was the original structure of the sentence. Replacing the second dang in Tib with phyir, the future form of the verb sbyang, in the present construction impossible to explain, would be justified. Similar confusion in the structure of the text of Tib occur in verses 3.3 and 3.4. Chi drops the appellation at the beginning of the passage and then runs: "Therefore, with [appropriate] meaos [I] teach the Dharma according [to circumstances] (~O!!J., 'yathiiyogam), so that [living beings] remove [their] defilements, purify the knowledge of all [matters] aod become perfectly awakened in all worlds." Ch,: "Sons of good [family], that store of a tathagata resides amidst all defilements. The Tathagata, for the sake of [making] those living beings remove the skin of defilements, so that they will be purified and become buddhas, teaches the Dharma for [them], contioually thinking: 'When [should I teach them the Dharma so that] sentient beings strip off all skins of the sheaths of defilements [and] become tathagatas appearing in the world?'" The temporal interrogative (kadii instead of katham?) is also found in 3.4 of Ch,. Since there it is combined with J! in the same pada, the questiou must be interpreted as in my traoslation above.
115
f
[3.2] "[Butlhaving been pounded [and their] husks having been removed, they [can] serve all [their] various functions. [However,] the kernels in the husks [can]not serve [any] function for sentient beings."I12 [3.3] "In the same way [that people are aware of the precious kernel within the husk,] I see that the ground of buddha[hood113 of] all sentient beings is covered by defilements. And then I teach the Dharma in order to purifY them and let [them] attain buddha[hood] quickly.,,1I4 [3.4] "In order that [they] may quickly become victorious ones, [I] teach the Dharma so that, like mine, [their] true nature (dharmatii), which, [though] wrapped in hundreds of defilements, is in all sentient beings, becomes purified [in] all [of them]." lIS 111 Chi (parallel to its prose): "[It is] as if some poor person would still disdain allnonglutenous rice [and] millet [whose] husks have not yet been removed and would regard it as something to be
thrown away." 112 In Bth the piidas comprise only seven syllables. The second half of the verse shows a separate understanding: de dag snying po phub mar Idan : bsal nas sems can don kyang byed : [the position of de dagmay be detennined by the syntax of the Ski.]: ..After the kernels with the husks have been cleaned, [they] bring about benefit [for] sentient beings." Pada c and d of both Tibetan versions seem redundant as they do not add any new information compared to the first two padas. Chi: "Though [from] outside it looks as if without use, the kernel within [remaios] undamaged. [As soon as] the husk is removed [this same graio] functions as food [for] a kiog." In the light of two emendations, the second two piidas of Ch 2 show similarity to the statement that the kernel remains undamaged in Chi: ~.JJI:jIiliJ/f'~ /f'~1ifm1.M'FfiJ: "The kernel is placed [in] the husk and [remains] undamaged. [This] undamaged [kernel has the function of] bringing about benefit [for]. living beings." The idea of an undamaged kernel appears in both Chinese versions and constitutes a new aspect in 3.2 missing in the Tibetan. It may have been part of the original Skt. text but was, however, not rendered (or misunderstood?) by the Tibetan translators. 113 The use of the term sangs rgyas sa, Skt. buddhabhiimi, might be inspired by the agricoltural context of the illustration (Chi: 19t1$;; ChI: :kO*:tI!l). 1141n the second half of the verse Tib differs from all other versions because the construction of finality with phyir includes both statements, namely the purifying activity along with the attainment ofbuddbahood. In all the other three translations the attainment ofbuddbahood appears separated in pada d as the consequence (Chi: ~ ...) of the teaching or as a wishful exclamation (Ch 2: Wl~ ...; Bth is ambiguous). The translators or revisers decided to position the second half of former pada c (bya phyir chos stan), where it is still found in Bth, to the end of the verse (in correspondence with basic rules of Tibetan grammar). Thus the statement referring to the attainment of buddbahood became dragged into the constructional frame of the motive. Instead of "buddba[hood]," in piida d, Chi employs again --W~; Ch 2: H. 115 (1) Instead of dharmata: :ko*11 (Chi); ChI has i$;. (2) Just as in verse 3.3, also here the last two padas of Tib show a different structure. Bth and Ch 2 (for Chi see below) present the last piida that living beings will becomejinas (Ch 2: 1911~) as the thought of the Tathagata, parallel to the prose. In Tib, again, thams cad ji Ita (bu)r, originally part of the question as found in the parallel prose section, has been exchanged with bya phyir chos stan (to). As the result of this process thams cad became impossible to construe with the rest of pada c. Ch 2, parallel to its prose, formul!ltes a question with the interrogative ~ different from the Tibetan (Bth: ci nas) (see above). Also in the case of this verse, Tib definitely is a revised text. The original position of the question is in the last pada just as found in Bth: "How (ci nas) may [they] all quickly become victorious ones?" (3) The verse in Chi: "Just as my tathagata-nature, so also are living beings. [I] disclose [this nature of living beings and] induce [its] purification [so that they] quickly attain the supreme awakening l~..t.~)." 116 (1) For ''narrow path" see Tshig mdzod(s.v. gseb lam): lam chung ngam lam gu dog po I. Ch 2 has: ... :ij\G1ifJt5'c. '~>i:!i$. ~1?1iliJ~. ~~'f!J!fE~Tfj,*, .... : ..... somebody carrying a
116
[4 The simile of a gold nugget in excrement] [4A] "Sons of good family, again it is like the example of a round nugget (pil;tja) of gold [belonging to] someone (purueiintara) [who] had walked [along] a narrow path,116 [and whose nugget] had fallen into a place of decaying substances and filth, [a place] full of putrid excrement. In that place of decaying substances and filth full of putrid excrement, the [gold nugget], having been 'overpowered' by various impure substances, 117 would have become invisible,118 [and would have remained] there for ten, twenty, thirty, forty, fifty, a hundred or a thousand years, 119 [but it would, though surrounded] by impure substances, [never be affected by them, owing to] its imperishable nature (aviniisadharmin). [Because of the covering of impure substances, however, it could] not be of use to any sentient being.,,120
gold nugget would pass by the side [of the place of excrement when this gold nugget] would by inadvertence suddenly fall down into filth ...." (2) Bth: ... yongsu dag pa'i lam de'i dbusu ... should be emended to ... yongsu gang ba 'i lam de'i dbusu ... (see line 4). The person, according to Bth, is walking in the middle of the path. However, this text part of Bth is grammatically impossible to construe. Instead of the "place of decaying substances and filth" (rul pa dang nyal nyU gyi gnas) Bth mentions a pit (but in 4AA a heap: phung) of "decaying filth" (rul ba'i Iud kyi khung). See KP §49: 'n samkaraku!am ... (phung could render kUia); cf. SPI s.v. samkiiradhiina: phung po for dhiina. Bth is confirmed by Ch 2 : Jil,1!Ii\iil'ljg\:fj'l1i\": "bad accumulations of putrid filth." ChI: /fi@1)I§ (see below). For a similar expression see SP 113.13 (IV.22): samkiiradhiinam ... piitikam ucciiraprasriivaviniiSitam ca I. (3) Lam nas could reflect an instrumental of space in the Skt. For puru:;iinlara see CPD s.v. antara 2 : Ha certain one, someone." Throughout 4A-C neither Bth nor the Chinese versions mention that the nugget is round. 117 gZhan dang gzhan is probably a translation of anyonya: "various, different" (see BHSD s.v.). The terminology (g)non pa is used to express the activity of the impure substances. In 4.3 the same word characterizes the kldas. If it renders abhibhiita, it means "to drown, to superpose." 118 blTar mi snang bar gyur: lit. "having become [something which] does not appear [anymore so that it could] be looked at." ChI: /f:EJl,; missing in Ch 2• 119 Instead of "fifty years" Bth reads "sixty years" and does not mention "thousand years" at aiL ChI: !j'I:1i@j)11'~: "... [and knowing that their] intrinsic nature [is] pure, [he] teaches with [appropriate] means .... " Also here the translators or revisers of
119
[S The simile of a hidden treasure beneath the house of some poor person] [SA]
"Sons of good family, again it is as if in the earth beneath a storeroom in the house of some poor person, under a covering of earth seven fathoms (puru~a) deep there were a great treasure, full of money and gold, [of the same] volume as the storeroom. 133 But the great treasure-not being, of course, a sentient being, given [its lack of! a mental essence-134[could] not say to the poor [man]: '0 man, I am a great treasure, but [I am] buried [here], covered under earth.' [In his] mind the poor man, the owner of the house,135 would consider [himself! poor,136 and even though [he] walked up and down directly above Tib have probably added phyir in trying to structure the verse clearly. Only Chi comprises four verses in 4C. Verses 4.3 and 4.4: "[4.3] [With] the vision of a sugala ('i!l'li!i) [the Tathagata] perceives all kinds of living beings similarly: in the dirt of defilements [there is] buddhahood, not [subject to] decay. [4.4] [He] teaches the Dharma according [to the situation] (lIll!bl; anuMla) so that [they awake and] perform all acts [ofa buddha]. The covering defilements ofbuddhahood are quickly removed so that [they all become] purified." Chi does not use the characteristic terminology of (cit/a)pralq1i - iigantukakleia. The thread of the last verse of Chi is not very clear. As it is in the prose, the performing of buddha-acts would be expected to be mentioned at the end of the verse. The buddha-acts appear in Chi and Ch, in the prose and in the verse of Chi' As Chi contains four verses in 4C it is very likely that the buddha-acts were also part of a fourth verse in the SkI. original which was not transmitted by TGS,. However, I cannot explain why the buddhaacts are not found in the prose of Tib and Blh. 133 (1) For gler chen po (SkI. mahiinidhi, mahiinidhiina): Chi: "treasure of rare jewels" (ltWi):); Ch,: "great hidden treasure" (*{:kil:). (2) A counterpart for the first koia does not appear in Ch 12 (Blh: re ito?). In the second case Blh (rgyang grags) and Ch, ((!l,L\t~) read kroia, an Indian unit of measurement of several hundred meters. Blh Ckhor rgyang grags) should be understood as "with a circumference of one kroia"; Ch,: "in length and width equally one kroia" GW£tj\'IE~-{~L\t~). (3) Mi bdun srid: "seven puru$as deep"; one puru$a corresponds to the armspan of a human (so according to Balbir 1993: 29, citing S. Srinivasan; cpo MW s.v.: "the height or measure of a man"). (4) The passage in Chi: "It is as if there were a treasure of rare jewels [in] a poor household." 