Encyclopedia Of Indian Philosophy 8

ENCYCLOPEDIA OF INDIAN PHILOSOPHIES General Editor: Karl H. Potter The following volumes are published: I. Bibliography. Sections I and II, 3rd ed. (1995) II. Indian Metaphysics and Epistemology: The Tradition of Nyāya-Vaiśesika up to Gañgeśa (1977) III. Advaita Vedānta up to Śamkara and His Pupils (1981) IV. Sāmkhya: A Dualist Tradition in Indian Philosophy (1987) V. The Philosophy of the Grammarians (1990) VI. Indian Philosophical Analysis: Nyāya-Vaiśesika from Gañgeśa to Raghunātha Śiromani (1993) VII. Abhidharma Buddhism to 150 A.D. (1996)

ENCYCLOPEDIA OF INDIAN PHILOSOPHIES VOLUME VDI

Buddhist Phñosophy from 100 to 350 A.D.

EDITED BY

KARL H. POTTER

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED • DELHI

First Edition: Delhi, 1999

© MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED All Rights Reserved

ISBN: 81-2O8-1553-X

MOTILAL BANARSIDASS 41 U.A. Bungalow Road, .lawahar Nagar, Delhi 110 007 8 Mahalaxmi Chamber, Warden Road, Mumbai 400 026 120 Royapettah High Road, Mylapore, Chennai 600 004 Sanas Plaza. 1302 Baji Rao Road, Pune 411 002 16 St. Mark's Road, Bangalore 560 001 8 Camac Street, Calcutta 700 017 Ashok Rajpath, Patna 800 004 Chowk, Varanasi 221 001

PRINTED IN INDIA BY JAINENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS, A-45 NARAINA. PHASE I, NEW DELHI 110 028 AND PUBLISHED BV NARENDRA PRAKASH JAIN FOR MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED, BUNGALOW ROAD, DELHI 110 007

I wfROnlENTÂLNiilSTAVl

Contributors: Stefan Anacker Kamaleshwar Bhattacharya Bhadanta Santi Bhiksu Robert Buswell, Jr. Edward Conze Collett Cox Peter Delia Santina Bart Dessein Nalinaksha Dutt Paul Griffiths Paul Harrison Megumu Honda Charles W. Huntington, Jr. Leslie S. Kawamura John P, Keenan Jan Hendrik Kern Karen Lang Christian Lindtner Rajendralal Mitra Robert F. Olson Paul Pelliot Karl H. Potter ConstanrJn Regamey David Seyfort Ruegg N. H. Samtani Lambert Schmithausen Nancy Schuster George Teschner K. Timura A. K. Warder Alex Wayman Hideko Wayman

CONTENTS PREFACE

xv

PART ONE: INTRODUCTION Chapter One: Introduction Nāgārjuna and Āryadeva The Prajñāpāramitā and the Rise of Mahāyāna Buddhist Schools and Sects Theravâda in Sri Lanka The Coming of Yogācāra

3 11 16 20 28 29

Chapter Two: The Buddhist Picture of Karma The Path Culminating Stages of the Path Revolution at the Basis

31 35 41 46

Chapter Three: Categories of Factors Physical Factors Mental Factors Concomitant Awarenesses

49 50 53 62

Unconditioned Factors

73

PART TWO: SUMMARIES OF WORKS 1.Satparamita (1st cent. A.D.) 2.Bodhisattvapitaka (1st c. A.D.) 3.Triskandhadharmaparyāya (1st c. A.D.) 4.Kātyāyanāvadānasūtra (1st c. A.D.) 5Astasāhasrikāprajñāpāramitāsūtra (100) (Olson) 6.Ren ben yu sheng jing (100) 7.Yiqie Uu she shou yin jing (100)

S.Sidijing (100)

9.Ben xiang yi zhi jing (100)

79 79 79 79 79 86 87

87 87

viii

CONTENTS

lO.Lou fenbu jing (100) ll.Pufayijing (100) \2.Ba zheng dao jing (100) X3.Da anban shouyijing (100) U.Yin chi ru jing (100) 15.Chanxing faxiang jing (100) 16Ajātaśatrukaukrtyavinodanasūtm (125) 17.Kāśyapaparivartasūtra (125) 18Aksobhyavyūhasūtra (125) lÇ.Drumakinnarasūtra (125) (Harrison) 20.Lokānuvartanasūtra (125) (Harrison) 21.Pratyutpannabuddhasanmukhāvasthitasūtra (125) 22.Dou shajing (125) 23.VVeas/iu.s/n(i wen pusa shu jing (125) 24.Śūrarigamasūtra (125) (Teschner) 25.Dharmacakrapravartanasūtra (130) 26Maitreyapariprcchāsūtra (130) 27.Ugra(datta)pariprcchāsūtra (130) (Schuster) 2&.Chengju quangming dingyi jing (140) 29.Larger Sukhāvattvyūha- or Amitābhavyūha-sūtra (150) 3O.Smaller Sukhāvatfvyū/iasūtra (150) 31.Ratna£unasamcayagāthā (150) 32.Gandavyū/iasūtra (150) 33.Madhyamakakārikās (Nāgārjuna) (150) (Lindtner) 34.Vigrahavyāvaittanī (Nāgārjuna) (150) (Bhattacharya) 35.Śūnyatāsaptati (Nāgārjuna) (150) (Delia Santina) 36.Vaidalyaprakamna (Nāgārjuna) (150) (Lindtner) 37.Yuktisastikā (Nāgārjuna) (150) 38.Ratnāvatī (Nāgārjuna) (150) (Lindtner/Potter) 39.Pratttyasamutpādahrdaya (150) (Delia Santina) 4O.Suhjilekha (Nāgārjuna) (150) (Delia Santina) 41.Bodhisambhāra (Nāgārjuna) (150) 42.Vyavahārasiddhi (Nāgārjuna) (150) (Lindtner) 43.Mahāyānavimśikā (Nāgārjuna) (150) (Lindtner) 44.Catuhstava (Nāgārjuna) (150) (Lindmer) 45.Samādhirāja- or Candrapmdtpa-sūtra (150)(Mitra/Dutt) 46.Vimalakīninirdeśasūtra (160) (Warder) 47.Śālistambasûtm (170) 4S.Catuhśataka (Âryadeva) (180) (Lang)

87 87 87 87 88 88 88 88 88 89 90 90 93 93 93 94 94 94 95 95 96 96 96 98 124 133 143 150 153 161 163 177 179 180 181 185 192 194 198

CONTENTS 49.*Śataka (Āryadeva) (180) (Lang) 50Aksaraśataka and Tikā (Aryadeva) (Lang) 51.Tathāgatotpattisambhavanirdeśasūtra (180) 52Abhidhaimahrdaya (Upaśānta) (200) 53.Śatasāliasrikāprajñāpāramitāsūtia (200) 54.Pañcavimśatiprajñāpāramitāsūtra (200) 55Astādaśasāhasjikāprajñāpāramitāsūtm (200) 56.Sanmukhidhāranīsūtra (200) (Anacker) 57.Jinaputrārthasiddhisūtra (200) 58.Ksemañkampariprcchāsūtra (200) SÇMahālāUkaparipnchāsūtra (200) 60.Nāgaropamāsūtm (200) 61 .Nandopanandanāgarājasūtī'a (200) 62.Puspakūtadhāranīsūtra(200) 63.Tathāgatajñānwnudrā(samādhi)sūti'a (200) 64.Vatsasūtra (250) 65.Tathāgatapratibimbapratisthānasūtm (200) 66.Suratapariprcchāsūtra (200) 67Mahārājakaniskalekha (Mātrceta) (200) (Lindtner) 68.Vamāhavarna (Mātrceta) (210) (Lindtner) 69.Śatapañcāśatka (Mātrceta) (210) (Lindtner) 7O.Viśesastava (Udbhatasiddhasvāmin) (210) (Lindtner) 71.Prajñāpāramitāstotra (Rāhulabhadra) (225) (Ruegg) 72.Kumāralāta (230) TîAksayamatinirdeśasūtra (250) (Kawamura) 74Añgulīmāiikāsūtra (250) 75Aśokadattavyākaranasūtm (250) 76Aśokarājāvadānasūtra (250) 77Astabuddhakasūtra (250) 78.Bhadrakalpikasamādhisūtia (250) 79.Bhadramqyākamvyākaranasūtra (250) (Regamey) SO.Buddhasamgītisūtra (250) 81.Candraprabhākumārasūtra (250) 82.Caturdārakasamādhisūtra (250) 83.Daśabhūmikāsūtra (250) 84.Daśādigandhakāravidhvamsanasūtra (250) 85.Garbhāvakrāntinirdeśasūtm (250) 86.Hastikāksayasūtia (250) 87.(Upāyakauśalya)Jñānottwabodhisattvapariprcchāsūtm(250')

ix 215 222 228 228 229 229 229 229 230 230 230 230 230 230 230 230 230 230 231 231 233 234 236 237 237 238 238 238 238 238 238 239 239 239 239 240 240 240 240