134 The last part of the sentence from 'di ita sle till yin pa '0 II gives the reason why the treasure cannot speak. The construction in SkI. may be introduced withyathiipi (see Blh: kyang 'di ita sle : dper) which can have the meaning of " ... because of course, because obviously, in giving a (more or less evident) reason for what has just been said .... " (BHSD s.v. yalhiipi (1)). Blh, not combinig ngo bo nyid with sems, seems to be smoother: kyang 'di ita sle : dper gter chen po de la yid med de : ngobo nyid kyis sems can ma yin pa na :: "Because of course the great treasure does not have a mind and is by nature no sentient being, .... " Ch, gives another reason: J;J.:btllljfl&:: "Because [the treasure] is covered by earth, .... " This statement (not as a reason) is part of the follOWing direct speech in the Tibetan translations. That the idea of a treasure with intelligence is not at all absurd in the classical Indian context is shown by a discussion of Katyayana in which he states: sarvam cetaniivat (see Thieme 1984: 135ff.). 135 In contrast to OF where SkI. grhapati is rendered with khyim bdag meaning "nobleman," with khyim gyi bdag po here the translators express a different understanding as implied in my rendering. I am not sure in which sense the Sanskrit should be understood. Accepting also here the meaning "nobleman" the "storeroom" in 5A.lf. could thus well be an empty treasury of a (formerly) rich nobleman. Also of interest is the function of the grhapati as one of the seven jewels of a cakravartin: it is the grhapati's function to discover hidden treasures with his divine vision (which the grhapati in the TGS obviously lacks) and to make them part of the ruler's possession given that there is no other proprietor. 136 Cf. SP I 08. Iff. where it is said about a poor man working for a rich person without knowing that this person is his own father: atha khalu bhagavan sa daridrapuru$o
paryiiye~a
hira~yasuva~adhanadhiinyakoiako$ibiigiiram
120
tac ca tasya grhapatel; prabhiitam samjiiniyiid iilmanii ca tato nil;sprho
the [treasure], he [could] not hear of, know of, or perceive the existence of the great treasure beneath the earth. 137 . Sons of good family, in the same way, [in] all sentient beings, beneath the[ir] thinking, [which is based on] clinging (abhinivesamanasikiira)[and] analogously to the house 138-there is [also] a great treasure, [namely] the treasury 139 of the essence of a tathagata (tathiigatagarbha), [including the ten] powers ([dasaJ baliini), [the four kinds of] self-assurance ([catviiri] vaisiiradyiini), [the eighteen] specific [qualities of a buddha] ([a$!iidasa-J iivelJika[-buddhadharmiif:tl), and all [other] qualities of a buddha. 140 bhaven na tasmat kiriIcit prarthayed antatal; saktuprasthamiilyamatram api tatraiva ea ka!apalikuiieikiiyariI viisariI kalpayet tam eva daridracinlam anuvicinlayamiinalJ II In this passage daridraeinta should be interpreted as "thoughts [characteristic for] poor [people or as an iti-compound in the sense of "thoughts [like 'r am] poor.'" In any case, the thoughts ofthe son are unjustifoed as he in fact is the legitimate son of the rich person. The terminology of the rGs: *daridraeittena anu(vi)eintayet should be understood in the same way as the context is of similar nature. See also SP 108.6; 115.2. Ch,: {,,'t~~I\!l:, Jg,~, 'is'I'IItl, B17: J~,i'fL : "[His] mind embraces poverty, anxiety, grief [and] pain, thinking day and night" 137 (1) The above two passages in ChI' "The treasure cannot say: '1 am here!' And since [the nobleman] himself does not know [about its existence] and nobody would tell [him about it, he] could not disclose this rare treasure." (2) See Chandogya Upani~ad 8.3.2 for a similar description: "But just as one who does not know the spot, does not fmd the gold-treasure [hira~yanidhi] concealed under it, although he again and again goes over [upary upari sariIearantab] that spot, so also all these creatures do not find the world of Bralunan, although they enter into it every day (in deep sleep); ... " (translation in Paul Deussen, Sixty Upani~ads of the Veda, vol.!, transl. from German by V. M. Bedekar and G. B. Palsule, Delhi: Motilal, p. 193f.; My thanks are due to Mr. Martin DeJhey and Dr. Ulrike Roesler who called my attention to and located this passage.) 138 The Sanskrit for khyim Ita bur gyur pa could be *niveianasthaniya. The sequence of niveSana and abhinivesa before could have been intended in the SkI. text to underline, by a play upon words, the parallel between the nobleman bound to the house, and living beings caught in their negative way of thinking. The analogy is missing in Bth and ChI' Ch, shows a understanding different from rib: -tiJlfl1Ht ... ~J:jJ, ffillf ... ~i!ill1.t;it .... : "All sentient beings live in the house of ... and yet they have the store of all buddha-qualities .... " Obviously Ch, has interpreted sthiiniya in the sense of "to be (in)." Amoghavajra probably had in mind the simile of the burning house of the SP where the house is compared with samslira Csee SP n.1ff.). 139 mDzod kyi gter chen po appears in Bth as mdzod II gter chen po bzhin gyur Ie :: "a treasury similar to [that] great treasure." 140 The groups of qualities mentioned here characterize a buddha. They are dealt with in e.g. RGW 91.14-97.16; see also MVy 119-153 and BHSD s.v. aver;ika, dasabala, vaisaradya. In the above enumeration, rib has analyzed the compound aveIJikabuddhadharma as a dvandva: ma 'dres pa dang / sangs rgyas kyi ehos. However, in 5B.l3 rib interprets it correctly as sangs rgyas kyi ehos ma 'dres pa. Bth analyzes the compound in both cases as in rib 5B.13. As Bth (de bzhin gshegs pa 'i yeshes dang: stabs dang :), ChI C:!W*~oJil,), and also Ch, C!W*~!iI,) demonstrate, the original wording can hardly have been tathagatagarbha crib: de bzhin gshegs pa 'i snying po). All versions except rib are based on tathagatajiiana. rib itself has ye shes instead of snying po in the parallel in 5B. We must thus conclude that already the Indian manuscript on which Tib was based, had the reading -garbha instead of -jiiana, or that the newly introduced reading garbha is due to a mistake or even a deliberate alteration by the translators of rib. However, the words tathagatajiiana and tathagatagarbha are metrically eqnal in Skt and, especially if we assume an oral tradition, confusion between the two terms could easily be explained. A deliberate alteration by the translators of Tib is also not very likely because this would probably have included the alteration of the parallel passage in 5B. Following the supposed original Skt. wording with -jiiana, as it appears in 5B, we should understand the "tathagala-knowledge" as another member in the enumeration of buddha-qualities. Ch 12 do not mention the aveIJikabuddhadharmas. Instead of tathagatajiiana, ChI has jm*J;oJil, C*tathagatajiianadarSana).
r
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And yet sentient beings cling to color and shape (riipa), sound (sabda), odor (gandha), flavor (rasa) and tangible objects (spra~tavya)/41 and therefore wander in samsara, [caught in] suffering (dul;khena). And as a result of not having heard of that great treasure of [buddha] qualities [within themselves, they] in no way apply [themselves] to taking possession [of it] and to purifying [it].,,142 [SB]
"Sons of good family, then the Tathagata appears in the world and manifests (samprakiisayati) a great treasure of such [buddha] qualities among the bodhisattvas. 143 The [bodhisattvas] then acquire confidence in that great treasure of [buddha] qualities and dig [it] out. Therefore in the world [they] are known as 'tathagatas, honorable ones and perfectly awakened ones,' because having become [themselves] like 144 a great treasure of [buddha] qualities, [they] teach sentient beings the aspects of [this] unprecedented argument [of buddhahood in all of them] (*apiirvahetviikiira), similes [illustrating this matter], reasons for actions, and [tasks] to fulfill. 145 [They] 141 In the Buddhist enumeration of the five sense objects spraif{avya is usually translated as reg bya (cf. MVy 1863). However, the Tibetan version of the LAS has also reg pa (cf. LASI s.v. spra#avya) just as is the case in Bth. 142 Only Tib arranges the purification in a finality clause (yangs su sbyang ba 'i phyir). The last two passages in ChI: "[They] do not hear norrecognize [the treasure, they] take pleasure in and are mislead by the five desires, wander around in samsara [and] experience measureless pain." In Ch 2 the "wandering in samsara" is omitted. The reason for not hearing of the treasure is the clinging to the five desires and the pain involved (... IRe, ~, il}, Pi\fI-=f (1981: 23f.): "seed which will become a sprout" suggests that the seed turns into a sprout only in a later step. This is in contradiction to verse 6.1 where the sprout is clearly described as already within the seed (... spa yi 'bras bu.. '!1 nang na spa yi myu gu yod pa ste If). The section in Chi: "Just as the kernel inside a mango does not perish, [imd when one] sows it into the earth, [it] becomes a great king of trees, .... " Ch 2: ••• EI3;\'1;-=f~Him:!l~, .Qlt::fifli$;, ;S~U, fI!lnt;\'l;, ~M*W~o : "[Just as the seed of ... a mango] realizes the quality of indestructibility as a result of the fact that the seed and sprout generate each other alternately CHi.; *piiramparyelJa), [and the seed,] when meeting with the conditional factor earth (:itB~), sown into it, after a long time becomes a great king of trees, ...." (For ~ see RGV I.116c: ... tat tat kuSalam pratitya ... and I.l17d ... iubhapratyayail} II.) The content of Tib differs from Bth and Ch2 in that it omits the passage that seed and sprout appear in alternation. Due to the fact that this statement appears in the verse section (6.1d) of Tib," though in a different form, it can be assumed that it was in fact also part of the prose of TGS2• However, the statement is also missing in both the prose and verse section of Chi. In light of the statement of the mutoal alternating generation of seed and sprout it seems that Bth and Ch2 put their main accent on the eternal sameness of the tree's nature in spite" of manifesting itself in differen~ shapes. This aspect appears to carry more weight than the future development into a king of trees. 1S7 Probably due to the significant position of the term sattva in the following section, Tib paraphrases sentient beings here with 'jig rten na gnas pa; Bth: ... mdzod du 'jig rten zhugs shing gnas p,}: ..... [perceives] that living beings (loka) have entered and [now] dwell in the sheaths..." or (parallel to Tib): ..... [perceives sentient beings who] have entered and are [now] dwelling [in] the world, [covered with] sheaths ...." The verb mthong has probablY been omitted by the scribe as the line ends with gnas pa. However, Ch 12 mention sentient beings and do not have an equivalent for 'jig rten, Skt. loka. It is also remarkable that only Tib does not mention the Tathiigata's vision. This could mean that the intention of the translators or editors of Tib was to read the text as: ..... in the same way, also the tathligata residing in living beings (loka) is perceived as wrapped...." However, in the TGS, this would be a rather uncommon formulation and can hardly be based on the Sanskrit original.
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(raga), anger (dveea), misguidedness (moha), longing (treIJii) and ignorance (avidyii).,,158 [6B]
"In this [connection] the true nature (dharmatii) of a tathagata, being in the womb (garbha) 159 inside the sheaths of [such] defilements [as] desire, anger, misguidedness, longing and ignorance, is designated 160 'sattva.' When it has become cool, it is extinct (nirvrta). And because [it is then]
completely purified [from] the sheaths of defilements of ignorance,161 [it] becomes a great accumulation of knowledge [in the] realm of sentient beings (sattvadhatu).162 The world with [its] gods (sadevako [aka!;), having perceived that supreme, great accumulation of knowledge [in the] realm of sentient beings speaking like a tathagata, recognizes 163 [him] as a tathagata. 164 158 ChI: "In the same way, sons of good [family], with the vision of a buddha I see that [in] all living beings the store of qualities of a tathagata is found [in] the peels of ignorance, just as the seeds of a fruit are found inside the kernel." As does RGVI.lI6, ChI does not consider living beings but the buddha-qualities (RGV: dharmadhiitu) to be wrapped. Ch,: ~Q*J;).~Q*iLU~,-tJJ 'i'lil'l' ... ~]Hi!.jJJ.2tWIi1;§H~ a : "". the Tathagata, with the vision of a tathagato, perceives all sentient beings [with their] defilements ... even to the end of the peels." Thdast part of Ch, is not intelligible. The parallel verse RGVI.l17c in this passage reads -kleiaphalatvagantaragatai;. Instead of antaragata (Bth: zhugs shing gnas pa; Tib: kun tu dkris pa?) Ch, has possibly read (pary-)antagata (Ji~). 159 Tib alone suggests the following understanding: "In this [connection] the trne nature of the tathagatas, having become the essence inside the sheaths .... " or even (Takasaki 1991: 24): n;ftI}['.O) ::: i:: ~ :jf;:jll,H':;!i, 0 7l,O)frO*0){:;ji:i1: " ... that real nature of a tathagata in an embryo-like state." sNying par gyur pa is probably a rendering of Skt. garbhastha or garbhagata (see Bth: ... dbus l kyi snying par de bzhin gshegs pa 'i chos nyid kyang gnaso II [' for dbu[j). By the analysis in Hara 1994: n. 4 (I) (though referring for the most part to the Mahfibhiirata) it becomes clear that garbha- in these compounds must be understood as '~womb." This meaning should therefore also be accepted for the passage under discussion. See the parallel RGVI.ll7c (-phalatvagantaragatalJ smhbuddhabfjiinkural;), where -gata is also used to point out the place (and not the state) in which the sprout can be found. See the passages in 8B.4 and 8.5 and also Matsumoto 1994: 503f. 160 The constrnction zhes bya ba'i ming du chags pa is probably a translation of Skt. smhjiiotpiiditii (see SUVI S.V. ming). In this way also Bth's 'du shes pa could be explained by supposing that the verb remained without translation. 161 Ma rig pa, Skt avidyii, is considered the root of other defilements (see e.g. Ybhii 166.16: tatra viparyiisamiilam avidyii f). 162 The Skt equivalent for ... tshogs su gyur pa gang yin pa de ni rnyed pa'o II and Bth: ... phung po nyid rnyed pa'o II could be 'yo -sambhiirabhiivas sa priiptai;, rendered lit as: " ... that which is the [state of] being an accumulation... , is attained." For -priipta at the end of a compound with an abstract noun before cf. BHSD s.v. -priipta. The constrnction here reminds one of a similar passage in the rendering of the TGS verses in R GV I.ll6 conceming the same simile (... subhadharmadhiitui; upaiti ... muniriijabhiivam If): " ... the pure dharmadhiitu becomes king of the munis." Ch, differs here (see below). 163 For 'du shes, Skt samjiiii, in this meaning see BHSD s.v. samjiiii (5). Samjiiii comprises mental acts like imagination, identification, ideation or even interpretation. In 'du shes 'su byed (*samjiiiim kurvantz) I do not understand the function of su (Bth without suo 'du shes byed do If). 164 The versions differ widely and leave extensive room for interpretation. That the original intention has not been preserved is shown by the great discrepancies between prose and verses. In the following I will first deal with the key terms which appear, before trabslating and commenting on the varying translations. Finally I will try to sum up the contents. (I) The definition of sattva is only found in the Tibetan and Ch,. In orthodox Buddhist philosophy the term sattva is mentioned along with iitman. The existence of a separate entity called sattva is not admitted. See e.g .... siinyai; samskiirapuiijo 'yam na hi sattvo 'tra vidyate II ...
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evam skandhan upiidaya samvrtya sattva ucyate II iii I (AKBh 466.2, 4 cit.); ... nastlha sattva atma va dharmas tv ete sahetukal; II (AKBh 466.9 cit.); ... atmadr~fir bhavati sattvadnlil; I nirvise~o bhavati tlrthikail; sardham II (AKBh 466.14 cit.). The AM even derives sat- of sattva from the root sad meaning "to perish": sldan 'atmakatvat sattval; (AM 81.5 with note 1 (the fOTIn sldana is attested in Pali); referring to ASP uw 80.25f.: ... mahatya atmadr~!yiil;! sattvadr~.tyal;jlvadr~!yiil;! ... ). The definition found in the TGS gives a different explanation, by stating that the teTIn sattva is used as long as the sheaths (of klesas) have not been destroyed. Sattva is also considered oue of the three gulJas which constitute the world in SaDkhya philosophical terminology. (2) The equation "becoming cool" or "having become cool" (sitibhava) = nirviilJa is common (see BHSD S.v. siilbhava, sitibhiita). (3) The compound ye shes chen po 'i tshogs could be a translation of Skt. *mahiijiianasambhiira. Mahat, as the first member of the compound, could of course also go withjiiiina. (4) Apart from the meaning "the Whole of living being," the RGVand theAANknow sattvadhatu also as a specific teTIn for the dharmakaya in samsara, as synonyms for tathagatagarbha: RGVV 40.16ff. (cit. AAN): ayam eva Sariputra dharmakiiyo 'paryantakle.iakosakofigiirJhal;! samsarasrotasa uhyamano lnavaragrasamsiiragaticyutyupapatti~u samcaran sattvadhiitur ity ucyate I Smputra, that very dharmakiiya, [as long as it is] covered by myriads of sheaths of defllements, carried away by the stream of samsara, [and] wandering in dying and arising without beginning and end in the existences of samsara, is called sattvadhatu. Thejinagarbha in an inpure state is described as sattvadhatu in verse RGVI.47, which is part of the oldest stratum of the text
asuddho 'suddha.iuddho 'tha suviSuddho yathakramam I sattvadhatur iti prokto bodhisattvas tathagatal; II 47 II [Depending on the jinagarbha being] impure, [partly] impure and [partly] pure, and completely pure, [it] is called respectively sattvadhatu, 'bodhisattva' and 'tathagata.' That the teTIn tathagatagarbha is used identically is shown by RGVV21.8ff.: tatra samala tathata yo dhatur avinirmuktakle.iakosas tathagatagarbha ity ucyatel: "In this [connection] the deflled True Reality is what is called tathiigatagarbha [as] the essence not freed from the sheaths of defllements." (5) The passage in the other versions: ChI: "Sons of good [family], that store of a tathagata is cool, without heat. [It is] a great accumulation of knowledge, the wonderful nirvalJa [and, when purified, it] is designated as 'tathagata, honourable one and perfectly awakened one.'" As usual Ch I is considerably shorter than the other versions. The definition of sattva, the teTIn sattvadhatu and the process of purification do not appear. (The corresponding verse 6.3 of Ch I differs from the prose in this respect.) The repetitive enumeration of kle.ias and the statement that the dharmata is wrapped in sheaths is also missing. It could constitute an element inserted later by the redactors of TGS1 . Ch 1 : " .. : in the sheaths ofdefllements ... there is the nature of the store ofa tathagata. 1 As long as [one] does not know" this, the designationsattva [applies]. When [one] is able to bring [the defilements] to rest, [this is] designated as 'cool' and named nirvalJa. When [one] is able to remove the defllements of ignorance, then that element of the sattva (ll1J1fJ/.;sattvadhatu) is designated 'essence of the great accumulation of knowledge' [and] such a sattva is named 'great accumulation of knowledge'. When [this being called great accumulation of knowledge then] appears [as] a buddha in the world [with the] gods, [it] teaches the subtle Dharma [and] when [the world with the gods] see this, [they] call [that being] 'tathagata.''' ['fra*i,, and ,,+-254" is lacking in Ch I and has no counterpart in the verses of all versions. As it is of repetitive nature (cr. 1OC) it could well be a later interpolation in TGS2• 255 In Ch 2 jW,*3l:'J'L is added as in the parallellOC ; "[the previous accumulation of beneficial acts which] was established [in] the tathagatas [as field of merits (pu~yalqetra)] (?)." The characters 3l:'J'L could alternatively mean that the Tathagata "stipulated" the then following comparison (cf. n. 260). 256 The basic structure of the whole of lOB becomes clear due to parallels, again with different elements, in other sutras. See e.g. SP 332.9ff.: kaicid eva kulaputro vii kuladuhitii va ... paiicasu paramitasv ... caret / ... yena cajita kulaputre~a va kuladuhitra vemam ... dharmaparyayam irutvaikacittotpadikapy adhimuktir utpaditiibhiiraddadhanata va lqta / asya pU7.lyabhisamskarasya kuialabhisali!skarasyasau paurvakal; pU7.lyabhisamskaral; kuialabhisamskaral; ... iatatamim api ka/am nopayati 250
251
147
[10e Superiority of joyful approval ofthe TGS]