X

CONTENTS

88.Kârunikarājasūtra (250) S9.Lokanāthavyākaranasūtra (250) ÇO.Mahāvaipulyamūrdharājasūtra (250) 9\Mahāyānopadeśasūtra (250) 92.Maitreyaparipi-cchāparivaitasūtra (250) 93.Mañjuśiībuddhaksetragunasūtra (250) 94.Mañjuśñvikñditasūtra (250) 95.Mañjuśīīvikwvanapañvartasūtra (250) 96.Nandapravrajyāsūtra (250) 97.Paramārthasamvrtisatyanirdeśasūtra (250) 98.Pravaranasū£ra (2500 99.Ratnacandrapaiip;tchāsūtm (250) lOO.Ratnacūdapariprcc/iāsūtra (250) lOl.Ratnq/aîipan'prcc/idsūfra (250) lO2.Ratnakarandasūtra (250) 103.Saddhaimapundañkasūtra (250) (Kern) 104.SāgamnāgaraparipKchāsūtra (250) lOS.Samanfamufcftaparivartasūrra (250) Wb.Sarvapunyasamuccayasamādhisūtra (250) 107.Sa;vavaipu(yavidyāsidd/!asūt7Q (250) 108.Simhapariprcchāsūtra (250) W9.Śñmāladevīsimhanādasūtra (250) (A. and H. Wayman) llO.Śñmaūbadhamaniparipj'cchāsûtra (250) 111.Sttîvivaityavyākaranasūtra (250) 112.Sumatidārikapariprcchāsūtra (250) 113.Susthitamatidevapūtrapariprcchāsūtra (250) \\4.Svapnanirdeśasūtra (250) 115.Tathāgatacintyaguhyanirdeśasūtra (250) llâ.Xat/iāgatagarbftasūtra (250) 117'.Udayanavatsarājapariprcchāsūtm (250) 118.Upāyakauśalyasūtra (250) 119.Vaiduryarā;asūtra (250) 12Q.Vidyutprāptapariprcchāsūtra (250) l21.Viradatta(grhapati)pariprcchāsūtra (250) 122.Vima(adattapariprcchā (250) 123.Viśesacintā(brahma)paripii:chāsūtra (250) 124.VimutHmagga (250) (Potter) 12SAtānātikasūtra ("250) Uñ.Tattvasiddhi (Harivarman) (253) (Porter)

240 240 240 240 240 240 241 241 241 241 241 241 241 241 241 241 243 243 243 243 243 243 245 245 245 245 245 245 245 245 245 245 245 245 245 245 246 255 255

CONTENTS

xi

127.SubāhuparipKchāsūtra (260) 312 128.Śukasūtra (260) 312 129Sumantabhqdrabodhisattvadhayañcayādharmasūtra (260) 312 13O.Bhaisajyaguruvaidūryaprabhasyapūrvapranidhānaviśesavistarasūtra (280) 312 131.Mahāyānābhidharmasūtra (300) (Dutt) 313 132.Buddhabhūmisūtra (300) (Keenan) 313 133.Samyuktābhidharmasūtra (Dharmatrāta) (300) (Dessein) 314 134.Pañcavastukāvibhāsā (Dhannatrāta) (300) (Lindtner) 319 \35 Arthaviniścayasūtra (300) (Samtani) 321 136.Samdhinirmocanasūtra (325) 323 137.Madhyamakakārikā-Akutobhayā (Piñgala) (325) 329 13$.Lafikāvatārasūtra (325) 332 139.Nirqyasūtra (340) 346 140.Ekottarāgamasūtra (345) 346 141.Bodhisattvapūrvācāryasūtra (350) 346 \42.BuddhapitakaduhiUanirgmhasūtra (350) 346 143.Candragwbhasūtra (350) 346 144.Dhāram(śvara)râjasūtra (350) 346 145.Gayāśīrsasūtra (350) 346 146.Kuśalamūlasamparigrhasūtra (350) 346 147.Mahāmf the textual history of the work see Hirakawa, op. cit., pp. 282-286. For an exhaustive re'sume' of the literature on this work one should consult Nakamura, op. cit., pp. 183-188. Portions of the work are translated in a variety of collections; see Bibliography, Volume One of the Encyclopedia of Indian Philosophies (ed. K.H. Potter),

Third Edition 1995, #103 for these and for references to secondary materials. 295. Translated into Chinese by Dharmaraksa (300) in T. 598. Other translations into Chinese (T. 599, T. 601) and into Tibetan (Toh. 153-155). Chapter 14 is translated in Diana Paul, Women in Buddhism (Berkeley 1979). pp. 235-298. 296. #10 of the Ratnakūta collection. Translated into Chinese by Dharmaraksa in 200 (T. 315). Also translated into Tibetan (Toh. 54). Translated into English in Chang, Treasury, pp. 134-147. 297. Translated into Chinese as T. 381 by Dharmaraksa (300). 298. Translated into Chinese as T. 274 by Dharmaraksa (300). 299. Chinese translations are T. 310 (37) and T. 343-344. Tibetan translation, Toh. 47. 300. This is #48 of the Ratnakūta collection. According to Alex and Hideko Wayman, The Lion's Roar of Queen Śrīmālā (New York 1974), p. 5, where the work is translated, it was composed in the Ândhra region in the third

740

ENCYCLOPEDIA OF INDIAN PHILOSOPHIES

century. Only a few sentences have survived in Sanskrit. The earliest Chinese translation appears to be by Dharmaksema around 420. This surra, however, is obviously known to the author of the Lañkāvatārasūtm, who seems to have lived during the fourth century. The present summary by the Waymans is taken from their translation, pp. 21-23. Alex Wayman, 'The Mahāsāmghika and the Tathâgatagarbha (Buddhist doctrinal history, study 1)", Journal of the International Association of Buddhist Studies 1.1, 1978, 35-50, traces the beginnings of the Tathâgatagarbha doctrine to this text, and argues that it represents Mahāsārnghika leanings. He also explicitly argues for the location of our text's source in Āndhra district. 301. T. 567 is a translation by Dharmaraksa (300). 302. T. 562 is a translation into Chinese by Dharmaraksa (300). 303. T. 310 (30), Ts. 334-346. Translated into Chinese by Dharmaraksa (300). There are translations of this sûtra in Paul, op. cit., pp. 292-301 and in Chang, Treasury, op. cit., pp. 41-70. 304. #36 of the Ratnakūta collection (T. 310), translated into Chinese by Dharmaraksa (300). 305. #4 of the Ratnakūta collecton (T. 310), translated into Chinese by Dharmaraksa (300). 306. Also known as Tathāgatagunajñānacintyavisayavaranirdeśasātra.T. 310 (3) and T. 312, and in Tibetan Toh. 47. Portions are translated in various places; See K.H. Potter (ed.), Encyclopedia of Indian Philosophies: Bibliography, Third Edition, op. cit., #114 on p. 134. 307. Also known as Tathāgatamahākarunanirdeśasūtra, #1 of the Mahāsarnnipāta collection (T. 397). Also T. 398, translated into Chinese by Dharmaraksa in 300. David Seyfort Ruegg reports that this text is mentioned in the Mahānirvānasūtra and in the Mahābherisūtra and is therefore prior to the lañkāvatārasūtra. 308. #29 of the Ratnakūta collection (T. 310). Translated into Chinese by Hoko in 300 (T. 332). Another Chinese translation is T. 333. It is translated into English in Paul, Women in Buddhism, op. cit., pp. 27-50. 309. #38 of the Ratnakūta collection (T. 310). Translated into Chinese by Dharmaraksa in 300 (T. 345). Tibetan translations at Toh. 82 and 261. Translation of the Ratnakūta version in Chang, Treasury, pp. 427-465. 310. T. 513, translated into Chinese by Dharmaraksa in 300. 311. Translated from Bodhiruci's version (T. 310 (20)) in Chang, Treasury, pp. 129-162. This text is translated as Toh. 64 into Tibetan. 312. #38 of the Ratnakūta collection (T. 310). Translated into Chinese by Haku Hosso in 300 (T. 330). Also translated into Chinese as T. 331 and into Tibetan as Toh. 72. 313. T. 310 (33), T. 338-339 and Toh. 77. T. 338 is a translation by

ENDNOTES

741

Dharmaraksa, T. 310 (33) is a translation by Nieh Tao-chen of the Western Chin. This last is translated Chang, Treasury, pp. 73-97. 314. T. 585-587 and Toh. 160. T. 585 is a Chinese translation by Dharmaraksa (300). 315. Cf. P.V. Bapat in Annals of the Bhandarkar Oriental Institute 15.3-4, 1935; in Indian Culture 1.3, 1935, 455-459 and 3, 1937, 743-746. 316. Fragments of this are edited in H. Hoffmann, Bruchstūcke des Atānātikasūtra aus den Zentraî Asiatisch Sanskrit Kanon der Buddhisten (Leipzig 1939). 317. This text constitutes T. 1646 (Nanjio 1274), translated by Kumārajīva into Chinese in 412 A.D. 318. Volume One (Baroda 1975) contains the edition, Volume Two (Baroda 1978) the translation. 319. This section provides a mātrkā for each of the four noble truths. They are set out in K. 68-76, where Katsura discusses Harivarman's use of mātrkās here and elsewhere in the text. 320. 20 pairs, 5 triples, 9 quadruples, 1 quintuple, 8 sextuples, 1 septuple, 1 octuple, 1 nontuple, 1 decatupīe, 1 dodecatuple. Cf. K.66-68. 321. This entire section is translated in K.33-38 as "Document I". 322. Katsura (K, p. 42) lists those who believe in the intermediate state as the Pūrvaśailas, Vātsīputrīyas, Sammitīyas, Sarvāstivādins, and perhaps the Dārstāntika-Sautrāntikas, and those who oppose it as the Mahāsāmghikas, Mahīśāsakas, Dharmaguptakas and Theravādins. 323. There are the Ândhakas, Vātsīputriyas, Sammitīyas, Bhadrayanīyas and Sarvāstivādins, according to K., p. 43. 324. There are the Mahāsāmghikas, Mahīśāsakas, Theravādins and Dharmaguptakas, according to K, p. 43. 325. Pūrvaśailas, Vātsīputriyas, Sammitīyas, Bhadrayānīyas and Sarvāstivādins, according to K, p. 43. 326. The Mahāsāmghikas, Mahīśâsakas, Theravādins and DārstāntikaSautrāntikas, according to K, p. 43. 327. Mahāsāmghikas, Ândhakas and Dharmaguptakas, according to K, pp. 43-44. 328. Say the Sarvāstivādins along with Harivarman; cf. K, p. 43. 329. Sarvāstivādins and Theravādins, along with Harivarman (K., p. 44). Katsura notes, however, that Harivarman's "notion of anuśayas..-is significantly different from (that) of the Sarvāstivādins and Theravādins and he does not accept caitasikas as an independent category apart from citta, nor association between citta and caitasikas." 330. The view of the Mahāsāmghikas, Vātsīputrīyas, Sammitīyas, Dārstāntika-Sautrāntikas, Mahīśāsakas and Dharmaguptakas, says Katsura ( K , p . 44). 331. The view in question is that of the Mahīśasikas. Cf. K., p. 45.