"Then, Vajramati, [suppose] a bodhisattva, in searching (parye.Jate) for the Dharma of the buddhas,257 strewed four hundred thousand triple-bushels of flowers of the coral (rnandiira) tree for every single tathagata among the buddhas, the exalted ones, for fully a hundred thousand cosmic cycles.258 Vajramati, if [on the contrary] any monk, nun, upiisaka or upiisikii should decide [to strive] for awakening, and after listening to this Dharma discourse [called] Tathiigatagarbha raised [their] joined palms and said [just] the single phrase 'I joyfully approve [what I have heard]!' (anurnodayiirni),259 [then] Vajramati,'-254 the previously [described bodhisattva's] accumulations of merit and benefit, connected with the offering of flowers and flower garlands, planted among the tathiigatas [as fields of merit (pu~yak;l'etra)],260 sahasratamfm api satasahasratamfm api kofisatasahasratamim api kotfnayutasahasratamim api ko/inayutaiatasahasratamim api kaliim nopayiiti samkhyiim api kaliim api gaJJaniim apy upamiim apy upani~iim api na ~amate I = Q I43b4-I44aI: rigs kyi bu 'am rigs kyi bu mo la la ... pha rol tu phyin pa Inga po ... la spyod de ... na I rna pham pa rigs kyi bu 'am rigsi?? bu mo gang gis ... chos kyi mam grangs 'di thos nas I sems bskyed pa gcig tsam zhig mos pa bskyed dam mngon par dad na de'i bsod nams mngon par 'dus byas pa 'di la I ... yongs su rdzogs par bsod nams mngon par byas pa ... snga rna des brgya'i char yang nye bar mi 'gro I stong gi cha dang brgya stong gi cha dang ... yang nye bar ni 'gro sle I grangs su yang char yang bgrang bar yang dper yang rgyur yang mi bzod doll Cf. also the passage inKP §§I58-I59: kulaputro vii kuladuhitii vii ... stiipa kiiriipayel yas ca kulaputro vii ... ekiim api giithii udgrh1Jeya dhiira[yetJ asya pU1Jyo.kandho.ya sa piirvakapu1Jyaskandhab satimiim api I kalii<m> nopaiti I ... upani~iim api I na ~a[mate]. ... It is clear that io this passage Bth follows much closer the Skt. as Tib aud the Tibetau trauslation of the SP. Ch 2 has au enumeration even longer than the one io the SP. With bye ba Bth, too, shows a part of kotiniyutasato.ahasra which obviously was not translated io Tib. The frrst half of the passage in Chj: "Vajramati, [if] on the contrary C1'lm) somebody would take pleasure io the awakeniog [and] would learn ... and venerate the TGS, even if it would just be a single simile, .... " 257 Along with KP § I 58 Ch 2 has kulaputra and kuladuhitr iostead of bodhisattva; iostead of the Dharma of the buddhas: "supreme awakeniog" (;fl\tl.if~. 258 (1) The uncommon construction ... de dag las in IOC.2 for a genitive in the Skt. is also found io the KP: sangs rgyas bcom Idan 'do. ... mams las de bzhin gshegs pa re re 'i ... (§§ I 58.5f., I59.lf.) for ... buddhiiniim bhagavantiiniim ekekasya ca tathiigatasya.... However, the construction with las is clearer than the formulation io IOB8f. with a genitive io Tib (cf. note 246 (1». Ch 2 does not show a partitive relation and speaks as io lOB of "buddhas, exalted ones together with bodhisattvas and the great communities of sriivakas" (:It .&ifWI, §'i>!:I**) to whom they would make offeriogs with (JjX) the flowers. (2) Instead of a hundred thousand kalpas, Ch 2 and Bth have only a thousand kalpas. Instead of four hundred thousand khiiras, Bth has ko/isatasahasra, whereas Ch 2 C6'fJl;J-) reads "a hundred thousand." 259 The important function of "joyful approval" (anumodanii) io order to aquire merit becomes clear through a verse of the SP (93.lf. = IILl06), in which the Tathagata says to Siiriputra: yas ciipi te bh~ati kasci sattvo anumodayiimiti vadeta viicam I miirdhnena cedam pratigrhya siitram avivartikam tam naru dhiirayes tvam II 106 II And if any sentient beiog would say to you 'I joyfully approve [this. teaching]!' and would humbly accept this sutra, you should remember that person as [somebody who will] never [agaio] tum back [from supreme awakeniog]! For further passages concerning anumodanii resulting from the "rejoicing at the merit of others" see e.g. PraS 23A-23G, chapter 6 in the A~/asiihasrikii Prajnapiiramitii and MPPUL IV.I879ff 260 1 am not sure whether I understand Tib here io the right way. The same passage io Bth reads de bzhin gshegs pa metog phreng1 ba dang: bcas pa phul zhing : gtor ba [' for phring]. Instead of
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do not come near by even a hundredth, a thousandth, a hundred thousandthany number, any tiny part, any calculation or any resemblance-to those accumulations 261 of merit and benefit; 262 nor do [they] bear any . ,,263 companson. [10D]
Then at that time the Exalted One uttered these verses: [10.1] "[Suppose], having brought forth the wish for awakening,264 a certain sentient being listened to this [discourse and] learned [it], copied [it] or arranged [it] into a book265 and explained [even just] a single verse with appreciation (sagaurava);,,266 [10.2] "or if after listening to this Tathiigatagarbha[siitra] somebody searched for this excellent awakening: listen to [my description of] the benefit (anusamsii) [accruing] to him in these cases-[a description of] what amount of merit is produced!,,267 bzhag pa (from 'jog pal Eth uses gtar ba, which is the same verb as used above, with regard to the flowers ("to strew"). The verb 'jog pa in Tib, however, cannot have the meaning "to strew." It is hardly possible to bring seose into the wording of Eth. My translation of Tib leads to a similar understanding as expressed by the Chinese versions. Ch,: "Vajramati, as for these best benefits and wholesome roots [in comparison] with the previous Wholesome roots, [i.e.] the merit [resulting from] offering the flowers, established [in] the tathagatas [as field of merits (pw:zyalqetra): if one] compares [these best benefits and wholesome roots with] the previous merit, a hundred parts [of the previous merit] ... do not equal one part [of it]." The formulation RQ*3i:j'[, which is also found in lOB, may, as already suggested in n. 255, alternatively be understood in the following way: " ... the merit [resulting from] offering the flowers, the Tathiigata has stipulated: [If one] compares .... " But cf. ChI which has :tn~{?Ilj'iITfI: "[the wholesome roots ... ] planted among the buddbas." 261 Both forms mngon par 'du byed pa in lOB and mngon par 'du bya ba here are most probably translations of the same SkI. abhisarizskiira. Present, perfect and future forms of 'byed pa are also found in the translations of abhisarizskiira in the SP (cf. SPIS.v.). 262 Tib employs here the pair PUlfyiibhisarizskiira - kusaliibhisarizskiira; Eth uses once kusalamuliibhisarizskiira instead of kusaliibhisarizskiira; Ch, speaks, in the case of the joyful approval, of "these best benefits [and] wholesome roots" (JltllHtiiL 'l!litN), and compares them with "the previous wholesome roots, [i.e.] the merit [resulting from] offering the flowers"
(ffif'l!litR. lI:1t:W1!). 263 The whole section in ChI: "Vajramati, even lithe wholesome roots [and] the benefit of this son of good [family], planted among the buddbas [as the fields of merit], are measureless, compared with the merit attained by the son and daughter of good [family who propagated the TGS], a hundred parts [of the former merit] do not come near one [part of this merit], .... " 264 The Skt. on which Tib: mas pa bskyed nas is based, could be chandariz janayati. Eth has dadl bskyed pa [I for 'dad] instead, ChI reads Ch 2: ~*. Cf. e.g. SP 47.13 = II.62b: bodhiiya janetha chandam I. The translations of Eth and Ch 12 are not unusual. For mas pa as an equivalent for chanda see ECA I s.v. mas (pa) 3. 265 I cannot explain why the majority of the collated Tibetan texts has the future form gzhag instead of the present form Jog, which appears in the prose of lOA. Pm read bzhag. 266 Ch 12 do not mention that the verse would be explained (to others). The verb bshad (perfect of 'chad) could (though not in the passage in lOA) also represent a form of the root palh: "to recite" (see ECA1 s.v. bshad pal. Kagawa (1962: 19) translates according to the variant of Pm in IOD fh. 7 (pa'i for pas): ... il!i/IDi:t7)-{J2J=/(ill/. and explains a single verse a/veneration." But cpo Bth: sti stang byas te :. 267 Eth and Ch, bear a similar message as Tib. Eth has bsngag pa, Skt. prasarizsii or varlJa ("praise, glory"), instead of ph an yon for anusarizsii (Ch2 : tlil probably for anusarizsii). ChI differs considerably: "The subtle store of a tathagata in an instant brings forth joyful approval (i>iI!'g; anumodanii). Listen [therefore] to this correct doctrine [and your] merit will be measureless!" The search for awakening in pada b of Tib appears in ChI only at the beginning of the following verse
*;
~~JJXWt*;m~1J,
B tW1#JrST{!:jj~EB{ift~
1~, ~~~g"/f~ l$;fHjj 0 ;s1:n1~~/ifj:¥!;::g:t3, ~M,..tiH*~/f~"o
228
OD
Bth chu bo gang ga drug bcu'i bye ma snyed kyis saryas kyis Zhing sna tshogs nas : 'dus pa'i byangchub sems dpa' sems 'dpa' chen po maIDs thams cad kyi tshe gcig gi thog pa sha stag go : mngon] par shes pa chen po dang: mi 'jig pa myed pa shastagq II sangs rgyal mang po bye ba khrag kbrig brgyad stong la bsnyen bkur byas pa sha 5
stag go II phyir mi ldog pa'i chos kyi 'khor 10 bskor ba sha stag go II 'di dag ni ming thos pa tsarn
gyis tshad med grangs med pa'i 'jig rten kyi khams kyi sems
[246.1]
Clln
mams bla na med pa yang dag par rdzogs pa'i byangchub las phyir mi ldog par 'gyur ba
Ch2 ~f:fn+7J'l{llDiilJ¥!:9l9:1§'iii, .~iiJiii, {~~f.ifi{?l3*U, ffij)l~~ff 0 ~~
~E.fml~, 1~*:f$Jm:tJ, ~PJT~, 81W*~!l:1~lII£13~~tfos-=f~1?l3, ~ ~~g"/f~l$;~ ;S=f:f~!l:JWJ{tt!I;-t!fJ'¥·f:f'I-g*lm;g:ti , ~1nJWJ~tfo!ii~ 0
ii~1§'m~/f~o 1 fjfi~.
(-~fjfi~ for Skt. ekajiitipratibaddha).