742


332. This section is translated in K., pp. 116-118. 333. Much of this section is translated in K., pp. 120-124. 334. 60-64 are translated in large part in K., pp. 134-138. 335. According to K., in the following argument Harivarman takes the side of Buddhadeva, the Dārstāntika-Sautrāntikas and the Andhakas against that of the Sarvāstivādins and Theravādins. 336. Sections 65-67 are translated on pp. 139-143 of K. 337. 68-72 are translated in K., pp. 145-149. 338. 73-74 translated in K., pp. 152-153. 339. 75-76 are translated in K., pp. 155-157. 340. This paragraph summarizes a section that is translated in K., pp. 171173. 341. See C.D. Priestley, "Emptiness in the Satyasiddhi", Journal of Indian Philosophy 1, 1970-71, 30-39 for summary and discussion of this Book. 342. This section is translated in K., p. 160. 343. The following three paragraphs summarize a section that is translated in K., pp. 175-178. 344. This paragraph is also summarized in K., pp. 179-181. 345. This section is translated in K., pp. 192-193. 346. Partly translated into French by Louis de la Vallee Poussin in Melanges chinois et bouddhiques 5, 1931, pp. 203-204. 347. This section is translated into French by Louis de la Vallee Poussin in Melanges chinois et bouddhiques 5, 1936-37, 204-215. 348. This is #26 of the Ratnakūta collection, translated anonymously into Chinese between 265-316 A.D. Other Chinese translations are T. 895 and T. 896. 349. Translated into Chinese anonymously between 265-317 as T. 79-81. 350. Translated into Chinese by Dharmaraksa in 300, according to Nakamura, op. cit., p. 192. 351. According to Paul Pelliot "the 12th or the last, and undoubtedly, the oldest chapter of the Fo-chouo-ta-kouan-ting-chen-tchou-king (Nanjio 167) was translated by Śrīmitra between 317 and 322 A.D." from Chinese (cf. Paul Pelliot, "Le Bhaisajyaguru", Bulletin de l'Ecole Francais d'ExtremeOrient 3, 1903, 33-37). Translations are to be found at T. 449-451, T. 1331 (12) and Toh. 503-504. A thorough discussion of it is provided in Volume 1 of Nalinaksha Dutt's Gilgit Manuscripts, op. cit., pp. 48-57, with the text edited on pp. 1-32 of the Sanskrit materials. It has been translated several times (cf. Potter, Bibliography, op. cit.). The summary provided here is taken from Paul Pelliot's French summary referred to above, as rendered by Dutt, ibid., pp. 51 ff with emendations and additions. The work has been translated in Raoul Bimbaum, The Healing Buddha (Boulder, Colo. 1979) and S. Sen, 'Two medical texts in Chinese translations", Visva-Bharati Annals 1, 1945, 70-95.

ENDNOTES

743

352. According to John Keenan ("Original purity and the focus of early Yogācara", Journal of the International Association of Buddhist Scholars 5.2, 1982, 7-18), who translates a few passages, the work "is extant only in fragments quoted in other texts. These have been collected in Yuki Reimon, Yuishikiron yori mitaru yuishiki shisoshi (Tokyo 1935), pp. 240250. Six quotations appear in Asañga's Mahāyānasamgraha-śāstra, one in his Abhidharmasamuccaya, and one in K'uei-chi's Weishih erh shih lun shuchi. The text is clearly before Asañga." (ibid., footnote 17, p. 17). 353. This work has been edited twice (by Nishio Kyoo, The Buddhabhūmisūtra and the Buddhabhūmivyākhyāna (Nagoya 1939), and by John Keenan in his doctoral dissertation of 1980 at the University of Wisconsin. The summary below is provided in Keenan's "Pure Land systematics in India: the Buddhabhūmisūtra and the trikāya doctrine", The Pacific World 3, 1987, 29-35. In his article Keenan argues that this surra antedates the Samdhinirmocanasūtra (our #136 below), for which he says it was the source. 354. Of this translation there is a very old manuscript (Stein 996 - Giles 4335) found in Tun-huang, dated year 3 of T'ai-ho of the Northern Wei (i.e., 479 A.D.)- It is the oldest Tun-huang manuscript and covers the end of the third chapter. There is a Japanese translation by Watanabe U. and Mizuno K. in KIK, Bidon-bu, Vols. XX and XXI, and a study of the second chapter by F. Watanabe in Gatare Dhammapala et al., eds., Buddhist Studies in honour of Hammalavai Saddhatissa (Nugagoda, Sri Lanka 1984). 355. A Chinese translation is T. 1555. The work has been reconstructed into Sanskrit with Vasubandhu's commentary by N. Aiyasvami Sastri (Visvabharati Annals 10, 1951, 1-54). Louis de la Vallee Poussin notes that Vasubandhu cites a Vasumitra (different from the master of the Mahāvibhāsā') whom Vasubandhu terms a Sautrantika. However, Poussin finds no Sautrantika leanings in this work. Cf. Poussin's French translation of Vasubandhu's Abhidharmakośa and Bhāsya (Paris 1923-31; English translation by Leo Pruden, Berkeley 1988-1990), Volume 6, xliii-xlv. 356. There are two Chinese versions, T. 762, translated by Fa-hsien in 9821000, and T. 763, translated by Chin-tsun-chi around 1113. These "differ enormously", according to N.H. Samtani in his edition of this work at Tibetan Sanskrit Works Series 13, (Patna 1971), p. 33. In addition, there are several manuscripts from Tibet and Nepal, used by Samtani in preparing his edition. The text is referred to by Yaśomitra (8th century). The translation by Ms. A. Ferrari (Atti della Reale Accademia d'ltalie. Memoire. Classe di Scienze morali et storiche. Series VII, fasc. 13, Roma 1944, pp. 535-625) is of only a fragment of the text. 357. For bibliography cf. K.H.Potter (ed.), Bibliography. Third Edition, op. cit., #135 on pp. 142-143.

744


358. Lambert Schmithausen, Ālayavijñāna. On the Origins and the Early Development of the Central Concept of Yogācāra Philosophy. Studia Philologica Buddhica IVa-b, in two volumes (Tokyo 1987), Part One, p. 12; also cf. Stanley Weinstein, 'The ālayavijñāna in early Yogācāra Buddhism: a comparison of its meaning in the Samdhinirmocanasûtra and the Vijñaptimātratāsiddhi of Dharmapāla", Kokusai Toho Gakusha Kaigikiyo 3, 1959, 46-58, where sizable sections of the text are translated. 359. The translation of this passage is taken from Paul J. Griffiths et al., The Realm of Awakening (New York 1989), pp. 5-6. 360. The Akutobhayā is edited by Max Walleser (Materialen zur Kunde des Buddhismus 2,1923), reconstructed by R.C. Pandeya (Delhi 1988-89), and translated into German by Max Walleser (Die Mittlere Lehre des Nāgārjuna nach der Chinesischen Version ūbertragen, (Heidelberg 1912). 361. The Prajñāpradīpatīkā (Peking no. 5259) of Avalokitavrata lists eight major commentaries on the Mūlamadhyamakakārikās, beginning with Nāgārjuna's own (fol. 85a; no title is mentioned). The colophon of the Akutobhayā itself contains an identical list. The Bodhimārgadīpapañjikā (Peking no. 5344) of Dīpamkaraśrījñāna specifically refers to the Akutobhayā as Nāgārjuna's commentary (fol, 324b). 362. According to Akira Saito, "Buddhapālita in the history of Mādhyamika philosophy", Transactions of the International Journal of Oriental Studies 31, 1986, 106-107) these maybe taken as an indication that Buddhapālita •and the author of the Akutobhayā were working from slight variations in the text of the Sanskrit kārikās in each of these five instances. They are listed on p. xvii by Saito as the following locations in Buddhapālita's Madhyamakakārikā-Vrtti: I.Sab; VII.16ab; VII.17cd; VII. 28; and XI.lab. Several later Tibetan scholars claimed that the Akutobhayā did indeed differ from the other commentaries on doctrinal and philosophical issues, but such claims do not seem to be entirely justified on the basis of present evidence. 363. This lengthy work is available in "three Chinese translations, two Tibetan translations (both from the Chinese, one being merely a partial summarization, i.e., a hrdaya of the full-length version), and two modern Sanskrit editions largely derived from a relatively recent Nepalese Mss." (George Crevoshay, "Some traces of Vedic divinities in the Larkāvatārasūtra" in T.N. Dhannadhikari (ed.), Golden Jubilee Volume, Vaidika Samśodhana Mandala (Poona 1982), p. 39). Consult the many citations listed in the Bibliography, Volume One of the Encyclopedia of Indian Philosophies, Third Edition, #137 (pp. 143-145). 364. Christian Lindtner, 'The Lañkāvatāra...", op. cit., pp. 245 ff. 365. Schmithausen, Ālayavijñāna..., Volume 2, op. cit., note 102 on pp. 263-264. 366. Daisetz Teitaro Suzuki, Studies in the Lañkāvatāra Sūtra (London

ENDNOTES

745

1930, 1957), pp. 4-15. 367. Suzuki, ibid., pp. 15-37. 368. Jikido Takasaki, "Analysis of the Lañkāvatāra. In search of its original form", īndianism etBouddisme offerts a Msgr. Etienne Lamotte. Publication de l'lnstitut Orientaliste du Louvain 23 (Louvain-de-Neuve 1980), pp. 339345. 369. Jikido Takasaki, "Sources of the Lañkāvatāra and its position in Mahāyāna Buddhism", Indological and Buddhist Studies. Volume in Honour of Professor J. W. de Jong on his Sixtieth Birthday (Canberra 1982), p. 565. 370. Darbhanga 1963. 371. Translated by Daisez Teitaro Suzuki, The Lañkāvatāra Sūtra (London 1932). 372. Edward Hamiin, "Discourse in the Lañkāvatāra Sūtra", Journal of Indian Philosophy 11, 1983, 267-313. 373. Suzuki, Studies in the Lañkâvatāra Sūtra, op. cit. 374. This introductory Chapter is translated in S 65-85 and summarized in H 270-275, including translations of one or two passages. Suzuki says it "appears in all the Lañkāvatāra texts except Gunabhadra...(and) is...no doubt a later addition" (S 65). 375. H, p. 270. 376. Translated and discussed in H, pp. 290-291. 377. On the classification into eight kinds of vijñāna see H, pp. 279-281, as well as Gishin Tokiwa, "Svacittamātra, the basic standpoint of the Lañkāvatāra Sūtra", Journal of Indian and Buddhist Studies 26.1, 1977, 3439. 378. This section is studied, and excerpts translated, in H, pp. 282-286. 379. Translated and discussed in H, pp. 288-289. 380. Translated and discussed in H, p. 291. 381. Translated and discussed in H, p. 309. 382. This sentence and the previous one, which relate directly to the distinction in question, do not appear in T but are found in E. T on this passage is rather confusing, as there is apparently a difference between the Chinese and Sanskrit texts at this point. 383. The text is apparently garbled here; it is unclear what is the eighth theory. 384. Concerning these five see Akira Suganuma, "The five dharmas in the Lañkāvatārasūtra", Journal of Indian and Buddhist Studies 15.2, 1967, 3239. 385. A goodly number of these verses are translated in S. 386. This is T. 86. 387. This is T. 125. 388. This is T. 155.

746


389. T. 6S3. 390. In Chinese, T. 397 CIS) and in Tibetan, Toh. 27. Parts of Chapters 1719 are translated into French by Sylvain Levi, "Notes chinoises sur 1'Inde, IV" in Bulletin de l'Ecole Francaise d'Extreme-Orient S, 1905, 262-284. A few pages are translated in A.F.R. Hoernle, Manuscript Remains of Buddhist Literature found in East Turkestan. Two volumes (Oxford 1916; Amsterdam 1970). 391. T.464-467 and Toh. 109. 392. T. 657. 393. T. 982-988. This work is edited by Shuyo Takubo (Tokyo 1972). 394. T. 454-455 and T. 457. 395. T. 310 (12), T. 316 and Toh. 56. 396. T. 1465. 397. T. 650-652 and Toh. 180. 398. T. 1137-1140. Edited in H.W. Bailey, Khotanese Buddhist Texts. Cambridge Oriental Series 3 (London 1951). Portions edited in G. Bongard-Levin, Studies in Ancient India and Central Asia. Soviet Indology Series 17 (Calcutta 1971), pp. 247-256. 399. This work, in Chinese as T. 310 (24) and T. 325-326, in Tibetan as Toh. 68, has been translated into French in Pierre Python, Vinayaviniścayasūtra. Enquete d'Upāli pour un Exegese de la Discipline (Paris 1973), into English in Chang, Treasury, pp. 262-278. 400. T. 420-421. 401. T. 1521, available in Chinese only. Opinions differ about whether Nāgārjuna, the author of the works #s 33-44, is also the author of this text. Lindtner (Nāgāijuniana, op. cit., p. 14) thinks "there are several reasons to render it likely that it is authentic: The very early Chinese evidence; quotations from the Bodhisambhāra;...Daśabhūmika-sūtra is known to have been used by Nāgārjuna elsewhere". Ruegg, The Literature of the Madhyamaka School..., op. cit., p. 29, note 67, reports that "the authorshp of this work has been questioned by A. Hirakawa", but confirmed by R. Hikata Chapter Nine, which deals with 'The Path of Easy Practice" as well as with classifications of various and sundiy Buddhas and Bodhisattvas, is reconstructed into Sanskrit by Hisao Inagaki, 'The path of easy practice", Ryukokudaigaku Ronsho 422, 1983, 38-55. Inagaki has also translated Chapter Five, titled "Retrogression and Non-retrogression", in his "The easy method of entering the stage of non-retrogression", The Pacific World n.s. 3, 1987, pp. 24-28. 402. Nakamura, op. cit., p. 241. 403. Edited and translated many times; cf. Potter, Bibliography: Third Edition #160.1 for references. 404. Edward Conze, The Short Prajñāpāramitā Texts (London 1974) pp.

ENDNOTES

747

142-143. 405. Probably the most recited, studied and revered of all the Prajñāpāramitāsūtras, it is usually rendered (improperly, Edward Conze argued) as the "Diamond" or better "Diamond-cutter" sūtra. Bibliographical materials are provided in Potter (ed.), Bibliography: Third Edition.#161.1. 406. Conze's edition and translation (Serie Orientaiia Roma 13, 1957), pp. 10-11. 407. Prabal Kumar Sen, "Śrīlata: a pre-Vasubandhu philosopher", Journal of the Department of Philosophy, University of Calcutta 1, 1983-83, 119131. 408. J. Przyluski, "Sautrāntika et Dārstāntika", op. cit., 14-24. 409. Two versions of the same text are extant only in Chinese, constituting T. 1505 and T. 1506. The name of the author of T. 1505 is given as Kindhien; its translator as Kurnārabuddhi, who made the translation in 382: the Chinese of its title is Ssu A-han-mou tch'ao-kiai. As to T. 1506, its Chinese name is said to be San-fa-tou louen, it is fifteen pages long; its translator is Gautama Samghadeva, who made it in 391, Translations come down to us in Sanskrit palmleaf found in Turfan (present-day Xinjiang). This information, with the spellings, is provided in Leon Hurvitz, 'The road to Buddhist salvation as described by Vasubhadra", Journal of the American Oriental Series 87, 1967, 434-486. Both versions have been translated into English by Eric Grinstead in a book, unpublished to our knowledge, scheduled to be titled Buddhism by Threes. Grinstead tells us in his Introduction to the forthcoming book that "there is a close relation between" T. 1505 "and the later (and much larger) (Abhidharma)Kośau. The present summary is prepared by us on the basis of a manuscript of Grinstead's translation. An opening Preface in T. 1505 tells us the date surrounding the preparation of that Chinese translation at Ye in Turfan in 382 A.D., and that the entire project of translation, of which this is one part of three, took eight years. 410. Thich Thein Chau, "The literature of the Pudgalavādins", Journal of the International Association for Buddhist Studies 7.2, 1984, p. 8, however, argues that this is not a Sammitīya text. 411. T. 1649.32.464a.27. See the comments by K. Venkataramanan in Visvabharati Annals 5, 1953, p. 174 and pp. 218-219, note 24. 412. K. Venkataramanan's English translation of the Chinese text, ibid., should be used with considerable caution. Venkataramanan himself admits his own tentativeness at several places, and much of his translation makes little sense. In his defence, however, the Chinese of this treatise is often problematic. The text itself seems occasionally corrupt and the edition provided in the Taisho canon is plagued by atrocious punctuation and absurd sectional divisions. Part of this text is reviewed in N.N. Dutt and K.D. Bajpai,