229
DE
OE 'di Ita ste / byang chub sems dpa,a sems dpa,b chen po chos kyi c blo gros dang /1 sengge'i2 blo gros dang / stagd gi blo gros dang / don gyi blo gros dang / rin po che'i blo gros dang / rab mchog blo gros dang / zla 'od3 dang / rine chen zla 'od4 dang / zla
bi nya ba'j 'od dang /5 mam par gnon pa chen po dang /g mam par gnon pa dpag6 med7 dang / mam p~ gnon pa mtha' yas 8 dang / 'jig rten gsum mam par gnon9 dang / mi g.yoi ba'jlO gnas ll mam par gnoJ dang / mthu chen thob dang;k spyan ras gzigs
dbang phyug dang / sposl kyi glang po dang / sposm dga' dang / sposn dga' ba'i l2 dpal dang /0 dpal gyi snying po dang fP nyi ma'iq snying po dang;B tog' dang!, tog chen po dang / tog dri mat med pa dang / rin chen mtha' yas dbyul4 guU dang;V I PI: dang I z/a 'ad dang rin chen zla 'ad dang I seng ge 'i; P2 : dang zla 'ad dang I rin chen zla 'ad dang I se(or: si)ng ge 'i; T: spungs shad (after first syllable). 2 BJNQP 13 ST: seng ge 'i for sengge 'i(O!¥J.·); P,: seng ge'iorsingge'i(?) ['a of ge'i with a very small letter beneath ge (inserted later?)].
3
P 12: 'od blo gros dang.
P12 : blo gros for zla 'ad. SPI T: spungs shad [PI: after first syllable in top line of the folio; T: after first syllable]. 'PI2: dpag tu med [P2: -p- of dpag with a small letter above the line]. 7 BJNQP 12 : med pa dang. , BQ: yas pa dang. 4
J: om. 'i; P 12 : g.yo 'i for g.yo ba'i. 11 1P3: OID. gnas. 12 BJNQP 12 : dga'i for dga' ba'i; P3: dog gi for dga' ba'i. 13 LT: spungs shad (after first syllable). 14 1NP13: dbyug for dbyu; (P2: om. dbyu). 10
9NPI23: gnon pa dang.
ChI
JtiSEll'*¥ifili, giP~¥l%ili, *ifili, ~Aifili,~Aifili,
~ijll¥ifilil, ~¥~ili,
fr!;ll¥ifili, A
~~ifili,~£~ifili,~~~ifili,
m~Wifili,~~~ifili,*~~ifili,w*ifili,WLifili,WL§
ifili, §itifili, Bitifili, $ii'§l%ili, *$ii'§ifili, ~*ifili, 1 MiYu:
;i:!l!JU~*WI;i:!l!JUM*WI for ;i:!l!JU~*WI.
230
;EiJ6'$i~ili, ~
DE
Bth 'c!i Ita ste : byangchub sems dpa' sems dpa' chen po choskyi blo gros dang: sege'i
bio gros dang: stag gi biol gros dang: don gyis blogros dang: dkon mchog gi blo gros dang: mchog trabt gyi blo gros dang: zla 'od dang: rin po che'i zla 'od dang: zia ba gang ba'i 'od dang: dpa' ba chen po dang: tshad med par dpa' ba dang: 5
mtha' med par dpa' ba dang: khams gsum na dpa' ba dang: rkang pal mi g.yo bar dpa' ba dang: mthu chen po myed pa dang: mam par spyan ras gzigs kyi dbang po dang : spos kyi bal glang dang : dris rol pa dang : dri kun dga' ba dang : dpal kyis snying po dang: nyi ma'i snying po dang: dkon mchog gi dpal dang; dpall chen po dang: dri med pa'i dpal dang: mtha' yas pa'i chen po che'i khar ba dang:
Ch 2 PJT~~uJ~;:g:]ii, gfP-T~:g:]ii, re~:g:]ii, ~~:g:]ii, B~:g:]ii, j=g 7\:;:g:
]ii, Jl j=g7\:;:g:]ii, ¥mj=g7\:;:g:]ii, *~{Jt:g:]ii, #\Ii.m.~{Jt:g:]ii, #\Ii3t~{Jt :g:]ii, =~~{Jt:g:]ii,**~:g:]ii,.§fr:g:]ii,W*:g:]ii,W~:g: ]ii, W'~at!f:g:i\I, at!fHl:g:]ii, HW:g:i\I, *$i:g:]ii, #\Ii:i;§$i:g:i\I, #\IiJJi:g:i\I,
231
OE IO
rin chen dbyu1s guW 'dor dang ;X rin chen dri med dbyu16 gu dang I mchog tu dga' ba'i rgyal po dang IY rtag tu rabz dga' 17 dang I lag na rinpo cheaa dang I nam mkha'i18 mclzod dang Ibb ri bo dang 119 ri rab dang I ri bo cC chen po dang I yon tan rin chendd snang" dang I gzungs20 kyi dbang phyug giff rgyal po dang I sa' c1zin dang Igg sems can thams cad kyihh nadii sel dang I rab tu yid dga' dang I yidjj skyo21 dang I skyo22
15
med dang I 'od byed dangkk I tsan23 dan ll dang I g.yo ba24 zlog25 dang I dpag medmm rnngon bsgrags 26 dbyangsnn dang I byang chub k:un nas bslangOO dang fPP mthong ba don yod dang I chos thams cad la dbang27 Sgyur28 ba dang I byang chub sems qq dpa' sems dpa' chen porr byams SS pa dang I 'jam dpal gzhon nurtt gyur pa dang I de dag la sogs29 pa"" byang chub sems dpa' sems dpa' chen po gangga'i30 klung drug vv cu'i31
20
bye rna snyed dang yangWW thabs gcig32 go"" IIYY 15 JNP123: dbyug for dbyu. 16 JNPI23: dbyug for dbyu. 17 P 12 : am. dga'; P,: dad for dga'. 18 BIQP 23 : nam mkha' for nam mkha'i; L: namkha'i (0;'1["1'\'); NP, : namkha' for nam mkha'i. 19 B: dang I ri bo dang I ri rab (dittography); T: dang I (ri bo) I ri rab [ri bo marked with dots above and beneath
for deletion]; P 12 : am. I. P 13 : gzugs; P 2 : gzug. 21 Pm: skyo ba dang; S: skyob for skyo. 22 P,: skye for skyo; P2 : skyed 20
forskyo. IQ: can for tsan; T: tsam. 24 P 2 S: am. ba. 25 BJNQ: am. zlog; P 2 : bzlog for zlog. 26 P,: sgrags for bsgrags; BQ: par sgrags for bsgrags.
P,2 : am. dbang. NP,: bsgyur. 29 B: laso gs for la sogs; Q: las sogs for la sogs; P 12 : stsogs forsogs. '0 BP2,: gang ga 'i for 27 28
gangga'i; IQT: gang gii'i;
2'
NS: ganggii'i; P,: gang gi'i. JP 123 : bcu'i. '2 BNQP,: cig. 31
Chi ~~~~,~~~~~, ~~~~, ~~~~,W~~~,~~~~ ~, ~'II'I~~~, ~JgILlJ~~, ~1~~~~, *,~t~§l£~~~,
*J!(:f.J
~~, ¥~~m~~, ~-tJJ~~m~~, iX~~~~, ~~~~, ~~ ~~, ~?F,l~~, ,Fl E)j~~, W~~~,
"9:"
Jt~~, *m:g.~~,
gill~~, ~~§i~~, -tJJ$;§l£~~, 5I'jJ~~, :XJ5Kgillflj~~o %:~~+'@}iiJYj>.g:~, .~iiJ~, 1J£1!\t;'{~*U,
232
Z¥ fro
OE
Bth 10
dri rna rned pa'j chen po che'j khar ba dang: 'bar ba'i rgyal po dang: rtag tu dga' ba dang: lag na rin po che dang: namkha'j rndzod dang: rab !hun po dang: shin tu rab l !hun po dang: rab!hun po chen po dang: yon tan rin po che'i 'od dang: gzungs kyi dbang po'i rgyal po dang: sa 'dzin dang: sems can thams cad kyi nad sel ba dang: rab tu dga' ba'i yid dang: skyo ba dang: skyo ba rned pa dang: 'od byed dangl tsan
15
dhan dang: dris las rni ldog pa dang: tshad rned par bsgrags pa'i dbyangs dang: byangchub sems dpa' kun ldang bar byid pa dang : snang bas don rned par rni ' gyur ba dang: chos thams
Ca,j
la dbang gyur ba dang: byams pa lal byangchub sems dpa'
sems dpa' chen ++ la stsogs pa : chu bo gang ga bye rna drug bcu snyed kyi byangchub sems dpa' sems dpa'i chen po mams dang:
Ch z tHlim~W5N:g:iIi, ~t5W*U:g:iIi,
iX:w-=r:g:iIi, m'iX:w:g:iIi,
~~~:g:
iIi,~.~iIi,*~.:g:iIi,~~.:g:iIi,~~W~:g:iIi,~~ffi§fr
-=r:g:iIi,
t~J;tB:g:iIi, M~--I;7]~'I1fm:g:iIi, iX:w~:g:iIi, ~?J~:g:iIi, ~
~:g:iIi, ~»i\:g:iIi,
#J.m:g:iIi,
litJl:t~'j'-l:g:iIi, ~lii11=g-:g:iIi, ~:g:f'@
i"j':g:iIi, /f~~:g:iIi, --I;7]~§fr:g:iIi, ~.E\:-j§:~JiL §H-*2,§[5fiJ1i!~:g: ilio ~D~~jffiffiiLt§, ff7\+YJ'UfJo¥ytJ(:g:iIi, *giiJilif:!lo 1 Jii
*
for ~ (cf. similarity to
*
of the graphic variant ~ for ~ (seeNIJp. 188)).
2 f;jc[Ga,Ji211tm~~~, ~JW" ffi,~, ~PJ~~l I
JsNaPuQiQsMiYu: ~~ for ~~.
240
0
or Bth ci'i rgyu ci'i rkyen kyisl pad nlil 10 rna'i bye ba khrag khrig brgya phrag stong pa 'di khatog ngan par gyur : sbu gu khatog ngan cing srnad pa dang: rni bzang bar gyur 1a pad rna'i snying po 'di las: de bzhin gshegs pa'i sku rere dkyil rno grung bcas de bzhugs nas : 'odl gzer brgya phrag stong rab tu gtong zhing shin tu bzang bar kun tu 5
snang zhes the rtsorn du gyur to : de nas bcom Idan 'das kyis byangchub sems dpa' rnang po thams cad dang: 'khor thetsorn du gyur pa nye bar byaso l de nas de'i dus na
Y1!J1g
'~ng
ba'i phyir ltas
tsan dhan kyi snying po khang bu brtseg pa der
rdOlje'i blogros zhes bya ba byangchub sems dpa' sems dpa' chen po 'dus pa 'dug go II I
pad mi at the beginning of the line, small.
Ch 2
j;)j~, i!t~JJHp:!w~t$JmZ~,
**JtWi' , 19k;'I~M:~,
fF~~j§o J.-~lfilJ
rN~JJUl'l:Ji[jj~~~B-=P~1E, D~~]:~~, %@~~, :§OJJ;X~, ;fm1~tft
~o D~~1E9=JJJ1.:!W3M§, *i!iWJil~~, J1ZB-=P7'G~Jlo iz[J~7'G~~.A~~o
mB~hTiliIDtl~ifl\i, .~PJl\i&rn**~~~~, D~mtJJl*1IOO9=J~~jffi ~o 1
J;J inserted according to Ji2 (cf. parallel in OJ).