748


Development of Buddhism in Uttar Pradesh (Lucknow 1956), pp. 302-307. 413. Discussed in Venkataramanan, "Did the Buddha deny the self?", Proceedings of the Indian Philosophical Congress 30, 1955, 221-228. 414. See discussion in Venkataramanan's translation, op. cit., pp. 219 note 24, 221-222 note 34. 415. As Venkataramanan has noted, ibid., p. 223 note 26. 416. The text of the Sammitîya rebuttal to positions four and five is corrupt. This section of the text (465b.10-13) has been wrongly placed under the refutation of the fifth proposition, and it is moved here, following Venkataramanan's emendation; see Venkataramanan's translation, ibid., pp. 178 and 223 note 42. 417. T. 618. 418. This is #44 of T. 310 in Chinese, Toh. 88 in Tibetan. It is translated in Chang, Treasury, op. cit., pp. 280-311. 419. See Robinson, Early Mādhyamika..., op. cit., pp. 32-33. 420. Ruegg, op. cit., pp. 27-28. 421. Lindtner, Nagarjuniana, op. cit., pp. 11-12, footnote 13. 422. Hsueh-Li Chang, "Nāgārjuna's approach to the problem of the existence of God", Religious Studies 12, 1976, 207-216. 423. Visvabharati Annals 6, 1954, 165-231. 424. Robinson, op. cit., pp. 208-209. 425. Similar to Madhyamakakārikās 1.12, 15.4, 1.1-4, according to Robinson, ibid., p. 32. 426. sa Madhyamakakārikā 1.9, according to Robinson, ibid. 427. = Śūnyatāsaptati 19, according to Robinson, ibid. 428. = Madhyamakakārikā 13.3 according to Robinson, ibid. 429. = Madhyamakakārikā 12.1 according to Robinson, ibid. 430. See Madhyamakakārikā 11.2, advises Robinson, ibid. 431. See Madhyamakakārikās 7.15 and 2.1, advises Robinson, ibid. 432. Ronald Davidson's unpublished doctoral dissertation, University of California at Berkeley 1985, pp. 133-134. 433. Stefan Anacker, Seven Works of Vasubandhu, the Buddhist Psychological Doctor (Delhi 1984), pp. 211-273. 434. Ronald M. Davidson writes in his as-yet unpublished Ph.D. dissertation (Berkeley 1985): "In the MSABh [i.e., the Mahāyānasūtrālamkāra-Bhāsya ascribed to Vasubandhu]...the name of the author of the MSA is given as Vyavadātasamayabodhisattva. Demieville has shown that Yogācāras (meditation masters) who were associated with the cultus of Maitreya have received the posthumous epithet of Bodhisattva. It is entirely likely that this was the case here and Vyavadātasamaya was a monk in northern India similarly involved in the Maitreya cult. I take Vyavadātasamaya to be the compiler of all the verses of the received text and the author of the later ones" (p. 133).

ENDNOTES

749

The work is standardly ascribed to Asanga. However, Davidson notes that Asañga "refers to it (the Mahāyānasūtrālamkāra) in the Viniścayasamgrohanī [section of the Yogācārabhūmi] as an example of a well-constructed śāstra, but he gives no author's name" (Davidson, ibid., p. 134). 435. This simile may "reflect" the difference between the true dharma, which is ineffable, and its faint "reflection" which is the words of the dharma. 436. Perhaps the designation "jalpamātra" rather than "vijñaptimātra" for the school would have made its intentions more evident! 437. IX. 11-14 translated in Davidson, ibid.., pp. 263-264. 438. IX.41-48 are translated in Davidson, ibid., pp. 266-270. 439. IX.70-75 are translated in Davidson, ibid., pp. 315-318. 440. XI.15-19 are translated in Davidson, ibid., p. 232. 441. XI.39-45 translated in Davidson, ibid., pp. 249-250. 442. XIX.41-54 translated in Davidson, ibid., pp. 249-250. 443. Alex Wayman goes into greater detail on this at pp. 25-29 of his Analysis of the Śrāvakabhūmi Manuscript, University of California Publications in Classical Philology 17 (Berkeley 1961). 444. Lambert Schmithausen, Ālayavijñāna..., op. cit. 445. For a critical review of Schmithausen's work cf. the review of it by Paul J. Griffiths in Journal of the International Association of Buddhist Studies 12.1, 1989, 170*177. A work by a student of Schmithausen, unavailable to us at the time of writing, is H.S. Sakume, Die Āśrayaparivrtti-theorie in der Yogācārabhūmi, Two Volumes (Stuttgart 1990), reviewed by Eli Franco in Indo-Iranian Journal 36, 1993, pp. 343349, who extends this type of study of the present work to other topics. 446. Schmithausen, op. cit., pp. llOff. discusses this passage. 447. Line 2 of page 23 in Schmithausen, ibid., Volume 2, note 844 on pp. 429-431. 448. Sections of this are discussed in various passages and footnotes in Schmithausen, ibid. See the references on his p. 668 to various lines in this section. 449. This section is freely translated by Esho Mikogami, "A refutation of the Sāmkhya theory in the Yogācārabhūmi", Philosophy East and West 19, 1969, 443-448. 450. Lines 13-15 of E129 are translated by Schmithausen, op. cit., p. 132. The section is restored into Sanskrit by Vidhusekhara Bhattacharya in his "Ātmavāda as in the Yogācārabhūmi of Âcārya Asañga", Dr. Kunhan Raja Presentation Volume (Madras 1946), pp. 27-37. 451. This section is translated in George Chemparathy, 'Two early Buddhist refutations of the existence of īśvara as the creator of the universe", Wiener Zeitschrift fur die Kunde des Sud- und Ostasien 12-13,

750


1968-69, 129-138. 452. Schmithausen, Ālayavijñāna..., op. cit., p. 135 contains a translation of p. 192, lines 6-9 of E192. 453. Alex Wayman in Journal of Indian and Buddhist Studies 8.1, 1960, pp. 379ff. Reprinted in Alex Wayman, Buddhist Insight (ed. George Elder)(Delhi 1984), pp. 327-332. 454. Schmithausen, op. cit., p. 18. 455. Schmithausen's translations of technical terms have been replaced by the translations standard for the present Volume. 456. Wayman in Journal of Indian and Buddhist Studies 8.1, op. cit. 457. Schmithausen, op. cit., pp. 221-222. 458. Schmithausen, ibid., p.669. 459. Wayman, Buddhist Insight, op. cit., p. 354. 460. Schmithausen, op. cit., footnotes, pp. 228-241. 461. Schmithausen, ibid., footnotes 1420-1426. 462. This summation is based on Schmithausen's translation of what he calls "a difficult line". See his notes in Schmithausen, ibid., pp. 538-543. 463. This section has not been translated into Sanskrit so far. 464. This Chapter is not available in Sanskrit. 465. Wayman, Analysis of the Śrāvakabhūmi Manuscript, op. cit. 466. In Tibetan Sanskrit Works Series 17, 1973. 467. The last section, on food, is translated in Wayman, Analysis,.., p. 139. 468. This paragraph is taken from Wayman, ibid., p. 86, with replacement of his translations of technical terms by ours, 469- Journal of Indian and Buddhist Studies 8.1, 1960, pp. 379ff., reprinted in Wayman, Buddhist Insight, pp. 327-332. 470. Nalinaksha Dutt's edition of Bodhisattvabhūmi (Pataīiputra 1966, 1978), pp. 8-46. 471. Gustav Roth provides an improved Sanskrit text and Engiish translation of the first few lines in his "Observations on the first chapter of Asañga's Bodhisattvabhūmi", IndologîaTaurinensia 3-4, 1975-76,403-412. 472. This Chapter has been translated in Janice Willis, On Knowing Reality.The Tattvārtha Chapter of Asañga's Bodhisattvabhūmi (New York 1979). Our summary draws on her translation as well as E and T. 473. This Chapter is translated into French by Paul Demieville, "Le chapitre de la Bodhisattvabhūmi sur la perfection du dhyāna", Rocznik Orientalistyczny 21, 1957, 109-128, reprinted in Paul Demieville, Chois d'Etudes bouddhiques (1969-1970)(Leiâen 1973), pp. 304-319. 474. This Chapter is translated into French by Johannes Rahder in Acta Orientalia (Copenhagen) 4, 1926, 214-256. 475. This Chapter is translated into French by Johannes Rahder. ibid. 476. Schmithausen, op. cit. 477. Ibid., pp. 194-196.

ENDNOTES

751

478. Paul J. Griffiths, On Being Mindless..., op. cit., pp. 130-137. 479. Lambert Schmithausen, Der Niivāna-Abschnitt in der Viniścayasamgrahanī der Yogācārabhūmi. Osterreichische Akademie der Wissenschaftern. Veroffentlichungen der Kommission fur Sprache und Kulturen Sudasiens 8, 1969, pp. 41-71. 480. Quoted passages are from Davidson's thesis, op.cit., pp. 186-188, except that we have substituted the translations of technical terms used in this Volume for Davidson's translations. 481. Davidson, ibid., pp. 205-207. 482. Alex Wayman, "Nescience and insight according to Asañga's Yogācārabhūmi", Buddhist Studies in Honour of Walpola Rahula (ed. S. Balasoriya eī al.) (London 1980), pp. 251-266. Reprinted in Alex Wayman, Buddhist Insight, op. cit., pp. 193-214. 483. T. 1602 and T. 1603. There is no Tibetan translation. T. 1617 is a commentary by Paramārīha title *Trinihsvabhāvaśāstra, which is a commentary on the seventh chapter of the present work. Schmithausen, in footnote 99 (pp. 261-262) of Part II of his Ālayavijñāna (op. cit.) provides a wealth of information on the evidence pertaining to it. The work is referred to as *Prakaranāryaśāsanaśāstra by Demieville; another suggestion of the real title is Śāsanodbhāvanā, and still others have been suggested. Schmithausen gives evidence to show that it is certainly subsequent to the Yogācārabhūmi, but probably prior to the "Maitreya" works. 484. Ronald M. Davidson, Ph.D. dissertation, op. cit., note 28 on p. 147. 485. Rahul Sankrtyayana, "Second search of Sanskrit palm-leaf mss. in Tibet", Journal of the Bihar and Orissa Research Society 33, 1937, 1-57. 486. P. Pradhan, "Ms. of Asañga's Abhidharmasamuccaya", Indian Historical Quarterly 24, 1948, 87-93. 487. V.V. Gokhale, "A rare manuscript of Asañga's Abhidharmasamuccaya", Harvard Journal of Asiatic Studies 11, 1948, 207-213. 488. V.V. Gokhale, "Fragments from the Abhidharmasamuccaya of Asañga", Journal of the Royal Asiatic Society of Great Britain and Ireland, Bombay Branch 23, 1947, 13-38. 489. As Visva-Bharati Studies 12, 1950. 490. Walpola Rahula, Le Compendium de la superdoctrine (philosophie) (Abhidharma-sam uccaya d'Asañga). Bulletin de I'Ecole Francaise d'ExtremeOrient 78 (Paris 1971). 491. Walpola Rahula in fact says that he made use of the Tibetan and Chinese translations as well as Pradhan's Sanskrit edition/reconstruction (p. xx), but there is scant evidence to support this claim (T'oung Pao 1973, pp. 339-346, and Lambert Schmithausen's "Zu Walpola Rahula"s Ûberstezung von Asañga's Abhidharma-samuccaya", Wiener Zeitschrift fiir die Kunde des Sudasien 20, 1976, pp. 111-122) and must, like the edition/reconstruction upon which it is based, be used with extreme care.

752


492. The text has close links with another major work at least parts of which may come from Asañga: the \bd.Yogācārabhūmi. Also, many of its definitions are reproduced in Sthiramati's Trimśikābhāsya. There is only one Indian commentary extant in Sanskrit, the Abhidharmasamuccayabhāsya. 493. The Sanskrit here is not quite certain. Pradhan reconstructs abhūtaparikalpa 102.2 and makes no comment. This is certainly the usual Sanskrit form, but the Tibetan reads yang dag pa ma yin pa'i rnam par rtog pa (P137b6/Dll6b5-6) which should probably be reconstructed as abhūtavikalpa, less common though this form is. Matters are complicated by the fact the the Abhidharmasamuccayabhāsya seems to have read abhūtaparikalpa, judging from both the extant Sanskrit (137.8) and the Tibetan translation (yang dag pa ma yin pa'i kun tit rtog pa (101b7). It's noteworthy that, as far as I can see, the Tibetan translations of both the Abhidharmasamuccaya and the Bhāsya consistently use imam par rtog pa for vikalpa and kun tu rtog pa for parikalpa elsewhere, which seems to strengthen the supposition that the Tibetan translators were reading abhūta-vikalpa here. Following the lectio difficile, then, I give abhūtavikalpa here, though with some hesitation. (PG) 494. Edward Conze, The Prajñāpāramitā Literature, op. cit., p. 96. 495. Edited, with the Vajracchedikāprajñāpāramitāsūtra, by Lai Mani Joshi and Samdhong Rinpoche (Sarnath 1978). 496. Summaiy based on Tucci's translation of the Chinese-the Sanskrit is missing. 497. Etienne Lamotte, La Somme du Grand Vehicule. Two volumes (Louvain 1938-39). 498. Lamotte, "L'ālayavijñāna (le receptacle) dans le Mahāyānasamgraha Chap. II)", Melanges Chinois et Bouddhiques 3, 1939, 169-255. 499. Ronald Davidson discusses at some length the evidence for and against ascribing this work to Asañga. He notes that the Mahāyānasamgraha cites the Mahay ānasūtrālamkāra, the Madhyāntavibhāga, and the Bodhisattvabhūmi section of the Yogācārabhūmi, and that this pattern of quoting contrasts noticeably with the followed in, e.g., the Yogācārabhūmi itself, which does not quote the Mahāyanasūtrālamkāra at all and only mentions it once. Davidson points out, further, that "many of the categories standard to Asañga's previous works have been altered", giving examples. However, he concludes that "while it is obvious that there was a model and methodology shift from the Yogācārabhūmi and allied works, it is equally obvious that there exists some degree of continuity" (Davidson, op. cit., pp. 136-137). 500. It will be seen below that a number of quoted passages from other works attributed to Asañga are identified by the summarizer as "quoted as if a work by a different author". Though this may be taken to signify that

ENDNOTES

753

the present work is not a work of Asañga's that is not the only possible explanation. Another may be that someone after Asañga inserted these references without recognizing that they were by the same author, or through murky language failing to make it clear. Still, we have cited this work as the last among those attributable to Asañga as a way of taking note of the frequent references of this sort. 501. The Abhidharmasūtra, which is not extant, and which according to some scholars never existed but is an invention of Asañga's! 502. 1.44-49 is translated in Davidson, ibid. 503. Contrary to the opinion of Sthiramati expressed in the Trimśikābhāsya, the storehouse consciousness is conceived by Asañga primarily as the cause of affliction. 504. Name = constructed, notion — dependent. The dependent notion arises successive to the name and the name is anterior to any notion. 505. This section is translated in Noriaki Hakamaya, 'The realm of enlightenment in vijñaptimātratā: the formulation of the four kinds of pure dharmas", Journal of the International Association of Buddhist Studies 3.2, 1980, 21-41. 506. Leslie S. Kawamura, 'The Dharmadharmatā-vibhaga, Journal of Indian and Buddhist Studies 32.2, 1984, pp. 10-17. 507. Respectively, these are in D.T. Suzuki's Tibetan Tripitaka, Peking Edition (Kyoto/Tokyo 1958), all in Volume 128, No. 5524, pp. 22-24; no. 5523, 21-22; and no. 5529, 133-138. 508. Davidson, op. cit., p. 134, comments: 'That the DhDhV...was evidently unknown to Hsūan-tsang, Dharmapāla, or Sthiramati, in no way indicates that the DhDhV is not by the same author (i.e. Vasubandhu) as the other commentaries on the "Maitreya" texts. In fact, the DhDhV may have been deliberately ignored by these writers because it doesn't fit into their conception of Yogācāra. Not into Sthiramati's, because the existent and the nonexistent cannot be differentiated, and not into Dharmapāla's and Hsûan-tsang's, because the primordial nature of vijñāna is denied. The original 'five works of Maitreya' also included a Yoga-vibhāga, which no language has preserved. This may indicate that this text was too radical even for the Tibetans! (who were after all at the time under the influence of Śāntaraksita and Kamalaśīla)." (Anacker, private communication). 509. Stefan Anacker, "An unraveling of the Dharma-dharmatā-vibhāga-vrtti of Vasubandhu", Asiatische Studien 46.1, 1992, pp. 26-36. 510. A portion reconstructed into Sanskrit, together with the Tibetan translation of the rest, is provided in Davidson, op. cit., pp. 289-293 and footnotes thereon. 511. Warder, op. cit., p. 407. 512. Conze, The Prajñāpāramitā Literature, op. cit,, p. 37. 513. Warder, op. cit., p. 408.

754


514. Serie Orientale Roma 6, 1954. There are also other summaries than ours, by Edward Conze, "Maitreya's Abhisamayālamkāra", Sino-Indian Studies S, 1957, 21-36, and by Warder, Indian Buddhism, op. tit., pp. 407413, and an extended analysis by Ernst Obermiller, Analysis of the Abhisamayālamkāra. Three volumes (London 1933-39, also Calcutta Oriental Series 27, 1933-36). See also Conze's discussion in the Prajñâpāramitā Literature, op. cit., pp. 103-107. Our summary here attempts to minimize the complexities, involved in the relationship with other texts. 515. For representative literature cf. Potter, Bibliogrraphy, Third Edition, op. cit., under #175.24. 516. Excerpted from Stefan Anacker, Seven Works ofVasubandhu, op. cit., pp. 11-23. 517. The account is slightly different in the Tibetan sources. Cf. Anacker, ibid., p. 11. 518. Edited and translated into French by Louis de la Vallee Poussin. Seven volumes (Paris 1923-31). Translation revised by Etienne Lamotte in six volumes, Melanges chinois et bouddhiques 16, 1971. This has been translated into English by Leo M. Pruden in four volumes (Berkeley, Calif. 1988-1990). 519. See Potter, Bibliography, Third Edition, op. cit., #175.1. 520. Edited, with Yaśomitra's Sphutārtha, by Dwarikadas Sastri (Varanasi 1970, 1981) 521. Sections 25-27 are freely translated in Th- Stcherbatsky, The Central

Conception Buddhism and the Meaning of the Word Dharma. Royal Asiatic

Society Publication Fund 7 (Calcutta 1923, 1926; Dellhi 1970), pp. 62-77. 522. In addition to "T", this section has been translated by Th. Stcherbatsky in Soul Theory of the Buddhists, Bulletin de l'Academie des Sciences de URSS 1919; reprinted Delhi 1970. 523. This section is summarized in Padmanabh S. Jaini, "Smrti in the Abhidharma literature and the development of Buddhist accounts of memory of the past", in Janet Gyatso (ed.), In the Mirror of Memory (Albany, N.Y., 1992), pp. 49-51. 524. Cf. Yoshihito G. Muroji, Vasubandhu's Interpretation des Pratītyasamutpāda (Wiesbaden 1993) for references to these editions as well as to Japanese translations and discussions of portions of the text. 525. Giuseppe Tucci, "A fragment from the Pratītyasamutpâda of Vasubandhu", Journal of the Royal Asiatic Society 1930, pp. 611-623. 526. Ascribed to Vasubandhu by Bu-Ston. See Marek Mejor, Vasubandhu's Abhidharmakośa and the Commentaries preserved in the Tanjur (Stuttgart 1991), p. 9. The sections of the summary in quotations are from the article by K. Timura on this work in Encyclopedia of Buddhism (ed. G.P.Malalasekaraetal.) (Colombo) 2.1, pp. 21-22. This work was translated