241
OJ
OJ de nas beom ldan 'das kyis 1 byang ehub sems dpa' sems dpa" ehen pob rdo lje'i2 blo gros la bka' stsal pac I rigs kyi bu khyod kyisd ehos ean gyi gtam3 las rtsoms4 te l de bzhin gshegs pa dgra beom pa yang dag par rdzogs pa'i sangs rgyas la yongs suo zhu bar spobs 6 par gyisf shig Ilg de nas byang ehub semsh dpa' sems dpa' ehen po rdo rje'i7 blo gros 18 beom ldan 'das kyis gnang bas9 lha dang 110 mi dang III lha rna yin dang beas pa'i 'jig rten dang I byang ehub sems dpa' thams ead dangi I 'khor bzhi po dag gi the tshom 12 gyi zut mguk rigl nas 113 beom ldan 'das la 'di skad ees gsol to II beom ldan 'das 'jig rten gyi khams 'dim thams ead padma l4 kha dog ngan eing dri min bda,15 ba 'di Ita bu bye O ba khrag khrig phrag 'bum 'di dag gisP khebs pa dang fl 10
de dag gi dbus r na yang' de bzhin gshegs pa'i Sku 16 skyil 17 mo krungt beas shingu bzhugsv te
r 'od zer 18 'bumx dag rab tu ' gyed par kun tuY gda,19 ba dang I de bzhin
gshegs pa'i sku20 de dag mthong nas kyang pI srog ehags bye ba khrag khrigZ phrag 'bum thaI" mo sbyar te22 phyag 'tshalba'i rgyu ni gang lags I rkyenbb ni gang lags I I
P l2 : ky;,
'i; N: rda rja Ii for rdo rje'i (due to lack of space above the letters).
2 PI23: OID.
'P 12: gtan. 4 BQ: brlsoms; PI: slsogs for rtsoms; P2: stsoms; T: rtsogs 5
for rtsoms. BP2 : am. te I; J: am. I; Q: de for Ie I; T: II for I,
'NQ: sbobs. 7
LP23 am. 'i.
s BJNQP l2 : am. I; P,: la for
shad; T: II. Pm: bas I. lONP13:om.l.
9
BQP 13 : am, I. 12 BJQP I2 : Isom [P2: -m of Isom with a small letter beneath the line]. 13 P 12 : am. I; Q: spungs shad (after fIrst syllable). 11
14 15
BJQPmT:pad rna. BQP 13 : gda'forbda'; P 2 : mnga' for bda ': see Blh:
16 17
Pl2 : sku'; dkyi/. P IZ : dkyi/; P,: s- of skyi/
with a very small letter superscribed later. 18 pl2 : gzer for zer; P2: gzer
phrag 'bum. B: gang for gda'; P 12 : dga' for gda' (metathesis), 20 P12: sku'i de. 21 BJNQ: am, I. 22 Pm : tel. 19
zhim,
ChI
ms~t!t#JDffi:goi\i**pfT~, 'i5~/lIDUflo ~~r, ~{~l$$ffi~pfT~, ~ip:pfTrq5 0 ~~/lIDilfl:goi\iJDffi**fi3X;~~;3;, jffi Bf~ i§ 0
i:!t:@:,
j;) filII!!
~~tli:~1t$1~1tf~, I:~m~, sm~i:!tJf., ~J[~zFdl~~~~, -tJ] 1tf~:fr:oY:~tli:BT7\:;Sjj, *Wr~~, fl~, :m1J1x 0 I ~ between 9=' and 1'f omitted according to Ji, (four-syllable rhythm).
242
OJ
Bth de nas beom ldan 'das kyi rdOlje'i blo gros byang chub sems dpa'
[24701]
dpa'ehen po
la bka' stsal pa : rigs kyi bu de "bzhin gshegs pa dgra beom pa yang dag par rdzogs pa'i sangs rgyas la : khyod kyis rtsob par bgyi la ehos dang ldan pa'i gtam rtsom lagso : de beom ldan 'das kyis bka' rdOlje'i] blogros byang chub sems dpa' sems 5
dpa' chen pos lha dang rni dang: lha rna yin dang 'jig rten du beas pa dang: 'khor bzhi the tsom tu gyur pa 'i zug mgu khong du ehud nas : beom ldan 'das la 'di skad ees gsol to : beom ldan 'das] ei'i rgyu ei'i rkyen kyis 'di'i 'jig rten kyi khams thams cad 'di 'dra bar pad mo bye ba khrag khrig brgya phrag stong gis kim tu g.yog eing : 'di lta bu'i khatog ngan eing dri rni zhim pa'i dbus na : de bzhin gshegs pa'i dkyil]
10
mo grung beas de bzhugs nas : ' od gzer brgya phrag stong rab gtong bar kun tu snang : de bzhin gshegs pa'i sku 'am: 'di mthong nas : srog ehags bye ba khrag khrig brgya stong thai mo sbyar de phyags 'tshal :
Ch 2 m'~ttt#~~~U¥.g:ii,i,
*§iiJii,ii§o ?-g,
~~r, 4"~PJF,,5RD*, ~,
iE~:Jt;&i*$~o m'~~~U¥ifii,i, *§iiJii,i71\{~l§E'gf,
tttFs5, ifii,i,
*§iiJii,i&~*G*'I~~~iOl:, B{~i§ 0
'llIfF.;-{)]*, A
g.
P)fijJIEI~-{)]
iltW:f~~{~!!I£jj~~0BTli1t. -{)]~1t§i:l9=J~iHD*. *6WJO~~.
EfT:;/(;. ~Mfli1t;m~~FEIJ*1SPJ~, EfTRD*il¥:ffiHi, {ii~/fiJJ 0
243
Mz.
rm~~m, ~11Z1t9=J{~!!I£jj~~0
OK
OK de nas de'i tshe byang chub sems dpa' 1 rdo Ije'i2 blo gros kyis tshigs su3 bead" pa 'di dagb gsol to If [0.1] sangs d rgyas stong phrag bye ba mi g.yo bare 114,f
padmaS dag 6 gig dbus nah bzhugs pari ni IF khYQ(F kyis 'di 'dra'i rdzuk 'phrul stonl mdzad pair
5
bdag gisn sngan8 chad9 name yang 'di lO ma mthongll/fP [0.2] 'od zerq stongr mams rab tu 'gyed' mdzad cing 1112
sangs rgyast zhingll 'div tharns cad khebs 13 par mdzad 1114 ngo mtshar chos lS kyi marns law rol mdzad pa'i Ir 'drenY pa marns kyi l6 bar chad ma mchis mdzes l7 liz
10 1 IN:
dpa'i rdo. LPn: om. 'i. 3 LT: tshigsu. 4 P2 generally inserts only a single shad between the pactas of the verses; deviations from this rule are noted in the apparatus. 5 BJQP 123 T: pad mao 6 BJNQ: gang for dag; P 1: 2
bdag for dag. BP,,: I (due to following kh-?). 8 BJNQP 123: sngon. 9 ST: cad. 10 P 12 : om. 'di. 11 P 12 : mthong ngo II. 12BQ: I. " BJNQ: khengs for khebs (contrary to ChI' lIIlll, 7
ChI
mB#sfi:lfIDtll!ifiii.tJ{~~J[B e [0.1] fZ1§-*1W~51 t$~;g:~B ~{~BT{~ ~flZ~1EiI\
5I1J{-1;J]*U ~J;§ffi~gij) illfiffiiitW-
[0.2] :g.1iZ~IQ::7'6
244
"cover completely"; see OG.7f. and OJ.9). 14BT: I. 15 P 123 : tshogs for chos. 16 JNLSTP 123 : kyis. 17 BJNQ: mdzod for mdzes (contrary to ChI: HIi[ and ChI: Mffli[).
OK
Bth de nas rdorje'il blogros byangchub serns dpa' serns dpa' chen po de'i dus na : tshigsu bead pa 'di bshad do : [0.1) bdag gi sngon ni ' di !tar yang rna rnthong :
de yis ci 'dra rdzu 'phrul stobs byas pa: sangs rgyas bye ba stong ni ' dir gnas pa : pad rno mamsl kyi dbusu mi g.yo bar II [0.2) 'od gzer stong gi mam par rab tu gtong II
sangs rgyas kyi zhing kun rab tu g.yo bar byed : ngorntshar chos ~mams~ kyi ni marn par rol II 'dren pa mams ni rtag tu +++ po'ifI
10
Ch 2 mS~iz:Iii!JU~:g:fii,
*§ilJfiiJ:J{:IJo{t!1r",~ B
0
[0.1] ~W/f ~ftDi&lif§ fffifFt$Jtltz.~1t :f51.{~~;' -T{~1l[ {:E~1t~i1;E[/fiJJ
[0.2] Mz:-T7'tftEjfffi~:f51. ~.I§'B3::lI&~{~*U iiH~~~fffi~1n l&:~{~~~i'lifflfi '~[=Ji2l~ (cf. parallel in O.4c).
245
OK [0.3] rndab 18 rna dag dangaa chu ba srnadbb 'osee ladd 11 19
kha dog ngan pa'i padma20 mams dbus der IP1 de dag rin chen rang22 bzhin 'drarec bzhugs23 pa Ilff ci,?4 slad du rdzu 'phrulgg 'di dag sprul IPS [0.4] bdag gisbb sangsii rgyasll gangga'i26 byekk snyed rnthong27 /1
15
de yill rdzu 'phrul khyad 'phags bdagmm rnthong steM IP 8 de ring gda,29 ba'ioo mam sprul ci ' dra ba IIPP sngon chadqq namIT yang' di ' drass , ditt rnauu rnthong ltV
[0.5] rkang gnyis gtsoww bo Ihas30 ni bstan du gsol II rgyuxx gang rkyen gang lags pa bshad duYY gsol II
20
'jig rten don rndzad thugs brtseZZ gsungaaa dubbb gsol IP l Ius can kuneee gyiddd the tshorn32 dgum33 du gsol Ileee BJNQS: 'dab. 19 BP,: I (due to following kh-?). 20 BJQP 123T :pad ma [PI:P- of pad written with a small letter beneath -d]. 21 BQ: I. 22 PI: ngar for rang (metathesis); P 2 : dar for rang. 2' N: bzhu!; Pm: zhugs. IS
JNQST: ci yi for ci'i [Q:yi compressed] . 25 NT: I; S: double spungs shad (after first syllable). 26 B: gang gi'i for gangga 'i; JQT: gang ga'i; NS: gangga'i; Pm: gang ga'i. 27 PI: mthong (ste) II [ste marked with dots above for deletion; P 2: between mthong and shad partially 24
ChI
[0.3] ~1E~~~ ~/f~~~l
~j;)1PJI2SI~ iID1'JMtt$ft 2 [004]
1Xat@}:919i
*wr3Mo~
&~;. t$~
~m:Jj-3u~
JsNaPuQiQsMiYu: iID(JE( for JE(~. 2 Dh"FsKuMiSoYu: ~ for ft. I
246
erased te; P,: am. mthong. P I2 : am. pada O.4b; QT: I. 29 N: dga' for gda' (metathesis). 30 BNP m : Itas for lhas (contrary to Ch 2 : 7 ~ 1Et7*MH$3m~
flt*~ ~:!zD~t§ :!zD4-jQf~z~jif
[0.5] ~2Jj!:7;:r:p~txYfij~B ~~llli~~*~
[2.2] ~~1WI~1:E=-1'f ~:ftD~m~1'f ~
1J!!lli:*~rn:'I'~~~ flit~JH~9=J:ftD*{± I
ftg[~il Cft)]+--ilt (as usual in introducing the verses).