ENDNOTES

755

into Chinese by Bodhiruci in ca. 530. It constitutes T. 1524. 527. Available in Chinese (T. 3987) and Tibetan translation; cf. Mejor, op. cit., p. 9. This work is also ascribed to Vasubandhu by Bu-ston; ibid., p. 9. 528. According to Mejor, ibid., p. 11, this work is ascribed to Vasubandhu by Susumu Yamaguchi. 529. Mejor, ibid., p. 9, says Bu-ston ascribes this commentary to Vasubandhu. 530. The text exists in several Tibetan and Chinese versions. The present summary is mst'e using Peking/Tokyo Tibetan Tripitaka, volume 104, pages 34 and 35. 531.T. 3993, also available in Tibetan. See Mejor, ibid., pp. 9-11. This was translated into Chinese by Bodhiruci around 508-511. A general survey of the contents of the seventh bhūmi is provided by Johannes Rahder, op. cit., reprinted from his doctoral dissertation, Leuven 1926. 532. T. 1533, ascribed by Japanese scholars to Vasubandhu. See Nakamura, op.cit,, p. 272, notes 32, and Mejor, ibid., p. 10. 533. T. 4103, also preserved in Tibetan. See Mejor, ibid., p. 9. Mejor also reports that this work "shows a direct dependence on the Abhidharmakośa" > citing A. Schiefner, "Ûber Vasubandhu's Gāthāsamgraha", Melanges Asiatiques VIII (1S76-1881), pp. 559-593. 534. Ascribed to Vasubandhu by Bu-ston. Cf. Mejor, ibid., p. 9. 535. Cited in Mejor's (ibid., p. 11) list of works ascribed to Vasubandhu by Susumu Yamaguchi. 536. T. 1527-1529 and Nanjio 1206-1210 ~ 2207, 209, ascribed to Vasubandhu in Paramārtha's Life of Vasubandhu, probably written in ca. 565. 537. T. 1511, 1513 and Nanjio 1168 and 1231. Also ascribed to Vasubandhu by Bu-ston. Cf. Mejor, ibid., pp. 8-9. 538. Cf. Nakamura, op. cit., p. 272, note 30. 539. Mentioned as a work of Vasubandhu's by Paramārtha, Life of Vasubandhu. 540. T. 1519-1520 and Nanjio 1232-1233. Cf. Mejor, op. cit., pp. 8-10. 541. T. 1524, translated around 529 by Bodhiruci. An important text in Japan; see Nakamura, op. cit., p. 271, note 28 for references to Japanese translations and studies. Paul Williams, Mahāyāna Buddhism: The Doctrinal Foundations (London 1989), p. 257, doubts that this is a work of Vasubandhu's. 542. Minoru Kiyota, "Buddhist devotional meditation: a study of the Sukhāvatī-vyūhopadeśa", in Minoru Kiyota (ed.), Mahāyāna Buddhist Meditation: Theory and Practice (Honolulu 1978), pp. 293-323. 543. There are several commentaries on the kārikās on the Vajracchedikā extant in Chinese and Tibetan. Giusppe Tucci (Minor Buddhist Texts, op. cit.) attempts to unravel the question of their authorship without great

756


success. He argues that the work T. 1510 = Tohoku 3816, translated by Dharmagupta and summarized above as our #169, is the prose commentary that Asañga wrote on his own verses, and that Vasubandhu probably wrote the commentary (on that?) translated by Bodhiruci and again by I Ching which constitutes T. 1511 and T. 1513 respectively. Finally, he gives an analysis of T. 1510, ascribing it (confusingly) to Vasubandhu. Frauwallner ascribes a commentary on the Vajra to Vasubandhu "the elder". At the moment it is difficult to say much that is definitive about all this. 544. T. 1532 = Nanjio 1193, ascribed to Vasubandhu by Susumu Yamaguchi. See Mejor, op. cit., p. 10, note 29. 545. T. 4061 = Tohoku 649. The alternative reconstruction of the title is Hajime Nakamura's, who remarks that it "teaches how to interpret and explain the content of a sūtra" (Nakamura, op. cit., p. 271). 546. Erich Frauwallner, "Vasubandhu's Vādavidhi", Wiener Zeitschrift fur die Kunde des Sud- und Ostasien 1, 1957, 104-134. 547. Anacker, Seven Works of Vasubandhu, op. cit., pp. 29-48. 548. The numbering corresponds to the enumeration of the fragments in Frauwallner, "Vasubandhu's Vādavidhi", op. cit. This enumeration is also followed in T". 549. See Andre Bareau, Les sectes bouddhiques..., op. cit., pp. 180-189. 550. This section is translated by Brian Galloway, "A Yogācāra analysis of the mind, . based on the Vijñāna section of Vasubandhu's Pañcaskandhaprakarana with Gunaprabha's commentary", Journal of the International Association of Buddhist Scholars 3.2, 1980, pp. 7-'2Q. 551. French at Melanges chinois et bouddhiques 4, 1935-6, pp. 151-288; English from Berkeley, California 1988. 552. Anacker, Seven Works of Vasubandhu, op. cit., pp. 83-156. 553. Attention is also drawn to explanatory articles by G. Morichini, 'The spiritual struggle of Vasubandhu and his Karmasiddhiprakarana", East and West 6.1, • 1955, 1-33 and Stefan Anacker, 'Vasubandhu's Karmasiddhiprakarana and the problem of the highest meditations", Philosophy East and West 22, 1972, pp. 247-258. 554. Cf. Patthāna 1.1.3.365, etc. 555. Paris i907, 1911; Darbhanga 1970. 556. "Steadiness in awareness" is defined as meditational concentration at Madhyānta-vibhāgabhāsya IV, 3. 557. This is similar to the argument on wood and fire in Abhidharmakośa IV, 2-3 and in Karmasiddhi 8. The more one studies the works of Vasubandhu, the less likely the theory of two Vasubandhus enunciated by Frauwallner appears to be valid. 558.Again very akin to the passages cited in footnote 554. 559. In this case Vasubandhu's interpretation actually does violence to the

ENDNOTES

757

verse; the verse clearly states that all the stages are unperfected, unperfected and perfected, and perfected. 560. It should be noted that Vasubandhu in this work distinguishes the "author", Maitreyanātha, from "the expounder of the text to us and others". 561. Tokyo 1964. 562. Seven Works of Vasubandhu, op, cit., pp. 211-273. 563. We shall follow Nagao's practice and that of the Anacker translation in numbering the verses of the Madhyāntavibhāga starting with the second kārikā of the text. In reading the present summary as a commentary on the summary of 164Madhyāntavibhāga, the commentary numbering thus corresponds to the "T" numbering of the earlier summary. 564. If one simply said "Everything is empty", this would be characterizing everything by a single characteristic, which would be a construction of that which was not; if one simply says "It is nonempty", that would be denying the possibility of emptying out all constructions from the flow. 565. This term is being used in Asañga's new sense of a witness consciousness connected with the illusion of self. 566. The appearances are false because a self does not exist, and because the perceptions appear with divisions which do not exist. 567. See Abhidharmakośa II, 23. 568. See Abhidharmakośa VI, 14-18, and the present work IV, 12b. 569. Characteristically, there is no "reality" in this work, only "realities" from different viewpoints. 570. The example is that of the painter who himself paints the painting of a demon, and then becomes frightened by what he has himself painted. 571. Just as an oil-lamp, as soon as it is lit, causes darkness to disappear, just so knowledge can suddenly arise in a consciousness-stream and cause all non-knowledge to disappear. Because this knowledge is nondiscriminatory, it has nothing to do with any effort. So there is not really "anything to be done", any practice. 572. The discrimination arises, for instance, when it is said 'The antidotes aren't arising the way they should", or "Afflictions have sure been going on for a long time!" 573. The example goes as follows: There may be a house where nobody has lit an oil-lamp for a thousand years. And then suddenly somebody comes there and lights one. In the same way, there may be affliction-series which have lasted thousands of years which disappear in one moment of insight. 574. Etienne Lamotte, La Somme du Grand Vehicule, op. cit. 575. This statement of Vasubandhu's seems to imply the possibility of external stimuli for the sensory consciousness. 576. The same arguments are found at Karmasiddhi 27. 577. Similar argument in Karmasiddhi 28, except that there, even the

758


possiblity of a retributional awareness in the usual sense is ruled out. 578. This Chapter is translated into French in Etienne Lamotte, "Uālayavijñāna...dans le Mahayānasamgraha", op. cit. 579. This seems to be in contradiction to the comments on II, 24, but it is a contradiction frequently met in Yogācara texts-at Madhyāntavibhāgabhāsya I, 4 it is said that defilement and purification cannot be denied, but in V of the same text it is clearly stated that defilement does not really exist. 580. Krishnanath Chatterjee's translation of Trimśikā with Sthiramati's Bhāsya, Anviksa 3.1, 1968 - 6, 1972. Reprinted in K.N. Chatterjee, Vasubandhu's Vijñapti-mātratā-siddhi (Varanasi 1980), 33-133. 581. (Paris 1925; reprinted Tokyo, n.d.) 582. Anacker, Seven Works ofVasubandhu, op. cit., pp. 181-190, 422-423. 583. These magical beings, Anacker tells us, "are those that arise all at once, with all their organs neither lacking nor deficient. They do not have to undergo embryonic stages or any other development. Traditionally, gods, hell-beings, and the intermediate existences between one full life'series' and the next (the bardo of...The Tibetan Book of the Dead) are considered to be" such beings. (Cf. T, p. 176, footnotes 7-8). 584. Melanges chinois et bouddhiques 2, 1932-33, pp. 147-161. 585. Anacker, Seven Works ofVasubandhu, op. cit., pp. 287-298, 464-466. 586. Cf. Madhyāntavibhāgabhāsya I, 10-lla. 587. The store-consciousness of "seeds" of residual impressions is like the mantra which makes the magical creation arise, because it is only by power of traces that dualities appear to arise. The constructing of dualities is like the appearance of the apparitional elephant in the magic show. The dualities which are held to are like the elephant, or the belief in the elephant's existence. What underlies it, nondual suchness or emptiness, is like the wood the magician has before him. 588. Cf. Madhyāntavibhāgabhāsya I, 6-7. 589. Visvabharati Annals 2, 1949. 590. Collett Cox, Disputed Dharmas, op. cit., p. 53. 591. Ibid., p. 56. 592. Cox, ibid. 593. Cox, ibid., p. 54. 594. Cox,ibid., p. 54.

GLOSSARY-INDEX The following Index attempts to provide a guide to references to names, titles and topics. It also indicates which Sanskrit words are likely to be translated by which English expressions, and vice-versa. Page references in bold face indicate the primary citation of the work.

abandonment (niryāna, prahana) 307, 308, by meditation, see meditation, Ābhāsvara - 169 gods - 322, 539 abhāva, see absence Abhāvasamudgata - 186 Abhayagiri - 21, 27, 246 Abhayaśāstra, see 137. MadhyamakakārikāAkutobhayā (Phigala) abheda, see identity Abhidhammapitaka - 192 abhidhāna, see talk Abhidharma, Âbhidharmika - 7, 16, 20, 25, 29, 30, 35, 36, 45, 46, 4954, 62, 69, 73, 102, 124, 134, 187, 206, 243, 247, 264, 275, 277, 282, 283, 295, 303, 305, 323, 324, 349, 350, 370, 388, 391, 397, 409, 421, 423, 426, 435, 444, 455, 473, 483, 487, 539, 552, 575, 597, 601, 602, 613, 622, 625, 627, 628, 636, 638, 644, 651, 655, 706, 718, 721 Abhidharmahrdaya (Dharmaśrī) 68, 314 Abhidharmahrdaya (Upaśānta) - 4}

68, 228 173Abhidhaitnakośa (Vasubandhu) - 24, 26, 33-41, 62-72, 483, 484, 485-516, 586, 620-622, 651, 677, 716, 755-757 17'4 Abhidharmakośabhāsya (Vasubandhu) - 25, 50-53, 349, 516565, 650 Abhidharmakośa-Sphutārtha (Yaśomitra) - 754 Abhidharrnāmrta (Ghosaka) - 68 Abhidharmapitaka - 601, 627, 628 20 7 .Abhidharmasamayapradīpikā (Samghabhadra) - 716 \68.Abhidharmasamuccaya (Asañga) - 434-452, 575, 743, 751 Abhidharmasamuccayabhāsya (Sthiramati) - 27, 434, 752 abhidheya, see issue debated abhijñā, see faculty, higher abhūāsa, see covetousness abhimukti, see readiness abhinirhāra, see endeavor abhiprâya, see intention 172Abhisamayālamkara - 9, 83, 478-483 abhūtaparikaîpa, see construction of what was not

760


abhyudaya, see liberation ability - 202, 216, 329 abode (ālaya) - 294, 412 -consciousness (-vijñāna), see consciousness, storehouse absence (abhāva) - 45, 52, 81, 108, 115, 116, 122, 126, 130-132, 135139, 142, 154, 156, 157, 191, 212, 214, 215, 221-228, 298, 300, 301, 309, 325, 370, 371, 378, 389, 390, 538, 540, 545, 588-590, 602, 603, 610-612, 635, 636, 644-646, 66S, 701 , mutual (anyonya-) - 336 , posterior (dhvamsa-) - 538 , prior (prag-) - 538, 556 absolute, absolutism (pammārtha) - 13, 102,

acismati, see brilliance of a Buddha acquisition (parigraha) - 188, 350, 558, 618, 685 -force (prāpti), see possession action (karman) - 2-7, 11, 12, 3135, 53, 62, 64, 69-72,101, 102, 117, 138, 151, 153, 154, 162, 167-171,196, 197,203,205-208, 226, 232-235, 238, 257, 260-264, 271, 272, 279, 282-291, 298, 305, 309, 316, 320, 336, 337, 352, 353, 356, 357, 362, 363, 378, 379, 399, 400, 405, 406, 427, 428, 449,498-503, 547-549, 568, 569, 578, 587, 609, 612, 619, 641, 665, 666, 689, 690, 718

717, 728 truth or standpoint, see truth, absolute abstention - 500 from killing, see killing, abstention from access-meditation - 251 accompanying causal factor, see cause, accompanying cause, see cause, connected , mental factor (caitasika, centra), see mental associate accumulation (sambhārd) - 293, 458, 581, 582, 587, 666, 678 for enlightenment {bodhi), see enlightenment, accumulation for of equipment, see equipment,

, bad (akuśald) - 153, 157, 168, 173-175, 198-200, 230, 231, 248, 249, 285-287, 385, 393, 500-503, 522, 648 black/white - 289 , bodily - 4-6, 12, 117, 153, 173, 174, 204, 283, 285, 643, 654 for the sake of others, see altruism , good (kuśala) - 153, 154, 169, 170, 173, 176, 206, 231, 246249, 279, 286-291, 350, 500-502 , manifest (vijñapti-), see karma, unmanifest , mental, see awareness , neutral (avyākrta), see (karmically) neutral

path of of merit, see merit, accumulation

°f

A-ch'u-fo-kuo ching - 722 acintya, see unthinkable 44.3 Acintyastava (Nāgārjuna) 181, 183-184

-organ (indriya) - 677

, path of - 174, 290, 316 , pure or clean (see also clean, pure) - 289, 295, 499, 500 , right (samyak-) - 11, 246, 247 -s in previous births, see

GLOSSARY-INDEX memory of former births , unmanifesr (avijñapti-), see karma, unmanifest , vocal - 5, 6, 12, 117, 153, 174, 283,286,316,498, 499, 522, 581, 643, 654 activated consciousness, see consciousness, functioning activity, see motion actual entity (dravya, tattva, vastu) - 134, 135, 319, 378, 681, 682 ādāna, see consciousness, retributory ādarśa, see mirror adbhutadharma, see marvel addiction to morality and vows, see adherence to rule and ritual adept (aśaiksa) - 195, 278, 317, 353, 356, 405, 442-444, 501, 508, 509, 521, 533, 561, 623, 669, 677, 678 adharma,. see demerit adherence to rule and ritual (śīlavrataparāmarśa) - 504, 552, 553, 557, 558, 613 adhigama - 510 adhimoksa, see resolution adhyātmacintā, see contemplation, innner ādi, see beginning adornment - 165, 566 adultery - 286, 289, 550, 551 advaita, see nondual advantages, ten - 190 adventitious (ness) - 382, 609 adverse, see bad advesa, see nonhatred aesthetic - 164 affection, see love , self- - 400, 639 afflicted/unafflicted (upaklista/

761 anupaklista) - 376, 377, 612, 625 affliction (upakleśa) - 36, 39, 196, 203, 239, 279, 280, 294, 295, 305, 306, 308, 309, 311, 312, 317, 380, 391, 392. 395, 403, 430, 465, 491, 525, 526, 612, 618, 622, 624, 625, 639, 645, 677, 721, 757 Afghanistan - 22 afterimage- 250 āgama - 104, 156, 510 -s, Buddhist, see Pali canon agamyāgamana, see incest age = eon, see eon -less - 175, 176 , old (jam), see aging agent (kartf) - 100, 106, 117, 139, 204, 205, 226, 372, 515 aggregate (skandha) - 25, 35, 40, 53, 54, 81, 83-87, 100, 102, 107, 108, 113-117, 120, 134, 150, 151, 154-156, 159, 160, 170, 182, 196, 197, 202, 204, 211, 254, 255, 259, 260, 262, 263, 274-278, 282, 292, 293, 296, 302, 303, 307-311, 314, 315, 321, 324, 326, 334-336, 338, 340, 344, 352, 355-362, 365, 394, 405, 410, 418, 435-437, 440, 455, 480, 487-489, 496,497, 509-512,515-519,523,531,537, 540, 550, 575, 577, 578, 585, 586, 588, 589, 595, 599, 619, 628, 652, 653, 655-660, 685, 686, 690, 691 aging (jam) - 73, 170, 196, 198, 282, 293, 348, 406, 493, 541, 577, 685, 695-699 of aging - 495, 695 agitation (auddhatya), see excitedness