267
2C
[2.3] nga yang' sangs rgyas mam par sbyang13 don du Ilu
10
bung baY skrod14 pa lta bur nyon mongs Isselll gang wgiS 16 nyon mongs bye ba 17 gnod 'gyur bax IIY chos mamsz , dir ni thabsaa kyis 18 rab ston te II [2.4] de dag ji ltar de bzhin gshegs gyur Ia II
'jig rten kun tubb rtag tu 19 bya20 byed21 cingcc Iidd
15
SpObS 22 Idan ji Itar sbrang ma'icc sbrangff rtsi yi Ilgg snodhh 'dra'iii chos ston 'gyur bar23 bya phyir roll Ilkk LST: spyad for sbyang. BQ: bskrad. 15 BQ: sol for sel [B: g- pf (g-)sal marked with a dot triaogle above for deletion]; Q: lacuna of one letter between mangs aod sol. 16 P12 : gi. 17 BDJNQ: bas for ba. 13
14
kyi. LST: am. rtag tu contrary to Ch,: 'Iil (see fn. 21). 20 LST: bya ba byed. 21 LST: byed 'gyur c-Izh-ing: by the insertions of fn. 20 aod here LST compensated for the omission of rtag tu (see fn. 19) in order to keep I'P 13 :
19
ChI
[2.3] f'! for iMrt:§:iiJJtJ> (contrary to four-syllable rhythm). , JsNaPuQiQsZiKuMiSoYu: fJ1.1:E~ for fJ1.1:Effii911 (contrary to four-syllable rhythm). 4llliiMr11!¥j>[JiJ]~iMrt][iiJJtJ> (contrary to four-syllable rhythm; t][tJ> for t][iiJJtJ> appears metri causa in O.4a, lO.4a, 1O.6c; t][tJ> also twice below in lOB); Dh"KuMiSoYuJsNaPuQiQsZi: lllit][WtJ> (but equivalent for iMr in all other translations of TGS); Fs: llliiMrt][tJ> [n<Xl"'~J tJ>. 5 All editions except TJ have Mi' instead of -,*.
326
lOB
Bth gang yang rdorje'i blogros byangchub sems dpa' de bzhiri gshegs pa'i yeshes bsgrub pa'i phyir : -rr1 sangs rgyas thams cad la mchod pa'i phyir : nan tan du byed eing : 'jig rten kyi khams rerer rdzu'pbrul bsgrub nas : de 'dri'i ting nge 'dzin la snyompar 'jug ste : ehu ba gang ga'i bye mal
Ii! 'das pa'i sangs Tgyas kyi zhing bye ba khrag
khrig brgya phrag stong gi ehu bo gang ga'i bye rna snyed las 'das pa'i sangs rgyas beom ldan 'das mams bzhugs shing spyod pa ni [254.1l byangehub sems dpa' dang: nyan thos kyi dge 'dun dang beas pa mams so : de bzhin gshegs pa re re la ehu bo gang ga lnga beu'i bye rna snyed kyi khang bu brtsog pa brgya phrag stong phul ba 'di Ita ste t bde bar 'dratl rin po ehe sna bdun gyis kho ra khOT yug ni dpag : 'phang ni 10
dpag tshad beu'i 'phrul kyi dri zhim po dang ldan pa dang: bskal pa brgya phrag stong rdzogs kyi bar du : nyin re yang kha na rna tho ba med pa'i longl spyod phul ba dang: de Ita bu'i mehod pa'i yobyed byed pa bas:
Ch z ~~~:5ISr, ~f;(A, ~~?§i\I, m:a~:ff~:!zo*,&M(,
fflltJ, 1;!tit-iJJ ffiLl:t@ -= ~tiBmX:JJ~t@jPJ~9>~1~ i:ftj'f-~'11[¥9>t{:1~llif13~~17l~1:E~{~:o~--{~?JT1;!tJVI\$, # &?§i\I, ~ M111*o :!zO~7Y¥~.li+1E[iPJt:!>~1~i:ft#&'~5fD~, *,~z~:e-3§ EfT ~~j,'tJOO, - -£f';§J+lMUif.j13~n:1Jf, Jj'IE~-lMUif.j13~, :!zO~_W~l J;)JI W:, 7(~9>i1}~, ~jzSfiSfi1t, W:tWSfiSfi3¥:fflz~, EI EI:!zO~n~TtWo
:!zO*m--i:ftj'f-,
1 W'§'j;)[Ji,ldeuu la;J5 bsod namsvv mngon par 'du byed pa 'Ji for ill: .
334
P123 :pa for lao LSTP3 : rnchu. 27 J: brgyar; N: brgyad. 28 BQ: cig (contrary to Ch 2: 25
26
-~*l!!JlB).
ABQ: sbos; N: spos or sbos(?). 30 P12 : gdug. 31 P 12 : dag with small letters beneath the line. 29
10D
Bth 10
[10.3] rdzu'phrulmehog dangstobs guasu II mi mehog maills la stistang byed pa ni : phyogs beur nyan thos mams dang beas pa dang: bskall pa stong mams rdzogs kyi bar du ste :
[10.4] ehu bo gang ga bye ba stong mang bzhin II de las' das pa bsarn kyi mi khyab pa :
15
'jig rten du spyod rere la yang phul II gzhal med khang pa mchog rab de mams te :
[10.5] de'i 'phang du dpag tshad beul pa ste: khor khor yug dpag tshad rab tu rdzogso :
dri mams dang ni pog mamsu yang ldan :
20
de na Tin chen dag gi khri mams la :
Ch2
[10.3] t)*$Jm:fJ{:±J::.~ {ft.~~Ar:p#
fr &+:1JiJiilfJ*
7J¥1~JE~-TM
[10.4] ~-TMliz:tzo'l:gij,' m~f~liz/f}G\~R ---tttr",~1=r~~ *~t)JffF~;Ji1lM
[10.5] ;!t~~+!Ftu~;!l~ *1ftJJf~ -!Ftu~;!l~ ~~~~~ffi]{ft. ~r:p-tJft"~Jr~
335
10E
10E [10.6] dar" dang bcosb bu'il ras ni brgya2 btingC ba'id 1;3,e khri dagf dangg ni khrih stan gzhan mams kyangi II ji Itar gangga'i4 klung bzhin dpag med pa II rgyai ba gcig la dbuIi bas byas ~ Ial If"
[10.7] rgyain ba gang dag 'jig rten khams bzhugs 6 pall"
5
ji Itar gangga'i7 bye maP bas mang ba Ifl rgyal ba de dag mams Ia de Itar phui If
k:un la' gus part mchod pa byed pa basu I/"
[10.8] mkhas paw gang zhig mdo sdex 'di thos nas IIY dpe 8 gcig9 tsam zhig yang dag 'dzinZ byed dam If"
10
bzungIO nas mi 'ga,hb zhig la 'chadcc byed na/i ll de ni de bas bsod nams phung pOdd mang If" LT: om. 'i. 2 Originally probably brgyan (=Bth); see translation. 3 P 2 : see OK, fu. 4. 4 A: gang 'ga'i; BJQT: gang I
ga'i; NS: gangga'i; PI' gang gi'i; P2l : gang ga'i.
'BQ: bar. 6 LST: zhugs. 7 A: gang 'ga'i; BJQT: gang ga'i; NS: gangga'i; Pm: gangga'i.
dpe '. ABQ: Gig (cp. Chi: -,,!:utu; Ch 1: -utu).
8 ABP3 : 9
ChI
[10.6] IlltJ.:::Rl*~W2 1\\l~:&1*~
1!\Ii~~'1'§}j.' it1~&** [10.7] ~tJ.!1:t*it Ba/f{*,~,
rmBT~t;iJ pJT3Jtt~:tm~ [10.8] ~~fifJJl:t*g §g}i'f-~otu
*
fffi~.A~1¥m ;!tt~~~11Z
Ku: for 7':. (cp. l!&):)7':.*lf in the prose). 2 Dh.: $. for ff,f. 3 JsNaPuQiQsZiKuMiSo Yu: ~ for Ji. I
336
10
PmS: gzung.
11
Q: / (at the end of the line);
T:/.
lOE
Bth [10.6] dar dang gos brgyan mams kyang de la ~ bting I khri dang stan ni gzhan yang de bzhin te : ci ltarl chu bo gang ga bye rna tshad med pa II rgyal ba gcig gis thad du de yang phul :
[10.7] da Itar rgyal ba de dag1Ia yang phul II 'jig rten khams na : rgyal ba bzhug pa Ia : ci Itar chu bo gang ga'i bye rna bzhin II thams cad Ia ni stistangl rnchod pa byed II
[10.8] khaIDS pa gang maIDs rndo sde 'di thos shing : yang dag par ni dpe cig 'chang ba dang:
10
, chang nas gang zhig gzhan Ia rgyal ' chad ba : 'di'i bsod naIDs phung po rnang: 1
de dag beneath the line, small.
Ch 2 [10.6] t)~)*j**it::!'tJ: lU~~j)@J§'it~!i ::!'t1Z3~3Ul'lg iPJ¥9> --f#.D~~1?f,
[10.7] --~lw:!m*?JT ?Mn~Ur:p~~o* ::!'t1Z3~~D'lgiPJ¥9> ~~1#.jffi;i'(* [10.8] :E~~~OOJJU~ IC~
MJ~
FJj![;
Wf'l 5
FJj![; JlFJj![; 1m FJ j![;
~FJ5 ~~3 ~;i:~
~;i:~1Jt
~it~
~if~1Jt
~-=tl!:
-=t!t~1Jt
lmt!t:g7 *~.¥7
W* W. .e WI.§'3 §'~3
B~ ~ft§
*$ft§ .%~f ~ifj![;
*~1Jt
1~*~
#J!@!i± W*
W'~ W'~5ff 51'!t~
BHm
*~f
~%~f ~I.~f
1 I did not place an asterisk before the reconstructed name in the cases where I found occurrences of this name in the Sanskrit literature consulted, particularly in the SP. Whenever Tib allowed for an unambiguous reconstruction of the Sanskrit, I also refrained from the nse of the asterisk. This is especially the case when Tib, Bth, ChI and Ch1 are clearly based on the same Indian reading and exclude a variety of other possible Skt. reconstructions based on Tib alone. 2 The reading Vyiighramati of TGS1 instead of Vajramati (ChI) was probably caused by the name Simhamati earlier, which also contains the name of a beast of prey. 3 Deviates from Tib and the reconstruction based on Tib. 4 Ratnamati (5) is positioned between 43 and 44 in ChI. S ChI: Ratnacandra and Piin;acandra. The triad Ratnacandra, Ratnaprabha and Piin;acandra appearsinSP3.6. 6 See Bth: rKangpa mi g.yo bar dpa' ba suggesting °piidao instead ofopadao. 7 ChI mentions Avalokitesvara before Mahiisthiimapriipta. The sequence in ChI corresponds to SP 3.4. g Bth has dKon mchog gi dpal (Ratnaketu) instead.
396
Tib
26' Rin chen dbyu gu 'dor 27" Rin chen dri med dbyu gu 28 mChogtudga' ba'irgyal po 29 rTag tu rab dga' 30 Lag na rin po che 31 Nam mkha'i mdzod 32 Ri bo 33 Rirab 34 Ri bo chen po 35 Yon tan rin chen snang 36 gZungskyidbangphyug girgyal po Sa'dzin
37
Reconstruction based on Tib l '" Tyaktaratnayasti * Vimaiaratnayasti Priimodyariija *Sadiipramudita RatnapiilJi Gaganaganja Meru Sumeru Mahiimeru * Gunaratniiioka D hiiralJlSVarariija
Ch1
Ch 2
1JJ.-Yt
tilUfWJUU
JiMt:lFo7t g.:E
~:lFoJUU
~g
fitw:W
J;t~~
~~)$
tit
jej!ll!IO
.=¥
161~:£3 %~j~§
1:E:£ DharalJlmdhara
*,~Wl
W:;!lEE
j!~
~Ik"
~1""
~tNi~§
1:E:£ ~till
j~~m12
38 39 40 41 42 43
Sems can thams cad kyi nad sel Rab tu yid dga' Yidskyo sKyo med 'Od byed Tsandan
4414 g.Yobazlog 45 dPag med mngon bsgrags 46 47 48 49 50
jl#;-tJJ
*Sarvasattvaroganivartana *Priimodyamanas *Khinnamanas *Akhinna *Jyotiskara Candana
m-tJJ
*Ihavivarta(na)
":9:~3
D~Jl:tllMfl}
je'ililf
~;''ililf
2Jgjji3
tC'.-g-mh3
*Aprameyiibhi-
garjitasvara dbyangs Byang chub kun nas bslang *Bodhisamutthiipana Amoghadarsin mThong ba don yod SarvadharmavasaChos thams cad la dbang vartin sgyurba Maitreya Byamspa 'Jam dpal gzhon nur gyur pa MafiiuSrl launiirabhiita/;
~:tm I\~~ ~~ ';%~3
n3 ol:fz:8 E3/'~ Fl SJll3
.fIl
1wl~m #X~~ ~fG~ ~~ 7\';~2
tfl*l
/f~H,
/f~~
-tJJi$; §1:E 5i1¥il X9"*gjjifIj15
-tJJi$; §1:E ~£S ~l'#K~flj~~
9 The translations partly differ. Whereas Tib (dbyu gu), Blh (khar ba to be emended to mkhar ba or 'khar ba) and Ch, (*1; tU) show ya~!i at the end of the compound (25-27; 3966 missing in Blh), Chi reads *rasmi (jt) or something similar. Chi further does not give any equivalent for ratna. In 25 Ch, reads anultara (1!\IiJ:) instead of ananla (Chi) or ananlara(tna) of the Tibetan (Blh; read rin po ehe instead of chen po che for Skt. ratna). !O Ch, mentions Mahiimeru before Sumeru. 11 Chi reads DhiiralJi. 12 Similar to 38. 13 Chi reads 'Candriibha instead of Can dana. 14 The versions differ considerably. A common element is probably -vivarta(na); cf. Tib; zlog, Blh; ldog pa, Chi: ,,; Ch, (~) reads viviida instead? g.Yo ba (Tib) could be a translation of iha (cf. MVy 7320: g.yo ba med pa for niriha; DTS 165a: iha for g.yo ba). Ch, (~!i:t) possibly understood iha. Blh: dris las could be emended to 'di las. However, Chi does not correspond: ~ for *stribhiiva(vi)varla(na). Whereas the reconstruction based on Tib should be taken as "the one who expels exertion," Blh (emended to 'di las mi ldog pa) rather suggests "the one who does not turn away from here" (*ihiivivarta(na)). 15 Chi overlooks kumiirabhiita.
"ft
397
Appendix B: Comparative Chart ofPiida Sequences In the following chart, a square remains empty if the pada order of the verse corresponds to the presumed original pada order of TGS2 . A question mark shows that the content of the pada( s) is different and cannot be compared. "0" indicates that the pada or padas are missing.
Verse 0.1 0.2 0.3
Bth
004
a-O-c-d
c-b-a-d a-b-d-c
a-b-d-c
a-b-d-c
0.5 1.1 1.2 1.3 1.4 1.5 2.1 2.2 2.3 2.4 3.1 3.2 3.3 3.4 4.1 4.2 4.3 4.4 5.1 5.2 5.3 5.4 5.5 6.1 6.2 6.3 6.4 7.1 7.2 7.3 7.4 7.5 7.6
Ch2
Tib
ChI
c-d-b-a
? a-bc-d-?
a-b-d-c a-b-d-c a-c-b-d
b-a-c-d a-b-d-c ?
? a-b-?-?
0 ?
a-bc-d-4.3a b-c-d-? 0
?
0
? a-b-d-c
? a-b-cd-0.5 0
?
? ?-c-d-? ? ? ? a-?-c-d ab-?-4.2a-4.2b ? ? 4.3d-?-?-? ? ? a-?-c-d ? ? ? ?
d-b-a-c ? a-b-?-?
a-b-d-c ?
?-?-c-d ? ?
398
Verse 8.1 8.2 8.3 8.4
Bth
Tib
Ch 2
8.5 8.6 9.1 9.2 9.3 9.4 9.5 9.6 10.1 10.2 10.3 10.4 10.5 10.6 10.7 10.8 10.9 10.10 11.1 11.2 11.3 11.4 11.5 11.6 11.7 12.1 12.2 12.3
a-c-b-d
a-d-?-b b-a-d-c b-a-d-c a-c-d-? d-c-a-b a-d-c-b a-b-d-c
ChI a-b-d-8.2 c-d-8.3a-8.3 8.4a-?-?-? 8.5a-S.5d-?8.5b 8.6a-S.6b-?8.6d 0 ? a-?-?-? a-a-c-d ? 9.6a-9.6b-?-? 0 ? 10.2d-a-c-c a-b-d-?
O-O-c-d
a-d-c-11.6a b-c-d-11.7 a b-cd-O-O
399
c-a-b-d
?
b-a-c-d a-c-b-d b-a-c-d
b-b-c-d b-a-c-d b-a-c-d b-a-c-d
a-c-b-d
?-c-a-b a-c-b-?
a-b-d-c c-d-b-a
d-c-a-b c-12.2-?-a
Appendix C: Comparative Table of Sections and Chapters of the Chinese and Tibetan Editions In this table, empty squares indicate that the part is not found in the manuscript or print. (In the case of the Derge print I have restricted myself to the edition ofOL-9C, though the complete text is available.) Dark colored squares indicate that the chapter is missing in the ms fragments. Numbers in parentheses show that the chapter is only partially extant in the fragments.
Derge
g
231c6 231cl5' 23iC21 . 232a8, 232a20
204c2 204c21 205a4 205a13 205a18 205b4 205bl4
251al
TGS 2 Tib
li'~;: 0l>-
e
Lithang
London Ms
(J)
(L)
261b4 26.11>5 261b8
Narthang Phugbrog Phugbrog Phugbrog Ms108 Ms 258 Ms345 eN)
188b3 350b3 350b5 } 88]j4 '18901' . 351a3
(P,)
(P2}
32101 20205 . 321a3 202a6 202b3 321a7 .~6~~4> 1890!Vi 3Sla7 321M 202;08 26206 18908 351b3 321b7 203a3 OF 262b6 35204 189b8 32208 20305 OG 262b8 19003 35207 322b2 203b8 OB.· 263a4 :19007 3.52b4 322b7 204a5 1.90b3 . 353.J 2633.7 '01 323a3. 204bl ()J 353..6 :263b3 32306 .204b1 190b8 OK 263b8 191.6 35305 323b4 20506 OL 26405 191b3 35404 324a2 205b4 OM 26408 191b7 32406 354bl 205b8 264b7 19208 355;8 32406 20601 ••. •.•. '.265..3 355a7 . 192b4 20606 325a3. 19302 . 35505 .265,17 32588 207a4 2A 265b4 19307 325b5 35684 207b2 2B 265b8 193b5 356b2 326a3 207b8 2C 266a4 19401 326a7 35606 20805 266a8 194~6 . 357a4 326b4 , 20.8bl 266b2 I 194a8 35106 326b7 2Q8M 266M 194b4 357b3·.·.· 327a2 208]J8" 4A 26701 194b8 357b7 32706 20905 4B 26704 19503 35804 327b2 20908 4C 26708 19508 358b2 327b7 209b6
];
~ )jb;
(P3)
221bl 221b3
Peking
(~~) 259b4
. 22Z1t5' .022?~~~ 6001 . . . 222b4 222b8 223b4 223b7 224a5 224b2 . 224b7 22507 225b7 22604
22(jb7 .:22786 227M 228a3 228b2 228b8 229a6' 229b2 229b(; 23004 23008 230b6
Stag Ms (S) 194a3 lQ'\~
Tokyo Ms (T) 18701 187